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INSTITVTION    OF 

CHRISTIAN  RELIGION, 

WRITTEN  IN  LATINE  BY  M.  lOHN 

'CALVINP5      AND      TRANSLATED     INTO      E  N- 

glilTi  according  to  the  authors  laft  editioiijby 

THOMAS    NORTON. 

HerfttKtd  are  r^rly  added fundry  Tables  tofinde  theprift-* 
cipall  matter:;  entreated  of  in  this  boohe ,  containing  by 
order  of  commonplaces  the  ffi'/nme  of  the  whole  doBrine 
taught  in  the  fame  ^  and  alfo  the  declaration  of  places 
of  Scriprure  therein  expounded. 


Imprinted  at  London  by  Thomas  Vautrollicr 
for  VVilliam  Norton. 
I   5  Z  8. 


:Sv-  * 


d         •    -  ♦ 


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

Ood  Header,  here  is  now  ojfredyou  the  fourth  timefr'm- 
Hedm  Engl/Jhey  M.  Caluines  bool^e  of  the  Injihution  of 
\  Chriftiizn  HelJgfon^a  bool^e  of^eat  Uboter  to  the  author, 
I  and  of ^  eat  profit  to  the  Church  of  God.M.Calumefirji 
wrote  it  whe  he  was  ayong  man,a  boof{e  of fmall  volumei 
(^^^  and  Jince  thatfeafon  he  hath  at  fupdry  times publijhed 
'^  with  nevf  encrcafesyfiU protejiingat euery  edition  himfelfe  to  be  one  of 
*^ofc  qui  fcnbendo  proficiunc,  &  proficiedo  (cx\h\ini^which  With  their 
Writing  do  grow  in  profiting,  and  with  their  profiting  doprocede  in  writing, 
jit  length  haiiinge  in  many  his  other  workes  trauailcd  about  expofit-ion  of 
fundry  books  of  the  Scnptures,^  in  the  fame  finding  occafion  to  difcourfg 
offundry  commonplaces  andmatters  of  doctrine^  which  being  handled  ac" 
cording  to  the  occafios  of  the  text  that  were  ofired  him  <^  not  in  any  other 
methode^were  notfo  ready  for  thereadenyfejye  therefore  entredinto  this 
purpofe^to  enlarge  this  booke  of  Infiitutions  ^  therein  to  treate  ofallthofe 
titles  and  commonplaces  largely twith  this  ententythat  whenfoeuer  any  oc- 
cafiofellin  his  other  book^sto  treate  ofanyfuch  caufe^he  would  not  newly 
atnpUfie  his  booJ^es  of  Co^nmcntaries  and  expo fitions  therewith^  butreferre 
his  reader  wholly  to  this  florehoufe  andtreafure  of  that  fort  ofdiuine  lear- 
ning. As  age  and  weakencffe  grew  vpon  himyfo  he  haflenedhis  labour, and 
according  to  his  petition  to  Gody  he  in  maner  ended  his  life  with  his  worl^e, 
for  he  liued  not  long  after.So  great  a  iewell  was  meete  to  be  made  mofi  be" 
ncficiall,  that  is  to  fay,  applied  to  mofi  common  vfe.  Therefore  in  the  very 
beginning  of  the  S^cenes  Maiefiiesmofl  bleffedreigne,!  tranfiated  it  out 
oflatincinto  EngUfheyfor  the  commoditie  of  the  church  ofChrifi,  at  the 
fpeciallrequefi  of  my  derefrendes  of  worthy  memory  Reginald  Vf^olfe  eJr 
Edward  VVhitcht^th  y  the  one  her  Maiefiiex  Vr inter  for  the  Hebrew e^ 
Greh^y^  Latine  tongSythe  other  her  Highnei  Vrinter  of  the  bookies  of  co- 
mon  Vrayer. I  performed  my  worJ^  in  the  houfe  of  my  fay  dfr  ends  Edward 
yf^hitchurch,a  man  well  k^owen  of 'Upright  hart  and  dealin^,an  atmcient 
•:^elot*s  Gaselier ,  as  plaine  and  true  afrcnd  as  euer  I  k^ew  liuingyand  as 
dcfirom  to  do  any  thinge  to  common good,j^eciaUy  by  the  aduauncement  of 


The  Preface 

irne  rel/gion.^t  mj^'fdtdfirji  editio  of  this  booI^Cyl  cofidered  how  the  author 
thereof  had  of  long  time  pifrfofely  labored  to  write  the  fame  mcfl  exaEily^ 
and  to  fackc  great  plenty  of  matter  infmall  roome  of  wordcs/yea  and  tho/e 
fo  circumjj>e£fly  andfrecifelv  ordered^to  attoide  the  cdinUations  offuchyOS 
for  enmity  to  the  triteth  therein  contained ,  vcoulde gladly  feekc  andabufe 
'all  adtiantages  which  might  be  found  bv  any  ouerfight  in  penning  ofitjthat 
the  fentences  were  thereby  become  fo  full  as  nothinge  might  well  be  added 
.vithoiit  idle  fuperftuity^cjjj*  again'efo  niely  fared  that  nothing  could  be  mi- 
niOjed  without  taking  away  fame  nee  effaryfub fiance  of  matter  therein  ex- 
prejfed.Thls  mancr  ofwritingejbefide  the  peculiar  tearmes  of  art  ex  andfi- 
gures^and  the  dijficulty  of  the  mdtten  themfelucs^bcing  throughout  enter- 
laced  with  the  fchoolemcns  controuerfies,  made  a  great  hardnes  in  the  aU' 
thors  own  book^^in  that  tong  wherin  otherwife  he  is  both  plentiful  <^  eafie, 
infomuch  that  itfufEfsth  not  to  read  him  once ,  vnleffeyoucan  be  content 
to  read  in  'vaine.  This  confideration  cncombredme  with  ^eat  doutfulneffe 
for  the  whole  order  <^  frame  of  my  tranfiation.lf  I  fhould follow  the  words^ 
rfaw  that  ofnecefjtty  the  hardncjfe  in  the  tranflation  mufi  nedes  be  grea* 
ter  than  was  in  the  tonge  wherin  it  was  originally  wrytten.  if  I  fhould  Icaue 
the  courfe  ofwordesyandgraunt  myfelfe  liberty  after  the  naiterall  maner  of 
my  owne  tonge,tofaj'  that  in  Englifh  which  I  conceaucd  to  be  his  meaning 
in  LatinCy  I  plainelypcrceiucd  how  hardly  I  might  efcape  en' our t(^  on  the 
ether  fide  in  this  matter  of  faith  andreligion^  howe  pcrillous  it  was  to  erre. 
For  I  durfi  not  pre  fume  to  warrant  my  felfe  to  haue  his  meaninge  without 
his  wordes .  jindthey  that  wote  what  it  is  to  tranflate  well  and  faithfully, 
fjje'ially  in  matters  o f religion ^do  J^ow  that  not  the  only  grammaticall con- 
firucfion  of  words  fufffeth ,  but  the  very  buildinge  and  order  toobferue  aU 
advantages  of  vehemence  or  grace,  by  placing  or  accent  of  wordesyTnal^eth 
much  to  the  trtte  fetttng  forth  cfa  wryters  minde.  In  the  cnde,  Irefiedv- 
pon  this  determination  ,  to  followe  the  wordes  fo  neere  as  the  phrafe  of  the 
£'r;gli(he  tonge  would  fuffcr  me.  V^hich  purpofe  I  fo  perform  edyt  hat  if  the 
lEnglifloe  bookie  were  printed  in  fuch  paper  and  letter  as  the  Latine  is ,  it 
fijonld  not  exceede  the  Latine  in<jua^rity.p'f^herebyybejide  all  other  com' 
moditics  that  a  faith  full  tranfation  of  fo  good  a  work^c  may  bringy  this  one 
benefit  is  moreouer  prouidi  d  for  fuch  as  are  defirous  to  attaine  fome  know- 
ledge of  the  Latine  tongue  (which  is  at  thtstimetobc  wifhedin  many  of 
thofe  men  for  whofe  profeffim  thk  bock^e  mofi fitly  ferueth )  that  they  fioall 
notfinde  any  more  Et7gli(h  than  (halJ fujfice  to  confine  the  Latine  withaty 
except  in  fuch  fewe  places,  where  the  great  difference  ofthephrafes  of  the 
langttages  enforced  me:fo  that  comparing  the  one  with  the  other,they  /hall 
both  profit  m  good  mattery  and  furnifhc  themfelues  with  -vnder Banding  of 
thatj^eachiwherin  the  grc^tefi  trcafures  of  knowledge  are  difclofed.Intht 

di/ing^ 


The  Preface 

doing  hereof^  I  did  not  only  trufi  mine  orvne  mi  or  ability ^  but  examined  rny 
whole  doinge  from  femence  to  fcntence  throughout  the  whole  book,e  rvith 
conference  <^  ouerlooking  of fmh  learned  men^as  my  tranflation  being  al- 
lowed by  their  iudgement ,  1  did  both  fatisfe  mine  owne  confcience  that  I 
had  done  truly,(2^  their  apj^rouing  of  it  might  be  a  good  warrant  to  the  rea^ 
dcrythat  nothing  fhould  herein  be  deliuered  him  but  found  vnmingUd  and 
'vncomtpted  doShrintCue  in  fuchfort  as  the  author  hiinfelfhadfirfl  ficmed 
it.  All  that  1  wrote t  the  graue ^learned  q^  vertuotis  maM^Daitid  yi'^hite- 
hed(whom  I  name  with  honorable  remembrace )did among  oiherjcomp^-e 
nith  the  Latine ^examining  cuery  f entente  throughout  the  whole  booke.Bc' 
fide  all  this,I,priuately  required  many  yd^  generally  all  men  with  whom  I  e- 
9ter  had  any  talke  of  this  matter, that  if  they  found  any  thing  either  not  rru- 
ly  tranf^atedyOr  not  plainly  EngliPjed,they  would  enforme  me  thereof  pro- 
mifinge  either  to  fatisfe  them  or  to  amende  it.  Since  which  time  I  haue  not 
kin  aduertifed  by  any  man  of  any  thing  which  they  would  require  to  be  al- 
tered. ISfeither  had  I  myfelfe,  by  reafon  ofmyprofe/Jion  beinge  othcrw.fc 
occupiedyany  leafure  toperufe  it.  And  that  Is  the  c(iufe,why  not  only  at  the 
fecond  ^  third  time  but  aljo  at  this  imprefjion^you  haue  no  change  at  all  in 
the  work^ybut  altpgether  as  it  was  before.  In  dede  Iperceiitcd  many  me  wel 
minded  ^fiudious  of  this  bocl{Cf  to  require  a  table  for  their  eafe  and  fur- 
therance. Their  honeji  defire  I  haue  fulfilled  in  the  fecond  edition, <^  haue 
added  thereto  a  plentifull table ,  which  is  alfo  here  inferted  which  I  haue 
tranflated  out  of  the  Latine,wherin  the  prim  ipali  matters  difconrfed  in  this 
book^  are  named  by  therr  due  titles  in  order  of  Alphabet,  and  rnder  euery 
title  is  fet  forth  a  briefe  fumme  of  the  whole  doBrine  taught  in  this  bool^y 
concerning  the  matter  belonging  to  that  title  or  comon  place: and  therwith 
is  added  the  Bool^y  Chapt  errand  SeEfion  or  ditujton  of  the  Chapter  ^where 
the  fame  doEirine  vs  more  largely  expreffed  andproued.  And  for  the  redier 
finding  thereof  I  hdue  caufed  the  number  of  Chapters  to  be  fet  vpon  eucry 
leafe  in  the  booke^  and  quoted  the  SeSHonsalfo  by  their  due  numbers  with 
the  vfuall  figures  of  Algorifme.    And  none  at  this  lafi  puhlijhinge  ,  my 
friendcs  by  whofe  charge  it  is  nowe  newcly  imprinted  in  a  Komainc  letter 
and  fmaller  volume ,  with  diuerfe  other  Tables ,  which  fince  my  fecond 
edition  were  gathered  by  M.  Marlorate ,  to  be  tranflatfdandherc  added 
for  your  benefice .  Moreouer ,  where  a^s  in  the  fir  ft  edition  the  euill  mamr 
ofrnyfcriblinge  har.de ,  the  enterlininge  of  my  Copy,  andfomf  other  atufcs 
nellknowen  amongeworhemcn  if  that  fa<.7ilty ,  made  "very  manyfaultesto 
pajfe  the  Trintcr ,  I  haue  in  the  fccontt  imprefjion  caiifedthe  b-.o^c  to  be 
compcfed  by  the  printed  copy, and  co)rcBcd  by  the  written:whercby  it  miifi 
needcs  be  that  it  was  much  more  truely  done  than  the  other  w.ti ,  a-slmy 
fplfe  4o  f^nawe  aboue  three  hundred  fault  cs  amended.  And  now  at  this  laj^ 


*     ;| 


The  Preface 

Trintmgetthe  compojtnge  after  a  printed  copy  hnngeth  fame  eafe^dtidtht 
diligence  vfed  about  the  correSiionyhauing  bin  right  faithfully  looked  yn~ 
tOyit  can  not  be  but  much  more  truely  fet  forth.  This  alfo  is  performed ythat 
the  yolume  being  fmalhr,mth  a  letter  fayre  and  legible^it  is  of  more  eafie 
price^that  it  may  be  of  more  common  vfe^andfo  to  more  large  communica-' 
tinge  of fo  ^eat  a  treafure  io  thofe  that  deflre  Chriflian  knowledge  for  in* 
fhuSfio  of  their  faith  y(^  guiding  of  their  dueties.Thiu  on  the  printers  be" 
halfe  and  mine  ^your  eafe  and  commodity  (good  readers)  is  prouidedfor. 
JSoxp  rejiethyour  ownc  diligence  for yot4T  own  profit  in  fiudying  it.Tojpend 
many  words  in  comending  the  worl^e  it  felfcyVpere  nedelejfe:yct  thus  much 
1  thinli^  I  may  both  not  vntruely  and  not  yainelyfay  ,  that  though  many 
^eat  learned  men  hane  written  bookies  of  commonplaces  of  our  religion^Ai 
MeUnchton^Sarceritis^and  other^  whofe  worf^es  are  very  good  and profita- 
hie  to  the  Church  ofGod.yct  by  the  confenting  iudgemet  of  thofe  that  rn- 
derjiande  the  fame ,  there  is  none  to  be  compared  to  this  rvorl^e  of  Caluine, 
both  for  his  fnbjiantiaUfujficience  of  do  Shine ,  the  founde  declaration  of 
trueth  in  articles  of  our  religiony  the  large  and  learned  confirmation  of  the 
famCyand  the  mojl  dcepe  andfironge  confutation  of  all  olde  and  new  here- 
fies.fo  that(the  holy  Scriptures  exceptedjthis  ts  one  of  the  mofl profitable 
bookes  for  all  ftudents  of  Chriflian  diuinity,  yVherein^ goodrcaders )  as  1 
am  glad  for  the  glory  of  God  y  andforyour  benefit ,  that  you  may  haue  this 
profit  of  my  trauelI,fo  I  befechyou  let  me  haue  this'vfe  ofyourgentleneffey 
that  my  doings  may  be  confimidtofuchgoodendaslhaue  meant  them:<^ 
that  if  any  thinge  mifiike  you  by  reafon  ofhardnesyor  any  other  canfe  that 
mayfceme  to  be  my  default ^you  mil  not  forthwith  condcmne  the  workcjbtit 
readitoftcr:in  which  doingyou  fhallfinde  (as  many  haue  confiffed  to  me 
that  they  haue  found  by  experience)  that  thofe  thinges  which  at  the  fir  fi 
rcadingc  fha^l  di/pleafeyouforhardnesyJhalJ  be  founde  fo  eafie  Asfo  hard 
matter  would  fuffcr.c^"  fur  the  mofl  part  mere  eafie  thanfome  other  phrafe 
which  (hould  with  greater  loo fenes  ^  fmoother  fiiding  away  dcceiue yottf 
'vnderflandinge.  /  confeffc  in  dede  it  is  not  finely  ZT  plcafantly  written,nur 
carieth  with  itfurh  d  elite  full  grace  of  fpeech  a,sfome  great  wife  men  haue 
beflowed  vpon  fome  foolifhrr  things,yet  it  containeth  found  truth  fet  forth 
with  faithfutl plainnes  without  wrong  done  to  the  authors  meaninge:andfo 
if  you  accept  ■fjj'  ufe  it^you  fh  all  not  fail  e  to  haue  great  profit  thereby  ^and  2 
fhallthink^  my  labour  very  well  employed. 


Thomas  Norton. 


TO 


TO  THE  MOST  MIGHTY 

AND    NOBLE    PRINCE, 

FRANCISCE  THE   MOST  CHRI- 
STIAN   KING    THE    FRENCH    KING 

his  foueraigne  Lorde,Iohn  Caluinc 

wifheth  peace  and  falua- 

tion  in  Chrift, 

Hen  I  did  firft  fet  my  hand  to  this  worfec,!  thought 
nothing  lefle  (moft  noble  King)  than  to  write  any 
fi  thing  that  afterwarde  ihould  be  prcfented  to  your 
maieftie.  Onely  my  minde  was  to  tcache  ccicaine, 
introdudions  whereby  they  that  are  touxrhed  with 
feme  zeale  of  religion  might  beinftrudedtotrue 
godhneirc.  And  this  trauaile  I  tookc  principally  for  my  contrcmen 
the  Frenchemen ,  of  whom  I  vndcrftodc  very  many  to  hunger  and 
thirft  for  Chrift ,  but  I  fa  wc  very  few  that  had  rightly  rcceiued  fo 
much  as  any  litle  knowledge  of  him.  And  that  this  was  my  meaning, 
the  bokcit  felfc  dcdarcth , being  framed  aftcrafimple  andplaine 
fnaner  of  teaching.  But  when  I  perceiued ,  that  the  furious  rage  of 
fomc  wicked  men  hath  fo  farre  preuaiJed  in  your  reaime  ,  that  in  it 
fherc  is  no  roomc  for  founde  dodrine:!  thought  I  iliould  do  a  thing 
worth  my  trauaile ,  all  in  one  worke  both  to  geue  an  inftiudion  for 
ihem ,  and  to  declare  a  confcflion  to  you  *.  whereby  ye  may  Jesrne 
whatmancrofdoftrineyis,  againft  which  thofc  furious  men  bux-^ne 
in  fo  great  rage,  who  at  this  day  trouble  your  rcalmc  with  fv/eafd 
and  ficr.For  I  will  not  feare  to  c6fcfle5that  1  haue  in  this  worke  com- 
prehended in  mancr  the  furame  of  that  felfe  fame  dodrine ,  againft 
vhich  they  eric  out ,  that  it  ought  to  be  punifhed  with  prifonmenc, 
banifhcmcnt, condemnation  without iudgcmcni,and  with  fiefjthat 
it  ou  iht  to  be  chaccd  away  by  lande  and  fca,  I  knowe  in  decde  with 
howe  hainous  informations  they  hauc  filled  yourmindc  and  eares, 
to  make  our  caufe  moft  hatefuil  vnto  youtbut  this  of  your  clem.encie 
©ughryou  to  vvcy,that  there  {balbc  noinnoccnce,neither  in  wordc$ 

*    iiij 


The  Preface 

nor  dccdcSjif  it  may  be  enough  to  accufc.Truely  if  any,  to  bring  the 
fame  in  hatred, fhail  allege  that  this  Do^rinc  whereof  I  nowcgo 
about  to  yelde  accompt  vnio  yoUjhath  bene  long  ago  condemned  by 
confenie  of  all  degrees ,  and  acteintcd  by  many  ludgcmcnts  already 
geuen  in  ludiciall  couries  :  all  that  he  faith  fhnll  amount  tp  no  more, 
but  that  it  harh  partly  bin  violently  throwen  downe  by  the  bandin^c 
and  power  of  the  aducrlarics  thereof,  and  partly  bcncirauorovUy 
and  fraudulently  opprell'cd  with  their  lies  and  luttl^  pra«5tiics  and 
fclaunders. Herein  ie  violence  (hewed,  thit  without  hearing  the  caufc 
bloody  fcnicnccs  are  pronounced  againft  it :  here  in  i^  fraude ,  that 
it  is  wirhouc  dcferuing  accufed  of  fedition  and  eucll  doing.  And  that 
none  may  thinke  :hat  wc  wrongfully  complaine  of  thrfe  things,  you 
^our  fclfe  can  beare  vs  witncfle ,  moft  ncblc  kinf: ,  with  howc  licn;^ 
fclaunders  ic  is  dayely  accufed  vnto  you :  a>s,th:u  it  icdcth  to  no  other 
ende  but  to  writh  from  kings  their  keptei  s  out  of  their  handcs ,  to 
throwCjdowne  all  ludges  fcatcs  and  ludgement.i ,  to  fubuertc  all  or- 
ders and  ciuilc  gouerncmcnts,  to  trouble  the  ycacc  and  quicte  ofthc 
people ,  to  abolilh  .ill  lawcs  ,  to  vndo  all  proprieties  and  polleffions, 
6nally  to  turne  all  things  vp(ide  downe.  And  ytt  you  heare  y  fmallcft 
portion.Fcr  horrible  things  they  fprende  abroade  among  rhc  people: 
^vhichif  they  were  true,  the  whole  world  might  worthily  ludgcic 
Yiiih  the  mainteincrs  thereof,  worthy  of  a  thoufandc  fiers  and  ^al- 
lowcs.  Whocan  nowc  marutU  that  a  common  Iiatrcd  ts  kindled  a- 
gainft  itjwherc  fuch  mofl  wrongfull  acculations  are  bcleued.Lo,  this 
IS  the  caufe  that  all  degrees  agree  and  confpire  to  the  condemning 
of  vs  &ourdo(firine.  They  that  lit  to  iudgc, being  rauilhcd  withth.is 
affedio  pronounce  for  fentences  their  forcconctiucd  dctcrminr.tigs 
^hich  they  brought  from  home  with  them  :  .^nd  thinke  that  they 
hauc  well  enough  difcharged  their  dunes  if  ihey  ccxr.maundc  np 
man  to  be  diawcntociecution.butfuch  as  arc  founde  giky  cither 
by  thtir  ownc  confcflion  or  by  fufhcient  witmHe.liiit  of  what  fjult? 
of  that  condemned  dodrine,fay  they. Bui  by  wiut  la, ye  condemned? 
Herein  (hould  hauc  ftandc  the  fuccor  ok  dcfcnfc  loi  ihcm,not  to 
dcnie  the  dodrine  it  felfe,  but  to  mainicine  it  for  true. But  here  is  all 
Lbcrric  onts  to  mutter  vtterly  cut  of  f»om  vs. 

Wherefore  I  do  not  vnnillly  require, moft  vidorious  Kin^ ,  that  it 
tnay  pleafc  you  to  take  into  your  owne  hande  the  whole  hearing,  of 
tlic  caufe  which  hechcrto  hath  bene  tioublcfomly  handled  or  rather 
carelcHy  toffcd  without  all  order  of  lawe,more  by  outragicu*  iicate 
than  ludiciall  grauitie.  Neither  yet  thinke  ,  that  I  here  go  about  to 
make  muic  owne  uniuic  dcfcnfe,  whereby  1  may  procure  to  mv  felfp 

'a  fafc 


To  the  French  King. 

arfafc  returnc  inco  my  natjue  c6crec,£o  which  although  I  bcare  fuch 
affcdion  of  naciiraJl  louc  as  bccooicth  mc :  yet  as  the  cafe  nowe  is, 
I  not  mifcotentcdiy  wanCit.But  I  take  vppon  mc  the  common  caufc 
of  all  the  godly,yca  and  the  caufc  ol'  Chrift  himlclfjwhich  at  thi>  day 
hauing  bene  by  all  meancs  torne  &  trodcn  downe  in  your  kjngdome, 
licth  as  it  were  in  dcfpcircd  cafe  ,  and  that  in  dccde  rather  by  the  ty- 
ranny of  certaine  PharifecSjthan  by  your  owne  knowledgc.But  howe 
that  c<?mcth  to  palTc,  it  is  not  here  needefull  to  ttll :  trucly  it  Jieth 
in  great  dilk^Ile.For  thus  farre  haue  the  vngodly  prcuailed^that  the 
truethofChritt,if  it  be  notdeftroyed  being chaced  away  and  fcat- 
tcrcd  abrode,yet  it  licth  hidden  as  buried  and  vnregardcd :  as  for  the 
filly  poore  Charch,it  is  either  wafted  with  cruell  (laughters  ,  and  fo 
driuen  away  with  banifhmcnts  or  difmaycd  with  threatens  and  ter- 
i;ors  that  it  dare  not  ones  open  her  mouth.  And  yet  ftill  they  cotinuc 
vyith  fiich  rage  and  fercencflc  as  they  arc  wont ,  thru{ting  ftrongly 
againil  the  wall  alieady  bending  &  the  mine  which  themrtluef^  hauc 
made.  In  the  mcanc  time  no  man  fteppcrh  fourth  ,  to  fethimfclfe  in 
defenic  againft  fuch  furies .  And  they  ,  if  there  be  any  fuch  ,  thac 
will  moft  of  all  feeme  to  fauor  the  truthjfay  no  more  but  that  it  were 
good  to  pardon  the  error  and  vnTkilfuInefifc  of  ignorantemen.  For 
thus  the  good  natured  men  forfooth  do  fpcakccalling  that  error  and 
vnfkilfulncGb  which  they  knowc  to  be  the  moft  certaine  truetli  of 
God;  calling  them  ignorante  men ,  whocs  witt  they  fee  rhat Chrift 
liath  not  fo  defpifcd  but  that  he  hadi  vouchefaucd  to  communicate 
to  them  the  mifterics  of  his  heauenly  wifedome.  So  much  are  all 
afliamcdoftheGorpell.  It  flialbe  your  office  (moft  noble  King)noc 
to  turn^  away  your  earcs  nor  your  mindc  from  fo  iuft  a  dcfcnfc ;  fpc- 
cially  when  fo  great  a  matter  is  in  queftion :  namely  howe  the  gloric 
of  God  may  be  mainteined  fife  in  earth ,  howe  the  trueth  of  God 
may  kepc  her  hpnorJioweChrifimay  haue  hiskingdome  picferued 
whole  among  vs.  This  is  a  matter  worthy  for  your  eares,worthy  for 
your  iudgemet,woithy  for  your  royall  throne.For,euen  this  thought 
maketh  a  true  king:ro  acknowlcdec  himCc^fm  the  gouernancc  pf  his 
kmgdomcto  be  the  miniftcrof  God,  Neitl.er  doth  henowevfca 
iingdome  but  a  robberie ,  which  rcigneth  not  to  this  cnde  that  he 
may  feruc  theglone  of  God.  And  he  is  dcirciucd  that  loketh  for  a  log 
profperitie  of  char  kin;^lome  ♦  wh;ch  is  npt  ruled  by  the  fccptcr  of 
God, that  isjliy  bis  holy  v/ord;for3(rnuch  as  the  hcaucnly  Oracle  can 
not  prouc  vainc,whcTtby  it  is  pioc!n!rned,tnat  the  people  fhslbe  fcat- 
tered  abrode  where  prophecic  failcth.  Neither  ought  the  contempt  Prouer. 
of  our  bafcucfle  to  witiidrawc  you  fro  this  purpofc.  Wc  Fcnly  knowc  zsf.^  S. 


The  Preface 

right  well ,  howc  poorc  and  abicd  (illy  men  wc  be ,  namely  in  the 
C^htof  God  miferablcfinncrs  ,in  the  fight  of  men  moftdefpiled 
pcrfoncs,yea  and  (if  you  will)  ccrtatnc  excrements  and  outcsftes  of 
the  woi  Id  ,  or  whaifocuer  Tiler  ihmg  may  be  named :  fo  that  there 
rcmameth  nothing  lor  vs  to  gloric  vpon  before  God ,  but  his  onely 
mcrcie  whci  cby  we  are  witi:out  any  our  dcfcruing  rcceiued  mto  the 
hope  of-etcrna!l  faluacion :  and  before  mcn,nothing  but  our  weake- 
nellcjwhich  amo^  them  it  is  taken  for  a  moft  great  fhamc  to  cotclTe 
fo  much  as  in  countenace.But  our  dodrinc  muft  be  auaced  hy  abouc 
all  gloric  of  the  world,  mad  ftande  vnuanquifhable  aboue  all  power: 
_  bccaufe  it  is  not  oures  ,  but  the  dodrine  ot  the  liuing  God  and  of  hn 

-,  'Chriftjwhom  the  Father  hath  appointed  king  to  bearc  rule  euen 
t/a  II.  fiomfca  tofeajandfrom  theriucrseucntothe  endes  of  the  earth: 
4-  and  fo  to  beare  rulc,that  ftrikmg  the  whole  earth  with  the  only  rod 

Pia.2.i»  of  h,s  moutlijhe  may  breake  it  with  all  the  iron  and  brafen  ftrength, 
with  all  the  golden  and  fiiucr  gliftering  thereof,  as  it  were  potters 
veflllls :  as  the  Prophets  prophccie  of  the  royaltic  of  his  kingdomc. 
Our  aduerfarics  in  dcede  do  crie  out  to  the  contrary,  and  fay  that  wc 
failly  pretcnde  the  word  of  God,  whereof  we  be  moft  wicked  cor- 
ruptets.  But  how  this  is  not  onely  a  malicious  Iclaunder ,  but  alio  a 
notable  {hamcIcfrncfTejyou  yourfelfe  by  reading  our  confclVion, 
may  according  to  your  wifedomeiudgc.  Yet  here  it  is  alfo  good  to 
fay  fomwhat ,  either  to  moue  you  to  willingneirc  and  heedefulneflc, 
Pom.ia  or  at  the  leaft  to  prepare  you  a  way  to  the  readmg  of  it.Paulc,  when 
*•  he  willed  allprophecie  tobc  framed  to  the  agreablenefl'c  of  faith, 

hath  fct  a  moft  fure  rule  whereby  the  expoudmg  of  Scripture  ought 
to  be  tried  .  Nowe  if  our  dodrine  be  examined  by  this  rule  of  faith, 
the  vidorie  is  already  in  our  handcs.  For,  what  doth  better  or  more 
fitly  agree  with  faith  ,  than  to  acknowledge  our  felues  naked  of  all 
vcrtue  jthatof  God  wc  may  be  clothed  .''empty  of  all  good,  that  of 
him  we  may  be  filled  ?  the  bonde  feruantes  of  linne ,  that  of  him  wc 
may  be  made  frc  ?  blindc,that  of  him  we  may  be  enlightened?  lame, 
that  of  !  '.m  wemiy  be  madcftrcifht?  feble  ,that  of  him  we  may  be 
vpholdc^  to  take  from  our  fclucs  all  maitcr  of  fj;loricng,thai  he  alone 
may  be  t:lo:  icus  on  hv,andin  him  we  may  olorie?Whcn  we  fay  thefc 
and  fuch  like  ihin[;s,  they  interrupt  ys  &  cry  out ,  that  by  this  meanc 
isoueithroweni  wote  not  what  blind  light  of  nature,  fained  prepa- 
rations, freewill,  workes  meritorious  of  eternall  faluation,  together 
with  their  fupererogatiosibccaufc  they  can  not  abide  iliat  the  whole 
praife  Si  glorie  of  all  goodncfie,vertue,rightecufncfle,and  wifdome 
Icrc  a  ^^^ou\d  rem ainc  in  God.But  wc  rcadc  not  that  ihcjr  were  blamed  t  ha^ 

hawo 


i*J. 


To  the  French  King. 

haue  drawcn  to  much  out  of  the  f  ountainc  of  liuing  water :  on  the 
contrary  (ide  they  arc  fharply  rebuked  which  hauc  digged  to  them- 
felues  pittes  ,  broken  pitccs  i  which  are  not  able  to  holde  water. 
Againe  what  is  more  agreablc  with  faith ,  than  to  promifc  to  them- 
felues  chat  God  will  be  co  them  a  fauorable  Father ,  where  Chrift  is 
acknowledged  to  be  a  brother  and  procurer  of  fauor?  than  afluredly 
to  loke  for  al  things  ioiful  &  profperous  at  his  hadjwhofe  vnfpckablc  Rom.S. 
louc  toward  vs  hath  proccded  fo  farrc ,  that  he  hath  not  fpared  his  3  2. 
oncly  begotten  fonne ,  but  that  he  gaue  him  for  vs  ?  than  to  reft  in 
fure  loking  for  faluation  &  etcrnall  life,  where  we  triinke  vpon  Chnft 
geuen  of  the  Father,in  whom  fuch  trcafures  are  hidden?  Here  they 
fteppe  in  againft  vs,  and  crie  out  that  this  certainty  of  affiance  is  not 
without  arrogance  and  prefumption.  But  as  nothingof  our  felues,  fo 
all  things  ought  we  to  prcfume  of  God :  and  v/e  are  for  none  other 
reafon  (polled  ofvaine  glory  ,  but  that  wc  fliould  learnciogloricin 
the  Lorde.  What  is  there  more  ?  Confidcr  (moft  mighty  Prinre)  all 
the  partes  of  our  canfe.and  thinke  that  we  are  worfc  than  any  kindc 
of  wicked  men,  vnlefle  you  plainly  finde  that  we  arc  in  trouble  and 
railed  at,bycaufe  we  put  our  truft  in  the  liuing  God;becaure  we  beleuc 
that  this  is  the  eternall  life,to  knowc  one  trewc  God,3nd  him  whom  i.Titn. 
he  hath  fent  lefus  Chrift.  For  this  hope,  fome  of  vsarcboundein  4»o* 
ironsXome  arc  whipped,fomc  are  caricd  about  in  mockage,iome  are  ^^"  *7» 
condemned  without  iudgement ,  fome  are  moft  cruelly  tormented, 
fome  efcape  away  by  flight :  but  all  are  diftreifed  with  troiible,aIl  arc 
moft  terribly  accuricd  ,torne  with  fl,iundcrs  ,  and  handled  in  moft 
hainous  wife.Nowe  loke  vpo  our  aduerraries([  fpcakc  of  the  degree 
of  Pricfts,  atwhofc  beckc  and  will  the  other  cxcrcife  cnmmitiesa- 
gainftvs)  and confider with  mc a httle while, with  what zeale they 
be  caried.  As  for  the  trewe  rchgion,which  is  taught  in  the  Scriptures, 
and  which  ought  to  beholden  certaine  amongallmen,  they  eafiiy 
geue  leauc  both  to  chemfclucs  and  other  to  be  ignorant  of  it,  to  ne- 
gled  and  defpifc  it  ;  and  they  thinke  that  it  maketh  fmall  matter 
what  euery  man  beleuc  or  not  beleuc  concerning  God  and  Chrift, 
fo  that  he  do  with  an  vnexprefTed  faith  (as  they  call  it)  fubmit  his 
mindc  to  the  iudgcmcnt  of  the  Church :  neither  are  they  much 
moucd,  if  it  happen  that  the  elorie  of  God  be  defiled  with  mamfeft 
blafphemics ,  fo  that  no  man  lift  vp  his  finger  agr.inft  the  fupiemacic 
of  the  Apoftclike  fea. and  authority  of  our  holy  mother  the  Church. 
Why  therefore  do  they  with  fo  great  crucltie  &  feircencirc  faght  for 
the  MafTe ,  Purgatorie,  Pilgremages ,  and  (uch  trifles ,  fo  farrc  forth, 
that  they  fay  that  without  moft  cxprcifed  faith  (as  I  may  fo  call  it)  of 


The  preface 

thcfc  things,  godlineflc  can  not  Ihnde  ,  whereas  yet  they  proue  nat 
that  any  of  rhcfc  things  come  out  of  the  word  of  God?  Why  fo,  buc 
bycaofe  their  belly  is  their  God,their  kitchen  is  their  rehgion:which 
being  taken  away,  they  thinke  chat  they  fhall  not  onely  be  no  Chri- 
ftians ,  but  alfo  no  men  ?For  though  tome  of  them  do  plenteoufly 
gluct  themfdues,  &  other  Tome  hue  with  gnawing  of  poore  cruftes; 
yet  they  hue  all  of  one  pot ,  which  without  thefe  warming  helpes 
ihould  not  onely  wave  coide ,  but  alfo  throughly  freefe.  Therefore 
how  much  more  euery  of  the  is  carefull  for  his  belly,  Co  much  more 
earneft  warrier  he  is  for  their  fairh .  Finally  they  all  cndcuor  them- 
felues  to  this,  to  kepe  ftill  either  both  kmgdome  fafc,  and  their  belly 
foil :  but  of  pure  zeale  none  of  them  (heweth  any  token ,  be  it  neueu 
fo  little.  Neither  yet  fo  do  they  ceafe  to  flaunder  our  dodrine,  and 
by  al  the  colours  that  they  can,to  accufc  and  defame  it,whereby  they 
may  bring  it  mto  hatred  or  fufpicion.  They  call  it  newe ,  and  lately 
forged :  they  cauill  that  it  is  doubtfullj&  vncertaine :  they  demaunde 
by  what  miracles  it  is  confirmed;they  af  ke  whether  it  be  meete  that; 
it  fliouid  preuaile  againft  the  confcnte  of  fo  many  holy  Fathers, and 
the  moft  auncient  cuftome :  they  prelTe  vpon  ts  to  confes  it  to  be 
fchifmaticall,  which  moucth  warre  againft  the  Church,  or  that  the 
Church  hath  hen  dead  in  many  ages  in  which  no  fuch  thing  hath 
bene  hearde  of.Laft  of  all  they  fay ,t hat  there  neede  no  arguments, 
for  (fay  they)  it  may  by  the  frutes  be  iudged  of  what  forte  it  is ,  na- 
mely which  hath  bredde  fo  huge  a  heapeof  fedes,fo  many  turmoiles 
of  {"editions,  fo  great  licentioufncfle  of  vices.  Trewlyfulleafy  itis, 
for  them,  to  triumph  vp6  a  forfaken  caufe  before  the  light  belcuing 
and  ignorant  multitudc.But  if  we  might  alfo  haue  our  turnehkcwifc 
allowed  vs  to  fpeake ,  verily  this  fharpe  heatc  would  fone  be  cooled 
whcrewiththey  do  fo  with  full  mouth  and  as  hccmioufly  as  vnpu- 
niihedly  fome  againft  vs. 

Firft/.vhcras  they  call  it  newcjthcy  do  great  wrong  to  Godjwhofc 
holy  word  dcferucd  not  to  be  accufcd  of  newnefle.To  them  in  dede 
I  nothin  7,  dout  that  it  is  new,  to  whom  Chrift  is  newe,&  his  Gofpel 
Fom.4.  is  newc.  Buc  they  which  knewe  that  preaching  of  Paule  to  be  olde, 
*J*  that  Icfus  C  hvift  died  for  our  finncs ,  and  rofe  againe  for  our  iuftifi- 
cation,fhall  finde  nothing  newe  among  vs.  Wheras  it  hath  long  lien 
hidden  vnknowcn ,  and  buried  :  that  is  the  fault  of  the  vngodlineflTe 
of  men.Nowc  fith  it  is  by  the  bountifulnefle  of  God  reliorcd  to  vs, 
it  ought  at  Icaft  by  right  of  full  reftiiution  to  recciue  againe  the  title 
of  auncientie. 

Outofthcfamcfountainc  of  ignorance  fpringcth  this j  that  they 

^k^ 


To  the  French  King. 

take  it  for  doubtful!  and  vncertaine.This  verely  is  it  which  the  Lord 
by  his  Prophet  compiaineth ,  that  the  oxc  fcnewe  his  owner,  and  the  Era.i.j^ 
affe  his  maifters  IhW ,  but  his  people  knewe  not  him,Buthowe(bcuer 
they  mocke  at  the  vnccrtaimy  of  ir:if  they  were  driuen  to  fcalc  their 
owne  dodrine  with  their  owne  blood,and  with  loffc  of  their  iife,men 
might  fee  howc  much  thy  Tec  by  it.  But  farre  other  is  our  afHance» 
which  drcadeth  neither  the  terrors  of  dcath,Ror  yet  the  very  iudgc- 
ment  feate  of  God* 

Whcras  they  require  miracles  of  vs,they  dcalc  vnreafbnably  with 
vs.For  wc  coyne  no  new  Gofpelljbut  hold  faft  the  Iclfe  fame  Gofpcl 
for  confirming  of  the  truth  wherof  al  the  miracles  do  fcruc  that  cucr 
Cbrift  &  his  Apoftlcs  haue  done.  But  this  thing  they  haue  fpecial  a- 
bouc  vSjthat  they  can  cuen  to  this  day  cofirme  their  faith  with  con- 
tinuall  miracles .  Yea  but  rather  they  all-?age  miracles ,  which  may 
Weaken  a  mmdc  orhcrwifc  well  ftabliOied :  they  are  Co  either  trifling 
&  worthy  to  be  laughed  at,or  vainc  &  lying.  And  yet,alihough  they 
were  neuer  fo  m6ftruouJ,they  ought  not  to  haue  bin  of  any  value  a- 
gainft'the  word  of  God ;  forafmuch  as  the  name  of  God  ought  both 
in  cuery  place  &  at  euery  time  to  be  hallowed ,  whether  it  be  by  mi- 
racles or  by  natural  order  of  things.Thisfalfe  colour  might  paraduc- 
ture  haue  made  thebettcr  fhcw ,  if  the  Scripture  did  not  informe  vs 
of  y  lawful  end  &  vfc  of  mir3cles.For5Marke  tcachcth  that  the  figncs  Mar.itf. 
which  followed  the  preaching  of  the  ApolHes  were  (ct  forth  for  the  ^o- 
confirming  of  it:Likcwifc  Luke  alfo  faith  y  the  Lord  did  beare  witnes 
to  the  worde  of  his  gracc,whcn  fignes  and  wonders  were  (hewed  by 
the  handes  of  the  Apoftles.  Whcrwith  wholly  agreeth  that  faying  of  A^.  i4» 
the  Aportlcjthat  when  the  Gofpcll  was  preached,  faluation  was  cor  ^' . 
firmed  by  this,that  the  Lord  did  bcare  witnefie  to  it  with  fignes,and  .^ 
w6dcrs,&  diucrfe  powers.  But  thofe  things  which  we  hearc  to  be  the 
fealings  of  the  Gofpell,  fhall  we  turne  to  the  deftroyinge  of  the  cre- 
dit of  the  Gofpell?thofc  things  which  are  appointed  only  to  ftabliih 
the  trueth,{hallwc  apply  to  confirming  of  lyes?Therforeitis  mete 
that  the  dodrine ,  which  (as  the  Euangeliftfayth)goeth  before  mira-  j^l,„ 
cles,bc  firft  examined  and  tried.  If  that  be  allowed  ,  then  it  may  law-  ig.  a*»i 
fully  take  confirmation  of  miracles  .  But  of  .t  true  dodrine  (as  Chrift  8.  jo, 
te3cheth)this  is  the  marke,if  it  tende  not  to  the  feekinge  of  the  glory 
of  men ,  but  of  God  .  Sith  Chrift  afhrmeth  this  to  be  the  proofc  of 
dodrine,  miracles  are  wrongcfully  eftcmcd  which  arc  drawen  to  any 
other  end  than  to  glorifie  the  name  of  God  alone.  And  wc  ought  to 
remeber  that  Sathan  hath  his  miracles  which  shhough  they  be  iug- 
gUngdcccues  rather  tha  true  po\vcrs,yet  arc  fuvh  as  may  dccciue  the 


The  Preface 

ignorant  and  vnskilfuU.  Mjgici.ins  and  cnchsuntcrshaucbinalwa^ 

famous  in  miracles  :  wonckrrull  n^ir.iclcs  bauc  noundicd  Jdolatric: 

which  yet  do  not  prouc  to  v.s,thr.tthe  fupcrftition  of  M  igiciansand 

idolaterj  is  lawcfull.  And  with  this  battringc  rammc  m  olde  time  the 

Donaiiitcs  did  Ihakc  the  limplicicy  of  the  common  peopie ,  for  that 

they  excelled  in  miracles.  Tiicrefore  we  do  now  m.ikc  the  fame  an- 

tnloh     fwcretoo-jraducifaries,  which  Auguftine  then  made  to  tl.cDona- 

traS./j.  tiftcs:that  the  Lord  hath  made  vs  v/are  agair.ft  fuch  miracle  workers, 

Mac.  »4.  when  he  foretoldc  that  there  lliould  come  falfe  prophcts,which  with 

/  Th  C  ^^'"^  'ignes  and  diucrfc  wonders,(hould,if  it  were  polTiblc,  bring  the 

J*  ^^      elcdi  into  crrour.  And  Paulc  hath  giuen  warning  that  the  kingdomc 

a.Cor.   of  Antichrirt  Ihould  be  with  all  power,and  %ncs,  and  lying  wonders. 

11.14.    But  thefc  miracles  (  fay  they  )  are  done  not  of  idols,  not  or  forfcrers, 

not  of  hifc  prophets, but  of  the  Saintes.  As  though  we  knew  not  that 

this  is  the  craft  of  Satan,to  transfigure  himfelfe  into  an  Angtl  of  light 

fjieretu   ^"  ^^'^^'  ^'"^^  ^^^  Egyptians  worilupped  lercmy  which  was  buried  a- 

inp*tfi.  mongthrmjwith  facrificer  and  other  diuinchonois.Did  not  they  a- 

lerem.     bufe  tiic  holy  Prophet  of  God  to  idolatry  ?  And  yet  by  fuch  worfliip- 

pmg  of  his  tombe  they  obtained  that  they  thought  the  healing  ot  the 

ftingingoffcrpentcsto  be  the  iuft  reward  thereof.  What  ihallwcfay: 

but  that  ihis  hath  bin  and  euer  (hail  be  the  molt  luit  vengesunceof 

God,to fend  ftrcngth  of  lUufion  to  ihem  that  hauc  not  receaued  the 

a.Thcf.  loue  oi  truc^h,  that  they  may  beleue  lyingc  f  Tliercfore  we  want  not 

».»*•      miracles, and  thofc certainc,&  not  fubicd  to  cauillations.  As  for  mi* 

racles  which  th.cy  bring  forth  for  thcmfelues,:hey  arc  mecre  illuhons 

of  Satan,forafmuch  as  they  lead  away  the  people  from  the  true  wor- 

(hipping  oKneir  God  to  vanity. 

Moi  oucrjtlicy  do  flaudcroufly  fct  the  Fathers  againft  vs  (  T  meanc 
theauncicnt  Fathers  and  the  writers  of  the  age  as  yet  more  vncor- 
ruptcd)as  though  they  had  the  for  maintaincrs  of  their  vngodlinclfc ; 
by  vvhofc  autliority  if  the  debate  were  to  be  ended  ,  the  better  parte 
of  the  vjdory(to  fpeake  euen  moft  modcUJy)  would  bend  to  our  (kle. 
But  whereas  many  thingi  s  haue  bin  excellently  well  and  wifely  writ- 
ten of  thofe  Fathers  ,  and  in  Tome  thinges  ,  that  hath  happened  to 
them  which  is  wont  to  happen  to  men:theie  good  natiira!!  children 
forfooth,accordfng  to  the  nghtnes  that  they  hauc,borh  of  v/it,mdgc- 
ment.and  mindc,do  worOnp  only  their  faultes  and  crrours:  and  thofc 
things  which  arc  wcl  fpokcn.they  either  marke  not,or  fame  as  if  they 
knew  them  not ,  or  do  corrupt  them  :  fo  as  a  man  may  (ny  that  their 
c.irc  was  alto<jrther  to  gather  dungc  in  of  the  goldc  of  the  Fathers. 
Then  they  opptciic  vs  with  importunate  cryingc  out  againft  vs ,  as 

dcfpifcrs 


To  the  French  King. 

^Icfpifcrs  &  enemies  of  the  Fathers.  But  wc  do  ib  not  defpifc  them, 
thac  ificwere  the  matter  of  my  prcfentpurporc,  I  could  very  calily 
prouc  by  their  confenting  voices ,  the  greater  part  of  thcfc  things 
that  we  fay  at  this  day.  But  we  fo  rcade  their  writmgs,  that  we  alway  i.Cor.j 
reincmber,that  all  things  are  ours,tc  (erue  vs,  not  to  hauc  dominion  *'• 
oucr  vs :  and  that  wc  arc  Chriftes  alone  ,  whom  wc  mutt  obey  in  all 
things  without  exception.  Who  fo  kccpcth  not  this  choilc'jflall  hauc 
nothm^^  ccrtaine  in  rchgion:forafmuch  as  rhofe  holy  men  were  igno- 
rant of  many  thing$,do  oftentimes  ftnuc  one  with  an  ocher,yca  and 
fometimes  right  with  thcmfelues.  Not  without  caufe(fay  they)wc 
are  warned  of  Salomon  ,  that  we  palfenottheolde  boundcs  which  Prouer. 
our  Fathers  baue  fct .  But  there  is  not  all  one  rule  in  the  boundingc  pV 
of  ficldes ,  and  the  obedience  of  faith  ,  whtch  ought  to  bz  fo  framed  „, 
thac  It  forget  her  people  and  the  houfc  of  her  Fathcr.If  they  hauc  (b 
great  delite  tovfe  allegories,  why  do  they  not  rather  expounde  the 
ApoilleSjthan  any  othcr,to  be  their  Fathers,whofc  appointed  bouds 
it  IS  notlawfull  to  plucke  vp?  for  fo  did  Hicromc  expounde  itjwhofc 
wordes  they  hauc  regiftred  among  their  Canos.But  if  they  will  haue 
the  boundes  of  the  fame  Fathers,whom  they  meane,to  be  ftecdfliftly 
kept :  why  do  they,  fo  oft  as  they  lift ,  fo  liccntioufly  pafie  them  «'  Of^.^^^^^ 
the  number  of  the  Fathers  were  they,of  whom  the  one  faid,thacour/j,/^/,i;y^ 
God  cateih  not,  nor  drinkcth,and  that  therforc  he  needeth  neither  rr.c'g, 
cuppcs  nor  diflies:  the  other  faid,that  the  holy  things  require  not '^^''^/^ 
golde,and  thac  thofe  things  pleafe  not  with  golde  which  arc  not  ^^^"^^ 
bought  with  golde.  Therefore  they  pafTe  the  boundc ,  which  arc.in  2s\  * 
the  holy  things  (o  much  dchted  with  golde,  (iluer ,  iuorie ,  marble, 
precious  ftones  &  (ilkes.and  thinke  that  God  is  not  rightly  worfhip* 
pcd,  vnlcflc  altogether  they  be  diflblucely  fetout  with  exquihte  gor- 
geoufnes,  or  rather  with  outragious  excelfc.  A  Father  was  he,which  '^P)"^* 
faidjthat  he  therefore  did  freely  cate  flerti  on  the  day  in  which  other  ^jlVl*] 
abftaincd ,  becaufe  he  was  aChriftian.  Therefore  they  paffe  the  c^^-j./o.* 
boundcs,  when  theyaccurfe  the  foule  that  tafteth  flefhc  in  Lent.  Tupart. 
Fathers  were  they  ,  of  whom  the  one  faid  that  a  Monkc  which  la-  '"•'^  ^'•'» 
boureth  not  with  his  handes ,  ts  iudgcd  as  euill  as  a  violent  taker,  or  '^^,l'„f{ 
(if  you  wil)a  robber :  The  other  faid,thatit  is  notlavvful  forMonkes  de  "eperc 
to  hue  of  other  mens  goods  ,  although  they  be  continually  bufied  in  )»pna(h, 
contemplations ,  in  prayers ,  in  ftudie.  This  boundc  alfo  they  haue  "'P*'?* 
pafTed,  when  they  placed  the  idle  and  barrcll  belhcsof  Monkesin 
ftewesand  brothelhoufes  to  be  fatted  with  other  mens  fubftaunce.  Epipfjont 
A  Father  was  he,which  faid,  that  it  is  a  horrible  abhomination  to  fc  '"  '^'^* 
any  image  paimcd,cither  of  Chrift  or  of  any  Sainteia  the  temples  of  "^trft!^' 


The  Preface 

of  many  hath  bin  made  a  publikc  crrour,  or  rather  a  comon  confetit 
ofviccsjwhich  now  thcfc  good  men  would  hauc  to  ftand  for  a  lawc. 
Who  fo  hauc  eyes  do  fee  that  not  only  one  fcaof  cuils  hath  oucr- 
flowed,many  poyfonous  pcftilcnces  hauc  innadcd  the  world>that  ail 
thinges  runnc  headlong  to  ruinc :  fo  that  cither  the  matters  of  men 
muft  be  vttcrly  defpcired,or  wc  muft  lay  hand  Ynto,or  rather  vfc  vio* 
^  Icnce  vppon  (6  great  euiU.  And  remedy  is  by  no  other  reafon  driuen 

di'ls  c^.  ^ -^^y  '  ^"^  becaufe  we  hauc  now  lonp,e  time  accullomed  vs  to  cuds, 
fi.rK  dc  But  be  It  chat  publikc  crrour  hauc  place  in  matters  of  comon  wcale: 
tofifutt.  yet  in  the  kingdom  of  God  his  only  tructh  is  to  be  heard  and  regar- 
ded,to  which  by  no  fuccecding  courfc  of  yearcs,  by  no  cuftomc,  by 
no  confpired  3greement,may  any  prcfcription  be  limited.So  in  oldc 
Efa.8.    time  Efay  taught  the  eledof  God,that  they  fhouldnoi  lay  Confpi* 
'*•        ringe>  to  all  thinges  in  which  the  people  faid  C6fpiring;that  is  to  fay, 
that  they  (houid  not  confpirc  together  to  the  wicked  agrccmct  of  the 
people,  nor  fiiould  fcarc  and  dread  the  peoples  fearcbut  rather  that 
they  Ihould  fandifie  the  Lord  of  hoftes,  &  he  {hould  be  their  feare  5c 
dread.  Now  therefore  let  them  as  much  as  they  lift  obied  againft  v« 
both  palTed  and  prefent  agcs,if  we  fandifie  the  Lord  of  hoftcs,we  wil 
not  be  much  afraid.  For  whether  it  be  that  many  ages  hauc  confen* 
led  to  like  vngodlines,  he  is  ftrong  to  take  vengeance  to  the  third  Sc 
fourth  gencrationror  if  the  whole  world  together  confpire  into  one 
fclfe  fame  wickednclTejhe  hath  by  experience  taught  what  is  the  end 
of  them  that  ofFendc  with  the  multitude ,  when  he  did  with  a  gene- 
3en.j.i  rail  ouerflowingdeftroy  the  whole  kinde  of  me.preferuing  Noe  with 
Hc.i  1.7  a  r-r.al  houfchold,  which  (liould  by  hi:,  faith  being  but  one  man  con- 
dcmnc  the  whole  world.  Finally  an  cuill  cuftome,is  none  other  than 
a  common  peftilcncc,in  which  they  do  neuertheleflc  dye  that  dye 
witii  company  of  a  muItitude.Morcouer  they  ought  to  hauc  conGdc- 
Epift.?.  red  that  which  Cyprian  fayth  in  certainc  placcs.that  they  which  (inne 
"Dilt  ad  ^y  'gnt)rance,3lthough  they  can  not  cleare  thcmfclues  from  al  fault, 
[uiian.   y/c  ">ay  feeme  after  fomc  maner  txcurablc:but  who  fo  obftinatly  re- 
Ic  here,  fufc  the  rructh  offrcd  by  the  grace  of  God,thcy  haue  nothing  to  prc- 
Mptiia.  £cnd  for  their  cxcufe. 

As  for  their  double  horned  argument ,  they  do  not  driue  vs  to  Co 
hard  n  ftreiiiht  with  it,to  copell.vs  to  confelfcihat  either  the  Church 
hath  ly  en  dead  a  cenainc  time,  or  that  wc  haue  controucrfie  againft 
the  Church.Trucly  the  Church  of  Chrift  hath  liucd  and  (hall  liuc,fo 
lonti  as  Chnft  (hall  reignc  at  the  right  hande  of  the  Father:  by  whofc 
handc  (he  is  vpholdcn ,  by  whofc  luccour  fhe  is  defended ,  by  whofc 
power  Ihc  kccpcth  her  fafctic.  For  he  will  vndouccdly  pcrfcrme  that 

which 


To  the  French  King. 

which  he  hath  once  promifedjthat  he  will  be  prcfent  with  his  cucn  Mat.  it 
vntill  the  cndinge  of  the  worldc.  Againlt  it  novve  we  haue  no  warre  **• 
at  all.  For  we  do  with  one  confcnt  together  with  all  the  people  of 
the  faithfull  honor  and  worfhip  tiic  one  God  and  Chrift  the  Lorde, 
in  like  forte  as  he  hath  alway  been  worlhipped  of  all  the  godly .  But 
they  thcmfelues  not  a  litlc  way  crre  from  the  tructh  ,  when  they  ac- 
knowledge no  Church ,  but  which  they  fee  with  prcfent  eie ,  and  go  • 
about  to  compafle  it  about  with  thofc  boundcs  in  which  u  is  not  en- 
clofed.  Vpon  thefe  pointes  hangcth  our  controuerfie  :  Firft  that  they 
afHrme  thar  the  forme  of  the  Church  is  alway  appcnringc  and  to  be 
reene;thcn,thatthey  fet  the  fame  forme  in  the  fee  of  the  Church  of 
Rome ,  &  in  the  order  of  their  prelates.  We  on  the  contrary  fide  af- 
firme ,  both  that  the  Church  may  confift  of  no  appearinge  forme, 
and  that  the  forme  it  felfe  is  not  contained  in  that  outward  (hining 
ihewe ,  which  they  foolilhly  haue  in  admiration ,  but  hath  n  faire  o- 
thcr  markc ,  namely  the  pure  prcachingc  of  the  worde  of  God ,  and 
the  right  miniftration  of  Sacramcntes.  They  are  in  a  rapc,vnlefl"c  the 
Church  may  be  alwaycs  pointed  out  with  a  finger.But  how  oft  hap- 
pened it  in  the  people  of  the  lewes  to  be  fo  defonnedjthat  there  ap- 
peared no  forme  at  all?  What  forme  thinke  we  to  haue  {hined,when 
Helias  bewailed  that  he  alone  w3slefc?How  long  fince  ihccomming  r.Kfng. 
of  Chrift  hath  it  lyen  hidden  without  forme  ?  Howe  fince  that  time  'i>.t*' 
hath  it  bin  fo  opprcfl'ed  with  warrcs/editionSjand  hcrefics,that  it  fhi- 
ncd  out  on  no  fidc?If  they  had  liucd  at  y  timc,would  rhcy  haue  bele  - 
ued  that  there  was  any  Church?But  it  was  fayd  to  Helias ,  that  there 
were  prefcrucd  feuen  thoufand  me, which  had  not  bowed  their  knee 
before  Baal.Neither  ought  it  to  be  douiful  to  vs  but  that  Chrift  hath 
aUvay  reigned  in  earth  Cmcc  he  afcended  into  heaucn.But  if  the  god- 
ly had  then  fought  any  difccrnablc  forme  with  their  c!cs,rhould  they 
not  byandby  haue  bin  difcouragcd  ?  And  verily  Hylaric  accompted  (j^^^. , 
it  cuen  already  in  his  time  for  a  moft  great  fault,  thatbeingcoccu-  Auxei,. 
pied  with  the  foolifh  admiration  of  the  dignity  of  Bifhops,  they  mar-  tmm. 
kcd  not  a  deadly  pcftilcnce  lurking  vnder  that  vifor.  For  thus  he  fayth: 
One  tbinge  I  warne  you ,  beware  of  Antichrift :  for  you  are  ill  taken 
WJth  the  louc  of  wals:ye  do  ill  worfhip  the  Church  of  God  in  houfes 
and  buildinges :  vnder  them  ye  do  ill  thruft  in  the  name  of  Peace.  Ic 
is  doutfull  that  in  thofe  Antichrift  fhall  fitte?Mountaincs  and  woods, 
and  lakes  ,  and  prifons ,  and  caues  arc  fafer  for  me .  For  in  thefe  the 
Prophetes  when  they  were  cither  abiding  or  throwcn  into  them,  did 
prophecy.  But  what  doth  the  worlde  at  this  day  honor  in  his  homed 
Biihoppcs ,  but  that  ic  chinkech  them  to  be  holy  prelates  of  rehgion^ 


The  Preface 

whom  it  fccth  to  be  hcadcs  oucr  great  cities  ?  Away  thfrefore  with 
s.TIm.i  luch  foolifh  cftcming.  But  rather  let  vs  Icjue  this  to  the  Lord.foraf- 
i>  much  as  he  alone  knowcth  who  be  hiSj&romtimealfotaketh  avray 
from  the  fight  ot  men  the  outward  knowledge  of  his  Church.  ThaC 
is(I  graunt)a  horrible  vengeance  of  God  vpon  the  earth.  But  if  the 
wickcdncs  of  men  fo  dcferue,  why  do  wc  fcckc  to  withftand  the  iuft 
vengeance  of  God  ?  In  fuch  wife  ih«  Lord  hath  in  times  paft  taken 
vengeance  of  tlic  vnthankcfulncflc  of  men.  For  becaufc  they  would 
not  recciue  his  trucih,  and  had  quenched  his  light,  he  luffrcd  them 
being  blinded  in  fenfe ,  both  to  be  mocked  w:th  lyes  full  of  abfurdi- 
ty,  &  lo  be  drowned  in  deepc  darkencs,  fo  that  there  was  no  face  of 
the  true  Church  to  be  fenc.Yet  in  the  mcanc  time  he  faued  his  both 
being  fcattcrcd  abroad e  &  lying  hidden  in  Dhe  middeftofcrrours  & 
darlicneflejfrom  deftrudion.  And  no  marucl.For  he  can  skill  to  fauc 
both  in  the  very  confuiion  of  Babylon,&  in  the  flame  of  the  burning 
ouen.  But  whereas  they  would  hauc  the  forme  of  the  Church  to  be 
judged  by  T  woie  not  what  vaine  pompous  Ihcw :  how  perillous  that 
is,I  will  rather  point  vnto  than  dedarcleaft  I  fhoulde  drawe  out  my 
talc  into  infinite  length.  The  Pope  (fay  they)  which  holdcth  the  A- 
poltolikc  fec,and  the  Buhoppes  that  arc  annointed  and  confecrate  by 
him/o  that  they  be  trimmed  with  fillets  and  mi  ters,do  rcprcfcnt  the 
Church, and  ought  to  be  taken  for  the  Church:&  therefore  they  can 
not  errc.How  foPbecaufe  they  are  paftors  of  the  church, &  cofccrate 
to  the  Lord.  And  were  not  Aaron  and  the  ether  rulers  of  Ifracll  alfo 
Exo,  3 :  Paftors?  But  Aaron  &  his  fonncs  after  that  they  were  made  prieftcs, 
''•  did  yet  errc  when  they  made  the  calfc.  After  this  reafon,why  ihould 

„.        nor  the  fourc  hundred  Prophets  which  lyecT to  Achab,  hauercprc- 
,,  Tented  the  Church.  But  the  Church  was  on  Michcas  fide,  beinge  in 

ler.i  8  dccdr:  but  one  m;»n  aIone;and  vnregarded ,  but  out  of  whole  mouth 
^2-  came  truttli.Didnot  the  falfc  prophetcs  in  refemblance  bcare  both 
the  name  and  face  of  the  Church ,  when  they  did  with  one  violent 
alfaulc  rife  vp  ?gamrt  I  eremy,  &  with  threatning  boafted  that  it  wa»> 
not  pofTihlc  that  the  law  Oiould  periih  from  the  prieft,counfell  from 
the  v/ircman,thc  word  from  the  Prophet  f  lercmy  alone  was  fcnt  a- 
g3inft  the  whcle  company  of  the  IViphercs,  to  declare  from  the 
Lordc,  that  it  (hould  come  to  paflc,that  the  l.uv  fliouKi  perilhe  from 
ihr  priertjCOunfcU  from  the  wifeman  >  and  ;he  wordc  from  the  Pro- 
phet. D'dnot  fuch  a  wjirtcringcfliewclhmcin  that  Counccll  which 
the  biOiops,  Scribes,  and  Pliarifecs  aff.^mblcd,  to  take  aduifes  toge- 
ther for  the  killing  of  Chrift.  Now  let  them  go  andflicke  faft  in  the 
outward  vifour.ihat  ihcy  may  make  Chnft  and  all  the  Prophetcs  ;jf 

God> 


I  u  uic  rrcncn  iv.ing. 
God ,  fchifmtikcs :  and  on  the  other  lidc  make  thcminifters  of  Sa- 
than.thc  inftrumcts  of  the  holy  G'noft  If  they  fpeakc  as  tiicy  thinke, 
let  them  faithfully  anfwerc  me,in  what  nation  and  place  they  thinkc 
that  the  Church  remained  Cnce  the  time  that  by  the  decree  of  the 
Counccl  at  Bafiie,  Eugenius  was  thruft  downe  and  dcpriued  from  tlie 
cftite  of  Popc,and  Aymee  fct  in  his  place.Thcy  can  notjihough  they 
wouldc  burit  for  it ,  deny  that  the  Councell,  for  fo  much  as  conccr- 
ncth  outwaid  folemnitics ,  was  lawfull, and  fummoncd  not  oncly  of 
one  Pope,but  of  two.Eugenius  was  there  condemned  of  fchifme,re- 
bellion ,  and  obftmacy ,  with  the  whole  flockc  of  Cardmals  and  Bi- 
(hops,which  had  with  him  pradifcd  the  djflblution  of  the  Councell. 
Yet  afterward  bemge  borne  vp  by  the  fauour  of  Princes,hc  rctouc- 
rcd  his  papacy  fafe  agame.  That  cledion  of  Aymee,  which  had  bin 
orderly  piade  by  the  authority  of  a  gcncrall  and  holy  Sy  node ,  vani- 
fhcd  away  m  a  fmoke :  fauingc  that  he  himfelfe  was  appeafcd  with  a 
Cardinalls  hat,as  it  were  a  barking  dog  with  a  pece  of  bread  caft  vnco 
him.  Out  of  the  bofome  of  thefe  hcretikes,  rebels,  &  obftinates,  are 
proceeded  all  the  PopeSjCardinallSjBiJfliops,  Abbots,&'  Prieftcs  that 
haue  bin  fince.  Herethey  arc  taken  and  can  go  no  further.  For,  to 
whether  iide  will  they  giue  the  name  of  the  Church?  Will  they  deny 
that  the  CounccU  was  gencrall ,  which  wanted  nothinge  to  the  out- 
warde  maicftiernamcly,  whicli  beinge  folcmnely  fummoned  by  two 
bullcs,  and  well  fr.irned  in  the  order  of  all  thinge?,  continued  in  the 
famcdigiiitie  to  thelaft  endc  ?  Will  they  confePie  Eugenius  with  all 
his  company  a  fchifmatikc ,  by  whom  they  arc  all  fanftjfied  ?  There- 
fore either  Ictte  them  otherv/ife  define  the  forme  of  the  Church  >  or 
they  all  as  many  as  are  of  the  fhalbc  of  vs  accompted  fchifmatikcs, 
which  wittingly  &wil!inglyhaue  bin  ordered  of  heretikcs.  If  it  had 
neuer  before  bin  knowenjtliat  the  Church  is  not  bounde  to  outward 
pompcs,  they  themfelucsmay  betovsalargeproofc,  which  vndcr 
that  glorious  title  of  the  Church  hauc  fo  longe  fo  proudly  boaftcd 
thefclucs,  whereas  yet  they  were  the  deadly  peibiences  of  the  church. 
I  fpeake  not  of  their  mi^nerSjand  thofe  tra^icall  doinges  whcrev/ith 
their  whole  life  fwarmcth  fulkbecaufe  they  fay  that  they  be  the  Pha- 
rifees  which  are  to  be  heardjHotto  be  followed.  But  if  yc  will  fparc 
fom?  of  your  leafure  to  read  our  writings,you  fluall  plainly  know  that 
the  very  dodrin^jy  do^rine  it  fclfe,for  the  which  they  fay  that  they 
be  the  Church^is  a  desdly  butchery  of  foules,the  firebrand,  ruine.d: 
dcftrudion  of  the  Church. 

Finally  they  do  not  vprightly  enough,  when  they  do  fpitcfully 
rehcarfe  howc  great  troubles, vprorcs,  and  cotemions  the  preaching 

#  *    iij 


rhc  Prctacc 

of  our  doftrinc  hath  ckawc  with  it,and  what  fruitcs  it  nowe  bcarcth 
m  many.  For  the  blame  of  thcfc  cucls  is  vnworihily  laide  vpon  it, 
which  ought  rather  to  hatie  bene  imputed  to  y  malice  of  Satan.This 
is  as  It  v/crc  a  ccrtainc  naturall  propretie  of  the  word  of  God  ,  that 
whenfocuer  it  rifcth  vp ,  Satan  is  neuer  quiet  or  flecping.  This  is  the 
moft  furc  and  mort  ti  uUy  markc,  whereby  it  is  difcerncd  from  Ueng 
dodrines,which  do  eafily  (hewc  forth  themfelucs  when  they  are  re- 
cciued  with  fauorablc  cares  of  ail  men ,  and  are  heard  of  the  world 
rcioilin^  at  them.  So  in  ccrtainc  ages  paft,  vvhco  all  thmges  were 
drowned  in  deep?  darkenclfe,  the  Lordc  of  this  world  made  a  (port 
andapby  inmaneiof  all  men,  and  lay  idle  andtokc  his  pleafurc 
like  a  ccrtainc  Sardanapalus  in  founde  peace. For,what  (hould  he  els 
<Jobut  laugh  and  play  being  in  quiet  and  pcafiblc  poflefTionof  his 
kingdomerBut  v/hen  the  light  fliining  from  about  fomwhat  fcattcred 
abrode  his  darkn€{rc,when  that  ftrong  man  troubled  and  aflailed  his 
kingdom,thcn  "r-c  began  to  lliakc  of  his  wonted  drowfines,.&  hafiiiy 
to  arme  himfelfe.  And  fitft  he  Itirredvp  the  force  of  men,whereb)' 
he  might  violently  opprefTc  the  truth  beginning  to  (hine.  By  which 
whe  he  nothing  preuailcd,he  turned  to  futde  entrappings.Hc  ftirred 
vp  dilTcntions  and  difagreements  ofdodrincs  byhisCatabaptiiies, 
and  oiher  monftruous  lewdc  men ,  whereby  he  might  darken  it  and 
at  lcn';ih  vtterly  quenche  it.  And  nowe  hf-  cotmucth  to  affaile  it  with 
boih  engines. For  he  trauailcth  both  by  the  force  and  power  of  men 
to  plucke  vp  that  fecde,  &  with  his  dacntll  (as  much  as  /n  him  licih) 
to  choke  it,  thar  !t  may  not  growe  &  bcare  frute.  But  ail  this  he  doth 
in  vaincjif  we  ht  arc  the  warning  of  God,  which  both  hath  long  be- 
fore opened  his  cm ftes  vnto  vs,rhat  he  lliould  nor  take  vs  vnwarc,  & 
haih  aimed  vs  with  fufficicnt  defences  againft  all  his  cngins.But  how 
grestmaliciournedc  is  it  to  lay  vpon  the  word  of  God  the  hatred 
cither  of  the  fcdicions ,  which  noughty  and  rebellious  men  do  ftirrc 
vp,or  of  thcfc^'TS  which decciuers  60  raifc  againi^  i(?Yet  ic  is  no  new 
examplc.Elias  was  af^cd  whether  it  were  not  he  that  troubled  Ifracl. 
Chrift  was  eftccmed  of  the  Icwes  a  fcditious  man.Thc  Apoftles  were 
accufed  of  making  a  comotion  among  the  people.  What  other  thing 
do  they  which  at  this  day  60  father  vpon  vs  all  the  troubles,  vprorcs 
and  cotentions  thar  boilc  vp  againft  Vif"  But  what  is  to  be  aunfwercd 
tofiich.  Eliashatli  taught  vs  :  namely  that  ic  is  not  we  ihat  fcatter 
errors  or  ftirrc  vp  vprorcs:but  it  is  they  ihefclucs  that  wraftlc  againft 
the  power  of  God.  But  as  that  one  thing  alone  is  fuflicicnt  to  bcatc 
backe  their  raflieneftc .  fb  agame  wc  ouuht  to  mete  with  the  wcak^- 
ncffc  of  other,who  oficcimcs  happen  to  be  moucd  with  iuch  offences, 

and 


1  u  tiic  rrciim  iv.iiig. 
andin  their  difmaycng  to  waucr.Eut  let  them ,  to  the  cnde  that  they 
may  not  faint  with  this  difmayeng  and  te  difcoragedjlmov/c  that  the 
Apoftlcs  in  their  time  felte  by  experiece  the  fame  things  that  now  c 
happen  vncovs.  There  were  vnlerriedand  vnftedfaft  men,  which 
wrcfted  to  their  owne  deftrudiqn,thofe  things  the  Paul  had  written  5, Pet 
bythcinrpiration  of  God ,  as  Peter  faith.  There  were  defpifcrs  of  i^. 
God ,  which  when  they  heard  that  finne  abounded  to  the  end  that     ^"^ 
grace  might  more  abounde ,  by  and  by  obieded,  We  wiU  then  abide   *   * 
in  finne,  chat  grace  may  abound.  When  they  heard  that  the  faithfuil 
are  not  vnder  the  lawe,they  by  and  byjanf\vered,We  will  then  finne, 
becaufe  wc  arc  not  vnder  the  lawc,but  vnder  grace.ThcFe  v/erc  that 
ttccufed  him  as  an  cxhortcr  to  euell.  There  cntred  priuily  many  filfc  Phjlfj 
Apoftlcs  to  deftroy  the  Churches  which  hehadbuilded.  Some  by  >"»5» 
enuie  and  contention,  and  not  purely ,  yea  and  malicioufly  pre:iched 
the  GofpcUjthinking  to  addc  more  afflsdion  to  his  bjndis.Somwhere 
the  Gofpell  not  much  profited.  All  fought  their  owne ,  and  not  the 
tbinges  of  lefiis  Chrift.  Some  wcnte  backwarde  ,  doggcs  to  their 
vomite ,  and  fwine  to  their  wallowing  in  the  mire.  T  he  moft  parte 
did  drawc  the  hberty  of  the  Spirit  to  rhe  licentioafncfie  of  the  flefii. 
Many  brethren  crept  in,  by  whom  there  came  afterwarde  great  dan- 
gers to  the  godly.  Amog  the  brethren  themfelues  were  raanv  ftriues 
railed  vp.  What  (hould  the  Apoftles  haue  done  in  this  cafe  ?  Should 
they  not  either  haue  diflcmbled  for  atimcjor  rather  altogether  haue 
geucn  oucr  and  forfaken  the  Gofpell  which  they  fawe  co  be  the 
fedeplott  of  fo  many  contentions  ,thc  matter  of  fo  many  dangers, 
the  occafionoffo  many  offences J'No.But  for  helpein  fuchdifirefl'es 
this  came  in  their  minde  thatChrifl:  is  the  ftoneof  ftombiingan^ 
rocke  of  offence,  fet  vntotheruine  and  rifingagaine  of  :nr.ny,and  m!<.3 
for  a  figne  that  fhould  be  fpokcn  againft.  With  which  afnancc  they  3^, 
being  armed  went  forward  boldly  through  all  dangers  of  vpt  ores  and 
ofFcnccs.With  the  fame  thought  we  alfo  ought  to  be  vpliolden,for- 
afmuchas  Paul  teftifieth  that  this  is  the  perpctuallpropretie  cf  the  '•'^^' 
Gofpclljto  be  the  fauor  of  death  vnto  death  to  the  y  peri{li,akhoi;gh  ^' '  ' 
it  were  ordcined  to  this  vfc  that  it  fhould  be  the  fauor  of  lifcviita 
life,  and  the  power  of  God  vnto  the  faluation  of  the  faithfuil ;  which 
verily  we  fhould  alfo  feele ,  if  we  did  not  with  our  vnthakfulnes  cor- 
rupt this  fo  fingular  a  benefit  of  God,  &  turnc  j  to  our  pwne  deftriw 
dion  which  ought  to  haue  bin  to  vs  ihe  only  defence  of  our  fafeiie* 
Butnowe  I  returne  to  you ,  my  foueraignc  Lordc.  I^et  thofcfalfc 
rcportes  nothing  moue  you,  by  which  our  aduerfaries  trauaili  to  Cuft 
you  in  fcarc  of  vs,  with  ftying  that  by  this  newe  Gofpoll  (for  fo  they. 

*^    iiij 


The  Preface 

call  it)  nothing  is  hunted  for  and  foughr  but  fit  occafion  of  fcdiiions, 
and  vnpuniflied  liberticof  wees.  For  our  God  is  not  the  author  of 
dmilion,  biit  of  peace  •■  and  the  fonae  of  God  is  not  the  miniftcr  of 
finne,which  came  to  deftroy  all  the  workes  of  the  Deuill.  And  we  arc 
vn  worthily  accufcd  of  fuch  dcfires ,  whereof  we  ncuer  gaue  any  fu- 
fpition  were  it  ncuer  fo  fmall.  It  is  likely  that  we  forfoth  do  pradift 
the  ouerthrowing  of  kingdomcs,ofwhom  there  hath  neucrbcnc 
heard  anyone  fedicious  word , whoes life  hath  euer bene knowen 
quiet  and  fimple ,  when  we  liued  vnder  you ,  and  which  nowe  being 
chaced  from  home  yet  ccflc  not  to  pray  for  all  things  profperous  to 
you  and  ytWjr  kingdomc.  It  is  likely  forfoth  that  we  hunt  for  hcen- 
tioufncfl'e  of  vices ,  in  whocs  bchauors  although  many  thingcs  may 
he  foundc  faulty.yct  there  is  nothing  worthy  oi  Co  great  reprochmg: 
neither  h^ue  we  with  fo  ill  fuccelTe  (  by  the  grace  of  God)  profited 
in  the  Gofpell,but  that  our  life  may  be  to  thefe  backbyters  an  exam* 
plar  of  chafiiticjlibcralitic,  mercy,  temperance,  patience,  modelhc, 
and  wlutfocuer  other  vertue.  Verily  it  is  by  the  proofc  it  felfe  euidet 
thatv/c  dovnfainedly  fearc  and  worfhippe  God  j  forafmuch  as  Wd 
lienrc  that  his  name  be  halowcd  both  by  our  life  and  our  dcath,and 
cnuy  It  felfe  is  compelled  to  bearc  of  fome  of  vs  a  wimeffe  of  inno- 
cence &  ciuilc  vprichtnc0c,in  whom  this  onely  thing  was  punifhed 
with  death  which  ought  to  haue  bene  accepted  for  a  lingular  praife. 
But  if  any  vnder  prfctcncc  of  the  Gofpell  do  ftirre  vp  tumultes  (as 
hethertoithath  not  bene  foundc  that  there  haue  bene  any  fuch  iri 
your  Re3lmc)if  any  pretcnde  the  libertic  of  the  grace  of  God  to  de- 
fendc  the  hcetioufneflc  of  their  fices  (of  which  fort  I  haue  knowca 
many)  there  be  lawes  and  penalties  of  lawcs ,  by  which  they  may  ac* 
cording  to  their  dcfcruingcs  be  (harpcly  punilhed :  yet  fo  that  in  the 
roeane  time  the  Gofpell  of  God  be  not  euell  fpoke  of  for  the  wickedr* 
ncfie  of  naughty  men.  Thus  haue  you  (O  King)  the  venimous  vniu- 
fiicc  of  the  fclaunderors  largely  enough  declared ,  that  you  may  not 
wiih  an  care  of  to  cafy  belicfe  bende  to  their  reportes.  Ifearemc 
alfo  Icafl  it  be  to  largely  fct  out ,  forafmuch  as  this  preface  is  in  a  ma- 
fier  come  to  the  quantitie  of  a  whole  boke  of  dcfcnfc.whercby  I  cn- 
tendcd  not  to  make  a  defcnfe  in  dcedc  >  but  onely  to  mollify  your 
minle  aforehandc  to  geue  audience  totbc  difdoiing  of  our  caufe: 
ivhich  your  minde,though  it  be  now  turned  away  and  eftranged  from 
VS ,  yea  and  cnflimed  againft  vs ,  yet  we  truft  that  we  (hall  be  able  to 
recouer  the  fauor  thereof,  if  you  fhall  ones  haue  without  difplcafure 
and  troublous  afFc<flion  red  oucr  this  our  confeffion  ,  which  wc  will 
to  be  in  ftccde  of  a  defence  for  v$  loyour  maicfty.fituc  if  chc  whifper- 

ingc$ 


ingcs  of  the  malicious  do  fo  poflcfle  your  care$,thai  there  is  no  place 
for  accufcd  men  to  Tpcakc  for  themfclucs-.and  if  tliofe  oucragioui  fu- 
ries do  ftill  with  your  winking  at  them,  excrcifc  cruelty  with  prifon* 
iiing,tormenting,cutting,and  burning:  we  fhall in  dedc,asflicpc  ap- 
pointed to  the  (bu^hteijbe  brought  to  all  enremitics,yct  fo  that  in 
our  patience  we  Hiall  pofllffe  our  foules,  and  waitcfortheftrongc 
hande  ot  the  Lord :  which  (hall  without  dout  be  prefcntin  time,anci 
ftrctch  forth  it  felfc  armedjboth  to  deliucr  the  poore  out  of  afflidion, 
and  to  take  vengeance  on  the  defpifcrs, which  now  triumphc  with  (o 
great  alTurcdncflc. 

The  Lord  the  King  of  Kings  ftablifh  your  throne  wirh  righ- 
teoufnejQcjand  your  featc  with  cquity,moit  noble  King. 
M  Bajtie  thefirfi  day  ofAhguji^m  thiyeare,  *  J  S  ^« 


lOHN  CALVINE  TO 

THE  READER. 

,  T^hefirjl fating  out  oftlm  rvork^etbeceoifc  1  did  not  loJ^ 
JOY  thatfuccejje ,  which  the  Lorde  of  his  'vnmeafurabie 
Igoodnes  hath  giue, I  had(^ai  me  vfe  to  do  infmal  workesy 
for  the  more  part  lightly  pajfed  it  oner.  But  rvhe  I  ynder- 
^ftode  that  it  rvoi  receiued  vith  thatfauor  ofal  the  godly ^ 
which  I  neucr  durft  haue  dcjired  ,  much  lejje  haue  ho" 
pedfor :  as  I  verily  felt  in  nry  hart  that  much  more  wa^giuen  to  me  than  I 
had  defertied,fo  I  thought  it  fhould  he  a  great  'vnthanl^efulnes  ifljhoulde 
not  at  the  Icaji  after  m}'fcledcr  ability  endeuor  to  anfvere  fofauorable  af- 
fections toward  me,  <^  rvhich  ofthemfelucs  prottokcd  my  diligecc.  jind  this 
I  attempted  not  only  in  the  fecond  fetting  forth  ofit:but  how  oftfince  that 
time  the  worke  hath  bin  emprinted  ,fooft  it  hath  bin  enriched  with  fome 
tncreafe.Rut  although  I  did  not  then  repent  me  of  the  labor  that  1  had  em- 
ploy ed.yet  I  neuer  held  my  felfe  contented  till  it  was  dij^ofed  into  that  or- 
der  which  is  nowfet  before  youJ^w  I  trujl  I  haue  giueyou  that  which  may 
he  eUowed  by  ally  our  iudgementes.  Truely  with  how  great  endeuor  I  haue 
applied  my  felfe  to  the  doinge  of  this  feruice  to  the  Church  of  God ,  1  may 
brin^  forth  for  an  euident  witnejfe^that  this  lafl  winter ywhen  I  thought  that 
thefeuer  Quartane  had  fummonedmc  to  death,  how  much  more  the  ficke- 
ties  enforced  vpon  me.fo  much  leffe  I  jparedmy  fclfcytiU  I  might  leaue  thtt 
boolte  to  ouerliue  me,which  might  mak^  fome  part  ofthanl^cfullrecompenft 
to  fo  gentle  prouoking  of  the  godly.  I  had  rather  in  dede  it  had  bin  donefo- 
ner.biit  it  isfuone  enough  if  well  enough,  Jnd  I  ft)  all  then  thinl^c  that  it  is 
come  abroade  in  ^ood  feafon^when  ifhallperceiue  that  it  hath  brought  yet 
more  l)let7:ifu'f  fi'fite  thait  hath  done  heretofore  to  the  Church  ofGod.This 
is  my  only  dcfre.^4r.d  tritely  fttU  ill  it  were  with  me,ifl  did  notjjolding  my 
fclfc  contented  rcith  the  alloivance  of  God  alone,  de/pife  the  iudgemcntj  of 
men  whether  they  be  thefooliflj  ^  jroward  iudgementa  of  tiie  ynsl^ilfulU 
er  the  wrcgfuU  <^  malicious  of  the  wicli^cd.  Vor  although  God  hath  through  - 
/)'  fettled  my  riindc  to  the  endeuor  both  of  enlarging  his  l^ingdome^  and  nf 
helping  the  common  profit:  although  1  am  clcarc  in  wine  owne  confiencey 
^ haue  himfeljc  <^ the  yJngels  to  witncffe  with  me^thatfnce  I  tool'^c  -vpon 
mc  the  ofjice  of  a.  teacher  in  the  ChurJhl  haue  tended  to  none  other  fttrpofe 

but 


lotheKeaaer. 

hut  thai  2  mJght profit  the  Church  in  maintaining  thepuvedoEffine  ofgod- 
Unes.yet  I  thirike  there  p<  no  man,that  hath  binfnatched  aej?ittenyi^  tome 
in  [under  with  moe  fclauders  than  I.  Vyhen  my  epiflle  wa^  noro  in  priming, 
I  rvas  certainly  enformed  that  at  ^ugshurgh  where  theajfebly  ofthejiates 
of  the  Empire  was  holden,there  was  a  rumor  ^r  tad  abroad  of  my  rcuoUifige 
to  the  Vapacy  y  andthe  fame  was  more greedely  recciued in  the  comtesof 
'princes  than  was  meete.  Thpsforfooth  is  their  thankefulnes  who  are  noti- 
^norant  of  many  trialis  had  ofrnyjiedfaflnes^  which  trialls  as  they  [hak^  of 
fofowlc  afclaunder^fo  they  fhould  with  allindifferet  ^  ^tle  iudges  haue 
defended  me  from  it.  But  the  Deuill  with  his  whole  route  is  decciucd  if  iit 
o^pyefjing  me  with  filthy  liesyhe  tl>iKke  that  by  his  -vniufi  dealinge  I'fhalbe 
either  the  more  difcouraged  or  made  the  leffe  diligent :  becaufe  I  trttfi  that 
the  Jjovd  of  his  ijnmeafurable  goodner  willgraunt  me  that  I  may  with  eucn 
fujfcr£.nce  continue  in  the  courfe  of  his  holy  calling,  f^f^hereof  I  giue  to  the 
godly  readers  a  new  proofe  in  this  fettinge  foorth  of  this  bool^e.  TSlow  in  thit 
.  trauaiUthis  wasmypnrpofe  fo  toprepare  andfurnijh  them  that  be  fiudiom 
of  holy  Diuinity  to  the  reding  of  the  word  of  God^that  they  may  both  haue  - 
an  eafie  entry  into  it^and  go  forward  in  it  without  fiumblinge  :for  I  think^ 
that  1  haue  in  all  point  csfo  l^nii  vp  together  the  fi*mme  of  religion ,  and  di- 
Jpofed  the  fame  in  fuch  order^  that  whofoeucrfi)  all  well  haue  it  in  mindejt 
fhal  not  be  hard  for  him  to  determine  both  ivhat  he  ought  chiefly  to  feeh^ 
in  the  Scripture ,  and  to  what  marh^  to  apply  whatfveuer  is  contained  in  it. 
Thercfore^ihis  as  it  were  a  way  being  once  madeplaine^  if  1  f hall  hereafter 
fet  forth  any  expofitiom  of  Scripture  Jsecaufe  ifioftllnot  necdc  to  enter  into 
long  difputations  of  articles  ofdocfrine^&to  wander  out  into  common  pla- 
ces:lwiU  alvay  kriit  themypfhortly.  By  this  meane  the  godly  reader  fhal- 
be  cafcd  of  great  paine  andtedioufneffc  y  fo  that  he  ccme  fur  ni (he  d  afore" 
hande  with  the  knowledge  of  this  prefcnt  worl^e  as  with  a  nece/piry  infirU' 
went.  But  becaufe  the  entent  of  this  parpofe  ,dc  th  clear  ely  as  ip  mm-ors  ap" 
peare  in  fo  many  commentaries  of  mine ,  1  haa  rather  to  declare  in  deede 
Kffhat  it  is^  than  toft  it  out  in  wordes .  Farewellfendly  lieader,<indifthcu 
recehte  anyfiute  of  my  laborsyhelpeme  with  thy  prayers  to  God  our  Father. 

At  Gcncua  the  firft  day  of  Augaft  in  the  ycprc.     j  55^. 


Auguftinc  in  his  vij.  Epiftlc, 

J^ofcjfe  myfelfe  to  be  one  of  the  number  of  them^tchich 
wryte  inprofitingyand profit  in  writing. 


WHAT  CHAPTERS  ARE  CON^ 

taincd  in  the  bookcs  of  this  Inftitution. 

^  thefrjl  booh^e  which  entreaterh  of  the  li^oxc  ledge  of  Godtht 
Creator:  Are  contained  xviij. Chapters. 

>  l^^^o^^^Hat  the  knowc-  9  Thatthofcfantafticallmcnne, 
jcd^cof  God,  &  vvhichforfakingc  Scripture,  rcforte 
;of our fclues,  arc  rnto rcuclation,do oucithrowc  all 
thingcs  conioy-  the  principles  of  godlincfTc. 
ncd;&  how  they  lo  That  the  Scripture  ,  to  corrc<fl 
be  Imcked  the  alirupcrftition,  dothincomparifon 
One  with  the  other.  fer  y  true  God  againft  all  the  Gods 

*     What  it  is  to  knowe  GGd,&  to  of  the  Gcntils,  reckeningc  him  for 
^'hat  cndc  tcndeth  the  knowledge  none  of  them. 
oi  him.  1 1  That  i  c  is  vnlawful  to  attribute 

5  That  the  knowledge  of  God  is  vnto  God  a  vifible  forme,  and  that 
naturally  planted  in  the  mindcs  of  generally ,they  forfakc  Godjfo  ma- 
mcn.  ny  as  do  cred  to  thcmfclucs  any  i- 

4  That  the  lame  knowledge  is  ei-  mages. 

ther  choked  or  corrupted,  partely  iz  ThatGodis  fcufirally  difccrned 
by  ignorance,&  parrly  by  malice,     from  idols ,  that  he  may  be  only  & 

5  Thatthcknovveledgeof  God  wholly  worfhippcd. 

t^ofh  Hiiningely  appcare  in  the  ma-  1 5  That  there  is  taught  in  y  Scrip- 
king  of  the  \voild,and  in  the  conti-  tures  one  effcnce  of  God  from  the 
nuill goucrnment  thereof.  very  crearion ,  which cflcncc con- 

6  That  to  ottainc  to  God  the  laincthinitthicepcrfons. 
creator,  it  is  neeticfuU  to  hnuc  the   14  That  the  Scripture  euen in  the 
Scripture  to  be  our  guide  and  a^ai-   creatio  of  the  world  &  of  al  thin£;s, 
ftrefle.  dothby  ccrtainc  markcsput  diffe- 

7  By  what  tcf^imonic  the  Scrip-  rence  bctwcne  the  true  God,  and 
tare  ought  to  be  ftablidicd,  that  is,  faincd  Gods, 
bythewitncffcof  the  holy  Ghoft,  i^  What  a  one  man  was  created: 
that  the  authority  thereof  may  re-  wherein  there  iy  entreated  of  the 
mainc  certain:  And  that  it  is  a  wic-  powers  ofthc  fonic,?^  of  the  image 
ked  inuention  to  fav  that  the  ere-  of  Godjof  free  will,  and  of  the  Hill 
ditthcrcof  doth  hange  vppon  the  inte^ritie  of  nature, 
iudgemcnt  of  the  Church.  16  That  God  by  his  power  doth 

8  That  fof3r3sm3n$rcaron  may  noutifliand  main^ainc  theworldc, 
bcare,there  arc  fuHRcienf  proucs  to  which  himfche  hath  created,  &  by 
(tablilK  the  credit  of  tlic  Scripture,  his  prouidcncc  doth  goucrne  al  tht 

partes 


1 1 


The  Tabic 

pwccs  thereof.  18  That  God  doth  fo  rCc  the  Per- 

17  Whereto  .ind  to  what  end  this  uicc  of  wicked  mcn,and  To  bovveth 

doiftrinc  is  to  be  apphcd ,  that  v/c  their  mind;;s  to  put  bis  ludgemenc 

may  be  ccrcainc  of  the  profit  thcr-  in  execution ,  that  yet  ftill  himfelfc 

of.  remaineth  pure  from  all  fpot. 

Inthefecond  Booke  which  entreateth  of  the  k^o^viedge  of  God  the  Kedemfr 

inChriit,  vvhidi  knovvlcdgcvvas  firftopcoctl  co  the  .'achcrs  in  coc 

time  of  the  lavvc,  and  tiicn  to  vs  in  the  Gofpell; 

Are  conteincd  xvij.  Chapters. 

'Hat  by  Adamas  Cm  and  fal-  Gofptll. 

hng  away  ^mankind  became  10     Of  the  likencfle  of  the  oldc 

accurfcd^and  did  degenerate  from  and  ncwe  Teftamenr. 

hiifirfteftate:wherin  is  entreated  11     Of  the  difference  of  the  oac 

of  Originall  finnc.  Tcftamcnt  from  the  other. 

1     That  man  is  nowe  fpoiled  of  ii     Thatit  behoucd,  thacChrift 

the  frccdome  of  wiU,and  made  fub-  to  performe  the  office  of  the  Me- 

ied  to  mifcrable  b.ondagc.  diator,f}iould  be  made  man. 

5     Thatoutof  the  corrupt  nature  ij     That  Chrift  tooke  vpon  him 

of  ma  procedcth  nothing  but  dam-  the  triicfubftace  of  yflefli  of  man. 

nable.  14     Howe  the  natures  of  the  Mc- 

4  HowGodwotkeihinthehar-  diator  do  make  one  perfon. 
tesofmcn.  1$     That  we  may  knowc  to  what 

5  A  confutation  of  the  obic(5tios  ende  Chrift  was  fent  of  his  father, 
that  are  wont  to  be  brought  for  the  &  what  he  brought  vsrthrec  things 
defence  of  free  will.  are  principally  to  be  confidercd  in 

6  That  man  being  loft,  muftfckc  him,  his  Prophcticall  ofiice,  his 
for  redemption  in  Chrift.  kingdome,&  his  Priefthodc. 

7  That  the  lawe  was  gcucn ,  not  16  Howe  Chrift  hath  fulhiled  the 
to  holdc  ftill  the  people  in  it,  but  to  office  of  Rcdemer,to  purchafe  fsl* 
nourilTie  the  hope  of  faluation  in  uation  for  vs,  wherein  is  entreated 
Chrift  vntill  his  comming.  of  his  Death  and  Refurre(ftion,and 

8  An  expoiiriyofthe  Moral  law.  his  Afccnding  into  hcauen. 

9  That  Chrift  although  he  was  17  That  itis  trucly  and  properly 
knov/e  to  the  lewcs  vndcr  the  law,  fayd,  y  Chrift  hath  dcferucd  Gods 
yet  was  i^  deliucred  oncly  by  the  fauour  :ind  fiUiation  for  vs. 

In  the  thrrdEoh^  which  enrrcateth  o{the  wancr  howetoreceiue  the  ^ace 

of  Chrift, and  what  Fruites  come  chcrc<f  to  vs,and  vvliac  cffccics 

rollovve  of  It:  Areconccinrd  xxv.Chapters. 

t    'T-'Hat  thofc  things  which  arc  V5 ,  bv  fccrct  working  of  the  holy 
X  fpokcn  of  Chrift  do  profit  Ghoft. 


The  Table 

2  Of  faithjV.'hcrin  both  is  the  de  u  What  is  the  beginning  of  fa- 
finicion  of  It,  &  the  properties  that  ftificacion ,  and  the  contmiwH  prof- 
it hath  arc  dcchrcd.  ceding  thereof. 

3  That  we  arc  regenerate  by  15  That  thofe  things  chat  are  co- 
faith,  wherein  is  entreated  ot  Re-  monly  boailed  coccrning  themc- 
pentancc.  rites  ofworkcs,  dooiierthroweas 

4  Thjt  all  that  the  Sophifters  wellthcpraifeofGod  in  queuing  of 
babble  in  their  Schooles  of  pc-  rightcoufncfTe ,  as  alfo  the  airured-r 
nance,is  farrc  from  the  purcnes  of  nefle  of  faluation. 

the  GolpcU :  where  is  entreated  of  16  A  cofucation  of  the  flaunders, 
confcnioaand  Satisfaftion.  whereby  thcPapiftesgo  about  to 

5  Of  the  fupplyings  which  th  ey  bring  this  dodrinc  in  hatred, 
adde  to  faiisfadionSjas  Pardons  and   17     The  agrccmCt  of  the  promi- 
Purgatory,  fes  of  the  Lawc  and  the  GofpeH. 

6  Of  the  hfe  of  a  Chriftian  man.  18   Thacof  ihereward,the  rightc- 
And  firil  by  what  arguments  the  oufnefTeofworkesisill  gathered, 
fcripturc  exhorteth  vs  thereunto,      19     Of  Chnftian  liberty. 

7  The  fummc  of  a  Chriftian  life;  20  Of  Prayer  which  is  the  chicfe 
where  is  entreated  of  the  forfaking  cxercifc  of  faith  ,  and  whereby 
of  ourfclucs.  we  daily  receiue  the  bencfiics  of 

8  Of  the  bearing  of  the  CrofTc,   God. 

which  is  a  parte  of  the  forfaking  of  21  OfthcetcrnaIlelcdi«j,  wher- 
our  (clues.  by  God  hath  prcdcflinate  Tome  to 

9  Of  the  meditation  of  the  life  faluation,  fomc  other  to  deftru* 
to  come.  dion. 

10  Howe  wc  ought  to  vfe  this  2X  A  cofimationof  thisdodrihc 
prcfentlife,3nd  the  helpes  therof.   by  the  teftimonies  of  Scripture. 

11  Of  the  lufhHcation  o{  faith,  25  A  confutation  of  the  (laun- 
&  firft  of  the  definitio  of  the  name  ders,  wherewith  this  dodrinc  haih 
and  of  the  thing.  alvvay  bene  vniuftly  char^ied. 

1 2  That  to  the  ende  wc  may  be  24  That  Eieclion  is  ftablifhcd  by 
fully  pcrfuaded  of  the  free  lulbfi-  ihc  calling  of  God  :  &  rhat  the  rc- 
cation,  W'j  mi'rt  lifte  vp  our  mindes  probati:  do  bnng  vpo  thcfclues  the 
to  the  iudgcmcnt  featc  of  God.  iui\  dcftrudtion,to  which  they  arc 
i^  That  th^rc  arc  two  thin^^s  to  appointed. 
bemarKcdinfiee  lullificaiion.  25     0[  the  Inft  Rcfurredioii. 

in  the  fotirth  BooJ^e  ^vhkh  entreateth  of  the  ott/n'irrdrncanes  or  helmet 

whereby  God  callcth  vs  into  the  Fellowship  of  ChrJlt,jnd 

hoIdctS  vs  in  ic  «re  coiit  4medxx.Chaprcrs. 

1   f^V  the  true  Church  with   vnitic ,  bicaufc  ic  is  the  mother  of 
V^svhich  wc  ought  ro  kecpc  allthc  godly. 


The  Tabic 

i     A  coparifon  of  ^  falfc  Church  butchery  vpon  foules. 

with  the  true  Church.  ir     Of  the  iurifdi^lion  of  the 

J     Of  the  teachers  and  minifters  Church,ancl  the  abufc  thcrcof/uch 

of  the  Church,  &  of  their  Eledion  as  is  fene  in  the  Papapc. 

and  office.  12.     Ofy  difciphnc  of  y  Church, 

4  Of  the  ftate  of  y  oldc  Church,  whereof  the  chicfc  vfc  is  in  the  ccn- 
and  of  the  mancr  of  gouerning  furcs  and  excommunication. 

that  was  in  vfc  before  the  Papacy.  1  j     Of  vowes ,  by  rafhc  promi- 

5  That  the  old  forme  of  gouern-  fing  whereof  eche  man  hath  mifc- 
mcnt  is  vtterly  ouerthowcn  by  the  rably  entangled  himfelfc. 
tyranny  of  the  Papacy.  14     Of  Sacramentes. 

6  Of  the  Supremacy  of  the  Sec  i^     Of  Baptifme. 

of  Rome.  t6    That  the  BaptiHns  of  Infants 

7  Of  the  beginning  &  encrcafing  doth  very  well  agree  with  the  in- 
of  y  Papacy  of  Rome,  vntill  it  ad-  ftitution  of  Chrift,  &  the  nature  of 
uaced  it  felfe  to  this  height,whcrby  the  fignc. 

both  ylibertic  of  the  Church  hath  ij     Of  the  holy  Supper  of  Chrift: 
bene  oppreiled ,  and  all  the  right  andwhatitauailcthvs. 
goucrnmcnt  thereof  ouerthrowen.  18     Of  the  Popifhc  Maflc  ,  by 

8  Of  the  power  of  the  Church  which  facrilege  y  fupper  of  Chrift 
as  touching  the  articles  of  faith:  hath  not  onely  bene  prophancd, 
and  with  howe  vnbridcled  hccn-  but  aJfo  brought  to  noughc. 
tioufncfTc  it  hath  in  the  Papacy  19  Of  the  fiue  falfely  named  Sa- 
benc  wreftedto  corrupt  all  pure-  cramentes:  where  is  declared,  thac 
neffc  of dodrine.  the  other  fiue  which  hauc  bene. 

9  Of  Councellsandof  theiraU'  hitherto  commonly  taken  for  Sa- 
thoritie.  cramcnres,  are  not  Sacramentes: 

10  Of  the  power  in  making  of  and  then  is  fhewed  what  nianer  of 
lawcs  wherein  the  Pope  and  his  things  they  be. 

hauc  vfed  a  moft  cruell  t)T:anny  &  lo     Of  Ciuile  goucrnemcnc. 


I 


a 


THE  FIRST   BOOKE  OF 

THE    INSTIT  VTION    OF 

CHRISTIAN  RELIGION,  WHICH 

intreateth  of  the  knowledge  of 
God  the  Creator. 

The  firft  Chapter. 

That  the  knowledge  efGod ,  and  of  our  felueSy  are  things  contoyntd: 
and  how  they  be  linked  the  one  with  the  other. 

C%i  Q0^  fn  H  E  whole  furnme  in  a  mancrof  all  our  wifHom- 
I  which  onely  ought  to  be  accompted  true  and  perfcd 
Vifdome ,  contifteth  in  two  parts ,  that  is  to  fay ,  the 
knowledge  of  God,  &  of  our  felues.But  wheras  thefc 
two  knowledges  be  with  many  bonds  hnked  togi- 
thcr:  yet  whether  goeth  before  or  cngendreth  the 
other>it  is  hard  to  di'fcernc.  For  Hrft  no  man  can  looke  vpo  him  felfe, 
but  he  muft  needes  by  and  by  turne  all  his  fcnfes  to  the  beholding  of 
God ,  in  whom  he  liueth  &  is  moutd :  becaufc  it  is  playne  that  thofc 
giftes  whcrwith  we  be  indued  are  not  of  our  felueSjyca  eucn  that  that 
we  haue  being  is  nothing  els  but  an  eflence  in  the  one  God.  Finally, 
by  ihefe  good  thinges  that  are  as  by  dropmeale  powrcd  into  vs  from 
heauen ,  we  are  led  as  it  were  by  certaine  ftreames  to  the  fpring  head. 
And  fo  by  our  owne  needinefie ,  better  appeareth  that  infinite  plcntic 
of  good  thinges  that  abideth  in  God.  Specially  that  mifcrable  ruine, 
whcreinto  the  fall  of  the  firfte  man  hath  throwen  vs,cotnpelleth  vs  to 
lift  vp  our  eyes,  not  onely  beyng  foodcles  and  hungry ,  to  crauc  from 
thence  that  which  we  lacke  j  but  alfo  being  awakened  with  fearc ,  to 
leame  humditie .  For  as  there  is  found  in  man  a  certaine  world  of  all 
mifcries,  &  llncc  we  haue  bene  fpoyled  of  the  diuine  apparell,  our 
fhamcfullnakednefle  dilclofeth  an  infinite  heapc  of  filthy  difgrace- 
ments :  it  mult  needes  be  that  euery  man  be  pricked  with  knowledge 
in  confcjence  of  his  own  vnhappinefle  to  make  him  come  at  Icaft  vn- 
to  fome  knowledge  of  God .  So  by  the  vnderftanding  of  our  ownc 
ignorance,vanitie,beegery  weaWenes,  perucrfncs,  and  corruption,wc 
learne  to  reknowlcdge  that  no  where  clfe  but  in  the  Lord  abideth  the 
true  light  of  wifdom,  found  vertue,  perfede  aboundance  of  all  good 
thinges ,  and  puritie  of  righteoufnes .  And  fo  by  our  owne  euils  wc 
are  ftirred  to  cofider  the  good  thmgs  of  Godrand  wc  cannot  earncfllr 

A 


Cap.  I.  Of  the  knowledge  of 

afpirc  towardchim,  vntill  we  bcginnc  tomillikcourrdues.  For  of  all 
men  what  one  is  there ,  that  would  not  willingly  rtit  in  him  Tcltc  ?yea 
who  doth  not  reft,  fo  longe  as  he  knoweth  not  him  fclfcjthat  is  to  fay, 
fo  long  as  he  is  contented  with  his  owne  g>fts,  and  ignorat  or  vnmind- 
full  of  his  owne  mifcry  ?  Therfore  euery  man  is  by  the  knowledge  of 
him  fclfc ,  not  onely  pricked  forward  lo  fecke  God ,  but  alio  led  as  it 
were  by  the  hand  to  finde  him. 

2  Agayneitis  ccrtaine  ,  that  man  neuer  commeth  vnto  the  true 
knowledge  of  himfelfe,  vnles  he  haue  firlt  beholden  the  face  of  God, 
and  from  beholding  ihcrof  do  dcfcend  to  looke  into  himfelfe  .  For 
(fuch  is  the  pride  that  is  naturally  planted  in  vs)  we  alway  thinkc  our 
felues  righteous ,  innocent ,  wife  and  holy  ,  vntiU  that  with  manifeft 
proues  wc  be  couinced  of  our  vnrighteoufneSjHlthines,folIy  and  vn- 
^leannes  But  we  are  not  conuinccd  tiicrofjif  we  looke  vpon  our  fclucs 
onely,  &  not  vpon  God  alfo,  who  is  the  only  rule  whcrby  this  iudgc- 
ment  ought  to  be  tryed.  For  bccaufe  we  are  naturally  inclined  to  hy- 
pocrifie ,  therfore  a  ccrtaine  vayne  rcfemblance  of  righteoufnes  doth 
aboundantly  content  vs  in  ftcad  of  righteoufnes  in  deede.  And  becaufe 
there  appeareih  nothing  amon^  vs  ,  nor  about  vs  ,  that  is  not  defiled 
with  much  hlnhines,therfore  that  which  is  fomcwhat  Idle  filthy  plea- 
fethvsas  though  it  were  moftpure,  folongas  weholdeour  felues 
within  the  boundes  of  mans  vnclennes.  Like  as  the  eye  that  is  \Ccd  to 
fee  nothing  but  blackjthinketh  that  to  be  pure  \vhite,vvhich  yet  is  but 
darkifh  white,or  browne.  Ye3,we  may  yet  more  playncly  difcerne  by 
our  bodily  fcnfe  how  much  we  are  blinded  in  confidering  the  powers 
of  the  foule.  For  if  at  midday  we  either  looke  down  vpon  the  ground, 
or  behold  thofe  thingcs  that  rounde  about  lye  open  before  our  eyes, 
then  we  thinke  our  felues  to  haue  a  very  afifured  and  percing  force  of 
fight;but  when  we  looke  vp  to  the  funnc,  &  behold  it  with  fixed  eyes, 
then  that  fame  HiarpnclTc  that  was  of  ^reat  force  vpon  the  i^round,  is 
with  fo  great  brightnes  byandby  dafeled  and  confounded,  that  we  arc 
compelled  to  confcfle  that  the  fame  fliarp  fight  which  wc  had  in  con- 
fidering earthly  things ,  when  it  commeth  to  the  funnc  is  but  meerc 
dulncflj.  Euen  lo  commeth  it  to  paflcin  weyingour  fpirituall  good 
thinps.  For  while  wc  looke  no  further  then  the  earth ,  fo  longe  beyng 
well  contented  with  our  own  righteoufnes,  wifdom  and  ftrength,  we 
do  fwectely  flatter  our  felues,  and  ihinkc  vs  in  maner  halfc  gods.  But 
if  we  once  bcginnc  to  rnyfe  vp  our  thought  vnro  God  &  to  wey  what 
a  one  he  is, and  howe  cxa6t  is  the  pcrftdion  of  his  righteoufnes,  wifc- 
domand  power,  after  the  rule  wlierof  we  ought  to  be  framed:  then 
that  whicli  before  dydpleafc  vs  in  our  felues  with  falfc  pretence  of 

right  c- 


God  the  Creator.  Lib.i.  2 

riehteoufnes ,  fhall  become  iothfom  to  vsas  grcateft  wickcdntfle;, 
the  that  which  did  marueiloufly  deceiue  vs  vnder  colour  of  wifdom, 
(hall  iVinke  before  vs  as  extreme  folly  :  then  that  which  did  beare  the 
face  of  ftrengih,(hal  be  proued  to  be  moft  miferable  weaknes.So  flen- 
derly  doth  that  which  in  vs  fecmeth  euen  mofte  pcrfc(ft,  anfwere  in 
proportion  to  the  purenes  of  God. 

^  Hereof  proceedeth  that  trembling  &  amafedncs ,  wherewith  the 
fcripture  in  many  places  recireth  that  the  holy  men  were  flrikcn  and 
aftoniflied  fo  oft  as  they  perceyued  the  prefence  of  God.For  when  we 
fee  that  they  which  in  his  abfence  did  ftad  aflured  &  vnmoucd,  fo  fonc 
as  he  difdofeth  his  glory,  begin  fo  to  quake  and  arc  fo  difmayd^that 
they  fall  downe ,  yea  are  fwalowed  vp  &  in  mancr  as  dtftroyed  with 
feare  of  death:  it  is  to  be  gathered  therby  that  man  is  neuer  fufficiemly 
touched  and  inwardly  moued  with  knowledge  of  his  owne  bafenes> 
vntiU  he  haue  compared  himfelfe  to  the  maieftieof  God.Butof  fuch 
difmaying  we  haue  often  examples  both  in  the  ludges  &  in  the  Pro  -  lud  i  j. 
phets:  fo  that  this  was  a  common  faying  among  the  people  of  Goo:  2-- 
We  (hall  dye  becaufe  the  Lord  hath  appeared  vnio  vs.  And  therfore  ^^^-^'^ 
the  hiftory  of  IoZ»,to  throw  men  downc  with  knowledge  of  their  owne 
folly,weakncs,&  vnclennes,bringethalway  hisprincipall  proofc  from 
defcribing  Gods  wifdom,  ftrength  and  clcnnes.  And  that  not  without 
caufe.  For  we  fee  ho\w  Abraham,  the  nererthathe  came  to  behold  the  „ 

glory  of  God,  the  better  acknowledged  himfelfe  to  be  earth  and  duft.       ' 
We  (eehow  Elins  could  not  abide  to  tary  his  comming  to  him  with 
vncouered  face  :  fo  terrible  is  the  beholding  of  him.  And  what  maie  i.King 
man  do  that  is  but  corruption  &  a  worme,  when  eue  the  Cherubins  i,^' '  3« 
for  very  feare  mufte  hide  their  faces?  Euen  this  is  it  that  the  Prophet  ^*  *^ 
Efay  fpeaketh  of:  The  funne  fhall  bluflie,  &  the  ifioone  fliall  be  aflia-  Ha^j.,© 
med,  when  the  Lord  of  hoftes  fiiall  raigne,  that  is  to  fay,when  he  dif-  anu  i^. 
playeth  his  brightnes  ,  and  bringeth  it  nearer  to  light ,  then  m  com  - 
parifon  thereof  the  brighteft  thing  of  all  fhall  be  darkened.  But  how- 
foeuer  the  knowledge  ot  God  and  of  our  felues ,  are  with  muruall 
knotte  linked  together,yet  the  order  of  right  teaching  requireth  thac 
firft  we  intrcate  of  the  knowledge  of  God ,  and  after  come  downe  to 
ipcake  of  the  knowledge  of  our  felues. 


I 


The  fecond  Chapter. 

VVhat  it  h  to  kpovvt  God,  and  to  what  cndt  tcndtth  thf  ktiowltdrt  oj  him. 

Meane  by  the  knowledge  of  God,  not  only  that  knowlcd£:e,whcr- 
by  we  conceiue  that  there  is  fomc  God,  but  alio  that,  whtrby  wc 
Icame  fo  much  as  behoueth  vs  to  know  of  him ,  &  as  is  protit^blc 

A  iy 


Cap.  2.  Of  the  knowledge  of 

for  his  glorie ,  finally  Co  much  as  is  expcdienc .  For ,  to  fpcake  pro- 
perly, we  can  not  fay  ;ha:  God  is  knowcn  wlicic  there  is  no  religion 
nor  godlincfle.  But  hcere  I  do  not  yet  touch  that  fpcciall  kindc  of 
knowledL;e  whereby  thofc  men  that  are  in  thcmfclues  reprobate  and 
accurftddoconceiucGodthercdet-merinChrift  the  mediator:  but 
I  fpeake  onely  of  that  firft  and  (implv  mancr  of  knowledge,  whcrvnio 
ihc  very  order  of  nature  would  hauc  led  vs,  if  Adam  had  continued  in 
ftatc  of  innocecie.For  although  no  :T)an,lich  mankindc  is  in  this  ruine, 
can  perceiuc  God  to  be  eyth»r  a  f.uhcr,  or  author  of  faluation,  or  in 
any  wife  fauourable,  vnles  Chnft  come  as  a  meane  to  paciHe  him  to'- 
warde  vs :  yet  it  is  one  thing  to  fceic  that  God  our  maker  doth  by  his 
power  fuftaine  vs,by  his  prouidcncc  goutrnc  vs,by  his  goodnes  nou- 
nfh  vs,&  endue  vs  with  all  kinds  of  bUfl'inPs:&  an  other  thin;:  to  em- 
brace the  grace  of  rcconciliano  offered  vs  in  Chrift.Wheras  therforc 
the  Lord  firft  fimply  appcareth  as  well  by  the  making  of  the  woild,as 
by  the  generalldodrine  of  the  fcripture,to  b:  the  Creator,  &  then  in 
the  face  of  Chrift  to  be  the  redeemer,  hcrvpo  arife  two  forts  of  kno- 
wing him, of  which  the  former  is  now  ro  be  intrcatcd  of,  &  then  the 
oiher  Hiall  orderly  follow  in  the  place  he  lor  it  For  although  our  mind 
can  not  conceiue  the  knowledge  of  God,  but  that  it  muft  giue  to  him 
fome  kind  of  worfhip,yet  fhall  it  not  be  fufficient  (imply  to  know  that 
it  is  he  only  that  ought  to  be  honored  &  worfhipped  of  all  mcn,vnles 
we  be  alfo  perfwaded  that  he  is  the  foiitaine  of  all  good  things,  to  the 
end  that  we  fl)ould  fecke  for  no  thing  cllewhere  but  in  him  .  I  meane 
hereby,not  only  for  that  as  he  hath  once  created  this  world, fo  by  his 
intinirc  power  he  fufteineih  ic ,  by  his  wifdom  he  gouerneth  it,  by  his 
goodnes  he  prefcrueth  it,  &  fpccially  mankind  he  ruleth  by  his  righ- 
tcoufr.es  iSi  i'ldgetnentjfuffreth  by  his  mcrcv,&  fauegardcth  by  his  de- 
ftncc:but  alfo  becaufc  there  cnti  no  where  be  found  any  one  drop  ei- 
ther of  wifdom,or  of  light,or  of  nghtcoufncs,  or  of  power,  or  of  vp- 
righpics,  or  of  lincerc  truth, which  tlowcth  not  fro  him  or  whereof  he 
is  not  the  caufciio  this  end  verely,that  we  fliouldlcarncto  looke  tor  & 
craue  all  thcfe  things  arhis  hand, &  with  thankfgeuingaccompt  them 
.  receiucd  of  him.  For  this  feelin^»f  the  powers  of  God  is  to  vs  a  mete 
fcholcmaft er  of  godlines,out  of  which  fpnngeth  religion :  Godlines  I 
call  a  rcucrcncc  of  God  loincd  with  loue  of  him  which  is  procured  by 
knowledge  of  his  benefits.  For  men  will  ncucr  with  willing  obedience 
fubmit  the  fclues  to  God.vntill  they  pcrceiue  that  they  owe  all  things 
to  him,that  they  are  nounflicd  by  his  fatherly  care, that  he  is  to  them 
the  author  of  all  good  things, fo  that  nothing  is  to  be  fought  clfcwher 
than  in  him.  Yea  they  will  ncucr  ydd  ihcfclucs  trucly  &  with  all  their 

liarc 


God  the  Creator.         Lib.i.  3 

heart  vvholcly  to  him,  vnlcs  chcy  alfuredly  beieuc  that  in  him  is  per- 
fed  fchcitie  repored  for  them. 

2      Therfore  they  do  but  trifle  with  vainc  fpcculations,  which  in 
cntrcaring  of  this  quelhoii  ,do  make  it  their  purpofe  to  difculTe ,  \:hat 
thing  God  is ,  where  it  rather  behoueth  vs  to  know  what  maner  one 
he  IS,  and  what  agrceth  with  his  nature.  For  to  what  end  ferueth  it  to 
confcire  as  Epicure  doth,  riiat  ther  is  a  God  which  doth  only  delight 
him  fclfe  with  idlenes,hauing  no  care  of  the  worldePFinallyjwhat  pio- 
fiteth  It  to  knowe  fuch  a  God  witli  v^d^om  we  may  haue  nothing  to 
do?  But  rather  the  knowledge  of  him  ought  to  ferue  to  this  endejfirft 
to  frame  vs  to  fearc  &  reuercure:  then  that  by  it  guiding  and  teaching 
vs,  we  may  iearnc  to  craue  all  good  things  at  his  hand ,  &  to  accompc 
them  receiued  of  him  .  For  how  can  any  thought  ofGod  enter  into 
thy  mind ,  but  that  thou  muR  therwithall  byandby  thinke ,  thatfor- 
afmuch  as  thou  art  his  creature,  therfore  thou  art  of  right  fubiedand 
bound  to  his  authoiitie,  that  thou  owcft  him  thy  lifejthat  whatfocuer 
thou  entcrprifeftjwhatfocuer  thou  doeft,  ought  to  be  direded  to  him? 
If  this  be  true ,  then  truely  it  foloweth  that  thy  life  is  pcruerfely  cor- 
rupted if  it  be  not  framed  to  obeying  of  him ,  forafmuch  as  his  will 
ought  to  be  our  law  to  hue  by.  Agayn,  thou  canft  not  cleerely  fee 
him ,  but  that  thou  muft  necdes  know  that  he  is  the  fountain  and  ori- 
^ioall  of  all  good  things ,  wherevpon  (hould  grow  both  a  defire  to 
clcaue  vnto  him,  and  anaffured  truii  m  him,if  mans  owne  corruprncs 
didnotdrawehis  mindefrom  the  right  fearchingof  him  .  Fortitftof 
all,  the  godly  minde  doth  not  as  by  a  dreamt  imagine  to  her  Cdk  any 
God  at  aduenture ,  but  ItedfalHy  beholdeth  the  onely  one  and  true 
God :  and  doth  not  faliely  forge  of  ium  whatfoeuer  her  felfe  liketh, 
but  is  content  to  belcuuc  ium  to  be  fuch  a  one  as  he  difclofeth  him- 
(elfe,  and  doth  alway  with  greaie  diligence  beware  that  with  prefump* 
tuous  raOincflTe  fhe  paiTe  not  beyond  his  wil,  andfo  wander  out  of  the 
way.  And  when  Oie  fo  knoweta  him,  becaufe  flie  vnderftanderh  that 
he  gouerncth  nil  thingcs  ,  fhe  alfuredly  trufteth  that  he  is  her  fafe- 
keeper  and  deft-nder,  and  therefore  whoFely  committcth  her  felfe  to 
his  fayth  ?  Bccaufc  ihe  vnderllandeth  that  he  is  the  author  of  all  good 
things,  therefore  if  any  thing  trouble  her ,  or  if  (hce  want  any  thing, 
byandby  (he  flyeth  to  him  for  fuccour,looking  for  helpe  at  his  hand. 
Becaufe  fhee  is  pcifwaded  that  he  is  good  and  mercifull,  therefore 
with  aflbred  confidence  (hce  reftcth  on  him ,  and  doubteth  not  in  all 
her  euills  to  finde  readie  remedy  in  his  mercifull  kindnelTe .  Beceaufe 
fhee  knoweth  him  to  be  her  Lord  and  father ,  therefore  fhce  dcter- 
jnineth  that  he  i§  worthy  that  fhee  (hould  in  ^  thingeshaue  regard 

A  iij. 


Cap.2.  Of  the  knowledge  of 

to  his  authoritic,  rcuercncc  his  maieltic,  procure  the  aduauncement 
of  his  glorie,and  obey  his  commaundements.  Becaufe  fhee  Teeth  that 
he  IS  a  ryghteous  ludge,  &  armed  with  his  fcuentic  to  punifh  (inncrs, 
therefore  fhe  alway  Ictteth  his  iudgement  feare  before  her  eyes,  and 
with  fearcof  him  withdraweth  &  rcftrayneth  her  fclfcfrom  prouo- 
king  his  wrarh.Yct  is  (lie  not  fo  afraide  with  the  fechng  of  his  iudge- 
ment ,  that  lliee  would  conuey  her  felfc  ffom  it ,  although  there  were 
a  way  open  to  efcapeit:  but  rather  fliee  doth  nolclVe  loue  him,whylc 
he  extenJcth  vengeance  vpon  the  wicked,  than  while  he  is  bcneficuil 
to  the  5;odly,  forafmuch  as  llic  vnderlladcth  thnt  it  doth  no  lelle  be- 
loHi^  to  his  glory  that  he  hath  in  (lore  puni(hmcnt  for  the  wicked  and 
cuill  doers.than  that  he  hath  reward  ofercriial  lire  for  the  righteous. 
Morcouer  Hieedoih  not  foroncly  feaic  of  puniihmentrcfraine  her 
CAU:  from  (inning  :  but  becaufe  (liec  loutth  and  reucrenceth  him  a$ 
hei  father,attendeth  on  him  and  honorcth  him  as  her  Lordjthercforc 
although  there  were  no  hell  at  alljyetlhee  dreadcth  his  only  di'plea- 
fure.  Nowe  behold  wliat  is  the  pure  and  true  rcligion,eucn  faith  ioy- 
ncd  with  an  earncft  feare  of  God  :  fo  that  fcarc  may  contayneinita 
willmg  reuerence  ,  and  drawe  with  it  a  right  forme  of  worlhipping 
fuch  2S  is  appointed  in  thelawe.  And  this  is  the  more  hecdfully  to  be 
noted,hecaufc  all  men  generally  do  worfliip  God, but  fewe  doe  reue- 
rence him,  while  cch  where  is  great  pompous  flicwe  in  Ceremonies, 
but  the  purenes  of  hart  is  rare  to  be  found. 

J  Truely,they  that  iudgc  rightly,wjll  alway  hold  this  for  ccrtaine, 
that  there  is  grauen  in  the  mindes  of  men  a  ccrtaine  feeling  of  the 
Godhead,  which  neucr  can  be  blotted  out.  Yea  that  this  periwafion, 
that  there  is  a  God, is  eucn  from  their  generation  naturally  planted  in 
them,  and  dccpcly  rooted  within  their  bones,  the  very  obltinacie  of 
the  wicked  is  afubftinti3ll\vitncire,which  with  their  furious  ftriuing 
yet  can  neuer  wmdc  themfduesoutoftiie  feare  of  God  .  Althoughc 
D/V;^or^f  and  fuch  other  doe  icfl  and  Inugh  at  all  that  hath  in  all.igcs 
bene  belceued  concerning  religion:  although  Dyon/fiuf  doc  feoff c  at 
the  heaucnly  iudgcmet:  yet  that  is  but  a  laughter  from  the  teeth  for- 
ward, becaufe  inwardly  the  worme  ofconfciencc  gnaweth  the  much 
more  fliarpely  than  all  hot  fearing  irons.  I  allonge  not  this  that  Cicero 
(ayihjthat  errors  by  continuance  of  time  growe  out  of  vfc,&  religion 
daily  more  and  more  cncrcafeth  and  waxeth  better  .  For  the  woildc 
(as  a  litie  hereafter  we  (\u\\  haue  occafion  to  niew)trauailcth  as  much 
as  in  it  iicth  to  fliake  of  .->ll  knowledge  of  God  ,  and  by  all  meanes  to 
corrupt  the  worfhipping  of  him  But  this  only  I  fay,  that  whc  the  dull 
iurdncsjwhich  the  wicked  doc  dcHroufly  labor  to  get  io  dcfpifcGod 

with- 


God  the  Creator.  Lib.i.  4 

withall,  doth  lie  piningly  in  their  harts,  yet  the  fame  feeling  of  God, 
which  they  woulde  moft  ofall  dcfire  to  hauc  vttcrly  deftroyed,  liueth 
ftill,and  fometimc  doth  vtter  it  lelfe :  whereby  we  gather  that  it  is  no 
fuch  dodrine  as  is  firlt  to  be  learned  in  fchooIes,but  fuch  a  one  whcr- 
of  euery  man  is  a  teacher  to  himfelfe  euen  from  his  mothers  womb, 
&  fuch  a  one  as  nature  fuffreth  none  to  forger,  although  many  bend 
ail  their  endcuoure  to  fliake  it  out  of  their  minde.  NoWjif  all  men  be 
borne  &  do  liue  to  this  end,  to  know  God,  &  the  knowledge  of  God 
is  but  fickle  and  lightly  vanifhcth  awayjVnleflc  it  proccede  thus  farre: 
ic  is  euident,  that  they  all  fwarue  out  of  kinde  from  the  lawe  of  theyr 
creation,  that  doe  not  dired  to  this  marke  all  the  whole  thoughts  & 
doings  of  their  life.  Of  which  the  Philofophers  themfelues  were  not 
ignorant .  For  Vlato  ment  nothing  clfe,  when  he  oftentimes  taught, 
that  the  foucraign  good  o^  the  foulc  is  the  likenefle  of  God ,  when  J^^^J' 
the  foule  hauing  throughly  coceiued  the  knowledge  of  him  is  whole-  &  thec- 
ly  transformed  into  him.  Therefore  very  aptly  doth  Gri/Ius  reafon  in  ccro. 
TlutarchcyV/hQTC  he  affirmethjthatmen,  if  religion  be  once  taken  fro 
their  life,are  not  only  nothing  better  than  brure  beafts,but  alfomany 
waies  much  more  miferable,for  that  being  fubied  to  fo  many  forts  of 
ciiils  they  continually  draw  forth  a  troublefome  vnquiet  life:and  that 
thcrfore  the  worfhipping  of  God  is  the  only  thing  that  maketh  them 
better  than  brute  beaftes,by  which  alone  they  afpire  to  immortality. 

The  iij.  Chapter. 

That  the  knowledge  of  God  u  naturally  planted  in  the  mindes  of  men, 

WEholditoutofcontrouerfie  ,  that  there  is  in  the  mind 
of  man ,  euen  by  naiurall  inftindion ,  a  certaine  feeling 
of  the  Godhead .  Fortothecnde  that  nomanfhould 

flee  to  the  pretence  of  ignorace,God  himfelfc  hath  plan- 
ted in  all  men  a  certaine  vnderftanding  of  his  diuine  maieftie :  the  re- 
membrance whereof,  with  powring  in  now  and  then  as  it  were  ncWt 
droppes,  he  continually  renewerh :  that  when  all,  not  one  excepted, 
do  know  that  there  is  a  God ,  and  that  he  is  their  maker ,  they  may  all 
be  condemned  by  their  ownc  teftimonie,  for  that  they  haue  not  both 
worshipped  him,and  dedicate  their  life  to  his  wiU.But  rruely  if  the  not 
knowing  of  God  be  any  where  to  be  found ,  it  is  likely  that  there  can 
no  where  elfe  be  any  example  of  it  more  tha  among  the  groflell  forts 
of  peoples  and  furtheft  from  ciuill  order  of  humanirie .  But  (  as  the  ^. 
heathen  man  fayeth)  there  is  no  nation  fo  barbarous,no  kinde  of  peo-  j  *  naf^ 
pie  {o  fauagc,in  whom  refteth  not  this  perfuafion  that  there  is  a  God.  Deoru'. 
And  cucn  they  that  in  other  parts  of  their  life  feeme  very  htle  to  diflPcr 

'  A    iiij. 


Cap.  3 .  Of  the  knowledge  of 

from  brute  beafteSjyct  do  cont'iiually  kccpc  a  ccriainc  feedc  of  Reli- 
gion .  So  throughly  hath  this  common  principle  pollcfl'eci  all  mens 
mmdes ,  and  fo  faft  it  ftickcth  vvuhin  all  mens  bowels.  Sith  then  frdm 
the  beginning  of  thewoild  there  hatn  bin  no  councrcy,  no  Citie, 
yea  no  houfe,ihat  could  be  without  religion,in  this  is  cmphed  a  cer- 
taine  fccrct  confedion  that  a  feeling  of  the  Godhead  is  written  in  the 
hearts  of  all  men  .  Yea  and  idolatric  it  fclfe  is  a  fubftamiall  proofc  of 
this  pcrfuafion.  For  we  know  how  vnwillingly  man  abafcth  him  felfe 
to  honor  other  creatures  aboue  himfeltc.  Therefore  when  he  had  ra- 
ther worfhip  a  block  and  a  ftonc ,  than  he  would  be  thought  to  haue' 
no  Godjit  appearetli  that  this  imprinted  perluaiion  of  God  is  ofmoft 
great  force,  which  is  impoflible  to  be  raced  out  of  the  mind  of  man, 
that  it  is  much  more  ealic  to  hauc  the  uftcdi5  of  niture  brokcp>  as  in 
deede  it  is  broken  whc  ma  trom  his  own  natural  fwellini^  pride  of  his 
own  will  ftoupeth  downe  euen  ro  the  bafeft  creatures  to  honor  God. 
z  Wherfore  it  is  moft  vayne  which  fome  doe  fay,that  religion  was 
deuifcd  by  the  futteltie  and  craft  of  a  few,  by  this  policie  19  keepe  the 
fimple  people  in  awe  >  whereas  they  them  fclues  that  procured  other 
to  worfhip  God  ,  belecucd  nothing  lefie  than  that  there  was  any  God 
at  all.  I  graunt  in  deede  that  futtle  men  hauc  inusntcd  many  things  in 
rehgion,whereby  to  bring  the  people  to  a  reutrcce,and  caft  them  in  a 
fcarCjto  make  their  minds  the  more  pliable  to  obediece:  But  this  they 
could  neuer  hauc  brought  to  pafle  ,  vnles  tlic  mindcs  ofmen  had  bin 
already  before  hand  perfwaded  that  there  was  a  God ,  out  of  which 
perfuafion  as  out  of  lecdc  fpringcth  that  ready  incimatio  to  religion. 
Neither  is  it  Ukly  that  eue  they  which  iurtelly  deceiued  the  fimplc  fort 
with  colour  of  religion,  were  them  feluesaltogethcr  without  know- 
ledge of  God.  For  though  in  times  part  there  haue  bene  fomc,  and  at 
this  day  there  arifevp  many,  thit  denie  that  there  is  any  God:  yet 
whether  they  will  or  no,they  oftentimes  fetle  that  which  they  are  de- 
firous  not  to  know.  We  readc  of  none  thateuer  did  breake  forth  into 
more  prefumptuous  and  vnbndled  de(p»fing  of  God ,  than  Caius  L  a- 
ligula:  yet  none  more  miferably  trembled  when  any  token  of  Gods 
wrath  appeared.  And  fo  agayiiUc  his  will  he  cjuakcd  for  fcare  of  him 
whom  of  wilfull  purpofc  he  cndcuorcd  to  defpife.  And  the  fame  may 
a  man  commonly  fee  to  happen  to  fuch  as  he  was.  For  the  bolder  de- 
fpifcrof  God  that  any  man  is,  the  more  is  he  troubled  at  the  very 
noyfc  of  the  falling  of  a  Icafc.  And  whence  commeth  that ,  but  from 
the  rcuenccment  of  Gods  maieftic ,  which  doth  fo  much  tKc  more 
vehemently  flrike  their  confciences  as  they  more  labor  to  flic  away 
from  it?  They  do  in  dccdclooke  about  for  all  the  Ihrting  holes  that 

may 


God  the  Creator.  Lib.r.  5 

may  be,to  hide  them  fcluts  from  the  prefencc  of  the  Lord :  but  whe- 
ther they  will  or  no  ,  they  are  ftill  holder)  faft  tycd .  For  howloeuer 
(bmetime  it  feemcth  to  vanifh  away  for  a  moment,yct  it  oft  recurneth 
againe ,  and  with  new  aflaulc  doth  runne  vpon  them  :  (o  that  the  reft 
which  they  haue,if  they  haue  any  at  all,  from  torment  of  confciencc, 
is  much  like  to  the  (lecpc  of  drunkards  or  frantikemen,  which  cuen 
while  they  flcepe  do  not  quietly  rett,becaure  they  are  at  euery  momet 
vexed  with  horrible  and  dreadfull  dreames .  Therefore  the  veryyu- 
godly  themfelues  ferue  for  an  example  to  proue  that  there  aiway  ly- 
ueth  in  all  mens  mindcs  Tome  knowledge  of  God.  ^ 

The  iiij.  Chapter* 

That  thtpvne  kpovvUdge  it  cjthcr  choked^  or  corrupted^  partly  by 
i^nora'2cey  and  partly  by  malice, 

BVt  as  experience  teacheth  that  God  hath  fowcn  the  Cecdc  of 
religion  in  all  men,ro  fcarcely  may  be  founde  the  hundreth  ma, 
that  hauing  it  conceyued  in  his  heart  doth  cherifh  itjbut  no  ma 
in  whom  it  ripeneth  >  fo  far  is  it  of  that  any  frute  appearcth  in 
due  time .  Therefore  whether  it  be  that  feme  become  vaine  in  theyr 
owne  fuperftitions,  or  that  fome  do  offer  purpofe  mahcioufly  reuolt 
from  God,  yet  all  doe  runne  out  of  kmd  from  the  true  knowledge  of 
him.  So  commethit  to  pafle  that  there  rcmameth  no  true  godlmellc 
in  the  worlde.  But  whereas  1  fayd  that  fome  by  error  fall  into  fuper- 
ftition,  I  mcaae  not  thereby  as  though  their  fimplicity  might  excufc 
them  from  blame,  bccaufethe  bhndnefi'c  that  thcyhaue,  is  com- 
monly alway  mingled  both  with  proud  vanity,  &  with  ftubborneflc. 
Vanity  and  the  fame  ioyned  with  pnde  appeareth  in  this ,  that  they 
mifer^le  men  both  in  the  feeking  of  God  do  not  chmbe  aboue  the- 
felues  as  they  ought  to  haue  done,  but  meafurc  him  according  to  the 
proportion  of  their  owne  ft efhly  dulnefle,  and  alfo  neglcdmg  the 
found  manner  of  fearching  for  him,  do  curioufly  fly  tovayne  fpecu- 
lations.  And  fo  they  conceiue  him  not  fuch  a  one  as  he  oftreth  him- 
felfe,  but  do  imagine  hmi  fiich  a  one  as  of  their  owne  rafhe  prefump- 
tion  they  haue  forged  him  .  Winch  gulfe  beingi){ice  opened,  what 
way  foeuer  they  ftirre  their  feete,they  muft  needeiajway  run  hedlong 
into  deftrudion  .  For  whatfoeucr  afterward  they  goc  about  toward 
the  worshipping  or  feruice  of  God,  they  can  not  accompt  it  done  to 
him,becaufe  they  wotfliip  not  him,  but  rather  the  deuife  of  their  own 
heart,  &  their  owne  dreame  in  fteade  of  him .  This  peruerfncs  doth 
Taule  expreffely  touche,  where  he  fayth,  that  they  were  made  foolcs  Ro™'«» 
when  they  coueted  to  be  wife .  He  had  before  fayd ,  that  ihey  were  *** 


I_ap.4.  ^-'t  the  knowledge  ot 

made  vainc  in  their  imaginauons  :  but  Icait  any  man  (liould  thereby 
cxcufc  them  from  blame  ,  hcaddcthfurrher,  thatthey  are  worthily 
bhnded  bccaufc  not  contented  with  fobrietie.but  prefiimptuoudy  ta- 
king vpon  themfcluesmorc  than  they  ought,   they  wilfully  bung 
daikntflc  vpon  them,  yea  with  vaine  &  froward  pride  do  make  them- 
fclues  fooles.Wherupo  followeth,that  their  foolilhnes  is  not  excufa- 
blc,wherof  the  caufe  is  not  only  vame  curiofity.but  ahb  a  gredines  to 
knowe  more  than  is  meete  (or  them,ioyned  with  a  i'oXic  confidence. 
z     As  for  this  that  Daitid  fayth  ,  that  the  wicked  &  mad  mc  thinkc 
Pfa  ^  ^"  ^^^^'^  heartSjthat  there  is  no  GodrFirft  that  is  meant  only  ot  iholc^ 
,,    ^  that  choking  the  hghc of  nature,  doof  purpofe  make  themfelucs 
fcnfeleflc,  as  we  fhall  fee  againe  a  htle  hereafter .  Eucn  as  we  fee  that 
many  after  that  they  haue  bin  hardened  with  boldcnefleand  cu- 
ftome  of  linningjdo  furioufly  put  from  them  all  the  remembrance  of 
God  which  yet  is  by  very  feeling  of  nature  inwardly  miniltrcd  vnto 
their  mindes.  'NowcDauidj  to  make  their  madnes  the  more  detefta- 
ble  ,  bringcththcm  in  as  though  theyprecifely  denied,   that  there 
is  any  God :  ahhough  they  take  not  from  him  his  being,  but  becaufc 
in  taking  from  him   his  iudgcmcnt  andprouidence,   they  fliut  him 
vp  idle  in  heauen.  For  whereas  nothing  les  agrccth  with  the  nature  of 
God,  than  to  throw  away  the  goucrnemeni  of  the  world  ,  and  leauc 
it  to  fortunCjto  winke  at  the  finnes  of  men ,  fo  as  they  may  hue  in  li- 
centious outrage  vnpuniflied  :  whofoeucr  he  be  that  quenching  the 
feare  of  the  heauenly  iudgcmcnt,doth  carclcfly  folow  his  owne  atfcc- 
tionSjhc  denieih  that  there  is  a  God.  And  this  is  the  iuft  vengeance  of 
God,  to  draw  a  fatncs  ouer  their  hartesjfb  that  the  wicked  when  they 
haue  once  clofed  their  eyes,  eucn  in  feeing  may  not  fee  .  And  Dauid 
Pfa.  JO.  in  an  other  place  is  the  bcft  expounder  of  his  owne  meaning ,  where 
6.t.       he  fayeih:That  the  feare  of  God  is  not  before  the  eyes  of  the  wicked: 
Pfa.  10.  Again, that  in  their  cuill  doinges  they  proudly  rcioyce  at  them  felues, 
**•        becaufc  they  pcrfuade  thcmfclucs,thatGod  doth  not  lokc  vpon  them. 
7  herfore  although  they  be  compelled  to  acknowledge  feme  God,yet 
they  do  rob  him  of  his  gloiie,in  withdrawing  fro  him  his  power.  For 
a.Tiai.i  as  God  (as  T aule  \snnci\cih)  cannoi  dcnic  himfclfcjbccaufe  he  con- 
>J.        tinually  abidcth  likehimfclfe:  foisit  truely  fayd  ,  that  thefemenin 
faining  God  to  be  a  dead  and  vainc  image  doe  dcnic  God.  Moreouer 
it  is  to  be  noted  that  although  they  wralUe  againft  their  own  natural! 
feeling,  anddodefiienotonely  tofliakeout  God  from  thence,  but 
alfo  to  dcftroy  him  in  heaucnryc t  tiicir  dull  hardnes  can  ncucr  fo  farre 
preuailc,  but  that  God  fomciimedrawctli  them  bncke  to  his  iudgc- 
mcturcac.  But  forafmuchas  ihcy  arc  not  withholdcn  with  any  fear 

from 


God  the  Creator.  Lib.i,  6 

from  running  violently  againrt  God:th€rcfore  it  is  ccrtaine  that  there 
riiigneth  in  them  a  brutifh  forgctfulnes  of  God,  fo  long  as  that  bhnd 
pang  of  rage  doth  fo  forciblie  carie  them. 

I  Soisthatvaincdefenfe  ouerthrowne ,  which  manic  are  wont 
to  pretende  for  excufe  of  their  fuperrtirion.  For  they  thinkc ,  that  any 
dcuotion  to  rehgion  fuffifcth,  whatfoeuerxt  hc,rhough  it  be  ncuer  fo  .. 
much  contrarie  to  order  and  truth .  But  they  conlidcr  not ,  that  true 
religion  ought  to  be  framed  accot  dmg  to  the  wjU  of  Godjas  by  a  per- 
petuailrulcand  that  God  himfeife  abideih  alway  hkc  himfelfe,and  is 
no  imagined  Ghoft  or  fanta{]e,that  maie  be  diuerfly  falhioned  after  e- 
uery  manncs  liking.  Andtruelywc  may  plainly  lee  with  how  lying 
decf  ites  fuperftition  mocketh  God ,  while  (lie  goeth  about  to  do  him 
pleaturc.  For  catching  holde  of  thofc  thingesin  a  manner  only,which 
God  IkuIi  tcftifivd  that  he  careth  not  for,  fhe  eyther  contcmptuoufly 
vfeth,  or  openly  refufeth  thofe  things  that  he  appoyateth  and  fayech 
to  be  plcafant  vnto  him.  Therfore  whofoeuer  do  fee  vp  new  inuenced 
formts  of  worfliippingGodjthcy  worlhip  &  honor  their  own  doting 
deuifcs;  becaufe  they  durft  not  !b  trifle  with  God  ,  vnles  they  had  firft 
foyned  aOod  agreeing  with  the  follies  of  the  trifeUng  toyes.  Where- 
fore the  A  poftle  pronounccthjthat  that  vnftayed  and  wandering  opi- 
nion of  the  maielhe  of  God ,  is  a  very  not  knowing  of  God .  When 
(  fayeth  hc)ye  knewc  not  Godjye  fcrued  them  that  m  nature  were  no  Ga.4,9« 
gods.  And  m  an  other  place  he  fayeth  that  the  Ephelians  were  without 
a  God  3t  fuch  time  as  they  ftrayed  from  the  right  knowledge  of  the  Ep.a.»> 
one  God.  And  at  leait  in  this  cafcjit  ditlcrcth  not  much,whether  thou 
beleue  one  God  or  many  ,  becaufe  in  both  cafes  thou  departeft  from 
&  forfakeft  the  irueGod:whom  whe  thou  haft  once  forfaken,there  is 
nothing  left  with  thee  but  a  deteftable  Idol. It  foloweth  therforc,that 
we  muft  determine  with  Ladantius,  that  there  is  no  lawfully  allowa- 
ble religion,but  that  which  is  ioyned  with  truth. 

4  There  is  alfb  a  fecond  fault ,  that  they  neyther  haue  at  any  time 
any  confideration  of  Godjbut  againft  their  wills, nor  do  approche  to* 
ward  him ,  till  for  all  their  holding  backe  they  be  forcibly  drawcn  to 
him:  and  euen  then  alfo  they  haue  not  a  willing  feaie  that  procecdcth 
from  reucrence  of  Gods  maicftie,but  oncly  a  feruile  and  conftrayncd 
feare ,  which  theiudgcment  of  God  wringeth  out  of  them :  which 
judgement  becaufe  they  can  not  efcape,  therfore  they  dread  it,but  yet 
fo  as  therwithall  they  abhorre  it .  And  fo  that  faying  of  Statius,  that 
feare  firft  made  gods  in  the  worldjmay  be  fitly  fpoken  of  vngodlinefte, 
and  of  this  kindc  of  vngodlines  onely.They  that  haue  a  mindc  abhor- 
ring from  the  iuftice  of  God,  do  hartily  wifti  to  haue  his  throne  of 


i^ap.  4.  Ui  tne  knowledge  or 

iudgcment  oucrthrowcn,which  they  know  to  Ihnd  for  puniftiment  of 
offences  agaynftjhis  luftice  by  which  affedio  they  warre  againft  God, 
who  can  not  be  without  his  iudgement.  But  when  they  vnderftand  that 
his  power  impoffible  to  be  auoyded,hangethouer  them,  bccaufe  they 
can  neythcr  by  force  remoue  it,  nor  by  flight  efcape  it,  therefore  they 
fearc  it  So  Icaft  they  fhould  in  all  things  feeme  to  defpife  him,  whofc 
maicftie  ftill  prefTeth  vpon  them, they  vfe  a  certainc  outward  forme  of 
rchgion »  fuch  as  it  is :  but  in  the  meane  tyme  they  ceafc  not  to  dcHle 
them  felues  with  all  kinde  of  vices  ,  to  loy  ne  outragious  mifcheues  to 
mifcheues,  vntill  they  hauc  in  all  pomces  violate  the  holy  lawe  o  f  the 
Lord,  and  dcftroycd  his  whole  ryghteoufnefle  or  at  leaft  they  are  not 
fo  holden  backe  with  that  fayned  feare  of  God ,  but  that  they  fwetely 
rert  in  their  6nnes,and  flatter  them(clues,and  had  rather  to  folow  the 
intcmpcrace  of  their  flcfh  than  reftrainc  it  with  the  bridle  of  the  holy 
Ghoft.  But  forafmuch  as  the  fame  is  but  a  voyde  and  lying  fhadowe  of 
rcligion,yea  fcarcely  worthy  to  be  called  a  (liadow :  hereby  againe  is 
eafily  gathered  howe  much  the  true  godlmes,  which  is  powred  onely 
into  the  heartes  of  the  faithfull ,  I  meane  that  out  of  which  rehgion 
fprin^^eth,  doth  differ  from  this  confufc  knowledge  of  God .  And  yet 
the  liypocrites  would  obtainc  by  crooked  compafTcs  to  feeme  nygh 
vmo  God ,  whom  they  flye  from.  For  whereas  there  ought  to  haue 
bin  one  conimuall  vnbroken  courfe  of  obedience  in  their  whole  hfc, 
they  in  a  maner  in  all  their  doingcs  careleflely  rebelling  againll  him, 
labour  with  a  fewe  facrifices  to  appeafe  him  .  Whereas  they  ought  to 
hauc  ferued  him  with  holmes  of  life  and  fincerencfle  of  heart,they  in- 
uent  triflmgs  and  obleruices  of  no  valuejto  procure  his  fauour  with- 
all :  yea  they  do  the  more  hcentioufly  lye  dull  in  their  owne  drcggs, 
becaufe  they  truft  that  they  may  be  difcharged  againrt  him  with  their 
owne  mockeries  of  propiciatory  fatisfadions.  Finally  whereas  their 
«ffiaunceou[;ht  to  hauc  bin  faftencd  in  him ,  they  negledinghim  do 
reft  in  thcmfclucs,or  in  creatures.  At  length  they  entangle  thcmfclues 
with  fuch  a  heapc  of  crrors,that  the  darke  mill  of  mahce  doth  choke, 
and  at  laft  vtterly  quench  thofc  fparkes  ,  that  glimmeringly  lliined  to 
make  them  fee  the  glory  of  God.  Yet  that  feede  ftill  rcmaincth  which 
can  by  no  meane  be  plucked  vp  by  the  rootc ,  to  bclcue  that  there  is 
a  certainc  godhead :  out  the  fame  feede  is  fo  corrupted  ,  that  it  brin- 
geth  forth  of  it  none  other  but  very  euill  frutes  .  Yea  iherby  is  that 
which  I  trauailc  to  proue  more  certainly  gathered  ,  that  there  is  a  fee- 
hng  of  ^odhc.id  naturally  grauen  in  the  heartes  of  men ,  forafmuch  as 
the  very  reprobate  thcmfclues  arc  of  nccelVity  enforced  to  confcfle  it. 
In  quiet  profpcntic  tliey  pleafandy  mockc  at  God^yea  tlicy  arc  full  of 

talkc 


God  the  Creator.  Lib.i.  7 

talke  and  prating  to  diminifh  the  grcatncfTc  of  his  power :  but  if  once 
any  defperation  touche  the,it  ftirrcth  them  vp  to  fceke  the  fame  Gods 
and  miniftrcth  them  fodaine  fhort  prayers  :  by  which  it  may  appeare, 
that  they  were  not  vtterly  ignorant  of  God ,  but  that  the  fame  which 
ought  fooner  to  hauc  bene  vttered^was  by  obihnacie  fuppi  eilcd. 

The  fifth  Chapter, 

That  the  knowledge  of  God  doth  fhitiingly  appeare  in  the  making  of  the 
world  and  m  the  contmnall getttrnemtnt  thereof. 

MOrcouer  bccaufe  thefurtheft  endeof  blefled  hfe  ftandeth 
in  the  knowledge  of  God  :  that  the  way  to  felicitie  fhould 
be  flopped  to  non*,  thcrfore  God  hath  not  only  planted  lo 
the  mmds  of  men  that  fccde  of  religion  which  we  hauc  fpo- 
ken  ofjbut  alfo  hath  fo  difclofed  himfelfe  in  the  whole  workemanihip 
of  the  world  ,  and  daily  fo  manifeiUy  prefentct'i  himfelfe ,  that  men 
can  not  open  their  eyes  but  they  muft  needs  behold  him. His  fubftacc 
in  decde  is  incomprehenfible,fo  that  his  diuine  maieftie  farrc  furmoii- 
teth  all  mens  fenfes:but  he  hath  in  all  his  works  grauen  certaine  marks 
of  his  gloric,  and  thofe  fo  plaine  and  notably  difcernable,t!iat  the  ex- 
cufe  of  ignorance  is  taken  away  from  me,be  they  neuer  fo  grofle  and 
dull  witted .  Therefore  the  Prophet  rightfully  crieth  out,  that  he  is 
clothed  with  light  as  with  a  garmentras  if  he  (hould  haue  fayd ,  that  **'°^ 
then  he  firft  began  to  come  forth  to  be  feene  in  vifible  apparel ,  fincc 
the  time  that  he  firft  difplaied  his  enfignes  in  the  creatio  of  the  world, 
by  which  euen  now  what  way  foeuer  we  tume  our  eies,hc  appeareth 
glorious  vnio  vs.In  the  fame  place  alfo  the  fame  Prophet  aptly  com- 
pareth  the  heauens  as  they  be  difplaied  abrod,  to  his  toy  all  pauillion: 
he  fayththathe  hath  framed  his  parlours  in  the  waters,  that  ycloudes  , 

are  his  chariots,that  he  rideth  vpon  the  wings  of  the  windes,  that  the 
winds  and  lightnings  are  his  fwift  meflengers.  And  becaufc  the  glory 
of  his  power  and  wifdom  doth  more  fully  fliine  aboue,  therefore 
commonly  the  heaucn  is  called  his  pallace .  And  firft  of  all,  what  way 
foeuer  thou  turne  thy  eytSjthere  is  no  peece  of  the  world  be  it  neuer 
fo  fmall ,  wherein  are  not  feene  at  leaft  fome  fparklcs  of  his  glory  to 
fhine.  But  as  for  this  moft  large  and  beutifuli  frame,  thou  canft  not 
with  one  viewe  perufe  the  wide  compafl'e  of  it ,  but  that  thou  muft 
needs  be  on  euery  fide  ouerwhelmed  with  the  infinite  force  of  the 
brightncsthereof  Wherefore  the  author  of  the  Epiftle  to  ihc  Hebrues  ^^  ^^ 
doth  very  well  call  the  ages  of  the  worlde  the  fpedaclc  of  inuifiblc 
thinges/or  that  the  fo  orderly  framing  of  the  worlde  ferueth  vs  for  a 
mirror  wherein  we  may  behold  God  which  otherwifc  is  inuifiblc. 


Cap. 5.  Of  the  knowledge  ot 

For  which  caufc  the  Prophet  alligncth  to  the  heaucniy  creatures  a 
language  that  all  nations  vnderitand ,  for  that  in  them  there  is  a  more 
j^  euidencteftiHcationofthe  Godhead,  than  that  icought  to  cfcape  the 
conddcration  of  any  nnnon  bcchcy  neuer  fodull .  Which  thing  the 
lo.i.i5  Apoftlc declaring  n.orc  plainly  fayih  that  there  is  difdofed  vnto  men 
Co  much  as  was  bchouefull  to  be  knowen  concerning  God  :  becaufc 
;ill  men  without  exception,  do  throughly  fee  his  inuifiblc  things  tucn 
to  his  very  power  and  Godhead,  which  they  vnderfland  by  the  crea- 
tion of  the  woild. 

2     As  forhis  wondeifull  wifdom,   there  are  innumerable  proues 
bo:h  in  heauen  and  in  earth  that  witncflc  it:I  meane  not  only  that  fe- 
creter  fort  of  thinges,  for  the  nercr  marking  whereof  Jjhro^o<Tie,Thi- 
fik^ ,  and  all  naiurall  Philofophie  feructh ,  but  ^nzix  ih'ilc  things  that 
thruft  them  felues  in  fight  of  cuerie  one,eucn  of  the  rudcft  vnlearned 
man,fo  that  men  can  not  open  their  eyes  but  they  muft  needs  be  wit- 
nelfes  of  them. But  trucly  they  that  haue  digcfted,yea  or  but  tafted  the 
liberall  arts>  bcm^  holpcnby  the  ayd  thereof  do  proceedc  much  fur- 
ther to  looke  into  the  Iccrets  of  Gods  wifdom  .   Yet  is  there  no  man 
To  hindred  by  lacke  of  knowledge  of  thofe  arts,  but  that  he  throughly 
feeth  aboundantly  enough  of  conning  workcmanlliip  in  Gods  works, 
to  bring  him  in  admiration  of  the  workcman  thereof.  As  for  example: 
to  the  fearching  out  of  the  mouings  of  the  ihrres,  appointing  of  their 
piaccs,meafuring  of  their  diftanccs,  &  noting  of  their  propcrties,therc 
needcth  art  and  an  cx.tdtr  diligence  :  by  which  being  throughly  per- 
ceiucd,as  the  prouidcnce  of  God  is  the  more  manifcftly  difdofed/o  it 
is  conucnientj  that  the  mind  rife  fomewhat  the  hier  thereby  to  be- 
hold his  glory  .  But  foralmuch  as  the  vnlearned  people,  yea  and  the 
rudcft  fortofthem,fuchas  are  furniflied  with  the  only  helpe  of  iheyr 
eyes,  can  not  be  ignorant  of  the  exccUencie  of  Gods  cunning  workc- 
manfhip,  which  in  this  innumerable  and  yet  fo  fcuerally  well  ordered 
and  difpofed  variety  doeh  of  it  fdfc  fliewc  forth  ic  fdfc  :  it  is  euident 
that  there  is  no  man  to  whom  God  doth  not  largely  open  his  wif- 
In  libr.  <ioni .  Likewife  it  requircth  a  lingular  fliarpenes  of  wit ,  to  wcy  with 
dc  vfu    fuch  cunning  as  Calcn  doth,f he  knicting  toget!ier,fhc  propornonall 
pjrt.      agrecmentjthe  beautie,  and  vfc  in  the  frame  of  mans  body:but  by  all 
mens  confeihon,  the  body  of  man  doth  vttcr  in  very  fliewe  of  it  (elfc 
fb  cunmg  a  compacting  together,  that  for  it  the  maker  of  it  may  wor- 
thily be  ludgcd  wonderfuU. 

5  And  therefore  ccrtainc  of  the  Philofopheris  in  olde  time  did  not 
without  caufecallmanalirlc  world, becaufc  he  is  a  rare  reprefentation 
of  the  powcr,goodntire,  and  wifdom  of  God,  and  contcineth  in  him 

fdfc 


God  the  Creator,  Lib.i.  o 

fclfe  miracles  enoweto  occupic  our  mindes,  if  we  will  be  content  to 
marke  ihcm.  And  for  this  rcafon  Vauly  after  that  he  had  fayd  that  the  Ad.  17. 
very  bhnd  men  may  find  out  God  by  groping  for  him,  byandby  fayih  ^7« 
further,  that  he  is  not  to  be  fought  farre  of,  becaufe  all  men  do  feclc 
vndoutedly  within  themfelues  ihc  heauenly  grace  wherewith  they  be 
quickncd.  But  if  we  ncede  to  go  no  further  than  ourfcIues,to  finde  and 
take  hold  of  God:  what  pardon  fhall  his  floiuhfulncs  deferuc  that  will 
not  vouchfafe  to  defcend  into  himfelfe  to  finde  God?  And  the  fame  is 
the  reafon  why  Dauidy  when  he  had  rtiortly  fpoken  in  the  aduance- 
mcnt  of  the  wonderfull  name  &  honor  of  God  that  do  euery  where  pra,8.| 
glorioufly  (hincbyandby  crieth  outrWhar  is  man  that  thou  art  mind' 
full  of  him  ?  A  game,  out  of  the  mouth  of  infantes  and  fucking  babes 
thou  haft  ftabhfhed  ftrength.For  (o  he  pronounccth  that  not  only  in 
the  whole  kinde  of  man  js  a  mirror  of  the  workes  of  God ,  but  alfo 
that  the  very  infantes ,  while  they  yet  hang  on  their  mothers  brcftes, 
haue  tongues  eloquent  enough  to  preache  his  glory ,  fo  that  there 
nedeth  no  other  orators  .  And  therefore  he  douteth  not  to  fet  their 
mouthes  inthe  vauwarde,  as  being  ftrongly  armed  to fubdue their 
madnelTc  that  would  according  to  their  deuilifli  pride  couet  to  extin- 
guifli  the  name  of  God.  And  hervpon  rifeth  that  which  P<»</ allegeth  ^^^  ,y.^ 
out  o(  yirat  Hs,that  wc  are  the  ofTpring  of  God ;  becaufe  he  garnifliing  »8. 
vs  with  fuch  excellencie,hath  teftified  that  he  is  our  father.Like  as  eue 
by  comon  reafonj&  as  it  were  by  information  of  experience,thc  pro- 
phane  Peers  called  him  the  father  of  men.  And  truly  no  ma  will  aflen- 
tingly  and  willingly  yeelde  him  ftlfeto  ferue  God,  but  he  thathauing 
talted  his  fatherly  loue,is  mutually  allured  to  loue  and  worfhip  him. 
4  And  here  is  difclofed  the  foule  vnthankfulncfTe  of  men ,  which 
while  they  haue  within  them  felues  a  workehoufe  glorioufly  furnifhed 
with  innumerable  workes  of  God ,  and  alfo  a  (hop  ftuffed  with  incfti- 
mable  plentie  of  riches,and  whe  they  ought  to  burft  forth  into  pray- 
(ing  of  him,are  contrariwife  puffed  vp  and  doe  fwell  with  fo  much  the 
greater  pride.  They  feele  how  diuerfly  in  maruelous  wife  God  wor- 
keth  in  ihcmithey  are  taught  by  experience  itfelfe,how  great  variety 
of  gifts  they  poflelTe  by  his  liberalitie :  whether  they  will  or  no ,  they 
are  enforced  to  knowe  that  thefe  are  the  tokens  of  his  godhead:  and 
yet  they  fupprefle  it  dofe  within  them.  Truely  they  ncde  not  to  goc 
out  cf  them  felues ,  fo  that  they  would  not  in  prefumptuoufly  taking 
vpon  them  felues  that  which  is  giuen  from  heauen,  bury  within  the 
ground  that  which  brightly  giueth  light  to  their  minds  to  fee  God. 
But  euen  at  this  day  the  earth  beareth  many  mofterous  fpirite?,which 
ilicke  not  10  abufe  the  whole  fccde  of  Godhead  that  is  fowen  in  mas 


C  jp.  5.  Of  the  knovvlcdgc  of 

n.iturcj.ind  to  cmploic  it  to  opprcUe  the  name  of  God.  How  detcfta- 
bicl  prjv  yoUjisthismadncs,  that  man  tindm^  God  a  hundred  times 
in  his  body  and  Ins  ibuic  ,  (hould  by  the  very  lame  pretence  of  excel- 
lence deny  that  there  is  a  God  ?  Thcv  will  not  lay  ,  that  they  are  by 
chauncc  made  dirfcrcnt  from  brute  bcaih  But  they  pretend  a  dokcof 
nature  ,  whom  thev  accompt  the  maker  ot  all  chings,and  lodo  con- 
uey  Godawav.l  hey  Ice  that  cxquiluc  workmalhip  mall  their  mem« 
bvTS,  trom  their  n-.outh  and  their  eyes  eucn  to  thenailcs  otilieir 
roacs,and  yet  here  alio  they  pur  nature  in  place  of  God.  But  fpccially 
the  fo  fwift  motions,  the  fo  excellent  powers,  the  fo  rare  s:ifts  of  the 
foalc ,  do  rcprclent  a  diumc  nature  that  doth  not  ealily  mrt'cr  it  felfc 
to  be  hid  :  vnlelle  the  Epicureans  h!se  the  Giauntcs  Cyclopes  would 
bearing  tlicm  R^s  bold  vpon  this  hie  decree  outrageoully  make 
Hjrre  againll  God  .  Do  the  wliole  treafures  or  the  heaucnly  wildom 
io  mecte  together ,  to  rule  a  worme  of  Hue  feete  lone :  and  ihall  the 
whole  viuuerlaliiicof  the  wotldbc  without  this  prcrogatiuc  ?  Firit 
to  ai;i  ee  that  there  is  a  ccrtame  inlhumcnial  thini^  that  aunhvcreih  to 
all  the  parts  ot  man ,  doth  fo  fcruc  nothing  at  all  to  obfcure  the  ho- 
nour or  God, that  it  rather  doth  more  s:lorioully  fet  it  out .  Let  Epi- 
cure aunfwcrc  mc ,  whar  meeiin^of  vndiuifiblc  bodies  ,  boiling  ihc 
n>eat  and  drmke  in  man,  doth  difpofe  part  into  excrements  and  part 
into  blood,  and  bnnocih  to  palFc  that  there  is  in  all  the  members  of 
man  luc!^  an  endcuoiin^  to  do  their  orfice.euen  as  it  fo  many  feuerall 
foiilcs  did  bv  common  aduife  rule  one  bodie. 

5  But  I  hauc  not  nowe  to  do  with  that  ilic  of  fwincj  rather  fpeake 
vntoihcm  ,  that  bcm  - . .  ucn  to  futtcltics  would  by  croked  conucy- 
ance  wryth  that  cold  of  ytnfhile  ,  both  todcllroy  the  immor- 

talitie  of  the  foulc,  and  alio  to  take  fiom  God  lus  right.  For  becaufe 
there  a  re  inltrumcniall  powers  of  the  foule,by  pretence  thereof  they 
bmd  the  foulc  to  the  body,  that  it  can  not  continue  witr.out  the  body 
&  w  ith  pravfes  of  nature  they  do  as  much  as  in  ihem  is,  fupprclle  the 
name  ot  God .  But  '•he  powers  ot  the  toule  are  farrc  t\  om  being  cn- 
cloied  111  thofe  CKcrcilcs  that  lerue  the  booy.bor  what  pcrtamcth  it  to 
t^c  body,tor  a  man  to  mcaiure  the  f  kie,  to  ^zither  the  number  of  the 
U  .res  ,  to  learne  the  grcamctfc  of  one ,  to  kiow  w  hat  fpace  they  be 
diitant  one  from  an  other ,  wirh  what  IwiftneUc  or  llownelle  they  go 
their  courtes,  how  many  degrees  they  decline  this  wav  or  that  way  ? 
I  i^raunt  m  deed  that  there  is  fome  vfe  of  Allrologie:but  mv  meaning 
IS  onclv  to  ihew  that  in  this  fo  depe  fearching  out  of  heauenly  things, 
it  IS  not  an  iniVumcntal  meafuring.but  that  the  foule  hath  her  oftices 
by  it  felf  I'cuerali  fro  the  body.  I  hauc  ihcwcd  one  example,  bv  which 

It  Ihalbe 


God  the  Creator.  Lib.r.  9 

it  fiialbe  cafic  for  the  rentiers  to  gather  the  rcil.  Trucly  the  mnnifold 
nimblcncHc  of  the  foiilcjby  which  it  (lirucicth  both  hcaucn  &  earth, 
ioyncth  things  pall  with  things  to  come ,  kcpeth  in  niemoric  things 
heard  long  before,  and  cxprclleth  cch  thing  to  it  felfby  imaginarion, 
alfo  the  in^cnioufncs  by  which  it  iniietcth  things  incredible,&  which 
is  the  mother  of  fo  many  marueloiis  arts  ,  are  lUrc  tokens  of  diiunc 
nature  in  man.Btlide  that,cucn  in  flceping  it  doth  nor  oncJy  roll  and 
turne  it  fclfc,  but  alfoconceiucth  many  thinges  prohtablc,  reafoncth 
of  many  thinges,andalfoprophcciethof  thingcs  tocoine.What  flial 
wc  in  this  cafe  fay ,  but  that  the  figncs  of  immortalitic  that  arc  em- 
printed  in  man, can  not  be  blotted  out?  Now  what  rcafon  may  bcarc 
that  man  flialbc  of  diuinc  nature  ,  and  not  acltnowlcd^c  his  Crcaion 
Shall  wc  forfoth  by  iudgemtnt  that  is  put  into  vscluccrnc  betweene 
right  and  wrong,andfliall  there  bcnoiudgcin  he3urn?Shall  wecucn 
in  our  fleepe  haue  abiding  with  vs  fome  remnant  of  vnder{tanding,& 
fhall  no  God  be  waking  in  goucrning  the  vvoild  ?  Shall  wc  be  fo  tom- 
ptcd  the  inuentcrs  of  fo  many  artes  and  profitable  things ,  that  God 
ihalbc  defrauded  of  his  praife,  whereas  yet  experience  fufficicnrly  tca- 
chcih.that  from  an  other  and  not  from  our  fclucs,  all  that  wc  haue ,  is 
in  diucrfe  wife  diftributed  amosj  vs?  As  for  that,  which  fomc  do  babble 
ofthefecrct  infpiration  thatgeiiethhuclmcs  to  the  worId,itis  not  only 
wcakc,but  alfo  vngodly.They  like  well  that  famous  faying!  of  Vcrgilt; 
Firfi  hcauen  and  earth,  and  flowing  fields  of  feat,  • 

The  jhimng^lobe  of  Moone,  and  Titans  fiars,  Acn.4, 

Sfirite  feedes  within,  and  throughout  all  the  lirm^ 

Jnfufcd  minde  the  whole  huge  majfe  doth  moue, 

jind  with  the  large  bigge  bodie  mixe  it  felfe. 

Thence  come  the  l^indes  of  men  and  e\(^  of  beafls, 

jind  lines  of  flying  foules,  and  monflers  fiYange» 

That  water  beares  within  the  marble  Sea. 

ji  firye  liuelineffe  and  heauenlie  race  there  is 

Within  th  ofe  fedes.  <fyic. 
Forfoth  ,  that  the  world  which  was  created  f^r  a  fpedacle  of  the 
glorie  of  God,  Oiould  be  the  creator  of  it  fclfc  So  in  an  other  place 
the  fame  author  folowing  the  common  op«*"on  oi  the  Greeks  and 
Latins,  faycth- 

Some  fay  that  bees  haue  parte  ofmin-tc  diuine^  q^^ 

jind  heaucnly  draughts.  For  eie  t''cy  fay  that  God 

Gothe  through  the  coafis  of  lar-^i^^nd  creeks  offea^ 

jind  through  depe  slne.ylnd  hence  the  ftoci^s  andherdes: 

^ndmen^andallthe  kjndit  offauage  beajis. 


Cap. 5-  Ur  mc  knowledge  ot 

£ch  at  their  birth  re  due  tiieirftittlc  Hues. 
Jnd  therto  are  they  rendered  all  at  lajl^ 
^nd  all  refoluedare  retownd  againe. 
7^  place  there  is  for  death:bnt  litieCy  they, 
Tlie  into  nombcr  of  the  fiarrcs  abcuc^ 
^nd  tal{e  theyr  place  within  the  lofty  sf{ie. 
Loe,  what  tliac  hungry  fpeculacio  of  die  vniucrfall  mind?  thatgc- 
ucth  loule  and  liuclinclfe  to  the  world,auailcch  to  engender  &  nourifh 
Godlincs  in  the  harts  of  mcn.Which  dotli  alfo  better  appeare  by  the 
blafphcmous  fhyings  of  the  filthy  dogge  Lucrctius,wliich  are  deriucd 
from  the  fame  principle.  Euen  this  is  it, to  make  a  fliadowilh  God, to 
dnuc  farre  away  the  true  God  whom  wc  ought  to  feare  &  worlliip. 
I  grajjt  in  decde  that  this  may  be  godhly  (ayd,to  that  it  procecde  from 
a  godly  raindc,  tliat  Nature  is  God :  but  becaufc  it  is  a  hard  &  an  vn- 
propcr  rnaner  of  fpech ,  forafmuch  as  Nature  is  rather  an  order  pre- 
fer! bed  by  God :  therefore  in  things  of  fo  great  weight  and  to  which 
is  due  a  fingular  religioufnelTe  ,  it  is  hurtful!  to  wrap  vp  God  confufe- 
ly  with  the  inferior  courfe  of  his  works.  Let  vs  therefore  remember, 
foofc  as  anymanconfidercthhis  ownc  naturejthat  there  is  one  God 
which  fo  gouemeth  all  naturcs,that  his  will  is  to  haue  vs  to  lookc  vn- 
to  himjour  faith  to  be  direded  to  him,  and  him  to  be  worfliippcd  and 
called  vppon  of  vs:becaufe  there  is  nothing  more  againft  conueniece 
of  reafon  than  for  vs  toenioy  thofc  excellcc  gifts  that  fauour  of  diuinc 
nature  in  vs,and  to  dcfpifc  the  author  that  freely  doth  geue  them  vnto 
\% :  Now  as  concerning  his  power,  with  how  notable  examples  doth 
it  hrceable  draw  vs  to  confider  it  vnlcfife  perhapps  we  may  be  igno- 
rant >  of  how  great  a  ftrengih  it  is  with  his  only  word  to  vphold  this 
infiiuternaflc  of  heaucn  and  earth ,  with  his  only  beck,  fometimc  to 
fliakc  the  Vcaucn  with  noife  of  thunders,  to  burnc  vp  cch  thing  with 
lightnings ,  *o  fet  the  aire  on  ficr  with  lightning  flames,  fometime  to 
trouble  it  withdiucrs  forts  of  tcmpefts  ,  and  byandby  the  fame  God 
whc  he  lifl:  in  one  moment  to  make  fairc  wether:  to  hold  in  the  Sea  as 
jMt  hanged  in  the  'mxc  ,  which  with  his  hcighth  fecmcth  to  threaten 
CGntinuall  dcftrudion  to  the  earth, fometimc  in  horrible  wife  to  raife 
it  vp  with  outragious  violence  of  winds, and  fometimc  to  nppeafe  the 
w jucs  &  make  it  calme  ago»n.  For  pi  otc  hercot'do  fcruc  all  the  praifcs 
of  God  gathered  of  ihcicfii-^ionies  ot  nature,  fpecially  in  ihe  bookc 
o[  fob  &  in  Efay, winch  novvo*:"purpofc  1  oucrpallc,bccaufe  they  (hal 
els  where  haue  nn  other  place  fitCvr  for  thcm,wjicre  I  ihnll  entreat  of 
the  creation  of  the  woiKi  accoiiiinj^ro  the  Scriptures. Only  my  mea- 
ning v/asnowio  touch,  that  boihlhar.^cis  &  they  of  thchoufchold 

of 


God  the  Creator.  Lib.i.  lo 

of  God  haue  this  way  of  fetking  God  common  to  them  both,tIut  is, 
CO  follow  thcfefirft  draughts  which  both  aboite  and  bencthdoas 
in  a  Ihadow  fet  forth  a  hucly  image  of  him  .  And  now  the  fame  po- 
wer Icadeth  vs  to  confider  his  etcrnitie .  For  it  muft  needs  be  that  he 
from  whom  all  things  haue  their  beginning,  is  of  cternali  contmu- 
ance,and  hath  his  beginning,of  himfclfc.  But  now  if  any  man  enc^uirc 
the  caufe  whereby  he  both  was  once  lead  to  create  all  thefc  things,  & 
is  now  moued  to  preferuc  them:  we  fhall  finde  that  his  only  goodncs 
was  it  that  caufed  him  .  Yea  and  although  this  only  be  the  caufe,  yet 
ought  the  fame  aboundantly  to  fuffice  ro  allure  vs  to  iheloue  olhim, 
forafmuch  as  there  is  no  creature  (as  the  Prophet  faych)  vpon  which  Pf^., .  ^^ 
his  mercy  is  not  poured  out.  •  i>. 

6  Alfo  m  the  fccond  Ibrt  of  his  works ,  I  meane  thofc  that  come 
to  pafle  belide  the  ordinary  courfc  of  nature  5  there  doth  appeare  no 
Icfle  euidcnt  proofe  of  his  powers. For  in  gouerning  the  fellowlhip  of 
men  he  fo  orderech  his  prouidence,thac  whcras  he  is  by  innumerable 
means  good  and  boumifuil  to  all  men ,  yet  by  manifcit  and  daily  to- 
kens he  dcclareth  his  fauorable  kindneflc  to  the  Godlyioand  his  feue- 
rity  to  the  wicked  and  euell  doers .  For  not  doutfull  are  the  puniili- 
ments  that  he  layeth  vpon  haynous  offences :  hkc  as  he  doth  openly 
fhew  himfelfe  a  defendor  and  reuenger  of  innoccncie>  while  he  pro- 
fpcreth  the  life  of  good  men  with  his  bleflingjhelpeth  their  necelTuy, 
aflwageth  and  comforteth  their  forowes,  relicueth  their  calamities, 
and  by  all  meanes  prouideth  for  their  fafety .  Neither  ought  it  any 
thing  to  deface  the  pcrpetuall  rule  of  liisiuftice,  that  he  oftentimes 
permitteth  wicked  men  and  eucll  doers  for  a  lime  to  reioice  vnpuni- 
flicd  :  and  on  the  other  fide  fuftereth  good  and  innocent  to  be  lolfed 
with  many  aduerfities  ,  yea  and  to  be  opprefled  with  the  malice  and 
vniult  dealing  of  the  vngodly.  But  rather  a  much  cotrary  confidcratio 
ought  to  enter  into  our  mindes  :  that  when  by  manifcft  (hew  of  his 
wrath  be  puniflieth  one  (inne,  we  (hould  therefore  thinke  that  he  ha- 
tcth  all  finnes  :  and  when  he  fuffercth  many  finnes  to  palfe  vnpuni- 
fhcd ,  wc  fliould  thereupon  thinke  that  there  flialbe  an  other  judge-  , 
ment  to  which  they  are  difl'erred  to  be  then  puniflied.Likewife  howe 
great  matter  doth  it  minifler  vs  to  confider  his  mercy,while  he  often- 
times ctfT.th  notrolliew  his  vnweried  bountifulnelfe  vponmifera- 
ble  finncrs  in  calling  them  home  to  him  with  more  than  fatherly 
tcnderncflc,  vntiUhc  haue  fubdued  their  frowardnclfe  with  doing 
them  good  ^ 

7     To  this  end ,  where  the  Prophet  particularly  rehearfeth  ,  how  p^^^ , 
God  in  cafes  pafl  hope,  doeth  fodenly  and  wonderfully  and  bcfide  all 

B     ij. 


Cap. 5-  Of  the  knowledge  of 

hopi  jluccour  men  that  arc  in  milene  and  in  a  mancr  loft,  wliethcr  he 
defend  them  wandering  in  wilderncfie  from  the  wild  bcaftesandat 
length  Icadeth  them  into  the  way  againc  ,  or  minilticth  foode  to  the 
needy  and  hungry,  or  deliucreth  pnfoners  out  of  horrible  dongeons 
andyronbandes,  or  bnngeth  mcnmpcnlloflhipwrackfjfe  into  the 
hauen,or  healcth  the  half  dead  of  difenleSjOr  fcorcherh  the  earth  with 
heat  and  drienclfe ,  or  maketh  it  frutefull  with  fccrct  watering  of  his 
grace  ,  or  aduaiinceth  the  bafeft  of  the  rafcall  people ,  or  thi  oweth 
dov/ne  the  noble  Peeres  from  the  hie  degree  of  dignitie  :  by  fuch  ex- 
amples fhewedfoorth  hcCTathcreth  thatthofc  thinges  which  are  iud-^ 
ged  chaunccs  happening  by  fortune  ,  are  fo  many  teftinionies  of  the 
lieauently  prouidecejandrpccially  of  his  fatherly  kindenefle,  and  that 
therby  is  gcuen  matter  of  reioycing  to  the  Godh^and  the  wicked  and 
reprobate  haue  their  mouthes  Hopped  .  But  becaufe  the  greater  parte 
infeited  with  their  errors  are  blindc  in  Co  clere  a  place  of  beholding, 
therefore  he  cricth  out  that  it  is  a  gift  of  rare  and  lingular  wifedome, 
wifely  to  wey  thefe  works  of  God:by  fight  wherof  they  nothing  pro- 
fit that  othcrwife  feme  moft  clere  fighted. And  trucly  how  much  foe- 
uer  the  glorie  of  God  doeth  apparantly  iLine  before  them,yet  fca:  fly 
the  hundreth  man  is  a  true  beholder  of  it.  Likewifc  his  power  &  wif- 
dome  arc  no  more  hid  in  darknelfe :  wherof  the  one,  his  power,doth 
notably  ,ippeare,when  the  Herce  outragioufnelTeof  the  wicked  being 
in  all  mens  opinion  vnconqucrabie  is  beaten  flat  in  one  monKr,their 
arrogancic  tamcd,their  ilrongcft  holdcs  rafed,  their  weapons  and  ar- 
3."  3«  mour  broken  in  piecesjtheir  ftrengihes  fubdued,  their  dcuifes  oucr- 
thfowene,  and  themfelues  fall  with  their  owne  weight ,  the  prcfum- 
ptuous  boldneflrc,that  auaunced  it  fclfe  aboue  the  heauens  is  throwen 
downe  euen  to  the  bottome  point  of  the  earth  :  againe,the  lowly  are 
lifted  vp  out  of  the  duft,&  the  needy  raifcd  from  the  donghill,ihe  op- 
prcflcd  and  affli(flcd  are  drawen  out  of  extreme  diftreflc ,  men  in  de- 
ipaired  flate  are  rellored  to  good  hope  ,  the  vnarmed  beare  away  the 
vidory  from  the  armed, fewrfrom  many, the  feeble  from  the  ftrog.  As 
Cor.  for  his  wifedome ,  it  felfe  fhewcth  it  lelfe  manifeftly  excellent ,  while 
I  >>•  It  difpofeth  euery  thing  in  littcft  oportunitic  ,  confoundcih  the  wife- 
dome  of  the  world  be  it  ncuer  fo  pearcing ,  findcth  out  the  fubtiie  in 
their  fubiilric,  finally  gouerncth  all  things  by  mort  conuenient  order. 
8  Wc  fee  that  it  nedcth  no  long  or  laborfome  dcmoftration,  to 
fetch  ojt  tcftimonies ,  to  fcruc  foi  the  glorious  dcclaratio  and  proofc 
of  Godsmaieihe:  for  by  thefe  few  that  we  haue  toudicd  jtappearcth 
that  which  way  focuer  a  man  chiunce  to  looke  ,  they  are  fo  common 
and  ready  that  they  auy  be  eafily  marked  with  eye ,  and  pointed  out 

with 


God  the  Creator.  Lib.i.  ii 

with  the  finger.  And  here  againejs  to  be  noted,  that  we  are  called  to 
rhe  knowledge  of  God  ,  not  (uch  as  contented  with  vainc  fpcculatio, 
doth  but  Hie  about  in  the  brainc  ,  but  fuch  as  flialbe  found  and  frute- 
fullpf  it  be  rightly  conceiued  and  take  roote  in  our  harts. For  the  Lord 
is  declared  by  his  powers  ,  the  force  whereof  bccnuie  we  feele  vvithm 
vSjand  doe  enioy  the  benefits  of  them, it  muft  ncdes  be  that  wc  be  in- 
wardly moued  much  more  liucly  with  fuch  a  knowledge  ,  than  if  wc 
ftioulde  imagine  God  to  be  fuch  one  ,  of  whom  we  fliould  haueno 
feeling.  Whcrby  we  vnderftand  that  this  is  [he  righted  way  and  fitteft 
order  to  feck  God,not  to  attempt  to  enter  depely  with  prefumptuous 
curiofitie  throughly  to  difculVe  his  fubftance,  which  is  rather  to  be 
reuerently  worfliipped  then  fcrupuloufely  ferched  ;  but  rather  to  be- 
hold him  in  his  workes,  by  which  he  maketh  himfclfe  nere  and  fami- 
liar, and  doth  in  a  maner  communicate  himfclfe  vnco  vs.  And  this  the  j^^^fm 
Apoftle  meant,when  he  layd,that  God  is  not  to  be  fought  a  farrc  of,  27. 
forafmuch  as  he  with  his  molt  piefent  power  dwelledi  within  euery  l*la.t4y 
one  of  vs.  Wherfore  Dauid,  hauing  before  confefled  his  vnfpeakea  ■ 
ble  greamefie,  when  he  defcendcth  to  the  particular  reherfall  of  his 
workes,  protefteth  that  the  fame  will  {hew  fort'i  it  felfe .  Therefore 
we  alfo  ought  to  geue  our  felues  vnto  fuch  a  fearching  out  of  God, 
as  may  fo  hold  our  wit  fufpended  with  admir5tion,that  it  may  there-  ^^  p^^j 
withall  throughly  moue  vs  with  effeduall  feelmg.  And,as  Augulhne  144. 
teacheth  in  an  other  place,  becaufc  we  are  not  able  to  coceiue  hmi, 
it  behoueth  vs  as  it  were  fainting  vnder  the  burden  of  his  greatnefic, 
to  looke  vnto  his  workes,that  we  may  be  refreflied  with  his  goodnes, 
9     Then  fuch  a  knowledge  ought  not  only  to  fhrre  vs  v  p  to  the 
wor{hippingofGod,but  alfo  to  awake  vs,3nd  raife  vs  to  hope  of  the 
hfe  to  come.  For  when  we  coniidcr  that  fuch  examples  as  God  Ihc- 
weth  both  of  his  mercifulnefle,  and  of  his  feueritie ,  arc  but  begun 
and  not  halfe  full :  without  dout  we  muft  thinke,that  herein  he  doth 
but  make  a  Ihew  aforehand  of  thofe  things,whereof  the  open  dil'clo- 
fing  and  full  dcliuerance  is  diflferred  vnto  an  other  life.  On  the  other 
fide,  when  we  fee  that  the  godly  are  by  the  vngodly  greued  with  af- 
flidions, troubled  with  iniunes,  opprefied  with  fclaunders,  and  vexed 
v/ithdefpitefull  dealings  and  reproches:  contrary  wife  that  wicked 
dotrs  do  florifhjprofper,and  obteinc  quiet  with  honor,  yea  and  that 
vnpuniilied :  we  muft  byandby  gather  that  there  flinlbe  an  other  life, 
whcrin  is  layd  vp  in  ftore  both  due  reuenge  for  wickcdnefle  ,  and  re- 
ward for  rightuoufneffe  .  Mor.eouer  when  we  note  that  the  faithful! 
are  often  chaftifcd  with  the  roddcs  of  the  Lord  ,  we  may  m oft  cer^ 
tainly  determine  that  much  leffe  the  vngodly  ftial  cfcape  his  fcourges, 

B     iij. 


Cap. 5.  Of  the  knowledge  of 

.  .  For  very  well  is  that  fpokcn  of  Auguftin.  If  euciy  (inne  fhould  now 
'i  cap*  ^^  piinillicd  wUh  open  peine  ,  it  would  be  thought  that  nothing  were 
refcruc^d  to  the  lalhudgcment.  Again,  if  God  fliouldnow  openly  pu- 
nilh  no  (inne  ,  it  would  be  bclcued,  that  there  were  no  prouidence  of 
God.  Thcrfore  we  muft  confeiTe ,  that  in  euery  particular  woorke  of 
GoHjbut  priPvi  pally  in  the  vniucrfall  generalitie  of  them,  the  powers 
of  God  are  fette  forth  as  it  were  in  painted  tables,  by  which  all  man- 
kindc  is  piouoked  and  allured  to  the  knowledge  of  him ,  and  from 
knowledge  to  full  and  pcrfcd  felicitic.  But  where  as  ihcfe  his  powers 
do  in  his  workes  moft  brightly  appeare  ,  yet  what  they  principally 
tende  vnto ,  of  wliar  valoure  they  be  ,  and  to  what  end  we  ought  to 
weic  them  :  this  we  then  only  attainc  to  vndcrRand  when  wc  defccnde 
into  our  fcluss,?.nd  do  coiilidcr  by  what  mcanes  God  doth  fliew  forth 
in  vs  his  life,  wildom,  and  power ,  and  dorh  vfe  toward  vs  his  righte- 
oufneiTejgoodnefTe.ana  mercyfuUkindnelle.For  though  Dauid  luftly 
f^-*?-.  complainetlijthat  the  vnbclcuing  do  dote  in  folly,  becaufc  they  weie 
n  jt  the  decpe  coUnfailes  of  God  in  his  goucrnance  of  mankinde :  yet 
that  is  alfo  moft  true,  which  he  fait  tn  an  otlicr  pl.ice,  that  the  won- 
r-  cerfull  wifdom  of  God  in  that  behalfe  fxcedeth  the  heares  of  our 
■^  '  hcade.  But  bccaufe  this  poind  ih^ll  hereafter  in  place  conuenient  be 
more  l^rgtly  entreated,therfo:c  I  do  at  this  time  paffc  it  oucr. 

ID  But  with  howe  great  brightncs  foeuer  God  doth  in  thcmiror 
of  his  works  fnewc  byreprcfentation  both  himlclreand  hisimmor- 
t.Vdkingdome;yetfuch  is  our  giolfc  blockilhncflTcthat  wc  (imd  dully 
nmafcd  at  fo  plaine  ttftimonies,  fo  that  they  palTc  away  from  vs  with- 
out proht.  For,  as  touching  the  frame  and  moft  beaurifull  placing  of 
the  world,  howe  many  a  one  is  there  of  vs, that  when  he  either  hf- 
teth  vp  his  eyes  ro  heaucn,  or  caftcth  them  about  on  the  diuers  coun- 
tri .  s  of  the  earth  doth  dircd  his  mindc  to  remembrace  of  the  creator, 
•and  doth  not  rather  reft  in  bcholdir.g  the  workes  without  hauing  re- 
•^ard  of  the  workman.  But  as  touching  thole  things  that  daily  happen 
bcfide  the  order  of  natural  cour(e,how  many  a  one  is  there  that  doth 
not  more  thinke  that  men  are  rather  whirled  about  and  rowllcd  by 
blind  vnaduifcdnvirc  of  fortune, than  goucrned  by  prouidcce  of  God. 
B  It  if  ar  any  time  we  be  by  the  guiding  &  dire<ftio  of  thcfe  things  dri- 
uen  to  the  confidcrntion  of  God  (  as  all  men  muft  nccdes  be  )  yet  To 
foone  as  we  haucwitliout  aJuifcment  concciued  a  fctlins;  of  fomc 
Godhead, wc  byandby  flidc  away  to  the  dotages  or  erroneous  inucn- 
tions  of  o'lr  flefh  ,  and  with  our  vanity  wc  corrupt  the  pure  verity  of 
God.  Suhcercin  indcedcwc  differ  one  from  an  other  ,  that  cucry 
man  priuaicly  by  himfclfc  procuicih  to  himftlfe  lome  peculiar  error: 

but 


God  the  Creator.  Lib.  i .  12 

but  in  this  point  we  all  arc  molt  like  together,that  wc  all, not  one  ex- 
cepted, doe  depart  from  the  one  true  God  to  monftruous  trifles.  To 
which  difcafe  not  onely  common  and  grofl'e  wits  arc  fubiedibut  allb 
the  moft  excellent  and  thofe  that  otherwife  are  endued  with  lingular 
fharpnes  of  vnderftanding,are  entangled  with  it.How  largely  hath  the 
whole  fed  of  Philofophers  bewraied  their  ownc  dullnes  and  beallly 
ignorance  in  this  bchalfe  ?  For ,  to  pafife  ouer  all  the  reft,  which  arc 
much  more  vnreafonably  foolini5Plato  him/clfe  the  moft  rehgious  & 
moft  fober  ofall  the  reft,vainly  erreth  in  his  round  globe.  Now  what 
might  not  chance  to  the  othcr,whcn  the  cheefe  of  them,  whofe  parte 
was  to  geue  light  to  the  reft,  do  thcmfelues  Co  erre  and  ftumblcPLike- 
wife  where  Gods  gouernancc  of  mens  matters  dothfo  plainly  proue 
his  prouidencc>  that  it  can  not  be  denied,  yet  this  doth  no  more  prc- 
uail  with  men ,  than  if  they  btlcucd  that  all  things  are  toflcd  vp  and 
down  with  the  raOi  will  o  f  Fortune :  (6  great  is  our  inchnation  to  v  a- 
nity  and  error.I  fpcake  now  altogether  of  the  moft  excellent,and  not 
of  the  common  fort,  whofe  madnes  hath  infinitely  wandered  in  pro- 
phaning  the  truth  of  God. 

1 1  Hecreof  proceedeth  that  vnmeafurable  fink  ofcrrors  ,  where- 
with the  whole  world  hath  bin  filled  and  ouerflowne.For  ech  mannes 
wit  is  to  himfelfc  as  a  ma2c,ro  that  it  is  no  marucllthat  cuery  fcuerall 
nation  was  diuerfly  drawen  into  feuerall  dcuifes ,  and  not  that  only, 
but  alfo  that  ech  feuerall  man  had  his  feuerall  gods  by  htmfclte.  For 
fince  that  rafh  prefumption  and  vvDntonnes  was  ioined  to  ignorance 
&  darkeneflejthere  hath  bin  fcarcely  at  any  time  any  one  man  found, 
that  did  not  forge  to  himfelfc  an  idoleor  fanfiein  fteedeof  God. 
Truely  euen  as  out  of  a  wide  and  large  fpring  do  ifliie  waters,  fo  the 
infinite  number  of  Gods  hath  flowed  out  of  the  wit  of  man,  while  e- 
uery  manouer  licencioufly  ftraying,erroneoufly  deuifeth  this  or  that 
concerning  God  himfelfe .  And  yet  I  nedc  not  here  to  make  a  regi- 
fter  of  the  fuperftitions ,  wherewith  the  world  hath  bin  entangled: 
becaufe  both  in  fo  doing  I  lliould  ncuer  haue  end,  and  alfo  though  I 
fpeake  not  one  word  of  them,  yet  by  fo  many  corruptions  it  fuffici- 
cntly  appcareth  how  horrible  is  the  blindnes  of  mans  minde.I  pafl'eo- 
uer  the  rude  &vnlearned  people.But  amogthePhilofophers,which 
enterprifed  with  reafon  &  learning  to  pcarce  into  heaue,how  fhamc- 
full  IS  the  difagreement  ?  With  the  higher  wytie  that  any  of  the  was 
cndued,and  filled  with  arte  and  fciencc ,  with  fo  much  the  more  glo- 
rious coloures  he  Teemed  to  paint  out  his  opinion  .  All  which  not- 
withftan  '^ing,  if  one  do  narowly  lookc  vpon,he  (hall  finde  them  to  be 
but  vaniftiing  falfe  colours.  The  Stoickes  feemed  in  thtir  owne  con- 

B     iiij. 


Cap.5.  Of  the  knowledge  of 

ceice  co  fpcakc  very  wifely ,  that  out  of  all  the  partes  of  nature  may 
be  g;ithcred  dmers  nanies  of  God,  and  yet  that  God  being  but  one  is 
not  thereby  torne  in  funder .  As  though  we  were  not  already  more 
than  enough  enclined  to  vanity,  vnlelTe  a  manifold  plenty  of  gods  fet 
before  vs  Ihould  further  and  more  violently  draw  vs  into  errour.  Alfo 
the  i^igyptians  mifticall  fciencc  of  diuinity  llieweth,that  they  all  di- 
ligently endcuored  to  this  cndjnot  to  feeme  to  erre  without  a  reafon. 
And  it  is  pofllble,that  at  the  hrft  fight  feme  thing  fceming  probable, 
might  dcceiuc  the  fimple  and  ignorant :  but  no  mortnll  man  cucr  m- 
ucntcdany  chmg,wherby  rcligio  barh  not  bin  fowUy  corrupted.  And 
this  foconfufe  diuei lity  emboKincd  the  Epicures  &other  grolVe  defpi- 
fers  of  godhncfle,by  little  and  little  to  caft  of  all  feeling  of  God .  For 
when  they  faw  the  wifert  of  all  to  ftnuc  in  contrary  opini5s,they  kic- 
ked not  out  of  their  difa^reements,&  out  of  the  foolilli  or  apparantly 
erroneous  dotftrine  of  echof  them,togather,thar  men  do  in  vaine  & 
fondly  procure  torments  to  themfelues  while  they  ferche  for  God, 
which  IS  none  at  all.  And  this  they  thought  that  they  might  freely  do 
Without  punilliment ,  bccaufc  it  was  better  brecfcly  to  deny  vttcrly, 
that  there  is  any  God,  than  to  faync  vnccrtaine  Gods,  and  fo  to  raifc 
vp  contentions  thatneucrfliouldhauc  ende.  And  to  much  fondly  do 
they  reafon,  or  rather  cad  a  milt,  to  hide  their  vngodlmeirc  by  igno- 
rance of  men,  whereby  it  is  no  reafon  that  any  thing  ihould  be  taken 
away  from  God .  But  forafmuch  as  all  do  confelle ,  that  there  is  no- 
thing, about  which  both  the  learned  and  vnlearned  do  fo  much  difa- 
grec,thercupon  is  gathered  that  the  wittcs  of  men  are  more  than  dull 
and  blinde  in  heauely  millcrics,  that  do  fo  erre  in  feekin^  out  of  God. 
Some  other  do  praife  that  anfwere  of  Symonidcs  j  winch  being  dc- 
maunded  of  king  Hieron  what  God  was ,  defired  to  haue  a  d.iyes  rc- 
fpite  graunted  him  to  fludy  vp6  it.  And  when  the  next  day  following, 
the  king  dcmaunded  the  (ame  quc:ftion,he  required  two  daies  refpite, 
and  fo  oftentimes  doubling  the  number  of  dayes  at  length  he  anfwe- 
rcd:How  much  the  more  I  confider  it,  fo  much  the  harder  the  matter 
feemech  vnto  mc.Bjt  graunting  that  he  did  wifdy  to  fufpend  his  fen- 
tence  of  fo  darkc  a  matter  ,  yet  hereby  appeareth,  that  if  men  be  only 
taught  by  nature,they  can  know  notliing  ccrtainIy,foundly,&  plain- 
ly concerning  God,  but  only  are  tycd  to  confufed  principles  to  wor- 
fiiip  nn  vnknowen  God. 

11  Now  wcmuft  alio  hold,  ihatall  they  that  corrupt  the  pure  rcli- 
gio  (as  all  they  muft  needes  do  that  arc  C'uc  to  their  owne  opinion)do 
depart  fro  the  one  God.  They  will  bonft  that  their  meaning  is  other- 
wirc:but  what  they  nicanc,  or  what  they  pcrfuadc  thefclucs  maketh 

not 


Ood  the  Creator.         Lib.i.  13 

not  much  to  the  matter/ith  the  holy  Ghoft  pionouccth,that  all  ihcy 
arc  Apoftates,  that  according  to  the  darknes  of  their  own  minde  do 
thruit  deuils  in  the  place  of  God.For  this  reafoEi,  Paule  pronoiinccth 
that  the  Ephelians  were  without  a  God,rill  they  hadde  learned  by  the  ^P"^*** 
Gofpcljwhat  it  was  to  vvorlhip  the  true  God.  And  we  muft  not  thinke 
this  to  be  fpokcn  of  one  nation  only,  for  as  much  as  he  generally  af-  j^^,^  ,^ 
firmcth  in  an  other  place ,  that  all  raenne  were  become  vaine  in  their  21, 
imaginations,  (ins  that  in  the  creation  of  the  world ,  the  Maicftie  of 
the  Creator  was  difclofcd  vnto  them.  And  thcrtore  the  fcripture ,  to 
make  place  for  the  true  and  one  only  God ,  condemneth  of  falfehod 
and  lyiug ,  whatlbcuer  godhead  in  old  time  was  celebrate  among  the 
Gentilc5,and  Icaueth  no  God  at  all, but  in  the  moiite  Sion,wher  flou-  Abaci, 
rilhed  the  peculiar  knowledge  of  God.  Trucly  among  the  Gentiles  i8.zo. 
the  Samaritans  in  Chnftcs  time  Teemed  to  approche  nighelt  to  true  ^"""♦« 
godhnt  lie  :  and  yet  we  hcare  it  fpoken  by  Chrii^es  owne  mouth ,  that 
they  knew  not  what  tI)eywor(hipped.Whervponfoloweth,thatthey 
were  dcceiucd  with  v.ime  error. Finally  although  they  were  not  all  in- 
feded  with  grofle  faultcs,or  fell  into  open  idolatrics^yet  was  there  no 
true  and  approued  relit;ion  that  was  grounded  only  vpon  common 
reiibn.  For  all  be  it ,  that  there  were  a  few  that  were  not  fo  madde  as 
the  common  people  were ,  yet  this  dodrine  of  Paule  remaineth  cer-  i.Cor.t 
tainiy  true ,  that  the  princes  of  this  world  conceiue  not  the  wifdom  8. 
of  God.  Now  if  the  moft  excellent  haue  wandred  in  darkneffc ,  what 
is  to  be  faid  of  the  very  dregges  ?  Wherefore  it  is  no  meruaylc,  if  the 
holy  Ghoft  do  refufe  as  bayard  worfhippings  all  formes  of  worfhip- 
ping  deuiftd  by  the  will  of  men .  Bycaufc  in  heauenly  mifteries  opi- 
nion CO jeiued  by  witt  of  men,olthough  it  do  not  alway  brt  de  a  heapc 
of  errourSjyctJS  alway  tiie  mother  of  errour.  And  though  there  come 
no  vvorfe  of  it ,  yet  is  this  no  fmall  fault ,  at  aduenture  to  worrtiip  an 
vnknowen  God :  of  which  fault  all  they  by  Chriltes  own  mouth  are  ^°^"  ^ 
pronoiiccd  gilty,that  are  not  taught  by  the  law  what  God  they  ought 
to  worJhip.  And  truly  the  beft  lawmakers  that  euer  were  >  proceded 
no  further,  than  to  faie  that  religion  was  grounded  vpon  common 
confent.Yea  and  in  Xenophon  Socrates  praifed  the  anfwere  of  Apol- 
lo, wherin  he  willed  that  eueryman  fhould  worfliip  gods  after  the 
maner  of  the  countrcy ,  and  the  cuftome  of  his  owne  citie.  But  how 
came  moriall  men  by  this  power ,  of  their  owne  authorine  to  deter- 
mine that  which  farre  furmounteth  the  world  ?  or  who  can  fo  rcftc  in 
the  decrees  of  the  elders,  or  common  ordinaunccs  of  peoples ,  as  to 
receaue  without  douting  a  God  deliuered  by  mannes  deuife.^  Euery 
man  rather  will  ftand  to  his  owne  iudgemem ,  than  ycld  him  fclfe  to 


lU 


Cap.  5.  Of  the  knowledge  of 

the  will  of  an  other .  Sith  thcrfore  it  is  to  weake  and  fcble  a  bonde  of 
godlinefle,in  worfhipping  of  God  to  folow  either  a  cuftom  of  a  citic, 
or  the  confcnt  of  3ntiquitie,it  remaineth  that  God  him  fclfe  muft  tc- 
ftifie  of  him  felfe  from  heauen. 

15     In  vamc  thcrfore  fo  many  lampes  hglnncd  do  fhine  in  the  edi- 
fice of  the  world,  to  fhcw  forth  the  glory  of  the  creator ,  which  do  fo 
cucry  way  difplay  their  beamcs  vpon  vs,  that  yet  of  them  felues  they 
cannot  bring  vs  into  the  right  way.  Indeedc  they  raifc  vp  certainc 
fparkles,but  fuch  as  be  choked  vp  before  that  they  can  fprcde  abrode 
any  full  brightncfle.  Therfore  the  Apoftle  in  the  fame  place  where  he' 
calleth  the  ages  of  the  world  images  of  thingcs  inuifible,faith  further, 
that  by  faith  is  perceyucd,  that  they  were  framed  by  the  word  of 
•"•  God:meaning  therby  that  the  inuifible  godhead  is  in  dccde  reprefen- 
'*         ted  by  fuch  fliewcs,but  that  wc  hauc  no  eyes  to  fe  the  fame  through- 
ly, vnles  they  be  enlightncd  by  ihc  reuel.itjon  of  God  through  faith. 
And  Paulc,  where  he  teacheth  that  by  the  creation  of  the  world  was 
difclofed  that  which  was  to  be  knowne  concerning  God,  doth  not 
meane  fuch  a  difclofing  as  may  be  comprehended  by  the  wit  of  men: 
but  rather  flieweth ,  that  the  fame  procedeth  no  further  but  to  make 
^&-»7«  them  vnexcufible.  The  fame  Panic  alfo ,  although  in  one  place  he 
md  27.  faith,thatGodisnottobefoughtafarreof,asone  that  dwelleih  with- 
.'  I  J'  in  vs ;  yet  in  an  other  place  teachcth  to  what  end  that  nerencfTc  auay- 
'  Icth.  ]n  the  ages  paft  (  faith  he  )  God  fuftred  the  nations  to  walke  in 
their  owne  waies :  yet  he  left  not  him  felfe  without  teOimonie,doing 
good  from  heauen  J  geuing  fliowres  and  fruitfull  feafons ,  fillyngthe 
hartcs  of  men  with  foode  &  gladiiefTe.Howfoeucr  therfore  the  Lord 
be  not  without  teftimonic,while  with  his  greate  and  manyfold  boun- 
tyfulnefie  he  fwectly  allurcth  men  to  the  knowledge  of  him  :  yet  for 
all  that,  they  cede  not  to  folow  their  ownc  waieSjthat  is  to  fay,  their 
damnable  errors. 

14  But  although  we  want  natural  power,wherby  we  can  not  climbc 
vp  vnto  the  pure  and  cleare  knowledge  of  God,  yet  bycaufe  the  fault 
of  our  dulncflc  is  in  our  fclucs,therforc  all  colour  of  cxcufe  is  cutte  a- 
way  from  vs.  For  we  can  not  fo  pretcndei£;norancc,but  thatcucn  our 
confcience  doth  ftill  condcmnc  vs  of  flouthfulnclfc  and  vnthankcf ul- 
ncffc.  It  is  a  dcfenfc  forfooth  right  worthy  to  be  rcceiued,if  m'an  will 
allct^ethat  he  wanted  eares  to  hearc  the  truth,  for  the  publilliing 
wherof  the  very  dombc  creatui  es  haue  lowde  voices :  if  man  Ihall  lay 
that  he  can  not  fee  tliofc  thingcs  with  his  eyes ,  which  the  creatures 
without  eyes  do  (hew  him :  if  man  Omll  lay  for  his  excufc  the  fcble- 
nclTc  of  his  wit ,  where  all  creatures  without  rcafon  do  inftrud  him: 

Whcr- 


God  the  Creator.         Lib.i.  14 

Wherefore  (irh  all  things  do  flicw  v$  the  right  way ,  we  are  worthily 
put  from  all  excufc  of  our  wandering  and  ftraying  out  of  the  way. 
But  how  foeuer  it  is  to  be  imputed  to  the  fault  of  men, that  they  do 
byandby  corrupt  the  fcedeofthe  knowledge  of  God,  fowen  in  their 
mindes  by  maruclous  workmanfhip  of  nature/o  that  it  groweth  not 
to  eood  Si  cleane  fruite:yet  it  is  moft  trucjthat  wc  are  not  fufficiently 
inftruded  by  thatb.uc  and  fimple  teftimony,that  the  creatures  doho- 
norably  declare  of  Gods  glory.  For  (o  foonc  as  wc  hauc  taken  by  the 
beholding  ofthe  world  a  fmaletaftof  the  Godhead,  we  leauingthe 
true  God  do  in  Itcade  of  him  raife  vp  dreames  and  fanfies  of  our  owa 
brayne,and  do  conucy  hither  and  thither  from  the  true  fountaine  the 
praifc  of  rightcoufnes,  wifdom,  goodnefle  and  power .  Morcouer  we 
do  fo  either  obfcure,  or  by  jU  cftceming  them,  dcpraue  his  daily  do- 
jngSjthat  we  take  away  both  from  them  their  glory,and  from  the  au- 
thor his  due  praifc. 

The  vj.  Chapter. 

That,t«  attaint  to  God  the  Creator,  it  is  nedefull  to  haue  the  Scripturt 
to  be  oHrgmde  and  tnatjlrejfc^ 

THcrefore  ahhough  that  fame  brightneflcjwhich  both  inhca- 
ucn  and  earth  fiiineth  in  the  eyes  of  all  men,  doth  fufficiently 
take  away  all  defence  from  the  wickcdnelfe  of  men ,  euen  lo 
as  Godjto  wrap  all  mankind  in  one  giltines,doth  fliew  his  di- 
uinemaieftie  to  all  without  exception  as  it  were  portrayed  out  in 
his  creatures ;  yet  is  it  neccffary  that  we  haue  alfo  an  other  &  a  better 
liclpe  that  may  rightly  dired  vs  to  the  very  creator  of  the  world. 
Therfore  not  in  vaine  he  hath  added  the  light  of  his  word,thai  ther- 
by  he  mou^ht  be  kno wen  to  faluacion.  And  this  prerogatiue  he  hath 
vouchefaued  togiuciovs,  whom  it  plcafedhim  more  nerely  and 
more  famihariy  to  draw  together  to  himfelfe.For  becaufe  he  faw  the 
mindes  of  all  men  to  be  caricd  about  with  wandering  and  vnftedfaft 
motion,  after  he  had  chofen  the  lewes  to  his  peculiar  flocke,  he  com- 
paflcd  ihem  in  as  it  were  with  barres,that  they  fliould  not  wander  out 
in  vanity  as  other  did.  And  not  without  caufe  he  holdctli  vs  with  the 
fame  meane  in  the  true  knowledge  of  himfelfe .  For  oiherwife  euen 
they  fhould  c]uickly  fwaruc  away  that  feeme  to  ftand  ftedfaft  in  com- 
parison cff  other.  For  as  old  men,  or  poore  Mind,  or  they  whofe  eyes 
are  dimmc  lighted,  if  you  lay  a  fayre  booke  before  them,though.they 
perceiue  that  there  is  fomwhat  wrytten  therin,  yet  can  they  not  read 
two  words  together  :  but  being  holpe  with  fpcdaclesfet  betwene  the 
&  It,  they  begin  to  read  djftin^lly:fo  the  Scrip  cure  gathering  vp  togc- 


Cap.  6.  Of  the  knowledge  of 

thcrinour  minds  the  knowledge  o:  God,  which  otherwifeisburco- 
fufcdjdoch  rcmoue  ihc  mift,  and  plainly  fliew  vs  the  true  God.  This 
thcrforc  is  a  fingular  gift,that  to  ihc  inltrudio  ofhis  church  god  vfeth 
not  only  dummc  teachers,  but  alfo  opcncth  his  own  holy  niourh:not 
only  pubhfheth  that  there  is  Ibmc  God  to  be  worOuppcd  ,  but  alfo 
thcrwithali  pronounceth  that  he  himfcltc  is  the  fame  God  whom  we 
ought  to  worfhip  :  tand  uoth  not  only  teachc  the  clcCt  to  looke  vpon 
God,but  alfo  prefcntcili  htmfclfe  vnto  them  to  be  looked  vpon.  This 
order  hath  he  kept  fro  the  beginning  toward  lus  church,  befide  thcfc 
common  mftrudtdns  to  giuc  them  alfo  Lis  word.  Which  is  the  righ- 
ter  &ccrtainer  marke  to  know  him  by  And  it  is  not  to  be  douted,that 
Adam,Noe,  Abraham  and  the  reft  oi  the  fathers  by  this  hcl;.^'  attai- 
ned to  that  familiar  kno\vledgc,which  made  tho.Ti  as  it  were  ieuerally 
different  from  the  vnbeleuers.  I  fpeakc  not  yet  of  the  proper  dodrine 
of  faith ,  wherewith  they  were  enlightened  into  the  hope  ofetcrnall 
life.  For,  that  they  might  palT?  from  deat!i  to  life  ,  it  was  nedcfull  for 
them  to  know  God  not  onely  to  be  the  creator,but  alfo  the  rcdemer: 
as  douilefle  they  obtcined  both  by  the  word.  For  that  kinde  of  know- 
ledge wherby  was  giuen  to  vnderftand  who  is  the  God  by  whom  the 
world  was  made  and  is  gouernedjin  order  came  before  the  oiher:and 
then  was  that  other  inward  knowledge  adioyncd,which  onely  quick- 
'  neth  dead  foulcs  ,  whereby  God  is  knowen  not  only  to  be  the  maker 
of  the  world  and  the  only  author  &iiidge  of  all  things  that  are  done, 
but  alfo  to  be  the  redcmer  in  the  pc;  fon  of  that  mediator.But  becaufe 
I  am  not  yet  come  to  the  fallof  ihc  world  and  corroprion  of  nature, 
I  will  omit  alfo  to  entreate  of  the  remedy  thereof.  Therefore  let  ihc 
readers  remember  that  I  do  not  yet  fpeake  of  the  couenaunt  whereby 
God  hath  adopted  tohimfelfe  the  children  of  Abraha,&  of  that  fpe- 
cial  parte  of  dodrinc  whereby  the  faithfull  hauc  alw  ay  bin  pccuLarly 
feuered  from  the  prophane  nati6s:becanfe  that  dodrinc  was  founded 
vpon  Chnft  ••  but  I  fpeake  how  we  ought  to  leaine  by  the  Scripture, 
that  God  which  is  the  creator  of  rhe  world,  is  by  ccrtaine  markesfe- 
ucrally  difcerned  from  the  counrcrfait  multitude  of  falfc  Gods.  And 
then  the  order  it  fdfc  fhall  conucnicntly  brmg  vs  to  the  rcdemer.But 
although  we  Ihall  alleage  many  tcftimonics  out  of  the  newe  Tcfta- 
mcnt,&  fomc  alfo  out  of  the  law  &  the  J'rophcts,  whcrem  is  exprcfle 
mention  made  of  Chnft  :  yet  they  fhall  all  tend  lo  this  end,>o  proue 
that  in  the  fcnpturc  is  difclofcd  vnto  vs  God  the  creator  of  the  world, 
&  in  the  Scripture  is  Cct  foorth  what  we  ought  to  think  of  him,to  the 
end  that  we  fliould  not  feke  about  the  bulh  for  an  vncertain  godhead. 
1  But  whcilui  God  wcic  knowen  to  the  fathers  by  oracles  &  vill- 
ous. 


God  the  Creator.  Lib.i.  15 

ons,or  whether  by  the  meanifc  miniftration  of  me  he  informed  thcni 
of  that  which  they  fhould  from  hand  to  h.inci  dcljuer  to  their  pofte- 
rity:yet  it  is  vndoutedly  true  that  in  their  harts  was  engraucn  a  ftedfait 
certainty  of  dodrincjlo  as  they  mioht  he  perlwaded  &  vnderftad,thac 
it  which  they  had  learned  came  f-ro  God.  ForGodalwayes  made  vn- 
douted  aflurancc  tor  credit  of  his  v/crd ,  which  farre  exceeded  all  vn- 
certaine  opinion.  At  Icns^ch  that  by  cotinuall  proceeding  of  do«flrine , 
the  tructh  furuiuing  in  all  ages  might  ilill  remaine  in  the  worlde,  the 
fame  oracles  which  he  had  left  with  the  fathers ,  his  pleafure  was  to 
hauc  as  it  were  enrolled  in  publike  tables. For  this  cntent  was  the  law 
pubhlhcd  ,  whereunto  after  were  added  the  Prophets  for  expofirors. 
For  though  there  were  diuerfe  vfes  olr  the  Inw,  as  herafrer  Oiall  better 
.  appeare  in  place  conuenicnt  :  and  fpecially  the  principall  purpofe  of 
Moifes  and  all  the  Prophets  was  to  teach  the  manner  of  recociliation 
betwene  God  and  men,  for  which  caufc  alfo  Paule  callcth  Chrift  the  Ro.zo.4 
end  of  the  law:yet,  as  1  fay  once  againe,  belide  the  proper  dodrine  of 
faith  and  repentance  which  flieweth  forth  Chrift  the  mediatour,thc 
Scripture  doth  by  certaine  marks  and  tokens  paint  out  the  oncly  and 
true  God ,  in  that  that  he  hath  created  and  doth  goucrne  the  world, 
to  the  end  he  (hould  be  feuerally  knowen  and  not  reckncd  in  the  fallc 
nomber  of  fained  Gods  .  Therefore  although  it  behoueth  man  ear- 
neftly  to  bend  his  eyes  to  confider  the  works  of  God,forafmuch  as  he 
is  fet  as  it  were  in  this  gorgeous  ftagc  to  be  a  beholder  of  them  :  yet 
principally  ought  he  to  bend  hiseares  to  the  word,  that  he  may  bet- 
ter profit  thereby.  And  therefore  it  is  no  marucll  that  they  which  arc 
borne  in  darkncfle  do  morc&more  waxe  hard  in  their  amafed  dulnes, 
becaufe  very  fewe  of  the  do  giuc  thcmfelues  pliable  to  learnc  of  the 
word  of  God,  whereby  to  kepe  them  within  their  boundes,  but  they 
rather  reioife  in  their  own  vanity  .Thus  the  ought  we  to  hold,that  to 
the  end  true  religion  may  fhine  amog  vs,we  muft  take  our  beginning 
at  the  heauenly  do(itrine.  And  that  no  man  can  haue  any  taft  be  it  nc- 
uer  fo  little  of  true  and  (bund  dodrine,  vnlefle  he  haue  bin  (choler  to 
the  Scripture  .  And  from  henfe  growcth  the  originall  of  true  vndcr- 
ftandingjthat  we  reuerently  embrace  whatfoeuer  it  pleafcth  God  ther- 
in  to  tcftifie  of  himfelfe.  For  not  only  the  perfcd  &  in  all  pointes  ab- 
folutc  taithjbut  al;o  all  right  knowledge  of  God  fpringeth  from  obe- 
dience. And  truely  in  this  bchaltc  God  of  his  lingular  prouidecc  hath 
prouidcd  for  men  in  and  for  all  ages. 

J  For  if  \vc  confider  how  flippcry  an  inclinatio  man?  minde  hath 
toflidc  intofoi^^  tfulnc"*  of  God  ,  howore;»t  art-dmcs  tofillin  to  all 
kiiuicofcrrorsjhow  great  a  lull  to  forge  oftentimes  new  &coutcrfait 


Cap.(^.  Of  the  knowledge  of 

jcligions,  we  may  thcrbjr  perceiue  how  ncceliarie  it  was  to  hauc  the 

hc.iuenly  dodrine  (o  put  in  writing ,  that  it  (liould  not  either  periHi 

by  forgctfuhieSjOr  grow  vainc  by  errour,  or  be  cormpred  by  boldncs 

of  men  .  Sith  therefore  it  is  manifcft  that  God  hath  ahvay  vfed  the 

helpc  of  his  word ,  toward  ail  thofe  whom  it  plealed  him  at  any  time 

frutefuUy  to  inltrud ,  bccaufc  lie  forfaw  that  his  image  cmprintcd  in  y^r 

moft  beautiful  forme  of  the  world  was  not  futficictly  effe<!:tuall:Ther-    * 

fore  It  behoucth  vs  to  trauailc  this  ftrai^ht  way,  if  we  carncftly  couet 

to  attainc  to  the  true  beholding  of  God.  We  mult,  I  lay,  come  to  his 

word ,  whcrin  God  is  well  and  liucly  fet  out  by  his  workcs ,  when  his 

workcs  be  wcycd  not  after  the  pcrucrfnclfc  ot  our  owne  iudgcmcnt, 

but  according  to  the  rule  of  the  eternal]  trueth .  If  we  f.varue  from 

that  word ,  as  I  faied  euen  now,  although  we  runnc  neucr  fo  fail ,  yet 

wc  lliall  neucr  attain  to  the  markc,  bccaufe  the  courfc  of  our  running 

is  out  of  the  way.For  thus  we  mult  thinke,  that  the  brightnclle  of  the 

3.Tim.6  face  of  God,which  the  Apoftle  callcth  fuch  as  cannot  be  atteined  vn- 

-*«»•        to,is  vnto  vslikeamaic,  out  of  winch  we  cannot  vnwrap  ourfclues, 

vnlcfle  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  runne  ncuer  fo  bft  in  an  o- 

Pra.^.Sf  ther.  And  therfore  Dauid  often  times  when  he  teacheth  that  fupcr- 

S^6'  97-  fticions  are  to  be  ta'<en  away  out  of  the  world,  that  pure  religion  may 

5*&c-flonni,  bringeth  in  God  reigning:  meaning  by  this  word  reigning, 

not  the  power  that  he  hath ,  but  the  dodrinc  wherby  he  chalengcth 

to  himfclfe  a  lawfull  gouernemet:bccaufc  errors  can  neuer  be  rooted 

out  of  the  hartes  of  men,ti;l  the  true  knowledge  of  God  be  planted. 

4     Therfore  the  fame  Prophetc,aftcr  that  he  hath  recited  that  the 

Pfj.  i^.  hcauens  declare  the  glory  of  God,  that  the  firmametOicweth  fourth 

the  workes  of  his  handcs,that  the  orderly  fucceeding  courfc  of  daics 

and  niglitcs  preachcth  his  maieftic,  then  defccndcth  to  make  mcntio 

of  his  word.  The  law  of  the  Lord  (faieth  he)  is  vndeHled,conuerting 

foulcs :  the  wittielfc  of  the  Lord  is  faithfuU  ,  geumg  wifdom  to  little 

oncs:tlie  rif:hteoiifnc{Tcs  ofthe  Lord  are  vpright,making  harts  chcre- 

full:  tliecommandcmcnt  of  the  Lord  is  bright  geuing  light  to  the 

eyes.  For  ahhou  Ji  he  comprchcndeth  alfo  the  other  vfcs  ofthe  law, 

yetincencialifie  hcmcanctli,  that  forafmucli  as  God  doth  invamc 

call  vnto  him  all  nations  by  the  beholding  of  the  hcauen  and  earth, 

therfore  tins  is  the  pccuhar  fthoolc  ofthe  children  of  God.l  he  fame 

mcanint;  hath  the  xxix.  Plalmcjwhere  the  Prophet  haumg  preached 

ofthe  terrible  voice  of  God,  which  in  thunder  ,windcs,  Ihcwres, 

.   whirlewindcs  and  Ilormcs.fliaketh  the  earth,  maketh  the  mouniaines 

lo  ticmblc ,  and  brcakcih  the  cedfc  trees :  in  the  cndc  at  laft  he  gocih 

further 


God  the  Creator.         Lib.i.  i5 

further  and  faith ,  that  his  praifcs  are  fong  in  the  fanduaric  ^  becaulc 
the  vnbelcuers  arc  deafe  and  hearc  not  all  the  voices  of  God  that  re- 
founde  in  the  aire.  Andinhke  manner  in  another  Pfalme,  after  that  pfa.^. 
he  had  dcfcnbed  the  terrible  wanes  of  the  Sea ,  he  thus  concludeth:  j. 
thy  tcftimonics  are  verified, the  beauty  of  thy  temple  is  holyncfle  for 
^€uer.  Andoutof  thismeanmgalfo  proccdcd  that  whicii  Chrift  faul 
^  to  the  woman  of  Samaria,  that  her  nation  and  the  reft  did  honor  that 
which  they  knew  not ,  and  that  onely  the  lewes  did  worfliip  the  true  ^ ^  "  *" 
God.  For  wlicras  the  wit  of  man  by  reafon  of  the  feblcneffe  thcrof    *      n 
can  by  no  meane  attain  vnto  God ,  but  being  holpen  and  hfted  vp  by  Ip"*^  ^ 
his  holy  word,  it  folowcd  of  ncceftitie ,  that  all  men ,  cxceptc  the 
^cwes,  did  wander  invanite  andcrrour,  becaufeihcy  fought  God 
without  his  word. 

The  vij.  Chapter. 

By  what  tejlimonie  the  Scripture  ought  to  be  efi^Upjed^  that  is  hy  the  vvitnejft 
of  the  holy  Ghofi^  that  the  authorttie  xherofmay  rematne  certain,  ^nd 
that  it  is  a  wicked  muention  to  fay  that  the  credit  therofdoeth 
hang  vpon  the  iudgement  of  the  Church, 

BV  T  before  I  go  any  furtherjit  is  nedefull  to  fay  fbmwhat  of  thepjd 
authoritie  of  the  Scripture ,  not  only  to  prepare  mens  mindcs 
to  reucrence  it ,  but  alfo  to  take  away  all  dout  thcrof.  Now, 
when  it  is  a  matter  confefl'ed  that  it  is  the  word  of  God  that  is 
there  lettc  forth,  there  is  no  man  ot  io  deiperate  boldniLlPil,  Vllll'lU'  liL     — - 
be  voide  of  all  common  fenfe  and  naturall  wit  of  man ,  that  dare  de- 
rogate the  credit  of  him  that  fpeaketh  it .  But  becaufe  there  arc  not 
daily  oracles  gcuen  from  heauen ,  and  the  only  Scriptures  remainc 
wherin  it  hath  pleafed  the  Lord  to  prcfernc  his  truth  to  perpetual  mc- 
moric,  the  fame  Scripture  by  none  other  meanes  is  of  full  credit  a- 
mong  the  faithfulljbut  in  that  they  do  beleue  that  it  is  as  vcrely  come 
from  heauen  as  if  they  heard  the  liuely  voice  of  God  to  fpeake  therin. 
This  matter  in  dcede  is  right  worthy  both  to  be  largly  entreated  of 
and  diligently  weyed.  But  the  readers  fhall  pardon  me  if  herein  I  ra- 
ther rcgarde  what  the  proportion  of  the  worke  which  I  haue  begon 
may  bearejthan  wha^,ihe  iargenefle  of  the  matter  rcquireth.Thcre  is 
growcn  vp  amonejj|g|»oft  part  ofmenamoft  hurtfull  error ,  that 
the  |kr^|urHj||j^^^^^mjdi  aufhority  as  by  common  confentof 
the  Church  is  gcuci^ru^^as  if  tne  eternail  and  inuiobbic  trueth  o{ 
God  did  It  ft  vpon  the  pleafure  of  men.  For  (b,to  the  great  fcornc  of  . 

ihc  holy  Goft ,  tncy  afke  of  vs  v.  ho  canafllire  vs  that  thefe  Scrip-  Qixofifi 
turcs  came  from  God :  or  who  can  alfertaine  vs  that  (hey  haue  contw 


Cap.  7.  Of  the  knowledge  or 

tucd  vnto  our  age  fafc  and  vncorrupced :  who  can  peifwadc  vs ,  that 
i!.is  one  booke  ought  to  be  reuerently  rcceiued,  and  that  other  to  be 
ftriken  out  of  the  number  of  Scripture,  vnlcs  the  church  did  appoint 
a  ccrtainc  rule  of  all  thefc  things?It  hangcth  therforc(fay  they)vpon 
the  determination  of  the  church ,  both  what  reuercncc  is  due  to  the 
Scripture,  &  what  bookcs  are  to  bcTcckened  >n  the  canon  thcrof  So 
thcle  robbers  of  Gods  honor  ,  while  thev  (cekc  vnder  colour  of  the 
church  to  bring  in  an  vnbrideled  tyranny,care  nothing  with  what  ab- 
furditics  they  fnare  both  themfelues  and  other,  fo  that  they  may  en- 
.'.'wt^  force  this  one  thing  to  be  bcleued  among  the  fimplc,that  the  church 
^"'»-^  can  do  all  thinges.    But  if  it  be  fo:  what  fhall  become  of  the  poore 
confciences  that  feeke  ftedfaft  aflurance  of  cternall  life,  if  all  the  pro- 
nufcs  that  remaine  thereof  (land  and  be  ftaied  onely  vpon  the  ludgc- 
ment  of  men  ?  When  they  recciuc  fuch  anfwcrc ,  fhali  they  ceafe  to 
waucr  and  tremble?  Again  to  what  fcornes  of  the  vngodly  is  our  faith 
made  fubied  ?  into  how  great  fufpicion  with  all  men  is  it  bt ought,  if 
this  be  beleued  that  it  hath  but  as  it  were  a  borowed  credit  by  the  fa- 
uour  of  men. 
z     But  fuch  bablers  are  well  confuted  cuen  with  one  word  of  the 
Dph.». '  Apcftlc.He  tcftifieth  that  the  church  is  builded  vpon  the  foundation 
^°'        of  the  Prophets  and  Apoftlcs.If  the  dodrine  of  the  Prophets,and  A- 
poftles  be  the  foundacion  of  the  Church  :  then  muft  it  nccdes  be,that 
the  fame^dodrjneftodejn  ftedfaft  certaintie,  before  that  the  Church 
■  *began*to  be  .  Nether  can  they  well  cauil ,  that  although  the  Church 
take  her  firft  beginning  therof,yet  ic  remaineth  doutfuU  what  is  to  be 
fayed  the  writinges  of  the  Prophetcs  and  Apoftles,vnle(fe  the  iudge- 
ment  of  the  Church  did  declare  it.  For  if  the  Chriftian  Church  were 
at  the  beginning  bull  Jed  vpon  the  writinges  of  the  Prophetes  and 
preaching  of  thcApoftles:wherefocuer  thatdodrinc  fhalbe  foud,thc 
allowed  credite  therof  was  furely  before  the  Church ,  without  which 
the  Church  it  fclfe  had  ncucr  bin.Therfore  it  is  a  vaine  forged  deuife, 
that  the  Church  hath  power  to  iudge  the  Scripture,fo  as  the  certain- 
tic  of  the  Scripture  Ihould  be  thought  to  hang  vpon  the  will  of  the 
Clunvh.  Whcrfore  when  the  Church  doth  rcceiue  the  Scripture  and 
fcalcth  ifwith  her  confcnting  teftimonie  ,  flie  doth  not  of  a  thing 
doutfull,and  that  othcrvvifc  Oiould  be  in  controucrfie,  make  it  autcn- 
tike  and  of  credit:  but  bccaufclheacknowledgcthit  to  be  ihe-Mucth 
of  her  God,  according  to  her  dutie  of  godlincftc  without  delay  flic 
doth  honor  it.  Whcras  they  demaud,how  fliall  vre  be  perfwaded  that 
it  came  from  God,vnlcffc  we  rcfort  to  the  decree  of  thcChurch?This 
is  all  one  as  if  a  man  fhou'd  af  ke ,  how  fliall  wc  learnc  to  know  light 

from 


God  the  Creator.  Lib.i.  17 

from  daikncfie, white  from  blacke,or  fwetc  from  lowcr.For  the  Scri- 
pture Hicwcth  in  it  fclfe  no  Icfle  apparaunt  fcnfe  of  her  tructh  ,  than 
white  and  blackc  things  do  ofthcyr  colour,  or  fweie  &  fower  things 
of  their  taft. 

J     I  know  that  they  commonly  alleagc  the  faying  of  Augufline, 
where  he  fayth  that  he  would  not  beleue  the  Gofpcll ,  Uue  iliat  the  Contra 
authority  of  the  church  mt)ued  him  thcrto.But  how  vntrucly  &cauil-  epift.fu 
loi)fly  it  is  alleged  for  fuch  a  meanmg,by  the  whole  tenor  of  his  wry-  <^amcn- 


taic-m. 


ting  It  is  cafy  to  perceiue,  He  had  to  do  with  the  Manichees,  whith 
required  to  be  belcucd  without  gainefaying,when  they  vaunted  that  cjuywtn 
they  had  the  truth  on  their  (ide^butproued  it  not.  And  to  make  their  ^'^"^"^ 
Manichcus  to  be  belcued,they  prcteded  the  Gofpel.Now  Auguftinc 
asketh  the  what  they  would  do,if  they  did  light  vp6  a  man  that  would 
not  beleue  the  Gofpell  it  fclfe,  with  what  maner  of  perfwafion  they 
would  draw  him  to  their  opinio.  Afterward  he  fayeth.I  my  felf  would 
not  beleue  the  GofpeU.&cfaue  that  the  authority  of  the  church  mo- 
iled me  therto.Meaning  that  he  himfelfe,  when  he  was  a  (h  aunger  f:  5 
the  faith, could  not  otherwifc  be  brought  to  embrace  the  Golpcl  for 
theafTured  truethof  God,  butby  this  that  he  was  ouercom  with  the 
authority  of  the  church.  And  what  marueli  is  it,  ifa  man  not  yet  kno- 
wing Chriftjhaue  rcgarde  to  mcnPAuguftine  therforc  doth  not  there 
teach  that  the  faith  of  the  godly  is  grounded  vpo  the  authority  of  the 
church.nor  meancth  that  the  certainty  of  the  gofpel  doth  hang  ther- 
upo.but  (imply  &  only,that  there  fliould  be  no  aflurednes  of  the  Go- 
fpell to  the  infidels,whcrcby  they  might  be  won  to  Chritt  vnlclle  the 
cofcnt  of  the  church  did  dnuc  them  vnto  it.And  the  fame  meaning  a 
httle  before  he  doth  plainly  cofirme  in  this  faying.  Whe  1  (lull  praifc  Conrra 
that  which  I  beleue, &  fcorne  that  which  thou  beleucl^jwhat  thmkr ft  cpift.fi 
thou  mete  for  vs  to  iudge  or  do?but  that  we  forfake  fuch  men  as  firft  damen- 
call  V.I  to  come  &  know  certainc  truethes  and  after  commaundc  vs  to  talem. 
beleue  things  vnccrtainc:  arvJ  that  we  follow  them  that  require  vs  firft  '^P*'^^ 
to  beleue  that  which  we  are  not  yet  able  to  fee,^at  being  made  ftrog 
by  beleuing  we  may  attaine  to  vndcrftad  the  thing  that  we  beleue:noc 
men  now,but  God  himfelfe  inwardly  ftrengthning  and  giuing  light  to 
our  minde.  Thefearethe  very  words  of  Auguftinetwherbyeucry  ma 
may  eafcly  gather,  that  the  holv  man  had  not  this  meaning,  to  hang 
the  credirc  that  we  hauc  to  the  Scriptures  vpon  the  will  and  a  war  de- 
ment ofthe  church,  but  ondy  to  (hew  this,  (which  we  ourfclue.v  aifb 
do  confclTc  to  be  true)  that  they  which  are  not  yet  lightncd  with  the 
fpirite  of  God,are  brought  by  the  reuercce  of  the  church  vnto  a  wil- 
lingneilc  to  be  caught,fo  as  they  can  Hnde  in  their  hartes  to  icarnc  the 

Q 


Cap.  7.  Of  the  knowledge  of 

faith  otChrift  by  the  Gofpcll :  and  due  ihus  by  this  meanc  the  au- 
thoiityoFthc  churchis  an  introdudion,  whereby  we  are  prepared  to 
bclcuc  the  G  jCpcll.  For,  as  we  fee,  his  mindc  is  that  the  aiVurancc  of 
the  godly  be  Hayed  vpon  afirothcr  foundation.  Oihcrwife  I  do  not 
'ontra  '^^■"y  but  that  he  often  prelTeth  the  Mantchccs  with  the  confcntof 
aultu    the  whole  church,wlicn  he  fencih  to  proue  the  (amc  Scripture  which 
'b.3»'    they  rcfufcd.  And  from  hence  it  came,  that  he  fo  reprochcd  Fauftui 
for  thar  he  did  not  yeld  hmifcU'c  to  the  iriicth  of  the  Gofpel  fo  i;rou- 
dcd,fo  ibbhllud/o  glorioufly  renomed,  &  from  the  very  time  of  the 
Apoftles  by  ccrtaine  fucccflions  perpetually  commended.  But  he  ne- 
'  uer  trauailcth  to  this  end ,  to  teach  that  the  authority  which  we  ac- 
knowledge to  be  in  the  Scripture,  hangcth  vpon  the  determination 
or  decree  of  mcn.But  only  thi$,which  made  much  for  him  in  the  mat- 
ter yhedifputed  ofjhe  bringcth  forth  the  vniuerfall  iudgemenr  of  the 
"Su^.  dc  churchjwherin  he  had  the  auautage  of  his  aduerfarics.  If  any  dcfire  a, 
rtitita-  fuller  profe  herof,let  him  readc  his  booke  c5ccrning  the  pioHt  ot  be- 
c  cred.  jeuing.  Where  he  Ihall  finde  that  there  is  no  other  redinelfe  of  bcliefc 
commended  vnto  vs  by  him,but  that  which  only  giueth  vs  an  emrie, 
and  is  vnto  vs  a  conuenicnt  beginning  to  enc|uire,as  he  tcrmeth  it  :& 
yet  not  that  we  ought  to  reft  vpon  bare  opinion,  but  to  leane  to  the 
certaine  and  found  trueth. 

4     We  ought  to  holde,  as  I  before  fayd ,  that  the  credit  of  this  do- 
ctrine,is  not  eftablifhed  in  vs,vntil  fuch  time  as  we  be  vndoutedly  per- 
fwadcd  that  God  is  the  author  thereof.  Therforc  the  principall  profe 
of  the  Scripture  is  commonly  taken  of  the  perfon  of  God  the  fpeaker 
of  it.  The  Prophctes  and  Apoftles  boft  not  of  their  owne  (harpe  wit 
or  any  fuch  things  as  procure  credit  to  men  that  fpeakc:ncithcr  ftand 
they  vpon  proues  by  reafon,but  they  bring  foorth  the  holy  name  of 
Godjtherby  to  copcU  the  whole  world  to  obedience.  Now  we  haue 
to  fee  how  not  only  by  probable  opinion,  but  by  apparant  trueth  it  is 
cuidct,^hat  in  this  bchalfc  the  name  of  God  is  not  without  caufe  nor 
deceitfully  pretended .   If  then  we  will  prouide  well  for  confcicnces, 
that  they  be  not  cotinunlly  caried  about  with  vnftedfaft  dooting,  nor 
may  w3uer,nor  ftjy  at  eucry  fmalc  ftop,this  niancr  of  perfuafion  muft 
be  fctdied  dcper  then  from  either  the  reafons,iudgcments  or  the  co- 
ic(fiures  of  men  ,  euen  from  tlic  fccrete  tcftimony  of  the  holy  Ghoft. 
True  in  dcede  it  is ,  that  if  we  lifted  to  worke  by  way  ofargumentcs, 
many  thinges  might  be  alleged  that  may  calily  prone,  if  there  be  any 
God  in  hcaum,  that  the  law  ,  the  prophecies  and  the  Gofpcll  came 
from  him .   Yea  although  men  le.irncd  and  of  dcpc  ludgcment  would 
Itand  vp  to  the  contrary,  and  would  employ  5c  llicw  fuorth  the  whole 

force 


God  the  Creator.  Lib.i.  i8 

force  of  their  wits  in  this  difputation  :  yet  if  ihev  be  not  Co  hardened 
as  to  become  dcfperatly  fhamclcilc,  they  woulil  be  compelled  to  c6- 
ftilf: ,  thatthcre  arc  feencin  the  Scripture  maniftft  tokens  that  it  is 
God  that  fpcakcth  thcrin:whereby  it  may  appeare  that  tlie  dodnnc 
thcrofis  fr5  hcaue.And  fliortly  hcraftcr  we  Ihal  rce,rhat  all  the  books 
of  the  holy  Scripture  do  far  excel  all  other  writings  what  focucrthty 
be.  Yea  if  wc  bring  thither  pure  eyes  &  vncon  uptcd  fcnfes,  we  lliall 
foorthwith  findc  there  the  maieftie  of  God,  which  fhall  fubdue  all 
hardncfiTe  of  gainefaying  and  enforce  vs  to  obey  him. But  yet  chcy  do 
diforderjyjthat  by  difputarion  trauel  to  eftabhlh  the  perfed  credit  of 
the  Scripturc.Andtrucly  although  I  am  not  furnilhed  with  great dex- 
tenty,nor  eloquence  :yet  if  I  were  to  c5tend  with  the  moft  futtlc  de- 
fpifers  of  God,  that  haue  a  dehre  to  fhew  themfelues  witty  and  plea- 
faut  in  febling  the  authority  of  Scripturejl  truft  it  fhould  not  be  hard 
for  me  to  put  to  filece  their  bablings.  And  if  it  were  profitable  to  fped 
labour  in  confuting  their  caiiilbtions,  I  would  with  no  great  bufines 
fhakc  in  funder  the  braggcs  that  they  mutter  in  corners .  But  tliough 
a  man  do  deliuerthe  found  wordof  Godfrom  thereprochesofmen, 
yet  that  fufficeth  not  foorthwith  to  fatten  in  their  harts  that  affui  cd- 
nefTe  that  godlincs  requircth.Prophane  men  bccaufe  they  thinke  re- 
ligion ftandeth  only  in  opinio, to  the  end  they  would  bcleue  nothing 
fondly  or  lightly,  do  couet  and  require  to  haue  it  proued  to  them  by 
reafon,that  Moifes  &  the  Prophetcs  fpake  fiom  God.ButI  anfwere 
that  the  tcftimony  of  the  holy  Ghoftis  better  than  allrcaron.  For  as 
only  God  is  a  conucnient  witncfle  of  himfelfc  in  his  owne  worde,  fo 
ihall  the  fame  word  ncuer  finde  credit  in  the  haries  of  men,vntill  it  be 
fealed  vp  with  the  inward  witnes  of  y  holy  Ghoft.It  behoueth  there- 
fore of  neceffity  that  the  fame  holy  Ghoft  which  fpak  by  the  mouth 
of  the  Prophetes  ,  do  enter  into  ourhartes  to  perfAade  vs  that  they 
fayth fully  vttered  hat  which  was  bv  God  commaunded  them.  And 
this  order  is  very  aptly  fet  foorth  by  Efny  in  thefe  wordcs.  My  fpirite  Efay  ji. 
which  is  in  thee  and  the  words  that  I  haue  put  in  thy  mouth  &  in  the  ^6. 
mouth  of  thy  (hde  fhall  not  fade  foreuer.lt  grcueth  fbmegood  men, 
that  they  haue  not  ready  at  hand  fome  cleare  profe  to  allege ,  when 
the  wicked  do  without  puniilimcc  murmure  againft  the  word  of  God: 
As  though  the  holy  Ghott  were  not  for  this  caufe  called  both  a  fealc 
and  a  plcdgCjbecaufe  vntill  he  do  lighten  mens  mindes  they  do  alway 
wauer  among  many  doutinus. 

^  Let  this  therfore  ftand  for  a  certainly  pcrfwaded  truth,  rhar  they 
whom  the  holy  Goft  hath  inwardly  taught ,  do  whoicly  reft  vppon 
tlic  Scripture^and  chat  the  Umc  Scrrpturc  is  to  be  credited  for  it  fcltc 

C    .J. 


Cap.  7.  Of  the  knowledge  of 

fakcand  ought  not  to  be  made  fubicdco  dcmonftration  &  rcafonR 
but  yet  that  the  certaincty  which  it  gctteth  among  vs,  itairemcth  bjr 
the  witncfl'c  of  the  holy  GbolV.  For  though  by  the  only  maicily  of  it 
fclfe  It  procurcth  rcucrcce  to  be  giuen  to  it:yet  then  only  it  through- 
ly perccth  our  att^dions ,  when  it  is  fcalcd  in  our  bancs  by  the  holy 
Ghofk .  So  being  lightened  by  his  vcrtue,  we  do  then  belcuc^  not  by 
our  owneiudccmcnf,or  other  mens, that  the  Sciipture  is  fiom  God: 
but  abouc  all  mans  iudgemcnt  we  hold  it  moft  ccrrainly  determined, 
euen  as  ifwe  beheld  the  maitftyofGodhimfelfe  there  prefcnt,  that 
by  the  minillciy  of  men  it  came  to  vs  fro  the  very  mouth  of  God.VVc^ 
iecke  not  for  argumentcs  &  likelihodcs  to  reft  our  iudgemcnt  vpon: 
but  as  to  a  thing  without  all  compalTc  of  cofiJeraiion,  we  fubmit  our 
judgement  &  wit  vntoit.And  thatnotin  fuch  forte  as  fome  are  wont 
fomcrime  haftily  to  take  holde  of  a  thing  vnknowcn,which  after  be- 
ing throughly  perceiued  difplcafeth  them  :  but  becaufe  we  arc  in  our 
conferences  well  aflurcd  that  wc hold  an  inuinciblc  trueth .  Ne iiher 
in  (uch  forrcjas  (illy  men  arc  wont  to  ycld  their  minde  in  thraldom  to 
lupciftitions.-but  becaufe  we  vndouiedly  pcrcciue  iherin  the  ftrength 
&  breathing  of  the  diuine  maieftie,  wherewith  we  are  drawen  &  ttir- 
rcdtoobcy,  both  wittingly  and  wiliinr,ly,  and  yet  more  liuely  and 
(2.  Az  t'flt dually  than  mans  wiU^rwiite  can  attaine.  And  ihcrfore  for  good 
0. '     '  caufc  dorh  God  cry  out  by  Efay,  that  the  Prophetes  with  the  whole 
people  do  bcare  him  witnefTe ,  becaufe  being  taught  by  prophecies 
they  did  vndcutedly  beleue  without  guile  or  vnceitainty  that  God 
himfelfc  had  fpoken.Such  therfore  is  our  perfwafion,  as  requircth  no 
rcafons  :  fuch  is  our  knowlcdgcas  hath  a  right  good  reafon  to  main- 
lainc  ir,cue  fuch  a  one,whercin  the  mindc  more  afluredly  &  ftcdfaft- 
ly  rerteih  ihi  vpo  any  reafonstfuch  is  our  feeling,as  can  not  proceedc 
but  bv  leuclation  from  heauen.I  fpeakc  now  of  none  other  thing  but 
that  which  euery  one  of  the  faithfiill  doth  by  experiecc  findc  in  him- 
relfc>fauing  that  my  words  do  much  want  of  a  full  declaration  of  it.  I 
Icauc  hcie  many  things  vnfpoke,becaufc  there  wil  be  elfwhere  againc 
3  conuenient  place  to  entreatc  of  this  matter. Only  now  let  vs  know, 
that  only  that  is  the  true  faith  which  the  fpirite  of  God  doth  fealc  in 
our  harts.  Yea  with  thisonly  reafon  will  the  fobcr  reader  and  willing 
•Ci.  54.  to  Icarnc, be  contented. Efay  pronuftthahat  al  the  children  of  the  re- 
i-         nurd  church  flialbe  the  fcholcrs  of  God  .  A  fingular  piiuilcgc  therm 
doth  God  vouchfaue  to  graunt  to  his  elcd  oncly,  whom  he  fcucrcth 
from  nil  the  reil  of  mankindc.  For  what  is  the  beginning  of  true  do- 
drine,  but  a  ready  chcrcfulneflTe  to  here  the  voice  of  God  ?  But  God 
rcquuciii  to  be  heard  by  the  mouth  of  Moifcs,as  it  is  wrytten-iay  not 

in 


i 


God  the  Creator.  Lib.i.  ip 

in  thy  hartf  ,who  Ihall  afccnd  into  heauen,  or  who  (hall  defccnd  v  ico 
the  depcPche  word  is  eucn  in  thine  ovvne  jr.outh.Ifit  be  the  pl:.ilure 
of  God  that  this  treafureof  vndcrftindingbebydvpin  llorc  for  ins 
children,  it  is  no  marucll  nor  vnlikely,  that  in  the  common  multitude  Dcu.j  « 
of  men  is  feene  fuch  ignorance  and  duIncfTcThe  common  multitude  1 2 
I  call  euen  the  moft  excellent  of  thc,vntil  fuch  time  as  they  be  grafted  ^^^'  '"-^ 
into  the  body  of  the  church.  Morcoucr  Efay  giuing  warnmg  tiiat  the     ^'^  ^■ 
Prophets  dodrinc  (hould  feeme  incredible  not  only  to  ftrangers  but 
alfo  to  the  Icwes  that  would  be  accompted  of  the  houfehold  of  God 
addeth  this  reafon:becaufe  the  armc  of  God  fhal  not  be  reuclcd  to  all 
men  So  oft  thcrforc  as  the  fmallneflTe  of  number  of  the  bclcuers  doth 
trouble  vs,on  the  other  fide  let  vs  call  to  mindc,th3f  none  can  com- 
prehcnde  the  miseries  of  God  but  they  to  whom  it  is  giuen. 

The  viij.  Chapter* 

That  fo  farrt  as  mans  reajun  may  beare^there  are  fufficient proues  t» 
jiabhsh  the  credit  oj  Scripture. 

VNlefTe  we  hauc  this  aflurance^which  is  both  more  excellent  & 
of  more  force  than  any  iudgcment  of  man ,  in  vaine  fhall  the 
authority  of  Scripture  eyther  be  ftrengthencd  with  argu- 
mentcs ,  or  ftabliOied  with  confent  of  the  church,  or  confir- 
med with  any  other  ineanes  of  defence.  For  vnlefTe  this  fundation  be 
byd  ,  itftiU  remayncch  hanging  in  doute.  As  on  the  other  fide 
when  exempting  it  from  the  common  ftate  of  thinges,  we  haue  em- 
braced it  deuouily  and  according  to  the  worthineffe  of  it :  then  thefe 
things  become  very  fit  hdpes,  which  before  were  butof  fmall  fmcc 
to  graftl*  and  faitcn  the  affurance  thereof  in  our  mindes.  For  it  is  mar- 
uelous,how  great  cftabhlliemcnt  growcth  hereof, when  with  carncft 
ftudy  wcconfiderhowc  ordcily  and  well  framed  a  difpofition  of  the 
diuine  wifdom  appearcth  therein  ,  how  heauenly  a  dodrinc  in  cucry 
place  of  ir,and  nothing  fauoring  of  earihlynelTejhow  beautifull  an  a-r 
grccment  of  all  the  partes  among  themfelucs,  and  fuch  other  thinges 
as  auaile  to  procure  a  maicfty  to  wrytings.But  more  perfc«^ly  are  our 
hartcs  confirmed  when  we  confider,howc  we  are  euen  violently  cari- 
edtoan  admiration  of  it  rather  with  dignity  of  matter ,  than  with 
gr.ice  of  words.For  this  alfo  was  not  done  without  the  fingul.ir  pro- 
mdece  of  God,  that  the  hye  mifteries  of  the  heaucly  kingdom  (hould 
for  the  moft  part  be  vttered  vndcr  a  contemptible  bafenes  of  wordcs, 
leaft  if  it  had  bin  beautified  with  more  glorious  fpeachethe  wicked 
fhould  cauill  thattheoncly  force  of  eloquence  doth  raigne  therein. 
But  when  that  rough  and  in  a  maner  rude  fimplicity  doth  raife  vp  a 

C    iij. 


Cap. 8.  Ofthe  knowledge  of 

greater  reucrencc  of  it  felfe  than  any  Rhetoricians  eloquence ,  what 
may  we  iudge,  but  that  there  is  a  more  mighty  ftregth  of  truth  in  the 
holy  Scripture  ,  than  that  it  ncdeth  any  art  of  wordes  ?  Not  without 
caufc  therefore  the  Apoftle  makcth  his  argument ,  to  prouc  that  the 
ror.a  fjith  ofthe  Corinthians  was  grounded  vpon  the  power  of  God  and 
not  vpon  mans  wifdom  ,  becaufe  his  preaching;  amono  them  was  fct 
forth  not  with  enticing  fpech  of  mans  vvifdom,but  in  plaine  euidcncc 
cf  the  fpinte  and  of  power.  For  the  trueth  is  then  fette  free  from  ail 
douting ,  when  not  vpholden  by  foraine  aides  it  fclfc  alone  fuffifcth 
to  fulUine  it  fclfe.  But  how  this  power  is  properly  alone  belonging  to- 
the  Scripture,  hereby  appeareih,  that  of  all  the  wryiinges  of  men,bc 
they  neucr  fo  cunningly  t^arniOicd ,  no  one  is  fo  farre  able  to  pcarcc 
our aff'i djons.  Read Demofthencs or Cicero,read Plato, AiiftcilcjOr 
any  other  of- all  that  forte  :  I  grauntthcy  (hallmaruelouflyallure,de- 
llte,  mouc,  and  rauifh  thee .  But  if  from  them  thou  come  to  this  holy 
reading  of  Scriptures,  wilt  thou  or  not,tt  (hall  fo  liuely  moue  rhy  .itlb- 
ftjons,  H  fhall  fo  pearce  thy  hart,  it  lliallfo  fettle  within  thy  bones, 
that  in  coparifon  ofthe  efficacy  of  this  feeling,  all  that  force  of  Rhe- 
toricians and  Phjlofophers  ihnll  in  manner  vanifh  away  :  fo  that  it  is 
cafie  to  perceiue  that  the  Scriptures ,  which  do  far  excell  all  gifts  and 
graces  of  mans  induftrie  :  do  in  d^cdQ  breath  out  a  certayne  di- 
uinitie. 

2  T  graunt  in  dcedc,that  fom  ofthe  Prophets  haue  an  elegat  cleare 
yea  &  a  beautifull  phrafe  of  fpeeche,fo  as  their  eloquence  giueth  not 
place  to  the  prophane  wryters:&  by  fuch  examples  it  pkaltd  the  ho- 
ly Ghoft  to  Hiew  that  he  wanted  not  eloquence,  though  in  the  rell  he 
vfed  a  rude  and  groflc  ftile.But  whether  a  man  reade  Dauid,Efay,  and 
fuch  hke,who  haue  a  fwete  and  plcafant  flowing  fpeechjOr  AmoSjthe 
heardman,  Hicremie  and  Zacharie,  whofe  rougher  talke  fauorcth  of 
countrcy  rudeneflc  :  in  cucry  one  of  them  fliall  appcare  that  maicfty 
ofthe  holy  Ghoft  that  I  fpake  of  Yet  am  I  not  ignorac,that  a?  Sathan 
is  in  many  things  a  counterfaiter  of  God ,  that  with  dcceitfiill  refem- 
blance  he  might  the  better  creepc  into  (implc  mens  mindes  :  fo  hath 
he  craftily fpread  abroadc  with  rude  and  in  maner  barbarous  fpcech, 
hole  thofc  wicked  errours  wherewith  he  deceiued  fcly  men  ,  and  hatli  oft 
'"  ^    rimes  vfed  difcontinucd  phrafeSjihat  vnder  fuch  vifour  he  might  hide 


Hio 


,1  his  dcceires.  But  how  vaine  and  vnclcanly  is  that  curious  counterfai- 
ting,  all  men  that  haue  but  mcanc  vnderftanding  do  plainely  fee  .  As 
for  the  holy  Scriptnrc,although  froward  men  labour  to  bite  at  many 
thinges  ,  yet  is  it  full  of  fucii  fent.nccs  as  could  not  be  conceiucd  by 
man .  Let  all  the  Prophctcs  be  looked  vpon ,  there  fliall  not  one  be 

found 


ooatnev^rcator.  J^ib.i.  20 

found  among  them,  but  he  hath  farre  excelled  all  mans  capacity ,  in 
fuch  force  that  thofe  are  to  be  thought,  to  haue  no  ludgemcnc  ot  taft 
to  whom  their  dodrine  is  vnlauoric. 

g     Other  men  hauc  largely  entreated  of  this  argument,wherfore  at 
this  time  it  fuffifeth  to  touch  but  a  fcwethinges,  thar  chiefly  make 
for  the  principall  fumme  of  the  whole  matter.Befide  thefe  points  that 
I  haue  already  touchcd,the  very  antiquity  of  the  Scripture  is  of  great 
weight. For  how  foeuerthe  Greke  wryters  tell  many  fables  of  the  JE- 
gyptian  diuinity  :  yet  there  remaincth  no  monument  of  any  religion, 
but  that  is  farre  inferiour  to  the  age  of  Mofes  .  And  Mofes  deuifeth 
not  a  new  God,  butfetteth  foorth  the  fame  thing  which  the  Ifiac- 
lites  had  receiued  in  long  proccfle  of  timc,conueied  to  them  by  their 
fathers  as  it  were  from  hand  to  hand  concerning  the  euerlalhng  God. 
For  what  doth  he  elfe  but  labour  to  call  them  backe  to  the  couenaiint 
made  with  Abraham  .  If  he  had  brought  a  thing  neuer  hearde  of  be- 
fore, he  had  had  no  entrie  to  begin.  But  it  muft  needs  be  that  the  de- 
liueraunce  from  bondage,  wherein  they  were  deteyned ,  was  a  thing 
well  and  commonly  knowcn  among  them,fo  that  the  hearing  of  the         * 
mention  thereof  did  foorthwith  raife  vp  all  their  mindes .   It  is  alfo 
likely  that  they  were  informed  of  the  number  of  the  CCCC.  yeares. 
Now  it  is  to  be  confidered ,  if  Mofes  which  himfelfe  by  fo  long  di- 
ftance  of  time  was  before  all  other  wryters ,  do  from  a  beginning  Co 
long  before  himfelfe  fetch  the  originall  dehuerance  of  his  dodrine: 
how  much  the  holy  Scripture  then  is  beyonde  all  other  wrytinges  in 
antiquity. 

4  Vnleflc  perhappe  fome  lifte  to  bcleue  the  Egyptians ,  that 
ftrctch  their  auncienty  to  Gkc  thoufand  yeares  before  the  creation 
of  the  world.  But  fich  their  vaine  babbhng  hath  bin  alway  fcorned 
euen  of  all  the  prophane  wryters  themfelues  ,  there  is  no  caufe  why 
I  lliould  fpend  labour  in  confuting  of  it.  But  lofephus  againft  Ap- 
pion,  allcagethteftimonies  worthy  to  beremembrcd  outof  aun- 
cicnt  wryters,  whereby  maybe  gathered,  that  by  confent  of  all 
nations  the  dodrine  thatis  inthelawe  hath  bin  famous  euen  from 
theHrft  ages,  although  it  were  neither  redde  nor  truely  knowen. 
Nowjthat  neither  there  fhould  remaine  to  the  malicious  any  caufe  of 
fufpicion ,  nor  to  the  wicked  any  occafion  to  cauiU  ,  God  hath  for 
both  thcfe  daungers  prouided  good  remedies.  When  Moifes  rehcar- 
feth  what  lacob  almoft  three  hundred  yeares  before  had  by  hcauen- 
ly  infpiration  pronounced  vpon  his  owne  pofterity ,  how  doth  he  fet 
foorth  his  owne  tribe  ?  yea  in  the  perfon  of  Leui  he  (potteth  it  with  Oe.4^.5 
«ternall  infamie.  Symcon(fayth  he)  &  Leui  the  vefl'els  of  wickedneffc 

C    iiij. 


Cap.  8.  Of  the  knowledge  of 

My  loulc  come  not  into  their  counfelljnor  my  couginco  their  fecrct. 
Troely  he  might  haue  pafled  oucr  that  blot  with  filence ,  in  Co  do. 
ing  not  onely  to  pleafe  his  fathe.r ,  but  alfo  not  to  ftaine  himfclfe  and 
his  whole  family  with  parte  of  the  fame  fhame .  How  can  that  wry- 
tcr  be  fufpeded ,  which  vnconftrainedly  publirtiing  by  the  oracle  of 
the  holy  Gholi; ,  tl^at  the  principall  auncefter  of  the  family  whereof 
himfclfe  defcended  was  an  abhominabie  doer,neither  priuately  pro- 
luded  for  his  owne  honor ,  nor  rcfufed  to  enter  in  difplcafure  of  all 
his  owne  kinfmen,whom  vndoutedly  this  matter  greued?  When  alfo 
he  reliearfeth  the  wicked  murmuring  of  Aaron  his  owne  brother,  8c 
^  Mary  his  (ifter:  fliall  we  fay  that  he  (pake  after  the  meaninge  of  the 

fleHi,  or  radier  that  he  wrote  it  obeying  the  commaundement  of  the 
holy  Ghofl:  ?  Moreouer  fith  himklfc  was  hyeft  in  authority, why  did 
he  not  leaue  at  leaft  the  office  of  the  hye  pricithode  to  his  owne 
fonnesjbut  appointeth  them  to  the  baftft  place  ?  1  touche  hete  onely 
2  fewthinges  of  many .  But  in  the  law  it  fclfe  a  man  rtiall  eche  where 
mete  with  many  argumcntes  that  are  able  to  bring  full  profe  to  make 
men  bcl^ue  that  Moifes  without  all  queftion  commeth  from  heauen 
aSan  AngcllofGod. 

5     Now  thefe  fc  many  &  fo  notable  miracles  that  he  recomptcth, 

arc  eucn  as  many  eftablifhments  of  the  law  that  he  deliuered,and  the 

ixo  14.  dodrine  that  he  publilhcd.  For,  this  that  he  was  caried  in  a  cloude  vp 

**•        into  the  mountaync  :  that  there  euen  to  the  foretyeth  day  he  conti- 

_^         nued  without  company  of  men  :  that  in  the  very  publifhing  of  rhe 

^^^ '      law  his  face  did  fhine  as  it  were  befette  with  fonnebeamcs  :  ih:<t  iigh- 

Exo.i5>.  teninges  ftaflied  rounde  about :  that  thunders  and  noifes  were  heardc 

I  tf.        cche  where  in  the  ayre :  that  a  trompette  founded  being  not  bio  wen 

txo.40  ^jjj^  gjjy  mouth  of  man :  that  the  entrie  of  the  tabernacle  by  a  cloude 

fette  betweene  was  kept  from  the  fight  of  the  people :  that  his  autho- 

^  ritv  was  fo  miraculoufly  reuenged  with  the  horrible  deftruftionof 

1    *     '  Chore ,  Dathan  and  Abiron ,  and  all  that  wicked  faction  ;  that  the 

N'u.  20.  rocke  ftriken  with  a  rodde  did  byandby  powre  foorth  a  riuer :  that  at 

JO.        his  prayer  it  raynedMnnna  from  heauen  :  did  not  God  herein  com- 

Nu.11.5  rnende  him  from  heauen  as  an  vndouted  Prophet  ?  If  any  man  ob- 

ied  agaynft  me,  that  I  take  theft  thinges  as  confefled ,  which  arc  not 

out  ot  controuerfie,  it  is  eafie  to  anfwere  this  cauillation .  For  feeing 

that  Mofes  in  open  aflembly  published  all  thefe  thinges ,  what  place 

was  there  tofayne  before  thofc  witneffcs  that  had  themfelucs  feenc 

the  thinges  done  ?  It  isLkely  forfooth  that  he  would  come  amonge 

thcm,&  rebuking  the  people  ofinfidelity,ftubbornes,  vnthankfulnes 

&  other  finnes ,  would  haue  bofted  that  his  dodrine  was  eftabhlhed 

in 


vjoacne  v>reaior.  i-.iD.i.  21 

^  in  their  own  fight  with  fuch  miracles, which  in  decde  they  neucr  faw. 

6  For  this  is  alfo  worthy  to  be  noted,  (o  ofte  as  he  telleth  of  any 
miracles,he  therwichallodioufly  ioyneth  fuch  thinges  as  might  ftirrc 
the  whole  people  to  crie  out  agamll  him ,  if  there  had  bin  neucr  fo 
litle  occafion.  Wherby  appeareth,that  they  were  by  no  other  meanc 
brought  to  agree  vnto  him ,  but  bccaufe  they  were  euer  more  than 
fufficiently  conuinced  by  their  owne  experience.But  becaufe  the  mat- 
ter was  plamlier  knowcn ,  than  that  the  prophane  coulde  deny  that 
miracles  were  done  by  Mofesrthe  father  of  lyeng  hath  miniftred  them  p     • 
another  cauillation,  faying  that  they  were  done  by  Magicall  artes  ,i. 
and  forcerie .  But  what  likely  proofc  haue  tliey  to  accufe  him  for  a 
forcerer,which  fo  farre  abhorred  from  fuch  fuperftition,that  he  com- 
maundeth  to  ftone  him  to  death,that  doth  but  afke  counfell  of  for-  Leu.  la 
cerers  and  foothfaiers  ?  TrueJy  no  fuch  deceiuer  vfeth  his  iugglinge  txo.id< 
caftes,  but  that  he  ftudieth  to  amafe  the  mindes  of  the  people  to  get 
himfelfe  a  fame.  But  what  doth  Mofes?  by  this  that  he  crieth  out,chat 
himfelfe  and  his  brother  Aaron  are  nothing  ,  but  doth  onely  execute 
thofe  thinges  that  God  hath  appointed ,  he  doth  fufficiently  wipe  a« 

way  all  blottes  of  thinking  euil  of  him.Now  if  the  thinges  thcmlelues 
be  confideredjwhatenchantement  coulde  bring  to  pafle  that  Manna 
dayly  raining  from  hcauen ,  (liould  fuffife  to  fcede  the  people  ?  and  if 
any  man  keept  in  (lore  more  than  his  iufte  meafure ,  by  the  very  rot- 
ting therof  he  fhould  be  taught ,  that  God  did  punifh  his  want  of  be- 
Itefc  ?Befide  that,with  many  great  proues  God  fuftred  his  feruaunt  Co 
to  be  tried ,  that  now  the  wicked  can  nothing  preuayle  with  prating 
againft  him.  For  how  oft  did  fometimc  the  people  prowdely  and  im- 
pudently make  infurredions,  fometime  diuers  of  them  confpirynga- 
mong  them  felues  wente  about  to  ouerthrow  the  holy  feruaunt  of  - 
God  :  how  could  he  haue  begyled  their  furour  with  illu(Tons  ?  And 
the  end  that  folo wed  plainly  fheweth,  that  by  this  meane  his  dodrine 
was  ftabhfhed  to  continue  to  the  ende  of  all  ages. 

7  Moreouer  where  he  affigneth  the  chiefe  gouernement  to  the 

tnbc  of  luda  in  the  perfbne  of  the  Patriarch  Jacob,  who  can  denie  Geii.4f 
that  this  was  done  by  fpirite  of  prophecie,  fpecially  if  we  wey  in  con- 
fideratio  the  thing  it  felfe,how  in  commyng  to  pafTe  it  proued  true?I- 
magine  Mofes  to  haue  bin  the  firft  author  of  this  prophecie:yct  from 
the  time  that  he  did  firft  put  it  in  writing ,  there  paffed  fower  hundred 
yesres  wherein  there  was  nomencion  of  thefceptrein  the  tribe  of 
luda .   After  Saule  was  confccrate  king ,  it  Teemed  that  the  kingdom 
fhould  reft  in  the  tribe  ofBen;amin .  When  Dauid  wasannointed  by  Sam.ir. 
Samuel,  what  rcafon  appeared  there  why  the  courfc  bf  inberitaunce  15. 


v^ap.o.  \jr  tne  Kiiowieage  or 

'9m,  1 6  of  the  kingdome  fliould  be  chaunged  ?  wlio  would  haue  looked  that 
there  (hould  haue  come  a  king  out  of  the  bafe  houfe  of  a  herdman  > 
And  when  there  were  in  the  fame  houfe  feuen  brethren ,  who  would 
haue  faid  that  that  honour  fliould  light  vpon  the  yongeft  ?  By  wliat 
meane  came  he  to  hope  to  be  a  king?  who  can  fay  that  this  annoint- 
ment  was  gouerned  by  any  artjtrauaile  or  policie  of  man ,  and  not  ra- 
ther that  it  was  a  fulfilling  of  the  hcauenly  prophccie?  Like  wife  thofe 
thinges  that  Mofes  afore  fpeaketh ,  albeit  darkely,  concerning  the 
Gentiles  to  be  adopted  into  the  conucnaunt  of  God,  feing  they  came 
to  pafle  almoft  two  thoufand  ycres  after ,  do  they  not  make  it  plainc 
that  he  fpake  by  the  infpiration  of  God  ?  I  ouerf  kip  his  other  tel- 
hnges  afiorehand  of  thinges,  which  do  fo  euidently  fauoure  of  the  re- 

)eurer.  u^l^^'on  of  God,  that  all  men  that  haue  their  founde  wit  may  plainly 

[2.  perceiuc  that  it  isGod  that  fpeaketh.To  be  (hortcthat  fame  one  fong 
of  his,  is  a  clere  looking  glallejwherin  God  euidently  appeareth. 

8  But  in  the  other  prophetes  the  fame  is  yet  alfo  much  more 
plainely  feene.  I  will  choofe  out  only  a  few  examples,  becaufe  to  ga- 
ther them  all  together  were  to  greate  a  laboure.  When  in  the  time  of 
Efaie  the  kingdom  of  luda  was  in  peace,  yea  when  they  thought  that 
the  Chaldees  were  to  them  fome  ftay  and  defence,then  did  Efaie  pro- 
phccie of  the  deftrudion  of  the  citie  and  exile  of  the  people.  But  ad- 
mitte  that,ycr  this  was  no  token  plaine  enough  of  the  inftindof  God, 
to  tell  long  before  of  fuch  thinges  as  at  that  time  feemed  falfe ,  and 
afterward  proued  true :  yet  thofe  prophecies  that  he  vttereih  con- 

-f«'  A5«  ccrning  their  delyueraunce ,  whenfe  fhall  we  fay  that  they  proceded 
but  from  God  ?  He  nameth  Cyrus  by  whom  the  Chaldees  lliould  be 
fubdued,and  the  people  reftcred  to  libertie .  There  pafTcd  more  than 
a  hundred  yeares  from  the  time  that  Efaie  fo  prophecied  before  that 
Cyrus  was  borne:for  Cyrus  was  borne  in  the  hundreth  yeare  or  ther- 
aboutes  after  the  death  of  Efaie.No  man  could  then  gcffe  that  there 
fhould  be  any  fuch  Cyrus,that  (hould  haue  warre  with  the  Babylonias, 
that  fhould  bring  fubied  fo  mightie  a  monarchic  vnder  his  domini5, 
and  make  an  ende  of  the  exile  of  the  people  of  Ifraell .  Doth  not  this 
bare  tellyng  without  any  garnifhment  of  woides  euidently  (hew,that 
the  thinges  that  Efaie  fpeaketh,  are  the  vndoubted  oracles  of  God, 

^g  J.  and  not  the  coniedures  of  men?  Again,  when  leremie  a  little  before 

I,  that  the  people  was  caried  awaie,did  determine  the  ende  of  the  capti- 
uitie  within  threfcore  and  tenne  yeares ,  and  promifed  returne  and  li- 
bertie,muft  it  not  necdes  be  that  his  tongue  was  gouerned  by  the  fpi- 
ritc  of  God  ?  What  fhamelefnefle  fhall  it  be  to  dcnie,  that  the  credite 

ifa.  4*-  of  the  prophetes  was  ftablifhed  by  fuch  proues,&  that  the  fame  thing 

was 


.was  fulfilled  in  dede,  which  they  them  felues  do  reporte  to  make  their 
fayinges  to  be  beleued?Bcholde,the  former  thmgesare  come  to  pafle, 
and  new  thinges  do  I  declare :  before  they  come  forth ,  I  tell  you  of 
them .  I  leaue  to  fpcake  how  Hieremie  and  Ezechiell  beyngfo  farrc 
afonder,  yet  prophecyingboth  at  one  time,  they  fo  agreed  m  all  their 
fayinges  as  if  either  one  of  them  had  endited  the  wordes  for  the  other 
to  write.  What  did  Daniel  ?  Doth  he  not  write  continuing  prophe- 
cies of  thinges  to  come  for  the  fpace  of  fixe  hundred  yeares  after ,  in 
fuch  forte  as  if  he  had  compiled  an  hiftoric  of  thinges  already  done 
and  commonly  knowen  ?  Thefe  thinges  if  godly  men  haue  well  con- 
fidered ,  they  fliall  be  fufficiently  well  furniflied,  to  appeafe  the  bar- 
kingcs  of  the  wicked .  For  the  plaine  proofe  hereof  is  to  cleare  to  be 
fubied  to  any  cauillations  at  all. 

9  I  know  what  fome  learned  men  do  prate  in  corners,  to  fhew  the 
quickntflTe  of  their  witte  in  affahyng  the  truth  of  God.  For  they  de- 
mande ,  who  hath  afiiired  vs  that  thefe  thinges  which  are  red  vnder 
title  of  their  names ,  were  euer  written  by  Mofes  and  the  prophetes. 
Ye3,they  arc  fo  hardy  to  moiie  this  quelboj  whetiier  euer  there  were 
any  fuch  Mofes  or  no  .  But  if  a  manne  fhould  call  in  doubt  whether 
euer  there  were  any  Plato,or  Arirtotlcjor  CiccrOjwho  would  not  fay, 
that  fuch  madnclTe  were  worthy  to  be  correded  with  ftrokes  and 
ihypes  ?  The  law  of  Mofes  hath  bin  meruayloufly  prefcrued  rather 
by  heauenly  prouidcnce  then  by  diligence  of  men.  And  though 
by  the  negligence  of  the  Prieltes  it  laic  buried  a  littell  while :  yet  fins 
the  lime  that  the  godly  king  lofias  found  it,  it  bath  ihll  by  continuall 
fucccilion  fromage  toagc  bin  vfed  in  the  handes  of  men.  Neyther 
did  lofias  bring  It  forth  as  an  vnknowen  or  new  thing,but  fuch  a  thing 
as  had  bin  euer  commonly  publidied,  and  wherof  the  remembrauncc 
was  at  that  time  famous .  The  originall  bookc  it  felfe  was  appointed 
to  be  facredly  kept  in  the  temple,  and  a  copie  written  out  thereof,  to 
remaine  with  the  keepers  of  the  kinges  Recordes.Only  this  had  hap- 
pened ,  that  the  Prieftes  had  ceafTed  to  publifh  the  law  according  to 
the  old  accuftomed  maner,  and  the  people  them  felues  had  negledcd 
their  wounted  reading  of  it.Yea  there  in  maner  pafTed  no  age  wherin 
the  eftablifhmenttherofwas  not  confirmed  andrenued?  They  that 
had  Dauid  in  their  handes,knew  they  not  of  Mofes?  But  to  fpeake  of 
them  all  at  ones ,  it  is  moft  certaine  that  their  writings  came  to  pofte- 
ritie  none  otherwife  but  from  hand  to  hand  (  as  I  may  terme  it )  by 
continuall  orderly  courfe  of  yeres  deliuered  from  their  fathers,  which 
had  partly  heard  them  fpeake,&  partly  while  the  remembraunce  was 
freflj  of  it,did  lerne  of  them  which  herd  them  that  they  had  fo  fpokcn. 


v^ap.o.  v^r  cne  Knowieagc  or 

lo  As  for  that  which  they  obied  out  of  the  hiftorie  of  the  Ma- 
'  **^'*  chabeesjto  mmifh  the  crediie  of  fcriptur Cjit  is  fuch  a  thing  as  nothing 
can  be  dcuifed  more  fitte  to  ttabhfh  the  fame.  But  firft  let  vs  wipe  a- 
way  the  colour  that  they  by  vpon  it ,  and  then  let  vs  turne  vpon  them 
».  Mac.  ^<^'""  ^'^€  engine  that  they  raife  vp  againft  vs.  When  Antiochus  (  faic 
1.5^.  they)  commauiidcd  all  the  bookes  to  be  bourned,  whence  are  come 
theie  copies  that  we  now  haue  ?  On  the  other  fide  I  afkc  them ,  in 
what  filop  they  could  fo  fone  be  made  r  It  is  cuident ,  that  after  the 
crucltie  appeafed  they  were  immediatly  abrode  again,and  were  with- 
out controuerfy  knowcn  to  be  the  fame  of  all  godly  men,that  haumg 
bin  brought  vp  in  the  dodrine  of  them  did  famdiarly  know  them.  Yea 
when  all  the  wicked  men  beyng  as  it  were  confpircd  togither ,  did  in- 
folently  triumphe  with  reproches  vpo  the  Icwes,  yet  neuer  was  there 
any  that  durft  lay  to  their  charge  falfe  changing  of  their  bookes.  For 
what  focuer  they  thinke  the  Icwes  rehgion  to  be,  yet  Ihll  they  thinke 
Mofes  to  be  the  authour  of  it.What  then  do  thefe  praters  els,but  be* 
wraic  their  owne  more  then  doggifh  frowardcnefle,  while  they  falfe- 
ly  fay  that  thefe  bookes  are  chaunged ,  and  ncWpuc  in  their  places,, 
whofe  facred  antiquitie  is  approued  by  confenteof  allhiftories?  But 
to  fpende  no  more  labour  vainly  in  cofuting  fuch  fooliih  cauillations: 
let  vs  rather  hereby  conGdcv  how  great  a  care  God  had  for  the  prc- 
feruation  of  his  word,when  beyonde  the  hope  of  all  men,  he  faued  it 
from  the  outrage  of  the  moft  cruell  tyrant ,  as  out  of  a  prefent  fire: 
that  he  cndewed  the  godly  prieftes  and  other  with  fo  great  coftancie, 
that  they  fticked  not  to  redceme  this  booke  euen  with  loflc  of  their 
life  if  needc  were,  and  fo  to  conucy  it  oucr  to  pofteritie :  that  he  diC- 
appointed  the  narow  fcarch  of  fo  many  goucrnours  and  fouldiours. 
Who  can  but  acknowledge  the  notable  and  miraculous  woorke  of 
Godjthat  thefe  facred  monumetcs  which  the  wicked  verely  thought 
to  haue  binvtterly  dcftroyed ,  byandby  came  abroadc  againe  as  fully 
rcftored ,  and  that  with  a  greate  deale  more  honour .  For  byandby 
folowed  the  tranflating  of  them  into  Greke,to  publifh  them  through- 
out the  world.  And  not  in  this  only  appeared  the  miraculous  woor- 
kingjthat  God  preferued  the  tables  of  his  couenaunt  from  the  bloudy 
proclamations  of  Antiochus :  but  alfo  that  among  fo  manyfold  mi- 
lerable  afflidions  of  the  Icwcs,whcrwith  the  whole  nation  was  fom- 
time  worne  to  a  fewe  and  wafted,and  laft  of  all,  brought  in  maner  to 
vtter  deftrudion,  yet  they  remained  ftill  fafe  and  extant.  The  Hebrue 
tongue  lay  not  only  vnefteemed ,  but  almoft  vnknowen.  And  furely 
had  not  bin  Gods  pleafure  to  haue  his  religion  prouided  for ,  it  had 
peiirtied  altogether.  For  how  much  the  lewcs  that  were  lince  their 

recouro? 


God  the  Creator.         Lib.i.  23 

rctournc  from  exile,  were  fwarued  from  the  naturall  vfe  of  their  mo- 
ther tongue,appeareth  by  the  Pro{>hetes,that  iiued  in  that  age,which 
is  therefore  worthy  to  be  noted ,  bccaufe  by  this  comparifon  the  an- 
tiquitie  of  the  law  and  the  prophetes  is  the  more  plainely  pcrccyued. 
And  by  whom  hath  God  prclerued  for  v$  the  dodrinc  of  faluaiion 
conteyned  in  the  law  and  the  propheies,to  the  end  that  Chrift  might 
in  his  appointed  time  be  openly  ihewed  ?  cuen  by  the  moft  cruelly 
bente  enemies  of  Chrift ,  the  lewes ,  whom  Saind  Augufline  doeth 
therefore  woorihyly  call  the  keepers  of  the  Librarie  of  Chriftian 
Church,  bccaufe  they  hauc  miniftred  vnto  vs  thatching,  toreadc 
wherof ,  themfclues  hauc  no  vfc. 

II  Now  if  we  come  to  the  new  Tcftamcnt ,  with  how  foundc 
pillers  is  the  trueth  thereof  vphoKlen?  The  three  Euangchftcs  write 
the  hiftoric  in  bafe  and  fimple  fpeach.Manie  prowde  mennc  do  loi  th 
that  limphcitic ,  bccaufe  they  take  no  heede  to  the  chicfe  pointes  of 
dodrine  thcrinjwhereby  it  were  eafie  to  gather,that  they  entreate  of 
heauenly  mifteries  abouc  mannes  capacitie.  Surely  who  fo  euer  hauc 
but  one  droppe  ofhoneftfhame  willbcafhamed  iftheyreade  the 
firft  chapter  of  Luke.  Now,the  fermons  of  Chrift,the  fummc  wherof 
IS  {hortly  comprifed  bythefe  three  Euangeliftes ,  do  cafely  deliuer 
their  writinges  from  all  contempte.  But  Ihon  thundering  from  on 
hie.thofe  whom  he  copelleth  not  to  obedience  of  faith,  he  throwcth 
downe  their  ftubbourneflfe  more  mightily  than  any  thuderbolt.  Now 
let  come  forth  all  thefe  fharpnofedfeultfindcrs,thathaue  a  great  plea- 
fiire  to  (hake  the  reuercnce  of  fcripturc  out  of  their  ownc  and  other 
mens  heartes,  let  them  readelohnsGofpell:  Will  they  or  no ,  they 
fhail  there  finde  a  thoufande  fentences  that  may  at  leaft  awaken  their 
fluggirtienefle ,  yea  that  may  printe  a  horrible  brande  in  their  con- 
fcienccs  to  reftraine  their  lawghyng .  The  fame  is  to  bee  thought  of 
Peter  and  Paul,  in  whofc  writings  although  the  more  part  be  blinde, 
yet  the  very  heauenly  maieftic  in  tjicm  holdeth  all  men  bounde ,  and 
as  it  were  faft  tied  vnto  it.But  this  one  thing  doth  fufficxently  aduancc 
their  doftrine  aboue  the  world,  thatMathew  being  before  all  gcuen 
to  the  gaine  of  his  money  boorde ,  Peter  &  lohn  brought  vp  in  their 
fiOier  boates,  all  grofle  vnlearned  men,  had  learned  nothing  in  mens 
fchoole  that  they  might  dehuer  toother.  Paule ,  not  onely  from  a 
profefl'ed,  but  alfo  from  a  cruell  and  blouddy  enncmy  conuerted  co  a 
new  man,  with  fodaine  and  vnhoped  chaunge  doeh  lliew ,  that  being 
compelled  by  heauenly  authoritie  he  now  maintaineth  that  dodrine, 
which  before  he  had  fought  agiinft.Now  let  thefe  dogges  denie,thac 
the  holy  Ghoft  came  downc  vpon  the  Apoftles,or  let  them  difcreditc 


Cap, 


^  >.  8.  Of  the  knowledge  of 

the  hiftorie :  yet  ftill  the  trueth  it  feife  openly  crieth  out ,  that  they 
were  taught  by  the  holy  Ghoft,  which  beyng^before  time  defpifed 
men  among  the  ra(  kail  people ,  fodcinly  began  fo  glorioufely  to  en- 
treate  of  heauenly  oiiitcries. 

1  z  Theire  be  yet  alfo  furthermore  many  very  goo  d  reafons ,  why 
the  confente  of  the  Church  fhould  not  be  efteemed  without  weight. 
For  it  is  to  be  accompted  no  fmalle  matter,that  fins  the  Scripture  was 
hrtt  publifhed ,  the  willes  of  fo  many  ages  haue  conftantly  agreed  to 
obey  It.  And  that  how  foeuer  Sathan  with  all  the  wo  ride  hath  tra- 
uayled  by  maruaylous  meanes,  either  to  oppreife  it ,  or  ouerthrow  it, 
or  vtterly  to  bloite  and  deface  it  out  of  mcnnes  remembraunce ,  yet 
cuer  ftill  hke  a  palme  tree,  it  hath  rifen  vp  aboue,and  remained  inuin- 
cible. For  there  hath  nothghtly  bin  in  old  time  any  fophifter  or  Rhe- 
torician that  had  any  more  excellet  wit  than  other,but  he  hath  bentc 
his  force  againft  this  Scripture :  yet  they  all  haue  nothing  preuayled. 
The  whole  power  of  the  earth  hath  armed  it  felfe  to  deftroy  it,  and 
yet  all  their  enterprifes  arc  vanifhed  a  wayjas  in  fmoke.  How  coulde  it 
haue  refiited  being  fo  mightyly  on  eche  fide-afTailed ,  if  it  hadde  had 
none  other  defence  but  mannes  ?  Yea  rather  it  is  hereby  proued,  that 
it  came  from  God  himfelfe,  that  all  the  traiiailes  of  men  ftnuing  a- 
gainft  it,  yet  it  hath  of  her  owne  power  ftill  rifen  vp .  Befide  that ,  not 
one  citie  alone,nor  one  onely  nation  hath  agreed  to  receiue  and  em- 
brace it :  but  fo  farre  as  the  woiidc  extendeih  in  length  and  breadth, 
the  Scripture  hath  atteined  her  creditc,by  one  holy  corifpiracie  of  di- 
uers  nations ,  which  ochei  wife  were  in  nothing  agreable  one  with  an 
other.  And  forafmuch  as  fuch  agreement  of  mindcs  fo  diuers  and  dif- 
agreyng  in  maner  in  all  thingcs  elles  ,  ought  much  to  moue  vs,  bc- 
caufe  it  appeareth  ,  that  the  fame  is  brought  about  none  other  way, 
bat  by  working  of  the  heauenly  maieftic :  no  fmall  eftimatio  growetlv 
vnto  it,  when  we  beholde  their  godlinefle,  that  do  fo  agree,  I  meane 
not  of  them  all,but  only  of  thofejWith  whom  as  with  hghtes  it  plea- 
fed  God  to  haue  his  Church  to  fliine. 

1 3  Now' with  what  afiTurednefle  of  minde  ought  we  to  fubmittc 
vs  to  that  dodrinc  which  we  fee  ftabiifhed  and  witnefTed  with  the 
bloude  of  fo  many  holy  menne^They  when  they  had  but  ones  recea- 
ued  itjfticked  not  boldely  witlioutfeare,  yea  and  with  great  chereful- 
neffe  to  dip  for  it :  how  ihould  it  then  come  to  paflcithat  we,  hauing  it 
conueycd  to  vs  with  fuch  an  aflurcd  pledge,  (hould  not  with  certamc 
and  vnmouable  perfuafion  take  holde  of  it?  It  is  therfore  no  fmall  c5- 
firmarion  of  the  Scripture^that  it  hath  bin  fealed  with  the  bloud  of  fo 
many  witnefle$,fpecially  when  we  confidcr  that  they  fuffred  death  to 

bearc 


God  the  Creator.  Lib.i.  24 

bearc  witnefle  of  their  faith  :  and  not  of  a  frentike  diftemperaunce  of 
br»ine,as  fometime  the  erroneous  fpirites  arc  wont  to  do,  but  with  a 
firme  and  conftant  and  yet  fobre  zeale  of  God.  There  be  other  rea- 
fons  and  thofe  not  fewe  nor  v/eake ,  whereby  the  Scripture  hath  her 
dignitic  and  maieftie  not onely  afcertained  vnto  godly  naites,  but  alfb 
honourably  defended  againft  the  fubtiltics  of  cauillers ,  yet  be  they 
fuch  as  be  not  of  them  felues  fufficiently  auaylable  to  bring  ftedfaft 
credite  vnto  it,  vntill  the  heauenly  father  difclofing  therin  hismaic- 
ftie,  doth  bring  the  reuerence  therof  out  of  all  controuerfic.  Wher- 
fore  then  onely  the  fcripture  fhall  fuffifeto  that  knowledge' W  God 
that  bringeth  faluation,  when  the  certaintie  therof  (hall  be  grounded 
vpon  the  mwarde  perfuafion  of  the  holy  Ghoft.So  thofe  telhmonies 
of  men  that  fcrue  to  confirmc  it  fhall  not  be  vainCjif  as  feconde  helpes 
of  our  weakneflTe  they  follow  that  chiefe  &  hyeft  teftimony.But  they 
do  fondly  that  willhaue  it  perfwaded  byproofeto  the  vnfaitbfull, 
that  the  fcripture  is  the  woorde  of  God ,  which  can  not  be  knowen 
but  by  faith. For  good  reafon  thcrfore  doth  Auguftine  geue  warning,  Devti- 
that  godhnefle  and  peace  of  mindeought  to  go  before^to  make  a  man  Ii"ce 
vndci  ftand  fome what  of  fo  greate  matters.  credcn- 

Thc  ix.  Chapter. 

That  thofe  fanaticaU metty  which  forfaking  Scriptt4re,refirt  vnto  rcHtUtitn^ 
d»  ouerthrovv  all  the  principles  of  godUneJft, 

NOw  they  that  forfaking  the  Scripture  do  imagine  I  vrote 
not  what  waie  to  attaine  vnto  God ,  are  to  be  thought  noc 
fo  much  to  be  holden  with  crrour,  as  to  be  caricd  with  rage. 
For  there  haue  arifen  of  late  certaine  giddy  brained  men, 
which  moft  prcfumptuoufly  pretending  a  fchoole  of  the  fpirite,  both 
them  felues  do  forfake  all  reading,  &  allfo  do  fcorne  their  Umplicitie 
which  ftill  follow  the  dead  &  flaying  ietter,as  they  call  it.But  I  would 
faine  know  of  thefe  men,  what  fpiritc  that  is ,  by  whofe  infpiration 
they  are  caried  vp  fo  hie ,  that  they  dare  defpife  the  doftrinc  of  the 
Scripture  as  childifli  and  bafe.For  if  they  aunfwere  that  it  is  the  fpiritc 
of  Chrift ,  then  fuch  carelcfnefTe  is  woorthy  to  be  laughed  at.  For  I 
thinke  they  will  graunte,  that  the  Apoftles  oi  Chrift  and  other  faith- 
full  in  the  primiciue  Church  were  lightned  with  none  other  fpirite. 
But  none  of  them  did  learne  of  that  fpirite  to  defpife  the  word  ofGod: 
but  rather  cucry  one  was  moued  more  ro  reuereceit,as  their  writings 
do  moft  plaincly  witnefle.  And  furtly  fo  was  it  foretold  by  the  mouth 
of  Efaie .  f^or  where  he  faith  ,  My  fpirite  that  is  vpon  thee ,  and  my  Er<t.  5>, 
wordcs  which  I  haue  put  in  thy  mouth ,  fliall  not  deparie  out  of  thy  **• 


Cap  .p.  Of  the  knowledge  of 

mouth,nor  out  of  the  mouth  of  thy  feede  for  euer:  he  doth  not  bindc 
the  old  people  to  the  outwarde  dodiine  as  though  they  were  fct  to 
learnc  to  fpclle,  but  rather  he  teacheth,that  this  (hall  be  the  true  and 
perfed  felicitie  of  the  new  church  vnder  the  reigne  of  Chrift ,  that  it 
ihall  no  lefle  be  leddc  by  the  voice  of  God,  tha  by  the  /pirite  of  God. 
Wherby  we  gather,  that  thefe  lewde  menne  with  wicked  facrilege  do 
fcuer  afunder  thofc  thinges  that  the  Prophet  hath  ioyned  with  an 
inuiolable  knotte.Moreouer,Paule  bcyng  rauifhed  vp  into  the  thirdc 
heau^i;!,  yet  ceafTed  not  to  go  forward  in  the  dodrine  of  the  law  and 
.  Tim,  the  Prophetes,  euen  fo  as  he  exhorteth  Timothe,  a  dodour  of  fin- 
^■  > }'  gular  excellence  to  apply  reading.  And  worthy  is  that  comcndation 
to  be  remembred ,  wherwith  he  fetteth  forth  the  Scripture  j  faying, 
I.  Tim.  that  it  is  piofitable  to  teach,to  adrr.onifii  and  to  reproucjthat  the  fcr- 
\'^^'  uauntes  of  God  may  be  made  perfcd.Howdiuelillia  niadnclTe  is  it  to 
faine,  that  the  vfe  of  Scripture  is  but  tranlitorie,  and  lafteth  but  for  a 
while ,  which  in  deede  guideth  the  children  of  God  euen  to  the  laft 
ende  ?  Againe ,  1  would  haue  them  aunfwere  me  this :  whether  they 
haue  taftcd  of  an  other  fpirite  than  that ,  which  the  Lord  promifed  to 
his  difciples  .  Although  they  be  vexed  with  extreme  madneflfe ,  yet  I 
thinke  they  are  not  caried  with  fuch  giddinelTe  ,  that  they  dare  fo 
boart.  But  what  mancr  of  fpirite  did  he  fpeake  of  in  his  promife?euen 
*  •  that  fpirite  which  fhould  not  fpeake  of  it  felfcjbut  (hould  minifter  and 
infpire  into  their  mindes  thofe  thinges  which  he  the  Lord  himfclfc 
had  taught  by  his  worde  .  It  is  not  therfore  the  ofhce  of  the  fpirite 
which  is  promifed  vs,  to  faine  new  and  vnhearde  of  reuelations,  or  to 
coine  a  new  kinde  of  dodrine,  whereby  we  (liould  be  led  from  the  re- 
ceiued  dodrine  of  the  G<^peII,  buttofealein  our  mindes  the  felfc 
fame  dodrine  that  is  commended  vnto  vs  by  tlie  Gofpell. 

z  Whereby  we  plainly  vnderflandjthat  we  ought  right  ftudioufly 
to  apply  the  reding  and  hearing  of  the  Scripture,  if  wehft  to  take  any 
Pct.i.  ^^^  ^^^  fruite  of  the  fpirite  of  God .  As  alfo  Peter  praifeth  their  di- 
o.  hgence  that  are  hedcfull  to  the  dodrine  of  the  Prophetes ,  which  yet 
might  feme  to  haue  geucn  place  after  therifing  of  the  light  of  the 
Gofpell.  On  the  other  fide  if  any  fpirite  leauing  iht  wifdom  of  the 
word  of  God  doth  thruft  vnto  vs  an  other  dodrine,  that  the  fame  fpi- 
rite ought  rigbtefuUy  to  be  fufpedcd  of  vanitie  and  lying .  For  what  ? 
when  Sathantransformeth  himfelfc  into  an  aungell  of  lieht,  what 
crcditc  ftial  the  holyGhoft  haue  amog  vs,if  it  be  not  feuerally  knowcn 
by  fomc  afl'ured  marke  ?  And  truely  it  hath  bin  plainely  pointed  out 
vnto  vs  by  the  worde  of  the  Lord,  but  that  thefe  miferable  men  do 
willingly  couetc  to  erre  to  their  owne  deftrudion,  while  they  feeke  a 

fpirite 


God  the  Creator.  Lib.i.  25 

fpiritc  rather  from  them  fclues  than  from  him.Biu(rny  they)  it  is  dil- 
honorable,  that  the  fpirite  of  God,  whom  all  thmges  ought  to  obey, 
{hould  befubicdto  the  Scripture.  As  if  this  were  a  difiionour  to  the 
holy  Ghoft  to  be  euery  where  egall  and  like  to  it  fclie ,  to  agree  with 
it  felfe  in  all  thinges,  and  no  where  to  varie .  In  deede  if  it  were  to  be 
tried  by  the  rule  cither  of  men,or  of  angels,  or  any  others  rule  whst- 
foeuer,  then  it  might  wtll  be  thoughtjthat  it  were  brought  into  obe- 
dience,or  if  ye  lift  fo  to  terme  it,into  bondage.But  when  it  is  compa- 
red with  ic  felfe,  when  it  is  coniidercd  in  it  felfe,who  can  therfoi  e  fiy, 
that  there  is  any  wrong  done  vnto  it  ?  But  thus  it  is  brought  to  triall.  I 
graunt ,  but  fuch  a  trial!  wherewith  it  was  his  owne  pleafure  to  hauc 
his  maiertie  cftabhdied.  It  ought  to  content  vs  fo  foone  as  he  entreth 
into  vs.  But  left  vnder  his  name  the  Ipirite  of  Sathan  fhould  crcepe  in, 
he  wii  haue  vs  to  know  him  by  that  image  of  him  {elfe,which  he  hath 
printed  in  the  Scriptures.  He  is  the  authour  of  the  Scriptures  :  he  can 
not  be  diuers  and  vnlike  him  felfe.  Therefore  it  muft  needcs  be,  that 
he  continually  rcmaine  fuch  as  he  hath  fhewcd  him  felfe  rherin.  This 
is  no  diHionor  vnto  him ,  vnlcflTe  perhappc  we  count  it  honorable  to 
fwarue  and  go  out  of  kinde  from  hirafclfe. 
3     Whcras  they  cauill  that  we  reft  vpo  the  letter  that  fleieth,hcrein  2.  Cor. 
they  fuffer  puni/hement  for  defpifing  of  the  Scripture.  For  it  is  plainc  6. 
enough  that  Paule  there  contendeth  againft  the  falfc  Apoftles,which 
commending  the  law  without  Chrift  did  call  away  the  people  fiom 
the  benefiteof  the  newTeftament ,  wherin  the  Lord  doth  couenanc 
that  he  will  graue  his  law  within  the  bowels  of  the  faithful!,  and  write 
it  in  their  hartes.  The  letter  therfore  is  dead,  and  the  law  of  the  Lord 
killeth  the  readers  of  it ,  when  it  if?  feuered  from  the  grace  of  Chrift, 
and  not  touching  the  heart,  only  foundeth  in  the  eares.  But  if  it  be  ef- 
fedually  printed  in  our  hartes  by  the  holy  Ghoft,  if  it  prefent  Chrift 
vnto  vs:thenisitthe  worde  ot  life,conueriing  foulcs,geuingwifdom 
to  little  ones.&c.  Alfo  in  the  fame  place  the  Apoftlecalleth  his  prea-  2.Cor.j 
ch'ng  the  minifterie  of  the  holy  Ghoft:meaning  that  the  holy  Ghoft  8* 
doth  fo  ftickc  faft  in  his  truth  which  he  hath  exprcfled  in  the  Scrip- 
tures )  that  then  only  he  putteth  forth  and  difplaieth  his  force,  when 
the  Scripture  hath  her  due  reucrence  and  dignitie.  And  it  difigiccth 
not  herewith  which  I  before  faid ,  that  the  worde  it  felfe  is  not  much 
aflured  vnto  vs,vnlefle  it  be  c6  firmed  by  y  vitneife  of  the  holy  Ghoft. 
For  with  a  certainemutuall  knot  the  Lord  hath  coupled  together  the 
aflliraunce  of  his  worde  and  of  his  fpiiite,fo  that  perre<5l  r  cuercnce  to 
the  word  doth  then  fettle  in  our  mindes  whe  the  holy  Ghoft  Ihineth 
vpon  vs  to  make  vs  tlierin  beholde  the  face  of  God :  and  on  the  other 

D  . 


Cap, 


10.  •  Of  the  knowledge  of 

litie  without  all  fearc  of  being  deceiued  wc  do  em  brace  y  holy  Ghoft 
when  we  reknowledge  him  in  his  owne  image ,  that  is  in  his  wordc. 
Thusitis  vndoutediy:  God  brought  not  abrode  his  worde  among 
mc  for  a  fodeine  {lieW:,meaning  at  the  comming  of  his  fpirite  by  and 
by  to  take  Jt  awny  agsin ,  but  he  after  fent  the  fame  fpirite  with  whofc 
power  he  had  diftributedhis  worde,  to  make  an  ende  of  his  worke 
,  with  efffdual  contirmacion  of  his  wordc.In  this  forte  Chrift  opened 
_^*  the  miiidcs  of  the  two  difciplcs ,  not  that  they  (hould  caft  away  the 
Scriptures  and  vaxe  wile  of  themfelues ,  but  that  they  (hould  vnder- 
y,  ^ibnd  the  Scriptures.  Likewife  Paule  when  he  exhorteth  theThef- 
.19.  *  ^''•lonians  not  to  extinguifh  the  fpirite ,  doth  not  cary  them  vpon  hie 
to  vaine  fpeculations  without  the  worde,  bur  by  and  by  faith  further, 
that  prophecies  are  not  to  be  dcfpifed:wherbywichout  dout  is  meant, 
that  the  light  of  the  fpirite  is  choked  vp  fo  Tone  as  prophecies  come 
to  be  dcfpifed.  Wh^^t  fay  thefe  proudely  fwclling  men ,  rauiflied  with 
the  fpirite,  to  thefe  thinges,which  reckcn  this  only  to  be  an  excellent 
illumination jW hen  carelefly  forfaking  and  faying  farewell  to  the  word 
of  God ,  they  both  boldly  and  rafhly  do  take  holde  of  all  that  they 
haue  conceiued  in  their  flcepe.Truely  a  farre  other  fobrietie  becom- 
meth  the  children  of  God :  which  as  they  fee  that  without  the  fpirite 
of  God  they  are  voide  of  all  light  of  trueth,fo  do  they  know  that  the 
worde  is  the  inftrument  wherwith  the  Lord  diftributeth  to  the  faith- 
full  the  light  of  his  fpirite.  For  they  know  none  other  fpirite  but  that 
which  dwelte  and  fpake  inthe  Apoftles,  bywhofe  oracles  they  arc 
continually  called  to  the  hearing  of  the  worde. 

The  X.  Chapter, 

That  the  Scripture,  to  correEi  all  fttperfticion,  doth  in  comparifon  fet  the 
true  God  againfi  all  the  gods  of  the  Gentiles  ,  reckoning 
him  for  none  of  them. 

Vt  becaufe  we  haue  (hewcd,that  the  knowledge  of  God  which' 

in  the  frame  of  the  world  and  all  the  creatures  is  fomewhat 

plainely  Ctt  forth ,  is  yet  more  familiarly  and  plainely  declared 

m  the  worde:  now  is  it  good  to  confider,  whether  the  Lord 

fhew  himfelfe  fuch  in  the  Scripture  as  it  pleafed  him  fiift  to  be  repre- 

Jfcntedinhisworkes.   Butiniallatthistimc  be  contented  onely  to 

poinr  vnto  it,wherby  the  godly  mindes  being  admonifhed  may  know 

what  IS  chiefely  tobefearched  in  t  e  Scriptures  concerning  God^and 

be  directed  to  one  cercaine  marke  in  their  fcking.  I  do  not  yet  touch 

the  peculiar  conuenaiuc,  whcrbyGod  feuered  the  ilockc  of  Abraham 

from  other  nations.For  eueii  then  he  appeared  the  rcdemer  in  rccey- 

uing 


God  the  Creator.  Lib.i.  26 

uing  to  his  children  by  free  adopcion  thofe  that  before  were  cnne- 
mies.  But  we  are  yet  about  that  knowledge  that  rcftcth  in  the  crcatio 
of  the  worlde  and  afcendeth  not  to  Chnft  the  mediatcisr .  And  al- 
though byandby  it  fhalbe  good  to  allege  certaine  places  out  of  the 
new  Tcftament,  forafmuch  as  euen  out  of  it  both  the  power  of  God 
the.Creator  and  his  promdence  in  preferuing  of  the  fi:  ft  nature  is  sp- 
proued ,  yet  I  warne  the  readers  before ,  what  is  now  my  pu;  pou-  to 
do,  to  the  ende  that  they  pafle  not  the  appointed  boundes.  So  for  fhis 
prefenr,  let  it  fuffice  vs  to  learne,  how  God  the  maker  of  heaucn  and 
earth  doth  gouerne  the  worlde  by  him  created.  Euery  where  is  reno- 
med  both  his  fatherly  bountie  and  enclined  will  to  do  goodjand  there 
are  alfo  excmples  rehearfed  of  his  fciieritie ,  which  fhew  him  to  be  a 
rightcou5>punifherofwickeddoinges,fpecially  where  his  fuftcrauncc 
nothing  preuailcth  with  the  obftinnte. 

z     3n  certaine  places  are  fct  forth  more  plaine  defcriptions  whcrin 
his  naturall  face  is  as  in  an  image  rcprefenied  tobefeen.  For  m  the  Exo.j4 
place  wher  Mofes  defcribeth  it,it  femeth  that  his  meaning  was  ihort   6. 
ly  to  comprehende  all  that  was  lawfull  for  men  to  vnderftand  of  God. 
The  Lord  f  fayeth  he)  the  Lord,  a  mercyfull  God ,  and  gracious,  pa- 
ciente  and  of  much  mercy.and  true,which  keepeft  mercy,  vnto  thoui 
fandes  which  takeft  away  iniquitie  and  wicked  doinges ,  before  whom 
the  innocente  Hiall  not  Ife  innocent ,  which  rendreft  the  wickednelle 
of  the  fathers  to  the  children  and childrens  children.  Where  let  v$ 
marke,  that  his  eternitie  &  being  of  himfelfe  is  expreifed  in  the  twife 
repeting  of  that  honorable  name:  and  that  then  his  vertues  are  re- 
hearfed ,  in  which  is  dcfcribed  vnto  vs ,  not  what  he  is  in  refped  to 
himfclfe,but  what  a  one  he  is  towarde  vs  :that  this  knowledge  of  him 
may  rather  ftand  in  a  liuely  feling,  than  in  an  empty  and  fupernaturall 
fpeculation.  And  here  we  do  heare  recited  thofe  vertues  of  his  which 
we  noted  to  fhine  in  the  heauen  and  earth ,  that  is  to  fay,  demencie^ 
bountie,  mercie,  iuflice,  judgement  and  trueth   For  might  and  power 
are  conteined  vnder  this  name  Elohim  God.With  the  fame  names  of 
addition  do  the  Prophetes  fet  him  forth  when  they  meane  fully  to 
paint  out  his  holy  name.  But,  becaufe  I  would  not  heape  vp  to  many 
examples  together,  atthis  prefcntlet  one  Pfalme  fuffice  vs  ,  wherin  Pfa.i4s 
the  fumme  of  all  his  vertues  is  fo  exactly  reckened  vp  ,  that  nothing  J- 
can  fceme  to  be  omitted.  And  yet  is  nothing  there  reharfed ,  but  that 
which  wernay  beholdein  his  creatures.  Soplainely  do  we  perceiiie 
God  by  informacion  of  exper!ece,to  be  fuch  as  he  declareth  himfelfe 
in  his  worde.  In  leremie  where  he  pronounceth,what  a  one  he  would  j..      ^ 
kaue  vs  know  him  to  be,  he  fetteth  forth  a  defcription  not  altogether  a  ^. 

D   .j. 


Cap. 10.  Of  the  knowledge  of 

fo  full,  but  yet  comming  all  to  one  eftcd.  He  that  giorycth/aieth  he, 
let  him  glory  in  this  that  he  knoweth  me  to  be  the  Lord  thiit  do  mei- 
cie,viftice,and  iudgement  on  the  earth.  Surely  thefe  three  thingcs  arc 
very  necelTary  for  vs  to  ^nowimercVjin  which  alone  conlifteth  all  our 
faluacion;  Iudgement,  v*'hich  is  dayly  executed  vpon  euill  doers, and 
more  greuous  IS  prepared  for  them  to  eternall  dcthudion  :  lulhce, 
whcrby  the  faithful  are  preferued  and  moft  tenderly  chenflied.Whicb 
thingcs  when  thou  haft  conceiued,  the  prophecy  faith  thou  haft  fuffi- 
ciently  enough  wherof  thou  maieft  glory  in  God  .  And  yet  here  are 
not  omitted  cither  his  trueth  or  his  power,  or  his  hohncHe  or  good- 
neiTe.  For  how  fliould  the  knowledge  ftand  fure  which  is  here  requi- 
red of  his  iuftice,mercy  and  iudgemenrjvnleflTe  it  did  reft  vpon  his  vn- 
mouable  trueth  ?  And  how  fhould  we  beleue  thai  he  doeth  gouerne 
the  earth  with  iuftice  &  iudgementjbut  vnderftading  his  power  ?  And 
whence  cometli  his  mercy  but  of  his  goodnefte  ?  If  then  all  his  waies 
be  mercy5iudgemerit  and  iuftice,  in  them  muft  holinefl'e  alfo  nedes  be 
feen.  And  to  none  other  end  is  diredcd  that  knowledge  of  God  that 
is  fet  forth  vnto  vs  in  the  Scriptures,tha  is  that  knowledge  alfo  which 
appeareth  emprintedin  his  creatures,that  is  to  fay:it  firft  moueth  vs  to 
the  feare  of  God  ,  and  then  to  put  confidence  in  him,  to  the  ende  we 
may  learnc  firft  :o  honor  him  with  perfect  innocency  of  hfe  and  vn- 
fained  obedi<rnce,and  then  to  hang  aliogetlter  vpon  his  gcodnefle. 

^  Bat  here  I  meane  to  gather  a  fumme  of  generall  doctrine.  And 
firft  let  the  readers  note,that  the  Scripture  to  the  ende  to  dired  vs  to 
the  true  God,  doth  exprefly  exclude  and  caft  away  all  the  gods  of  the 
Gentiles,  becaufe  commonly  in  a  manner  in  all  ages  religio  hath  bin 
corrupted.  True  it  is  in  decde  that  the  name  of  one  God  was  euery 
where  knowenand  renomed.  For  eucn  they  that  worfhipped  a  great 
nomber  of  gods ,  fo  oftastheydidfpeake  according  to  the  proper 
fenfe  of  nature ,  they  fimply  \Ccd  the  fingular  name  of  God  as  if  they 
were  contented  with  pne  God  alone.  And  this  was  wifely  marked  by 
luftme  the  Martyr,  which  for  this  purpofe  made  a  booke  of  the  Mo- 
narchie  of  God,  where-by  many  teftimonies  he  fheweth  that  thiSjthat 
there  IS  but  one  God,was  engrauen  in  the  hartes  of  all  me.  The  fame 
thing  «lfo  doth  Tertulliane  proue  by  the  common  phrafe  of  fpeacli. 
But  forafmuch  as  all  without  exception  are  by  their  owne  vaaitic  ei- 
ther drawen  or  fallen  to  falfe  forged  deuifes ,  and  fo  their  fenfes  are 
becgroe  vaine,therefore  all  that  euer  they  naturally  vnderftode  of  the 
b'-  mg  but  one  God,auaiied  no  further  but  to  make  them  inexcufable. 
For  euen  thewjfeftofthcm  doplainelyfliew  the  wandering  error  of 
their  minde,  when  they  wiih  fome  god  to  aflift  them ,  and  fo  in  their 

prayers 


God  the  Creator.         Lib.r.  27 

prayers  do  call  vponvncercainc  gods.  Morcouer  in  this  that  they 
imagined  God  to  haue  many  natures  although  they  thought  fome- 
what  Idle  abfurdely  than  the  rude  people  did  oflupiter.  Mercury, 
Venus,  Minerua  and  other :  yet  were  they  not  free  from  the  deceites 
of  Satan,  and  as  we  haue  already  fayrd  els  where ,  whatfoeuer  wayes 
of  efcape  the  Philofophers  haue  fuctelly  inuented^they  cannot  purge 
themfelues  of  rebellion  but  that  they  all  haue  corrupted  the  trueth  of 
God.For  this  refon,Habacuc  after  he  had  condemned  all  idolcs  bid-  Hab.a^ 
dethto  fekeGod  in  his  owne  temple ,  that  the  faithfull  fliouldnot 
admit  him  to  be  any  other  than  fuch  as  he  had  difclofed  him  felfc  by 
his  worde. 

The  xj.  Chapter. 

That  it  is  vnlavvfull  to  attribute  vnto  God  a  v'Jible  forme,  and  that 

generaliy  thty  fcrfakj  God ,  fo  many  as  do  trcU  to 

themfelues  any  images, 

BVt  as  the  Scripture  prouiding  for  the  rude  and  grofife  wit  of  ml 
vleth  to  fpeake  after  the  common  maner :  fo  when  it  meaneth 
to  make  feuerally  knowcn  the  true  God  from  the  falfe  gods ,  it 
chiefly  compareth  him  with  idoles:not  that  it  doth  allow  thefe 
inuentions  th^t  are  more  futtelly  and  finely  taught  by  the  Philofo- 
phers ,  but  the  plainlier  to  difdofe  the  folifhnefle  of  the  world,  yea  ra- 
ther their  madneffe  in  feking  God  fo  long  as  they  cleaue  euery  one 
to  their  owne  imaginations. Therfore  that  exclufiue  definition  which 
we  commonly  hearCjbringeth  to  nought  all  that  maner  of  Godhead 
that  men  frame  to  themfelues  by  their  owne  opinion ,  becaufe  God 
himfelfe  is  the  onely  conueniente  witnefiTe  of  himfdfe  .  In  the  meanc 
time ,  fith  this  brutifh  groffeneffe  hath  poliefied  the  whole  world ,  to 
couet  vifible  (hapes  of  God,  and  fo  to  forge  thertifelues  Gods  of  tim- 
ber,ftone,goldejfiiuer5&  other  dead  and  corruptible  matter,we  ought 
toholde  this  principle,  that  with  wicked  falQiod  the  glorie  of  God  is 
corrupted  fo  oft  as  any  fhape  is  fained  to  reprefent  him.  Therefore 
God  in  the  law,  after  he  had  once  chalcnged  the  glory  of  his  deitie  to 
himfelfe  alone ,  meaning  to  teache  vs  what  manne .  oi  worfhipping 
him  he  alowethor  refufeth,addeth  immediatlycThouflialtmake  thee  Exo.sc 
no  grauen  image,nor  any  fimilitude,in  which  woordes  he  reftraineth  4» 
our  hbertie,  that  we  attempt  not  to  reprefent  him  with  any  vifible 
image.  And  there  he  fhortly  reckneth  vp  all  the  formes  wherwith  of 
long  time  before,fupcrftici6  had  begon  to  turne  his  trueth  into  lying. 
For  we  know  that  the  Pcrfians  worfhipped  the  fonne,yea  and  fo  many 
ilarres  as  the  foliih  naiios  faw  in  the  f  kie,  fo  many  goddes  they  fained 

b    iij. 


1X1 

s 


IICUS 

mo- 


v>ap.i  I .  Kji  me  Knowieage  or 

i'   them.  And  fcarce  was  there  any  huing  creature  which  was  not  amog 
J  ■  the  Egjptians  a  figure  of  God.  But  the  Grecians  were  thought  to  be 
wifer  than  the  reft ,  becaufe  they  worlliipped  God  in  the  fhape  of  a 
manne.But  God  compareth  not  images  one  with  an  oiher,as  though 
5  8.    one  were  more  and  an  other  lefTe  mete  to  be  vfedjbut  without  any  ex- 
ception lie  reiedeth  all  images,  pidurcs  and  other  fignes ,  wherby  the 
fiaperftitious  thought  ro  haue  God  ncre  vnto  them. 
^'^'       1     This  is  {:?Xy  to  be  gathered  by  thereafons  which  he  ioyneth 
to  the  prohibition.  Firft  with  Mofes.  Remember  that  the  Lord  hath 
Ipoken  to  thee  in  the  vale  of  Horeb.  Thou  heardeft  a  voiccjbut  thoii 
(aweft  no  body.  Therefore  take  hcde  to  thy  felfe,  leaft  paraduenturc 
thou  be  deceiued  and  make  to  thy  felfc  any  IikenefTe.&c.We  fee  how 
openly  God  fettech  his  voice  againft  all  counterfaitc  fliapes ,  that  we 
may  know  that  they  fori'ake  God  whofbeuer  do  couet  to  hauc  vifi- 
'•  ■* ';  blc  formes  of  him  .    Of  the  Prophetes  onely  Efay  fhalbe  enough 
g,  which  ipeaketh  oft  and  much  hereof,  to  teachc  that  the  maieftie  of 
.9.  &  God  is  defiled  with  vncomely  and  fohili  conttrfaitmg,  whc  he  being 
.5«      without  body  is  likened  to  bodily  matter :  being  inuifible,to  a  vifible 
image :  being  a  fpiritc,  to  a  thing  without hfe :  being  incomprehen- 
(ible,  ro  a  fmali  lompc  of  umber,  ftone  or  golde.  In  like  manner  rea- 
i.  1 7.  /bneth  Paule:  For  afmuch  as  we  are  the  generacion  of  God,we  ought 
not  to  thinke  that  the  godhead  is  like  vnto  gcide ,  or  (iluer  or  ftone 
graucn  by  art  and  the  inuentionof  man.  Vvheiby  it  certainclyap- 
pearethjwharfoeuer  images  are  eredtdor  piduces  painted  to  exprcifc 
the  ftiape  of  God ,  they  fimply  difpleafe  him  as  certainc  diftionors  of 
his  maieftie.  And  what  maruel  is  it  if  the  holy  GhoU  do  thonder  out 
tnefe  oracles  from  heauen,  fith  he  compelleth  the  very  wretched  and 
•blinde  idolaters  themfelues  to  confefle  this  in  earth  ?  It  is  knowen 
g  ^g  how  Seneca  complained  as  it  is  to  rcade  in  Auguftine.They  dedicate 
li.dei  (faith  he)  the  holy  immortall and inuiolable  Gods  inmoftvileand 
p.  xo.  bafe  ftuffcjand  put  vpon  them  the  fhapes  of  men  &  beaftes,and  fomc 
of  them  with  kinde  of  man  and  woman  mingled  together ,  and  with 
fondryftiapen  bodies ,  and  fuch  they  call  Gods  which  if  they  fhould 
receiue  brerh  and  mete  them  would  be  reckened  monfters.  Wherby 
agame  plainly  appeareth  ,  that  it  is  a  fonde  cauillacion  wherewith  the 
defenders  of  images  feke  to  efcape,  which  fay  that  the  lewes  were  for- 
bidden images.becaufe  they  were  inclinable  to  fuperftitio.  As  though 
that  thing  pcrteined  to  one  nation  onely  which  God  bringeth  forth 
of  his  eternall  being  and  the  continuall  order  of  nature .  And  Paule 
rpake  not  to  the  lewfs  but  to  the  Athenienfes  when  he  confuted 
their  error  in  concci failing  a  fiiape  oi  God. 

5     God 


Cjod  the  Creator.         Lib.i.  28 

5     God  in  dede,  I  gr^iunt ,  fomedme  in  certaine  hgnes  hath  geuen 
a  prefence  of  Iiis  godhead,  Co  as  he  was  fayed  to  be  beholden  face  to 
face,but  al  thefe  (ignes  that  euer  he  fliewed  did  aptly  leiue  (or  meanes 
to  teachcjand  wirhall  did  plainly  admonifh  men  of  an  mcomprehcn- 
(ible  elTence.For  the  cloudc  and  fmoke  and  flame,alihough  they  were 
tokens  of  the  hcauenly  glory ,  yet  did  they  as  it  were  bridle  and  re- ^cu  > 
ftraine  the  mindcs  of  men  that  they  fhould  not  attempt  to  pafle  any  "* 
further.  Wherfore  not  Mofes  himfelfe,  to  whom  God  diCdoCsd  him- 
felfe  moft  familiarly  in  comparifon  of  otherjobtcined  by  prayer  to  fee  Exo.  j 
that  face,  but  recey  ued  this  anfvvcre  tliat  man  is  not  able  to  fulteine  fo  ^  ^* 
great  brightnefle.  The  holy  Ghoft  appeared  vnderche  IikcncfTeofa 
doue ,  but  (ith  he  immediatly  vanifhed  away ,  who  docth  not  fee  that  Mat.  ^ 
by  that  token  of  fo  fhort  a  continuance  of  a  moment  the  faithfull  are  *^* 
put  in  minde  that  they  ought  to  belcue  him  to  be  an  inuifible  fpirite, 
that  holding  them  contented  with  his  vertue  and  grace ,  they  Hiould 
make  him  no  outward  fhape.  This,  that  God  appeared  fometimes  in 
forme  of  a  ma,was  a  forefhewing  of  the  reucling  that  was  to  be  made 
ofhiminChrift.  And  therefore  it  was  not  lawfull  for  the  lewes  to 
abufe  this  pretenfe  to  ered  to  themfelues  a  reprefcntacio  of  the  god- 
head in  the  fhape  of  man .  Alfo  the  mercy  fcare  whcrin  God  fliewed 
forth  the  prefence  of  his  power  in  the  time  of  the  law ,  was  fo  made 
as  ic  might  teach  that  the  beft  beholding  of  the  godhead  is  this,  when 
mens  mindes  are  caried  beyond  them  felues  with  adminiltration  of  ic. 
For  the  Cherubins  with  their  v/inges  ftietched  abrode  did  couer  it,  ^^q  ,. 
the  vcile  did  hide  it ,  and  the  place  it  fclfe  being  fet  faire  inwarde  did  17.  " 
of  it  fclfe  fufHciedy  kepe  it  fecrete.Therfore  it  is  very  plaine  that  they 
be  very  mad  that  go  about  t0  defende  the  images  ofGod  SfiofSaintes 
with  the  example  of  thefe  Cherubins.  For ,  I  pray  you ,  what  meant 
thefe  litle  images,  but  to  (hew  that  images  are  not  mete  to  reprefent 
the  mifteries  of  God  ?  forafmuch  as  they  were  made  for  this  purpofe, 
that  hiding  the  mercy  featc  v,'ith  their  wingcs  they  fliould  not  onely 
kepe  backe  the  eyes  of m3n,but  alfo  aUhis  fcnfcs  from  the  beholding 
of  God,  and  fo  to  corredhis  rafh  hardinefife.For  this  purpofe  maketh 
it  that  the  Prophetes  defcribed  the  Seraphins  (hewed  the  in  vi(io,with  2Ci.6.t 
their  face  vncouered:wherby  they  (ignifie,that  fo  great  is  the  bright- 
neffe  of  the  glory  of  God  that  the  Angels  themfelues  are  kept  from 
dired  beholding  it,  and  the  fmall  fparkes  thcrof  that  fhine  in  the  An- 
gels are  withdrawen  from  our  eyes .  Although  yet  fo  many  as  rightly 
iudge,do  acknowledge  that  the  Cherubins  of  whom  we  now  fpeake, 
perteined  only  to  the  old  maner  of  introdudion  as  it  were  of  children 
vfcd  ill  the  law .  So  to  draw  tiiem  now  for  an  example  to  our  age ,  is 

D  liij. 


Cap.i  I .  Of  the  knowledge  of 

an  abfurditie.  For  that  childilli  age,  as  I  may  fo  terme  ity  is  paflcd,  for 
the  which  fuch  rudimentes  were  appointed .  And  it  is  much  fhame, 
that  the  painime  writers  are  better  expounders  of  the  law  of  God 
than  the  Papiftes  are .  luuenale  reprocheth  tiie  Icwcs  as  it  were  in 
fcorne  that  they  honor  the  white  cloudes  &  the  deiiie  of  the  heauen. 
I  graunt  he  fpeaketh  peruerfly  and  wickedly:  &  yet  he  fpeaketh  more 
truely  in  faying  that  they  haue  among  them  no  image  of  God ,  than 
thePapillesdo  which  prate  that  they  had  a  vifibJe  image  of  God. 
And  wheras  that  people  with  a  certaine  hote  haftineffe ,  brake  out 
oftenmes  to  ieke  them  idols,euen  as  waters  out  of  a  great  freOi  fpnng 
buile  out  with  violent  force  ;  hereby  rather  let  vs  Icarne  how  great  is 
the  inclination  of  our  nature  to  idolatry,  leaft  throwing  vpon  the 
lewcs  the  blame  of  that  fault  which  is  common  to  all ,  we  fiepe  a 
deadly  flepe  vnder  vaine  allurementes  to  linne. 

4  To  the  fame  purpofe  ferueth  this  faying.  The  idols  of  the  Gen- 
tiles are  golde  and  fi'uer ,  eutn  the  workes  of  mens  handcSc  Becaufe 
•» » 5  •  the  Prophete  doth  gather  of  the  lUiffe  it  fcl  fe ,  that  they  are  no  gods 
,  -  th.n  haue  a  golden  or  (iluer  image:  and  he  taketh  it  for  cofeffed  truth, 
that  it  is  a  fohlh  fained  inuencion  whatfocuer  we  coceiue  oi  our  owne 
Itnfe  concerning  God.  Me  namcth  rather  gold  and  filuer  than  clay  or 
flone  ,  that  the  beautie  or  the  price  (hould  not  ferue  to  bring  a  reue- 
rence  to  idols..Bui  he  cocludeth  generally  that  nothing  is  IcfTe  allow- 
able, than  gods  to  be  made  of  dead  ftuffe.  And  in  the  meane  while  he 
ftandedi  as  much  vpon  this  point ,  that  men  are  caried  away  with  to 
mad  a  raHmefle  ,  which  the mfelucs  bearing  aboi»t  with  them  but  a 
borrowed  breath,ready  to  vanifh  away  at  eucry  moment,  yet  dare 
geue  the  honor  of  God  to  idols  .  Man  muft  nedes  confcfl'c  thathim- 
Uhc  is  but  a  creature  of  a  daies  continuance  ,  and  yet  he  will  haue  a 
pece  of  metall  to  be  compted  God  to  which  himfelfe  gaue  the  be- 
ginning to  be  a  God.  For  whenfc  came  the  beginning  of  idols  but 
from  the  will  of  men  ?  Very  iuitly  doeth  the  heathen  Poet  geue  them 
this  taunt: 
forat.  ^  WM  fometime  a  fig  tree  logy  a  blocj^c  that  ferud  for  nought: 

m«  I  >  The  work^man  douted  what  of  me  irere  fitteft  to  be  wrought: 

•^*  A  fourme  to  Jit  "vpon ,  or  els  a  Vrlaf  God  to  be. 

At  length  he  thought  the  better  was  a  God  to  make  ofmc. 
Forfooth  an  earthly  filly  man  that  breatheth  out  his  owne  life  m 
maner  euciy  moment,by  his  workemanlliip  fliall  conuey  the  name  & 
honor  of  God  to  a  dead  ftocke.  But  forafmuch  as  Epicure  in  fcoffing- 
ly  iefting  hath  cared  for  no  rehgion,  let  vs  Icaue  the  tauntes  of  him  & 
fcich  as  he  is,and  let  the  rdbuking  of  the  Prophete  pricke  vs  or  rather 

thrull 


thruft  vs  through  where  he  fayeth,  nat  they  are  to  much  beaftly  wit-  Eray44, 
ted  that  with  one  fclfe  pcece  of  wood  do  make  a  fier  &  warme  them-  *  5. 
felucs,  do  heate  the  ouen  to  bake  bread,  do  roft  or  feeth  flefli,  and  do 
make  the  a  God  before  which  they  fall  down  humbly  to  pray.Ther- 
fore  in  an  other  place  he  doth  not  onely  accufe  them  by  the  law  ,but 
alfo  dochreproch  them  that  they  haue  not  learned  of  the  fundations 
of  the  carth:for  that  there  is  nothing  lefle  conueniem  than  to  bring 
God  to  the  meafure  of  fiue  foote  which  is  aboue  all  meafure  and  in-  Era.40. 
coprehenhble.  And  yet  this  fame  monftruous  thing  which  manifeftiy  21. 
repugneth  againft  the  order  of  nature,cull:ome  fheweth  to  be  natural 
to  men.  We  mult  moreouer  holdc  in  minde,  that  fuperftitions  are  in  Efa.a.S. 
Scripture  commonly  rebuked  in  this  phrafe  of  fpeech ,  that  they  are  ^  ^^7' 
the  workes  ot  mens  hand  which  want  the  authority  of  God:  that  this  Oie,i4, 
may  becrrtaine,  that  all  theXe  manners  of  woriliipping  that  men  do  4. 
deuife  ofthemfeluesare  decgttablc.  The  Prophet  in  the  Pfalme  doth  "liC'J* 
amplifie  the  madnefle  of  them  that  therefore  are  endued  with  vndcr-  *  |* 
{landing,  that  they  Hiould  know  that  ail  thmegs  arc  moued  with  the  j/ 
only  power  of  God,  and  yet  they  pray  for  helpe  to  thinges  dead  and 
renlelelfe.But  becaufe  the  corruption  of  nature  carieth  as  well  all  na- 
tions, asecheman  priuately  to  fo  great  madnefle,  at  lall:  the, holy 
Ghoft  thundreth  with  terrible  curfe  againft  them  faying :  let  the  that 
make  them  become  like  to  them  and  fo  many  as  truft  m  them  .  And 
itis  to  benotedthat-a  fimihtude  is  no  lefl!e  forbidden  than  asrauen 
image  ,  whereby  the  fond  futtelry  of  the  Greekes  is  confuted .  For 
they  thmke  they  are  well  difcharged  if  they  graue  not  a  God,\vhiIe  in 
painting  they  do  more  hcentioufly  outrage  than  any  other  nations^ 
But  the  Lord  forbiddeth  an  image  not  only  to  be  made  by  the  grauer 
bur  alfo  to  be  counterfaited  by  any  other  workeman ,  becaufe  fuch 
counterfaiting  is  euill  and  to  the  dillionor  of  his  maiefty. 

^     I  know  that  it  is  a  faying  more  than  common  among  the  peo- 
ple,that  images  are  lay  mens  bookes.  Gregory  fo  fayd^but  the  fpirite 
ofGodpronounceth  farreotherwife,  inwhofe  fchoole  if  Gregory 
had  bin  taught,  he  would  neuer  fo  haue  fpoken.  For  whereas  H;:;re-  Hjer.io 
my  plainly  fayeth  that  the  ftocke  is  a  dodrinc  of  vanity :  and  whereas  8. 
Habacuctcacheth  that  the  molten  image  is  a  teacher  of  lyes  :  furely  ^^-^-^^ 
hereof  IS  a  generall  dodrinc  to  be  gathered,  that  it  is  vainc  and  lying 
whatfoeuer  men  learne  by  images  concerning  God  .  If  any  man  take 
exception,  and  fay  that  the  Prophetes  reprouc  them  only  which  abu- 
fed  images  to  wicked  fuperftitionrl  graunt  that  to  be  true.  But  I  addc 
further  that  which  is  eafie  for  all  men  to  fee,th3t  they  condemne  that 
thing  wholcly  which  the  Papiftcs  take  for  an  aflured  princi^>ie ,  that 


Cap.i  I .  Of  the  knowledge  of 

linages  are  in  ftede  of  bookes.  For  they  do  in  comparifon  fet  images 
againft  Godasthinges  diredly  contrary  &  fuch  as  neuer  can  agree 
together.T  his  comparifon  I  fay  is  made  in  thofe  places  which  I  hauc 
alleged.  Sich  there  is  but  one  true  God  whom  the  lewes  did  wor- 
fhjpjit  IS  amifle  &  ialftly  don  to  forge  vifible  (hapes  toreprefent  God 
and  men  are  mifcrably  dcceiued,  that  thereby  feeke  for  knowledge  of 
God.  Finally  if  it  were  not  true  that  it  is  a  deceitfuU  &  corrupt  know- 
ledge of  God  that  is  learned  by  images,  the  Prophetes  would  not  fo 
generally  condcmne  it.  At  leaft  thus  much  I  winne  of  them  when  wc 
fhew  that  it  is  vanity  &  lying  that  men  do  attempt  to  reprefent  God 
with  images  ,  we  do  nothing  but  rehcarfe  word  for  word  that  which 
the  Prophetes  haue  taught. 

6    Let  be  red  what  Ladantius  and  Eufebius  haue  wrv'tten  of  this 

matter  which  fticke  not  to  take  it  for  ccrtaine  that  they  were  all  mor- 

tall  of  whom  images  are  to  be  feene .  Likewife  Auguftine  :  which 

without  douting  pronounceth  that  it  is  vnlawfull  not  onely  to  wor- 

Concil  ^'P  imagesjbut  alfo  to  fette  vppe  images  to  God.  And  yet  fayeth  he 

libert.' none  other  thing  but  the  fame  which  manyyearcs  before  was  de- 

ca.6.c3,  creed  by  the  Eiibertine  councell  whereof  this  is  the  x  x  x  vi.  Chapter, 

3^-        It  is  ordained  that  no  pidures  be  had  in  the  church  ,  that  the  thing 

Ciurca-  ^^^^^  ^^  honored  and  worfliipped  be  not  painted  on  the  wales .  But 

te  Dei.  ^oQ:  notable  is  that  which  in  an  other  place  Auguftine  allegeth  out 

ca.9.  &  of  Varro ,  and  confirmeth  it  with  his  owne  aflent ,  that  they  which 

i^'        firft  brought  in  the  images  of  Gods ,  both  tooke  away  the  fearc  of 

God^and  brought  in  errour .  If  Varro  alone  fhould  fay  this ,  parad- 

uenture  it  fliould  be  but  of  fmale  authority. Yec  ought  it  of  right  to 

make  vs  alliamed  that  a  heathen  man  groping  in  darkeneffe  came  to 

this  hght,to  fee  that  bodily  images  are  therefore  vnmete  for  the  ma- 

ietty  of  God ,  becaufe  they  diminifh  the  feare  of  God  and  encreafe 

errour  in  men .  The  proofe  it  felfe  witnelTeth  that  this  was  no  lefle 

truly  than  wifely  fpoken.  But  Auguftine  hauing  borrowed  it  of  Var- 

rojbringcth  it  foorth  as  of  his  own  minde.  And  firft  he  admonilheth, 

that  the  firft  crrours  wherwith  men  were  entangled  cocerning  God, 

beganne  not  of  images,  but  as  with  newe  matter  added  encreafcd  by 

them.  Secondly  he  expoundcth  that  the  feare  of  God  is  therfore  mi- 

nijlied  or  rather  taken  away  therby,becaufc  his  maiefty  may  eafely  in 

the  fooliftmefle  and  in  the  fond  and  abfurde  forging  of  images  grow 

to  contept.  Which  fecond  thing  I  would  to  God  we  did  not  by  proufe 

find  to  be  fo  true.Whofoeuer  therfore  wil  couct  to  be  rightly  taught, 

let  him  elfe where  leaine  than  of  images  3  what  is  mete  to  be  knowcti 

concerning  God. 

7    Wherefore 


God  the  Creator.         Lib.i,  ;o 

7  Wherfore  if  the  Papiftcs  haue  any  (liame,  let  them  no  more  vfc 
this  (liift  to  fay  that  images  are  lay  mens  bookes,  which  by  many  te- 
ftimonies  of  Scripture  are  fo  openly  confuted.  And  ahhough  1  graiit 
the  fo  much,yet  (hould  they  not  much  get  therby  for  defcnfe  of  their 
idols  What  monfters  they  thruft  in,in  the  place  of  God,  is  well  kno- 
wen.The  pidures  and  imagesthat  they  dedicate  to  Saindes,what  arc 
they  but  examples  of  extreme  riot  and  vnclennefle,  whcreunto  if  any 
would  fafhio  huTifelfe,hc  were  worthy  to  be  beate  with  ftaucsPSurely 
the  broihelhoufesjcan  (hew  harlots  more  chaftly  and  foberly  attyred, 
tha  their  temples  (hew  images  of  thcfe  whom  they  would  haue  cal- 
led virgms.Euen  as  vncomly  array  giue  they  to  the  martirs.Ltt  them 
therfore  fafliio  their  idols  at  leaft  to  fome  honeft  (licw  of  lliamefaft- 
neSjthat  they  may  fomwhat  more  colourably  iye  in  faying,  that  they 
arc  the  books  of  fome  hohnefle.  But  if  it  were  fo,  yet  then  would  wc 
anfwere,that  this  is  not  the  right  way  to  teach  the  taithfull  people  in 
holy  places,  whom  God  would  haue  there  inftruded  with  farre  other 
doftrine  than  with  thefe  trifles  .  God  commaunded  in  the  churches  a 
common  dodrine  to  be  fet  forth  to  all  men  in  preaching  of  his  word 
and  in  his  holy  mifleriesjwhcreunro  they  fliew  them  felues  to  haue  a 
minde  not  very  hedefuU,  that  ca(^  their  eyes  about  to  behold  images. 
But  whom  do  the  Papiltes  call  lay  and  vnlearned  men  whole  vnskil- 
fulneife  may  beare  to  be  taught  only  by  images  ?  forfooth  euen  thofe 
whom  the  Lord  knowledgeth  for  his  difciples,to  whom  he  vouchefa- 
ueth  to  reuele  the  heauely  wi(<k)m,whom  he  willeth  to  be  inltrudect 
with  the  holfome  miftenes  of  his  kingdom.I  graiit  in  dede  as  the  mat 
ter  (^andeth  that  there  are  at  this  day  many  which  cannot  be  without 
fuch  boks.But  whenfe  I  pray  you  groweth  that  dulncflfe  but  that  they 
are  defrauded  of  that  dodrine  which  only  was  mete  to  inftrud  them 
with?, For  It  is  for  no  other  caufe  that  they  which  had  the  cure  of 
churches  gaue  ouer  their  office  of  teaching  to  idols,but  becaufe  the- 
felues  were  dumme.  Paul  teftifieth  that  Chrift  is  in  the  true  preaching  ^  . 
of  the  Gofpell,  painted  out  and  in  a  mancr  crucified  before  our  eyes.  '* 

To  what  purpofe  then  were  it  to  haue  commonly  fet  vp  in  churches 
fo  many  croiTes  of  wood,ftone,(iluer  &  gold,if  this  were  wel  &  faith- 
fully beate  into  che  peoples  heads,that  Chrift  died  to  beare  our  curfe 
vpon  the  croffe,  to  deanfe  our  (innes  with  the  Sacrifice  of  his  body, 
and  to  wafh  them  away  with  his  bloud ,  and  finally  to  reconcile  vs  to 
God  the  father?Of  which  one  thing  they  might  learne  more  than  of 
a  thoufand  crofTes  of  wood  or  fione .  For  parhaps  the  couetous  do 
fet  their  mindes  &  eyes  fafter  vpon  the  golden  and  filuer  croffcs  than 
vponany  wordesofGod.  \ 


~      Cap.ii.  Of  the  knowledge  of 

8  As  concerning  the  beginning  of  idoJSjthat  is  by  common  con- 
Sap.  14.  ^^"^  thought  to  be  true  which  is  wryiten  in  the  booke  of  wifdom, 
1  J.  that  they  were  the  firft  authors  of  them  j  which  gaue  this  honor  to 
the  deade,fuperfticioufly  to  worfhip  their  memory.  And  truly  I  graut 
iha t  this  euil  cuftome  was  very  auncientjSc  I  deny  not  that  it  was  the 
fierbrad  wher^ith  the  rage  of  men  being  kindled  to  idolatry  did  more 
and  more  burne  therein.  Yer  do  I  not  graunt  that  this  was  the  firft  o- 
riginalof  thismilchiefe.Foritnppereth  byMoifes  that  images  were 
vfed  before  that  this  curio(ity  in  dedicating  the  images  of  dead  men, 
wherof  the  prophane  wryters  make  often  mcntion,were  come  in  vrc. 
Gcij.31.Wncn  he  telleth  that  Rachell  had  ftole  her  fathers  idolsjhc  fpeaketh 
ii».  it  as  of  a  common  fault.  Whereby  wc  may  gather  that  the  wit  of  man 
!S,as  I  m.ay  fo  callitja  continuall  worfliip  of  idols.  After  the  generail 
fioud,  there  was  as  it  were  a  new  regeneration  of  the  world,  and  yet 
there  pafled  not  many  yeares  but  that  men  according  to  their  owne 
luft  fained  them  Gods.  And  it  is  likely  that  the  holy  Patriarch  yet  li- 
uingjhis  childrens  children  were  giuen  to  idolatry,  [o  that  to  his  bit- 
ter griefe  he  faw  the  earth  defiled  with  idols  ,  whofe  corruptions  the 
lof  14.  ^^^^  ^"^^^  but  late  purged  with  fo  horrible  iudgemcnt.For  Thare  and 
J,  *  Nachor  eue  before  the  birth  of  Abraham  were  worfhippers  of  falfc 
Gods,as  lofue  teftifieth. Seeing  the  generation  ofSem  fo  foone  fvvar- 
ued,  what  fliali  we  iudge  of  the  pofterity  of  Chamjwho  were  already 
curfcd  in  their  fathcr?The  minde  of  mcn,as  it  is  iull  of  pride  and  raHi 
boldneflejprefumeih  to  imagine  God  according  to  her  owne  conceit: 
and  as  it  is  polTefled  with  dullncfl'c ,  yea  ouer whelmed  with  grofle  i- 
gnoraunce,  fo  ir  coceiueth  vanity  and  a  fond  fantafie  in  ftede  of  God. 
And  to  thefe  euils  is  adde<i  a  new  mifchiefe,  that  man  attempteth  to 
c^preflTe  in  workemanfhippe  fuch  a  God  as  he  inwardly  conceiueth. 
Thus  the  minde  begetteth  the  idole  ,and  the  hand  bringeth  ii:  forth. 
The  example  of  the  Ifraclitcspioueth  that  this  was  the  beginning 
of  idolarry,that  men  do  not  bcleue  that  God  is  among  them,  vnlcfle 
he  fhcw  himfelfe  carnally  prelenr.  We  know  not  (fayd  they)  what  is 
become  of  this  Mofesimake  vs  Gods  that  may  go  before  vs .  They 
Ex. 31.1.  knew  that  there  was  a  God  whofe  power  they  had  had  experience  of 
in  fo  many  miracles:but  they  did  not  beleue  that  he  was  nie  vnto  the 
vnlefle  they  did  fee  with  their  eyes  a  corporall  reprefentarion  of  his 
face,to  be  a  witncfTe  vnto  them  of  the  God  that  gouerned  the.Thcir 
minde  was  therefore  to  know  by  the  image  going  before  them,  that 
God  was  the  guide  of  their  iourney.This  thing  daily  experience  tea- 
cheth ,  that  the  flefh  is  alway  vnquiet  till  it  hath  gotten  feme  coun- 
terfaite  deuifc  hke  it  fclfc,  whcrem  it  may  vainly  dehte  as  in  an  junage 

of 


God  the  Creator.  Lib.i.  31 

of  God.  In  a  manner  m  all  ages  fince  the  creatjon  of  the  world,men 
to  obey  this  bhnde  delirc  haue  ereded  fignes  wherein  they  imagi- 
ned God  to  be  prefent  before  theyr  carnall  eyes. 

9  After fuch  inuention  forged,  byandby followeih  vvorfhipping. 
For  whe  men  tliought  that  they  beheld  God  in  images,they  did  alio 
worfhip  him  in  them.  Ai  length  being  both  with  mindes  and  eyes  al- 
together fattened  thcron,they  beganneto  waxe  more  and  more  bru- 
tifh,and  to  wonder  at  them  and  haue  them  in  admiration,  as  if  there 
were  fbme  nature  ofgodhead  in  them.So  appeareth  that  men  brake 
notoutintotheworfliippmg  of  images,  till  they  were  perfwadcd  in- 
fome  grofle  opinionmot  to  thinke  the  images  to  be  Gods>  but  to  i- 
maginc  that  there  did  a  certaine  force  of  Godheade  abide  in  thera. 
Therfore  whether  thou  reprefent  to  thy  felfe  either  God  or  a  crea- 
ture in  the  image,when  thou  falleft  downe  to  worfhip,thou  art  alrea- 
dy bewitched  with  fome  fuperftition ,  For  this  reafon  the  Lord  hath 
forbidden  notoncly  images  to  be  ereded  that  are  made  to  exprefic 
alikenefleofhim,  buialfoany  titles  or  ftones  to  be  dedicated,  that 
fliouldftand  tobe  worHiipped.  And  for  the  fame  reafon  alfo  in  the 
comaundemcnt  of  the  law,this  other  point  is  added  concerning  wor- 
fhipping.  For  fo  foone  as  they  haue  forged  a  vij!]ble  forme  for  God^ 
they  alfo  tye  the  power  of  God  vnto  it.  So  bcatliy  ifiolifh  arc  men, 
that  there  they  fatten  God  where  they  counterfaite  him,and  therfore 
mutt  they  necdes  worfliip  it.  Neither  is  there  any  difterence  whether 
they  (imply  worfliip  the  idole,or  God  in  the  idole.This  is  alway  ido- 
latry when  honoures  due  to  Godaregiucn  to  an  idole,  vnder  what 
colour  foeuer  it  be.  And  becaufe  God  will  not  be  worfiiipped  fuper- 
ftitioufly ,  therefore  what(beuer  is  giucn  to  idols  is  taken  from  him. 
Lette  them  take  heede  hereunto  thatfeeke  for  pretenfes  to  defcnde 
the  abhominable  idolacry,wherewith,  thefe  many  ages  paftjtrue  teli- 
gion  hath  bin  drowned  and  ouerthrowen.  But  (fay  thcy)the  images 
are  not  taken  for  Gods  .  Neither  were  the  lewes  themfelues  fo  vn- 
aduifed  to  forgette  that  it  was  God  by  whofe  hande  they  hadde  bin 
brought  out  of  -^gypt  before  they  made  the  calfe.  Yea  when  Aaron 
faydjthat  thofe  were  the  Gods  by  whom  they  were  deliuered  out  of 
the  land  ofi£gypt,they  boldly  alfentedjAiewing  a  plainc  toke  of  their 
meaningjthat  they  would  ftill  kcpe  that  God  that  was  their  deliuerer, 
fo  that  they  might  (v  him  go  before  them  in  the  calfe.Nejther  is  it  to 
be  beleued  that  the  heaihe  were  fo  groffe  as  to  beleue,that  God  was 
no  other  thing  bur  ttocks  and  ftones.For  they  changed  their  im.':£;es 
at  their  pleafure,  butttill  they  ktfpt  die  fame  Gods  in  their  minde:& 
there  weic  many  images  of  one  God,  and  yet  clicy  did  not  according 


Cap.  1 1 .  Of  the  knowledge  of 

to  the  multitude  of  images  faine  them  many  God.  Befidc  that  they 
did  daily  cofecrat  new  images,yet  did  they  not  thinke  that  they  made 
I  pfal.  "^^  Gods .  Lette  the  excufes  be  read  which  Auguftine  fayeth  were 
13.  pretended  by  the  Idolaters  of  his  age.  When  they  were  rebuked,the 
common  forte  aunfvvered,  that  they  did  not  worlhippe  that  viliblc 
thing,  but  the  deity  that  did  in  it  inuifibly  dwell.  And  they  that  were 
of  fomwhat  better  rcligiojas  he  calleth  itjdid  fay  that  they  did  neither 
worlhippe  the  image  nor  the  fpinte  in  it,but  by  the  corporall  image 
they  did  behold  the  figne  of  that  thing  which  they  ought  to  worl'hi'p. 
How  then  ?  All  idolaters,  whether  they  were  of  the  Icwes  ,  or  of  the 
gentiles  ,  were  none  oiherwife  minded  than  as  I  haue  fiyd:  being  not 
cometed  with  a  fpirituall  vnderftandingof  God,they  thought  by  the 
images  he  {hould  be  more  fure  &  nerer  imprinted  in  the.  After  once 
that  fuch  difordered  counterfairingof  God  well  hked  them,  they  nc- 
uer  ended ,  till  daily  more  and  more  deluded  with  new  deceives  they 
imagined  that  God  did  flic  w  foorth  his  power  in  images.  And  neuer- 
thelelfe ,  both  the  lewes  were  perfwaded  that  vnderfuch  images 
ihey  did  worfliippe  the  one  true  Lord  of  hcauen  and  earth :  and  like- 
wife  the  gentiles,  their  falle  Gods,  whom  yet  they  fayned  to  dwell  in 
heauen. 

10  Whofoeuer  deny  that  it  hath  thus  bin  done  in  time  paft ,  yea 
within  our  owne  rcmembrauncejthey  impudently  lye  .  For,  why  fall 
they  down  before  them?And  when  they  pray,  why  turne  they  toward 
1  pfal.  them  as  to  the  eares  of  God?For  it  is  true  that  Auguftine  fayeth,that 
«3«  noman  prayeth  or  worfhippeth  when  he  fo  beholdech  an  image  but 
he  is  fo  afteded  in  minde  that  he  rhinketh  himfclfc  to  be  heard  of  it, 
or  that  it  wil  do  for  him  what  he  defireth.  Why  is  there  fuch  differece 
betwene  the  images  of  one  God,  that  paffing  by  one  image  with  title 
reuerence  or  none  done  to  it  they  honor  an  other  folcmnly? Whydo 
they  wery  themfelues  with  vowed  pilgremages  to  vifite  tho(e  images 
whereof  they  haue  like  at  home?  Why  do  they  at  this  day  in  defenfc 
of  them  as  it  were  for  their  rchgionand  countrey,  fight  to  flaughter 
&  dcftrudiOjin  fuch  forte  as  they  would  better  fufFer  to  haue  the  one 
only  God  than  their  idols  to  be  taken  from  them  ?  And  yet  I  do  not 
recken  vp  the  grolfe  crrouis  of  the  comon  people,  which  are  almoft 
infinite, &  do  in  maner  polfcfle  the  hartes  of  all  men. I  do  only  lliewe 
what  themfelues  do  confeffc  when  they  meane  moft  of  all  to  excufe 
themfelues  of  idolatry.  We  do  not  call  them  (fay  they)our  Gods.No 
more  did  the  lewes  nor  the  Gentiles  call  them  theirs  in  time  paft:& 
yet  the  Prophetes  ech  where  ccffc  not  to  caft  in  their  teeth  their  for- 
nication with  ftockes  and  ftones,  for  doing  no  more  but  fuch  things 

as 


God  the  Creator.         Lib.i.  3  2 

as  arc  daily  done  by  them  that  would  be  compted  Chriftia$,that  is  to 
fayjthat  they  carnally  worfliipped  God  in  flocks  and  ftones. 

1 1  Although  I  am  not  ignoraunt ,  nor  thinke  good  to  paflfe  it  o- 
uer  as  if  1  knewe  it  not ,  how  they  feeke  to  efcapc  with  a  more  fut- 
ile diftindion,  wherof  I  fliall  againe  make  mention  more  at  large  her- 
after .  For  they  pretend  that  the  worfhip  which  they  giue  to  images 
is  Idolodulia  which  is  fcruice  of  images,  and  not  Idololatria  which  is 
worfhip  of  images.  For  fo  they  learme  it  when  they  teach  that  they 
may  lawfully  without  any  wrong  done  to  God  giue  vnto  images  and 
pidures  that  worftiippe  which  ihey  call  Douha  or  feruice .  And  fo 
they  thinke  themfelues  without  blame  if  they  be  but  the  feruaunts  & 
nocalfothe  worfhippers  of  idols:as  though  it  were  notalule  lighter 
matter  to  worfhip  than  to  feruc  .  And  yet  while  they  feeke  a  hole  to 
hide  them  in  the  Greeke  word,  they  childirtily  difagree  with  thcmfel- 
ueSjFor  feeing  Latreuein  in  greeke  iignifii^th  nothing  but  to  worfhip, 
their  faying  commeth  but  to  this  cflfed^as  if  they  would  fay  that  they 
worfhip  in  dede  their  images,but  without  any  worfhipping.  And  ther 
is  no  caufe  why  they  fhould  fay  that  I  feeke  to  catch  them  in  words: 
but  they  themfelues  while  they  feke  to  caft  a  mift  before  the  eyes  of 
the  fimplcjdo  bewray  their  owne  ignorauce.  And  yet  though  they  be 
ncuer  fo  eloquent,they  fhall  not  atteine  by  their  eloquence  to  proue 
vnto  vs  that  one  felfe  fame  thing  is  two  fundry  things.  Let  them(fay 
I)fliew  me  a  differece  in  y  thing  it  felfe  whcrby  they  may  be  thought 
to  differ  from  the  old  idolaters. For  as  an  adulterer  era  murderer  can- 
not efcape  giltincfTe  of  his  fault ,  by  giuing  his  finne  a  newe  deuifed 
name:fo  it  is  a  very  abfurdity  to  thinke  that  thefc  men  be  quit  by  new 
deuifc  ofa  name,if  in  the  matter  it  felfe  they  nothing  differ  fro  thofc 
idolaters  whom  they  themfelues  are  compelled  to  codemne.  But  fo 
far  are  they  fro  prouing  that  their  cafe  difFereth  fro  the  cafe  of  thofc 
idolaters ,  that  rather  the  fountaine  of  all  this  whole  mifchiefe  is  at) 
vnorderly  counterfaiting,  wherin  they  haue  ftriued  with  them  while 
both  with  their  owne  wit  they  deuife,&  with  their  owne  handes  they 
frame  them  fignifying  formes  to  cxprefTe  them  a  fafhion  of  God. 

1  z  And  yet  am  I  not  fo  fuperltitious  that  1  thinke  no  images  may 
be  fufiicd  at  all.  But  forafmuch  as  caruing  and  painting  are  the  giftes 
of  God,  I  require  that  they  both  b&  purely  and  lawfully  vfed .  Leall 
thefe  tl.ings  which  God  hath  giue  vs  for  his  glory  &  for  our  own  be- 
nefit, be  not  only  defiled  by  difordered  abufcjbut  alfo  turned  to  our 
own  dcftrudio.  We  thir/Kc  ir.  vnlawful  to  haue  God  faOuoned  out  in 
vifible  formcjbecaufp  himfclr'hath  forbiddc  it^Sc  becaufe  it  canot  be 
done  without  fon>c  defacemet  of  his  i^lo^y.  And  leaft  they  thinke  that 


Cap,  II.  Of  rhe  knowledge  of 

it  is  onely  we  that  are  in  this  opinion ,  they  that  iiaue  bin  traueled  in 
their  workes  (hall  finde  that  all  found  wryters  did  alway  reproue  the 
fame  thiiTg.iftheitbenotlawfullto  make  any  bodily  image  of  God, 
much  kik  lliail  it  be  lawfull  to  worship  it  for  God ,  or  God  in  it.  It 
rcmayncth  therefore  lawfull  thatoneiy  thofe  thingcs  be  painted  and 
graucn  whereof  our  eyes  afire  capable  ;  but  that  the  maicfty  of  God 
which  IS  farre  aboue  the  fenfe  of  our  eyes ,  be  nor  abufed  with  vn- 
comly  deuifed  fliapcs.  Of  this  forte  are  parceiy  hiftories  and  thinges 
done,p3rtt'ly  images  and  fafhions  of  bodies,  without  expreffing  of  a-' 
.  ny  thinges  done  by  thcm.The  fitll  oFthefe  haue  fome  vfe  in  teaching 
or  admonifhing  a  man:but  what  profit  the  fecond  can  bring  faue  only 
dclet^bitjo  j  iee  not.  And  yet  it  is  eaidentjthat  eucn  fuch  were  almoft 
'  all  the  images  that  heretofore  haue  {land  vp  in  churches .  Whereby 
we  may  iudge  that  they  were  there  fet  vp  not  by  difcrete  iudgement 
or  choifcbut  by  foohfii  and  vnaduifed  defire.I  fpeake  no  '  much 
am4fre  &  vncomely  they  were  for  the  moft  parte  fafIiioned,nor  how 
hcentioufly  Painters  and  Caruers  haue  in  this  point  /hewed  theyr 
vrantonncire,vv'hich  thmg  I  haue  already  touched.  Onely  1  fpeake  to 
this  endjthat  though  there  were  no  fault  in  them^yet  do  they  nothing 
auaile  to  teach. 

I  g  But  leaning  alfo  that  diffcrencejlct  vs  by  the  way  confider  whe- 
ther it  be  expedient  in  Chriftian  temples  to  haue  any  images  at  all, 
that  do  exprefTe  either  things  done  or  the  bodyes  of  men.  Firft  if  the 
auchonty  of  the  aunciet  church  do  any  thing  moue  vSjlet  vs  remem- 
ber that  for  about  v.C.  yeares  together,  while  religion  yet  better  flo- 
rifhcd,and  fincerc  do(^rine  was  in  force,the  Chriftian  churches  were 
vniuerfally  without  images.  So  they  were  the  firft  brought  in  for  the 
garnilhment  of  churches ,  when  the  fincerity  of  miniftration  was  not 
a  little  altered. I  will  not  now  difpute  what  reafon  they  had  with  them 
that  were  the  firft  authors  therof.  But  if  a  ma  compare  age  with  age, 
he  (hall  lee  that  they  were  much  fwarued  from  that  vprightnefle  of 
tfiem  that  wt,c  without  images.  What  ?  do  we  thinke  that  thofe  holy 
fathtrs  would  haue  fuftlred  the  church  to  be  fo  long  without  the 
thing  which  they  iudged  profitable  $c  good  for  them?  But  rather  be- 
caufc  rhey  faw  either  little  or  no  profit  in  ir,&  much  daunger  to  lurke 
vnderneth  it,  they  did  rather  of  purpofe  and  aduifedly  reied  it ,  than 
Epi.  ^p,  by  ignoraunce  or  negligence  omitte  it.  Which  thing  Auguftine  doth 
alfo  in  exprcfle  words  teftifie.When  they  be  fet  in  fuch  placcs(layeth 
he)  honorably  on  hye,  to  be  feene  of  them  thp.t  pray  &  do  Sacrifice, 
althc'Ugh  they  want  both  fenfe  and  Iife,yct  with  tuC  very  likenelfe  that 
they  haue  of  liueiy  members  and  fcnfes ,   they  Co  oioue  the  weakc 

mindes. 


God  the  Creator.  Lib.i.  33 

mindeSjthat  they  fceme  to  liuc  &  brcath.&c.  And  in  an  other  place. 
For  thatfhapeof  members  doth  workeand  in  manner  enforce  thus  in  pfai. 
much,  that  the  minde  huing  within  a  body  doth  thinkc  that  body  to  1 1  j. 
haue  fenfe ,  which  he  feeth  like  vnto  his  owne .  And  a  little  afterj  I- 
mages  do  more  auaile  to  bow  downe  an  vnhappy  foule,  by  this  that 
they  haue  mouth,eyeSteares,and  feete,  than  to  amend  it  by  this  that 
they  neither  fpcake  nor  fee  nor  heare  nor  go.  This  truely  feemeth  to    " 
be  the  caufe  why  John  willed  vs  to  beware  not  onely  of  wor/hirping  i.Toh.5 
of  images,  but  alfo  of  images  themfelues.  And  we  haue  found  ir  to  21. 
much  in  experience,  that  through  the  horrible  madnefTe  which  hath, 
heretofore  pofTcfled  the  world  ,  to  the  deftrudion  in  manner  of  all 
godlineire,fb  foone  as  images  be  let  vp  in  churcheSjihere  is  as  it  were 
a  fignc  fct  vp  of  idolatry,  becaufe  the  folly  of  men  cannot  refraync  it 
felfe,but  it  muft  foorthwith  runne  on  to  fuperfticibus  worlhippmges. 
But  if  there  were  not  fo  much  daunger  hanging  thereby  :  yet  when  I 
confider  for  what  vfe  temples  are  ordayned ,  mc  ihinkes  it  is  very  ill 
befeeming  theholinefle  thereof  to  rcceiue  any  other  images  than 
thcfc  liuely  and  naturall  images,  which  the  Lord  by  his  word  hath 
confecrate,!  meanc  Baptifme  and  the  Lordes  fuppcr,  and  other  cere- 
monies wherewith  our  eyes  ought  both  more  earneftJy  to  be  occu- 
pied and  more  liuely  to  be  moyed,th3n  that  they  Ihould  nede  any  o- 
ther  images  framed  by  the  witte  of  men.Loe  this  is  the  incomparable 
commodity  of  images,which  can  by  no  value  be  recompenfed,if  wc 
belcue  the  Papiftes. 

14  I  thinkc  I  had  fpoke  enough  of  this  thing  already,but  that  the 
Nicenc  Synodedoth  as  it  were  lay  hand  on  me  to  enforce  mcto 
(peake  more.  I  meane  not  that  moft  famous  Synode  which  Conftan- 
tine  the  Great  aflembled,  but  that  which  was  holden  eisht  hundred 
yeares  ago.by  the  commaundemcnr  and  authority  of  Irene  the  Em- 
preflc.  For  that  Synodedecreed,that  images  fhould  not  only  be  had 
in  churches,  but  alfo  worfhipped.  Forwhatfocuerlfhouldfayjthe 
authority  of  the  Synode  would  make  a  great  preiudice  on  the  other 
fide.  Although  to  fay  truth,that  doth  not  fo  much  moue  mc,as  m?kc 
it  appeare  to  the  readers howe  faire  their  rage  extended,  that  were 
more  dcfirous  of  images  than  became  Chriftians.  But  firft  leite  vs  di- 
(patche  this.They  that  at  this  day  maintaine  the  vfe  of  images,allegc 
tnc  decree  of  that  Nicene  Synode  for  their  defenfe.But  there  is  cxtat 
a  booke  of  confutation  bearing  the  name  of  Charles  the  Great,which 
by  the  phrafe  we  may  gather  to  haue  bin  wrytten  at  the  fame  time. 
Therein  arc  recited  the  fentenccs  of  the  Biflioppes  that  were  prefcnr 
at  that  coanccU ,  and  the  argumentcs  wherewith  they  contende«i. 

£ 


Cap.  1 1 .  Of  the  knowledge  of 

lohn  the  Legate  of  the  e.ift  partes  fayed  :  God  created  manne  after 
his  owne  image  :  and  thereupon  gathered  chat  we  ought  to  hauei- 
mages.  The  lame  man  thought  that  images  were  commended  vnto 
vs  in  this  rentence:niew  me  thy  face  bccaufe  it  is  bcautifull.  An  other 
to  prouc  that  images  ought  to  be  fecte  vppon  alcares ,  cited  this  tc- 
ftimony  :  no  man  hghieth  a  candell  and  putteth  it  vnder  a  bufhcll. 
Another,  to  (hew  that  the  beholding  of  them  is  profitable  for  vs, 
brought  foorth  a  verfe  out  of  the  Pfalmc  :  the  light  of  thy  countc- 
naunce  is  fealed  vpon  vs. An  other  tooke  this  fimilitude :  As  the  Pa- 
triarchcs  vfcd  the  Sacrifices  of  the  Gentiles ,  fo  muft  Chriftian  mCn 
hauc  the  images  of  Saintes  in  fteade  of  the  images  of  the  Gentiles. 
To  the  fame  purpofe  haue  they  wrythed  this  faying:Lord,I  haue  lo- 
ued  the  beauty  of  thy  houfc .  But  Specially  witty  is  the  expofition  of 
this  place,  As  we  hane  heard  fo  haue  we  fcen,that  God  is  not  knowc 
by  onely  hearing  of  his  word,but  alfo  by  looking  vppon  imagcs.Likc 
isthe fharpedcuife of  Bifhoppc Theodore.  Maruelous  (Tayethhe) 
is  God  in  his  Samt  :s.  And  in  an  other  place:  In  the  Saintes  that 
are  in  the  earth :  therefore  this  ought  to  be  referred  to  images .  Fi- 
nally fo  filthy  are  tlieir  vofauory  follies  that  it  greucth  me  to  rehearfc 
them. 

1 5  When  they  talke  of  the  worfliipping:  then  are  brought  foorth 
the  worfliipptng  of  Pharao,  and  of  the  rod  of  lofeph,  &  of  the  piller 
that  lacob  fet  vp.Albeitinthislaftexample,they  do  not  only  deprauc 
the  meaning  of  the  Scripture ,  but  alfo  bring  in  that  which  is  no 
where  to  be  read.  Then  thefe  places  feeme  to  them  maruelous 
ftrong  and  meete  proues.  Worfliip  his  footeftole. Againe  worfhippc 
on  his  holy  hill.  Againe  all  the  richcmen  of  the  people  fhall  worfliip 
thy  countenaunce .  If  a  man  would  in  fcorne  puttc  the  perfonage  pf 
aridins;  foole  vppon  the  patronesof  Images,  could  he  gather  to- 
gether greater  and  ^rofflr  follies  ?But  to  putte  all  out  of  doate,Theo- 
dofius  Riflioppe  ofMira ,  doth  fo  earneftly  confirme  by  the  dreamcs 
of  his  Archedeaco,  that  im.iges  ought  to  be  worftiipped,as  if  he  had 
an  oracle  from  heauen  to  (liewe  for  it.  Now  lette  the  fauourers  of  i- 
fnages  go  and  preffe  vs  with  the  decree  of  that  Synode.  As  though 
thoie  reuerend  fathers  do  not  altogether  difcredit  themfclues  ,  in 
cither  fo  childifhly  handeling,  orfo  vngodly  and  fowly  tearing  the 
Scriptures. 

i6  Now  come  I  to  thofe  monftrous  impieties,which  it  is  marucU 
thateuertheyduift  vomit,  andrwifemarutllous  that  they  were  not 
cried  out  agaynftwith  hie  detcftation  of  allmrn  .  And  it  is  good 
that  this  outragioufly  wicked  madnefle  be  be wraycd,that  at  leaft  the 

falfc 


God  the  Creator.         Lib.i.  34 

falfc  colour  of  antiquity  may  be  taken  away  ,  which  the  Papiftcs  pre- 
tend for  the  worfhipping  of  images, Theodofius  the  BiHiop  of  Amo- 
rum  pronounceth  curfeagainft  all  them  that  will  not  haue  images 
worfhippcd .  An  other  imputeth  all  the  calamities  of  Grecia  and  the 
caft  part  to  this,that  images  were  not  worshipped. What  punifhment 
then  were  the  Prophetes  5  theApoftles  and  the  Martirs  wortiiy  to 
fufFer  in  whofe  time  there  were  no  images  ?  They  adde  further.  It  the 
Emperoures  image  t)e  met  with  perfume  andcenfing  :  much  more  is 
this  honor  due  to  the  images  of  Saintes.Conftantius  Bifhop  of  Con- 
ftancc  in  Ciprus,profefleth  that  he  reuerently  emhraccth  images,and 
afBrmeth  that  he  will  giueto  them  the  fame  honorable  mancr  of 
worfhippe  that  is  due  to  the  Trinity  that  giueth  life.  And  whofoeuer 
refufeth  fo  to  do,he  curfeth  him  and  fendeth  him  away  with  the  Ma- 
nichees  and  Marcionites. And,chat  ye  fliould  not  thinke  that  this  w-is 
the  priuate  fentence  of  one  man ,  they  did  all  aflfent  vnto  it.  Yea  lohn 
the  Legate  of  the  eaft  partes  being  further  caried  withheate,fayed  ii 
were  better  to  bring  all  brothelhoufes  into  the  city  than  to  deny  the 
worfhipping  of  images .  At  length  by  confent  of  them  all  it  was  de- 
creed ,  that  worfe  than  all  Heretickes  are  the  Samaritans ,  and  worfc 
tha  the  Samaritans  are  the  enemies  of  miagcs.  And  becaufe  the  play 
(houjdnotbe  without  his  folemnefarewclljthis  claufe  was  added, let 
the  be  glad  &  rcioyfe  that  hauing  the  image  of  Chrift  do  oflfer  Sacri- 
fice vnto  it.Where  is  now  the  diftindion  of  Latria  and  Dulia, where-  ^ 
with  they  are  wont  to  fceke  to  blinde  the  eyes  both  of  God  &  men  ? 
.For  the  councell  without  any  exception  doth  giuc  eucn  as  much  vnto 
images  as  vnto  the  liuing  God  himfclfe. 

The  xij.  Chapter* 

That  God  isftHtrally  difetrnedjfom  tdoh^  that  he  taay  bt  $nly 
andvvholely  vvorshtpped. 

WE  fayed  in  the  beginning  that  the  knowledge  of  Gcd 
ftandcth  not  in  bare  fpccularion ,  but  draweth  with  it 
the  worfliipping  of  him ,  and  by  the  way  we  touched 
howe  he  is  rightly  worfhippcd, which  point  fhalbc  in  o- 
thcr  places  more  largely  to  be  fette  foorth.  Now  I  do  but  fhortly  re- 
peate,  that  fo  oft  as  the  Scripture  affirmeth  that  there  is  but  one 
God ,  it  ftriucth  not  for  the  bare  name  of  God ,  but  wiihall  com- 
maundeth  this ,  that  whatfoeuer  belongethto  the  Godhead  be  not 
giuen  to  any  other. Whereby  alfo  appearcth  what  pure  religion  doth 
differ  from  fuperftition.Eufcbeia,in  Greeke  (ignifieth  as  much  as  true 
worfliip,bccaufe  alway  cucn  the  blindc  themfclues  groping  in  darkc- 

E    ij. 


Cap.i2.  Of  the  knowledge  of 

nelfe  haue  found  that  this  rule  ought  to  be  holden,  that  God  be  not 
vnorderly  worfliipped.  The  name  ofrehgion  although  Cicero  truely  . 
and  well  deriueth  fioni  rclegcre ,  to  recordc ,  or  gather  vp  togethen 
yet  is  the  i  eafon  that  he  amgneth  enforced  and  farre  fettc,that  good 
worlhippers  did  often  recorde  anddiligently  wey  what  was  the  trueth. 
I  rather  ihinke  that  that  name  is  fctte  as  a  contrary  to  wandring  li- 
bertyjbecaufe  the  greater  parte  of  the  world  vnaduifcdly  taketh  hold 
of  that  which  they  firft  mete  withall,  and  flieth  about  hither  and  thi- 
ther :  but  ttue  godlineflc ,  to  theenditmay  ftand  in  ftedfaft  ftatc, 
Religitjthat  is  to  fay  doth  gather  vp  it  felf  together  within  her  bonds. 
Like  as  I  thinke  fuperfticion  to  haue  her  name  hereofjthat  not  being 
contented  with  the  maner  and  qrder  prefcribcdjfhe  heapeth  vp  toge- 
ther a  fuperfluous  nomber  of  vaine  thinges.  But  to  leauc  the  wordes 
it  hath  alway  bin  agreed  by  confent  of  all  ages ,  that  religion  is  with 
falfe  errours  corrupted  and  peruertcd.  Whereupon  we  gather  that  it 
is  a  very  fond  colour  which  the  fuperftitious  do  pretend ,  when  with 
vndifcrcte  2ealc  we  giue  out  felucs  leaue  to  do  all  thinges .  And  al- 
though this  confeflion  found  in  the  mouthes  of  all  men  :  yet  herein  a 
fhamefull  ignoraunce  bcwrayeth  it  fclfe ,  that  neither  they  cleaue  to 
the  one  God ,  nor  haue  any  rcgardc  of  order  in  the  worlhippinge  of 
him,  as  we  haue  already  fhcwed .  But  God,  to  daime  his  ownc  right 
Vnto  himfelfe,crieth  out  that  he  is  iclous,and  that  he  will  be  a  feuerc 
reuenger  if  he  be  mingled  with  any  fayned  God.  And  then  he  fettcth 
forth  the  lawful  maner  of  worfhipping,  to  hold  makinde  in  obcdiecc. 
Heconteincthboth  thefe  pointesin  his  law,  when  firft  he  bindeih 
the  faithfuU  vnto  himfelfe  that  he  only  may  be  their  lawmaker  :  and 
then  he  prefcribeth  a  rule  whereby  to  be  worfliipped  after  his  ownc 
mindc.Of  the  laWjbecaufe  the  vfcs  and  endes  thereof  arc  many,I  will 
entreate  in  place  fitte  for  it. Now  f  only  touch  this  point,that  there- 
by me  are  brideled  that  they  run  not  out  of  the  way  to  wrong  wor- 
(hippinges.  Now  as  I  firft  fayd,vve  muft  hold  in  minde,  that  if  all  that 
ei-er  properly  belongeth  to  godhead  do  not  reft  in  God  alone ,  he  is 
fpoyledof  his  honor,  and  hisworfhippe  broken.  And  there  muft  wc 
fomewhat  hedcfully  mai  kc  with  what  futtelties  fuperftitio  deceiueth. 
For  ir  doth  not  fo  reuolte  vnto  ftraunge  gods  that  it  feemeth  to  for- 
fake  the  hieft  God,  or  to  bring  him  downe  into  the  number  of  other 
gods;  but  while  flic  grauteth  vnto  him  the  hieft  place,fhe  fettethroiid 
about  him  a  number  of  lefiergodj,  among  whom  (he  diuideth  his 
officcs?And  fof  albeit  clokcdly  and  craftilyjthe  glory  of  the  godhead 
is  cut  in  partes,  that  it  remaincth  not  whole  with  him.  So  in  the  old 
time ,  as  well  they  of  the  lewes  as  of  the  Gentiles  did  fe  t  beneth  the 

fathei: 


God  the  Creator.         Lib.i.  3j 

father  &  iudge  of  gods  a  great  rout  of  gods  which  {hould  cuery  one 
according  to  his  de^ee  in  comon  haue  withy  hiell  God  the  gouern- 
mcnt  of  the  hcauen  and  earth .  So  the  Saintes  that  in  a  few  ages  paft 
departed  this  hfe,arc  aduaunccd  to  the  fellowfhip  of  God,to  be  wor- 
fhipped,called  vpon,  &  honored  in  fteade  of  him.  And  yet  with  fuch 
abhomination  we  thinke  that  the  maiefty  of  God  is  not  fo  much  as 
diuidedjwhcn  in  deede  it  is  a  great  parte  fupprcfled  and  extioguilhed, 
fauing  that  we  retaine  ftill  a  poorc  opinion  of  his  fupreme  power :  8c 
in  the  meane  time  deceiued  with  entangled  futtehics  we  are  fanderly 
caried  to  diuers  gods. 

2  For  this  purpofe  alfo  was  inuented  the  diftin(flion  of  Latria 
and  Dulia,  as  they  terme  them,  that  is  worfhippe  and  feruice,  where- 
by they  might  freely  feeme  to  giue  away  the  honors  of  God  to  an- 
gels and  dead  mcn.For  it  is  euident,that  the  worfhippe  which  the  Pa- 
piftes  giue  vnto  faintes  difFereih  nothing  in  deede  from  the  wor« 
{hippe  of  God.For  all  alike  without  diuerfity  they  worfhip  both  God 
and  themrfauing  that  when  they  be  charged  with  it,  they  winde  away 
with  this  exception,that  they  kepe  ftill  for  God  the  honor  that  is  due 
vnto  him  inuiolate,  becaufe  they  leaue  vnto  him  the  worfhippe  that 
they  call  Latria .  But  lith  the  queftion  ibndcih  vpon  the  matter,  and 
not  the  word,  who  would  permitte  them  fo  carelefTcly  to  mocke  in  a 
matter  ofall  matters  moft  weighty  ?  But  to  lette  that  alfo  prifTe ,  yec 
winne  they  nothing  by  this  diflindion ,  but  to  proue ,  that  they  giue 
worfhippe  to  one  God  and  feruice  to  an  other .  For  Latria  in  gretke 
fignifieth  as  much  as  in  Latin  Cultus,  and  in  Enj:;lifh  worfhippe.  Du- 
lia,properly  fignifieth  fcruicc.And  yet  fometime  in  fcripture  this  diu  0» 
ferencc  is  confounded  together  without  diuerficy.  But  graunt  it  be  a 
pcrpetuall  difference,then  mufl  we  fearch  what  both  the  words  may 
meane .  Duha  is  feruice,  Latria  is  worfhippe.  Now  no  man  doutcth 
that  to  feruc,  is  more  then  to  worfhip.  For  many  times  a  man  could 
hardly  beare  to  feruehim  whom  he  would  notftickcto  worfliippc* 

So  is  it  an  vnegall  dealing  to  giue  to  the  faintes  that  which  is  the 
greater,  and  to  leaue  to  God  that  which  is  the  IcfTer.  But  many  of 
thcauncient  authors  haue  vfed  this  difiin^lion .  What  maketh  that 
matter,if  all  men  do  perceiue  it  to  be  not  onely  vnfit,  but  all  together 
very  fond? 

3  Now  leaning  nice  futtelties,  let  vs  wey  the  matter  it  felfe.When 
Paulc  putteththe  Galathiansin  remembrance  what  they  were  be-  Ca!.4,S 
fore  that  they  were  lightened  in  the  knowledge  of  God,he  faieth  that 

they  gauc  Duliam  feruice  to  thofe  that  of  nature  were  no  gods .  Al- 
though he  name  not  Latriam  or  worfhip,  is  therforc  their  fuperilitio 

E    iij. 


r 


Cap.  12.  Of  the  knowledge  of 

exculable  ?  He  dorh.  ncuerthelcffe  condemne  thdr  pcrucrfc  (uperfti- 
tion,  which  he  tcrmeth  by  the  name  of  Dulia  feruice ,  than  if  he  had 
exprefTed  the  name  of  Larria,  woifhip.  And  whe  Chrift  repulfeth  the 
aflault  of  Sathan  with  his  buckler,  that  it  is  wrytten,  thou  fhalt  wor- 
Matt.4.  fhjp  ji^e  Lord  thy  God,  the  name  of  Latria  was  not  brought  in  que* 
Reu  19.  ft'On.Sathan  required  but  an  adoration.  Likewife  when  the  angeil  re- 
10.  *  proued  Iohn,becaufe  he  fell  down  on  his  knees  before  him, we  ought 
not  to  thinkc  that  lohn  was  fo  madde  that  he  would  giue  vnto  the 
aiigcU  the  honor  that  was  due  onely  to  God .  But  becaufe  it  was  not 
poffible ,  but  that  all  worfhip  that  is  ioyned  with  religion  fauouretU 
fomcwhat  as  pertaining  to  God ,  therefore  he  could  not  adore  t|ie 
an^ell,butthac  he  muft  take  away  fomewhat  from  the  glory  of  God. 
Wo  read  m  dccdc  often ,  that  men  haue  bin  honored:  but  that  was  a 
ciuilc  honor,as  1  may  fo  callit.But  religion  hath  an  other  rule,which 
{o  foone  as  it  is  ioyned  with  worfhippc,  bringeth  with  it  a  prop  banc 
Aft,  to.  abufe  of  the  honor  of  God.  The  fame  may  we  fee  in  Cornelius .  He 
*^*  had  not  fo  fclcndcrly  profited  in  godlinefTe  ,  but  that  he  had  learned 
to  giue  the  foueraigne  worlhip  to  God  alone.  Therefore  when  he  fell 
downe  before  Petcr,he  did  it  not  of  this  meaning  to  worfhip  him  in 
the  ftcede  of  God.  And  yet  did  Peter  carneftly  forbid  him  to  do  that 
•which  he  did.  And  why  fo?  but  becaufe  men  do  neuer  fo  narowly 
'put  difference  betwene  y  worfhip  of  God  &  of  his  creatures:  but  that 
with6ut  diuerfity  they  giue  away  that  vnto  the  creature, which  beJon- 
^eth  vnto  God.  Wherefore  if  we  haue  one  God ,  wc  muft  rcmembet 
that  nothing  be  it  neuer  fo  httle  mult  be  taken  away  from  his  glory, 
Z.!Sa4  ^"^  ^^^^  ^^  keepe  flill  that  which  is  properly  his .  Therefore  Zacha- 
^.  *  ^  iy  when  he  preacheth  of  the  repairing  of  the  Church,in  plaine  words 
expreifeth:  That  there  fliall  not  only  be  one  Godjbut  alfo  that  there 
fhalbe  one  name  of  that  God ,  to  the  end  that  he  haue  nothing  in 
common  with  Idols.  What  maner  of  worrtiip  God  requircth,we  fhal 
fee  in  an  other  place  when  it  falleth  in  order. For  itpleafed  him  in  his 
law  to  prefcribe  vnto  men  what  is  lawfull  and  right ,  and  fo  to  bmdc 
them  to  accrtaine  rulejthat  euery  man  (hould  not  gcue  himfelfe  leauc 
to  deuife  what  forme  of  worfhippe  he  lift.  But  becaufe  it  is  not  expe- 
dient to  loade  the  readers  with  heaping  many  matters  together,!  will 
not  touche  that  point  yet.  Oncly  lette  it  fuffife  for  this  time  to  kepc 
in  minde,  that  euery  carying  away  of  the  duetyfull  behauiours 
of  Godlincffe  to  any  other  than  to  God  alone  ,  is  not  without  rob- 
bery of  God.  And  firft  fiiperftirion  dcuifedto  giue  diuine  honors 
to  ihe  Sonne,  or  other  ftarrcs  or  idols  :  then  followed  ambitious 
pride ,  which  garnifhing  mortall  men  with  fpoylcs  taken  from  God, 

prefumcd 


God  the  Creator.  Lib.i.  3(^ 

prefumed  toprophane  all  that  euer  was  holy.  And  althoughthis 
principle  remained  among  them ,  to  honour  the  foucraigne  deity, 
yetgrcwe  it  in  vfe  indiflfcrcntly  to  offer  facrificesco  fpirites,  IciTer 
gods,or  deade  men  of  honor.So  flippery  is  the  way  to  flidc  into  this 
fault ,  to  make  common  to  a  number  that  which  God  feueicly  cha- 
lengeth  to  himfeife  alone. 

'  Tlie  xiij.  Chapter. 

That  thtre  is  tanght  in  the  Scriptures  one  ejfence  of  God  from  the  very 
ereation^vvhich  ejfence  centaineth  in  it  three  perjons, 

T Hat  which  is  taught  in  ihs  Scriptures  concerning  the  incom- 
prehenfiblc  and  fpirituall  eflence  of  God ,  ought  to  iuffife  not 
onely  toouerihrow  the  foolifh  errours  of  the  common  peo- 
ple ,  but  alfo  to  confute  the  Hne  futtelties  of  prophane  phi- 
lofbphie.  One  of  the  old  wryters  fecmed  tohaue  fayd  very  well. 
That  God  is  all  that  we  do  fee,  and  all  that  we  do  not  fee.But  by  this 
meane  he  hath  imagined  the  godheade  to  be  powrcd  into  all  the 

Eartcs  of  the  world.  Although  God,  to  the  intent  to  kepe  men  in  fo- 
er  minde,fpcaketh  but  fparely  of  his  owne  c{rence,yet  by  thofc  two 
names  of  addition  that  I  haue  rehearfed,  he  doth  both  take  away  all 
grofle  imaginations ,  and  alforeprefle  the  preflimptuous  boldncflfe  of 
mans  minde.  For  furcly  his  immeafurable  greatnefle  ought  to  make 
vs  afraidc,  that  we  attempt  not  to  meafur e  him  with  our  fenfetand  his 
fpirituall  nature  forbiddeth  vs  to  imagine  any  thing  earthly  or  ficfhly 
of  him.  For  the  fame  caufe  he  often  afligncth  his  dwelling  place  to 
be  in  hcauen.  For  thoiigh,  as  he  is  incpmprehenlible.  he  tjllcth  the 
earth  alfo  :  yetbccaufe  nefecthourmindes  byreafonof  theirduU- 
neffb  to  l/e  ftillin  the  earth,  for  good  caufe  hehftethvs  vp  aboue  the 
world ,  to  fhake  of  our  flouth  and  fluggifhneffc .  And  here  falleth  to 
ground  the  errour  of  the  Manichees,  which  in  appointing  two  ori- 
ginall  beginninges  haue  made  the  diutll  in  a  manner  cgall  with  God* 
Surely  this  was  as  much  as  to  breake  the  vnity  of  God  and  reftrainc 
his  vnmeafurablenefle .  For  where  they  haue  prefumed  to  abuie 
certaine  teftimonies  :  thatlhewcthafowleignoraunce,  as  their  er- 
rour it  fclfe  {hewcth  a  deteftable  madneflc .  And  the  Anthropomor- 
phites  are  alfo  eafilyconfured  which  haue  imagined  God  toconfift 
of  a  body,  bccaufe  oftentimes  the  Scripture  afcribeth  vnto  him  a 
mouth,  eares,  eyes,  handcs,  and  feetc.  For  what  man  yea  though  he 
be  fclendcrly  wittcd  doorh  not  vnderftand  that  God  doth  Co  with  vs 
fpeakc  as  it  were  childiflily,  as  nurfcs  do  with  their  babes?  Therefore 
fuch  maners  of  fpeechc  do  notfo  plainly  exprefle  what  God  is ,  as 

£    iiij. 


Cap,  13.  Of  the  knowledge  of 

they  do  apply  the  vndeiftanding  of  him  to  our  fclendcr  capacity. 
Which  to  do  5  it  bchoucd  of  necellity  that  he  defcended  a  great  way 
beneath  his  owne  height. 

t  But  he  alfo  ferteth  out  himfelfe  by  an  other  fpecial  marke,whcr- 
by  he  may  be  more  nerely  knowe.  For  he  fo  declareth  himfelfe  to  be 
but  one ,  that  he  yet  giucth  himfelfe  diftindly  to  be  confidyed  in 
three  peribn$:which  except  we  learne,  a  bare  &  empty  name  ol  God 
without  any  true  God  flieth  in  our  bramc .  And  that  no  man  fhould 
thmke  that  he  is  a  threfold  God,or  that  the  one  eflencc  of  God  is  di- 
uided  in  three  per(bns,we  muil  here  fecke  a  (hort  and  ea(ie  definuion 
to  dehucr  vs  from  all  errour.  But  becaufe  many  do  make  much  a  do 
about  this  word  Perfon,  as  a  thing  inuented  by  man :  how  iuftly  they 
do  fojit  is  bcft  firft  to  fee.  The  Apofties  naming  the  fonne,the  engra- 
Heb.1.3  ueci  forme  of  the  Hypoftafis  of  his  father ,  he  vndoutedly  meancth, 
that  the  Father  hath  ibnne  bcinsijwherin  he  diflsreth  from  the  fonnc. 
For  to  take  it  for  Ellcnce  (as  fome  expofitours  haue  done,as  if  Chnft 
like  a  peece  of  vvaxe  printed  with  a  feale  did  reprefent  the  fubthncc 
of  the  Father)  were  not  ondy  hard  but  alfo  anabfurdity.  For  lith  the 
Elfence  of  God  is  fingle  or  one  and  vndiuifible ,  he  that  in  himfelfe 
contayneth  it  all  and  not  by  peccmeale,or  by  dcriu:tio  >jbiit  in  whole 
perfcdion,fhould  very  vnproperly  yea  fondly  be  called  tlie  engraued 
forms  of  him  .  But  becaufe  the  father  although  he  be  in  his  owne 
,5foperty  diftind ,  hath  expreiTed  himfelfe  wl.olcly  in  his  fonne,  it  is 
for  good  caufc  fayd,  that  he  hath  giuen  his  Hypoftafis,  ro  be  C^^nc  in 
him.  Wherwith  sptly  agreeth  that  which  byandby  followeth,that  he 
is  the  brightneffe  of  his  glory.  Surely  by  the  Apoftles  wordes  we  ga- 
ther,that  there  is  a  ccrtaJne  proper  Hypoftafis  in  the  fatlier,  that  flii- 
neth  in  the  fonne:whereby  alfo  againe  is  eafely  perceiued  the  Hy po- 
ftad's  of  the  fonnc  that  diftinguifheth  him  from  the  Father.Like  order 
is  in  the  hoi/  ghoft.  For  we  ihall  byandby  proue  him  to  be  God,and 
yet  he  muft  nedcs  be  other  than  the  father. Yet  this  diftindio  is  not  of 
the  efTcncejWhich  it  is  vnlawfuil  to  make  manifold.  Therefore  if  the 
Apoltles  teftimony  be  credited  ,  it  folio  we  th  that  there  be  in  God 
three  Hj'poftafes.This  terme  feeing  the  Latines  haue  expreffed  with 
the  name  of  Perfo,  it  were  to  much  pride  &  waywardneffe  to  braule 
about  fo  cleare  a  matter.  But  if  we  lift  word  for  word  to  tranflatc,  we 
may  call  it  Subfiftence.Many  in  the  fame  fcnfe  haue  called  it  fubftacc. 
And  the  name  of  Perfon  hath  not  bin  in  v(e  among  the  Latines  on- 
ly;  but  alfo  the  Grecians,  perhaps  to  declare  a  confent,  haue  taught 
that  there  are  three  Profopa,that  is  to  fay  Perfons  in  God.  But  they, 
whether  they  be  Grekes  or  Latins  that  diilcr  one  from  an  other  in  the 

wordc. 


worHc ,  do  very  well  agree  in  the  fummc  of  the  matter. 

J  Now  howfocuer  the  heretikes  barke  at  the  name  of  pcrfone,  or 
fomcoucrmuchprccifefnen  docarpethat  they  hke  not  the  worde 
fainedby  deuifeofmen  ;fithihey  cannotgetof  vs  to  fay ,  that  there 
be  three,  wherofeuery  one  is  wholly  God,nor  yet  that  there  be  many 
goddcs :  what  vnreafonablenefle  is  this,  to  miflike  wordes ,  which  ex- 
prclTe  none  other  thing  but  chat  which  is  teftified  and  approued  by 
the  Scriptures  'It  were  better(ray  they)to  reftraine  not  only  our  mea- 
ningcs  but  alio  our  wordes  within  the  boundes  of  Scripture ,  than  to 
deuife  ftraunge  names  that  cr.ay  be  the  beginninges  of  difagrement 
and  brawling :  fo  do  we  tier  our  ftlues  with  ftrife  about  wordesrfo  the 
truth  is  loft  m  contending :  fo  charitie  is  broken  by  odioudy  brawling 
together.  If  they  call  chat  a  ftraunge  woide,  which  cannot  be  fhewcd 
in  Scripture,as  it  is  written  in  nonibrc  of  iiilables :  then  ihey  bmdc  v$ 
to  a  hard  law,  wherby  is  condemned  all  expofition  that  is  nor  pieced 
together,  with  bare  laying  together  of  textes  of  Scripture.Butif  they 
meane  that  to  be  ftraunge ,  which  beyng  curioufly  deuifed  ,is  fuper- 
ftitioully  defended ,  which  maketh  more  for  contention  than  edifica- 
tion, which  is  either  vnaptly,or  to  no  proHte  vfcd,which  withdrawcih 
from  the  fimplicitie  of  the  word  of  God,then  with  all  my  hart  I  em- 
brace their  fobre  mmde .  For  I  iudge  that  we  ought  with  no  Icfle  dc- 
uout  reuerence  to  talke  of  God  than  to  ihinke  of  him,for  as  much  as 
what  foeuer  we  do  of  our  fclues  thinke  of  him,  is  foolilh,  and  whatip 
cuer  we  fpeake  is  vnfauory.But  there  is  a  certaine  meafure  to  be  kept. 
We  ought  to  learnc  out  of  the  Scriptures  a  rule  both  to  thinke  and 
fpeake,wherby  to  examine  all  the  thoughtes  of  our  mindc  &  wordes 
of  our  mouth.  But  what  withftandeth  vs,but  that  fuch  as  in  Scripture 
arc  to  our  capacitie  doutfuU  and  entangled,  we  may  in  plainer  wordes 
exprcfle  them ,  being  yet  fuch  wordes  as  do  reucrenily  and  faithfully 
feruc  the  truth  of  the  Scripture ,  and  be  vfed  fparely,  modeftly ,  and 
nor  without  occafion.  Of  which  fort  there  are  examples  enow.  And 
where  as  it  fhal  by  proofe  appere  that  the  Church  of  great  neceflitia 
was  enforced  to  vfe  the  names  of  Trinitie ,  and  Perfoncs,  if  any  fhall 
then  finde  fault  with  thehcwnefle  of  woordes ,  (hall  he  not  be  iuftiy 
thought  to  be  grecued  at  the  hght  of  the  truth,  as  he  that  blameth 
only  this  that  the  truth  is  made  fo  plaine  and  cleare  to  difcerne? 

4  Such  newncfle  of  wordes,  if  it  be  fo  to  be  called,commeth  then 
chiefly  in  vfe,when  the  truth  is  to  be  defended  againft  wranglers  that 
do  mocke  it  out  with  cauillations .  Which  thing  we  haue  at  this  day 
to  much  in  experience  j  who  haue  ^rcat  bufinefl'e  in  vanquiffhing  the 
enemies  of  uue  and  founde  do^nne.  With  fuch  folding  and  crooked 


Cap.  13.  Of  the  knowledge  of 

winding  thefe  flippery  fnakes  do  flide  away ,  vnlefle  they  be  ftrongly 
gnped  and  holdtrn  hard  when  they  be  taken.  So  the  old  fathers  being 
troubled  with  contending  againft  falfe  dodrines ,  were  compelled  to 
(hew  their  mcaningcs  in  excjuilite  plainnefle ,  leaft  they  fhould  leauc 
any  crooked  by  wayes  to  the  wicked,to  whom  the  douicfull  conftruc- 
tions  of  wordes  were  hidingholes  of  errours.Arrius  confefled  Chrift 
to  be  God,and  the  fonne  of  God,  becaufe  he  coulde  not  againfay  the 
cuident  wordes  of  God ,  and  as  if  he  had  bin  fo  fufticiently  difchargcd 
did  faine  a  certaine  confentwith  the  reft.  But  in  the  meane  while  he 
ceaffed  not  to  fcattcr  abroade  that  Chrift  was  create,and  had  a  begins 
niiig  as  other  creatures .  But  to  the  cndc  they  might  draw  forth  his 
winding  futteltie  out  of  his  dcnne,  the  auncient  fathers  went  further, 
pronouncing  Chnft  to  be  the  eternall  fonne  of  the  f;?ther  and  con* 
fubftanciall  with  the  father.  Hereat  wickedneflTe  began  to  boile,whcn 
the  Arrians  began  to  hate  and  dettfte  the  name  OOT3o«/?(»«,confubfta- 
ciall.  But  if  in  the  beginning  they  had  finccrely  and  with  pbine  mea» 
ning  confefled  Chnft  to  be  God ,  they  would  not  now  haue  denied 
him  to  be  confubftantial  with  the  father. Who  dare  now  bbmc  thefc 
good  men  as  brawlers  and  contentious ,  bycaufc  for  one  litle  wordes 
fake, they  were  fo  whote  in  difputatio.and  troubled  thequiete  of  the 
Church  ?  But  that  httle  worde  fliewed  the  difFeiccc  betwene  the  true 
beleuiiig  Chriftians,and  the  A  rrians  that  were  robbers  of  God.  A  fter- 
ward  rofe  vp  Sabellius  which  accompted  in  a  maner  for  nothing  the 
names  of  the  Father,  the  Sonne,  and  the  Holy  ghoft,  faying  in  difpu- 
taiion  that  they  were  not  made  to  fhew  any  maner  of  diftin6tion,but 
onely  were  fcuerall  additions  of  God  ,of  which  forte  there  are  many. 
If  he  came  to  difputatio.he  conft  fled,that  he  btleued  the  fathcrG  od, 
the  fonne  God,  the  Holy  ghoft  God. But  afterward  he  would  redely 
flippc  away  with  fiying  that  he  hadde  in  no  othervvife  fpokcn  than  as 
if  he  had  named  God,a  ftrong  God,iuft  God,  and  wife  God:and  fo  he 
fong  another  fong,that  the  Father  is  the  Sonne,and  t!ic  Holy  ghoft  is 
the  father,without  any  order,without  any  diftind!6.  The  good  doc- 
tours  which  then  had  care  of  godlinefle,  tofubdew  his  wickcdntfle, 
cried  out  on  the  other  fide  that  there  ought  to  be  acknowledged  in  one 
God  three  propretics.And  to  the  end  10  fenfe  rhemfelucs  againft  the 
crooked  writhe  futileties  with  plaine  and  fimple  truth,  they  affirmed, 
that  there  did  trueiy  fubfift  in  one  God,or  (which  came  all  to  one  ef- 
fcd)th3t  there  did  fubfift  in  the  vnitie  of  God  a  Trinitie  of  perfons. 
^  If  then  the  names  haue  not  bin*without  cttoCc  ini'ettd,we  ought 
to  take  hede,  that  in  rcieding  the  we  be  not  iudly  blamed  of  proude 
piefumptuoufnefle.  I  would  10  God  they  were  buried  jn  dede/o  that 

this 


God  the  Creator.         Lib.i.  38 

this  faith  were  agreed  of  all  men ,  that  the  Father  and  the  Sonne,  and 
the  Holy  ghoft  be  one  God:and  yec  that  the  Father  is  not  the  Sonne, 
nor  the  Holy  ghoft  the  Sonnejbut  diftind  by  certaine  propretic.  Yet 
am  I  not  fo  precife,  that  lean  finde  in  my  harteto  Itnuc for  bare 
wordes.  For  I  note,that  the  olde  fathers,which  otherwife  fpcake  very 
religioufely  of  fuch  matters ,  did  not  euery  where  agree  one  with  an 
other,  nor  euery  one  with  himfelfe.  For  what  formes  of  fpeech  vfcd 
by  the  councels  doth  Hilarie  excufe?  To  how  greate  hbertie  doth 
Auguftme  fometimc  bfeake  forth?  How  vnlike  are  the  Grekcs  to  the 
Latins  ?  But  of  this  variance  one  example  fhall  fuffife  for  this  time. 
Whe  the  Latins  met  to  expreCTe  the  worde  Omooulion,  they  called  it 
Confubftanciall,  declaring  the  fubftance  of  the  Father  and  the  Sonne 
to  be  one,fo  vHngthe  word  fubftance  for  efltnce-Whervpo  Hicrome 
to  Damafus  faith,  it  is  facrilege  to  fay ,  that  there  are  three  fubftanccs 
in  God:and  yet  aboue  a  hundred  times  you  fhall  finde  in  Hilaric ,  that 
there  are  three  fubftances  in  God  .  In  the  worde  Hypoftafis ,  how  is 
Hierome  accombred  ?  For  he  fufpedeth  that  there  lurketh  poifon  in 
naming  three  Hypoftafes  in  God.  And  if  a  man  do  vfe  this  word  in  a 
godly  fenfe,  yet  he  plainly  faith  that  is  an  impropre  fpeech,if  he  fpakc 
vnfamcdly,and  did  not  rather  wittingly  and  wiUingly  feeke  to  charge 
the  bifhoppes  of  the  Eaftlandes ,  whom  he  fought  to  charge  with  an 
vniuft  fciaundcr.  Sure  this  one  thin^  he  fpeaketh  not  very  truely,  that 
in  all  prophane  fchoolcs ,  oufia ,  eflence  is  nothing  ds  but  hypoftafis, 
which  is  proued  falfe  by  the  common  and  accuftomed  vfe.  Auguftine  Dc  tr 
is  more  modeft  and  gentill.which  although  he  fay,that  the  worde  hy-  "ifh. 
poftafis  in  that  fenfe  is  ftrange  to  latine  eares ,  yet  fo  farre  is  it  of  that  "^'  ^ 
ne  taketh  f»om  the  Grekes  their  vfuall  maner  of  fpeaking,that  he  alfo 
gently  bcareth  with  the  Latins  that  had  followed  the  Greke  phrafe. 
And  that  which  Socrates  writeth  in  the  fixte  booke  of  the  Tripartite 
hiftorie,tendeth  to  this  end,  as  though  he  ment  that  he  hadde  by  vn- 
f  kilful  men  bin  wrongfully  applied  vnto  this  mattcr.Yea  and  the  fame  p^  ^j 
Hilarie  himfelfe  laycth  it  for  a  great  fault  to  the  hcretikes  charge,  that  ni.iib. 
by  their  waywardneiTe  he  is  compelled ,  to  put  thofe  thinges  in  pcrill 
of  the  fpeech  of  men ,  which  ought  to  haue  bin  kept  in  the  religiouf- 
neflc  of  mindes,  plainly  confeffing  that  this  is  to  do  thinges  vnlau- 
full,  to  fpeake  that  ought  not  to  be  fpoken ,  to  attempt  thinges  not  li- 
cenced. A  little  afterjhe  cxcufeth  himfelfe  with  many  wordes,for  that 
he  was  fo  boldc  to  vtier  new  names  For  after  he  had  vfed  the  naturall 
names  Father,  Sonne,  and  Holy  ghoft  ,  he  addeth  that  whai  foeucr  is 
fought  further,  is  beyond  the  compafle  of  fpeach,  beyond  the  reach 
of  fcnfe,and  beyonde  thecapacitieof  vnderftanding.And  in  an  other 


Cap.  13.  Of  the  knowledge  of 

pUce  he  faith,that  happy  arc  the  bi(hops  of  Galha,  which  neithtr  had 
nor  receiued  nor  knew  any  other  confelTion,buc  that  olde  and  fimplc 
oncjwhich  fro  the  time  of  the  Apoftles  was  rccciucd  in  all  Churches. 
And  much  Hke  is  the  excufe  of  Auguftine,  that  this  worde  was  wrong 
outofneccHicicbyreafonoftheimperfedioofmens  language  in  Co 
great  a  matter :  not  to  expreffc  that  which  is,  but  that  it  fliould  not  be 
vnfpoken  how  the  Father ,  the  Sonne,  and  the  Holy  ghoft  are  three. 
This  modeftie  of  the  holy  mcnne  ought  to  warne  vs ,  that  we  do  not 
forthwith  (o  feuerely  like  Cenforsjnote  them  with  infamic  thatrefufc 
to  fubfcribe  and  fweare  to  fuch  wordes  as  we  propounde  themifo  that 
they  do  it  not  of  pride,of  frowardnefle,or  of  malicious  crafte.  But  let 
them  againe  conliderjby  how  great  neceflicic  we  arc  driuen  to  fpeakc 
fo ,  that  by  httle  and  littlcj  they  may  be  enured  with  that  profitable 
tnancr  of  fpeach  .  Let  them  alfo  iearne  to  beware ,  lealt  fith  we  muft 
mete  on  the  one  fide  with  the  Arnans ,  on  the  other  fide  with  SabcU 
lians,  while  they  be  offended  that  we  cut  ofoccafion  from  them  both 
to  cauilljthey  bring  themfelues  in  furpicion,that  they  be  the  difciples 
cither  of  Arrius  or  of  Sabcllius.  Arrius  faith  that  Chrift  is  God,but  he 
muttercth  that  he  was  create,  and  had  a  beginning.  He  faith  Chrift  is 
one  with  the  Father,  but  fccretcly  he  whifpcretb  in  the  cares  of  his 
difciplesjthathe  was  made  one  as  the  other  faithfull  be ,  although  by 
fingular  prerogatiue.  Say  ones  that  Chrift  is  Confubftanciall  with  his 
father,  then  plucke  you  of  his  vifour  from  the  difremblcr,and  yet  you 
addc  nothing  to  the  Scripture,  Sabellius  faith.that  the  feuerall  names. 
Father ,  Sonne ,  and  Holy  ghoft  fignifie  nothing  in  God  fcuerally  di' 
ftind :  fay  that  they  are  threeiand  he  will  cry  out  that  you  name  three 
gods.  Say  that  there  is  in  one  effence  a  Trinitie  of  perfong  ,then  fhall 
you  in  one  word  both  fay, what  the  Scripture  rpeakcth,and  ftop  their 
vaine  babbling .  Now  if  any  be  holdcn  with  fo  curious  fuperftition, 
that  they  can  not  abide  thefe  names :  yet  is  there  no  man,  though  he 
would  neuer  fo  faine ,  that  can  deny  but  that  when  we  heare  of  one, 
we  muftvnderftand  an  vnitie  of  fubftance:when  we  heare  of  three  in 
one  elTence,that  itis  ment  of  the  perfons  in  the  trinitie.  Which  thing 
being  without  fraude  confeifed,  we  ftay  no  longer  vpon  wordes .  But 
I  haue  Ions;  ago  found,3nd  that  often,that  who  foeuer  do  obftinate- 
ly  quarell  about  wordes ,  do  keepe  within  themafccretc  poifon  :  fo 
that  It  is  better  willingly  to  prouoke  them ,  than  for  their  plcafuie  to 
(peake  darkly. 

6  But  leauing  difputation  of  wordes  I  will  now  begin  to  fpeake  of 
the  matter  it  felfe.l  call  therfore  a  Perfone,a  fubiiftence  in  the  eflencc 
of  God,which  hauing  rclatio  to  the  other  is  diftinguifhed  from  them 

with 


God  the  Creator.         Lib.i.  3^ 

with  vncomunicable  proprctie.  By  the  name  of  bubfiHecc  we  mcanc 
an  other  thing  than  the  eflence.For  if  the  worde  had  fimply  bin  God, 
andin  thcmcanetime  hadnothingfcuerally  proprc  toitlelle,  lohn 
haddc  faid  amifle.that  is  was  with  God.Where  lie  forthwith  addeth, 
that  God  himfelfc  was  the  fame  worde ,  he  calleih  vs  backe  againe  ro  Iobn»i« 
^  one  (ingle  effence.  But  bccaufc  it  coulde  not  be  with  God,bu£  that '' 
it  mult  rcll  in  the  father :  hereof  arifeth  that  (ubfiftecc,  which  though 
it  be  ioyned  to  the  elfencc  with  an  vnfeparable  knotjyet  hath  it  a  fpe- 
ciall  markcjwherby  it  doth  differ  from  it.  So  of  the  three  fubfiftcces, 
I  fay  that  cche  hauing  relation  to  other  is  in  propretic  diftinguiihed. 
Relation  is  here  cxprcifely  mencioned.  For  when  there  is  (imple  and 
indefinite  mencion  made  of  God,ihis  name  belongeih  no  Icfle  to  the 
Sonne  and  the  Holy  ghoft ,  than  to  the  Father .  But  when  the  Father 
is  compared  with  the  Sonnejthe  feucral  propretie  of  either  doth  d\C~ 
cerne  him  from  the  other.  Thirdely,what  foeuer  is  propre  vnto  eue* 
ry  of  them  is  vnc5municable.  For  chat  which  is  geucn  to  the  Father  Lib.cS- 
for  a  marke  of  difference ,  can  nor  agree  with ,  nor  be  geucn  to  the  f*"^  P""** 
Sonne.  And  I  miflike  not  the  definition  of  Tertullian,  (o  that  it  be  ^^^"*' 
rightly  taken ,  That  there  is  in  God  a  certaine  difpotition  or  diftribu- 
tion,which  yetchaungeth  nothing  of  the  vnitie  of  th*clf>:nce. 

7  But  before  that  I  go  anyfurther,it.isgoodthat  I  proucj  he  God- 
head of  the  Sonne  and  of  the  Holy  ghoft.Then  after  we  fhal  fce,hovf 
they  diflcr  one  from  an  other.  Surely  whc  the  Worde  of  God  is  fpo« 
ken  of  in  the  Scripture :  it  were  a  very  grcate  abfurditie  to  imagine  i* 
only  a  fading  and  vanifliing  voice,  which  fente  into  the  ayre,  cometh 
out  of  God  himfelfc ,  of  which  fort  were  the  oracles  geucn  to  the  fa- 
thers,and  all  the  prophecics:when  rather  the  worde  is  menre  to  be  the 
perpctuall  wifdom  abiding  with  the  Father ,  from  whens  ajl  the  ora- 
cles and  prophecies  proceded.For  as  Peter  tefti(itth,no  lefic  didde  the  *•  ^*^*'» 
oldc  prophetes  fpeake  with  the  fpirite  of  Chrift ,  than  did  the  Apo-  **' 
ftlcs  and  all  they  that  after  them  did  diftribute  the  heauenly  dodrine. 
But  becaufc  Chrift  was  not  yet  openly  fhewed ,  wc  muft  vnderftand 
that  the  Worde  was  before«ill  worldes  begotten  of  the  Father.  And  if 
the  Spirit  e  was  of  the  Worde ,  whofe  inftrumcntes  were  the  prophe- 
tes ,  we  do  vndoutedly  gather  that  he  was  true  god  .  And  this  doth 
Mofes  teach  plainly  enough  "in  the  creation  of  the  worlde,  when  he 
fetteth  the  worde  as  the  meane.  For  why  doth  he  expreffely  tcU,  that 
God  in  creating  of  all  his  workes  faid.Be  this  done;or  that  done :  but 
that  the  vnferchable  glory  of  god  may  fhiningly  apperc  in  his  images? 
The  futtlenofed  &  babbhng  men  do  cafily  mocke  our  this,with  fayin<» 
that  the  name  Worde,  is  there  taken  for  his  bidding  or  cocamaundc- 


Cap.13.  Of  the  knowledge  of 

Heb.i.  mcme.  But  better  expoficors  are  the  Apoftles ,  which  teach  that  the 
••  worldes  were  made  by  the  fame,  and  that  he  fuftcineth  them  all  with 

his  mighty  Worde.  For  here  we  fee  that  the  Worde  is  taken  for  the 
bidding  or  commaundemcnt  of  the  Sonrje,which  is  himfelfe  the  etei- 
nall  and  <:ffcntiaU  Worde  to  the  Father.  And  to  the  wife  and  fobre  it  is 
Ecclcf.  '^ot  darke  that  SaIom5  faith,where  he  bringeth  in  Wifdom  begotten 
t4,u.    of  God  before  all  worldcs,and  bearing  rule  in  the  creation  of  thinges, 
and  in  all  the  workes  of  God .  For  to  fay  that  it  was  a  certain e  com- 
maundement  of  God ,  feruing  but  for  a  time ,  were  very  foohlli  and 
,       vaine :  where  as  in  deedc  it  was  Goddes  plcafure  at  that  time  to  HiCw 
forth  his  ftedfalt  and  etcrnall  purpofe ,  yea  and  fome  thing  more  fe- 
j  .        Crete.  To  which  entente  alfomakech  that  faying  of  Chrift:  MyFa- 
,-    *  *  ther  and  I  do  worke  cuen  to  this  dale.  For  in  (aying ,  That  from  the 
beginning  of  the  worlde  he  was  continually  working  with  his  Fa- 
ther, he  doth  more  openly  declare  that  which  Mofes  hadde  more 
fhortely  touched.  We  gather  then  that  the  meaning  of  Goddes  fpca- 
king  was  this ,  that  the  Worde  hadde  his  office  in  the  doing  of  thin- 
ges ,  and  fo  they  both  had  a  common  woorking  togither .  Butmoft 
plainly  of  all  doth  lohn  fpcake,whe  he  (heweth  that  the  fame  Word, 
which  from  the  beginning  was  God  with  God,  was  together  with 
God  the  Father  the  caufe  of  all  thinges .  For  he  both  geueth  to  the 
John.  I ,  Worde  a  perfed  and  abiding  effence ,  and  alfo  aillgneth  vnto  it  fome 
J*         thing  peculiar  to  it  ftlfe ,  and  plainly  fheweth  how  God  in  fpeaking 
was  the  creator  of  the  worlde.  Therefore  as  all  reuclacions  preceding 
from  God  do  well  beare  the  name  of  the  worde  of  God,  fo  ought  we 
yet  to  fet  in  the  hyeft  place  that  fubftanciall  Worde  ,  the  wcllfpring 
of  all  Oracles,which  beins;  fubied  to  no  alreracion ,  abideth  alwaies 
one  and  the  felfe  fame  with  God,  and  is  God  himfelfe. 

8  Here  many  dogges  do  barke  againft  vs ,  which  when  they  dare 
not  openly  take  from  him  his  Godhead ,  do  fccrcily  fteale  from  him 
his  Eternitie  .  For  they  fay ,  that  the  Worde  then  began  firft  to  be, 
when  God  in  the  creation  of  the  world  opened  his  holy  mouth .  But 
verie  vndifcretly  60  they  to  imagine  a  ceriaine  innouacion  of  the  fub- 
flaunce  of  God.  For  as  thofe  names  of  God  that  haue  relacion  to  his 
oijf.vard  worke,  began  to  be  geuen  vnto  him  after  the  being  of  his 
worke ,  as  for  example ,  this  that  he  is  called  the  creator  of  heaucn 
and  earth :  fo  doth  Godlmefle  know  or  admitt  no  name  that  fliould 
fignific  any  new  thing  in  himfelfe  to  haue  chaunced  vnto  God.  For  if 
any  (liould  come  to  him  from  els  where  than  in  himfelfe  ,  then  this 
faying  of  I?»mes  (houldfaile,  that  euery  good,  geuing  and  euery  per- 
fc^  gift  is  from  abouc ,  and  commctn  dov/nc  from  the  Father  of 

lightes. 


God  the  Creator.         Lib.  i .  40 

Jightes ,  witii  vrhom  is  no  variablencflc  neither  fhadowing  by  tur- 
ning.Therfore  nothing  is  lefle  to  be  fufji  cd.than  to  faine  a  beginning 
ofthat  Wordc,which  both  alway  was  Gqd,anJ  afterwardc  was  crea- 
tor of  the  worldc .  But  full  futielly  forfooih  they  reafon,  that  Mofes 
in  faying  that  God  then  firft  fpake ,  doth  fecretly  llicw  that  there  was 
no  Worde  in  him  before.  Which  is  a  moft  ti)  fling  argument .  For  it 
followeth  not ,  becaule  a  thing  at  fome  one  certainc  time  beginncth 
to  be  fijewed  openly,  that  therefore  it  had  neucr.anyJbeyng  before. 
But  I  coclude  farrc  otherwifc  and  fay:feyng  that  in  the  fame  momenic  Gen.i, 
that  God  faied  ,  let  light  be  made,  the  power  of  the  worde  appeared  3. 
andfheweditfelfe:  the  fame  Worde  was  loiig  before,  but  if  a  man 
af  ke  how  long  before,  he  fhall  finde  no  beginning.  For  he  appointed 
no  certaine  fpace  of  time  when  him  felfc  faied :  Father  glorifie  me 
with  the  glory  which  I  had  with  thee  before  ihe  worlde  was .  And 
this  thing  lohnalfo  left  not  untouched ,  becaufe  he  firft  fhewcth  that  °  **^* 
in  tlic  beginning  the  worde  was  with  God ,  before  that  he  commeth 
to  the  creation  of  the  worlde.  We  fay  therfore  againe,that  the  Worde 
which  was  concerned  of  God  before  any  beginning  of  time,  was  con- 
tinually remaining  with  him.  Whcrby  both  his  ecanitie}true  eff^ncc, 
and  Godhead  is  proued. 

9  Although  I  do  not  yet  touch  the  pcrfonofthe  Mediator,  but  do 
deferre  it  to  that  place  where  we  {hall  fpecially  cntrcate  of  the  Re- 
dempcion :  yet  becaufe  it  ought  to  be  certainly  holden  without  con- 
trouerfie  among  all  men ,  that  Chrift  is  the  fame  Worde  clad  with 
flefh,  in  this  place  will  be  very  fitte  to  recite  all  thofc  teftimonies  that 
proue  Chrift  to  be  God.  Whe  it  is  fayed  in  the  xlvr.Pfalme,thy  throne  - 
O  God  is  for  etier  and  eucr :  the  lewes  do  cauill  and  fay ,  that  the  ^^*  *^ 
name  Elohim  is  alfo  apphed  to  the  Angels  and  (buerai^ne  powers. 
But  in  all  the  Scripture  there  is  not  a  like  place,  that  rai(^th  aneter- 
n.ill  throne  to  any  creature.  For  he  is  here  not  (imply  called  God,but 
alfo  the  eternall  Lord.  Againc ,  this  title  is  giiien  to  none  but  with  £3^  - , 
an  addicion ,  as  it  is  faied  :  that  Mofes  (halbc  for  a  God  to  Pharao. 
Some  rede  it  in  the  Genitiue  cafe  which  is  veryfoolifti.  Igrauntin 
dcrdc  that  oftentimes  a  thing  is  called  Diuine  or  of  God ,  that  is  no- 
table by  any  (insular  excellence :  but  here  by  the  tenour  of  the  textc 
it  appearcth ,  that  fuch  a  meaning  were  harde  and  forced  ,  and  will 
not  agree.  But  if  their  ftubborneffc  will  not  fo  vclde :  In  Efiie  is  very 
plainly  brought  in  for  all  one  both  Chrift  and  God ,  and  he  that  is 
adorned  with  the  (oueraigne  power ,  which  is  properly  belonging  to 
God  alone.  This  (faicth  he)  is  the  nanie  whcrby  they  fliall  call  hjm,  ECa.jf.^. 
the  ftrong  God,thc  Father  of  the  world  to  comcj&c.Hcre  the  Icwes 


Cap.i  3 .  Of  the  knowledge  of 

barcKc  againe,  and  turne  the  texte  thus  :  this  is  the  name  whereby  the 
ftionge  God  the  father  of  the  worlde  to  come  fliall  call  him  :  fo  that 
they  leaue  this  onely  to  the!Sonne  to  be  called  the  Prince  of  peace  . 
But  CO  what  purpofc  lliould  fo  many  names  of  addicion  in  this  place 
be  heaped  vpon  Gad  the  Father  ,feyng  it  is  the  purpofe  of  the  Pro- 
phctc  to  adorne  Chnft  with  fuch  fpeciall  notes  as  may  builde  our 
Faith  vpon  him  ?  Wherefore  it  is  out  of  dout  that  he  is  here  in  like 
forte  called  the  ftrong  God ,  as  he  is  a  httle  before  called  Immanuel. 
But  nothing  can  be  founde  plainer  than  that  place  of  Hieremie  where 
Icrc.23.  h^.(3y^,j;h,  that  thisfhall  be  the  name  whereby  the  fedeof  Dauid 
fliall  be  called  lehouah  our  righteoufnefl'e.  For  where  the  lewes  the- 
felues  do  teach,  that  all  other  names  of  God  are  but  adiediue  names 
g  ^'  42-  of  addicion ,  and  that  this  onely  name  lehouah  which  they  call  vn- 
fpeakable  is  a  fubftamiuc  name  to  cxprefTc  his  cflTence:  we  gather  that 
the  Sonne  is  the  onely  and  eternall  God, which  faith  in  an  other  place 
that  he  v/iU  not  geuc  his  glory  to  an  other ,  But  here  alfo  they  feke  to 
fcape  away  becaufe  that  Mofes  gaue  that  name  to  the  Altare  that  he 
bilded ,  and  Ezechiel  gaue  it  to  the  new  citie  Hierufalem .   But  who 
doth  not  fee  that  the  Altare  was  builded  for  a  monumente  that  God 
was  the  auauncement  of  Mofes ,  and  that  Hierufalem  is  not  adorned 
with  the  name  of  Gud ,  but  onely  to  teftifie  the  prefence  of  God  ? 
Ei?.}8.  For  thus  faycth  the  Prophete.  The  name  of  the  citie  fromthatday 
5  S-        Oialbc  lehouah  there.  And  Mofes  faith  thus.He  builded  an  altare  and 
txo.iy.  called  the  name  of  it,  lehouah  my  exaltacion.  But  more  bulineflc 
!^*         arifech  by  an  other  place  of  Hieremie ,  where  the  fame  tittle  is  ap- 
jg^      *  plied  to  Hierufalem  in  thefe  wordes :  this  is  the  name  whereby  they 
fliall  call  her  lehouah  our  righteoufnefle .  But  thi?  teftimony  is  fo 
farre  from  making  againft  the  trueth  which  we  defende ,  that  it  ra- 
ther confirmeth  it .  For  wheras  he  had  before  teftificd  that  Chrift  is 
the  true  lehouah  from  whom  floweth  righteoufnefle ,  now  he  pro- 
nounccth  that  the  Church  lliall  fo  verely  felc  the  fame,  that  fhe  may 
glorioufly  vfc  the  very  name  it  felfe.  And  fo  in  the  firft  place  is  fet  the 
fountaine  and  caufe  of  rightcoufneffe,  in  the  other  the  cflfed. 

TO     Now  if  this  do  not  fatisfie  the  lewcs ,  that  lehouah  is  fo  oft . 

prcfcntcd  in  the  perfonne  of  an  Angell ,  I  fee  not  with  what  cauilla- 

tionsthey  canmockeitout.  It  is  faied  that  the  Angell  appeared  to 

lud  6  7  ^^^  ^°'y  fathcrsrand  the  fame  Angel  chalengeth  to  himfelfethc  name 

of  the  eternall  God.  If  any  take  exception  and  fay,  that  this  is  fpoken 

in  refped  of  the  Perfon  that  he  reprefenrcth  :  this  knotte  is  not  thus 

lud  ij.^''^^^*  ^^^  being  a  feruauntc  he  would  not  fuftbr  Sacrifice  to  be  of- 

1 0.        fercd  10  him  and  take  from  God  his  due  honour.  But  the  Angell  re- 

fufing 


God  the  Creator.         Lib.i.  41 

fufing  to  eate  bread,  commandeth  Sacrifice  to  be  offered  to  Ichouah. 
And  then  he  proucih  that  himfelfe  indeedewas  the  fame  iehouah, 
and  therefore  Manoah  and  his  wife  by  this  token  did  gather,  that 
they  had  feen  not  an  only  Angel  bat  God .  And  thence  came  it  that 
he  fayed :  we  fhall  die  becaufe  wc  haue  leen  God.  And  when  his  wife 
aunfwerech,  if  lehouah  would  haue  flayen  vs ,  he  would  not  h^ue  re- 
ceaued  Sacrifice  at  our  handes  :  in  this  fiie  doth  confeffc  that  he  was 
God  which  before  was  called  the  Angell.  Belide  this,thc  aunfwere  of 
the  Angell  himfelfe  takcth  away  all  doubt  of  it,  faying :  why  doeft 
thou  afke  me  of  my  name,  which  is  maruellous  ?  So  much  che  more 
deteftable  was  the  wickednefle  of  Seruetto  ,  when  he  afBiq^cd  that 
God  neuer  appeared  to  Abraham  and  the  other  fathers,  but|fhat  an 
Angell  was  worfliipped  in  place  of  him .  But  truely  and  wifely  haue 
the  true  teaching  dodors  of  the  Church  expounded,  that  the  fame 
principall  Angell  was  the  worde  of  God,  which  then  as  aforehande 
began  to  execute  the  office  o/  Mediatour .  For  though  he  was  not 
yet  clothed  with  flefli ,  yet  he  came  downe  as  a  meanc  betwenc  God 
and  men,  to  come  more  familiarly  to  the  faithfull.  Therefore  his  iiic 
communicating  himfelfe  made  him  to  be  called  an  Angell:  yctftill 
in  the  meane  time  he  reteined  that  which  was  his  own,  to  be  the  God 
of  vnfpeakable  glory.Thc  fame  thing  meaneth  Ofeas,which  after  he  ofe.  n, 
had  recited  the  wraftling  of  Jacob  with  the  Angell,  fayeth ;  lehouah  5. 
the  God  of  hoftes,  lehouah  ,  worthy  of  memory  is  his  name.  Here 
againe  Seruetto  carpeth,that  God  did  beare  the  pcrfon  of  an  Angell. 
As  though  the  Prophetc  did  not  cofirme  that  which  Mofes  had  faied; 
why  doeft  thou  afke  me  of  my  name?  And  the  confetfion  of  the  holy 
Patriarche  doeth  fufficienily  declare  that  he  was  not  a  created  Angell, 
but  one  in  whom  the  full  godhead  was  rcfidente,whcn  he  faid:  I  haue  Ge .  j  2, 
feen  God  face  to  face .  And  for  this  caufe  Paule  fayeih  ,  that  Chnft  '^^    . 
was  guide  of  the  people  in  the  wildernefl'e .  For  though  the  time  was  10.  ^  '. 
not  yet  come  of  his  abacemente:  yet  that  eternall  woidefliewed  a  z^ch.i. 
figure  of  that  office  to  which  he  was  appointed  .  Now  if  the  feconde  }• 
Chapter  of  Zacharie  be  weyed  without  contencion ,  the  Angell  ihat 
fente  an  other  Angell  was  byandby  pronounced  to  be  the  God  of 
hoftes,  &  to  him  is  foueraigne  power  afcribed.  I  omitte  innumerable 
teftimonies  on  the  which  our  Faith  fafcly  icftech ,  although  they  do 
not  much  moue  the  lewes.  For  when  it  is  faicd  in  Efaie.  Behplde  this  ^(^  ^^ 
is  our  Godjthis  is  Iehouah,we  fliall  waire  vpon  him)  and  he  fhall  faue  ^, 
vs,  they  that  haue  eyes  may  fee ,  that  herein  is  meant  God  which  ry- 
feth  vp  for  the  faluation  of  his  people.  And  thefe  vehement  demon- 
ftracioQstwife  repetcd  (u0er  it  to  be  drawcn  nO  otherwhere  but  to 

F 


Cap.13.  Of  the  knowledge  of 

Ial.j.<  Chnii  And  yet  plainer  and  fuller  is  the  place  ot  Malachie  where  he 
promifeth  chac  he  iTiall  come  the  Lord  that  was  then  defired ,  to  his 
ovmc  templf".  But  to  none  but  to  the  onely  foucraigne  God  wasthc 
temple  dedicate ,  which  temple  yet  the  Prophet  dorhe  clatme  for 
Chrill:.  VVherevpon  folioweth  that  Chiift  is  the  fame  God  that  was 


c 


uer  honored  amon^the  lewes^ 


o 


1 V    As  for  the  newc  Teftament,it  fwarmeth  with  innumerable  tc- 
ftimonicSjtherfore  we  Ji^uft  trauaile  rather  fhortly  to  choofc  out  fewc, 
than  largely  to  heape  vp  all.  For  though  the  Apofties  fpeake  of  him 
(ince  he  was  now  become  the  Mediatour  in  fle(h :  yet  all  that  I  fhall 
bring  forth  fhall  aptly  ferue  to  prouc  his  godhead.  Firit  this  is  worthy 
to  be  iwigularly  marked,  that  ihofe  thinges  which  were  before  fpokcn 
touching  the  eternall  God ,  the  Apofties  do  (hew  that  they  are  either 
already  performedjor  hereafter  to  be  performed  in  Chrift.  For  where 
;fa,8.  Efaie  prophecieth  that  the  Lord  of  hoftcs  {halbe  to  the  lewesand 
4.        Ilraeiitcs  a  ftombling  ftone  and  a  rockc  to  fall  vpon  :  Paulc  affirmeth 
iom.  5>.  rhat  the  fame  is  fulnlled  in  Chiift.  Therefore  he  declarcth  him  to  be 
^4         the  Lord  of  h:>ftes,  Likewife  in  an  other  place.  We  muft  all  (faith  he) 
^^''^  ones  be  broughcto  appeare  before  the  iudgement  throne  of  Chrift. 
ifa  5  5 .  For  it  is  written,  to  me  fhall  all  knees  bow,and  to  me  fhall  all  tongues 
*i'        fwere.  Seing  God  in  Efay  fpeaketh  this  thing  of  himfelfe ,  and  Chiift 
in  dede  pcrformeth  it  in  himfelfv,it  folioweth  that  he  is  the  felfe  fame 
God  whoes  gloiy  may  not  be  withdrawen  to  an  other.  And  that  thing 
5phc.4.  which  writmg  to  the  Ephcfianshc  allegeth  out  of  the  Pfalmes,is  eui* 
^  dent  that  it  can  be  applied  to  none  but  to  God  alone  .   Afcendingon 

^fal.  )7  .|^^  j^g  \\2ith  caried  captiuitie  captiue,meaning  that  fuch  afcending  was 
'^*        in  (hadowe  Ihewed ,  when  God  in  notable  vidory  againft  forein  na- 
tions did  fliewe  forth  his  power,  but  he  declareih  that  in  Chrift  it 
lohn  I.  ^^^  tnorc  fully  performed .    So  lohn  teftiHeth  that  it  was  the  glory  of 
(4.        the  Sonne  that  was  reueled  to  Efay  by  a  vifion ,  wheras  in  decdc  the 
Ela.(S..i.  Prophet  himfelfe  wryteth  that  the  maieftieof  God  appeared  vn* 
to  him  .  And  it  is  euident  that  thofc  thinges  which  the  Apoftle  wry- 
Heb.i.    ting  to  the  Hcbrues  applteth  to  the  Sonne,  arc  the  plaine  titles  of 
10.  and  God.  as:  Thou  Lord  in  the  beginning  diddeft  laie  the  foundacions 
^'         of  heauen  and  earch.  &c.  Againe  worfhip  him  all  ye  his  Angels.  And 
yet  he  abuftth  not  thofe  titles  when  he  drawcth  them  to  Chrift.  For 
all  thofe  thine;cs  that  are  fpokcn  of  m  thofe  Pfalmes ,  he  himfelfe 
.   alo.'ic  hath  fulfilled.  For  it  was  he  that  rofe  vp  and  had  mercy  on  S16. 
3t  was  he  that  claimed  to  himUlfe  the  kingdome  of  all  the  nations 
loh.i.i.  and  jlandes.And  why  (hould  lohn  fticke  to  apply  the  maieftie  of  God 
to  Chnft  which  in  his  preface  had  fayed  that  the  worde  was  alwaic 

Gtid> 


God  the  Creator.  Lib.i.  42 

God  ?  Why  fhould  Paulc  feare  to  fee  Chrift  in  the  judgement  throne  i.<"«r. 
of  God,  hauing  before  with  fo  open  prodamacio  declared  his  God-  J"*^ 
head,where  he  faied  chat  he  was  God  blefled  to  the  ende  of  wot  Ides?  j  ** 
And  to  make  appeare ,  how  well  he  agreeth  in  tliis  pointe  with  him- 
ftlfe ,  in  an  other  place  he  writech  that  Chrift  i5>  God  openly  (hewed 
in  the  flelh.  If  he  be  God  to  be  prayfed  to  the  ende  of  worldes,  then  ,  ^^^  ^ 
he  is  the  fame  he  to  whom  in  an  other  place  he  affirmeth  all  glorie  kj. 
and  honour  to  be  due.  Andthus  he  hidethnot,  but  plainely  crieth 
out,  that  he  would  haue  counted  it  no  robberyif  hehad  fhewed  ,/rim  i 
himfelfe  egall  with  God,  but  that  he  willingly  abaced  himfelfe.  And  1 7 
that  the  wicked  ihculdnot  carpeihathe  is  fomemade  God,  lohn  Pfii^.6. 
goeth  further  and  faith.  He  is  the  true  God  and  the  cternall  life.  Al-  ^o*^"  >- 
though  it  ought  aboundantly  to  latisfic  vs,  that  he  is  called  God,  fpe- 
cially  of  that  witncfle  which  exprefly  affirmeth  vnro  vs  that  there 
are  no  moe  goddes  butone.That  fame  witnefTe  is  Paule,which  faicth  J'^**^" 
thus:How  many  focucr  be  called  goddes  either  in  hcauen  or  in  earth,  ,  -j-iri, 
to  vs  there  is  but  one  God  from  whom  arc  all  thinges.  When  we  3.16 
hcarc  of  the  fame  mouth ,  that  God  was  openly  (hewed  in  the  flcdi,  ^^^>o. 
that  God  with  his  owne  bloud  purchafed  the  Church  to  himfelfe:  ^°' 
why  (hould  we  imagine  a  feconde  God  which  he  himfelfe  acknow-  ^*^   "" 
ledgcth  not  ?  And  it  is  no  doute  that  all  the  godly  were  of  the  fame 
meaning.  Likewife  Thomas  in  protcfting  him  to  be  hisLordeand 
his  God ,  doth  profefTe  that  he  is  that  onely  one  God  whom  he  had 
alway  worfhipped. 

II     Now  if  we  eftecmehis  Godhead  by  the  workes  that  in  the 
Scripture  are  afcribed  vnto  him ,  it  (hall  thereby  more  euidentlie  ap- 
peare. For  when  he  faied  that  from  the  beginning  he  was  ihetherto 
working  with  his  father :  the  lewes  which  were  moft  dull  in  vnder-  Iohn.5. 
(landing  of  all  his  other  fayinges ,  yet  then  perceiued  that  he  tokc  *^* 
vpon  him  the  power  of  God .  And  therefore ,  as  lohn  tellcth ,  they 
fought  the  more  to  kill  him ,  becaufe  he  diddc  not  onely  breake  the 
Sabbat  >  but  alfo  did  call  God  his  father ,  making  himfelfe  egall  with 
God. How  dull  (hall  we  be  the,if  we  do  not  perceiue  that  his  godhead 
is  herein  plainly  affirmed  ?  And  truely  to  order  the  worldc  with  pro- 
uidence  and  power,  and  to  gouerne  all  thinges  with  the  auihoritie  of 
his  owne  might,  which  the  Apoftle  afcribeth  vnto  him,belongeih  to  ^.^  ^ 
none  but  onely  to  the  creator.  And  he  not  onely  entcrparteneih  the 
gouernement  of  the  worlde  with  his  Father,  but  alfo  all  other  offices 
which  can  not  be  made  comon  to  God  with  his  creatures.  The  Loid 
crieth  out  by  the  Prophet :  I  am  he .  I  am  he ,  that  doc  away  thine  KTa  45, 
offences  for  mine  owne  fake .  Accordifig  to  the  meaning  of  this  fen-  *>'  ■ 

F     ij 


Cap.  13.  Of  the  knowledge  of 

tence  when  the  lewes  thoug!?t  that  wronge  was  done  to  god  for  that 
Iat.5).  Chrift  did  forgcue  finnes.Chrift  not  onely  affirmed  in  wordes  but  alfo 
proued  by  miracle  that  this  power  bc^longed  vnto  himfelfe .  We  fee 
thcrfore  that  he  hath,not  the  miniftracion,but  the  power  of  forgeuc- 
neife  of  finncs ,  which  the  Lord  faieth  he  will  not  fuftcr  to  pafle  away 
^^'^'  from  himfelfe  to  any .  Whatfhallwe  fay  of  fearching  and  pearling 
the  fecrete  thoughtes  of  hartes  ?  is  it  not  the  propretie  of  god  alone  ? 
But  the  fame  had  Chriftrwhcrby  is  gathered  that  he  is  God. 

I J     Now,  in  his  miracles  how  plainly  and  clerely  doth  he  appcare?^ 

And  though  I  graunte  that  as  well  the  Prophetes  as  the  Apoftles  did 

egall  and  like  miracles  to  thefe  that  he  did  :  yet  this  great  difterence 

is  there ,  that  they  by  their  miniftracion  difpofcd  the  giftes  of  God, 

he  (hewed  forth  his  owne  power .  He  vfed  fometime  prayer ,  to  the 

cnde  to  gcuc  glory  vnto  his  Father.  But  we  fee  for  the  moft  part  his 

owne  power  fhewed  vnto  vs .   And  how  coulde  it  othcrwife  be  but 

that  he  was  the  very  author  of  nuracles  that  by  his  owne  authoritc 

klat.io.  gaue  power  to  other  to  deale  miracles  abrodc?For  the  Euangchft  de- 

'•  clareth  that  he  gaue  power  to  the  Apoflics  to  rayfe  vp  the  dead ,  to 

*rlar.3.  healc  the  leprous,  tocalloutdeuils.  &c.  And  they  fo  vfed  themini- 

j  *„^      ftracion  therof  that  they  fufficietly  fhewed  that  this  power  came  not 

^a.  J.6  from  els  where  but  from  Chrill.  In  the  nameof  lefus  Chrift  (  faieth 

oh.  s.   Peter)  Rife  and  walke .  It  is  thcrfore  no  maruell  if  Chrift  alleged  his 

Itf.and  miiacles  to  confound  the  viibelcuingneflc  of  the  lewes:  forafmuch  as 

ind.14  ^^^y  "^^^^  ^^^^^  ^^  being  done  by  his  owne  power  did  geue  a  mofl; 

11,  *    '  plaine  teftimonie  of  his  godhead  .  If  els  where  then  in  God  there  is 

no  raluacion,no  righteoufnefre,no  liferand  Chrift  conteineth  all  thefe 

thinges  in  him,furely  he  is  thereby  declared  to  be  God.  And  no  man 

can  obieft  againft  me  and  fay, that  hfe  and  faluacio  is  poured  into  him 

by  God  :  for  it  is  not  faied  that  he  receyucd  faluacion  but  that  he  is 

faluacion  himfelfe.  And  if  none  be  good  but  onely  God :  how  can  he 

be  onely  man,  beyng  I  will  not  fay  good  and  iuftc,but  felfe  goodneirc 

Mat.i^.  ^"^  '"ft'  c^ '  Y^3  ^^^'^  f  h^  '^""ft  beginning  of  the  creation  as  the  Euan- 

17.        gelifte  witneflcth  in  him  was  life ;  and  he  euen  then  beyng  life  was 

[oh.f.4.  the  lic;ht  of  men,  VVherfore  being  fupported  with  fuch  proues  we  arc 

*4.  bolde  to  rcpofe  our  faich  and  hope  in  him:  when  yet  we  know  that  it  is 

Efa.  26.  3fi  vngodhnefte  thzi  robbeth  God  for  any  man  to  faften  his  confidece 

1 6.        in  creatures .  Beleue  ye  in  God  ?  fayeth  he .  Bcleue  then  alfo  in  me. 

Eiay.ii.  And  fo  doth  Paule  expounde  thofetwo  places  of  Efay,  Whofoeuer 

'^'        trufteth  in  him  (hall  not  be  put  to  fhame.  Againe.Out  of  the  roote  of 

ii.ana  Ifai  (hall  he  come  that  fhall rife  to  rule  peoples  ,  in  him  the  nations 

15.11.    ftiall  :ruft.And  why  lliould  we  feke  out  more  teftimonies  of  Scripture 

for 


God  the  Creator.        .'Lib.i.  43 

for  this  matter ,  whence  fo  ofcen  mete  with  this  lentence?  He  that 
beleueth  in  mc  hath  euerbfting hfc.  Morcouerthe  inuocation  which 


hangeth  vpon  Faith  belongeih alfo  to  him,  which  yet  is  proper  to 
the  maieftie  of  God  if  he  haue  any  thing  at  ail  proper  to  himfelfe.  For   °'  ** 
one  Prophete  fayeth :  whofoeuer  calleth  vpon  the  name  of  lehoua  pr.ig. 


Ihaibe  Taucd ;  and  an  other  fayeth :amoft  ftronge  toure  is  the  name  lo. 
of  lehouah :  to  it  the  righteous  fliall  flee  and  he  (halbe  faued ,  but  the 
name  of  Chrift  is  called  vpon  for  faluacion :  it  followeih  therfore  that  A^-7' 
he  IS  lehouah.  As  for  inuocacion ,  we  haue  an  example  of  k  in  Ste-  ^^^^ 
phen,  when  he  fayeth.  Lord  lefu  receiue  my  fpirite .  Againeinihe  j^^ 
whole  Church ,  as  Ananias  teftifieth  in  the  fame  booke.Lord (fayeth        ^ 
he  )  thou  knoweft  how  great  euiJIthis  man  hath  done  to  thy  Saintes 
that  call  vpon  thy  name.  And  that  it  may  be  more  plainly  vnderftan- 
ded  that  the  whole  fulnefle  of  the  Godhead  doth  corporally  dwell 
in  Chrift,  the  Apoftle  doth  confefle  that  he  brought  no  other  do- 
ftrine  among  the  Corinthians  but  the  knowledge  of  him ,  and  that  ^'^^^» 
he  preached  no  other  thing  but  that  knowledge .  What ,  I  pray  you, 
and  how  great  a  thing  is  this,  that  the  name  of  the  Sonne  oiitly  is 
preached  vnto  vs  whom  he  willeih  to  glory  in  the  knowledge  of  him- 
felfe alone  ?  Who  dare  fay  that  he  is  but  a  creature  ^  of  whom  the  ^  ^^•9" 
onely  knowledge  is  our  whole  glorie  ?  Beiidc  that,  the  falutacions  fet  '^' 
before  the  EpiHles  of  Paule,  wilh  the  fime  benefites  from  the  Sonne 
which  they  do  from  the  Father,  wherby  we  are  taught  not  onely  that 
thofe  thinges  which  the  Father  geueth  vs  do  come  vnto  vs  by  his 
interccflion ,  but  alfo  by  communitie  of  power,  he  is  the  author  of 
them.  Which  knowlj^dge  by  pradife  is  without  doutc  more  certaine 
and  perfeft  than  any  idle-fpcculacion.   For  there  the  godly  my ndc 
doth  beholde  Gad  moft  prefent ,  and  in  maner  handle  him ,  where 
it  fecleth  it  felfe  to  be  quickened,  lightened ,  faued,  iuftitied  and  fan- 
dified. 

14  Wherfore  out  of  the  fame  fountaines  we  mijfl:  fetch  our  meanc 
of  prouing  to  conlirme  the  Godhead  of  the  Holy  ghoft ,  Very  plaine 
is  the  teftimonie  ofMofes  iaihe  hiftory  of  the  creacion,  that  the  fpi-  *'**'** 
rite  of  God  was  vpon  the  depthes ,  or  vpon  the  vnfafliioned  hcape: 
bccaufe  he  flieweth  that  not  onely  the  beautie  of  the  vyorlde  that  is 
now  to  be  feen  ispreferued  by  the  power  of  the  Spirite ,  but  ere  this 
beautie  was  added,the  Spirite  was  then  bufied  in  preferuing  that  con- 
fufed  lumpe  of  thinges ,  And  that  faying  of  Efai  e  cannot  be  cauilled 
againft.  And  now  lehouah  and  his  Spirite  hath  feni  me.  For  he  com-  **  '^ 
muntcatefh  with  the  Holy  ghoft  his  chiefe  power  in  fending  of  Pro- 
phctes.  Whereby  appearcth  the  diuine  maieftie  of  the  Hvly  ghoft. 

F    iij. 


Cap.  13.  Of  the  knowledge  of 

But  our  bcft  proufe ,  as  Lhaue  faid ,  Oialbe  by  familiar  vfe .  For  that 
which  the  Scriptures  impute  vnto  it,  isfarre  from  rhe  propertic  of 
creatures ,  and  fuch  a  thing  as  we  our  felues  do  learne  by  allured  ex- 
perience of  godlinelTe .   For  he  it  is  that  being  echc  where  poured 
abrode,  dothfufteine  and  geuerh  growing  and  life  to  all  thingesin 
heauen  and  in  earth .    An  by  this  pointe  he  iis  proued  to  be  none  of 
the  number  of  creatures,  for  that  he  is  not  comprehended  within  any 
boundes:  but  by  pooring  his  liuely  force  into  all  thinges  to  breath 
into  them  life  and  mocion,this  is  the  very  worke  of  God.  Morcouer^ 
if  regeneracion  into  an  incorruptible  hfe  be  better  and  more  exceilec 
than  any  prefent  quickening :  what  ftall  wc  iudge  of  him  from  whofc 
power  the  fame  procedeth?  And  thWhc  is  the  author  of  regenerac]5, 
not  by  a  borrowed  ,  bunby  his  owne  force,  the  Scripture  in  many 
places  teacheth  '.  and  not  ofthat  onely  ,  but  alfo  of  the  immortal.tie 
to  come.  Finally,  as  vnto  the  Sonne ,  fo  vnto  him  alfo  are  applied  all 
ihofe  offices  that  are  moft  of  ail  properly  belonging  to  the  God- 
head. For  hcfearcheththe  depe  fecretesofGod,  wherewith  none 
of  all  the  creatures  is  of  counfel .  He  geueth  wifdome  and  f  kill  to 
fpcake ,  wheras  yet  the  Lord  pronounccth  to  Mofes  that  it  is  onely 
his  worke  to  do  it.  So  by  him  we  come  to  a  partaking  of  God,  fo  that 
we  rriay  fcle  hts  power  as  it  were  working  life  in  vs .  Our  luftification 
is  his  worke.  From  him  is  power,  fandtfication ,  truth ,  grace , and 
what  good  thing  foeuer  may  be  thought  of,  becaufc  it  is  the  Holy 
ghoft  onely  from  whom  procedeth  all  kinde  of  giftes .  For  that  (en- 
tcnce  of  Paule  is  righte  worthy  to  be  noted .  Although  there  be  di-^ 
uerfe  giftes,  and  manifolde and  fondry  is  th^diftribucion  of  them, 
yet  is  there  but  one  holy  Spirite:  becaufe  he  maketh  him  not  onely 
the  originall  or  beginning,  but  alfo  the  author.  Whiche  a  httle 
Cor.    after  is  more  plainely  exprefled  in  thefe  woordes.  One  and  the  fame 
~>i-      Spirite  diftrybuterh  all  thinges  ashewill.  For  if  he  were  notfome 
thing  fubfifting  in  God ,  he  woulde  not  attribute  vnto  him  choife 
of  mindeand  will.  Therefore  mofte  euidently  doth  Paule  geue  to 
the  Holy  ghoft  diuine  power ,  and  fheweth  that  he  is  fubftantially  rc- 
fidcntinGod. 
,  ^^ '.     I  ^     And  the  Scripture  it  felfe,when  it  fpcakcth  of  him,  forbcareth 
,  j^      not  the  name  of  God  .  For  Paule  hereby  gathereth  that  vw  arc  the 
(  or.    temple  of  God,  becaufe  his  fpirite  dwellcth  in  vs :  which  thing  is  not 
.16.     lightly  10  be  pafled  ouer.  For  wheras  God  fo  often  promifeth  that 
."^  ^^  he  wil  chofe  vs  for  a  temple  to  himfelfejthat  promifc  is  no  other  way 
^  ^  p,  fulfilled,  but  by  his  fpinle  dwelling  in  vs ,  Surely ,  as  Auguftine  very 
6.       well  faieth :  i{  we  were  commaunded  to  tiuke  vnto  the  Holy  ghoit 

a  tern* 


Vjod me  creator.  J^ib.i.    .       44 

1  temple  of  timber  and  ftoiie  becaufe  fuch  wcfliip  is  due  to  God 
onely ,  it  were  a  clcarc  argument  that  he  is  God :  now  therforc  how 
much  clearer  is  this  ,  that  we  ought,  not  to  make  a  temple,  but  our 
feluestobe  atemple  for. him  ?  Andthe  Apoftle  himfelfe  callethvs 
(bmetimethe  temple  of  Godjfometime  the  temple  of  theHoly  gholK 
both  in  one  meaning.  And  Peter  reprehending  Ananias  for  that  he 
had  lied  to  the  Holy  ghoft ,  faid  that  he  lied  not  vnio  men  but  vnto 
God.  And  where  Efay  bringeth  in  the  Lord  of  hoftesfpeakingjPaule  Efa.<f.p 
teacheth  that  it  is  the  Holy  ghoft  that  fpcakeih.  Yea  where  common-  ;Aa.  28. 
ly  the  Piophetes  fay,  that  the  wordes  which  they  vtter  are  the  wordes  *^* 
of  the  Lord  of  hoftes ,  Chrift  and  the  Apoftles  do  refcrre  them  ro 
the  Holy  ghoft.Whcrby  it  foliowcth  that  he  is  the  true  lehouah  that 
is  the  chiefe  author  of  prophecies.  Againe  where  God  complaineth 
that  he  was  prouoked  to  wrath  by  the  ftubbornefle  of  his  people ,  in 
fteade  of  that  Efay  faith  that  his  holy  Spirite  was  grecued.  Lalleof  Erj.4|. 
all,  if  blafphcmie  ag^jinft  the  Holy  gholl  be  not  foigtuen  in  this  10. 
worlde  iiorin  the  wo.ldeto  come ,  whereas  he  may  pbteine  pardon  ''^'■^'•i** 
that  hath  blafphemed  againft  the  Sonne :  his  diuine  maieftic  is  here  ^^'^ 
plainly  proued^  the  cffenfe  or  diminilliment  wherof  is  an  vnpardon-  z^.    ' 
able  crime.  I  do  wittingly  and  ofpurpofe  omittemsny  leftimonics  Lukiu 
that  the  auncient  writers  haue  vfed.  They  haue  thought  it  a  marudU.  ^  v 
ous  mete  place  to  alleage  out  of  Dauid ;  with  the  wordc  of  the  Lord  ^^'^  f* 
the  heauens  were  ftablifhed,and  all  the  power  of  them  with  the  fpirite 
of  his  mouth,  to  proue  that  the  woxlde  was  no  Iclfe  the  worke  of  the 
Holy  ghoft  than  of  the  Sonne.  But  forafmuch  as  it  is  commonly  yfed 
inthePfalmestorepetcone  thinge  iwife:  and  in  E(ny  the  fpirite  of  ^*'^* 
his  mouth  is  as  much  10  fay  as  his  worde  ,,that  reafon  is  very  weake. 
Therefore  I  thought  good  to  touche  a  fewe  fuche  ihinges  as  godly 
mindes  might  foundly  reft  vpon. 

16  And  as  God  hath  more  plainly  difclofedhimfeKe  by  the  com- 
ming  of  Chrift,  fo  is  he  alfo  in  the  three  Perfons  become  more  fa- 
mihai  ly  knowen .  But  of  all  the  tcftimoniesktte  this  one  fuffice  vs 
for  this  prcfent.Paule  fo  knitteth  thefe  thrc  together, God,Faith,and  ^P'4  % 
Baptifme,  that  he  rcaroneih  from  the  one  to  the  other  in  this  man^r, 
Becaufe  there  is  but  one  Faith ,  he  thereby  flieweth  that  there  is  but 
one  God.  And  becaufe  there  is  but  one  God,he  therby  proueih  that 
there  is  but  one  Faith  .  Therefore  if  we  be  entred  into  the  Faith  and 
rehgion  of  one  God  by  Baptifme :  we  muft  nedes  thinke  him  the  true 
Oodin  whofe  name  we  are  baptifed.  And  it  is  not  to  be  douted ,  but 
that  in  this  folemneproteftacion,  Chrift  meant  toteftifie  that  the 
pcrfed  light  of  Faith  was  already  deliuered  j  when  he  faied :  Bapiifc 

F  iiij. 


^5c.a8  them  in  the  name  of  the  Father  and  of  the  Sonne  and  of  the  Holy 
>  ghoft.  For  it  is  as  much  in  efFed  as  to  be  baptifed  in  the  name  of  the 
one  God,  which  with  perfed  brightnefTe  hath  appeared  in  the  Fa- 
ther, the  Sonne  and  the  Holy  ghoii.  Whcrby  is  euident  that  in  the 
efience  of  God  abide  three  Perfons  in  which  the  one  God  is  knowen. 
And  furelyjforafmuch  as  our  Faith  ought  not  to  looke  hether  &  the- 
ther,nor  diucifly  to  wader  about^but  to  hauc  regard  to  the  one  God, 
to  be  applied  to  him,  &  to  ftickc  faft  in  him:it  is  hereby  eafily  proued, 
that  if  there  be  diuerfe  kindes  of 'faith,there  muft  alfo  be  many  gods. 
Nowwheras  baptifmeis  a  Sacrament  of  faith  ;  it  proueth  vntovs 
the  vnicie  of  God ,  bccaufeit  is  but  one.  And  hereof  alfo  followeth, 
that  ii:  is  not  lawfull  to  be  baptifed  but  into  one  Godjbycaufe  we  em- 
brace the  Faith  of  him,inio  whofe  name  we  arc  baptjfed.vVhac  meant 
Chrift  then,whcn  he  commaunded  to  be  baptifed,in  the  name  of  the 
.  Father ,  the  Sonne,and  the  Holy  ghoft  ,  but  that  we  ought  with  one 
Faith  to  beleue  in  the'Father,  Sonne,  and  the  Holy  ghoft  ?  Therefore 
fithe  this  remaineth  certain,that  there  is  but  one  God,and  not  many, 
we  determine  chat  the  Worde  and  the  Spirite  are  nothing  cis  but  the 
very  felfe  eflcnce  of  God  .  And  very  foolillily  did  the  Arrians  prate, 
which  confelling  the  godh-^ad  of  the  Sonne  did  take  from  him  the 
fubftartce  of  God.  And  fuch  a  like  rage  vexed  the  Macedonias ,  which 
would  haue  to  be  vnderftaded  by  the  Spirite,  only  the  pftcs  of  grace 
that  are  poured  forth  into  men .  For  as  wifdom ,  vnderftanding,  pru- 
dence ,  fortitude ,  fearcof  Gdddo  proccde  from  him  :  Co  he  onely  is 
^  the  fpirite  of  wifdom,  prudence,  fortitude,  and  godlinefle.  Yet  is  not 
he  diuided  according  to  the  diftribution'of  his  graces:biit  how  foeuer 
they  be  dmerfcly  dealt  abroade ,  yet  he  remaineth  one  and  the  fame. 


,-  I 


as  the  Apoftle  faith. 

1 7     A^aine,therc  is  fhcwed  in  the  Scriptures  a  cettaine  diftindion 

of  the  Father,  from  the  Worde ,  and  of  the  Worde  from  the  Spirite. 

In  difcufTmg  whereof,  howegreate  religioufneffe  and  fobrietie  we 

oughte  to  vfe ,  the  greatneffe  of  the  mifterie  it  felfe  doth  admonifh 

Tn  fee-  vs.  And  I  very  well  like  that  faying  of  Gregorie  Nazianxene :  I  can 

?'J-"^'    not  thinkevpontheone,  butby  and  by  lam  compafled  about  with 

[>aptif.   ff*^  brightneffc  of  the  three :  And  I  can  not  feuerally  difcerne  the 

MO.       three ,  but  I  am  fodeinly  dryuen  backe  to  one .  Whcrfore  lette  it  nor 

come  in  our  mindes  ones  to  imagine  fuch  a  Trinitie  of  Perfons  as  may 

hold  our  thought  withdrawcn  into  feueralties ,  and  doth  not  forthc- 

with  bringe  vs  againc  to  that  vnitie.  The  names  of  Father,  Sonne, 

and  Holy  ghoft ,  do  proue  a  true  diftindion ,  that  no  man  flioulde 

thinke  them  to  be  beare  names  of  addition,  wherby  God  according 

to 


toWs  workesisdiucrfly  entitled:  butyetitisadiftindion,  notadi- 
uifion.The  places  that  we  haue  already  citedjdo  fhew  that  the  fonne 
hath  a  property  diftind  from  the  Father,  becaufe  the  Word  had  not 
bin  with  Godjif  he  had  not  bin  an  other  thing  than  the  Father:  nei- 
ther had  he  had  his  glory  with  the  Father ,   but  being  diftind  from 
him.  Likewife  he  doth  diftinguiih  himfelfe  from  the  Fathcr,whcn  he 
faytbjthat  there  is  an  other  which  beareth  him  witneffe.  And  for  this  lohn.  y 
purpofe  niaketh  that  which  in  an  other  place  is  fayd,  that  the  Father  j-  &  8. 
created  all  thinges  by  the  Word, which  he  could  not,  but  being  after  *  ^* 
a  certaine  maner  diftind  from  him .  Moreouer  the  Father  came  noc 
downe  into  the  earth,but  he  that  came  out  from  the  Father.The  Fa- 
ther died  not  nor  roafe  againe,  but  he  that  was  fent  by  him.  Neither 
yet  did  this  diftindion  beginne  at  the  taking  of  fleHi  :  but  it  is  mani- 
feft  that  he  was  alfo  before,  the  onely  begotten  in  the  bofome  of  the  john.  i. 
Father.For  who  can  abide  to  fay,that  then  the  Sonne  entred  into  the  j  8. 
bofome  of  the  Father,when  he  defcended  from  heauen  to  take  man  - 
hode  vpon  him  ?  He  was  therefore  before  in  the  bofome  of  the  Fa-  Toh.  14, 
ther,  andenioyedhis  glory  with  the  Father.  As  for  the  diftindion  6.1^.2^ 
oftheHolyghoft  from  the  Father,  Chrift  fpeaketh  ofit\vhenhe 
fayth,that  it  procecdeth  from  the  Father.  And  how  oft  doth  he  (hew 
it  to  be  an  other  befide  himfelfe  ?  as  whenhe  promifethiluthe  will  ,  . 
fend  an  other  confortour,  and  often  in  other  places.  16. 

1 8  But  to  borow  fimilitudes  from  matters  of  men,  to  expreffc  the 
force  of  this  diftindion,  I  know  not  whether  it  be  expedient.In  dedc 
the  oldc  fathers  arc  wont  fo  to  do  fomtime:but  withail  they  do  con- 
fefle ,  that  whatfoeuer  they  bring  foorth  for  like  ,  doth  much  differ. 
For  which  caufc  I  am  much  afraid  to  be  any  way  bold,  leaft  if  I  bring 
foorth  any  thing  vnfitiely ,  it  (honld  giuc  occafion  cither  to  the  ma- 
hcioustocauill,  or  tothe  vnskilfuUtobe  deceiued.  Yet  fuch  diftin- 
dion as  we  haue  marked  to  be  fettc  out  in  Scriptures ,  it  is  not  good 
to  haue  left  vnfpoken.  And  that  is  this,that  to  the  Father  is  giuen  the 
beginning  of  working,  the  fountayne  and  fpring  of  all  thinges  :  to  the 
Sonne  wifdom,  counfell^&  the  very  difpofitio  in  the  doing  of  things: 
to  the  holy  Holy  ghoft  is  afTigned  power  and  effeduall  working.  And 
altiiough  eternity  belong  vnto  the  Father,and  eternity  to  the  Sonne 
and  to  the  Holy  ghoft  alfo  ,  for  as  much  as  God  could  oeuer  haue 
bin  without  his  wifdbm  &  power,and  in  eternity  is  not  to  be  foughr, 
which  was  firft  or  laft :  yet  this  obferuation  of  order  is  not  vayne  or 
fupcrfluousjwherein  the  Father  is  reckened  firft,and  then  of  him  the 
Sonne,  &  after  of  them  both  the  Holy  ghoft.  For  euery  mans  mindc 
of  it  fcifc  encUneth  to  this ,  firft  to  conlidcr  God ,  then  the  wifdom 

riling 


rifing  ouc  of  him,  and  laft  of  all  the  power  wberwich  he  puttcth  the 
decrees  of  his  purpofe  in  execution.  In  what  forte  the  Sonne  is  fayd 
to  be  of  the  Father  onely,  and  the  Holy  ghoft  both  of  the  Father  and 
the  Sonne,is  fhewed  in  many  places,but  nowhere  more  plainly  than 
in  the  viii.chapter  to  the  Romancs,whcre  the  fame  Spirite  is  without 
<i;flferencc  fometime  called  the  Spirite  of  Chrift,&  fometime  of  him 
that  raifed  vp  Chrift  from  the  dead  :  and  that  not  without  caufe.  For 
Peter  doth  alfoteftifiethatit  was  the  Spirite  of  Chrift  wherewith  the 
Prophctes  did  prophecy ,  where  as  the  Scripture  fo  often  leacheih, 
that  It  was  the  Spirite  of  God  the  Father. 

19   Now  this  diftindio  doth  fo  not  djind  againft  the  fingle  vniiy  of 

God, that  thereby  we  may  prouc  that  the  Sonne  is  one  Gad  with  the 

father,becaufe  he  hath  one  Spirit  with  him,  &  that  the  Holy  Spirit  1$ 

not  a  thing  diuers  from  the  Father  and  the  Sonne.  For  in  ech  Hypo- 

ftafis  is  viidciftandcd  the  whole  fubftance ,  with  this  that  cuery  one 

loh.  14.  hath  his  own  proprety.The  Father  is  whole  in  the  Sonne,&  the  Son 

io.       is  whole  in  the  Father,as  himfelfe  affirmcch.I  am  in  the  Father  &  the 

Father  is  in  me.  And  the  Ecclefiafticall  wry  ters  do  not  graunt  the  one 

Auguft.  to  be  feuered  fro  the  other  by  any  difFercce  of  eflence-By  thcfe  names 

bom.de  that  betoken  diitindion(fayth  Auguftine)  that  is  ment  wherby  they 

tempo,  j^^yg  relation  one  to  an  other,  &  not  the  very  fubitancc  wherby  they 

*        are  all  one.  By  which  meaning  arc  the  fayingcs  of  the  old  wryters  to 

be  made  agree,  which  otherwife  would  feeme  not  a  little  to  difagree. 

For  fometime  they  fay  that  the  Father  is  the  beginning  of  the  Sonne, 

&  fomtime  that  the  Sonne  hath  both  godhead  &  eflence  of  himfelfe, 

and  is  all  one  beginning  with  the  Father.  The  caufe  of  this  diucrhty 

De  rri-  Auguftine  dothjnan  other  place  wcl  &  plainly  declarCjwhe  he  faith; 

Ditatc    Chrift  hauing  refpcd  to  himfelfe, is  called  God,&  to  his  Father  is  cal 

&  coll.  led  the  Sonne.  And  againejthc  Father  as  to  himfelfe  is  called  God,a$ 

tdpafce  jQ  y^  Sonne  is  called  the  Faihcr,  where  hauipg  rcfpcfft  to  the  Sonne 

tui  epi .  ^^  .^  called  the  F3ihcr,he  is  not  the  Sonnc:&  where  as  to  the  Father 

Cyrjilus  he  is  called  the  Sonne,he  is  not  the  Fath  r:&  where  he  is  called  as  to 

detrini.  himfelfe  the  Father ,  and  as  to  himftlfe  the  Sonne ;  it  is  all  one  God, 

li.  6.id€  jherefore  when  we  (imply  fpeake  of  the  Sonne :  without  hauing  re- 

jt.j.dia-  fpf^totf^e  Father ,we  do  well  &  proprcly  fay,  that  he  is  of  himfelfe: 

Aucuft.  ^  thcrfore  we  call  him  but  one  beginning;but  when  we  make  meniio 

in  pial.  of  the  relation  betwene  him  and  his  Father,then  we  rightly  make  the 

1 09-  &  Father  thirbcgitming  of  the  Sonne.  All  the  whole  fifth  booke  of  Au- 

"l^  '"  guftine  concerning  the  Trinity  doth  nothing  but  fetfoorththismat- 

?9  ^^    ^^^-  -^"^  "^"^^^  ^^^^  '^  '*  ^°  ""^^  *"  '^^'  relation  that  he  fpcaketh  o*^, 

pfal.68.  than  into  luitelly  pearfing  vnto  the  hie  miftery  to  wander  abroad  by 

c  f  many 


God  the  Creator.  Lib.  i .         46 

many  vaync  fpeculations. 

zo     Let  them  therefore  that  are  pleafed  with  fobcrncfiTe ,  and  con- 
tented with  meafure  of  Faith,  Ihoi  tly  learne  fo  much  as  is  profa'tablc 
to  be  knowen:that  is ,  when  we  profefle  that  we  bele uc  m  one  God, 
vndcr  the  name  of  God,wc  vnderftand  the  one  onely  &  fingle  eflence 
in  which  we  comprehend  three  Perfons  or  Hypoftafes.And  iherforc 
fo  oft  as  we  do  indefinitely  fpeake  of  the  name  of  God,  we  mcane  no 
lefle  ihe  Sonne  and  the  Holy  ghoft  than  the  Father .   But  when  the 
Sonne  is  ioyned  to  the  Father ,  then  commeth  in  a  relation ,  and  Co 
wc  make  dilhndio  betwene  the  Perfons.  And  becaufe  the  propreties 
in  the  Perfons  bring  an  order  with  them ,  fo  as  the  beginnmg  and  o- 
riginall  is  in  the  Father :  fo  oft  as  mention  is  made  of  the  Father  and 
the  Sonne,or  the  Holy  ghoft  togetl^r, the  name  of  God  is  peculiarly 
giuen  to  the  Father.  By  this  meane  is  retayned  the  vniry  of  y  elfence, 
and  rcgarde  is  hadde  to  the  order,  which  yet  doth  minifli  nothing  of 
the  godhead  of  the  Sonne  and  of  the  Holy  ghoft.  And  whereas  wc 
hauc  already  feenc  that  the  Apoftlcs  do  aflBrmc ,  that  the  Sonne  of 
God  is  he ,  whom  Mofes  and  the  Prophetes  do  teftifie  to  be  Teho- 
uah  the  Lord ,  we  rauft  of  neceflity  alway  come  to  the  vnity  of  the 
eflence  .  Wherefore  it  is  a  deteftable  facnlege  for  vs  to  call  the 
Sonne  a  feuerallGod  from  the  Father,  becaufe  the  fimole  name 
of  God ,  doth  admittc  no  relation ,  and  God  in  refped  of  himfclfc 
can  not  be  fayd  to  be  this  or  that  J  Now,  that  the  name  of  lehouah  i.Cor. 
the  Lord  indefinitely  taken  isapphed  toChnft,  appeareth  by  the  »*-5>» 
wordes  of  Paule ,  where  he  fayeth  :  Therefore  1  haue  thry fe  prayed 
the  Lord,  becaufe  that  after  he  hadde  rcceiuedthe  aunfwcreof 
Chrift ,  My  grace  is  fufficicnt  for  the  :  he  fayeth  byandby ,  that  the 
power  of  Chrift  may  dwcllinme.lt  iscertayne  that  the  name  Lord 
is  there  fette  for  lehouah,  and  therefore  to  reftrayne  it  to  the  perfon 
of  the  Mediatour  were  very  fend  and  childifli,  for  fo  much  as  it  is  an 
abfolute  fentece  that  compareth  not  the  Father  with  the  Sonne.  And 
we  know  that  after  the  accuftomed  maner  of  the  Greekes ,  the  Apo- 
ftlcs do  commonly  fetteihe  word  Kyrios ,  Lord,  in  fteede  of  leho- 
aah.  And,  not  to  fetch  an  example  farrc  of,  Paule  didde  in  no  other 
fcnfe  pray  to  the  Lord ,  than  in  the  fame  fenfe  that  Peter  citeth  the  Ad. a, 
place  of  Joel! ;  whofoeuer  callerh  vppon  the  name  of  the  Lord  fhall  •  6, 
bcfaucd.  But  where  this  name  is  peculiarly  giuen  to  the  Sonne ,  we  '°^''»» 
{hall  fee  that  there  is  an  other  reafon  therof,whc  we  come  to  a  place  ^  ' 
fitte  for  it .  Now  it  is  enough  to  haue  in  minde ,  when  Paule  had  ab-  ' 

folutely  prayed  to  God,hc  byandby  bringeth  in  the  name  of  Chrift. 

Euen  fo  is  the  whole  God  called  by  Chrift  himfclfe  the  Spirite. 


For  tiiere  is  no  caufc  againft  it ,  but  that  the  whole  elTence  of  God 
may  be  fpirituall,  wherin  the  Father,  the  Sonne  &  the  Holy  ghoft  be 
comprehended.  Which  is  very  playne  by  the  Scripture.  For  euen  as 
there  we  heare  God  to  be  made  a  Spicite  :  fo  we  do  heare  the  Holy 
ghoft,  for  To  much  it  is  an  Hypoftafis  of  the  whole  eflence,  to  be  cal- 
led both  God,and  proceeding  from  God. 

21  But  for  as  much  as  Sathan,  to  the  end  to  roote  out  our  Faith, 
hath  alway  moued  great  contentions  ,  partly  concerning  the  diume 
cffence  of  the  Sonne,  and  of  the  holy  Ghoft,  and  parily  concerning 
theyr  diftindion  of  Perfones .  And  as  in  a  maner  in  all  ages  he  hath 
ftirred  vp  wicked  fpirites  to  trouble  the  true  teachers  in  this  behalfe: 
fo  at  this  day  he  trauaileth  out  of  the  old  embres  to  kindle  a  new  iire: 
therefore  here  it  is  good  to  anf^ere  the  peruerfc  foolifti  enours  of 
fome .  Hitherto  it  hath  bin  our  purpofe ,  to  leade  as  it  were  by  the 
hand  thofe  that  are  willing  to  learne,  and  not  to  ftriue  hand  to  hand 
with  the  obftinate  and  contentious .  But  now  the  trueth  which  we 
hauc  already  peafeably  (hewed, muft  be  reskued  from  the  cauillationf 
of  the  wicked.  All  be  it  my  chiefe  trauaile  fhall  yet  be  applied  to  this 
end,that  they  which  giue  gentill  and  open  eares  to  the  word  of  God* 
may  haue  whereupon  ftedfaftly  to  reft  their  foote.  In  this  point,  if  a- 
ny  where  at  all  in  the  (ecrete  myfteries  of  Scripture ,  we  ought  to  di- 
ipute  foberly,and  with  great  moderation,  and  to  take  great  hede  that 
neither  our  thought  nor  our  tongue  proccedc  any  further  than  the 
boundesof  Gods  word  do  extcnde.  For  how  may  the  minde  of  man 
by  his  capacity  define  the  immeafurableefTenceofGod  ,  which  ne- 
uer  yet  could  certainly  determine  how  great  is  y  body  of  the  Sunnc 
which  yet  he  daily  feeth  with  his  eyes?yea  how  may  (he  by  her  ownc 
guiding  attaine  to  difcufTc  the  fubftaunce  of  God,that  can  not  reachc 
to  know  her  owne  fubttaunce  ?  Wherefore  let  vs  willingly  giue  ouer 
Hila.  11.  vnto  God  the  knowledge  of  himfclfe.  For  he  only,  as  Hilarie  fayeth, 
jpn^de  J5  ^  conuenient  witnefie  to  himfclfe,  which  is  not  knowc  but  by  him- 
felfe. Wc  (hall  giue  it  ouer  vnto  him,if  we  (hall  both  conceiuc  him  to 
be  fuch  as  he  hath  opened  himfelfe  vnto  vs ,  and  fliall  not  elfe  wherfe 
fearch  to  know  of  him,than  by  his  owne  word.  There  are  to  this  end 
wrytten  fine  homelies  of  Chryfoftome  againft  the  Anomei.  Yc t  the 
boldnefle  of  Sophifters  could  not  be  reftrayned  by  them  from  ba- 
bling  vnbridledly.  For  they  haue  bchaued  themfelues  in  this  behalfe 
no  whit  more  modeftly  than  they  are  wonted  in  all  other.  By  the  vnr 
happic  fucceffe  of  which  vndifcretion,we  ought  to  be  warned  to  take 
care  th.it  we  bend  our  felues  to  trauale  in  thisqueftion  rather  with 
tra<aable  wiUmgncfle  to  learneyhan  withftiaipnefle  of  witie,andnc- 

uer 


Trini 
tace. 


God  the  Creator.         Lib.i.  47 

ucr  haue  in  our  minde  either  to  fearch  for  God  any  where  clfe  than 
in  his  holy  Worde ,  ortothinkeanythingof  him,  buthauinghif 
Worde  going  before  to  guide  vs ,  or  to  fpeakeany  thinge  but  that 
which  is  taken  out  of  the  fame  Word  :  The  diftindion  that  is  in 
the  one  Godhcade  of  the  Father  ,  the  Sonne ,  and  the  holy  Ghoit, 
as  it  is  very  hard  to  know,  fo  doth  it  bring  more  bufineflc  and  com- 
bcrancc  to  fome  wittes  than  is  expedient.  Letce  them  remember  that 
the  mindcs  of  men  do  enter  into  a  mafe  when  they  follow  their  ownc 
curiofiry ,  and  fo  lette  them  fuffer  themielues  to  be  ruled  with  the 
heauenly  oracles,  how  focuer  they  can  not  attaine  the  height  of  the 
myftery. 

22  To  makca  regifter  of  the  crrours,  wherewith  the  purenefle  of 
Faith  in  this  point  of  dodrine  hath  in  times  part  bin  ail'ailcd,  were  to 
long  and  full  of  vnprofitabie  tedioufnefle:  and  the  moft  parte  of  hc- 
retickcs  haue  fo  attempted  to  ouerwhelme  the  glory  of  God  with 
grofle  doting  errours,that  they  haue  thought  it  enough  for  them  to 
(hake  and  trouble  the  vnskilfull.  And  from  a  few  men  haue  fprong  vp 
many  fedes ,  whereof  fome  do  teare  in  funder  the  elTence  of  God, 
fome  do  confound  the  diftindion  that  is  betwene  the  Perfbns.  But  if 
we  hold  faft  that  which  is  already  fufficietly  fhewed  by  the  Scripture, 
that  the  eflence  of  the  one  God  which  belongeth  to  the  Father,  the 
Sonne,and  the  Holy  ghoft,is  finpje  and  vndiuided .  Ag3ine,tbat  the 
Father  by  a  certaine  proprety  difFereth  from  the  Sonne,  &  the  Sonne 
from  the  Holy  ghoftiwe  flial  ftop  vp  the  gate  not  only  againft  Arrius 
and  SabeUius,  but  alfo  the  other  old  authors  of  errours.  But  becaufc 
in  our  time  there  be  rifen  vp  certaine  phrenetike  men,  as  Scruetto  8l 
other  hkc,which  haue  cncombred  all  things  with  new  deceires :  i  t  is 
good  in  few  wordes  to  difcufle  their  falfehoodes .  The  name  of  the 
Trinity  was  fo  hatefuljyca  fo  detefbblc  to  Seructto,th.it  he  (3yd5that 
all  the  Trinitaries,as  he  called  them,were  vtterly  godlefife.  I  omit  the 
foohfh  words  that  he  had  deuifed  to  raile  withall.But  of  his  opinions 
this  was  the  fumme .  That  God  is  made  Tripartite ,  when  it  is  fayd» 
that  there  abide  three  Perfons  in  his  eflence  ,  and  that  this  Trinity  is 
but  a  thing  imagined, becaufe  it  difagreeth  with  the  vnity  of  God.  In 
the  meane  time  the  Perfons  he  would  haue  to  be  certaine  outward 
conceptions  of  Forme,  which  are  not  truely  fubfiftiOg  in  the  eflence 
of  God,  but  do  reprefent  God  vnto  vs  in  this  or  that  faftiion.  And  at 
the  beginning  that  there  was  in  God  nqthing  diftind  bccaufe  ones 
the  Word  and  the  Spirite  were  all  onc;but  fins  that  Chriit  arofe  God 
out  of  God,  the  holy  Ghoft  fprong  alfo  an  other  God  out  of  hmi. 
Aynd  though  fomume  he  colour  his  follies  with  allegories, as  whe  he 


Cap.13.  of  the  knowledge  of 

fayth  ,  ihat  the  ctcrnall  Word  of  God  was  the  Spiritc  of  Chrift  with 
GodsSt  the  bright  (hinuig  of  his  forme.  Againe,  that  the  Holy  ghoft 
was  the  fhadow  of  the  godhead ,  yet  afterward  he  bringeth  the  god- 
head of  chcm  both  to  nothing,  affirming  that  after  thcrateof  djftri- 
bution  thercisborh  in  ihe  Sonne  and  in  the  HolySpiritea  parte  of 
GodjCue  as  the  fame  Spirite  in  vs,  and  alfo  in  wood  and  ftones  is  fub- 
ftantially  a  portion  of  God .  What  he  babbleth  of  the  Perfon  of  the 
Mediatour ,  we  fhall  herafter  fee  in  place  conuenient.  But  this  mon- 
ftrous  forged  deuife ,  that  a  Perfon  is  nothing  elfe  but  a  vifible  forme 

•  »  of  the  glory  of  God,necdeth  no  long  confutation.  For  where  as  lohn 
pronouceth,  that  the  Word  was  God  before  the  world  was  yet  crear, 
he  makcth  it  much  differing  from  a  conception  of  forme.  But  if  then 
alfo,  yea  and  from  fartheft  Eternity  of  time ,  that  Word  which  was 
God  was  with  the  Father,5chad  his  owne  proper  glory  with  the  Fa- 
ther,he  could  not  be  an  outward  or  Hguranue  fhining :  but  it  necefla- 
rily  followeth  that  he  was  an  HypolVafis  that  did  inwardly  abide  in 
Cod.  And  ahhough  there  be  no  mention  made  of  the  Spiriie ,  but  in 
the  Hiftorie  of  the  creation  of  the  world.yet  he  is  not  there  brought 

Gc.i  .z.  in  as  a  fhadow ,  but  an  effentiall  power  of  God,  when  Mofes  ftieweth 
that  the  very  vnfafhioned  lumpe  was  fufteined  in  him .  'I  herefore  it 
then  appeared,  that  the  eternall  Spirice  was  alwayes  in  God,  when  he 
prefcrued  and  fufteined  the  confufed  matter  of  heauen  and  earth,vn- 
till  beauty  and  order  were  added  vnto  ir.Surely  he  could  not  yet  be  an 
image  or  reprefentation  of  God  as  Scruetto  dreameth .  But  in  other 
pointes  he  is  compelled  more  openly  to  difdofe  his  wickednefle  ,  in 
laying  that  God  by  his  eternall  purpofe  appointing  to  himfelfeavi- 
fible  Sonne,  did  by  this  meane  (hew  himfelfe  vifible .  For  if  that  be 
true  there  is  no  other  godhead  left  vnto  Chrift,  but  fo  far  as  he  is  by 
the  eternall  decree  of  God  ordeined  his  Sonne.Moreoucr  he  (6  tranf- 
formeth  thofe  imagined  fhapes  that  he  fticketh  not  to  faine  new  ac- 
cidents in  God.  But  this  of  all  other  is  moft  abhominable,t!iat  he  c5- 
fufcly  mingleth  as  well  the  Sonne  of  God, as  the  Holy  ghoft,  with  all 
creatures.For  he  plaincly  affirmcth,  that  there  be  partes  and  partiti- 
ons in  the  Effcnce  of God,of  which  eucry  portio  is  God.And  name- 
ly he  fayth,  that  the  Spirites  of  the  faithfuU  are  coeternall  and  con- 
fuHftantiall  with  God  .•  albeit  in  an  other  place  he  ailigneth  the  fub- 
ftamiall  Deity,not  onely  to  tlic  foule  of  man,  but  alfo  to  other  crea- 
tures. 
2^     Out  of  this  finke  came foorth  an  other  like  monfter.  For ccr- 

taine  lewd  me  meaning  to  cfcapc  the  hatred  &  fhame  of  the  wicked  - 
nelfc  of  ScruettOjhauc  in  dcedc  confefled,  chat  there  are  there  Per- 

fons^ 


God  the  Creator.         Lib.i.  48 

fon%  but  adding  a  manner  how:that  the  Father  which  trucly  and  pro- 
prcly  is  the  one  onely  God.in  forming  the  Sonne  &  the  Holy  ghoft, 
hath  powred  his  godhead  into  them.  Yea  they  forbcarc  not  this  hor- 
rible maner  of  fpeech,  that  the  Father  is  by  this  marke  diftingui(he4 
from  the  Sonne  and  the  Holy  ghoft,  that  he  >s  the  only  elTentiacour 
or  maker  of  the  effcncc.  Firft  they  pretendeihis  colour,thatChrifti$ 
echewhere  called  the  Sonne  of  God  :  whereof  they  gather ,  that 
there  is  none  other  properly  God  but  the  Father .  But  they  markc 
notjthat  though  the  name  of  God  be  alio  common  to  the  Sonne,yct 
by  reafon  of  preeminence  it  isfometime  giuen  to  the  Father  ondy, 
becaufe  he  is  the  fountainc  and  originall  of  the  Deity  ,  and  that  for 
this  purpofe,to  make  the  fingle  vnity  of  the  cffetice  to  be  therby  no- 
ted .  They  take  exception  and  fay :  If  he  be  truely  the  Sonne  of  God, 
it  is  inconuenicnt  to  hauc  him  reckened  the  Sonne  of  a  Pcrfon.  I  an- 
fwere  that  both  arc  true :  chat  is ,  that  he  is  the  Sonne  of  God ,  be- 
caufe he  is  the  Word  begotten  of  the  Father  before  all  worldes(^for 
we  come  not  yet  to  (peake  of  the  Perfon  of  the  McdiatourJ  and  yet 
for  explications  fake  we  ought  to  haue  regard  of  the  Perfon.that  the 
nameof  God  flmply  be  not  taken,  but  for  the  Father  onely.  For  if  • 
vre  meane  none  to  be  God  but  the  Father ,  we  plainely  throw  downe 
the  Sonne  from  the  degree  of  God .  Therefore  fo  oft  as  mention  is 
made  of  the  godhead  >  we  muli  not  admit  a  comparifon  betwene  the 
Sonne  and  the  Father,  as  though  the  name  of  God  did  belong  one- 
ly to  the  Father.  For  truely  the  God  that  appeared  to  Efay  was  the  -^ 
true  and  onely  God,  and  yet  lohn  affirmeth  that  the  fame  was  £o}J,'* 
Chrift.  And  he  that  by  the  mouth  of  Efay  teftjfied ,  that  he  (hould  41. 
be  a  ftumbhng  ftone  to  the  lewes,  was  the  onely  God :  and  yet  Paule  E<a.8.i4 
pronounceth  that  the  fame  was  Chrift .  He  that  crieth  out  by  Efay,  Ro«n.^. 
I  hue ,  and  to  me  all  knees  fliall  bowe,is  the  onely  God :  and  yet  Paul  5^ 
cxpoundeth  that  the  fame  was  Chrift .  For  this  purpofe  ferue  thctc-  ^  j. 
ftimonies  that  the  Apoftle  recitcthiThou  O  God  haft  layd  the  foun-  Ro.  14. 
dations  of  heauen  &  earth.  Againe,let  all  the  angels  of  God  worHiip  *'• 
him,which  thinges  belong  to  none,  but  to  the  onely  God .  And  yet  p5  '*'* 
he  fayth,ihat  they  are  the  propre  titles  of  Chrift.  And  this  cauillation  ^^^ 
js  nothinc^  worthithat  that  is  giuen  to  Chrift,which  is  proper  to  God  Pfai.yj, 
becaufe  Chrift  is  the  fhining  brightnefle  of  his  glory  .  For  becaufe  7- 
in  eche  of  chefe  places  is  fette  the  name  of  lehouah,  it  folio weth,that 
it  is  fo  fayd  in  refped  that  he  is  God  of  himfclfe  .  For  if  he  be  leho- 
uah ,  it  can  not  be  denied  that  he  is  the  fame  God  that  in  an  other  ^^-^y**" 
place  crieth  out  by  Efay  :  J  ,  I  am  ,  and  belide  me  there  is  no  God.  j^^^  j^, 
Itisgoodaifoto  confidcr  that  faying  of  Hiercmy  ;  The  gods  that  n. 


Cap.ij.  Ofthe  knowledge  of 

haue  not  made  the  heaucn  &  earth ,  let  them  pcrifh  out  ofthe  earth 
that  is  vnder  the  hcauen.  Where  as  on  the  other  iide  we  muft  needcs 
confcfl'e,  that  the  Sonne  of  God  is  he ,  whofe  godhead  is  oft  proucd 
in  Efay  by  the  creation  of  the  world.  And  how  can  it  be  that  the  Cre- 
ator, which  giueth  being  to  all  thinges,  fliali  not  be  of  himfelfe,  but 
borow  his  being  of  an  other .  For  whofoeuer  fayth  that  the  Sonne 
was  clleniiate  or  made  to  be  of  his  F3ther,denieth  that  he  is  of  him- 
felfe .  But  the  Holy  ghofl  fayth  the  contrary ,  naming  him  Ichouah, 
Now  if  we  graunt  that  the  whole  cffence  is  in  the  Father  onely,  ei- 
ther it  muft  be  made  partablcjor  be  taken  from  the  Sonnc,and  fo  flial 
the  Sonne  be  fpoyled  of  his  clfence,  and  be  a  God  only  in  name  and 
title.  The  eflcnce  of  God,  if  we  beleue  thefe  triheistbelonceth  onely 
to  the  Father,for  as  much  as  he  is  onely  God,3nd  is  the  elfencema- 
ker  ofthe  Sonne  .  And  fo  fliall  the  godhead  of  the  Sonne  be  an  ab- 
ftradfromtheeflenceof  God,  or aderiuation  ofaparte  outof  the 
whole .  Now  muft  they  needes  graunt  by  their  owne  principle ,  that 
the  holy  ghoft  is  the  Spirite  ofthe  Father  only .  For  if  he  be  a  deriua- 
tion  from  the  firft  eflcnce,whicli  is  only  proper  to  the  Father^of  right 
he  can  not  be  accompted  the  Spirite  ofthe  Sonne:  which  is  confuted 
by  the  teftimony  of  Paul,  where  he  maketh  the  Spirite  common  to 
Chrift  and  the  Father .  Moreouer  if  the  Perfon  ofthe  Father  be  wi- 
ped out  ofthe  Trinity  ,wherin  ftiall  he  dift'er  from  the  Sonne  and  the 
Holy  ghoftjbutin  this,that  he  only  is  God?They  cofefTc  Chrift  to  be 
God ,  and  yet  they  fay  he  differech  from  the  Father.  Againe ,  there 
muft  be  fome  marke  of  difference  to  make  that  the  Father  be  not  the 
Sonne.  They  which  fay  that  marke  of  difference  to  be  in  the  effence, 
do  manifefily  bring  the  true  godhead  of  Chrift  to  nothing,which  can 
not  be  without  eilence ,  yea  and  that  the  whole  effence.  The  Father 
differeth  not  from  the  Sonne  ,  vnleffe  he  haue  fomething  proper  to 
himfelfe  that  is  not  common  to  the  Sonne.  What  now  will  they  finde 
wherein  to  make  him  differentPIf  the  difference  be  in  the  effence,  let 
them  anfwere  if  he  haue  not  communicated  the  fame  to  the  Sonne. 
But  that  could  not  be  in  parte ,  for  to  fay  that  he  made  halfe  a  God 
were  wicked. Befide  that  by  this  mcane  they  do  fowiy  teare  in  fiinder 
the  eftence  of  God.It  remayneth  therefore  that  the  effence  is  whole, 
and  perfcdly  common  to  the  Father  and  the  Sonne .  And  if  that  be 
truejthen  as  touching  the  eftence  there  is  no  difference  ofthe  one  of 
them  from  the  other.  If  they  Cay  that  the  Father  in  giuing  his  effence, 
remayneth  neuerdieleffe  the  only  God,  with  whom  the  effence  abi- 
df  th :  then  Chrift  fhalbe  a  figuratiue  God ,  and  a  God  onely  in  fhew 
and  in  name  but  not  indecdc  :  becaufc  nothing  is  more  propre  to 

God 


God  the  Creator.         Lib.i .  4^ 

God  tha  to  bcj3ccording  to  this  fayingrHe  that  is,hath  fent  mc  vmo  Exod.s 
you.  M* 

24  It  is  eafie  by  many  places  to  proue  that  it  is  falfe  which  they 
hold ,  that  Co  ok  as  there  is  in  Scripture  mention  mnde  abfolutely  of 
God ,  none  is  ment  thereby  but  the  Father.  And  in  thofc  places  that 
they  themfelucs  do  allege,they  fowly  bewray  their owne  want  of  co* 
(ideration,  becaufe  there  is  alfo  fcttethe  name  ofthe  Sonne.  Wherc- 

.  by  appearethjthat  the  name  of  God  is  there  relatiucly  takcjand  ther- 
fore  reftrnmcd  to  the  Pcrfon  ofthe  Father. And  their  obiedio  where 
they  fayjlf  the  Father  were  not  only  the  true  God,  he  fhould  himfelf 
be  his  ownc  Father,is  anfwered  with  one  word.It  is  not  inconuenient 
for  degree  and  orders  fake ,  that  he  be  peculiarly  called  God  which 
hath  notonely  of  himfelfc  begotten  his  wifdom,  but  alfo  is  the  God 
ofthe  Mediatour,  as  in  place  fitte  for  it ,  I  will  more  largely  declare. 
For  fith  Chtift  was  openly  fliewcd  in  the  ftefh,  he  is  called  the  Sonne 
of  God ,  not  onely  in  refpeA  that  he  was  the  eternall  Word  before 

.  all  worldes  begotten  of  the  Father :  but  alfo  becaufe  he  tooke  vppon 
him  the  Pcrfon  and  office  of  the  Mediatour  to  ioyne  vs  vnto  God. 
And  becaufe  they  do  fo  boldly  exclude  the  Sonne  from  the  honor  of 
God,  I  would  fay  ne  know  whether  the  Sonne  when  he  pronoun-  j, 
ceth,  that  none  is  good  but  God,  do  take  goodneflc  from  himfelfe  ?  ,-^ 
I  do  not  (peake  of  his  humaine  nature  >  leaft  perhappes  they  fliould 

'  take  exception,  and  fayj  that  whatfoeuer  goodnefle  was  in  ir,  it  came 
of  free  gift .  I  aske  whether  the  eternall  Word  of  God  be  good  or 
no  ?  If  they  fay  nay,  then  we  hold  their  vngodhneffe  fufficienrly  co- 
uinced :  in  faying  yea,they  confound  themfelues.But  where  as  at  the 
fjrft  fight ,  Chrift  feemeth  to  put  from  himfelfe  the  name  of  Good, 
that  doth  the  more  confirme  our  meaning .  For  fith  it  is  the  fingular 
title  of  Gcxd  alone ,  forafmuch  as  he  was  after  the  common  maner 
falutedby  the  name  of  Good,  in  refufing  falfe  honor ,  he  did  admo- 
ni(h  them ,  that  the  goodnefle  wherein  he  excelled  ,  was  the  good- 
nelfe  that  God  hath ,  I  aske  alfo ,  where  Paule  affirmeth  that  onely  Tfm.n. 
God  is  immortall,,  wife  ,and  true,  whether  by  thefe  wordes  Chnft  i7« 
be  brought  into  the  number  of  men  mortall,  foohfh,  and  falfe  ?  Shall  , 

not  he  then  be  immortall ,  that  from  the  beginning  was  life  to  giue 
immortality-to  angels  ?  Shall  not  he  be  wife  that  is  the  eternall  wjfe- 
dom  of  God }  Shall  not  the  trueth  it  felfe  be  ti  uc?I  aske  funhermore,  pj^jj  ^^ 
whether  they  thinke  that  Chnft  ought  to  be  worfhipped  or  no?  For  lo. 
he  claimeth  this  vnto  himfelfe ,  to  haue  all  knees  bowe  before  him: 
it  followeth  that  he  is  the  God  which  did  in  the  law  forbid  any  or  her 
CO  be  woifhipped  but  himfelfe .  If  they  will  haue  that  meant  of  tlie 

G 


Cap.  I ;.  Of  the  knowledge  of 

Efa,  44.  Father  only  which  is  fpoken  in  Efay  :  I  am,  and  none  but  I:this  tcfli- 
tf.  monic  Iturne  againit  themfclues  ,  for  as  much  as  we  fee,  that  what- 

foeuer  pertaynechro  God  is  giuen  to  Chrift.  And  their  cauillation 
hach  no  place ,  that  Chrilt  was  exalted  in  the  flefli ,  wherein  he  had 
bin  abafed,  and  that  inrefped  of  the  flefli,  all  authority  is  giuen 
him  in  hcauen  and  in  earth  :  bccaufe  although  the  maieftic  of  king 
and  ludgecxtende  to  the  whole  Perfon  of  the  Mediatour,  yet  if 
he  Haddcnot  bin  God  openly  fliewed  in  flefli,  he  could  not  hauc 
bin  auaunccd  to  fuchheigth,  but  that  God  fhould  haue  difagreed 
Ph.  2.7.  ^^'^'^  himfelfe  .  But  this  controuerfie  Paule  doth  well  take  away ,  tea- 
ching that  he  wasegall  with  God  before  that  he  diddeabafe  him- 
felfe vnder  the  fliape  of  a  fcruaunt .  Nowe  howe  couldc  this  equali- 
tie  haue  ftande  together ,  vnlcffe  he  hadde  bin  the  fame  God  whofc 
name  is  lah  and  lehouah  :  that  rydeth  vppon  the  Cherubin ,  that  is 
kingc  of  all  the  earth  and  Lord  of  the  worldes  ?  Nowe  howefoeuct 
they  babble  againlt  it ,  it  canne  not  be  taken  from  Chrift  which  E- 
Efa.  aj.  faie  faycth  in  an  other  place  :  He,  he  ,  is  our  God,  for  him  wc 
^»         haue  wayted ,  whereas  in  thefe  wordes  he  defcribeth  the  comming 
of  God  the  redeemer ,  not  onely  that  fhoulde  bring  home  the  peo- 
ple from  the  exile  of  Babylon,  but  alfo  fully  in  all  poyntes  rcftore  the 
Church .  And  with  theyr  other  cauillation  they  nothinge  prcuayle, 
in  faying ,  that  Chrift  was  God  in  his  Father .  For  though  wc  con- 
fcffe  that  in  refpcd  of  order  and  degree  the  beginning  of  the  god- 
heade  is  in  the  Father  ,  yet  we  fay  that  it  is  a  deteftable  inuention  to 
fay  that  the  effence  is  onely  propre  to  the  Father ,  as  though  he 
were  the  onely  Godmaker  of  the  Sonne.  For  by  thismeanes  ey- 
ther  he  rtioulde  haue  moe  elTenee  than  one  ,    or  eife  they  call 
Chrift  God  onely  in  tiile  and  imagination  .    If  they  grauiit  that 
Chrift  is  God,  but  next  after  the  Father,  then  fliall  the  effence 
be  in  him  begotten  and  fafliioned ,  which  in  the  Father  is  vnbegot- 
ten  and  vnfalhioned.  I  knowe  that  many  quickc  nofed  men  do 
laugh  at  this  that  we  gather  the  diftindion  of  Perfons  out  of  the 
wordes  of  Mofcs ,  where  he  bringeth  in  God  fpeaking  thus  :  Lettc 
Geo  I    ^^  n^dkc  manne  after  our  image.   But  yet  the  godly  readers  do 
jtf.       fee  how  vaynely  andfondely  Mofes  (hould  bring  in^this  as  atalke 
of  diuerfe  together,  if  there  were  not  in  God  moe  Perfons  than 
one .  Nowe  certayne  is  it ,  that  they  whom  the  Father  fpake  vnto, 
werevncreate  :  but  nothing  is  vncreatc  but  God  himfelfe  yea  the 
one  onely  God .  Nowe  therefore  vnleflc  they  graunt  that  the  po- 
wer of  creating  was  common ,  and  the  authoritie  of  commaunding 
common,  to  the  Father,  the  Sonne,  and  the  Holyghoft  :  itfhall 

followc 


God  the  Creator.         Lib.i.  50 

followe  that  God  didde  not  inwardly  thus  fpeake  to  himfelfe ,  but 
dircded  his  fpceche  toother  foreyne  worke  mennc.  Finally  one 
place  fliall  eafily  aunfwere  two  of  theyr  obledions .  For  where  as 
Chrift  himfelfe  pronouncech  that  God  is  a  Spiritc,  this  were  notio!n.4, 
conuenicnt  to  be  reftraynedto  the  Father  onely,  asifihe  Worde  24. 
himlclfe  w«renotof  Spintuall  nature.  If  thenthenamcof  Spirite 
doth  as  well  agree  with  the  Sonne  as  with  the  Father  ,  I  ga- 
ther that  the  Sonne  is  alfo  comprehended  vnder  the  indefinyte 
name  of  God.  But  he  addeth  byandby  after  that,  none  are  allo- 
wed for  good  worfhippcrs  of  the  Father,  but  they  that  wor(hippe 
him  in  Spirite  andtrueih,  whereupon  followeth  another  ihingCa 
becaufe  Chrift  doth  vnder  a  heade  execute  the  office  of  a  teacher, 
he  doth  giuc  the  name  of  God  to  the  Father  ,  not  to  the  cnienc 
to  deftroye  his  ownegodheade ,  but  by  degrees  to  lift  vs  vppe  vn- 
to  it. 

25  But  in  this  rhcy  are  deceiued,that  they  dreame  of  cerrayne  vn- 
diuided  lingular  thingcs  whereof  cch  haue  a  parte  of  the  eflencc.  But 
by  the  Scriptures  we  teach ,  that  there  is  but  one  effeniially  God^and 
therefore  that  the  eflencc  as  well  of  the  Sonne  as  of  the  Holy  ghoft 
is  vnbegotten .  But  for  fo  much  as  the  Father  is  in  order  firft  ,  and 
hath  of  himfelfe  begotten  his  wifdom ,  therefore  rightfully  as  is  a- 
boue  fayd ,  he  is  counted  the  originall  and  fountayne  of  all  the  god- 
head. So  God  indefinitely  fpoken ,  is  vnbegotten,  and  the  Father  al- 
fo in  refpcd  of  Perfon  is  vnbegotten.  And  foolifhly  they  ihinke  that 
they  gather,  that  by  our  meaning  is  made  a  quatemity ,  becaufe  falfe-* 
ly  and  cauilloufly  they  afcnbe  vnto  vs  a  deuifc  of  their  owne  brayne, 
as  though  we  did  fayne  that  by  deriuation  there  come  three  Pcrfcni 
out  of  one  eflencc:  whereas  it  is  euident  by  our  wj  ytinges  that  we  da 
not  draw  the  Perfbns  out  of  the  eflence  ,  but  although  they  be  abi- 
ding in  the  eflencc  we  make  a  diftindio  betwenc  them.  If  the  Pcrfons 
were  feuered  from  the  eflence,  then  paraduenture  theyr  reafon  were 
like  to  be  true  .  But  by  that  meane  it  fliould  be  a  Trinity  of  goddes 
and  not  of  Perfons,  which  one  God  conteyneth  in  him.  So  is  their 
fonde  queftion  aunfwered  ,  whether  the  eflence  do  mete  to  make  vp 
the  Trinity  as  though  we  did  imagine  that  there  defcende  three  eods 
out  of  it.  And  this  exception  groweth  of  like  foolilhncfi"e  where 
they  fay ,  that  then  the  Trinity  fliould  be  without  God ,  For  though 
it  mete  not  ro  make  vppe  the  diftindion  as  a  parte  or  a  member ,  ycc 
neither  are  the  Perfons  without  it  nor  out  of  ic .  Becaufe  the  Father 
if  he  were  not  God  could  nor  be  the  Father,  and  the  Sonne  is 
none  otherwifc  the  Sonne  but  becaufs  he  js  God.  We  fay  therefore, 

G     ij. 


Cap.  13.  Or  tnc  knowledge  or 

that  the  godhead  is  abfolutcly  oF  it  felfe .  Whereby  we  graunt  that 
the  Sonne  in  Co  much  as  he  is  God,is  of  himfelfe  without  refp'tde  of 
his  Perlbn,  bu  i  in  fomuch  as  he  is  the  Sonne,  wc  fay  that  he  is  of  the 
Father.  So  his  efl'ence  is  without  beginning,  but  the  beginning  of  his 
Perfonis  God  himfelfe.  And  the  true  teaching  wryters  that  in  old 
time  haue  fpoken  of  the  Trinity ,  haue  onely  apphed  this  name  to 
the  Perfons ,  for  fomuch  as  it  were  not  onley  an  abfurde  errour  but 
alfo  a  groife  vngodhnelTe  to  comprehend  the  eflfence  in  the  diftin- 
^ion .  For  they  that  will  haue  thefe  three  to  mete  ,  the  eflence ,  the 
Sonne  and  the  Holy  ghoft ,  it  is  playne  that  they  do  dettroy  the  ef-^ 
fence  of  the  Sonne  and  the  Holy  ghoft,  for  elfe  the  partes  ioyned  to- 
gether would  fall  in  funder ,  which  is  a  fault  in  cuery  diftindion.  Fi- 
nally if  the  Father  and  the  Sonne  were  Synonimes  or  feuerall  nameif 
fignifying  one  thing,  fothe  Father  (hould  be  the  Godmaker  and 
nothing  Ihould  remaync  in  the  Sonne  but  a  fhadowe ,  and  the  Tr  i- 
nityfhould  be  nothing  elfe ,  but  the  ioyningof  oneGod  with  two 
creatures. 

26  Whereas  they  obied ,  that  it  Chrift  be  properly  God ,  he  is 
not  rightfully  called  the  Sonne ,  to  that  we  haue  already  anfwered, 
that  becaufe  in  fuch  places  there  is  a  comparifon  made  of  the  one 
Pcrfon  to  the  other,  the  name  of  God  is  not  there  indefinitely  taken, 
butreftrayned  to  the  Father  onely,  info  much  as  he  is  the  begin- 
ning of  the  Godheade ,  not  in  making  of  efTence  as  the  madde  men 
do  fondly  imagine ,  but  in  refpeiS  of  order.  In  this  meaning  is  con- 
ftrued  chat  faying  of  Chrift  to  the  Father:this  is  the  eternall  life,  that 
men  belcue  in  thee  y  one  true  God  ,  &  lefus  Chrift  whom  thou  haft 
fent ,  For  fpeakingin  the  Perfon  of  the  Mediatour ,  he  kccpeth  the 
degree  that  is  meane  betwene  God  and  men:  and  yet  is  not  his  maie- 
fty  thereby  dimini(hed .  For  though  he  abaced  himfelfe ,  yet  he  left 
not  with  the  Father  his  glory  that  was  hidden  before  the  world .  So 
the  Apoftle  in  the  fecond  Chapter  to  the  Hebrues  ,  though  he  con- 
fcflcth  that  Chrift  forafhortetime  was  abaced  beneth  the  Angels, 
yet  he  ftickeih  not  to  affirme  withall,that  he  is  the  fame  eternal  God 
that  founded  the  earth. We  muft  therefore  hold,  that  fo  oft  as  Chrift 
in  the  Perfon  of  the  Mediatour  Ipcaketh  to  the  Father ,  vnder  this 
name  of  God  is  comprehended  the  godhead  which  is  his  alfo.Sowhe 
lohn.itf  ^^^  ^^y^^  rothe  Apoftles  :  it  is  profitable  that  I  go  vp  to  the  Father, 
y,  *  becaufe  the  Father  is  greater.  He  giueth  not  vnto  himfelfe  onely  the 
fecond  degree  of  godhead  to  be  as  touching  his  eternall  cfTcnce  in- 
feriour  to  the  Father,  but  becaufe  hauing  obtayned  the  heauely  glo- 
ry^he  gathercih  together  the  faithfuU  to  the  partaking  of  it.  He  fet- 

teth 


God  the  Creator.         Lib.i.  51 

tcth  his  Father  in  the  hier  degree  ,  infomuch  as  the  glorious  perie-  . 
dion  of  brightnefTe  thatappearethinheauenjdificieth  fro  tha:  mea- 
fure  of  glory  that  was  fcene  in  him  being  clothed  with  fle/li .  After 
like  maner  in  an  other  piacejPaul  faythtthat  Chrift  ihali  yeld  vp  the  ^Cor. 
kingdom  to  God  and  his  Father,  that  God  may  be  all  m  all.  1  liere  is  ^  ^'^"^ 
nothing  more  abfurd  than  to  take  away  cternall  continuance  from 
the  godhead  of  Chrift.  If  hefhall  neucrceaffe  to  be  the  Sonne  of 
God ,  but  (hall  alway  remayne  the  fame  that  he  was  from  the  begin- 
ning,it  foiloweth  that  vnder  the  name  of  the  Father  is  compreheded 
the  one  eflence  that  is  common  to  them  both.  And  furely  therefore 
did  Chrift  defcende  vnto  vs ,  that  hfting  vs  vppe  vnto  his  Father,  he 
might  alfo  lift  vs  vp  vnto  himfelfc,  inafmuch  as  he  is  all  one  with  his 
Father .  It  is  therefore  neither  lawtull  nor  right  Co  exclufiuely  to  re- 
ftraine  the  name  of  God  to  the  Fathe.r,as  to  take  it  from  the  Sonne. 
For,  lohn  doth  for  this  caufe  affirme  that  he  is  true  God,  that  no  loh.i.i 
man  (hould  thinke  that  he  rcfteth  in  a  fecond  degree  of  godhead  be- 
neth  his  Father .  And  I  maruell  what  thefe  framers  of  new  Gods  do 
meane,that  v/hile  they  confeire  Chrift  to  be  true  God,  yet  they  forth 
with  exclude  him  from  the  godhead  of  his  Father.  As  though  there 
could  any  be  a  true  God  but  he  that  is  the  one  God,or  as  though  the 
godhead  powred  from  one  to  an  otherjbe  not  a  certaine  new  forged 
imagination. 
17  Whereas  they  heape  vp  many  places  out  of  Ireneus,where  he 
affirmeth  that  the  Father  of  Chrift  is  the  onely  and  cternall  God  of 
Ifraehthat  is  either  done  of  a  fhamefuU  ignorauncc,  or  of  an  extreme 
wickedneffe .  For  they  ought  to  haue  confidcred,  that  then  the  holy 
man  hadde  to  do  in  difputation  with  thofe  frentike  men  that  dcnycd 
that  the  Father  of  Chrift  was  the  fame  God  that  in  old  time  fpake 
by  Mofes  and  the  Prophetes ,  but  that  he  was  I  wote  not  wh  at  ima- 
gined thing  brought  out  of  the  corruption  of  the  world.  Therefore 
he  altogether  trauaileth  in  this  point ,  to  make  it  playne  that  there 
is  no  other  God  preached  of  in  the  Scripture  but  the  Father  of 
Chrift,  and  that  it  isamifleto  deuife  any  other,  and  therefore  it  is 
no  maruell  if  he  fo  oft  conclude  that  there  was  no  other  God  of  If- 
rael ,  but  he  that  was  fpoken  of  by  Chrift  and  the  Apoftlcs ,  And 
in  like  manner  now  ,  whereas  we  are  to  ftand  againft  an  other  forte 
of  errour ,  we  may  truely  fay  that  the  God  which  in  old  time  appea- 
red to  the  Fathers,  was  none  other  but  Chrift.  But  if  any  mannc 
obied  that  it  was  the  Father ,  our  aunfwere  is  in  redinefTc ,  that 
when  we  ftriuc  to  defende  the  Godhead  of  the  Sonne ,  we  exclude 
not  the  Father.  If  the  readers  take  heede  to  this  purpofe  of  Ire*  \ 

G    iij. 


Cap.i3.  Of  the  knowledge  of 

neub,all  that  contcnrion  fliall  cea((c.  And  alfo  by  the  fixt  Chapter pf 
the  third  booke,this  whole  ftrife  is  ended,where  the  good  man  ftan- 
dcth  all  vpon  this  point,  to  prouethat  he  which  is  in  Scripture  abfo- 
lutcly  and  indefini  tely  called  God :  is  verely  the  one  oncly  God ,  and 
thatChriftis  abfolutely  called  God.  Let  vs  remember  that  this  was 
the  princjpall  point  whereupon  ftodc  all  his  difputation,  as  by  the 
whole  procefle  thereof  doth  appeare:and  fpecially  the  45,Chapter  of 
the  fecond  booke,  that  he  is  not  called  the  Father  by  darkc  fimilitude 
Lib.  ?.     or  parable ,  which  is  not  very  God  in  deede .  Moreouer  in  an  other 
^^P-9-    place  he  fayth,  that  as  well  the  Sonne  as  the  Father  were  ioyntly  cal- 
led God  by  the  Prophetcs  and  Apoftles ,  Afterward  he  dcfineth  how 
Chrift  which  is  Lord  of  all,  and  king,  and  God>  and  Judge,  receiued 
i^'fdV*  P*^^^'^  f*'°'^  ^'"^  which  is  the  God  of  all ,  that  is  to  fay  in  rcfped  of 
Cap  16.  h»i  rubiedion,becaufe  he  was  humbled  cuen  to  y  death  of  the  crofie. 
eiofd.ii.  And  a  little  after  he  affirmeth ,  that  the  Sonne  is  the  maker  of  hea- 
uen  and  earth,  which  gaue  the  law  by  the  hande  of  Mofes  and  ap- 
peared to  the  Fathers  .  Now  if  any  man  do  prate  that  with  Ireneus 
oncly  the  Father  is  the  God  of  Ifi-ael ,  I  will  rurne  againe  vppon  him 
that  which  the  fame  wryrerplayncly  teachcth,  thatChnft  is  all  one 
and  t!ie  fameras  alfo  he  applicth  vnto  him  the  Prophecie  of  Hr.bacuc, 
Ibi.  ca.  God  {hall  come  out  of  the  South .  To  the  fame  purpofe  fcrueth  that 
18.&23  which  is  read  in  the  ninth  Chapter  of  the  fourth  booke.  Chrifl  him- 
felfe  th^^refore  with  the  Father  is  the  God  of  the  liuing .  And  in  the 
twclfc  Chapter  of  the  fame  booke  he  expoundeth  that  Abraham  bc- 
leued  God,becaufc  Chrifl  is  the  maker  of  heauen  and  eartli  and  the 
onely  God. 

28  And  with  no  more  tructh  do  they  bring  in  Tertulliane  for 
theyr  defender .  For  though  he  be  rough  fometime  and  crabbed  in 
his  manner  of  fpeech  ,  yet  doth  he  plainely  teach  the  fumme  of  that 
dodrine  that  we  dcfende .  That  is  to  fay,  where  as  he  is  the  one 
God,  yet  by  difpofition  and  order  he  ishisWorde  :  that  there  is 
but  one  God  in  vnity  of  fubftancc,  and  yet  that  the  fame  vnity  by 
miftery  of  orderly  dillribution  is  difpofed  into  Trinity ,  thaftherc 
are  three ,  not  in  ftate ,  but  in  degree ,  not  in  fubttance ,  but  in 
forme  :  not  in  power,  but  in  order.  He  fayeth  that  he  dcfendeth 
the  Sonne  to  be  a  feconde  next  to  the  Father ,  but  he  meaneth  him 
to  be  none  other  than  the  Father,  but  by  way  of  diftindion.  In 
fome  places  he  fayeth  that  the  Sonne  is  vifiblc  .  But  when  he  hath 
rcafoned  on  both  partes  he  dcfineth  that  he  is  muifible  in  fo  much  as 
he  IS  the  Worde.  Finally  where  he  affirmeth  that  the  Father  is  detcr- 
inined  in  his  ownc  perfon,hc  proucth  himfelfe  farrc  from  that  crrour 

which 


God  the  Creator.  Lib.  i .  52 

which  wc  confute .  And  though  he  doth  acknowledge  none  other 
God  but  the  Father,  yet  in  the  next  peece  of  his  wry  ting  expounding 
himfclfe  5  he  fayth ,  that  he  fpeakeih  not  exclufiuely  in  refped  of  the 
Sonne ,  bccaufe  he  denieth  that  y  Sonne  is  any  other  God  bclide  the 
Father ,  and  that  therefore  their  fole  gouernement  is  not  broken  by 
diftindion  of  Perfoa  And  by  the  perpetuall  courfe  of  his  purpofe  it 
is  eafie  to  gather  the  meaning  of  his  words.  For  he  difputeth  againft 
PraxeaSjthat  though  God  be  diftinguilhed  into  three  perfonSjyet  arc 
there  not  made  many  gods  nor  the  vnicy  torne  in  funder.  And  becaufe 
by  the  imagination  of  Praxeas  Chrift  could  not  be  God,but  he  muft 
alfo  be  the  Father ,  therefore  hefomuch  laboureth  about  the  diftm- 
dion.Wheras  he  calleth  y  Word  &  the  Spirited  porti5  of  the  whole 
although  it  be  a  hard  kinde  of  fpeech,  yet  is  it  excufableibecaufe  it  is 
not  referred  to  the  fubftaunce,but  only  Iheweth  the  difpofition  &  or- 
der that  belongeth  only  to  the  Perfons,  as  Tertulliane  himftife  wir- 
nefTeth.  And  herof  hangeih  that.  How  many  Perfons  thinktft  thou 
there  are  ,  O  moft  frowarde  Praxeas ,  but  euen  (b  many  as  there  be 
names  ?  And  fo  a  little  after  that,they  may  bcleue  the  Father  and  the 
Sonne  cch  in  their  names  and  perfons.  Hereby  1  ihinke  may  be  fu  An- 
ciently cofuted  their  impudency  that  feeke  to  begyle  the  fimple  with 
colour  of  Tertullians  authority. 
29    And  furely  whofoeuer  (hall  diligetly  compare  together  y  wry- 
tinges  of  the  old  authors,  fhall  finde  no  other  thing  m  Ireneus ,  than 
that  which  hath  bm  taught  by  other  that  came  after.  luftine  is  one 
of  the  auncicnteft ,  and  he  in  all  things  doth  agree  with  vs .  Yet  lettc 
them  obied  that  he  as  the  reft  do ,  calleth  the  Father  of  Chrift  the 
only  God.The  fame  thing  doth  Hilary  teachjyea  and  fpeaketh  more 
hardly,that  the  eternity  is  in  the  Faiher.But  doth  he  that  to  take  away 
the  eflence  of  Godfrom  the  Sonne  ?  And  yet  is  he  altogether  in  de- 
fenfe  pf  the  fame  Faith  that  we  foUowe.  Yet  are  they  not  aftiamed  to 
picke  out  certaine  mangled  fentences  whereby  they  would  perfwadc 
that  Hilary  is  a  Patrone  of  their  errour.Wher  they  bring  in  Ignatius: 
if  they  will  haue  that  to  be  of  any  authority,  let  them  prouc  that  the 
Apoftles  made  a  law  for  lent  &  fuch  like  corruptions  of  religion.No- 
thingis  more  vnfauery  than  thofefonde  trifles  that  are  pubufbed  vn- 
dcr  the  name  of  Ignatius.  Wherfore  their  impudence  is  fo  much  IcfTc 
tolerable  that  difguile  themfclues  with  fuch  vifers  to  deceiue.  More- 
ouer  the  content  of  the  auncicnt  Fathers  is  plainely  perceiuedby 
this,  that  at  the  councell  of  Nice ,  Arrius  neuer  durft  allege  for  him- 
felfe  the  authority  of  any  one  allowed  writer.And  none  of  the  Grekj 
or  Latins  doth  cxcufe  himfclfe  and  fay,  that  he  diffenteth  from  them 

G     iitj. 


Cap.  1 4.  Of  the  knowledge  of 

that  were  before.  It  ncedeth  not  to  be  fpoken  how  Auguftine,whoni 
thefe  lofeils  do  moft  hate,  hath  diHgentiy  fearched  the  wrytinges  of 
them  all,  and  how  reuercntly  he  did  embrace  them .  Truely  euen  in 
matters  of  leaft  weight  he  vfeclito  fhew  what  compelleth  him  to  dif- 
fcnt  from  them.  And  in  this  matter ,  if  he  haue  read  any  thingdout- 
fiill  or  daikem  other,he  hydeth  it  not.But  the  doftrinc  that  thefe  me 
ftriue  againftjhe  takethit  as  confcfTcd,  that  from  the  fartheft  time  of 
antiquity  it  hath  bin  without  cotrouerfie  receiued.  And  by  one  word 
ii  appeareth  that  he  was  not  ignorant  what  other  had  taught  before 
him,  where  h^e  fayeth  that  in  the  Father  is  vnity,  in  the  (iril  booke  of 
Chriftian  do<5trine,will  they  fay  that  he  then  forgate  himfelfe?  But  in 
an  other  place  he  purgethhimfelfe  from  fuch  reproch,  where  he  cal- 
lech  the  Father  the  beginning  of  the  whole  godhead,becaufc  he  is  of 
none  :  confidering  in  dede  wifely  that  the  name  of  God  is  Ipccially  a- 
fcribed  to  the  Father,becaufe  if  the  beginning  fliould  not  be  reckencd 
at  him  ,  the  fingle  vnity  of  God  can  not  be  conceiued.  By  this  I  truft 
the  godly  reader  will  perceiue  that  all  the  cauillations  are  confuted 
wherwith  Satan  hath  hitherto  attepted  to  peruert  or  darken  ihe  pure 
trueth  of  dodrine.Finally  I  truft  that  the  whole  furnme  of  dodrine  in 
this  point  is  fully  decljred,if  the  readers  will  temper  them  of  curioii- 
ty,and  not  more  gredcly  than  mete  is  feke  for  comberfome  &  entan- 
gled difputations.For  1  take  not  in  hand  to  pleafe  thetnjthat  do  delitc 
in  an  yntemperate  defJre  o{  fpeculation  .  Truely  [  haue  omitted  no- 
thing of  futtle  purpofe  that  I  thought  to  make  againft  me.  But  while 
1  ftudy  to  edifie  the  church,  I  thought  it  belt,  to  leaue  many  thinges 
vntouched  which  both  fmally  profited ,  and  would  greue  the  readers 
with  fuperfluous  tedioufneffe.For  to  what  purpofe  were  it  to  difpute, 
whether  the  father  do  alway  beget?  Forafmuch  as  it  is  folly  to  fayne 
a  continuall  adof  begeiting,fiih  it  is  euident  that  from  eternity  there 
haue  bin  three  Perfons  in  God.  •^'  '^^f^^^ 

The  xiiij.  Chapter, 

That  the  Scripture  euen  in  the  creation  of  the  world  and  of  all  things: 

doth  by  cerfoyne  m/trkes  put  difference  bet  vvene  the  true 

Cod  ,  andfajned  Gods. 

ALthough  Efay  doth  worthily  reproche  the  worfhippers  of 
falfe  Goddes  wi  rh  floutbfollneire ,  for  that  they  haue  not 
learned  by  the  very  foundations  of  the  earth  ,  and  roundc 
compafTe  of  the  hcauens  ,  which  is  the  true  God  :  yet 
fuch  is  the  dullnefle  and  groffene/Te  of  our  witte  ,  that  leaft  the 
faythfull  Ihouldcfall  away  to  the  inueiitionsofthe  Gentiles,  it  was 

neceflary 


God  the  Creator.         Lib.  i .  53 

Bcceflfary  to  haue  God  more  exprefly  painted  out  vnto  them .  For 
whereas  the  faying  that  God  is  the  minde  of  the  worlde ,  which 
is  compted  the  moft  tolerable  defcripnon  that  is  founde  among 
the  Philofophers ,  is  butvaine,  it  behoucth  vs  more  familiarly  to 
know  lum>lealt  we  alway  wauer  in  doutefuInefle.Therfore  it  was  his 
pleafure  to  haue  an  hiftory  of  the  creacion  remainmg ,  wherupon  the 
Faith  of  the  Church  might  rette,and  feke  for  no  other  God  but  him, 
whom  Mofes  hath  declared  to  be  the  maker  and  bilder  of  the  world. 
There  is  firrt  fet  forth  the  timCjthat  by  continuall  procedmg  of yeres 
the  faithful)  might  come  to  the  firft  original  of  mankindc ,  and  of  all 
thinges .  Which  knowledge  is  very  necefTary ,  not  onely  to  confute 
thofe  monftf uous  fables  that  fometime  were  fpred  in  Egypte  &  other 
partes  of  the  worlde,  but  alfo ,  that  the  beginning  of  the  worlde  ones 
being  knowen, the  eternitie  ofGod  may  more  clerely  fhine  forth  and 
rauifh  vs  in  admiracio  of  it.Neither  ought  we  to  be  any  thing  moued 
with  that  vngodly  mocke ,  that  it  is  marucli  why  it  came  no  foner  in 
the  minde  of  God  to  make  the  heaue  and  the  earth,  &  why  he  fitting 
idle  did  fufter  Co  immeafurable  a  fpace  to  pafTe  away,{ith  he  moughc 
haue  made  it  many  thoufande  ages  before:  wheras  the  whole  con- 
tinuaunce  of  the  worlde  that  now  draweth  to  an  end,is  not  yet  come 
to  lixe  thoufande  yeres .  For  why  God  fo  long  difFerred  it ,  is  nether 
lawful  nor  expedient  for  vs  to  enquire. Becaafe  if  mans  minde  will  tra- 
uajle  to  atteine  thereunto  ,  it  (hall  faile  a  hundred  times  by  the  way, 
neither  were  it  profitable  for  vs  to  know  that  thing  which  God  him- 
felfe  to  prouc  the  modellie  of  our  Faith,hath  of  purpofe  willed  to  be 
hidden.  And  well  did  that  godly  olde  man  fpeake,which  when  a  wan- 
ton fellow  did  in  fcorne  demaunde  of  him ,  what  God  had  done  be- 
fore the  creatio  of  the  woild,anfwercd  that  he  builded  hel  for  curious 
fooIes.Let  this  graue  &  feuere  warning reprefl'e  the  wantonnefle  that 
tickleth  many  yea  and  driucth  them  to  cuill  and  hurtefuU  fpeculatios. 
Finally  let  vs  remember  that  the  fame  inuilible  God  whocs  wifdom 
power  and  iufticeis  incomprehenfible ,  doth  fet  before  vs  the  hiftoric 
of  Mofes  as  a  loking  glafle,  whetin  his  liuely  imagine  appeareth.  For 
as  the  eyes  that  either  are  growen  dimme  with  age,or  dulled  with  any 
difcafe ,  do  not  difcerne  any  thing  plainly  vnlefle  they  be  holpen  with 
fpedacles :  fo,fuch  is  our  weakenefre,that  vnlefTe  the  Scripture  dired: 
vs  in  feking  of  God,we  do  forthwith  runne  out  into  vanitie.  And  they 
that  follow  their  ownc  wantonnefle ,  becaufe  they  be  now  warned  in 
vaine,  (hall  all  to  late  fele  vnth  horrible  dellrudion  ,  how  much  it  had 
bin  better  for  them  reueretly  to  -receiue  the  fecrete  counfcls  of  God, 
than  to  vomitc  outblafphemies,to  oblcure  the  heauen  with  all.  And 


Cap.  1 4.  Of  the  knowledge  of 

Lib.de  rightly  doth  Auguftine  complaine  that  wrong  is  done  to  God  when 

K^"«5?*  further  caufe  of  thingcs  is  fought  for ,  than  his  oncly  will .  The  fame 

Dc  ciJ  "^^"  '^  ^"  other  place  doth  wifely  warne  vs ,  that  it  is  no  lefle  euell  to 

deilib.*n?ouequeftionofimmcafurable  fpaces  of  times  than  of  places.  For 

40.       how  brode  foeuer  the  circuit  of  the  heaucn  isjyet  is  there  fome  mea- 

fure  of  it.Now  if  one  (hould  quarel  with  God  for  that  the  emptineffc 

wherin  nothing  is  conteincd ,  is  a  hundred  times  more ,  (hall  not  all 

the  godly  abhore  fuch  watonneflePlnto  like  madneflc  runne  they  that 

bufic  them  felues  about  Gods  fitting  {lill,becaufc  at  their  appointmet 

he  made  not  the  worlde  innumerable  ages  foner .  To  fatisfie  tlieir 

ownc  gredinefleof  minde,  they  couetto  paffe  without  the  compalTc 

of  the  worldcas  though  in  fo  large  a  circuite  of  heauen  &  earth,they 

coulde  not  finde  thinges  enough  that  with  their  meftimable  bright- 

neflfe  may  ouerwhelme  all  our  fenfes :  as  though  in  (ix  thoufand  yeres 

God  hath  not  (hewed  examples  in  continuall  confideracion ,  wherof 

our  mindes  may  be  cxercifed .  Let  vs  therfore  willingly  abide  endo- 

fed  within  thofe  boundes  whcrwith  it  pleafcd  God  to  enuiron  vs,  and 

as  it  were  to  pennc  vp  our  mindes  that  they  rtiould  not  ftray  abrode 

with  liberty  of  wandring. 

2  For  like  reafon  is  it  that  Mofes  declareth,that  the  woikc  of  God 
was  not  ended  in  a  moment  but  in  fix  dayes.  For  by  this  circumftancc 
wc  are  withdrawen  from  forged  inuecions  to  the  one  oncly  God  that 
diuided  his  worke  into  fix  dayes^that  it  fhould  not  greuc  vs  to  be  oc- 
cupied all  the  time  of  our  life  in  confidering  of  it .  For  though  our 
eyes  J  what  way  foeuer  we  turne  them ,  are  compelled  to  looke  vpon 
the  workes  of  God,  yet  fee  wc  how  fickle  our  hede  is,  and  if  any  god- 
ly thoughtes  do  touch  vs  J  how  fone  they  pafic  away  .  Here  againe 
mas  realbn  murmureth  as  though  fuch  procedinges  were  difagreing 
from  the  power  of  God,vntill  fuch  time  as  being  made  fubied  to  the 
obedience  of  Faith  ,  fhelearne  to  kepe  thatrefte  wherunto  the  hal- 
lowing of  the  feuen  day  calleth  vs. But  in  the  very  order  of  thinges,  is 
diligently  to  be  confidcred  the  Fatherly  loue  of  God  towardc  man- 
kinde ,  in  this :  that  he  did  not  create  Adam  vntill  he  had  ftored  the 
world  with  all  plenty  of  good  thinges.For  if  hehad  placed  him  in  the 
earth  while  it  was  yet  barren  and  emptie,  if  he  had  geuen  him  life  be- 
fore that  there  was  any  light,  heftiouldehaue  fcmed  not  fowtllto 
^rouide  for  his  commoditie.But  now  where  he  firft  difpofcd  the  mo- 
tions of  the  Sunne  and  the  Planets  for  the  vfc  of  man ,  and  furnifhed 
the  earth,  the  waters  and  the  aire  with  liuing  creatures ,  and  brought 
forth  aboundance  of  fruites  to  fuffice  for  foode,taking  vpon  him  the 
care  of  a  diligent  &  prouidenthoufeholdcr^he  (hewed  his  maruellous 

bountic 


God  the  Creator.         Lib.i,  54 

boontietovvardevs.  It'amandomore  hedefully  weye  with  himfclfc 
thofe  thingcs  that  I  do  but  fliorily  touch ,  it  fhall  appcare  that  Mofes 
was  the  furewitnefTe&publifherof  thcone  God  the  creator. I  omitt 
here  that  which  I  haue  already  declared  ,  that  he  fpeaketh  not  there 
onelvof  ihebarceflcnccof  God,  but  alfo  fettcth  forth  vnto  vs  his 
ctcrnall  Wifdom  and  Spirite ,  to  tiie  ende  we  fliould  not  dreamc  that 
God  is  any  other ,  than  fuch  as  he  will  be  knowen  by  the  image  that 
he  hath  there  expreffedi 

5  But  before  that  1  begin  to  fpcake  more  atlarge  of  the  nature  of 
man,T  muft  fay  fomeAvhat  of  Angels.Becaufc  though  Mofes  applymg 
himfelfe  to  the  rudeneifc  of  the  common  people  reciteth  in  his  hi- 
ftory  of  the  crcacio  no  other  workes  of  God  but  fuch  as  are  feen  with 
our  eyes ,  yet  whcras  afterwarde  he  bringeth  in  Angels  for  minifters 
of  God,  we  may  eafily  gather  that  he  was  the  creator  of  them  in 
whoes  feruice  they  employ  their  trauaile  and  offices.  Though  there- 
fore Mofes  fpeakeing  after  the  capacity  of  the  people  doth  not  at  the 
very  beginning  rehearfe  the  Angels  among  the  creatures  of  God :  yet 
that  is  no  cauic  to  the  contrary,  but  that  we  may  plainly  and  exprefly 
fpeake  thofe  thinges  of  thcm,vvhich  in  other  places  the  Scripture  c5-' 
monly  teacheth.  Becaufe  ifv/edc/ireto  know  Godby  his  wcrkes,  fo 
noble  and  cxcellente  an  example  is  not  to  be  omitted.  Befide  that  this 
pointe  of  dodiine  is  very  neceffary  for  the  confuting  of  many  errors. 
The  excellence  ofthe  nature  of  Angels  hath  Co  dafellcd  the  mindes 
of  many ,  that  they  thought  the  Angels  had  wrong  offred  them ,  if 
they  fliould  be  made  fubied  to  the  authoritie  of  one  GodjSc  brought 
as  it  were  in  obedience.  And  herevpon  were  they  fained  ro  be  Gods. 
There  role  vp  alfo  one  Manichcus  with  his  fe(fts  ,  which  made  them- 
felues  twooriginall  beginninges  of  thinges,  God,and  the  Deuell,and 
to  God  he  afligncd  the  beginning  of  good  thingcs,  and  of  thingcs  of 
cuill  nature  he  determined  the  Deuill  to  be  the  aurhor.If  our  mindes 
ftiould  be  entangled  with  this  error ,  God  fhould  not  kepe  whole  his 
glory  in  the  creacion  ofthe  world.For  where  as  nothing  is  more  pro- 
per to  God  than  eternitie  and  a  being  of  himfelfe  as  I  may  fo  tcrmc 
it,  thry  which  gcue  that  vnto  the  Deuill,  do  they  not  in  a  mancr  geue 
him  the  title  of  Godhead?  Now  where  is  the  almighiincfle  of  God 
become,  if  fuch  authoritie  be  graunted  to  the  deuill,  that  he  may  put 
in  cxecucion  what  he  will  though  God  fay  nay  and  withftandc  it  ?  As 
for  the  onely  fundation  that  the  Manichees  haue ,  that  it  is  vnlawfull 
to  afcribe  vnto  God  that  is  good,the  creation  of  any  thing  that  is  euih 
that  nothing  hurteth  the  true  Faith,  which  admitteth  not  that  there 
is  any  thing  naturally  cuill  in  the  whole  vnnierfalitic  of  the  wotlde. 


Cap.i  4.  Of  the  knowledge  of 

becaule  neither  the  frowardncfle  and  malice  both  of  man  and  the  de- 
ucli,nor  the  (innes  that  precede  therof,  are  of  nature ,  but  of  the  cor- 
ruption of  nature .  Neither  was  there  any  thing  from  the  beginning* 
whcrinGod  hath  not  Ihewed  an  example  both  of  his  wifdomand 
iuftice.  Therfore  to  aunfwcre  thefe  peruerfe  deuifes :  it  behoueth  vs 
to  lift  vp  our  mindcs  hier  than  our  eyes  can  atteine  to  fee.  For  which 
caufc  it  is  likely ,  that  where  in  the  Nicene  crede  God  is  called  the 
creator  of  all  thingcs ,  thinges  inuifible  are  exprclTcd.  Yer  wril  we  be 
caref  ull  to  kcpe  the  meafure  that  the  rule  of  godlincflc  appointcth, 
leaft  the  readers  with  fearching  to  vnderftande  further  than  is  expe- 
dient, fhould  wander  abroade,  being  ledde  awaie  from  the  fimphcitic 
of  Faith.  And  furely  for  as  much  as  the  Holy  ghoft  teacheth  vs  alwaie 
for  our  profice ,  and  fuch  thingcs  as  are  fmally  auaylable  to  editic ,  he 
doth  either  leaue  wholly  vnfpoken,or  but  lightlyjand  as  it  were  oucr- 
runningly  touch  them :  it  ftiall  be  alfo  our  duetie  to  be  content  not  to 
know  thofe  thinges  that  do  not  profice  vs. 

4  That  the  Angels,  for  as  much  as  they  are  the  minifters  of  God 
ordeined  to  execute  his  commaundementes,  are  alfo  his  creatines,  it 
ought  to  be  certainly  out  of  all  queftion.  To  moue  doute  of  the  time 
and  order  that  they  were  created  in ,  fhoulde  it  nor  rather  be  a  bufy 
waywardneffe  than  dihgence  ?  Mofes  declarcth  that  the  earth  was 
madcjand  the  heauens  were  made,with  all  their  armies,  to  what  pur- 
pofe  tha  is  it,curioufly  to  fearch,  what  day  the  other  more  fecrcte  ar- 
mies of  heauen  befide  the  ftnrres  and  pianettes  firft  began  to  be?  But, 
becaufe  I  will  not  be  long :  let  vs,as  in  the  whole  dodtrme  of  religion, 
fo  here  alfo  remembre  that  we  ought  to  kepe  one  rule  of  modeftie  & 
fobrietie  ,  that  of  obfcure  thinges  we  neither  fpeake,  nor  thinke ,  nor 
yet  defire  to  know  any  other  thinges  than  that  hath  bin  taught  vs  by 
the  wordeofGod:  and  an  other  point,  that  in  reading  of  Scripture 
we  continually  reft  vpon  the  fearching  and  ftudying  of  fuch  thinges  as 
pertaine  to  edification,and  not  geue  our  felues  to  curiofitie  or  ftudy  of 
thinges  vnprofitable.  And  becaufe  it  was  Gods  pleafure  to  inftrud  vs^ 
not  in  triflyng  queftions,  but  in  founde  godlineffe ,  fe.ire  of  his  name, 
true  confidence ,  and  duties  of  holinefle :  let  vs  reft  vpon  fuch  know- 
ledge. Wherfore,  if  we  will  be  rightly  wife,  we  muft  leaue  thofe  vani- 
ties that  ydle  men  hauc  taught  without  warrat  of  the  v/orde  of  God, 
concerning  the  nature,degrees,and  multitude  of  Angels.  I  know  that 
fuch  matters  as  this, are  by  many  more  gredily  taken  liolde  of,and  are 
more  pleafant  vnto  them  tha  fuch  thingcs  as  lie  in  dayly  vfe.  But  if  it 
grcuc  vs  not  to  be  the  fcholers  of  Chrift  ,  let  it  not  grcue  vs  to  follow 
that  order  pf  learning  that  he  hath  appointed.  So  fliall  it  fo  come  to 

pafTe, 


Cjod  the  Creator.         Lib.i*  55 

pafle,  that  being  contented  with  his  fcholing ,  we  (hall  not  oncly  for- 
beare  but  alfo  abhorre  fuperfluous  fpeculations ,  from  which  he  cal- 
leth  vs  away.  No  man  can  dcny,that  the  fame  Denyfe ,  what  foeucr 
man  he  was ,  hath  difputed  many  thinges  both  fubtiUy  and  witty  ly  in 
his  Hierarchieof  heauen :  but  if  a  man  examine  it  more  nccrely ,  he 
fhal  finde  that  for  the  moft  parte  it  is  but  mere  babbling.But  the  duti- 
full  purpofc  of  a  diuinc  is ,  not  to  dehtc  eares  with  prating,  but  to  fta- 
bhfli  confcicnces  with  teaching  thinges  true,  certaincjand  profitable. 
If  one  fliould  reade  that  booke ,  he  would  thinke  that  the  man  were 
flipped  downe  from  heauen ,  and  did  tell  of  thinges  not  that  he  had 
learned  by  hcrcfayjbut  that  he  had  feen  with  his  eies.But  Paule  which  T.Cor, 
was  rauifhed  aboue  the  ihirdc  heaucnjhath  vttered  no  fuch  tbing,but  ^  ^'  *• 
alfo  proteftethjihat  it  is  not  lawful  for  man  ro  fpeake  the  fecretc:s  that 
he  had  feen.  Therfore  bidding  farewell  to  that  triflyng  wifdon-),let  vf 
confider  by  the  fimple  dodrine  of  theScripturCjWbat  the  Lord  would 
haue  vs  know  concerning  his  Angels. 

5     It  is  comonly  read  in  the  Scripiure,that  the  Angels  are  heauen- 
ly  Spiritcs.whofe  miniftraiion  &  feruiceGod  vfeth  for  putting  in  exe- 
cution of  thole  thinges  that  he  hath  decreed.  For  which  reafon  that 
name  is  gcuen  themjbecaufe  God  vfeth  them  as  mcflangers^to  flicwc 
him  felfe  vnto  men.  And  vpo  like  reafon  arc  deriued  the  other  names 
that  they  are  called  by.  They  are  named  armieSjbecaufe  they  do  like 
a  garde  enuiro  their  prince,and  do  adorne  and  fet  forth  the  honoura- 
ble fhew  of  his  maicftie,  and  like  fouldiours  they  are  alway  attending 
vpon  the  enfigne  of  their  capitaine ,  and  are  cuer  fo  prepared  and  in 
readynefTe  to  do  his  commaundcmentes ,  that  fo  fone  as  he  doth  bus 
becken  to  them,they  prepare  the  felues  to  worke,or  rather  be  at  their 
worke  alredy.Such  an  image  of  the  throne  of  God  to  fet  out  his  roial- 
lie,  the  other  prophetes  do  defcribe,  but  principally  Daniel  where  he  Dan.  7, 
faith,that  when  God  fate  him  down  in  his  throne  of  iudgement,thcre  *°' 
ftode  by  a  thoufandethoufande,  and  ten  thoufande  companies  often 
ihoufandes  of  Angels.  And  bccaufe  God  doth  by  them  maruailoufly 
(hew  forth  and  declare  the  might  and  ftrength  of  his  hand ,  therfore 
they  are  named  ftrengths ,  bicaufe  he  cxercifeth  &  vfeth  his  authorite 
in  the  worlde  by  them,  therfore  they  are  fometime  called  Principali-  ^^^^^ 
tiesjfometime  powers, fometime  Dominions.Finally  bccaufe  in  them  g  *l  ' 
as  it  were  fitteth  the  glory  of  God  ,  for  this  caufe  alfo  they  are  called  21. 
Thrones:though  of  this  laft  name  I  will  not  certainly  fay ,  bccaufe  an 
other  expofition  doth  either  as  well  or  better  agree  vfith  it.  But  (fpea- 
king  nothing  of  that  name)  the  Holy  ghoft  often  vfeth  thofe  ether 
ibrmernames  to  auaunccthe  dignitie  of  the  minifteric  of  Angels.  For 


Cap.i4-  Of  the  knowledge  of 

it  were  not  rcafon  that  thole  inftrumcntes  fhould  be  let  paflc  without 
honor,by  whom  God  doth  fpecially  iliew  the  prefence  of  his  maierty. 
Yea  for  that  reafon  they  are  many  times  called  GodSjbecaufe  in  their 
miniftery  as  in  a  looking  glafle,they  partly  reprcfent  vnto  vs  the  god- 
Gen  iS,  head.  Although  in  deedc  I  miflike  not  this  that  the  olde  writers  do 

I.  J  2.  cxpoundjthai  Chri(t  was  the  Angel,wher  the  Scripture  faith,that  the 
^ '  ^'     angel  of  God  appcred  to  AbrahamjIacobjMofeSjSc  otheisyet  often- 

ludi.  6.  tinges  where  mention  is  made  of  all  the  Angels  in  deede  this  name  is 
14.  and  geuen  vnto  them.And  that  ought  to  feme  no  mcruaile.Forif  this  ho- 
>?:*-.  nour  be  geuen  to  princes  and  gouernors,that  in  their  office  they  ibnd 
FU.8S.  jj^  theftedeof  Godthat  is  foueraigne  king  andiudge,  much  greater 
caufe  there  is  why  it  iliould  be  geuen  to  the  Angels ,  in  whom  ihc 
brigh  tncs  of  the  glory  of  God  much  more  abundantly  (hincth. 

6  But  the  Scripture  ftandeth  moft  vpon  teaching  vs  that,  which 
might  molt  make  to  our  comforte  and  confirmacion  of  Faith:  that 
is  to  wete,  that  the  Angels  are  the  diftributers  and  adminiftratours  of 
Pfa  9\  Goddesbountietowarde  vs.  And  therefore  the  Scripture  reciteth, 
J,/  that  they  watch  for  our  fafctic  ;  they  take  vpon  them  the  defence  of 
Pfa.  3 .}.  vSjthey  direftc  our  wayeSjthey  take  care  that  no  hurtful!  thing  betide 
5-  vnto  VS.  The  fentenccs  arc  vniuerfall ,  which  principally  pertaine  to 

^^'  **•  thrift  the  head  of  the  Church ,  and  then  to  all  the  faithfuU.  He  hath 
Gc.  24.  g^uen  his  Angels  charge  of  thee,to  kcpe  thee  in  all  thy  waves.  They 
7.  iTiall  beare  thee  vp  in  their  handes ,  leaft  thou  chauncc  to  hitte  thy 

Ge  48.  ffetg  againft  a  ftone.  Againe,The  Angf  11  of  the  Lord  flandeth  roundc 
J  ;  about  them  that  fcare  him ,  and  he  doth  dehuer  them,  Whcrby  God 
1 9.  and  ihewcththat  he  apointethtohis  Angels  the  defence  of  them,  whom 
2?.2C,  he  hath  taken  in  hand  to  kepc.After  this  order  the  Angel  of  the  Lord 
IitJ.2.'.  doth  comfort  Agar  when  Ihc  fled  away,  andcommandethhcrto  be 
^.-^.i!.  reconciled  to  her  maiftrefle  .  God  promifcth  to  Abraham  his  feruanc 
Mdt^'4.  ^"  Angell  to  be  the  guide  of  his  lourney.   lacob  in  blelling  of  E- 

I I.  phraim  and  ManaiTes  praicth ,  that  the  Angell  of  the  Lorde  by  whcm 
luk22.  he  himfclfehadbin  deliuered  from  all  euell,  may  make  them  pro- 
^^'  ^a  fper .  So  the  Angell  was  fctto  defende  the  tentes  of  the  people  of 

'^"  '  Ifracll.  And  (o  oft  as  it  pleafed  God  to  refkue  Ifraell  out  of  the  handes 
Luc.24  of  their  enemics,hc  raifcd  vp  rcuegers  by  the  minifterie  of  Angels. So 
5-  final'y(to  the  cnde  I  nedc  not  to  reherfc  many  mo)the  Angels  mini- 

Ad.  I.    f^^^^  jQ  Chrift,and  were  ready  affiftent  to  him  in  all  neceffities.They 
2  Kin''   brought  tidinges  to  the  women  of  his  refurredion  ,  and  to  the  difci- 
i^.jjf    pies  of  his  glorious  commmg.  And  fo  to  fulfill  their  office  of  defen- 
ding vs  ,  they  fight  againft  the  deuill  and  all  enemies ,  and  do  execute 
the  vcngeaunce  of  God  vpon  chem,  that  are  bent  againft  vs .  As  we 

readc 


God  the  Creator.         Lib.i.  5^ 

rcade  that  the  Angellof  God  to  dcliucrHicrufaiem  from  ficge,flcwc  Erj.37. 
in  one  night  a  hundred  fowerfcore  and  fiue  thoufande  in  the  campc  3  ^* 
of  the  king  of  Aflyria. 

7     But  whether  to  eucry  of  the  faithful!  be  a  feucrall  Angell  aflig- 
ned  for  their  dqfencf,  I  dare  not  certainely  affirme.  Surely  when  Da-  Da  10. 
nicU  bringeth  in  the  Angel  of  the  PerfianSjand  the  Angel  of  the  Gre-  M-  and 
ciansjheftieweththat  he  mente,that  there  are  to  kingdomes  and  pro-  ^^^j'^g^ 
uinces  certaine  Angels  appointed  as  gouernours  .  And  when  Chrift  iq, 
faith  that  the  Angels  of  children  do  alvvay  beholde  the  face  of  the 
Father,he  feemeth  to  meancjthat  there  are  certaine  Angels  to  whom 
the  preferuation  of  them  is  geuen  in  charge .  But  I  can  not  tell  whe- 
ther we  ought  thereby  to  gather ,  that  euery  one  hath  his  Angell  fet 
ouer  him.But  this  is  to  be  holden  for  certaintie,  that  not  one  Angell 
only  hath  care  of  euery  one  of  vs,but  that  they  all  by  one  confent  do 
watche  for  our  fafetie.  For  it  is  fpoken  of  all  the  Angels  togithcr,that 
the  y  more  reioyce  of  one  (inner  couerted  to  repetance,than  of  nyntic  Iuc.15 
and  nine  iuft  that  haue  ftande  ftill  in  their  righteoufneife .  And  it  is  7- 
faid  of  mo  Angels  than  one,that  they  conucycd  the  foule  of  Lazarus  j"*^**^* 
into  the  bofomeofAbraha.And  not  without  caufe  did  EliieusHiewc  2.Kino« 
to  his  feruant  fo  many  fiery  chariots  that  were  peculiarly  appointed  1617. 
for  him.  But  one  place  there  is  that  fccmcth  more  plaine  than  the  reft  Aa.i  j. 
to  prouc  this  point.For  whe  Peter  being  brought  out  of  prifon  knoc-  *  5* 
kedat  the  doores  of  the  houfe ,  where  the  brethren  were  alTcmblcd, 
vvhen  they  coulde  not  imagine  that  it  was  he,they  faid  it  was  his  An- 
gel.It  fhould  feeme  that  this  came  in  their  mindc  by  the  commo  opi- 
nion ,  that  to  euery  of  the  faithful!  are  afligned  their  Angels  for  go- 
uernours. Albeit  yet  here  it  may  be  anfwcred  that  it  may  wel  be,nci- 
withftanding  any  thing  that  there  appearcth,  that  we  may  ihinke  ic 
was  any  one  Angell ,  to  whom  God  had  gcuen  charge  of  Ptter  for 
that  time,and  yet  not  to  be  his  cotinuall  kcepcnas  the  common  peo- 
ple do  imagine  that  there  are  appointed  to  euery  one  two  Angels  3  as 
it  were  diuers  ghoftes,a  good  Angell  and  a  badde.But  it  is  not  worth 
trauailc ,  curioufly  to  fearch  for  that  which  doth  not  much  importe 
vs  to  know.  For  if  this  do  not  content  a  man ,  that  all  degrees  of  the 
armie  of  heauen  do  watch  for  his  fifetie ,  I  do  not  fee  what  he  can  be 
the  better,  if  he  vndcrftandthat  there  is  one  Angell  pecuhatly  ap- 
pointed to  kepe  him.  And  they  which  reftraine  vnto  one  Angell  the 
care  that  God  hath  to  euery  one  of  vs,  do  great  wrog  to  them  felues, 
and  to  all  the  mcmbres  of  the  Church:  as  if  that  power  to  fuccour  vs 
hadbin  vainely  promifed  vs,  whcrwith  being  enuironed  anddefen* 
ded>we  fhould  fight  the  more  boldly. 


Cap.  1 4.  Of  tlie  knowledge  of 

8  They  that  dare  take  vpon  them  to  define  ot  the  multitude  and 
degrees  of  Angels ,  let  them  looke  well  what  fundation  they  haue.  I 

Da.ii>  graunt  Michael  is  called  in  Daniel,  the  Great  prince,  and  with  lude, 

lud.i.    jj^g  Archangell.  And  Paule  faith ,  it  (hall  be  an  Archangcll  that  lliall 

i.Theff  ^'^^^^  founde  of  trumpet  call  men  to  the  ludgcmet.But  who  can  ther- 

4.16.     by  appoint  the  degrees  of  honours  between  Angels,  or  difcerne  one 

from  an  other  by  Ipeciallmarkcs,  and  appoint  euery  one  his  place 

and  ftanding  ?  For  the  two  names  that  are  m  Scripture,Michaell,  and 

GabrithSc  if  you  lift  to  adde  the  thirde  out  of  the  hifrorie  of  Thoi)ic, 

may  by  their  fignification  feme  to  be  geuen  to  the  Angels,  accordin"g 

to  the  capacitie  of  our  weakenefle,  although  I  had  rather,leaue  that 

expofioon  at  large.  As  for  the  numbre  of  them, wee  hearc  by  Chnftes 

Mac.  2  5  mouth  of  many  Legions ,  by  Daniell  many  companies  of  ten  thou- 

|j^'        fandes,  the  feruant  of  Eliaieus  faw  many  chariottes  full :  and  this  de- 

,0,  *    '  clareth  that  they  are  a  great  multitude ,  that  it  is  faid,  they  do  campe 

Pfa.34.  rounde  about  them  that  feare  God.  As  for  fhape ,  it  is  certainejthat 

'•  Spintes  haue  none ,  and  yet  the  Scripture  for  the  capacitie  of  our  wit 

doth  not  in  vaine  vnder  Cherubin  and  Seraphin  paint  vs  our  Angels 

with  winges ,  to  the  intent  we  fhould  not  dout  that  they  will  be  euer 

with  incredible  fwiftnefle,  ready  to  fuccour  vs ,  fo  fone  as  neede  fhall 

require ,  as  if  the  lightning  fent  from  heauen  fliould  fiie  vnto  vs  with 

Tuch  fwiftnefle  as  it  is  wonted .  What  foeuermore  than  this  may  be 

fought  of  both  thefe  pointes,  let  vs  beleue  it  to  be  of  that  fort  of  mi- 

ftericSjwherof  the  full  reuelation  isdiffcrred  to  the  laft  day.Wherfore ' 

let  vs  remembre  to  take  hede  both  of  to  much  curiofitic  in  fearching 

and  to  much  boldneflc  in  fpeaking. 

9  But  this  one  thing  which  many  troublefome  do  call  in  doubt, 
is  to  be  holde  for  certainrie,that  Angels  are  miniftring  fpirites,whofe 
fcruice  God  vfeth  for  the  defence  of  his ,  and  by  whom  he  botk  di- 
ftributeth  his  benefices  among  men,and  alfo  putteth  his  other  workes 
in  execution.  It  was  in  the  olde  time  the  opinion  of  the  Sadduces,that 
by  Angels  is  rpeant  nothing,  els,but  either  the  motios  that  God  doth 
jnfpire  in  mcn,or  the  tokens  that  he  (heweth  of  his  power.But  againft 
this  error  crie  out  fo  many  teftimonies  of  Scripture,  that  it  is  meruailc 
that  fo  grofle  ignorance  could  be  fuftred  in  that  people .  For  to  omit 
thofe  places  that  I  haue  before  alleged ,  where  are  recited  thoufandcs 
and  Legions  of  Angelsrwhere  ioy  is  geuen  vnto  them:  where  it  is  faid 
that  they  vpholde  the  Faithful!  with  their  handes^Sf  cary  their  foules 
inrorcfterthac  they  fee  the  face  of  the  Fatherland  fuch  hke  :  there  arc 

Ad  8.    ^^^^^  places  wherby  is  clerely  proued,  that  they  are  in  deede  Spirites 
53.'  '   of  a  nature  that  hath  fubft  ancc .  For  where  as  Stephen  and  Paule  do 


God  the  Creator.         Lib.i.  5  7 

fay,  that  the  law  was  gcuen  by  the  handc  of  Angels ,  and  Chrift  faith.  Gal.  j. 
that  the  eled  after  the  refurredion  flail  be  like  vnto  Ano;els:that  the  '  f  • 
day  of  iudgement  is  not  knowen  to  the  very  Angels :  that  he  iliall  the  ^^^  ^^J 
come  with  his  holy  Angels:  how  foeuer  they  be  writhed,  yetmuft  24.  37. 
they  fo  be  vnderftanded.Likewif'e  when  Paule  chargeth  Timcthe  be-  j  i.  and 
fore  Chrift  and  his  cholen  Angels ,  to  keepe  his  commaundemcntei,  J  '• 
he  meaneth  not  qualities  or  inlpirations  without  fubftance  butvcry  ^^  '^* 
fpirites  .    And  otherwife  it  ftandeth  not  togither  that  is  written  in  i.Tim.5 
the  Epiftle.to  the  HebrueSjthat  Chrift  is  become  more  excellent  than  ij. 
Angels,  that  the  world  is  not  made  fubicd  to  them  :  that  Chrift  toke  ^cb.i, 
vpon  him  not  thtir  nature,  but  the  nature  of  man.  If  wemcane  not  j^      ' 
the  bkfled  fpirites,  to  whom  may  thefe  comparifons  agree?  And  the 
author  of  chat  Epiftle  cxpoundeth  him  felfe  where  he  placeth  in  the 
kingdome  of  heauen  the  foules  of  the  faithful!  and  the  holy  Angels 
together.  Alfo  the  fame  that  we  haue  already  alleged,that  the  Angtls 
of  children  do  alway  behold  the  hce  of  God,  that  they  do  reioycc  at 
our  fafetie  ,  that  they  marueil  at  the  manifolde  grace  of  God  in  the  u  u   ^ 
Church,  that  they  are  fubicdto  Chrift,  the  hedde.  To  the  fnmc  pur-  ^j  ' 
pofe  ferueth  this ,  that  they  fo  oft  appered  to  the  holy  Fathers  in  the 
forme  of  me,  that  they  talked  with  them,that  they  were  lodged  with 
them.  And  Chrift  him  felfe  for  the  principall  preminence  that  he  hath 
in  theperfon  of  the  Mediator  is  called  an  Angel.This  I  thought  good  Mal.j, 
to  touch  by  the  way,to  furnifli  the  (implc  with  defence  againft  thofe  ^• 
foohlTi  and  rcafonlefle  opinions,that  many  ages  ago  raifed  by  Sathan 
do  now  and  then  fpring  vp  againe. 

10  Nowe  it  refteth  ,  that  we  fecke  to  mete  with  that  fuperftition 
which  is  commonly  wont  to  crepe  in,whcre  it  is  faid:  that  Angels  are 
the  minifters  and  dcliucrers  of  all  good  thinges  vnto  vs.  For  byandby 
mans  r«afon  falleth  to  this  point,  tothinke  that  therfore  ail  honour 
ought  to  be  geuen  them  .  So  cometh  it  to  pafle  that  thofe  thinges 
which  belong  only  to  God  and  Chrift,  are  conueied  away  to  Angels. 
By  this  mcane  welee  thatincertaine  ages  pafte ,  the  glory  of  Chrift 
hath  bin  many  waies  obfcured,  whe  Angels  without  warrant  of  Gods 
worde  were  loden  with  immeafurable  titles  of  honor.  And  of  ail  the 
vices  that  we  (peake  againft,  there  is  almoft  none  more  auncient  than 
this.  For  it  appereth  ,  that  Paule  himfelfe  had  much  to  do  with  feme  Co'ofT. 
which  fo  auaunced  Angels ,  that  they  in  manerVould  haue  brought  n*.  / 
Chrift  vnder  fubiedion.  And  therfore  he  doth  fo  carefully  preife  thi$ 
point  in  his  Epiftle  to  the  Colcftians ,  that  Chrift  is  not  only  to  be 
preferred  before  all  Angels  ,  but  that  he  is  alfo  the  author  of  ail  the 
good  chinges  that  they  haue  :  to  the  ende  we  fhould  not  forfake  him 

H 


Cap.  14.  Of  the  knowledge  of 

and  turne  vnto  them,  which  cannot  fufficientlyhelpe  themfclucs, 
but  are  fainc  to  draw  out  of  the  fame  founraine  that  ve  do.Surely  for* 
afmuch  as  there  ihmeth  in  them  a  cerwine  brighmefl'e  of  the  maieftjr 
or  Godj  there  is  nothing  whcrunro  we  are  more  eafily  enclined,  than 
with  a  certame  admiration  to  fail  downe  in  worfhipping  of  them,and 
to  geuc  vnto  them  all  thingcs  that  are  due  only  to  God.  Which  thing 
Icha  in  the  Revelation  confcllcth  to  haue  chaunced  to  himfelfe,  but 
he  addcth  wuhall^that  he  itvciued  this  aunfvvere.  See  thou  do  it  not. 
For  I  am  thy  fellow  feruant, Worlhip  God. 

II  ■  But  this  daunger  we  fiiall  well  beware  of,ifwc  do  confider  why 
God  vfeth  rather  by  them  than  by  himfelfe  without  their  feruice  to 
declare  his  povver,to  prouide  for  the  fafetie  of  the  faiihfuli,and  to  co- 
mmunicate the  giftes  of  hishberaUtieamogthem.  Surely  he  doth  not 
this  of  necelTitic,as  though  he  coulde  not  be  without  rhernifor  fo  oft 
as  pleafeth  him,he  lettcth  them  alone,  &bringeth  his  worke  to  paflc 
widi  an  onely  becke :  fo  farrc  is  it  of,that  they  be  any  aide  to  him  ,  to 
cafe  him  of  t!ie  hardnefle  therof.  This  therfore  makethfor  the  com- 
foric  of  our  v/eakeneire,fo  that  we  wai.w  nothing  that  may  auaile  our 
mi ndes, either  in  railing  them  vp  in  good  hopejor  confirming  them  in 
alTiirance.This  one  thing  ought  to  be  enough  and  enough  againefor 
vs,  that  the  Lord  affirmeth  that  he  is  our  protedour.  But  while  we  fe 
our  felues  befieged  with  fo  many  daungcrSjfo  many  hurtefull  thinges, 
fo  many  kindes  of  enemies:it  may  be  (  fuch  is  our  weakenelTe  &  frail- 
tie  )  that  we  be  fomecime  hiled  with  trembling  feare ,  or  fall  for  de- 
rpaircjvnlelle  the  Lord  after  the  proporcion  of  our  capacitic  do  make 
vs  to  conceiue  fiis  prefence.By  this  meaiie  he  not  only  promifeth  that 
he  Will  haue  care  of  vs ,  but  alfo  that'.he  hath  an  innumerable  garde  to 
whom  he  hath  giuen  in  charge  totrauaile  forour  fafctic,  and  that  fo 
long  as  we  be  compafled  with  the  garrifon  &  fupporteof  them,what- 
focuer  daunger  betideth ,  we  be  without  all  reach  of  hurte.  I  graunc 
we  do  amifie  that  aftev  this  fimple  promife  of  the  protedion  of  God 
alone,  we  ilillookc  about  from  wheceotherhelpcmay  come  vnto  vs. 
But  for  as  much  as  it  pleafeth  the  Lord  of  his  infinite  clemencie  and 
gentilneiTe  to  helpe  this  our  fault,  there  isnorealbn  v/hy  we  fliould 
negled  his  fo  great  benefite .  An  example  therof  we  haue  in  the  fer- 
uant of  Ehzcus ,  which  when  he  faw  the  hill  befieged  with  the  army 
of  the  Syiians,and  thnt  there  was  no  way  open  to  efcape,was  ftriken 
downe  with  fcarc,a8  if  his  maillcr  andlie  were  then  vtterly  deftroied. 
2.Kings  Then  Elizcns  praied  God  ro  open  his  feruantes  eieSjand  byandby  he 
Inwc  the  hill  fiuniilied  with  horfcs  and  fiery  chariots,  that  is  with  a 
muititude  of  Angels  to  kepe  hmi  and  the  prophet  fafe.  Encouraj^ed 

with 


0.;^. 


God  the  Creator.         Lib.i.  58 

with  this  viGon  he  gathered  vp  his  hartc  agiine ,  and  was  able  with  a 
dredelelfe  minde  to  looke  down  vpo  his  enemieSjWith  fight  of  whom 
he  was  before  in  amanerdriuen  out  of  his  vvstte. 

12    Whcrfore  whatfoeucris  faidoftheminillerieof  Angflsjet  vs  * 

applic  it  to  this  ende  ,  that  ouercomming  all  diftruftjour  hope  mi>y  be 
the  more  ftrongely  ftabhfhed  in  God.  Forthcfe  fuccoursarc  ha  fore 
prouided  vs  of  God,  that  we  Ihould  not  be  made  afrayde  with  multi- 
tude of  enemies,  as  though  they  coulde  preunile  ag.iinft  his  helpe,  but 
fhould  flie  vnto  that  faying  of  Elizeus ,  that  there  be  mo  on  our  ude 
than  be  againft  vs.  How  much  then  is  it  againft  order  of  rcafon ,  that 
we  fhouldc  be  led  away  from  God  by  Angels  which  are  ordcincd  for 
this  purpofe,  to  tcftifie  that  his  helpe  is  more  prefent  among  vs  ?  But 
they  doleade  vs  away  in  dede,if  they  do  notftrcight  leade  vs  as  it  were 
by  the  hande  to  him, that  we  may  haue  eye  vnto,call  vpon,&  pubiifh 
him  for  our  onely  helper '.if  we  confidcrnot  them  to  be  as  his  handes 
that  moue  themfelues  to  no  worke  but  by  his  diredion:  if  they  do  not 
holde  vs  faft  in  the  one  Mediarour  Chrift,fo  that  we  may  hang  who]--     ^  ^^ 
ly  of  him,  leane  all  vpon  him, be  carled  to  him ,  and  refte  in  him.  For  j  j^' "" 
that  which  is  defcribcd  in  the  vifion  of  Jacob  oufjht  to  fticke  and  be 
faftened  in  our  mindes,  how  Angels  defcendc  dov.  n  to  the  earth  vnto 
men,and  from  men  do  go  vp  to  heauenby  a  ladder,vvhervpon  lladcth 
the  Lord  of  hoftcs.  Wherby  is  meant,that  by  the  only  interccfllon  of 
Chrift  It  cometh  to  pafTe,  that  the  minifteries  of  the  Angch  do  come  Gen.  14 
vnto  vs ,  as  he  him  felfe  affirmeth,  faying :  Hereafter  ye  Pna'U  fee  the  7« 
heaucns  open  and  the  Angelles  defcendingtothe  Sonne  of  man  loh. 
i.li.Therforc  the  feruant  of  Abraham  being  comitted  to  the  cuiiody 
ofthe  Angcll,  dothnotthcrforecall  vpon  the  Angdl  to  helpe  him,   ' 
but  holpen  with  that  commendation,he  praieth  to  the  Loi^^j^nd  be« 
fecheth  him  to  fliew  his  mercy  to  Abraham  .  For  as  God  doth  not 
therfore  make  them  minifters  of  his  power  and  goodnelfcjio  the  intct 
to  parte  his  glory  with  them :  fo  doth  he  not  therfore  promife  vs  his 
helpe  in  their  miniftrationjthat  we  flioulde  diuide  our  confidence  be- 
twene  him  and  them.  Let  vs  therfore  forfake  that  Platonicall  philo-  „,      . 
fophiCjto  feekethe  wayto  God  by  Angels  ,  and  to  honour  them  for  epvno/ 
this  purpofe  that  theymay  make  God  more  gentill  vntovs;  which  nide& 
fuperflitious  and  curious  men  haue  from  the  beginning  gone  about,  Crahlo. 
and  to  this  day  do  continue  to  bring  into  our  religion. 

i^  As  for  fuch  thingesas  the  Scripture  teacheth  concernins:  de* 
uilleSjt'ney  tend  in  a  maner  all  to  this  ende,that  we  may  be  carcfull  to 
beware  aforehandc  of  their  awaitcs  and  preparations, nnd  furnifii  our 
i'clucs  with  fuch  weapons  as  are  ihron^e  and  fuie  enough  to  dnuc 

H  I). 


Cap.  1 4.  Of  the  knowledge  of 

away euen the ftrongeft enemies.  For  whereasSathanis  called  the 
God  and  prince  of  the  worlde ,  where  as  he  is  named  the  ftiong  ar- 
med man,the  Spirite  that  hath  power  of  the  ayre,and  a  roaring  lyon: 
thefe  defciiptions  ferue  to  no  other  purpofe :  but  to  make  vs  more 
ware  and  watchefulj  and  readier  to  entre  in  battaile  with  him.Which 
is  alfo  fometime  fet  out  in  exprefle  wordes .  For  Peter  after  he  had 
faid  5  that  the  diuell  goeth  about  like  a  roaring  lyon ,  feking  whom  he 
may  dcuoure,  byandby  addeth  this  exhortation ,  that  we  Ihongly  re- 
fifte  him  by  Faith .  And  Paule  after  he  had  geuen  warning  that  we 
wraftle  not  with  flefti  and  bloud,  but  with  the  princes  of  the  ayre,thc 
powers  of  darkenc'iTe ,  and  fpirituall  wickednefles ,  byandby  biddeth 
vs  put  on  fuch  armour  as  may  ferue  for  fo  great  &  daungerous  a  bat- 
taile. Wherfore  lette  vs  alfo  applie  all  to  this  ende ,  that  being  war- 
ned how  there  doth  continually  approche  vpon  vs  an  enemic ,  yea  an 
cnnemy  that  is  in  courage  moft  hardy ,in  ftrength  moft  mighty ,in  po- 
hcies  moft  futtle,  in  diligence  and  celeritie  vnweriable,  with  all  fortes 
of  cngins  plenreoufly  furnilhcd,  in  f kill  of  warre  moft  ready,  we  fuf- 
fcr  not  our  felues  by  flouth  and  cowardife  to  be  furprifed ,  but  on  the 
other  fide  with  bolde  and  hardy  mindes  fet  our  foote  to  refift  him :  & 
(  becaufe  this  warre  is  onely  ended  by  Death  )  encourage  our  felues 
to  continue .  But  fpecially  knowing  our  owne  wcaknefle  and  vnf kil- 
fulneflfe  let  vs  call  vpon  the  helpe  of  God*and  cnterprife  nothing  but 
vpon  truft  of  him ,  for  as  much  as  it  is  in  him  onely  to  geue  vs  po- 
licie^ftrengthjcourageand  armour. 

14    And  that  we  fhould  be  the  more  ftirred  vp  and  enforced  fo  to 
do,  the  Scripture  warncth  vs ,  that  there  are  not  one  or  two  or  a  fewe 
enemieSjbut  great  armies  that  make  warre  with  vs .  For  it  is  faid,that 
Mar.itf,  Mary  Magdalene  was  deliuered  from  fcuen  deuils,  wherwith  fhe  was 
>         poffefled.  And  Chrift  faith^that  it  is  the  ordinary  cuftome,that  if  after 
a  deuill  be  ones  caft  out,  a  man  make  the  place  open  againcjhe  brin- 
Mar.i2.  gcthfeuenfpiritcsworfethan  himfelfe,  and  returneth  into  hispof- 
4*'        fcflion,finding  it  empty.Yea  it  is  faid  that  a  whole  legion  befieged  one 
^'  '   man.  Hereby  therefore  we  are  taught,  that  we  muft  tight  with  an  infi- 
nite multitude  of  enemies,  leaft  dcfpiling  the  fewcnefle  of  them  we 
fhould  be  more  flacke  to  enter  m  battaile ,  or  thinking  that  we  haue 
fbme  refpire  in  the  meane  time  granted,  we  fliould  geue  our  felues  to 
idelnefle.  Where  a5  many  times  Sathan  or  the  diuell  is  named  in  the 
fingular  numbre ,  thereby  is  meant  that  power  of  wickedntfTe  which 
ftandeth  againft  the  kingdome  of  luftice .  For  as  the  Church  and  the 
fcllowfhipof  fainteshauc  Chrift  to  their  head,  fo  the  fadion  of  the 
wicked  is  painted  out  vnto  vs  with  their  prince ,  that  hath  the  chicfc 

>  autho- 


God  the  Creator.         Lib.i.  5P 

authoritie  among  them.  After  which  mancr  this  is  fpoken.Go  ye  cur-  Mac.25. 
fed  into  ecernall  fire  that  is  prepared  for  the  deuill  and  his  angels.        4«' 

i<)  Here  alfo  this  ought  to  ftirre  vs  vp  to  a  perpeiuall  warre  with 
the  dcuill ,  for  that  he  is  eucry  where  called  the  enemy  of  God  and 
of  vsJFor  if  we  haue  regarde  of  Goddes  glory,as  it  is  mete  we  fliould,  ^ 
then  ought  we  with  all  our  force  to  bende  our  felues  againft  him,thac 
goeth  about  to  extinguifli  it .  If  we  be  affedioned  to  maintaine  the 
kingdome  of  Chrift  as  we  ought ,  then  muft  we  cedes  haue  an  vnap- 
peafable  warre  with  him  that  confpireth  the  ruine  therof .  Againe ,  if 
any  care  of  our  owne  fafetie  do  touch  vs ,  then  ought  we  to  haue  nei- 
ther peace  nor  truce  with  him  that  continually  hcth  inwaiteforthc 
deftrudion  of  it.  Such  a  one  is  he  defcribed  in  the  5.  chap,  of  Gencfis 
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  ma 
him  fclfe  headlong  into  deftrudion.  Such  a  one  alfo  is  he  fet  forth  in  ^^^  ^ 
the  Euangeliftes ,  where  he  is  called  an  enemy ,  and  is  faid  to  fcatter  j  g/ 
tares ,  to  corrupt  the  fedc  of  ecernall  life .  In  a  fumme  >  that  which  lohn  8. 
Chrift  teftifieth  of  him,  that  from  the  beginning  he  was  a  murtherer,  44. 
and  a  licr,  we  finde  by  experience  in  all  his  doingcs .  For  he  afiailech 
the  trueth  of  God  with  lies ,  obfcurcch  the  light  with  darkeneflVjen- 
tangleth  the  mindes  of  men  with  errors,  raifeth  vp  hatredes,  kindleth 
contentions  and  ftrifcs,dorh  all  thinges  to  this  ende  to  ouei  throw  the 
kingdome  of  God ,  and  drownc  men  with  himfelfe  in  eternall  deftru- 
dion. Wherby  appcreth ,  that  he  is  of  nature  froward ,  fpitefull  and 
malicious.  For  nedes  muft  there  be  great  frowardnefl'e  in  that  witte, 
that  is  made  to  affaile  the  glory  of  God  and  faluation  of  men^  And 
that  doth  lohn  fpeake  of  in  his  epiftle ,  when  he  writethjihat  he  fin- 
neth  from  the  beginning.For  he  meaneth  that  he  is  the  author,cap- 
taine  and  principall  workeman  of  all  malice  and  wickednefle. 

16  But  forafmuch  as  the  deuill  was  created  by  God,let  vs  remem- 
bre  that  this  malice  which  we  affigne  in  his  nature,  is  not  by  creation 
but  by  deprauatio.  For  what  fo  euer  damnable  thing 'ie  hathjhe  hath 
gotten  to  himfelfe  by  his  owne  reuolting  and  fall .  Which  the  Scrip- 
ture therefore  gcueth  vs  warning  of,  leaft  thinking  that  he  came  out 
fuch  a  one  from  God ,  we  fhould  afcribe  that  to  God  himfelfe  which 
is  fartheft  fro  him:For  this  reafon  dothChrift  fay  that  Satha  fpeaketh 
of  his  owne  when  he  fpeaketh  hes,  and  addeth  a  caufe  why ,  for  that 
he  ftode  not  ftill  in  the  trueth.  Now  when  he  faith  that  he  ftode  not 
ftill  in  the  trueth,  he  fhe  weth  that  ones  he  had  bin  in  the  trueth.  And  lohn  5» 
when  he  maketh  him  the  Father  of  lying,  hetaketh  this  from  him,  '^'^' 
thachecaanotiaychacfaultcoGodwherof  he  himfelfe  is  caufe  to 

H    iij. 


Cap.i  4-  Of  the  knowledge  of 

himlclfe.  Although  thefe  thinges  be  but  fhortly  and  not  very  plainly 
fpokcn ,  yet  this  is  enough  for  this  purpofe  to  dehuer  the  maieftic  of 
God  from  all  fclaunder .  Andwhatmakethitmatterto  vs,to  know 
more  or  to  any  other  purpofe  concerning  deuils  ?  Many  perhaps  do 
'  grudge,thac  the  Scripture  doth  not  orderly  and  diftindly  in  many  pla- 

ces fet  forth  that  fail  and  the  caufe,manner,time,  and  faihion  thereof. 
But  becaufe  thefe  thinges  do  nothing  perteine  to  vs ,  it  was  better ,  if 
not  to  be  fuppreffcd  wholly ,  yet  to  be  but  lightly  touched ,  and  that 
pardy,  becaufe  it  was  not  bcfeming  for  the  Holy  ghoft  to  (edc  curi©- 
iitic  wirh  vainc  hiftories  without  any  frute :  and  we  fc  that  it  was  the 
Loides  purpofe  to  put  iiothing  in  his  holy  oracles  but  that  which  wc 
fhould  leaine  to  ediHcation.  Therfore ,  left  we  our  felues  (hould  tary 
long  vpon  thinges  fuperfluous,  let  vs  be  content  fliortly  to  know  thus 
much  coccrning  the  nature  of  deuils,that  at  the  firft  creatio  they  were 
the  An.'^els  of  God:butby  fwaruing  out  of  kinde  they  both  deftroyed 
1  Pet  a  t^^'^'^'^^cl^^s  and  are  become  inftrumcntes  of  deftrudio  to  orher.Thus 
^..     *    much,becau(eit  was  profitable  to  be  knowen,  is  plainly  taught  in  l^e- 
lud.K    ter  and  ludc.  God  fpared  not(fiy  they) his  Angels  which  had  finned, 
**   .       and  not  kept  their  beginning ,  but  had  forfaken  their  dwelling  place. 
i-  im.S  And  Paule  naming  the  eleit  Angels  doth  without  dout  fecretly  by 
iinphcation  fet  the  reprobate  Angels  in  companion  againft  them. 

1 7     As  for  the  difcoide  and  ilnfe  that  we  fay  is  beiwenc  God  and "' 

Satan,  we  muft  fo  take  it  that  ftiU  wc  holdc  this  for  certaine ,  that  he 

lob  1.6  can  do  nothing  but  by  the  will  and  fufferaunce  of  God.  For  we  readc 

and  i.u  in  the  hiitorie  of  lob ,  that  he  prefcnied  himfelfe  before  God  to  re- 

ceiue  his  commaundemetes,and  durft  notgo  forwarde  to  do  any  en* 

I.  Kings  terprife  till  h  j  had  obtained  licence.  So  when  Achab  was  to  be  decei- 

i  2. 2o.    y ed  ^  he  tokc  vpon  him  that  he  woulde  be  the  Spirite  of  lying  in  the 

mouth  of  all  the  Prophetes,and  fo  being  fente  of  God  he  performed 

ic.For  this  reafon  is  he  called  the  euill  Spirite  of  the  Lord  that  torme- 

ted  Saul ,  becaufe  by  him  as  with  a  fcourge  the  finnes  of  the  wicked 

king  were  puniflied.  And  in  another  place  it  is  writtejijthat  the  plages 

were  laied  vpon  the  Egyptians  by  the  euil  angels.  According  to  thefe 

particular  examples  Paule  doeth  generally  teftific>th3t  the  blinding  of 

the  wicked  is  the  worke  of  God ,  wheras  before  he  had  called  it  the 

working  of  Satan  It  is  euidcnt  therfore  that  Satan  is  vnder  the  power 

of  God,  and  fo  gcuerned  by  his  authoritie  that  he  is  compelled  to  do 

him  ftruice.Now  whe  wc  fay  that  Sata  rclifteth  God,that  the  workes 

of  Satan  di  fagree  with  the  workes  of  God,we  do  therewithal!  affirmc 

that  this  difagrement  and  ftrifc  hang^th  vpon  the  fufferauncc  of  God. 

I  fpcakc  not  now  of  his  will ,  nor  of  his  cndeuour ,  but  of  the  eftcft 

onely. 


I.S''.i  6 

»4.  and 

i8<iO. 

Pfa.  34- 

a.  The,  a 

> 

God  the  Creator.         Lib.i.  60 

onely .  For  fith  the  deuill  is  wicked  of  nature ,  he  is  not  enclmed  to  * 
obey  the  will  of  God,  but  is  wholly  carryed  to  flubborrmcffe  and 
rebellion.  This  therfore  he  hath  of  himfclfe  and  of  his  owne  wickcd- 
neffe,  that  of  defire  and  purpofc  he  withftandeth  God.  And  by  this 
wickedncs  he  is  ftirrcd  vp  to  the  enterprifing  of  thofe  things  that  he 
knoweth  to  be  moft  againft  God.  But  bccaufe  God  holdeth  him  h^k. 
tied  andreftrained  with  the  bridle  of  his  power,  he  executeih  onely 
thofc  thinges  that  are  graunted  him  from  God.  And  fo  doth  he  obey 
his  creator  whether  he  will  or  no ,  becaufe  he  is  conftraincd  to  apphc 
his  feruice  whether  foeuer  God  compelleth  him. 

18     Now  becaufe  God  boweth  the  vncleane  Spirices  hether  and 
thether  as  pleafeth  him,  he  fo  tempereth  this  gouernementjthat  tiiey 
exercife  the  faithfuU  with  batrail ,  they  fet  vpon  them  out  of  ambu- 
fhcs>they  aflaile  them  with  inuallonSj  they  prelTe  them  wuh fighting, 
and  oftetimes  werry  themjtrouble  themjmake  them  afraied,&  fome- 
limcwounde  them, but  neueroucrcome  noropprelfc  them  .  But  the 
wicked  they  fubdue  and  drawc  awaye ,  they  rcignc  vpon  their  foules 
and  bodies,  and  abufe  them  as  bond/laues  to  all  mifcheuous  doinges. 
Asforthcfaithfulljbecaufetheyare\Tiquieted  offuch  enemies,ther- 
fore  they  hcare  ihefc  exhortations .  Do  not  geue  place  to  the  deuil!.  Ephe.4. 
The  deuill  your  cnemie  goeth  about  as  a  rcring  hon  fcking  whom  he  ^T- 
may  deuoure,whom  refillye  being  flrong  in  faith  and  fuch  iike.PauIe  L'  ^^^*^* 
confeireth  ihat  he  himfelfe  was  not  free  from  this  kinde  of  ftnfe  whe  ^ x.ox 
he  faieth,  that  for  a  remedy  to  tame  pride,rhe  Angel  of  Satan  was  ge-  1 2.7. 
uen  to  him, by  whom  he  might  be  humbled.  This  exercife  therrore  is 
common  to  all  the  children  of  God.  But  becaufe  that  famcpromife  q^^  .^ 
of  the  breaking  of  Satans  head  pcrteineth  generally  to  Chnft  and  to  15. 
all  his  members,  therfore  I  fay  that  the  faithful!  can  neuer  be  oucr- 
come  nor  opprefTed  by  him.They  are  many  times  llriken  down,  but 
they  are  neuer  fo  aftonnied  withall  but  that  they  recouer  themff  lues. 
They  fall  downe  many  times  with  violence  of  ftrokes  ,  but  they  arc 
after  raifed  vp  againc:thcy  arc  wouded  hut  not  deadly.  Finally  they  ^o 
labor  in  all  the  courfe  of  their  life  that  in  the  ende  they  obteinc  the  vi- 
dorie:  but  I  fpeakc  not  this  of  euery  doing  of  theirs.  Forweknowc 
that  by  the  iufte  vegeaunce  of  God  Dauid  was  for  a  time  geuen  ouer  2.  Sam 
to  Satan,by  his  motion  to  number  the  people:  and  not  without  caufe  :4.r. 
Paule  faith  there  is  hope  of  pardon  left  ifany  haue  bin  entangled  Rom.itf 
with  the  fnares  of  the  deuill.  Therefore  in  an  other  place  the  lame 
Paule  faieth ,  that  the  promife  aboue  alleged  'i%  begonne  in  this  life, 
wherin  we  muft  wraftle ,  and  is  performed  after  our  wraftling  ended: 
when  he  faieth  che  Godlof  peace  fliall  flioitly  beate  downe  Satan  ? n- 

H    iiij. 


20. 


Cap.  14.  Ofthe  knowledge  of 

der  your  feece.  This  vidoric  hath  alway  fully  bin  in  our  head  Chrift, 

becaufe  the  Prince  ofthe  worlde  had  nothing  in  him ,  but  in  vs  that 

are  his  members  it  doth  now  partly  appcare  and  {halbe  perHted,  whc 

being  vnclothed  of  our  flclh  by  which  we  are  yet  fubied  to  weakc- 

neffe ,  we  ilialbe  full  of  the  power  of  the  Holy  ghoft.  In  this  manner 

when  the  kmgdome  of  Chrill  is  ray  fed  vp  and  aduaunced,  Satan  with 

his  power  faileth  downe  as  the  Lord  himfelfe  faith.  I  faw  Satan  fall 

as  a  lightening  downe  from  heaucn .  For  by  this  aunfwere  he  confir- 

meth  that  which  the  Apoftles  had  reported  ofthe  power  of  his  prea- 

Luc.io.  ching.    At^aine,  When  the  Prince  pofTeffeth  his  owne  palace,  all 

^^'        thinges  that  he  pofl'effeth  are  in  peace,  but  when  there  commeth  a 

j^"^*    *  Wronger,  he  is  throwcn  out.  &c.  And  to  this  ende  Chrill  in  dying, 

ouercamc  Satan  which  had  the  power  of  death ,  and  triumphed  vpon 

all  his  armies  that  they  ihould  not  hurt  the  Church ,  for  otherwifc 

they  would  euery  moment  a  hundred  times  deftroy  it .   For  (  confi- 

dering  what  is  our  weakeneffe ,  and  what  is  his  furious  ftrength  )  how; 

coulue  weftande,  yeaneuer  fo  little  time  againft  his  manifolds  and 

continu.iU  affaultcs ,  but  being  fupported  by  the  victory  of  our  cap- 

taiuer'Thcrfore  God  fufFererh  not  the  deuill  to  reigne  ouer  the  foules 

ofthe  faithfuU ,  but  onely  dehuereth  him  the  wicked  and  vnbeleiiing 

to  goucrne,whom  God  doth  not  vouchefaue  to  haue  reckened  in  his 

fiocke.  Foritisfaid  that  hcpoirelTcth  this  worlde  without  contro- 

2. Cor.  ueifie  till  he  be  thruft  out  by  Chrift .  Againe,that  he  doth  blindc  all 

4'-^'      them  that  beleue  not  theGofpel,againe,that  he  performeth  his  worke 

Eph.2.   in  the  ftubborne  children,  and  worthily,  for  all  the  wicked  are  the 

*'  veflfelles  of  wrath .  Therfore  to  whom  fhould  they  be  rather  fubie<ft 

than  to  the  minifter  of  Goddes  vengeaunce  ?  Finally  they  are  faied 

lohn.a.  jQ  {jp  r.(  tfjgij.  father  the  deuill ,  becaufe  as  the  faithfull  are  hereby 

f  lohn   ^"ow^"  to  bs  the  children  of  God  becauie  they  beare  his  image ;  Co 

j.U.       they  by  the  image  of  Satan  into  which  they  are  gone  out  of  kinde,are 

properly  difcerned  to  be  his  children. 

19  As  we  haue  before  confuted  that  trifling  philofophic  concer- 
ning the  holy  Angels ,  which  teacheth  that  they  are  nothing  els  but 
good  infpirations  or  motions,which  God  ftirreth  vp  in  the  mindes  of 
men:  fo  in  this  place  muft  we  confute  them  that  fondly  fay  thatdeuils 
are  nothing  els  but  coill  aftedions  or  perturbations  of  minde,that  arc 
thruft  into  vs  by  bur  flelh.  That  may  we  fhortly  do ,  becauie  there  be 
mnny  tcftimonies  of  ScripturCj&  thofe  plaine  enough  vpo  this  point. 
Fuft  wher  the  vncleane  Spiritcs  arc  called.  Angels  Apoftataes,which 
haue  fwarued  out  of  kinde  from  their  beginmng ,  the  very  names  do 
fufficicntl/  cxpreffc  that  they  aie  not  motions  or  affcdions  of  mindes, 

buc 


God  the  Creator.         Lib.i.  61 

but  rather  in  dede  as  they  be  called  mindes  or  Spiritcs  endued  with 
fcnfe  and  vnderftanding.  Likewife  whereas  both  Chrift  and  lohn  do  i.toh.j 
compare  the  children  of  God  with  the  children  of  the  deuill:  were  it  8. 
notanvnfit  comparifon,  if  the  name  of  the  deuill  figniHed  nothing 
clfe  but  euill  infpirations  ?  And  lohn  addeth  fomewhat  more  plaine- 
ly  5  that  the  deuill  finneih  from  the  beginning.  Likewjfe  when  lude 
brin!7,eth  in  Michael  the  archangel!  fighting  with  the  deuill,  doutlefle 
he  fcrtcth  againft  the  good  Angell  an  cuill  and  rebcUious  Angell. 
Wherewith  agreeth  that  whichisreadinthehiftory  of  Iob,thacSa-  lob.i.i 
tan  appeared  with  the  holy  Angels  before  God .  But  moft  playne  of 
all  are  thofc  places  that  make  metion  of  the  punifhment  which  they 
begin  to  fels  by  the  iudgement  of  God,  and  fpecially  fhall  fele  at  the 
refarredion .  Sonne  of  Dauid  why  art  thou  come  before  the  time  to 
torment  vs?  Againe,  Go  ye  curfed  into  the  eternall  fire  tiiat  is  prepa-  Matt,  t 
red  for  the  deuill  and  his  Angels.  Againe)Tf  hefparednothisowne  ^9. 
Angtis  that  had  finned,  but  caft  them  downe  into  hell  and  deliuered     ^^'*^ 
them  into  cheinesor  darkcnelfe  to  be  kept  vnto  damnation.  &c.  iud.i.« 
How  fond  fhould  thefe  fpeeches  be ,  that  the  deuills  arc  ordayned  to 
eternall  iudgemenr,  that  fier  is  prepared  for  them  ,  that  they  are  now 
already  tormented  and  vexed  by  the  glory  of  Chrift :  if  thpre  were  no 
deuils  at  all  ?  But  bccaufc  this  matter  needeth  no  difputation  among 
them  that  beleue  the  word  of  the  Lord ,  and  little  good  is  done  with 
tcftimonies  of  Scripture  among  thofe  vaync  ftudentes  of  fpecula- 
tion,wbom  nothing  pleafeth  but  that  which  is  new:  I  fuppofc  I  haue 
performed  that  which  I  purpofed ,  that  is  that  the  godly  mindes 
Ihould  be  furnilhed  againft  fuch  fond  crrours,  wherewith  vncjuiet  mc 
do  trouble  both  th-mfclues  and  other  that  be  more  fimple.But  it  was 
good  to  touch  this,  leaft  any  entangled  with  that  errour ,  while  they 
thinke  they  haue  none  tottand  againft  them,ftiould  waxe  more  flow 
and  vnprouided  to  refift. 

2o  In  the  meane  time  lette  it  not  be  weryfome  vnto  rs ,  in  this  Co 
beautifull  a  ftagc  to  take  a  godly  delight  of  the  maniteft  and  ordina- 
ry workes  of  God.  For,  as  I  haue  elfewhere  already  fayd,  though  this 
be  not  the  chiefe  ,  yet  is  it  in  order  the  firft  dodrine  of  Faith  ,  to  re- 
member that  what  way  foeuer  we  turne  our  eyes ,  all  that  we  fee  are 
the  workes  of  God ,  and  with  godly  confideration  to  wey  for  what 
end  God  did  make  them .  Therefore  that  we  may  conceiue  by  Faith 
fo  much  as  behoueth  vs  to  know  of  God ,  it  is  good  firft  of  all  to 
learne  the  hiftory  of  the  creation  of  the  world  ,  how  it  is  fliortly  re- 
hcarfcd  by  Mofes,  and  afterward  more  largely  fette  out  by  holy  men, 
fpecially  by  Bafile  and  Ambrofc.Out  of  it  we  (hall  ieame  that  God  by 


Cap.14.  of  the  knowledge  of 

tlie  power  of  his  word  and  Spirits  created  heauen  aiid  earth  of  no» 
thing,  and  thereof  brought  foorthall  Uuing  creatures  and  thinges 
without  hfe  5  with  maruelious  order  difjjofed  the  innumerable  varie- 
ty of  thinges^to  euery  thing  he  gaue  the  propre  nature,afligned  their 
offices,  appointed  their  places  and  abidinges ,  and  where  all  thinges 
are  fubJe<^  to  corruption,  yet  hath  he  foprouided  that  of  all  fortes 
fome  {halbe  preferued  fafe  to  the  laft  dayjand  therefore  fome  he  che- 
rifheth  by  fccretc  meanes ,  and  powreth  now  and  then  as  it  were  a 
new  huehnefTe  into  them ,  and  to  fome  he  hath  gmen  the  power  to^ 
cncreafe  by  generation ,  that  in  their  dying  that  whole  kinde  (hould 
not  dye  together.  So  hath  he  maruelloufly  garnifhed  the  heauen  and 
the  earth,  with  fo  abfolutely  perfed  plenty,  variety  and  beauty  of  all 
thinges  as  poffibly  might  be ,  as  it  v/ere  a  large  and  gorgeous  houfe 
tumiHicd  and  ftored  with  aboundanceof  moft  finely  chofcnftufFc, 
laft  of  all  how  in  framing  man  and  adorning  him  with  (o  godly  beau- 
ty ,  and  with  fo  many  and  fo  great  giftes ,  he  hath  (liewed  m  him  the 
moft  excellent  example  of  all  his  workes .  But  becaufe  it  is  not  my 
purpofe  at  this  prefent  to  fet  forth  at  large  the  creation  of  the  world, 
let  It  fuffice  to  haue  ones  agayne  touched  thefe  few  thinges  by  the 
way.  For  it  is  better,  as  I  haue  already  v.'^ined  the  readcrs,to  fetch  a 
fuller  vnderftanding  of  this  matter  out  of  Mofes  and  other,  that  haue 
faithfully  and  dihgently  conucyed  the  hiftory  of  the  world  by  writing 
to  perpetuall  memory. 

21  It  IS  to  no  purpofe ,  to  make  much  a  do  in  difputing ,  to  what 
end  this  confideration  of  the  workes  of  God  ought  to  tende ,  or  to 
what  maike  it  ought  to  be  applied  :  forafmuch  as  in  other  places  al- 
ready a  great  parte  of  this  qucftion  is  declared  ,  and  fo  much  as  be- 
longeth  to  our  prefent  purpofe  may  in  few  wordes  be  ended .  Truely 
if  we  were  minded  to  fet  out  as  it  is  worthy,  how  ineftimablc  wifdom, 
po\Ver,iuftice  and  gcodncfle  of  God  appeareth  in  the  framing  of  the 
woild,no  eloquenccno  garnilhmet  of  rpeech,could  fuffice  the  large- 
neffis  of  fo  great  a  matter.  Andnodoutitis  Godspleafure  that  we 
(hould  be  continually  occupied  in  fo  holy  a  meditatiojthat  while  we 
behold  in  his  creatures  as  in  looking  glaffes  the  infinite  richefleof 
his  wifdom,iuftice  bountie  and  power, we  fliould  not  runne  ouer  the 
as  it  were  with  a  flying  eye,  or  with  a  vayne  wandring  looke  as  I  may 
fo  call  itjbut  that  we  fliould  with  confideration  reft  long  vpon  them, 
caft  them  vp  and  downe  earneftly  and  faithfully  in  ourmindes  ,  and 
oft  repeate  them  with  remembrance.But  becaufe  we  arc  now  buficd 
in  that  kinde  that  pertayncth  to  order  of  teaching,  it  is  mete  that  we 
omit  thofe  thinges  that  recjuirelong  declamations.  Therefore ,  tobc 

fhort. 


God  the  Creator.  Lib.i.  6i 

flrort,  let  the  readers  know,  that  then  they  haue  conceiucd  by  Faith, 
what  this  meaneth,that  God  is  the  creator  of  heauen  &  earthjif  they 
firft  follow  this  vniuerfall  rule,  that  they  pafle  not  ouer  with  not  con- 
lidering  or  forgetfulnelfe  of  thofe  vcrtues,  that  God  prefenieth  to  be 
fcene  in  his  creatures ,  then ,  that  they  fo  Icarne  to  apply  themfelue* 
that  they  may  therwith  be  throughly  moued  in  their  hartes.  The  fiift 
of  thofe  we  do  when  we  conlider  how  excellent  a  workmans  workc 
it  was,to  place  and  aptly  fet  in  {o  well  difpofed  order  the  multitude  of 
the  ftarrcs  that  is  in  heauen ,  that  nothing  can  be  deuifed  more  beau- 
tifull  to  behold :  to  fettc  and  faften  fome  of  them  in  their  (landings  fo 
that  they  can  not  moue,and  to  otherfome  to  graunt  a  free  courfe,but 
fo  that  in  mouing  they  wander  not  beyond  their  appointed  fpace ,  fo 
to  temper  the  motion  of  them  all  that  it  may  diuide  in  mcafure  the 
dayes  and  nightes,  mone£hes,ycarcs  and  feafons  of  the  ye3re,and  to 
brmg  tiiis  inequality  of  dayes  which  we  dayly  fee  to  fuch  a  tempered 
order  rhat  it  hath  no  confufion.  Likewife,  when  we  markc  his  power 
in  fuftcyning  fo  great  a  body,in  gouerning  the  fo  fwift  whirling  about 
of  the  engine  of  heauen,  and  fuch  like.  Fot  thefe  few  examples  do 
fufficicntly  declare  what  it  is  to  record  the  power  of  God  in  the  crea- 
tion of  the  world.  For  elfe  if  I  ihould  trauaile  as  I  fayed  to  cxpreflTc 
it  sli  in  wordes ,  I  inould  ncuer  make  an  end ,  forafmuch  as  there  arc 
fo  many  miracles  of  the  power  of  Godjfo  many  tokens  of  his  good- 
ncffejfo  many  examples  of  his  wifdom,as  there  be  formes  ofthingcs 
in  the  world5ye3  as  there  be  things  either  great  or  fmale. 

2  z  Now  remaineth  the  other  part  which  commeth  ncrcr  to  Faith, 
that  while  we  confider  rhat  God  hath  ordayned  all  thinges  for  our 
garde  and  fafety,  and  therewithall  do  fete  his  power  and  grace  in  our 
felues,  and  in  fo  great  good  things  that  he  hath  beftowed  vpon  vs:wc 
may  thereby  ftirre  vp  our  felues  to  the  truft ,  inuocation ,  prayfe  and 
lone  of  him.  Now  as  I  haue  before  fayd ,  God  himfelfe  hath  (hewed 
in  the  very  order  of  creation,that  for  mans  fake  he  created  all  thinges. 
For  it  IS  net  wirhoutcaufc  thathediuided  the  making  of  the  world 
into  fix  dayes ,  whereas  it  had  bin  as  ea(ie  for  him  in  one  moment  to 
haue  in  all  pointes^ccomplifhed  his  whole  worke ,  as  it  was  by  fuch 
proceeding  from  peeceto  pcecc  to  come  to  the  end  of  it.  But  then  it 
plcafed  him  to  fhew  his  prouidece  &  fatherly  carefulnelTe  toward  vs, 
that  before  he  made  man  he  prepaied  all  that  he  forefaw  (hould  be 
profitable  for  hinT,3nd  (itte  for  his  preferuatio.  How  great  vnthanke- 
fulneffe  nowfliould  it  be  to  dout  whether  this  good  Father  do  care 
for  vs,whom  we  fee  to  haue  bin  carefull  for  vs  ere  that  we  wcr  e  born? 
How  wicked  were  it  to  tremble  for  diftiuillcaft  his  goodnefl'e  would 


Cap.ij.  Ofthe  knowledge  of 

it  any  time  Icaue  vs  deftitute  in  neceflity,  which  wc  fee  was  difplaicd 
for  vs  being  not  yet  borne,with  great  aboundance  of  al  good  things. 
je.i.a<5  Bcfide  that  we  heare  by  Mofes  that  by  his  liberality  alj  that  cuer  is  m 
,&.^.  2.  the  world  is  made  fubied  to  vs  .  Sure  it  is  that  he  did  it  not  to  mockc 
vs  with  an  empty  name  of  gift .  Therefore  we  Hiall  neucr  lacke  any 
thing,fo  farre  as  it  {hall  be  auaylable  for  our  preferuation.  Finally  to 
make  an  end/o  oft  as  we  mme  God  the  creator  of  heauen  &  earth, 
Icttc  this  come  in  our  mindes  withalljthat  the  difpofitio  of  all  things 
which  he  hath  create ,  is  in  his  hand  and  power,  and  that  we  are  his- 
children  whom  he  hath  taken  into  his  ownc  charge  and  kcping  to 
fofter  and  bring  vptthat  we  may  looke  for  a!  good  things  at  his  hand, 
and  afluredly  truft  that  he  will  neuer  fafFer  vs  to  lacke  things  neede  - 
full  for  our  fafetVjto  the  end  our  hope  (hculdhang  vpon  none  other: 
y  whatfocuer  we  defire  our  prayers  may  be  dircded  to  him  :  of  what 
thing  foeuer  we  receiue  profit  we  may  acknowledge  it  to  be  his  be- 
V  nefit,and  confcfle  it  with  thankes  giuing  :  that  being  allured  with  fo 
great  fwetcnefle  of  his  goodnelle  andlibcrality,we  may  ftudy  to  lou« 
«nd  honor  him  with  all  our  hart. 

The  XV.  Chapter. 

VVhataone  man  vvoi  created:  wherein  there  it  entreated  of tht 

powers  ofthe  fouU,  of  the  image  ofGod^offree  vvtli  & 

of  the  frfi  integrity  of  nature. 

NOw  muft  we  fpcake  ofthe  creation  of  man ,  not  onely  bc- 
caufe  he  is  among  all  the  workes  of  God  the  moft  noble  and 
moft  excellent  example  of  his  iuftice,  wifdom  and  goodncs: 
but  alfo  becaufe  as  we  haue  fayd  in  the  beginning ,  we  can- 
not plainly  and  pcrfeftly  know  God,  vnkfle  we  haue  withal  a  mutuall 
knowledge  of  our  felues.  Although  y  fame  knowledge  beof  two^forts, 
the  one  to  know  what  wc  were  created  at  the  firft  beginning ,  the  o- 
ther  to  know  what  our  cftate  began  to  be  after  the  fall  of  Adam  f  for 
it  were  but  to  fmall  profit  for  vs  to  know  our  creationjvnlclfe  we  did 
alfo  in  this  lamentable  fall  know  what  is  the  corruption  and  defor- 
mity of  our  nature: )  yet  at  this  time  we  will  be  content  with  dcfcri- 
ption  of  our  nature  when  it  was  pure.  And  before  we  defccnd  to  this 
miferable  eftate  whercunto  man  is  now  in  thraldome ,  it  is  good  to 
learne  what  a  one  he  was  created  at  the  beginning.  For  we  muft  take 
hede  that  in  precifely  declaring  onely  the  naturall  cuils  of  man ,  wc 
feme  not  to  impute  the  to  the  author  of  nature.For  vngodlines  thin- 
kerh  he-  felfe  to  haue  fufficient  defenfe  in  this  colour,if  it  may  lay  for 
hei:  felfe  chat  whatfoeucc  fault  ihc  hath,  the  fame  did  after  a  certaine 

mdnuer 


God  the  Creator.         Lib.i.  ^3 

manner  proceede  from  God ,  and  fticketh  not  if  flie  be  accufed ,  to 
quarell  with  God,  and  to  lay  the  fault  vpon  him  whereof  fhe  is  wor- 
thely  accufed .  And  they  that  would  fceme  to  fpcake  fomwhat  more 
reueretly  of  the  maicftyof  God,yet  do  willingly  fecke  to  cxcufe  their 
owne  wjtckcdneflejby  nature,  not  contidering  that  therin  though  not 
opely  they  blame  God  alfo,  to  whofe  rcproch  it  (liould  fall  if  it  were 
proued  that  there  is  any  fault  in  nature.Sith  then  we  fee  that  our  ftclK 
gapeth  for  all  the  wayes  to  efcape,wherby  fhe  thinketh  the  blame  of 
her  owne  euils  may  any  way  be  put  of  from  her ,  we  muft  diligently 
trauaill  to  mete  with  this  mifchiefe.Therefore  we  muft  fo  handle  the 
calamity  of  mankinde  that  wc  cut  of  all  excure,and  dcUuer  the  iufticc 
of  God  from  all  accufanon .  Afterward  in  place  conuenient  we  (hall 
fee  how  far  men  be  now  from  that  pureneflc  that  w.ns  giue  to  Adam. 
And  firft  we  muft  remember,  that  in  this  that  man  was  taken  out  of 
earth  and  clayja  bridle  was  put  vpon  his  pride,for  there  is  no  greater 
abfurdity,  than  for  them  to  glory  in  their  excellency  that  do  not  on- 
ly  dwell  in  a  cotagc  of  clay,but  alfo  are  thcmfelues  in  parte  but  earth 
and  afhcs.  But  forafmuch  as  God  did  not  onely  vouchfaue  to  giue  life 
vnto  an  earthen  veffcll ,  but  alfo  it  was  his  pleafure  that  it  fhould  be 
the  dwelling  houfe  of  an  immortall  Spirite,Adam  might  iuftly  glory 
in  fo  great  hberality  of  his  maker. 

a    Now  it  is  not  to  be  douted  that  man  confifleth  of  foulc  and  bo- 
dy ,  and  by  the  name  of  foule  I  meane  an  immortall  elTcnce ,  and  yet 
created ,  which  is  the  nobler  parte  of  him .  Sometime  it  is  called  the 
Spiritc .  Albeit  when  thefe  two  names  Soule  and  Spirite  are  ioyned 
togciher,ihey  difter  one  from  the  other  in  fignificatio,  yet  when  Spi- 
rite is  fette  by  it  felfe  it  meaneth  as  much  as  Soule .  As,  when  Salo-  eccI.«» 
mon  fpeaking  of  death,  fayth  that  then  the  Spirite  returnethto  him  7. 
that  gaue  it.  And  Chrift  commending  his  Spirite  to  his  Father ,  and  Luc.aj* 
Stephen  his  Spirite  to  Chrift  do  both  meane  none  other  thing  but''^^ 
that  when  the  Soule  is  dchuered  from  the  prifon  of  the  flefli,  God  is   ^  *'* 
the  perpetuallkeper  of  it.  As  for  them  that  imagine  that  the  Soule  is 
therfore  called  a  Spirite  becaufe  it  is  a  breath  or  a  power  by  God  in- 
fpired  or  poured  into  bodies  which  yet  hath  no  eflence:  both  y  thing 
it  felfe  &  all  the  Scripture  fhewcth  that  they  do  to  much  grofly  erre. 
True  ii  is  that  while  men  are  faftcned  to  the  earth  more  than  they 
ought  to  be,thcy  waxe  dull ,  yea  becaufe  they  are  eftranged  from  the 
Father  of  hghtes  they  are  bhnded  with  darkeneficjfo  that  they  do  not 
thinke  vpon  this, that  they  llir.ll  remaine  aliue  after  dc  ath.  And  yet  is 
not  that  light  fo  quenched  in  darkeneffe ,  but  that  they  be  touched 
with  fome  fcling  of  immortality.Surcly  the  confcience  which  difcer- 


Cap.  15.  Of  the  knowledge  of 

ning  betwcne  good  and  euill  anfwereth  the  iudgcment  of God^is  an 
vndouted  figne  of  an  immorcall  Spirite.For  how  could  a  nioti5  with- 
out eflence  attaine  to  come  to  the  iudgement  feate  of  God,&  throw 
it  felfe  into  fcare  by  finding  her  owne  g-kinefle  ?  For  the  body  is  not 
moucd  with  feare  of  a  Spiritual!  peine  ,  bur  thatfalleth  onely  vppoa 
the  foulcWheiby  it  foUoweth  that  the  foule  hath  an  elTence.Moreo- 
uerthe  very  knowledge  of  God  doth  proue  that  the  fbules  which  a- 
fcende  vp  aboue  the  world  are  immortall  :  for  a  vanifhingliuelineflTc 
were  not  able  to  attayne  to  the  fountayne  of  life. Finally  forafmuch  as" 
fo  many  excellent  gifts  wherewith  mans  minde  is  endued,  do  cry  out 
that  there  is  fome  diuine  thing  engrauen  it ,  there  are  euen  fo  many 
teftimonies  of  an  immortall  elfence.  For  that  fenfe  which  is  in  brute 
ber.ftcs ,  goeth  not  out  of  the  body ,  or  at  leaft  extendeth  no  further 
than  to  things  prcfemly  let  before  it.But  the  nimblenefl'e  of  the  minde 
of  man  which  veweth  the  heauen  and  earth  and  fecrctes  of  nature,& 
comprehending  all  ages  in  vnderftandingand  merr.ory ,  digefteth  e- 
uery  thing  in  order  and  gathereth  thinges  to  come  by  thingcs  paft, 
doth  plainly  Ihew  that  there  lyeth  hidden  in  man  a  cerraine  thing  fe- 
ucrall  from  the  body .  We  conceiue  by  vnderftandingthe  inuifiblc 
God  and  Angells,which  the  body  can  not  do.We  know  thinges  that 
be  right,iuft,&  honeit, which  are  hidden  fro  the  bodily  fcnfes.  Thcr- 
fore  It  muft  needes  be  that  the  Spiritc  is  the  feate  ot  this  vnderftan- 
ding.  Yea  and  our  fleepe  it  felfe,  which  aftonieth  a  man  and  feemeth 
to  take  life  away  from  him ,  is  a  plaine  witnefle  of  immortality,  foraf- 
much as  it  doih  not  only  minifter  vnto  vsjthoughtcs  ofthofe  thinges 
that  neuer  were  done ,  but  alfo  foreknowinges  of  thinges  for  time  to 
come.  I  touch  thefe  things  fliortly  which  euen  prophane  wryters  do 
excellently  fette  out  with  more  gorgeous  garnilhment  of  wordes:but' 
with  the  godly  readers  a  fim  pie  putting  m  minde  of  them  fliallbe  fuf- 
ficient .  Now  if  the  foule  were  not  a  certaine  thing  by  it  felfe  feucrall 
from  the  body,thc  Scripture  would  not  teach  that  we  dwell  in  houfes 
of  clay ,  that  by  death  we  remoue  out  of  the  Tabernacle  of  the  fle(h, 
that  we  do  put  of  that  which  is  corruptible,  that  finally  at  the  laft  day 
we  may  receiue  reward  euery  man  as  he  hath  behaued  himfelfe  in  his 
bodv.For  thefe  places  and  other  ihac  we  do  ech  where  comonly  light 
vpon,do  not  only  manifcftly  diftinguifli  the  foule  from  the  body,  but 
alfo  in  giuing  to  the  foule  the  name  of  man  do  (hew  that  it  is  the  prin- 
cipall  parte  .  Now  whereas  Paule  doth  exhort  the  faithfuU  to  clenfc 
,Cor7  themfelues  from  all  d:;fihng  of  the  fielli  and  the  Spirite ,  he  maketh 
two  partes  of  man  wherein  abideth  the  filthineffe  of  finne.  And  Pe- 
!""**  let  where  he  callcth  Chrill  the  ihcpeherde  &  bifliop  of  foules,(houlcJ 
^*  haue 


God  the  Creator.         Lib.i.  ^4 

haue  fpoken  fondly  if  there  were  no  foules  about  whom  he  might  i.Pet.i, 
execute  that  office.  Neither  would  that  conueniently  ftand  together  9' 
which  he  fayth  of  the  eternal  faluation  of  foules,  and  where  he  bid-  *  P««'3' 
deth  to  clenfe  our  foulcs,and  where  he  fayth  that  euil  defircs  do  fight 
againll  the  foule,  and  where  the  author  of  the  Epiftic  lo  the  Hebrues  Hcb.i.l 
fayethjthat  the  Paftors  do  watch  that  they  may  ycld  accompt  for  our  ^6. 
foules  J  vnlcfle  it  were  true  that  foules  had  a  proper  efl'ence .  To  the 
fame  purpofe  feruethit  that  Paul  calleth  God  for  witnelTe  to  his  owa 
foule,becaufe  it  could  not  be  called  in  iudgement  before  God  vnlcfle 
ic  were  fubied  to  punifhment.  And  this  is  alfo  more  plaincly  expref-  Mar.io. 
fed  in  the  wordes  of  Chrift ,  when  he  biddeth  vs  to  feare  him  which  28. 
after  that  he  hath  killed  the  body ,  can  throw  t!ie  foulc  into  hell  fier.  w"*^  ^'  ^ 
Now  where  the  author  of  the  Epiftle  to  the  Hebrues  doth  diftinguilh 
the  Fathers  of  our  fledi  fr5  God,\vhich  is  the  only  Father  of  Spirits, 
he  would  not  othcrwife  more  plainely  affirme  the  eflcnce  of  foulles, 
Moreouer,if  the  foules  remayned  not  aliue  being  deliucred  from  the 
prifos  of  their  bodies,  Chrift  fhould  very  fondly  haue  brought  in  the  Lucicf, 
foule  of  Laiarus  ioying  in  the  bofome  of  Abraham,  and  agayne  the  ^** 
foule  of  the  richman  fubied  to  horrible  tormentcs .  The  fame  thing 
doth  Paulconfirme  whenheteacheththat  we  wander  abroadc  from  ^  q^j,, 
God,  fo  long  as  we  dwell  in  the  flefh ,  and  that  we  enioy  his  prefence  A,a.»  j» 
being  out  of  the  fleHi.  But,becaufe  I  will  not  be  long  in  a  matter  that  8. 
is  not  obfcure,!  will  adde  only  this  out  of  Luke,that  it  is  reckened  a- 
mog  the  errours  of  the  Sadduces  that  they  did  not  belcuc  that  there 
were  any  Spiritesand  Angels. 

5     Alfo  a  ftrong  proufe  hereof  may  be  gathered  of  this  where 
it  is  fayd ,  that  man  is  create  like  to  the  image  of  God .  For  although  Gc.i.iy 

' .  the  glory  of  Goddoappeareiniheoutwardelhapeof  man,yetisic 
no  dout  that  the  propre  feate  of  the  image  of  God  is  in  the  foule .  I 
do  not  deny  that  as  concerning  our  outv/ard  fhape ,  in  afmuch  as  the 
fame  doth  diftinguilkand  feuere  vs  from  brute  beaftes,  we  do  alio 
therein  more  nerely  apprcch  to  God  than  they :  neither  will  T  much 
ftad  againli  the  which  thinke  that  this  is  to  be  accoptcd  of  the  image 
of  Godjthat  where  al  other  liuing  creatures  do  grouellingvvife  behold 
the  groundjto  man  is  giucn  an  vpright  face,and  he  is  commaunded  to 
looke  vppon  the  heauen ,  and  to  aduaunce  his  countenance  towarde 
the  ftarrestfo  that  this  rcmayne  ccrtaine,that  y  image  of  God  which 

*•  is  feene  appeareth  in  thefc  outward  (ignes ,  is  fpirituall.  For  Oiiander 
(whom  his  writings  declare  to  haue  bin  in  fickle  imaginations  fondly 
witty  )  referring  the  image  of  God  without  difference  as  well  to  the 
body  as  to  the  foulc^m ingle  th  heauen  &  carih  together.For  he  fayth^ 


Cap.  15.  Of  the  knowledge  of 

that  the  Fathcr,the  Sontie,and  the  Holy  goft  did  fettle  their  image  in 
man  ,  becaufe  though  Adam  hadde  Ihnd  without  falling ,  yet  fiiould 
Clirift  haue  become  man.  And  fo  by  their  opinion  the  body  that  was 
appoynted  for  Chrift ,  was  but  an  example  or  figure  of  that  bodily 
fhapc  which  then  was  formed.  But  where  (hall  he  finde  that  Chrift  is 
the  image  of  the  Spirite  ?  I  graunt  in  deede  that  in  the  Perfon  of  the 
Mediatour  ihineth  the  glory  of  the  whole  Godheade  .  But  how  (hall 
the  eternall  worde  be  called  the  image  of  the  Spirite  whom  he  goeth 
before  in  order?  Finally  it  oucrthrowerh  the  difttndion  betwene  the 
Sonne  and  the  Holy  ghoft ,  if  he  do  here  call  him  his  image.  Moreo- 
uer  I  would  fayne  learne  of  him  how  Chrift  doth  rcfcmblc  the  Holy 
ghoft  in  the  flefn  that  he  tooke  vppon  him,  and  by  what  markes  and 
features  he  doth  expreffe  the  likencffe  of  him.  And  where  as  this  fay- 
ing:Let  vs  make  man  after  our  imagc,doth  alfo  belong  to  the  Perfon 
of  the  Sonne ,  it  foUoweth ,  that  he  muft  be  the  image  of  himfelfe: 
which  is  againft  all  realon.  Belide  that,  if  Ofiandersmucntion  be  be- 
leued,man  was  failiioned  onely  after  the  figure  and  paterne  of  Chrift 
in  that  he  was  man,  and  fo  that  forme  out  of  which  Adam  was  taken, 
was  Chrift,  in  that  that  he  was  to  be  clothed  with  fle(h,  where  as  the 
Scripture  in  a  forre  other  meaning  teacherh,that  he  was  create  in  the 
image  of  God.But  their  futtle  inuention  is  more  colourable  which  do 
thus  expound  it,that  Adam  was  create  in  the  image  of  God ,  becaufe 
he  was  fafhioned  like  vnto  Chrift ,  which  is  the  onely  image  of  God. 
But  that  expolluon  alfo  is  not  found .  Alfo  (bme  interpreters  make  a 
great  difputation  about  Image  and  LikenefTe,  while  they  feeke  a  dif- 
ference betwene  thofetwo  wordes,  where  is  no  difference  at  all,ray- 
ing  that  this  word  Likenefle  is  added  to  expound  the  other .  Firft  we 
know  that  among  the  Hebrues  fuch  repetitions  are  common,  wher- 
in  they  exprelfe  one  thing  twife  :  and  in  the  thing  it  felfe  there  is  no 
dout,but  that  man  is  therefore  called  the  image  of  God,becaufe  he  is 
like  to  God.Wherby  appeareththat'ihey  are  to  be  laughed  at,which 
do  fo  futtelly  argue  about  the  wordes,whether  they  appoint  Zelem, 
that  IS  to  fay,Image  in  the  fubftaunce  of  the  foule,or  Demuth,  that  is 
to  fayjLikeneffe  in  the  quahties,or  what  other  thing  foeuer  it  be  that 
they  tcach.For  where  as  God  determined  to  create  man  after  his  own 
imagc>rhis  being  fomewhat  darkely  fpoken  he  doth  as  by  way  of  ex- 
plicario  repete  it  in  this  faying,  After  his  likeneire,as  if  he  would  hauc 
iaydjthat  he  would  make  man,in  whom  he  would  reprcfcnt  himfelfe, 
as  in  an  image,  becaufe  of  the  markes  of  likenefle  graucn  in  him.  And 
thcrforc  Mofes  a  little  after  reciting  the  fame  thing,doth  repeate  the 

Image  of  God  twife ,  leauing  out  the  name  of  Likenefle.  And  it  is  a 

trifiino 


God  the  Creator.  Lib.  i .  6^ 

trifling  obicftion  that  Ofeander  maketh ,  that  not  a  parte  of  man,  or 
the  loule  only  with  the  gifces  thcrof,  is  called  the  Image  of  God,  but 
the  whole  Adam  which  had  his  name  giuen  him  of  the  earth ,  from 
whence  he  was  taken .  Trifling,  I  fay,  will  all  readers  that  h;iuc  theyr 
found  wic  iudge  this  obicdion.  For  where  whole  man  is  called  mor- 
tall.yet  is  not  y  foulc  therby  made  fubied  to  mortality.  Againe  where 
he  IS  called  a  huing  creature  endued  vfith  reafojit  is  not  therby  meant 
that  the  body  hath  reafon  and  vnderftanding.  Although  therforc  the 
foulc  is  not  the  whole  man^yct  is  it  notinconuenicnt,  that  maninre- 
fpcd  of  the  foule  be  called  the  image  of  God ,  albeit  1  hold  ftill  that 
principle  which  I  haue  before  ftablifhedjthatthe  Image  of  God  ex- 
tcndeth  to  the  whole  excellece,wherby  the  nature  of  man  hath  pree- 
minence among  all  kindes  ofhuing  creatures.Therefore  in  that  word 
is  noted  the  integrity  that  man  had  when  he  was  endued  with  right 
vnderftanding,  v/hen  he  had  his  affedion  framed  according  to  reafon, 
and  all  his  fenfes  gouerned  in  right  order,  and  when  in  excellent  gifts 
he  did  iruely  refemble  the  excellence  of  his  Creator.  And  though  the 
principall  feare  of  the  image  of  God  were  in  the  minde  &  hart ,  or  in 
the  foule  and  the  powers  therof,yet  was  there  no  parte  of  man,not  fo 
much  as  the  bodyjwherin  did  not  fome  fparkes  thereof  appearc.Cer- 
taine  it  is,  that  alio  in  all  the  partes  of  the  world,  there  do  fnine  fome 
refemblanccs  of  the  glory  of  God:wherby  we  may  gather  that  where 
it  is  fayd,that  his  Image  is  in  man,  there  is  in  fo  faying  a  certain  fecrct 
comparifon,  that  auaunceth  man  aboue  all  other  creatures,  &  doth  as 
it  werefeuerc  him  from  the  commo  forte.Ncither  is  it  to  be  denied.  Mat. tz 
that  the  Angels  were  create  after  the  hkenefle  of  God,  f!th(as  Chrilt  jff* 
himfelfe  teftilieth)  our  chiefe  perfedion  fliall  be  to  become  like  vnto 
the.  But  not  without  caufe  doth  Mofes  by  that  peculiar  title  fet  forth 
the  grace  of  God  toward  vs,fpecially  ^ere  he  compareth  only  vifi- 
ble  creatures  with  man, 

4  But  yet  it  fecmcth  that  there  is  not  giuen  a  full  definition  of  th€ 
imageof  God,  vnleffe  it  plainlier  appeare  in  what  qualities  ma  excel- 
leth:&  wherby  he  ought  to  be  compted  a  gla{re,re{embhng  the  glory 
of  God.  But  that  can  be  by  no  other  thing  better  knowcn,  than  by  the 
rcpayring  of  mans  corrupted  nature.  FirlTit  is  doutlefifejthat  when  A- 
d.im  fell  from  his  eftate,  he  was  by  that  departure  tftraged  from  God. 
Wherefore  although  we  graunt  that  the  Image  of  God  was  not  al- 
together defaced  and  blotted  our  in  him,  yet  was  it  fo  corrupted, that 
all  that  remayneth,  is  but  vggly  deformity  .Therefore  the  beginning 
of  recouery  of  fafety  for  vs,  is  in  that  reftoring  which  we  obtayne  by 
Chrift ,  who  is  alfo  for  the  fame  caufe  called  the  feconde  Adam,  be- 

1 


Cap.  1 5.  Of  the  knowledge  of 

I. Cor.  cau(c  hereftorcd  vsvmotrue  andpcife<ft  integrity.   Foralthough> 
15.45.    where  Pauledoth  incomparifon  fcttcthe  quickening  Spiritethat 
Chrift  gjucth  to  the  faythfull,  againft  the  Jiuing  foule  wherein  Adam 
was  created,  he  fetteth  foorth  the  more  aboundant  mcafure  of  grace 
in  the  regeneration  :  yet  doth  he  not  take  away  this  other  principall 
pointjihat  this  is  the  end  of  our  regeneration,that  Chrift  fhould  new 
Col.  3.   falhion  vs  to  the  image  of  God.  Therefore  in  an  other  place  he  tea- 
*  ^'        chcth  ,  that  the  newe  man  is  renucd  according  to  the  image  of  him 
fcpU'4«    j|^3j  created  him. Wherewith  agreeth  this  faying:put  on  the  new  man 
which  is  create  according  to  God.  Now  it  is  to  be  f  eene  what  Paule 
dorh  principally  comprehend  vnder  this  renuing.  Firft  he  fpeaketh  of 
knowledge  and  after  of  pure  righteoufnefie  and  holynelfe .  Where- 
by we  gather  that  the  image  of  God  was  fiift  of  all  to  be  fecnc  in  the 
\       lii^ht  of  the  minde,  in  the  vprightnclfe  of  hart,  and  foundnelTe  of  all 
the  paries .    For  although  I  graunt  that  this  is  a  figuratiue  phrafc  of 
fpecch  to  fet  the  parte  for  the  whole :  yet  can  not  this  principle  be  o- 
uerthrowen  ,  that  that  thing  which  is  the  chiefe  in  the  renuing  of  the 
^       image  of  God,w3S  alfo  the  principall  in  the  creation  of  him.  And  for 
,g^         the  fame  purpofe  makcth  it  that  in  an  other  place  he  teacheth,  that 
we  beholding  the  glory  of  God  with  open  facCjare  transformed  into 
1'  the  fame  image.  Now  do  we  fe  how  Chrift  is  the  moflpcrfed  image 
/    of  God ,  according  to  the  which  we  being  fafhioned  are  fo  reftored, 
that  in  true  godlineffc ,  righteoufnefie,  purenefl^e  and  vndetftanding, 
we  beare  the  image  of  God.  Which  principle  being  eftabhfticd,Oli- 
anders  imagination  of  ihc  (hapc  of  our  body  doth  eafily  vanifh  away 
i.Cor.    of  It  felfe.  Where  as  the  man  alone  is  in  Paulc  called  the  Image  and 
»«*7»     glory  of  God,and  the  woman  is  excluded  from  that  degree  of  honor, 
it  appearetli  by  the  reft  of  the  text,that  the  fame  is  to  be  applied  only 
to  ciuilc  order  of  policy.  But#hat  vnder  the  name  of  image,  whereof 
we  fpeake ,  is  comprehended  all  that  belongeth  to  the  fpirituall  and 
cternalllife,l  thinke  it  be  already  fufficicntly  proued.  And  the  fame 
Ioh«i.4  '^'Jng  doth  lohn  cofirme  in  other  wordesrfaying  that  the  light  which 
was  fro  the  beginning  in  the  eternal  word  of  God  was  y  light  of  me. 
For  where  his  purpofe  was  to  praife  y  lingular  grace  of  God,  where- 
by man  excclleth  all  other  liuing  creatures  to  feuere  him  fro  the  com- 
mon forte,becaufe  he  hath  attayned  no  commo  life,  but  ioyncd  with 
the  light  of  vnderftanding,  he  therewithal!  (hewcth  how  he  was  made 
after  the  image  of  God .  Therefore  fith  the  image  ofGod  is  the  vn- 
corruptcd  excellence  of  the  nature  cf  man  >  which  {hincd  in  Adam 
before  his  fall ,  and  aftcrwarde  was  fo  corrupted  and  almoft  defaced, 
that  nothing  remayneth  fins  that  mine,  but  dilbrdcred.  mangled,and 

filthily 


God  the  Creator,         Lib.i . .  66 

Slrhily  (potted  :  yet  the  fame  doth  in  fomc  parte  appcarc  in  the  clecft, 
infomuch  as  they  arc  regenerate,  and  lliall  obtaync  ner  full  bnghtncs 
in  hcauen.Buc  that  wc  may  know  on  what  partes  it  conlifteth,  it  fhall 
be  good  to  entreate  of  the  powers  of  the  foule  .   for  that  fpecalatiuc  ^'^'  de 
deuife  of  Augultine  is  not  foiinde,where  hefayeth  that  the  foule  is  a  £)j|.^*- 
glajfe  of  the  Trinity  jbecaul'c  that  there  are  in  it  vnderftanding,will,&  dei.iu  ' 
memory.  Neither  is  their  opinion  to  be  approued,  which  fette  the  I- 
magc  of  God  in  the  power  of  dominion  giuen  vnto  him ,  as  if  he  rc- 
fembled  God  onely  in  this  marke,that  he  is  appointed  lordc  and  pof- 
fcflor  of  all  thinge>,  where  as  in  dccdc  the  Image  of  God  is  properly 
to  be  fought  within  him,and  not  vtithout  him,  and  is  an  inward  good 
gift  of  the  foule. 

5     But  before  Igoanyfurther,  itisneedefuUthatlmeetcwith  the 
doting  errour  of  the  Manichees ,  which  Scruetto  liath  attempted  to 
bring  in  agayne  in  this  age  .  VVhcrj  it  is  fayd ,  that  God  breathed  the     ^'  ^''' 
breath  of  life  into  the  face  of  man,  they  tiiought  that  the  foBJe  diddc 
conuey  into  man  the  fubflance  of  God,as  if  fome  portion  of  the  im- 
meafurable  God  were  come  into  man.  But  it  is  eafic  cuen  Oiortely  to 
fliew  how  many  grofle  and  foule  abfurdities  this  dcuillini  errour  dra- 
weth  with  it.  For  if  the  foule  be  by  deriuation  parte  of  the  eifincc  of 
God,it  fliall  follow  that  y  nature  of  God  is  fubied,not  only  to  chauge    ^ 
andpaffions,  but  alfo  to  ignorance ,  euillluftes,  wcakeneffe,  and  all 
kindes  of  vices.Nothing  is  more  inconftant  than  roan,  becaufe  con- 
trary motions  do  tofle  and  diuerfely  draw  his  foule  ,  oftentimes  he  is 
blindc  by  ignorance,  oft  he  yeldeth  as  vanquifhed  eucn  to  fmale  ttn- 
tarions ,  and  we  know  that  the  foule  it  fclfe  is  the  (inke  and  receiucr 
of  all  fihhintfle,al  which  things  we  muft  afcribc  to  the  nature  of  God, 
if  we  graunt  that  the  foule  is  of  the  eflence  of  God,or  a  fccrcte  u;flo- 
wmg  of  Godhcade.  Who  would  not  abhorre  this  monflious  di.ui(e  ?         _  / 
Traely  in  deedc  doth  Paule  allege  out  of  Aratus,rhat  we  arc  the  of-  ^^  _ 
fpring  of  God ,  but  in  quality  and  not  in  fubftance ,  inafmuch  as  he  28. 
hath  garnifhed  vs  v/ith  godly  giftes ,  But  in  the  mesne  time  to  tearc 
in  fuoder  the  effence  of  the  Creator,as  to  fay,ihat  euery  ma  doth  pof 
feflc  a  partof  itjis  to  much  madnes.Therfore  we  muft  certainly  hoJd, 
that  the  foules,  although  the  image  of  God  be  grauen  in  them,  were 
no  Icfle  created  than  the  angels  were .  And  creation  is  not  a  pourmg 
out  ot  one  fubftance  into  an  other,  but  a  beginning  of  effence  made 
of  nothing.  And-although  the  fpinte  of  man  came  from  God,  and 
in  departing  out  of  the  flelh  returneth  to  God  ,  yens  not  forthwith 
to  be  fayd ,  that  it  was  taken  out  of  his  fubftance  .  And  m  this  poy  nc 
alfc»  Ofiandcr,  while  he  gloneth  in  his  illuiions,  hath  cnian^kd 


Cap.  1 5.  Of  the  knowledge  of 

himlelfe  with  an  vngodly  crrour,  noc  acknowledging  the  image  of 

God  to  be  in  ma  without  his  effentiall  iufticcas  though  God  by  the 

ineltimable  power  of  his  holy  fpirite  could  noc  make  vs  hke  vnto  him 

felfejVnleUe  Chrift  fliould  fubftantially  pourc  himfelfe  into  vs.  With 

whatfocuer  colour  many  do  go  about  to  difguife  thefe  deceites ,  yet 

{hal  they  ncuer  Co  begile  the  eyes  of  the  readers,that  are  in  their  right 

witteSjbut  that  they  will  eafily  fee  that  thefe  things  fauour  of  the  Ma- 

i.Cor.j  nichees  crrour.  And  where  faint  Paule  entreateih  of  the  rcftoring  of 

'^*        this  imagC;it  may  be  readily  gathered  out  of  his  wordes,that  man  was 

made  of  like  forme  to  God,  not  by  inflowing  of  his  fubftance,but  by 

\      grace  and  power  of  his  Spirite.  F<y  be  fayeth,  that  in  beholding  the 

glory  of  Chrift  we  are  transformed  into  the  fame  Image ,  as  by  the 

Spinte  of  God ,  which  furcly  fo  worketh  in  vs ,  that  it  maketh  vs  of 

one  fubftance  with  God. 

6  It  were  bu  t  folly  to  borow  of  the  Philofophers  a  definitio  of  the 
foulc,  of  whom  almoft  none,  except  Piato,haihperfedly  affirmed  it 
to  be  an  immortall  fubftance.In  dede  fome  other  aIfo,ihat  is  the  So- 
cratians  do  touch  it,  but  fo  as  none  doth  playnly  teach  that  to  other, 
which  himfelfe  was  not  perfwaded,  But  therefore  is  Plato  of  the  bet- 
ter iudgcmentjbecaufe  he  doth  ip  the  foule  confidcr  y  image  of  God. 
Some  other  do  fo  binde  the  powers  and  vermes  of  the  foule  to  this 
prefent  life,that  being  out  of  the  body  tbey  leaue  to  it  nothing.Now 
we  haue  already  taueht  by  the  Scripture,that  it  is  a  bodileiTc  fubftace: 
nowmuftwe  addethat  although  properly  it  is  noc  comprehended 
in  place ,  yet  it  is  fet  in  the  body ,  and  doth  there  dwell  as  in  a  houfe, 
not  onely  to  minifter  life  to  all  the  partes  of  the  body ,  and  to  make 
the  inftrumentes  thereof  mete  and  fittely  feruing  for  the  adions  that 
,  they  are  appoynted  for ,  but  alfo  to  beare  the  chiefe  office  in  gouer- 
ning  the  life  of  man,&  that  not  onely  about  the  ductics  in  this  earth- 
ly life ,  but  alfo  to  ftirre  vs  vp  to  the  feruice  of  God .  Although  this 
later  point  in  this  corruption  is  not  playnely  perceiued ,  yet  eucn  in 
the  vices  themfelues  there  remayne  emprinted  fome  leanings  therof. 
For  whenfe  commeth  it  but  of  fliame  ,  that  menne  haue  fo  great  care 
what  be  reported  of  them  ?  And  whenfe  commeth  Ihame,  but  of  re- 
garde  of  honeftyPWhereof  the  beginning  and  caufe  is,  that  they  vn« 
derflad  that  they  are  naturally  borne  to  obferue  Iuftice,in  which  per- 
fuafion  is  enclofed  the  Cede  of  religion.For  as  without  all  controuerfy 
man  was  made  to  meditanon  of  the  heaueiy  liferfo  is  it  certaync  that 
the  knowledge  thereof  was  engrauen  in  his  foule.  And  furely  mannc 
fhould  want  the  principal!  vfe  of  his  vnderftanding,  if  hefhouldbei- 
gnorant  of  his  owne  felicity,  wherof  the  perfeiftion  is  that  he  be  ioy- 

ncd 


God  the  Creator.         Lib.i.  6'j 

ncd  with  God,and  therfore  it  is  the  chiefc  adion  of  the  foul  to  afpire 
therunto.  And  To  the  more  that  euery  man  ftudieth  to  approch  vnto 
Godjthe  more  he  thcrby  proueth  himfeife  to  be  endued  with  reafo. 
As  for  the  that  would  haue  diuers  foules  in  man,  that  is,a  fcling  foul, 
&  a  rcafonable  foule,  although  they  feeme  to  fay  fomwhat  by  rcafon 
proueablcjyet  becaufe  there  is  no  ftedfaft  certainety  in  their  reafons, 
we  muft  reieft  the,vnlefl£  we  hfted  to  accombre  our  fehies  in  thinges 
trifling  &  vnprofitable.  A  great  difagrcment  fay  they, there  is  betwen 
the  inftrumenial  motions  and  the  parte  ofthe  foule  endued  with  rea- 
Ibn.  As  though  reafon  it  felfe  did  not  alfo  diflent  from  it  rclfe,&  feme 
deuifcsof  itdoftriue  with  other  fome,  as  they  were  armies  of  ene- 
mies. But  forafmuch  as  that  troublefomnefle  proceedeth  of  the  cor- 
ruption of  naturc,it  were  amifle  to  gather  therby,that  there  are  two 
fouleSjbecaufe  the  powers  ofthe  foule  do  not  agree  together,in  fuch 
well  framed  order  as  they  ought.But  as  for  more  futtle  difputation  of 
the  Powers  themfelues,!  leaue  that  to  the  Philofophers.  A  fimple  de- 
finition (hall  fuffife  vs  for  edification  of  godlineife .  I  graunt  rhat  the 
things  that  they  teach  arc  true,  and  not  only  pleafaunt  but  alfo  pro- 
fitable to  be  knowen,  &  well  gathered  of  them^and  I  forbid  not  fuch 
as  are  defirous  to  learnetoftudy  them.Firft  therefore  I  admitte  that 
there  are  fiue  Senfes ,  which  Plato  better  hked  to  call  Inftrumentes,  Jn^L-. 
Whereby  all  obiedes,are  powred  into  Common  fenfe,  as  into  a  place  ,aeto. 
ofreccitc  :  then  followeth  Phantafie,  whichiudgeththofe  thinges 
one  from  other  that  Common  fenfe  hath  conceiued,  next  is  Keafon, 
to  which  belongcth  the  vniuerfall  iudgcment  of  thinges  :  laft ,  is  the 
Vnderlbnding  minde ,  which  with  earneftly  bent  and  quiete  vcwing 
bcholdeth  all  thofe  thinges ,  that  Reafon  is  wont  to  difcourfe  vpon, 
and  confider.  And  to  the  Vnderftanding  minde, Reafon,  and  Phan-  y^^i^^ 
fie,  which  are  the  three  powers  ofthe  foule ,  that  reft  in  knowledge,  Ethi- 
there  do  anfwere  three  other  that  do  reft  in  Appetite ,  that  is  to  fay,  corura 
Will ,  the  partes  whereof  are  to  couete  thofe  thinges  that  the  Vn-  ^'j  ^*  *^' 
derftanding  minde  and  Reafon  do  lay  before  it  :  the  Power  of  An-  jtcm-li 
ger,  which  catchcth  thofe  thinges  that  Reafon  and  Phanfic  do  mini-  6.cap.3 
ftervntoit.  The  power  of  Defiring,  which  taketh  holde  of  thofe 
thinges  that  Phantafie  &  Senfe^prcfentethit.  Although  thcfe  things 
be  true,  or  at  leaft  hkely  to  be  true,  yet  becaufe  I  feare  that  they  (hall 
more  entangle  vs  with  obfcurentiTe  than  further  vs ,  I  thinke  it  beft: 
to  ouerpalTe  them.  If  any  man  lift  otherwifc  to  diuide  the  powers  of 
the  foule  ,  and  to  call  the  one  the  power  of  Appetite,which  although 
it  be  without  reafon  it  felfe ,  yet  doth  obey  reafon ,  if  it  be  by  othec 
meane  dirc(Sed,  and  to  call  the  other  the  power  of  vndetftanding* 

I    iij. 


Cap.i  5.  Of  the  knowledge  of 

which  IS  by  it  felfe  partaker  of  rcafon  ,  I  am  not  much  agaynft  it, 

neither  will  I  confute  this  opinion,  that  there  are  three  beginning* 

of  doing :  that  is  to  fay ,  Senfe,  Vnderftanding,  and  Appetite.  But 

Icttevs  rather  choofe  a  diuifion ,  that  is  within  the  capacity  of  all 

men ,  whicii  can  not  be  hadde  of  the  Philofophcrs .  For  they  when 

they  mcpnc  to  fpeakc  moft  playncly  >  do  diuide  the  Ibule  into  Appc- 

Thcmi-  tite  and  Vndeilbnding ,  but  either  of  thefe  they  make  of  two  fortes. 

nodes   Vftderlbnding,  thty  fay,  is  fometime  Comtemplatiue,  which  being 

j^2 1^**    contented  wuh  onely  knowledge,  hath  no  mouing  of  adion  ,  which 

cp.  49,    thing  Occro  thmketh  to  be  exprcfled  by  this  word  ingenium,  wittc. 

Dc  du-  Somtimc  they  fay  it  is  pradicall, which  by  coceiuing  of  good  or  euill 

plicnn   doth  diucrflymoue  the  Will.  And  appetite  they  do  diuide  into  Will, 

fin  b       ^"^  ^"^^'  ^'^^y  ^"^^  '^^^  ^^^"  Appetite  which  they  call  Horme, 

lib.?,      obevt  th  ro  reafon,and  Luft  they  call  that  when  the  sppetite  fhaking 

of  iht  yoke  of  reafon/unnech  out  to  intemperance.  So  alwayes  they 

imagine  realon  to  be  that  in  man,  whereby  man  m:«y  rightly  goueruc 

himfclfe. 

7  But  we  are  conftrayned  fomwhat  to  fwarue  from  this  maner  of 
teaching,  becaufc  the  Philoibplicrs  which  knew  not  the  corruption 
of  mans  natuie,whichcameforpuniJlimcntof  his  fJl,do  wrongfully 
confound  the  two  very  diucrfe  ftites  of  man.  Lettc  vs  therefore  thus 
thinke  of  if,th.it  there  are  in  the  foule  of  man  two  partes,which  (hall 
ferue  at  t'.is  time  for  our  prefcnt  purpofe,that  i:  to  fay,Vnder{lading 
&  Will.  And  let  it  be  the  office  ofVndcrftandine,todifceine  betwenc 
pbiedes,or  rhinf^s  fet  before  it,ns  ech  of  thtm  fhall  fccme  wortl.y  to 
be  likedor  miflekedrand  thcofficeofWiU  to  choofe  and  follow  that 
which  Vnderflanding  fayeth  to  be  good  ,  and  to  refufe  and  fl?e  that 
which  VnderftandingfhalldifalowejLcttc  vs  nothcrebc  ftayedatall 
with  the  nice  ftittelties  of  Ariftotle,  that  the  minde  hath  of  it  felfc  no 
mouingjbut  rliat  it  is  choifc  which  moucth  it, which  choife  he  calleth 
thede(iringe  vnderftandinge  .  Buttp  the  cnde  wcbenot  entangled 
with  fupcrfluous  queftjons,lette  this  fuffife  vSjthat  the  Vndcrftanding 
is  as  it  were  the  guide  and  gouernour  of  the  (bule,and  that  Wil  hatk 
alwayes  regarde  ro  the  appoyntment  of  Vnderfhnding,  and  abideth 
the  iudgement  thereof  in  her  dcfires.  According  wherunto,Ariflotlc 
F.rWib.  htmftl'e  hath  truely  fayd,that  fleeing  or  following  is  m  Appetite  (uch 
6. cap.  i  a  like  thing,  as  in  the  vnderttanding  minde  is  affirming  and  denying. 
Now  ho  we  ccrtayne  the  gouernement  of  Vndcrftanding  is  to  dire<^ 
the  Will  :  that  we  will  confider  in  an  other  place .  Here  we  meane 
onely  to  Hie  w  that  there  can  be  found  no  power  in  the  foule  but  that 
may  well  be  fayd  to  belong  to  the  one  of  thefe  two  members.  And  in 


this 


ood  tne  v^reator.         Lib.i.  eo 

this  forte  vnder  Vnderftanding  we  comprcliende  Senfe,  which  other 
do  Co  diftinguini>that  they  fay  Senfe  is  endined  to  pleafurcjfor  which 
Vnderftanding  followerh  that  which  is  good:and  that  Co  it  commcih 
topaffe,  that  the  Appetite  of  fenfe  is  Concupifccncc  and  Luft,  the 
affcdion  of  vnderftanding  is  Will .  Againe  in  fteede  of  the  name  of 
Appetite, which  they  better  Lke,I  fet  the  name  of  Wil,which  is  more 
commonly  vfcd. 

8  God  therefore  hath  furniflicd  the  foule  of  man  with  an  vnder- 
ftanding minde,wherby  he  might  difcerne  good  from  euilLand  right 
from  wrong,  and  hauingthe  light  of  reafon  going  before  him,might 
fce  what  is  to  be  followed  or  forfakcn.  For  which  caufe  the  Philofo- 
phers  haue  called  this  dircding  parte  the  Guider.To  this  he  hath  ad- 
ioyned  Will,  to  which  belongeth  choife.With  thefe  noble  giftes  the 
firft  ftate  of  man  excelled ,  fo  that  he  not  onely  had  enough  of  rea- 
fon, vnderftanding,  wifdom,  and  iudgement/or  the  gone rnement  of 
this  earthly  life ,  but  alfo  to  chme  vp  euen  to  God  and  to  eternall  fe- 
hcity.Theto  haue  Choife  added  vnto  it,which  migh  dired  the  appe- 
tites,and  order  all  the  inftrumental  motions,&  that  fo  the  Wil  might 
be  altogether  agreeable  to  the  gouernement  of  reafon .  In  this  Inie- 
grity,  man  had  freewill,  whereby  if  he  would  he  might  haue  attained 
etcrnall  Ufe.For  here  it  is  out  of  place  to  moue  queftio  of  the  fecretc 
prt'deftinatio  of  God:  becaufe  we  are  no  t  now  about  to  difcufTe  what 
might  haue  chaunced  or  not ,  but  what  at  that  time  was  the  nature 
of  man.  Adam  therefore  mi^ht  haue  ftand  if  he  would,becaufe  he  fell 
not  but  by  his  owne  will .  But  becaufe  his  will  was  phable  to  either 
fide,  and  there  was  notgiucn  himconftancy  to  continue, dicrfore  he 
fo  eafely  fell.  Yet  his  Ghoife  of  good  &  euil  w^s  free.  And  not  y  only^ 
but  alfo  in  his  vnderftanding  minde  ,  and  in  his  will  was  moft  great 
vprightnefle ,  and  all  his  inftmmeniall  partes  orderly  framed  to  obe- 
diece,vntill  by  deftroyinghimfelfehe  corrupted  the  good  things  that 
were  in  him.  From  henfe  commeth  it  that  all  the  Philofopbers  were 
fo  blinded,  for  that  in  a  ruyne  they  fought  for  an  vpright  building, 
andforftrong  ioyntesin  anvnibyntcd  ouenhrowc.  7  his  principle 
they  helde,  that  man  could  not  be  a  liuing  creature,  endued  with  rea- 
foDjVnleflc  there  were  in  him  a  free  choife  of  good  and  euil:and  they 
con(idcred,that  otherwife  all  the  difference  (hould  be  taken  awav  be- 
twene  vertuesand  vices,  vnleflemandid  order  his  owne  life  by  his 
owne  aduife  .  Thus  farre  hadde  they  fayd  well  if  there  hadde  bin  no 
chaunge  in  man ,  which  chaunge  becaufe  they  knewe  not  of,  it  is  no 
m?ruaile  though  they  confounde  heaucn  and  earth  together.  But  a$ 
for  them  which  profefllng  themfelues  to  be  the  .difciples  of  Clirift, 

I    iiij. 


Cap. 1 6.  Or  the  knowledge  ot 

do  yet  feeke  for  free  will  in  man ,  that  hath  bin  loft  and  drowned 
in  rpiricuall  deftrudion ,  they  in  goinge  meane  bctwene  the  Philofo- 
phers  opinions  and  heuenly  dodrine  arc  playnely  dcceyued ,  fo  that 
they  touch  neither  heauen  nor  earth .  But  of  thefe  thinges  we  fhall 
better  fpeake  in  place  fitte  for  them: now  onely  this  we  haue  to  hold 
in  mindc,  that  man  at  his  firft  creation  was  farre  other  than  his  pofte- 
riry  euer  iins  ,  which  taking  their  beginning  from  him  being  corru- 
pted, hath  from  him  receiued  an  infedion  dcriued  to  them  as  it  were 
by  inheritaunce  .  For  then  all  the  partes  of  his  foule  were  framed  to 
right  order,  then  ftoode  fafe  the  founanefle  of  his  vnderftandinge 
mmde ,  and  his  will  free  to  choofe  the  good.  If  any  do  obied  that  le 
ftoode  but  in  flippery  ftate ,  becaufe  his  power  was  but  wcake,  I  an- 
fwere  that  that  ftate  was  yet  luch  as  fufficed  to  take  from  him  all  ex- 
cufe^neirher  was  it  reafonable  to  rcftrainc  God  to  this  point,to  make 
wan  fuch  a  one  as  either  could  not  or  would  not  finne  at  all,  1  graune 
Auguft.  fuch  a  nature  hadde  bin  becter,  but  therefore  precifely  toquarelv/iih 
ene..:.  (3q  j^.,5  though  it  hadde  bin  his  duety  to  haue  giuen  that  vnto  m3n,is 
8.^  '  '  to  much  vriiuftfce ,  forafmuch  as  it  was  in  his  ownc  choife  to  giue 
howe  much  pleafed  him .  But  why  he  did  not  vphold  him  with  the 
ftrength  of  ftcdfaft  continuance  ,  that  refteth  hidden  in  his  owne  fe-* 
Crete  councelI:it  is  our  parte  oncly  to  be  fo  farre  wife  as  with  fobriety 
we  may.  Man  rcceaued  in  deede  to  be  able  if  he  would,but  he  hadde 
De  cor-  ^^^  ^^  ^^^^^  f  ^^  might  be  able.  For  of  this  will  ihould  haue  followed 
rep.  &    ftedfaft  cotinuance.Yet  is  he  not  cxcufsable,vvhicK  receiued  fo  much 
grati.ad  that  of  his  ownc  will  he  hath  wrought  his  owne  deftrudion .    And 
^*  ,  "     there  was  no  necefticy  to  compell  God  to  giue  him  any  other  than  a 
jj^ '      meane  will  and  a  fraylc  will,that  of  mans  fall  he  might  gather  matter 
for  his  owne  glory. 

The  xvj.  Chapter. 

That  God  by  hh  power  doth  nourish  andmaintaine  the  vvorld^ 
which  himfelfe  hath  created^and  by  his promdenct  doth 
goiierne  all  the  partes  thereof. 

Vt  it  were  very  fonde  and  bare  to  make  God  a  creator  for  a 

moment ,  which  doth  nothing  fins  he  hath  once  made  an  ende 

of  his  workc .  And  in  this  point  principally  ought  we  to  dift'er 

fro  the  prophane  men,  that  the  prefence  of  the  power  of  God 

may  fhine  vnto  vs  no  IcfTe  in  the  continuall  ftate  of  the  world  ,  than 

in  the  firft  beginning  of  it.  For  though  the  mindes  of  the  very  wicked 

in  oncly  beholding  of  the  heauen  and  earth  arc  compelled  to  rife  vp 

vnta  ihe  creator ,  yet  hath  fay  th  a  certayne  peculiar  maner  hy  it  (elfe 

whereby 


whereby  it  geucth  to  God  the  whole  praife  of  creation.  And  therfore 
feructh  that  faying  of  the  Apoftlcjwhich  we  before  alleged ,  that  wc 
do  not  vndcrftand  but  by  faith,that  the  world  was  made  by  the  word 
of  God.  For  vnlefle  wc  pafle  forward  eucn  vnto  his  prouidence ,  we 
do  not  yet  rightly  concciue  what  this  mcaneth  that  God  is  the  crea- 
tor, how  foeucr  we  do  fcemc  to  comprehende  it  m  minde ,  and  con- 
felfe  It  with  tongue.  When  the  fenfc  of  the  flefli  hath  ones  fet  before 
it  the  power  of  God  in  the  very  creation,it  reflcch  there,  and  when  it 
procedeth  furtheft  of  all ,  it  doth  nothing  but  wcy  and  confider  the 
wifdom,po\vcr,and  goodncCfc  of  the  workcma  in  making  fuch  a  piece 
of  worke  (  which  thinges  do  of  them  fdues  offer  and  thruft  thcra 
fclues  in  light  of  men  whether  they  will  or  no)and  a  certainc  generall 
doing  in  prtferumg  and  gouerning  the  fame ,  vpon  which  depcndeth 
the  power  of  mouing .  Finally  it  thinkcth  that  the  liuely  force  at  the 
.  begmning  put  into  all  thinges  by  God ,  doth  futhfe  to  fufteine  them. 
Butfaith  ought  to  pcrcc  dcper,that  is  to  (ayjwhom  it  hath  learned  to 
be  the  creator  of  all  thinges ,  byandby  to  gather  that  the  fame  is  the 
perpctuall  gouernor  and  prefeiuer  of  them  ;  and  that,  not  by  fiirring 
with  an  vniuerfall  motion  as  well  the  whole  frame  of  thri  woilde  ,  as 
all  the  partes  therof,but  by  fuftcyning,cheri{hing  and  caring  for,with 
fingular  prouidence  cuery  one  of  thofe  thinges  that  he  hath  created 
cue  to  the  leaft  fparow.So  Dauid  after  he  had  (irft  faid  that  the  world 
was  created  by  God ,  byandby  defcendcth  to  the  continuall  courfe  of 
his  prouidence.  By  the  worde  of  the  Lord  (faith  he)  the  heauens  were  pfa.  5 1 
ftablu'hed,and  all  the  power  therof  by  the  Ipirire  of  his  mouth.By  and  64 
by  he  addeth.  The  Lord  looked  downe  vpon  the  Tonnes  of  men,  and 
fo  the  reft  that  he  faith  further  to  the  fame  cflcd .  For  although  they 
do  not  all  reafon  fo  orderly ,  yet  becaufc  it  were  not  hkely  to  be  be- 
leucd  that  God  had  care  of  mens  matters ,  vnlefTe  he  were  the  maker 
of  the  worlde,  nor  any  man  docth  earncftly  bcleue  that  God  made 
the  worlde ,  vndeffehe  be  pcrfwaded  that  God  bath  alfo  care  of  his 
workes :  therfore  not  without  caufe  Dauid  doth  by  good  order  con- 
ueye  vs  from  the  one  to  the  other.  Generally  in  dedc  both  the  Philo- 
fophers  do  teach,  and  mens  mindes  do  conceiuc  that  all  partes  of  the 
worlde  are  quickened  with  the  fecrcteinfpiratio  of  God.  Butyetthey 
atteine  not  fo  farre  as  Dauid  both  himfelfe  procedeth  and  carrieth  all 
the  godly  with  him ,  faying :  all  thinges  wayte  vpon  thee ,  that  thou  ^ 
mayeftgcuethemfoodeinduefeafon.  Thou  geueft  it  to  them  and  j/"* 
they  gather  it.  Thou  opcneft  thy  hand  and  they  are  filled  with  good 
thinges.  But  if  thou  hide  thy  face  they  arc  troubled.  If  thou  take  away 
their  breath ,  they  die  and  returnc  to  their  duft.  Againc  if  tho||fendc 


v^ap.  I  o.  ur  me  knowledge  or 

forth  thy  Spirite ,  they  are  created  and  thou  rcncv/eft  the  face  of  the 
^^  ^  earth.  Yea  although  they  agree  to  the  faying  of  Paule,  that  we  hauc 
8.  our  being  and  are  moued,  and  do  hue  in  God,yet  are  they  farre  from 
that  earneft  fchng  of  grace,  which  he  commcndeth  vnto  vs ;  becaufe 
they  talh  not  ofGodsfpeciallcare  whereby  alone  his  fatherly  fauor 
is  knowen. 

a  That  this  difference  may  the  better  appeare,it  is  to  be  knowen, 
that  the  Prouidcnce  of  God,  fuch  as  it  is  taught  in  the  Scripture,  is  in 
comparilbn  fct  as  contrary  to  fortune  and  chaunces  that  happen  by 
aduenture .  Now  forafmuch  as  it  hath  bin  comrhonly  beleucd  in  aiP 
ages,  and  the  fame  opinion  is  at  this  day  alfo  in  a  manner  in  all  mcn^ 
that  all  thinges  happen  by  fortunejii  is  certaine,th3t  that  which  ought 
to  haue  bin  beleued  concerning  Prouidcnce,is  by  that  wrong  opinion 
not  onely  dlsrkened  but  alfo  in  manner  buried .  If  a  man  light  among 
iheueSjOr  wilde  beafles,if  by  winde  fodenly  riftn  he  fulTcr  ^ipwrackc 
on  the  fea ,  if  he  be  kylled  with  the  fall  of  a  houfe  or  of  a  tree  if  an 
other  wandringin  defcrte  places  linde  remedy  for  his  pouertie,ifha« 
uing  bin  toffed  with  the  waues ,  he  atteinc  to  the  haucn ,  if  miracu* 
loufly  he  efcape  but  a  finger  bredth  from  death :  all  thefe  chaunces  as 
well  of  profpcritie  as  of  aduerfitie  the  reafon  of  the  flefli  doth  afcribc 
rat.io.  ^®  fortune.  But  whofoeucr  is  taught  by  the  mouth  of  Chrift ,  that  all 
>.  the  heares  of  his  hod  are  numbrcd,wiU  fekc  for  a  caufe  further  of,and 
wil'firmely  beleue  that  all  chauces  arc  gouerned  by  the  fccrcte  coiifell 
of  God.  And  as  cocerning  thinges  v/ichout  hfe,this  is  to  be  thouglit, 
that  although  euery  one  of  them  haue  his  owne  propertie  naturally 
put  into  it,  yet  do  they  not  put  forth  their  power  but  only  fo  farre ,  as 
they  be  dire^ed  by  die  prefent  hande  of  God.  They  are  therfore  no- 
thing els  but  inftrumcntes ,  whereby  God  continually  pourcth  in  fo 
much  tffed  as  pleafeth  him ,  and  at  his  will  boweth  and  lurneth  them 
to  this  or  that  doing.  Of  no  creature  is  the  power  more  marncllous 
or  more  glorious  than  of  the  funne.  For  befide  that  ir  geueth  light  to 
the  whole  worlde  with  his  brightnefTc ,  how  great  a  thing  is  this  that 
lie  cheriHieih  and  quickencth  all  lyuing  creatures  with  his  heatcPthat 
he  breatheth  frutefulncflc  into  tht'earth  with  his  beamcs  ?  that  out  of 
fcdcs  warmed  in  the  bofomeof  thegrounde,  he  drawctha  budding 
grcneneflTe,  and  fuftcyningthe  fame  with  new  nourifhmetes  doth  en- 
creafe  and  llrengthen  ii,till  it  rife  vp  in  ftalkes?  That  he  fedcth  it  with 
'  continual  vapour  till  it  growe  to  afloure,  and  from  a  flourc  tofruitc? 
That  then  alfo  with  baking  it  he  bringcth  it  to  ripenclTc  ?  That  trees 
hkewife  &  vines  being  warmed  by  him,  do  f  rft  bqdde  &  fhoote  forth 
braunchcs ,  aiid  after  fendc  out  a  flower,  and  of  a  flower  do  engender 

fruct? 


vjodtheC^reator.         JLib.i.  70 

frurc  ?  But  the  Lord  bccaufe  he  would  claime  the  whole  glory  of  all 
thefes  thingcs  to  himfclfe ,  made  the  light  firft  to  be,and  the  earth  to  Gen.T.  $ 
be  furnilhed  with  all  kindcs  of  herbes  and  fruites  before  that  he  crea- 
ted the  funne ,  A  godly  man  therefore  will  not  make  the  funne  to  be 
cither  a  principallor  a  neceflary  caufeof  thofc  thinges  which  were 
before  the  creation  of  the  funne ,  but  onely  an  inftrument  which  God 
y  fv  th  becaufe  it  fo  pleafeth  him ,  wheras  he  might  leaue  it  and  do  all 
•tjiinges  as  calily  by  Iiimfelfe.Thcn  whe  we  reade  that  the  funne  ftode  jjj(^,^ 
ihll  two  daies  in  one  degree  at  the  praier  of  lofua,  &  that  the  (hadow  ,  j. 
therof  went  backe  ten  degrees  for  Ezechias  his  f;»ke,  by  thofe  few  mi-  2.Kingj 
racles  God  hath  declared  that  the  funne  doih  not  daily  forife  and  **>•"• 
go  down  by  blinde  inftind  of  n3ture,but  that  he  to  renew  the  remem- 
braunceof  his  fatherly  fauourtowarde  vs ,  doth  goucrne  ihecourfc 
therof  Nothing  is  more  naturall  than  fpring  tide  to  come  immcdiatly 
afttrwintcr,fommer  after  fpring,&harueft  in  courfe  after  fommer.But 
in  this  orderly  courfe  is  plainly  feen  fo  great  and  fo  vnegall  dmcrfitie, 
that  it  may  eafily  appere  that  cuery  yere,  monech  and  day,is  goucrncd 
by  a  new  and  fpeciall  Prouidcnce  of  God.  ^      ^ 

^  And  truely  God  doth  claime  and  will  hauc  vs  geue  vrito  him  an 
almightJneire,not  fuch  as  the  Sophifters  do  imagine ,  vaine,  idle ,  and 
ai  it  were fleping,  but  waking,  eft'. dualljWoi king  and  bulied  in  conti- 
nuvill  doing.  Nor  fuch  a  one  as  is  only  a  general!  beginning  ofa  con- 
fufcd  motion  ,  as  if  he  woulde  commaunde  a  riuer  to  flow  by  his  ap- 
pointed chanelsjbut  fuch  a  one  as  is  bent  and  redy  at  all  his  particular 
mouinges.  For  he  istheifore  called  almightie,  not  becaufe  he  can  do 
and  yet  fittcth  ftiU  and  doth  nothing,  or  by  generall  inftmCt  only  ccn- 
tmucih  the  order  of  nature  that  he  hath  before  appointed :  but  be- 
caufe he  gouerning  both  heauen  and  earth ,  by  his  l^rouidencc  fo  or- 
dreth  all  thingcs  that  nothing  chaunceth  but  by  his  aduifed  purpofe. 
For  wheras  it  is  faied  in  the  Pfalme  that  hcdothwhaifocuerhe  will,  p^  ^^ 
thcrin  is  meant  his  certaine  and  determined  wil.For  it  were  very  fonde  j, 
to  expounde  the  Prophets  words  after  the  Philofophers  manner,  that 
God  is  the  fiift  Agent  or  doer ,  becaufe  he  is  the  beginning  and  caufc 
of  all  mouing  :  wheras  the  faithfuU  ought  rather  in  adueriitic  to  cafe 
themfelues  with  this  comfort,  that  they  fuffer  nothing  but  by  the  or- 
dinaunceandcommaundementof  God,  becaufe  they  are  vnderhis 
hand.If  then  the  gouernemet  of  God  do  fo  extende  to  all  his  workcs, 
it  is  a  very  childifli  cauillatio  to  enclofe  it  within  the  influence  of  na-  ' 
ture.  And  yet  they  do  no  more  defraude  God  of  his  glory  than  them- 
felues of  a  moft  profitable  dodrinc ,  whofocucr  do  reftraine  the  Pro- 
Didcncc  of  God  within  fo  narrow  boundcs,as  if  he  fuffred  all  thingcs 


Cap.i  6.  Of  the  knovvledge  of 

to  be  carried  with  an  vngouerned  courfc  according  to  a  perpctuall  law 
of  nature .  For  nothing  Avere  more  miferable  than  man  if  he  Ihould 
be  left  fubied  to  euery  motion  of  the  heauen ,  the  aire ,  the  earth  and 
the  waters.  Befide  that  by  that  meane  the  lingular  goodnefle  of  God 
towarde  euery  man  is  to  much  vnhonorably  diminiftied.Dauid  crieth 
>fa.8.3.  out  that  babes  yet  hanging  on  their  mothers  breftes  are  eloquent 
enough  to  magnifie  the  glory  of  God,bccaufe  cuen  fo  fone  as  they  be 
come  cue  of  the  wombe,they  finde  food  prepared  for  the  by  his  hc*- 
uenly  care.  This  \s  in  deede  generally  true ,  fo  that  yet  our  eyes  and 
fenfts  ouerpafle  not  that  vnmarkcd  which  experiece  plainly  (hewetb, 
that  fome  mothers  haue  full  and  plemifuil  breilcs ,  fome  other  almoft 
dry ,  as  it  pleafeth  God  to  iedt  one  more  liberally,  and  an  other  more 
fcarcely .  But  they  which  geue  the  due  praifc  to  the  almightinefle  of 
God,do  receiue  double  profit  cherby,thc  one  that  he  hath  fufficient- 
\y  large  abilitie  to  do  them  good,in  v/hoes  pofleflion  are  both  heauca 
and  earth,  and  to  whoes  bccke  all  creatures  do  attend  vpon ,  to  yeld 
ihcmfelues  to  his  obedience :  the  other ,  tli;it  they  may  fafely  rcfte  in 
his  protedion,  to  whoes  will  are  fubied  all  thefe  hurtfuU  thinges  thac 
may  any  way  be  feared  ,  by  whoes  authorirc  as  with  a  bridle  Satan^is 
reftrained  with  all  his  furies  and  all  his  preparation  ,  vpon  whoes 
becke  doth  hang  all  that  euer  is  againft  our  fafetic.  And  no  other  way 
but  this  can  the  immefurable  and  fuperftitious  fearcs  be  correfted  of 
appeafed ,  which  we  oftentimes  conceiue  by  daungers  happening  vn- 
to  vs.SupcrftitioUily  fearful  I  fay  we  be,if  where  creatures  do  threaten 
vs  or  geue  vs  any  caufc  of  fearc,we  be  fo  afrayed  therof,as  if  they  had 
of  themfclues  any  force  or  power  to  do  vs  harme ,  or  did  vnforefeen 
or  by  chaunce  hurt  vs ,  or  as  if  againft  the  hurtcs  that  they  do ,  therfc 
let  10  were  not  fufficient  helpe  in  God  .  As  for  example.  The  Prophet  for-^ 
J. '  *  biddeth  the  children  of  God  that  they  {hould  not  fearc  the  ftarres  and 
fignes  of  the  heauen,  as  the  vnbelcuers  are  wont  to  do.  He  condem- 
neth  not  euery  kinde  of  feare.  But  when  the  vnbclcucrs  to  geue  away 
the  gouemcment  of  the  woilde  from  God  vnto  Planets,do  faine  that 
their  felicitie  or  miferie  doth  hang  on  the  decrees  and  foreHicwinges 
of  the  ftarres,  and  not  on  the  will  of  God ,  fo  commeth  it  topaffe 
that  their  feare  is  wiihdrawen  away  from  that  onely  one ,  whom  they 
ought  to  haue  regarded, vnto  the  ftarres  and  comets. Whofo  therforc 
will  beware  of  this  vnfaithfulnefte ,  let  him  kepc  alwayes  in  remem- 
brauncc  that  there  is  not  in  the  creatures  a  wandring  power,  working 
or  motioUjbutthat  they  are  gouerned  by  the  fecrete  counfeil  of  God, 
fothat  nothing  can  chaunce  but  that  which  is  decreed  by  him  both 
witting  and  willing  it  fo  to  be. 

4     Firft 


God  the  Creator.         Lib.i.  7 1 

4  Firft  thcrfore  let  the  readers  learnc,that  Prouidencc  is  called  that, 
hot  whcrwith  God  idlely  bekoideth  from  heauen  what  is  done  in  the 
worlde,  but  wherwith  as  guiding  the  ftcrne  he  (itteth  and  ordreth  ail 
thinges  that  come  to  pafTe .  So  doth  it  no  lefl'e  belong  to  his  handes 
than  to  his  eyes.  For  When  Abraham  faicd  vmo  his  fonne.  God  (hall  Gc  a>* 
prouide,  he  meant  not  onely  that  God  did  forknow  the  fuccefle  then  8. 
to  come,  but  that  he  did  caft  the  care  ofa  thing  to  him  vnknowcn 
vpon  tlie  will  of  God ,  which  is  wont  to  bring  thinges  doutefull  and 
confufcd  to  a  ccrtainc  end.  Wherby  foloweth  that  Prouidencc  confi- 
fteth  in  doing:  for  to  much  fondely  do  many  trifle  in  talking  of  bare 
forknowledge.  Their  error  is  not  altogither  fo  groflfe  which  geue  vn- 
to  God  a  gouernemcnt  but  difordered ,  and  without  aduifed  choifc, 
(as  I  haue  before  faid, )  that  is  to  fay  fuch  as  whirleth  and  driueth  a* 
bout  with  a  generall  motio  the  frame  of  the  world  with  all  the  partes 
therof,  but  doth  net  peculiarly  dired  the  doing  ofeueryjcreaturc.Yec 
is  this  error  not  tolerable.  For  as  they  teach,  it  may  be  (notwithftan- 
ding  this  Prouidencc  which  they  call  vniucrfall)that  all  creatures  may 
be  moued  by  chaunce  jor  man  may  turnc  himfclfe  hether  or  thcthec 
by  free  choife  of  his  will.  And  fo  do  they  parte  the  gouernemcnt  be- 
twene  God  and  man,  that  God  by  his  power  infpireth  into  ma  a  mo« 
tion  wherby  he  may  workc  according  to  the  nature  planted  in  him, 
and  man  ordcreth  his  ownc  doingcs  by  hfs  owne  voluntaric  aduife: 
Briefely  they  mcane  that  the  worlde ,  mens  matters ,  and  men  them- 
felues  are  gouerned  by  the  power,  but  not  by  theappointemcntof 
God.  I  fpeake  not  of  the  Epicureans  (which  peftilece  the  worlde  hath 
alway  bin  filled  with)  which  dreame  of  an  idle  and  flouthfull  God:and 
other  as  mad  as  they ,  which  in  olde  time  imagined  that  God  did  Co 
rule  aboue  the  middle  region  of  the  ayre ,  that  he  left  thinges  beneth 
to  Fortuneifor  againft  fo  euidct  madneflc  the  dummc  creatures  them- 
felues  do  fufficiently  crie  out.  For  now  my  purpofe  is  to  confute  that 
opinion  that  is  in  a  manner  commonly  beleued^which  giuing  to  God  ^ 

a  certaine  blinde,and  I  wote  not  what  vncertaine  motion,taketh  from 
him  the  principall  thing,  that  is  by  his  incomprehcnfible  wifdom  to 
dired  and  difpofe  all  thinges  to  their  ende:and  fo  in  name  onely  and 
not  in  deedc  it  makeih  God  a  ruler  oif  the  worlde ,  bccaufe  it  taketh 
from  him  the  gouernement  of  it.  For  what  (I  befech  youj  is  it  els  to 
gouernejbut  fo  to  be  oucr  them  that  are  vnder  thee,that  thou  mayeft 
rule  the  by  appointed  order? Yet  do  I  not  altogether  reied  that  which 
is  fpoken  of  die  vniuerfall  Prouidence.-fo  that  they  will  againe  graunt 
me  this,thai  the  world  is  ruled  by  God.not  onely  becaufe  he  maintei- 
neth  the  order  of  nature  whicli  himfelic  hath  let,  but  alfo  becaufe  he 


Cap.  1 6.  Of  the  knowledge  of 

bach  a  peculiar  care  ofcueryone  of  his  workes  .  Trew  itistliat  all 
fortes  of  thinges  are  moued  by  a  fecret  inftind  of  nature ,  as  if  the/ 
did  obey  the  eiernall  commaundemenc  of  God  ,  and  that  that  which 
God  hath  ones  determined  doth  of  it  felfe  precede  forwarde  ,  And 
hereunto  may  that  be  apphed  which  Chnft  faiethj  that  he  and  his  fa- 
ther were  euen  from  the  beginning  alway  working .  And  that  which 
Aft.17.  Pauleteacheth  thatinhim  wcliue,  are  moued  and  haue  our  beyng, 
3  8.  and  that  which  the  author  of  the  Epittle  to  the  Hebrues ,  meaning  to 
Heb.1.3  prone  the  Godhead  of  Chrift  laieth,  that  by  his  mightie  comaunde- 
ment  ail  thinges  are  fufteyned.  But  they  do  wrong  which  by  this  co- 
lour do  hide  and  darken  the  fpecial  Prouidcnce,which  is  cofirm'ed  by 
(o  certaine  and  plaine  tcftimonies  of  Scripture ,  that  it  is  maruell  tiiat 
any  man  coulde  doute  of  it.  And  furely  they  thcmfelues  that  drawc 
the  fame  veile  which  I  fpeakc  of  to  hide  it ,  are  compelled  by  way  of 
corredion  to  zddc ,  that  many  thinges  arc  done  by  the  peculiar  care 
oF  God  ,  but  then  they  do  wrongfully  reftraine  the  fame  onely  to  pe- 
culiar doin£;es.Wherfore  we  muft  proue  that  God  doth  fo  geue  hedc 
to  thegouernementofthefucceiresof  allthinges,  and  that  they  all 
do  fo  procede  from  his  determined  counfcU  tnat  nothing  happencth 
by  chauncc. 

5  If  we  graunt  that  the  beginning  of  motion  belongeth  to  God, 
but  that  all  thinges  are  cither  of  themfelues  or  by  chaucc  caried  whe- 
ther the  mclination  of  nature  driucth  them,the  mutuall  fucceding  by 
turnes  of  daies  and  nightes ,  of  winter  and  fommer ,  fhalbe  the  workc 
of  God,  mfomuch  as  he  appointing  to  euery  one  their  duties  hath  fct 
ihcm  a  certaine  law ,  that  is  if  they  fhoulde  alway  kepe  one  meafurc 
in  egall  proportion,  as  well  the  dayes  that  come  after  the  nightes ,  the 
moncthes  after  monethcs,and  yercs  after  yercs.  But  when  lomctimc 
immoderate  heatcs  with  drincffe  do  burne  vp  all  the  graine,fomtimc 
vnfeafonablc  raines  do  marrc  the  corne,  whe  fodeine  harme  cometh 
by  haile  and  tempeftes :  that  fhall  not  be  the  worke  of  God ,  vnlelTe 
parhap  it  be  becaufe  the  cloudes  or  faire  whether  or  coulde  or  heste 
hauetheir  beginning  of  the  meting  of  the  planetesor  other  naturall 
caufcs.  But  by  this  meane  is  there  no  roume  left,  neither  for  the  fa- 
therly fauour  nor  for  the  iudgemcntes  of  God .  If  they  fay  that  God 
is  bencficiall  enough  to  mankindc  becaufe  he  poureth  into  the  heauc 
and  earth  an  ordinarie  power,  wherby  they  do  finde  him  nouriOimec: 
that  is  to  vaine  &  prophane  an  inuention,as  though  the  frutefulnefle 
of  one  yearc  were  not  thefingularbleflingofGod  ,  and  dearth  and' 
famine  were  not  his  curfe  and  vcngeauncc?  But  becaufe  it  were  10  log 
to  gather  together  all  the  reafons  that  feruc  for  this  purpofe ,  let  the 

autho- 


God  the  Creator.         Lib.i.  72 

auihoritic  of  God  himfelfe  luffice  vs.Tn  the  law  and  in  the  Prophctcs 
he  doth  ofcentimes  pronounce ,  that  fo  ofte  as  he  waiereth  the  earth 
with  deaw  and  raine,he  declareth  his  fauor,  and  that  when  by  his  c6- 
maundemcnt  the  hcauen  is  hardened  hke  yron,  when  corne  is  confu- 
med  with  blading  and  other  harmes,when  the  ficldes  are  ftriken  with 
haile  &  tempelksjit  is  a  token  of  his  ccrtainc  &  fpeciall  vcngeaunce. 
If  we  graunc  thefe  thinges ,  then  is  it  afTurcd  that  there  falleth  not  a 
drop  of  mine  but  by  the  certaine  commaundement  of  God .  Dauid  p^^  ^   - 
prayfeth  the  general  Prouidence  of  God,thac  he  gcueth  meate  to  the  ^/ 
rauens  birdes  that  call  vpon  him :  but  when  God  himfelfe  threatneth 
famine  to  lyuing  creatures,  doth  he  not  fufficicntly  declare  that  he 
fedeth  all  Uuing  thinges  fometime  with  (carce  &  fometime  with  more 
plentifull  portion  as  he  thinketh  good  ?  It  is  a  childifh  thing  as  I  faid 
before,to  rcftiaine  this  to  particular  doinges,  whcras  Chrift  fpeaketh     *^^^ 
without.exception ,  that  not  a  fparrow  of  neuer  fo  fmall  a  price  doth 
fall  to  the  grounde  without  the  will  of  his  father.  Surely  if  the  flying 
of  birdes  be  ruled  by  the  purpofe  of  God ,  then  muft  we  nedes  con- 
fcfle  withy  Prophctjthat  he  fodwelleth  on  hie,  that  yet  he  humbleth  Pfa.ia, 
himfelfe  to  loke  vpon  all  thinges  that  chaunce  in  heauen  and  earth.     5< 

6     But  becaufc  we  know  that  the  worldc  was  made  principally  for 
mankindes  fake,we  muft  therfore  cofider  this  endc  in  the  gouernancc 
of  man.  The  prophet  Hieremie  cricth  out.  I  know,  Lorde ,  that  the  Hier.t  o 
way  ofman  is  not  his  owne,  neither  bclongethit  toman  todiredhis  23. 
ownc  fteppcs.  And  Salomon  faieth ,  the  fteppes  of  man  are  ruled  by  ^^°'^^ 
tbe  Lord,  and  how  (hall  a  man  difpofe  his  owne  way  ?  Now  let  them    '*' 
fay  that  man  is  moucd  by  God  according  to  the  inclination  of  his 
owne  nature,  but  that  man  himfelfe  doth  turne  that  mouing  whether 
it  pleafcth  him .  Butif  that  were  truely  faid,  then  flioulde  man  haue 
the  free  choife  of  his  owne  wayes.  Paraduenture  they  will  deny  that, 
becaufc  he  can  do  nothing  without  the  power  of  God.  But  fcing  it  is 
certaine  that  the  Prophet  and  Salomon  do  geue  vnto  God ,  not  one- 
ly  power  but  alfo  choife  and  appointment ,  they  can  not  fo  elcape  a- 
way.  But  Salomon  in  an  other  place  doth  finely  rebuke  this  raflic- 
nelfe  of  men,  that  appoint  vnto  themfelucsan  other  ende  without 
refpedof  God,  as  though  they  were  not  led  by  his  hande.  The  pre-  p^.^  ^^ 
parations  (faith  he)  of  the  harte  are  in  man,  but  the  aunfwere  of  tbc  i, 
tongue  is  of  the  Lord.  It  is  a  fonde  madncffe  that  men  will  take  vpon 
them  to  do  thinges  without  God ,  which  can  not  fo  much  as  fpeakc 
but  what  he  will .  And  the  Scripture  to  exprefle  more  plnincly  that 
nothing  at  all  is  done  in  the  worldc  but  by  his  appointment ,  flieweth 
that  thofe  thinges  whiche  Icme  moUe  happening  by  chaunce  arc 


Cap.i^.  Qf  the  knowledge  of 

Bxo.21.  fubied  to  him .    For  what  can  you  more  afcnbe  to  chauncc ,  than 

•  3  •        when  a  broken  bowe  falhng  from  a  tree  killcth  a  wayfaring  man  psf- 

fing  by  it  ?  But  the  Lord:faith  farre  othcrwife,  which  confeffeth  that  he 

hath  dehuered  him  into  the  hand  of  the  flaierXikevvife  who  doth  not 

leaue  the  happening  of  lettes  to  the  bhndnefle  of  fortune  ?  But  the 

Lord  fuffcreth  it  not  which  claimcth  the  judgement  of  them  to  him- 

felfe  :  for  he  faieth  that  it  cometh  not  to  pafTe  by  a  mans  owne  power 

Pro.  i6.  ^^'^^^  ftones  are  caft  into  the  lap  and  drawen  out  againe  ,  but  that  thing 

I  J.        which  onely  might  de  faied  to  come  of  chaunce  he  teftiHeth  to  come 

from  him  felfe.  For  the  fame  purpofe  makeih  thar  faying  of  Salomon. 

The  poore  man  and  the  vfurer  mete  together ,  God  lighteneth  both 

their  eyes.  For  although  poore  men  &  richc  be  mingled  together  in 

the  worlde, while  euery  one  hath  his  ftate  affigned  hmi  from  God,  he 

admoniiheth  that  God  which  geueth  light  to  all  men  is  not  blinde,& 

fo  he  exhortcth  the  poore  to  pacience ,  becaufc  whofoeuer  are  not 

contented  with  tlieir  owne  ftate,  they  feke  to  (hake  of  the  burden  that 

God  hath  laied  vpon  thcm.So  an  other  Prophet  rebuketh  the  vngod- 

ly  men,  which  afcribe  to  the  diligece  of  men  or  to  Fortunejthat  fome 

lie  in  miferie  and  fome  arifc  vp  to  honor .  To  come  to  preferment  is 

neither  from  the  eaft  nor  from  the  weft  nor  from  the  fouth ,  for  God 

Pf^75'  is  theiudge,  hemakethlowandhemakcthhic.  Becaufc  God  can  not 

7*  put  of  the  office  of  a  iudgc,  therupon  the  Prophet  proueth  that  by  his 

fecret  purpofe  fome  are  in  honor,&  other  fome  rcmaine  in  c5tempt. 

7     And  alfo  I  fay  that  the  very  particular  fuccefles  arc  generally 

Exo.ip.  witneffcs  of  gods  fingular  prouidece.God  raifed  in  the  defert  a  foutji 

» J         winde  to  bring  the  people  plenty  of  foules :  when  his  pleafure  was  to 

Ion.  I .  }^3yg  lonas  throvven  into  the  fea,he  fent  out  a  winde  to  raife  vp  a  tem- 

pefte.  But  they  that  thinke  that  God  gouerneth  not  the  worlde ,  will 

fay  that  this  chaunced  befide  commo  vfe.  But  therby  I  do  gather  that 

ncuer  any  winde  doth  rife  or  encrefe  but  by  the  fpecial  commaundc- 

mcnc  of  God ,  For  otherwife  it  fhoulde  not  be  true ,  that  he  maketh 

Pfa.104  the  windes  his  meflangers,  and  fiery  flame  his  miniftcrs,  that  he  ma- 

4'         keth  the  cloudes  his  chariots  and  rideth  vpo  the  winges  of  the  winde, 

vnUfte  he  did  by  his  will  driue  aboute  the  cloudes  and  windes ,  and 

fhew  in  them  the  lingular  prefcncc  of  his  power.  So  in  an  other  place 

Pfa-ioy  we  arc  taught  that  Co  ofrc  the  fea  fwelleth  with  blaft  of  windes ,  thofe 

*)•        violences  do  teftifie  a  lingular  prefcnce  of  God.  He  commaudeth  and 

raifeth  vp  the  ftormy  windes  and  it  lifteth  vp  the  waues  therof,and  the 

he  turneth  the  ftorme  to  calme,fo  that  the  waues  therof  are  ftill.  As 

in  an  other  place  he  faicth,that  he  fcourged  the  people  with  burning 

windes.So  wheras  the  power  of  engendring  is  naturally  geuen  to  men, 

yet 


ijrod  tne  v^reator.  l,id.i.  7} 

yet  God  willeth  it  to  be  imputed  to  his  fpeciall  grace,that  heleaueth 
ibme  in  barrennell'e ,  and  vouchfaueih  to  graunt  ilTue  to  other  fome, 
the  frute  of  the  wombc  is  his  gift.  Therfore  faid  lacob  to  his  wifcjam  Gc  ja 
I  as  God  that  I  can  geue  ihee  children  ?  But  to  make  an  ende  :  there  »• 
is  nothing  more  ordinary  in  nature  than  that  we  be  fed  with  bread. 
But  the  Holy  ghoft  pronounceth  that  not  onely  the  growing  of  the 
fruites  of  the  earth  is  the  fpeciall  gift  of  God ,  but  alfo  that  men  liuc 
not  by  oncly  bread,  becaufe  it  is  not  the  very  full  feding  thatnou- 
rifhethjbut  the  fccret  blcfilngof  God :  as  on  the  other  fide  he  thiete-  g^     ^ 
neth  tljathe  wil  breake  the  Iby  of  brcad.Neither  coulde  we  earneflly 
pray  for  our  dayly  bread  ,  vnlcfle  God  did  geue  vs  foodc  with  his  fa- 
therly handc.  Therfore  the  Prophet ,  to  perfwade  the  faithfull ,  that 
God  in  feding  them  doth  fulfil  the  office  of  a  good  father  of  houfe-  Pf3.i  jtf 
holdcjdoth  put  them  in  minde  that  he  geucth  meate  to  all  flefh.FinaU 
ly  when  wc  haue  on  the  one  fide  *.  The  eyes  of  the  Lord  are  vpon  the 
righteous,  and  his  eares  bent  to  their  prayers :  on  the  other  fide :  The  pfa.  5- 
cyeof  the  Lord  is  vpon  the  vn  godly  to  deftroy  the  memory  of  them  t6>ij. 
ou:  of  the  carthdet  vs  know  that  all  creatures  both  aboue  and  beneih 
are  ready  to  obedience  that  he  may  apply  them  to  what  vfc  foeuer  he 
will,  wherupon  is  gathered  that  not  onely  his  generall  prouidence  rc- 
maineth  in  his  creatures  to  continue  the  order  of  nature ,  but  alfo  by 
his  maruellous  counfell  is  applied  to  a  certaine  and  proper  ende. 

8     They  which  would  bring  this  dodrine  in  hatred, do  cauill  that 
this  is  the  learning  that  the  Stoikes  teach  of  fatum  or  Deftcnic,which 
alfo  was  ones  laied  for  reproch  to  Auguftine.  As  for  vs,  although  we  ^^ib.  a. 
be  loth  to  ftriue  about  wordes,yet  we  allow  not  this  word  fatum,both  *^     " 
becaufe  it  is  one  of  thofc  whoes  prophane  noueltie  S.  Paul  leacheth  "***"** 
vs  to  flie,and  becaufe  fome  men  go  about  with  the  odioufnefle  therof 
to  bring  Gods  truth  in  hatred.  As  for  the  very  opinion  ofthe  Stoikes, 
it  is  wrongfully  laid  to  our  charge.  For  we  do  not,  as  the  Stoikes  do, 
imagine  a  neccfliiie  by  a  certaine  perpetuall  knot  and  entangled  order 
of  caufes  which  is  conteined  in  nature  :  but  we  make  God  the  iudge 
and  gouernour  of  all  thinges ,  which  according  to  his  wifdom  hath 
cuen  from  furtheft  ende  of  ctemitie  decreed  what  he  woulde  do, 
and  now  by  his  power  putteth  in  execution  that  which  he  hath  de- 
creed. Wherupon  we  affirme  that  not  only  the  heauen  and  earth  and 
other  creatures  without  life ,  but  atfo  the  purpofes  and  willes  of  men 
are  fo  gouerned  by  his  Prouidece,  that  they  be  diredly  caried  to  the 
ende  that  it  appointeth.  What  then  ?  will  one  fay,  doth  nothing  hap- 
pen by  fortune  or  by  chaunce  ?  I  aunfwere  that  Bafihus  magnus  harh 
cruely  faid  that  fortune  and  chauoce  are  heathen  mens  wordes ,  with 

K 


v^ap.i  t,  ^i  tne  Knovvieage  or 

the  (ignjfication  wlierofthe  mindes  of  the  godly  ought  not  to  be  oc- 
cupied. For  if  euery  goodfuccefTe  be  the  blefllngofGod,and  cucry 
calamiticand  adueificie  be  his  curfe,now  is  there  in  metis  matters  no 
place  left  for  fortune  or  chaunce .  Wc  ought  alfo  to  be  moucd  with 
^ctr.  li  ^^^'^  faying  of  Auguftine.In  his  boks  againft  the  Acadcmikes  he  faith, 
ucap.i.  It  doth  difpleafe  me  that  I  haue  fopft named  fortunc,albeit  my  mea- 
ning was  not  to  haue  any  goddeife  meant  therbyjbut  cnly  a  chaucea- 
ble  happening  in  outward  ihinges  ether  good  or  euil.Oi  which  word 
Fortune  are  deriued  thofe  wordes  which  no  rch^ion  forbiddeth  vs  to 
vfe ,  forte,  forfan,  forfitan,  fortafle,fortuito,  that  is  parhap,par2duen' 
ture,  by  fortune  and  by  chaunce,  which  yet  muft  all  be  applied  to  the 
Prouidence  of  God .  And  that  did  I  not  leaue  vnfpoken  when  I  faid, 
for  parchaunce  eue  the  fame  thatis  commonly  called  Fortune  is  aifo 
ruled  by  fecret  order.  And  wee  call  chaunce  in  thinges  nothing  els  but 
that  wherof  the  reafon  and  caufe  is  vnknowen.  I  faid  this  in  dcdc,  but 
it  repenteth  me  ih^t  I  did  there  fb  name  Fortune .  Forafmuch  as  1  fe 
that  men  haue  a  very  euill  cuttome,  that  where  they  ought  to  fay,thus 
it  pleafed  God,  they  fay,thus  it  plcafed  fortune.  Finally  he  doth  com- 
monly in  \\\s  bookes  teach,  that  the  world  {hould  be  vnorderly  whir- 
led about  if  any  thing  were  lefte  vnto  Fortune .  And  although  in  an 
other  place  he  determineth  that  all  things  are  done  partly  by  the  free 
will  of  man,  and  partly  by  the  Prouidence  of  God,  yet  doth  he  a  httle 
after  fufficiently  (hew  that  men  are  fubied  vnto  and  ruled  by  Proui- 
dence, taking  this  for  a  principle,  that  nothing  is  more  againft  conue- 
nience  of  reafon,  than  to  fay  that  any  thing  chaunceth  but  by  the  or- 
dinance of  God  ,  for  els  itflioulde  happen  without  caufe  or  order  by 
which  reafon  he  alfo  excludcththat  happening  that  hangeth  vpo  the 
will  of  men  :  and  byandby  after  he  plainlier  faieth  that  wc  ought  not 
Quseft.  to  feke  a  caufe  of  the  will  of  God.  And  fo  ofte  as  he  maketh  mention 
lib.  85.  Qf  fufTerauncCjhow  that  is  to  be  vndeiftandcd  fhall  very  well  appeare 
jV  ^^'  by  one  place  where  he  proucth  that  the  will  of  God  is'the  foueraigne 
cap.4!  ^^^  ^"^ft  caufe  of  all  thinges,  becaufe  nothing happeneth  but  by  his 
commaundement  or  fufferaunce «  Surely  he  faineth  not  God  to  fit 
fttll  idle  in  a  watch  tour ,  when  it  is  his  pleafure  to  fuffer  any  thing, 
wheras  he  vfeth  an  aduall  will  (  as  I  may  fo  call  it )  which  otherwife 
coulde  not  be  called  a  caufe. 

9  But  forafmuch  as  the  dullnefle  of  our  vnderftanding  can  not  by 
3  great  way  atteine  to  the  height  of  Gods  prouidece,we  muft  vfe  a  di- 
ftindio  to  helpe  roll  ft  it  vp.  I  fay  therfore,hovv  focuer  all  thinges  are 
o  deincd  by  the  purpofe  and  certaine  difpofitionof  God  ,  yet  to  vs 
ihcy  are  chaunfable,not  that  we  thmke  that  fortune  ruleih  the  world 

and 


God  the  Creator.         Lib.i.  74 

and  men,  and  vnaduifcdly  u  (Tcrh  all  thinges  vp  and  downe  (  for  fuch 
bcaftlynefle  ought  to  be  farre  from  a  Chnftian  hartc)biit  bccaufe  the 
order,  meanc,  cnde  and  necefTuie  of  thofe  chingcs  that  liappen ,  doth 
for  the  moft  parte  lie  fccrete  m  the  purpofe  of  God ,  and  is  not  com- 
prehended with  opinion  of  man,  therfore  thofc  thinges  are  as  ir  were 
chau(able,which  yet  it  is  certaine  to  come  to  pnlTe  by  the  will  ot  Gcd. 
For  they  feme  no  othcrwife,  whether  we  coniider  them  in  their  owne 
nature,  or  whether  we  eftceme  iht  m  according  to  our  knowledge  and 
iudgemcttt.  As  for  an  example  , let  vs  put  the  cafe>  thatamarchaunt 
being  entrcd  into  a  wood  in  copanie  of  true  men,  doth  vnvvifely  Ihay 
away  from  his  felowes ,  and  m  his  wandring  chaunccth  vpon  a  dennc 
ofrobbers,  lighcerh  among  theues  and  is  kiiled,hisdcath  was  nor  on- 
ly forcfcen  with  goddes  eye  ,  but  alfo  determined  by  his  decree.  For  j 
it  IS  not  faied  that  he  did  foiefce  how  farre  ech  mans  life  iliould  cx- 
tende  ,  but  that  he  hath  (ettc  and  appointed  markes  which  can  n^-t  be 
pafled.  And  yet  fo  farre  as  the  capacitie  of  our  mmde  conceiuerh,  ail 
thinges  herein  fune  happening  by  chaunce.  What  fliall  a  Chriilian 
here  thinke  ?  eucn  this,whatfoeuer  happened  in  fuch  a  death ,  he  will 
thinke  it  in  nature  chauncing  by  fortune  as  it  is  in  dede,buc  yet  he  wil 
not  doubt  that  theprouidenceof  God  did  gouerne  to  dired  fortune 
to  her  cnde.  In  hkc  manner  arc  the  happeninges  of  thinges  to  come. 
For  as  all  thinges  that  be  to  come  arc  vncertaine  vnto  vs ,  fo  we  hang 
them  in  fufpcnfe,  as  if  they  might  fall  on  either  parte,  yet  this  remai- 
neth  fettled  in  our  har£es,that  nothing  fhal  happe  but  chat  which  God 
hath  already  forefeen.  In  this  meaning  is  the  name  of  chaunce  oft  se- 
pered  in  Ecclefiaftes,  becaufe  at  the  firft  fight  me  do  not  atteine  to  fee 
the  Hift  caufe  which  is  farre  hidden  from  them.  And  yet  that  which  is 
declared  in  the  Scriptures  concerning  the  fecret  prouidencc  of  God, 
was  neucr  fo  blotted  out  of  the  hartes  of  men ,  but  that  eucn  in  the 
darkenefle  there  alway  rtiincd  fome  fparkes  therof.  So  the  forhiayeis 
of  the  Philiflias,although  they  wauer  in  doutfulne(re,yet  they  aicribe 
aduerfitie  partly  to  God  partly  to  fortune.  If  (  fay  they  )  the  arke  go  - 
that  way,we  fhall  know  that  it  is  God  that  hath  ftrikcn  vs :  but  if  it  go  g,^, 
the  other  way, then  a  chauce  hath  light  vpon  vs  In  dedc  they  did  foo- 
lillily ,  when  their  conning  of  fothfaying  decerned  them, to  flee  to  for- 
tuncjbutin  the  meane  while  we  fe  them  conftrained,  fothat  they  dare 
not  thinke  that  the  euil  happe  which  chaijced  vnto  them  did  come  of 
fortune.  But  how  God  with  the  bridle  of  his  prouidence  turneth  all 
fucceflcs  whether  pleafeth  him,m3y  appcarc  by  one  notable  example. 
Beholdecuenatonemomenrof  lime, when  Dauid  was  foundcour  &  ^  ^^^ 
nere  taken  in  the  dcfert  of  Mahon,  eucn  then  the  Pliiliftmes  inuaded  aj.  16, 

K  1). 


am. 
9* 


Cap.  17.  Ut  the  knowledge  or 

the  lande,and  Saul  was  compelled  to  depart.  If  God  meaning  to  pro- 
uide  for  the  fafetie  of  his  feruaunt  did  caft  this  let  in  Sauies  way,fure- 
ly  although  the  Philiftines  going  to  armes  were  fodein  and  befidc  the 
expedation  of  men,yct  may  wc  not  fay  that  it  came  by  chaunce.  But 
thofe  things  that  feme  to  vs  to  happen  by  chaunce/aith'wil  acknow- 
ledge to  haue  bin  a  fecret  mouing  of  God. I  graunt  there  doth  not  al- 
waic  appeare  the  like  icafon,  but  vndoutedly  we  ought  to  beleue  that 
whatfoeiier  changes  of  thinges  are  fecn  in  the  worlde ,  they  come  by 
the  fecret  fturring  of  the  hand  of  God.But  that  which  God  purpofcih 
is  Co  of  nccefljtie  to  come  to  paffe,  that  yet  it  is  not  of  nectflide  pre- 
cifcly  nor  by  the  nature  of  it  felfe.  Astherof  isa  familiar  example 
in  the  bones  of  Chrift.  Forafmuch  as  he  had  put  on  a  bodie  like  vnto 
ours],  no  wife  man  will  deny  that  his  bones  were  naturally  able  to  be 
broken,  yet  was  it  impoffible  that  they  fhould  be  broken  :  wherby  wc 
fee  againe  that  not  without  caufe  were  in  fcholes  inuented  the  diftin- 
dions  of  neceiTitie  in  refped ,  and  neceffitic  abfolute ,  of  confequent 
and  confequencCjwherc  as  God  had  fubie<5l  to  bricklenefle  the  bones 
of  his  fonnc ,  which  he  had  exempted  from  being  able  to  be  broken, 
and  fo  brought  to  neccflitie  by  reafon  of  his  owne  purpofe  ,  that  that 
thing  couldc  not  be,which  naturally  might  haue  bin. 

The  xvij.  Chapter. 

VVherto  and  to  what  ende  this  doHrine  is  to  be  appliedy  that  we  way  h» 
certaine  of  the  profile  therof. 

NO w  forafmuch  as  mcs  wits  arc  bent  to  vainc  curious  futtlc- 
ties,  it  is  fcarcely  poflible  but  that  they  (hall  encombre  the- 
felues  with  entangled  doubtes  ,  whofoeuer  do  not  know  the 
true  and  right  vfe  of  this  Dodrine.  Thcrfore  it  Ihall  be  ex- 
pedient here  to  touch  fhortly  to  what  ende  the  Scripture  teacheth, 
that  all  thinges  are  ordred  by  God.  And  firfl  of  all  is  to  be  noted,that 
the  Prouidence  of  God  ought  to  be  confidercd  as  well  for  the  time 
to  come  as  for  the  time  paft  :fecondanly  that  the  fame  is  in  fuch  forte 
the  goucrnour  of  all  thinges ,  that  fometime  it  woorketh  by  meanes, 
fometime  without  meanes ,  and  fometime  againft  all  meanes.  Laft  of 
all,  that  it  rendeth  to  this  ende,  that  God  may  {hew  that  he  hath  care 
of  all  mankinde,  but  fpecially  that  he  dothwatchein  ruling  of  his 
Churchjwhich  he  vouchefaueth  more  nerely  to  looke  vnio.  And  this 
is  alfo  to  be  added,that  although  cither  the  fatherly  fauour  &  bounty- 
fulnelTe  of  God,or  oftetimes  the  feueritie  of  his  iudgemet  do  bright- 
ly apperc  in  the  whole  courfe  of  his  Prouidence :  yet  fometime  the 
cauies  of  thofc  thinges  that  happen  are  fccrete,  fo  that  this  thought 

crcpeth 


God  the  Creator.         Lib.i.  75 

crcpcthinto  ourmindes,  that  mens  matters  arc  turned  and  whirled 
about  with  the  bhnde  fway  of  fortune ,  or  Co  that  the  flefh  ftirreth  vs 
to  murmure  ,  as  if  God  did  to  make  him  felfe  paftimccofiTe  men  hke 
tennifc  balles .  True  it  is  that  if  wc  were  with  quiet  and  ftill  mindes 
ready  to  learne,  the  very  fuccefle  it  (clfe  wouldc  at  length  plainely 
flicw,  that  God  hath  an  aflfured  good  reafon  of  his  purpofe ,  either  to 
traine  them  that  be  his  to  pacience ,  or  to  cferred  their  euill  affedions 
and  tame  their  wantonneffe ,  or  to  bring  them  downe  to  the  renoun- 
cing of  them  felueSjOr  to  awake  their  diowfinefle :  on  the  other  fide 
to  ouerthrowthe  prowde,to  difappoint  ihcTuttleiie  of  the  wickcd^to 
confounde  their  deuifes.  But  howfocuer  the  caufes  be  fecrete  and  vn- 
knowen  to  vs;we  muft  affuredly  holde  that  rhey  are  laid  vp  in  hidden 
ftore  with  him,  and  therefore  wc  ought  to  crie  out  with  Dauid,God,  Pfa.  40, 
thou  haft  made  thy  wonderfull  workes  fo  many ,  that  none  can  count 
in  order  to  thee  thy  thoughts  towarde  vs.  I  woulde  declare  and  fpeakc 
of  them,  but  they  are  more  than  1  am  able  to  exprefle.  For  although 
alwaies  in  our  miferies  we  ought  to  thinke  vpo  our  finnes,that  y  very 
punifhement  may  mouc  vs  to  repentance ,  yet  do  we  fee  how  Chrift 
geuerh  more  power  to  the  fecret  purpofe  of  his  father,  than  to  punifh 
euery  one  according  to  his  deferuing.  For  of  him  that  was  borne  lohn.^. 
blinde  he  faith ;  neither  hath  this  man  finned  nor  his  parentes,but  that 
the  glorie  of  God  may  be  {hewed  in  him.For  here  naturall  fenfe  mur- 
murcth  v/hen  calamitie  commeth  euen  before  birth  ,  as  if  God  did 
vnmercifully  fo  to  punifh  the  fely  innocente,  that  had  notdeferued  it. 
But  Chrift  doth  teftifie  that  in  this  looking  glaflfe  the  glory  of  his  fa- 
ther doth  fhine  to  our  fight,  if  we  haue  cleerc  eyes  to  beholde  it.  But 
we  muft  kepe  raodeftie ,  that  we  draw  not  God  to  yelde  caufe  of  his 
doinges ,  but  let  vs  fo  reuei  ence  his  fecret  iudgementes ,  that  his  will 
be  vnto  vs,  a  moft  iufte  caufe  of  all  ihinges.  When  thicke  doudes  do 
couer  the  heauen,  and  a  violent  tempeft  arifcth ,  then  by  caufe  both  a 
heauyfome  miftynefle  is  caft  before  our  cyes,&  the  thunder  iroublcth 
our  eares ,  and  all  our  fenfcs  are  amafed  with  terrour,  we  thinke  that 
all  thinges  are  confouded  and  tombled  togethenand  yet  all  the  while 
there  remaineth  in  the  heauen  the  fame  quietenefte  and  calmencflc, 
that  was  before.  So  muft  we  thinke  that  while  the  troublefome  ftate 
of  thinges  in  the  worlde  taketh  from  vs  abilitie  to  iudge,  God  by  the 
pure  light  of  his  righteoufnefte  and  wifdom,doth  in  well  fi  amed  or- 
der gouerne  and  difpofe  euen  thofc  very  troublefome  motions  them* 
felues  to  a  right  ende.  And  furcly  very  monftrous  is  the  rage  of  many 
in  this  behalfe,  which  dare  more  boldly  call  the  workes  of  God  to  ac* 
compt  ^  exatnine  his  fccrec  mcaningcs,  and  to  geue  vnaduifed  fen- 

K  iij. 


Cap.  17.  Of  the  knowledge  of 

ttncc  or "thinges  vnknowen ,  than  they  will  do  ot  the  deecJes  of  mor- 
t.illmen.  For  what  is  more  vnorderly  than  to  vfc  fuch  modcftie  to- 
wardc  our  egals ,  rhac  we  had  rather  fufpende  our  iudgemcnt  than  to 
incurrechebl.mKof  rafhentfre,  and  on  the  other  fide  proudely  to 
triumph  vpon  the  darkciudgementes  of  God ,  which  it  became  vs  to 
regardc  with  reueronce. 

z  Therfore  no  man  (h?H  well  and  profitably  wcy  the  Prouidencc 
of  God  but  he  that  confidtring  that  he  hath  to  do  with  his  creator 
and  the  maker  of  the  world,dorh  with  fuch  humihty  as  he  ought  fub- 
mit  himfelie  to  feare  and-  reucrence.  Hereby  it  cometh  to  pafle,  that 
fo  many  dogs  at  this  day  do  with  vcnimed  biringeSjOr  at  leaft  barking 
afiaile  this  dodrincj  becaufe  they  will  haue  no  more  to  be  lawfull  for 
God,  than  their  ownc  reafon  informeth  them  .  And  alfo  they  raile  at 
vs  v^ith  all  the  fpitcfulnefle  that  they  are  able ,  for  that  not  contented 
with  the  comaundementes  of  the  law,vvhcrin  the  will  of  God  is  com- 
prehended, we  do  further  fay ,  that  the  worlde  is  ruled  by  his  fecret 
counfels.  As  though  the  thing  that  wc  teach  were  aninuencionofour 
Ovvne  braynejand  as  though  it  were  not  true  that  the  holy  Ghoft  doth 
cilery  where  exprtflely  fay  the  rame,and  rcpetcth  it  with  innumerable 
formes  of  fpeech.Biit  bccaufe  fome  fliame  reftraineth  rhem^jthat  they 
dare  not  vomite  out  their  bbfpemies  againft  the  heaucn  :  they  fainc 
that  they  contcnde  with  vSjto  the  endc  they  may  the  more  freely  play 
the  madmen .  But  if  they  do  not  gratmt  that  what  locuer  happeneth 
in  the  worlde,  is  goucrned  by  the  incomprehenfible  purpofc  of  God, 
let  them  aunfwcre  to  what  ende  the  Scrip:ure  faith  ,  that  his  iudge- 
mentes  are  a  depe  bottomlcfle  deapth.  For  where  as  Mofcs  crieth  out 
that  the  will  of  God  is  not  to  he  fought  afarre  of  in  the  cloudes ,  or  in 
the  deapthes ,  becaufe  it  is  familiarly  fct  forth  in  the  law :  it  foloweth, 
that  his  other  hidden  will  is  compared  ro  a  bottomlelfe  deapth.Of  ihe 
which  Paule  alfo  faith :  O  deapth  of  the  richeflc  and  of  the  wifdom 
and  of  the  knowledge  of  Goddiow  vnfearchable  are  his  iudgemcntes, 
and  his  waies  pad  finding  out  ?  for  who  hath  knowcn  the  mindc  of 
the  Lord,  or  who  hath  bin  his  counfellour  ?  And  it  is  in  deede  true, 
that  in  the  Gofpelland  in  the  law  are  contcined  mifteries  which  are 
farre  abouc  the  capacitie  of  our  fen[c :  but  forafmuch  as  God  for  the 
comprehcding  of  thefe  mifteries  which  he  hath  vouchefaued  to  open 
by  his  Wiiorde ,  doth  lighten  the  mindes  of  them  that  be  his ,  with  the 
Spirite  of  Vnderftanding :  nowe  is  therin  no  bottomlelfe  deapth,  but 
a  way  wherin  we  muft  fafe  walke,  and  a  candell  to  guide  our  feetc,and 
the  light  of  life ,  and  the  fchoole  of  certaine  and  plainly  difccrnablc 
trucih.  But  his  meruailous  oidcr  of  gouerning  the  worlde  is  worthily 

called 


God  the  Creator.  Lib.i.  ^6 

called  a  bottomlelle  deaptli :  becaufe  while  it  is  hidden  from  vs ,  wc 
ought  leuercntlytoworfliippeit.  Right  well  hath  Moles  exprcfTed 
thembothinfewewoordes.  The fecret thinges  (faiethhe)  belong  Dcu. 2 j> 
to  the  Loide  our  God :  but  the  thinges  reueled  belong  to  vs  artd  to  ^^. 
our  children  for  euer.  We  fee  how  he  biddcth  vs  not  onely  to  ftudie 
in  meditation  of  the  law,but  alfo  reuerently  to  looke  vp  vnto  the  fe- 
cret Prouidence  of  God.  And  in  the  booke  of  lob  is  reherfedone 
title  of  this  deapch,  that  it  humbleth  our  mindes .  For  after  that  the  ^   ^ 
author  of  that  booke  in  fuiueying  vp  and  downe  the  frame  of  the 
worlde,  had  honourably  entreated  of  the  wooifces  of  God ,  at  length 
he  addeth :  Lo ,  thefe  be  part  of  his  waies ,  but  howe  littel  a  portion^ 
heare  we  of  him  ?  According  to  which  reafon  in  an  other  place  he 
maketh  difference  betwcne  the  wifedomthat  remaineth  wjth  God, 
and  the  meafure  of  wifdom  that  he  hath  appointed  for  men.  For  after     ' 
lie  hath  preached  ofthe  fecretes  of  nature ,  he  (aieth  that  wifdom  1$ 
knowen  to  God  onely,  and  is  hidden  from  the  eyes  of  all  liuyng  crea-  lob  2S, 
tures.  But  byandby  after  he  faieth  further ,  that  it  is  pubhllied  to  the  «  2. 
ende  it  (hould  be  ferched  out, becaufe  it  is  faid  vnto  ma,  behoide  the 
feare  of  God  is  wifdom.  For  this  purpofc  maketh  the  faying  of  Augu-  Lib.8  j. 
ftine  :  Bycaufe  wc  know  not  all  thinges  which  God  doth  concernmg  quzii. 
vs  in  moft  good  order,  that  therfore  in  only  good  will  we  do  according  cap.  23. 
to  the  law,  becaufe  his  Prouidence  is  an  vnchaungeable  law .  There- 
fore (ith  God  doth  claime  vnto  him  fclfe  the  power  to  rule  the  world, 
which  is  to  vs  vnknowcnjlet  this  be  to  vs  a  law  of  fobrenefle  and  mo- 
deftie,  quietly  to  obey  his  foucreigne  authoritie  ,  that  his  wjU  may  be 
to  vs  the  only  rule  of  iutticc,  and  the  moft  luft  caufe  of  all  thinces.  I 
meane  not  that  abfolute  will ,  of  which  the  Sophifters  do  babble,  fe- 
pararing  by  wicked  and  prophane  difagrement  his  iufticc  from  his 
power ,  but  I  meane  that  Prouidence ,  which  is  the  gouerhefle  of  all 
thinges,from  which  procedeth  nothing  but  right :  although  the  cau- 
fes  therof  be  hidden  from  vs. 

5  Whofoeuer  fhalbe  framed  to  this  modeftie ,  they  neither  for 
the  time  pafte  will  murmure  againft  God  for  their  aduerlities ,  nor  lay 
vpon  him  the  blame  of  wicked  doinges,  as  Aganxmnon  in  Homer 
did,  faying ,  I  am  not  the  caufe ,  but  lupiter  and  Deftenic  :  nor  yet  a- 
gaine  as  caried  awaie  with  Deftenies,  they  will  by  defperation  throw 
them  fclues  into  deftruftion ,  as  that  yong  man  in  Platitus  which  faid: 
Vnftable  is  the  chaunce  of  thinges :  the  Deftenies  driue  men  at  their 
pleafure ,  I  will  get  me  to  fbme  rocke  there  to  make  an  ende  of  my 
goodes  and  life  together.  Neither  yet  (as  an  other  did)  they  will  pre- 
tcndc  the  name  of  God  to  coucr  their  owne  mifcheuous  doinge»  ;for 

K  iiij. 


Cap.i7.  Of  the  knowledge  of 

fo  Tauh  Lyconides  in  an  other  comedie:  God  was  the  moucr.  Ibe« 
leuc  it  was  rhe  will  of  the  gods :  for  if  it  had  not  bin  their  will,  I  know 
it  Ihoulde  not  fo  come  co  paffe.  But  rather  they  will  fcarch  and  learnc 
ou:  of  the  Scripture  what  pleafeth  God ,  that  by  the  guiding  of  the 
Holy  ghoft  they  may  trauaile  to  atteine  therunto .  And  alfo  being 
ready  to  folowe  God,  whether  foeucr  he  calleth,they  (hewe  in  dede 
that  nothing  is  more  profitable  then  the  knowledge  of  his  dodrinc. 
Very  fooliflily  do  prophane  men  turmoile  with  their  fondnefles  ,  fo 
that  they  in  maner  confound  heauen  &  earth  together  as  the  faying 
is  :  Tf  God  haue  marked  the  point  of  our  death,  we  can  not  efcape  it: 
then  it  is  lat)our  vainely  loft  in  taking  hede  to  our  felues.  Therefore 
where  as  one  man  dareth  not  venture  to  go  the  way  that  he  hearetb 
to  be  daungerous,  Icaft  he  be  murthcred  of  theues  :  an  other  fendeth 
for  Pliifitians,and  wcriedi  himfelfe  with  medicines  to  fuccour  his  life: 
an  other  foibcareth  grofTe  meatcs  for  feare  of  appeiring  his  feble 
health :  an  other  dreadeth  to  dwell  in  a  ruinous  houk :  Finally  where 
as  men  deuife  all  waies  &  cndeuour  with  all  diligence  of  minde  whcr- 
by  they  may  atteine  that  which  they  delire  :  either  all  thefe  remedies 
are  vaine,  which  arc  fought,  as  to  reforme  the  will  of  God ,  or  ds  hfe 
and  death,  health  and  Iickencff.',  peace  and  v/arre,  and  other  thinges, 
which  men  as  they  couet  or  hate  them,  do  by  their  tratiaile  endeuoac 
to  obteine  or  efcape,  are  not  determined  by  his  certaine  decree.  And 
further  they  gather,  that  the  praiers  of  the  faithfull  are  (lifordercd.or 
at  the  leaft  fuperfluous ,  wherin  petition  is  made  that  it  will  picafe  the 
Loi'dto  prouide  for  thofe  thinges  which  he  hath  already  decreed  d  6 
etcrnitie.  To  be  fhort,they  deftroy  all  counfels  that  men  do  take  for 
time  to  come  as  thinges  againft  the  Prouidence  of  God ,  which  hath 
derejimined  what  he  would  haue  done, without  calling  them  to  coun- 
fell.  And  the  what  foeuer  is  already  happened,they  fo  impute  it  to  the 
Prouidence  of  God,  that  they  winke  at  the  man  whom  they  know  to 
haue  done  it.  As  hath  a  ruffian  (lalnc  an  boneft  citczen  ?  he  hath  exe- 
cuted (  fay  they  )  the  purpofe  of  God .  Hath  one  ftolen ,  or  com- 
mitted fornication?  becaufe  he  hath  doen  the  thing  that  was  for- 
fcene  and  ordeined  by  the  Lord ,  he  is  a  minifter  of  his  Prouidence. 
Hith  the  fonne  carcle{rely,negleding  al  remcdies,waited  for  the  death 
of  his  father  ?  he  coulde  not  refift  God  that  had  fo  before  appointed 
from  eternitie .  So  all  mifcheuous  doinges  they  call  vertues  becaufe 
th  y  obey  the  ordinance  of  God. 

4  B  ut  as  touching  thinges  to  come ,  Salomon  doth  well  bring  in 
agrement  together  the  purpofcs  of  men  with  the  Prouidecc  of  God. 
For  as  he  laughcth  to  fcorne  their  folly,  which  boidcly  do  cntcrprifc 

any 


God  the  Creator.         Lib.i.  77 

any  thing  without  the  Lorde ,  as  though  they  were  not  ruled  by  his 
hand:fo  in  an  other  place  he  fpeaketh  in  this  maner.The  hart  of  man 
purpofeth  his  waVjbut  the  Lord  doth  dired  his  fteppes,meaning  that  PfO'^-5 
we  are  not  hindered  by  the  eternall  Decrees  of  God ,  but  that  vnder 
his  will  we  may  both  prouide  for  our  felueSjand  difpofe  ail  things  be- 
longing to  vs.  And  that  is  not  without  a  manifeft  reafon.  For  he  that 
hath  limitted  our  life  within  appointed  boundes,hath  therwithall  left 
with  vs  the  care  thereof,  hath  furniflied  vs  with  meanes  and  helpes 
to  preferuc  it,hath  made  vs  to  haue  knowledge  before  hand  of  daun- 
gers ,  and  that  they  fhould  not  opprefle  vs  vnware ,  he  haih  giuen  v$ 
prouifions  and  remedies  .  Now  it  is  playne  to  fee  what  is  our  duety: 
that  is  to  fay :  If  God  hath  committed  to  vs  our  owne  life  to  defcndc, 
our  duety  is  to  defende  it .  If  he  offer  vs  helpes ,  our  duety  is  to  vfe 
them  .  If  he  fhcw  vsdaungers  before,our  duety  is  not  to  runne  rafh- 
ly  into  them .  If  he  minilter  vs  remedies ,  our  duety  is  not  to  neglcA 
them,  Butnodaungerfliallhurtjvnlefrcitbefatall,  which  by  all  re- 
medies can  not  be  ouercome .  But  what  if  daungers  be  therefore  not 
fataljbecaufeCod  hath  affigned  thee  remedies  to  repulfe  &  ouercome 
them  ?  See  howe  thy  manner  of  reafoning  agreeth  with  the  order  of 
Gods  difpolicion .  Thou  gathertft  thatdaunger  is  not  to  be  taken 
heede  ofjbecaufe  forafmuch  as  it  is  not  fatalljwe  fliall  efcape  it  with- 
out taking  heede  at  all :  but  the  Lord  doth  therefore  enioync  thee  to 
take  heede  of  it,  becaufehewill  nothiueic  fatall  vnto  thee .  Thefc 
maddcmendo  nor  confider  that  which  is  playne  before  th^jr  eyes, 
that  the  skil  cf  taking  counfell  &  heede  is  enfpired  into  men  by  God, 
whercb)  they  may  lerue  his  Prouidence  in  prcferuing  of  their  owne 
life:ason  ihe  other  fide  by  negligence  &  flouth  they  procure  to  them 
felucs  thofe  cuils  that  he  hath  appointed  for  them.For  how  commeth 
it  to  paffe ,  that  a  circumfped  man  while  he  prouideth  for  himfelfe, 
doth  winde  himfelfe  out  of  euils  that  hang  ouer  him ,  and  the  foolc 
perifheth  by  vnaduifed  rafhnefle ,  but  for  that  both  folly  and  wifdom 
are  the  inftrumcntes  of  Gods  difpofition  on  both  partes  ?  There- 
fore it  plcafed  God  to  hide  firom  vs  all  thinges  to  come ,  to  this  endc 
that  we  Hiould  meete  with  them  as  thinges  doutefuU ,  and  not  ceaflc 
to  fcttc  prepared  remedies  agaynft  them ,  till  either  they  be  ouer- 
come or  be  paft  all  hclpe  of  care .  And  for  this  caufe  I  haue  before 
admonifhed  that  the  Prouidence  of  God  doth  not  alway  iheweit 
fclfe  nakcd,but  as  God  by  vfing  of  meanes  doth  in  a  certayne  maner 
cloth  it. 

^l    The  fame  men  do  vnorderly  &  vnaduifedly  draw  the  chaunccs 
of  time  paft  to  the  naked  prouidence  of  God .  For  becaufe  vpon 


Cap. 17.       '       Of  the  knowledge  of 

it  do  hang  all  thingcswhatfoeucr  happen,  thtrf  ore  (fay  tliey)  neith6fr 
robberies, nor  adulteries ,  nor  manflaughters  arc  committed  without 
the  will  of  God.  Why  then  (fay  they)  lliall  a  thiefe  be  puniflied,  foe 
that  he  fpoylcd  him  whom  the  Lordes  will  was  to  punifh  with  pouer- 
ty  ?  Why  (hall  the  murtherer  be  punillied  which  hath  flayne  him 
whofe  life  the  Lorde  had  ended  ?  Ifallfuchmendo  ferue  the  willof 
God,  why  rtiall  they  be  punillicd  ?  But  f  deny  that  they  ferue  the  will 
of  God  .  For  we  may  not  fay  that  he  which  is  caiied  with  an  euill 
minde  doth  feruice  to  God  as  commaunder  of  it ,  where  in  deede  he- 
doth  but  obey  his  owne  wicked  luft .  He  obeyeth  God  ,  which  being 
enformed  of  his  will  doth  labour  to  that  end ,  whereunto  Gods  will 
callcth  him.But  whcrby  arc  we  enformed  of  his  will,but  by  his  word? 
Therefore  in  doinge  of  thinges  we  muft  ke  that  fame  will  of  God, 
which  he  declareth  in  his  word.God  requireth  of  vs  only  that  which 
he  commaundeth .  If  we  do  any  thing  agaynft  his  commaundement, 
it  is  not  obedience  but  oblhnacy  &  tranfgrtlTio.But  vnl  fie  he  would, 
wc  fhould  not  do  it.I  graunt.  But  Ho  we  euill  thinges  to  this  end  to  o- 
bey  him  ?  But  he  doth  not  commaund  vs  to  do  them  ,  but  rather  wc 
I'unne  on  headlong,  not  minding  v/hathe  willethj  but  fo  raging  with 
the  intemperance  of  our  owne  lull,  that  offct  purpcfe  we  bende  our 
trauaile  againft  him.  And  by  thefe  mcanes  in  euill  doing  we  ferue  his 
iuft  oidinance.becaufe  according  to  the  infinite  i^reatnefle  of  his  wif- 
dom,he  hath  good  skill  co  vfe  euill  inftrumenres  to  do  good.  And  fee 
how  foolilh  is  their  maner  of  arguing.  They  would  haue  y  doers  vn- 
punifhed  for  m.ifcheiious  aftes,  becaufe  they  are  not  comittcd  but  by 
the  difpofition of God.I  graunt moreithat  thceues  and  murtherets  & 
other  euill  doers  are  the  inftruments  of  Gods  Prouidencc,  whom  the 
Lord  doth  vie  to  execute  thofe  iudgementcs  which  he  hath  with  him 
fclfe  determined.  But  I  deny  that  their  euill  doings  ought  to  haue  a— 
ny  excufc  iherby.For  why?nial  they  cither  enragle  God  in  the  fame 
wickcdneffe  with  them,or  lliall  they  couer  iheir  naughtines  with  his 
righteoufnefle^Thcy  can  do  neither  of  both.  Becaufe  they  fliould  not 
be  able  to  excufe  them(elues ,  they  are  accufed  by  theyr  owne  confci- 
cncc.  And  becaufe  they  fliould  not  be  able  to  blame  God,  they  finde 
all  the  euill  in  themfelues,&  in  him  nothing  but  a  lawfull  vfe  of  their 
cuilncfle.But  he  worketh  by  them.  And  whence  I  pray  you.commeth 
the  ftinke  in  a  dead  carrion  ,  which  hath  bin  both  rotted  &  difclofed 
by  heate  of  the  funne  ?  All  men  do  fee  that  it  is  raifed  by  the  beames 
of  the  funne.  Yet  no  man  doth  therefore  fay ,  that  the  funbcames  do 
ftmke.So  when  there  reftcth  in  an  euill  man,thc  matter  and  giltincffe 
of  euill,  what  caufc  is  there  why  it  fiiould  be  thought  that  God  is  any 

thing 


God  the  Creator.  Lib.i.  78 

thing  defiled  with  it,if  he  vfe  their  feruicc  at  his  pleafure.  Away  ther- 
£ore  with  this  doggilh  frowardncfTcjwhich  may  in  dede  a  far  of  barkc 
at  the  iuftice  of  God, but  can  not  touch  it. 

6     But  thefe  cauillations  or  rather  doting  crrours  of  phrcnetike 
tnenjfhali  cafily  be  Ihaken  away,by  godly  and  holy  meditation  of  the 
Prouidence,  which  the  rule  of  godlinefle  reacheth  vs,  fo  that  thereof 
may  grow  vnto  vs  a  good  and  moft  pleafant  fruite.Therefore  a  Chri- 
ftian  hart  when  it  is  moft  afluredly  perfuadedjthat  all  things  come  to 
pafle  by  the  difpofitionof  God  ,  and  that  nothingehappencth  by 
chaunce,will  alway  bend  his  eyes  to  him  as  to  the  principall  caufe  of 
things,  and  yet  will  confider  the  inferiour  caufes  in  their  place.Then 
he  will  not  dout  that  the  fingular  prouidence  of  God  doth  watch  for 
his  pr^feruation  ,  which  Piouidence  will  fuffer  nothing  to  happen, 
but  that  wliich  fhall  turne  to  his  good  and  faiuation.  And  becaufe  he 
hath  to  do  firft  of  all  with  men,  and  then  vyith  the  other  creatures,he 
will  allure  himfelfe  that  Gods  Prouidence  doth  reignein  both.  As 
touching  men ,  whether  they  be  good  or  euiU  ,  he  will  acknowledge 
that  all  their  counfcllcs,  wiiies,  enterprifcs  and  powers  are  vnder  the 
hand  of  God,  fo  that  it  is  in  Gods  will  to  bow  them  whether  he  lift, 
and  CO  rcftrayne  ihcm  fo  oft  as  plcafeth  him.  That  the  fingular  Pro- 
uidence oc  God  doth  kepe  watch  for  the  fafety  of  the  fjithiull,  there 
are  many  and  moft  euident  promifes  to  witneHe.Caft  thy  burde  vpon  p^ . 
the  Lord, and  he  ihall  nouriih  ihee,and  ih:A\  not  fufter  the  righteous  ^  j 
to  rallfoL-euer,bccaufehecaretJiforvs.He  thatdwellcthin  rhehelpe  i.Pcc.j. 
of  the  hieft,  ihall  abide  in  the  proredionof  the  Godofheauen.  He  9- 
that  toucheth  you,toucheih  y  apple  of  mine  eie.I  will  be  thy  fliield,    ''•  ^  ^* 
a  brafen  wall :  I  will  be  enemy  to  thy  enemies.  Although  the  mother  z^c.j.S 
forget  her  childre,yet  will  1  not  forget  thee.  And  alfo  this  is  the  prin-  tia,  26. 
cipall  entent  in  the  hiftories  of  the  Bible,to  teach  that  the  Lord  doth  2. 
with  fuch  diligence  keepe  the  wayes  of  the  Saintes,  that  they  do  not 
fo  much  as  ftumble  againft  a  ftonc.Therfore  asa  htle  before  we  hauc 
rightfully  rcieftcd  their  opinion  which  do  imagine  an  vniuerfall 
Prouidence  of  God  5  thatftoupeth  not  fpccially  to  the  care  of  euery 
creatureiyet  principally  it  Ihal  be  good  to  rcknowlcdge  the  fame  fpe- 
ciall  care  toward  our  felues. Whereupon  Chrift  after  he  had  affirmed  Mat.io. 
that  not  the  fparow  of  ieaft  value,doth  fall  to  the  ground  without  the  2i>. 
will  of  the  Father,doth  byandby  apply  it  to  this  ende,that  we  ftiould 
confider  that  howe  much  we  be  more  worth  than  fparrowes ,  with 
fo  much  nyer  care  doth  God  prouide  for  vs ,  and  he  extendeth  that 
care  fo  farre  that  we  may  be  bold  to  truft  that  the  heares  of  our  head 
arc  numbred.  What  can  we  wilh  our  felues  more,  if  not  lb  much,as  a 


Cap.  17,  Of  the  knowledge  of 

hcare  can  fall  from  our  head  but  by  his  will  ?  i  fpcake  not  only  of  all 
fhankinde ,  but  becaufe  God  hath  chofen  his  church  for  a  dwcUingc 
houfe  for  hinifclfe,  it  is  no  doutc  but  that  he  doth  by  tingular  exaples 
(hew  his  care  in  goucrning  oFit. 

7     The  feruaunt  of  God  being  ftrengthened  with  thefe  both,  pro- 
inifes  &  examples,  will  ioyne  with  them  the  teftimonies  which  teach 
that  all  men  arcvnder  Gods  power,  whether  ic  be  towinne  their 
inindes  to  good  will,  ortoreftrayne  their  malice  that  it  may  do  no 
hurt .  For  it  is  the  Lord  that  giueth  vs  fauour  not  onely  with  them"* 
xo.  I .  that  will  vs  well,  but  alfo  in  the  ifEgy ptians,  and  as  for  the  maliciouf^ 
!•       nefle  of  our  ennemies ,  he  knowcth  how  by  diuerfe  wayes  to  fubdue 
it.For  fometime  he  takcth  away  their  wit  from  themjfo  that  ihey  can 
concciue  no  found  or  fober  aduire,l;ke  as  he  fent  foorth  Sathan  to  fili 
Kines  ^hemouthesof  all  the  Prophees  with  lyin^  todeceiue  Achab.  He 
J.  ji.   made  Rechabeam  madde  by  the  yong  mens  counkll ,  that  he  might 
Kings  be  fpoyled  of  his  kingdome  by  his  owne  folly .  Many  times  when  he 
i.io.    grauntcth  them  wit,  yet  lie  mrjkcch  them  fo  afraid  &  aftonilhed,  that 
they  can  not  will  or  go  about  chat  which  they  hiue  conceiued.Som-  - 
time  alfo  when  he  hath  fuffered  them  to  go  about  that  which  luft  & 
rage  did  counfcll  them ,  hedoiliin  coautnienttimc  breake  of  their 
violences,&  fuffercth  them  not  to  proceede  to  the  end  that  they  pur- 
pofed.  So  did  he  before  the  time  bring  to  nought  the  cbunfell  of  A- 
.Sam.  cbitophell  that  fhould  hauebintoDauidsdeftrudion.  So  alfo  he  ta- 
7-7'     keihcarcto  gouerneall  his  creatures  for  the  bcnefiteand  fafetyof 
ob.t.   f j^gp^  t|-,3t  be  his,yea  and  to  gouerne  the  deuill  himfelfejwhich  as  wc 
feedutft  enterprife  nothing  againft  lob  without  his  fuflfcraunce  and 
comaundement.Of  this  knowledge  neceflarily  enfueth  both  a  thank- 
fulncjfife  of  minde  in  profperous  fuccefle  of  thinges ,  and  alfo  patience 
in  aduerfity ,  and  an  incredible  afifurednefle  againft  the  time  to  come. 
Whatfoeuer  therefore  fliall  betide  vnto  him  profperoufly  and  accor- 
ding to  his  hartes  defirc ,  all  that  he  will  afcribe  vnto  God ,  whether 
he  feele  the  bounty  of  God  by  the  miniftery  of  men,or  be  holpen  by 
liuekfTc  creatures.For  thus  he  will  thinke  in  his  mindetSurely  it  is  the 
Lord  which  haihenclincd  theirmindestome,  which  h.^th  ioyned 
them  vnto  me  to  be  inftrumentes  of  his  goodnefle  toward  me ,    In 
plenty  of  the  frutes  of  the  earth,thus  he  wil  thinke,that  it  is  the  Lord 
which  heareth  the  heauen ,  that  the  heauen  may  heare  the  carth>  that 
the  earth  alfo  may  heare  her  fruites  .  In  other  thinges  he  will  not 
dout  that  it  is  the  onely  bleffing  of  the  Lord,  whereby  all  things  pro- 
fper ,  and  being  put  in  minde  by  fo  maay  caufeshc  will  not  abide  to 
be  vnthankefuli. 

S     If 


God  the  Creator.  Lib.  i .         yp 

8     If  any  aduerliiy  happen ,  he  will  byandby  therein  alfo  lift  vp  hi« 
minde  to  God, whole  hand  auaylcth  much  to  emprint  in  vs  a  paciecc 
and  quietc  moderation  of  hart.If  lofeph  had  ftill  continued  in  recor-  Gen. 45 
ding  the  falfehode  of  his  brethren,hc  could  neuer  haue  taken  a  bro-  ^' 
therly  minde  toward  them .   But  becaufe  he  bowed  his  mindc  to  the 
Lordjhe  forgate  thciniurie,andincIintdto  mekenefle  and  clemency, 
fo  farrefoorch  that  of  his  owne  accord  he  comforted  his  brethren  & 
fayd:It  is  not  you  that  fould  me  into  -^gy  pt ,  but  by  i  he  will  of  God 
I  was  fent  before  you  to  faue  your  hues  .  You  in  dcedc  thought  eusll 
of  me.but  the  Lord  turned  it  to  good.  If  lobhadhadrefpedtothe  ,  . 
Chaldces ,  by  whom  he  was  troubled  ^  he  woulde  forwith  bane  bin 
kindled  to  reuenge.  But  becaufe  he  did  therewithal!  acknowledge  it  to 
be  the  worke  of  God,he  comforted  himfelfe  with  this  moft  excellent 
faying:Thc  Lord  hath  giucn,  the  Lord  hath  taken  away ,  the  Lordes 
name  be  blelled.  So  Dauid :  when  Scmci  had  railed  and  call  ftones  at  2.Sa.i^ 
him,if  he  had  looked  vpon  man,  he  would  haue  incouraged  his  foul-  ^^ 
diers  to  reacquire  the  iniury .  But  becaufe  he  vnderftoode  that  Semci 
did  it  not  without  the  mouing  of  theLord,he  rather  appeafed  thcrn. 
Let  him  alone(faid  he)for  the  Lord  haih  commaunded  him  to  curfe. 
With  the  fame  bridle  in  an  other  place  doih  he  reftrainc  the  intempe- 
rance of  forow.I  held  my  peacc(fayth  he)and  became  as  domme,be-  pfal.  7$, 
caule  thou  O  Lord ,  diddeft  it .  If  there  be  more  effeduall  remedy  a- 10. 
gainft  wrath  &  impatience :  furely  he  hath  ngt  a  little  profited  which 
hath  learned  in  this  behalfe  to  ihinke  vpon  the  Prouidence  of  God, 
that  he  may  alway  call  backe  his  minde  to  this  poynt.  It  is  the  Lords 
will,  therefore  it  muft  be  fufFered,  not  onely  becaufe  it  is  not  lawfull 
to  ftriue  againft  itjbut  alfo  becaufe  he  willeth  nothing  but  that  which 
is  both  iuft  &  expedient.  In  fumme  this  is  the  end,that  being  wrong- 
fully hurt  by  men,we  leaning  their  malice  (  which  would  do  nothing 
but  enforce  our  forow,and  whet  our  mindes  to  reucnge)fhoulde  re- 
member to  climbe  vp  vnto  God ,  and  learne  to  beleue  aflurcdly,  that 
whatfoeucr  our  enemy  hath  mifchicuouflydone  againft  vs,w3S  both 
fufFcred  and  fent  Iff  Gods  difpofiiion.Paule,to  refraine  vs  from  reco- 
penfing  of  iniunes  doth  wifely  putte  vs  in  minde ,  that  we  arc  not  to  ^P"-** 
Wraftlc  with  fiefti  and  bloud ,  but  with  the  fpirituali  enemy  the  deuill,  *  * 
thatwe  may  prepare  our  felucs  to  ftriue  with  him.But  this  is  the  moft 
profitable  leflbn  for  the  appeafing  of  all  rages  of  wrath ,  that  God 
doth  arme  as  well  the  deuil  as  all  wicked  men  ro  ftriue  with  vs,&  that 
he  fitteth  as  iudge  to  cxercife  our  patience .  But  if  the  misfortunes  & 
miferies  that  opprcfle  vs,  do  chaunce  without  the  worke  of  men,  let  •  **  *  ' 
vs  rcmcber  the  do^rinc  of  the  la\y:whatfoeuer  is  profpcrous  flowctli 


Cap, 17*  Of  the  knowledge  of 

from  thefounrayneof  Gods  ble(ling,anri  that  alUduerfitics  arc  his 

cui  fings:and  let  that  moft  terrible  warning  make  vs  afraydrif  ye  waike 

ftubbornly  againft  me  ,  1  will  alfo  walke  ftubbornly  againft  you  .  In 

which  is  rebuked  our  fluggifhneire,  when  according  to  the  common 

fenle  of  the  flefli  accompting  all  to  be  but  chaunce  thac  happcneth,of 

both  fortes  we  are  neither  encouraged  by  the  bencHtes  of  God  to 

worfhip  him,  nor  pricked  forwarde  with  his  fcourges^iO'  repentaunce. 

|.  This  fameis  the  reafojwhy  Hiercmy  &  Amos  did  fo  fliarply  rebuke  y 

leweSjbecaufe  they  thought  that  things  as  wel  good  as  euili  came  to 

mo.  J.  pg£-g  without  y  comaundemeni  of  God.To  the  fame  purpofe  feructh 

Efa.  45.  tbat  fermon  of  Efay.  I  the  God  that  create  light  &  falhion  daikenfle, 

6,         that  make  peace  and  create  euil.  I  God  do  make  all  thefe  things. 

^  And  yet  in  the  meane  time  a  godly  man  wiH  not  winke  at  the 
infcriour  caufes.  Neither  will  he,becaufe  he  thinketh  them  the  mini- 
fters  of  Gods  goodnes  by  whom  he  hath  rcceiucd  benefite,therefore 
let  the  paffc  vnconfidered,  as  though  they  had  deferued  no  thake  by 
their  getlenefFe:but  he  wiUhartily  thinke  himfelfc  bound  vntothem, 
&  will  willingly  confefle  his  bond,  &  trauail  as  he  Ihallbe  able  and  as 
occafion  Ihal  ferue,to  recompence  it. Finally  in  benefites  receiued  be 
will  reuerence  and  prayfe  God  as  the  principall  author ,  but  he  will 
honor  men  as  the  miniiters  ,  &  as  the  trueth  is  in  dedc  he  will  vnder- 
ftand  that  he  is  by  the  will  of  God  bound  to  them ,  by  whofe  hand  it 
was  Gods  will  to  be  beq^ficiall  vnto  him.If  he  fuffer  any  lofl'e  by  ne- 
gligence or  want  of  fore(ight,he  will  determine  in  his  minde  that  the 
(ame  was  done  in  dcde  with  the  will  of  Godjbut  he  will  impute  it  alia 
to  himfelfe .  It  any  man  be  dead  by  fickeneffe  whom  he  hath  negli- 
gently handledjwheras  of  du€ty  he  (houldhaue  taken  good  hede  vn- 
to him  although  he  be  not  ignoraunt  that  the  man  was  come  to  his 
apointed  time  beyond  which  he  could  not  palfe^yct  wil  he  not  ther- 
by  leflen  his  offenfe,  but  becaufe  he  had  not  faitlifully  difcharged  his 
duety  toward  him ,  he  will  fo  take  it  as  if  he  had  perished  by  fault  of 
his  negligence.Much  lefle  when  there  is  vfed  any  fraudf,and  concei- 
ued  malice  of  minde  in  committing  either  murthe%or  theft ,  will  he 
excufe  It  vnder  pretence  of  Gods  Prouidencc,but  he  will  in  one  fclfc 
cuiUadfeuerally  behold  both  therighteouinefTe  ofGod  Scthcwic- 
kcdnes  of  ma,as  both  doth  manifeftly  ihew  thefelues.But  principally 
in  things  to  come  he  wil  haue  connderation  of  fuch  inferiour  caufes. 
For  he  will  recken  ir  among  the  bleffings  of  God  if  he  be  not  difap- 
pomtedofrhe  helpesofmen  which  h€  may  vfe  for  his  fafety.  And  fo 
he  neither  will  be  neeligent  in  takinc;  of  counfelhnor  flouthfutl  in  era- 
uing  their  helpc  whom  he  fecth  to  haue  fufficient  whcrof  he  may  be 

fuccoured: 


God  the  Creator.  •        Lib.i .  80 

fuccoured'.but  thinking  that  whaifoeucr  creatures  can  any  thing  pro- 
fit him,the  fame  are  offered  into  his  hand  by  God^he  will  apply  them 
to  his  vfc  as  the  lawful  inftrumets  of  Gods  Prouidencc.  And  becaufe 
he  doth  not  certainly  know  what  fucceflc  the  bulines  will  haue  that 
he  goeth  about,  (  fauing  that  in  all  things  he  knoweth  that  the  Lord 
will  prouide  for  his  benefic)he  will  with  lludy  rrauaile  to  y  which  he 
fliall  thinke  expedient  for  himfelfe,  fo  far  as  he  can  coceiue  in  mindc 
&  vnderftanding.  And  yet  in  taking  of  counfels  he  will  not  be  caned 
on  by  his  ownc  wit,  but  willcomit  &  yeld  himfelfe  to  the  wifdom  of 
Godjthat  by  the  guiding  therof  he  may  be  diredcd  to  the  right  end. 
But  his  confidence  fhall  not  fo  ftay  vpon  outward  helpes ,  that  if  he 
haue  the  he  will  careltfly  reft  vpon  them,  or  if  he  want  them  he  will 
be  afraid  as  left  deftitutcfor  he  will  haue  his  minde  alway  fattened  v- 
pon  the  Prouidence  of  God,neirher  will  he  fuffer  himfelfe  to  be  dra- 
wcn  away  from  the  ftedfaft  beholding  therof.by  cofideration  of  pre- 
fcnt  things.  So  though  loab  acknowledged  that  y  fuccefleof  battaiU 
is  in  the  wil  &  hand  of  God,yet  he  gaue  not  himfelfe  to  flouthfulncs 
but  did  diligently  execute  that  which  belonged  to  his  calling,  but  he 
leaueth  it  vnto  y  Lord  to  gouernc  the  cnd.We  wil  ftand  valiant(faith  ^  j^^^ 
he  J  for  our  nario,&  for  the  cities  of  our  God.But  the  Lord  do  what  is  lo.ia. 
good  in  his  eyes. This  knowledge  fhal  defpoile  v$  of  raflmes  &  wrog- 
ful  cofidence,&  ihall  driue  vs  to  continuall  caUing  vpon  God;  &  alfo 
fhal  vphold  our  mindes  with  good  hopc,fo  aj  we  may  not  dout  afl'u- 
rcdly  and  boldly  to  defpifc  thofe  daungers  that  compafle  vs  about. 

10  In  this  point  doth  theineftimable  felicity  of  a  godly  mindc 
fliewe  foorth  it  fclfe.  Innumerable  are  the  euiis  that  do  befcege  mans 
life,&  do  threare  him  fo  many  deathes.  Asjnot  to  go  further  than  our 
feliiesrforafmuch  as  our  body  isareceptacle  of  a  thoufad  difeafessyca 
hath  enclofed  &  doth  nourifh  within  it  the  caufesof  difeafesjman  can 
not  cary  himfelfe  but  he  muft  need es  alfo  cary  about  with  him  ma- 
ny formes  of  his  owne  deilrudion ,  and  draw  foorth  a  hfe  as  it  were 
entangled  with  death.  For  what  may  it  elfe  be  called,wbere  he  neither 
is  cold,norfweateth  without  perillPNow  whetherfocuer  thouturnc 
thce,al  things  y  are  about  thee  are  not  only  vntrufty  friendes  to  thee, 
but  do  in  maner  openly  threaten  &  feme  to  fhew  thee  prefcnt  death. 
Go  into  a  fhip,there  is  but  a  fote  thicknes  becwene  thee  &  death.  Sic 
on  horfebacke  in  the  flipping  of  one  foote  thy  life  is  in  daunger.  Go 
through  the  ftretes  of  the  city:eue  how  many  tyles  are  vpon  y  houfes 
10  fo  many  perils  art  thou  fubied.  If  there  be  an  iron  tole  in  thy  hand 
or  thy  friendes ,  the  harme  is  ready  prepared.  Howe  many  wild  bea- 
ftes  thou  fecft,  they  arc  all  armed  to  thy  delUudion .  If  thou  meanc 


Cap.  17.  O  t  the  knowledge  of 

.  to  (huttc  vp  thy  felfc  >  euen  in  a  garden  well  fcnlcd,wherc  may  apeare 
nothing  but  pleafauntncfTe  of  ayrc  and  ground ,  there  fometime  lur- 
keth  a  Serpent .  The  houfe  which  is  continually  fubied  to  fitr  doth 
in  the  day  time  threaten  thee  with  pouerty,  &  in  the  night  time  with 
falling  vpon  thy  head  .Thy  fecld  foralmuch  as  it  lyeih  open  to  hayle, 
froft,  drowth  and  other  tempeftcs  it  warneth  the  of  barrennefl'e,  and 
thereby  famme .  I  fpeakc  not  of  prifonninges,  treafons,robbcrieSjO- 
pen  violence ,  of  which  parte  do  befcege  vsathome,  and  parte  do 
follow  vs  abroade  .  In  thefe  ftreightes  muft  not  man  necdes  be  moft 
miferable,  which  euen  in  life  halfe  dead  doth  painfully  draw  foorth  2 
careful!  and  fainting  bteath  as  if  he  had  a  fwearde  continually  hang- 
ing ouer  his  necke  .  But  thou  wilt  fay  that  thefe  thinges  chaunce  fel- 
dom,  or  at  the  leaft  not  alwayes,  nor  to  all  men,and  neuer  all  at  ones,. 
I  graunt,  but  feeing  we  arc  put  in  rninde  by  y  examples  of  other,  that 
the  fame  things  may  happen  to  our  felues ,  and  that  our  life  ought  of 
ducty  no  more  to  be  free  than  theirs,  it  can  not  be  but  that  we  muft 
dred  and  fearc  them  as  things  that  may  light  vpon  vs.Now  what  can 
a  man  imagine  more  miferable  than  fuch  a  fearefulneflfc  ?  Be  fide  that, 
it  is  not  without  difhonorable  reproch  of  God  to  fayjthat  he  hath  fet 
open  man  the  nobleft  of  all  his  creatures  to  their  blindc  and  vnad- 
uifed  ftrokes  of  fortune.But  here  my  purpofe  is  to  fpeakc  only  of  the 
mifcry  of  man,  which  he  (hould  feele  if  he  fliould  be  brought  fubicift 
vnder  fortunes  dominion. 

1 1  But  when  that  light  of  Gods  Prouidence  hath  ones  fhined  vpo 
a  godly  man  :  he  is  now  releued  and  deliuered  not  only  from  the  ex- 
treme anguirti  and  feare  wherewith  he  was  before  opprefledjbut  alfo 
from  all  care.  For  as  iuftly  he  fcareth  for  tune,  fo  he  dare  boldly  com- 
mitte  himfelfe  to  God.  Thisis(I  fayjhis  comfort, to  vnderftand  that 
the  heauenly  father  doth  fo  hold  in  allthinges  with  his  power,  fo  ru- 
Icth  them  with  his  authority  and  countenance,  fo  ordreth  them  with 
his  wifdomjthat  nothing  befalicth  but  by  his  apointment:andthathe 
is  receiucd  into  Gods  tuition ,  and  committed  to  the  charge  of  An- 
gcl$,and  can  not  be  touched  with  any  hurt  of  water,nor  ficr,  nor  w^- 
pon,  but  fo  farre  as  it  ftiall  pleafe  God  the  gouernour  to  giue  them 
place. For  fo  is  it  fong  in  the  Pfalme.For  he  (lial  deliuer  thee  from  the 
hunters  fnare,and  from  the  noyfom  pcftilencc.  He  wil  couer  thee  vn- 
der his  winges,and  thou  flialt  be  fure  vnder  his  fethers.His  trueth  flial 
be  thy  fhield  and  buckler.Thou  flialt  not  be  afraid  of  the  fearc  of  the 
night,  nor  of  the  arrow  that  flyeth  by  day ,  nor  of  the  peftilence  that 
walk'cth  in  the  darkenefle  ,  nor  of  the  plage  that  dcftroyeth  at  none 
day.  And  fro  thcnfc  proecdcth  that  boldnefle  of  the  Saintcs  to  glory: 

The 


The  Lord  is  my  helper,!  will  not  feare  what  flclh  may  do  to  mc.l  he  PC  1 1 8. 
Lord  is  my  protc6or,why  fliall  I  be  afraidi*  If  whole  campes  ibnd  vp  <5« 
againft  me,if  I  walke  in  the  nuddcllof  the  (liadow  of  death,!  will  not 
ccafe  to  hope  well.  Whence,  I  pray  you,  haue  they  this  that  their  af- 
furedncfle  is  ncuer  fliakc  away  from  theei^Jut  hereby, that  where  tlic 
world  fcmcth  in  fhew  to  be  without  order  whirled  about,  they  know 
that  God  workethcuery  where,  whole  workc  they  truft  fhalbc  for 
their  prefcruation.  Now  if  their  fatcty  be  aflailcd  either  by  the  deuill 
or  by  wicked  men,  in  that  cafe  if  they  were  not  ftrengthened  with  re- 
membrance &  meditation  of  Piouidence,they  muft  necdcs  byandby 
bedifcouragcd.  But  when  they  call  to  mmde ,  that  the  deuiU  and  all 
the  route  of  the  wicked ,  are  fo  euery  way  holden  in  by  the  hand  of 
God  as  with  a  bridle,  that  they  can  neither  conceiue  any  mifcliicfc  a- 
gainft  vs,nor  go  about  it  when  they  haue  conceiucd  it,nor  if  they  go 
neuer  fo  much  about  it,can  ftirre  one  finger  to  bring  it  to  pafTc  but  fo 
far  as  he  fliall  fufter.yea  fo  far  as  he  fliall  commaunde,&  thatrhey  arc 
not  only  holde  faft  bound  with  fetters,  but  alfo  compelled  with  bridle 
to  do  fcruice;hcre  haue  they  aboudantly  whervvith  to  comfort  them- 
fclues .  For  as  it  is  the  Lordes  workc  to  arme  their  fury  and  to  turnc 
&  dired  it  whether  it  pleafeth  him ,  fo  is  it  his  worke  al(b  to  appoint 
a  meafure  and  end,ihat  they  do  not  after  their  ownc  will  licentioufly 
rriumphe.With  which  perfwafion  Paiile  being  ftabli{hcd,did  by  the  ,.Thp,  j 
fufterance  of  God  appoint  his  iourney  in  an  other  place  which  he  faid  1 8. 
was  in  one  place  hindered  by  Satan.If  he  had  oncly  fayd  that  he  had  «.Cor, 
binftoppedby  Satan,  hefliould  haue  fcemed to  giue  him  to  much     '^^ 
power,as  if  it  had  bin  in  Satans  hande  to  oucrthrow  the  very  purpofcs 
of  God:but  when  he  makethGod  the  iudge,vpon  whofc  fufiTerauncc 
all  iourneyes  do  hangrhc  doth  thcrwirhail  fhew ,  that  Satan  whatfoe- 
uer  he  go  about ,  can  attaine  nothing  but  by  Gods  will. For  the  fame 
rcafon  doth  Dauid  becaufe  for  the  fundry  chaunges  wherewith  mans 
lifeis  tolTcd  and  as  it  were  whiilcd  about,he  doth  fleejto  this  {andua- 
ry,fayeth  that  his  times  are  in  the  hande  of  God. He  might  haue  faid  Pfal.ji, 
cither  v  courfe  of  his  life,or  time  in  the  fingular  number .  But  by  the  '*. 
woid  Times, he  meant  to  exprefie  that  howfoeuer  the  ftate  of  man  be 
Ynftedriaft,  whatfbeuer  alterations  do  nowe  and  then  happen,ihcy  arc 
gouerned  by  God.  For  which  caufe  Rafin  &  the  kingofjfracll,  when  £r«.8.4» 
ioyning  their  powers  to  the  deftrudion  of  luda ,  they  fecmcd  as  ficr- 
brands  kindeled  to  waft  and  confumc  the  land,are  called  by  the  Pro- 


phctc  fmokinge  brandcs ,  which  can  do  nothingc  but  breath  out  a 
litle  fmoke.  So  when  Pharao  was  terrible  to  all  men  by  reafon  of  his 
ntheiTe,  ftrength  and  number  of  men ,  he  himfclfc  is  compared  to  a 

L 


Exctji. 


Cap.17.  Of  the  knowledge  of 

bc<ilt  of  the  Sea,and  his  army  to  filhcs.  7  herttore  God  fayth  that  he 
Will  cake  the  Captainc  and  die  army  with  his  hooke  and  draw  them 
whither  he  lift.  Finally  becaufeit  wjU  not  tary  long  vpon  this  point,  if 
a  man  marke  it  he  fhall  ealily  fee  that  the  extremity  of  all  miferies  is 
the  ignorauncc  of Godr0^miidence,and  the  chiefe  blefredncifc  ftan» 
deth  m  the  knowledge  thereof. 

xz     Concerning  liie  Prouidence  of  God ,  this  that  is  fayd  wtrc  c- 
nough  for  fo  much  as  is  profitable  both  foi  the  perfed  learning  and 
comfort  of  the  fiiihfuH ,  (  for  to  fill  the  vainc  curiofity  of  men,  no- 
thing can  be  fufficienr,neither  is  it  to  be  wiihcd  that  they  be  fatisfied)- 
were  ic  not  for  certaine  places,  which  feme  to  meane  ocherwife  than 
is  aboue  declarcd,that  God  hath  not  a  ftedfaft  and  ftable  purpofe  buc 
Ce.6.6.  chaungeable accordmgto  the  difpoficion of infcriour  thinges.Firft,in 
I.  Sam.   fome  places  is  fpoken  of  the  repentance  of  God ,  as  that  he  repented 
I  '^'^^A  J.  him  ofthe  creating  of  man,of  the  aduancing  of  Saul  to  the  kingdom. 
And  that  he  will  repent  him  of  the  euill  that  he  had  determined  ro 
lay  vpon  his  people ,  fo  foonc  as  he  perceiueth  any  conuerfio  ofthe, 
Agame  there  are  rehearfed  diucrie  repelles  of  his  decrees  .  He  had 
Ion. 3.4  declared  by  lonas  to  the  Nmiuites  that  after  4a.  day es  onccpaft  Ni- 
niuc  fhould  be  defiroyed ,  but  byandby  lie  was  turned  with  their  re- 
pcntauncc  to  a  more  gentle  fenience.  He  had  by  the  mouth  of  Efay 
Efa        pronounced-death  to  Ezechias,  which  he  was  moucd  by  his  tearcs  & 
?•  S*       prayers  to  djfFcrre.Heruppn  many  do  make  argument^that  God  hath 
a.Kjng.  not  appointed  mens  matters  by  eternali  decrccbut  ycarely,daily  and 
^°'^'     hourely  dccreeth  this  or  that ,  as  euery  mans  dcferuings  are,or  as  he 
thinkith  it  equity  and  iuftice .   Concerning  his  repentaunee  this  we 
ought  to  hold ,  that  the  fame  can  no  more  be  in  God,  than  ignorance 
crrour  and  weakenelTe.  For  if  no  man  do  wittingly  &  willingly  throw 
himfelfc  into  the  cafe  that  he  nede  to  rcpet,we  can  not  fay  that  God 
doth  repent,  but  chat  we  muft  alfo  fay,rhat  God  is  ignorant  what  will 
come  to  paflTejOr  that  he  can  not  auoide  itjor  that  he  headlong  &  vn- 
aduifedly  runneth  into  a  purpofe  whcrof  he  byandby  forthinketh  him. 
But  that  is  fo  far  fro  the  meaning  ofthe  holy  Ghoft ,  thntin  the  very 
mentio  making  of  repentance  he  denieth  that  God  had  any  repeming 
at  all,  becaufe  he  is  not  a  man  that  may  repent.  And  it  is  to  be  noted 
that  in  v  fame  chapter  they  ar^  both  lb  ioyned  together,  that  the  c6- 
parifon  doth  very  well  bring  the  fiiew  of  repugnancy  to  agreement. 
His  changing  is  figurariuely  fpoken ,  that  God  repented  that  he  had 
I.Sam,   made  Saul  kine^byandby  aker  it  is  added.Thc  ftrengih  of  Ifraell  ftiall 
i>.*^'    notlye,nor  flialbe  moued  with  repenting.   Becaufe  he  is  not  a  man 
that  he  may  repent .  In  which  wcudes  his  vnchangcablencfle  is  affir- 
med 


God  the  Creator.  Lib.  i .  82 

mcd  plainly  without  any  fii;urc.  Thcrforc  it  is  ccrcaine  that  the  oidi- 
nauncc  of  God  in  difpofing  ihc  matters  of  n)cn,is  perpetuall  &  abouc 
all  repemance.And  that  his  conftance  fl^.ould  not  be  doutfull,his  very  js/u.  a j. 
dlduerH^ries  hauc  bin  copelled  to  beare  him  witncs.F or  Balaam  whe-  i^. 
ther  he  would  or  no ,  could  not  choofe  but  burft  out  into  this  faying: 
that  he  is  not  like  a  man  to  lye:  nor  as  a  fonne  of  man  to  be  changed, 
&  that  it  is  not  pollible  that  he  ihould  not  do  that  he  hath  fayd ,  and 
not  fuliill  whatfocuer  he  hath  (poken. 

1 5  What  meaneth  then  this  name  of  Repcmaunce  ?  cucn  in  the 
fame  fort  that  all  the  other  phrafcs  of  fpeach  which  do  defcribe  God 
vnto  vs  after  the  mancr  of  mcn.Forjbecaufe  our  wtakcncfle  doth  not 
reach  to  his  hieneire,that  defcription  of  him  which  it  taught  vs,  was 
mecte  to  be  framed  lowe  to  our  capacity  that  we  might  vnderftandc 
it .  And  this  is  the  manner  how  to  frame  it  low  for  vs  ,  to  paint  out 
himfelfc  not  fuch  a  one  as  he  is  in  himfelfc ,  but  fuch  a  one  as  he  is 
perceiued  of  vs. Where  as  he  himfelfe  is  without  al  mouing  of  a  trou- 
oltd  mindcjhc  yet  tef>ifieththat  he  is  angry  with  finners-Likeas  ther- 
fore  when  we  hearc  that  God  is  angry^we  ought  not  to  imagine  that 
there  is  any  mouing  at  all  in  him,but  rather  to  eoiider  that  this  fpech 
is  borowed  of  our  comon  fcnfe,  becaufe  God  bearcth  a  rc<cn;bbncc 
of  one  chafed  and  angry  (b  oft  a5  be  exercifeth  iud^cment  :  fo  ought 
we  to  vnderftand  nothing  elfe  by  this  word  of  Repentance  but  a  cl  a- 
gingof  deedcs,  becau'fe  men  by  changing  of  their  decdes  are  wont-co 
declare  that  they  miflike  them.Becaiife  then  euery  chagc  among  mtn 
is  an  atncndement  of  that  which  mifliketh  them,  &  amendeiueni  co- 
me th  of  repentance :  therefore  by  the  name  of  repentance  is  meant 
that ,  that  God  chaungeth  in  his  workes.ln  the  meane  time  yet  nei- 
ther is  his  purpofe  nor  his  will  turned,nor  his  afftdion  changed, but 
he  folowcth  on  with  one  continual  courfc  that  which  he  bad  from  e- 
tcrnity  forcfeene,allowed  &  dccreed^howfoeuer  the  alteration  feeme  •  " 
Ibdcn  intheeyesofmen.  A^ 

14   Neither  doth  the  holy  hiftory  (hew  that  Gods  decrees  were  re-' 
pellcd  when  it  (lieweth  that  the  deftrudion  was  pardoned  to  the  Ni-  Ten.). 
niuites  which  had  bin  before  pionounced,&  that  the  life  of  Ezechias  »"• 
was  prolonged  after  warning  giucn  him  of  death  .  They  that  fo  con-  ^'*'5^i 
ftrueit  are  decerned  invnderftanding  of  threteningsrwhich  although 
they  do  fimply  affirme,yet  by  y  fucceflc  it  ilialbe  perceiued  that  they^ 
contayncd  a  fecrct  condition  in  them.For  why  did  God  (end  lonas  to 
thcNiniuites  to  tell  them  aforehandeof  the  ruine  of  their  citv?  Why 
did  he  by  :  fay  gitie  Ezechias  warning  of  death  ?  For  he  might  hauc 
brought  to  nought  both  him  and  them  without  fending  them  any 


Cap.  1 8.  Of  theknowledgc  of 

Word  of  their  deftrudion.He  meant  thcrfore  an  other  thing,than  to 
make  them  by  foreknowing  of  their  death  to  fee  it  comming  a  (At 
of .  Euen  this  he  meantrnot  to  haue  ihc  deftroyed,but  to  haue  them 
anieded  that  they  Oiould  not  be  deftroycd. Therefore  this  that  Jonas 
■  proph<:ciedthat  Niniue  Ihould  fall  after  40.  dayes  ,  was  done  to  this 
end  that  it  ihould  not  fall .  That  hope  of  longer  life  was  cut  of  from 
EzechiaSjWas  done  for  this  purpofe  that  he  might  obtaine  longer  hfc. 
Now  who  doth  not  fee  that  Godmeant  by  Inch  threatningesioa- 
wake  them  to  repcntauncc ,  whom  he  made  afrayd  to  the  ende  that 
,        they  might  efcape  the  iudgement  which  they  had  deferucd  by  ihcyr 
finncs?  If  that  be  fo  agrecd,thc  nature  of  the  things  themfclues  doth 
lead  vs  CO  thiSjto  vnderttand  in  the  fimple  threatening  a  fecrcte  em* 
jc.  j^.  plied  condition,  which  is  alfo  confirmed  by  like  examples.  The  Lord 
*•         rebuking  the  king  Abimelech  for  that  he  had  taken  away  Abrahams 
wife  from  him,vleth  thefe  wordcs.  Behold  thou  (halt  die  for  the  wo- 
man that  thou  haft  taken/or  {he  hath  a  hujband.Bui  after  he  had  ex- 
cufed  himfelfe  ,  God  fayd  thus .  Reftore  the  wife  to  her  husband,for 
he  is  a  Prophete  and  Ihall  pray  for  thee  that  thou  maicft  hue .  If  noc: 
know  that  thou  {halt  die  the  death  and  all  that  thou  haft. You  fee  hovr 
in  his  firftfentence  he  vehemently  ftriketh  his  minde  to  bring  him  to 
be  more  hedefully  bent  to  make  amcnds,&  in  the  other  doth  plainly 
declare  to  him  his  will.  Seing  the  meaning  of  other  places  is  like :  do 
not  gather  of  thefe  that  there  was  any  thing  withdrawefrom  the  firft 
purpofe  of  God ,  by  this  that  he  made  void  the  thing  which  he  had 
before  pioncuced-For  God  doth  prepare  the  way  for  his  eternal  or- 
dinaunce,  when  m  giuing  warning  of  the  puniflimct  he  moueih  thofc 
to  repentance  whom  his  wil  is  to  fpare,rather  than  varieth  any  thing 
in  his  will ,  no  not  in  his  word,fauing  that  he  doth  not  expreffe  the 
fame  thing  in  (lUables  which  it  is  yet  cafie  to  vnderftad.  For  that  fay- 
5ra.  1 4.  *"?  of  iil^iy  n^uft  needes  remayne  true ;  The  Lord  of  Hoftes  hath  de« 
ij,        termined,nnd  who  fhall  be  able  to  vndo  it?  His  hand  is  ih'etched  outj 
and  who  Ihall  turne  it  away?  , 


T 


The  xviij.  Chapter. 

That  God.  dothfo  vft  the  feruirt  of  wicked  men,  and  fo  bovveth  thtir 
mmdti  to  put  hisiudgetnents  in  exenttion^lhat yet  fttU 
himfelfe  renjayneth  pure  from  all  fpot. 

Here  ari  feth  a  hard  queftio  out  of  other  places,  where  it  is  faid 
that  God  boweih  anci  draweth  at  his  will,Saran  himfelfe  &  all 
the  reprobate .  For  the  (tn(t  of  the  flefh  fcarcely  conceiueth 
how  he  working  by  the,{hould  not  gather  fome  (pot  of  their 

fdulr. 


God  the  Creator,  Lib,i.  85 

Yault,  yea  in  his  common  working  be  Tree  from  all  fault,  &  iuflly  c6-  * 
demne  his  minifters.Vponthis  was  deuifed  y  diftindio  bctwene  Do- 
ing &  SufFtring:  becaufe  many  haue  thought  tiiis  dout  vnpofiibic  to 
be  difibluedtthat  both  Satan  and  all  the  wicked  are  fo  vndci  the  hand 
&  powerof  God,that  he  diredtth  their  malice  vnto  what  end  ir  plca- 
fcth  him,  &  vfeth  their  wicked  doings  to  the  executing  of  his  iudge- 
incntes.And  their  modefty  were  peraducnturc  cxcufable,  whom  the 
(hew  of  abfurdiiy  putteth  in  feare,if it  were  not  fo  that  they  do  wrog- 
folly  with  a  lying  defenfe  go  about  to  deliuer  the  iuftice  of  God  fro  ^ 
all  vnrightfuli  blame.  It  femeth  to  the  vnrcafonablcrhat  man  f]iou!d 
by  the  will  &  commaundemet  of  God  be  made  blindc,  &  fo  by.^ndby 
be  punifhed  for  his  blindnefle  .  Therefore  ihey  fcke  to  fcapt  by  this 
fhift )  that  this  is  done  by  the  fufFerancc ,  but  not  by  the  wii!  of  God, 
But  he  himfelfc  plainly  pronouncing  that  he  doth  it,  doth  rcied  thnc 
fhift.  As  for  this  that  me  do  nothing  but  by  the  fccrctcomaundemenc 
of  God,  &  do  trouble  themfelues  in  vaine  with  deliberating,  vnles  he 
do  by  his  fecret  diredion  ftablifh  that  which  l^.e  hath  before  dctcrmi- 
nedjit  is  proued  by  innumerable  and  plaine  teftimonies.lt  is  ctrcaync 
that  this  which  we  before  alleged  out  of  the  Plalme ,  that  God  doth 
all  things  that  he  will,  belongeth  to  all  the  doings  of  men.  If  God  be 
the  certaine  appointer  of  war  &  peace,as  it  is  there  faydj^  tiiat  with- 
out exception:  who  dare  fay  that  men  are  caried  csufelefiTely  w  hlir.de 
motion  while  God  knoweth  not  of  it,&  (itteth  ftill?Br.t  in  ipecinl  cx-» 
amples  will  bemorehghtfom  plainnes.By  thefirft  cii.'^pier  of 'oh  we 
know,  that  Satan  doth  no  lefle  apperc  before  God  to  receiue  his  ( 5- 
maundementes  than  do  the  Angels  which  do  willinply  obey.In  dcde 
it  is  after  a  diuers  maner  &  for  a  diuers  end,  but  yet  fo  that  heca  not 
go  about  any  ihinge  but  with  the  will  of  God.  Although  there  feemc 
afterward  to  be  added  a  bare  fofferace  of  him  to  afflid  the  holy  man: 
yet  becaufe  that  faying  is  true  :  The  Lord  hath  giucn ,  the  Lord  hath  j^j, ,  ^ 
taken  away,  asitpleafedGod  fo  isitcome  to  paflc.  We  gather  that 
God  was  the  author  of  that  triall  of  lob,  wherof  Satan  &  the  wicked 
thecues  wereminifters.  Satan  gocth  about  todriue  the  holy  man  by 
defperaiion  to  madnes.  The  Sabees  cruelly  &  wickedly  do  inuadc  8c 
rob  his  goods  that  were  none  of  theirs.Iob  knowledgeth  that  he  was 
by  God  ftripped  of  all  his  goods  and  made  poore,  becaufe  it  fo  plea- 
fed  God.  Therefore  whatfoeucr  men  or  Satan  himfelfe  attempt ,  yet 
God  holderh  the  fterne  to  turne  all  their  trauailes  to  the  executing  of 
his  iudgements.  It  was  Gods  will  to  haue  the  falfe  king  Achab  decei-  ...  . 
ued: :  the  deuill  offered  his  feruice  thereunto:  he  was  fenr  with  a  cer.  ^ ^.^q, 
tayne  commaundcmcnt ,  to  be  a  lying  fpirite  in  the  mouth  of  all  the 

L    iij. 


Cap.  1 8.  '  Of  the  knowledge  of 

Prophets.  If  the  blinding  and  madnes  of  Achab  be  the  iudgcmenlof 

God  ,  (hen  the  deuife  of  bare  SutFerancc  is  vainc .  For  it  were  a  fond 

thing  ro  fay  ,  that  the  iudge  doch  only  fuffcr  and  not  alfo  decree  whac 

he  will  haue  donc,and  corniDaunde  the  minifters  to  put  it  in  executio* 

3t  was  the  lewes  purpofe  to  dcftroy  Chriii ,  Pilate  and  the  fouldiers 

.„        do  follow  their  rau.ing  luft ,  andyetinaibiemnc  praycrthedifciplcf 

J  j*     *    do  confeifc ,  that  all  the  wic-ked  men  did  nothing  elfe  but  that  which 

/  a.x.     the  hand  and  counfell  of  God  had  dctermined:euen  as  Peter  had  bc- 

2  5  •        fore  preachedjthat  Chrift  was  by  the  decreed  purpofe  and  foreknow* 

^^'^'    IcdgcofGoddeliucrcd  to  beflayne.   Asif  he  (houldfay  :  thatGod 

j.Sa  1 6.  f^'O^  whom  nothing  is  h/dden  from  the  beginninge  did  wittingly  an4 

aa.         wilhngiy  appoint  that  which  the  lewesdid  execute,  as  in  an  other 

place  he  rehearfeth,  y  God  which  fhcwcd  before  by  all  his  Prophets 

a.Sa.ij.  that  Chrift  Hiould  fuffer,  hathfo  fulfilled  it.  Abfolon  defiling  his  fa^ 

^  ^'        thers  bed  with  inceftuous  adultery,  committed  deteftable  wickedncs. 

Yet  God  pronounccth  that  this  was  his  owne  worke.  For  the  wordei 

arc  thefc.  Thou  haft  done  it  fecreilyjbutl  will  do  it  openly,andbefore 

H  er.50  the  funne .  Hieremy  pronounccth  that  all  the  cruelty  that  the  Chal- 

2  5,        dcts  vfcd  in  luryjwas  the  workc  of  God.  For  which  caufe  Nabucad- 

nczer  is  called  the  feruaunt  of  God .  God  euery  where  crieth  out  that 

Ef'v  5.  ^"^'^  ^'^  hiffing,with  the  found  of  histrompet,with  his  power  &  c6- 

.  s.' '      maundement  the  wicked  are  ftirred  vp  to  war.  He  Crilleth  the  Affirian 

B<>.io.j  the  rod  of  his  wrath,  and  the  axe  that  he  moueth  with  his  hand.Thc 

tiay  « i>  deftruftion  of  the  holy  city  and  ruine  of  ^he  Temple  he  calleth  his 

*^*        woike .  Dauid  not  murmuring  againft  God,  but  acknowledging  hitn 

for  a  righteous  iudge,  yet  confcfTcth  that  the  curfin^'SofSemei  pro- 

-   J  ^  cecded  of  the  commaundemt-nt  of  God.  The  Lord  (fayth  he)  com- 

,0.        maunded  him  to  curfc.  We  often  finde  in  the  holy  hiftory,  thaiwhat- 

foeucr  iiappeneth  it  cometh  of  the  Lord  ,  as  the  departing  of  the  ten 

I. Kings  tnbeSjthe  death  of  the  fonnesof  Hcly,  and  very  many  things  of  like 

t..]x.     fort.Thcy  thatbe  meanly  exercifed  in  the  Scriptures  do  fee,  that  for 

I  Sa,  ».  ftiortne{]esfake,Ibring  forth  of  many  teftimonies  bur  a  few,by  which 

J"**        yet  it  appcareth  plainly  enough,that  they  do  trifle  &  talke  fondly,that 

thruft  in  a  bare  Suflferace  in  place  of  the  Prouidece  of  God,as  though 

God  fate  in  a  watch  tower  way  ting  for  the  chaunces  of  Fortune  ,&  (6 

his  iutlfiements  (hould  hang  vpon  the  will  of  men. 

1     Now  as  cocerning  fecret  motions,that  which  Salom6  fpcakcth 

p  of  y  hart  of  a  king,th^t  it  is  bowed  liither  or  thither  as  pleafeth  God, 

j^  extendeth  furcly  to  all  mankinde,  and  is  as  much  in  effe^fl  as  if  he  bad 

faydiwhatfoeuer  we  conceiue  in  mindes,  is  by  the  fecret  infpiration  of 

God  dueded  to  this  end.  And  truely  if  he  did  not  work  in  (he  mindes 

of 


God  the  Creator.         Lib.i.  84 

of  mcn,it  were  not  rightly  fayd,  that  lie  takcih  away  the  lip  from  the 
true  fpeakerSjand  wildom  fio  aged  men,that  lie  takcth  the  hart  from 
the  Princes  of  the  earth  ,  that  they  may  wander  where  is  no  beaten 
way.  And  herto  belongeth  that  which  we  oft  read.that  men  are  fear-  Ezec.7. 
full  fof^r  forth  as  their  harts  be  taken  with  his  feare.  So  Daunl  went  s*?. 
out  of  the  campcof  Saulc  and  none  was  ware  of  it,  becaufe  the  fiepe  ^e^'^^* 
of  God  was  come  vpon  them  all .  But  nothing  can  be  dcllrcd  to  be  J  5^  ,^ 
more  plainly  fpoken,th3nwhere  he  fo  oft  pronoiinceth,that  he  blm- 
dcth  the  eyes  of  men,and  ftriketh  them  with  giddmelfc ,  that  he  ma- 
keth  them  drunkc  with  the  fpirite  of  drowfinenb ,  cafteth  them  into 
inadne$,&  hardneth  their  harts. Thefc  things  alfo  mnny  do  referre  to 
Suflferanccas  if  in  forfaking  tiie  reprobate,he  fuft'  ed  them  to  be  blm- 
ded  by  Satan .  But  that  foiution  is  to  fonde  ,  forafmuch  as  the  Holy 
ghoft  in  playne  wordes  cxprefTeth ,  that  they  are  ttukcn  with  bhnd- 
nelTe  and  madnefle  by  the  iuft  iudgement  of  God  .  It  is  fjyd,that  he  EccJc-r 
hardned  the  hart  of  Pharao,  alfo  that  he  did  make  dull  &  ftrengthen  ^-^ 
it.  Some  do  with  an  vnfauory  cauillation  mockc  out  tnefe  phrafes  of  Hxod.«. 
fpechjbecaufe  where  in  an  other  place  it  is  fayd,  that  Pharao  did  bar-  15. 
den  his  owne  hart,  there  is  his  ownc  will  fet  for  the  caufe  of  his  har- 
dening. As  though  thefe  things  did  not  very  well  agree  together,3l- 
though  in  diutrs  maners ,  that  man  while  he  is  moucd  in  working  by 
Godjdoth  alfo  workc  himfelfe.  And  I  do  turne  backe  their  obiedioti 
againft  thcmfclues.  For,  if  to  harden  do  fignifie  but  a  bare  Sufferance 
then  the  very  morion  of  obftinacy  fhall  not  be  properly  in  Pharao. 
Now  how  weake  and  foolifh  werw'  it  fo  to  expounde,as  if  Pharao  did 
only  fuffcr  himfelfe  to  be  hardened?  Moieouerthe  Scripture  cuttcth 
of  all  occafions  from  fuch  cauill  jfjons .  For  God  fayth  ,  I  will  holde  Exod.4, 
hishart.  Sooftheinhabiiauntesofthebnd  of  Canaan  Mofes  fayth,  2'« 
that  they  went  forth  to  b3ttaile,becaufe  the  Lord  had  hardened  their  ^'^     * 
harts.  Which  fame  thing  is  rcpeted  by  an  other  Prophet ,  faying :  He  lifj.ioj 
turned  their  harts  that  they  Ihould  hate  his  people .  Againe  in  Elay  2  5 . 
he  fayth  ,  that  he  will  fend  the  AlTirians  againft  the  deceitfuU  nation,  ^*^.  10, 
&  will  commaund  them  to  cary  away  the  fpoyles,  and  violently  take   * 
the  pray,  not  meaning  that  he  will  teache  wicked  and  obftinatc  men 
to  obey  willingly ,  but  that  he  will  bow  them  to  execute  his  iudge- 
mentes  as  if  they  did  beaie  his  commaundcmentes  graucn  in  theyr 
niindes.Wherby  appearcth  that  they  were  moucd  by  the  certain  ap- 
pointment of  God,  Igrauntthat  God  doth  oftentimes  worke  in  the 
reprobate  by  Satans  ieruice  as  a  meane ,  but  yet  fo  that  Satan  doth 
his  office  by  Gods  mouing ,  and  proceedeth  fo  farre  as  ts  giuen  him.    «     ^ 
The  cuill  Spiritc  troubled  Saulc ,  but  it  is  fayde  that  it  was  of  God,  ^^  ' 

L    iiij. 


Cap.  1 8.  Ot  the  knowledge  or 

that  we  may  know  that  the  madncflfe  of  Saulc,  came  of  the  iufteren- 
a.Cor.  geancc  of  God.  It  is  alfo  fayd,  that  the  fame  Sata  doth  blind  the  min- 
"♦"♦*  des  of  the  vnfaithfulhbut  how  fojbut  only  becaufe  the  cfFe^uall  wor- 
king of  errour  cometh  from  God  himfcife,to  make  them  belcue  lyes 
Exe.  14.  ^^^^  refufe  to  obey  the  ttueth  ?  After  the  firft  maner  of  fpeaking  it  is 
^.  fayd.  If  any  Prophet  fhall  fpeake  lyingly ,  I  God  haue  dccciucd  him. 

Rom.  I .  According  to  the  other  maner  of  fpech  it  is  fayd,that  he  geueth  men 
*••  into  a  reprobate  minde:&  to  caft  them  into  filthy  defires ,  becaufe  he 
is  the  chiefe  author  of  his  owne  iuft  vengeance,  &  Satan  is  but  only  a 
minifter  thcrof  .But  becaufe  we  muft  entrcate  of  this  matter  againe  iti 
the  fecond  booke,where  wc  Hiall  difcourfc  of  free  or  bond  wil  of  ma, 
I  thinke  I  h.^uc  already  (hordy  fpoken  fo  much  as  this  place  required. 
Let  thisbcthcfnmme  of  all,tnatforafmuch  asthe  wiiof  Godis  faid 
to  be  the  cau'e  of  all  things,  his  Prouidcnce  is  thought  the  gouerncs 
in  nil  purpofcs  &  workes  of  men ,  fo  as  it  (heweth  forth  her  force  not 
only  in  the  cled,  which  arc  gouerncd  by  the  holy  Spirit,but  alfo  c6- 
pclleth  the  reprobate  to  obedience. 

3  Forafmuch  as  hitherto  I  haue  recited  onely  fuch  things  .1$  arc 
wrytten  in  the  ScriptureSjplainly  &  not  doutfu!ly,iet  them  that  fearc 
not  wrongfully  to  fclander  the  heauenly  oracles,  take  hede  what  ma- 
ner ofiudgcmcnt  they  take  vpon  them.  For  if  by  fayned  pretending  of 
ignorance  they  feeke  apraifc  of  modcfty,what  can  be  imagined  more 
proudly  donc,thnn  that  to  fctte  one  fmall  word  againft  the  authority 
of  God  ?  as  T  thinke  othcrwifc,!  like  not  to  haue  this  touched.  But  i£ 
they  openly  fpeake  euill,what  pren^ile  they  with  fpitting  ag.iynft  the 
heaucn }  But  this  is  no  new  exampl;  of  way  wardncfle  ,  becaufe  there 
haue  bin  in  all  ages  wicked  &  vngoi'iy  men,  that  with  raging  mouth 
barked  againft  this  point  ordodrine.  But  they  fliallfeelc  that  thingc 
indccde  to  be  true,  which  long  ago- the  holy  Ghoft  fpakcbythc 
fC$i6  mouth  of  Dauid,that  Godmay  ouercome  when  he  is  iudged.Dauid 
doth  by  the  way  rebuke  the  madnefl'e  of  men  in  this  fo  vnbridled  li- 
centioufncfie ,  that  of  their  owne  filthinefle  they  do  not  onely  argue 
againft  God,  but  alfo  take  vpon  them  power  to  condemne  him .  In 
the  mcanc  time  he  ihortly  admonilheth,  that  the  blafphcmies  which 
they  vomitc  vp  againft  the  heauen  do  not  reach  vnto  God ,  but  that 
f  Joh  y.  ^^  driuing  away  the  cloudcs  of  cauillations  doth  brighily  ftiew  forth 
4.  his  righteoufncflcjand  alfo  our  faith  (  becaufe  being  grounded  vpon 
the  word  of  God,  it  is  aboue  all  the  worlde)doth  from  her  hye  place 
contcmptuoudy  lookcdowne  vppon  thefe  rnyftes .  For  firft  where 
they  obied ,  that  if  nothing  happen  but  by  the  wiU  of  God,  then  are 
there  in  him  two  contrary  willcs ,  becaufe  lie  dccrccth  thofe  thingcs 


God  the  Creator.  Lib.  i .  85 

by  fccrct  purpofe ,  which  he  hath  openly  forbidden  by  his  law ,  that 
is  calily  wiped  away.But  before  I  aunfwcre  it,  I  will  ones  againe  gcuc 
the  readers  warning  that  this  cauillntion  is  throwen  out  not  againft 
me,  but  agamlt  the  holy  Gholl,  which  taught  the  holy  man  lob  this 
confeflion:  As  itpleafed  Godjfo  it  came  to  paflc.  When  he  was  fpoi-  ^^°  '• 
led  by  theues,he  acknowledged  in  the  iniuric  and  hurte  that  they  did 
him,  the  iuft  fcourge  of  God.  What  fnieih  the  Scripture  in  other  pla- 
ces?The  Tonnes  of  Hely  obeyed  not  their  Fatherjbecaufe  it  was  Gods  '•^*'»» 
will  to  kill  them.  A  Ifo  an  other  Prophet  crieih  out ,  that  God  which  pj-  ^\  -^ 
iitteth  in  heauen  doth  what  fo  eucr  he  will .  And  now  1  hauc  (hewed  j. 
plainly  enough  that  God  is  the  author  of  all  thofe  thingcs  which 
thefe  iudgcs  woulde  haue  to  happen  onely  by  his  idle  fnftcranc^.  He  Efa,  45; 
icftificth  that  he  crcateth  light  and  darkcneffe ,  that  he  formeth  good  T* 
and  euill,  that  no  euill  happeneth  which  he  himfelfc  hath  not  made.  ^^ 
Let  them  tell  me,  I  befcch  them ,  whether  he  do  willingly  or  againft  Deu.i> 
his  will  execute  his  ownc  iudgcmentes  ?  But  as  Mofes  teacheth ,  that  5* 
he  which  i*  flaine  by  the  falling  of  an  axe  by  chaunce,  is  deliuercd  by 
God  into  the  hand  of  the  ftriker :  fo  the  whole  church  faieth  in  Luke,  AdJ.4. 
that  Herode  and  Pilate  confpircd  to  do  tho'e  thinges ,  whiche  the  >8. 
hande  and  purpofe  of  God  had  decreed.  And  truly  if  Chrift  were  not 
crucified  with  the  will  of  God,  whcnle  came  redemption  to  vs  ?  And 
yet  the  will  of  God  neither  doth  ftriue  with  it  fclfc ,  nor  is  chaungcd,  ^P"**l» 
nor  faineth  that  he  willcth  not  the  thing  that  he  will :  but  wiiere  it  is 
but  one  and  limpic  in  him,  it  fcmeth  to  vs  manyfoldc ,  becaufe  accor* 
dingtothc  weakeneir^of  ourwitweconceiuanothow  God  in  di- 
ucvs  mancr  willeth  and  willcth  not  one  felfe  thing .  Paulc ,  after  that 
he  hath  faid,  that  the  calling  of  the  Getiles  is  a  hidde  mifterie,withift 
a  litle  after  faieth  further ,  that  in  it  was  manifeftly  ihe wed  the  many-- 
foldt  wifcdom  of  God :  becaufe  for  the  dullnelTc  of  our  wide  xhe 
wifedom  of  God  fccmeth  to  vs  manyfolde ,  or  (  as  the  olde  interpre- 
tour  hath  tranflated  it)  of  many  fafhions :  ihali  we  therefore  drcamc 
that  there  is  any  varietie  in  God  himfelfejas  though  he  either  chaun- 
gcth  his  purpofe,  or  diflenieth  from  himfclfe  ?  Rather  when  we  con-  ^ 

ceiuc  not  how  God  will  hauc  the  thing  to  be  done ,  which  he  forbid- 
deth  to  do,  let  vs  call  to  minde  our  owne  weakeneflTe ,  and  therwithall 
confider  that  the  light  whcrin  he  dwclkth,  is  not  without  caufe  cal- 
led Inacceflible ,  bycaufc  it  is  couered  with  darkenefle .  Therfore  all  j.Tiin.< 
godly  and  fobre  men  will  eafily  agree  to  this  fentenceof  Auguftine,  16, 
that  fometime  ma  with  good  will  willeth  that  which  God  willeth  not.  ^"chi- 
As  if  a  good  Tonne  willeth  to  haue  his  father  to  liue ,  whom  God  will  i^^^*^ 
hauc  to  die.  Againcit  may  come  to  paflejihat  man  may  will  the  faiu^  cap.ioi 


v^ap.  Id.  Ut  the  knowledge  or 

thing  wirh  an  cuill  will,which  God  wiUeth  with  a  good  will.  As  if  an 
euiU  fonne  wilieih  to  hauc  his  father  to  die,  and  God  alfo  willeth  the 
(ame.  Now  the  fiiil  of  thefe  two  fonnes  wiUeth  that  which  God  wil- 
ieih not,  &  the  other  fonne  willeth  that  which  God  alfo  willeth,  and 
yetthcnaturalnefTeof  the  firft  fonne  doth  better  agree  with  the  will 
of  God,  although  he  willeth  a  contrary  thing,  than  the  vnnaiural- 
neffc  of  the  other  fonne  that  willeth  the  fame  thing .  So  great  a  dif* 
fcrcnce  is  there  what  to  will  doth  belong  to  man ,  and  what  to  God, 
&  to  what  ende  the  will  of  euery  one  is  to  be  applied,ro  hauc  it  eiihej: 
allowed  ordifalowed.  For  thofethinges  which  God  willeth  well  he 
bringeth  to  paffe  by  the  euill  willes  of  euill  men.  But  a  Itttel  before  he 
had  faid ,  that  the  Angels  apoRataes  in  their  faUing  away  t  and  all  the 
reprobate,  in  as  much  as  concerneth  them  felues,did  that  which  God 
wouldenotjbutinrcfpedoftheomnipotcncicofGodjthcy  coulde 
by  no  meanes  fo  do ,  becaufe  whilr  they  did  agamft  the  will  of  God» 
PC.  Ill  *^^  ^^'^^  of  God  was  done  vpon  them.  Whcrvpon  he  cricth  out:Greae 
«.  '  arc  the  workes  of  God,  and  ought  to  be  foughc  out  of  all  them  that 
loue  thcm:that  in  meruailous  mancr  the  fame  thing  is  not  done  with* 
out  his  will  which  is  alfo  done  againft  his  wil,becaufe  it  coulde  not  be 
done  if  he  did  not  fuffrc  it :  and  yet  he  doth  it  not  againft  hii  will,but 
willingly:and  he  being  good,would  not  fuffer  a  thing  to  be  done  euill, 
vnleflc  for  that  he  is  omnipotent,he  coulde  of  euili  make  good. 

4  In  the  fame  maner  is  affoiled  or  rather  vanifheth  away  the  other 
obiedion :  that  if  God  do  not  oncly  vfe  the  fcruice  of  wicked  men,but 
alfo  gouerneth  their  counfels  and  afFcdions  „  he  is  the  author  of  all 
wicked  doingcs,and  theifore  men  arc  vnworthily  condemncd,if  they 
execute  that  which  God  hath  dccrecd.becaufe  they  obey  his  wilhfor 
it  is  done  amilfe  to  confound  his  will  and  commaundement  together, 
which  it  appeareth  by  innumerable  examples  to  differ  farre  afundcr. 
i.Sim.  ^^^  though  when  Abfalon  abufed  his  fathers  wiues,  it  was  Gods  will 
i6.i».  to  punifhDauicJsadulterie  with  that  diOionor:  yet  did  he  not  there- 
fore commaunde  the  wicked  fonne  to  commirte  incefte ,  vnlefTe  per- 
hap  you  meane  it  in  rcfped  of  Dauid ,  as  he  fpeakcth  of  the  railingcs 
of  Semei .  For  when  he  coofelfeth  that  Semei  raileth  at  him  by  the 
commaundement  of  God  ,  he  doth  not  therin  commende  his  obe- 
diencCjas  if  that  froward  dogge  did  obey  the  commaildement  of  God, 
but  acknowledging  his  tongue  to  be  the  fcourge  of  Godjhe  paciently 
fuffreth  to  be  corrtded.  And  this  is  to  be  holden  in  minde,that  when 
God  performeth  by  the  wicked  tliat  thing  which  he  decreed  by  his 
fecretiudgemet,  they  are  not  to  be  eKcufed,as  though  they  did  obey 
his  commaundement ,  which  in  dedc  of  their  owne  euill  luA  they  do 

pur- 


God  the  Creator.  Lib.i.  26 

purpordy  br eake.  Now  how  that  thing  is  of  Gocl,and  is  ruled  by  his 
fccrct  Prouidence ,  wliich  men  do  wickedly ,  the  eleftion  of  king  la-  ,^]f  ,•„-, 
robeam  isa  pbineexample  ,in  which  ihe  rafhenefTe  and  madncfle  of  ,1.20.  ' 
the  people  IS  feuerly  condemned,  for  that  they  perucrted  the  order 
apomted  by  God ,  and  falfely  fell  from  the  houle  of  Dauid ,  and  yet 
we  know  it  was  his  will  that  he  (houldc  be  annointed .  VVhcrvpon  in 
the  very  wordes  of  Ofee  there  appereih  a  certaine  {hew  of  repugna-  qc^^  | 
cic ,  that  where  God  complayncd  that  that  kingdome  was  creded  4. 
without  his  knowledge>and  againfl  his  will,  in  an  other  place  he  faith,  Ofee  1 1 
that  he  gauc  the  kingdome  to  larobeam  in  his  rage.  How  {hall  thclc  "• 
fayinges  agree  ?  that  larobeam  reigned  not  by  God  >  nnd  that  he  was 
made  kin^  by  the  fame  God  ?  Eucn  thus ,  becaufe  neither  coulde  the 
people  fall  from  the  houfe  of  Dauid ,  but  that  they  muft  fliake  of  the 
yoke  which  God  had  layed  vpon  th'^m:  neither  yet  had  God  his  li- 
bcrtie  taken  away ,  but  that  he  might  fo  punifh  the  vnrhankefulncflit 
of  Salomon.  We  fee  th^rfore  how  God  in  not  willing  falfe  breach  of 
allegeancejyet  to  an  other  end  iuiUy  willcth  a  falling  away  from  their 
prince ,  whervpon  larobeam  befide  all  hope  was  by  holy  annointing 
d/iuen  to  be  king.  After  this  msner  doth  the  holy  Inltorie  fay ,  that 
there  wasanennemie  raifcd  vp  to  fpoile  Salomons  fonne  of  part  of  *'^'"S» 
his  kmgdome.  Let  the  readers  diligemly  wey  both  thefe  thinges ,  be-  *^'*J' 
caufe  it  had  pleafed  God  to  haue  the  people  gouemed  vnder  the  hand 
of  one  king.  1  hcrefore  when  it  v/as  diuidcd  m  two  paries  it  was  done 
againft  his  will.  And  yet  the  diuifion  tooke  beginning  of  his  will.  For 
furclyjwhei  e  as  the  Prophet  both  by  wordes  and  ccrcmonie  of  anoin- 
ting did  moue  larobeam  when  he  thought  cf  no  fuch  thing ,  to  hope 
of  the  kingdomcj  this  was  not  done  without  the  know  ledge  or  againft 
the  will  of  God ,  which  commaunded  it  fo  to  be  done :  and  yet  is  the 
rebellion  of  the  people  iuftly  condemned ,  for  that  as  it  were  againft 
the  will  of  God,  they  fell  from  the  polkririeof  Dauid.  In  thrsmaner 
itis  alfo  afterward  further  faid,  that  where  Rehabeam  proudely  defpi- 
Ccd  the  requefte  of  the  people,  this  was  done  by  God  to  confirme  the 
word  which  he  had  fpoken  by  the  hand  of  Ahihajhis  fergant.Lo  how 
againft  Gods  will  the  facred  vnitie  is  torne  in  funder ,  and  yet  with  the 
Will  of  the  fame  God  tenne  tribes  do  forfake  Salomons  fonne.  Let  vs  ^  xines 
adde  an  other  like  example.  Where  the  people  confenting,yea  laying  1 0.7, 
their  handes  vnto  it,the  (bnnes  of  Ahab  were  (laine,&  all  his  offpring 
roored  our.  Ichu  faid  in  deede  truely ,  that  nothing  of  the  wordes  of 
God  were  fallen  to  the  grounde,  but  that  he  had  done  all  that  he  had 
fpoken  by  the  hande  of  his  feruanc  Elias.  And  yet  nor  vniuftly  he  rc- 
kuketn  the  citczens  of  Samaria/or  that  they  had  put  their  handes  vn- 


Cap.i  8,  Of  the  knowledge  of  God  thcCrcator. 

to  it.  Arc  yc  righteous ,  faith  he ,  If  I  iiauc  confpircd  againft  my  lord, 
who  hath  killed  all  thefe  ?  I  haue  before  (  as  I  thinkc  )  already  decla- 
red plainly ,  how  in  one  fclfe  worke  both  the  faulte  of  man  doth  be- 
wray  it  felfe,  and  alfo  the  righteoufneiTeof  God  glorioufly  apearcth, 
Epifto.  And  for  modeft  wictes  this  aunfwerc  of  Auguftine  fhall  alway  fuffife: 
48.  ad   where  as  the  father  dehuercd  the  fonne,  &  Chnft  deliuered  his  body, 
Vinccn.  g^  jujjj  deliuered  the  Lord:  why  in  this  dehuering  is  God  righteous, 
and  man  faultic  ?  becaufe  in  the  fame  one  thing  which  they  did ,  the 
caufc  was  not  one ,  for  which  they  did  it .  If  any  be  more  combcr<?4 
with  this  that  we  now  faic.that  there  is  no  confcnc  of  God  with  man, 
where  man  by  the  righteous  mouing  of  God  doth  that  which  is  not 
Degra-^^wfull,  let  them  remember  that  which  Auguftine  faith  in  an  other 
tia  &li-  place:  Who  fhall  not  tremble  as  thefe  iudgemenies,where  God  wor« 
bcroar-  keth  euen  in  the  hartes  of  euill  men  what  fo  euer  he  will,and  yet  ren- 
adVa-  ^^^^^  ^^  ^^^^"^  according  to  their  dcferuinges?  And  trucly  m  the  falfci. 
Icnt.ca.  hoode  of  ludas ,  it  fhall  be  no  more  lawfull  10  laic  the  blame  of  the 
to,        wicked  deede  to  God,bccaufe  he  himfelfe  willed  him  to  be  dehuered. 
and  did  deliuer  him  to  death,  then  it  ftialbe  to  geuc  away  the  praife  of 
our  redemption  to  ludas .  Therfore  the  fime  writer  doth  in  an  other 
place  trucly  te\  vs,that  in  this  examinatio  God  doth  not  enquire  what 
men  might  haue  done ,  or  what  they  haue  done ,  but  what  their  will 
was  to  do,  that  purpofe  and  will  may  come  into  the  accompt .  They 
that  thinke  this  harde,  let  them  a  litle  while  confidcr,  how  tolerable 
their  owne  way wardenelfe  is ,  while  they  rcfufe  a  thing  witneiTed  by 
plaine  teftimonies  of  Scripture ,  becaufe  it  excedeth  their  capacitic, 
and  do  finde  faulte  that  thefe  thinges  are  vttcrcd,  which  God,  vnlcflc 
he  had  knowen  them  profitable  to  be  knowen ,  woulde  neuer  haue 
commaunded  to  be  taught  by  his  Prophetcs  and  Apoftles.  For 
our  being  wife  ought  to  be  no  more  but  to  embrace  with 
meke  willingnelTe  to  learne,and  that  without  exception 
whatfocuer  is  taught  in  the  holy  Scriptures.  As  for 
them  that  do  more  frowardly  outrage  in  prating 
againft  it,  (ith  it  is  euident  that  they  babble 
againft  God,  they  are  not  worthy 
of  a  longer  confutation. 

The  ende  ofthefirfi  books. 

THE 


8*7 

THE   SECOND    BOOKE   \ 

OF   THE    INSTITVTION   OF 

CHRISTIAN    RELI  GI  ON,  WHICH 

intrcatcth  of  the  knowledge  of  God  the 

Rcdcmcr  in  Chrift,  which  knowledge  was 

firfl:  opened  to  the  Fathers  in  the  time 

of  the  Lawc,  and  then  to  vs 

in  the  GofpelJ, 

The  fir  ft  Chapter. 

Thdt  by  ^dames/h»eMnd  falling  away ^  mankmie  btcttmt Menrfei ^  anddidd^ 
generattfrctn  his  fit ji  eJiMtt:vvhtrin  is  tntreated  tfOrigiTukUJinnt. 

O  T  without  caufc  hath  the  Knowledge  of  him- 
fclfc  bin  in  the  oldc  prouerbc  fo  much  commen- 
ded to  man.  For  if  ic  be  thought  a  Oiamc  to  be 
ignorant  of  all  thinges  that  pcrcaine  to  the  courle 
of  mans  life^then  much  more  fhameful  is  the  Not 
knowing  of  our  felues ,  whereby  ic  commcth  to 
paffcjthat  in  taking  coufcll  of  any  thing  ncccflary, 
we  be  miferably  dafeledjyea  altogether  bhnded.  But  how  much  more 
proHcable  th>$  leflbn  is,  fo  much  more  diligently  muft  we  take  hecde* 
that  we  do  not  difordrely  vfe  it ,  as  we  fee  feme  of  the  Philofophera 
haue  done.  For  they  in  exhorting  man  to  know  him  fclfe ,  do  withail 
appoint  this  to  be  the  ende ,  why  he  (houlde  know  him  fclfe ,.  that  he 
ihoulde  not  be  ignorant  of  his  owne  dignitie  andexccllcncicrand  no- 
thing cIs  do  they  will  him  to  beholdc  in  himfelfc ,  but  that  whcrby  he 
may  fwell  with  vaine  confidcnce,and  be  puffed  vp  with  pride.  But  the 
knowledge  of  our  felues,  lirft  ftandeth  in  this  poime ,  that  conGdering 
what  was  gcuen  vs  in  creation ,  and  how  bountifully  God  continueth 
his  gracious  fauour  toward  vs ,  we  may  know  how  great  had  bin  the 
cxcellencic  of  our  nature,if  it  had  cotinued  vncorrupted :  and  wc  may 
withail  thinke  vpon  this,  that  there  is  nothing  in  vs  of  our  owne ,  but 
that  we  haue  as  gotten  by  borrowing  all  that  feod  hath  bellowed  vpo 
vsjthat  wc  may  alwaies  hang  vpon  him.  Then,that  we  call  to  mindc 
our  mifcrable  eftate  after  the  fall  of  Adam ,  the  fechng  whcrof  may 
throw  downe  all  glorying  and  trutt  of  our  fclucSjOucrwhelme  vs  with 
(hame  and  trucly  humble  vs .  For  as  God  at  the  beginning  fafhioned^^, 
vs  hkc  his  owne  imaje,to  the  ende  to  rai(e  vp  our  mindcs  both  to  the  ^*"'* 


Cap.  I.  Of  the  knowledge  of 

iludy  of  vertue  and  to  the  meditation  of  eternall  life,  Co  Icaft  the  (• 
great  noblcnefle  of  our  kmde,  which  makeih  v  s  different  from  brute 
bcaftes ,  fhoulde  be  drowned  with  our  flothfulnefTe ,  it  is  good  for  v$ 
to  know*  that  wc  are  therFore  endued  with  reafon  and  vnderftanding, 
that  in  keping  a  holy  and  honeft  hfe,we  fhoulde  precede  on  forward 
to  the  appointed  endeof  bleflld  immortalitie.  Butthefirft  dignicie 
can  not  come  in  our  mjnde ,  but  byandby  on  the  othcrfide  the  heauy 
fight  of  our  tJlthinelTe  and  fhame  doth  thruft  it  lelfe  in  prefence,fincc 
wc  in  the  perfon  of  the  fiift  man  are  fallen  from  our  Hrft  eftate,wherc 
vpon  groweth  the  hatred  ar.d  lothing  of  our  fclues ,  and  true  humi- 
litic,&  there  is  kindetcd  a  new  defire  to  fcekc  for  God,in  whom  euery 
of  vs  may  rccouer  thofe  good  thinges ,  wherof  we  are  founde  altogi- 
ther  voide  and  emptie. 

i  This  thing  furely  the  truth  of  God  appointeth  to  be  fought  in 
examining  of  our  fclues ,  I  meanc ,  it  requireth  fuch  a  knowledge  a$ 
may  both  call  vs  away  from  all  confidence  of  our  ownc  power ,  and 
making  vs  deftitute  of  all  matter  to  glory  vpon ,  may  bring  vs  to  fub- 
midion.  Which  rule  it  behoueth  vs  to  keepe,  if  we  will  attaine  to  the 
true  marke  both  of  right  knowledge  and  welldoing.  Neither  yet  am 
1  ignorant  how  much  more  picafant  is  that  other  opinioii  that  allu- 
reth  vs  rather  to  confider  our  good  thinges ,  than  to  looke  vpon  our 
mifcrable  nedyncfle  and  dilhonor ,  which  ought  to  ouerwhtlme  vs 
with(hame.  For  there  is  nothing  that  mans  nature  more  couetcth, 
than  to  be  ftrokcd  with  ftatterie :  and  therefore  when  he  heareth  the 
giftcsthatarcinhimtobemagnvfied,  heleaneth  tothat  lidc  with 
ouermuch  lightnefle  of  belcfciwherby  it  is  (o  much  leflc  to  be  mar* 
ueilled ,  that  herein  the  greatert  parte  of  men  hauc  pcrnicioufly  er- 
red. For  fith  there  is  naturally  planted  m  all  mortal  men  a  more  thati 
blinde  loue  of  ihem  fclucs,thcy  domoft  willmgly  perfwadc  them  fel- 
ues ,  that  there  is  nothing  in  them  that  they  ought  worthyly  to  hate. 
So  without  any  maintenance  of  other ,  this  moft  vaine  opinion  doth 
cch  where  get  credit ,  that  man  is  aboundantly  lufficient  of  him  felfc 
to  make  him  felfe  liuc  well  and  blefiedly .  But  if  there  be  any  that  are 
content  to  thinkc  more  modeftly,  howefoeuer  they  grauntfome* 
what  to  God,  Icaft  they  (houldc  feemc  arrogantly  to  take  all  to  them 
fclucSjyet  they  fo  parte  Jt,that  the  principall  matter  of  glory  and  con- 
fidence alway  remaineth  with  th<.m  felues.  Now  if  there  come  talke, 
that  with  her  alluremences  nckeleth  the  pride  that  already  of  it  felfe 
itchcth  within  the  bones, there  is  nothing  that  may  more  delite  them. 
Therefore  as  any  hath  with  his  extolling  moft  fauourahly  aduaun- 
ccd  the  cxceiUncie  of  mans  nature ,  (b  hath  he  bin  accepted  with  the 

well 


GodtheRcdemcr.         Lib.2.  88 

tvelllykingreioicemenc  in  manner  of  all  ages.  But  what  foeuer  fuch 
commendacion  there  be  of  mans  txcellencic  that  tcachcth  man  to 
rcfte  in  him  felfe,  ic  doth  nothmg  but  delite  with  that  her  fwetencflc, 
and  in  dcde  fo  decciucth ,  that  it  bringeth  to  moft  wretched  deftruc- 
tion  ail  them  that  aflent  vnto  ic .  For  to  what  purpofe  auailcch  it  for 
vs,  ftanding  vpon  all  vaine  confidence  to  deuife ,  apoinc ,  attempt  and 
go  about  thofe  thinges  that  we  thinke  to  be  for  our  behoofc ,  ar»d  in 
our  firll  beginning  of  enterprifc  to  be  forfake  and  deftiiurc  of  founde 
vnde;  ftanding  and  true  ftrength ,  and  yet  to  go  on  boiddy  till  we  fall 
downc  into  deftruftion?  But  it  can  not  oiherwife  happrn  to  them  thac 
haue  affiauncc  that  they  can  do  any  thuig  by  their  owne  powcr.Thcr- 
fore  if  any  man  geuc  heede  to  fuch  teachers  thac  holde  vs  in  consi- 
dering oncly  our  owne  good  thinges ,  he  fhall  not  profite  in  learning 
to  know  him  felfe ,  but  Ihall  be  carried  violent!/  away  into  the  worit 
kindc  of  ignoraunce. 

^  Therfore,wherc  as  in  this  point  the  trueth  of  God  doth  agree 
with  the  common  naturall  meaning  of  all  men,  that  the  fecond  part 
of  wifedome  confifteth  in  the  knowledge  of  our  fclucs ,  yet  in  th« 
very  manner  of  knowing  there  is  muchc  difagrcement .  For  by  the 
judgement  of  the  Befli ,  a  man  thinkcch  that  he  hath  then  well  fear- 
ched  himfelfe ,  when  trufting  vpon  his  owne  vndei ftanding  and  iti" 
tegritie,  he  takcth  boldcnefl'e,  and  cncouragcth  him  felfe  to  doing 
the  ducties  of  venue  and  bidding  battcil  to  vices ,  trauaileth  with  alt 
his  ftudic  to  bende  himfelfe  to  that  which  is  comly  and  honeft.  But 
he  that  loketh  vpon  and  trieth  himfelfe  by  the  rule  of  Gods  iudge- 
ment ,  findeth  nothing  that  may  raife  vp  his  minde  to  good  affiance: 
and  the  more  inwaidely  that  he  hath  examined  him  feifc ,  the  more 
bejsdifcouraged,  till  being  altogether  fpoiled  of  all  confidence ,  he 
leaucth  to  himfelfe  nothing  towardc  the  well  ordering  of  his  hfc. 
And  yet  woulde  not  God  haue  vs  to  forgettc  the  firft  noblenefle  that 
he  gaue  to  our  father  Adam  ,  which  ought  of  good  right  to  awake 
vs  to  the  ftudie  of  nghteoufncfle  and  goododFe.  For  we  can  not  con-' 
fider  either  our  owne  firft  cftate,  or  to  what  endc  we  are  created ,  but 
we  fhalbe  pricked  forwarde  to  ftudie  vpon  immortalitie ,  and  to  de- 
iirethe  kingedome  of  God  .  But  that  conlideration  is  fo  farrc  from 
putting  vs  in  courage,  that  rather  difcouraging  vs ,  it  throweih  vs 
doune  tahumblencfle.  For  what  is  that  firft  eltate  of  ours  ?  euen  thac 
from  whence  we  are  fallen.  What  is  that  endc  of  our  creation  ?  euca 
the  fame  from  which  we  arc  altogether  turned  away  :  fo  that  lo- 
ihingour  owne  miferablc  eftate ,  we  may  grone  for  forrowe ,  and  in 
grooing  may  alfo  figh  for  the  l&ftc  of  that  digmtic.  Buc  now  when  we 


Cap.!.  Of  the  knowledge  of 

fay  mat  man  ought  to  beholtie  nothing  in  himfclfc  that  may  make 
him  of  boldt  courage ,  we  meanc  that  there  is  nothing  in  him  vpon 
affiance  wherot  he  ought  to  be  proude.  Wberfore,  if  any  lift  to  hearc 
what  knowledge  man  ought  to  hauc  of  himfelfe,  let  vs  thus  diuidc  it, 
that  Brit  he  conlider  to  what  cnde  he  is  created ,  &  endued  with  giftes 
that  are  not  to  be  dcfpifed ,  by  which  thought  he  may  be  ftyrred  vp 
to  the  mcditatio  of  the  hearing  of  God  and  of  the  life  to  come.  Then 
let  him  wcye  his  ovvne  ftrength,  or  rather  needy  want  of  ftrength  ,by 
perceiuing  whereof  he  may  lie  in  extreme  confufion ,  as  one  vtterly 
brought  to  naught .  The  hrft  of  thefe  confiderations  tendeth  to  this^ 
cndc,  that  he  may  know  what  is  his  duetie :  and  the  other,how  much 
he  is  able  to  do  towardc  the  perfourming  of  it .  We  will  entrcate  of 
them  both,as  the  order  of  teaching  fliall  require.  •» 

4  But  bicaufc  it  mull  nedes  b;:  that  ir  was  not  a  light  negligence* 
but  a  dcteftable  wicked  a(^e  which  God  fo  feucrely  puniihed,  we  muft 
confidcrthc  very  fourme  of  the  fame  in  the  fall  of  Adam,  that  kinde- 
Icd  the  horrible  vengeauncc  of  God  vpon  all  mankinde.lt  is  a  childifh 
opinion  that  hath  commonly  bin  receiucd ,  concerning  the  intetapc- 
rauccofglottonicj  as  though  the  fummeand  headof  allvertucscon- 
fifted  in  the  forbearing  of  one  only  frute,  when  there  flowed  on  euery 
fide  ftorc  of  all  fortes  of  dejnties  that  were  to  be  defired,  and  when  in 
that  blefled  frutefulnciTe  ot  the  earth,  there  was  not  onely  plenty,but 
alfo  vanetie  to  make  fare  for  plcafure.  Therefore  we  muft  iooke  fur- 
ther ,  bicaufe  the  forbidding  him  from  the  tree  of  the  knowledge  of 
good  and  euill ,  was  the  triall  of  obedience ,  that  Adam  in  obeying 
might  proue  that  he  was  wiUingly  fubied  to  the  gouernemet  of  God. 
And  the  name  of  the  tree  it  feite  fheweth,  that  that  commaundement 
wai  geucn  for  none  oiher  ende ,  than  for  this  that  he  contented  with 
his  owne  cftatc,  fhouldenor  with  wicked  luft  aduaunce  himfelfe 
higher.  But  the  promile  whereby  he  was  bidden  to  hope  for  eternall 
hfe,  Co  long  as  he  d»<]  not  eate  of  the  tree  of  lifC)  and  againc  the  hor- 
rible threatening  of  death  fo  fone  as  he  Ihoulde  tafte  of  the  tree  of 
knowledge  of  good  and  euill ,  (erued  to  proue  and  exercife  his  faiths 
Herof  it  is  not  harde  to  gitnt  r ,  by  what  meanes  Adam  prouoked  the 
wrath  of  God  againfl  him  fclfe^  Augulfine  in  deed  e  faieth  not  amille^ 
when  hefaicth,that  pride  was  the  beginning  of  all  euiis!l^or  if  ambitio 
had  not  lifted  vp  man  higher  than  was  lawfull  and  than  was  permit- 
ted him ,  he  might  haue  continued  in  hi*  cftate :  but  we  mufl  fetch  a 
more  full  definition  from  the  maner  of  the  tentation  that  Mofes  dcf- 
cribcth.  For  fith  the  woman  was  with  the  deceit  of  the  Serpent  lead 
away  by  infidehtie ,  now  it  appeaieth  that  uifobedicncc  was  the  be- 
ginning 


GodthcRedcmcr,         Lib.2.  8p 

ginning  of  the  fall.  Which  thing  Paule  confirmcth ,  teaching  that  all  Rom. 
men  were  lofte  by  one  mans  difobedience.  But  it  is  withall  to  be  no-  *  >• 
tcd,that  the  fiift  man  fell  from  the  fubiedion  of  God ,  for  that  he  not 
onely  was  taken  with  the  entifementes  of  Satan,but  alfo  defpifingthc 
truetbj  did  turne  out  of  the  waie  to  lying .  And  furcly  Gods  wordc 
being  ones  defpifed ,  all  reuercnce  of  God  is  fhaken  of.  Bicaufe  his 
maicftie  doth  no  other  waies  abide  in  honor  among  vs ,  nor  the  wor- 
fhip  of  him  remaine  inuiolate ,  but  while  we  hang  vpon  his  mouth. 
Therforc  infidclitie  was  the  roote  of  that  falling  away.But  therupon 
arofe  ambition  and  pride ,  to  which  was  adioyned  vnrhankefulncflc, 
for  that  Adam  in  coueiing  more  than  was  grauntcd,  did  vnreuerently    " 
dcfpiic  the  fo  great  hberalitie  of  God  wherwith  he  was  enriched.  And 
this  was  a  moftruous  wickedneflcjthat  the  fonnc  of  the  earth  thought 
it  a  fmall  thing  that  he  was  made  after  the  hkenefle  of  God ,  vnleffe  he 
might  alfo  be  made  egall  with  God .  If  Apoftafie  be  a  filthy  and  de- 
fcftable  oft'ence ,  wherby  man  withdrawetn  him  ftlfe  from  the  alie- 
geaunceof  his  crcatour,  yea  outrageoufly  Ihaketh  of  his  yoke :  then 
it  is  but  vaine  to  extenuate  the  Sinnc  of  Adam.Albeit  it  was  no  fimplc 
Apoftafie ,  but  ioyned  with  fliamefuU  reprochcs  againft  God ,  while 
they  aflented  to  the  fclaundersof  Satan  ,  wlierin  he  accufed  God  of 
lying,  enuie,  and  niggardly  grudging.  Finally ,  infidelitie  opened  the 
gate  to  ambition,  ambition  was  the  mother  of  obftinate  rebellion ,  to 
make  men  caft  away  the  fearc  of  God ,  and  throw  themfelues  whe- 
ther their  luft  caricd  ihem.  Therfore  Bernard  doth  rightly  teach  that 
^he  gate  of  faluation  is  opened  vnto  vs ,  when  at  this  day  we  receiuc 
the  Gofpell  by  our  cares :  eucn  as  by  the  fame  windowcs ,  when  they 
ftode  open  to  Satan,death  was  let  in .  For  Adam  woulde  neuer  hauc 
bin  fo  bolde,  as  to  do  againft  the  commaundemcnt  of  God  ,  but  for 
this  that  he  did  not  beleue  his  worde.  Truely  this  was  the  beft  bridle 
for  the  right  keping  of  all  aftediions  in  good  ordcr,to  thinkc  that  ther 
is  nothing  better  thantokeperighteoufncfTe  in  obeying  the  com- 
maundementes  of  God,  and  then  that  the  chiefe  ende  of  happy  life 
is  to  be  beloued  oi  him.  He  therfore  being  carried  away  with  the  bla- 
fphemies  of  the  Dcuill,did  (afmuchas  in  him  lay)  extinguifh  the 
whole  glory  of  God. 

5  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  it  marucU  if  he  by  his  falling  away,  dcftroyed  all  his  ownc 
pofteritic,whichpcruerted  the  whole  order  of  nature  in  heauenand 
in  earth.  All  the  creatures  do  grone  ,  faith  J^aule,  being  made  fubieft  Rom.  I 
to  corruption  againd  their  w.l'.If  one  (hould  af  ke  the  caufeuio  doubc 

M 


Cap.i.  Ofthe  knowledge  of    ' 

it  i>  for  that  they  bcare  parte  of  that  punifhment  that  man  deferucd, 
for  whofc  vfe  they  w.ociEL created. Sith  the  the  curfc  that  goth  through- 
out all  the  co^ftes  ofthe  worlde  procedcd  from  his  fault  both  vpward 
and  downewarde.,  it  is  nothing  againft  rcafon,  if  itfpread  abrode  into 
all  his  iifue.  •  Thcrforc  after  that  the  heauenly  image  m  him  was  defa- 
ced, he  did  not  alone  fufFcr  this  puni(hment,that  in  place  of  wifdom, 
ftrength,hQlynefre,  truth^nd  iuftice  (with  which  ornamentes  he  had 
bm  clothed  )  there  came  in  tlie  moft  horrible  peftdences ,  blindnefle, 
weakenefle,  filthmefTcfalfchodejand  iniuftice,  but  alfo  he  entangled 
and  drowned  his  whole  offpring  in  the  fame  mifcrics.This  is  the  corr 
ruption  that  commeth  by  mheritaunce ,  which  the  olde  writers  cal- 
led original  finne,  meaning  by  this  worde  finnejthe  corruption  of  na- 
turc,which  before  was  good  and  pure.  About  which  matter  they  hauc 
had  much  contcntion,bycaufe  there  is  nothing  farther  of  from  com- 
mon reafon,than  all  men  to  be  made  giltie  of  one  mans  fault ,  and  fo 
the  hnne  to  become  common .  Which  (emeth  to  hauc  bin  the  caufe 
why  the  oldeft  Dodors  of  the  Church  did  but  darkcly  touch  this 
point ,  or  at  lead  did  not  fet  it  out  fo  plainly  as  was  conuenient .  And 
yet  that  fearefulneflfc  could  not  bring  to  paflejbut  that  Pelagius  arofe, 
whofc  prophane  inuention  was  that  Adam  finned  oncly  to  his  ownc 
loife ,  and  hurted  not  his  pofteriiic .  So  through  this  futteltie ,  Satan 
went  about  by  hiding  the  difeafejto  make  it  incurablc.But  when  it  was 
prouf  d  by  manifcft  teftimonie  of  Scripture,that  finne  pafled  from  the 
firft  man  into  all  his  pofteritie,he  brought  this  cauillation,that  it  pa(^ 
fed  by  imitation,  but  not  by  propagation.  Therefore  good  men  tra- 
uelled  in  tluspoint,and  aboue  all  other  Auguftine,to  {hew  that  we  arc 
corrupted  not  by  forreinwickedneffe  ,but  that  we  bring  with  vsfrom 
thewombeof  our  mother  avicioufnefle  planted  in  our  begetting, 
which  to  deny  was  to  great  fhamelefnefle.But  the  raOinefle  ofthe  Pe- 
lagians and  Ccleftians  will  not  feeme  maruelous  to  him,which  by  the 
writinges  ofthe  holy  man  (hal  perceauCjhow  fliamcleffc  beaftcs  they 
were  in  all  other  thinges.  Surely  it  is  not  dourefully  fpoken  that  Da- 
Pfa  K I  "^'^  confefifeth  that  he  was  begotten  in  iniquities ,  and  by  his  mother 
J,  conceaucd  in  finne.  He  doth  not  there  accufe  the  finnes  of  his  father 

or  mother,  but  the  better  to  fet  forth  the  goodncfle  of  God  towardc 
him,he  bcginneth  the  confeflion  of  his  ownc  wickcdnefTe  at  his  very 
begetting.  Fof-afmuch  ositiseuidec  that  that  was  not  peculiar  to  Da-- 
iiid  alone,it  folio  weth  tha;  the  common  eftatc  of  all  mankindc  is  no- 
ted vnder  his  example.  Ail  v/e  thcrforc  that  dcfccnd  of  vncleane  [edc, 
.  .  are  borne  infedcd  which  the  contagion  of  finne ,  yea  before  that  we 
^  "    '  ice  the  light  of  this  hfe,  wc  be  in  the  fight  of  God  filthy  and  fpottcd. 

Fof 


GodtheRedemcr.        Lib.2.  po 

For  who  coulde  gcuc  cleane  of  the  vndcanneU'e  ?  noe  one  :  as  it  is  in 
the  bookc  of  lob. 

6  We  heare  that  the  vncleannt fle  of  the  parcntes  fo  pafTeth  into 
the  childrcnjthat  all  without  any  exception  at  their  beginning  are  dc- 
Hled.But  of  this  defiling  we  fliallnot  finde  the  beginningjVnlcflc  we  go 
vp  to  the  fir  ft  parent  of  all  vs,to  the  well  head.Thus  it  is  therforcthat 
Adam  was  not  only  the  progenitor,  but  alfo  the  roote  of  mans  na- 
ture,and  therefore  in  his  corruption  was  all  mankindc  worthely  cor- 
rupted :  which  the  Apoftle  maketh  plaine  by  comparing  of  him  and 
Chrift.  As  (faith  he)  by  one  man  finne  entrcd  into  the  whole  world,  ^-°"^-  5- 
and  death  by  finne,  and  fo  death  went  ouer  all  men ,  forafmuch  as  all  *  *" 
hauc  finned :  fo  by  the  grace  of  Chriftjiightcoufnefie  and  life  is  rtfto- 
redvntovs.  What  will  the  Pelagians  here  prate?  that  Adams  finnc 
wasfpread  abroad  by  imitation  ?  Then  haue  we  no  other  profit  by 
the  rightcoufiicffc  of  Chrift ,  but  that  he  is  an  example  fet  before  v$ 
to  follow  ?  Who  can  abide  fuch  robberie  of  Gods  honor  ?  If  it  be  out 
ofqueftionthacChriftes  righteoufnefie  is  ours  by  communication, 
and  therby  liferit  foUoweth  alfo,that  they  both  were  fo  loft  in  Adam, 
as  they  be  recouered  in  Chriftrand  that  finne  and  death  fo  crept  in  by 
Adam,  as  they  are  abolifhed  by  Chrift.  The  wordes  are  piaine ,  that 
many  are  made  righteous  by  the  obediece  of  ChriftjSS  by  the  difobc- 
dience  of  Adam  they  were  made  finncrs ;  and  that  therforc  hetwene 
them  two  is  this  relation ,  that  Adam  wrapping  vs  in  his  deftrudion, 
dcftroied  vs  with  him ,  &  Chrift  with  his  grace  reftorcd  vs  to  (alua- 
tion.In  (b  cleare  light  of  truth,!  thinke  we  ncdc  not  a  longer  or  more 
laborous  proofc.  So  alfo  in  the  firft  Epiftle  to  the  Corinthians,  when  ,  ^^j. 
he  goeth  about  toftablifti  the  godly  in  the  truft  of  the  refurrcdiOjhc  ij.j-. 
ftiewcth  that  the  life  is  couered  in  Chrift  that  was  loft  in  Adam ,  he 
that  pronounceth,  that  we  all  are  dead  in  Adam,doth  alfo  therwithall 
plainly  teftifie,th3t  we  were  infeded  with  the  filth  of  finne.  For  dam- 
nation coulde  not  reach  vnto  the  that  were  touched  with  no  giltineflc 
of  iniquitie.  But  it  can  be  no  way  plainlyer  vnderftaded  what  he  mea- 
neth,than  by  relation  of  the  other  member  of  the  fentencc,  where  he 
teacheth  that  hope  of  life  is  reftorcd  in  Chrift.  But  it  is  well  enough 
knowen  that  the  fame  is  done  no  other  way,  than  whe  by  maruellous 
maner  of  comunicating,Chrift  pourcth  into  vs  the  force  of  his  righre- 
oufnefle.  As  it  is  written  in  an  other  place,  that  the  fpiriic  is  life  vnto  Rom.  S. 
vSjfor  righteoufneffc  fake.Thcrfore  we  may  not  otheiwife  expounde  lo. 
that  which  is  faid  that  we  are  desd  in  Adam,  but  thus ,  that  he  in  fin- 
ning did  not  onely  purchafe  mifcheefc  and  ru'ine  lo  himfeh c,  but  alfo 
threw  downc  our  nature  headlong  into  like  defti  udion.  And  that  not 

M  ij. 


Gap.i .  Of  the  knowledge  of 

oncly  to  the  corruption  of  himfelfc ,  which  pertaineth  nothing  to  vs, 
but  becaufe  be  infedcd  all  his  fede  with  the  fame  corruption  wher- 
lphc.2.  i»to  he  was  fallen.For  otheiwife  the  faying  of  Paule  coulde  not  ftand 
|.         true,  that  all  are  by  nature  the  fonns  of  wrath,if  they  were  not  alrea- 
dy accurfed  in  the  wombe .  And  it  is  eafily  gathered ,  that  nature  is 
there  meant  not  fuch  as  it  were  create  by  God,but  fuch  as  it  was  cor- 
rupted in  Adam.  For  it  were  not  couenientjthat  God  lliould  be  made 
'    the  author  of  Death.  Adam  thcrfore  fo  corrupted  him  felfe ,  that  the 
infedio  pafled  from  him  into  all  his  offpring.And  the  hcaue.  Jy  iudge 
'oh.$.6  himfclfe  Chrjft,doih  alfo  plainly  enough  pronouce,thac  all  are  borno 
euill  and  corrupted ,  where  he  icacheth ,  that  what  foeuer  is  borne  of 
fledi ,  is  fiefh ,  and  that  therefore  the  gate  of  life  is  dofed  againfi  all 
men,vntill  they  be  begotten  againe. 

7  Neither  for  the  vndcrftanding  thereof  is  any  curioufe  difputa- 
tion  ncdcfull ,  which  not  a  htle  combred  the  olde  writers,  whether 
the  foule  of  the  fonnc  do  procede  by  deriuation  from  the  foule  of  the 
father,  bycaufc  in  it  the  infedion  principally  refteth .  We  muft  be 
cement  with  this ,  that  fuch  giftes  as  it  pleafed  the  Lord  to  haue  bc- 
ftowcd  vpon  the  nature  of  man,  he  left  them  with  Adam ,  and  there- 
fore when  Adam  loft  them  after  he  had  rcceiued  them ,  he  loft  them 
not  onely  from  himfelfe,but  alfo  from  vs  all.Who  {hall  be  carcfull  of 
a  conueyance  from  foule  to  foule, when  he  fliall  heare  that  Adam  rc- 
ceiued thefe  ornamentes  which  he  loft ,  no  IcflTe  for  vs  than  for  him- 
fclfe ?  that  they  were  not  geuen  to  one  man  alone,  but  alTigned  to  the 
whole  nature  of  man  ?  Therefore  it  is  not  againft  reafon,  if  he  being 
fpoiled,  nature  be  left  naked  and  poore  :  if  he  being  infeded  with 
Smnejthc  infedion  crepeth  into  nature.Thcrfore  from  a  rotten  rootc 
arofc  vp  rotten  branches ,  which  fent  their  rottennefle  into  the  other 
twigges  that  fprong  out  of  them.  For  fo  were  the  children  corrupted 
in  the  father ,  that  they  alfo  were  infediuc  to  their  children :  that  is  to 
fay,  (b  was  the  beginning  of  corruption  in  Adam ,  that  by  continuall 
flowyng  from  one  to  an  other ,  it  is  conucyed  from  the  auncefters  in- 
to the  pofteritie.  For  the  infedion  hath  not  her  caufe  in  the  fubftauce 
of  the  fiefh  or  of  the  foule ,  but  bycaufe  it  was  fo  ordeyned  of  God, 
that  fuche  giftes  as  he  had  geuen  to  the  firft  man ,  man  (houlde  both 
haue  them ,  and  lofe  them  as  well  for  him  felfe  as  for  his .  As  for 
this  that  the  Pelagians  do  cauill,  that  it  is  not  likely  that  the  children 
do  take  corruption  from  godly  parentcs  ,  fith  they  ought  rather  to 
,  ,°^J^  be  fandificd  by  their  cleanneire,that  is  eafely  confuted.  For  they  dcf- 
i  Ce-  cendc  not  of  their  fpirituall  regeneration,  but  of  their  carnall  gene- 
eft,       radon.  *  Therefore,  as  Augultinc  fayeth,  whether  the  vnbeleucr  be 

con- 


GodtheRedemcr.         Lib.2.  pi 

condemned  as  giltie ,  and  the  beleucr  quittc  as  innocent,  they  both 
do  beget  not  innoccntes ,  but  gihic ,  bycaufe  they  beget  of  the  cor- 
rupted nature .  Now  where  as  they  do  in  manner  partake  of  the  pa- 
rentes  hohneflc ,» that  is  the  fpeciall  bleiTmgofthe  people  of  God, 
which  prouethnot  but  that  the  firtt  and  vniuerfall  curfe  ofmankindc 
went  before.  For  of  nature  is  gihinefle ,  and  fan^ification  is  of  fuper- 
naturall  grace. 

8  And  to  the  ende  that  thefe  thinges  be  not  fpokcn  of  a  thing 
vncertaine  and  vnknowen ,,  lette  vs  define  Originall  finnc .  But  yet  I 
meanenot  to  examine  all  the  definitions  that  are  made  by  writers, 
but  I  will  bring  forth  one  onely ,  which  I  thinke  to  be  moft  agrea- 
ble  with  trueth .  Originall  finne  therefore  femeih  to  be  the  inheri- 
tably  defcending  petuerfneffc  and  corruption  of  our  nature ,  poured 
abroade  into  all  the  partes  of  the  foule,  which  firftmaketh  vs  giltie 
ofthe  wrath  of  God,  and  then  alfo  bringeth  forth  thefe  workcs  in 
vs ,  which  the  Scripture  calleth  the  workes  of  the  flefli :  and  that  is  it 
properly  that  Paule  oftentimes  calleth  Sinne.  And  thefe  workes  that  q^i  - 
arife  out  of  it,  as  are  adulteries ,  fornications ,  theftes,  hatreds ,  mur-  i^, 
thers ,  banketmges ,  after  the  fame  manner  he  calleth  the  fruites  of 
finne,  albeit  they  are hkewife  called  finnes  both  commonly  in  the 
Scripture,  and  alfo  by  the  fame  Paule  himfeUe.  Thei^forc  thefe 
two  thinges  are  diftindly  to  be  noted :  that  is ,  that  being  fo  in  all 
partes  of  our  nature  corrupted  and  peruerted ,  we  are  now  euen  for 
fuche  corruption  onely  holdcn  worthily  damned  and  conuided  be- 
fore God,  to  whom  is  nothing  acceptable  butrighteoufnefle,  inno- 
cencie  and  pureneife.  And  yet  is  not  that  bonde  in  refpcd  of  an  others 
faulte.  For  where  it  is  faid ,  that  by  the  finne  of  Adam  we  are  made 
fubied  to  the  iudgement  of  God ,  it  is  not  fo  to  be  taken ,  as  if  we  in- 
nocent and  vndeleruing  did  beare  the  blame  of  his  faulte.  But  by- 
caufe by  his  offending  we  are  all  clothed  with  the  curfe ,  therefore 
it  is  faid  that  he  hath  bounde  vs .  NcuerihelelTe ,  from  him  not  the 
punifhement  onely  came  vpon  vs,  but  alfo  the  infcdion  diftilled  from 
him,  abideth  in  vs,to  the  which  the  punifhmcnt  is  iuftly  due.Where- 
fore  howe  fo  euer  Auguftine  doeth  oftentimes  call  it  an  others  finnc> 
( to  fhewe  the  more  plainely ,  that  it  isconueyed  intovs  by  propa- 
gation )  yet  doeth  he  alfo  affirme  withall  that  it  is  propre  to  euery 
one.  And  the  Apoflle  him  felfe  expreffely  witnefTeth ,  that  therefore  ^  °"' ' 
death  came  vpon  all  mcnne ,  bycaufe  all  men  hauc  finned ,  and  are 
wrapped  in  Originall  finne ,  and  defiled  with  the  fpottes  thereof. 
And  therefore  the  very  infantes  themfelucs,  while  they  bring  with 
them  their  owne  damnation  from  their  mothers  wombe,are  bounde, 

M  iij. 


Cap.i .  Of  the  knowledge  of 

not  by  an  others,  but  by  their  ownc  faulte .  For  though  they  hauc 
not  as  yet  brought  forth  the  fruites  of  their  ownc  iniquitic ,  yec  they 
haue  the  fcede  thereof  enclofed  within  them :  yea  their  whole  na- 
wre  is  a  cerramc  (cede  of  Sinne :  therefore  it  can  not  be  but  hatefull 
and  abhorainable  to  God.  W here vpon  folio wcth,  that  it  is  proprcly 
accompted  (inne  before  God :  for  there  coulde  be  no  giltinclfe  with- 
out (iane.  The  other  point  is ,  that  this  peruerfcneffe  neuer  ceflcth 
in  vs ,  but  continually  bringcth  forth  newe  frutes ,  euen  the  fame 
workes  of  the  fleflie  that  we  haue  before  dcfcribcd  :  like  as  a  bur- 
ning fornace  bloweth  out  flame  and  fparcles ,  or  as  a  fpring  doeth^ 
without ceadingcafl: out  water.  Therefore  they  which  hauc  defi- 
ned Originall  finne ,  to  be  a  lacking  of  Originall  righreoufnefle 
which  ought  to  haue  bin  in  vs,  although  in  deede  they  comprehende 
all  that  is  m  the  thing  i:  felfe :  yet  they  hauc  not  fully  enough  cxpref- 
fcd  the  force  and  efficacie  thereof.  For  our  nature  is  not  oncly  bare 
and  emptie  of  goodneife ,  but  aUb  is  Co  plenteous  and  frutcfull  of  all 
cuilles,  that  it  c?.n  not  be  idle.  They  that  haue  faide ,  that  it  is  a  con- 
cupifcencc,  haue  vfcd  a  woi'de  not  very  farre  from  the  matter ,  if  this 
were  added ,  which  is  not  graunted  by  the  moft  parte ,  that  what  Co 
cuer  is  in  man ,  euen  from  the  vnderftanding  to  the  will ,  from  the 
foule  to  the  flefli,is  corrupted  and  ftuffed  ful  with  this  concupifcence: 
or,toendeitrhorilier,  that  whole  man  is  of  him  fejfc  nochingeels 
but  concupifcence. 

9  WherforeJ  hauc  faide  that  all  the  partes  of  the  foule  arc  poH- 
felled  of  finne,()th  Adam  fell  awaye  from  the  fountainc  of  righceouf- 
nefle.  For  not  oncly  the  inferiour  appetite  allured  him ,  but  wicked 
impietie  poflclTed  the  very  caftlc  of  his  minde ,  and  pride  pearced  to 
theinnermoft  parte  of  his  hcarte.  So  that  it  isafonde  andfoolifli 
thing ,  to  reftraioe  the  corruption  that  proceded  from  thence ,  onely 
to  the  fenfuall  motions  as  they  call  them ,  or  to  call  it  a  certaine  nou- 
riture ,  that  allureth ,  ftirreth  and  draweth  to  finne  onely  that  parte, 
which  among  them  is  called  Senfualitie .  Wherein  Peter  Lombarde 
hath  difclofed  his  grofle  ignoraunce ,  which  feeking  and  fearchjngfor 
the  place  of  it ,  faith  that  it  is  in  the  flefh ,  as  Paule  witnefleth ,  not 
proprely  in  dede,but  bycaufe  it  more  appeareth  in  the  ilefh,as  though 
Paule  did  meane  oncly  a  parte  of  the  foule ,  and  not  the  whole  na- 
ture which  is  in  comparifon  fct  againft  fupernaturall  grace.  And  Paule 
there  taketh  away  all  doubte :  teaching  that  corruption  reftcth  not  in 
one  parte  alone ,  but  that  nothing  is  pure  and  clcanc  from  the  deadly 
infedion  thereof.  For  entreating  of  corrupted  nature ,  he  doth  not 
onely  condemne  the  inordinate  motions  of  appetites  that  appcare, 

bue 


God  the Redemer.  Lib.2.  5?2 

but  fpeclally  trauaileih  to  proue  chat  the  vnderftandjng  mindc  is  fub- 
icde  to  blmdenelk ,  and  the  hearte  to  peruerfncflre.   And  the  fame 
third  chapter  to  the  Romaines  is  nothing  els  but  a  defcripcion  of  ori- 
ginall  finnc .  That  appeareth  more  plainely  by  the  renewing.  For 
the  fpirice  which  is  compared  with  the  olde  man  and  the  flefli  ,doth 
not  onely  fignifie  the  grace  whereby  the  infcriouror  fenluall  parte 
of  the  foule  is  amended ,  but  alfo  conteineth  a  full  reformation  of 
all  the  partes.  And  therefore  Paule  doth  commaund ,  noconely  that  Ephe.4, 
our  groflfe  appetites  be  brought  to  naught ,  but  alfo  that  we  our  fel-  *7. 
lies  be  renewed  in  the  fpirite  of  our  mindc ,  as  hkewife  in  an  other 
place  he  biddeth  vs  to  be  tranfibrmcd  in  newnefl'e  of  minde .  Wher-  Roma  a 
vpon  followcth,  that  the  fame  parte,  wherein  moft  of  all  fliinerh  the  i* 
excellence  and  noblenelTe  of  the  foule,is  notonely  wounded,  but  alfo 
fo  corrupted ,  that  it  needeth  not  onely  to  be  healed ,  but  in  mnnncr 
to  put  on  a  ncwe  nature.  How  farre  finne  polTcfleth  both  the  ynder^ 
ftanding  minde  and  the  hearte ,  we  will  fee  hereafter .  Here  I  onely 
purpofed  fhortely  to  touch  that  the  whole  man  from  the  heade  to 
the  foote  is  fo  ouer whelmed  as  with  an  ouerflowing  of  water,that  no 
parte  of  him  is  free  from  (inne ,  and  that  therefore  what  Ibeuer  pro- 
cedcth  from  him  is  accompted  for  (inne ,  as  Paule  faith  ,  that  all  the  Rom.  ?, 
af]p'edions  of  the  ticHi  or  ihoughtes ,  are  enmities  againft  God ,  and  7. 
therefore  death. 

10  Now  let  thf  m  go ,  that  prefume  to  make  God  author  of  their 
finnes ,  bycaufe  we  fay  that  menne  are  naturally  finne  full .  They  do 
wrongfully  feeke  the  workeof  God  in  their  owne  filthy nefle ,  which 
they  ought  rather  to  haue  fought  in  the  nature  of  Adam,  while  it 
was  yet  foundc  and  vncorrupted .  Therefore  ourdcftrudion  com- 
luethofthefaulteofourowneflefhandnotof  God,  for  afmuch as 
we  perifhed  by  no  other  mcane  but  by  this,  that  we  degend red  from 
ourfirfteftate.  But  yet  let  not  any  man  here  murmureand  fay,  that 
God  might  haue  better  forefeen  for  our  faluation,  if  he  liad  proui- 
dedthat  Adamfhouldenothauefallen.  For  this  obiedioii  both  is  to 
be  abhorred  of  all  godly  mindes ,  for  the  to  much  prefumptuous  cu- 
riofitic  of  it,  and  alfo  perteineth  to  the  fecretof  predcftination  which 
fhall  after  be  entreated  of  in  place  conuenient ,  Wherefore  let  vs  rc- 
membre  that  our  fall  is  to  be  imputed  to  the  corruption  of  nature, 
that  we  accufc  not  God  himfelfe  the  author  of  nature .  True  in  dedc 
it  is ,  that  the  fame  deadcly  wounde  flicketh  faft  in  nature :  but  it  is 
muche  materiall  toknowe,  whether  it  came  into  nature  from  ells 
where ,  or  from  the  beginning  hath  refted  in  it.  But  it  is  cuident  that 
the  wounde  was  gcuen  by  finne .  Therefore  there  is  no  caufe  why 

M  iiij. 


Cap.2.     '  Of  the  knowledge  of 

wc  flioulde  complaine  butofour  felues:  which  thing  the  Scripture 
ccl.  7.  hathe  dihgently  noted .  ForEcclefiaftes  faieth :  This  baue  I  founder 
^  that  God  hath  made  manne  righteous ,  but  they  haue  fought  many 
inuentions.  It  appeareth  that  the  deftrudionof  man  is  to  be  impu- 
ted onely  to  himlcite,  for  afmuche  as  hauing  gotten  vprightnelTc 
by  the  goodnefle  of  God,  he  by  his  owne  madneife  is  fallen  into 
vanitie. 

1 1  We  faie  therforc ,  that  man  is  corrupted  with  faultinefle  na- 
turall,  but  fuch  as  preceded  not  from  nature .  We  dcnie  that  it  pro-* 
ceded  from  nature ,  to  make  appeare  that  it  is  rather  a  qualitic  come^ 
from  fome  other  thing ,  whiche  is  happened  to  man,  than  a  fubftan- 
tiall  properiie  that  bathe  bin  putte  into  him  from  the  beginning. 
Yet  we  call  it  Narurall ,  that  no  rnan  Oioulde  thinke  that  eucry  man 
gctteth  It  by  euiil  cuftome ,  wheras  it  holdeth  all  men  bounde  by  in- 
ncritabliedefcending  right.  And  this  we  do  not  of  our  owne  heads 
ph.a.3  without  authoritie.  For,  for  the  fame  caufe  the  Apoftle  teacheth, 
that  we  are  all  by  nature  the  children  of  wrath.  How  coulde  God, 
whome  all  his  mcaneft  workes  do  pleafc ,  be  wrathefuU  againft  the 
nobleftofall  his  creatures?  But  he  is  rather  wrathefuU  againft  the 
corruption  of  his  worke ,  than  againft  his  worke  it  fclfe .  Therefore 
if,  for  that  mans  nature  is  corrupted ,  manne  is  not  vnfitly  faide  to 
beby  natureabhominabletoGod,  itftialbe  alfo  net  vnaptely  cal- 
led naturally  perucrfe  and  corrupted.  As  Auguftine  fearethnotin 
refped  ofnature  corrupted,to  call  the  finnes  natural, which  do  necef- 
faryly  rcigne  in  our  flefti  where  the  grace  of  God  is  abfcnte .  So  va- 
nyfheth  away  the  fohfli  tryfehng  deuifc  of  the  Maniches,  which  whe 
they  imagined  an  cuillnefle  hauing  fubftaunce  in  man ,  prefumed  to 
forge  for  him  a  new  creator,  leaft  they  fiiould  fecme  10  affigne  to  the 
righteous  God  the  caufe  and  beginning  of  euilL 

The  ij.  Chapter, 

That  man  is  now  Jpoiled  of  the  Freedome  of  vviU,   and  made 
fubie^  to  mtferahU  bondage, 

SI  T  H  WC  haue  feen ,  that  the  dominion  of  finne ,  fins  the  time 
that  it  helde  the  firft  man  bounde  vnto  it ,  doth  not  onely  rci- 
gne in  all  mankindcjbut  alfo  wholy  poflefleth  eucry  foule :  now 
muft  we  more  nercly  examine ,  fins  wc  arc  brought  into  that 
bondage ,  whether  we  be  fpoyled  of  allj  Freedome  or  no :  And  if 
yet  there  remaine  any  parcel!  >  how  farre  the  force  cherof  proced&dw^ 

But 


God  the  Redemer.  Lib.2.  pj 

But  to  the  ende  that  the  trueth  of  this  qucftion  may  more  eafily  ap- 
peare  vnto  vs,I  will  by  the  way  fet  vp  a  maike,where  vnio  the  whole 
fummemay  be  dire dcd. And  this  rtiaibc  the  beft  way  to  auoid  errour, 
tf  the  daungcrs  be  confidercd  that  are  hke  to  fall  on  borh  fides .  For 
when  man  is  put  from  all  vprightneflTejbyandby  he  therby  takcth  oc- 
ca(ion  of  flouthfulnelfeiand  becaufe  it  is  fayd,that  by  himfelfe  he  can 
do  nothing  to  the  ftudy  of  righteoufnefTe,  forthwith  he  negle<^tcth  it 
wholly,as  if  itpertayned  nothing  vnto  him.  Againe,he  can  prefumc 
to  take  nothing  vpon  himfelfe,be  it  ncuer  fo  litle,but  that  both  Gods 
honor  fhalbc  therby  taken  fro  him,  &  man  himfelfe  be  ouerthrowen 
with  rafli  confidence.  Therefore  to  the  end  we  ftrike  not  vpon  thcfc 
rocks ,  this  courfe  is  to  be  kept,  that  man  being  enformed  that  there 
remaineth  in  him  no  goodncs,  and  being  on  euery  fide  compalfed  a- 
bout  with  moft  mifernble  necellity,may  yet  be  taught  to  afpire  to  the 
goodnes  whereof  he  is  voyd  ,and  to  the  liberty  wherof  he  is  depri- 
ued,  and  may  be  more  fharply  ftirred  vp  from  flouihfulnes,  than  if  it 
were  fayned  that  he  is  furnillied  with  greateft  power.  How  necefTaiy 
this  iecond  point  is ,  euer^  man  feeth.  The  firft,  I  fee  is  douted  of  by 
mo  than  it  ought  to  be  .  For  this  beinge  fette  out  of  controuerfic ,  it 
Qught  then  plainely  to  ftand  for  trueth, that  nothing  is  to  be  taken  a- 
way  from  man  of  his  owne,as  farre  as  it  behoueth  tiiat  he  be  throwne 
downe  from  falfe  boafting  of  himfelfe.  For  if  it  were  not  graunted  to 
roan  to  glory  in  himfelfe  euen  at  that  time,  when  by  the  bountifulnes 
of  God  he  was  garnifhcd  with  moft  fingular  ornamcntcs,how  much 
ought  he  now  to  be  bumbled,fith  for  his  vnthankfulnefle  he  is  thruft 
downc  from  hie  glory  into  extreame  ihame?  At  that  timc,I  fay,when 
he  was  aduaunced  to  the  hieft  degree  of  honorjthe  Scripture  attribu- 
tcth  nothing  elfe  vnto  him,buc  that  he  was  created  after  the  image  of 
God, whereby  it  fecretcly  teacheth,  that  man  was  blefTed,  not  by  hi5 
own  good  thingSibut  by  the  partaking  of  God.  What  therfore  remai- 
neth now ,  but  that  he  being  naked  and  deftitute  of  all  glory,  do  ac- 
knowledge God,  to  whofe  liberality  he  could  not  be  thankefull  when 
he  flowed  ful  of  the  nchefle  of  his  grace:and  that  now  at  length  with 
confeffion  of  hisowne  pouerty  hcglorifiehim,  whom  in  the  ac- 
knowledging of  his  good  gifts ,  he  did  not  glorifie  ?  Alfo  it  is  as  much 
for  our  profitte ,  that  all  praifc  of  wifdom  and  ftrength  be  taken  from 
vs,as  it  pertayneth  to  the  glory  of  God ,  that  they  ioyne  our  ruyne 
with  the  robbery  of  God,thac  glue  vnto  vs  any  thing  more,than  that 
which  is  true.  For  what  is  elfe  done  when  we  are  taught  to  fight  of 
Oirr  owne  forcCjbut  y  we  be  lifted  vpo  hie  on  a  ftaffe  of  a  rcede,that  it 
may  byandby  brcake,and  we  fall  to  the  ground?Albcit,our  forces  are 


Cap.2.  Of  the  knowledge  of 

yet  to  much  commended  when  they  arc  compared  to  the  ftafFtf  of  a 
reede.  For  it  is  but  fmoke  all  that  vaync  men  haue  imagined  and  do 
babble  of  them .  Wherefore  not  without  caufe  is  this  excellent  fen- 
tence  oft  rcpeted  by  Auguftine,that  free  will  is  rather  throwen  down 
hcadlongc ,  than  Itabhflicd  by  them  that  dcfende  it .  This  I  thought 
necdcfull  to  fpeake  before,  as  by  way  of  preface  for  many  mens  faKS, 
which  when  they  hearc  mans  power  ouerthrowcn  from  the  ground, 
that  the  power  of  God  may  be  buyldcd  in  manne,  do  much  hate  this 
manner  of  difputmgc  as  d.^ungcrous,  much  more  fupcrfluous,which 
yet  appeareth  to  be  both  in  religion  necefTarie  ^  and  for  vs  moft  pro< 
fitable. 

I  Whereas  we  haue  a  litle  before  fayd  ,  that  in  the  vnderftanding 
minde,and  in  the  heart  arc  placed  the  powers  of  the  foule,  now  let  vs 
confider  what  they  both  arc  able  to  do .  The  Philolbphers  in  decde 
with  great  cofent  do  imagmc  that  in  the  vnderftanding  mindc  fitteth 
reafon, which  like  a  lampe  giueth  light  to  all  coufels,&  Uke  a  Queene 
gouerneth  the  will,for  they  fay  y  it  is  fo  endued  with  diuine  light,that 
it  can  giue  good  counfelljand  fo  cxcelleth  in  liuely  force  that  it  is  able 
well  to  gouerne.  On  the  other  lide,  that  fenfe  is  dull  and  blearc  eyed, 
that  it  alway  creepeth  on  the  ground,and  walloweth  in  groffe  obieds, 
and  neuer  lifteth  vp  it  felfe  to  true  mlight .  That  the  appctite,if  it  can 
abide  to  obey  realon ,  and  do  not  yeld  it  felfe  to  fenfe  to  be  fubducd, 
is  caried  on  to  the  ftudy  of  vertues,  holdeth  on  the  right  way,  and  is 
transformed  into  wilhbut  if  it  giue  it  felfe  fubied  into  the  bondage  of 
fenfe ,  it  is  by  it  corrupted  and  perucrtcd ,  fo  that  it  degendreth  into 
luft.  And  whereas  by  their  opinion  there  do  fit  in  the  foule  thofe  po- 
wers that  I  haue  fpoken  of  before ,  vnderlhnding ,  fenfe ,  appetite  or 
willj  which  word  will  is  now  more  commonly  v{ed,rhey  fay  that  vn- 
derftanding is  endued  with  reafon,  the  beftgouerneflc  toward  good' 
and  blcffed  hfe ,  fo  that  it  do  hold  it  felfe  within  his  ownc  excellence, 
and  (hew  forth  the  force  that  is  naturally  giuen  it .  But  that  infcriour 
motion  of  it,  which  is  called  fenfe ,  wherewith  man  is  drawen  to  cr- 
rour  &  deceitCjthey  fay  to  be  fuch,  that  it  may  be  tamed  with  the  rod 
of  reafon,  and  by  litle  and  htle  be  vanquiihed .  They  place  will  in  the 
middeft  bctwene  reafon  and  fenfe,  as  a  thing  at  her  ownc  oidcring,& 
hauinge  liberty  whether  it  hft  to  obey  to  reafon,  or  giue  forth  it  felfe 
to  be  rauifhed  by  fenfe.  <•   o 

5  Sometime  in  decde  they  do  not  deny ,  being  ouercomc  by  very 
experience,  how  hardly  man  ftablifheth  reafon  to  raigneas  qjiecnc 
within  himfelfe,  while  fomtimc  he  is  tickled  with  intifemcnts  of  pic3« 
iiircs,  fomctimc  deceiued  with  filfc  iemblance  of  good  things,  fome- 

time 


God  the  Rcdemcr.         Lib.2 .         ^4 

lime  importunatly  ftrickcn  with  immoderate  afFedions,and  violcnt- 
Jy  haled  out  of  the  way  as  it  were  with  ropes  or  firings  of  finowtfS,a$ 
Plato  fayth.  For  which  reafon  Cicero  fay  th,thac  thetc  fparkcs  giuen  d^  i^g., 
by  nature,  are  with  peruerfe  opinions  &  euiU  mancrs  byandby  quen-  i6.  li.  i, 
died :  But  when  fuch  difeafes  haue  once  gotten  places  m  the  mmdes  Tu.quc 
of  men :  they  graunt  that  they  do  more  outragioufly  oucrflow ,  than      '^^ 
that  they  eafcly  maybe  reftrayned  :  and  they  ftickc  not  to  compare 
them  to  wiide  horfes  which  throwing  away  reafon  as  it  were  calling 
the  Chariot  driuen,do  range  vnrulely  and  without  meafure.  But  this 
they  make  no  queftion  ofjthat  vertues  and  vices  are  in  our  owne  po- 
wer .  For  if(fay  they)  it  be  in  our  choife  to  do  this  or  that,  then  is  it  .  .     . 
alfo  in  our  choife  not  to  do.  Now  if  it  be  in  oar  choife  not  to  do,then  li.j'ca.c 
is  It  alfo  to  do,but  of  free  choife  we  feeme  to  do  thofc  things  that  wc 
do,  and  to  forbearc  thofc  things  that  wc  forbcare.  Thcrforc  if  we  do 
any  good  thinge  when  we  hft,  we  may  likewife  leaue  it  vndone  :  if  wc 
do  any  euell,  we  may  alfo  efchue  the  fame  .  Yet  fome  of  them  haue  Seneca* 
but  ft  forth  into  fo  great  licentioufnefle ,  that  they  haue  bofted  that  it 
is  in  deede  Gods  gift  that  we  hue  ,  but  our  owne  that  we  hue  well  & 
hoiily .  And  thence  commeth  that  -faying  of  Cicero  in  the  pcrfon  of  Dcnatn 
Cocta:becaufe  euery  man  himfelfe  gctteth  vertuc  to  himfelfe^thcre-  ^*'hb.| 
fore  neuer  any  of  the  wife  men  did  thanke  God  for  it.  For(fayth  he) 
for  vertue  we  be  praifed,&  in  vertue  v/e  glory,which  fhould  not  be  if 
it  were  the  gift  of  God,and  not  ofour  felues.  And  a  litle  after.  This  is 
the  iudgemenc  of  al  men  that  fortune  is  to  be  asked  of  God,but  wif- 
dom  to  be  taken  of  himfelfe .  This  therfore  is  the  fumme  of  the  opi- 
nion of  all  the  PhilofopherSjthat  the  reafon  of  mans  vnderftanding  is 
fufficient  for  right  gouernancerthat  Will  being  fubied  toit,is  in  dedc 
mouedby  Scnfeto  euill  thinges .  Buteucnas  it  hath  free  cledion, 
fo  can  it  not  be  ftopped,  but  that  it  follow  reafon  for  her  guide  in  aU 
things. 

4  Among  the  Ecclefiafticall  wryters,  albeit  there  haue  bin  none 
that  did  not  acknowledge  both  that  the  foundnefle  of  reafon  in  man 
hath  bin  fore  wounded  by  finnc ,  and  his  will  exceedingly  entangled 
with  peruerfe  dcfircs,yct  many  of  them  haue  to  much  afTenied  to  the 
Philofophers :  of  which  the  auncient ,  as  I  thinke ,  did  fo  much  ad- 
uaunce  the  flrength  of  man,vpon  this  con(ideration,lcft  if  they  fhould 
haue  expreffely  confcfTcd  his  weakeneflTejfirft  they  fhould  haue  made 
the  Philofophers, with  whom  they  the  contended,  to  laugh  at  them: 
and  then  leaft  they  fhould  giue  to  the  flefh ;  which  of  it  felfe  was  dull 
to  goodncfTcja  new  occafion  offlouthfulnes  .Therefore  bccaufe  they 
wouide  not  tcache  any  thinge  diat  were  an  iibfurdity  in  the  common 


Cap.2.  Of  the  knowledge  of 

iiidgement  of  men ,  their  ftudy  was  to  make  the  dodrine  of  the  Scri- 
pture halfe  to  agree  with  the  teachings  of  the  Philofophers .  But  that 
they  principally  regarded  that  fccond  point ,  not  to  make  place  for 
Ho.dc   flouthrulneire,appeareth  by  their  owne  words.  Chryfoftome  hath  in 
frodi-  Qne  place :  Bccaufe  God  hath  put  both  good  and  euill  thingcs  in  our 
1  *daE     ^"^^^  power,hc  hath  giucn  vs  Freedome  of  eledion,and  he  withhol- 
Chryf.  ^^^^  "Of  y  vnwiUingjbut  embraceth  the  willing.  Agayne,Oftentimes 
in  Gen.  he  that  is  euili ,  if  he  will  >  is  turned  into  good ,  and  he  that  is  good 
horn. 1 8  by  flouthfullnes  falleth  and  becometh  euill ,  bccaufe  God  made  our 
iiom,s%  nature  to  haue  free  will ,  and  he  layeth  not  neceflity  vpon  V5,but  gi- , 
uing  conuenienc  remedies ,  fufFreth  all  to  lye  in  the  minde  of  the  pa- 
cient.  Againe,  As  vnleffe  we  be  holpen  by  the  grace  of  God ,  we  can 
ncuer  do  any  thing  well :  fo  vnleflc  we  bring  that  which  is  our  ovrne, 
we  can  not  obtaine  the  fauour  of  God.  And  he  had  faid  beforeithac  ic 
fliould  not  be  all  of  Gods  helpCjbut  we  muft  alfo  bring  fomwhat.  And 
this  is  commonly  a  familiar  word  with  him,  let  vs  bring  that  which  is 
Dialoe  ©"•'SjGod  wil  fupply  the  reft.  Wherwith  agreeih  that  which  Hierom 
3  .cocra  fay  eth,  that  it  is  our  part  to  beginne,  but  Gods  to  make  an  ende :  our 
Felagiu  parte  to  offer  what  we  can,his  to  fulfil  what  we  can  not.  You  fee  novir 
thatinthefe  fayinges  they  gaue  to  man  towarde  the  ftudy  of  vertue 
more  than  was  mectc ,  becaul'e  they  thought  that  they  could  not  o- 
thcrwife  awake  the  duUnefle  that  was  naturally  in  v$ ,  but  if  they  did 
proue  that  in  it  onely  we  finned.  With  what  apt  handeling  they  haue 
don  the  famcwe  (hall  after  fe.  Surely  that  the  fayings  which  we  haue 
rchearfed  are  moft  falfe ,  fhall  byandby  appeare.  Now  alrhough  the 
Grecians  more  than  othcrj  &  among  them  principally  Chryfoftome 
haue  pafled  meafure  in  aduauncing  the  power  of  mans  willjyet  all  the 
old  wryters,  except  Auguftine,  do  in  this  point  fo  either  vary,or  wa- 
«er,or  fpeake  doutcfully,that  in  manner  no  certainty  can  be  gathered 
of  their  wry  tings.  Therefore  we  will  not  tary  vpon  exa<5l  reckcning  of 
euery  one  of  their  fayinges,  but  heare  and  there  we  will  touch  out  of 
euery  one  of  them  (b  much  as  the  playne  declaration  of  the  matter 
fhall  feeme  to  require .  As  for  them  that  followed  after,  while  euery 
one  for  himfelfe  fought  praife  of  witte,  in  defending  of  mans  nature, 
they  fell  continually  by  little  and  little  one  after  an  other  into  worfe 
and  worfe ,  till  it  came  fo  farre,  that  man  was  commonly  thought  to 
be  corrupted  only  in  his  fenfuall  parte,and  to  haue  reafon  altogether, 
and  will  for  the  more  parte  vncorrupted.  In  the  meane  time  this  flew 
about  in  all  mens  mouthes ,  that  the  naturall  gifrs  were  corrupted  in 
man ,  and  the  fupernaturall  were  taken  away ,  But  to  what  meaning 
chat  tended>fcarfely  the  hundreth  man  did  euen  (lightly  vnderftande. 


GodthcRcdemcr.         Lib.2.  95 

As  For  my  parte,if  I  would  plainely  (hew  of  what  forte  is  the  corrup- 
tion of  nature,!  could  be  eafely  contented  with  thefe  words .  But  it  is 
much  matcriall  that  it  be  heedefuliy  weycd  what  a  man ,  being  in  all 
partes  of  his  nature  corrupted  and  fpoiled  of  his  fupcmaturall  giftes, 
is  able  10  do.  They  therefore  which  boaftcdthemfelues  to  be  the 
Difciples  of  Chrift,  fpake  of  this  matter  to  much  hke  Philofo- 
phers.  For  the  name  of  Freewill  ftill  rcmayned  amonge  the  LatmeSy 
as  if  man  had  ftill  abiden  in  vncorrupted  ftate.  AndthtGrecians  were 
not  aftiamcd  to  vfc  the  worde  much  more  arrogantly :  For  they  cal- 
led it  Autexoufion,that  is  to  fay  of  her  ownc  power,as  if  man  had  the 
power  of  himfelfe.Becaufe  therefore  alljCuen  to  the  common  people, 
had  receiued  this  principle  ,  that  man  was  endued  with  Free  will,  and 
many  of  them  that  would  fceme  excellent ,  can  not  tell  how  farrc  it 
extendcth:firft  let  vs  fearch  out  the  force  of  the  word  it  felfe,  and  the 
let  vs  proceede  on  by  the  fimplicity  of  the  Scripture ,  to  fhewe  what 
man  is  able  to  do  of  his  ownc  nature,  toward  good  or  euill.What  Frc 
will  is ,  where  as  it  is  a  word  commonly  found  in  all  mens  wrytingcs, 
yet  few  haue defined. Yet  it  femeth  that  Origcn  rehcarfed  that  thing    '  j^.' . 
whereof  they  were  all  agreed,  when  he  fayd,  that  it  is  a  power  ofrea-  ^a,, 
fon  to  difcerne  good  or  euell ,  and  a  power  of  will  to  choofe  either  of 
them.And  Auguftine  varfeth  not  from  him,  when  he  teacheth  that  ic 
is  a  power  of  reafon  and  will,whereby  good  is  chofcn  while  grace  affi- 
fteth ,  and  euill  when  grace  ceaffeth.  Bemarde,  while  he  meaneth  to 
fpeake  more  futrclly,  fpeaketh  more  darkely,  which  fayeth,  that  it  is 
a  confent  by  reafon  of  the  liberty  of  will  that  can  not  be  loft,and  the 
iudgcment  of  reafon  that  can  not  be  auoyded.  And  the  definition 
of  Anfelmus  is  not  familiar  enough,  which  fayth  that  it  is  a  power  to 
kcpe  vprightneire  for  it  felfe.  Therefore  Peter  Lorobardc  and  the  o-  lib.t, 
ther  Schoolemen  ,hauc  rather  embraced  Auguftines  definition,  be-  D:ii»4 
caufe  it  both  was  playner  &did  not  exclude  the  grace  of  God,  with- 
out the  which  they  fawe  that  Will  was  not  fufficient  for  it  felfe .  But 
they  bring  alfo  of  their  owne  fuch  thinges  as  they  thought  either  to 
be  bettcr,or  to  feruc  for  playner  declaration.Firft,they  agree  that  the 
name  of  Arbitriumjthat  is  free  c!ioife,is  rather  to  be  referred  to  rea- 
fon ,  whofe  parte  is  to  difcerne  betwcne  good  and  Euill  thinges :  and 
the  adiediue  Free ,  pertayneth  properly  to  wil,  which  may  be  turned     / 
to  either  of  both .  Wherefore  lith  Ereedome  properly  belongcth  to 
wJlljThomas  fayth  that  it  would  very  well  agree,if  Free  will  be  called     *^^* 
a  power  of  chofing ,  which  being  mixt  of  vnderftanding  and  appe-  j,  ^^^^ 
titc ,  doth  more  encline  to  appetite  .  Nowe  haue  we  m  what  thinges  j, 
they  teach  that  the  power  of  Free  will  confifteth,  that  \s  to  fay>in  rca- 


Cap.  2.  Of  theknowlcdgc  of 

fon  and  will.  Nowc  remayneth  that  we  fliortiy  fee  howc  much  thcjr 
giue  to  cither  parte. 

5  They  arc  commonly  wont  to  make  fubied  to  the  free  determi- 
nation of  man,  thingcs  meane,  that  is  which  belong  not  to  dw  kmg. 
dom  of  God  :  but  ihey  do  refcrre  true  righteournefle  to  the  fpeciall 

Amb.li.  grace  ol  God  and  fpirituall  rcgeneration.WhJch  shing  while  the  au- 
i.cap.2.  thor  of  the  booke  Of  the  calling  of  the  Gentiles  meancth  to  {liew,he 
reckencth  vp  three  fortes  of  Willes,the  firfi  Sen(niue,the  ff  cond  Na- 
lurall,  rhe  third  Spirituail,  of  which  he  fayth,  that  man  hath  rhe  Hrft 
two  at  his  owne  liberty  ,the  laft  is  the  workc  of  the  holy  ghoft  in  man.  i 
Which  whether  it  be  true  or  nojfhall  be  entreated  in  place  fit  for  it, 
for  now  my  purpofe  is  but  fhortly  to  rehcarfe  the  opinions  of  other, 
and  not  to  confute  them.Herby  it  cometh  to  palfe,that  when  wryterj 
fpeake  of  free  will ,  they  principally  feeke  not  what  it  is  able  to  do  to 
ciuile  or  outward  domgs,  but  what  it  can  do  to  the  obedience  of  the 
law  of  God .  Which  later  point  1  thinke  fo  to  be  the  principall,  that 
yet  I  thinke  the  other  is  not  to  be  negleded .  Of  which  meanin  g  I 
truftjl  (hall  (liew  a  good  reafon.There  hath  bin  a  diftindion  receiued 
in  SchoolfcSjthat  reckcneth  vp  three  fortes  of  freedomes,the  firft  fro 
neceffity,  the  fccond  from  (innc,  the  third  from  mi  fery.  Of  which 
fhc  fitll  fo  naturally  fticketh  fail  in  man ,  that  it  can  by  no  meane  be 
taken  away:the  other  two  are  loft  by  Imne.This  diftmdion  I  willing- 
ly rccctue,  fauing  that  there  ncceflity  is  wrongfully  confounded  with 
compullion  :  betwene  which  two  how  much  difference  there  is,and 
how  necefiary  that  difference  is  to  be  confidered ,  fhall  appeare  in  an 
other  place. 

6  If  this  be  receiued ,  then  (hall  it  be  out  of  controuerfie  that  man 
hath  not  free  will  to  do  good  workes,  vnlefTe  he  be  holpen  by  grace, 
and  that  by  fpeciall  grace ,  which  is  giuen  to  the  onely  eled  by  rege- 
neration. Fori  do  not  paffevponthefephrenetike  men,  which  bab- 
ble that  grace  is  offered  generally  and  without  difference .  But  this  is 
not  yet  made  plaync,whether  he  be  altogether  depriucd  of  power  to 
do  wcUjOr  whether  he  haue  yet  fomc  power,  although  it  be  but  htlc 
and  weakcjwhich  by  it  fclfe  in  dedc  can  do  nothing ,  but  by  helpc  of 
grace  doth  alfo  her  parte.  While  the  Maifter  of  the  Sentences  goeth 

VJ'^2^*  about  to  make  that  playne,  hefayeth  there  arc  two  fortes  of  grace 
ncceffary  for  vs ,  whereby  we  may  be  made  meete  to  do  a  good 
woike  :  the  one  they  call  a  Working  grace  ,  whereby  we  cffedual- 
ly  will  to  do  good :  the  other  a  Together  working  grace ,  which  foU 
lowcth  good  will  in  helping  it .  In  which  diuifion  this  I  miflikc  ,  that 
while  he  giueth  to  the  grace  of  God  an  effeduall  defire  of  good  ,  he 

fccrctly 


GodtheRcdcmer.  Lib.2,  ^6 

fccretly  fiicwcth  bis  mcaninge  that  man  already  of  his  ownc  naiurc, 
after  a  certaine  manner,  deiireth  good  though  vneffedually.  As  Ber- 
nacdc  affirming  that  good  will  is  in  deedc  the  worke  of  God ,  yet  this 
he  eraunteih  to  man^that  of  his  owne  motion  he  defircth  chat  good 
wilLSut  this  is  farrc  from  the  meaning  of  Auguftine,  from  whom  yet 
Lombard  would  (ccmc  to  hauc  borowcd  this  diuilion.In  the  fccoiid 
part  of  Uie  diuifi6,(he  doutfulnes  of  fpeach  oiFendcih  mc,which  hath 
bred  a  wrong  expofition.  For  they  thought  that  we  do  therfore  work 
together  with  the  Seconde  grace  of  God ,  becaufe  u  licth  in  our  po- 
wer,cither  to  make  voydc  the  Firft  grace  by  lefuling  it,or  to  confirm 
it  by  obedierly  following  it.Whcras  the  author  of  the  booke  Ofthe  AmbJL 
calhng  ofthe  Gentiles ,  doth  thus  exprefiTe  it ,  that  it  is  free  for  them  z.cap^ 
that  vfc  the  iudgement  of  rcafon ,  to  deparie  from  grace,thac  it  may 
be  worthy  rewarde  not  to  haue  departed ,  and  that  the  thing  which 
could  not  be  done  but  by  the  working  together  of  the  holy  Glioft, 
may  be  imputed  to  their  mcrites,by  whofe  wil  it  was  poflTible  to  haue 
not  bin  done .  Thcfe  two  thingcs  I  had  will  to  note  by  the  way,  that 
nowe,  reader,  thou  maift  fee  howe  much  I  diffent  from  the  founded 
forte  ofthe  Schoolemen.  For  I  do  much  farther  differ  from  the  later 
Sophifters,  euen  fo  much  as  they  be  farther  gone  from  the  auncienc 
time.But  yet  fomewhat,after  fuch  a  forte  as  it  is,  we  perceaue  by  this 
diuifion,  after  what  manncj  they  haue  giucn  Free  will  to  man.  For  at  ^ji,^^  ^^ 
length  Lombard  fayth ,  that  we  haue  not  free  will  therefore,  becaufe  dilLzj. 
we  arc  alike  able  cither  to  do  or  to  thmkc  good  and  euill ,  but  onely 
that  wc  arc  free  from  compulfion  :  which  frecdomc  is  not  hindered, 
although  we  be  pcruerfc  and  the  bondmen  of  (inne,  and  can  do  no> 
tliing  but  (inn^. 
7  Thcrefore,man  Hialbe  fayd  to  haue  free  will  after  this  rorte,not 
becaufe  he  hath  a  free  choife  as  well  of  good  as  of  cuil,but  becaufe  he 
doth  cuiU  by  Will ,  and  not  by  compulfion  .  That  is  very  well  fayd: 
but  to  what  purpofe  was  it  to  garnilTi  fo  fmale  a  matter  with  lb  proud 
a  title  ?  A  goodly  liberty  forfooth ,  if  man  be  not  compelled  to  fcruc 
finnc:  fo  is  he  yet  a  willing  fcruauni  that  his  will  is  holden  faft  boundc 
with  the  fetters  of  linne  .  Trucly  I  do  abhorre  ftriuinge  about 
wordes  wherewith  the  Church  is  vaynely  wearied :  but  I  thinke  that 
fuch  wordes  arc  with  great  religious  carefujlneffc  to  be  taken  hcedc 
of,which  found  of  any  abfurdity,  fpecially  where  the  errour  is  hurtc- 
full .  Howe  fewc  I  pray  you ,  arc  there ,  which  when  they  hearc  that 
Free  will  IS  afligsed  to  man,do  notbyandby  conccaue,that  he  is  lord 
both  of  his  owne  mindc  and  will ,  and  that  he  is  able  of  himfelfe  to 
turnc  himfelfe  to  whether  parte  hi  will  ?  But  fomc  one  will  fay: 


Cap.  2.  Or  the  knowledge  or 

this  periil  fhalbe  taken  away^if  rhe  people  be  diligently  warned  of  the 
meaning  of  it.But  rather  forafmuch  as  the  wit  of  man  is  naturally  bet 
to  fal(ity,he  will  fooner  conceiue  an  errour  out  of  one  liilc  wordjthan 
a  trueih  out  of  a  long  tale.  Of  which  thing  we  haue  a  more  certainc 
experience  in  this  very  word,  than  is  to  be  wifhcd.For  omitting  y  ex- 
po(iti6  of  the  old  wrytcrs,all  they  in  maner  that  came  after,while  they 
fticke  vpon  the  naturall  (ignification  of  the  wordjhaue  bin  caried  in- 
to a  truft  of  themfelues  that  bringeih  them  to  deftrudion. 

8  But  if  the  authority  of  the  fathers  do  moue  vs,  they  haue  in  dedc 
cotinaally  the  word  in  their  month;but  they  do  withall  declarc,how 
1\\fj^  much  they  efteme  the  vfe  of  it.  Firft  of  all  Auguftine,  which  fticketh^ 
contra  not  lo  call  u  Eonde  wili.ln  one  place  he  is  angry  with  them  that  de- 
lul.  nie  free  will  but  hedeclarethhis  chiefe  reafon  why ,  whenhefayth 
Ho'Ti.5  J  onely,Lct  not  any  man  be  fo  bold  to  deny  the  freedom  of  wil,that  he 
Ad  A-  6^  about  to  exculc  finne .  But  furely  in  an  other  place  he  confelTeth, 
naft.  ca  that  the  will  of  man  is  not  free  without  the  holy  Ghoftjforafmuch  as 
44«  it  IS  fubied  to  luftes  that  do  binde  and  conquere  it.  AgainCjthat  v/hen 
Dc  per-  ^jll  was  ouercome  with  finne  whereinto  it  fell,  nature  began  to  want 
luft.En-  ffecdome .  Againe ,  that  man  hauing  ill  vCcd  his  free  will ,  loft  both 
chir.  ad  himfelfe  and  it.  Againc,free  will  is  become  captiue,that  it  can  do  no- 
Lau.ca  thing  toward  rightcoufnes.  Againe,  that  it  can  not  be  free,which  the 
'  j'r  grace  of jGod  hath  not  madefree.Againe,thaty  iuftice  of  God  is  not 
nifli°j'  ^"^^^J^'^  when  the  lawc  commaundeth  ,  and  man  doth  of  hisownc 
cap.  8.  ftrength ,  but  when  the  holy  Ghoft  helpeth ,  and  mans  willnot  free, 
lbi.c.7.  but  made  free  by  God ,  obeyeth.  And  of  all  ihefe  thinges  he  {hortly 
Ad  Bo  -  lendereth  a  caufe, when  in  an  other  place  he  wrytcth,that  man  recci- 
fii  . '.  I  •  yg^i  great  force  of  free  will  when  he  was  created ,  but  he  loft  it  by  fin- 
Ad  Bo-  n'"g'  Therefore  in  an  other  place,after  that  he  had  {hewed  that  free 
nif.Ii.  J.  will  is  ftablilhed  by  grace,  he  fliarply  inueyeth  againft  them  that  take 
cap.?,  it  vpon  them  without  grace.Why  tIierefore(fayth  he)  dare  wretched 
P.^  ^^'^"  men  either  be  proud  of  free  will  before  that  they  be  made  free ,  or  of 
fg^  ^  '  their  owhe  ftrength  if  they  be  already  made  free  ?  And  they  markc 
Dc  fpi-  notthatinthe  very  name  of  free  will,  is  mention  of  freedome.  But 
ritu  &  where  the  fpirit  of  the  Lord  is,there  is  freedome.  If  then  they  be  the 
Iitcra.  bondmen  of  finnc,why  do  they  boaft  them  of  free  will?For  of  whom 
a  Cor  ?  •*  "^*'"  '^  ouercome,  to  him  he  is  made  bond.But  if  they  be  made  free, 
S.  why  do  they  boaft  them  as  of  their  owne  worke  ?  Are  they  fo  fi-ee, 

loh.i  5.  that  they  will  not  be  his  bondfcruantes,  which  fay th: Without  me  ye 
5-  can  do  nothing  ?  Befide  that  alfo  in  an  other  place  he  fecmeth  fpor- 

TeV^  tingly  to  mockc  at  the  vfe  of  that  worde,  when  he  fayd,  that  will  was 
jra.c.ij  in  decdc  freejbut  not  made  frec,ffee  torighteoufnefle.butthe  bond- 

fcruaunc 


vjoa  cne  rvcciemcr.  1-10.2.  ^7 

feruauntoffinne.  Which  faying  in  an  other  place  he  repcatcth  and 
expoundeth,  that  man  is  not  free  from  righreoufncffe,  but  by  choifc 
of  will,and  from  finne  he  is  not  free  but  by  gract  of  the  Sauiour.  He 
that  doth  teftific,tbat  the  freedomc  of  man  is  nothing  elft  but  a  free- 
making  or  manumiflion  from  righteoufnes,feemeth  trimly  to  mockc 
at  the  vainc  name  thereof.  Therefore  if  any  man  will  permit  the  vfe 
of  this  word  with  no  euil  fignification,he  fliallnot  be  troubled  by  me 
forfodoinge.  But  becaufe  I  thinke  it  can  not  be  kept  without  great 
pcril,&  ihatitfhould  tnrne  to  a  great  benefit  to  the  church,jf  jt  were 
aboliilied;neither  will  I  my  fclfc  vfe  it,  and  I  would  wifh  other,if  they 
aske  me  counfcil,to  forbcare  it. 

9     I  may  (ecme  to  haue  brought  a  great  prciudicc  againft  my  fclfe, 
which  h^ue  confeffed,  thai  all  the  ccdefiafticall  wryters,  except  Au- 
guftmc ,  haue  fpoken  fo  doutfully  or  diuerfly  in  this  matter ,  that  no 
certaynety  can  be  had  out  of  their  wrytingcs.  For  fome  will  To  con- 
iiruethis,  that  I  meant  therefore  to  thruft  them  from  giuinge  any 
voice  herein,becaufe  they  arc  all  againft  mc.  As  for  me,  I  meant  it  to 
no  other  end  but  this,  that  I  ilmply  &  in  good  faith  would  haue  god- 
ly wittes  prouided  for,which  if  they  wayte  vpon  thofe  mens  opinion 
in  this  poynt,  they  ihali  alway  wauer  vncertayne .  Infuch  forte  do 
they  fomctime  teach,  man  being  fpoyled  of  all  ftrcngth  of  freewill  ,to 
flee  to  grace  onely :  fometime  they  I'urnifh  or  feeme  to  furnifh  him 
with  his  owne  armour.But  it  is  not  hard  to  make  appeare,thai  in  fuch 
doutfulnefle  of  fpeech ,  they  nothing ,  or  very  litle  eftec  minge  mans 
ftrength  haue  giuen  the  praife  of  all  good  thingcs  to  the  holy  Ghoft, 
if  I  here  recite  certaine  fentences  of  theirs »  whereby  that  is  playncly 
taught.  For  what  oieaneth  that  faying  of  Cyprian,  which  Auguftine  Dc  pre- 
fo  oft  repeatcthjthatweoughtto  gloryofnothing,  becaufe  we  haue  ^.^^'"* 
nothing  of  our  owne,  but  that  man  wholely  defpoyled  in  himfclfe,  san^o^ 
may  learne  to  Ivng  all  vpon  God-  What  meaneth  that  faying  of  rii.li.  4. 
Auguftine  and  Eucherius,  when  they  expound,that  Chiift  is  the  tree  Aug.  m 
of  hfe,to  whom  he  that  reacheth  his  hand,{hal  hue?  and  that  the  tree  ^*"' 
of  knowledge  of  good  and  euill,is  the  free  choife  of  wilI,wherof  who 
fo  taftcth ,  forfaking  the  grace  of  God,  he  fhall  dye  ?  What  meaneth  Hom.in 
thatof  Chryfoftome,  that  cuery  man  is  naturally  not  onely  a  (inner,  aducc. 
but  ahb  altogether  finne  ?  If  we  haue  no  good  thing  of  our  owne ;  If 
man  fro  top  to  toe  Ije  altooetbcr  linne :  if  it  be  not  lawfull  to  attempt 
howe  much  the  power  of  free  will  is  able  to  do,howe  then  may  it  be 
lawfull  to  parte  the  prayfc  of  a  good  worke  betwenc  God  and  man  ?  I 
could  rchearfe  of  this  Con  very  many  fayings  out  of  other,  but  \ca{\  a- 
ny  man  fhould  cauilljthat  I  choofe  out  thofe  things  onely  that  make 

N 


Cap, 


.2,  Of  the  knowledge  of 

for  my  puipofe  ^  and  do  craftily  leaue  out  fuch  things  as  make  againft 
me ,  therefore  1  do  forbeare  fuch  rehcarfall .  Yet  this  I  dare  affirme, 
howfoeuer  they  be  fomtime  to  bufie  in  aduauncing  free  will,that  this 
yet  was  their  purpofed  marke ,  to  teach  man  being  altogether  turned 
away  from  truft  of  his  owne  power,tohauc  his  ftrength  repofed  in 
God  alone.  Now  come  I  to  the  (impic  fetiing  forth  of  the  trueth^in 
conlidering  the  nature  of  man. 

lo     But  I  am  here  conftrayned  to  repeate  that ,  which  in  the  be- 
ginninge  of  this  chapter,  Ifpakeby  way  of  preface.  Asanymanis 
moftdifcouraged  andthfowcn  downe  with  ccnfciencc  of  his  owne 
mifcry,  needioefle,  nakedncfTc  and  fliamc ,  fo  hath  he  belt  profited  in 
knowledge  of  himfelfe.For  there  is  no  danger  to  be  feared,leafi  man 
will  take  to  much  from  himfclfc,  fo  that  he  learne,that  what  he  wan- 
teth  is  to  be  recouercd  in  God  ,  but  to  himfdfe  he  can  take  nothing 
more  than  his  owne  right>be  it  ncuer  fo  htle,but  that  he  fliall  dcftroy 
himfelfe  with  vaine  conHdencc,  and  conueyingthe  honor  of  God  to 
himfelfe,  become  giliy  of  haynous  facrilege.  And  truely  fo  oft  as  this 
lult  inuadeth  our  minde,that  we  dcfire  to  haue  fomwhat  of  our  own, 
which  may  reft  in  our  felues  rather  than  in  God,Iet  vs  know  that  this 
thought  is  miniftred  vs  by  no  other  counfcller ,  but  by  him  that  pcr- 
fwaded  our  firft  paremes ,  to  haue  a  will  to  be  like  vnto  Gods ,  k  no- 
wing  both  good  and  euill .  If  it  be  the  word  of  the  deuill  chat  raifeth 
vp  man  in  himfelfe ,  let  vs  giue  no  place  vnto  itjvnlefle  we  lift  to  take 
counfell  of  our  enemy.  It  is  pleafaunt  in  deede/or  a  man  to  haue  fo 
much  ftregth  of  his  ovvne,that  he  may  reft  in  himfelfe.But  that  we  be 
not  allured  to  this  vaine  affiance,  let  fo  many  fore  fcntences  make  vs 
afraid,by  which  we  be  throwen  downeras  are,Cur(ed  is  he  which  tru- 
Icr.17. 5  fteth  in  ma,  &  fettcth  fle(h  to  be  his  armc.  Againcthat  God  hath  not 
IHa.  147  pleafure  in  the  ftrength  of  a  hqrfejneither  dehreth  in  the  legs  of  man, 
'°'         butdehteth  in  them  that  fearehim,&  attend  vpon  his  mercy.Againe, 
Eia.40'  ^^^^  jj  jj  j^g  which  giucthftrengih  vnto  him  tharfaynteth ,  and  vnto 
him  that  hath  no  ftrcngrh ,  he  encreafeth  power ,  tacn  the  yong  men 
{hall  faint  and  be  weary, and  the  yong  men  Hi^ll  ftumblc  and  fall,  but 
they  that  wayte  vpon  the  Lord,  fhall  renue  their  ftrength.  All  which 
fayinees  tend  to  this  end ,  that  we  leanc  not  vpon  any  opinion  of  our 
owne  ftren-^th,  be  it  ncuer  fo  litlc,if  we  meane  to  haue  God  fauonra- 
Iac.4.<5.  t>le  vnfo  v&jwhich  refilleth  the  proude,&  giuetl*  grace  to  the  humble- 
And  then  againc,lettethefepromifcs  come  into  our  remembrance.  J 


will  pourc  out  water  vpon  the  thiiftv,&  Floudes  vpon  the  dry  rjoud. 
tVa.ss.i  tcftific,  that  none  arc  admitted  toiecciue  theblcffingcs  of  God,  but 


^'^'  Apainc^Allye  that  thirft,comc  vnto  the  waters.  Which  promifes  do 
...  .  .  .       .    . .  ^  '  '^    ',but 

they 


God  thcRedemer.  Lib.2.  p8 

they  that  pyne  away  with  feehng  of  their  owne  pouerty .  And  fuch 
promifes  are  not  to  be  pafled  ouer,as  is  that  of  EfaytThou  {h?.lt  hauc 
no  morcfunnetolhincby  day,  neither  {hall  the  brightncflc  of  the 
Moone  (hine  vnto  thee  :  for  the  Lord  fhall  be  thine  euerlalhng  hght, 
and  the  God  thy  glory .  The  Lord  in  deede  doth  not  take  away  the 
lliining  of  the  Jsunne  or  Moone  from  his  feruauntcs,  but  bccaule  he 
will  himfelfc  alone  appeare  glorious  in  them  ,  he  calleth  their  con- 
fidence far  away,  euen  from  thofe  thinges,  that  are  comptcd  in  chcir 
opinion  moft  excellent. 

1 1     Truely  ,  that  laying  of  Chrifoftome  hath  alway  exceedingely 
Well  pleafAlme,  that  the  foundation  of  our  Wifdom  is  humilitie: 
but  yet  more  that  faying  of  Auguftine,  As  (fayth  he)  that  fame  Rhe-  Horn, 
thoritian  beingc  afkcd ,  what  was  the  firfl:  thingc  in  the  rules  of  clo-  dc  perf. 
qucnce  ,  anfwered  Pronunciation  :  and  what  was  the  ft  cond  ,  he  an-  ^"^nge. 
fwered  Pronunciation  :  and  what  was  the  third  ,  he  anfwered  Pro-    Th^"^' 
nunciaiion :  fo  if  one  afke  me  of  the  rules  of  Chriftian  religion  ,  the 
Firft  ,  the  Second,  and  Third  time ,  and  alwayes  I  would  anhvcr  Hu- 
militie .  But  he  meaneth  not  humihty ,  when  a  mnn  knowinge  fome 
litle  vertuetobe  in  himfelfe,  abrtayneth  from  pride  and  hautinefle 
of  minde ,  but  when  he  truely  feeleth  himfclfe  to  be  fuch  a  one  ,  as 
hath  no  refuge  but  in  humility  :  as  in  an  other  place  hedeclareth. 
Lette  no  man  (  fayeth  he  )  fl.uter  himfelfe  :  of  his  owne  he  is  a  de-  InToan. 
uill .  That  thinge  whereby  he  is  bleficd  ,  he  hath  of  God  oncly.  For  ^001.45) 
what  haft  thou  of  thine  owne,  but  finne  ?  Takeaway  from  thee, 
finne  which  is  thine  owne ,  for  nghteoufnefle  is  Gods  .  Agayne,  ,  j  , 
why  is  the  poflibihty  of  nature  fo  prefumed  on  ?  it  is  wounded ,  may-  >]ar.^ 
med  ,  troubled  and  loft ,  it  necdeth  a  true  confelTion ,  and  not  a  falfe  grana. 
dcfenfe.  Agayne,  whencuery  man  knoweththat  in  himfelfe  he  is  <^ap.  9-. 
nothing ,  and  of  himfelfe  he  hath  no  helpe ,  his  weapons  in  himfelfe      ^^"^^ 
arc  broken  ,  the  warres  are  ceafled .   But  it  is  needful! ,  that  all  the 
weapons  of  wickednefie  be  broken  in  funder  ,  fhiuered  m  in  peeces 
and  burnt ,  that  thou  remayne  vnarmed  and  haue  no  helpe  in  thy 
felfc .  Howe  much  more  weake  thou  art  in  thy  feli'e ,  fo  much  the 
more  th.e  Lord  receiueth  thee  .   So  vpon  the  three  fcore  and  tennc 
Pfalme  he  forbiddeth  vs  to  remember  our  owne  righreoufnefte,  that 
wemiy  acknowledge  the  righrcoufnelTeof  God  :  and  hclheweth 
that  God  doth  focommende  his  grace  vnto  vs ,  thatwemay  knowc 
our  fclues  to  be  nothing ,  that  we  ftan3  onely  by  the  mercy  of  God, 
when  of  our  fclues  we  are  nothing  but  euill .  Lette  vs  not  therefore 
ftriue  here  with  God  for  our  right ,  as  if  that  were  wiihcrawen  from 
our  faluaiion  which  isgiuento  hiift'.  For  as  our  humbleneftc  is  his 

N     ij. 


%^ap,2,  \^r  ciic  Kiiuwicugc  ur 

hkneflc ,  Co  the  confcffion  of  our  humblenefle  hath  his  mercy  ready 
for  remedy.  Neither  yet  do  I  require  that  manne  not  conuinced 
fhouidwillingelyycldehimfelfe  :  nor  if  he  haue  any  power,  that  he 
ihoulde  turne  his  minde  from  it ,  to  be  fubducd  vnto  true  humihtie. 
But  that  layinge  away  the  difeafe  of  felfeloue  and  defire  of  vido- 
ry  wherewith  beinge  blinded,  heihinkcth  to  highly  of  himfclfe, 
he  fhould  well  confider  himfelfc  in  the  true  lookingc  giafTe  of  the 
Scripture. 

iz  And  the  common  faying  which  they  haue  borrowed  out  of 
Auguftine  pleafeth  me  well ,  that  the  naturall  giftes  were  corrupted 
inmanby(inne,andofthefupernaturallhe  wasmadcempty.  For  in  i 
this  later  parte  of  fupernaturall  giftes ,  tliey  vnderftande  as  well  the 
light  of  faith  as  rigljteoufneflejwhich  were  fufficient  to  the  atcayning 
of  heauenly  hfe  and  ercrnall  fehcity .  Therefore  banifliing  himfelfe 
from  the  Kingdome  of  God ,  he  was  alfo  depriued  of  the  fpirituall 
giftes ,  wherewith  he  had  bin  furniflied  to  the  hope  of  eternail  falua- 
tion  .  Whereupon  followeth  ,  that  he  is  fo  baniflied  from  the  King- 
dome  of  God  5  that  all  thinges  that  belong  to  the  blefled  hfe  of  the 
fbule,  are  extinguifhcd  m  him,  vntill  by  grace  of  regeneration  he  rc- 
coucr  them.  Of  that  lorte  arc  fa!th,the  Louc  of  God,  charity  toward 
our  neighbours,  the  ftudy  of  holineflfe  and  righteoufneffe.  All  thefc 
thinges,  becaufe  Chrift  reftorcth  them  vnto  vs,  are  compted  thingef 
comming  frcm  an  other  to  vs,and  befide  nature,and  therefore  we  ga- 
ther that  they  were  once  taken  away.  Againe,  foundnefTc  of  the  vn- 
derftandinge  minde  andvpri^hinelTc  of  hart  were  then  taken  away 
together,  and  this  is  the  corruption  of  naturall  giftes .  For  though 
there  remayne  fomewhat  left  of  vnderftanding  and  iudgemcnt  toge- 
ther with  will,yet  can  we  not  fay,  that  our  vnderftanding  is  found  and 
perfcdjwhich  is  both  feeble  and  drowned  in  many  darkencfies .  And 
asfcrour  will,  the  peruerfcnefle  thereof  is  more  than  fuflScicntly 
knowen .  Sith  therefore  reafon,  whereby  a  man  difcerncth  bctwene 
good  and  cuill ,  whereby  he  vnderftandcth  and  iudgeth,  is  a  naturall 
gift,it  could  not  be  altogether  deftroicd,but  it  was  partely  weakened, 
partely  corruptedjfo  that  foule  ruynes  thereof  appeare .  In  this  fcnfc 
,  dorh  lohn  Tiy,  that  the  light  fhineth  yet  in  darkcnefle,but  the  darkc- 
*^  nefTe  comprehended  it  not  :  In  which  wordes  both  thinges  are 
plainely  expreffed ,  that  in  the  peruerted  anddegendrcd  nature  of 
man,there  fhine  yec  fomc  fparkes  that  fhewe  that  he  is  a  creature  ha- 
uing  reafoivind  that  he  differcth  from  brute  beaftes,bccaufe  he  is  en- 
dued with  vnderftanding  :  and  yet  that  this  light  is  clioked  with  great 
thickenefte  of  ignoraunce^  that  if  can  not  eii'cvtually  getce  abioade. 

So 


GodtheKedemer.         Lib.2.  ^p 

So  Will ,  becaufc  it  is  vnfeparablc  from  the  nature  of  man ,  perifhed 
not,  but  was  bound  toperuerfe  defires,  that  it  can  couctnogood 
thinge.  This  in  decde  is  a  full  definition^but  yet  fuch  as  needcih  to  be 
made  playne  with  more  vvordes .  Therefore  ,  that  the  order  of  our 
tallce  may  procccde  according  to  ihac  firft  difl:indion,wherein  we  di- 
uided  the  foulc  of  man  into  vndcrftandinec  and  will  :  Ictte  vs  firft  ex- 
amuie  the  force  of  vnderftandingc .  So  to  condemne  it  of  perpetu- 
all  blindencfTe,  thatamanleaue  vntoit  no  manner  of  skill  in  any 
kinde  of  thinges ,  is  not  onely  againft  the  worde  of  God ,  but  alfo  a- 
gainft  the  experience  of  common  reafon .  For  we  fee  that  there  is 
planted  in  man  a  certaync  defire  to  fcarch  out  tructh ,  to  which  he 
would  not  afpireatall,  buthauing  feltfome  fauourtherof  before. 
This  therefore  is  fome  fight  of  mans  vnderftanding ,  that  he  is  natu- 
rally drawen  with  loue  of  tructh ,  the  negledinge  whereof,  in  brute 
beaftes  proueth  a  grofle  Senfe  without  reafon ,  albeit ,  this  lule  defire 
fuch  as  It  is ,  faynteth  before  it  entrc  the  beginning  of  her  race ,  be- 
caufe  it  byandby  falleth  into  vanity .  For  the  wicte  of  man  can  noc 
for  dullnefle  keepe  the  right  way  to  fearch  out  trueth,  but  ftray- 
eih  in  diuerfe  erroures ,  and  as  it  were  gropinge  in  darkenefTe,  often- 
times ftumbleth,  till  at  length  it  wander  and  vanifheth  away,  foin 
feekinge  trueth  ,  it  doth  bewray  howc  vnfitte  it  is  to  feeke  andfinde 
trueth  .  And  then  it  is  fore  troubled  with  an  other  vanity ,  that  of- 
tentimes itdifccrneth  not  thofe  thinges,  to  the  true  knowledge 
whereof  it  were  expedient  to  benditfelfe,  and  therefore  ittormcn-' 
teth  it  felfe  with  fondc  curiolity ,  in  fearchinge  out  thinges  fupcr- 
fiuous  and  nothing  worth  :  and  to  thinges  moft  ncccflary  to  be  kno- 
wen,  it  either  taketh  no  heedc,  or  negligently  or  feldome  tuineth, 
butfurely  fcarfe  atany  time  appUethher  ftudyearneftly  vnto  them. 
Of  which  peruerfenefle,  whereas  the  prophanc  wryters  do  common- 
ly complayne ,  it  is  founde ,  that  all  menne  haue  entangled  thcm- 
felues  with  it .  Wherefore  Salomon  in  all  his  Ecclefiaftes  ,  when  he 
hadde  gone  through  all  thefe  ftudies ,  in  which  men  thinke  themfcl- 
ues  to  be  very  wifc^  yet  he  pronounceth ,  that  they  are  all  vayne  and 
trifling. 

1  ^  Yet  do  not  all  trauailes  of  Witte  fo  alway  become  voyde,  bat 
that  it  attayneth  fomewhat,  fpccially  when  it  bcndeth  it  ftlfe  to  thefe 
inferiour  thinges.  Yea  and  it  is  not  fo  blockifli ,  but  that  it  tafterh  alfo 
fome  litle  of  the  hier  thinges ,  howefoeuer  it  more  ncghgently  apply 
the  fearching  of  them ,  but  yet  not  that  with  like  power  of  concea- 
uingc .  For  when  it  is  caried  vppe  aboue  the  compaflfe  of  this  pre- 
fcnt  life ,  then  is  it  principally  conuinced  of  her  ownc  weakcneflc. 
•'  N     iij. 


Cap.2,  Of  the  knowledge  of 

Wherefore ,  that  we  may  the  better  fee  howe  farre  accordinge  to 
the  degrees  of  her  ability  it  proceedcth  in  cueryrhingc,  it  is  good 
that  I  putte  foorth  a  diftmdion .  Lerte  this  therefore  be  the  diftiii'- 
6:ion ,  that  there  is  one  vnderftandinge  of  earthly  thinges ,  an  o- 
iher  of  heauenly  thinges .  Earthly  thinges  I  call  thofe  that  do  not 
concerne  God  and  his  Kingdome,  true  rightcoufnefle ,  and  the 
blefledneffe  of  eternalji  life,  buthaue  all  their  refpe^and  relation 
to  this  prefente  life  ,  and  are  as  it  were  contayned  within  the 
.boLindes  thereof,  tjeauenly  thinges  ,  I  call  the  pure  knowledge  of 
God  ,  the  order  of  true  righteoufneffe ,  and  che  myfteriesof  the 
heauenly  kingdome .  Of  the  firil  forte  are  policy ,  gouernaunce  of  i 
houfehold  ,  all  handy  craftes ,  and  liberall  Sciences .  Of  the  fecond 
fotte  are  the  knowledge  of  God  and  Gods  will,and  the  lule  to  frame 
our  hfc  accordinge  to  it .  Concerninge  the  firil .  this  we  muft  con- 
felle ,  becaufe  man  is  a  creature  by  nature  giuen  to  liue  in  companies 
togetherihc  is  alfo  by  naturall  inliindion  bent  to  cherifh  and  to  pre-r 
ieruc  thcfciliowcihippe  of  thcfe  companies ,  therefore  we  fee  that 
jthere  arc  in  the  mindes  of  all  men  vniuerfal  imprcffions  ofa  certaine 
ciuill  honcftie  and  order .  Hereby  it  commeth  tc  pafle ,  that  there  is 
jfound  no  man  that  y  ndcrftandeth  not ,  that  all  companies  of  menne 
ought  to  be  kept  in  order  with  bwes,  and  that  conceiueth  not  in  his 
mindc  the  principles  of  thefe  lawcs .  Hereof  commeth  that  fame 
perpetuall  conlenr,  as  well  of  all  nations  as  ot  all  men  vnto  laweSjbe- 
caufe  the  feedes  thereof  are  naturally  planted  in  all  men  without  any 
teacher  or  lawmaker .  And  I  wcye  not  tlie  diflenfions  and  fighiinges 
,that  afterward  aijfe  while  fome  defire  to  peruert  lawe  and  right ,  the 
loofe  abfolutc  gouernementes  of  kinges ,  that  luft  ftrayeth  abroade 
in  ftecdeof  right ,  astheeues  and  robbers ,  fome  (which  is  a  fault 
more  than  common)  thinkc  that  to  be  vniuft,  which  Oiher  hauc 
{iablifhcd  for  iuft  :  and  on  the  other  fide  ftiffely  fay ,  that  to  be  lau- 
dable, which  other  haue  forbidden .  For  thefe  men  do  not  there- 
.fore  hate  lawes ,  becaufe  they  do  not  knowe  that  lawes  are  good  and 
holy,  but  for  that  they  raginge  with  headdyluft,  do  fight  againft 
manifert  reafon ,  and  for  thcyr  fanfie  do  abhorre  that ,  which  in 
vnderftandinge  of  minde  they  allowe  .  The  later  forte  of  ftriuinge 
is  fuch  ,  that  it  taketh  not  away  the  firft  conceiuinge  of  equi- 
tie  .  For  when  men  do  flriue  amonge  themfelucs  ,  concerning^ 
the  poyntes  of  lawcs,  they  agree  together  in  a  certayne  fummc  of 
.equity .  Wherein  is  proued  the  weakenelfe  of  mannes  witte,  which 
euen  then  when  it  fcemeth  to  followe  the  right  way,  yet  halteth  and 
ftaggereth,  butftiU  this  rcmayncth  true,  that  there  isfowen  in  all 

men 


Ood  the  Kedemer,  i.iD.2.  Too 

menne  a  cenaine  fecde  of  politike  order .  And  that  is  a  large  proufc, 
that  in  the  orderinge  of  this  Ufe ,  no  manne  is  voydc  of  the  hght  of 
rcafon.  ; 

14  Nowe  do  foUowe  the  artes ,  both  the  hberall ,  and  the  handy 
crafces  :  in learninge  whereof,  becaufe  there  isinvs  alia  certaync 
aptnefle ,  in  them  alfo  doth  appeare  the  force  of  mannes  witte :  but 
albeit ,  all  menne  be  not  apt  to  learne  them  all ,  yet  is  this  a  token 
certayne  enough  of  the  common  naturall  power ,  that  there  is  all- 
moft  no  manne  founde ,  whofc  conceite  of  witte  doth  not  in  fomc 
art  or  other  fhew  foorth  it  fclfe  .  Neither  haue  they  onely  a  power 
or  facility  to  learne ,  but  alfo  to  deuife  in  euery  art  fome  newe 
thinge  ,  either  to  amplifie  or  make  perfederthat  which  lyth  bin 
learned  of  an  other  that  went  before,  which  thinge  ,  as  it  moued 
Plato  erroneoufly  to  teach  >  that  fuch  conceauinge  is  nothinge  clfe, 
but  a  callingc  to  remembraunce ,  fo  by  good  reafon  it  ought  to 
compell  vs  to  confefle ,  that  the  beginninge  thereof  is  naturally 
planred  in  the  witte  of  man ,  Thcfe  poyntes  therefore  do  phyncly 
telhfie,  that  there  isgiuento  men  naturally  an  vniuerfall  concei'^ 
uinge  of  rcafon  and  of  vnderftandinge .  Yet  is  it  fo  an  vniuerfall  bc- 
nefitc,  that  therein  euery  man  ought  for  himfelfe  to  acknowledge 
the  peculiar  grace  of  God.  To  which  thankcfullnefTe  the  creator 
himfelfe  doth  fufficiently  awake  vs,when  he  createth  natural  foolcs, 
in  whom  he  maketh  vs  to  fee  with  what  giftes  mans  foule  excel- 
leth,  if  it  be  not  endued  with  his  hght,  which  is  fo  naturall  in  all 
men ,  that  it  is  yet  altogether  a  free  gift  of  his  hberahty  towarde  c- 
uery  man.  But  the  inuention  and  orderly  teachinge  of  the  fame 
artes ,  or  a  more  inwarde  and  excellent  knowledge  of  them  which  is 
proper  but  to  a  fcwe,is  no  perfed  argument  of  the  common  concei- 
uinge  of  witte,  yet  becaufe  without  difference  ithappeneth  to  the 
godlye  and  vngodlye  »  ic  is  rightfully  reckened  amonge  naturall 
giftes. 

I J  So  oft  therefore  as  we  light  vpon  prophane  wryters »  let  vs  be 
put  in  mindc  by  that  maruelous  light  of  trueth  that  (hineth  in  them, 
that  the  wit  of  man,how  much  foeuer  it  be,peruerted  and  fallen  from 
the  firft  integrity ,  is  yet  ftill  clothed  andgarniHied  with  excellent 
giftes  of  God .  If  we  confider  that  the  fpirite  of  God  is  the  oneJy 
fountayne  of  trueth,  we  will  ncyther  refufenor  defpife  the  trueth 
itfelfe,  wherefocuer  it  fhall  appeare,  except  we  will  difhonorably 
vfe  the  fpirite  of  God  :  for  the  giftes  of  the  holy  Ghoft  can  no:  be 
(et  light  by ,  without  contempt  and  reprbch  of  himfelfe.  And  what  ? 
Shall  we  deny  that  the  trueth  fliined  to  the  olde  Lawyers ,  which 

N     iiij. 


Cap.  2 .  Of  the  knowledge  of 

Iiaue  fet  forth  Ciuilc  order  and  Difciplinc  with  io  great  equity  ?  Shall 
we  fay  that  the  Philofophers  were  bhnde  both  in  that  exquifice  con- 
templation,and  cunning  dcfcription  of  nature  ?  Shall  we  fay  that  they 
had  no  wit,which  by  fettinein  order  the  artof  fpeach,haue  taught  vs 
to  fpeakc  with  reafon  ?  Shall  we  fay  that  they  were  madde ,  which  in 
ferting  forth  Phificke,hauc  en^ploied  their  diligence  for  vs  ?  What  of 
all  the  Mathematicall  fciences  ?  (hall  we  thinkc  them  doting  crrourcs 
of  madde  men  ?  no,rather  we  can  not  rcade  the  wry  tings  of  the  oldc 
menjConcerning  thefe  thingcs,  without  great  admiration  of  their  wit. 
But  {h:M  we  thinke  any  thinge  praif*; worthy  or  excellent ,  which  we 
do  not  reknowledge  to  come  of  God  ?  Lette  vs  be  afliamcd  of  fo  ^ 
great  vftthankcfuUnefle,  into  which  the  Heathen  Poctes  fell  nor, 
which  confcfled  that  both  Philofophie  and  Lawes ,  and  all  good 
arteSjWcretheinuentionsofGods.  Siththenit  appeareththatthcfc 
men,  whom  the  Scripture  calicth  naturall  men,  were  of  fo  fharpe  and 
deepe  (ightin  fearchinge  out  of  inferiour  thinges,  lette  vs  learnc 
by  fuch  examples,  howe  many  good  thinges  the  Lorde hath  left 
to  the  nature  of  manne ,  after  that  it  hath  bin  fpoyled  of  the  true 
Gjd. 

1 6     But  in  the  raeanc  time  yet  let  v$  not  forget ,  tR3rtii.cre  arc  the 
moft  excellent  good  giftes  of  the  fpirite  of  God,  which  for  the  com- 
mon benefiite  of  mankinde  he  dealeth  abroade  to  whom  it  plealeth 
him  .  For  i(  it  behoucd ,  that  the  vnderft  uidinge  and  skill  that  was 
required  for  the  framingc  of  the  tabernacle ,  fliould  be  poured  into 
>.  J I  Befeleel  and  Ohab  by  the  fpirit  of  God,it  is  no  maruell  if  the  know- 
« 35  iict^e  otthofc  thinges  which  are  moft  excellent  in  mans  life,  be  fayde 
to  be  communicated  vnto  vs  by  the  fpirite  of  God .  Neither  is  there 
caufe  why  any  man  (hould  aske  ,  what  haue  the  wicked  to  do  v/ith 
Gods  fpirite ,  which  are  altogether  eftrangcd  from  God.  For  where 
it  is  fayd  that  the  fpirite  of  God  dwelleth  in  the  faithfiiil  oncly  ,  that 
is  to  be  vnderftandedof  the  fpirite  of  findification ,  by  the  which 
we  are  confecrate  toGodhimfelfe,  to  be  his  temples  :  yet  doth  he 
neuercheleflc  fill,  raoue  and  quicken  all  thinges  with  the  vertue  of  the 
fame  fpirite,and  thac  according  to  the  property  of  euery  kinde  which 
he  hath  giuen  to  it  by  law  of  creation .  If  it  haue  bin  the  Lords  will 
that  we  fliould  be  holpen  by  the  trauaile  and  feruice  of  the  wicked  in 
naturall  Philofophie,  Dialedicke,  the  Mathematicall  knowledges, 
and  other :  lette  vs  vfe  it ,  leaft  if  we  neglcd  the  giftes  of  God ,  wil- 
lingly offered  in  them,we  fufferiuft  punifhment  for  our  flouthfuUncs. 
But  iealtany  {houlde  thinke  a  man  to  be  blefled ,  when  vnderthc 
clcmentes  of  this  world  there  isgraunted  vnto  him  fo  great  an  abi- 
lity 


GodtheRedcmer,         Lib.2.  loi 

abilitic  to  conceiue  truth ,  it  is  alio  to  be  added  that  all  this  power  to 
vndeiftand ,  and  the  vndcritanding  that  followeth  thcrof ,  is  a  vani- 
{hing  and  tranfirorie  thing  before  God,  where  there  is  not  a  ftedefaft 
fundacionof  truth.  For  Auguftine  teacheth  moft  truely  ,  whome  (as  Lib,  i 
wchauefaid)  the  M^fter  of  the  Sentences,  and  the  other  Schole-  ditt.i 
men  are  compelled  to  allcnt  vnro ,  as  the  free  giftes  were  taken  from 
man  after  his  fall ,  To  thefe  naturall  giftes  which  remained ,  were  cor- 
rupted. Not  that  they  can  be  defiled  of  themfelues  in  afmucli  as  they 
come  from  God,  but  bycaufe  they  ceafe  to  be  pure  to  a  defiled  man, 
that  he  fhould  haue  no  praife  of  them. 

17     Let  this  be  the  fumme :  that  it  is  feen  that  in  all  mankindc  it 
reafon  which  is  propre  to  our  nature ,  which  maketh  vs  to  differ  from 
brute  beaftcs,  as  brute  beaftes  do  differ  in  fenfe  from  thinges  without 
life.  For  where  as  rhere  be  borne  certaine  naturall  foolcs  and  idiotes, 
that  dcfaute  obfcurcth  not  the  general!  grace  of  God.  But  rather  by 
fuch  fight  we  are  put  in  mindc^that  what  is  left  vnto  our  felues,  ought 
iuftely  to  be  afcribed  to  the  kindenefl'e  of  God ,  bycaufe  if  he  had  not 
fpared  vs,  our  rebellion  had  drawenwith  it  the  deftrudion  of  our 
whole  nature  .  But  wheras  (bme  do  cxcell  in  Iharpencfle  of  concei- 
uing,fome  other  do  pafleiniudgemcntjfome  haue  a  quicker  witte  to 
learne  this  or  that  arte  ;  in  this  variete  God  fettcth  forth  his  grace 
vnto  vs  ,  that  no  man  fhouldc  claime  to  him  felfe  as  his  owne ,  that 
which  flowcth  from  Gods  mere  libcrahtie.  For  howe  becomcth  one 
more  excellent  than  an  other ,  but  that  m  common  nature  might  ap- 
pere  aboue  other  the  fpeciall  grace  of  God,  which  in  omitting  many, 
faicth  openly  that  it  is  bounde  to  none.  Befide  that ,  God  poureth  in 
fingular  motions ,  according  to  the  calling  of  euery  man .  Of  which 
thing  we  mete  with  many  examples  in  the  bookes  of  the  Iudge$,wher  ludtc 
it  is  faid,  that  the  fpiiite  of  the  Lord  clad  them  ,  whome  he  called  to  34- 
rule  the  people.  Finally,in  euery  noble  ade  there  is  a  fpeciall  inftruc- 
tion.  By  which  reafon  the  ftrong  men  followed  Saul,  whofe  heartes  i.Sanv 
the  Lord  had  touched.  And  when  his  miniftring  in  the  kingdomc  was  >  0.6, 
prophecied  of,  Samuel  faid  thus:  The  fpirite  of  the  Lord  fhallcome  ,  5 
vpon  thee,  and  thou  fhalt  be  an  other  man .  And  this  was  continued  u.i  j, 
to  the  whole  courfe  of  gouernement :  as  after  it  is  fpoken  of  Dauid, 
that  the  fpirite  of  the  Lord  came  vpon  him  from  that  day  forwarde. 
But  the  fame  is  fpoken  in  an  other  place  as  touching  particular  mo-  . 
tions  :  yea  in  Homere  men  are  faid  to  excell  in  witte,not  onely  as  lu- 
piter  hath  dealte  to  euery  man  ,  but  alfo  as  the  time  required.  And 
truely  experience  teacheth,  while  many  times  fuch  men  ftand  amaftd 
as  were  moft  (harpe  and  depewittcd,  that  the  wities  of  men  are  in  the 


vJap72.  Ut  the  knowledge  or 

hand  and  will  of  God  to  rule  them  at  euery  moment :  for  which  rca- 

fbn  It  is  faid^  that  he  taketh  witte  from  the  wifc,that  they  may  wander 

"a.iOT  out  of  the  way.  But  yet  in  this  diuerlitie  we  fee  remaining  fome  mar- 

,,       Ices  of  the  Image  of  God,which  do  make  difference  bctwene  all  man- 

kinde  and  other  creatures. 

x8  Now  is  to  be  declared  what  mans  reafon  feeth,  when  it  corn* 
methtothckingedomeofGodandtothatfpirituall  infighti  which 
confifteth  chiefcly  in  three  thinges:to  know  God,and  his  fatherly  fa- 
uour  towarde  vs ,  wherein  our  faluationftandcth:  and  the  way  to 
frame  our  life  according  to  the  rule  of  his  lawe.  Both  in  the  firft  two, 
and  in  the  fecond,  proprely  they  that  arc  moft  witty,  are  blinder  than 
moUes.I  denie  not  that  there  be  here  and  there  read  in  Philofophers, 
concerning  God,  many  thinges  well  and  aptely  fpoken ,  but  yet  fuch 
as  do  alway  fauour  of  a  certaine  giddy  imagination .  The  Lord  gaue 
them  in  dcdc,  as  is  aboue  faid ,  a  Iitde  taft  of  his  Godhead ,  that  they 
fhoulde  not  pretende  ignoraunce  to  colour  their  vngodhnefTe  :  and 
many  times  he  moued  them  to  fpcake  many  thinges ,  byconfeflion 
wherof  them  felues  might  be  conuinced:  But  they  fo  fawe  the  thmges 
that  they  faWjthat  by  fuch  fcyng  they  were  not  direded  to  the  trueth, 
much  lefle  did  attaine  vnto  it ,  like  as  a  wayfaring  man  in  the  middeft 
of  the  feylde,for  a  fodaine  momct,  (eeth  faire  and  wide  the  gliftering 
of  lightning  in  the  night  time ,  but  with  fuch  a  quickely  vanifliing 
(ightjthat  he  is  foncr  couercd  againe  with  the  darkenefle  of  the  night, 
than  he  can  ftirre  his  fote,  fo  farre  is  it  of  that  he  can  be  brought  into 
bis  way  by  fuch  a  helpe.  Befide  that,  thofe  fmall  droppes  of  trueth, 
wherwith ,  as  it  were  by  chaunce ,  they  Iprincle  their  bookcs ,  with 
how  many  and  how  monftruous  lies  are  they  defiled  ?  Finally ,  they 
ncuer  fo  much  as  fmelled  that  aflbrcdncfTe  of  Gods  good  will  toward 
vs  ,  without  which  mans  witte  mufl  nedes  be  filled  with  infinite  con- 
f ufion.  Therfore  mans  reafon  neither  approcheth,  nor  goeth  toward, 
nor  ones  diredeth  fight  vnto  this  trueth,to  vnderfland  who  is  the  truQ 
GodjOr  what  a  one  he  will  be  tov/arde  vs. 

19  But  bycaufc  we  being  dronke  with  a  falfe  perfuafion  of  our 
owne  deepe  infight,do  very  hardely  fufFer  our  felues  to  be  perfuaded, 
that  in  matters  of  God  it  is  vttcrly  blinde  and  dull :  I  thinkc  it  fhall  be 
better  to  cotirme  it  by  teftimonies  of  Scripture  than  by  reafons.This 
)h.i.4  ^^^^  ^°^"  ^^T  wcllteache  in  that  place  whiche  I  euen  now  alleged, 
whe  he  writcthjthat  life  wa<?  in  God  from  the  beginning,and  the  fame 
life  which  fhoulde  be  the  light  of  men ,  and  that  the  Ught  did  fhine  in 
darkenelic ,  and  the  darkenefTe  comprehended  it  not .  He  fheweth  in 
dede,  that  mans  foule  is  lightened  with  the  brightnelTe  of  Gods  light, 

fo 


God  the  Redemer.^  Lib.2.  102 

fo  that  it  is  neuer  altogether  without  fomefmall  flame,  oratleaft 
fome  fparcle  of  it,  but  yet ,  that  with  fuch  a  light  he  comprehcndeth 
not  Gad.  And  why  fo  ?  bycaufe  mans  quickenefTe  of  wit,  as  towardc 
jhc  knowledge  of  God ,  is  but  mere  darkencfle .  For  when  the  holy 
Ghoft  callcth  men  darkcnefle,  he  at  ones  fpoilcth  them  of  all  abiliiie 
.of  fpirituall  vnderftanding.  Therefore  he  affirmtth ,  that  the  fiaithfull 
which  embrace  Chrift,  are  borne  not  of  bloude,  or  of  the  will  of  the  lo* 
ficfh,orofman,butof  God.  As  if  he  fhouldefaie;fle(h  is  not  capable  ^3* 
.of  fo  hie  wifedome  to  conceiue  God  and  that  which  is  Gods ,  vnlefle 
it  be  lightened  with  the  fpiritc  of  God .  As  Chrift  teftified ,  that  this  Mat.K 
was  a  Ipeciall  rcuelationofthe  father,  that  Peter  did  know  him.  *7« 

,  zo     If  we  were  perfwaded  of  this,  which  ought  to  be  out  of  all  con- 
.troucrh'e,  that  our  nature  wanteth  all  that, which  our  heaucnly  father 
geueth  to  his  eled  by  the  Ipirjte  oF  regeneration ,  then  here  were  no 
vmatter  to  doubte  vpon.  For  thus  fpeaketh  the  faithful!  people  in  the 
.Prophet :  For  with  thee  is  the  fountaine  of  hfe ,  and  in  thy  light  wc  ^^*'  J^ 
{hall  fee  light.  The  Apoilie  ceftifieth  the  fame  thing,  when  he  faicth  '®^ 
that  no  man  can  c^l  lefus  the  Lord,but  in  the  holy  Ghoft.  And  lohn  ,'2^ 
Baptift  fcyngthe  dulneffe  of  his  difcjples,crieth  outjthat  no  man  can  lohn  3 
-rcceiue  any  thing,  vnleffe  it  be  geucn  him  from  aboue  .  And  that  he  *y» 
meaneth  by  Gifce  a  fpeciall  lUurnination,  and  not  a  common  gifte  of 
natur.e,appererhhereby5thathe  complaineih  that  in  fomany  wordes 
as  he  had  fpoken  to  commende  Chrift  to  his  Disciples  >  he  preuaylcd 
nothing.  I  fee  (  fayech  he  )  that  wordes  are  nothing  to  informe  mens 
n^indes  concerning  diuine  thinges ,  vnlefte  the  Lord  geue  ynderftan" 
dmg  by  his  Iparitc.  YcaandMofes  ,  when  he  rcprocheth  the  people 
with  their  forgetfulnefle ,  yet  noteth  this  withall ,  that  they  can  bjr 
no  raeanes  giow  wile  in  the  myfteries  of  God,but  by  the  beneHte  of 
God.  Thyne  eyes  (  faieth  he  )  haue  feene  thofe  grcate  tokens  and  Deu.  z 
wonders, and  The  Lord  hath  not  geuen  thee  a  heart  to  vnderftande,  ** 
nor  eares  to  heare ,  nor  eyes  to  fee.  What  fhould  he  exprefle  more, 
if  he  called  vs  blockes  in  conliderjng  the  workcs  of  God?  Whervpon 
the  Lord  by  the  Prophet  promifethfora  great  grace,  that  he  will  icr.  24 
geue  the  Ifraelites  a  heart,  that  they  may  know  him:fignifiyng  there-  7. 
by,  that  mans  wittc  is  onely  fo  much  fpiritually  wire,as  it  is  lightened 
by  him  .  An.djthis  Chrift  plainely  confirmed  with  his  owne  mouth, 
when  he  fayeth  that  no  rnan  can  come  to  him  ,  but  he  to  whome  it  ^^^^  * 
(hajbe  geuen  from  the  Father.  What  ?  is  not  he  him  felfe  the  liuely  ^^' 
Image  of  the  Father ,  in  whom  the  whole  brightncfte  of  his  glorie  is 
cxprcfled  vnto  vs  ?  Therefore  he  coulde  not  better  fhewe  what  our 
power  1$  to  knowe  God ,  than  when  he  fayeth,  that  we  haue  no  eyes 


Cap.2,  Ut  the  knowledge  ot 

to  fee  his  Image,  where  it  is  To  openly  fct  prelente  before  vs.  What  • 
,  Came  he  not  into  the  earth  for  this  purpofe ,  to  declare  his  Fathers 
will  vnto  men  ?  And  did  he  not  faithfully  do  his  office  ?  Yes  furcly.But 
yet  nothing  is  wrought  by  his  preachingjVnlefle  the  inwardc  Schole- 
mafter,  the  holy  Ghoft,  fetopen  the  way  to  our  mindes.  Therefore 
none  come  to  him ,  but  they  that  hauc  heardc  and  bin  taught  of  the 
Father.  What  mancr  way  of  learning  and  hearing  is  this?Euen,when 
the  holy  Ghoft  by  marueilous  and  fingular  vertue  formeth  the  earcs 
toheare,  and  the  mindes  to  vndcrftandc.  And  leaft  that  flioulde  feme 
ftraung,  he  allcgeth  the  prophocie  of  Efaie, where  when  he  promifeth 
the  repairing  of  the  Church  that  they  which  (hall  be  gathered  togc- 
r«.  54.  tte  to  faluaiion,(hall  be  taught  of  the  Lord.If  God  there  forcfheweth 
V        fome  peculiar  thing  concerning  his  eleftes ,  it  is  cuidcnt  that  he  fpea- 
keth  notof  thatkinde  of  learning  that  was  alfo  common  to  the  wic- 
ked and  vngodly .  It  remaineih  therefore  that  we  muft  vndcrftandc  it 
thus ,  that  the  way  into  the  kingdome  of  God  is  open  to  no  man ,  but 
to  him  to  whom  the  holy  Ghoft  by  his  enlightening  fhall  make  a  new 
minde.  But  Paulc  fpeaketh  moft  plainely  of  all,  which  o  f  purpofe  en* 
tring  into  difcourfe  of  this  matter,  after  he  had  condemned  all  mens 
wifedome  of  foUie  and  vanitie ,  and  vtterly  brought  it  to  naught ,  at 
^Q^  J  the  laft  concludeth  thus :  that  natural]  man  cannot  perceiue  ihofe 
4,       things  that  are  of  the  fpirite  of  God :  they  are  fooliihneiTe  vnto  him, 
and  he  can  not  vndcrftand  them ,  bycaufe  they  are  fpiritually  itidged. 
Whomc  docth  he  call  natural]  ?  euen  him  that  ftaytth  vpon  the  light 
of  nature.  He  I  fay  comprehendcth  nothing  in  the  fpirituallmifteries 
of  God.Why  fo?is  it  bycaufe  by  flouthfulnefle  he  negledeth  it  ?  Nay, 
rather  although  he  would  irauaile  neuer  fo  much,  he  can  do  nothing, 
bycaufe  forfoth  they  are  fpirirually  iudged.  What  meantth  that  ?  by^ 
caufc  being  vtterly  hidden  from  the  fight  of  man,  they  are  opened  by 
the  ontly  reuclaiion  of  the  fpirire :  (b  that  they  arc  rcckencd  for  follic 
where  the  fpirite  of  God  gcueth  not  light.  Before  he  had  auaunced 
thofe  thingcs  that  God  hath  prepared  for  them  that  loue  him ,  aboue 
the  capacitie  of  eyes,  cares  and  mindes.  Yea  he  tcftifiwd  that  mans 
wifcdome  was  as  a  certaine  veile,wherby  mans  minde  was  kept  from 
.Cor.i  feyng  God.  What  meane  we  ?  The  Apoftle  pronounceth ,  that  the 
o.       wifedome  of  this  worlde  is  made  foUie  by  God :  and  fhall  we  forfoth 
geue  vnto  it  fharpeneffs  of  vnderftanding ,  whereby  it  may  pearce  to 
the  fecrete  places  of  the  hcaucnly  kingdome  ?  Farre  be  fuch  beafteli- 
nefle  from  vs. 

XI    And  fo  that  which  here  he  taketh  away  from  men,  in  an  other 
placc,in  a  praycr,hc  geueth  it  to  God  alone.  God(fayeth  he)  and  the 

fethcr 


GodthcRedemcn         Lib.2.         103 

father  of  glory ,  gcue  to  you  the  fpirite  of  wifedomc  and  reuelation.  Ephe.ii 
Now  thou  hcareft  that  all  wifcdom  and  reuelation  is  the  gift  of  God.  *  $• 
What  followeth  ?  and  lighten  the  eyes  of  your  mindc.  Surely  if  they 
necde  a  new  reuelation,the  arc  they  blinde  of  themfelucs.  1 1  followeth 
after:  That  ye  may  knowc  what  is  the  hope  of  your  calling.  &c. 
Therefore  he  confcfleth ,  that  the  wittcs  of  men  arc  not  capable  of 
(b  great  vnderftanding,  to  know  their  owne  calling.  And  let  not  fomc 
Pelagian  babble  here ,  that  God  doth  remcdie  that  dulnefle  or  vn- 
fkilfulnefle,  when  by  the  dodrine  of  his'wcrde  he  diredeth  mans  vn- 
derftanding, whether  without  a  guide  he  coulde  nothauc  atteined. 
For  Dauid  had  a  lawe ,  wherein  was  comprehended  all  :he  wifedomc 
that  may  be  delired,  and  yet  not  contented  with  that,  he  requircth  to 
haue  his  eyes  opened,  that  he  may  confider  the  mifteries  of  the  fame 
lawe.  By  which  fpeach  truely  he  fecretly  faycth,  that  the  funne  rifeth  ^^*  "^ 
irpon  the  earth  where  the  wordc  of  God  fhineth  to  menrbut  they  get  *  * 
not  much  thereby ,  vntill  he  himfelfe ,  that  is  therefore  called  the  fa-  j 
ther  of  hghtes ,  do  geue  them  or  open  their  eyes ,  bycaufe  where  fo  ly,* 
euer  he  fliiiicth  not  with  his  fpiritc,all  things  are  poflfeffcd  with  darkc- 
nefle.  So  the  Apoftles  were  well  and  largely  taught  by  the  beft  fcholc-  j  »  ^ 
mafterryet  if  they  had  not  needed  the  fpirite  of  trueth  toinftrud  their  ,^  * 
mmdes  in  that  fame  dodrine  which  they  had  hcarde  before,he  would 
not  haue  bidden  them  loke  for  liim.If  the  thing  that  we  afke  of  God, 
we  do  thereby  confcffe  that  we  wantc :  and  God  in  that  that  hepro- 
mifeth  it  vs,doth  argue  our  neede,let  no  man  now  doubte  to  confcflc 
that  he  is  Co  much  able  to  vnderftandc  the  mifteries  of  God ,  as  he  is 
enlightened  with  his  grace .  He  that  geueih  to  him  fclfe  more  vnder- 
ftanding, is  fo  much  the  more  blinde,  for  that  he  doth  not  acknowc- 
ledge  his  owne  blindcnelTe. 

iz  No  we  remaincth  the  thirdc  pointe ,  of  knowing  the  rule  of 
well  framing  of  hfe,  which  we  do  rightly  call  the  knowledge  of  the 
workes  of  righteoulhefle ,  wherein  mans  wit  femeth  to  be  offome- 
what  more  fharpe  fight,than  in  the  other  two  beforc.For  the  Apoftlc 
teftifieth,  that  the  Gentiles  which  haue  no  lawe,  while  they  do  the  ^*'™' * 
workes  of  the  lawe,are  to  themfelucs  in  ftede  of  a  lawe,and  do  ftiewe  ^* 
the  lawe  written  in  their  heartes,their  confciences  bearing  them  wit- 
neflcjand  their  thoughtes  accufing  them  within  themfelues,or  excu- 
fing  them  before  the  iugdement  of  God.  If  the  Gentiles  haue  righre- 
oufneffe  naturally  grauen  in  their  mindes ,  furely  we  can  not  fay  tha^ 
we  are  altogether  blinde  in  the  order  of  life.  And  nothing  is  more  co- 
mon,  than  that  man  by  the  lawe  naturall,  of  which  the  Apoftle  fpea- 
keth  in  that  place ,  is  fufticiencly  inftruded  to  a  right  rule  of  life .  Buc 


Cap.2.  Of  the  knowledge  of 

let  vs  weye  to  what  pui'pofe  this  knowledge  or  the  lawc  is  planteif 
in  men:then  it  {hall  byandby  appeare,  how  farre  it  bringeth  them  to- 
warde  the  marke  of  reafon  and  truth.  The  fame  is  alfo  euident  by  the 
wordes  of  Paule,ifa  man  do  marke  the  placing  of  them.He  had  faidc- 
a  iitle  before ,  that  they  whiche  finned  in  the  lawe ,  arc  Judged  by  the 
lawe:they  that  haue  finned  without  lawe,do  perilh  without  lawe.  By- 
caufe  this  might  feme  vnreafonablc ,  that  the  Gentils  Ihould  periHi 
without  any  ludgement  going  before ,  he  byandby  addeth ,  that  their 
confcjence  is  to  them  in  fteade  of  a  tawe,and  thcrfore  is  fufficient  for 
their  iuft  damnation.  Therefore  the  ende  of  the  lawe  naturall  is,  that 
man  may  be  madeinexcufable.Anditlhail  be  deHned  not  ill  after  ihrs 
fbrtCjthat  it  is  a  knowledge  of  confcienee^that  fuflficiently  difcerneth 
betwene  iuft  and  vniuft,to  take  away  from  men  the  pretence  of  igno- 
raunce,while  they  are  proued  giliy  by  their  ownc  teihmonie.  Such  is 
the  tendernefle  of  man  lowarde  him  felfe,that  in  doino  of  eui]s,he  al- 
way  turneth  away  his  minde  fo  much  as  he  maie  from  the  fthngof 
I    Pro-  ^^^^^'  ^y  which  reafon  it  femeth  that  Plato  was  moued  to  thinke  that 
taeora,  there  is  no  finnc  done  but  by  ignorance .  That  in  dcde  were  fitly  fayd 
of  bjm,  if  mens  hypocrifie  went  fo  farre  in  hiding  of  vices,  that  the 
minde  might  not  know  it  felfe  gilty  before  God.  But  when  the  finner 
feking  to  efcneuc  the  iudgement  emprinted  in  him  ,  is  now  and  then 
drawene  backe  vnto  it ,  and  not  fuffcred  fo  to  winke ,  but  that  he  be 
compelled  whether  he  will  or  no ,  fome  time  to  open  his  eyes :  it  is' 
Paraph,  falfe^y  faid  that  he  finneth  onely  by  ignorance.  Themiftius  (aith  more 
inlib.j.  truely,  which  teacheth  that  vnderftanding  is  feldome  deceiued :  that 
de  ani-  ^^  j^  blindenelle  when  it  goetli  any  further ,  that  is ,  when  he  comcth 
^l[^  ^'  downe  to  the  fpcciall  cafe.  Euery  man^if  it  be  generally  alked,  will  af- 
firme,th3t  manflaughter  is  euilkbut  he  that  confpireth  to  kill  his  ene- 
mies, deliberateth  vponit,as  on  a  good  thing.The  adulterer  general- 
ly will  condemne  adulterie ,  but  in  liis  owne ,  ptiuately  he  will  flatter 
him  felfe.  This  is  ignoraunce ,  when  a  man  comming  to  the  fpeciall 
cafe  for getteth  the  rule,that  he  had  lately  agreed  vpon  in  the  general 
queftion.  Of  which  thing  Auguftine  difcourfeth  very  finely  in  his  cx- 
pohtion  of  the  firft  verfe  of  the  Ivij.  Pfalme:  albeit  the  fame  thing 
is  not  continuall .  For  fometimc  the  fhamefulnefie  of  the  euill  deedc 
foprefleth  the  confcience ,  that  not  deceiuing  him  felfe  vnderfalfe 
rcfemblance  of  a  good  thing ,  but  wittingly  and  willingly  he  runneth 
Me^xa  intoeuill.  Out  of  which  afledion  came  thefe  fayinges:  Ifeethebet- 
^P"'^ „  terand  allow  it,but  I  follow  the  worfe.  Wherefoie,me  thinke ,  Ari- 
g"^'- '"' ftotle  hath  very  aptely  made  diftindion  betwene  Incontinence  and 
c»p.  j.    Temperance.  Where  incontinence  reigneth,  he  fayethjthat  there  by 

reafon 


God  the  Redemcr.         Lib.2 .  1 04 

rcafon  of  troubled  affedion  or  paiTion,lcnowledge  is  taken  away  from 
the  minde ,  that  it  marketh  not  the  euill  in  his  owne  ade ,  which  it 
generally  feeth  in  the  hkerand  when  the  troubled  aftedion  is  cooled, 
rcpentaunce  immediatly  followeth.  But  intemperauncc  is  not  extin- 
guiflicd  or  broken  by  feeling  of  finne,but  on  the  other  fide  obftinatc- 
ly  ftandeth  ftill  in  her  conceiued  choife  of  euill. 

24  Now  when  thou  hcareft  iudgement  vniuerfally  named  in  the 
difterence  of  good  and  euill,  thinke  it  not  euery  founde  and  perfcft 
iudgement.  For  if  mans  heartes  are  furniflied  with  choife  of  iuft  and 
vniuftjonly  to  this  ende,that  they  Oiould  not  prctcnde  ignorance,  it  t$ 
not  then  nedefuU  to  fee  the  tructh  in  euery  thing.  But  it  is  enough  & 
more, that  they  vndeiiland  fo  farrc  that  they  can  not  efcapc  away,but 
being  conuid  by  witnefle  oftheir  confcience,  they  cuen  now  already 
beginne  to  tremble  at  the  iudgemet  feate  of  God.  And  if  we  will  trie 
our  reafon  by  the  lawc  of  God,  which  is  the  cxampler  of  true  rightc- 
oufnefle ,  we  (hall  finde  how  many  wnycs  it  is  blinde.  Truely  it  attei- 
neth  not  at  all  to  thofe  that  are  the  chiefc  thinges  in  the  Firft  table,  as 
of  confidence  in  God ,  of  geuing  to  him  the  prayfe  of  ftrcngth  and 
righteoufnefle ,  of  caUing  vpon  his  name,  of  the  true  keping  of  Sab- 
bar.  What  foule  euer ,  by  naturall  fenfe  did  fmcU  out,that  the  lawful! 
worfhipping  of  God  confifteth  in  thefe  and  like  thinges  ?  For  when 
prophane  men  will  worfhippe  God ,  although  they  be  called  away  a 
hundred  times  from  their  vaine  trifles,  yet  they  alway  flide  backe  thi- 
ther againe.  They  denie  indeede  that  facrificcs  do  pleafe  God ,  vn- 
lefie  there  be  adioyned  a  purenefle  of  minde :  whereby  they  declare, 
that  they  conceiue  fomewhat  of  the  fpirituall  worfiiipping  of  God, 
which  yet  they  byandby  corrupt  with  falfe  inuentions.  For  it  can  nc- 
uer  be  perfuaded  them,  that  all  is  true  that  the  lawe  prefcribeth  of  it. 
Shall  1  faie,that  that  wit  cxcelleth  in  any  (harpe  vnderftanding,which 
can  neither  of  it  feife  be  wife ,  nor  harken  to  teaching  ?  In  the  com- 
maundementes  of  the  Second  table  it  hath  fome  more  vnderftanding, 
by  fo  much  as  they  came  ncrer  to  the  preferuation  of  ciuile  felow- 
fhippe  among  menne  Albeit  euen  herein  alfo  it  is  founde  many  times 
to  fade.  To  eucry  excellent  nature  it  fcmethmcft  vnreafonable,  to 
fufter  an  vniuft ,  and  to  imperious  a  maner  of  gouerning  ouer  them, 
if  by  any  meane  he  may  put  it  away :  and  the  iudgement  of  mans  rea- 
fon is  none  other  >  but  that  it  is  the  part  of  a  feruile  and  bafc  courage, 
'to  fuffer  it  patiently.-and  againe,  the  parte  of  an  honclt  and  free  borne 
hcarte,to  (hake  it  of.  And  reucngc  of  iniuries  is  reckened  for  no  faultc 
amongthePhilofophers  .  But  the  Lorde  condemning  that  tomuch 
noblenefie  of  courage ,  commaundeth  his  to  kepe  the  fame  patience. 


Cap.2.  Of  the  knowledge  of 

that  IS  Co  ill  reported  among  men .  And  in  all  rhe  keping  ofthc  lawc, 
our  vnderftanding  marketh  not  defireof  mindeacall.  For  a  naiurall 
man  fuftereth  not  him  felfe  to  be  brought  to  this ,  to  acknowledge 
the  difeafes  of  his  dcfires .  The  light  of  nature  is  choked  vp ,  before 
that  it  come  to  the  firft  cntrie  of  this  bottomleire  depth  .  For  when 
the  Philofophers  note  immodtrat  motions  of  minde  for  faulrcsjihey 
meane  thole  moti5s  that  nppere  and  fnew  forth  themfelues  by  grolTc 
lokcnsjbut  they  make  no  accompt  of  thofe  euill  defires  that  do  gent- 
ly tickle  the  mifide. 

25     Wherfore,  as  Plato  was  worthyly  founde  fault  withall  before, 
for  that  he  imputed  all  finnes  to  ignoraunce  ,  fo  is  their  opinion  to  be ' 
leiefted ,  which  teach  that  purpofed  malice  and  frowardneffe  is  vfed 
in  all  Hnnes .  For  we  ^ndc  it  to  much  by  experience ,  how  oft  we  fall 
with  our  good  intent.  Ourreafon  is  ouerwhelmed  with  fo  many 
fortes  of  being  deceyucd,  is  fubied  to  fo  many  errours ,  ftombleth  at 
fo  many  ftayes ,  is  entangled  with  fo  many  ftrcightes ,  that  it  is  farre 
from  fure  diredmg.  But  how  httle  it  is  eftemed  before  the  Lord  in  all 
j.Cor.   partes  of  our  life,  Paule  fhe  wc  th  when  he  fayeth,  that  we  are  not  fuf- 
3*5'       ficient  to  thinke  any  thing  of  our  felueSjas  of  our  felues.  He  fpeaketh 
not  of  will  or  affedion ,  but  he  taketh  al(b  this  away  from  vs,  that  wc 
fhoulde  not  thinke  that  it  can  come  inourmindes  how  any  thing  is 
to  be  done  well.  Is  our  diligence,  infight,  vndcrftanding,and  headc  (b 
corrupted  ,  that  it  can  dcuife  or  thinke  vpon  nothing  that  is  right  be- 
fore the  Lord  ?  that  femetb  to  harde  to  vs ,  that  do  vnwillingly  fuffcr 
our  felues  to  be  fpoyled  of  the  fharpencfle  of  reafon ,  which  we  ac- 
compt a  moft  precious  gift.  But  to  the  holy  Ghoft  it  femeth  moft  full 
ofequitie,  which  knoweth  that  all  the  thoughtes  of  wifemenarc 
Pfa.  ^4.  vainerand  which  pronounceth  plainly ,  that  all  the  inuention  of  mans 
"'         heart  is  onely  euill .  If  all  that  our  witte  conceiued ,  deuifeth  vpon, 
Q  -  g  purpofeth  and  goeth  about,  is  alway  euill,  how  can  it  come  in  our 
I.  and    n^Jndc  to  purpofe  that  which  pleafeth  God,  to  whom  onely  holyneffc 
8.21.     and  rightecufnefTc  is  acceptable  ?  So  is  it  to  be  feen ,  that  the  reafon 
of  our  minde ,  which  way  fo  euer  it  turne  it  felfe ,  is  miferably  fubied 
pfa.!!^.  to  vanitie.  Dauid  knew  this  wcakencffe  in  him  felfe,  when  he  prayed 
J  4»       to  haue  vnderftanding  gcuen  him,  to  learne  the  Lordes  commaunde- 
mentes  aright.  For  he  fecretly  fayeth  therein,  that  his  owne  wit  fuf- 
ficcth  him  not,  which  defireth  to  haue  a  new  geuen  him.  And  that  he 
doth  not  onely  once,but  almoft  ten  times,  in  one  Pf3lme,he  repeteth 
the  fame  prayer ,  By  which  repeting  he  priuely  declareth ,  with  how  ^ 
great  neede  he  is  driuen  to  pray  it .    And  that  which  he  prayeth  for 
Phil.1.4  bimfelfc  alone,Pauk  cQmmonly  vfcth  to  pray  for  the  Churches.  We 

ceafe 


GodtheRedcmer.         Lib.2.  105 

ccafe  not  (fayeth  he)  to  pray  for  you,  and  to  dcfirc  that  yc  may  be  fil^  Col.  i . 
led  with  the  knowledge  of  God  in  all  wifcdome  and  fpiriruall  vndcr- 
ftanding,that  yc  may  walkc  worthily  of  God.&cBut  fo  oft  as  he  ma- 
Jccth  that  thing  the  good  gift  of  God ,  let  vs  remember  that  he  doth 
withall  teftifie.that  it  heth  not  in  mans  power. And  Auguftine  fo  farrc  j^      j 
acknowledged  this  defaulte  of  reafon  to  vnderftad  rhofe  thinges  that  2.  De 
are  of  God ,  that  he  thinketh  the  grace  of  illumination  to  be  no  iei3'c  pcccat 
neceflarie  for  our  mindes ,  than  the  light  of  the  funne  is  for  our  eyes.  ^^^-^ 
And  not  content  with  that,he  addcth  a  corredio  of  that,  fayino,that  ^^^' ' 
we  lift  vp  our  eyes  to  fee  the  light:but  the  eyes  of  our  minde  lie  fhut, 
vnlefle  the  Lorde  open  them.  And  the  Scripture  teacheththat  our 
mindes  are  not  cnlightned  one  day  alone,  that  they  may  afterward  fee 
by  themfeluesifor  that  which  I  eucn  now  alleged  out  of  Paule,belon- 
gcth  to  continuall  procedingcs  and  encreafinges.  And  this  doth  Da-  pfa.nj 
uid  expreffcly  fet  out  in  theic  wordes :  With  my  whole  harre  I  haue  » o. 
fought  thee,  make  me  not  to  ftray  from  thy  commaundementes   For 
when  he  had  bene  rcgcncrated,and  had  not  flenderly  profited  in  true 
Godhnefle,yct  he  confeflethjthat  for  euery  moment  he  needcth  con- 
tinuall diredion ,  leaft  he  (hoiilde  fwarue  from  the  knowledge  wher- 
with  he  is  enducd.Therefore,in  an  otiier  place  he  prayeth  to  haue  the  p^ . 
right  fpirire  renued ,  which -he  had  loft  by  his  owne  faulte  ,  becaufe  it  j  ,] 
belongeth  to  the  fame  God  to  reftore  vnto  vs  the  fame  thing  being 
loft  for  a  time,which  himfelfe  gaue  at  the  beginning. 

z6  Now  is  will  to  be  examined,  wherin  ftandeth  the  cheefe  libcr- 
tie  of  free  choife,for  it  hath  bene  already  fenc,that  choife  doth  rather 
belong  to  will,  than  to  vnderftanding.  Firft,that  this  thing  which  the 
Philofophers  haue  taught,and  is  receiued  with  common  cofent,  that 
is ,  that  all  thinges  by  naturall  inftin^ion  define  that  which  is  good, 
may  not  feemc  to  belog  to  the  vprightnefTe  of  mans  will:Let  vs  marke 
that  the  force  of  free  will,  is  not  to  be  confidered  in  fuch  appetite  3  as 
rather  prbcedeth  of  the  inclination  of  the  eflenccthan  of  the  aduife- 
ment  of  the  vnderftanding  minde .  For  eucn  the  fcholcmen  do  con- 
{es ,  that  free  will  hath  no  adion ,  but  when  reafon  turneth  it  felfe  10 
obiedes,  wherby  they  mean  that  the  obied  of  appetite  muft  be  fuch, 
as  may  be  fubied  to  choife ,  and  go  before  deliberation ,  which  pre- 
pareth  the  way  for  choife.  And  truely,if  a  man  cofider  what  is  the  na- 
turall defire  of  good  in  man ,  he  ftiall  finde  that  it  is  common  to  him 
withbeaftes.  For  they  alfo  dcfirc  to  be  well,  and  when  anyfliewof 
good  appcarcth  that  moueth  their  fcnfcjthcy  follow  it.  But  man  dorh 
neither  chofc  by  reafon,  that  he  may  follow  with  diligence  that  thing 
vrhich  is  in  dcedc  good  for  him ,  according  to  die  excellence  of  his 

O 


Cap.2.  Ofthe  knowledge  of 

immortall  nature,nor  taketh  realbn  to  cOufel,nor  bendcth  his  minde, 
but  wirhouc  reaion,without  counfelljlike  a  beaft,  followeth  the  incli- 
nation of  nature.  This  therefore  maketh  nothing  for  the  frcedomc  of 
will,  if  a  ma  by  fenfe  of  nature  be  caryed  to  defire  that  which  is  good: 
but  this  is  requifite ,  that  he  difcerne  good  by  right  reafon  ^  and  when 
he  hath  knowene  ir,  that  he  chofe  it,  and  whe  he  hath  chofen  it,  that 
he  follow  it .  But  Icaft  any  man  fhoulde  doubt ,  there  is  to  be  noted  a 
double  fophifticall  argumer.For  appetite  ii  not  here  called  the  proper 
maner  of  will ,  but  a  naturall  inclination :  and  good  is  called  not  as  of 
vertue  or  iufticCjbut  of  eftate,  as  we  fay.  This  man  is  well,or  in  good 
cafe:  Finally , although  a  man  do  neuer  fo  much  defire  to  attaine  that  ^ 
is  2ood,  yet  he  followeth  it  not .  As  there  is  no  man  to  whom  cter- 
nall  bleiredneflfe  is  not  pleafanr,  yet  is  there  none  that  afpireth  vnto  it, 
but  by  the  mouing  of  the  holy  Ghoft.  VVherfore,fith  the  naturall  de- 
fire  in  men.  to  be  wcll,maketh  nothing  to  proue  the  frcdomc  of  will, 
no  more  than  in  tnc  tals  and  ftones,doth  the  affedion  inclining  to  the 
perfedion  of  their  fubftjnccil^c  vs  conlider  in  other  ihingcs,  whether 
Will  be  To  infeded  and  corrupted  in  all  partes,ihat  it  cngeadrcth  no- 
thing b'-it  cuill :  or  whether  it  kepcth  ftill  any  parccll  vnhurte ,  from 
whence  do  grow  good  delires. 

27  They  that  do  attribute  to  the  firft  grace  of  God ,  that  we  will 
cffeduilly,feme  on  the  other  fide  to  fay  fccretely,  that  there  is  in  the 
foule  a  power  of  it  f^lfe  to  afpire  to  good ,  but  it  is  fo  weake ,  that  it 
cannot  growc  to  a  perfede  affldion,  or  raifc  vp  any  cndcuour.  And 
there  is  no  doutc  that  the  fcholemen  haue  commonly  embraced  this 
opinion ,  or  which  was  borowcd  by  Origen  and  ccrtaine  of  the  oldc 
writers:  forfomuchasthey  are  wonce  toconfider  man  io  purcna- 
«  turall  thmges,  (as  they  termc  it )  fuch  a  one  as  the  Apoftle  defcribcth 

,  c  *  *  him  in  thefe  wordcs.  I  do  not  the  good  that  I  would,  but  the  cuifl  that 
I  woulde  notjthat  I  do.To  will  is  prefent  vnto  mc,but  to  pcrformc  it, 
I  finde  not .  But  after  this  maner  is  tlic  difcours  that  Paule  there  fol- 
lov;eth ,  altogether  wrongfully  peruerred.  For  he  entrcatcth  of  the 
Chriftian  wraftling  (  which  he  lliortly  toucbeih  to  the  Galathians  ) 
^  *  ^*  which  the  faithfull  continually  fele  within  thcmfelueSjin  the  battel  of 
the  flefii  and  the  fpirite.  But  the  fpirite  is  not  of  nature,  but  of  regene- 
ration. And  that  the  Apoftle  doth  there,  fpeake  of  the  regenerate,  ap- 
pearcth  by  this,th3t  whe  he  had  faid,  that  there  dwelleth  no  goodnefTe 
in  him,hc  addeth  an  expofition ,  that  he  meancth  it  of  his  fltfli .  And 
therefore  he  faith ,  that  it  is  not  he  that  doth  the  euiU ,  but  finne  that 
dwelleth  in  hrm.  What  meaneth  this  corrcdion  in  mcj  that  is,  in  my 
fleih  ?  Euen  as  much  as  if  he  had  faid  thus :  God  dwelleth  not  in  me  of 

my 


GodthcRedemer.        Lib.2.  106 

my  fclfe,  for  there  is  no  good  to  be  founde  in  my  flefh.Hercvpon  tol- 
lovvcch  that  manner  of  excufe;  I  my  ielfe  do  not  the  cuill,  but  finnc 
thatdwellethinme.  Which  excufe  belongeth  onely  to  the  regene- 
rate, which  do  with  the  cheefc  parte  of  their  foulc  tende  vnto  good. 
Nowe,  the  conclufion  that  is  adioyncd  after,  dcclareth  all  this  matter 
cuidently.  I  am  deliied  (faith  he)  with  the  lawc ,  according  to  the  in- 
wardeman.  But  I  fee  an  other  lawe in  my  members,  fighting  againft  ^°^' 
the  law  of  my  mind.Who  hnth  fuch  a  ftriuinginhimfelfcjbut  he  that 
being  regenerate  by  the  fpiriic  of  God ,  caricth  the  leaiiinges  of  his 
flcfhc  about  with  him  ?  Therefore  Auguftinc,  whereas  once  he  had  njf  j/jj 
thoughti  that  that  had  bene  fpoken  of  the  nature  of  man ,  reuoked  c^p.  i 
hisexpofitionasfalfe,  and  ill  agreing  together.  And  trucly,if  wc  Et  in. 
alowe  this,  that  men  without  grace  haue  fomc  morions  to  gooci,*^*^*'^^ 
though  they  be  butfmall,  what  (hall  weaunfwere  to  the  Apoftle  ^  q^ 
which  (aith,  that  we  are  not  fufficicnt  fo  much  as  to  thinke  any  good?  3.'  5. 
What  (hall  we  aunfwere  to  the  Lorde  that  pronounccth  by  Mofcs,  Gen.  I 
that  cueryinnention  of  mans  hcartc  is  onely  euill.  Wh<*rcfore ,  fith  **• 
they  haue  ftumbled  by  falfe  taking  of  one  place,  there  is  no  caufe  why 
we  ftioulde  ftaye  vpon  their  judgement.  Let  rather  this  faying  of  lohn.l 
Chrift  preuaile.  He  that  doth  finne,  is  the  feruaunt  of  finnc .  We  are  3  4« 
all  finners  by  nature,  therefore  we  be  all  holden  vnderthc  yoke  of 
finne .  Nowe  if  whole  manne  be  fubieft  to  the  dominion  of  (inne, 
thenmuftirncedcsbe,  thatthe  will  it  felfe  which  isthechiefe  feate 
thereof,  be bounde  fafte  with  moft  ftreight  bondes .  For othcrwife 
the  faying  of  Paule  woulde  not  ftandc  together,  chat  it  is  God  which  ^"'^•* 
worketh  will  in  vs,  if  any  will  did  go  before  the  grace  of  the  holy 
Ghoft .  Away  therefore  with  all  that  many  haue  iriflingly  fpoken 
concerning  j)reparation .    For  although  fometime  the  faithfull  do 
prayc  to  haue  their  hearte  formed  to  the  obedience  of  thelawe,  as 
Dauid  doth  in  many  places :  yet  it  is  to  be  noted,  that  euen  that  defirc 
of  praying  is  from  God  .  Which  we  may  gather  of  his  wordcs ,  for     *'  ^ 
whehe  wifhethtohaueacleaneheaitc  created  within  him,furely  he 
takeih  not  on  him  ftlfe  the  beginning  of  creation .  Therefore  let  ra- 
ther this  faying  of  Auguftinc  haue  place  with  vs  :  God  will  preuent  ?-*Y' 
thee  in  all  thinges  ;  And  fometime  preuent  thou  his  wrath .  Howe  ?  ftoli  Sc 
Confeffe  that  thou  haft  all  thefe  thinges  of  God  that  what  fo  eucr  10. 
good  thou  hafte,  is  of  him :  what  foeuer  euill,  it  is  of  thy  felfe.  And  a 
little  after.  Nothing  is  ours  but  iinne. 

O   ij. 


Cap.3.  Of  the  knowledge  or 

Thc^iij.  Chapter. 

That  out  tf  the  corrupt  natmt  of  man  procedeth  nothing  but  dantnablt, 

BVc  man  can  not  be  any  way  better  knowcne  in  cither  part  of 
his  foule ,  than  if  he  come  forth  with  his  titles  wherewith  the 
Scripture  doth  fet  him  out .  If  he  be  painted  whole  in  thcfe 
oh.i.6  wordcs  of  Chrift,  That  which  is  borne  of  flefh ,  is  flcfli :  as  it 

is  ea(y  to  proue ,  then  is  he  proued  to  be  a  very  miferable  creature. 
,^     o  For  the  afFedion  of  the  flefh ,  as  the  Apoftle  witnefTeth ,  is  death,  for 
;,    '  *  afmuch  as  it  is  cnimitie  againft  God ,  and  fo  is  not  fubied,  nor  can  be 
fubied  to  the  lawc  of  God.   Is  flefli  fo  peruerfe,that  with  all  her  af- 
fedion  fhe  continually  vfeth  enimitie  againft  God  ?  that  (he  can  not 
agree  with  the  righteoufnefTe  of  the  lawe  of  God  ?  Finally ,  that  Ihc 
can  bring  forth  nothing  but  matter  of  death  ?  Nowe ,  graunt  that  in 
the  nature  of  man  is  nothing  but  flefh,  and  gather  any  good  out  of  it 
if  thou  canfl.  But  (they  fay)  the  name  of  flefh  belongeth  onely  to  the 
fenfuall ,  and  not  the  hier  parte  of  the  foule .  But  that  is  fuflficiently 
confuted  by  the  wordes  of  Chri{l,3nd  of  the  Apoftle.Ttis  the  Lordes 
argument,  that  manmufl  be  borne  againc,  bycaufe  he  is  flefh.  He 
^  ^^'    commaundeth  not  to  be  borne  againe  according  to  the  body .  But 
in  minde  he  is  not  borne  againe,  if  a  parte  of  it  be  arocnded,but  when 
it  is  all  renewed.  And  that  doth  the  comparifon ,  fet  in  both  places, 
confirme.  For  the  fpirite  is  fo  compared  againft  the  flefh ,  that  there 
is  left  no  meane  thing  betwcne  them .  Therefore  whatfbeucr  is  not 
fpirituall  in  man ,  is  after  the  fame  reafon  called  flcftily .  But  we  hauc 
nothing  of  the  Spirite  but  by  regeneration.  It  is  therefore  flefti  what- 
foeuer  we  haue  of  nature.  But  of  that  matter ,  if  otherwife  we  coulde 
Ephc.4.  ^^"^  ^"y  doubte ,  that  is  taken  away  from  vs  by  Paulc  ,'whcrc  after 
J.        he  had  defcribed  the  olde  man ,  whome  he  had  faide  to  be  corrupt 
withconcupifcencesoferrour,  he  biddeth  vs  tobc  renewed  in  the 
fpirite  of  our  minde  :  you  fee  he  doth  not  place  vnlawefuU  and  euill 
luftcs  onely  in  the  fenfitiue  part,but  alfo  in  the  very  minde,and  there- 
fore requireth  a  renuing  of  it.  And  truely  a  httle  before  he  had  pain- 
ted out  fuch  an  image  of  mans  nature ,  as  did  fliewe  that  there  was  no 
parte  wherein  we  were  not  corrupted  and  pcruerted :  for  whereas  he 
writeth  that  all  nations  do  walke  in  the  vanitie  of  their  minde,  are 
darkened  in  vnderftandmg,  eftranged  from  the  life  of  God,  by  reafon 
Ephc  4  of  tbe  ignoraunce  that  is  in  them,  and  the  blindcneffe  of  their  hcarte: 
17,        it  is  no  doubte  that  this  is  fpoken  of  all  them  whome  the  Lorde  hath 
not  reformed  to  the  vprightneffe  both  of  his  wifcdome  and  mftice: 

which 


GodtheRedemer.         Lib.  2.  107 

which  is  alfo  made  more  plaineby  the  companfon  byandby  adioy- 
ncd ,  where  he  putteth  the  faithfull  in  minde ,  that  they  haue  not  Co 
learned  Chrift.For  of  thefc  wordes  we  gather,that  the  grace  of  Chnft 
is  the  onely  remedie  whereby  we  be  dehuered  from  that  bhndeneflc, 
and  the  cuils  that  enfue  thereof.  For  fo  had  Efaie  alfo  prqphecied  of  Efa.  6i 
the  kingdome  of  Chrift,  when  he  promifedjthat  the  Lorde  Ihould  be  2. 
an  euerlafting  light  to  his  Church ,  when  yet  darkencffe  couered  the 
earth,  and  a  mift  the  peoples.  Whereas  he  tefiifieth ,  that  the  light  of 
Ood  (hall  arife  onely  in  the  Church ,  trucly  without  the  Church  he 
leaueth  nothing  but  darkeneflc  and  blindeneffe.I  will  not  reherfe  pet- 
ticularly  fuch  thinges  as  are  written  euery  where,fpecially  in  the  Ffal- 
mes  and  in  the  Prophetes  againft  the  vanity  of  man.  It  is  a  great  thing 
that  Dauid  writeth,  if  he  be  weyed  with  vanitie,  that  he  fliall  be  vay-  pfai.^ 
ner  than  vanitie  it  felfe .  His  wit  is  wounded  with  a  greuous  weapon,  10. 
when  all  the  thoughtes  that  come  out  of  it,  are  fcorned  asfoolifh, 
trifeling»madde  and  peruerfe. 

z     No  eafier  is  the  condemnation  of  the  hearte ,  when  it  is  called 
gailefull  arid  peruerfe  aboue  all  thing:but  bycaufe  I  ftudie  to  be  fliorr, 
I  will  be  contente  with  one  place  alone ,  but  fuch  a  one  as  (hall  be  like 
a  moft  bright  loTcing  glafTe,  wherin  we  may  beholde  the  whole  image 
of  our  nature .   For  the  Apoftle ,  when  he  goerh  about  to  throwe  ^ 
downe  the  arrogance  of  mankinde,  doth  it  by  thefe  teftimonics,That  ^^^^ 
there  is  not  one  righteous  manne ,  There  is  not  one  manne  that  vn- 
dei^ft'andeth  or  that  feekeih  God ,  Ail  are  gone  out  of  the  way ,  they  pfai.i 
are  made  vnprofitable  together ,  there  is  none  that  doth  good  ,  no  5  j. 
not  one :  their  throte  is  an  open  fepulcher ,  with  their  tongues  they  ^^u  : 
worke  dcceitfully,thc  poifon  of  Serpentes  is  vnder  their  lippes,whofe  7* 
mouth  is  full  of  curfing  and  bitternefle :  whofe  fcetc  are  fwifte  to 
fhedde  bloude ,  in  whofe  wayes  is  forrovve  and  vnhappinciTe  ,  which 
haue  not  thefeare  of  God  before  their  eyes:  With  thefc  thunder- 
boltes  he  inueyeth,not  againft  certaine  menne,but  againft  the  whole 
nation  of  thefonnesof  Adam.  Neither  declineth  he  agaitift  the  cor- 
rupt manners  ot  one  or  two  ages  ,  but  accufeth  the  continuall  cor- 
ruption of  nature.  For  his  purpofe  is  in  that  place,not  (imply  to  chide 
men ,  to  make  them  amende ,  but  to  teach  rather  that  all  menne  arc 
opprclTed  with  calamitic ,  impoflible  to  be  ouercome,  from  which 
they  can  not  get  vp  againe ,  vnlefTe  they  be  plucked  out  by  the  mercie 
of  God .  And  bycaufe ,  that  coulde  not  be  proued  vnlefle  it  had  bin 
by  the  ouerthrowe  and  deftru<Sion  of  nature ,  he  brought  forth  thefc 
teftimonies  whereby  is  proued  that  our  nature  is  more  than  de- 
ftroyed.  Let  this  therefore  remaine  agreed  j  that  menne  are  fuch  as 

O     iij. 


Cap.j.    ,     .  ..  Of  the  knowledge  of 

the;  be  here  defcribcd ,  not  onely  by  faulte  of  euiU  cuftome ,  but  al(b 
by  corrupcncfTe  of  nature.  For  othcrwifc  the  Apoftles  argument  can 
not  ftande ,  that  there  is  no  faluation  for  manne  but  by  the  mercie  o£ 
God ,  bycaufe  he  is  in  him  felfc  vtterly  loftc  and  paft  hope.  I  will  not 
here  bu(ie  my  felfe  in  prouing  the  applying  of  thefe  teftimonJes  that 
no  man  fliouldc  thinke  them  vnfitly  vfed.l  will  fo  take  them  as  if  they 
had  bin  iirft  fpoken  by  Paule  ,  and  not  taken  out  of  xhc  Propbetes. 
Fitft  he  taketh  awaic  from  floanne  righteoufeneffe ,  that  is  intcgritic 
and  purencfTe ,  and  thcn^vndcrftandmg.  The  wante  of  vnderftan- 
dino,  he  proueth  by  Apoftafie  or  departing  from  God  ,whomc  to 
feeke  is  the  fi:  ft  degree  of  wjfedome.  But  that  wante  muft  nedcs  hap-  • 
pen  to  them  that  arc  fallen  awaie  from  God.  He  faycth  further,  that 
0(11  are  gone  out  of  the  waie  and  become  as  it  were  rotten ,  that  there 
i^  none  that  doeth  good,and  then  he  adioyncth  the  haynous  faultcs, 
wherewith  they  defile  their  members  that  are  ones  let  lofe  intowic- 
kednefTe.  Laflof  iUhe  tcftifieth  that  they  are  voide  of  the  feare  of 
God,  after  whofc  rule  bur  fteppes  (lioulde  haue  bin  dirc«5ied.  If  thefe 
be  the  inheritable  gittes  of  mankind,^t  is  in  vaine  to  fekefor  any  good 
thing  in  our  nature.  In  dzedc  I  graunt  that  not-  all  thefe  faultcs  do  ap- 
pearc  in  euery  manns :  yet  can  not  be  denied  that  tius  Hydra  luiketh 
in  the  heartts  oFall  menne.  For  as  the  bodie  while  it  already  foftreih 
cn-:loftd  within  ir,  the  caufc  and  matter  9fdifeafe,al though  the  painc 
be  not  yet  vehement ,  cannot  be  called  h.alchy :  no  more  can  the 
foule  be  reckened  Tounde ,  while  it  fwarmeth  full  of  fuch  difeafe*  of 
vices,  albeit  the  ijmihcudc  doth  not  agree  inall  pointcs.  For  in  the 
body  bi*  it  n*uer  fo  muchc  difeafed  ,  there  remayneth  a  cjuickcneflc 
of  life:  bat  the  foule  beyng  drowned  in  this  gulfe  of  deftrudion, 
is  not  onely  troubled  with  vices ,  but  alfo  altogether  voide  of  all 
goodn^flfe. 

5  The  fame  queftion  in  a  manner  which  hath^  bin  before  aflby- 
ko,  now  rifeth  vp  againe  of  ncwe.For  in  all  ages  there  haue  bin  fome, 
v/hich  by  guiding  of  nature  haue  bin  bente  to  vertue  in  all  their  life. 
And  I  regarde  it  not ,  though  many  flippinges  may  be  noted  in  their 
manners  -.yet  by  the  very  ftudic  of  honeftie  they  haue  .{hewed  a  profc, 
that  there  was  fome  pureneffe  in  their  nature .  What  rewarde  fuch 
vertues  haue  before  Qod  ,  although  we  will  more  fully  declare  when 
we  fhall  fpeake  of  the  mcrites  of  workes ,  yet  we  muft  fpmewhat 
fpeake  in  this  place  t  fo  farre  as  is  neceflarie  for  making  plaine  of  this 
prcfent  argument .  Thefe  examples  therefore  feeme  to  put  v$  in 
minde  ,  that  we  ftiouldc  not  thinke  mans  nature  all  together  corrupt, 
for  that  by  her  indru(aion  lome  men  haue  not  onely  excelled  in  fome 

noble 


God  the  Redemer.         Lib.2.  io8 

noble  aftes ,  but  alfo  in  the  whole  courfe  of  their  life  haue  behaued 
themfelues  moft  honcftly.  But  here  we  ir.uil  ihinke ,  how  in  this  cor- 
ruption of  nature  there  is  fome  place  for  the  grace  of  God  ,  not  to 
clcanfe  it,  but  inwardely  to  reftiaine  it .  For  if  the  Lord  woulde  fufter 
the  mindes  of  all  men  as  it  were  with  lofe  rcines  to  runnc  wildly  into 
all  fortes  of  lu(lcs>  without  doubte  there  woulde  be  no  man ,  but  he 
would  in  plaine  experience  make  vs  bcleue>thac  all  thofe  euds  where- 
with Paule  condemneth  all  nature,  arc  moft  trucly  faide  of  him .  For  Row.  |i 
what  ?  Canft  thou  exempt  thy  felfe  out  of  the  number  of  thcm,whofe  *  '^' 
fectc  are  fwift  to  Hied  bloude,their  handes  defiled  with  robberies  and 
manflaughters ,  their  throtes  hke  vntoopen  Sepulchres,  their  ton- 
gues deceitfuU,  their  hppesvenymous,  their  workcs  vnprofitabie, 
wicked,rotten,deadly,whore  minde  is  without  God,  whofc  inwardcs 
are  peruerfenell'e ,  whofc  eyes  are  bent  to  cntrappinges,  their  hcartes 
lift  vp  difpitcouily  to  triumph  ouer  other,  and  all  the  partes  of  them 
applied  to  infinite  mifcheues.  If  cueryfoule  be  fubied  to  all  fuch 
inonfte.rs,  as  the  Apoftle  boldly  pronounceih ,  truelywe  fee  what 
woulde  come  to  pafle,if  the  Lorde  woulde  fuftlr  the  luft  of  manne  to 
wander  after  his  owne  inclination.  There  is  no  madde  beatt  that  is  fo 
hedlong  caried  awaye ,  there  is  no  ftreame  be  it  neuer  fo  fwifre  and 
ftrong,  whereof  the  ouerflowing  is  fo  violent.  The  Lorde  healeth 
thefe  difcafes  in  his  elede  by  this  meane  that  we  will  byandby  fette 
forth.  In  (bmc  he  only  rcftraineth  them  with  putting  a  bridle  in  their 
mouth,  onely  that  they  breake  not  out,  fo  farrc  as  he  forefeeth  to  be 
Expedient  for  prcferuing  of  the  vniuerfitie  of  thinges .  Hereby  fome 
are  holden  in  by  {hame ,  fome  by  fenre  of  lawes ,  that  they  bu:ft  not 
forth  into  many  fortes  of  filthinelfejhowebcit  they  do  for  a  grca:  parf 
not  hide  their  vncleannefTe.  Some  bycaufe  they  thinke  that  an  hpneft 
trade  of  life  is  good,  do  after  a  certaine  forte  afpirc  towarde  it.  Some 
rife  vpabouc  the  common  forte,  that  by  their  maieftie  they  may 
kepe  other  in  their  duetic .  So  God  by  his  prouidence  bridleth  the 
peruerfenefTe  of  nature,  that  it  breake  not  forth  into  doyng :  but  he 
cleanfeth  it  not  within. 

4  Put  yet  the  doubte  is  not  diflblued.  For  either  we  muft  make 
Camillus  like  vnto  Catiline ,  or  els  in  Camillus  wc  {hall  haue  an  ex- 
ample that  nature  t  if  it  be  framed  by  diligence,  is  not  altogether 
without  goodncfle  .  I  graunte  in  dticdc  that  thofe  goodly  giftes 
whiche  were  in  Camillus  bothe  were  the  giftes  of  God  and  fceme 
worthy  to  be  commended ,  if  they  be  weyed  by  themfelues,  but  how 
(hall  they  be  proues  of  naturall  goodneffc  in  him?  muftewe  not 
ffcturne  to  the  minde »  and  frame  our  argumente  in  this  forte  ?  If  a 

O  iiij. 


Cap. 3.  Ut  the  knowledge  or 

Au?.  li.  nacuf all  mannc  excelled  in  fuch  vpnghtncffe  of  manners,  then  na- 
4.cotra  ^j-g  jg  vndoubtedly  not  without  power  towarde  the  ftudie  of  vertuc. 
Buni'  ^"^  ^^^^  ^^'^^  minde  were  peruerfe  and  crooked,and  folowing  any 
thing  rather  than  vpright  ftraightiiefTe  ?  And  that  it  was  fuch,  there 
is  no  doubte,  if  you  graunt  that  he  was  a  nacuratl  manne.  Nowe  what 
power  of  mans  nature  to  goodnefTe  will  you  rehcrfe  vnto  me  in  this 
behalfe ,  if  in  the  greaceft  fhewe  of  purencfle  it  be  founde  that  he  is 
alway  carried  to  corruption :  Therefore ,  Icaft  ye  commende  a  man 
for  vertue ,  whofe  vices  deceyue  you  vnder  vertues  Image  ,  do  not  Co 
geue  vnto  the  will  of  manne  power  to  defire  goodnefTe ,  To  long  as  ic 
remayneth  faft  in  her  owne  perucrfenelfe .  Albeit  this  is  a  moft  fure  ^ 
and  eafy  folution  of  this  queftion ,  that  thcfe  are  not  common  giftes 
of  nature,  but  fpeciall  graces  of  God,which  he  diuerfely  and  lo  a  cer- 
taine  mcafure  dealeth  among  men  that  arc  otherwife  vngodly.  For 
v/hich  reafon  we  fearc  not  in  common  fpcachc  to  call  one  man  well 
natured,  and  an  other  of  cuill  nature ,  and  yet  we  ceafc  not  to  include 
them  bothe  vnder  the  vniuerfall  ftate  of  mans  corruption ,  but  we 
(hewe  what  fpeciall  grace  God  hath  beftowed  vpon  the  one  ,  which 
he  hath  not  vouchefaued  to  geue  to  the  other ,  when  his  pleafure  was 
to  make  Saule  king,  he  formed  him  as  a  new  man:  and  that  is  the 
reafon  why  Plato  alluding  to  the  fable  of  Homere,fayeth  that  Kinges 
formes  are  created  notable  by  fome  fingular  marke,bycaufe  God  pio- 
'  Hiding  for  mankindc ,  furnirficth  thefe  with  a  princely  nature  whomc 
he  appointeth  to  bearc  gouerneniet:  and  out  of  this  ftpre  houfe  came 
all  the  great  Capitaines  that  are  renomed  in  hiftories.The  fame  is  aifo 
to  be  thought  of  priuate  men .  Buti>ycaufe  as  euery  man  hath  moll 
cxcelled/o  his  ambition  hath  moft  moucdhimforwarde(with  which 
fpotte  all  vertues  are  defiled,fo  that  they  lofe  all  fauour  before  God,) 
it  is  to  be  accompted  nothingworth ,  what  foeuer  femeth  praifewor- 
thy  in  vngodly  men,befide  that  the  chcfe  parte  of  vprightnefle  faileth, 
where  there  is  no  ftudy  to  aduaunce  the  glory  of  God,  which  all  they 
w  ante  whome  he  hath  not  regenerate  with  his  fpirite.  Neither  is  it 
Efa.  II.  vainely  fpoken  in  Efaie ,  that  vpon  Chrift  reftcth  the  fpirite  of  the 
^*  feare  of  God,wherby  we  arc  taught,  that  fo  many  as  are  ftrange  from 
Chrift,  are  without  the  feare  of  God,  which  is  the  beginning  of  wife- 
dome.  As  for  the  vertues  that  deceiue  v$  with  vaine  (hewe  ,  I  graunt 
they  (hall  haue  praile  in  the  court  of  policie,  and  in  the  commo  fame 
of  men,  but  before  the  heauenly  iudgemcnt  feate ,  they  fhall  be  of  no 
valewe  to  deferue  righteoufneffe. 

f     With  fuch  bondage  of  finne  therforc  as  Will  is  deteyned,  it  cstn 
not  ones  moue  ic  felfe  to  goodneife,  much  IcfTe  apply  ic  felfc.For  fuch 

mouing 


GodtheKedemer.  Lib.2.  109 

mouingc  is  the  beginningc  of  turning  to  God,  which  in  Scriptures  is 
wholly  imputed  to  the  grace  of  God.  As  lercmy  praieth  to  the  Lord  icr.  ji. 
to  turne  him,ifhc  will  haue  himc  turned.  Whereupon  the  Prophet  li, 
in  the  Tame  chaptcrjdefcribing  the  fpiritual  redemption  of  the  faith- 
ful peoplcjlayth  that  they  were  redeemed  out  of  the  hand  of  a  ftogcr, 
meaning  with  how  ftraight  fetters  a  (inner  is  bound  Co  long  as  being 
f  orfaken  of  the  Lord,he  liueth  vnder  the  yoke  of  the  Deuill.Yct  Will 
ftil  remaynethjwhich  with  moft  bent  affedion  is  both  enclined  &  ha-  "^ 
fteth  to  finne  .  For  man  was  not  depriued  of  Will  when  he  did  caft 
himfclfe  into  this  neceflity,but  of  the  foundeneffe  of  Will  And  Bcr- 
narde  fayth  not  vnaptly  ,  which  teacheth  that  to  Will  is  in  vs  all :  but 
to  Will  good  is  a  profiting,  to  will  ill  is  a  defautrand  therefore  fimply 
to  willjis  the  worke  of  manao  will  euill,of  corrupte  naturerto  wil  wcl, 
ofgrace.Now  whereas  1  fay,that  will  put  from  hberty  is  by  neceflity 
drawe  or  led  into  euill,if  is  maruell  if  tnat  Ihould  feeme  a  hard  fpcsch 
vnto  any  man,wliich  neither  hath  any  abfurdity  m  it,  nor  vaiieth  fro 
the  vfe  of  holy  men  :  But  it  offendeth  them  that  can  make  no  diffe- 
rence betwene  neccllicy  and  compulfion  .  But  if  a  man  aske  them ,  is 
not  God  of  neceflity  good  ?  is  not  the  deuill  of  neceflity  cuill  ?  what 
can  they  aurifwere  ?  For  fo  is  goodnefle  knit  with  Gods  djuinity,that 
it  is  no  more  neceflary  that  he  be  Godthenthat  he  bcgood.  And 
the  deuill  is  by  his  fall  fo  eftranged  from  partaking  of  goodnefle,that 
he  can  do  nothing  but  cuill.  But  now  if  any  robber  of  God  do  barkc 
againft  this  and  fayjthat  God  deferueth  fmale  praifc  for  his  goodncs, 
which  he  is  compelled  to  keepe:fhall  not  this  be  a  ready  aunfwcrc  to 
him,  that  it  commcth  to  pafle  by  his  infinite  goodnefle  and  not  by 
violent  impulfionjthat  he  can  not  do  euell.Therefore  if  this,that  it  is 
of  neceflfitie  that  God  doe  well,  do  not  hinder  the  free  will  of  God  in 
doing  weljif  the  deuil  which  cartmot  do  but  euil  yet  willingly  (inneth 
who  fliall  then  fay  that  a  man  doothe  therefore  lefle  willingly  finnc 


for  this  that  he  is  fubied  to  neceflity  of  finning.This  neceflity ,wher- 
asAuguftine  cch  where  fpeakethofit,  euendien  alio  when  he  was  ^J^^^|^ 
enuioufly  prelTed  with  the  cauillarion  of  Ccleftius ,  he  flicked  not  to  fnftit. 


aflirme  in  theic  wordes,by  liberty  it  came  to  pafle  that  man  was  with 
(innCjbut  now  the  corruption  which  flowed  for  puniflimcnt,  hath  of 
liberty  made  neceflity.  And  Co  oft  as  he  fallcth  into  mention  thereof, 
he  douteth  not  to  fpeake  in  this  manner  of  the  neceflary  bondage 
offinnc.  Therefore  let  this  fummc  of  that  diftindion  be  kept,  thatoenat. 
man  fins  he  is  corrupted ,  finneth  in  deede  willingly  and  not  againft  &  grac*. 
his  will  nor  compelled ,  by  a  moft  bent  afledion  of  minde ,  and  not  &  alibi. 
by  violent  compulfion  ,  by  motion  of  hii  ownc  luft,and  not  by  for- 


v^ap.  3,  Kji  Liic  Kiiuwicugc  01 

rcn  conlhaynt :  but  yet  of  fuch  peruerfenefle  ot  nature  as  he  is  >  he 
can  nor  but  be  moued  and  driuen  to  euil.  If  this  be  true,then  furcly  ie 
Ser.fu.  is  playnely  exprefled  that  he  is  fubied  to  neccflicy  of  (inning.Bcrnard 
per  Ci  agreeing  to  Auguftine  wryteth  thus,  only  man  among  all  liuing  crea* 
ticSi.  ^yj.g5  j5  free:and  yet  by  meane  of  finne ,  he  alfo  futfercih  a  certaync 
vioknce,but  of  wil  and  not  of  n3ture,that  eucn  thcrby  alfo  he  Hiould 
not  be  depriucd  offreedome,  for  that  which  is  willing  is  free.  And  a 
litle  afcer,wil  being  chaunged  in  it  felfe  into  worfe,by  I  wot  not  what 
corrupt  and  maruelous  manner,  fo  makcth  neceffityjthat  very  ncccP- 
fity  for  as  much  as  it  is  wiUing,can  not  cxcufe  wiU,and  will  forafmuch 
as  it  is  drawen  by  allurement ,  can  not  exclude  neceffity ,  for  this  ne-  ^ 
ceffity  is  after  a  certaine  manner  willing.  Afterward  he  rayih,y  we  arc 
prefled  downe  with  a  yoke,  but  yet  none  other  but  of  a  certaine  wil- 
ling bondage ,  therefore  by  reafon  cf  our  bondage  wc  are  miferable, 
by  reafon  of  our  will  we  are  inexcufablcjbecaufe  will  when  it  was  fre, 
made  it  felfe  the  bondferuaunt  of  finne.  At  length  he  concludethithat 
thefoule  isfo  after  a  certaine  maruelous  and  euill  manner  holdea 
both  a  bonde  fcruaunt  and  free  ,  vnder  this  certaine  willingc  and  ill 
free  neceffity :  a  bondferuaunt  by  reafon  of  neceffity ,  free  by  reafon 
of  wil,and  that  which  is  more  maruelous  and  more  miferable, therein 
gilty  wherein  ir  isfree,thcrein  bond  wherein  it  is  gilty,and  fo  therein 
bond  wherein  it  is  free .  Hereby  truely  the  readers  do  pcrceiue  tha« 
I  bringe  no  newe  thinge,which  longe  ago  Auguftine  brought  foorth 
out  of  the  confcnt  of  all  godly  men,and  almoft  athoufand  yeares  af- 
ter was  kept  ftiU  in  monkes  Cloyfters.  But  Lombarde  when  he  could 
nor  diftinguiih  neceffity  fro  compul(ion,gauc  matter  to  a  pcrnitious 
crrour. 
6     On  the  otherfide  it  is  good  to  confider  what  manner  remedy  is 
that  of  the  grace  of  Godjwhcreby  the  corruption  of  nature  is  amen- 
ded and  healed .  For  whereas  the  Lord  in  helping  vs ,  giueth  vs  that 
which  we  want,  when  wc  fliall  knowc  what  his  worke  is  in  vs,  it  will 
ftreigh:way  appcare  on  the  other  fide  what  is  our  needincfle.  When 
Phi.  1,6  the  Apoftle  fayeth  to  the  PhiUppians,  that  he  crufteth  that  he  which 
beganne  a  good  worke  in  them  ,  will  performc  it  ynio  the  day  of  Ic- 
fus  Chrift  •  it  is  no  dou: ,  that  by  the  beginninge  of  a  good  worke, 
he  meaneth  the  very  beginninge  of  coimtrfion,  which  is  in  will. 
Therefore  God  beginneth  a  good  worke  in  vs  by  ftirring  vp  in  our 
heartes  theloue,defire  and  endeuour  of  rightcoufnefle ,  or  (to  fpeakc 
more  properly)in  bowing,framing  and  direding  our  heartes  to  righ- 
tcoufnefle :  he  endeth  it  in  confirminge  vs  to  perfeuerance .  And  that 
no  man  ihould  cauill  that  good  is  begonne  by  the  Lord,  when  will 

being 


God  the  Redemcr.         Lib,2.  no 

being  of  it  felfc  weakc  is  holpen  :  the  holy  Ghoft  in  an  other  place 
declareth  what  will  is  able  to  do  beingc  lett  vnto  it  felfe  .  I  will  giuc 
you  (Tayth  he)  a  ncwe  heart .  I  will  put  a  newe  fpirite  in  the  nniddes  Exe.ji;, 
of  you .  And  I  will  take  away  the  ftony  heart  from  your  flefli ,  and  I  la. 
will  giue  you  a  heartorflefh.  And  I  will  put  my  fpirite  in  the  middes 
of  you,  and  I  will  make  you  to  walke  in  my  commaundementes. 
Who  {hall  lay  that  the  weakeneffe  of  mans  will  is  ftrengthened  with 
heipc ,  whereby  it  may  effedually  afpire  to  the  choife  of  that  that  is 
good  3  when  it  muft  be  whole  transformed  and  renewed  ?  If  there  be 
any  fbtteneflc  in  a  ftone ,  which  by  fome  hejpe  being  made  tenderer 
will  abide  to  be  bowed  euery  wayjthcn  will  I  graunt  that  the  heart  of 
man  is  pliable  to  obey  that  which  is  right ,  fo  that  that  which  in  it  is 
perfed,  be  fupphed  by  the  grace  of  God  .  But  if  he  meant  to  Hiewc 
by  this  limilitude ,  that  no  goodnclfe  could  euer  be  wrong  out  of  our 
heart  vnleiTe  it  be  made  throughly  newe  :  lerte  vs  not  parte  betwcnc 
him  and  vs,  that  which  he  chalengeth  to  himfelfe alone  .  If  there- 
fore a  ftone  be  transformed  into  fiefhc ,  when  God  turncth  vs  to  the 
defire  o^  that  which  is  right :  then  is  all  that  which  was  of  our  ovvnc 
will  takjn  away  ,  and  that  which  commeth  tn  place  thereof  is  all  of 
G.>d.  i  fay  chat  will  is  taken  away,  not  m  that  it  is  will,  becaufe  in  the 
conuerlion  of  rhan ,  that  which  was  oi  the  firft nature  abideth  whole: 
alfo  I  fay  that  it  is  created  newe ,  not  that  will  then  beginneth  to  be, 
but  that  it  be  turned  from  an  euill  willinto  a  good.  And  this  I  affirme 
to  be  wholly  done  by  God  ,  becaufe  we  are  not  able  fo  much  as  to 
thinke  ,  as  the  fame  Apoftlc  witnefl'eth  :  therefore  in  an  other  place 
he  fayth  ,  that  God  doth  not  onely  helpe  our  weake  will ,  or  amende  ^ 
our  perutrfe  will ,  but  that  he  worketh  in  vs  to  will .  Whereupon  is  Ptiili.  «, 
caiily  gathered,  that  which  I  fayd  before,  that  whatfoeuer  good  is  in  ij. 
will,  it  is  tlvc  worke  of  onely  grace.  In  which  fenfc  in  an  other  place 
hefayeth,  that  it  is  God  that  worketh  all  in  all.  Neither  doth  he  t.Cor. 
there  intreate  of  the  vniuerfall  gouernement ,  but  giucth  vnto  God  ^^'^' 
alone  the  praife  of  all  good  things  that  the  faithful!  haue.  And  m  fay- 
ing,all,truely  he  maketh  God  the  author  offpirituall  life,  cucn  from 
the  beginning  to  the  ende.  Which  felfe  fame  thing  he  had  taught  be- 
fore in  other  wordcs ,  fayingc  that  the  faythfull  arc  of  God  in  Chnft.  ,,cor. 
where  he  plainely  maketh  mention  of  the  new  creation,  wherein  that  jj.g, 
which  was  of  common  nature  berore,is  deftroycd.  For  there  is  to  be 
vnderftandcd  a  comparifon  betwenc  Adam  and  Chrifl: ,  which  in  an 
Other  place  he  more  playnly  cxprefTeth ,  where  he  teacheth  that  wc 
arc  the  worke  of  God  created  in  Chrift  to  good  workes  ,  which  he 
hath  prepared  that  we  ihosldc  walke  in  chem.  For  he  gocth  about 


Cap.  3.  Of  the  knowledge  of 

by  chis  reafbn  to  proue,  that  our  faluation  is  of  free  gift,  becaufe  the 
beginning  ofall  goodnefTejis  at  the  feconde  creation, which  we  ob- 
cayne  in  Chrift .  Butifthere  were  any  power  of  our  felues,  wercic 
ncuer  fo  fmale,  we  (liould  hauealfo  fome  portion  of  merite .  But  he 
to  proue  vs  altogether  nothing  worth,reafoneth  that  we  haue  defer- 
ucd  nothing,  becaufe  we  are  create  in  Chriit  to  good  workcs,  which 
God  hath  prepared .  In  which  wordcs  he  fignifieth  againe ,  that  all 
partes  of  good  workes,cucn  from  the  firft  motio,are  propre  to  Goi 
onely.  For  this  reafon,the  Prophete  after  he  had  fayd  in  the  Pfalmc 
that  we  arc  the  workemanfliip  of  God,  that  there  fhould  be  no  parti- 
tion ,  addeth  byandby ,  We  made  not  our  felues .  That  he  fpcaketh 
there  of  regeneration,which  is  the  beginning  of  fpirituall  life,appea- 
rcth  by  the  tenor  of  the  text ,  where  it  byandby  after  followeth ,  that 
wearchis  people  &  the  flocke  of  his  paftures.Wefee  now,how  he  not 
contented  limply  to  haue  giuen  to  God  the  praife  of  our  faluation, 
doth  exprefly  exclude  vs  from  allfellowHiip  with  him,as  if  he  would 
fay, that  there  refteth  no  pecce,be  it  neuer  fo  litle,for  man  to  glory  in, 
becaufe  it  is  all  of  God. 

7     But  there  will  be  fome  peraduenture  that  will  graunt ,  that  Will 
being  of  her  owne  nature ,  turned  away  from  good  >  is  conucrted  by 
the  only  power  of  theLord:bui  fo  that  being  prepared  before,it  hath 
Ad  Bo-  alfo  her  owne  parte  in  doing,  as  Auguftine  teacheth,that  grace  goeth 
nif.Epi.  bj.fore  euery  good  workcbut  fo,that  will  doth  accompany  it  and  not 
*■*     leade  it,  as  a  waytingmaide  after  it,  and  not  a  foregocr.  Which  thing 
being  not  euill  fpoken  by  the  holy  manjPeter  Lombarde  doth  difor- 
dcrly  wryth  to  this  purpofe.  But  I  affirme,  that  as  well  in  the  wordes 
of  the  Prophet  which  I  haue  alleaged,asin  the  other  places,thefe  two 
ihinges  be  playnely  fignificd ,  that  the  Lord  doth  both  corr^  our 
corrupted  will  or  rather  deftroy  it,&  alfo  of  himfelfe  putteth  in  place 
'  therof  a  good  will.  In  as  much  as  it  is  preuented  by  grace,  in  that  rc- 
fpcd  I  giue  you  leaue  to  call  it  a  wayting  maide :  but  for  that  beinge 
reformedjit  is  the  workc  of  the  Lord,this  is  wrongfully  giuen  to  man 
that  he  doth  with  will  c5ming  after,  obey  grace  going  before.  Ther- 
Ser.  de  fpre  it  is  not  wel  wrytten  of  Chryfoftome,that  neither  grace  without 
inuent,  wili.nor  will  without  grace  can  worke  any  thing  :  as  if  grace  did  not 
^    '^^*  worke  very  well  it  felfe,as  euen  now  we  haue  feene  by  Paule.  Neither 
was  it  Auguftines  purpofe ,  when  he  called  mannes  will  the  waytingc 
maide  of  grace,to  alligne  vnto  her  a  certaine  fecond  office  in  doing  a 
good  workc, but  becaufe  this  only  was  his  intent, to  confute  the  wic- 
ked dodrinc  of  Pelagius,which  did  fet  the  principal!  caufe  of  falua- 
tion in  mans  deferuing :  therefore  he  (lode  only  vpon  this  point,that 

grace 


GodthcRedemer.         Lib.2.         iii. 

grace  was  before  all  dcfcruingiwhich  was  fufficiec  for  the  matter  that 
he  then  had  in  handc ,  not  mcdling  in  the  meane  time  with  the  other 
quedion ,  concerning  the  perpetuall  effed  of  grace }  which  yet  in  an 
other  place  he  excellently  well  handlcth .  For  fomecimes  when  he 
laith,y  the  lord  doth  preuent  the  vnwilling  that  he  may  wil,&  follo- 
weth  the  willing  that  he  wil  not  in  vayne,  he  maketh  him  altogether 
the  whole  author  of  the  good  worke.  Albeit  his  fentences  touching 
this  mattcr,are  to  plaine  to  neede  any  long  argumg  vpon  them.Men  Ao.li.a, 
(fayth  he)  do  labour  to  finde  in  our  will  fomething  that  is  our  ownc  *^^.J1*' 
and  not  of  God,but  how  it  may  be  found  I  know  not.And  in  his  firft  ^j^.  * 
bookc  againft  Pelagius  and  Celeftius ,  where  he  doth  expounde  that  cap.  i  &. 
faying  of  Chrift,  Euery  one  that  hath  heard  of  my  father  comcth  to  loh.6, 
me,he  fayth :  Freewill  is  Co  holpen  not  only  that  it  may  know  what  is  4J» 
to  be  done,  but  alfo  may  do  it  when  it  hath  knowen  it.  And  fo  when 
God  teacheth ,  not  by  the  letter  of  the  law ,  but  by  the  grace  of  the 
rpirite>he  fo  teacheth,that  he  that  hath  leamed,doth  not  only  fee  it  in 
knowing,but  alfo  defire  it  in  willing,and  performe  it  in  doing. 

8  And*bccaufe  wc  are  now  in  hand  with  the  chiefe  point  wherupo 
the  matter  hangeth ,  let  vs  go  forward  and  proue  the  fumme  thereof 
lo  she  readers ,  onely  with  a  fewe  &  y  moft  plaine  tcftimonies  of  the 
Scripture.  And  then,leaft  any  man  fhould  accufe  vs  of  wrongful  wrc- 
ftmg  the  Scripture ,  let  vs  {hew  that  the  trueth  which  we  amrme  be- 
ing taken  out  of  the  Scripture,wanteth  not  the  teftimony  of  this  ho- 
ly man,I  meane  Auguftinc.  For  I  thinke  it  not  expedient,  that  all  the 
thingcs  be  rchearfcd  that  may  be  brought  out  of  the  Scriptures ,  for 
confirmation  of  our  meaning/©  that  by  die  moft  chofen  that  dial  be 
brought  forth.y  way  may  be  prepared  to  vnderftand  all  the  reft  that 
are  here  and  there  commonly  red.  And  againe,!  thmkc  it  Ihall  not  be 
vnfitly  done ,  if  I  openly  fliew  that  I  agree  well  with  that  man  whom 
worthily  the  confent  of  godly  men  doth  much  cfteeme. Surely  it  is  e- 
uident  by  plaine  and  certaine  proufc,that  the  beginning  of  goodneflc 
is  from  no  where  elfe  but  only  from  God.for  there  can  not  be  found 
a  will  bent  to  good,  but  m  the  eied.  But  the  caufe  of  eledion  is  to  be 
fought  out  of  man .  Whereupon  folio  weth,  that  man  hath  not  right 
Wil  of  himfelfe,but  it  proceedeth  fro  the  fame  good  plcafure,wher- 
by  we  are  eled  before  the  creatio  of  the  world.there  is  alfo  an  other 
reafon  not  vnhke  vnto  that.For  whereas  the  beginning  of  wilhng  and 
doing  well  is  of  faith,it  is  to  be  fceiie  whenfe  faith  it  fclfe  comcth. For 
afmuch  as  the  whole  Scripture  crieth  our  that  itis  a  free  pft  of  God, 
it  followeth,y  it  is  of  the  mere  grace  of  God,  wf^  we,which  are  with 
all  our  mindc  naturally  bent  to  cutll,begm  to  will  that  which  is  good. 


Cap.3»  Of  the  knowledge  of 

Thertbre  thelord>  whe  he  nameth  rhcfe  two  things  in  the  conucr(Io 
of  his  people,to  take  away  from  them  a  ftony  hearr,and  to  giuc  ihem 
a  heart  of  flefh,  plainly  tertifieth  that  that  which  is  of  our  fellies  muft 
be  done  away ,  that  wc  may  be  conucrted  to  nghteoufneffe :  and  that 
whatfoeucf  commeth  in  place  therof,  is  from  himfelfe.  And  he  vttc- 
ler.  3».  reth  not  this  in  one  place  only.  For  he  layihinleremy:!  wilgiuethem 
3^'        one  heart  and  one  way, that  they  may  feare  me  all  their  day es.  And  a 
htle  after.  I  will  giue  the  feare  of  my  name  into  their  heart,that  ihey 
Exe.iz.  departe  not  from  me.Againein  Ezcchiel;!  wiltgiue  them  one  heart, 
'y-        and  I  will^iue  a  new  fpirite  in  their  bowels.  1  will  take  away  the  rtony 
heart  out  of  their  ficfli,  and  1  v/iU  eiue  them  a  heart  of  Hclh.  He  could 
not  more  euidently  claime  to  himfelfe,&  take  from  vs  whatfoeucr  is 
good  and  nghr  in  our  will ,  than  when  he  decbreth  that  our  conuer- 
fionisa  creation  of  a  new  fpirite,andofanewhcart.For  it  followeth 
alway ,  that  both  out  of  our  will  proceedeth  no  &,oodr.cfie  till  it  be 
reformed:and  that  after  reformation,  fo  much  as  u  is  good,  is  of  God 
and  not  of  vs. 
9     And  (o  readc  we  the  prayers  of  holy  men  made  to  that  efFe<ft, 
i.Reg.S  aSjThc  Lord  encline  our  heart  to  him  (faych  Salomon)that  we  may 
5'»        kcpehis  commaundementes.  HelTieweth  the  frowardnefl'e  of  our 
heart  which  naturally  reioyfeth  to  rebeil  agaynft  the  lawe  of  God  if  it 
PCi  10.  ^^'  ^^'^  bowed .    And  the  fame  thinge  is  in  the  Pfalme  :  Lord  incline 
36,        my  heart  to  thy  tettimonies.  For  the  comparifon  of  contrariety  is  al- 
way to  be  noted ,  which  is  betwenc  the  peruerfe  motion  of  the  heart 
v/hereby  it  is  caned  to  obftinacyjand  this  coiTcdion  whereby  it  is  led 
Pfa,  ?i  to  obedience.  When  Dauid  feeling  himfclfe  for  a  time  without  the 
12.       *  directing  grace,prayeth  God  to  create  a  new  heart  within  him,  to  rc- 
nue  a  right  fpirite  within  his  bowellcs:doth  he  not  acknowledge  that 
all  the  partes  of  his  heart  are  full  of  vncleiMiefle ,  and  his  fpirite  wry- 
chen  with  crooked  pcruerfeneilt  ?  and  i^  calling  the  cleannefle  which 
he  prayethfor ,  the  creature  of  God,  doth  he  not  attribute  it  whol- 
ly to  God  ?  Bur  if  any  inanne  take  exception  and  fay ,  that  the  very 
prayer  is  a  token  of  a  godly  and  holy  affedioniour  aunfwere  is  ready, 
that  though  Dauid  were  by  that  time  fomewhatcome  toamcnde- 
ment,  yet  doth  he  ftiU  compare  his  Hrft  ftate  with  that  forowfuU  fall 
that  he  had  felt .  Therefore  taking  vpon  him  the  perfon  of  a  man  c- 
flraunjcd  from  God ,  he  for  good  caufe  prayeth  to  hauc  giuen  him 
all  thefe  thinges  thar  God  giuerh  to  his  cled  in  regeneration ,    And 
To  bein^e  like  a  deade  man,he  wifneth  himfelfc  to  be  created  of  new, 
that  of  the  bondflaue  of  Satan,he  may  be  made  the  inllrument  of  the 
holy  Ghoft.  Maruclous  &  monftruous  furely  is  the  luft  of  our  pride. 

God 


GodtheRedemcn         Lib.2.  in 

Goclrcquircth  nothing  inoreearncftIy,tbanywcrtiouldmoftreligi- 
oufly  keepe  his  Sabbat,  that  is  in  reftmg  from  our  owne  workes ,  but 
of  vs  nothing  is  more  hardly  obcained,than  bidding  ourownc  works 
farewell  j  to  giue due  place  to  the  workes  of  God.  If  fluggifhncflc 
hindered  not,  Chrift  hath  giuen  teftimony  euident  enough  of  his 
graces  to  make  them  not  to  be  enuioutly  fupprcfled.  I  am  (fayth  he)  j  . 
the  Vine ,  you  be  the  branches  :  My  Father  is  a  husbandman.  As  the  ,^ 
branche  can  not  bcare  fruite  of  it  felfc,vnlefle  it  abide  in  the  Vine,no 
more  can  you,  vnlcflcyouabideinme.  For  without  me  you  can  do 
nothing.  If  we  beare  fruite  none  otherwife  than  a  braunche  buddcih 
being  plucked  out  of  the  ground  and  without  moyfturcrwc  neede  no 
more  to  feeke  what  is  the  aptnefl'e  of  our  nature  to  goodmffe.  And 
this  is  a  pbync  conclufion  :  Without  me  yc  can  do  nothing.He  doth 
not  fay  that  we  arc  to  wcaketobe  fufficientfor  ourfelues  :  but  in 
bringing  vs  to  nothing,he  cxcludcth  all  opinion  of  power  be  it  neucr 
Co  lule.  If  we  being  giaffed  in  Chrift ,  beare  fruite  like  a  Vine>which 
taketh  her  efficacy  of  liuclincfTe  both  from  the  moifture  of  the  earth, 
and  from  the  deaw  of  hcauen,  and  from  the  chcrifhing  of  the  funne: 
1  fee  nothingc  remaync  for  vs  in  doingc  a  good  workc ,  if  we  keepe 
whole  for  God  that  which  is  his .  That  fondc  futtle  deuife  is  ajlear 
ged  in  vaine,that  there  is  a  iuyce  already  enclofed  within  the  branch, 
and  a  certayne  power  to  bringc  foorth  frute,and  that  therefore  it  ta-  Mac.i$ 
keth  not  all  from  the  earth  or  from  the  firft  rootc,bccaufe  it  bringeth  i  j. 
fomewhatof  hcrowne.  For  Chrift  doth  meane  nothingc  elfc,  but 
that  we  arc  a  dric  fticke  and  nothing  worth,whcn  wc  be  feucred  from 
him  ,  bceaufe  by  our  fdues  bcingc  feparate ,  wc  haue  no  pov/er  to  do 
wellras  alfo  in  an  other  place  he  faytn.Eucry  tree  that  my  father  hath 
not  planted ,  fhall  be  rooted  vp.  Wherefore  the  Apoftlc  afcribeth  all  PHili.J. 
the  whole  vnio  him  in  the  place  already  allcagcd.lt  is  Godf  faith  he)  M* 
that  worketh  in  vs  both  to  will  and  to  pcrforme .  The  firft  parte  of  a 
good  worke  is  wilhthe  fccond  is  a  ftrong  endeuour  in  doing  it?  y  au- 
thor of  both  is  GodTherforc  we  ftcalc  it  from  God,ifwe  take  to  our 
felues  any  thing,  either  in  will  or  in  eflcduall  working.  If  it  were  fayd 
that  God  doth  hclpe  our  weakc  will,  then  fomewhat  were  left  for  vs. 
But  when  it  is  fayd  that  he  maketh  wiilj  now  all  the  ecod  thst  is  in  it, 
is  fet  out  of  vs .  And  becaufe  the  good  will  is  yet  ftill  opprciTed  with 
weight  of  our  flefhy  it  ca  not  rife  vp.Hc  faidfuriher,thac  to  oucrcom 
the  hardnefTe  of  that  batfcli,there  is  miniftred  vnto  vs  ftcdf::ftnc0e  of 
endeuour,  euen  to  the  cffctl .  For  otherwife  it  could  not  ftand  toge- 
ther which  he  tcachethin  an  orher  place ,  that  it  is  God  alcne  that  ,.Coa. 
bnngeth  to  cfFcd  all  thinges  in  all ,  wherein  wc  haue  before  taught  i  ».^ 


Cap.  3 .  Of  the  knowledge  of 

that  the  whole  courfe  of  fpiritualllife  k  comprehended .  For  which 

Pfa.  85.  re3ron,Dauid,  after  heJiad  prayed  to  hauc  the  wayes  of  the  Lord  o- 

»»•        pened  vnto  him ,  that  he  might  walke  in  his  trueth ,  byandby  addeth: 

Vnite  thou  my  heart  to  fpare  thy  name .  In  which  wordes  he  fignifi- 

cth,that  eucn  they  that  are  well  minded,are  fubied  to  fo  many  with- 

drawing^.  of  minde,that  they  eafily  vanifh  or  fal  away  if  they  be  not 

ftabhlhtd  to  conftancy.  For  which  reafon  in  an  other  place,after  he 

had  prayed  to  haue  hisfteppes  direded  to  kepe  the  word  of  God  he 

K  I oo,  rcquirct h  alfo  to  haue  ftrengrh  giuen  him  to  fight,Lctte  not  any  ini- 

t9.ioo.  quity  (fayth  he  )  beare  rule  ouer  me.  After  this  forte  therefore  doth 

ih        the  Lord  both  beginneandende  goodworkein  vs.*  that  it  may  all  bfr 

his  worke,  that  will  conceiueth  a  loue  of  that  which  is  right,  that  it  is 

cnclined  to  the  defire  thereof,  that  it  is  ftirred  vp  and  moued  to  en- 

deuour  of  following  it.  And  then  that  our  choife,de()re,and  endeuour 

faint  not,but  do  procecde  euen  to  the  eflfeut:laft  of  all,that  man  goclSi 

forward  conftantly  in  them,and  continueth  to  the  end. 

10     And  he  moueth  the  will,not  in  fuch  forte  as  hath  in  many  ages 

bin  taught  and  beleued  :  that  it  is  afterward  in  our  choife,either  to  o- 

bey  or  withftand  the  motio,but  with  mightily  ftrengthning  it.  Thcr- 

fore  that  muft  be  reieded  wHich  Chryfortome  fo  oft  repetethrwhom 

he  draweth,hc  dra'weth  being  willing.  Whereby  he  fecrctly  tcacheth 

that  God  doth  oncly  reach  out  his  hand ,  to  fee  if  we  will  he  holpen 

by  his  aide .  We  graunt  that  fuch  was  the  ftate  of  man  while  he  yet 

ftoode ,  that  he  might  bow  to  either  parte.But  fiih  he  hath  taught  by 

bis  example  how  miferable  is  freewill ,  vnleffe  God  both  will  and  can 

in  vs:  what  {hall  become  of  vs,if  he  giue  vs  his  grace  according  to  that 

fmale  proportion  ?  But  rather  we  do  obfcure  and  extenuate  it  with 

our  vnthankefullnes.  For  the  Apoftle  doth  not  teach ,  that  the  grace 

of  a  good  wil  is  offred  vs  if  we  do  accept  it,  but  that  he  wil  pcrforme 

it  in  vs:which  is  nothing  elfe,but  that  the  Lord  by  his  fpirite  doth  di- 

rcft ,  bowe  and  gouerne  our  heart ,  and  rcignetii  in  it  as  in  his  owne 

F.re.i  I.  pofltflion .  Neither  doth  he  promife  by  Ezechiel.that  he  will  giue  to 

??  27     ^^^  ^^^^  ^  "^^  fpirite  onely  for  this  ende ,  that  they  may  be  able  to 

luh  .9!    walke  in  his  commaundcmentcs ,  but  to  make  them  walke  in  detdc, 

45.        Neither  can  Chtifts  faying,  (cuery  one  that  hath  heard  of  my  Father 

commeth  to  me)be  otherwiic  taken ,  than  to  teach  that  the  grace  of 

J  ib.de   God  is  effeduall  of  it  felferas  Aiiguftine  alfo  affirmeth  Which  grace, 

f'^1^    God  vouchefaueth  not  to  giue  to  all  men  generally  without  rcgarde, 

as  that  faying  (  as  I  thinke  )  ofOccsm  ,  is  commonly  fpoken  among 

the  peopicjthat  it  denicth  nothing  to  him  that  doth  what  lieth  in  him. 

Men  are  in  dcede  to  be  cjiught  that  Gods  goodncife  is  layd  open  for 

all 


GodthcRedemcr.         Lib.2,  113 

all  men ,  without  exception  that  feekc  for  it .  But  forafmuch  as  they 
onely  beginnc  to  feeke  for  it ,  whom  the  heauenly  grace  hath  brea- 
thed vpon ,  not  (6  much  as  this  hcle  pecce  ought  to  be  plucked  away 
from  his  praife.Truely  this  is  the  prerogatiuc  of  the  elcft,that  being 
icgcnerats  by  the  fpin  te  of  God ,  they  are  moued  and  goucrned  by 
his  guiding.  Therfore  Auguftine  doth  worthily  as  well  mockc  them, 
thatclaimeany  parte  of  Willing  them  tothemfelucs ,  as  he  doth  re- 
prehend other  which  thinke  that ,  that  is  generally  giucn  to  all  men, 
which  is  the  fpeciall  teftimony  of  free  eledion.Nature,(rayth  he)but 
not  grace,  is  common  to  all  men.  Calling  it  a  brickie  futtelty  of  wittc  ^,^^^  * 
like  gldlfe ,  that  ghftercth  with  mere  vanity  i  where  it  is  generally  ex-  Apoft. 
tended  to  all  which  God  giucth  onely  to  whom  it  pleafeth  him.  And  feuiu 
in  an  other  place.  How  cameft  thou  ?  by  beleuing .  Fcare  thou,  Jeaft 
while  thou  takeft  vpon  thee  that  thou  haft  founde  the  iuft  way>ihou 
pcrifli  out  of  the  iuft  way .  I  came  (fay  eft  thou)  by  Free  will,  I  came 
by  mine  owne  will,  why  fwclltft  thou  ?  wilt  thou  heare  that  this  alfo 
is  giuen  thee  ?  Heare  euen  him  that  caUeth:No  man  commcth  to  me  ,  ,  . 
vnlefTe  my  Father  draw  him.  And  it  is  without  controuerfic  gathered  ^^  * 
out  of  lohns  wordes ,  that  the  hcartes  of  the  godly  arc  fo  cfFedually  i.loh.j. 
goucrned  by  Gods  working ,  that  they  follow  with  an  vnchangeable  9* 
afTedion.He  that  is  begotten  of  God(rayth  he)  can  not/inne,becaufc 
thefeedeofGodabideth  inhim.  For  we  fee  that  the  meane  motion 
which  the  Sophifters  imagine, which  we  at  our  liberty  may  cither  o- 
bey  or  rcfufcjis  opMily  cxcluded,whcre  an  efFeduall  conftancy  to  co- 
tinue  IS  affirmed. 

1 1  Of  continuauncc  there  ftiouldc  no  more  dour  haue  bin  made, 
but  that  it  ftiould  haue  bin  taken  for  the  free  gift  of  God  vnlefle  the 
moft  wicked  errour  had  growen  in  force ,  that  it  is  diftributed  accor- 
ding to  the  defert  of  men,as  euery  man  hath  fhewed  himfelfe  not  vn- 
thankefull  to  the  firft  grace .  But  forafmuch  as  this  errour  hath  gro~ 
wen  vpon  that  point ,  that  they  thought  it  to  be  in  our  hand  to  re- 
fuse or  receiue  the  gtace  of  God  offered ,  that  opinion  being  driuen 
aw3y,this  other  doth  alfo  fall  of  it  felfe.  Albeit  herein  they  crrc  two 
manner  of  wayes.  For  befide  this  that  they  teach  that  our  thankefull- 
nefte  toward  the  firft  grace  and  our  lawfiill  vfc  thereof,  are  rewarded 
with  the  later  giftes  :  they  adde  alfo ,  that  nowe  grace  alone  doth  not 
workc  in  vs ,  but  that  it  is  onely  a  worker  together  with  vs.  Of  the 
firft  this  we  ought  to  bcleue ,  that  the  Lord  while  he  dayly  enricheih 
and  heapeth  his  feruauntcs  with  newe  giftes  of  his  grace,bccaufc  he 
liketh  and  fauoureth  the  worke  which  he  hath  bcgonnc  m  them,  fin- 
dcth  in  them  fomewhat  whereupon  to  beftowe  greauer  graces .  And 


Cap.3.  Of  the  knowledge  of 

hereto  lei  ue  thofe  fayinges  :To  him  that  hath,lhalbc  giuen.Againe: 
Mat' »  5  Oh,  good  fei  uaum  _,  becaufe  thou  haft  bin  faithfull  in  few  thirigcs,  I  . 
wilt  kc  ihce  ouer  many  .But  here  two  things  are  to  be  taken  heede  of, 
that  neither  the  iawcfuU  vfe  of  the  firft  grace  be  fayd  to  be  rewarded 
with  the  later  graceSjnor  it  be  Co  compted  a  rewarding,that  it  cefle  to 
be  reckened  the  free  grace  of  God.  I  graunt  tliercforc,that  this  blef- 
iing  of  God  is  to  be  looked  for  of  the  faithfull ,  that  howc  much  the 
better  they  haue  vfed  the  Hrft  graces ,  iht  y  {halbe  encreafed  with  fo 
much  the  greater.  But  I  fay,  that  this  vfe  alfo  is  of  the  Lord,  and  that 
this  rewarding  is^  of  his  free  goodwill.  And  they  vfenolefl'e  wrong;- 
fully  than  vnhappily  that  olde  deftrudion  of  wcrkinge  and  togctheiv 
working  grace.  Auguftine  vfed  the  fame  in  decde,but  delaying  it  with 
a  fit  deftnition,y  God  in  together  working  with  vs  doth  ende,  that  w 
in  working  he  beginneth,and  thar  it  is  ftill  the  fame  grace  but  chaun- 
geih  name,according  to  the  diuerfe  manner  of  effed.  Wherupon  foU 
iowethjthat  he  doth  not  parte  ic  betwene  God  and  vs,as  if  there  were 
a  muiuall  meeting  together  by  y  motio  of  both,but  only  noteth  the 
mukiplicati5  of  grace.  To  which  puipofe  belogeth  chat  which  in  an 
other  place  he  teachcth ,  that  many  giftes  of  God  do  go  before  the 
good  will  of  man,3mong  the  which  the  k\fe  fame  is  one.Wherupon 
foUowethjthat  he  leaueth  nothing  that  it  may  claimc  to  it  felf.Which 
thing  Paul  alfo  haih  namely  exprefTed  ;  For  when  he  had  fayd  that  it 
is  Godjwhich  worketh  in  vs  both  to  will  and  to  perfomcjhe  byandby 
-addcth  ,  that  he  doth  them  both  of  his  good  will  declaringe  by  this 
wordjthat  it  is  his  free  goodneffe.  Whereas  they  arc  wont  to  fayjthac 
-after  we  haue  once  glue  place  to  the  firft  grace>our  ownc  endcuours 
do  now  workc  together  with  the  grace  that  followeth.  To  this  I  aa,- 
fwere :  If  they  meane  that  we ,  after  we  haue  bin  once  by  the  power 
of  the  Lorde  broken  to  the  obedience  of  righteoufnefte ,  do  of  our 
owne  accorde  go  forward,  and  are  inclined  to  follow  the  working  of 
grace,  I  fpeake  nothinge againft  it.  Forit  ismoft  certayne,  that 
there  is  fuch  a  readines  of  obeying,  where  the  grace  of  God  reigneih. 
But  whenfe  con>mcth  chat ,  but  from  this ,  that  the  fpirite  of  God  aU 
way  agrceingc  with  ic  felfe  ,  doth  cheriOic  and  confirme  to  ftedfaft- 
nefte  of  continuine^the  fame  aflVdion  of  obeying  ,  which  it  felfe  cn- 
gendred  at  the  beginning. But  if  they  meane  that  man  takcth  ofhim- 
ifclfe  fomwbat  whcrby  to  labour  with  the  grace  of  God,they  arc  moft 
peftilcntly  deceiued. 

It  ■  And  to  rhis  purpofe  is  that  fayinge  of  the  Apoftlc  wrongfully 
wrafted  by  ignorauncc:!  haue  laboured  more  than  they  alhnot  Ijbut 
the  grace  of  Gpd  with  mc.  for  they  take  it  fo :  that  becaufe  it  might 

ieeme 


GodtheRcdemer.  Lib.2.  114 

fecme  fomwhat  arrogantly  tpoken  that  he  preferred  himfelfc  before 
them  alljtherfore  he  correded  it  with  rt  fcrnng  the  praife  to  the  grace 
of  God  J  but  yet  Tojthat  he  callcth  himfeife  a  worker  together  with 
grace. It  is  niaruellthatfomany  which  otherwife  were  not  cuill  men, 
haue  ftombled  at  this  Itraw.  For  the  Apolltle  doth  not  wry  te  that  the 
grace  of  the  Lord  laboured  with  him,  to  the  intent  to  make  himfeife 
partener  of  the  labour ,  but  rather  by  this  corredion  he  giucth  away 
all  y  praife  of  the  labour  to  grace  only.  It  i^  not !  (fayth  hc)that  haue 
laboured, but  the  grace  of  God  that  was  with  me. Bur  the  doutfulnes 
of  the  fptach  decciued  them :  but  fpecially  the  ill  tranflation  wherein 
the  force  of  the  Greke  article  was  left  out.  For  if  it  be  trantlatcd  word 
for  word,hc  doth  not  fay,thar  grace  was  a  worker  together  wuh  him, 
but  that  the  grace  that  was  with  him  was  the  worker  of  ail.  And  the 
fame  thing  doth  Auguftine  teachjnot  darkely,  though  ihortly,  where 
he  thus  l'aith:The  good  will  of  man  goeth  btfore  many  gifts  of  God,  Pfa,  5^. 
but  not  before  all .  But  of  them  which  it  goeth  before,  it  felfe  is  one,  ^  '• 
then  followeth  his  reafonrbecaufe  it  is  wrytten :  His  mercy  hach  pre-  ^^ 
ueted  me:  And  his  mercy  fliall  follow  me.  It  preuenteth  man  not  wil-  ^^  '    ^' 
linge,ro  make  him  will:5f  it  followeth  him  willinge,that  he  wil  not  in 
yaine.With  whom  Bernard  agrceth  bringing  in  the  church  fpeaking  5^^  ^  -^^ 
thusrDrawe  me  in  a  maner  vnwillinge,tbac  thou  maift  make  me  wil-  Cauc. 
lingrdraw  me  lying  flouthf  ull,that  thou  maift  make  mc  runne. 

1 3  Now  let  v&  heare  Auguftine  fpeaking  in  his  owne  wordeSjleaft 
the  Pelagians  of  our  age,  that  is  to  fay ,  the  Sophifters  of  Sorbone, 
ihouldc  as  they  are  wont,  lay  to  our  charge  that  all  antiquiric  is  a- 
gainil  vs  ,  wiiercin  they  followe  their  father  Pelagius,  by  whom  long 
ago  Auguftine  was  dravven  foorth  into  the  fame  contention  .  In  his 
booke  of  Corrcption  and  Grace  wrytten  to  Valentine  he  entreateth 
largely  that  which  I  will  lehearfe  fhortely ,  but  yet  do  it  in  his  owne 
wordes;  that  to  Adam  wasgiuen  the  grace  of  continuinge  in  goodif  Capi.i. 
he  would  :  and  to  vs  is  giucn  to  will ,  and  by  will  to  ouercome  con- 
cupifccncc  :  that  he  therefore  had  to  be  able  if  he  would ,  but  not  to 
will  that  he  might  be  able :  to  vs  is  giuen  both  to  will  and  to  be  able. 
That  the  fiift  liberty  was  to  be  able  not  to  finne  ,  ours  is  much  grca- 
ter,not  to  be  able  to  finne.  And  Icaft  he  fhoulde  be  thought  tc  fpeake 
of  the  perfedion  to  come  after  immortality  (as  Lombard  wrongful- 
ly draweth  it  to  that  meaning)within  a  htle  after  he  plucketh  out  this 
dout .  For  (  fayth  he  )  the  will  of  holy  men  is  fo  much  kindeled  by 
the  holy  Ghoftjthat  they  therfore  arc  able ,  becaufe  they  fb  wihthcy 
therefore  will,  becaufe  God  worketh  y  they  fo  will.  For  if  in  fo  great  ^ 
wcakenefie,  in  which  yet  behoueththe  power  to  be  made  pcricd,  ,j  « 

P     ii. 


Cap.3 .  Of  the  knowledge  of 

for  repreiling  of  pride,their  owne  will  were  left  vmo  thcjthat  by  the 
help  of  God  they  may  if  they  will,  and  God  doth  not  workc  in  them 
to  will  ;  then  amonge  fo  many  temptations  will  fhoulde  needes  fall 
downe  for  wcakenefTejand  therefore  could  not  continue.Therforc  is 
fuccour  giuen  to  the  weakencfle  of  mans  will ,  that  it  fhould  be  mo- 
ued  without  fwaruing  or  feuering  by  the  grace  of  God,  and  therforc 
fhoulde  not  faint  how  weake  fo  euer  it  be.  Then  he  entreateth  more 
'  ^'  largely  howe  our  heartes  do  of  ncceffity  follow  the  mouing  of  God 
that  workcth  aft'edio  in  them.  And  he  fayth,that  the  Lord  doth  draw 
men  in  deedc  with  their  owne  wills,but  with  fuch  as  he  himfclfe  hath  , 
wrought.  ISfowe  haue  we  that  thingc  icftified  by  Auguftines  mouth, 
which  we  principally  defire  to  obtaine,  that  grace  is  not  only  offered 
by  God  to  be  recciucd  or  refufed  at  euery  mans  Free  election,  but 
alfo  that  grace  is  the  fame,  that  formeththe  cledionand  will  in  the 
bearttfo  that  euery  good  wcrke  that  followeth  after ,  is  the  frute  and 
effed  thereof,  and  that  it  haue  no  other  will  obeying  it,  but  the  fame 
which  it  hath  made .  For  thefe  are  alfo  his  wordes  out  of  an  other 
pjace,that  nothing  but  grace  maketh  euery  good  worke  in  vs. 
14  But  whereas  he  fayth  in  an  other  place ,  that  will  is  not  taken 
ipi.ioo  away  by  grace,  but  from  an  cuill  will  turned  into  a  good,  and  holpen 
>•  when  it  is  good  :  he  meaneih  onely  that  man  is  not  fo  drawen,that 
without  any  motion  of  heart  he  iscariedas  by  an  outwarde  impul- 
fionjbut  that  he  is  inwardly  fo  afFeded,that  from  his  very  heart  he  o- 
bcycth.  That  grace  is  fpecially  and  freely  giuen  to  the  eled,he  wry- 
Ipi.ioo  tcth  thus  vnto  13oniface;We  know  that  grace  is  not  giuen  to  all  men, 
»•  and  to  them  to  whom  it  is  giuen,it  is  not  giuen  according  to  the  me- 
rites  of  workes ,  nor  according  to  the  merites  of  will,but  office  fa- 
uour ;  and  to  them  to  whom  it  is  not  giuen ,  we  know  that  it  is  by  the 
iuft  iudgcment  of  God  that  it  is  not  giuen .  And  in  the  fame  Epiflle 
he  ftrongly  fightcth  againft  that  opinion ,  that  the  grace  foUowinge 
is  giuen  to  the  defcruinges  of  men  ,  becaufe  in  not  refufinge  the  firfl 
grace  ,  they  fhewed  themfelues  worthy .  For  he  will  haue  Pelagius 
graunt,  that  grace  is  necelTary  to  vs  for  euery  of  our  doinges  ,  and  is 
not  giuen  in  recompcnfe  to  workes,thai  it  may  be  grace  in  deede.But 
the  matter  can  not  be  comprehended  in  a  fhortcr  fumme ,  than  out 
of  the  eight  chapter  of  his  booketo  Valentine  of  Correption  and 
GracCjwhere  firft  he  teacheth  that  mans  will  obtayneth  not  grace  by 
liberty,bui  liberty  by  grace :  and  that  by  the  fame  grace,  by  affedion 
ofdelite  printed  in  him,it  is  framed  to  continuance,  that  it  is  ftreng- 
thcned  with  inuincible  force  :  that  while  grace  gouerneth,it  neuer  faN 
:pi.  46,  Icth  away  ;  when  grace  forfakcth,  it  byandby  tombleth  downc.  That 

by 


GodthcRedemcr.         Lib.2.  115 

by  the  free  mercy  of  God  it  both  is  conuertcd  to  good ,  and  beingc 
conucrted  abidcth  in  it ,  that  the  diredion  of  mans  will  to  good  ,  and 
ftedfaftneflc  after  diredion,hangeth  vpon  the  ortely  will  of  God,  and 
not  vpon  any  metite  of  his  owne .  And  fo  to  man  is  left  fuch  a  free 
wiil,if  wc  hft  Co  to  call  it,  as  he  wryteth  of  in  an  other  place ,  that  can. 
neither  be  turned  to  God,  nor  abide  in  God  but  by  grace,  &  by  grace 
is  aUe  ail  that  it  is  able. 

The  jiij.  Chapter. 

How  Gad  vvorl{eth  in  the  heart  es  of  men, 

YTis  fufficiemlyproued,  as  Ithinke  ,  thatmanisfbholden 
captiue  with  the  yoke  of  Sinne ,  that  of  his  owne  nature  he 
can  neither  afpire  by  deGre,nor  trauaile  by  endeuour  to  good- 
neffe ,  befide  that ,  we  haue  rehearfed  a  didindton  betwenc 
compulfion  &  neceffity ,  whereby  it  might  appeare ,  that  when  he 
(inncth  of  neceffity ,  yet  neuerthelefle  he  (inneth  willingly .  But  for- 
afmuch  as  while  he  is  fubied  in  bondage  to  the  Deuill ,  he  fecmeth 
rather  to  be  ledde  by  the  deuils  will  than  his  owne ,  it  rcfteth  nowe 
to  be  declared  of  what  forte  are  both  kindes  of  workinge .  And 
then  is  this  queftion  to  be  aflbiled  ,  whether  in  euill  workes  there 
beanythinge  to  be  attributed  to  God  :  in  which  the  Scripture  flie- 
weth  that  there  is  vfed  fome  working  of  his.  In  one  place  Auguftinc 
compareth  mans  will  to  a  horfe ,  which  is  ready  to  be  ruled  by  the 
will  of  his  rider ;  and  God  and  the  Deuill  he  compareth  to  riders .  If 
God  (  fayth  he  )  fit  vpon  it,  he  like  a  fober  and  cunrring  rider,gouer- 
ncth  it  temperatly ,  fpurreth  it  forward  if  it  be  to  flow ,  plucketh  it 
backeif  itbe  toquickc,  reftrayneth  the  wantonnefTe  and  wildneflc 
of  it ,  tameth  the  ftubbornncfle  of  it ,  and  guydeth  it  into  rhc  right 
way.  But  if  the  Deuill  haue  pofTefled  it,  he  like  a  foohfti  and  wanton 
rider ,  violently  carieth  it  through  places  where  no  way  is ,  driueth  it 
into  ditches  ,  rollcth  it  downeftcepc  places ,  fpurreth  it  forward  to 
ftubbbornnefle  &  fearcenefTc :  which  fimilitude  we  will  for  this  time 
be  cotented  with,  fith  there  commeth  not  a  better  in  placc.Where  it 
is  fayd  that  the  will  of  a  naturall  man  is  fubied  to  the  rule  of  the  De- 
uilljto  be  ftitred  by  himjit  is  not  ment  therby  that  man  as  it  were  ftri- 
uing  againft  itj&  refilling  is  compelled  to  obey,  as  we  compell  bond- 
flaues  againft  their  wihby  reafon  of  being  their  lordes,to  do  our  c6* 
maundementes :  but  that  beinge  bewitched  with  the  deceites  of  Sa- 
tan, it  of  neceffity  yeldeth  it  felfc  obedient  to  euery  leading  of  him. 
For  whom  the  Lord  vouchefaueth  not  to  rule  with  his  fpirite  >  them 

P     iij. 


!.2 


Cap.  4.  Of  the  knowledge  of 

by  iul^  iudgement  he  fcndeth  away  to  be  moutd  of  Satan.  Where- 
2.Cor.4  fore  the  Apoftle  fayth  ,  that  the  God  of  this  world  hath  blinded  the 
mindcs  o[  the  vnbclcuers  ordained  to  deftrudiOjthatthey  Hiouldnot 
fee  tlic  light  of  the  GofpcU  And  in  an  other  place :  That  he  worketh 
in  the  difobedient  children.  The  blindinge  of  the  wicked ,  and  all  the 
wicked  deedes  that  follow  therupon,are  called  the  workes  of  Sathan, 
of  which  yet  the  caufe  is  not  to  be  fought  elfewhere,  than  in  the  wUl 
of  man,out  of  which  arifeth  the  roote  of  euell,wherin  refteth  the  fun- 
dation  of  the  kingdome  of  Sathan,  which  is  Sinnc. 

z  But  farre  other  is  the  order  of  Gods  doing  in  (iich  thinges.  And 
that  the  fame  may  appeare  more  certainly  vnto  vs:let  the  hurt  done  to 
the  holy  ma  lob  by  the  Chaldees,be  an  example.  The  Chaldees  kil- 
led his  herdmen,and  like  enemies  in  warrc,  drouc  away  his  cattell  for 
booties.  Now  is  their  wicked  deede  pLunely  fccnct  and  in  that  wOrke 
Sathan  is  not  idle  ,  from  whome  the  Hiftciiy  fayeth ,  that  all  this  did 
proceedc.  But  lob  himfelfe  did  acknowledge  the  worke  of  the  Lordc 
in  itjwhom  he  fiyth  to  haue  taken  away  from  him  thofe  thinges,that 
were  taken  away  by  the  Chaldees.How  can  wc  referre  the  felfe  fame 
worke  to  God,a$  author,to  Sathan  as  author,and  to  manas  author  of 
itjbur  that  we  muft  either  excufe  Sathan  by  the  company  of  God  ,  or 
report  God  to  be  the  author  ofeuill?  Very  eafilyrif  firft  we  looke  vpo 
the  ende,why  it  was  done,and  then  the  manner  how.  The  purpofe  of 
the  Lord  is  by  calamity  to  exercifc  the  pati  :nce  of  his  feruaunt:  The 
deuil  goeth  about  todriuc  him  to  dcfpeir.The  Chaldees  againft  right 
and  law ,  feeke  gayne  of  that  which  is  an  other  mans.  Such  diuerfi- 
ty  in  purpofcs  j  maketh  great  difference  in  the  worke  .  And  in  the 
manner  oFdointj  ihere  is  noltlTediuerluy.The  Lord  leaucth  his  fer- 
uaunt to  Sathan  to  be  afflided:and  the  Chaldces,whom  he  did  chofc 
for  ininirters  to  execute  it,he  did  Icaue  &  dchuer  to  him  to  be  driuen 
to  if.Sathan  with  his  venemous  ftings,pricked  forward  the  mindes  of 
the  Chaldees  which  orherwife  were  periierfe  of  thefelues  to  do  that 
mifchiefc :  they  furioufly  runne  to  do  wrong,and  do  binde  and  dehlc 
al  their  members  with  wicked  doing.Therfore  it  is  properly  faid,thac 
Sathan  doth  worke  in  the  reprobate,in  whom  he  exercifeth  his  king- 
dome;t!iat  is  to  fay,  the  kingdome  ofwickedneffe.  Itisalfo  fayd  that 
God  worketh  in  them  after  his  maner,becaufe  Sathan  himfelfe,foraf- 
much  as  he  is  theinflrumentof  his  wrath,according  to  his  biddinge 
&  commaundementjturncth  himfelfe  hither  &  thither  to  execute  liis 
iull  iudgements.I  fpeake  not  here  of  Gods  vniuerfall  mouing,wherc- 
by  as  all  creatures  are  fufteincd  ,  fo  from  thence  they  take  their  efic- 
duall  power  of  doing  any  thing.I  fpeake  only  of  that  (peciall  doinge, 

which 


God  the  Redemer.         Lib.2.  ii6 

which  appeareth  in  eucry  fpeciali  ad.  We  fee  therfore  that  it  is  no  ab- 
furdity  jthatonefcireadbeafcnbed  roGod,  toSathm,  and  to  m.-ju: 
but  the  diucrfity  in  the  end  and  mancr  of  doing ,  caufeth  tiiat  therein 
appeareth  the  iuHicc  of  God  to  Se  without  faulr,and  alfo  the  wickcd- 
nes  of  Sathan  and  man,bewrayeth  it  felfe  to  their  reproch. 

^     The  old  wryters  in  this  point  airo,are  fomtime  precifely  afraid, 
fimply  to  confefTe  the  trueth ,  becaufc  they  fcarc  leaft  they  fliould  fo 
open  a  windowe  to  wickednes,to  (peke  irreuerenily  of  the  workcs  of 
God.Which  fobriety  as  I  cmbrace,fo  I  ihinke  it  nothing;daijgerous, 
if  we  fimply  holde  what  the  Scripture  teacheth .  Auguiline  himfclfe  . .,    . 
fomtinnc  was  not  free  fr5  y  fuperftition,as  where  he  faythjthat  hard-  .,.,.'. 
ningc  and  blindinge  ,  pertainc  not  to  the  worke  of  God  ,  but  to  his  ddk.Sc 
foreknowlcdge.ButthephrafesofScripture  allow  not  ihefe  futttlt:ies,g»at. 
which  phrafcs  do  plainly  fhewe  that  there  is  therin  fomevvhatelfe  of 
Godjbefides  his  foreknowledge .  And  Auguftine  himfelfe  in  his  Hft 
booke  againft  Iulianus,goeth  earncftly  about  with  a  long  proccfl>,to 
proue  that  finnes  arc  not  only  of  the  pcrmiflion  or  fufFerance  of  God, 
but  alfo  of  his  power.that  fo  former  finnes  might  be  punifhed.  Like- 
wife,tha:  which  they  bring foorthiConcerningpermiflion,is  to  weakc 
to  ftande.  It  is  oftentimes  faydjthat  God  blindeth  and  hardeneth  the 
rcprobate,that  he  turncth,boweth,&  moueth  their  hearts  as  I  hauc 
clfe  where  taught  more  at  large.  But  of  what  manner  that  is,it  is  ne- 
uer  exprefledjif  weflee  to  free  foreknowledge  or  fuffeiance.Therfore 
we  anfwere  that  it  is  done  after  two  manners,For  hrfl:,wherc  as  wlien 
his  light  is  taken  away  ,  there  remayneth  nothing  but  darkentifc  and 
blindnes:vvheras  when  his  fpirite  is  take  away,  our  hcartes  waxc  haid 
&  become  ftones :  where  as  when  his  diredion  cefleth,  they  are  wra- 
fted  into  crookednes,it  is  wel  fayd  that  he  doth  bhndc,harden  &  bow 
them  fro  whom  he  taketh  away  the  power  to  fee,  obey  &  do  rightly. 
The  fecond  maner,which  cometh  nere  to  the  property  oFthe  words, 
is  that  for  the  executing  of  his  iudgementes  by  Sathan  the  minifter  of 
his  wrath,  he  both  appointeth  their  purpofes  to  what  end  it  pleafcth 
him,and  ftirrcth  vp  their  willes,&  ftrengtheneth  their  cndcuours.  So 
when  Moifcs  rchearfeth  that  king  Sehon  did  not  giue  pnfiage  to  the  d^u.  :, 
pcople,becaufe  God  had  hardrled  his  rpirit,&  made  his  hart  obftinate,  30. 
he  byandby  adioyneth  the  end  of  his  purpofe  :  that  he  might  (fayth 
he)giuehim  into  our  handes.  Therfore  becaufe  it  was  Gods  will  to 
haue  him  deftroied,tlie  making  of  his  heart  obftinate, was  Gods  pre- 
paration to  his  deftrudion. 
4     After  the  firft  manner  this  (eemcth  to  be  fpokcn .  He  taketh  a*"  j  ^ 
way  the  lip  from  the  fpeakers  of  trueth ,  and  taketh  away  rcafon  from  j^^  * 

P     iii;. 


Cap.4.  Of  the  knowledge  of 

the  tldcrs.  He  takcth  the  heart  away  from  them  that  arc  (ctoucr  the 

fay.tf  J  people,he  makcth  them  to  wander  where  no  way  is.  Again,  Lord  why 

7.        haft  thou  niadc  vs  mad,  and  hardened  our  heart ,  that  we  (hould  not 

fcare  thee  ?  Becaufe  they  iudge  rather  of  what  forte  God  maketh  men 

by  forfakinge  them  ,  than  how  he  performeih  his  worke  in  them.  But 

there  are  other  teftimonies  that  go  furtherras  are  thefc  of  the  hardc- 

xo  4    "'"»  ^^  Pharao .  I  will  harden  the  heart  of  Pharao ,  that  he  do  not 

i.ii  7.  heare  you,&  let  the  people  go.  Afterward  he  faithjthat  he  hath  made 

.&  10.  hcauy  and  hardened  his  heart.  Did  he  harden  it,  in  notfufteiningc  it> 

That  is  true  in  deedcbut  he  did  fomewhat  more,that  he  committed 

his  heart  to  Sath3n,to  be  confirmed  with  obftinacy .  Whereupon  he 

Ixo.  J.    had  before  fayd-.I  will  hold  his  heart.The  people  went  out  of  itgypr, 

5*        the  inhabitantes  of  that  countrey  came  forth  and  met  them  hke  enc» 

q"^  *  mies.By  whom  were  they  ftirrcd  vp  ?  Trucly  Mofes  affirmeth  to  the 

'fa.  lo  J  pooplcjthat  it-  was  the  Lord  that  had  hardened  their  heartes.  And  the 

.5.        Prophet  recitmg  the  fame  hiftory,  faith ,  that  he  turned  their  beans, 

that  they  (hould  hate  his  people.  Now  can  you  not  fayjthat  they  ftu- 

bled  being  left  without  the  counfell  of  God.For  if  they  be  hardened 

and  rurnedjthen  they  are  of  purpofe  bowed  to  that  fclfe  rhing.Morc- 

ouer  Co  oft  as  it  plcafed  him  to  punifh  the  tranfgreflTours  of  the  peo- 

plejhow  did  he  performe  his  worke  in  the  reprobate  ?  fo  as  a  ma  may 

fecjthat  the  effcduallnes  of  working  was  in  him,&  rhey  only  did  fer- 

^«y  5'   uice  as  minifters.Wherfore  fomtimc  he  threarcned  that  he  would  cal 

g*^^*  the  out  with  his  whiftlejfometimcythey  (houldbelikea  netforhim 

ize.  12.  to  entangle  them,  &  fomume  like  a  m.iilet,to  ftnke  the  Ifraehccs.But 

J.&  17  fpecially  he  then  declared  how  he  is  not  idle  in  them,  when  he  called 

^ '        Sennacherib  an  Axe, which  was  both  direded  and  driuen  by  his  hand 

"*  ^°'  to  cut.  Auguftiac  in  one  place  doth  not  amifle ,  appointe  it  after  this 

•fa.  lo.  forteithat  inafmuch  as  they  finne,itis  theirownetinafmuchasinfin- 

5«        ningc  they  do  this  or  that,  it  is  of  the  power  of  God,  that  diuided  the 

)e  prx  darkcneffe  as  pleafethhim. 

.*j^  A       f     Now  that  the  miniftcry  of  Sathan  is  vfed  to  pricke  forward  the 
reprobate,  fo  oft  as  the  Lord  by  his  prouidence  appointeth  them  to 
this  or  to  that,may  fufficiently  be  proued ,  though  it  were  but  by  one 
.Sa.i5.  place  only.For  it  is  oftentimes  fayd  in  Samuell,that  the  euill  fpirit  of 
nd  18.  the  Lord,  and  an  euill  fpirite  from  the  Lord,  did  either  violently  cary 
'^&^*9  orleaue  Saul.  To  fay  that  this  fpirit  was  the  holy  Ghoft,is  blafphc- 
mous.Therfore  the  vncleanc  fpirit  is  called  the  fpirit  of  God, becaufe 
it  anfwcreth  at  his  comaundement  and  power,being  rather  his  inftru- 
Tbef.  ^^^ '"  domgjthan  an  author  of  it  felfe.This  is  alfo  to  be  added  with- 
al!^ which  Paul  teachech,  that  the  efficacy  of  crrour  and  dccciuinge  is 

fent 


God  the  Kedemcr.  Lib.2 .  117 

fcnt  by  Godjthat  they  which  hauc  not  obeyed  the  truethjmay  belcuc 
lies.  But  there  is  alway  great  difference  in  one  felfe  fame  worke,  be- 
twenc  that  which  the  Lorde  doeth ,  and  that  which  Sathan  and  the 
wicked  go  about.  He  maketh  the  euill  inftrumentes  that  he  hath  vn- 
dcr  his  hand,and  may  tuine  whether  he  hft,to  ferue  his  iuftice.They,  ^ 
in  as  much  as  they  are  euill,  do  bring  fourth  in  efFcd  the  wickedneflc 
that  they  haue  conceiued  by  corruptnefle  of  nature.The  refte,of  fuch 
thmges  as  ferue  for  to  deliuer  the  maicftieof  God  from  (laundcr,and 
to  cut  of  ^l  fhifting  from  the  wicked ,  are  already  fet  fourth  in  the 
chapter  concerning  Prouidencc.  For  in  this  place  my  purpofc  was 
onely  to  fhewe  how  Sathan  reigncth  m  the  reprobate  man,  and  how 
God  worketh  in  them  both. 

6  Although  we  haue  before  touched,yet  it  is  not  plainely  decla- 
red what  hbertie  man  hath  in  thofe  doingcs  J  which  are  neither  iuft 
nor  faulty  of  them  felues ,  and  belong  rather  to  the  bodely  than  the 
rpiriruall  life.  Some  in  fuch  thinges  haue  graunted  him  free  eledion, 
rather^,  as  I  thinke ,  bccaufe  they  woulde  not  ftriue  about  a  matter  of 
no  great  importance  ,  than  that  they  minded  certainely  to  pioue  the 
fame  thing  that  tjiey  graunt.  As  for  me.although  I  confefle  that  they 
which  do  holde  that  they  haue  no  power  to  nghteoulhefle,  do  holdc 
the  thing  that  is  principally  necefTarie  to  faluation :  yet  I  do  fhmke 
that  this  point  alfo  is  not  to  be  negleded ,  that  we  may  know  that  it 
is  of  the  fpeciall  grace  of  the  Lorde ,  fo  oft  as  it  cometh  m  our  mindc 
to  chofe  that  which  is  for  our  profit,  fo  oft  as  our  will  enchneth  ther- 
unto :  againe  fo  oft  as  our  wit  and  mmdc  efchueth  that  whiche  els 
woulde  haue  hurte  vs.  And  the  force  of  Gods  prouidence  extendeth 
thus  farrc,not  only  to  make  the  iuccefles  of  thinges  to  come  to  paffe, 
as  he  (hal  t'orfee  to  be  expedicntjbut  alfo  to  make  the  willes  of  men  to 
tendc  therunto.Truely  if  we  confider  in  our  wit  the  adminiftration  of 
©utwarde  thinges,we  fhall  thinke  that  they  are  Co  farre  vnder  the  will 
of  man :  but  if  we  fhall  geue  credit  to  fo  many  teftimonies,  which  eric 
out  that  the  Lord  doth  m  thcfe  thinges  alio  rule  the  heartes  of  men, 
they  fhall  compellc  vs  to  yelde  our  will  fubied  to  the  fpeciall  mouing 
of  God.  Who  did  procure  the  good  willes  of  the  Egyptians  to  the  If-  pj^^^  ,j 
raelites ,  to  lendc  them  all  their  mott  precious  iewels  ?  They  woulde  j, 
ncuer  haue  founde  in  their  heartes  to  haue  fo  done  of  their  ownc  ac- 
corde.  Therfore  their  heartes  were  more  fubied  to  the  Lord,than  ru- 
led by  them  felues.  Andtruelyiflacob  had  not  bene  pcrfuaded  that  Qg^.. 
God  put  into  men  diuerfe  affedions  as  pleafeth  him  ,  he  woulde  not  14. 
haue  faid  of  his  fonne  lofeph,  whom  he  thought  to  be  fome  Heathe 
Egyptian :  God  graunt  you  to  tindc  ipercie  before  this  man.  As  alfo 


Cap!  4.  Of  the  knowledge  of 

>ra  lO^  the  whole  Church  confefleth  in  the  Pfalme,  ihac  whe  it  pjcafed  God 

y^'        to  haue  mercie  vpon  ic ,  he  meckened  the  hcartes  of  the  crucll  na- 

Sani.  ''o"5-  AgainCjwhen  Saul  fo  waxed  on  fire  with  anger ,  that  he  prepa«* 

[1.6.     red  him  to  warre,the  caufe  is  cxprcfled/or  that  the  fpintc  of  God  did 

enforce  him.  Who  turned  away  Abfolons  minde  from  embracing  the 

v  Sam.  counfell  of  Achitophci ,  which  was  vvonc  to  be  holden  as  an  oracle  ? 

[of.  i°*  ^^^  inclined  Rchabeam  to  be  perfuaded  with  the  yong  mens  ad- 

Uui.i6  uife  ?  Who  made  the  nations  that  before  were  great,  to  be  afrayde  at 

16.       thecomyngof  Ifraell  ?Truely  the  harlot  Rahab  confelfed'jthat  it  was 

done  by  God.  Agame,  who  threw  downe  the  hartcs  of  Uracil  with 

CU.2   Jj^jjI  and  fearfulneffe ,  but  he  that  in  the  lawe  threatened  that  he  ^ 

woulde  geuc  them  a  fearefull  hearte  ? 

7     Some  man  will  take  exception  and  fay,  that  thefe  are  fingular 

examples ,  to  the  rule  wherof  all  thinges  vniuerfaliy  ought  not  to  be 

reduced.  But  I  fay ,  that  by  thefe  is  fufficiently  proued  that  which  I 

affirme,that  God  fo  oft  as  he  meancth  to  prepare  the  way  for  his  pro- 

uidence,  euen  in  outwarde  thinges  doth  bow  and  tourne  the  willes  of 

men,  and  that  their  choifc  is  not  fo  free ,  but  that  Gods  will  beareth 

rule  oucr  the  freedome  therof.  That  thy  minde  hangcth  rather  vpon 

themouingof  God,  than  vpon  the  freedome  of  thine  ownechoife, 

this  dayly  experience  fliall  compell  thee  to  thinke  whether  thou  wilt 

or  no :  that  is ,  for  that  in  thinges  of  no  perplexitie  thy  iudgemcni 

and  wit  oft  failcih  thee,  in  thinges  not  heard  to  be  done  thy  courage 

fainteth :  againe  in  thinges  moft  obfcure  ,  byandby  prefent  aduife  is 

offrcd  theerin  thinges  great  &  perillous,  thou  haft  a  courage  ouerco" 

_  ming  all  dilficultie.  And  lb  do  I  expounde  that  which  Salomon  faicth: 

J  J    *     That  the  eare  may  hearc ,  that  the  eye  may  fee  ,  the  Lord  worketh 

Prou.ai  both.  Forltakeit  that  he  fpeaketh  not  of  the  creation,  but  ofthc 

!•  fpeciall  grace  of  vling  them.  And  when  he  writeth  that  the  Lord  hoi- 

deth  in  his  hande  and  boweth  whether  he  will  the  hearte  of  the  king 

as  the  ftreames  of  waters:  truely  vndcr  the  example  of  one  fpeciali 

forte,  he  comprehendeth  the  whole  generalcie .  For  if  the  will  of  any 

man  be  free  from  fubiedion,  that  preeminence  principally  belongeth 

to  the  will  of  a  King,  which  vfcth  as  it  were  a  kingdomcvpori  the 

willes  of  other :  but  if  the  will  of  the  King  be  ruled  with  the  hande  of 

. .,     J    God,  no  more  fliall  our  will  be  exempted  from  the  fame  cftate.Vpon 

this  point  there  is  a  notable  faying  of  Auguttine ..  The  Scripture  if  it 


gratia 


5i  libe  be  diligently  looked  vpon  doth  iliew,  that  not  onely  the  good  willes 
rb  arb  of  men  whichhe  of  cuill  maketh  good ,  and  fo  beyng  made  by  him 
id  Va-  p^i^g  JqjI^  dired  to  gooddoinges  and  to  etcrnall  life  ,  but  alfo  thefe 
j*^Q  ^*"'  willes  that  prcfcrue  the  creature  ofthc  worlde ,  are  fo  in  the  power  of 

God, 


GodtheRedemcr.  Lib.2.  ii8 

God ,  that  he  maketh  them  to  be  indined  whether  he  will  and  when 
he  will,either  f o  do  benefites,  or  to  execute  punifhemetes,by  a  iudgc- 
mcnc  moft  fecret  in  deede,but  ihe  fame  inoft  righteous. 

8  Here  let  the  Readers  rcmcmber,rhat  the  power  of  mans  will  is 
not  to  be  vveyed  by  the  luccefle  of  thingeSjwhich  Tome  vnfkilful  men 
are  vnorderiy  wont  to  do.  For  they  feme  to  them  (elues  to  p  roue 
trimly  and  wittely  that  mans  will  is  in  bond.igc  ,  becaufe  eucn  the 
hyeft  Monarches  haue  not  all  thinges  flovvyng  after  their  owne  de» 
fire.  But  this  power  wherof  we  fpeakcjis  to  be  confidered  within  man 
and  not  be  meafured  by  outwarde  fucccfl'e.  For  in  the  difpotacion  of 
frcewil,this  is  not  to  the  queftio,  whether  man  may  foroutwardeim- 
bediriientes,  perfourme  and  put  in  execution  all  thot  thinges  that  he 
narh  purpofed  in  minde  :  but  whether  he  haue  in  euery  thing  both  a 
free  eledion  of  ludgemcnc  ,  and  a  free  aflfedion  of  will,  which  both  if 
man  haue  ,  then  Attilius  Regnlus  ,  enclofed  in  the  narrowenefle  of  a 
tonne,fct  full  of  {harp  prickes.llial  no  leflTe  haue  free  will  than  Augu- 
ftus  Cefar,  gouerning  a  great  part  of  the  worlde  with  the  beckc  of  his 
countenaunce. 

The  V.  Chapter. 

^  confittacien  of  the  obieEiiom  that  are  went  te  be  br ought 
for  defence  cf  Free  will. 

-wpT  might  feme  that  v/e  haue  faide  enough  already,  concerning  the 
.  S  bondage  of  mans  will,  if  they  that  with  falle  opinion  of  iibertie, 
\  labour  to  throw  it  downe  hedlong  ,  did  not  on  the  contrary  part 
"^pretcnde  certaine  leafons  to  aflaile our  me-aning.  Firft  they  heape 
vp  together  diucrfe  abfurdities ,  whereby  they  may  bring  it  in  hatred 
as  a  thing  abhorring  from  common  reafon :  afterwarde  they  fet  vpon 
it  with  tciiunonies  of  Scripture.  Boththefe  engines  we  {hall  bcatc 
backc  in  order.  If  (fay  they)  Sinne  be  of  nece{litie5  then  cefleth  it  to 
be  (inne :  if  it  be  voluntarie,  then  may  it  be  auoydcd .  Thefe  were  alfo 
the  weapons  of  Pelagius  to  alTaile  Auguftine ,  with  whofe  name  we 
will  not  yet  haue  them  oppre{fed,  till  v/e  haue  fatisfied  them,  concer- 
ning the  matter  it  felfe.I  deny  therfore  that  finnc  ought  the  lefle  to  be 
imputed,  becaufe  it  is  neceflarie.  I  denie  againe  that  this  doth  follow 
which  they  conclude,that  it  may  be  auoyded,  becaufe  it  is  voluntarie. 
For  if  any  man  will  difpute  with  God  ,  and  feeke  to  efcape  from  his 
judgement  by  this  pretenfe ,  becaufe  he  coulde  none  otherwife  do: 
God  hath  that  anfwere  ready  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  bondilaues  to  J[inne,can  will  nothing  but  euilFor  whece 


Cap.j.  Of  the  knowledge  of 

Cometh  this  want  of  power  which  the  wicked  would  gladly  pretcndc, 
but  vpon  this,thac  Adam  of  his  ownc  accorde  made  him  lelfe  fubied 
to  the  tyrannic  of  the  Deuill  ?  Hereupon  therefore  grewe  the  corru« 
pnojWith  the  bondes  wherof  we  are  holden  faft  tyed,for  that  the  firft 
man  fell  from  his  creator.  If  all  men  be  luftly  holde  giliy  df  bis  falling 
away,let  them  not  thinke  them  fclues  excufed  by  necclTitie*  in  which 
it  felfe  they  haue  a  mod  euidenc  caufc  of  their  dampnation.  Andthif 
I  hauc  aboue  plainely  fet  fourth ,  and  I  haue  geuen  an  example  in  the 
Deuill  him  felfe,  whcrby  it  might  appeare ,  that  he  which  neceflarely 
(inneth,  doth  ncucrthelefle  willingly  finne ;  as  againe  in  the  eled  An- 
gels ,  where  as  their  will  can  not  decline  from  good ,  yet  it  cefTcth ' 
er.  8i.  not  to  be  a  will.. Which  fame  thing  Bernard  alfo  aptly  teacheth :  thai 
a  Can.  vvc  arc  therefore  the  more  miferable,  bccaufe  our  neceflfuie  is  volun- 
taric :  which  yet  holdcth  vs  fo  fubie<S  vnto  jt ,  that  we  be  the  bonde- 
flaues  of  finne,as  we  haue  before  rehearfed.The  fecond  parte  of  their 
argument  is  faulty,  becaufe  from  voluntaric  it  ftreightway  leapeth  to 
free :  but  we  haue  before  proued,that  it  is  voluntarely  done  which  yet 
is  not  fubied  to  free  eledion. 

X    They  further  fay :  that  if  both  venues  and  vices  proccde  not  of 

free  choife  of  will,  it  is  not  reafonable  that  either  punifhmentfhould 

be  laide  vpon  man  or  rewarde  geuen  to  him.This  argumentjalthough 

it  be  Ariftotles ,  yet  I  graunt  is  in  fome  places  vfed  by  Chryfoftome 

and  Hierome .  But  that  it  was  a  common  argument  with  the  Pela- 

n  Epi-  gJans,  Hierome  him  felfe  hideth  nor,  &  alfo  rehearfeih  it  in  their  own 

lol.  ad  wordes.  If  the  grace  of  God  worke  in  vs :  then  it,  not  we  that  labour, 

rtefi.    {halbc  crowned.Of  punifhmentes  I  aunfwerejthat  they  are  iuftly  laid 

|hon.&  ypQp  vs  from  whom  the  giltinefle  of  finne  procedeth.For  what  mat- 

*  ter  maketh  it ,  whether  finne  be  done  by  free  or  bonde  iudgemenc, 

fo  it  be  done  by  voluntarie  luft :  fpecially  fith  man  is  hereby  proued  a 

finner,  for  that  he  is  vnder  the  bondage  of  finne  ?  As  to  the  re  wardes 

of  righteoufnefle  ;  a  great  abfurditie  forfoth  it  is ,  if  we  confeflc  that 

they  hang  rather  vpon  Gods  bountifullneffejthan  vpon  our  owne  de- 

feruinges .  How  oft  finde  we  this  thing  repeted  in  Auguftinc :  that 

God  crouneth  not  our  deferuinges,  but  his  owne  giftesrand  that  they 

are  called  rewarde s ,  not  as  due  to  our  deferuinges ,  but  fuch  as  are 

reiidred  to  the  graces  already  beftowed  vpo  vs?  Wifely  in  dcede  they 

note  thisj  that  now  there  remaineth  no  place  for  deferuinges  ,  if  they 

come  not  out  of  the  foutaine  of  free  wilhbut  where  they  recken  that 

which  we  fay  fo  farre  differing  from  trueth  they  are  much  deceiued. 

n  Pfal.  For  Auguftine  doubteth  not,  commonly  to  teach  for  neceflariejthat 

I  **        which  (hey  thinke  fo  vnbwcfull  to  confefle,  as  where  he  faith :  What 

be 


God  the  Redemcr.  Lib. 2.  up 

be  the  mcrites  of  any  men  what  foeucr  they  be  ?  when  he  commctb, 
no:  with  due  rewarde ,  but  with  free  grace ,  then  he  alone  being  free, 
and  that  makeih  free  from  finne  ?  He  findeth  all  men  (inners.  Againe,  j^  ^^ 
If  that  fhall  be  rendred  to  thee  that  is  due  to  thee,  thou  arte  to  be  pu-  70. 
nyfhed :  what  is  done  then  ?  God  hath  not  geucn  thee  punyfhcment 
which  is  due,  but  geueth  thee  grace  which  is  not  due.  If  thou  wilt  be 
eftraungcd  from  grace,  boafte  of  thy  deferuinges.  Againe :  Thou  art 
nothing  by  thy  felfe.  Sinnes  are  thine,  but  deferuinges  are  Gods,  pu-  ^piftol. 
nyfhment  is  due  to  thee:and  when  rewarde  commeth,he  fiiall  crowne  ^^V  j  * 
his  owne  giftes,and  not  thy  deferuinges.  And  in  the  fame  meaning  in  Apofto, 
an  other  place ,  he  tcacheth  that  grace  is  not  ofdeferuing ,  but  delcr-  Sermo, 
uing  of  grace .  And  a  little  after  he  condudeih ,  that  God  with  his  4  7* 
giftes  goeth  before  all  deferuinges ,  that  out  of  the  fame  he  may  ga- 
ther his  owne  deferuinges,  and  doth  geue  altogether  freely.bycaufe  he 
findeth  nothing  whercvpon  to  faue .  But  what  neede  is  it  to  make  a 
longer  regifter,when  fuch  fentences  are  often  founde  in  his  writinges? 
But  the  A  poftle  (hall  yet  better  deliuer  them  from  this  error,  if  they  i.cor.4 
heare  from  what  beginning  he  conueyeth  the  glorie  of  the  Saintes :  7. 
Whome  he  hath  chofen,  them  he  hath  called  :  whome  he  hath  cal- 
led ,  them  he  hath  iuftificd :  whome  he  hath  iuftified ,  them  he  hath 
glorified.  Why  then,as  witneflTeth  the  Apoftle,are  the  faithfull  crow- 
ned ?  bycaufe  by  the  Lordes  mercy  and  not  by  their  owne  endcuour 
they  are  both  chofen  and  called  and  iuftified .  Away  therefore  with 
this  vaine  feare ,  that  there  (hall  no  more  be  any  deferuinges ,  if  free 
Will  ftiall  not  ftande.  For  it  is  moft  foolifli  to  be  frayed  away  and  to 
flee  from  that  to  which  the  Scripture  calleih  vs.Iff  faith  he)  thou  haft  i.Cor.4 
receyued  all  thinges ,  why  gloryeft  thou,as  if  thou  haddeft  not  recey-  7. 
ued  them  ?  Thou  fecft  that  for  the  fame  caufe  he  taketh  all  thinges 
from  free  will,  to  leaue  no  place  for  deferuinges :  but  as  the  bountie- 
fullnelTe  and  libcralitie  of  God  is  manyfolde ,  and  impoffible  to  be 
fpentout,  thofe  graces  which  he  bcftowcth  on  vs,bycaufe  he  maketh 
them  ours,  he  rewardeth  as  if  they  were  our  owne  vcrtues. 

5     Moreouer  they  bring  fourth  that  which  may  feeme  to  be  ta- 
ken out  of  Chryfoftome :  If  this  be  not  the  power  of  our  will ,  to  ^^  ^ 
choofe  good  oreuiljthen  they  that  are  partakers  of  the  fame  nature,  1.  in 
muft  either  all  be  cuill  or  all  be  good .  And  not  farre  from  that  is  he.  Gen. 
what  foeuer  he  was,that  wrote  the  booke  Of  the  calling  of  the  Gen- 
tyles,  which  is  carried  about  vnder  the  name  of  Ambrofe ,  when  he  Lib.  t, 
maketh  this  argument ,  that  no  man  fhoulde  euerdeparte  from  the  cap. 4, 
faith ,  vnlefle  the  grace  of  God  did  leaue  vnto  vs  the  ftate  of  mutabi- 
litie:wherin  u  is  marueile,  that  fo  exccUec  men  fell  bcfide  them  feiues. 


Cap.5.  Of  the  knowledge  of 

For  how  chauceth  it  came  nbt  in  Chryfoftomes  min(ie,that  it  isGods 
cleftion  that  fo  maketh  difference  betwene  men  ?  As  for  vs,we  fearc 
not  to  graunt  that  which  Paule  with  great  earncftnefle  affirmeth,that 
all  together  arc  peruerfe  and  geuento  wickedneflTe :  but  with  him  wc 
adioyne  this  thu  by  Gods  mercy  it  commeth  to  palTe  that  all  abide 
not  in  perucifenefle  .  Therefore  wheras  naturally  we  are  ail  ficke  of 
one  dileafe  ,  they  onely  recouer  htahh  vpon  whome  it  hath  pleafed 
God  to  lr«y  his  healing  hande.  The  reft  whome  byiuft  ludgement  he 
palfeth  ouerpine  away  in  their  own  roitenndle  till  they  be  coiumed. 
Neither  is  it  of  any  other  caufe,  that  foine  contyne  w  to  the  ende,  and 
fome  fall  in  their  courfe  begon.  For  continuaunce  it  felFc  is  the  gift  of 
Godjwhich  he  geucth  not  to  all  indjffercntlyjbut  dealeth  it  to  whom 
it  pleafeth  him  felfe.  If  a  manaskc  for  a  caufe  of  the  difference ,  why 
fome  continew  coiift.intly,and  fome  faile  by  vnftedfaftnc(fe,we  know 
none  other  caufe  but  that  God  iuftcyneth  the  one  forte  itrcnghthc- 
ncdwith  his  power  that  they  periOi  not,  and  doth  not  gcue  the  fime 
ftrengthe  to  the  other  forte ,  that  they  maie  be  examples  of  incon- 
ftancie. 

4  Further  they  prefle  vs,  faying,  that  exhortations  are  vainely  ta- 
ken in  hande,  that  the  vfc  of  admonitions  is  fuperfluous,  that  it  is  a 
funde  thing  to  rebuke,  if  it  be  not  in  the  power  of  the  (inner  to  obey. 
When  the  like  thinges  in  time  paft  were  obieded  againft  Auguftine, 
he  was  compelled  to  write  thebooke  of  Correption  and  grace.  Where 
although  he  largely  wipe  them  away ,  yet  he  bringech  his  aduerfaries 
to  this  fumme  :  O  man ,  in  the  commaundtmentlcarne  what  thou 
oughiefttodo:  in  corredion  learne  that  by  thine  owne  faulte  thou 
haft  it  not:  in  prayer  learne  whenfe  ihou  maieft  receiue  that  which 
thou  wouldtft  haue.  Of  the  fame  argument  in  a  maner  is  the  booke 
of  the  Spirite  and  Letter,  where  he  teacheth  that  God  mcafureth 
notthe  commaundemcntesof  hislavve  by  the  ftrength  ofman,  but 
when  he;hath  commaunded  that  which  is  right,  he  fireely  geueth  to 
his  eled  power  to  fullfili  it.  And  this  is  no  matter  of  long  difputation, 
Firft  we  are  not  onely  in  this  caufe ,  but  alfo  Chi  ift  and  all  the  Apo- 
ftles.  Now  let  the  other  looke  how  they  will  get  the  mayfterie  in  ftri- 
Uing ,  that  matche  them  felues  with  fuch  aduerfaries .  Doth  Chrift, 
which  teftyfieth  that  we  can  do  nothing  without  him  ^  any  thing  the 
lefl'c  rebuke  and  chaftice  them ,  that  without  him  did  euill  ?  Doth  he 
Icfie  exhorte  eucry  man  to  applie  hitn  felfe  to  good  workes  ?  How  fe- 
ucrcly  doth  Paule  inuey  againft  the  Corinthians  for  negleding  of 
>"^'  charitic?  and  yet  he  prayeth  for  charitie  to  be  geuento  the  fame  men 
,6,  '  from  God.  He  teftifieth  in  the  Epiftle  to  the  RomaincSj  that  it  is  nei- 
ther 


God  the  Redemer.  Lib.2,  120 

thcrofhimthacwilleth,  nor  ofhim  that  runneth,  but  of  God  that 
hath  mercy  ,  and  yethe  ceiTeth  not  afterwardc  to  admonifli,  to  cx- 
horte  and  to  rebuke.Why  do  they  not  therefore  fpeake  to  the  Lorde, 
that  he  do  not  fo  lofe  his  labour  in  requiring  of  menne  thofe  thinges 
which  he  him  felfe  alone  can  geue ,  and  in  punifliing  thofe  thinges 
which  are  done  for  wante  of  his  grace  ?  Why  do  they  not  admonifh 
Paule  to  fpare  them  >  in  whofe  power  it  is  not  to  will  or  to  runne,  -, 
but  in  the  mercie  of  God ,  going  before  them  which  nowe  hath  for-  *  - 
fakcn  them  ?  As  if  the  Lorde  had  not  a  very  good  reafon  of  his  doc- 
trine, which  offreth  it  felfe  redily  to  be  founde  of  ihem  that  reucrent- 
Jy  feekc  it ,  but  howe  much  dodrine  3  exhortation  and  rebuking  do 
worke  of  themfelues,to  the  chaungingof  the  mindCjPaule  dcclareth, 
when  he  wriceth ,  that  neither  he  that  planteth  is  any  thing ,  nor  he 
that  watereth,  but  the  Lord  that  gcueth  the  encreafe  onely  efFedually 
woiketh.  So  we  fee  that  Mofcs  feucrally  ftablifheth  the  commaunde- 
mentes  of  the  lawe ,  and  the  Prophetes  do  (harj^ely  call  vpon  them, 
and  threaten  the  tranfgreflbrs, whereas  ihcy  yet  confefle,  that  men  do 
then  onely  waxe  wife,  when  a  hearte  is  giuen  them  to  vnderfland,that 
it  is. the  propre  worke  of  God  to  circumcife  the  he;j|rtes,  and  in  (teede 
of  ftony  hcartes  to  geue  hearts  of  fle(h,to  wrice  his  law  in  the  bowells 
of  menne :  finally  in  renewyng  of  foules  to  make  that  his  dodrinc 
may  be  effeduall. 

5  Wherfore  then  ferue  exhortations  ?  For  this  purpo(e:ifthey  be 
defpifed  of  the  wicked  with  an  obftinate  heart,  they  fhal  be  for  a  wit- 
nefle  vnto  them  when  they  fhall  come  to  the  iudgemcnt  feate  of  the 
i-orde ,  yea  and  euen  nowe  alreadie  they  beate  and  ftrike  their  con- 
fcience:  for  howefoeuer  the  moftfrowarde  man  laugheththem  to 
Icorne  j  yet  can  he  not  difproue  them  :  but  thou  wilt  fay ,  what  may 
filly  miferable  man  do  ,  if  the  foftenelTe  of  hearte ,  which  was  necef- 
farily  required  to  obedience5be  denied  him?  Nay  rather, why  doth  he 
cxcufe  him  felfe,whcn  he  can  impute  the  hardenelTc  of  heart  to  none 
but  to  him  felfe  ?  Therefore  the  wicked  that  are  willingely  ready  to 
mocke  them  out  if  they  might,  are  throwen  downe  with  the  force  of 
them  whether  they  wil  or  no.But  the  chiefe  profire  towarde  the  faith- 
full  is  to  be  confidered:  in  whomc  as  the  Lord  workcth  all  thinges  by 
his  fpirite,  fo  he  leaueth  not  the  luftrumentes  of  his  worde,and  vfctb 
the  fame  not  without  efted.  Let  this  therforc  ftandc  which  is  true, 
that  all  the  fttegth  of  the  godly  refteth  in  the  grace  of  God,according 
to  that  faying  of  the  Prophet :  1  will  geue  them  a  newc  hearte  that  Ezec.ii 
they  may  walke  in  them .  But  thou  wi!c  faie :  Why  are  they  nowe  *^' 
admoniilied  of  their  duetid  and  not  rather  left  to  the  dircdion  of  the  , 


Cap.y,  Of  the  knowledge  of 

holy  Ghoft  ?  why  are  they  moued  with  exhortation ,  (jth  ihcy  can 
make  no  more  haft  than  the  ftirring  forwarde  of  the  holy  Ghoft  wor- 
kech  ?  why  are  they  chaftifed  if  at  any  time  they  be  gone  out  of  the 
way ,  fith  they  fell  by  the  neceflary  weakeneffe  of  the  flefti  >  O  man, 
what  art  thou  to  appoint  a  law  for  God  ?  If  it  be  his  pleafurejthat  wc 
be  prepared  by  exhortation  to  recciue  the  felfe  fame  gracCjWherby  is 
wrought  that  the  exhortation  is  obeied  ,  what  haft  thou  in  this  ordrc^ 
to  bite  or  carpeac?  If  exhortations  and  rebukinges  did  nothing  els 
profit  with  the  godly,  bur  to  reproue  them  of  (inne ,  they  were  euen 
"  for  that  thing  only  to  be  compted  not  altogether  vnproficablc.Now,. 
forafmuch  as  by  the  holy  Ghoft  working  inwardly,  they  much  auail^ 
to  enflame  the  defire  of  goodneife ,  to  ihake  of  (luggiftinefle ,  to  take 
away  the  pleafure  and  venimous  fwetenefle  of  wickednelfe,  and  on 
the  other  fide  to  engendre  a  hatred  and  irkefomnclTc  therofwho  dare 
cauili  that  they  are  fuperfluus?  If  any  man  require  a  plainer  aunfwcrc, 
let  him  take  this:  ^od  worketh  after  two  fortes  in  his  eledc,  in* 
wardely  by  his  fpirite,  oii^twardely  by  his  worde :  By  his  fpiritc,by  en- 
lightning  their  mindes ,  by  framing  their  hearies  to  the  loue  and  kc- 
ping  of  iuftice ,  h%maketh  them  a  newe  creature  :  By  his  worde ,  he 
ftjrrcth  them  to  dtfire,  to  feke  and  atteme  the  fame  renuing:  by  them 
both  he  fneweth  fourth  the  effeftual  working  of  his  hande,according 
to  the  proportion  of  his  diftribution.When  he  fendeth  the  fame  word 
to  the  reprobate ,  though  not  for  their  amendement,yet  he  maketh  it 
to  ferue  for  an  otjjer  vfe :  that  both  for  the  piefent  time  they  may  be 
prefled  with  witnefTe  ofconfcience,and  may  againft  the  day  of  iudee- 
lohn  6,  ment  be  made  more  inexcufable .  So  though  Chrift  pronounce  that 
44.  no  man  commcth  to  him,but  whom  the  Father  draweth,and  that  the 
cled  do  come  when  they  haue  heardc  and  learned  of  the  father  ?  yet 
doth  not  he  negled  the  office  of  a  teacherjbut  with  his  voice  diligent- 
ly calleth  them,  whome  itneceffarily  behoueth  to  be  inwardly  taught  4 
j.Cor.  ^y  ^^^  ^°'^y  Ghoft ,  that  they  maie  any  thing  profile.  And  Paulc  tea- 
cheth,that  teaching  is  not  in  vaine  with  the  reprobate,  bycaufe  it  is  to  | 
them  the  fauour  of  death  to  death,but  a  fwetc  fauour  to  God. 

6  They  be  verie  laborious  in  heaping  together  of  teftimonics  of 
Scripture :  and  that  they  do  of  purpofe ,  that  whtn  they  can  not  op- 
prefle  vs  with  weight,  they  maie  yetVvith  numbre.  But  as  in  battclles, 
when  it  commeth  to  hand  ftrokes ,  the  weaker  multitude  how  much 
pompe  and  (hew  foeucr  it  hath,  is  with  a  fcwc  ftripes  difcomfited  and 
put  to  flight:  fofhallitbeverycafy  forvs  to  ouerthrowe  them  with 
all  their  route.For,bycaufe  the  places  that  they  abufe  againft  vs,when 
they  are  ones  diuided  into  their  ordres,do  tneete  vpon  a  fcwe  fpeciall 

poimesi 


2,l6. 


God  theRedemer.  Lib.2 ,  121 

j>oIntcs,wc  (hall  with  one  aunfwere  faty (Be  many  of  them :  therefore 
it  fliallnot  be  nccdefull  to  tarry  vpon  diflbluing  euery  one  of  f hem 
partfcularly.  Their  chiefe  force  they  fet  in  the  commaundementes, 
which  they  thinke  to  be  fo  tempered  to  our  ftrengthcs,  that  what 
foeuer  is  proued  to  be  required  by  the  one  ,  it  neccffanly  fol- 
lowerh  that  it  may  be  perfourmcd  by  the  other.  And  therefore  they 
runne  througheuery  of  the  commaundementeSj&  by  tliem  do  mea- 
fure  the  proportion  of  our  ftrength.For  (fay  they)  either  God  moc- 
keth  vs  when  he  chargeth  vs  with  holynelTe,  gocilyneflTe ,  obedience, 
chaftitie ,  loue,  and  mekenefle :  and  when  he  forbiddtth  vs  vnclcan- 
ncflejidolatriejvnchaftcnelfe,  wrath,  robberie,  pride,  and  fuch  like  :  or 
he  requireth  onely  thofe  thinges  that  are  in  our  power .  Nowe ,  wc 
may  diuide  into  tliree  fortes  in  manner  all  the  commaudcmentes  that 
they  heape  together.  Some  require  our  firft  conuer(ion  to  God,(ome 
fpeake  (imply  of  the  keping  of  the  lawe :  fbme  commaunde  vs  to 
cocinue  in  the  grace  of  God  that  we  hauc  rcceywed.Firftlct  vs  fpeake 
of  them  all  in  generalitie,and  then  defcendc  to  the  fpeciall  fortes.  To 
cxtende  the  power  of  inan  to  the  commaundementes  of  the  law,liath 
in  deedc  long  agoe  begonne  to  be  commune ,  and  hatf»  fome  (hewe : 
but  it  preceded  from  moft  rude  ignorauncc  of  the  lawe.For  they  that 
thinke  it  a  heynous  offence ,  if  it  be  faide  that  the  keping  of  the  lawe 
is  impodible ,  do  reflt  forfoth  vpon  this  moH  (trong  argument ,  that 
ells  the  lawe  was  geucn  in  vaine .   For  they  fpeake  in  fuch  forte  as  if 
Paule  had  no  where  fpoken  of  the  lawe.  For,  I  befeecne  them,  what 
meane  thefc  fayinges,  that  the  lawe  was  fet  bycaufe  of  tranf^relTions: 
That  by  the  lawe  is  the  knowledge  of  (inne :  That  the  lawe  makcth  cala.  t. 
finne :  that  the  lawe  entrcd,  that  finne  might  aboundc :  was  it  meant  i  o, 
that  the  lawe  was  to  be  limited  to  our  f^rengthcs ,  leaft  it  fhouldc  be  ^°^-  3 
gcuen  in  vaine  ?  or  rather  that  it  was  fet  farre  aboue  vs  to  conuincc  l^' 
our  weakcnefle  ?  Truely  by  the  fame  mans  definition  ,  the  cnde  and  _"'"'  ^* 
fullfilling  of  the  lawe  is  Charitie.  But  when  he  wifhcth  the  mindcs  of  i,Tim. 
the  Theffalonians  to  be  filled  with  charitie ,  he  doth  fufficicmly  con-  i-5  • 
feffe^  that  the  lawe  foundeth  in  our  cares  without  profile,  vnlelTe  '•*^^*^ 
God  infpire  the  whole  fumme  thereof  in  our  heartes.  ^"^  ** 

7  Truely,if  the  Scripture  did  teach  nothing  ells,  but  that  the  law 
is  a  rule  of  life  where  vnto  we  ought  to  frame  our  endeuour,!  woulde 
alfo  without  delay  agree  to  their  opinion :  but  whereas  it  doth  dili- 
gently and  plainely  declare  vnto  vs  the  manyfolde  vfe  of  the  lawe:  it 
is  conuenient  rather  to  con(ider  by  thatinterpretation,what  the  lawe 
may  do  in  man.  Forfo  much  as  conccrneth  this  prefentecaufe:  it 
teachcth  that  fo  fone  as  it  hath  appointed  what  we  ought  to  do ,  the 


Cap. 5.  Of  the  knowledge  of 

power  to  obey  commcch  of  the  goodneflTe  ot  God ,  and  therefore 

moucth  vs  to  prayer  >  whereby  we  may  reqaire  to  haue  it  giucn  vs.  If 

there  were  oneiy  the  commaundemcntand  nopromifei  then  were 

oui  ftrength  to  be  tried  whether  they  were  fufficicm  to  au^nlwere  the 

commaundcment,  but  fith  there  ar^  promifes  ioyned  withaU,  whichc 

crie  our,  that  nor  onely  our  aide  j  but  alfo  all  our  whole  power  con(i- 

fteth  in  the  heipe  of  Gods  grace ,  they  do  teftifie  enough  and  more, 

that  we  are  ahogether  vnfitte,  much  more  infufficient  to  kcpc  the  law. 

Wherfore  let  this  proportion  of  our  ftrengthes  with  the  commaunde- 

mentes  of  Gods  la  we  be  no  more  enforced,as  if  the  Lord  had  meafu- 

red  the  rule  of  iuftice,  which  he  purpofed  to  geue  in  his  lawe,  accor-. 

dmg  to  the  rate  ofour  weakeneCe.  Rather  by  his  promifes  we  ought 

to  confider,  how  vnready  we  are  ofour  fclues  which  in  eucry  behalfc 

do  fo  much  neede  his  grace.  But  who  (  fay  they  )  (hall  be  perfwaded 

that  it  is  like  to  be  true  ,  that  the  Lorde  appointed  his  lawe  to  Aockes 

and  ftones  ?  Neither  doth  any  man  go  about  to  perfwade  it.  For  the 

wicked  are  neither  ftockcs  nor  ftones,  when  being  taught  by  the  lawc 

that  their  luftes  do  ttriue  againft  God ,  they  are  proued  gilty  by  their 

owne  witnefTe.  Nor  yet  the  godly,  when  being  piK  in  minde  of  their 

j„  E„  weakenefle  J  they  flee  vnto  grace.  For  which  purpofe  ferue  thefe  fay- 

chir.  ad  inges  of  Auguftine.  The  Lorde  commaundeth  thofe  thinges  that  we 

Lau.  de  can  not  do,  that  we  may  know  what  we  ought  to  afke  of  him.  Great 

f*K  ^  u  ^^  ^^^  profire  of  the  commaundementeis ,  if  fo  much  be  gcucn  to  free 

c»vi6.  ^'^^  >  ^'^^^  ^^^  grace  of  God  be  the  more  honoured .  Faith  obtameth 

Homel.  that  which  the  lawe  commaundeth,yea  the  lawe  therfore  commaun^ 

asi.  in    deth,that  faith  may  obtaine  that  which  was  commaunded  by  the  law: 

loan,     y^^  Qq^  requirctli  faith  it  felfe  of  vs,and  findeth  not  what  to  requirei 

Eoif  24  vnUfle  he  geue  what  to  finde.  Againe ,  Let  God  gcuc  what  he  com- 

*      maundeth,andcommaunde  whathewilL 

8  That  fliall  more  plainely  be  feen  in  reherfing  the  three  fortes 
J  ,  ofcommaundcmenteswhkh  we  touched  before.  T  he  Lorde  often- 
,,.  *  *  times  commaundeth  both  in  the  lawe  and  in  the  Prophttes>  that  we 
Icrc.ji.  be  conuerted  vnto  him  But  on  the  other  (ide,rhe  Prcyphet  anfwereth, 
'^-  Comierte  me,  Lorde,and  I  fliall  be  conuerted  .for  after  that  thou  didik 
^^"^'  conuerte  me ,  I  repented, &c.  He  commaundeth  vs  to  circumcifethe 
and'  5*o.  vncitcumcifed  f  kinne  of  our  heartc  :  and  by  Mofcs  he  declareih  that 
2  6.  this  circumcifion  is  done  by  his  owne  hande.He  ech  where  requireth 
Eze.35  newnefTeof  hearte,  butin  anothcrplacehe  teftifTerhthatitis  geuen 
•f  b  ri  byhimfelfe.  That 'which  God  promifeth  (  faith  Auguftine )  we  do 
D^  ""  not  by  free  will  or  nature,  but  he  himfelfe  doth  it  by  grace.  And  this 
ChriCj.  is  the  fame  note  that  he  himfelfe  reherfeth  in  the  fifth  place  among 

the 


GodtheRedemer.         Lib.2.  122 

the  rules  of  Ticonius,  thai  wc  well  make  difference  bccwenc  the  bwc 
and  the  promifeSjOr  betwenc  the  connnaundemenics  and  grace, Nov/ 
let  them  go,  that  gather  by  the  commaundementes  whether  man  be 
able  to  do  anything  towarde  obediences  m  fuch  forte  that  they  de- 
ft roy  the  grace  of  God, by  which  the  commaundemet^s  them  Iclues 
ate  fulfilled.  The  commaundtmcntcs  of  the  feconde  lorte  are  limpie, 
by  which  wc  are  bidden  to  honour  God ,  to  ferue  and  cleai-.e  vnto  his 
\^'ill,  to  kepc  his  commaundementes,to  follow  his  dodnnc.But  there 
are  mnumerable  places  that  do  ttftifie  that  it  is  his  gific  what  foeuer 
righteoufntfTe ,  holynefle ,  godhneffe  or  puritie  may  be  had.  Or  the 
thude  forte  was  that  exhortacion  of  Paulc  and  Barnabas  to  the  faitij- 
full,  which  IS  rehcarfed  by  Lukc,that  they  fhoulde  abide  m  the  grace 
of  God .  But  from  whence  that  ftrcnoth  of  conftancie  is  to  be  had, 
the  fame  Paule  tcncheth  in  an  other  placc.Thacrcmaineth,faieth  he,  Ephc.tf. 
brethren,  be  ye  ftrong  through  the  Lorde  .  In  an  other  place  he  for-  ^  *• 
biddeth  vs,  that  we  do  not  greue  the  (pinte  of  Gou.wherewith  we  are  ^P"^  4- 
fealcd  vp  vnto  the  day  of  our  redemption.But  bccaufe  the  thing  that 
he  there  rcqoireth ,  coulde  not  be  perfourmed  by  men ,  therefore  he 
wilheth  it,  to  the  Thcfialonians,  from  God ,  namely ,  that  he  woulde  f^^f ,  ^ 
recken  them  worthy  of  his  holy  calling,  and  fulfill  all  the  purpoic  of 
his  goodneire,and  the  worke  of  faith  in  thcm.Likewifc  in  the  leconilc     ^ 
EjJiftle  to  the  Corinthians,  entreating  of  almcs  ,  he  ofientim<  s  com-  ^[n/ 
mcndeth  their  good  and  godly  will:  yet  a  htle  after,  hcthaxikerh 
God  ibatputitin  thchcarteof  Tirus,  to  take  vponhim  togcueex- 
horiacion.lf 't'icus  coulde  not  fo  much  as  vfc  the  office  of  his  mouth 
to  exhorte  other,  but  onely  fo  farrc  as  God  did  put  it  vnto  hifn,how 
fhoulde  other  haue  bene  willing  to  do,  vnlefTc  God  him  i^lfe  had  di- 
rt^cd  their  heartcs  ? 

9  The  craftier  forte  of  them  docauillat  all  thefe  ttftimonies: 
becaufe  there  is  no  impediment,  but  that  wcmay  ioyne  ourowne 
ftrenothes,  and  God  to  helpe  our  wcake  endeuours.  They  bring  alfo 
places  out  of  the  Prophetes ,  where  the  eftcdof  our  conuertion  fcc- 
tncth  to  be  parted  in  halfe  betwene  God  and  vs .  Tourne  ye  to  me,  Zach,i» 
and  I  will  tourne  to  you.  What  maner  of  helpe  the  Lord  bringeth  vs,  j- 
we  haue  aboue  (hewed ,  and  it  is  not  ncedefull  here  to  repete  it.  This 
one  thing  I  woulde  haue  grauntcd  me,  that  it  isvainely  gathered 
that  there  is  required  in  vs  a  power  to  fulfill  the  lawe ,  becaufe  God 
doth  comiijaundc  the  obedience  of  it:  Forasmuchas  it  is  cuident, 
that  for  the  fulfilling  of  all  the  commaundementes  o^  God,  the  grace 
ofthelawegciieris  both  neccflai  ie  for  vs  &  promifed  vnto  vs.Theic- 
by  then  it  appcarcth,ihat  aileaft  there  is  more  required  of  vs  than  wc 


Cap.5.  Of  the  knowledge  of 

:r.  1 3 .  arc  able  to  payc.  And  that  faying  of  Hiereroie  can  not  be  wiped  away 
with  any  cauiUationstthat  the  coucnaunt  of  God  made  with  the  aun- 
cicnt  people,was  voidcjbecaufc  it  was  oncly  literall,and  that  it  couldc 
no  othcrwife  be  llablifhed  ,  than  when  thefpirite  cometh  vnto  it, 
which  frameth  the  hcartes  to  obedience .  Neither  doth  that  faying, 
Tourne  ye  to  me,and  I  will  toume  vnto  you,fauour  their  crrour.  For 
there  is  mean: ,  not  that  tourning  of  God,  wherewith  he  renueth  our 
hcartes  to  repcntauncc ,  but  wherewith  he  by  profperitie  of  thinges 
doth  declare  himfelfe  fauorableand  mcrcifulhas  by  aduerfiiie  he 
fbmetime  {heweth  his  difpleafurc .  Where  as  therefore  the  people 
being  vexed  with  many  fortes  of  miferics  and  calamities,  did  com- 
plaine  that  God  was  turned  away  from  them :  he  aunfwereih ,  that 
they  (hall  not  be  deftitute  ofhisfauour,  ifthcyretournc  tovprighr- 
neifeof  hfe,  and  to  him  felfe  that  is  the  paterne  of  righteoufneflc: 
Therefore  the  place  is  wrongfully  wrefted ,  when  it  is  drawen  to  this 
purpofe  5  that  the  vvorke  of  our  conucifion  fhoulde  fceme  to  be  par- 
ted betwixte  God  and  men.Thefe  thinges  we  haue  comprehended  Co 
much  the  (hortelier,  bycaufe  the  propre  place  for  this  matter  fliall  be 
where  we  entreate  of  the  Lavve. 

ID     The  feconde  forte  of  their  argumentes  is  much  like  vnto  the 
6rft.  They  allege  the  promifes  whereby  God  doth  couenaunt  with 

itnosS'  our  wil.,of  which  forte  are,Seeke  good  and  noteuill,and  ye  (hall  liue. 

4'  If  ye  will  and  do  heare,  ye  fhal  cate  the  good  thinges  of  the  carthrbut 
if  ye  willnotjthe  fwerde  (halldeuoure  you,bycaufe  the  Lordes  mouth 
hath  fpoken  it.  Againe ,  If  ihow  put  away  thine  abhominations  out 

/■  ^'  of  my  fight,  then  llialt  thou  not  be  driuen  out :  If  thou  fhalt  obey  di- 

cr.  4.1.  ligently  the  voice  of  the  Lorde  thy  God ,  and  obferue  and  do  all  his 

>cu.  1 8  commaundementes  which  I  commaunde  thee  this  day,then  the  Lord 
thy  God  will  fet  the  on  hye  aboue  all  the  nations  of  the  earth .  And 

^"**  *  other  likeThey  do  inconueniently  and  as  it  were  in  mockeric  thinkc, 
that  thefe  benefites  which  the  Lorde  doth  offer  in  his  promifes ,  arc 
aiTigned  to  our  owne  wihvnlefle  it  were  in  vs  to  ftablifli  them  or'make 
them  voide.  And  right  eafy  it  is  to  amplifie  this  matter  with  eloquent 
complaintes  >  that  the  Lorde  doth  cruelly  mockc  vs ,  when  he  pro- 
nounccth  that  his  fauourhangethvpon  our  will,  if  the  fame  will  be 
not  in  our  power:  And  that  this  liberaUty  of  God  fhould  be  a  goodly 
thing  forforh,if  he  fo  fet  his  benefits  before  vs  that  we  haue  no  power 
ro  v(e  them  :  and  a  mcrucilous  affurednes  of  his  promifes, which  hag 
vponathmgimpoflible,  fo  asrhey  might neuer  be  fulfilled.  But  of 
fuch  promifes  as  haue  a  condition  adiomed,  we  wil  fpeakc  in  an  other 
place :  fo  that  it  (hall  be  plaine  ,  that  there  is  no  abfurditic  in  the  im- 

pofllble 


God  the  Rcdemer.  Lib. 2.  123 

poiifible  fullfilling  of  them.  And  for  fo  much  as  concerneth  this  place: 
I  deny  that  God  doth  vngently  mockc  vs,when  he  moueth  vs  to  de- 
fcruc  his  benefices  ,  whome  he  knoweth  to  be  vtccrly  vnablc  to  do  it. 
For  whereas  the  promifes  arc  offered  both  to  the  faichfull  and  to  the 
wicked,  they  haue their  vfe  with  both  fortes.  As  God  with  his  com- 
maundemetes  pricketh  the  confcieces  of  the  wicked,that  they  fhould 
not  to  fwetely  take  pleafurc  in  their  (inncs ,  without  any  remem- 
brance of  his  iudgementes:  foin  his  promifes  he  doth  in  a  manner 
take  them  to  witnefle,  howe  vnworthy  they  are  of  his  goodnefle. 
For  who  can  denie  that  it  is  moft  rightfull  and  conuenientc ,  that  the 
Lord  do  good  to  them  of  whome  he  is  honored ,  and  punifh  the  de- 
fpifers  of  his  Maieftyjaccording  to  his  feueritie?Therefore  God  doth 
well  and  ordrely,  when  in  his  promifes  he  adioyneth  this  condition  to 
the  wicked  that  arc  bounde  with  the  fetters  of  finne ,  that  they  fhall 
then  only  cnioy  his  benefites,  if  they  departe  from  their  wickedneffe: 
or  for  this  purpofc  only,that  they  may  vnderftand  that  they  arc  wor- 
thily excluded  from  thcfe  thmges ,  that  are  due  to  the  true  worfhip- 
pcrsof  God.  Againe,  bycaufc  he  feekcthby  all  meanes  to  ftirre  vp 
the  faithfull  to  call  vpon  his  grace,  itfhall  not  be  inconuenicnt ,  if  he 
attempt  the  fame  thing  alfo  by  promifes,  which  we  haue  fliewed  that 
he  hath  done  to  great  profit  with  commaundementes  towarde  them. 
Being  enfourmed  of  the  will  of  God ,  by  his  commaundementes ,  wc 
are  put  in  minde  of  our  miferie ,  which  do  withall  our  hearte  to  farrc 
diflent  from  the  fame,  and  we  be  therewithal!  pricked  forward  fo  call 
vpon  his  fpirite,whereby  wc  may  be  direded  into  the  right  waie.  But 
becaufe  our  fluggilhnelTe  is  not  iufficiently  fharpencd  with  commaii- 
dementes,  there  arc  added  promifes  which  with  a  ccrtaine  fwetetieflc 
may  allure  vs  to  the  loue  of  them.  And  that  the  more  dcfire  that  we 
haue  of  righteoufnefTe ,  wc  may  be  the  more  feruent  to  fceke  the  fa- 
uour  of  God.  Loe  howe  in  thefe  requeftes^  ( If  you  will :  If  you  rtiiill 
heare,)  the  Lorde  neither  gcueth  vs  power  to  will  nor  to  hearc ,  and 
yet  mocketh  vs  not  for  our  want  of  power, 

1 1     The  third  forte  of  their  argumentes ,  hath  alfo  great  affinitic    ' 
with  the  two  fourmer.  For  they  bring  fourth  the  places  wherein  God 
rcprocheth  the  vnthankefuU  people ,  and  fayeth  that  they  them  fel- 
ues  onely  were  the  caufe  that  they  receyued  not  of  his  tender  louc 
allkindes  of  good  thinges.  Of  which  forte  are  thefe  places.  Amaleck  Num.i, 
and  the  Chananee  are  before  you,  with  whofe  fwcrdc  you  (hal  fall^bc-  '♦J* 
caufe  ye  woulde  not  obey  the  Lorde,  becaufe  I  called  and  ye  aunfwe- 
red  not ,  I  will  do  to  this  houfe  as  I  did  to  Silo .  Againe ,  this  nation  Icr.  3  \ 
hath  noc  hcarde  the  voyce  of  the  Lorde  their  God ,  nor  hath  r^cey^  ^  i* 


Cap.j.  Of  the  knowledge  of 

xrc.32.  ued  difcipline,  therefore  it  is  caft  away  from  the  Lorde .  Againe ,  be- 
caufe  ye  haue  hardened  your  hearte  and  wouldc  not  obey  the  Lorde, 
all  thele  cuilles  arc  happened  vnto  you.  Howe(ray  they  )  coulde  fuch 
reproches  be  laidc agamttthcm  which  might  redely  aunfwerc?  As 
for  vs ,  wc  loued  proiperitic ,  and  feared  aduerfitie.  But  where  as  for 
to  obtcinc  the  one  and  auoyde  the  other  we  obeyed  not  the  Lorde* 
nor  hearkened  to  his  voice :  this  was  the  caufe  thereof,  for  that  it  was 
not  at  our  iibertic  fo  to  do,  becaufe  we  were  fubicd  to  the  dominion 
of  h'nnc.  Vainely  therforc  arc  thefc  euilles  layde  to  our  charge, which 
it  was  no:  in  our  power  to  auoyde.  But  leuing  the  pretenfe  of  neccfli- 
vc,  wherein  they  haue  but  a  weake  and  fickly  defence,  I  afke  of  them  ^ 
whether  they  can  purge  them  felues  of  all  fault.For  if  they  be  found 
gilty  of  any  faulte  ,then  the  Lprde  doth  not  without  caulc  reprochc 
thcm,that  it  came  to  palfe  by  their  peruer fnelf.', that  they  felt  not  the 
fruite  of  hfs  clemcncie.  Let  them  aunfwerc  thcrforcwhether  they  can 
denie,  that  their  frowarde  will  was  the  caufe  of  their  llubbournnefre. 
It  they  finde  the  fpring  head  of  the  euiil  within  tliem  felues,why  gape 
they  to  finde  out  foreme  caufcs ,  that  they  might  feme  not  to  haue 
bene  nuthours  of  their  owne  deftrudion?Biit  if  it  be  true  that  by  their 
ownc  fiulte  and  none  others,  finners  are  both  depriued  of  the  bcnc- 
fitcs  ot  God ,  and  chaftifcd  with  puni(hementes ,  then  is  there  great 
rea'on  why  they  fhould  heare  thele  reproches  at  the  mouth  of  God: 
th.n  if  they  go  obftinaily  forwarde  in  their  faultes ,  they  may  learnc 
in  their  mileries  rather  to  accufe  and  abhorre  their  ownc  wicked- 
neffe,  than  to  bl.imc  God  of  vniuft  cruehie  :  that  if  they  haue  not  caft 
of  all  wiliingnefleto  learne,they  may  be  wery  of  their  finnes,  by  the 
deferuingcs  whereof  they  fee  them  felues  mifcrable  and  vndone ,  and 
may  rcrourne  into  the  way  ,  and  acknowledge  the  fame  with  carneft 

Dan.^.  confcflion  which  the  Lorde  rchearfcih  in  chiding  'hem  ,  For  which 
purpofe  it  appeareth  by  the  folcmpne  prayer  of  Daniel ,  which  is  in 
the  ninth  Chapter ,  that  thofe  chidinges  of  the  Prophetes  which  are 
alleged ,  did  auayle  with  the  Godly .  Of  the  firft  vfe  wc  fee  an  exam- 
ple in  the  lewes ,  to  whome  Hieremie  is  commaunded  to  declare  the 
caufe  of  their  miferics,  wheras  yet  it  fhoulde  not  haue  fallen  othcr- 

,    ^      wife  than  the  Lorde  had  forefaide.  Thou  flialt  fpeake  vnto  them  all 

,- "*  '  thefe  wordcs,and  they  ihall  not  heare  thee :  thou  (liait  call  them ,  and 
they  lh.il!  not  aunfwerc  thee .  To  what  endc  then  did  they  finge  to 
deafe  men  ?  that  being  cuen  loth  and  vnwilling ,  yet  they  Hioulde  vn- 
derftande  that  it  was  true  that  they  hearde ,  that  ir  were  wicked  facri- 
lege  if  they  fhoulde  lay  vpon  God  the  blame  of  their  euils  which  rc- 
fied  in  them  felues.  By  thefe  fewe  folutions  thou  mayft  cahly  deliuer 

thy 


God  theRedcmer.         Lib.2.  124 

thy  felfe  from  the  infinite  hcape  of  teftimonics,which,for  to  cre(fl  an 
image  of  free  will ,  the  enemies  of  the  grace  of  Goxi  are  wont  to  ga- 
ther together  J  as  well  out  of  the  commaundementes  as  out  of  the 
proteftations  againrt  the  profeflbrs  of  the  law.  It  is  reprochefully  fpo-  Pfa.  yS, 
ken  in  the  Pfalme  concerning  the  lewes:  A  frowardc  gcneraucn  that  ^ 
haue  not  made  their  hearteftreight.Alfo  in  an  other  Pfalmejthe  Pro-  «     ^^* 
phctc  exhorteth  the  men  of  his  age,  not  no  harden  their  hcartes,  and 
that  bycaufe  all  the  faulte  of  obllinacie  remaincth  in  the  perucrfneffc 
of  men.  But  it  is  fondely  gathered  therof,  that  the  hearte  is  pliable  to 
either  fide,the  preparing  wherof  is  onely  of  God.The  Prophet  faith:  Pf.  iiiju 
I  haue  endincd  my  hearte  to  kcepe  thy  commaundementes :  bycaufe  ^ '  *• 
he  had  willingely  and  with  a  cheerefull  carneft  affedion  of  mindc  ad- 
dicted himfelfe  to  God,  and  yet  he  doth  not  boaft  him  felfe  to  be  the 
author  of  his  owne  inchnatio, which  he  confefTah  in  the  fame  Pfalme 
to  be  the  gift  of  God.Therfore  we  muft  holde  in  minde  the  admoni- 
tion of  Paule,v/here  he  biddeth  the  faithfull  to  worke  their  owne  fal-  PhiJ.». 
uation  with  feare  and  trembling,  bycaufe  it  is  the  Lorde  that  workcth  *  ** 
boch  the  willing  and  the  perfourming .  In  deedc  he  afligneih  them 
offices,  to  be  doing ,  that  they  fhoulde  not  geue  them  felucs  to  (lug- 
gifhnelleof  the  flefli :  but  in  that  he  commaundeth  the  to  haue  feare 
and  carefulnefle,  he  fo  humbleth  them,that  they  may  remcmbre  that 
the  fame  thing  which  they  are  comaundcd  to  do^  is  the  proprc  worke 
ofGod, whcrin  plainely  he  expre{reth,that  the  faithful  worke,pa(Iiue- 
ly ,  as  I  may  fo  call  it ,  in  fo  much  as  power  is  miniftred  them  from 
Heauen,  that  they  (hould  claime  nothmg  at  ail  to  them  felucs.VVhcr- 
fore  when  Peter  exhorteth  vs  that  we  ftiould  adde  power  in  faith ,  he  i.'petr, 
graunteth  not  vnto  vs  a  feconde  office ,  as  if  we  fhoulde  do  any  thing  s« 
feuerally  by  our  felues,but  only  he  awaketh  the  flothefuUnelTe  of  the 
flelh,  wherwith  commonly  faith  it  felfe  is  choked.  To  the  fame  pur- 
pofe  feemeth  that  faying  of  Paulc:Extingui(h  noty  fpirite,for  flouth-  i,  iiieC 
fullnefle  doth  oftentimes  crepe  vpon  the  faithfull ,  if  it  be  not  cor-  » j>. 
reded.  But  ifany  man  conclude  thereupon,  that  it  is  in  their  owne 
choife  to  cherifti  the  light  being  oflfred  them,  his  ignoraunce  (hall  be 
cafily  confuted:  bycaufe  the  felfe  fame  diligence  that  Paule  rcqui-  j.Cor. 
rethjcometh  onely  from  God.For  wc  are  al(o  oftentimes  commaun-  7. 
dcd  to  purge  our  felues  from  all  filthyneflc :  whereas  the  holy  Ghoft 
dotbe  claime  to  him  felfe  alone  the  office  ofmaking  holy.  Finally 
that  by  way  of  graunting  the  fame  tliingjis  conueyed  to  vs  that  pro- 
prely  belongeth  to  God,  is  plaine  by  the  wordes  of  lohn :  Whofoe- 
uer  is  of  God,faueth  him  felfe. The  aduauncers  of  freewill  take  holde  ,.iob.c 
of  this  faying ,  as  if  we  were  faued  partcly  by  the  power  of  God,  18. 


Cap.5.  Of  the  knowledge  of 

parcclybyourowne:  as  though  we  had  not  trom  heauen  the  very 

oh.  17.  fame  fafe  keeping ,  wherof  the  Apoftle  makcth  mention .  For  which 

5«     .  caufe,Chritt  alfo  praiech  his  Father  to  faue  vs  from  cuil,anci  we  know 

that  the  godly ,  while  they  warre  againft  Satan,  do  get  the  vidorie  by 

no  other  armurc  and  weap6s,buc  by  the  armure  and  weapos  of  God. 

,PgP^,^  Whcrfore  when  Peter  commaundedvs,  to  purific  our  foules  in  the 

ij.  '  '  obedience  of  rruth,hcbyandbyaddcthas  by  way  of  corredion ,  (by 

the  holy  Ghoft.)  Finally  ,how  all  mens  Itrength  are  of  no  force  in  the 

i.Ioh.  I  rpirituall  battell ,  lohn  briefely  fheweth ,  when  he  fayeth ,  that  they 

^  which  are  begotten  of  God ,  can  not  finne ,  becaufe  the  fede  of  God 

ulo'u.;.  abidcth  m  them.  And  in  an  other  place,he  rendreth  a  reafon  why ;  for  - 

^         that  our  faith  is  th c  vi<Sorie  that  ouercometh  the  worlde. 

iz     Yet  there  is  alleged  a  teftimonie  out  ofthe  law  of  Mofes,  which 
femcth  to  be  much  againft  our  faluation.  For  after  the  publilhing  of 
Dcu.  30  the  law,  he  protcfteth  vnto  the  people  in  this  maner.The  commaun- 
i».        dement  that  I  commmaunde  thee  this  day,  is  not  hid  from  thee ,  nei- 
ther farre  of:  It  is  not  in  hcauen,but  harde  by  thee,it  is  in  thy  mouth 
and  in  thy  hearCjthou  (houldeft  do  ic.Trudy  if  this  be  taken  to  be  fpo- 
ken  of  the  bare  comaundementes,!  graunt  they  be  of  no  fmal  weight 
to  this  prefent  matter .   For  though  it  were  eafy  to  mocke  it  out  with 
faying ,  that  here  is  fpoken  not  of  the  eafinefle  and  redinefle  of  obfer- 
uation,  but  of  knowledge :  yet  euen  fo ,  peraducnture  it  woulde  alfo 
R.om.10  icauc  feme  doubt.  But  the  Apoftle  which  is  no  doubtfuUexpoIitour, 
8.  taketh  away  all  doubt  from  vs.which  affirmeth  that  Mofes  here  fpakc 

of  the  dodrine  of  the  Gofpell.  But  if  any  obftinace  man  will  fay,  that 
'  Paule  violently  wrefted  thofe  wordcs ,  that  they  might  be  drawenc  to 
the  Gofpeh  although  his  boldeneflc  fo  to  fay  ftial  not  be  without  im- 
pictic,  yet  is  there  fufficiet  matter  bcfide  the  authoririe  of  the  Apoftle 
to  conuince  him  withall.For  if  Moles  fpake  of  the  comaundementes 
only,  then  he  puffed  vp  the  people  with  a  moft  vaine  confidence.  For 
what  fhould  they  els  haue  done,but  throwen  them  felues  down  head- 
long, if  they  had  taken  vpo  them  the  keping  of  the  lawe  by  their  own 
ftrength ,  as  a  thing  not  hard  for  them  ?  Where  is  then  that  fo  ready 
cafincfle  to  keepe  the  lawe,  where  there  is  no  acceffc  vnto  it ,  but  by  a 
hcdlong  fall  to  dcftrudion?  Wherfore  there  is  nothing  more  certaine, 
than  that  Mofes  in  thefe  wordes  did  mcane  the  couenant  of  mercic, 
which  he  had  publifhcd  together  with  the  ftreight  requiring  of  y  law.- 
Dcu.  3  o  Pqi-  in  a  few  verfes  before  he  had  taught,that  oar  hcartes  muft  be  cir- 
cumcifed  by  y  had  of  God,that  we  may  loue  bim.Therfore  he  placed 
y  eafineffcjWnerof  he  ftreightway  after  fpeaketh,not  in  the  ftrcgth  of 
ina,but  in  y  hclpe  &  fuccour  of  y  holy  Ghoft,w  performeth  his  worke 

mightely 


GodtheRedemcr,        Lib.  2.  125     / 

mightcly  in  our  weakcnclfe .  Atbeit  the  place  is  not  limply  to  be  vn- 
derftanded  of  the  commaundementes ,  but  raiher  of  the  promifcs  of 
the  Gofpell ,  whfch  are  fo  farre  from  ftabliQiing  a  power  in  vs  to  ob- 
cayne  righteoufneflejthat  they  vtterly  ouerthrow  it.Paul  confidering 
that  fame,  proueth  by  this  tcftimony,that  faluation  is  offred  vs  in  the 
GofpelLnot  vnder  that  hard  and  impofTibie  condition,  wherwiih  the 
law  dealeth  with  vSjthat  is, that  they  onely  (hall  attayne  it  which  hauc 
fulfilled  all  the  commaundements,  but  vnder  a  condition  that  is  cafie, 
ready,and  playne  to  come  vnto.  Therfore  this  tcftimooy  makcth  no- 
thing to  chalenge  freedom  to  the  will  of  man. 
I J     There  are  alfo  certaine  other  places  wot  to  be  obieded,wher- 
by  is  (hewed  that  God  fomtime, withdrawing  y  fuccour  of  his  grace, 
trteth  men,and  way  teth  to  fee  to  what  end  they  will  applie  their  cn- 
deuours ,  as  is  that  place  in  Ofee:I  will  go  to  my  place  till  they  put  it 
inxheir  heart  and  ieckc  my  face.  It  were  a  fond  thing  (fay  they)if  the  ^      ' 
Lord  fhould  confider  whether  Ifrad  would  feke  his  face.vnlefle  their 
mindcs  were  pliable  that  they  might  after  their  owne  wil  incline  thc- 
felues  to  the  one  fide  or  the  other.  As  though  this  were  not  a  thingc 
commonly  vfed  with  God  in  the  Prophetes,  to  make  a  {hcwe  as  if  he 
did  dcfpife  and  caft  away  his  people,till  they  haue  amended  their  life. 
But  what  will  the  aduerfaries  gather  out  of  fuch  ihreatningcs  ?  If 
they  meane  to  gather ,  that  the  people  beinge  forfaken  of  God,  may 
purpofe  their  owne  filuation  .-  all  the  Scripture  fhall  cry  out  againft 
them  in  fo  doing  .  If  they  conkffc  that  the  grace  of  God  is  neceff^ry     , 
to  conuer(]on,why  ftriue  they  with  vs  ?  But  they  fo  graunt  it  necefla- 
ry,  thatftiUthey  will  haue  mans  power  preferued  vnto  him.  Howe 
proue  they  that  ?  trucly  not  by  this  place,nor  any  like  to  it.  For  it  it 
one  thing,  to  depart  afide  from  man,and  to  looke  what  he  will  do  be- 
ing giuen  ouer  and  left  to  himfelfe ,  and  an  other  tbinge  to  helpe  his 
Iitlc  ftrength  after  the  meafure  of  his  weakenefle .  What  then  (  will 
(bme  man  fayj  do  thefe  manners  of fpeaking  meane?I  aunfwere  that 
they  are  afmuch  in  efted,as  if  God  had  fayd:  Forafmuch  as  I  preuailc 
nothing  with  this  ftubborne  people  by  admonifhinge,exhorting  and 
rcbukinge  ,  I  will  withdraw  my  felfe  a  while :  andhtte  ftill  and  fuffer 
them  to  be  afflided :  I  will  fee  if  at  length ,  after  longe  miferies ,  they 
will  beginneto  remember  me,  to  fee  ke  my  face .  The  Lordes  gO" 
ingc  farre  away,fignifieth  the  taking  away  of  Prophecy :  his  lookingc 
what  men  will  do ,  lignificth  that  he  keepinge  filence ,  and  as  it  were 
hidmge himfelfe,  doth  for  a  time exercife  them  with  diuerfeaffli- 
dions.  Both  thefe  thinges  he  doth  to  humble  vs  the  more .  For  we 
Aiouldc  fooner  be  duUed  than  amended  with  the  fcourges  of  aduer- 


Cap.  5.  Of  the  knowledge  of 

ncy,vniefl*e  he  did  frame  vs  to  that  cradableneile  by  his  Spirice.Mow 
whereas  the  Lorde  beinge  offended ,  and  in  a  manner  weryed  with 
f  our  ob(iinate  ftubbornnefle,  doth  not  for  a  time  ieauevs  (  that  is 
by  takingc  away  his  word  in  which  he  is  wont  to  geue  vs  a  cer- 
taync  prefencc  of  himfelfe  )  and  doth  make  a  proufe  what  we  would 
do  in  his  abfencc,  it  is  falfely  gathered  hereof  that  there  is  any 
(Irength  of  free  will  that  he  fhould  behold  and  trie,forafmuch  as  he 
doth  It  to  no  other  ende  >  but  to  driue  vs  to  acknowledge  our  owne 
being  nothing. 

14  They  bringe  alfo  for  their  defence  the  continuall  manner  of 
fpeakinge,thatis  vfed  both  in  the  Scriptures  and  in  the  talke  of  men. 
For  good  workes  are  called  ours ,  and  it  is  ^o  leffe  fayd  that  we  do 
the  thing  that  is  holy  and  pleafinge  to  God ,  tlian  that  we  committc 
linnes.  But  if  (innes  be  iuOly  imputed  to  vs ,  as  proceedinge  from  vs* 
truely  in  righteous  doingcs  alio  fomewhat  by  the  fame  reafon  oughc 
to  be  afligned  vnto  vs .  For  it  were  againft  reafon  that  it  fhoulde  be 
fayd  that  we  do  thole  thinges,  to  the  doing  whtrcof  being  vnable  of 
our  owne  moti6>we  arc  moued  by  God  like  ftoncs.Therfore  though 
we  giue  the  chiefe  parte  to  the  grace  of  God ,  yet  thcfe  manners  of 
fpeaking  do  (hew  that  our  tndeuour  hath  alfo  yet  a  fecond  parte .  If 
that  thing  onely  were  ftil  cnforced,that  good  workes  are  called  ours, 
fit.  *.  I  would  obieft  againe  jthat  the  bread  \i  called  ours ,  which  we  pray 
to  haue  giuen  vs  of  God .  What  will  they  get  by  the  title  of  poflef- 
(ion,but  that  by  the  bountifolnes  &  free  gift  of  God,  the  fame  thing 
becorameth  ours,  which  othcrwife  is  not  due  vnto  vs  ?  Therefore  ei- 
ther lerte  them  laugh  at  the  fame  abfurdity  in  the  Lordes  prayer ,  or 
let  them  nof  rccken  this  to  be  laughed  at ,  that  good  workes  are  cal- 
led ourSjin  which  we  haue  \\^  property , but  by  the  liberality  of  God. 
But  this  is  fomewhat  ftronger  5  that  the  Scripture  oftentimes  affir- 
meth  that  we  our  felues  do  worfliip  God,obey  the  law  &  apply  good 
workes .  Sith  thefe  are  the  dueties  properly  belonging  to  the  mindc 
and  will :  howc  could  it  agree  that  thefe  thinges  are  both  referred  to 
the  holy  Ghoft,  &  alfo  attributed  to  vs,  vnlelfe  there  were  a  ccrtainc 
communicatinge  of  our  endeuour  with  the  power  of  God  ?  Out  of 
thefe  fnares  we  {hall  eafily  vnwinde  oar  felues,  if  we  well  confider  the 
manner  how  the  fpiritc  of  the  Lorde  worketh  in  the  holy  ones.  The 
(imilitude  wherwith  they  enuioufly  preflTe  vs  is  from  the  purpofcjfor 
who  is  fo  fonde  to  ihinke  that  the  mouing  of  man  differeth  nothing 
from  the  calling  of  a  ftone  ?  Neither  doth  any  fuch  thinge  follow  of 
our  dodrine.We  recken  among  the  naturall  powers  of  man,  to  allow 
and  rcfufe ,  to  will  and  not  wm ,  to,endcuour  and  to  refill  ^  that  \%^  to  - 

allow 


GodtheRedemer.  Lib.2.  126 

allowe  vanity  and  torefufc  pcrfed  gooiine/Te ,  to  wiUcuill  and  to  be 
vnwilhng  to  good ,  to  endeuOur  our  felucs  to  wickedncflc  and  to  rc- 
fift  righteoulncfTe.  Wliat  doth  the  Lord  herein?  If  it  be  his  will  to  vfc 
that  perucrfcntife  as  an  inftrument  of  his  wrath,hc  diredeth  and  ap- 
pointerh  ic  to  what  end  he  will,  chat  he  by  an  euiil  hand  may  execute 
his  good  worke.  Shall  we  then  compare  a  wicked  man  that  (o  ferueth 
the  power  oi^  God ,  when  he  labourcth  onely  to  obey  his  owne  luft, 
to  a  ftonc  that  bcinge  throwen  by  the  violence  of  an  other ,  is  caried 
neither  with  mouing  nor  fcnfe  nor  will  of  his  owne?Wc  fe  how  much 
difference  there  is.  But  what  doth  he  in  good  thinges,of  which  is  our 
pnncipall  queft\on?when  he  eredeth  his  kingdom  in  them, he  by  his 
ipiric  tedrayncth  mans  will,  that  it  be  not  caried  vp  and  downe  with 
wandering  lu{les,according  to  the  inclination  of  nature:&  that  it  may 
be  bent  to  holinefle  and  righteoufnefle,  he  boweth,  frameth,  fafhio- 
nerh  &  dircdeth  it  to  the  rule  of  his  righteoufnes :  and  that  it  fhould 
not  (tumble or  fall,he  doth  ftibltHvand  confirme  it  with  the  ftrength 
of  his  fpiritc .  For  which  rcafon  Auguftine  faythiThou  will  fay  vn- 
to  me  ;  then  we  are  wrought,and  worke  not.  Yea  thou  both  workeft 
and  art  wrought ,  and  thou  workeft  well  when  thou  art  wrought  of 
that  which  is  good.  The  fpirite  of  God  that  worketh  thee ,  helpeth 
them  that  worke ,  and  giueth  himfelfe  the  name  of  a  helper ,  for  that 
thou  alfo  woikeft  fomewhat.  In  thefirft  parte  he  teacheth,thatmanf 
working  is  not  taken  away  by  the  mouing  of  the  holy  Gboft,becau(e 
will  is  ofnature,which  is  ruled  to  afpire  to  goodnclTc.  But  where  he 
byandby  addeth  ,  that  by  the  name  of  help,  may  be  gathered  that  w« 
alfo  do  worke  fomewhar,  we  ought  not  fo  to  take  ir,  as  if  he  did  giue 
any  thing  feuerally  to  vs :  but  becaufe  he  woulde  not  chcrifh  (louth- 
fuHiuiTc  in  vs,he  fo  matcheth  the  working  of  God  with  ours ,  that  to 
will  may  be  of  nature,  and  to  will  well  of  grace .  Therefore  he  fayd  a 
litle  before,  Vnltfle  Ood  helpe  vs,  we  (hall  not  be  able  to  ouercome, 
no  nor  yet  to  fight  at  all. 
I  f  Hereby  appeareth,t!iat  the  grace  of  God  (as  the  word  is  taken 
when  we  fpeake  of  regeneration)  is  the  rule  of  the  fpiritcto  dired  & 
gouerne  the  will  of  man.  And  it  can  not  goucrne  it,  vnle(re  it  corrc^ 
it  J  rcforme  it,  and  renew  it  (  from  whenfe  we  fay  that  the  beginninge 
of  regeneration  is,that  that  which  is  ours  might  be  deftroyed)  &  vn- 
IfclTe  it  mouc  it,ftirre  it,  driue  it  foi  wardjCary  it  and  hold  it .  Where- 
upon we  do  tiucly  (aVjthat  all  the  doingcs  that  proceede  flrom  it,  arc 
wholly  the  only  worke  of  the  fame  grace .  In  the  meanc  time  we  de- 
nic  not  that  it  IS  very  true  that  Auguflincteacheth,  that  will  is  not 
lienioycd  by  grace  •  but  rather  repayred .  For  both  thefe  thingcs  do 


Cap.5-  Of  the  knowledge  of 

ftand  very  well  together :  that  mens  will  be  fayd  to  be  rcftbrcd ,  when 
the  faultincfle  and  perucrfeneflc  thereof  being  reformed,  it  is  dircdcd 
to  the  true  rule  of  iuftice;and  alfo  that  a  new  will  be  fayd  to  be  crca" 
ted  in  man^forafmuch  as  it  is  fo  defiled  and  corrupted,that  it  needcth 
vtterly  to  put  on  a  new  nature .  Nowc  is  there  no  caufe  to  the  con- 
trary, but  that  we  may  well  be  fayd  to  do  the  fame  thing  that  the  fpi- 
rit  of  God  doth  in  vs  ,  although  our  owne  will  do  of  it  felfe  giue  vs 
toward  it  nothing  at  all,that  may  be  feucred  from  his  grace.  And  thcr- 
fore  we  muft  kepe  that  in  mind5whtch  we  haue  dfewhere  alleged  our 
of  Auguttine ,  that  fome  do  in  vayne  trauailc  to  finde  in  the  will  of 
man  fome  good  thinge  that  is  properly  her  owne .  For  whatfoeuer 
mixture  men  ftudy  to  bring  from  the  ftrength  of  free  wil  to  the  grace 
of  God,it  is  nothinge  but  a  corruptingc  of  it,  as  if  a  man  would  delay 
wine  with  dirty  and  bitter  water.But  although  whatfoeuer  good  is  in 
the  wilof  man,it  proceedeth  from  y  mere  inftin^l  of  the  holy  Ghoft, 
yet  becaufe  it  is  naturally  planted  in  vs  to  will  ^  it  is  not  without  caufe 
faydjthat  wc  do  thofe  thinges  whereof  God  chalengeth  the  praife  to 
himfelfe.Firftjbccaufcit  is  ours  whatfoeuer  by  his  goodnelfe  he  wor- 
kcth  in  vs ,  (b  that  we  vnderftaad  it  to  be  not  of  our  fclues :  and  then 
becaufe  the  minde  is  ours,the  will  is  ourS^the  endeuour  is  ours,which 
are  by  hi"m  direded  to  good. 

x6  Thofe  other  teftimonics  befide  thefe ,  that  they  fcrape  toge- 
ther here  and  there ,  fhall  not  much  trouble  euen  meane  wit tes  that 
haue  well  conceiued  onely  the  folutions  aboue  fayd.They  allege  that 
Ge.4,7.  fayJngowtofGenefis,  Thine  appetite  (halbevnder  thee,  and  thou 
{halt  beare  rule  ouer  it.  Which  they  expound  of  finne,as  ify  Lord  did 
promifc  to  Cam,that  the  force  of  finne  fhould  not  get  the  vpper  had 
in  his  minde,if  he  would  labour  in  fubduinge  of  it.  But  we  fay  that  it 
better  agreeth  with  the  order  of  the  text,that  tUis  be  taken  to  be  fpo- 
ken  of  Abell.  For  there  Gods  purpofe  was  to  reproue  the  wickcdries 
of  the  enuy  that  Cain  had  conceiued  againft  his  brother.  And  that  he 
doth  two  wayes .  One,  that  in  vayne  he  imagined  mifchiefe  to  excell 
his  brother  in  Gods  fight ,  before  whom  no  honor  is  giuen  but  vnto 
righteoufneflc :  the  other ,  that  he  was  to  much  vnthankefull  for  the 
benefit  of  God  which  he  had  alrcdy  receiued,which  could  not  abide 
his  brother,  although  he  had  him  fubieft  vnder  his  authority .  But 
leaft  we  (hould  feme  therfore  to  embrace  this  expofitionjbecaufc  the 
other  is  againft  vs :  let  vs  admitte  that  God  fpake  of  finne.  If  it  be  (o, 
then  God  either  promifeth  or  commaundeth  that  which  he  there  de- 
clareth.  If  he  commaundeth,then  haue  wc  already  fiiewed  that  ther- 
by  followeth  no  proufc  of  the  power  of  man.  If  he  promifeih,wher« 

is 


GodtheRcdemcr,         Lib.2.  127 

IS  the  fulfilling  of  the  promifc  ?  for  Cain  became  fubieft  to  finne ,  o- 
uer  v^ich  he  fhould  hauc  had  dominion.  They  wjU  fay ,  that  in  the 
promifc  was  included  a  fecrete  condition,as  if  it  had  bin  fayd,that  he 
ihould  haue  the  victory  if  he  would  ftriuc  for  it.  But  who  will  receiuc 
thcfe  crooked  compafles  ?  For  if  this  dominion  be  meant  of  finnc, 
then  no  man  can  doubt  thatit  is  fpoken  by  way  of  commaundcmcnr, 
wherein  is  not  determined  what  we  are  able  to  do,but  what  we  ought 
to  do,  yea  though  it  be  aboue  our  power .  Albeit  both  the  matter 
it  felfc  and  the  order  of  Grammer  do  require  ,  that  tliere  be  a  com- 
parifon  made  of  Cain  and  Abcl,becaufe  the  elder  brother  fliould  noc 
haue  bin  fet  behinde  the  yongcr  ,  vnleiTe  he  had  become  worfe  bjr 
his  owne  wicked  doing. 

17     They  vfe  alfo  the  teftimony  of  the  Apoftle,which  faith,that  it 
is  not  of  him  that  willeth,  nor  of  him  that  runneth ,  but  of  God  that  Rom.  > 
harh  mercy.Whcrby  they  gather  that  there  is  fomcwhatinmans  will  i^. 
and  endeuour,  v/hich  of  it  fclfe ,  though  it  be  weakc ,  beingc  holpen 
by  the  mercy  cf  God,is  not  without  profperous  fuccefle.  But  if  they 
did  foberly  wey  what  matter  Paulc  there  intreateth  of,  they  wouldc 
not  fo  vnaduifedly  abufe  this  fentencc .  1  know  that  they  may  bringc 
forth  Origen  and  Hierome  for  maintainers  of  their  expofition:and  I  LljAm 
coulde  on  the  other  fide  fct  Auguftine  againft  them .  But  what  they  epitt.ad 
haue  thoughtjit  maketh  no  matter  to  vs,if  we  know  what  Paul  nneant  ^?"^ 
There  he  teacheth  that  faluation  is  prepared  only  forthem,to  whom  ^IH^ 
the  lord  vouchfaueth  to  graunt  his  mercy :  and  that  ruine  and  deftru-  Pda, 
^ion  is  prepared  for  all  thofe  that  he  hath  not  chofen.He  had  vnder 
the  example  of  Pharao  declared  the  ftate  of  thereprobate,&  had  al- 
fo confirmed  the  aflurednes  of  free  cledion  by  the  teftimony  of  Mo- 
fesj  will  haue  mercy  vpon  whom  I  will  haue  mercy.  Nowe  he  con- 
cludethjthat  it  is  not  of  him  that  willeth,or  him  that  runneth, but  of 
God  that  hath  mercy.If  it  be  thus  vnderftanded,that  wil  or  endeuour 
are  not  fufficict,becaufe  they  arc  to  weake  for  fo  great  a  weight,  that 
which  Paule  fay  th ,  had  not  bin  aptly  fpoken :  Therefore  away  with 
thefe  futteltics,  to  fay :  It  is  not  of  him  that  willeth  ,  nor  of  him  thac 
runnethjtherfore  there  is  fome  will,there  is  fome  running.For  Paules 
meaning  is  mere  (imply,  thus  :  It  is  not  will,  it  is  not  running  that  gee 
v$  t\\e  way  to  faluation,herin  is  only  the  mercy  of  God.  For  he  fpea- 
keth  no  otherwife  in  this  place  than  he  doth' to  Titus ,  where  he  wri-f  ic  1.4. 
teth ,  that  the  goodnelfe  and  kindenefle  of  God  appeareth  not  by  the 
workes  of  rightcoufne$,which  we  haue  donc,but  for  his  infinite  mer- 
cy.They  thcmfelues  that  make  this  argument,  that  Paule  meant  thac 
there  is  fome  will  &  fome  running,  bccaufe  he  faid,  y  it  is  not  of  him 


Cap»5 .  Of  the  knowledge  of 

that  willeth  nor  of  him  that  runneth,  would  not  giue  me  Icaue  to  rea- 
fon  after  the  fame  fartiion,that  we  haue  done  Tome  good  workes,be- 
caufc  Paul  fayth,  that  we  haue  not  attayned  the  goodnefle  of  God  by 
the  good  works  that  we  haue  done.  If  they  fee  a  fault  in  this  argumer, 
let  them  open  their  eyes,  &  they  (hall  percciue  that  their  owne  is  not 
Epi.107  without  the  like  deccite.  For  that  is  a  fure  realon  that  Auguftmc  re- 
ad Vi-   fteth  vpon,  If  It  were  therforc  fayd  that  it  is  not  of  him  that  willeth 
•    nor  of  htm  that  runneth,  becaule  neither  the  v.'ill  nor  the  running  is 
fufficient .   Then  it  may  be  turned  on  the  contrary  parte  that  it  is  not 
ofthe  mercy  of  GodjbecjuTe  it  alone  woiketh  not.Sith  this  (econd  1$ 
an  abfurdity,  Auguftine  doth  rightfully  conclude jthat  this  is  fpoken ' 
to  this  meaning ,  that  there  is  no  good  will  of  manjvniefle  it  be  pre- 
pared of  the  Lord ,  not  but  that  we  ought  botli  to  will  and  to  runnc, 
but  becaufe  God  worketh  both  in  vs.  No  lefle  vnoptly  do  iome  wreft 
i.Cor  I  *^^^  fayinge  of  Paulc :  We  are  the  workers  with  God ,  which  out  of 
jl      *    dout  ought  to  be  rcftrayned  only  to  the  minillcrs :  and  that  they  arc 
called  workers  with  him  ,not  that  they  bring  any  thing  of  thefclucs, 
but  becaufe  God  vfeth  their  feruicc,aftcr  that  he  hath  made  the  mete 
and  furnirtied  with  neccflbry  giftes. 

1 8  They  bring  foorth  Ecclefiafticus,  who,  as  it  is  not  vnknowen, 
is  a  wryter  of  whofc  authority  is  doutcd .  But  although  we  refufc  it 
not(which  yet  we  may  lawfully  do)what  doth  he  tcftiHe  for  free  wil? 
Eccl.i  5  Hcfaythjthat  man  lo  loor.e  as  he  was  created, was  left  in  the  hand  of 
14.  his  owne  counfcU :  that  cornmaundementes  were  giuen  him  ,  which 
if  he  obfcrued ,  he  fhoulde  agayne  be  preferucd  by  themrthat  before 
man  was  fetlifc  and  deathjgood  and  euilLthat  whatfoeucr  he  would, 
fliould  be  giuen  him .  Be  it,  that  man  receiued  from  his  creation  po- 
wer to  obtaine  either  life  or  death .  What  if  on  the  other  (ide  we  an- 
fwcrc  that  he  loft  it  ?  Trudy  my  minde  is  notjfo  fpeakc  againft  Salo- 
mon f,  which  affirmeth  that  man  at  the  beginning  was  create  vprighr, 
Ecclc,7andhe  forged  vnto  him felfe  many  inuentions .  But  becaufe  man  in 
J"*  fwaruing,loft  as  it  were  by  (hip  wreckc  both  himfilfe  and  all  his  good 
things,it  followeth  not  byandby,that  all  that  is  giuen  to  his  firft  crea- 
tion belongeth  to  his  nature  being  corrupted  and  degencrate.Thcr- 
fore  I  anfwere,not  to  them  onely,  but  alfo  to  Ecclefiafticus  himfelfc 
whatfocuer  he  be.If  thou  meane  to  inftruft  man,to  feckc  within  him- 
felfe  power  toattayne  faIu3tion,thy  authority  is  not  of  fo  great  force 
with  vs,  that  It  may  be  any  preiudicc,  be  it  neuer  fo  fmall,againft  the 
vndoutcd  word  of  God.But  if  thou  only  ftudy  to  reftrayne  the  malice 
of  the  flefh,  which  in  laying  the  blame  of  her  owne  euiUs  vpon  God, 
trieth  CO  fcekc  a  vaync  defenfe  for  it  fclfc,  &  therefore  thou  anfwereft 

that 


God  the  Redemcn         Lib.2 .  128 

that  vprightnclTe  was  giucn  vnto  men ,  whereby  it  may  appcare  that 
himfelfe  was  caufe  of  his  owne  deftrudion ,  I  willingly  agree  vnto  it: 
fo  that  againe  chou  agree  in  this  with  mc,  that  now  by  his  owne  fault 
he  is  fpoyied  of  thofe  ornamcnres,whcrwith  God  had  clothed  him  at 
the  beginning: &  that  fo  we  confeffc  togecher,that  now  he  more  nce- 
deih  a  Philicjan  than  a  defender. 

19  Yet  they  haue  nothing  oftencr  in  their  mouth  tha  y  parable  of 
Chrift  of  ihc  wayfaringe  man>whom  theeucs  layd  abroad  halfc  dead 
in  the  way.  1  know  that  it  is  common  almoft  with  all  wryter$,that  the  -  jj^ 
calamity  ofmakinde  is  reprefentedvndcr  the  figure  of  that  wayfaring  ^^  '  ^ 
man.Therupon  do  our  aduerfaries  gather  an  argument,  y  man  is  not 
fo  maymed  with  the  robbery  of  finne  and  the  Dcuili,but  y  he  kcepeth 
ftiU  rcmayning  the  leauingcs  of  his  former  good  things,forafmuch  as 
it  is  layd,that  he  was  left  halfc  aliue.For  where  is  that  halfc  lifc,vnlcs 
fomc  portion  both  of  right  rea(bn  &  v/ill  remay  ned  ?  Firft  if  I  would 
not  giuc  place  to  their  allegory,  1  befeech  you,  what  would  they  do  ? 
For  there  is  no  dout  that  it  was  deuifed  by  the  fathers  beGde  the  na> 
turall  fenfe  of  the  Lordcs  wordes.  Allegories  ought  to  go  no  further 
than  they  haue  the  rule  of  Scripture  going  before  them :  (b  farre  is  it 
ofjihatthey  be  by  themfelues  fufficient  to  ground  any  dodrines.And 
there  want  not  reafons,whereby  I  can,  if  1  Jiftjouenhrow  this  deuile, 
for  the  word  of  God  kaueth  not  to  man  halfe  a  life,  but  teacbeth  that 
he  is  vtterly  dead,for  fomuch  as  cocerneth  bleffcd  hfe.  And  Paul  whc  Eph.  j. 
he  fpeaketh  of  our  redemption,doth  not  fay  that  we  were  healed,  whe  5. 
we  were  halfe  dead  and  halfe  aliue,  but  that  we  were  raifed  vp  againe 
when  he  were  dead.  He  calleth  not  vpon  them  that  are  halfe  aliue  to 
receiue  the  light  of  Chrift,  but  them  that  llepe  and  are  buried.  And  in  ^ 

like  maner  Ipcaketh  the  Lord  himfelfe,when  he  fayth,that  the  hourc  Iob.s» 
is  come  when  the  dead  (hall  rife  againe  at  his  voice.  With  what  face  *5' 
would  they  fet  this  light  allufio  againft  fo  many  plaine  fentences?  But 
let  this  allegory  haue  the  force  of  a  ccrtainc  teftimony,yet  what  fliall 
they  wring  out  of  vs  therby?Ma  is  halfe  aliue,therforc  he  hath  fom- 
what  left  fafc.I  graunt:he  hath  a  wit  capable  of  vnderftading,althogh 
it  pearce  not  to  y  heauenly  and  fpirituall  wifdomrhe  hath  true  iudgc* 
mentofhonefty:he  hath  fomc  feeling  of  the  godhead  howbeity  he 
attaine  not  the  true  knowledge  of  God.But  to  what  purpofe  come  all 
thefe  thinges  >  Truely  they  bring  not  to  pafle  that  the  fame  faying  of 
Auguftinc  be  taken  fro  vs,which  is  alfo  approued  by  comon  confcnt 
of  the  Schooles  :  that  after  m:ins  fall  the  freely  giuen  good  thinges, 
whereupon  faluation  hangeth.are  taken  away  from  him,  and  that  his 
oaturall  giftes  are  corrupted  and  defiled .  Letce  therefore  diis  trueth 


Cap.  6.  Of  the  knowledge  of 

remayne  with  vs  vndouted ,  which  can  be  (liakcn  by  no  engincs,that 
the  minde  of  man  is  fo  eftranged  fro  the  lightcoufnes  of  God,that  it 
c6cciucth,coueteih,&enterprirethalwickednes,fihhincs,vncIe3nnes, 
and  mifchiefeuhat  his  heart  is  fo  throui^hly  foked  in  poyfon  of  finnc, 
that  it  can  breath  out  nothinge  but  corrupt  ftinke  :  But  if  at  any  time 
they  do  vttcr  any  goodnes  in  ihew,  yet  ftill  the  minde  remayncth  aU 
way  wrapped  in  hypocrifie  and  deceicfull  crookednefTcand  the  heart 
-     entangled  with  inward  peruerfnes, 

Tlie  vj.  Chapter. 

That  man  being  lo(i^mujifeeke  for  redemption  in  Chrifi, 

STth  allmankinde  hath  perifhedin  the  perfbn  of  Adam,that  ex- 
cellence and  nobility  of  beginninge  which  we  haue  fpoken  of 
would  fo  htle  profit  vs ,  that  it  would  rather  turne  to  our  grea- 
ter (hame  ,  till  God  appeare  the  redeemer  in  the  perfon  of  his 
onely  begotten  Sonne,  which  acknowledgeth  not  men  defiled  and 
corrupted  with  finne.to  be  his  worke  .  Therefore  fith  we  arc  fallen 
from  life  into  death,  all  that  knowledge  of  God  the  creator  whereof 
we  haue  entreatcdjwcre  vnprofitable,vnlej[rc  there  followed  alfo  faith 
fetting  foorth  God  a  father  vnto  vs  in  Chrift.  Truely  this  was  the  na- 
turall  order  that  the  frame  of  the  world  (hould  be  a  Schoole  vnto  vs 
to  learne  godhncfle  ,  from  whcnfe  might  be  made  a  paflage  for  vs  to 
cternalll  life  and  perfeft  felicity :  but  fince  our  fallinge  away,whether 
fbcuer  we  turne  our  eyes,vpward  and  downeward,  the  curfe  of  God 
fiill  prefenteth  it  felfe  vnto  our  fight ,  which  while  it  poffefTeth  and 
enwrappeth  innocent  creatures  by  our  fault,muft  needs  ouerwhelme 
our  owne  foules  with  defperation.  For  although  Gods  will  is  that  his 
fatherly  fauour  toward  vs  do  ftill  many  wayes  appeare:yet  by  behol- 
ding of  the  worlde  we  cannot  gather  that  he  is  our  Father  when  our 
confcience  inwardly  pricketh  V5,and  (heweth  that  there  is  in  finne  iuft 
caufc  of  forfakingjwhy  God  {hould  not  accompt  or  reckcn  vs  for  his 
children.  Befide  that  there  is  in  vs  both  flouthfuUnefle  and  vnthank- 
fulnefTe :  becaufe  both  our  mindes,  as  they  be  blinded,do  not  fee  the 
trueth,and  aKb  as  all  our  fcnfes  be  pcruerfe,  we  malicioufly  defraude 
God  of  his  elory.Therefore  we  muft  come  to  that  fayinge  of  Paule; 
j.Cor.i  becaufe  in  the  wifdom  of  God,  the  world  knew  not  God  by  wifdom, 
*i.  ir  pleafcd  God  by  th^  fooliflinefle  of  preachinge  to  faue  them  that 
belcuc.  The  wifdom  o£  God  he  callcth  this  honorable  ftage  of  hea- 
uen  and  earth ,  furnifhed  with  innumerable  miracles,  bybeholdinge 
whereof  wc  ought  wifely  to  haue  kno  wen  God.  But  becaufe  we  fo  ill 
profited  thcrcin,hc  calleth  vs  backc  to  the  fayth  of  Chrift,  which  for 

that 


GodtheRcdemer.         Lib.2.         up 

tliat  it  fcemcth  fooli{h,y  vnbeleuers  do  difdaine.  WJierforc  although 
the  preaching  of  the  crofTc  do  not  agree  with  mas  wit,yet  ought  wc 
humbly  to  embrace  it,  if  wc  defire  to  rcturne  to  God  our  creator  and 
maker,that  he  may  bcginnc  agamc  to  be  our  father.Truely  (mce  the 
fall  of  the  6rrt  man,no  knowledge  of  God  auailcd  fo  faluation,  with- 
out the  Mediatour .  For  Chrift  fpeaketh  not  of  his  ownc  age  oncly,  ioFj.17. 
but  comprehcndeth  all  ages,whe  he  fayth  that  this  is  the  eternall  hfe,  }» 
to  know  the  father  the  one  true  God  >  &  him  whom  he  hath  fcnt  le- 
ius  Chrift .  And  fo  much  the  fowler  is  their  fluggiilinelTe,  which  take 
^pon  them  to  fet  open  neauen  to  all  prophane  and  rnHcleuing  men, 
without  his  grace  whom, the  Scripture ech  where  tcacheth  to  be  the 
only  gate  wherby  we  entre  into  faluation.  But  if  any  wil  rettrayne  that 
faying  of  Chrift  onl)»  to  the  publifliing  of  the  Gofpel>we  haue  in  rea- 
dmcfle  wherwith  to  confute  him.  For  this  hath  bin  a  qofDon  feotence 
in  all  ages  &  among  all  nations,  that  without  reconciliation  they  that 
arc  eftranged  from  God  &  pronounccd>accurfed  and  the  children  of 
wrath,can  not  pleafe  God.  And  here  roay  be  alfo  alleiged  that  which  ioi,n,  *, 
Chrift  anfwercd  to  the  woma  of  Samaria:  Ye  worfhip  what  ye  know  ^i, 
not,but  we  worfhip  that  which  we  know:  becaufe  the/aluation  is  fro 
the  Icwes.  In  which  wordes  he  both  condemneth  of  falfehood  all  the 
reUgions  of  the  Gcntiles,and  alfo  afligneth  a  reafon  why,for  that  the 
Redeemer  was  promi(ed  vnder  the  lawc  to  the  onely  chofen  people. 
Whereupon  it  followcth,that  no  worfhip  euer  pleafed  God,^ut  that 
which  had  refped  vnto  Chrift.  For  which  caufe  alfoPaulc  affirmcth  -  , 
that  all  the  nations  of  the  Gentiles  were  without  God ,  and  voide  of ,  ^ 
the  hope  of  life .  Now  wheras  lohn  tcacheth  that  life  was  from  the 
beginning  in  Chrift,and  that  all  the  world  fell  from  it,  wemuft  nedes 
rcturne  to  the  fame  fountayne  Chrift.  And  therfore  Chri(l,infomuch 
as  he  is  the  rcconciler,affirmeth  himftUe  to  be  the  bfe:  And  truly  the 
.  inheritance  of  heauen  beloiigcth  to  oone,but  to  the  dbildre  of  God. 
But  it  is  not  meetc  that  they  be  accpmpted  in  the  pUcc  and  degree  o  f 
childreithat  arc  not  grafted  into  the  body  of  the  only  begottcn^onnc 
And  lohn  plainely  teftificth ,  that  tijcy  which  bcletie  in  his  name,  are 
made  the  children  of  God.  But  becaufe  it  is  not  dir cdly  my  purpofe 
yet  to  difcourfe  of  fayth  in  Chrift ,  therefore  it  Ihallfeil  thhUUXkc  bc 
fufficicnt  to  haue  touched  it  by  the  way,  r, ,- :  •     ■  ^>     • 

X     And  therefore  God  neuer  (he wed  himrelfc  mcrcifull  to  the  olde 
•  peoplc,nor  euer  did  put  them  in  any  hope  of  grace  without  th^  Me- 
diatour. I  omitreto  fpeake  of  the  facrifices  of  the  lawc,  wherein  the 
faithfull  were  openly  and  plainclr  taught ,  that  faluation  is  ^o  where 
eifc  to  bc  fought^but  in  the  dcniang  which  was  pcrfvi'^rrted  by  Chrift 


Op.^.  Of  the  knowledge  of 

alone.  Only  this  T  fayjthat  chc  blefled  and  happy  ftate  of  the  church 
hath  bin  alw;iy  grounded  vpon  y  perfon  of  Chrift.  For  though  Gx)d 
comprehended  all  the  iflue  of  Abraham  in  his  couenant,  yet  doth 
JaLj.   Paule  wifely  reafonjthat  Chrift  is  properly  that  feede  in  whom  allna- 
6,        tions  were  to  be  bleired/orafmuch  as  we  know  that  not  all  they  were 
reckened  his  feede  that  were  begotten  of  him  according  to  the  flefli, 
For(to  fpcake  nothing  of  Ifmacl  and  other)  how  came  it  to  pafle  that 
of  the  two  fonnes  of  Ifaac  ,  that  is  Efau  and  lacob ,  brethren  borne 
at  one  birth ,  while  they  were  yet  together  m  their  mothers  wombe, 
the  one  was  chofcnjthc  other  refufed  ?  Yea  now  came  it  to  pafle  that 
the  elder  was  reieded  and  the  yongcr  only  tooke  place  ?  And  how  al-  . 
fo  came  it  to  pafle,that  the  greater  parte  (hould  be  forfaken?It  appea- 
reth  therefore ,  that  the  feedeof  Abraham  was  principally  reckened 
in  one  perlolnv^nd  that  the  promifed  faluation  didncuer  ftande  furc 
-till  it  came  to^hrift  ,  whofc  office  is  to  gather  together  the  thinges 
that  were  fi?attcred  abroad.  Therefore  thcfirft  adoption  of  the  cho- 
fen  people  did  hang  vpon  the  grace  of  y  Mediatour .  Which  though 
it  be  not  in  fo  plaine  wordes  exprelTed  by  Mofes «  yet  it  fufficiently 
appeai^eth  that  it  was  commonly  knowen  to  all  the  godly.  For  before 
-that  there  was  any  king  create'among  the  people ,  Hanna  the  mother 
I.Sam,  a  q(  Samuell  entreatinge  of  tile  felicity  of  the  godly ,  euen  then  fayd 
*°*        rhus4ri  her  fortg:God  (hallgiireiftrength  to  his  king,and  (hal  exalt  the 
horny  of  His  aHomred*  In  which  wordes  (lie  meaneth  that  God  fhall 
bleil'c  his  church.  Wherewith  alfo  agreeth  the  oracle  that  is  within  a 
litieaftcr adioyned  : The Prieft  whbm Ifhall appoint  fhall  walke  be- 
fore rnin^  aftoinrtd.  NeitheriJ  -it  to  be  douted,but  that  the  will  of  the 
heaufetilyfsthef  Avas  to'hauc  the  liucly  image  of  Chrift  to  be  fecne  in 
Pfil. ».  Dg(,jr^! gnd^  h»^  pofterity.  Therefore  meaning  to  exhone  the  godly  to 
loh.s.  ^^° ^^^^'^ of God,he biddcth  themtok4fre  the Sonne.Wherwith this 
J  3.       Tayihgof  the  CSofpell  alfo  agreerh :  He  that  honoreth  not  the  fonne, 
honoretlv  nor  the  father.  Therefore  although  by  fallinge  away  often 
tribes  ih'e  kitisdome  decsytd  :  yet  it  behoued  the  cduenant  to  flandc 
Whi^th  God^had  made  in  Danid  and  his  fucce (Tours sas  alfo  he  fayd  by 
^,^^y  *  the  Prophc«:I  will  not  altogethercutof  the  kingdom,  for  Dauid  my 
'fcrUAuntr'^  fakejand  for  Hierufalems  fake,  whom  I  haJue'chofcn :  but 
there  fliall  remaine  one  tribe  to  rhy  fonne.  Where  the  fame  thing  is 
'repetedthe  fecOftd  and  third  rime  .   It  is  alfo  expreffely  added.  I  will 
t.Kings  afilklithc^eedeof  Dauid,but  not  for  cuerwith  ina^Iitte  fpace  of  time 
>*-?9    'aft«*ll,^lsfayd,For  Dauid  hit  feruanres  fake  God  hath  geuen  a  light  in 
i.K.pgs  Hjerufatemrv  torayfevpa  fonne  andtokepe  Hicrufalem  ihfauetie. 
!  ^KmcT*'  Now  when  the  ftate  grew  toward  dcfitu^on,icwa«  f^jdagayne^  God 

would 


II. j4. 


GodthcRedemcr.  Lib.2.  130 

"WoUhle  not  fcatter  luda  for  Dauid  his  fcruantcs  fake  ,  becaufe  he  had 
fpoke  f  he  would  giue  a  light  to  hi  &  his  Tonnes  for  cucr.Finally  this 
is  the  fummejihat  all  other  being  piflld  oucr,  only  Dauid  was  cho- 
fen,  vpon  whom  the  good  plcafurc  of  God  fhould  reft.  As  in  an  other 
place  i  t  IS  fayd  :  He  hath  refufcd  the  tabernacle  of  Silo ,  and  the  ta- 
bernacle  of  lofephjand  he  hath  not  chofen  the  tribe  of  Ephrainiybut  ^*'^'^' 
fhe  hath  chofen  the  tribe  of  Iuda,the  mount  Sion  which  he  hath  lo- 
ued.He  hath  chofen  his  feruant  Dauid  to  feede  hcob  his  people,and 
Ifraell  his  inheritice.To  c6clude,it  pleafed  God  fo  to  faue  his  church, 
that  the  fafety  and  preferuaiion  thereof  iTiouJdhange  vpon  that  one 
head,&  thcrfore  Dauid  crieth  oui,The  Lordy  lirength  of  his  people, 
the  Ihength  of  the  faluationsof  hisChrift.  Andbyandby  he  addetha 
prayer :  Saue  thy  people  &  blcfle  thine  inhcritauncc:meaningthat  the 
ftate  of  the  church  is  with  vnfeparable  knot  ioyned  to  the  goucriinjcc 
of  Chrift.  And  in  y  fame  meaning  in  an  other  place;  Lord  iaiie  v.siLet  Pfal.  20, 
the  king  hcare  vs  in  the  day^  we  Hiall  call  vpon  him  Jn  which  fvords  '°* 
he  plainly  teachethjthat  the  faithfull  did  vpon  none  otherconfidencc 
tice  to  the  helpe  of  God,but  bccaufc  they  were  hidden  vnder  the  fuc- 
cour  of  the  king.  Which  is  gathered  by  an  other  Pfalm.Lbrd  faue  vs: 
Bleflcd  ishe  thatcomethinthcnamcoftheLord.Whcrc  it  is  plaine  Pfa.uS 
cnough,that  the  faithfull  arc  called  backe  vnto  Chnftjihat  they  may  *  5*  *  ^« 
hope  that  they  fhajbe  faucd  by  y  hand  of  God.The  fame  rcfpe<5i:harh 
the  other  prayer, where  all  the  Church  calleth  vpon  y  mercy  of  God. 
Let  thy  hand  be  vpon  the  man  of  thy  right  hand  ,  vpon  the  forine  of  Pral.So 
maiwhom  thou  haftpreferued(orappointed)io  thy  felfe.For  though  '^* 
the  author  of  the  Pfalme  bewaylethy  fcattringabrode  of  the  whole 
■people  ,yet  he  praieth  for  their  reftitution  in  the  head  alone.  Where, 
when  the  people  was  led  away  into  exile,thc  land  W3fted,&  all  things 
to  mans  leruing  deftroycd,Hiercmy  lamenteth  the  ouerthr(5fk»  of  the  ,      , 
Church,  he  doth  principally  complainc  that  by  deftrudron  of  the  ^.jq.  ' 
kingdom  all  hope  was  cut  of  from  the  faithfull.  Chrift  (  fayth  he  ) 
the  fpint  of  our  mouth  is  taken  in  our  finnes,to  whom  we  fayd.  In  chy 
(hadowe  we  fliall  liue  among  the  nations.  Hereby  now  it  fufhciently 
appearerhjthac  becaufe  God  can  not  be  merciful  to  mankindc  with- 
out the  Mediarour,therefore  Chrift  was  alway  fet  before  the  holy  fa- . 
ihers  in  time  of  the  law,to  whom  they  might  dired  their  faith. 

5     Now,  where  cofort  is  promifed  in  afflidion,fpecially  where  the 
deliueraunce  of  the  Church  is  defcribed,  there  the  banner  of  affiance 
and  hope  is  auaunced  in  Chrift  alone. God  went  out  to  the  (auing  oi 
his  people  with  his  Mcffiah,  fayth  Habacuc.  And  fo  oft  as  the  Pro-  Hab.?. 
phrtes  make  mention  of  the  rciloring  of  the  Church,  they  call  backe  1 1. 

R    ij. 


Cap.^.  Of  the  knowledge  of 

the  people  to  the  promifc  made  lo  Dauid,  concerning  the  euerlafttng 

continuance  of  the  kingdomc.  And  no  marucll.  For  otherwifc  there 

h:id  bin  no  aflurace  of  the  couenanr.For  which  purpofc  fcrueth  that 

notable  a nfw ere  of  Efay.Forwhenhe  faw  that  the  vnbelcuing  kingc 

Achaircfufed  that  which  he  had  declared  to  him  ofiherayfingcof 

the  fiege  of  Hierufalem  and  ofprefent  rafety,as  it  were  fodainely,  he 

i%.  7.  palfed  oucr  to  Meirias.Behold  a  virgine  fhall  conceiuc  and  bring  forth 

'4«        a  Sonne,  meaninge  indircdly  that  though  the  king  and  his  people  by 

ihcir  frowardnefle  rcfufcd  the  promifc  offered  vnio  them,  as  though 

ihey  did  of  purpofe  bend  thcmfclues  to  difcrcdite  the  rrueth  of  God, 

yet  the  couenant  fhouldnot  be  voide ,  but  that  the  Redemer  (houldc 

come  at  his  appointed  time .  Finally  it  was  the  care  of  all  the  Pro- 

phets,to  the  cndc  they  might  fhew  that  God  would  be  mercifull,  al- 

way  to  fet  out  that  kingdom  ofDauid,wherupon  hanged  the  redcm- 

-f*  55*  lion  andeuerlafting  faluation.  So  Efay  fayth :  I  will  make  a  coucnanc 

^*  with  you  the  faithfuU  mercies  of  Dauid .  Beholde  I  haue  giuen  him 

for  a  witncffe  vnto  nations ,  that  is ,  becaufc  the  faythftill  when  their 

ftate  is  at  the  worft,  coulde  not  othcrwife  haue  any  hope ,  but  by  the 

meanes  of  him  bcinge  witncffe ,  that  God  would  be  appcafcable  to- 

^ier.a?  ward  them.  Likewifc  Hicrcmy ,  toraifethem  vpbeingeindefpeirc, 

S.  iayih :  Beholde  the  dayes  come  ,  wherein  I  will  raife  vp  vnto  Dauid  a 

righteous  branchcjand  then  fliall  luda  be  fauedjand  Ifraell  ftiall  dwell 

=Tc.  34.  ^"  Safety .  And  Ezechiell  fiycth  ,  1  raife  vp  one  fheepcherd  ouer  my 

ij.        ffieepe ,  cuen  Dauid  my  fcruant .  I  the  Lord  will  be  a  God  to  them> 

and  my  feruaunt  Dauid  for  a  iheepeherd.  And  I  will  make  a  couenani 

of  peace  with  them.  Aifo  in  an  other  place,3fter  he  had  entreated  of 

E7c.57.the  incredible  rcnuingc ,  hefayeth  :  my  feruaunt  Dauid  fhalbe  their 

*5*        King,and  there  fhalbe  cnefheepeherd  oucr  all,  and  I  will  make  an  c- 

uerlaftii^  couenant  of  peace  with  them.  I  gather  here  and  there  a 

fc  we  pla  Jls  out  of  many,  becau(e  I  onely  meane  to  haue  the  readers 

putte  in  mindc,  tha:  the  hope  of  all  the  godly  hath  alway  bin  repofed 

no  wi^ere  clfe  but  in  Chrift .  And  ail  the  other  Prophe<es  alfo  fpcakc 

orc.1.1 2  agreably  hereunto ,  as  it  is  fayd  in  Ofee .  The  children  of  luda  and 

the  children  of  1  fraell  fhalbe  gathered  together ,  and  fhall  appoynt 

to  themfclues  one  head.  Which  he  afterward  more  plaincly  expoun- 

**^*^  deih.  The  children  of  Ifraellihallreiurne,  &  lliall  feeke  for  the  Lord 

their  God  and  Dauid  their  king.  And  Michee  fpeakiiig  of  the  returnc 

of  t!ic  people  expreffely  fayth,  The  king  fhall  go  before  them,  &  the 

Amos  9  Lord  in  their  head .  So  Amos  meaning  to  prnyfc  the  rcnuing  of  rhc 

II,         people, 'ayth :  1  will  in  that  day  raife  vp  the  tabernacle  of  Dauid  that 

is  fallen  downe,and  I  wil  hedge  vp  the  gappes,and  raife  vp  the  places 

ouerthi^- 


GodthcRedemcr.  Lib.2.  131 

Oucrthrowcn,euen  becaufc  that  was  the  only  Itandarci  of  faluarioiijio 
hauc  the  royall  glory  to  rife  vp  againe  on  hie  in  the  ftockc  of  Dauid, 
which  is  fulfilled  in  Chrift.Therfore  Zacharie,as  his  age  was  nercr  to  ^ 
the  appearing  of  Chrift/o  doth  he  more  plainly  eric  out:be  glid  thou  * 
(daughter  of  Sion,reioife  thou  daughter  of  Hierufalem.  Beholde  thy 
king  commcth,  righteous  and  faucd .  Which  agrceih  with  the  place 
of  the  Pfalmc  before  alleaged .  The  lorde  the  ftrength  of  the  falua- 
tions  of  his  anointed,  Lord  faue  vs.  Where  faluation  is  dcriued  from 
the  head  to  the  whole  body.  ^ 

4  It  was  Gods  will  to  haue  the  lewes  fo  inftrufted  with  the(c  pro- 
phccie<,that  to  fcke  for  their  deliuerance,they  fliould  bend  their  eyes 
diredly  to  Chrift.  And  though  they  had  Ihamfully  fwarued,yet  could 
not  the  remebrancc  of  the  gcnerall  principle  be  abolilhed,that  God 
by  the  hand  of  Chrift^ishe  had  promifed  to  DauidjWould  be  the  de- 
liuerer  of  his  church,and  fo  the  couenant  iliould  be  of  his  owne  free 
grauncjwherby  God  had  adopted  his  chofen. Hereby  it  came  to  paife, 
that  this  fonge  founded  imhe  mouth  of  the  children  when  Chrift  a 
lirle  before  his  death  entred  into  Hicrufale,Hofianna  to  the  fonnc  of  j^^^j ,  j^ 
Dauid .  For  it  appeareth  that  it  was  commonly  knowen  and  fpoken  ^. 
of,  &  according  to  common  vfe  that  they  fong,that  the  only  pledge 
of  Gods  mercy  rcmayned  vnto  them,  in  the  coming  of  the  Redemer. 
For  this  caufe  Chrift  himfelfe ,  to  make  his  difciplcs  plainly  and  per-  Ioh.x4. 
fedly  bcleuc  in  God,  biddeth  the  to  beleuc  on  himfelfe,  Beleue  ye  in  »• 
God, (faith  he)  then  beleue  alfo  in  me.Foi  though(to  fpeakc  propcr- 
ly)fauh  chmeth  vp  from  Chrift  to  the  father,yct  he  meaneth  that  the 
fame  faith,albeit  it  reft  vpon  God.doth  by  lirle  and  litle  vanifti  away, 
vnlcfle  he  become  a  mcane  to  hold  it  in  aflfured  ftedfaftnefle.  Orher- 
wife  the  maiefty  of  God  is  to  hie  for  mortall  men,  which  creepe  vp- 
pon  the  grounde  bke  wormes,to  anaine  vnto  it.  Wherefore  1  allowe 
that  common  faying,that  God  is  the  obied  of  faith,but  in  fueh  forte 
that  it  needeth  corredion.Bccaure  Chrift  is  not  in  vaine  called  the  in-  ColotU 
uifiblc  Image  of  God,  but  by  this  title  we  are  put  in  minde,that  if  we  » 5» 
finde  not  God  in  Chrift ,  faluation  can  not  be  knowen  vnto  vs .  For 
although  amonge  the  lewes,  the  Scribes  and  Pharifees  had  darkened 
with  falfe  inucntions,  that  which  the  Prophctes  had  fpoken  concer- 
ning the  Redccmer:yet  Chrift  tooke  it  for  a  thing  confefled  as  recei- 
ued  by  common  c6fent,that  there  was  none  other  remedy,  defpered 
cafe,and  no  other  mcane  of  deliucringc  the  church,  but  by  giuing  the 
Mediatour .  In  dcede  that  was  not  commonly  knowen  amonge  the 
people  as  it  ought  to  hauc  bin ,  which  Panic  teacheth ,  that  Chrift  i$ 
fhc  endc  of  the  lawc .  Budiowe  true  and  afliired  it  is ,  doth  playncly  ^°'  ^^^ 

R    iij. 


Cap.  7.  Of  the  knowledge  of 

appeare  by  the  law  and  the  Prophctcs.  I  Ipeake  not  yet  of  fayth ,  be- 
cauie  there  flialbe  eU'cwhcre  a  more  conuenient  place  for  it.Only  let 
the  readers  hold  this  as  faft  ftabhfhed ,  that  the  firft  degree  of  godli- 
ncflc  be,  to  acknowledge  God  to  be  a  Father  vnto  vs,  to  defend,  go- 
ucrne  and  cherifh  vSjtill  he  gather  vs  together  into  the  euerlafting  in- 
heritance of  his  kingdom;and  that  hereby  it  plainly  appeareth  which 
we  fayd  eucn  now,that  the  knowledge  of  God  which  bringeth  falua- 
cion,{hndeth  not  withcutChrift,and  that  therefore  from  the  bcgin- 
)  nmg  he  hath  bin  fet  forth  vnto  all  the  elcd,rhat  they  iliould  looke  v- 

pon  hnT),and  that  m  him  fliould  reft  all  their  affiance.  Accordmjjc  to 
this  meaning  wntcth  Ireneus,thatthe  Father  which  is  vnmeafurable, 
is  m  his  Sonne  meafured.becaufe  he  hath  applied  himfelfe  to  y  mea- 
furc  of  our  capacity ,  leaft  he  fhould  drowne  our  mindcs  with  the  vn- 
mtalurablncs  of  his  glory  .Which  thing  the  phrentike  men  not  con- 
<idering,do  wreft  a  profitable  fentence  to  a  wicked  fantafy>r;S  though 
there  were  m  Clirift  but  a  portion  of  the  godhead  deriued  from  the 
whole  perfedion  :  whereas  it  meaneth  nothing  elfe,  but  that  God  is 
i.Ioh.3.  comprehended  m  Chrift  alone. That  fayinge  of  lohn  hath  alway  bin 
31.  true:He  y  hath  not  the  Sonne,ncither  hath  he  the  father.  For  though 
in  old  time  many  did  boft  that  they  worshipped  the  foueraifjne  God, 
the  maker  o^  hcauen  and  earth:  yet  becaufe  they  had  no  Mediatour, 
It  was  impoffible  that  they  fiiould  trucly  taft  of  the  mercy  of  Godj& 
(b  be  pcrfuadcd  <i  he  was  their  father.  Therefore  becaufe  they  kr.cvr 
not  y  head  thatisChrift,  the  knowledge  of  God  was  but  value  anio» 
thcm:vvhcrcby  alfo  it  came  to  pafle  ,  that  at  length  faUing  into  groffe 
&  filthy  (lipcfftitionSjthey  bewrayed  rhcir  owne  ignorance.  As  ac  tliis 
day  the  Turkcs.ahhough  they  report  with  full  mouth,that  the  crea- 
tor of  beauen  and  earth  is  their  God ,  yet  do  they  thruft  anidolc  in 
place  of  the  true  God  while  they  fwaruc  from  Chrift. 

The  VI j.  Chapter. 

thM  tht  Uvv  was  gmtn^n$tte  hold  fitU  the  people  in  itf 
but  t9  Mmrish  the  hope  effaluatign  in  Chrtfi 
Vnnli  hts  commtng. 

Y  this  continuall  proccfle  that  we  hauc  rchearred ,  may  be  ga- 

theredjthat  the  law  was  added  about  fourc  hundred  yeres  after 

the  death  of  Abraham,not  for  this  cntct  to  lead  away  the  cho« 

(en  people  from  Chrift  ;  but  rather  to  keepe  thcyr  n^ndfs  in 

expedition  vntill  his  comminge,  to  kindle  a  defirc  of  him,  &<o  con- 

hrme  them  in  looking  for  him ,  tliarthcy  fhould  not  waxe  faint  with 

longutiaoce.1  mcane  by  this  word  Law»  noc  only  the  ten  commaun- 

dememes 


GodthcRcdemcr.        Lib.2.  152 

dcmcntcs, which  prcfcnbea  rule  how  to  hue  godlily'and  rightcoufly, 
but  alfo  the  forme  of  religion  dehucred  by  the  hand  of  Moics .  For 
Mofcs  was  not  made  a  iawgiuer  to  aboh(h  the  blellingc  promifed  lo 
the  kinred  of  Abraham :  but  rather  we  fee  how  cuery  where  he  put- 
tcth  the  lewcs  in  remembrance  of  that  free  couenaunt  ma  Je  with 
their  fathers  whofc  hcires  they  were ,  as  if  he  had  bin  Tent  to  renewc 
the  fame .  That  was  moft  plamely  fet  foorth  by  the  ceremonies.  For 
what  were  more  vaine  and  fonde,  than  for  men  to  offer  vp  lothfome 
ftinkc  of  the  fat  of  cattell,to  reconcile  themfelucs  to  God  ihecby  ?  lo 
flee  to  the  fprinkling  of  water  or  bloud  to  wa(h  away  their  filthines? 
Finally,  all  the  feruice  of  God  apointcdin  the  law  ( if  it  be  coniidered 
by  it  felfe,  and  do  not  coniaine  fhadows  and  figures,which  the  truetb 
(hould  anfwere  vnto)fhalbe  but  a  very  mockery. Whetfore  not  with- 
out a  caufc  both  in  Stephens  fermo,  &  in  the  Epiftle  to  the  Hcbrues  Aft.  j. 
is  that  place  fo  diligently  weyed,  where  God  commaudeth  Mofcs  to  44. 
make  all  things  pertaining  to  the  tabernacle,accordingto  the  parerne  Hcb.S.j 
that  had  bin  fliewed  him  in  the  mount.  For  if  there  had  notbmforr.e  ^'^"•^5» 
fpirituall  tiling  appointed  that  they  Ihould  tend  vnto.y  lewes  /hould  ^°' 
no  lefle  haue  fondly  fpent  their  labour  in  them,than  the  Gemtles  did 
in  their  trifles.  Prophanemen  that  neuer  earntftly  applied  theftu- 
dy  of  godhneffe,cannot  without  lothfome  tedioufnefle  abide  to  here 
fo  many  fundry  fafhions  of  vfages  :  andthey  not  onely  marueil  why 
God  wearied  his  people  with  fuch  a  heape  of  ceremonies ,  but  alTo 
they  defpife  and  fcornc  them  as  childrens  playes .  And  the  cayfe  is, 
for  that  they  confider  not  the  end,  fio  which  if  the  figures  of  the  law 
be  feueredjthey  muft  needes  be  condemned  of  vanity .  But  that  fame 
figure  (heweth,  that  God  did  not  therefore  coramaund  facriliccs,  be- 
caufc  he  would  occupie  them  that  worrtiipped  him  with  earthly  ex- 
crcifcs,but  rather  to  raife  vp  their  minds  hier. Which  may  alfo  plain-* 
ly  appcare  by  his  naturcrfor  as  he  is  fpirituall,  fo  he  is  dchted  with  no 
other  worlhippinge  but  fpirituall .  This  do  the  fayingesjpfLfhe  Pro- 
phetcs  tefl:ifie, wherein  they  rebuke  the  Icwcs  offluggifhnesufor  that 
they  thought  that  any  facrifices  were  of  any  value  with  God.  Is  that 
becaufe  their  purpofe  is  to  derogate  any  thing  from  the  law?  No.buc 
according  as  they  were  true  cxpofitours  of  the  law,  fo  they  would  by 
this  meane  haue  mens  eyes  direded  to  the  marke  fro  which  the  com- 
mon people  ftrayed.Now  by  the  grace  offered  to  the  Icwcsjf  is  cer- 
tainly gathered ,  that  the  law  was  not  void  of  Chrift .  For  Mofcs  did  Eiro.io. 
fet  forth  vnto  them  this  end  of  the  adoption ,  that  they  flioMidc  be-  6, 
come  a  prieftly  kingdom  to  God.  Which  they  coulde  nocobtame  vn-,' 
Ics  there  were  had  foe  the  meane  therof  a  greater  aad  incyi^ief  ccllenC; 

R    iiij. 


Cap.  7.  Of  the  knowledge  of 

rtconciliation ,  than  by  the  bloud  of  bcaftes.  For  what  is  IcfTe  hkcly 
than  Adams  children ,  which  by  inhcritably  defcending  infedion  arc 
all  borne  the  bonddaucs  of  iinne,to  be  aduaunced  to  royal  dignity ,& 
ib  to  bfcome  partakers  of  the  glory  of  God ,  vnlefTc  chatfo  cxcellenc 
a  benefic  fhoulde  come  vnto  them  from  clfe  where  than  from  thcm- 
felucs?  Alfo  how  could  y  right  of  priefthoode  rcmaine  in  force  amog 
ihcm,  who  by  HIthinefle  offinnes  were  abhominable  to  God,  vnlcs 
they  ha<l  bin  confccratc  in  a  holy  head  ?  Wherefore  Peter  doth  very 
aptly  turne  that  faying  of  MoifeSjwhere  he  teacheth,that  the  fiilnes 
of  grace, the  taft  wherof  thclewes  had  taken  vndcr  thelaWjWas  giuen 
.Pet.a.  in  Chrift.Yea  arc(fayth  he)a  chofen  kinred,a  kingly  priefthoode.For  '^ 
>.  to  this  end  tendeth  that  turning  of  the  wordcs,  to  (hewe  that  they,  to 

whom  Chnft  appeared  by  the  Gofpelihaueobtaincd  more  than  their 
fatherSjbecaurc  they  are  ail  endued  both  vv  prieftly  and  kingly  honor, 
that  truftmg  vpon  their  mediatour,  they  may  freely  be  bold  to  come 
forth  into  the  (ight  of  God. 

2     And  here  by  ihc  way  it  is  to  be  noted,  that  the  kingdom  which 
at  length  was  ereded  in  the  houfc  of  D3uid,i$  part  of  the  law,&  con- 
tained vnder  the  mmiftery  of  Mofes .  Whereupon  foUowcth,  that  as 
wel  in  all  the  kinred  of  the  Leuites  as  in  the  pofterity  of  Dauid  Chrift 
was  fet  before  the  eyes  of  y  olde  people  as  in  a  double  looking  glaffe. 
For,as  l  fayd  euen  now,  they  could  not  oiherwife  be  before  God  ei- 
ther kings  or  pricftcs,which  were  both  the  bondflaucs  oflinneand  of 
death,&  defiled  by  their  ownc  corruption. Herby  appeareth  that  that 
Jala.i,  ^3y'"g<^^  Paul  IS  moft  true,  that  the  fcwes  wereholdenas  vnder  the 
^        kepinc;  of  a  Schoolema'.fterjtill  the  fcde  came  for  whofe  fake  the  pro- 
mifc  was  giuen .  For ,  becaufe  Chritt  was  not  yet  familiarly  knowen, 
they  were  like  vnto  children, whofe  weakenefle  could  not  yet  bearc  a 
full  knowledge  of  heauenly  thingcSjbut  howe  they  were  by  ceremo- 
nies as  It  were  led  by  the  hand  to  Chrift,i$  before  Ipoken,  &  may  be 
better  vndcrtlanded  by  many  tcflimonics  of  the  Prophetes .   For  al- 
though U  Was  commaunded  them  to  come  daily  with  ne  we  facrifices 
ra.  5  J.  to  appcafe'Cod;  yet  Efay  promifcth  that  all  theit  finnes  (halbe  clean- 
>ani.i>.  fed  with  one  onely  facrificc.  Wherewith  Daniell  agreably  fayeth:Thc 
prieftes  appointed  of  the  tribe  of  Leui ,  did  enter  into  the  Sanduary: 
but  of  the  only  pricft  it  was  once  fayd,  that  by  an  oth  he  was  chofqn 
fa.i  1  o  of  God  to  be  a  prieft  for  euer,according  to  the  order  of  Melchifcdec. 
At  that  time  the  anointing  with  oile  was  vifible  :  but  Daniel  by  his 
vifion  prcnouncethy  there  fhalbe  an  other  manner  of  anointing.  And 
becaufe  I  will  not  tary  vpon  many  examples,the  author  of  the  Epiftle 
to  the  Hebi?ucs  euen  from  the  4.  chapter  to  the  1 1.  doth  largely  and 
'L—  plainly 


GodtheRedemcr.  Lib.2,  135 

plaincly  enough  ihcwc ,  that  the  ceremonies  arc  nothing  worth  and 
vainc  till  we  come  ro  Chrill.  As  concenimgthe  cenne  commaundc- 
fnctes:thatlcflbn  of  Paule  is  hkewife  to  be  kept  in  mindc,  that  Chrift  j^ 
is  the  cnde  of  the  law  vnto  faluationjto  eueiy  one  that  bcleueth:  And  4. 
an  other  lelTon ,  that  Chnft  is  the  Spniie  that  quickcncth  the  letter  i.Ccr. 
which  of  irlelfe  fljyeth.For  in  the  firli  of  ihefe  two,he  meaneth  that  *• 
rightcoufneflc  is  vainely  taught  by  commaundemcntes,  vntill  Chrift 
do  gcuc  it  both  by  free  imputation  and  by  the  fJDirite  of  regeneration. 
Wherfore  he  worthily  calleth  Chnft  the  fulfilling  or  cndc  of  the  law. 
Bycaufe  it  fhouide  nothing  profit  vs  to  knowe  what  God  requireth  o( 
vs,  vnkfle  he  did  fuccour  vs  fainting  and  opprefled  vndcr  the  yoke  & 
vntolerable  burden .  in  an  other  place  he  teachcih  that  the  lawcwas  Cal.j* 
made  tor  tranl'grcflions ,  that  is  to  bring  men  to  humilitie  being  pro-  '^* 
ued  gilty  of  their  ownc  damnation.  And,  bycaufe  this  is  the  true  and 
onely  preparation  to  feke  Chrift ,  what  fo  cuer  be  tcacheth  in  diuerfe 
wordcs ,  do  all  very  well  agree  together .  But  bycaufe  he  then  was  in 
contention  with  peruerfe  teachers ,  which  fained  that  we  do  deferuc 
rightcoufncfle  by  the  workes  of  the  lawejto  confute  their  errour,  he 
was  compelled  fometime  to  Ipeake  precifcly  of  die  bare  lawc,  which 
yei  otherwife  is  clothed  with  the  coucnant  of  free  adoption. 

J  But  now  it  is  good  to  know ,  how  being  taught  by  the  morall 
lawe  ,  we  arc  made  more  inexcufabls ,  that  our  owne  giitynelle  may 
moue  v$  tocrauepardon.ifit  be  true  that  we  be  taught  pcrfedion  of 
risjhteoufnefTe  mthe  lawe :  then  this  alfo  followeth,that  the  abfolute 
kepmg  thereof  is  pcrfed  rightcoufneffe  before  God)that  is,whereby 
a  man  may  be  demed  and  accompted  righteous  before  the  heauenly 
throne  of  judgement.  Wherefore  Mofes,when  he  had  pubhOied  the  Deu.j( 
lawc,  doubted  not  to  protcft  before  heaucn  and  earth,  that  he  had  fet  1 5. 
before  IfracU  life  and  death,  good  and  euili.  And  we  may  no:  dcnie, 
but  that  the  rewarde  of  eternall  faluation  belongeth  to  the  vpnghc 
obedience  of  the  lawe,as  the  Lord  hath  promifed  it.  Againe.yet  it  is 
good  to  examine,  whether  we  performc  that  obedience,  vpon  defcrt 
whereof  we  may  conceiue  a  rrufi  of  that  rewarde.  For  to  what  Imall 
purpofeis  it ,  to  fee  the  rewarde  of  eternall  hfe  fet  in  kepingof  the 
lawc ,  vnlefle  we  further  knowe  whether  we  may  by  that  way  attainc 
to  eternall  life  ?  But  herein  the  weakenelTe  of  the  lawe  doth  Ihcwe  it 
Telfe.  For  bycaufe  that  kepingof  the  lawe  is  founde  in  none  of  vs  all, 
we  are  excluded  from  the  promifcs  of  life,and  do  fall  into  curfe  only. 
I  do  not  nowc  tell  what  doth  come  to  pafle ,  but  what  needes  mi>ft  lo 
come  to  paffe .  For  where  as  the  dodrine  of  the  lawe  is  farrc  aboue 
the  power  of  man  ^  he  may  in  decdc  a  farrc  of)  looks  at  the  promifcs. 


Cap.  7.  Or  the  knowledge  of 

but  ycc  not  gather  any  fruite  of  them .  Therefore  this  one  thing  re- 
majmeth^  that  by  the  goodncflc  of  them  he  may  the  better  weye  his 
owne  miferie,  while  he  confidereth ,  that  all  hope  of  faluation  being 
cut  of,  death  doth  certainely  haog  ouer  him .  On  the  other  fide  do 
prefTe  vs  terrible  penall  lawes ,  which  do  holde  entangled  and  faft 
boundc  notonely  afeweof  vSjbutcuery  one  without  cxception:they 
prcflc  vs ,  I  fay ,  and  do  purfue  vs ,  with  vnappeafablc  rigour ,  fo  that 
Vfc  may  fe  moft  prefent  death  in  the  lawe. 

4  Therforc  if  we  loke  only  vpon  the  lawe, we  can  do  nothing  but 
be  difcouragcd ,  be  confounded ,  and  defpeire ,  forafmuch  as  by  it  wc 
are  all  damned  and  curfcd,  &  kept  farre  of  from  the  bleflfedneflc  that  - 
he  oft'reth  to  them  that  worfliip  him.  \Vdt  thou  fay  then  ^  Doth  the 
Lord  fo  mocke  vs  ?  For  how  fmally  doth  it  differ  from  mocking ,  to 
ihewe  forth  a  hope  of  felicirie,  to  allure  and  cxhortc  men  vnto  it,  to 
proteft  that  it  is  layed  open  for  vsjwhen  in  the  meane  feafon  the  en- 
tne  vnto  Jt  is  forclofed  and  impoflible  to  be  come  to  ?  I  aunfwere :  al- 
though the  promifes  of  the  lawe,in  fo  much  as  they  are  conditional, 
do  hang  vpon  the  perfed  obedience  of  the  lawe,  which  can  no  where 
be  founde.yet  are  they  not  geuen  m  vaine.For  when  we  haue  learned 
that  they  (halbe  voide  and  of  no  eflfed  vnto  vs ,  vnleffe  God  embrace 
vs  with  his  free  goodnefle  without  regarde  of  our  woikes,and  vnleifc 
we  do  embrace  by  faith  the  fame  goodnefle  geuen  vs  by  the  Gofpell, 
then  want  they  not  their  effrdualneffe ,  yea  with  their  condition  an- 
nexed. For  then  he  doth  fo  freely  geue  all  thinges  vnto  vs,that  he  ad- 
deth  this  alfo  to  the  heape  of  his  bountifulncfle ,  that  not  refufing  out 
halfc  full  obedience,  and  remitting  fo  much  as  it  wanieth  of  full  per- 
formance ,  he  fo  maketh  vs  to  enioy  the  frute  of  the  promifes  of  the 
lawe  I  as  if  we  our  felues  had  fulfilled  the  condition .  But  we  will  at 
this  prefent  procedc  no  further  in  this  matter,bycaufe  it  fhalbe  more 
largely  to  be  entreated  of,  when  wc  fliall  fpeake  of  the  lulbfication 
of  faith. 

5  Wheras  we  (aid  that  it  is  impoflible  to  kepe  the  lawe,  that  is  in 
fewc  wordes  to  be  both  expounded  and  proued.For  it  is  wont  among 
the  people  commonly  to  be  accompted  an  opinion  of  great  abfurdi- 
ticjfo  farre  that  Hierome  doubted  not  to  pronounce  it  accurfed:whac 
Hierome  thought,!  do  nothing  ftay  vpon:  as  for  vs,l€t  vs  fearch  what 
is  truth.  I  will  not  here  make  long  circumftanccs  of  diuerfe  fortes  of 
polVibilities.  I  call  that  impoflible,  which  both  neucr  hath  ben,  and 
alfo  is  hindered  by  the  ordinance  and  decree  of  God ,  that  it  neucr 
hcrafter  may  be.  If  wc  recorde  from  the  fartheft  time  of  memoric ,  I 
(ay  that  there  hath  none  of  the  holy  men,thac  being  clothed  with  th^ 

bodio 


GodthcRedemer.         Lib.2.  154 

bodie  of  death,  hath  euer  attained  to  that  full  perfcdion  of  loue ,  to 
loue  God  with  all  his  heart,  with  all  his  minde,with  all  his  foulc,with 
all  his  power :  Againe,  that  there  hath  bene  none  that  hath  not  bene 
troubled  with  concupifcence.Who  can  fay  Nay  ?  I  fee  in  dcede  what 
maner  holy  men  foolilTi  fuperftition  doth  imagine  vnto  vs,cucn  fuch 
whofc  purenefle  the  heaucnly  Angels  do  fcarcely  countcruaile :  but 
againft  both  the  Scripture  and  profe  of  experience .  I  fay  alfo ,  that 
there  ihall  none  hcrafter  be,  that  Ihali  come  to  the  marke  of  true  per- 
fedion ,  vnlefle  he  be  loolcd  from  the  burden  of  his  bodic .  For  this 
point  there  are  open  teftimonies  of  Scripture,  Salomon  faid, there  is  *  ^*J» 
not  a  righteous  man  vpon  the  earth  that  finneth  not.  And  Dauid  faid:  pjJ*J*  ^ 
euery  liuing  man  flial  not  be  luftified  in  thy  fight.  lob  in  many  places  ^  j7 
affirmeih  the  fame.  But  Paule  mott  plainly  of  alhthat  the  flefh  lufteth  Gala,  j 
againft  the  fpirite ,  and  the  fpiritc  againft  the  flelh .  And  by  no  other  »o« 
rcafon  he  proueth  that  all  ih.^t  are  vnder  the  lawe  ,  arc  fubied  to  the 
curfe.  But  bycaufe  it  is  written ,  that  curfcd  are  all  they  that  do  not  -^ 
abide  in  all  the  commaundementcs  thcrof :  meaning,  or  rather  taking  2^.     * 
itasathingconfelfed,  that  no  man  can  abide  in  ihcm.And  what  foe- 
uer  is  forcfpokc  by  the  Scriptures,thai  muft  be  holden  for  perpctuall, 
yea  andneccflarie.  With  fuch  futtciric  did  the  Pelagians  trouble  Au- 
guftine,  faying  that  there  is  wrong  done  to  God ,  to  fay  that  he  doth 
coTimaund  more  than  the  faithful  are  able  by  his  grace  to  performe. 
Augultine,  to  auoide  their  cauiUaiion  confelTcdjthat  the  Lord  might  Lib.  dc 
indecdc,if  he  woulde  ,  aduaunccamortall  man  tothepurenclfeof  "'tu.  3{ 
Angels :  but  that  he  neither  hath  done  fo  at  nny  time,  nor  will  do,  by-  Si^^tia. 
caufc  he  hath  othcrwi(c  affirmed  in  the  Scriprures.  And  that  do  f  al- 
fo notdenic.  But  I  adde  further ,  that  it  is  inconucnicnt  to  difpute  of 
his  power  againft  his  trdth,and  that  therfore  this  fcntcnce  is  not  fub- 
ied  tocauillations  if  a  man  fhoulde  fay,  that  that  thine;  is  impoilible 
to  be,  wherof  the  Scriptures  do  pronounce  that  it  fhall  not  be.  But  i{ 
they  difpute  of  the  worde:  when  the  Difciples  afkcd  the  Lorde,  who  ^jat,^ 
may  be  faued,  he  aunfwered  :  with  men  in  deedc  it  is  impofliblc ,  but  25. 
with  God  all  thingcs  are  poflible.  Alfo  Auguftinc  with  a  moft  ftrong  Lib.de 
rcafon  ftiffely  defendeth ,  that  in  this  flcfli  we  ncuer  yclde  to  God  the  ^P'f'^ » 
due  loue  that  we  owe  him.  Loue  (faith  he)  fo  followcth  knowledge,  ^"*'' 
that  no  man  can  perfedly  loue  God,but  he  that  hath  firft  fully  knowe 
his  goodnefTe.Wcjwhile  we  wander  in  this  worldc,fee  by  a  glaffe  and 
in  a  darke  fpeechut  followcth  therfore,that  our  loue  is  vnperfed.  Let 
this  therefore  remaine  out  of  controuerfie  ,  that  in  this  flcfliic  is.  im- 
poffiblc  to  fulfill  the  lawe ,  if  we  behold  the  weakenclTe  of  our  ownc  „       • 
nacurc,as  it  (hall  yec  alfo  in  an  other  place  be  proued  by  Paule.  .. 


Cap.7.  Ut  the  knowledge  ot 

6  But  that  the  whole  matter  may  be  more  plainly  fct  forth :  let  v« 
io  a  compendious  order  gather  vp  together  the  ofHce  and  vfe  of  the 
lawc  which  they  call  Moral.Now,as  farre  as  I  vnderftand,it  is  contci- 
ncd  in  the  fe  three  partes.  The  firft  is,  that  while  itfhcweth  tocuery 
man  the  rightcourneirc  of  God,that  iSjthe  rightcoulhcflc  which  only 
is  acceptable  to  God,  it  admonifli,  certifie,  prouc  gilty  *  yea  and  con- 
<iemne  cuery  man  of  his  owne  vnrighteoumefle.  For  fo  is  it  nedcfull 
that  man  blinded  and  dronke  with  loue  of  himftlfe ,  be  driuen  both 
to  the  knowledge  and  the  confeffion  of  his  owne  weakcnelTe  and  vn-  • 
cleannelTc :  for  afmuch  as  if  his  vanitic  be  not  euidcntly  conuinced,he 
fwelleth  with  madde  afhance  of  his  owne  ftrength,  and  can  neuer  be- 
brought  tothinkeof  the  fclcdcrnclTe  therof,  fo  long  as  he  mcafureth 
it  by  the  proportion  of  his  owne  will.  But  fo  fone  as  he  beginneth  to 
compare  his  ftrength  to  the  hardnelTe  ofthelawe,  there  hefindeth 
matter  to  abate  his  courage.  For  how  fo  cucr  he  before  conceiued  a 
great  opinion  of  it ,  yet  byandby  he  fcelcth  it  to  pante  vndcr  fo  great 
a  burden,and  then  to  (hake  and  foltcr,  at  lafte  cocn  to  fall  downe  and 
faint.  So  being  taught  by  the  fcholing  of  the  Liwc,he  putteth  of  that 
arrogancic  whcrwith  before  he  was  blinded.  Likewifc  he  is  to  be  hea- 
led of  an  other  difeafe  of  pride  >  wherof  we  haue  faid  that  he  is  ficke. 
So  long  as  he  is  fuftred  to  ihnd  to  his  owne  iudgemcnt ,  he  deuifeth 
Hypocrifie  inftcde  of  righteoufneffc,  whcrwith  being  contented ,  he 
nfetii  vp  in  courage ,  by  1  woie  not ,  what  forged  righteoufneflcs ,  a- 
gainft  the  grace  of  God.  Butfo  fone  as  h-  is  compelled  to  trie  his  life 
by  the  balaunce  of  the  lawe,the  leauing  the  prcfumptionof  the  coun- 
terfait  righreoufnefle,  he  feeth  himfelfe  to  be  an  infinite  fpace  diftant 
from  holynelfe :  Againe^that  he  floweth  full  of  infinite  vices ,  wherof 
before  he  feemed  cleane.  For  the  euils  of  lufte  are  hidden  in  fo  dcepc 
and  crooked  priuic  corners ,  that  they  ca.Gly  decciue  the  fight  of  ma. 
And  not  without  caufc  the  Apoftle  faith ,  that  he  knewe  not  luftcjex- 
cept  the  lawe  had  faid :  Thou  fliall  not  lufte :  bycaufe  except  it  be  by 
the  law  difclofed  out  of  her  lurking  holes,it  deftroieth  miferablc  man 
fo  fecretly,that  he  fceleih  not  the  deadely  darte  thereof. 

7  So  the  lawe  is  like  a  certaine  looking  glafl'e  wherein  we  be- 
holde,firft  our  weakenefle,and  by  that  our  wickednc{re,and  lafte  of  all 
by  them  both  our  accurfednellc,  euen  as  a  glaflc  rcprelenteth  vnto  vs 
the  fpottcs  of  our  face.For  when  power  faileth  man  to  follow  rightc- 
Gufnefle,  then  mufte  he  ncedes  fticke  {a^c  in  the  mire  of  (innes.  And 
after  finnc  byandby  followeth  curfc.  And  of  howe  much  the  greater 
tranfgrcflion  the  lawe  holdeth  vs  giltie  and  conuid,  with  fo  much  the 
more  greuousiudgcment  it  condetnnctU  vj.FQrthis  purpofc  maketh 

thf 


GodtheRcdcmcr.  Lib.2.  135 

the  laying ot  the  Apoillc,  that  by  the  laweis  the  knowledge  of  finnc.  Rom.  |i 
For  there  he  fpcakcih  onely  of  the  firft  office  of  the  lawe,thc  proofc  **• 
wherof  is  in  (inners  not  yet  regenerate.  And  like  to  this  are  chcfe  two 
fayingcs,  that  the  lawe  entred  that  (inne  might  abound,  and  thcrfore  Rota.  5. 
that  it  is  the  miniftration  of  death  thatworkcth  wrath  and  flaycih.  ^^' 
For  without  doubt  fb  much  more  growerhiniquicie,  with  how  much    '  **'* 
more  vnderftanding  of  (inne  the  confcicncc  is  ftrikcn ,  bycauie  vnto  Rom.  4. 
breach  of  lawe  is  added  obihnacie  againft  the  maker  of  the  lawe.  It  1 5. 
foliovveth  therfore  that  the  lawe  armeth  the  wrath  of  God  to  the  dc- 
ftrudion  of  the  finner ,  bycaufeofii  felfc  it  can  do  nothing  but  ac- 
cufcjCondemnc  and  delb-oic.  And  as  Auguftine  writcth,if  the  fpirite  ^ 
of  grace  be  abfent,  the  lawe  is  prcfent  with  vs  >  onely  to  this  ende,  to  rc.&gra 
accufe  vs  and  kill  vs. And  yet  when  this  is  faidjneither  is  the  lawe  ^iC-  tia.  vi- 
honored  thereby ,  nor  any  thing  taken  from  the  excellencie  thereof.  ^^  ^™- 
Truely  if  our  will  were  wholy  framed  and  difpofed  to  the  obedience  "'"°** 
of  the  lawe,then  plainely  the  onely  knowledge  of  it  were  fufficient  to  deUc. 
faluation.  But  for  afmuch  as  our  ticfhly  and  corrupt  nature  fighteth,  &  vita 
as  an  enemic  with  the  fpiritualUawe  of  God,  and  is  nothing  amended  bcaca. 
with  the  difcipline  thercof,this  followeth  that  the  lawe  which  was  gc-  *^*P**» 
uen  for  faluaiio,  (if  it  hadde  foundc  fittc  hearers)  tourneth  to  the  oc- 
calion  of  (inne  and  death.  For  fith  we  are  all  proucd  tranfgrcflbrs  of 
it,  the  more  plainely  that  it  opcneththc  righteoufnelTeofGod,  (0 
much  the  more  on  the  other  fide  it  difclofeth  our  iniquitic  t  the  more 
furdy  that  it  confirmeth  the  rewarde  of  life  and  faluation  laidc  vp  for 
righteoufncffc,fo  much  the  more  affured  it  makethdie  deftru^ion 
of  the  wicked .  So  farre  is  it  of  therefore  that  thefc  fayingcs  fhouldc 
be  tothedithonourofthelawe,  that  they  much  auaile  to  the  more 
glorious  commendations  of  Gods  bountie .  For  truely  it  hereby  ap» 
pearcth  that  we  are  hindered  by  our  owne  wickednefle ,  and  perucrf- 
neffejthat  we  enioy  not  the  bleflcdnclTe  of  life  fet  openly  abroade  for 
vs  by  the  lawe.  Whereby  the  grace  of  God  rhathelpeth  vs  without 
the  fuccour  of  the  lawe ,  is  tnade  fo  much  the  fwctcr ,  and  the  mcrcic 
more  loutly  thacgeucth  it  vnto  v$,wherby  we  learne  that  he  is  ncucc 
wearied  with  often  doing  vs  good  and  heaping  new  giftes  vpon  vs. 

8  And  whcras  the  iniquitie  and  condemnation  of  vs  all  is  fealed 
by  the  teflimonie  of  the  lawe ,  it  is  not  done  for  this  purpofe  (if  at 
leafte  we  well  profit  in  it)to  make  vs  fail  downe  with  dcfpeirCjor  with 
difcouraged  mindes  to  tumble  downc  hedlong.  In  dcedc  the  repro" 
bate  arc  amafed  after  that  manner,  but  that  is  by  reafon  of  their  ob- 
ftinacicjbut  with  the  children  of  God  there  behoueth  to  be  an  otheri^j,^  - 
cnde  of  inftruiftio.  I  graunr,the  Apoftle  telhiicch  that  we  arc  all  con-t^. 


Cap.7.  Of  the  knowledge  of 

demned  by  itrdgemcnc  of  the  lawe ,  that  eucry  mouth  may  be  Hop- 
ped, and  that  all  the  woride  may  become  boundc  vnto  God :  but  yet 
Rom.Ti  *^^  ^^"^^  Apoftlc  in  an  other  place  teacheth ,  that  God  hath  conclu- 
3  a.  ded  all  vnder  vnbeliefe,not  to  deftroy  all,  or  to  fufter  all  to  perifh,  but 
that  he  might  haue  mercy  of  all ,  that  leauing  the  foolifh  opmion  o£ 
their  owncftrength,  they  might  vndcrftand,  that  they  ftand  and  arc 
vpholden  by  the  onely  hande  of  God  :  that  they  being  naked  and 
cmpt!e,may  flee  to  his  rnercie,thatthey  may  refte  them  teiues  wholly 
vponit,hide  themfelues  wholly  in  it,  take  holdcof  it  alone  in  (leede 
of  rigbteoufnefle  and  merites  ,  which  islaideopen  in  Chrilt  tor  all 
men  who  foeucr  they  be  that  with  true  faith  do  dclirc  and  lookc  foe 
it.  For  God  in  the  comnuiundementesof  the  lawe  appcareth  but  a 
rewarder  of  pci  ted  righteoufhcfle ,  wherof  we  all  arc  deftitute ,  and 
on  the  other  fide  a  rigorous  iudge  of  euill  doinges..  But  in  Chrift  his 
face  fhmeth  full  of  grace  and  lenity ,  euen  towarde  the  wretched  and 
vnworthy  finners. 

9  Of  profiting,  to  crauc  the  grace  of  his  helpc,  Auguftinc  fpea- 
Ipiftol.  keth  oft,as  when  he  wrircth  to  Hilarie,  The  lawe  commaundeth  that 
aoo.  cndeuoring  to  do  the  thinges  commaunded,  and  being  wearied  with 
-our  wcakenetie  vnder  tliclawc ,  we  Ihoulde  learne  to  af  ke  the  helpc 
Bpiftol.  of  grace.  Aj;aine  to  A  fclius  .  The  profit  of  the  lawe  i$  to  conuince 
aoo.  man  of  his  owne  weakeneffe,and  compell  him  to  craue  the  Phyfickc 
Bpittol.  of  grace  that  is  in  Chnft.  Againe  to  Innocent  of  Rome ,  The  lawe 
5^«  commaundeth,  and  grace mmiftrcthftrength  to  do.  AgainctoVa- 
Lib.  delentine:  God  commaundeth  ihofe  thmgcs  that  we  can  not  do,  that 
corre,&  yf^  may  learne  to  knowc  what  to  af  ke  of  him.  Againe  i  The  lawe  was 
1  "pfal  g*^"**^  ^^  accufe  you,  that  being  accufed  you  fhould  feare,that  fearing 
70.  you  Ihoulde  crauc  pardon,and  not  prcfome  of  your  owne  ftrengthes. 
1  Pf  J  Againe:The  lawe  was  geuen  for  this  purpo(e,ofgrcat  to  make  little, 
,,3,  *  to  fhewc  that  thou  haft  no  ftrength  of  thine  owne  to  righteourneire> 
that  thou  as  poore,  vnworthy  and  needy »  Ihouldcft  flee  vnto  grace, 
-  After,  he  tourncth  his  fpeech  ro  God  and  faith  :  Do  To  Lorde ,  do  fo 

merciful  Lordc,commaunde  that  which  can  not  be  fulfiUed:yea,com- 
maimdethat  which  can  not  but  by  thy  grace  be  fulfilled,  that  when 
men  can  not  fulfill  it  by  their  owne  ftrength ,  eucry  mouth  may  be 
flopped, and  no  m^n  may  thmkc  him  felfe  great.Letall  be  little  ones, 
and  let  all  the  woride  be  cihy  before  thee.But  I  am  not  wife  to  heapc 
vp  fo  many  teftimonics,fith  thnt  holy  man  hath  writte  a  bookc  pro- 
prely  of  that  matter,  which  he  hath  intituled.  Of  the  Spiritc  and  Let- 
ter. The  fcconde  profiting  he  doth  not  fo  liuely  defcribe ,  either  by- 
ttufchcknewe  that  it  did  hang  vpon  the  former,  orbycaufe  he  did 

not 


GodtheRcdemen         Lib.2.  13^' 

not  Co  well  vnderftand  ic ,  or  bycaufc  he  wanted  wordcs  where  with 
diftindly  &  plainly  to  exprefle  his  meaning  of  it,  which  yet  he  right- 
Jy  conceyucd :  but  this  Hrft  office  of  the  lawc  is  not  idle  euen  in  the 
reprobate  alfo.  For  though  they  go  not  thus  farre  forwardc  with  the 
children  of  God,that  after  the  throwing  downe  of  their  flcfh  they  be 
renued  and  florifh  againe  in  the  inward  man,  but  amafed  with  the  firft 
terrour  do  lie  ftiU  in  defperation :  yet  it  fcrueth  to  (hev/c  forth  the 
cquitie  of  Gods  iudgcment ,  that  their  confciences  be  tofTcd  with 
fuch  wayes.  For  they  eucr  willingly  defire  to  make  fhific  againft  the 
iudgcment  of  God.  Nowe  while  the  fame  is  not  yet  opencd,they  yet 
fo  aftonifhed  with  the  teftimonie  of  the  lawc  and  their  confcience  do 
bewraic  in  them  felues  what  they  haue  deferued. 

10     The  fecond  office  of  the  iawe,is  that  they  which  arc  touched 
-vrith  no  care  of  that  which  is  iuft  and  right ,  vnlefle  they  be  compel- 
led, when  they  heare  the  terrible  pcnall  ordinaimces  therein,  may  be 
reftrayned  at  leaft  with  feare  of  punifhment .  But  they  arc  rcftrained, 
not  becaufe  their  inwarde  minde  is  moued  or  aflpeded  withall,but  by;- 
caufe  being  as  it  were  bridelcd,ihey  withholde  their  handc  from  out* 
warde  worke,  and  do  keepe  in  their  peruerfenefle  within  them,which 
^therwifc  they  woulde  haue  outragioufly  poured  our.  Thereby  they 
become  truely  nether  the  bettcr,nor  the  more  righteous  before  God. 
"For  although  being  letted  either  by  feare  or  by  {hamc ,  they  dare  not 
put  that  in  pradife  which  they  haue  conceiued  in  their  mmdc,  nor 
openly  blowabrode  the  rages  of  their  luft:yet  haue  they  not  a  heartc 
framed  to  the  feare  &  obediecc  of  God, yea  the  more  that  they  holdc 
backe  them  felues ,  (b  much  the  ftronglicr  within  they  are  kindcled, 
-they  burnc,they  boile,  ready  to  do  any  thing,  and  to  breake  forth  any 
whether,  if  this  terrour  of  the  lawc  did  not  ftay  them .  And  not  that 
onely,  but  alfo  they  moft  fpitefully  hate  the  lawc,  and  do  deteft  God 
the  lawcmaker,fo  that  if  they  coulde,  they  would  very  faine  take  him 
away ,  whome  they  can  not  abide ,  neither  when  he  commaundeth 
rightfull  thinges ,  nor  when  he  reuengeth  him  vpon  the  dcfpifers  of 
his  maieftie.In  (bme  in  dcede  more  darkly,and  in  fome  more  plaincly» 
but  in  all  generally  that  are  not  regcnerat,is  this  fecling,(h3t  they  arc 
drawen  to  the  following  of  the  lawe  not  by  willing  rubrai(Iion,but  re* 
lifting  and  againft  tJieir  willes,only  by  violence  of  feare.But  this  con- 
ftrained  and  enforced  righteoufnefteis  ncceflaric  for  the  publike  com- 
mon ftate  of  men,the  quiet  wherof  is  herin  prouided  for.while  ordrc 
is  taken  that  all  rhin<7cs  be  not  cofonnded  with  vprorcwhich  woulde 
come  topalTejifallthinors  werelnwcfull  for  all  men.Yeaitisnotvn- 
proHtablc  for  the  childrc  of  God  to  be  excrciled  with  this  Scholing, 


\:>ap.7.  vJr  the  knowledge  ot 

fo  long  as  they  before  their  calling  being  yet  delticutc  of  the  fpiritc 
of  fandification,  are  ftill  wanton  with  the  folly  of  the  flcfh.For  when 
they  are  drawcn  backe ,  though  it  be  but  fiom  omwardc  hcentiouf^ 
ncflc,  by  the  terrour  of  Gods  vengeance ,  although  for  that  they  arc 
not  yet  tamed  in  minde,  they  gotbr  theprefent  time  but  a  little  for* 
wardcjvetthey  partly  grow  in  vre  to  beare  the  yoke  of  Chnft,  fo  that 
when  they  are  calltd  ,  they  be  not  altogether  rude  and  raw  to  d»fci- 
i.Tira.  pline,  as  to  a  tliinc;  vnknowen.  Tlxis  office  the  A  poftle  feemeth  pro- 
'^  prcly  to  haue  touched  ,  when  he  faicth  that  the  bwe  was  not  fct  for 
the  righteous  man ,  but  for  the  vnrighteous  and  difobedient ,  wicked 
and  (inners,euill  doers  and  prophanc  mcn,flaiers  of  their  paretes,  and 
murthcrcrs ,  fornicators ,  Sodomites ,  robbers  of  children ,  lyers  an^f 
periured  mcn,and  what  fbeuer  ells  is  againft  founde  dodrine.  For  he 
iaieth  ,  that  it  is  a  ftay  to  the  wilde  outraging  luftes  of  the  Acfh  ,  that 
ells  woulde  ftray  abroadc  without  meafure.  ' 

1 1     But  ro  both  may  that  be  applyed  which  he  faith  in  an  other 
5jJ   .^  place,  that  the  l.iwe  was  to  the  lewes  a  Schoolemairter  to  Chrirt ,  for 
»4.   '    there  are  two  fortes  of  men,  whom  with  her  fchooling  ("he  leadeth  by 
the  hande  to  Chrift.  The  one  forte,  of  whome  we  firft  fpakcbycaufe 
they  are  to  full  of  affiance  of  their  owne  ttrcngth  or  righteoufnelTe, 
Jire  not  meete  to  receiue  the  grace  of  Chrift,  vnlefle  they  be  fiift  em- 
ptied,thercfore  the  lawe  bringeth  them  downe  co  humilitie  by  knoW- 
t    ledge  of  the  felues,  that  fo  they  may  be  prepared  to  defire  that  which 
before  they  thought  they  wanted  nor.  The  other  foiic  ncede  a  bridle 
to  be  holden  backe  ,  leaf!  they  Co  geue  loofe  the  rcinesco  the  wan*- 
tonneffeofthcirflcfh,  that  they  fall  of  altogether  from  all  ftudicof 
rit^hteonfneire.  For  where  the  fpirite  of  God  doth  not  yet  gouerne, 
there  fometime  luftes  do  fo  boile ,  that  it  is  in  great  peril!  leaftthey 
throw  downe  the  foulc  that  is  fubied  to  them  into  the  forgetfulneffc 
and  defpih'nge  of  God:  and  fo  woulde  it  come  to  pafle  if  God  did  not 
with  thi?  remedy  prouide  for  it.Therfore  thofe  whom  he  hath  apoin- 
ted  ro  rhc  inheritauncc  of  his  kingdome ,  if  he  do  not  byandby  rege- 
nerate them,  he  kcepeth  them  by  the  workes  of  the  lawe  vnder  feare, 
vntill  the  time  of  his  vifitation ,  not  that  chaftc  and  pure  feare  fuch  as 
ought  to  be  in  children ,  but  yet  a  proBtable  fcarc  for  this  that  they 
inav  according  to  their  capacitie  be  taught  by  introduftion  to  true 
l^odlinefle.  Of  this  we  haue  fo  many  proueSjthat  it  needeth  no  exam- 
ple. For  who  focuer  haue  any  time  continued  in  not  knowing  of  God, 
will  cofeiTc  that  this  happened  vnto  them ,  that  they  were  boldcn  by 
the  bridle  of  the  law  in  fomc  feare  &  obediece  of  God,vntil  the  time 
that  being  regenerate  by  his  fpirit.chcy  begannc  hartcly  to  loue  him. 

IX   The 


CjodthcKedemcr.  i-ib.2.  137 

XI  The  third  vfcjwhich  is  alfo  the  principali  vre,and  more  nearc- 
\y  loketh  vntQ  the  propre  cnde  of  the  lawc,  conceineth  the  faithftiU, 
in  whofe  heaites  already  hucth  and  rcigncth  the  fpiriie  of  God.  Foe 
although  they  hauc  the  lavve  written  and  graucn  in  their  heanesby 
the  finger  of  God,  that  is  ro  fay ,  be  fo  affcdioncd  and  minded  by  the 
dircdion  of  the  fpiritc  that  they  dcfire  to  obey  God ,  yet  do  they  ftill  ' 
two  waies  profite  in  the  lawe.  For  it  is  to  them  a  very  good  meane, 
whereby  they  may  dayly  better  and  more  afforediy  learne  what  is  the 
will  of  the  Lord  which  they  aff  ire  vnco,  and  may  be  confirmed  in  th^ 
vnderftanding  thereof.  As  if  a  feruaunt  be  already  bente  with  all  the 
aft'edion  of  his  heartc ,  to  pleafc  his  Lorde :  yet  hath  he  neede  dili- 
gcntely  to  fearche  out  and  markc  the  f::^ions  of  his  Lorde ,  that  he 
may  frame  and  apply  him  felfe  vraco  them.  And  let  none  of  vs  exempt 
him  felfc  from  this  necde .  For  no  manne  hath  hetlierto  attained  to 
fo  great  wifedomc,  but  that  he  may  by  dayly  inftru<5ti©n  of  the  lawc 
get  newe  profit  in  preceding  to  the  purer  knowledge  of  Gods  will. 
Then  bycaufe  we  neede  not  onely  dodcine  but  alfo  exhortationnhis 
other  profite  fliall  the  fcruaunt  of  God  take  by  the  lawe ,  to  be  by  the 
often  meditation  thereof  ftirrcd  ?p  to  obedience,  to  be  ftrengthencd 
in  it,  to  be  holden  backe  from  the  flippery  way  of  offcnding.For  after 
this  mancr ,  muft  thefe  holy  ones  driue  forwards  them  felues ,  which 
with  how  great  cheerefulnefle  fo  eucr  they  trauailc  to  Godwarde  ac- 
cording to  tl>e  fpirite,  yet  they  are  alway  lodtn  with  the  fluggifhncire 
of  y  flelii,  that  they  precede  not  with  fdch  ful  redinefle  as  they  ought. 
To  this  flefh  is  the  lawe  geuen  as  a  nhippe,  that  like  a  flowc  and  dull 
Afle  it  may  be  pricked  forwarde  to  worse.  Yea  to  the  fpirituall  man, 
bycaufe  he  is  not  yet  difpatched  of  the  burden  of  the  flcfh ,  it  fhall  be 
a  continuall  pricke  that  fu£fereth  him  not  to  ftand  ijiill .  Euen  to  this 
vfe  Dauid  hadde  refpcd ,  when  he  did  fet  forth  the  lawe  with  thofe 
notable  praifes:  The  lawe  of  the  Lorde  is  vndefilcd,  conuerting 
foules-.the  iufticcs  of  the  Lorde  are  vpright,  and  chearing  heartes:the  Pfi«I'>5- 
commaundemente  ofthe  Lorde  is  bright,  thatgeueth  light  to  the  * 
eyes.  &c.  Againc :  A  bunterne  to  my  feete  is  thy  wordc ,  and  a  light  pp^  ,,^ 
»nto  my  pathes ,  and  innumerable  other  that  be  rchcarfcth  in  all  that  19$, 
Pfalme.  Neither  are  thefe  thmges  againft  the  fayinges  of  Paule, 
wherein  is  fhe  wed ,  not  what  vfc  the  lawe  miniftrerh  to  the  regene- 
rate, but  what  it  is  able  to  gcue  to  manne  of  it  fclfe .  But  here  the 
Prophet  reporteth  with  howe  great  profite  the  Lorde  doth  inOru^ 
them  by  reading  of  his  lawe ,  to  whom^  he  inwardely  infpireth  a 
readynclfc  to  obey .  And  he  takech  holde  not  ofthe  commaundc- 
mentes  oaely ,  but  alfo  the  proiuife  of  grace  annexed  to  the  thingcs^ 


Cap»7«  ^A  the  knowledge  or 

whiche  onely  maketh  the  bitternefle  to  waxc  fweetc*  For  what 
were  lefle  aineable  than  the  lawe ,  if  it  fhouldc  oncly  with  requiring 
and  threatening  trouble  foidcs  carefully  with  fcarc ,  and  vcxc  them 
with  rerrour  ?  But  fpecially  Dauid  Ihcweth,  that  he  in  the  lawe 
conceyucd  the  Mediatour  >  without  whomc  there  is  no  dehtc  or 
fweetcncfTe. 

I J     Which  while  fome  vnfkillfull  men  cannc  not  difccmc ,  they 
boldcly  (hake  a  way  all  Mofcs,  and  biddc  the  two  tables  of  the  lawe 
farewell,  bycaufc  they  thinke  it  is  not  agreable  forChriftians  to 
cleaue  to  that  dodrine  that  conteineth  the  miniftration  of  death.  Let  ^ 
this  prophane  opinion  departefarreoutofour  mindes.  ForMofcs  ^ 
taught  excellently  well ,  that  the  fame  Lawe  which  with  finners  can 
'      cngrndre  nothing  but  death ,  ought  in  the  holy  to  haue  a  better  and 
more  excellent  vfe.  For  thus ,  whenlic  was  ready  to  die ,  he  openly 
Pj       J  faide  to  the  people :  Lay  your  heartes  vpon  all  the  wordcs  that  I  do 
j/"*      telhfic  to  you  this  daie ,  that  ye  maie  committe  them  to  your  chil- 
dren ,  that  ye  maie  teache  them  to  kecpe,  to  do ,  and  to  fuIlfiU  all  the 
thinj;es  that  are  written  in  the  volume  of  this  lawe,  bycaufc  they  arc 
not  vainely  commaunded  you,  but  that  euery  one  fhoulde  liue  in 
them:  but  ifnom:»nne  cannedenie  that  there  appearcth  in  it  an 
abfolutc  paterne  of  rrghteoufnefle ,  then  cither  we  mufte  haue  no 
rule  at  all  to  liue  iuftely  and  vprightely ,  or  els  it  is  not  lawefuU  for  vs 
to  departe  from  it.For  there  are  not  many  but  one  rule  of  hfe  which 
is  perpetualll  and  canne  not  be  bowed .  Therefore ,  whereas  Dauid 
Pfal.1.2  niakeih  the  life  of  a  righteous  manne  continually  bufied  in  the  me- 
ditation of  the  lawe,  Ictvs  not  rcferre  that  to  one  age  oncly,  by- 
canfeit  ismoftcmeetefbra^l  ages  to  the  cndeof  the  worlde:  and 
let  vs  not  therefore  be  frayed  awaic ,  or  flee  from  being  inftru<^ed  by 
it ,  bycaufc  it  appointeth  a  muchc  more  cxad  holyneflc  than  we  fhall 
performe  ,  while  we  fhall  carry  about  the  perfbn  of  our  bodie.  For 
nowe  it  CKccutcth  not  againft  vs  the  office  of  a  rigorous  cxader  that 
willnotbcfatifHcd,  but  with  his  full  tafke  performed  :  but  in  this 
perfedion  where  vnto  it  exhorteth  vs,  it  ihcweth  vs  a  marke,tow3rdc 
which  in  all  our  life  to  endeuour ,  is  no  lefTc  profitable  for  vs ,  than 
atreable  with  our  dutic.  In  which  endeuour  if  we  faile  not,  it  is  well. 
For  all  this  life  is  a  race,  the  fpace  whereof  being  runnc  out,the  Lord 
wil  oraunt  vs  to  atteine  to  that  marke,towarde  which  our  endeuourcj 
dotrauaileafarreof. 

14  Nowc  therefore,  whereas  the  lawe  hath  towarde  the  faithful! 
a  power  to  exhorte ,  not  fuch  a  power  as  may  binde  their  confcicnccs 
wiih  cuife,  but  fuche  as  with  often  calling  on,  may  fhakc  of  lluggifli- 

nefTc 


God  the  Redemer.         Lib.2 .  138 

neffe  andpirtche  impcrfcdion  to  awake  it:  many  when  thcymcanc 
to  cxprefle  thisdcliucrauncc  from  the  curfc  thereof,  do  fay  ,  that  the 
lawe  is  abrogate  to  the  faithful!.  (I  fpcake  yet  of  the  lawe  morall)  not 
that  it  doth  no  more  commaunde  them  that  which  is  right,  but  oniy 
that  it  be  no  more  vnto  them  that  which  it  was  before,  that  is,  that  it 
do  no  more ,  by  making  afraide  and  confounding  their  confciences, 
damnc  and  dcftroic  them.  And  truely  fuch  an  abrogation  of  the  lawe, 
Paule  dothe  plainely  teachc,  and  alfo  that  the  Lord  himfelfe  fpake  of 
it ,  appcareth  by  this  that  he  woulde  not  hauc  confuted  that  opinion  Mac. 5, 
that  he  ihouldc  diflbluc  the  lawc.vnleflc  it  hadde  bene  commonly  re-  »7» 
ccyued  among  the  Icwes .  But  forafmuch  as  it  coulde  not  rife  caufc- 
Icfly  and  without  any  colour ,  it  is  hkely  that  it  grewe  vpon  falfe  vn- 
derftanding  of  his  dodrine ,  as  m  a  maner  all  errourcs  are  wontc  to 
take  occafion  of  truthe,  but  leaft  we  llioulde  alfo  ftumble  at  the  fame 
(lone,  let  vs  diligently  make  diftindion,  what  is  abrogate  in  the  lawe, 
and  wliat  remainethyet  in  force.  Where  the  Lord  protefteth  that  he 
came  not  to  deftroie  the  lawe ,  but  to  fuUfill  it :  and  that  till  hcauen 
and  earth  paiTe  away,  no  one  iote  of  the  lawe  (houlde  pafTe  away ,  but 
that  all  (houlde  be  fullftlled :  he  fufficiently  confirmeih  that  by  his 
comming  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.  Wherefore  the  doftrinc  of  the  lawe  rcmaineth  for  ail  Chri- 
ftians,inuiolable,which  by  teaching,ndmoniiliing,rebuking  and  cor« 
rcdmg  may  frame  and  prepare  vs  to  euery  good  worke. 

15     As  for  thofe  thingcs  that  Paule  fpeaketh  of  the  curfe,it  is  eui- 
dent  that  they  belong  not  to  the  very  inftrudion ,  but  onely  to  the 
force  of  binding  the  confcience.For  the  lawe  not  onely  teachethfbut 
alio  with authoritie  requireth  that  whichit commaundeth .  If  it  be 
not  perfourmcd,  yea  if  duety  be  flacked  in  any  piirte  » it  bendeth  her 
thunderboulte  of  curfe.  For  this  caufe  the  Apoftle  faith,  that  all  they  Qgja, , 
that  are  of  the  workes  of  the  lawe,  arc  fubied  to  the  curfe ,  bycaufe  it  i  o. 
is  written :  Curfcd  is  euery  one ,  that  fulfiUeth  not  all.  And  he  faieth*  ^'^-  *! 
that  they  be  vndcr  the  workes  of  the  lawe,  that  do  not  fet  rightcouf-  *  * 
ncflc  in  the  forgeucneflc  of  finnes,  by  which  we  are  loofed  from  the 
rigor  of  the  lawe.  He  teacheth  therefore  that  we  muft  be  loofed  from 
the  bondes  of  the  lawe,  vnldfewe  will  miferably  perilh  vnder  them. 
But  from  what  bondes  ?  the  bondes  of  that  rigorous  and  lliarp  exa- 
ding,that  rcleafcih  nothin"  of  the  extremitie  of  thelawc,andfufircth 
not  any  offence  vnpunifhed.From  this  curfe(I  fay)that  Chrift  might 
redcnie  vs ,  he  was  made  a  curfe  for  vs .  For  it  is  written  :  Curfed  is-       *  h 
euery  one  tliat  hangeth  vpon  the  tree.  In  the  chapter  following  in  ^  ' 

S     ij. 


Sw^ap.y-  ^^  tne  Knovvieagc  or 

dccdc  he  r^ith ,  that  Chritt  was  made  fubicd  to  the  lawc ,  coredeme 
them  chat  were  vnder  the  lawc :  but  all  in  one  meaning ,  for  he  by- 
ondby  addeth ,  that  by  adoption  we  might  recciue  the  right  of  chil- 
dren. What  is  that  ?  that  wc  llioulde  not  be  oppreffed  with  pcrpetuall 
bondagCjthat  fhoulde  holde our  confcience  faft  ftrained  with  anguifh 
of  dearh.  In  the  meane  time  this  alway  remaineth  vn{hakc^ihat  there 
is  nothing  withdrawen  of  the  authority  of  the  lawc ,  but  that  it  ought 
ftill  to  be  receiued  of  vs  with  the  fame  rcucrcncc  and  obedience. 

16     Ofccremonicsitisoiherwife,  which  were  abrogate  not  in 
cffed,  bat  in  vfe  onely .  And  this ,  that  Chrift  by  his  comraing  hath 
made  an  endeof  thcm,doth  Co  nothing  diminifh  their  hohnc(Ie,that  ^ 
it  rather  fctteth  them  forth,  and  maketh  them  glorious .  For  as  they 
(houlde  haue  geuqn  but  a  vainc  (hew  to  the  olde  people ,  vnlefTe  the 
power  of  the  death  Sc  refurredion  of  Chrift  had  Dene  (hewed  therin, 
fo  if  they  had  not  ceafed ,  wc  couldc  not  at  this  day  difcernc  to  what 
purpofe  they  were  ordained.  Therefore  Paule,  to  proue  that  the  kc- 
pjngof  them  %9W  is  not  onely  fuperfluous,biit  alfo  hurtfull,teacheth 
ol.  J.   that  they  were  iiiadowes  wherof  we  hatfe  the  body  in  Chrift.'  Wc  fee 
7*       therefore  how  in  the  aboU(]iingof  them  ,  the  trueth  fhineth  better 
than  if  they  did  ftill  a  farre  of,and  as  it  were  with  a  veilc  fprcd  before, 
(hewc  a  figure  of  Chrift  that  hath  already  plainely  appeared .  And 
I^t^  jy  therefore  the  veilc  of  the  temple  at  the  death  of  Chrift  was  tome  in 
1.        twv  peeces  and  fell  downe :  becaufe  now  the  true  and  exprcs  image 
of  the  heauenly  good  thingcs  was  come  to  light ,  which  before  had 
[cb.  I  o  ^^"^  ^"^  vnperfediy  begonne  with  darke  rude  daughters ,  as  the  au- 
thor of  the  Epiftle  to  the  Hebrues  faith.  Hercvnto  ferueth  that  (aying 
Ilk  16.  of  Chrift,  that  the  lawc  &  the  Prophetes  were  vnto  the  time  of  lohn, 
*•        and  that  from  that  time  forwarde ,  the  kingdomc  of  God  bcganne  to 
be  ioyfully  preachcdnot  meaning  that  the  holy  fathers  were  without 
the'  preaching  that  cotaineth  the  hope  of  raluation,&  of  ctcrnall  life, 
but  becaufe  a  farre  of,and  vnder  ihadowes  only  they  did  beholde  that 
which  we  at  this  day  fee  in  the  full  light.  But  why  it  behoued  that  the 
church  of  God  llioulde  climbe  vp  hyerfrom  thofe  firft  inftrudions, 
ohn.  I.  lohn  the  Baptift  dcclareth  :  for  that  the  lawc  is  geuen  by  Mofes ,  but 
5*        grace  and  trueth  beganne  by  Icfus  Chrift.  For  although  the  purging 
of  (innes  were  iruely  promi(ed  in  the  olde  facrifices ,  and  the  Arkc  of 
the  couenant  was  a  fure  pledge  of  the  fatherly  fauor  of  God  :  yet  all 
thishad  bencbutadiadowe,  if  it  had  not  bene  grounded  vpon  the 
grace  of  Chrift,  wherein  is  founde ,  perfcd,  and  ctcrnall  ftedfaftneffe.; 
Let  this  then  remaine  furCjfhat  although  the  crcmonial  vfagcs  of  the 
lawe  haue  ceafctl  to  be  obfei  ucd ,  yet  by  the  cqdc  of  them  it  is  the 

better 


God  the Redemer.  Lib.2.  13P 

better  knownehowe  great  was  the  profit  of  them  btfjre  Chriftes  co- 
ming>which  in  taking  away  the  vfe  oi'  them  hath  fealcd  die  force  and 
cftcd  of  them  with  his  death. 

17  Somewhat  more  hard  is  the  point  that  Paule  noteth .  And  he  Col  *. 
hath  renued  yeu  together  with  him,when  ye  were  dead  by  linncs,:ind  '  *• 
the  vncircumcifion  of  your  flcfh,forgiuing  you  all  your  offenceSjblot- 
ting  out  the  handwriting  that  remained  in  tlic  decrees  againft  vs, 
which  was  contrary  vnto  vs,and  he  hath  taken  it  away ,  faftening  it  to 
thecrolTe.  &c.  For  he  fccmeih  to  ftretch  the  abohfliingof  the  lawc 
fomewhat  further  that  now  we  haue  nothing  to  do  with  the  decrees 
thereof.  For  they  crrc  that  expqundc  it  of  the  lawe  morall,  whole 
vnappeafablc  rigor  rather  then  dodrine  thereof  they  thinke  to  be  ta- 
ken away.  Some  more  depelywaying  the  wordes  of  Paule,  do  cfpic 
that  it  is  properly  fpoken  of  the  laWe  ceremoniall ,  and  do  fiiew  that 
this  wordc  Decree,  doth  more  than  once  fo  fignifie  in  Paule .  For  to  Ephc.i< 
the  Ephefians  he  faith  thus :  He  is  our  peace,  that  m?'  cth  both  to  be  1 4. 
one ,  that  maketh  voide  the  lawe  of  commaundcmentes  confiihng  in 
the  decrees ,  that  he  might  make  two  in  himfelfe  into  one  nev/e  man. 
It  is  no  dout  that  he  fpeaketh  there  of  the  ceremonies ,  for  he  calicth 
it  the  partition  wherewith  the  Icwcs  were  feucrcd  from  the  Gentiles: 
wherefore  Igraunt  that  thofc  firll  expofirors  are  rightfully  rcproucd 
by  thefeibut  yet  me  thinkcs  ihatthefe  do  not  fufnciently  well  fct  forth 
the  minde  of  the  Apoftle.  For  I  like  not  at  all,  to  haue  thcfe  two  pla- 
ces compared  together  in  all  pointes,when  his  purpofc  was  to  aducr- 
tyfe  the  Ephefians  of  their  adoption  into  the  fellowlliip  of  Jfracl,  he 
teacheth  that  the  ftop  is  taken  away ,  wherby  they  were  before  time 
kept  afunder,  that  was  in  ceremonies. For  the  vfages  of  wafliinges  and 
facrifices ,  wherewith  the  lewes  were  made  holy  vnto  the  Lorde ,  do 
feuer  them  from  the  Gentiles.  But  in  the  Epiftle  to  the  Coloflians, 
who  feeth  not  that  he  toucheth  ahyer  mifterie  ?  In  dcede  the  point 
of  the  difputation  there ,  is  of  Mofaicall  obferuations  wherevnto  the 
falfe  Apoftles  did  labor  to  driuc  the  Chriftian  people.  But ,  as  in  the  ^ 
Epiftle  to  the  Galathians  he  fetcheth  that  controuerfie  further  of,and 
as  it  were  bringcth  it  backe  to  the  firft  head  iherof,fo  doth  he  alio  in 
this  place.  For  if  in  the  ceremonies  you  confider  nothing  els  but  a 
neceflitie  of  the  vfe  of  them,to  what  purpofc  was  it,to  call  it  a  hand- 
writing againft  vs  ?  moreoner  to  fct  the  whole  fumme  m  a  mancr  of 
our  redemption  in  this ,  that  it  ftiouldc  be  cancelled  ?  Wherefore  the 
matter  it  felfe  tricth  out,that  here  is  fome  more  fecrct  thing  to  be  c6- 
(idcred.  And  I  truft  that  I  haue  attained  the  naturall  vnderftanding  of 
it,if  4t  1^  this  be  graunted  me  to  be  true,which  in  one  place  is  nioft 

S    iij. 


Cap.8.  Ofthe  knowledge  of 

iruely  written  by  Augaftinc ,  yea  that  he  hath  taken  out  ofthe  plai'ne 
Hcb.7.  wordes  ofthe  Apoftle ,  that  in  the  Iewi(h  ceremonies  was  rather  a 
S/  9.ic  confcflio  than  a  cknfingoflinnes.For  what  did  they  els  by  facriiices, 
'••  but  confefTe  them  felues  in  their  confcicnce  gilty  of  death ,  that  did 
put  cienfingcs  in  their  pIacc?Whar  did  they  with  their  clenlinges, but 
teft:fie  them  fclaes  to  be  vncleane  ?  And  fo  was  the  handwriting  of 
iheir  (inne,and  vncleanncire  eft  renued  by  theni,but  there  was  no  dif- 
Heb,  9.  ^^hsrgc  in  that  teftifying  thereof.  For  which  caufe  the  Apoflle  writeth 
■  5.  that  at  length  by  mcane  of  the  death  of  Chrift ,  was  perfourmed  the 
redemption  of  the  offences  that  remained  vndcr  the  oldc  Teftamenc. 
Therfore  the  Apoftle  doth  worthily  cal  the  ceremonies  handwritinges 
againft  thofe  that  obferue  themrforafmuch  as  by  them  they  did  open- 
ly feale  to  cheir  owne  damnation  and  vacleannefle.  And  it  hindcrcth 
nor,  that  rhey  Were  alfo  partakers  ofthe  fame  grace  with  vs.  For  this 
they  obrcined  in  Chnft,  not  in  the  ceremonies ,  which  there  the  A- 
poftle  doch  fcucr  from  Chnft ,  becaufc  being  at  that  time  vfed ,  they 
did  obfcure  the  glorie  of  Chrift.Thus  learne  we,that  the  ceremonies, 
if  they  beconfidered  bythcmfelues,  arc  well  and  fitly  called  hand- 
writinges agamft  the  filuationof  men ,  becaufe  they  were  as  folemne 
inftrumentes  that  teftified  their  being  boundc.  When  the  falfe  Apo- 
files  went  about  to  binde  the  Chrilhan  Church  to  them  againe.  Paule 
did  not  without  caufe  admonifli  the  Coloirians,by  fetching  the  figni- 
fication  of  them  further  of,  to  what  pointc  they  ftiouldc  fall  backc 
ag4inc,if  they  fufFered  them  felues  in  fuch  forte  to  be  yoked  by  them. 
For  therewifh.1l  was  the  benefitc  of  Chnft  wrcfted  away  from  them, 
in  as  much  as  he  hauing  once  performed  the  eternall  clenfing ,  hath 
vtteily  aboUfhed  thofe  dayly  obfer  nations,  which  were  only  of  force 
CO  feale  finneSjbut  coulde  do  nothing  to  the  putting  away  of  them. 

The  viij.  Chapter. 

v^«  ixp$fition  */  the  Mcrali  lavve. 

Ere  I  thinkc  it  (hall  not  be  from  the  purpofc ,  to  enterlace 

the  tennc  commaundemtnies  ofthe  lawe  with  a  fiiorte  ex- 

pohtion  of  them ,  becaufe  thereby  both  that  ftiall  better  ap- 

pearc  which  I  haue  touched ,  that  the  fame  keping  of  them 

which  God  hath  once  appointed ,  remaineth  yet  in  force  :  and  then 

ilCo  we  ftiall  haue  befides  that  a  proofe  of  the  feconde  point,  that  the 

lewes  did  not  only  learne  by  it  what  was  the  true  force  of  godlyneflc, 

but  alfo  by  the  terror  ofthe  judgement,  fiih  they  faw  them  felues  vn- 

able  to  ktepe  it ,  they  were  compelled  whether  they  woulde  or  no, 

to  be  drawen  to  the  Mediator .  Nowc  in  felting  forth  the  fumme  o( 

thofe 


H 


GodthcRedemer.         Lib.2.         140 

thofe  things  that  are  required  in  the  true  knowledge  of  God,\ve  hauc 
allrcady  taught,  that  we  cannot  conceiue  him  according  to  his  grcat- 
ncfTcjbut  that  byandby  his  maiefty  prefenteth  it  felfe  viito  vs,to  bindc 
vs  to  the  worfhip  of  him.  In  the  knowledge  of  our  felues  wc  haue  fet. 
this  for  the  chiefc  point,that  being  voidc  of  the  opinion  of  our  ownc 
ftrength,  and  clcaneilrippcd  of  the  truft  of  our  owne  rightcoufncti'c, 
and  on  the  other  (ide  difcouragcd  and  beaten  downe  with  confcicncc 
ofourowoenedineHe,  we  fhoulde  learne  perfed  humilitie  and  a^ 
bafemcnt  of  our  felues.  The  Lord  fctteth  forth  both  thcfc  pointes  in 
hislawc,  where  firftchalenging  to  himfelfe  due  power  to  gouernc, 
he  calleth  vs  to  the  rcuerence  of  his  diuinc  maieftic ,  and  apomteth 
out  vnto  vs  wherein  it  ftandeth  and  confilieth :  and  then  pubhlTiing 
a  rule  of  his  righteoufnelTe,  (  againft  the  righteoufneffe  whereof  our 
nature  as  it  is  pcruerfc  and  crooked,doth  alway  ftriue ,  and  beneth  the 
pcrfcdion  whereof  our  power  as  of  it  felfe  it  isweakcand  feble  to 
do  good,  lieth  a  greate  way  bclowe)  he  reproueth  vs  both  of  wcakc- 
nclfe  and  vnrighteoufncfle .  Morcouer  that  invi/ardc  lawe  which  we 
hauc  before  faid  to  be  grauen  and  as  it  were  imprinted  in  the  hartes 
of  al  men,doth  after  a  certainc  maner  enforme  vs  of  the  fame  thingcs 
that  are  to  be  learned  of  the  two  tables.  For  our  confcience  doth  not 
fuffer  vs  toflecpe  a  perpeiuall  fleepe  without  fcehng ,  but  thit  it  m- 
wardly  is  a  witneflc  and  admonifher  of  thofe  ihinges  that  we  owe  to 
God,and  layeth  before  vs  the  difference  of  good  and  euil! ,  and  fo  ac- 
cufeth  vs  when  we  fwarue  from  our  ductie.But  man  hein^  wrapped  in 
fuch  darkencfl'e  of  errours  as  he  is,  fkarfe  cue  flenderly  talleih  by  that 
lawe  of  nature,  what  worfhip  pleafeth  Godtbui  truely  he  is  very  farrc 
dilbnt  from  the  right  knowledge  thereof.  6e(ide  th3t,he  is  Co  fwollcn 
with  arrogancie  and  ambition,  and  fo  blinded  with  felfe  loue ,  that  he 
,  can  not  yet  looke  vpon,and  as  it  wcrc,defcend  into  him  felfe  to  learne 
to  fubmit  and  humble  him  fclfe,and  confcfle  his  ownc  miferic.Thcr'- 
fore  (  as  it  was  neceffary  both  for  our  dulnelTe  and  ftubborncfife )  the 
Lorde  hath  (ei  vs  a  lawe  written,  which  fliouldc  both  more  certaincly 
teftiRe  that  which  in  the  law  naturail  was  too  obfcurc,and  alfo  fliould 
fhakc  away  our  drowfinelTe ,  and  more  liuciy  touche  our  minde  and 
rcmembraunce. 

2  Nowe  it  is  eafy  to  vnderftand  what  is  to  be  learned  of  the  lawe, 
that  is,  that  as  God  is  our  creator,fo  of  right  he  hath  the  place  of  our 
father  and  Lorde ,  and  that  by  this  reafon  we  owe  to  him  glorie ,  rc- 
uerence ,  loue  and  feare.  Yea  and  al(b  that  we  are  not  at  our  owne  li- 
bertie,  to  followc  whether  fo  euer  'hat  luft  ofour  minde  doth  moue 
VI,  but  tha;  we  ought  to  hang  v^^on  his  beckc,  and  to  reft  onely  vpoq 

S  in'}, 


Cap.8,  Of  the  knowledge  of 

that  which  plcafcth  him.  Then  we  Icame ,  thai  he  deliteth  in  rightc- 
OAjfneffe  and  vpnghtcneflcjthat  he  abhorrcth  wickednefTcjarKl  there- 
fore, that  vnlcffe  wc  will  with  wicked  vnthankcfulnelTe  fall  away  from 
our  creator, we  muft  neccflfarily  obfcruc  righteoufnclJc  all  our  life  log. 
For  if  then  only  wc  yelde  vn|p  him  the  reuercnce  that  wc  owe, when 
wc  prefer  his  will  before  our  owne ,  it  foUoweth ,  thas  there  is  no  o- 
ther  due  worfhip  of  him,  but  the  obferuation  of  righteoufneflcjholy- 
nefle  &  cleannelfe.  Neither  may  we  pretend  tliis  excufe  that  we  want 
power,  and  like  wafted  detters  be  not  able  to  pay.  For  it  is  not  con- 
Bcnient  that  we  flioulde  meafurc  the  glory  of  God  by  our  ownc 
power :  for  whatfocuer  wc  be,  he  aiway  abideth  like  to himfelfe,  a 
louer  of  righteoufneirc ,  a  hater  of  wiikcdnefle .  What  foeucrhc  re- 
quireth  of  vs  (bccaufe  he  ca  require  nothing  but  that  which  is  right) 
by  bonde  of  nature  we  mufte  of  neceflitie  obey :  but  that  we  arc  not 
able,  is  our  owne  fault.  For  if  we  be  holden  boundc  of  our  owne  luft 
whcrinfinreignethjfo  y  we  arc  not  lofe  at  liberiie  to  obey  our  father, 
there  is  no  caufe  why  wc  ftiould  allege  neceffitic  for  our  defencc,thc 
cuill  wherof  is  both  within  vs,  and  to  be  imputed  vnto  our  felues. 

5  When  we  haue  thus  farre  profited  by  the  teaching  of  the  lawc, 
then  muft  we  by  the  teaching  of  the  fame  lawe  alfo  defcend  vnto  our 
felues :  whereby  at  length  we  may  cary  awaic  twothmges.  The  firft 
iSt  by  comparing  the  righteoufntfTe  of  the  lawe  with  our  life,  to 
leame,that  we  arc  farre  of  from  bemg  able  to  fatisfic  the  will  of  God, 
and  that  therefore  wc  are  not  worthy  to  haue  place  among  his  crea- 
tures ,  much  IciTc  to  be  rcckened  among  his  children.  T  he  Cccond  is, 
in  con/idcring  our  ftrcngth ,  tolcarncthac  it  is  not  onely  rnfufficient 
to  fiilfill  the  lawe ,  but  alfo  vtterly  none  at  aJI .  Hereupon  followeth 
both  a  diftruft  of  our  owne  ftrength ,  and  a  care  and  ft  arcfullfulTc  of 
mindc.  For  confciencc  can  not  bcarc  the  burden  of  iniquiric,but  that 
byandby  the  iudgement  of  God  is  prcfem  before  it :  and  the  iudge- 
ment  of  God  can  not  be  fclte ,  but  that  it  ftriketh  into  vs  a  dreadcfuU 
horrour  of  death.  And  hkewife  being  conftrained  with  proues  of  her 
ownc  weakenelTc,  it  can  not  choofe  but  byandby  fall  into  defpeirc  of 
her  own  ftrength.Both  thcfe  affcAi5s  do  engendre  humility  &  abate- 
ment of  courage.  Soatlengthitcommethtopaflc,  that  man  made 
afraide  with  feling  of  eternal  death,which  hefceth  to  hang  oucr  him 
by  the  deferuing  of  his  ownc  vnrighteoufnelTc ,  turneth  him  fclfe  to 
the  only  mercy  of  God,  as  tathe  oncly  hauen  of  faluationjthat  feling 
that  it  is  not  m  his  power  to  pay  that  he  oweth  vnto  the  lawe,defpci- 
ring  in  him  felfe,  he  may  take  breath  againe  and  bcginnc  to  craue  and 
lookc  for  helpc  from  cIs  where. 

4BUC 


GodthcRcdemer.  Lib.2.  141 

4  But  the  Lord  not  contented  to  hauc  procured  a  reuerece  of  his 
rightcoufnefle,  hath  alfo  added  piomifes  and  threatnin^cs,  to  Hil  our 
heartes  with  loue  of  him,and  with  hatred  of  wickcdncfle.Forjbecaufc 
our  minde  is  to  blinde,to  be  moued  with  the  onely  btauiy  of  good- 
neflc,it  pleaded  the  moft  mercifull  Father  of  his  tender  kindcnefle,  to 
allure  vs  with  fwectcneflc  of  rcwardes,to  loue  and  long  for  him .  He 
pronounceth  therefore,  that  with  him  arc  rewardes  layd  vp  for  vcr» 
tue,and  that  he  Ihall  not  fpendc  his  labour  in  vainc,  whofoeuer  he  be, 
ihat  (hall  obey  his  commaundementes.He  prociaimcth  on  the  other 
(ide,thathe  not  only  abhorreth  vnrigbteoul'neflejbut  alfo  that  it  fhal 
not  efcape  vnpunifhed5for  that  he  will  be  a  reuenger  of  the  contempt 
of  his  maiefty  .  And  to  exhort  vs  by  all  mcancs,  he  promifeth  as  well 
the  blcflinges  of  tliis  prefent  life,as  alfo  cternall  bleflednefle,to  their 
obedience  chat  kecpc  his  commaundementes :  and  to  the  tranfgrc(^ 
fours  therofjhe  threatneth  both  prefent  miferics  and  the  puniihmenc 
of  eccrnall  dcath.For  the  fame  promife,(he  that  doth  thefc  thinges, 

iliall  hue  in  them :  )and  alio  the  chreateningc  that  anfwcrcth  it,  ('the  L«u-»5« 
foulc  that  finnethjthat  fame  fhall  die)do  without  dout  belong  to  the  ^'      g 
immortality  or  death  that  is  to  come, and  fhall  ncuer  be  ended.  Albc-    Sc  io» 
it,  whe^  efocuer  is  mentioned  the  good  will  or  wrath  of  God ,  vndcr 
the  one  is  contained  the  eternity  of  hfe,  vndcr  the  other  eternall  de- 
ftfudion.  Of  prefent  blcflinges  andcurfes  theve  is  a  long  regifter  re- 
hearfcd  in  the  law.  And  in  the  penall  ordjnauoces  appearcth  the  fo-  Lcu.a^ 
ucraigne  cleannefTe  of  God,that  can  fuffer  no  iniqu)ty:but  in  his  pro-  4- 
mifeSjbefide  his  great  loue  of  righteoufnt  ire,Cwh>ch  he  cannot  Hnde  D«'*^t 
in  his  heart  to  defraude  of  her  reward  J  ihcre  is  alio  proucd  his  mar- 
uelous  bountifullneflc.  For  whereas  we  and  all  ours  arc  indettcd  vnto 
his  maicfty,by  good  right  whatfoeuer  he  rcquircth  of  vs,hc  demaun- 
dcth  it  as  due  det ,  but  the  payment  of  det  is  not  worthy  of  re  war  dc. 
Thcrfore  he  deparceth  with  his  owne  right,whe  he  offereth  reward 
to  our  obediences,  which  we  do  not  yeld  of  our  fclues  as  tilings  that 
were  not  due:but  what  thofe  promifes  do  bring  vnto  Vs,  is  partly  fayd 
already,and  partly  fhall  appeare  more  plainly  in  place  fit  for  it.lt  fuffi- 
ceth  for  this  prefent,if  we  remember  and  confider,that  there  is  in  the 
promifes  of  the  law,no  fmall  commendation  of  righteoufncfle,that  it 
may  the  more  certainely  appeare  howe  much  the  kecpinge  thereof 
pleafeth  God :  that  the  penall  ordinaunces  arc  fct  for  the  more  detc- 
ftation  of  vnrighteoufncffejlcaft  the  (inncr,delited  with  the  fwete  flat* 
terings  of  vices,  (hould  forget  that  the  iudgcmcnt  of  the  lawmaker  is 
prepared  for  him. 

5  Now  whcrc^is  the  Lord  giuing  a  rule  of  perfc^  rightcoufnefle. 


f^ap.5.  Ur  tncknowiedge  ot 

iiath  applied  all  the  partes  thereof  to  his  owne  will,cherein  is  decU* 
red  that  nothing  is  to  him  more  acceptable  than  obedience ,  which 
is  fo  much  more  diligetly  to  be  marked,  as  the  wantonncffe  ofmans 
cninde  js  more  ready  to  deuile  nowc  and  then  diuerfe  fortes  of  wot- 
fliippmg  to  winne  his  fauour  wuhail.  For  in  all  ages  that  irreligious 
aftcdation  of  religion ,  bccaufe  it  is  naturally  planted  in  the  wittc  of 
man,hath  (hewed  and  yet  doth  iliew  foor th  it  fclfe,that  men  do  al\Vay 
dcliteto  inuentaway  toobcaine  righteoufneflebefide  the  word  of 
Godjwherby  it  commcth  to  pafTcthat  the  comniaundementes  of  the 
law  haue  but  fmale  place  among  the  workes  that  are  commonly  cal- 
led good  works,  while  that  innumerable  route  of  mens  workes  occu-  ' 
[>eo.ii.  picthalmoftalltheroome  .  But  what  other  thing  meant  Mofe.\  than 
i*.  to  reftraine  fuch  licentioufncfl'e,  when  after  the  publifliing  of  the  law 
he  fpakc  thus  to  the  people.Giue  heede,  and  heare  all  y  things  that  I 
commaund  thee ,  that  it  may  he  well  to  thee  and  to  thy  children-after 
thee  for  euer ,  when  thou  Hiait  do  that  which  is  good  and  pieafauni 
before  thy  God .  What  I  commaunde  chec,  that  onely  cio:addc  not 
vnto  it,nor  diminiili  it.  And  before,  when  he  had  proteftcd,  that  this 
was  his  wifedom  and  vnderi^.anciing  before  other  nations  that  he  had 
receiucd  iudgementcs,righteoufnirflc  and  ceremonies  of  the  Lord,he 
fayd  further, kcepe  therefore  thy  fclfe  &  thy  foulc  carcfully,that  thou 
forget  not  thewordes  which  thine  eyes  haue  feenc,  and  that  at  no 
time  they  fall  out  of  thy  heart.  Forjbecaufc  God  did  forefee^thac  the 
Ifraelites  wouldc  not  reft ,  but  that  after  they  had  receiued  the  lawc, 
they  would  bcfidc  it  trauaile  in  bringinge  foorth  new  righteoafneffe, 
if  they  were  not  feuerely  holden  backertherfore  he  prone  unccih  that 
herein  is  contained  the  perfedion  of  righteoufhtfle  ,  which  Hiou'de 
haue  bin  the  ftrongeft  ftay  to  hold  them  backc,  and  yet  ihcy  did  ccH'c 
from  that  boldneffe  fo  much  forbidden  them.  But  whatof  vs?we  arc 
furcly  comprehended  within  the  fame  charge:  for  it  is  no  dout  that 
that  continueth  ftill  whereby  the  Lord  hath  chalengcd  to  his  law  the 
abfolutc  dodnne  ofrighteoufncfTe ,  yet  we  not  contented  thcrwith, 
domonftruoufly  trauaile  with  forgingc  and  coyninge  of  ncwe  e.ood 
workes  one  vpon  an  other .  For  the  healing  of  this  fault,  the  beft  re- 
medy (lialbfjif  this  thought  rtialbe  ftedfaftly  fettled  in  vSjthat  the  law 
is  giucn  vs  from  God  to  teach  vs  a  perfcd  righteoufhefle:  that  therin 
is  taught  no  rit^hteoufne/fc,  but  the  fame  that  is  examincd.by  the  ap- 
pointed rule  of  Gods  will :  that  therefore  new  formes  of  workes  arc 
vamely  attempted  to  winne  tlic  fauour  of  God ,  vvhofe  true  worlTiip 
ftandeth  in  onely  obedience:  but  rather  that  fuch  ftudy  of  good  works 
as  wandereth  out  o{  the  Uwe  of  God ,  is  an  intolerable  dcBlin^ze  pf 

Gods 


God  the  Rcdcmer.         Lib.2,  142 

Gods  rightcoufnes  and  of  the  cruc  righteoufnes  Auguftins  alfo  faych  lib.4. 
molt  truely,  which  callcth  the  obedience  that  is  done  co  God,(bmc-  ^  .^^"^* 
lime  the  mother  and  kecperjfomcime  the  originall  of  all  vertues.        ^  j^' jp** 

6     But  when  we  haue  expounded  the  lawe  of  the  Lord ,  then  more  bono 
fitly  and  with  more  profite  (hail  that  be  confirmed  which  I  liaue  be-  coniu- 
forc  fpoken  of  the  office  &  vfe  of  the  law.  But  before  that  1  beginnc  ?•*''  '»- 
to  difculFe  cuery  feuerall  commaundcmcnt  by  it  felfe,it  fliall  be  good  J,"  ^  • 
now  to  giuc  fuch  IcfTons  as  ferue  to  the  vniucrfall  knowledge  therof.  gi$  ac  ' 
Fii  ft  let  vs  hold  for  determined,  that  the  life  of  ma  is  inftrudcd  in  the  proph. 
law  not  oncly  to  outward  honcfty ,  but  alfo  to  inward  and  (pirituall  ^« 
righteoufnelTe .  Which  thingc  whereas  no  man  can  deny  ,yet  there 
be  fewc  that  rightly  marke  it.  That  commeth  to  pnfle ,  becaufe  they 
looke  not  vponthelawmaker,by  whofe  nature  the  naturcof  the  law 
alfo  ought  to  be  weyed.If  any  king  do  by  proclamation  forbid  to  c6- 
mit  fornication ,  to  kill,  or  to  ftealerin  this  cafe  I  graunt  that  if  a  man 
do  only  conceiuc  in  his  minde  a  luft  to  commit  fornication, to  finne, 
or  to  ftealc,and  do  not  commit  any  of  thefe  thinges  in  dede.hc  is  out 
ofthecompaffcof  this  prohibit;©.  And  the  reafon  is,for  that  becaufc 
the  forelight  ofa  mortal  lawmaker,  could  not  extend  but  to  outward 
ciuihty :  his  commaundementcs  are  not  broken ,  but  when  the  out- 
ward offL-ncesare  committed.  But  God(whofc  eye  nothing  efc  jpcih, 
and  which  rcgardeth  not  fo  much  the  outward  fhew  as  the  cleannes 
of  the  heart )  vnder  the  forbiddmg  of  fornication,  manflaughter  and 
thefr,forbiddeth  luft,  wrath,hatred,coueting  of  an  other  mans,guile, 
and  whatfoeuer  is  like  to  thefe.  For  infomuch  as  he  is  a  fpirituallaw- 
niaker,he  fpeaketh  nolcfle  to  the  foule  than  to  the  body.But  the  ma- 
flaughter  of  the  foule,  are  wrath  and  hatred:the  theft  of  the  foule,  is 
cuell  defire  and  couetoufnefle  :  the  fornication  of  the  foule ,  is  luft. 
But  mans  lawes  alfo  (  will  fome  man  fay  )  haue  regard  to  ententes  6c 
willes,and  not  to  fucccfles  of  fortune.  1  graunt,but  yet  they  arc  fuch 
ententes  and  willes,  as  haue  outwardly  broken  our.  They  weyc  with 
what  cntent  euery  outwarde  ad  hath  bin  done,  but  they  fcarchc 
not  the  fccrete  thoughtes .  Therefore  they  are  farisficd  when  a  man 
onely  wirhholdeth  his  handes  from  offendinge .  On  the  other  fide, 
becaufe  the  heauenly  lawe  is  made  for  our  mindes ,  therefore  the 
reftrainte  of  myndes  is  principally  needefull  to  the  keepingc  there- 
of. But  the  common  forte  of  mennc,  cuen  when  they  mightily 
diftemblc  there  contempt  of  the  lawe,  do  frame  their  eyes ,  their 
fccte,  their  handes,  and  all  the  partes  of  their  body  to  fome  obferua- 
tion  of  the  law,in  the  meane  time  they  hold  their  heart  moft  farre  of 
from  all  obedience,  aod  thinke  chemfelues  well  difcharged ,  if  they 


Cap.8,  Of  the  knowledge  of 

kcepe  clofe  fro  men  y  which  they  do  in  the  fight  ofGod.They  bearc 
it  fayd :  Thou  fWalt  not  kill :  Thou  (hah  not  commit  adultery :  Thou 
fcalt  not  ftcale :  they  draw  not  out  their  fwerd  to  kill :  they  ioyne  not 
their  bodies  with  harlots:  they  lay  not  their  handes  vpon  other  mens 
goods.  All  this  IS  well  hithcrto.But  m  their  whole  hearies  they  breath 
out  murders ,  they  boileinluft,  they  caft  their  eyes  a(ide  at  all  mens 
goods,  and  dcuour  them  with  couetingc.  Now  warttcth  that  which 
was  the  chicfe  pomt  of  the  lawe.  Whenfc,!  pray  you ,  commeth  fo 
groffc  dulncfle ,  but  that  leauing  the  lawe'makcr,  they  rather  meafurc 
righteoufnelfe  by  their  ownc  wit?  Againft  thefe  doch  Paul  mightily 
j^  crie  oat,affirming  that  the  law  is  fpirituall: whereby  he  mcaneth,thac ' 
it  not  onely  demaundeth  an  obedience  of  the  foulc ,  mindc  and  will, 
but  alfo  requireth  an  Angelike  purcnefTc,  which  hauing  all  the  filthi* 
ncfle  of  the  flcfh  cieane  wiped  away ,  may  fauour  nothinge  but  of  the 
fpiritc. 

7  When  we  fay  that  this  is  the  meaningc  of  the  lawe  ,  we  thruft 
not  in  a  new  expofition  of  our  ownc ,  but  v/e  follow  Chrift  the  beft 
expofitour  of  the  law.  For  when  the  Pharifees  had  infcded  the  peo- 
ple with  a  filfc  opinion ,  that  he  performeth  the  law  that  hath  with 
outrward  worke  committed  nothing^againft  the  law,  he  reproued  this 
moft  perilous  crrour  ,  and  pronounced  that  vnchaft  lookmg  at  a  wo- 
man is  fornication  :  he  protcfted  that  ihey  are  manflayers  that  hate 
their  brother,  for  he  makcth  them  gilty  of  iudgement  that  haue  but 
conceiued  wrath  in  their  minde,and  them  gilty  of  the  counfellthaC  in 
murmuring  or  grudging  haue  vttered  any  token  of  a  difpleafed  mind: 
and  them  gilty  of  Hell  ner,that  with  tauntcs  and  railing  breake  forth 
into  open  anger.  They  that  haue  not  efpied  thefe  thinges,  haue  fay- 
ned  Chrift  to  be  an  other  Mofes,the  giuer  ofthe  law  of  the  Gofpell, 
which  fupplied  theimperfedionof  the  law  of  Mofcs  -  Whereupon 
commeth  that  common  principle  of  the  perfedion  ofthe  law  of  the 
Golpell,  which  far  pafleth  the  old  law,  which  is  a  moft  pernicious  o- 
pinion.For  hcreafter,where-we  llialj  gather  a  fumme  ofthe  comaun- 
dementes,  it  {hall  appeare  by  Mofes  himfelfe,how  reprochfully  they 
difhonor  the  law  of  God .  Truely  it  fhev/eth  that  all  the  holinefff  of 
the  fathers  did  not  much  differ  from  hypociifie,&  it  Icadeth  vs  away 
from  that  only  and  perfed  rule  of  righitoufncffe.  But  it  is  very  eafic 
to  confute  that  en  our: for  that  they  thought  that  Chrift  did  adde  vn- 
to  the  law,  whereas  he  did  but  rcftore  the  l.iW  to  her  intej^ritv  ,  while 
he  made  it  frec,&  denfcd  it  being  obfcurcd  with  hes,and  defiled  with 
Icuen  ofthe  Pha rift s. 

8  Let  thu  be  our  fecond  note,  that  there  is  alway  more  contayncd 

in 


GodthcRcdemcr.         Lib»2.  143 

in  the  commaundemcntes  and  prohibitions,than  is  by  words  cxprci^ 
red,which  yet  is  fo  to  be  tcmpcred,thac  it  be  not  like  a  Lesbion  rule, 
whereby  liientioufly  wrefting  the  Scriptures,  we  may  make  of  cuerjr 
thing  what  wc  hft.For  many  bring  to  paflc  by  this  Ynmeafured  hbcr- 
ty  of  running  at  largejihat  with  fomc  the  authority  of  Scnpturc  gro-. 
weth  in  contempt^ind  other  fomc  defpeire  of  vnderftandingit.Thcr* 
fore,  if  it  be  pofliblc,  wc  muft  take  fome  fuch  way ,  that  may  by  right 
and  perfed  path  lead  vs  to  the  will  of  God ,  wc  muU  I  fay  fearch  how 
farrc  our  cxpofition  may  exceede  the  boundcs  of  the  wordes,  that  it 
may  appearc  that  it  is  not  an  additio  of  mens  glofes  ktwt  to  the  word 
of  God,  but  rather  that  the  pure  and  naturail  meaning  of  the  langi- 
ucr  is  faithfully  rendrcd.  Truely  in  a  manner  in  all  the  commaunde« 
mentes  it  is  fo  manifcft,  that  there  are  figuratiue  fpeaches,  mcanin^e 
more  in  cxpreffing  parte  that  he  may  worthily  be  laughed  at  chat  will 
reftraine  the  meaning  of  the  law  to  the  narrowneffe  of  the  wordes.It 
is  euident  thcrforc,  that  fober  expofitio  doth  pnfle  beyond  the  worda: 
but  how  farre,  that  remayneth  hard  to  iudge ,  vnlcife  there  be  fomc 
meafurc  appointed  ••  wherefore  I  thinkethis  to  be  the  beft  meafure, 
that  if  it  be  dirededto  the  cnict  of  the  commaundement,thatis,that 
in  euery  commaundement  be  weyed,why  it  was  giuen  vs.  As  forex- 
ample:Eucry  commaundement  is  cither  by  way  of  bidding,or  of  for* 
bidding ;  the  tructh  of  both  fortes  (hall  foorth  with  be  founde,  if  wc 
confidcr  the  intent  or  the  end  thereof.  As  the  end  of  the  fift  cotnmau* 
dement  is ,  that  honor  is  to  be  giuen  to  them  to  whom  God  appom« 
tcth  It.  This  therefore  is  the  fumme  of  the  commaundement ,  that  ic 
is  right  and  pleafeth  God ,  that  wc  honor  them  to  whom  he  hath  gi- 
uen any  excellency ,  and  that  he  abhorreth  contempt  and  ftubborn- 
nefTc  againft  them .  The  intent  of  the  firft  commaundement  is,  that 
God  alone  be  honored .  The  fumme  therefore  of  the  commaunde<- 
ment  fhall  be ,  that  true  godlineflc ,  that  is  to  fay ,  true  wor{hipp«c  of 
his  maicfty  pleafeth  Godjand  that  he  abhc^rcth  vngodlineflc.So  in  c- 
uery  commaundement  we  muft  looke  >  vpon  what  matter  it  treatcth: 
then  muft  wc  fearch  out  the  cnde ,  till  we  finde  what  the  lawemakcr 
doth  teftifie  therein  properly  to  pleafe  or  difpleafe  himrand  laft  of  all 
mtift  we  draw  an  argument  from  the  fame  to  the  contrary ,  after  this 
manenlf  this  pleafeth  God,  then  the  contrary  difpleafcth  him:if  this 
difpleafe  himjthen  the  contrary  pleafeth  liim  :  if  he  commaunde  this, 
then  he  forbiddeth  the  contrary,  if  he  forbid  this  then  he  commaim- 
deth  the  contrary. 

9     That  which  is  now  fomewhat  darkely  touched,(hall  in  expoun« 
ding  of  the  commaundcmcnis  become  ycry  pbine  by  pradifc^whci;'^ 


^ap.5.  KJt  tne  Knowicagc  or 

fore  ic  fuffifeth  to  haue  touched  it,fauinge  chat  this  laft  point,is  to  be 
ihortly  confirmed  with  fomc  proufe  thercof,becaufc  othcrwifc  either 
it  Hiould  not  be  vnder{landed,or  being  vnderfliand,  it  might  perhaps 
at  the  beginning  fccmc  to  found  hke  an  abfurdity ,  This  ncedcth  no 
proofe,tnat  when  a  good  thing  is  commaunded,the  cuill  is  forbidden 
that  IS  contrary  to  it:for  there  is  no  man  but  he  wil  graunt  it  me.  And 
common  iudgement  will  not  much  ftickc  to  admitte » that  when  cuill 
thinges  are  forbidden,the  contrary  dueties  arccommaundcd.lt  is  an 
vniuerfail  opinion  that  vertues  are  commended,  when  the  contrary 
vices  are  condened.But  we  require  fomwhatmore  than  thofe  formes 
of  fpcach  do  fi^nifie  commonly  among  the  people.  For  they  for  the 
rood  parte  take  the  venue  contrary  to  any  vice,to  be  the  abftainingc 
from  the  fame  vice  .•  we  fay  that  it  proceedeth  farthcr,that  is  to  con- 
trary dueties  &  doings.Therfore  in  this  commaundemet,  Thou  Ihalt 
not  kill  the  common  fenfc  6f  men  will  conh'der  nothing  elfe,but  that 
we  muft  abftaine  fro  all  hurt  doing>  or  luft  to  do  hurt.  I  fay  that  there 
is  further  contained,  that  we  ihould  by  all  the  hclpcs  that  we  may, 
fuccour  the  life  of  our  neighbour.  And,  leait  I  fpeakc  without  a  rea- 
fon,l  proue  itHhus.God  forbiddcth  that  our  brorher  be  hurt  or  mif- 
ufedjbecaufe  he  willcth  that.our  neighbours  life  be  deare  &  precious 
vnto  vs:hc  doth  therfore  require  withal  thofe  duties  of  louc  that  may 
be  done  by  vsfory  preferuatjonof  it.  And  fo  may  we  fee  how  the  end 
ofthccommaundementdoth  alway  difclofe  vnto  vs  all  that  we  are 
therein commaunded  or  forbidden  co  do. 

lo  Butwhy  God,  infuchasitwerchalfecomaundcmenteSjhath 
by  figures  rather  fccretly  (ignified ,  than  exprefled  what  his  will  was, 
whereas  there  are  wont  to  be  many  reafons  rendered  thcrofjthis  one 
realbn  pleafcth  me  aboue  the  reft.  Becaufe  y  flcfh  alway  cndeuoreth 
to  extenuate  the  fiithineffe  of  ^nne,&  to  colour  it  with  fairc  pretcn- 
fcs/auing  where  it  is  eue  palpable  for  grofleneSjhe  hath  fet  forth  for 
an  example  ineuery  kinde  of  otfenfe  that  which  was  moft  wicked  & 
abhominable ,  at  the  hearing  whereof  our  very  fenfcs  might  be  mo- 
ued  with  horrour,  thereby  to  imprint  in  our  mindes  a  more  haynous 
dctcftinge  of  euery  forte  of  finne .  This  many  times  deceiucth  vs  in 
weying  of  vices,that  if  they  be  any  thing  fecret,we  make  them  fecme 
fmall.Thefe  deceitcs  the  Lord  doth  difclofctwhen  he  accuftometh  vs 
to  referrcall  the  whole  multitude  of  vices  to  thefe  principall  heades, 
which  do  beft  of  all  lhcvv,how  much  euery  kinde  is  abhominable.  As 
for  example ,  wrath  and  hatred  arc  not  thought  fo  haynous  euills, 
when  they  are  called  bv  their  owne  namcs,but  whe  they  are  forbidde 
VS  vndcr  the  name  of  mantlaughtcr,we  better  vndcrftand  how  abho- 

mina* 


OodtneKcaemcr,         1.1D.2.  144 

minable  they  arc  before  God,  bywhofc  word  they  are  fctin  the 
degree  of  fo  horrible  an  ofl'cnfc:and  we  moucd  by  his  iudgcment,do 
accuftome  our  fclues  better  to  wey  the  hayaoufnclTc  of  thole  faulccs 
that  before  fcemed  but  hght  vnto  vs. 

1 1  Thirdly  is  to  be  confidcred,  what  mcancth  the  diuiding  of  the 
laweof  God  into  two  tables ,  whereof  all  wife  men  will  iudgc  that 
there  is  fomctimc  mention  made  not  vnfitly  from  the  purpofc,  nor 
without  caufc.  And  we  haue  a  cnufe  ready,th3t  doth  noc  fuSlr  vs  to 
rcmaync  in  dout  of  this  matter.  For  God  fo  diuided  his  law  into  two 
parteSjin  which  is  contayned  the  whole  righteoufncfle,  that  he  hath 
affigned  the  firft  to  the  ducties  of  religio  that  do  peculiarly  pertamc 
to  the  worfliipping  of  his  Godhead,  the  other  to  the  dueties  of  Cha  - 
rity  v/hich  belong  vnto  men .  Thciirft  foundation  of  righteoufncfle 
is  the  worfliip  of  God :  which  being  once  ouerthrowen,all  the  othcc 
members  of  righteoufnefle  arc  tome  in  funder  and  diflblued ,  hkc  to 
the  partes  of  a  houfe  vniointed  and  fallen  do  wne .  For  what  manner 
of  nghteoufncffe  wilt  thou  call  it,  that  thou  vexeft  noc  menne  with 
robbery  &  extorcionsjif  in  the  mcanc  time  by  wicked  facnlegc  thou 
fpoylclt  Gods  maiefty  of  his  glory  ?  that  thou  defilcft  not  thybodjr 
with  fornication  ,  if  with  thy  blafphemics  thou  prophancly  abufe  the 
facrcd  name  of  God?that  thou  murthercft  no  man,if  thoutrauaill  to 
dcftroy  and  cxtinguifh  the  memoric  of  God.  Wherefore  righteouf- 
nefle  is  vainly  borted  of  without  religion ,  &  maketh  no  better  {hcw> 
than  if  a  mangtled  body  with  the  head  cutte  of,  (houldc  be  brought 
foorth  for  a  beautifull  fight .  And  religion  is  not  onely  the  principall 
parte  of  righteoufnts,  but  alfo  the  very  foulc  whcrwith  it  breatheth: 
and  is  quickned.  For  men  kecpe  not  equity  and  louc  among  thcmfel- 
ues  without  the  fearc  of  God.  I  herefore  we  fay,  that  the  wor(hip  of 
God  is  the  beginning  and  foundation  of  righteoulhes,  becaufc  when 
ii  IS  taken  away  ail  the  equity,  continence  and  temperance  chat  trcn 
vfe  amonge  themfclucSjis  vaine  and  triflingc  before  God. We  fay  al- 
fo that  11  IS  the  fprin^e  heade  and  liuely  breath  of  rightcoufnefTcbe- 
caufe  hereby  men  do  learne  to  hue  amonge  themfelues  temperately 
&  without  hurt  doing  one  to  an  other,  if  they  rcucrence  God  as  the 
iudge  ©flight  and  wrongc.  Wherefore  in  fhe  firft  table  he  inftru«^cth 
v$  to  godlincflc  and  the  proper  dueties  of  religion,whcrcwith  his  ma- 
iefty  is  to  be  worfhippcd  :  in  the  other  he  prefcribcthhowc  forthc 
feares  fake  of  liis  name,wc  ought  to  behauc  our  felues  in  the  fellow- 
(liip  of  men.  And  for  this  reafon  our  Lord(3S  chc  Euangeliftes  rchcrfe  M.^^2» 
it)did  in  a  lummc  gaihcr  the  whole  lawe  into  two  principall  pointcs,  ^J'  ^ 
the  one  that  we  Ihould  ioue  God  with  all  our  heai'c,vvith  all  out  foule,^/. 


<rap.8.  Ofthc  knowledge  of 

with  all  out  ftrength  :  the  other,  that  we  loue  our  neighbour  a$  our 
felucs.Thus  thou  fecft  how  of  the  two  partes  wherein  he  con<:ludeth 
the  whole  law,  he  diredeth  the  one  toward  God,  &  appointeth  the 
other  toward  men. 

li  But  although  the  whole  lawe  be  contained  in  two  principnll 
pointes,yer,ro  the  ende  to  take  away  all  pretenfe  of  excufe,  n  pleafcd 
our  Godjto  declare  in  the  ten  comaundemcnts  more  largely  &  plain- 
ly all  things  that  belong  both  to  the  honor,feare  &  loue  of  himfeifc, 
and  alfo  to  that  charity  which  he  commaundeth  vs  to  bcare  to  men 
for  his  fake  And  thy  ftudy  is  not  ill  fpent  to  know  the  diuifion  ofthc 
commaundcmentes ,  fo  that  thou  remember  that  it  is  fuch  a  matter 
wherein  euery  man  ought  to  haue  his  iudgement  free ,  for  which  we 
ought  not  contentioufly  to  itriue  with  him  that  thinketh  otherwife.  " 
But  we  muft  needes  touch  this  point,  leaft  the  readers  fhoulde  either 
fcorne  ot  maruell  at  the  diuifion  that  we  fliall  ?(c ,  as  newe  and  lately 
dcuifed.  That  the  law  is  diuided  in  ten  words,  becaufe  it  is  oft  appro- 
ued  by  the  authority  of  God  himfelfe,it  is  out  of  controuer(ie,whcr- 
fore  there  is  no  dout  of  the  number,  but  of  the  manner  of  diuidingc. 
They  thatfo  diuidethem  ,  that  they  giue  three  commaundcraenrs  to 
the  firft  iable,and  put  other  7. into  the  fecondjdo  wipe  out  of  the  nu- 
ber  the  commaundement  concerninge  images,or  at  leaft  they  hide  it 
vndcr  the  firftrwhereas  without  dout  it  i?  feuerally  let  by  the  Lord  for 
a  commaundement,  and  the  tenth'commaundtment  of  not  coueting 
the  things  of  his  neighbour,rhey  do  fondly  tcarc  into  tvvo.Befide  that 
it  (hall  byandby  be  done  to  vnderftand,  that  fuch  manner  of  diuiding 
was  vnknowen  in  the  purer  age.  Other  do  recken,as  we  do,fower  fe- 
uerall  comaundcmcntes  in  the  hrft  table,but  in  place  of  the  firil  they 
fet  the  promife  without  the  commaundement.  As  for  mejbccaufe  vn- 
IcfTe  I  be  conuinced  by  euident  reafon ,  I  take  the  ten  wordes  in  Mo- 
fes  for  ten  commaundemcntcs ,  me  thinkes  I  fee  fo  many  diuided  in 
very  fit  order.  Therefore,  leaumg  to  them  their  opinion,!  will  follow 
that  which  I  beft  allowe ,  that  is,  that  the  fame  which  thefe  later  forte 
make  the.firft  commaundement ,  (halbe  in  ftcede  of  a  preface  to  the 
whole  law.and  then  {hal follow  the  commmaundements,foure  cf  the 
firil  cable,and  fixe  of  the  feconde,  in  fuch  order  as  they  ftialbe  rehear- 
ibr.  2.  fed.  Auuuftme  alio  to  Boniface  agrceth  with  vs  which  in  rehearfingc 
"•J*^*  them  kepeth  tliis  order:  that  God  onely  be  ferued  with  obedience  of 
*  •  religion ,  that  no  idole  be  worfiiipped ,  that  the  name  of  the  Lord  be 
not  taken  in  vaine ,  when  he  had  before  feuerally  fpoken  of  the  Iha- 
dowiftie  commaundement  of  the  Sabbat .  In  an  other  place  in  decdc 
ibat  fiift  diuifion  pUafcthhim,butfor  to  fcknder  a  caufcy  that  is,be- 

caufe 


GodtheRcdemcr.         Lib.2.  145 

faufe  in  the  number  of  three,  if  the  firft  table  colift  of  three  comaun- 
dementcSjthcmiftery  of  the  trinity  more  plainly  appeareth.  Albeit  in 
the  fame  place  he  ftjcketh  not  to  confcfTe  that  otherwife  he  rather  li- 
keth  our  diuifion.  Befide  thefCjChe  author  of  the  Vnperfed  vvoi  kc  v- 
^n  Matthew  is  of  our  fide.Iofcphus,vndoutedly  according  to  the  co- 
mon  confcnt  of  his  time ,  afligneth  to  either  table  fiue  commaunde- 
ments.Which  is  both  againft  reafon,  becaufe  it  confoundeth  tlic  di- 
ftindion  of  religion  &  charity ,  and  alfo  is  confuted  by  the  authority 
of  the  Lord  himfelfe,which  in  Matthew  reckeneth  the  commaunde- 
mentof  honoringe  our  parcntes,  in  the  number  ofthefecond  table.  ,^^^* 
Now  let  vs  heare  God  himfelfc  (peaking  in  his  owne  wordes. 

The  firft  commaundemcnr. 
J  am  the  Lord  thy  Godyxvhkh  haue  brought  thee  out  of  the  lande 
ofjiEsyft,  out  of  the  houfe  of  bondage  ►  Thoujha/t  haue  no 
firaunge  Gods  before  my  face. 

t  J  Whether  you  make  the  firft  fcntencc  a  parte  of  the  firft  com« 
maundemet>orreadit  feucraliy,it  is  indifferent  to  mc^io  that  you  do 
not  deny  me  that  it  ftandeth  in  ftedc  of  a  preface  to  the  whole  lawc. 
Firft  in  making  of  lawcs  is  hcede  to  be  takcnjthat  they  be  not  ftionly, 

-  after  abrogate  by  contempt.  Therfore  God  firft  of  all  prouideth,that 
the  maiefty  of  the  law  that  he  fhal  make,may  ncuer  at  any  time  come 
in  contempt.  For  ftabhftiinge  whereof  he  vfeth  three  maners  of  ar- 
gumentes.  Firft  he  chalcngeth  to  himfelfe  power  and  right  of  domi- 
nion,whcreby  he  may  conftraine  his  chofen  people,that  they  muft  of 
neceffity  obey  him:the  he  fetteth  forth  a  promife  of  grace  v/iih  fwct- 
nefie  therof  to  allure  them  toftudy  of  holines.Thirdly  he  reciteth  the 
benefit  that  he  did  for  them,io  reproue  the  Icwcs  of  vnthankefulncs, 
i(  they  do  not  with  obedience  anfwcre  his  kindoes.  Vnder  the  name 
of Iehouah)the  Lordjis  meant  his  authority  &  lawful  dormnion.And 

'*if  all  things  be  of  him  and  do  abide  in  him,it  is  right  that  all  things  be 

.  referred  to  him,as  Paulc  fayth,  Therfore  we  are  with  this  word  alone  Rom, 
fufficiently  brought  vnder  the  yoke  of  Gods  maiefty,becaufe  it  were  3*» 
monftruous  for  vs  to  fceke  to  withdrawe  our  feluds  irom  vnder  his 
gouernmcntjOut  of  whom  we  can  not  be. 

'  14  After  that  he  hath  fliewed  that  it  is  he  that  hath  power  to 
c6maund,to  whom  obedience  is  due,  leaft  he  lliould  fecme  to  draw 
by  onely  neceflity,  he  alfo  allureth  with  fwetenefte  in  pronouncing, 
that  he  is  the  God  of  the  Church. For  there  is  hidden  in  this  fpeach 
a  mutuall  relation,which  is  contained  in  the  promiferl  will  be  to  the  ^*'**  ^ 
a  God,&  they  (halbe  to  me  a  people.  Wherupon  Chrift  proueth  that  ^/^^ , 


I 


Cap.  8.  Of  the  knowledge  of 

Abraham,  Ifanc  and  Jacob  hauc  immortall  lifc>  by  this  that  Gdd  t«- 
ftified  that  he  is  their  God.  Wherefore  it  is  as  much  in  efFed,  as  if  he 
(hould  fay  thus :  I  hauc  chofcn  you  to  be  my  people ,  not  only  to  do 
ou  good  in  this  prcfentlife ,  but  alfo  to  giue  you  y  blelTednss  of  the 
ifc  to  come.Buc  to  what  end  this  tendeth ,  it  is  noted  in  diuerfe  pla- 
ces in  the  law.  For  when  the  Lord  doth  vouchfauc  to  deale  thus  mer- 
cifully with  vs,  to  call  vs  into  the  company  of  his  people,  he  chofcth 
^*j 3j  vs  (fayth  Mofcs)that  wc  fhoulde  be  a  peculiar  people  vnto  himfelfc,a 
'^  x6.  holy  people,&  fhould  kepe  his  commaundcments.  From  whcnfe  alfo 
J-        Cometh  this  exhortation:  Be  ye  holy/or  I  am  holy  .Now  out  of  thefe 
eu.  1^  tyyQ  js  Jcriued  that  protcftatio  that  is  in  the  Prophet:Thc  fonne  ho- 
lal  1.6  "^J^cth  the  fatherland  the  feruaunt  honoreih  his  Lord.If  I  be  a  Lord, 
where  is  my  feare?If  I  be  a  f3rher,where  is  my  loue  ? 

1 5  Now  followcth  the  rchearfall  of  hrs  benefit,  which  ought  ta 
be  of  fo  much  more  force  to  moue  vs,as  f  fault  of  vnthankcfuUnes  is 
more  deteihble  euen  among  men, He  then  did  put  Uracil  in  remem- 
brance of  a  benefit  lately  done,  but  fuch  a  one  as  for  the  miraculous 
greatnefle  therof  being  worthy  to  be  had  in  remembrance  for  cuer, 
fliould  remaine  in  force  with  their  pofterity  Morouer  it  is  moft  agrc- 
ab!c  for  this  prcfent  mattcr.For  y  Lord  fccmcth  to  fay  that  they  were 
dcliuered  out  of  miferable  bondage  for  this  purpofe,that  they  fhould 
with  obedience  and  rcdines  of  feruice  honor  him,the  author  of  their 
dcliuerance.He  vfeth  alfo5(to  the  end  to  hold  vs  faftin  the  true  wor- 
fhipping  of  him  3lone)to  fct  out  himfelfe  with  ccrtaine  ritles,wherby 
he  maketh  his  facrcd  maicfty  to  be  differently  knovven  from  all  idols 
&  forged  gods.Forjas  I  fayd  beforejfuch  is  our  redy  inclinatio  to  va- 
nity ,ioyned  with  rafh  boldneSjy  fo  foone  as  God  is  named,our  minde 
can  not  take  hede  to  it  fclfc,but  that  it  byandby  falleth  away  to  fomc 
vaine  inuention.ThcrfGre,when  the  Lord  mcancth  to  bring  a  remedy 
for  this  rrtifchiefe ,  he  (etteth  out  his  ownc  godhead  with  certainc  ti- 
tlcsand  fo  doth  compafl'e  vs  in,as  it  were  within  ccrtaine  grates,Icaft 
we  {hould  wander  hither  and  thither  &  rafhly  forge  our  felues  forrw 
nev^  God,  if  forfaking  y  liuing  God,vve  (hould  ered  an  idoIe.For  this 
C3ufe,fa  oft'as  the  Prophetes  mcane  properly  to  point  out  him,thoy 
cloth  Iiim,  and  as  it  were  endofe  him,withinrhofe  markes,  whereby 
he  had  opened  himfelfe  to  the  people  of  Ifraell,  And  yet  when  he  is 
called  the  God  of  Abraha,or  the  God  of  Ifraell,whenhe  is  fet  in  the 
,mo5.t  temple  ofHierufalem  among  the  Cherebins ,  thefe  &  hke  formes  of 
fpeachc  do  not  binde  him  to  one  place  or  to  one  people ,  but  are  fct 
'^  •*•  onely  for  this  purpofe,to  ftay  the  thoughts  of  the  godly  in  that  God, 
f/«o.  2  which  by  his  couenantjthat  he  hath  made  with  Ifraclljhath  fo  reprc- 
:^9,i  fented 


GodthcRedemcr.         Lib.2.  14^ 

Tented  himfclfe  ,  that  it  is  no  way  lawfull  to  vary  from  fuch  a  parerne.  ^^  J7 
.  But  let  this  rcmainc  ftedfaftly  emprinted,  that  there  is  mention  m^cic  *  ^' 
of  the  deUuerance  to  this  cnd,that  the  Icwes  might  the  more  chcrc- 
. fully  giuc  themfelues  to  the  God  that  dr>th  by  right  claime  them  vn- 
to  nim.Andwc(leaft  we  fhould  thinkc  that  the  fame  nothing  belon* 
geth  to  vs, )  ought  to  confider,  that  the  bondage  of  iEgipt  is;  a  figure 
of  the  fpiritual  capiiuityjwherm  we  are  all  holdcn  boud,vnril  our  he- 
ucnly  deliuerer  do  make  vs  free  by  the  power  oi  his  arme,  &  conucy 
vs  into  the  kingdom  of  liberty.  As  thcrforc,  when  in  the  old  time  he 
mmded  to  gather  together  the  Ifraelites  that  were  fcattcrcd  abroad, 
to  the  worlhipping  of  his  name,he  dehuercd  them  out  of  the  intole:- 
rable  dominion  of  Pharao,whervvith  they  were  opprcfl'ed.'fo  al  thoic 
to  who  at  this  day  he  profcfleth  himfelfe  a  God,hc  doth  now-deliucr 
fro  the  deadly  power  of  the  deuil,  which  was  in  a  fhadow  figniHed  by 
f  corporal!  bondage.  Wherfore  there  is  no  man,buc  his  minde  ought 
to  be  inflamed  to  harken  to  the  law  which  he  heareth  to  haue  proce- 
ded  fro  the  foueraigne  king.  From  whom  as  all  things  take  their  be- 
ginning, fo  is  it  meete  that  they  haue  alfo  their  cndc  appointed  &  di- 
reded  to  him.There  is  no  manfl  fayjbut  he  ought  to  be  rauiflied  to 
embrace  the  lawmaker,  to  the  keeping  of  whofe  commaundementes, 
he  is  taught  that  he  is  peculiarly  chofen:fro  whofc-  bounty  he  looketh 
both  for  flowing  ftore  of  all  good  things,&  alio  the  glory  of  immor- 
tall  hfe:by  whofe  maruelous  power  and  mercy ,  he  knoweih  himfelfe 
to  be  deliuered  out  of  the  iawes  of  death. 

x6  After  that  he  hath  grounded  and  ftablilhed  ihe  authority  of  his 
lawjhe  fetteth  forth  the  firft  c6maunden»ent,T^-?/  we  hatte  no  fhcunge 
Gods  before  him.  The  endcof  this  comniaundemcntis,thatGod  will 
only  haue  preeminccie,  and  wholly  enioy  hisowne  authority  among 
hispeopIc.Andthatitm.iy  fo  be,he  commaundeth  that  there  be  far 
from  vs  all  vngodlines  and  fuperftirion,whereby  the  glory  of  his  god- 
bcade  is  either  diminifhcdor  obfcured:  and  by  the  fame  reafon  he 
commaundeth,  that  we  worfhippc  and  honor  him  with  true  endc- 
-  uour  of  godlinefie.  And  the  very  fimplicity  of  the  wordes  themfelues 
do  in  a  manner  exprelTe  the  fame.  For  we  cannot  haue  God,  bur  wc 
,  iDuft  alfo  comprehende  therein  all  thinges  that  properly  belonge  to 
him. Whereas  therfore  he  forbiddeth  vs  to  haue  other  Gods,he  mea- 
neth  therby,  that  we  fhouid  not  giue  away  clfcwhcre  ^  which  is  pro- 
pre  to  him.For  although  y  things  y  we  owe  vnto  God  be  innumera- 
ble,yct  not  vnfitly  they  may  be  brought  vnto  fourc  principal  points: 
Adorafion ,  whereunro  as  a  thing  hanging;  vpoh  it,is  adioynedlpiri- 
tual  obedience  of  c6fciencc;AfSancc,inuocation,&  Thankcfgiuing. 

T    ij. 


Cap,  8.  Of  the  knowledge  of 

Adoration  I  call  the  reuerece  &  worHiip  which  euery  one  of  vs  yecf- 

derh  vnto  him,when  he  fubmiiceth  himfelfcynto  his  grcatnes:wher« 
fore  I  do  not  without  caufe  make  this  a  pare  therof,y  we  yceidc  our 
confcicnces  in  fubiedidn  to  his  lawe.  Affiance  is  an  alfurednes  of  rc- 
ftin^  in  him  by  reknowledging  of  his  powers,whe  repofing  al  wifdom, 
righteoufneSjpowefjtructh  and  goodnes  in  him^we  thinkc  our  felues 
blelTed  with  oncly  partaking  of  him.  Inuocationjis  a  reforting  of  our 
minde  to  his  faith  and  help  as  to  our  only  fuccour,  fo  oft  as  any  nC' 
ceflity  prefTcth  vs.  Thankefgiuing,  is  a  certaine  thankefulnes  wherby 
the  praifc  of  all  good  things  is  giuen  vnto  htm.  Of  thefe,as  God  fuf- 
freth  nothing  to  be  conoeyed  away  clfe  where/o  he  commaunded  all 
to  be  wholly  giuen  to  him felfc.  Neither  Ihalit  be  enough  ro  abftainc 
from  hauing  any  ftraungc  God,vnleffe  thou  r eftrainc  thy  felfe  in  this,  " 
that  many  wicked  cotemncrs  are  wontjwhich  thitikc  the  redicft  way, 
to  fcorne  all  religions.-but  true  religion  muft  go  before,  whereby  our 
mindcs  may  be  direded  to  the  liuinge  God,  with  knowledge  whereof 
"they  being  enducd,may  afpire  to  rcuercnce,  feare  &  worfhip  his  ma:- 
ielty,to  embrace  the  communicatinge  of  all  his  good  thinges  ,  euery 
where  to  feeke  for  his  help ,  to  reknowledgc  and  aduaunce  with  con- 
feffion  of  praife  the  magnificence  of  his  works,as  to  the  only  markc 
in  all  the  doings  of  our  life.  Then,  that  wc  beware  of  pcruerfe  fuper- 
ftirionjwhereby  our  mindes  fwaruing  from  the  true  God,are  dra  wen 
hither  and  thither  as  it  were  vnto  diuerfe  gods.  Wherefore,  if  wc  be 
cotentcd  with  one  God,let  vs  call  to  remembrance  that  which  is  be- 
fore faid>that  all  forged  gods  are  to  be  driucn  farrc  away,and  that  the  . 
worfiiip  is  notto  be  torne  in  funderjWhich  he  alone  clatmeth  to  hini- 
felfe.  For  it  is  not  lawfull  to  take  away  any  thing  from  his  glory ^be  it 
neuer  fo  litle,  but  that  all  thinges  that  belong  to  him»may  wholly  rc- 
mainc  with  him  .  The  percell  of  fentence  that  followeth  (  Before  my 
face)encreafeth  the  hainoufnes.-for  that  God  is  prouoked  to  ialoufy, 
fo  oft  as  we  thruft  our  owne  inuentions  in  his  place ,  as  if  an  vnchaft 
woman  by  bringing  in  an  adulterer  openly  before  her  husbands  eyes 
fhonid  the  more  vexe  his  minde .  Therefore  when  God  tcftificd  that 
with  his  prefent  power  &  grace  he  looked  vpony  people  that  he  had 
chofen  ,  the  more  to  fray  them  from  the  wicked  ad  of  falling  from 
hjm,  he  giueth  them  warning  rhat  there  can  be  no  new  gods  brought 
in,but  that  he  is  witnes  and  beholder  of  their  facrilege.For  this  bold* 
ut^^Q.  is  encreafed  with  much  wickednefle ,  that  man  thinketh  that  in 
his  fleinges  away  he  can  begile  the  eyes  of  God .   On  the  other  fide, 
'God  crieth  out  that  whatfoeuer  we  purpofcjwhatfoeuer  we  go  about 
whaifoeuer  we  pradifc,ic  comx.eth  in  his  fightXct  therefore  our  c5- 

fcience 


GodtheRedemer.         Lib.2.         147 

fcience  be  cleanc  cuen  from  the  moft  fecret  thoughtes  of  fwaruinge 
from  him,if  we  willhaue  our  religion  to  pleafe  the  Lord.  For  he  re- 
x]uircth  to  haue  the  glory  of  his  godhead  whple  &  vncprruptcd  not 
only  in  outward  confe(Iion,but  alTo  in  his  eycs^  which  do  behold  the 
moft  fecrec  corners  of  hearces. 

The  fecond  Commaundement. 
Thoujhalt  not  make  to  thee  any  ^auen  image,nor  any  fimllittide 
ofthofe  thingesthat  are  in  hcauen  aboue ,  or  in  earth  benethy 
or  in  the  waters  vnderthe  earth.Thoufhalt  not  rvorfhip  therfty 
norferue  them. 
As  in  the  firft  commaundcmcnt  he  pronounced  that  he  is  the  one 
God  bcGde  whom  there  are  no  other  gods  to  be  deuifcd  or  had ,  fo 
nowe  he  more  openly  dcdareth  what  manner  of  God  he  is5and  with 
what  kindc  of  worfhip  he  is  to  be  honored:thac  we  may  not  prcfumc 
to  forge  any  carnall  thing  for  him.Thc  end  therfore  of  this  comaun- 
dcment  is,that  he  will  not  haue  the  lawful  worfliip  of  him,to  be  pro- 
phaned  with  fuperftitious  vlagcs.Wherfore  in  fummcjhe  calleth  and 
drawcth  vs  away  from  the  carnall  obferuations ,  which  our  foobOic 
minde  is  wont  to  inucnt ,  when  it  conceiueth  G  od  according  to  her 
owne  grofnefle.  And  therefore  he  frameth  vs  to  the  lawfull  worfliip 
of  him,that  is  the  fpirituall  worfliip,  and  which  is  appointed  by  him. 
He  fpeaketh  of  y  groffcft  fault  that  is  in  this  ofFenfe,  namely  outward 
idolatry.  And  there  be  two  partes  of  this  commaundement,  The  firft 
teftraineth  our  hberty,ihat  we  do  not  prefumc  to  make  fubied  to  our 
fenfes  or  by  any  forme  to  rcprcfent  God, which  is  incomprehcnfiblc. 
The  fecond  parte  forbtddeth  vs  to  honor  any  images  for  religion^ 
fake.  Morccuer  he  fliorily  reciteth  all  the  formes  wherewith  he  was 
wont  to  be  exprefled  in  Hiape,  by  the  prophane  and  fuperftitious  na- 
tions. By  thofe  thingesthat  are  in  heauen,  he  meaneth  the  Sunne,ihc 
Moone,and  other  ScarrcSjand  paraduenture  alfo  birdes,as  exprc  ffing 
bis  meaning  in  the  fourth  of  Deuteronomy  he  meaneth  as  wel  birdes 
as  ftarres.  Which  note  I  would  not  haue  fpokc  of  but  that  I  faw  fomc  ,  _ "  '^ 
vnskilfully  to  apply  it  to  Angels.  Therefore  I  omit  the  other  partes, 
becaufe  they  arc  fufficiently  knowen  of  thcmfelues.  And  we  haue  al- 
ready in  the  firft  booke  taught  pUinely  enough,that  whatfocuer  vifi- 
blc  formes  of  God  man  doth  inuent,  they  are  diredly  conrrary  to  his 
nature,  and  that  therefore  fo  CooApas  images  come  foorth,  true  reli- 
gion is  corrupted  and  defiled. 

1 8    The  penall  ordinance  that  followeth  ought  not  a  litle  to  auaile 
to  {hake  of  our  Houthfulaefle.  For  he  tbreacncth:Thac  he  is  the  Lord 

T    iij. 


Cap.8.  Of  the  knowledge  of 

our  God ,  a  itlous  God,  that  viliteth  the  iniquity  of  the  fathers  vpon" 
the  children  vnto  the  third  and  fourth  generation,  in  them  that  natc 
his  name,and  flaewcth  mercy  vnto  thoufandes  to  them  that  louc  him 
and  kecpe  his  commaundementes .  This  is  afmuch  in  cfFe<ft,  as  if  her 
(Iiouldc  haue  dyd ,  that  it  i$  he  onely  vpon  whom  we  ought  to  ftickc. 
And  to  bring  vs  thereunto ,  he  fpeakcth  of  his  power,  that  dorh  not 
without  puni(hraent  fufferit  felfe  to  be  contemned  or  dimmifhcd. 
H  re  IS  in  deedc  ftt  the  name  El,whicb  fignifieth  God.  But  becaufc  it 
is  denuc'i  of  ftrengrhjto  cxprefle  the  fenfe  ihc  better>I  did  no:  Ihckc 
(o  ro  cranflite  u,or  to  put  it  into  the  tcxt.The  he  calleth  himfelfe  ic- 
lo'js  that  can  abids  no  fellow.  Thirdly  he  affirmeth  that  he  will  be  a 
reucnger  of  his  maieUy  and  g,lory  if  any  do  i:ransfcr''e  ic  to  creatures 
or  to  grauen  images ,  and  that  not  with  a  (liortc  or  fclender  reuenge, 
buc  fuch  as  (hall  cxtcnde  to  the  children  and  childrens  children ,  tn^ 
ch'ldrcns  childrens  children,  that  is  fuch  as  flialbc  followers  of  their 
fatheis  vngodlinefle :  as  alfo  he  fheweth  a  pcrpctualll  mercy  &.  bcun- 
tjft lines  vntolonge  continuance  of  porterity ,  to  ihofc  that  louc  him' 
and  kecpe  his  lawe .  It  is  a  common  manner  with  God  to  take  vpon 
him  the  perfbne  of  a  husband  toward  ys.  For  the  coniundion  whcr- 
with  he  bindeth  himfelfe  vnto  vs,  when  he  rcceitieth  vs  into  the  bo- 
fome  of  his  church,  is  like  vnto  a  certnine  holy  wedlocke,  that  muft 
ftand  by  mutuill  faithfulnes.  As  he  doth  all  the  ducties  of  a  faithfull 
and  true  husbandjfo  againc  he  rcquireth  of  vs  fuch  loue  and  chaftity 
as  ought  to  be  in  wedlocke,  that  we  ycelde  not  our  foules  to  Satan,to 
luftjind  to  filthy  defires  of  the  flefh,.o  be  defiled  by  them.  Whereu- 
pon he  that  rebukcth  the  Apoftafic  of  the  Icwes ,  complainech  that 
they  did  throw  away  chaftity,&  were  defiled  with  adulteries.  Thcrc- 
forc,as  the  husband,the  more  holy  and  chaft  that  he  himfelfe  is,  the 
more  is  he  kindelecf  to  anger  if  he  fee  his  wiues  minde  enciinc  to  a 
ftragc  louerifo  the  Lord  thai  hath  wedded  vs  vnto  himfelfe  in  trucih, 
tcftifieth  thathe  hath  a  moft  feructly  burning  ialoufie,ro  oft  as  ncglc- 
ftmg  the  purencs  if  his  holy  manage  ,  we  are  defiled  with  wicked  lu- 
ftes ,  but  fpccially  then  when  we  transferrc  to  any  other ,  or  do  infed 
with  any  fuperftition  the  worihippe  of  his  pame ,  which  ought  to  be 
moft  vncorruptcd:Forafmuch  as  by  this  meanc  we  do  nQt  only  break 
the  faith  giucn  in  wedlocke,  but  alfo  do  defile  the  very  weddihge  bed 
with  bringing  into  ir  adulterers. 

19  In  the  thretening  is  to  be  fcrtrrwhat  he  mcancth  by  thiSjWhen 
he  fayth ,  that  he  will  vifitc  the  iniquity  of  the  fathers  vpon  the  chil- 
dren vnto  the  third  and  murth  generation.  For,bcfide  that  ic  fiandeth 
not  with  the  equity  oi  Gods  luflice,  to  punifh  the  innocent  for  an  o> 

thtrs 


GodtheRcdemcr.        Lib.2.  148 

tbcrs  ofTence.God  himfclfe  alfo  faithjihat  he  will  not  make  the  fonne  Eze.  i  f 
to  bearc  the  wickednesofthe  father.  But  this  fentcnce  is  more  than  *°- 
once  rcpcatedjof  prolonging  the  punifhmet  of  the  finnes  of  the  aun- 
cefters  vpon  the  generations  to  come.  For  fo  doth  Mofes  oftentimes  Num.14 
fpeake  vnto  him:Lord,  Lord,  that  rendreft  the  iniquity  of  the  fathers  ^' 
to  the  childrcn,vnto  the  third  &  fourth  gencration.Likewife  leremy:  j^^. 
Thou  that  (heweft  mercy  in  thoufandcs,  thatrenderefttheiniqui- ,j/ 
ty  of  the  fathers  into  the  bofome  of  the  children  after  them.  Many, 
while  they  trauaile  much  in  lofinge  this  knot ,  thinke  that  it  is  to  be 
vnderflanded  oncly  of  temporall  punifhmentes,  which  if  the  children 
fuffer  for  the  parentes  faultes,it  is  no  abfurdity/orafmuch  as  they  arc 
oftentimes  layed  vpon  them  for  their  faluation,  which  is  in  dede  true 
For  Efay  declared  to  E2echias,that  hisfonnes  fliould  be  fpoiled  of  the 
kingdom,&  cariedinto  exile  for  y  finne  that  he  had  committed.  The  ^'^  J^* 
houfes  of  Pharao  &  Abimclech  were  plaged  for  offending  Abraham,  Q^tui  t. 
But  when  that  isalleag^dforairojiingcofthisqueftion,  it  is  rather  a  17.3^20 
fhift  than  a  true  expofition.  For  here  &  in  hke  places  he  threatneth  a  }• 
more  greuous  reuengc  tha  thatit  may  be  limited  within  the  bounds 
of  this  prefent  hfe.It  is  therefore  thus  to  be  taken :  that  the  iuft  curfe 
of  the  Lord,  hcth  not  only  vpon  the  head  of  the  wicked  ma  himfelfe, 
but  alfo  vpon  his  whole  family :  whc  the  curfe  once  lieth  vpon  them, 
what  is  cKe  to  be  looked  for,but  that  the  father  being  deftitute  of  the 
fpirit  of  Godjhue  moft  wickedly ,  and  the  fonne  Iikewife  forfaken  of 
rfie  Lord  for  the  fathers  fault,  do  follow  the  fame  way  ofdeftrudion: 
&  nnally,the  childes  chiid,&  the  childc  of  the  childes  childe,thc  cur- 
fed  Ceedc  of  detcftable  men  do  fall  headlong  after  them  ? 
20    Firft  let  vs  ree,whcther  fuch  reuegc  be  vnfcmcly  for  the  iuflicc 
of  God, If  all  the  nature  of  man  be  danable,we  know  that  deftrudion 
is  prepared  for  them,to  whom  the  lord  vouchfaucth  not  to  commu- 
nicate his  grace,Neuerthelesthey  do  perifl^  by  their  own  vnrightcour 
ncflfc,  &not  by  vnrighteous  hatred  of  God.  Neither  is  there  left  any 
caufc  to  quarcll,why  they  be  not  holpen  by  y  grace  of  God  to  falua- 
tion as  other  are.  Wheras  therfore  this  punifhmet  is  laid  vpon  wicked 
me  &  euil  doers  for  their  oftenfes,that  their  houfes  be  depriucd  of  the 
grace  of  God  during  many  generations:  who  can  accufc  God  for  this 
moftiuft  reuenge?But  y  Lord  on  y  other  fide  pronounceth,that  y  pu- 
nifhmet of  y  fathers  finnc  (hal  not  pafle  ouer  vnto  yfonne.Note  what 
is  there  entreated  of.  When  the  Ifraelitcs  had  bin  long  &  continually  E«.it, 
vexed  w  many  caiamities.they  began  to  vfe  for  a  Prouerbe,that  their  10. 
fathers  had  cate  a  fower  grape, wherwith  the  childrens  teeth  were  fee 
on  edge;  whereby  they  meant  (hat  cheir  fathers  had  comited  tinncs, 

T    iiij. 


Cap.  8.  Of  the  knowledge  of 

whereof  they ;  being  otherwife  righteous ,  and  not  deferufng  it,  did 
fufFer  the  puni{hment,rather  by  the  vnappeafcable  wrathfulncfTe  of  , 
Godjthan  by  a  moderate  feuerity.  The  Prophet  pronounceth  vnta 
the  <f  it  is  not  fo :  beeaufe  rhcy  are  puniQicd  for  their  ownc  offenfcs, 
&  that  it  ftandeth  not  with  the  iuftice  of  God,y  the  righteous  fonne 
fhoulde  fufFer  punifliment  for  the  naughtinefle  of  the  wicked  father. 
Which  thing  alfo  is  not  contained  in  this  prefent  ordinance. For  if  y 
Vititingjwherof  mention  is  now  made,be  fulhlled  when  the  lord  ta- 
kcth  away  from  the  houfc  of  the  wicked  his  grace ,  the  bght  of  his 
trueth  and  other  helps  of  faluation:in  this  that  the  children  beingc 
blinded  &  forfakcn  of  him,do  go  on  in  the  fteps  of  their  fathers,they 
fufteine  curfes  for  their  fathers  offenfcs .  Butinafmuch  asthcy  arc 
put  to  temporall  miferies,&  at  laft  to  eternal  deftrudionjherein  they 
are  puniflied  by  the  luft  iudgement  of  God,not  for  y  finncs  of  other, 
but  for  their  ownc  iniquity. 

21     On  the  other  fide  is  offered  a  promifc  of  enlarging  the  mercy 
of  God  into  a  thoufand  gcnerati6s,which  promife  is  alfo  often  found 

>         in  the  Scripture$,&  is  fct  in  y  folemne  couenant  of  the  church;!  wd 
be  thy  God,and  of  thy  fcede  after  thee.  Which  thing  Salomon  ha- 

'ro.ao.  uing  refped  vnto,wry  teth  that  y  childre  of  the  righteous  (halbe  blef- 
fed  after  their  death  not  only  by  reafo  of  holy  bringing  vp,  which  al- 
io not  a  btle  auaileth  ihcruntOjbut  aUo  for  y  bleffing  promifcd  m  the 
coucnat,that  the  grace  of  God  ihall  reft  eternally  in  the  houfes  of  the 
godly.Hcreupo  groweth  great  cofort  to  rhe  faithfiill,great  terrour  to 
the  wickcd.For  if  euen  after  death,the  remembrance  both  of  righte- 
oufnes  &  wickednefTe  be  of  fo  great  force  with  God,that  the  curfing 
of  the  one,  and  the  bleffingc  of  the  other  redoundeth  vnto  pofterity, 
much  more  fhal  it  light  &  reft  vpon  the  heads  of  the  doers  thefelues. 
But  it  makeih  nothinge  againit  vs,  that  the  ifTuc  of  the  wicked  many 
times  Cometh  to  good  proufe,&  y  ifTue  of  the  faithful!  fwarueth  out 
of  kinderbecaufethe  lawmaker  meant  not  here  to  ftablifh  fuch  a  per- 
petuall  rule  as  (hould  derogate  his  free  eledi5.  For  it  fufBceth  for  the 
comforte  of  the  righteous  and  for  the  terrour  of  the  (inner ,  that  the 
penalty  is  not  vaine  or  of  no  effed ,  although  it  do  not  alway  take 
place.For  as  the  temporall  punifhmentes  that  are  laycd  vpo  n  a  fewc 
wicked  men,are  tcftimonies  of  the  wrath  of  God  againft  finnes,  and 
of  the  iudgement  that  fhal  one  day  be  giue  vpon  all  finners,although 
many  cfcape  vnpuniflicd  euen  to  the  ende  of  their  lifc:fo  when  God 
giuethone  example  of  this  blclling  to  (hew  mercy  &  bountifulneflc 
to  the  fonnc  for  the  fathers  fake,he  giueth  a  proufe  of  his  coftant  & 
perpetuall  fauour  to  them  that  worfbip  iiim:aad  when  he  once  pur- 

fueth 


GodthcRedemer.         Lib.2,  149 

fucth  the  wickednefle  of  the  father  in  the  fonne  ,  he  (hewctli  what 
iudgcmcnt  is  prepared  for  all  the  reprobate  for  their  ownc  oHTenccs. 
Which  afluredncfle  he  had  in  this  place  principally  tcfipcd  vnto.  An4 
by  the  way  he  commendcth  vnto  vs  the  largeneflc  of  his  mcrcie, 
which  he  extendeth  vnto  a  thoufand  gcnerations,whcras  he  afligne<l 
but  onely  fowcr  generations  to  vengeance. 

The  third  Commaundement. 
Thou  [halt  notta^  the  name  of  the  Lord  thy  God  in  va'me. 

The  cnde  of  this  commaundement  is ,  that  his  will  is  to  haue  the 
maiefty  of  his  name  to  be  holy  amog  vs.Therfore  the  fumme  fiialbe, 
that  we  do  not  defile  it  with  cotempteoufly  and  irreuerently  vfing  it. 
With  which  prohibition  the  commaundement  hangeth  orderly  to- 
gether, that  we  take  ftudie  and  care  godhly  to  reucrencc  it.  Therforc 
we  ought  fo  to  order  ourfelucs  both  in  our  mindesand  our  tonges, 
that  we  neither  thinke  nor  fpeake  any  thing  of  God  himfclfc  or  hit 
mifteries ,  but  rcuerently  and  wirh  much  fobrietie :  that  in  weying  his 
workcs ,  we  conceiue  nothing  but  honorable  towarde  him .  Thefe 
three  thinges  I  fayjit  behoueth  vs  not  ne^^ligently  to  markc,that  what 
(beuer  our  minde  conceiueth  of  him ,  what  foeuer  our  tons:  vttercth, 
it  may  fauour  of  his  exccllencie ,  and  may  agree  with  the  holy  high- 
neffe  of  his  nametand  finally  may  ferue  to  aduaunce  his  magnificccc. 
That  we  do  not  rafhly  or  difordcrly  abufc  his  holy  word  and  reucred 
mifteries  either  to  ambition ,  or  to  coueteoufnelTe ,  or  to  our  owne 
triflinges ;  but  that  as  they  beare  thedignitic  of  his  name  emprintcd 
in  them ,  fo  they  may  kecpe  their  honour  and  cftimation  among  vs* 
Laft  of  all,  that  we  do  not  carp  againft  or  fpeake  cuill  of  his  workes, 
as  thefe  wretched  men  are  wont  to  babble  reprociiefully  againft  the: 
but  that  what  foeuer  we  rehearfe  done  by  him,  wereporte  it  with 
wordes  of  praifeof  his  wifedome/ighteoufnefTe  &  goodneffe.  That 
is  to  (andific  the  name  of  God.  Where  otherwife  is  done,!!  is  defiled 
with  vaine  and  peruerfc  abufe,byc3ufe  it  is  violently  carried  from  the 
right  vie  wherunto  onely  it  was  apointed :  and  though  there  be  no 
other  hurt  donCjyet  it  is  fpoiled  of  his  dignicie,  and  by  little  and  Uttlc 
brought  to  contempt.  Now,if  there  be  fo  much  eujl  in  this  ra(h  readi- 
nefle  to  v(c  the  name  of  God  out  of  feaibn ,  much  more  mifchiefc  is 
in  this.if  it  be  employed  to  euill  vfes,  as  they  do  that  make  it  to  ferue 
the  fuperftitions  of  Necromancic,  cruell  execrations,vnlawfull  con- 
iurations,  and  other  wicked  enchauntcmentcs.  But  fwcaring  is  chiefly 
mendoncd  in  the  commaundement^s  the  thing  wherin  the  peruerle 
abufe  of  Gods  name  is  moft  deceftable ,  that  thereby  we  may  be  the 


Cap.  8.  Of  the  knowledge  of 

bcccer  altogether  &ayed  away  from  all  defiling  thereof.  Due  that  here 
is  commaundenient  geuen  of  the  worihip  ot  God ,  and  of  the  reue« 
rcnce  of  his  namc^and  not  of  the  truthe  and  equitie  chat  is  to  be  kept 
among  men,3ppeareth  by  that  that  he  afcerwarde  in  the  fecond  tabic 
condemncth  pcriurie  and  falfe  witnelTe*  whereby  hurte  is  done  to  the 
fcUowfiiip  oi  roen:but  it  were  in  vaine  to  repetc  it  againe^if  this  com- 
,  mnundcment  entreated  of  the  ducie  of  charirie.  And  alfo  the  diuilion 
of  the  lawe  it  felfc  lequiteth  it ,  bycaufe  as  it  is  faid ,  God  did  not  in 
vaine  apoince  two  cables  for  his  lawe ,  whereby  is  gathered  that  in 
this  commaundement  he  chalengeth  his  owne  right  to  himfillfe,  and 
defendeth  the  holynefle  oi  his  name  ^  and  tcacheth  not  what  men 
owe  to  men. 

zj  Firft  is  to  be  learned  what  is  an  othe .  It  is  a  taking  of  God  to 
witnefle ,  to  confirme  the  truthe  of  that  which  we  fpeake .  For  thofe 
curfcd fpeachcs  that  conteine  manifcft  reproches againft  God,  arc 
vnworthy  to  be  rcckcned among  othes.TIi^t  fuch  taking  to  witnefle, 
whan  it  is  rightly  done,  is  a  Linde  of  wodhipping  of  God ,  is  flic  wed 

4*  t9.  *"  diuerfe  places  of  the  Scripture.  As  v/iKn  lifaie  proph.cieth  of  the 
calhngof  the  Aflyrians  and  Egyptians  into  fcllowiiiip  of  the  couc- 
naunr  with  Ifracl,  They  fhall  fpeake  (faith  he)  in  the  tongue  of  Cha- 
naan,and  (hall  fwcre  in  the  name  of  the  Lof  de.That  is  to  fay,in  fwe- 
ring  by  the  name  of  the  Lorde,chey  Ihall  yelde  a  confcffion  of  his  re- 
ligion. Againe  when  hefpeaketh  of  the  enlargcmerof  his  kingdome, 

-   ^    he  faith :  Whofoeuer  ihall  blefle  himfelfe ,  fhail  blefle  in  the  God  of 

j^*  the  faithfuU:and  he  that  (hall  fwerc  in  the  lande,fliail  [were  in  chc  true 
God.  Hiercmie  faith ,  If  they  fiiall  teaclie  the  people  to  f.vere  in  my 

4^  *  '  name  as  they  haue  taught  them  to  fwerc  by  Baal ,  they  fhalbe  builded 
vp  in  the  middes  of  my  houfe .  And  for  good  caufe  it  is  faidc ,  that 
when  we  call  vpon  the  name  of  the  Lorde  to  witneflc,  we  do  witncflc 
our  religion  towarde  him .  For  fo  we  confefTe  chat  he  is  the  etcrnall 
and  vnchaungeable  truthe,  whome  we  call  vpon,  not  oncly  as  a  jnolt 
fubftantiall  witnefTc  of  truth  aboue  all  other^but  alfo  as  the  onely  dc- 
fenfe  thereof,  which  is  able  to  bring  forth  hidden  thinges  into  light, 
and  then  as  the  knower  of  hcartcs .  For  where  teftimonies  of  men 
do  faile,there  we  flee  to  God  for  witnclfc ,  fpecially  where  any  thing 
is  to  be  proue<l  that  lieth  fecrctc  in  confcicncc ,  For  which  caufe  the 
Lorde  is  bitterly  angry  with  them  that  fwcare  by  ftrange  gods,and  he 
iudgeth  that  maner  of  fwcarihg  to  be  an  argumetof  manifeft  falling 
from  his  allegcance :  Thy  fonncs  haue  forfaken  mejand  do  fweare  by 

tte.i'7  jj^g^  jj^gj  3fg  j^Q  gQjjj^  y^nd  he  dcdareththc  haynoufncfle  of  this  of» 

oph  I  ^^^^^  ^y  threatening  of  puniflimenc  il  will  deftroy  them  that  fwcare 


GodthcRedemer.  Lib.2.  150 

Ey  the  name  of  chc  Lorcic ,  and  fwcare  by  Melchan. 

14     Nowe  when  we  vnderftand  that  it  is  the  Lordes  will  that  there 
be  in  our  oches  a  worfhip  of  his  name :  fo  much  the  more  dihgcnt 
hede  is  to  be  t3ken,that  in  ftcde  of  worfhipping  they  do  not  conceine 
diflionour,contcmpc  or  abacemeht  of  it.  For  it  is  no  fmall  di (honour, 
when  periuric  is  committed  in  fwcaring  by  him ,  wherefore  it  is  called 
in  the  !a\ve.  Profanation .  For  what  is  left  to  the  Lorde  when  he  is  Leui 
(polled  of  his  truth  ?  he  fliall  then  ccafle  to  be  God .  But  truely  Ife  is  *  *• 
fpoiled  therof,  when  he  is  made  an  affirmer  and  approuer  of  fallhod. 
Wherefore, when  loTua  minded  to  driue  Achan  to  confcfle  the  tiuth,  lofu 
he  Liid;My  Sonuejgeue  glorie  to  the  Lorde  of  Iffaell,meaning  there-  **  • 
by,  thnc  the  Lorde  is  greuoufly  diflionored  if  a  man  fweare  falfeiy  by 
him.  And  no  maruall.  For  we  do  as  much  as  in  vs  liethjin  a  mancr,  to 
ftr.iiv^  hi'j  holy  name  with  alie .   And  that  this  manner  of  fpeech  was 
vied  ?Tnong  the  lewes  fo  oft  as  any  was  called  to  take  an  othe,appea- 
rcth  by  the  like  proieftation  ,that  the  Pharifces  vfe  in  the  Gofpeil  of  ^"^< 
lohri.  To  this  hee'iefu'nefle  the  formes  of  oihes  that  are  vfcd  in  the  ft 
ScrJpmrcs  do  inftrud  vs;Thc  Lord  lyueth,The  Lord  do  thefe  thmges  ,*^. 
vnto  me ,  and  addc  thefe  thinges,  The  Lorde  be  witneflc  vpon  my  x  Re 
Ibu'e.  Which  do  proue,  that  we  can  not  call  God  for  witneffc  of  our  J  •  • 
fayinges,  but  that  we  alfo  wifne  him  to  take  vengeance  of  our  periu-  ""   ' 
rie,  if  we  fpeake  decciptfully. 

If  The  name  of  the  Lorde  is  made  vile  and  common ,  when  it  i$ 
vfed  in  fupetfluous  othcs ,  although  they  be  true.  For  in  fuch  cafe  it  is 
alfo  taken  in  vaioe.Wherforc  it  fhal  not  be  lufFicient  to  abfteine  from 
fwearing  falfely ,  vnlcfTe  we  do  alfo  remember ,  that  fwearing  was  fuf- 
fredand  ordcined  not  for  lufte  or  pkaAire ,  but  for  necefTiries  fake; 
and  therefore  they  go  beyond  the  lawfull  vfe  thereof,  that  applic  it  to 
thing's  not  necclTarie .  And  there  can  no  other  neceffitie  be  preten- 
ded ,  but  where  it  is  to  feme  either  religion  or  charitieiwherin  at  this 
day  men  do  to  much  hcentioufly  otfcnde ,  and  fo  much  the  more  in- 
tolcrabhe,  for  that  by  very  cuftome  it  hath  ccflcd  to  berecknedfor 
any  offcnfe  at  all,  which  yet  before  the  iudf^ement  feate  of  God  is  not 
{lenderfy  wcycd.  For  euery  where  without  regard ,  the  name  of  God 
is  defiled  in  trifling  talkes ,  and  it  is  not  thought  that  ihey  do  euilljby- 
caufe  by  long  fuffred  and  vnpuni(hcd  boldencffejthey  are  come  to  reft 
as  It  were  in  pofltflion  o(  fo  great  wickednetfe.But  the  comraaunde- 
ment  of  the  Lord  remaineth  in  force,the  penaltie  abideth  in  ftrength, 
and  Ihall  one  day  haue  his  effedt ,  whereby  there  is  a  certaine  &eciall 
leuenge  proclaimed  againft  them  that  vfe  his  name  in  vainc .]  This 
commaundcmem  is  alfo  tranlgicllcd  in  an  other  point ,  that  m  our 


Cap.8.  Of  the  Icnovvlcdge  of 

oibeswe  put  the  holy  feruames  of  God  in  the  place  of  God,  witTi 

manifeft  vngodlynefle ,  for  fo  v?e  iranffer  the  gloric  of  his  godhead 

ent.6.  io  them.  Neither  is  it  without  caufe,  that  the  Lorde  hath  gcuen  fpq- 

i.  and  ciali  comir.aundement  to  fwere  by  his  name,  and  by  fpeciall  prohibit 

>  Y*   tion  forbidden,  that  wefhouldenot  be  heard  fwere  by  any  ftrange 

^lu  S°^^-  Andthe  Apoftlecuidentlyteftifieththc  fame,  when  he  wri- 

rcth ,  that  men  in  (wearing  do  call  vpon  a  hicr  than  thcmfeiues,  and 

tha^God  which  had  none  greater  than  his  ovvne  glorie  to  fwere  by, 

did  fwere  by  himfelfe. 

16    The  Anabaptiftes  not  contented  with  this  moderati6  of  fwci* 

ring,dodeteftallothcs  without  exception,  bycaufethe  prohibition 

att.  5.  of  Chrift  is  generall:  I  fay  vnto  ye,  (were  not  at  all ,  but  let  your  talkc 

^S'    be  yea  yea,  and  nay  nay,  what  fo  euer  is  more  than  this,is  of  euill.  But 

by  thismeane,they  do  without  confideration  ftumblc  againft  Chrift: 

while  they  make  him  aduerfaric  to  his  father ,  and  as  if  he  had  come 

downe  from  heaucn  to  repeale  his  fathers  decrees .  For  the  cternall 

'  God  doth  m  the  lawe  not  onely  permit  fwearing  as  a  thing  lawfull, 

hn.7.  which  were  enough :  but  alfoinneceffitiedothcommaundeit.  But 

^       Chrift  affirmcth  that  he  is  all  one  with  his  father?  that  he  bringeth  no 

other  thing,  but  that  which  his  father  commaundcdhim,  thathij 

dodrme  is  not  of  himfelfe,&c.What  then  ?  will  they  make  God  con- 

trarie  to  himfelfe,  which  Ihall  afterwarde  forbidde  and  condcmne  the 

(ame  thing  in  mens  behauiours  ,  whichehe  hath  before  allowed  by 

comaunding  it  ?  But  bycaufe  there  is  fome  difficultie  in  the  wordes  of 

Chrift,  let  vs  a  httle  weye  them.  But  herein  we  ftiall  neuer  atteine  the 

truth,  vnlefle  we  bende  our  eyes  vnto  t!ic  cntent  of  Chrift,  and  take 

hccdc  vnto  the  purpofe  that  he  there  goeth  about.  His  purpofe  is  not 

cither  to  releafe  or  reftreigne  the  lawe ,  but  to  reduce  it  to  the  true 

and  natur;?ll  vnderihnding ,  whiche  had  bene  very  muche  depraued 

by  the  falfe  glofes  of  the  Scribes  and  Pharifees .  This  if  we  holde  ia 

miiide ,  we  ftiali  not  thinke  than  Chrift  did  vtterly  condcmne  othes, 

but  only  thofc  othes  which  do  tranfgrefle  the  rule  of  the  lawe.There- 

by  it  appeal  cthjthat  the  people  at  that  time  did  forbearc  no  maner  of 

fwearing  but  perjuries,  wheras  the  lawe  doth  not  onely  forbidde  per- 

iuries,  but  alfo  all  idle  and  fuperfluous  othes.The  Lord  therefore  the 

''^'*  moft  fure  cxpofitour  of  the  lawe,  doth  admonifhthem,  that  it  is  not 

onely  euill  to  forfwcare ,  but  alfo  to  fweare .  But  how  to  fwearc  ?  in 

vainc.  But  as  for  thef«  othes  that  are  commended  in  the  lawe,  he 

Icaueth  them  fafe  and  at  libcrtie.  They  ferae  to  fight  fomcwhat  more 

ftrongiy  when  they  take  carneft  holde  of  this  worde  At  all,  which  yet 

is  not  referred  to  the  worde  Sweare ,  but  to  the  formes  of  fwearmg 

(hac 


GodtheRedemcr.  Lib.2.  151 

tfiat  arc  after  rehcarfed .  For  this  was  alfo  parte  of  their  crrour,  that 
when  they  did  fwearc  by  heaucn  and  earth ,  they  thought  that  they 
did  not  touch  the  name  of  God.  Therefore  after  the  principall  kindc 
of  offe!)fe  againft  this  commaundement ,  the  Lorde  doth  alfo  cut  of 
from  them  all  bycfhiftcs,that  they  fhoulde  not  thinke  that  they  hauc 
cfcapedj  if  not  fpcaking  of  the  name  of  God  ihey  callhcauen  and 
earth  to  witncffe ,  For  here  by  the  way  it  is  alfo  to  be  noted,  that  al- 
though the  name  of  God  be  not  expreffedjyetme  by  indireft  formes 
do  fweare  by  him ,  as  if  they  fwearc  by  the  liuely  light ,  by  tht  bread 
tl\at  they  cate,by  their  Baptifme,  or  other  tokens  of  Gods  liberalitie 
toward  them.  Neither  doth  Chrift  in  that  place  where  he  forbiddcth 
them  to  fweare  by  heauen  and  earth  and  Hierufalcm,fpeake  it  to  cor« 
red  fuperftition,  as  fomc  men  falfely  thinke,  but  he  rather  confutctU 
their  fophifticall  futteltic ,  which  thought  it  no  faulte  babblingiy  to 
throwe  out  indited  othes,  as  though  they  fpared  the  holy  name  of 
God,  which  is  engrauen  in  all  his  benefites.  But  otherwife  it  is,  where 
either  a  mortall  man ,  or  a  dead  man ,  or  an  Angell  is  put  in  the  place 
of  God:as  among  the  prophane  nations  flatterie  dcuifed  that  ftinking 
forme  of  fwearing  by  the  life  or  foule  of  the  King :  for  then  the  falfc 
making  of  Gods  doth  obfcure  and  minifh  the  gloric  of  the  one  onely 
God.  But  when  we  meane  only ,  to  procure  credit  to  our  fayingcs  by 
the  holy  name  of  God ,  although  the  fame  be  indireftly  done ,  yet  in 
all  fuch  trifling  othes  his  maicftie  is  offended.Chrift  taketh  from  this 
liccntioufnefle ,  all  pretenfe  of  excufe ,  in  this  that  he  forbiddcth  to 
fweare  at  all .  And  lames  tcndeth  to  the  fame  purpofe ,  reciting  the  j^,^  . 
fame  wordes  of  Chrift  which  I  haue  before  alleged,bycaufc  that  (ame  i », 
raih  boldenefle  hath  alway  bene  in  the  worlde ,  which  is  a  prophane 
mifufe  of  the  name  of  God.  For  if  ye  referrc  this  wordc,  At  alljto  the 
fubftance ,  as  if  without  any  exception  it  were  altogether  vnlawfull  to 
fweare :  wherefore  ferueth  that  expofition  which  is  added  afterward: 
Neither  by  heauen  nor  by  earth, &c?Wherby  itfufficiently  appcrcth 
tharthofe  cauillations  are  met  withal] ,  by  which  the  Icwes  thought 
their  faulte  to  be  excufed. 

27  Therefore  it  can  not  nowe  be  doubtefull  to  (bunde  iudgc- 
mcntes,  that  the  Lorde  io  that  place  did  onely  reproue  thofe  othes 
that  were  forbidden  by  the  lawe  .  For  he  himfelfe  which  (hewed  in 
his  life  an  examplar  of  the  perfection  that  he  taught ,  did  not  ftickc  to 
fweare  when  occafion  required.  And  his  difciples ,  who  (  we  doubte 
not )  did  obey  their  maifter  in  all  thinges ,  followed  the  fame  exam- 
ple:  who  dare  fay  that  Poulc  woulde  haue  fwornc  ,  if  fwearing  had 
ben  vtterly  forbidden?but  when  matter  fo  re<]uired>he  fware  without 


Cap.8.  Of  the  knowledge  of 

any  Iticking  at  it ,  yea  fomctime  adding  an  execration ,  But  this  que- 
fiionis  not  yet  ended,  bycaufefomG  duthinke  that  onelypublike 
oches  are  excepted  out  of  this  prohibitio,  asthofe  orhes  that  we  take 
when  the  MagiQrate  doth  oB^er  them  to  vs  and  require  thetn  of  vs. 
And  fuch  as  Princes  vfe  to  cake  in  ftabhfliing  of  leagiies,or  the  people 
when  they  fweare  allegeance  to  their  Prince ,  or  the  Soldiar  when  he 
is  put  to  an  othc  for  his  true  feruice  in  the  warrc ,  and  fuch  hke .  And 
to  this  forte  they  adioyne ,  and  that  rightfully ,  fuch  othes ,  as  are  in 
Paule  to  conHrme  the  dignitie  of  the  Oofpcll ,  for  afmuch  as  the  A- 
poftles  in  their  office  arc  not  priuatc  men  but  publicke  minifters  of 
God.  And  truely  I  denie  not  that  thofe  arc  the  fafcit  othes  y  bycaufc 
they  arc  defended  with  foundeft  tcftimonies  of  Scripture .  The  ma- 
giftratc  is  commaundcd  in  a  doubtcfull  cafe  to  driue  the  witneiTc  to 
an  othc ,  and  he  on  jihe  other  fide  to  aunfwcre  by  othc:and  the  Apo- 
ftle  faith ,  that  mens  controucrfies  are  by  this  meane  ended .  In  this 
comaundement  bothe  thcfe  baue  a  perfed  aUowartce  of  their  offices. 
Yea  and  we  may  note,that  among  the  oWe  heathen  mcn,the  publikc 
and  folemne  othe  was  had  in  great  reuerenc€,hut  common  othes  that 
were  vfually  fpoken  without  confidcration ,  were  cither  nothing  or 
very  little  regarded ,  bycaufe  they  thought  that  in  thefe  they  had  noc 
to  do  with  the  maicftie  of  God  at  all.But  ycc  it  were  to  much  daungc- 
rous  to  condemne  priuate  othes ,  that  are  in  neceflarie  cafes  fobcrly, 
holily ,  and  rcucrertrly  taken ,  which  are  maintcined  both  by  reafon 
and  examples.  For  if  it  belawefull  for  priuate  menina  weighty  and 
carneft  matter  to  appelc  to  God  as  iudge  bctwene  ihem,  much  mere 
is  it  lawefuU  to  call  him  to  witnefTe.  Put  the  cafe :  thy  brother  will  ac- 
cufe  thee  of  falfc  breachc  of  faith,  thou  cndeuoreft  to  purge  thy  fclfc 
according  to  the  dutie  ofcharitie,  and  he  by  no  meancs  willfuffcr 
himfclfe  to  be  fanfficd.  If  thy  good  name  come  in  perill  by  his  ob- 
ftiuate  malicioufneflcjthou  (halt  without  offenfe  appcle  to  the  iudge- 
ment  of  God,that  it  will  pleafe  him  in  time  to  make  thine  innocency 
knowen.  Now  if  the  weight  of  the  wordes  be  confidcred,  it  is  a  leflc 
matter  to  call  him  to  wirnclfe  ,  Therefore  I  fee  not  why  in  this  cafe 
we  fhoulde  affirmc,  that  the  calling  him  to  witnefTe  is  vnlawfull.  And 
we  arc  not  without  many  examples  thereof.  For  though  the  othe  of 
Abraham  and  Ifaac  with  Abimclcch  be  faid  not  to  ferue  for  our  pur* 
J4.  and  pofcjbycaufe  it  was  made  in  the  name  of  a  pubhke  companic,yct  la- 
atf.  ?»•  cob  and  Laban  were  priuate  men,  which  ftabhrtied  a  couenaunt  with 
and  J  ^' mutual!  othe  bctwene  them felues.  Booz  wasapriu.iteman,  which 
Ruth  h  ^y  ^^^  ^^^^  meane  cofirmed  his  promifc  of  mariagc  to  Ruth.Abdias 
I J ,  '  *  was  a  priuate  man ,  a  iuil  man  and  fearing  God ,  which  affirmed  vnro 

£Iias 


God  the  Rcdemcr.         Lib,2 .         152 

HIiasljy  othc,  the  thing  that  he  meant  to  pcrfuadc  him.  Therefore  «.Rr*»S» 
I  haue  no  better  rule ,  but  that  othcs  be  Co  tempered ,  that  they  be  '**' 
rot  vnaduifed ,  that  they  be  not  common  without  regard ,  that  they 
be  not  vfed  of  raging  lulte ,  nor  trifling ,  but  that  they  ferue  lufte  nc- 
ccffitie,  ns  where  the  Lordcs  glorie  is  to  be  mainteincd ,  or  the  edifi- 
cation of  our  brother  furthered,  to  whichecnde  the  commaundc- 
tnent  of  the  la  we  tendeth. 

The  fourth  Commaundcment* 
"^member  thai  thou  ^cpe  holy  the  Sabbat  day .  Six  dayesfhak 
thou  Tvcrl{c  and  do  all  thy  voorkes.  "But  on  the  feuenth  day  is  tht 
Sabbat  of  the  Lord  thy  God.In  it  thou /halt  do  no  work^.&c, 

18  The  ende  of  this  commaundcment  is ,  that  we  being  dead  to 
our  owne  affcdions  and  workes ,  fhouldc  be  bu(ied  in  meditation  of 
the  kingdoms  of  God,  and  to  the  fame  meditation  Oiouldc  be  excr- 
cifedjby  fuch  meanes  as  he  hath  ordeined.  But  bycaufe  this  comaun- 
dement  hath  a  pecuUar  and  fcuerall  confideratio  from  the  reft,thcrc- 
fore  it  muft  haue  alfo  a  feuerali  manner  of  cxpolition.  The  olde  wri« 
ters  vfe  tocallita  {hadowifhcommaundcmcnt,forthatitconteineth 
the  outward  obferuatio  of  the  day,which  by  the  commingof  Chrift 
was  taken  away  with  the  other  figures.  Whcrin  I  graut  they  (ay  truc- 
ly ,  but  they  touch  but  halfe  the  matter.  Wherefore  we  muft  fetch 
the  expofition  of  it  farther  of.  And  (as  I  thinke)  I  haue  marked  that 
there  are  three  caufes  to  be  confidercd,  wherupon  this  commaundc- 
ment confifteth.  For  fii ft  the  hcaucnly  lawemaker  meant  vnder  the 
reft  of  the  feuenth  day,to  fet  out  in  figure  to  the  people  of  Ifraeil  the 
fpirituall  reft,  whereby  the  faithful!  ought  to  celTe  from  their  owne 
workes ,  that  they  might  fuffcr  God  to  worke  in  them .  Secondarily, 
his  will  was  to  haue  one  apointed  day,wherinthcy  ftnoulde  meete  to- 
gether to  hearc  the  lawj&  execute  the  ceremonies,  or  atleaft  beftow 
it  peculiarly  to  the  meditation  of  his  workes.:  that  by  fuch  calling 
to  remembrance,they  might  be  exercifed  to  godlineffe.  Thirdly,  he 
thought  good  to  haue  a  day  of  reft  graunted  to  fcruauntes ,  and  fuch 
as  lined  vnder  the  gouernement  of  other ,  wherein  they  might  hau^ 
fome  ceding  from  their  labour. 

29     But  we  are  many  waies  taught,  that  the  fame  (hadowing  of  the 
fpirituall  reft,  was  the  principall  point  in  the  Sabbat .  For  the  Lordc 
required  the  keping  of  no  commaundemf  nt  in  a  maner  more  (euerc-  J^um,!  j 
ly,  than  this :  when  his  meanmc  is  in  the  Prophetes  to  declare  that  all  z,^ 
rcligio  is  ouerthrowen,the  he  complaineth  that  his  Sabbates  arc  pol-  ^ij^^a'^^ 
luted,defiled|  not  kept,  not  ranctified:as  though  that  peece  of  feruicc  3  j.'^  $. 


Cap,8.  Of  the  knowledge  of 

Iere.17.  being  omittcd,therc  remained  no  more  wherein  he  might  be'hono- 
jj».  and  j.^^  Hg  jjj  Cgt  fQj^Yi  the  obferuing  thereof  with  hie  praifes .  For 
EX0.J1.  whichecaufe  the  faithful!  did  among  other  oracles  marueloufely 
1 5.  and  eftceme  the  reueling  of  the  Sabbat.   For  in  Nehemiah  thus  ipakc 
J  S'»  .    the  Leuites  in  a  folemne  conuocation,Thou  haft  (hewed  to  our  fa- 
Mehe.^  thers  thy  holy  Sabbat,and  haft  geuen  them  the  commaundementes 
*  '♦•        and  the  ceremonies,and  the  lawe  by  the  hande  of  Mofes .  You  fee 
how  it  is  had  in  fingular  eftimation  among  all  the  commaundemetes 
of  the  lawe .  All  which  thiiiges  do  feme  to  fet  forth  the  dignitie  of 
the  mifterie ,  whiche  is  very  well  expreffed  by  Mofes  and  Ezechiel. 
Thus  you  haue  in  Exodus.  See  that  ye  kepe  my  Sabbat  day,  bycaufe 
it  is  a  token  betwene  me  and  you  in  your  generations :  that  you  may 
Icnowe  that  I  am  the  Lord  that  fandifie  you :  kepe  my  Sabbat ,  for  it  ' 
is  holy  vnto  you.Let  the  children  of  Ifraell  kepe  the  Sabbat  and  ce- 
lebrate it  in  their  generations,  it  is  an  euerlafting  couenant  betwene 
me  and  rhe  children  of  Ifraell,  and  a  perpetuall  token.  Yet  Exechiel 
lie.io.  fpcaketh  more  at  large.  But  the  fumme  thcrofcometh  to  this  cffed, 
that  it  is  for  a  token  whereby  Ifraell  ihoulde  knowe  that  God  is  their 
fanftifier .  If  our  fandiHcation  be  the  mortifiyng  of  our  owne  will, 
then  appearcth  a  moft  apte  relation  of  the  outwarde  figne  with  the 
inward  thing  it  fclfe :  we  muft  altogether  reft, that  God  may  woike  in 
vs:wc  muft  depart  from  our  owne  will,  we  muft  refignc  vp  our  heart,   . 
tJcbr.  ?   ^^  "^"^  banifh  all  luftes  of  the  flefh .  Finally ,  we  muft  ceffc  from  all 
I  J.  and  the  doingesofour  owne  wit,  that  we  may  haue  God  working  in  vs, 
^^.       that  we  may  refte  in  him,as  the  Apoftlc  alfo  teacheth. 

^o  This  perpetuall  cefting  was  rcprefcntedto  the  Icwes,by  the 
teping  of  one  day  among  feucn :  which  day,  to  make  it  be  obferued 
with  greater  deuotionjthe  Lord  commaundpd  with  his  owne  exam- 
ple. For  itauaileth  not  a  litle  to  ftiire  vp  mans  endeuour,tkat  he  may 
knowe  that  he  tendeth  to  the  following  of  his  Creator.  If  any  man 
fearch  for  a  fecret  fignification  in  the  number  of  feuen :  For  afmuch 
as  that  number  is  in  the  Scripture  the  number  of  perfedion ,  it  was 
not  without  caufe  chofen  to  fignifie  euerlafting  continuancc.Wher- 
-with  this  alfo  agreeth  that  Mofes  in  the  day  that  he  declared  that 
the  Lord  did  reft  from  his  workeSjmaketh  an  ende  of  defcribing  the 
fucced:ug  of  dayes  and  nightes.T  here  may  be  alfo  brought  an  other 
probable  note  of  the  numberjthat  the  Lord  thereby  meant  to  ftiew 
that  the  Sabbat  fhoulde  neuer  be  pcrfedly  ended ,  till  it  came  to  the 
laft  day  .For  in  it  we  beginne  our  blcfled  rcft,in  it  we  do  dayly  procede 
'f  6i  ^"  profiting  more  and  more .  But  bycaufe  we  haue  ftill  a  continuall 
\,'    '  warrc  with  the  flcfti ,  it  ftiali  not  be  ended  vntill  that  faying  of  Efaic 

be 


God  the Redcmcr,         Lib.2.  153 

be  fulfilled,  concerning  the  continuing  of  neweMoone  withnev/c 
Mocne,of  Sabbat  with  Sabbat,  euen  then  when  God  flialbc  all  in  all.  /.  Cor 
It  may  fccme  therfore  that  the  Lord  hath  by  the  feuenih  day  fct  forth  '^•**" 
to  his  people  the  perfeftion  to  come  of  his  Sabbat  at  the  lafte  day, 
that  our  whole  life  might  by  continuall  meditation  of  the  Sabbat ,  a- 
ipirc  to  this  petfedion. 

g  I     If  any  man  miflike  this  obferuation  ofthe  number  as  a  matter 
to  curious,!  am  not  againft  him, but  that  he  may  more  (imply  tnke  it: 
that  the  Lorde  ordeined  one  certainc  day ,  wherein  his  people  might 
vnder  the  fcholing  of  the  lawe  be  cxercifcd  to  the  ronnnuall  medi- 
tation of  the  fpirituall  refte ;  And  that  he  afligncd  the  feuenth  day, 
cither  bycaufe  he  thought  it  fufficiet,or  that  by  (etting  forth  the  like- 
ncde  of  his  owne  example ,  he  might  the  better  mouc  the  people  to 
kcepeit:  oratleaft  toputthem  in  minde,  that  the  Sabbat  tended 
to  no  other  cndc,but  that  they  fliould  become  like  vnto  their  Crca- 
tour.For  it  maketh  fmall  matter,  fo  that  the  mifterie  remainc  which  is 
therein  principally  fet  forth,concerning  the  perpetual  red  of  our  wor- 
kcs-To  confidcration  whereof  the  Prophctcs  did  now  and  then  call 
backe  the  lewcSjthac  they  fhould  not  thinke  them  felucs  difcharged 
by  carnall  takingof  their  reft.  Bcfide  the  places  already  alieagcd,  you 
haue  thus  in  Efay :  If  thou  turne  away  thy  footc  from  the  Sabbat,  that  Hfa.  jS 
thou  doe  not  thine  owne  will  in  my  holy  day ,  and  fhalt  call  the  Sab-  '  3» 
bat  delicate  and  holy  of  the  glorious  Lordc ,  and  flialt  glorifie  him 
while  thou  doeft  not  thine  owne  waycs,  and  fcekeft  not  thine  owne 
will  to  fpeake  the  wordjthe  (halt  thou  be  dehted  in  yLord,&c.But  it  is 
no  doubtjthat  by  the  comming  of  our  Lorde  Chrift,  fo  much  as  was 
cercmoniallherein,was  abrogate .  For  he  is  the  truth,by  whofe  prc- 
fence  all  figures  doe  vanifli  away:  he  is  the  body  at  fight  whereof  the 
fhadowes  are  left.HCjI  fay,is  the  true  fulfilling  ofthe  Sabbat,  we  being 
fcuried  with  him  by  Baptifme ,  arc  graflped  into  the  fellowfhip  of  his  r^^  ^ 
death ,  that  we  being  made  partakers  of  the  rcfurredion,  we  may  *}, 
walkeinncwneflcof  life.  Therefore  in  an  other  place  the  Apoftlc 
writcth ,  that  the  Sabbat  was  a  fhadow  of  a  thing  to  come ;  and  that 
the  true  body,that  is  to  fay,the  perfed  fubftancc  of  truth  is  in  Chnft,  Cola, 
which  in  the  fame  place  he  hath  well  declared.  That  is  not  contained  *^**  *' 
in  one  day ,  but  in  the  whole  courfe  of  our  life,  vntill  that  we  being 
vtterly  dead  to  our  felues,  be  filled  with  the  life  of  God .  Therefore 
fupcrftitious  obfcruiog  of  dayes  ought  to  be  farrc  from  Chriftians. 

J  2  But  for  afinuch  as  the  two  later  caufes  ought  not  to  be  reckc- 
ncd  among  the  olde  fhadowes,but  doe  belong  a  like  to  all  ages :  fince 
the  Sabbat  is  abrogatc,yct  this  hath  Mi  place  with  vs,  that  we  fhouW 

V 


Cap.8.  Of  the  knowledge  of 

meete  at  appoynted  dayes  to  the  hearing  of  the  word,  to  the  tfca- 
king  of  the  mifticall  bread,  and  to  pubUke  prayer;  and  then ,  that  to 
feruauntes  and  laborers  be  graunted  their  reft  from  their  labour.  It  is 
out  of  doubt  that  ih  commaunding  the  Sabbat  the  Lordc  had  care  of 
both  thefc  thinges.The  firft  of  them  hath  fufficicntteftimonie  by  the 
only  vfe  of  the  lewes  to  proue  it.The  fccond,Mofes  fpakc  of  in  Deu- 
teronomie  in  thcfe  wordes  :  that  thy  man  feruaunt  and  thy  mayde 
feruaunt  may  reft  as  well  as  thou :  remember  that  thou  thy  felfe  didft 
ferue  in  Egypt.  Againe  in  Exodus;  that  thy  Oxeandthy  Aflcmay 
reft,and  the  fonne  ofthy  bondwoman  may  take  breath.  Who  can  de- 
ny that  both  thcfe  thinges  doe  ferue  for  vs  as  well  as  for  the  lewes? 
Meetings  at  the  Church ,  are  commaunded  vs  by  the  word  of  God, 
and  the  neceffitie  of  them  is  fufficicntly  knowen  in  the  very  experi- 
ence of  life.  VnlefTe  they  be  certainly  appoynted  and  haue  their  ordi- 
narie  dayes,how  can  they  be  kept?  All  thinges  by  the  fentence  of  the 
Apoftie  are  to  be  done  comly  and  in  order  among  vs.  But  fo  farre  is  it 
of,  that  comlmeflfe  and  order  can  be  kept  without  thispolicie  and 
moderation ,  that  there  is  at  hand  prefent  trouble  and  ruine  of  the 
Church,if  it  be  diflblued.Now  if  the  fame  neceffitie  be  among  vs,for 
releefc  whereof  the  Lord  appointed  the  Sabbat  to  the  lewes:  let  no 
man  fay  that  it  belongeth  nothing  vnto  vs .  For  our  moft  prouidenc 
and  tender  Father ,  willed  no  lefle  to  prouidc  for  our  neceffitie  than 
for  the  lewes.  But  thou  wilt  fay ,  why  doe  we  not  rather  daily  meetc 
to£;ither,that  the  difference  of  dayes  may  be  taken  away  ?  I  would  to 
God ,  that  were  graunted,  and  truely  fpirituall  wifedome  was  a  thing 
worthy  to  haue  daily  a  pccce  of  the  time  cut  out  for  it .  But  if  it  can 
not  be  obtained  of  the  weakenefTe  of  many  to  haue  daily  meetings, 
and  the  rule  of  charitie  doth  not  fufFer  vs  to  exact  more  of  them,why 
fliould  we  not  obey  the  order  which  we  fee  layed  vpon  vs  by  the  will 
of  God. 

^  ^  I  am  compelled  here  to  be  fomewhat  long,  becaufe  at  this  day 
many  vnquiet  fpirites  doe  raife  trouble,conceming  the  Sunday  .They 
crie  out  that  the  Chriftian  people  are  nouriflied  in  lewifhnelTe ,  be- 
caufe they  kecpefomeobferuation  of  dayes.  Butlanfwerc,  thatwt 
kccpe  thofe  dayes  without  any  lewifhnelTcbecaufc  we  doe  in  this  bc- 
halfe  farre  differ  from  the  lewes.For  we  kecpe  it  not  with  ftreight  rc- 
li8;ion  as  a  ceremonie,  wherein  we  thinke a  fpirituall  mifterie  to  be  fi- 
gured,but  we  retaine  it  as  a  necelTary  rcmedie  to  the  keeping  of  order 
in  the  Church.  But  Pauleteacheth  that  in  keeping  thereof  they  arc 

not  to  be  iudged  Chriftians,becaufe  it  is  a  ihadowof  a  thing  to  come. 

Therefore  he  feared  that  he  had  laboured  in  vainc  among  the  Gala- 

thiansy 


God  the  Rcdcmcr.         Lib.2.  154 

fhiansi  becaufe  they  didftill  obferue  dayes .  And  to  the  Romanes  he  Rom.  i 
affirmeth  that  it  is  ("uperftition  if  any  man  doe  make  difference  be-  5» 
twene  day  and  day.  But  whojfauing  thefe  maddc  men  onely  doth  not 
lce,of  what  obferuing  the  Apoftle  meancth  ?  For  they  had  no  regarJe 
to  this  pohticall  ende  and  the  order  of  the  Church,  but  whereas  they 
kept  them  ftill  as  {hadowes  of  fpiritual  thinges,they  did  eucn  fo  much 
darken  the  glory  of  Chrifl  and  the  hght  of  the  Gofpell.Thcy  did  not 
therefore  ccafe  from  handy  vvorkes,  becaufe  they  were  thingcs  that 
did  call  them  away  from  holy  ftudies  and  meditations,  but  for  a  ccr- 
taine  religion,  that  in  ceafing  from  worke  they  did  dreamc  that  they 
ftill  kept  their  mifteries  of  olde  time  deliuercd  them .  The  Apoftle ,  I 
fay,  inueyethagainft  this  difordered  diflcrcnce  of  dayes,  and  not  a- 
gainft  the  iawefullchoife  of  dayes  that  fcrueth  for  the  quietnefleof 
Chriftian  fellowfliip ,  for  in  the  Churches  that  he  him  felfe  did  or- 
dainCjthe  Sabbat  was  kept  to  this  vfc .  For  he  appointeth  the  Corin-  **^**^'« 
thians  the  fame  day,  wherein  they  Ihould  gather  the  coUcdion  to  re- 
leeuc  the  brethren  atlcrufale.If  they  fcare  fuperftitiojthere  was  niorc 
daunger  thereof  in  the  feaft  dayes  of  the  lewes,  thnnin  the  Sundayes 
that  the  Chriftians  now  haue.  For,  fo  as  was  expedient  for  the  ouer- 
throwing  of  fuperftition, the  day  that  the  Icwcs  rcUgioufly  obferued 
is  taken  away :  and,fo  as  was  necclfary  for  keeping  of  comlincfle ,  or- 
der ,  and  quiet  in  the  Church ,  an  other  day  was  appoynted  for  the 
Tame  vfe. 

g4  Albeit  the  old  fathers  haue  not  without  reafbn  of  their  choife, 
put  in  place  of  the  Sabbat  day  the  day  that  we  cal  Sunday.For  wher- 
as  in  the  Refurredion  of  the  Lordc  is  the  ende  and  fulfilling  of  that 
reftjwhereof  the  olde  Sabbat  was  a  fhadow:  the  Chriftians  are  by  the 
very  fame  day  that  made  an  ende  of  HiadoweSjput  in  minde  that  they 
fhould  no  longer  ftickc  vnto  the  fhadowiih  ceremonie.  But  yet  I  doe 
not  fo  reft  vpon  the  number  of  feuen.that  I  would  bindc  the  church 
to  the  bondage  thereof ,  Neither  will  I  condemne  thofe  Churches* 
that  haue  other  folemne  dayes  for  their  meetings,  fothat  they  be 
without  fuperftition.which  (hall  be,  if  they  be  onely  applyedtothc 
obferuation  of  Difcipline  and  well  appoynted  order  .  Let  the  fumme 
hereof  be  this :  as  the  truth  was  gcuen  to  the  lewes  vnder  a  figurcfo 
is  it  deliuered  vs  without  any  fhadowes  at  all.  Firft  that  in  all  our  life 
long  we  fhould  be  in  meditation  of  a  continuall  Sabbat  or  reft  from 
our  ownc  workes,  that  the  Lord  may  worke  in  vs  by  his  fpiritc :  then 
that  euery  man  priuately  fo  oft  as  he  hath  leafure ,  fhould  diligently  Hift. 
cxcrcife  mm  felfe  in  godly  calling  to  minde  the  workes  of  God »  and  tripJib 
alfoc  hat  we  all  (hould  keepi:  the  lawfull  order  of  the  Church  appoyn-  ****^* 

V    ii. 


Cap,8.^^  Of  the  knowledge  of 

ted,for  the  nearing  of  the  worde,  for  the  miniltration  of  the  Sacra- 
ments and  for  pubhke  prayer:  thirdly  that  we  fhould  not  vngently 
opprcfTe  them  that  be  vnder  vs.  And  fo  doe  the  trifelinges  of  the  fallc 
prophets  vaniihaway  thatinthe  ages  paflhauc  infeded  the  people 
with  a  levvifli  opinion,  that  fo  much  as  was  ceremoniall  in  this  com* 
maundement  is  taken  away ,  which  they  in  their  tongue  cnll  the  ap- 
pointing of  the  feuenth  day,  but  that  Co  much  as  ismorall  remnineth, 
which  is  the  keeping  of  one  day  in  the  weekc.  But  that  is  nothing  elfc 
in  efte*5i,than  for  reproch  of  the  lewes  to  chaunge  the  day,  &  to  kcpc 
ftill  the  fame  holinefTe  in  their  mindc .  For  there  ftill  rcmaineth  with 
vs  the  Hke  fignification  of  myflcrie  in  the  day^s  as  was  among  the 
Tewes.Andtruely  wc  fee  what  good  they  hauedone  by  fuchdoflHne. 
For  they  that  cleauc  to  their  conftitutions ,  doe  by  thefe  as  much  as 
excecde  the  lewes  in  grolTe  and  carnallfuperftition  of  Sabbat.-fo  that 
^  *y  ^  :he  rebuhings  that  are  read  in  Efay,  doc  no  Icflfe  fitly  ferue  for  them  at 
'  ^  ^*^  thefe  daycSjthan  for  thofe  that  the  Prophet  reproucd  in  his  time.  But 
this  generall  dodrine  is  principally  to  be  kept ,  that  left  religion 
(hould  fall  away  or  waxc  faint  among  vs,holy  meetings  arc  to  he  dili- 
gently kept,and  thofe  outward  helpcs  are  to  be  vfed  that  arc  profita- 
ble for  to  nourifh  ihe  worlhipping  of  God. 

The  fife  Commaundcmcnr. 

Honour  thy  Tather  and  thy  Mother y  that  thou  maift  I'ue  ton^ 

ypon  the  Land  which  the  Lord  thy  God  (hail  gene  thee, 

5  5  The  ende  of  this  commaundement  \s^  that  becaufe  the  Lor<Jc 
dcl-tethinihcpreferuarionof  hi"5order,  therefore  he  willeth  that 
thofe  degrees  of  preeminence  which  he  hath  ordained  be  not  bro- 
kcn,thc  fumme  therefore  (hall  be  that  we  rcuercnce  thofe  whom  the 
Lord  hath  fet  ouer  v$ ,  ihit  we  ycld  to  them  honour,  obedience  and 
t  thankcfulncffe.Whereupon  follows  th  that  it  is  forbidden  vs,  to  with- 
draw any  thing  from  their  dignitie,cither  by  contcmpror  obftinacic 
or  vnthankefulnes .  For  fo  doth  the  word  Honour,  in  the  Scnpfurc 
.Tim.  fignifie  very  largely:  as  when  the  Apoftlc  fayeth,  that  the  elders 
y.  v^^hich  rule  well  are  worthy  of  double  honour,he  meanetli  not  oncly 
that  rcuercnce  is  due  vnto  them,but  alfo  fuch  recompcnfe  as  their 
miniilei  ie  defcrueth.  And  becaufe  this  commaundmient  of fubiedi  - 
on, doth  moft  of  all  difagree  with  the  perucrfenefle  of  mans  nature, 
which  ns  it  fwelleth  with  greedinefle  of  climbing  hie,fo  it  hardly  abi- 
dcth  to  be  brought  lowe :  therefore  he  hath  fet  tha:  ktnde  of  fupcri- 
ority  for  example,  which  by  nature  is  moft  amiable  and  leaft  cnuious : 
becaufe  he  might  the  eafciycr  meeken  and  redaime  our  mindes  to  the 

vfc 


GodtheRedemer.         Lib.2.  155 

vfeof  fubmjflion.  Therefoie  the  Lorde  doth  bylitle  and  litle  trainc 
vs  to  all  lawful!  fubiciflion  by  that  which  is  moft  eafy  to  bearc ,  foraf- 
much  as  the  rule  of  all  is  alike.  For  to  whome  he  geueth  any  preemi- 
nencCjhe  doth  communicate  his  owne  name  with  them ,  Co  farre  as  is 
ffeceffarie  to  prcferue  the  fame  preeminence :  The  name  of  Father, 
God.and  Lord,do  (6  belong  vnto  him  alone,that  fo  ofte  as  we  hearc 
one  of  them  namcd,ourmindc  muft  needes  be  touched  with  a  fcchng 
of  his  maiefty.Therforc  whom  he  makcth  partakers  of  thcfe  thinges, 
he  maketh  to  gliftcr  with  a  certaine  fparke  of  his  brightnefie,that  tncy 
may  be  honorable  euery  one  according  to  his  dcgrec.Therfore  in  him 
that  is  our  father  we  haue  to  cofider  fomewhat  of  the  nature  of  God, 
bycaufe  he  bcareth  not  the  name  of  God  without  caufe .  He  that  is 
our  Prince  or  our  Lord,hath  fome  partaking  of  honour  with  God. 

^6    Wherfore  it  ought  not  to  be  doubted  that  God  doth  here  fee 
a  generall  rule,that  as  we  know  any  man  to  be  by  his  ord:naunce  fet 
ouer  vs,fo  we  yeelde  vnto  him  reuercncCjObediencejthankefulneflTe, 
and  fuch  other  duetics  as  it  lieth  in  vs  to  do.  And  it  makcth  no  diffe- 
rece,whcther  they  be  worthy  or  vnworthy.For  of  what  forte  foeucr 
they  be,they  haue  not  without  the  prouidence  of  God  atteined  that 
place, by  rcafon  wherof  the  lawemakcr  would  haue  them  to  be  hono- 
red. Yet  namely  he  hath  geucn  commaundement  of  reueiece  to  pa- 
rentes,  that  haue  brought  vs  into  this  life ,  to  which  rcuercnce  very  Exo.s 
nature  oa^'ht  in  a  mancr  to  inftrud  vs.  For  they  arc  monfters  and  not  ^eui.: 
men ,  that  breakc  the  authoritie  of  parcntes  with  diflionor  or  ftub-  ** 
burnnefle.  Therefore  the  Lord  commaundcdall  the  difobedient  to  ^'u** 
their  parcntes,to  be  flaine,as  men  vnworthy  to  enioy  the  benefite  of  ^^.^  ^^ 
light,  that  do  not  reknowledge  by  whofe  meanes  they  came  into  it.  ,0/ 
And  by  many  additions  of  the  lawe  it  appearcth  to  be  true  thatwc  Dcu.j 
haue  noted,  that  there  are  three  partes  of  honour  that  he  here  fpea-  *  ^* 
keth of,  Reuerence ,  Obedience ,  and  ThankefuUneflc.  The  firft  of    ^^** 
thefe  the  Lord  eftablyfheth  when  he  commaudcth  him  to  be  killed  F.ph.5 
thatcurfeth  his  Father  or  his  Mother,  for  there  he  punirtieth  the  Col.j 
contempt  and  diHionour  of  them.  The  feconde  he  confirmeth  when  »<>• 
he  appointeth  the  puniflimcnt  of  death  for  the  difobedient  and  re- 
bellious children.To  the  thirde  belon^eth  that  faying  of  Chrift  in 
the  fiftcne  of  Matthew ,  that  it  is  the  commaundement  of  God  that 
we  do  good  to  our  parentes.  And  fo  oft  as  Paulc  maketh  mention  of 
a  comaundcmcnt,he  expoundeth  that  therein  obedience  is  required. 

57  There  is  annexed  a  promife  for  a  commendation,  which  doth 
the  rather  put  vs  in  minde ,  how  acceptable  vnto  God  is  the  fubmif- 
fion  that  is  here  commaunded .  For  Paule  vfech  the  fame  pricke  to 

V  iij. 


Cap.8.  Of  the  knowledge  of 

fiirrc  vp  our  dulnclfe  when  he  faieth :  that  this  is  the  firft  commaun* 
dement  with  promife .  For  the  promife  that  went  before  in  the  fiift 
Table,  was  not  fpeciall  and  proprely  belonging  to  one  commaunde- 
fnent,but  extcdcd  to  the  whole  law. Now  this  is  thus  to  be  raken:Thc 
Lord  fpake  to  the  Ifiaclucs  peculiarly  of  the  landc  which  he  had  pro- 
milcd  them  for  their  inheritance.  If  then  the  poU'eftion  of  lande  was 
a  pledge  of  Gods  bountyfullnefle  -.let  vs  not  meruell  if  it  pleafed  God 
to  declare  his  fauour  by  geumg  length  of  life,  by  which  a  man  might 
long  cnioye  his  benefit.  The  meaning  therefore  is  thus.  Honour  thy 
Father  and  thy  Mothcr,that  by  a  long  fpacc  of  life  tliou  mayft  enioy 
the  poirdTion  of  that  lande  tfiat  fhalbe  vntothecforateftimonic  of 
my  Father.  But  fith  all  the  eanh  is  blefled  to  the  faithfull ,  we  do  not 
worthily  rccken  this  prefenthfc  among  the  bleffingcs  of  God.Ther- 
fore  this  promife  doth  Ukewifc  belong  vntovs,  forfomuch  as  the 
continuance  of  this  life  isa  proofeof  Gods  goodwill.  For  it  neither 
is  promifcd  to  vs,nor  was  promifed  to  the  Icwcs,  as  though  it  contai- 
ned bleffedneire  m  it  felfc ,  but  bycaufe  it  is  wont  to  be  to  the  Godly 
a  token  of  Gods  tender  loue.  Thei  fore  if  it  chauncc  that  an  obedient 
child  to  his  pareces  be  taken  out  of  this  life  before  his  ripe  age,which 
is  oftentimes  feene ,  yet  doth  God  no  leffe  conftantly  continue  in  the 
perfoormance  of  his  promife,than  if  he  (houlde  rewarde,him  with  a 
hundreth  Acres  of  lande ,  to  whome  he  promifed  but  one  Acre.  All 
conlifteth  in  this,  that  we  fliould  cofider  that  long  hfe  is  fo  farre  pro- 
mifed vs,a$  it  is  the  bhfling  of  God, and  that  it  is  his  bleffing  fo  farre 
as  it  is  a  proofe  of  his  fauour ,  which  he  by  death  doth  much  more 
plentifully  and  perfcdly  witnefle  and  fhew  in  effed  to  his  feruauntes. 
^8  Moreouer,whcn  the  Lorde  promifech  the  bleffing  of  this  pre- 
fcntc  life  to  tiie  children  that  honour  their  parentes  with  fuchreue- 
rence  as  they  ought ,  he  doth  withall  fecreily  fay ,  that  moft  afilired 
curfc  hangcth  oucr  the  ftubbomc  and  difobedient  children. And  that 
the  fame  fhouldc  not  want  execution :  he  pronounccth  them  by  bis 
law  fobied  to  the  iudgement  of  death,  and  commaundeth  them  to  be 
put  to  execution:&  if  they  efcapc  that  iudgcment,he  him  felfe  taketh 
vcngeauncc  on  them  by  one  meane  or  other.  For  we  fee  how  great  a 
numbre  of  that  forte  of  men  are  flaine  in  battailcs  and  in  fiaies ,  and 
fomc  other  tormented  in  ftrangc  vnaccuftomed  fartiions,  and  they  all 
in  a  manner  are  a  proofe  that  this  threatning  is  not  vaine .  But  if  any 
cfcape  to  olde  age ,  fith  in  this  life  being  depriucd  of  the  blefling  of 
God,  they  do  nothing  but  miferably  languilh  and  are  refcrued  for 
greater  paines  hereafter ,  they  arc  farre  from  being  partakers  of  the 
ble^mg  promifed  to  the  godly  children .  But  this  is  alfo  by  the  way 


.  GodtheRedemer.         Lib.2,  15^ 

to  be  noted  ,  that  wc  are  not  commaundcd  to  obey  them  but  in  the 
Lorde.  And  that  is  euident  by  the  foundation  before  layed :  for  they 
lit  on  hie  in  that  place  whereunto  the  Lorde  hath  aduaunced  them, 
by  communicating  with  them  a  portion  of  his  honour.  Therfore  the 
fubmiflion  that  is  vfed  towarde  them ,  ought  to  be  a  fteppe  towardc 
the  honouring  of  that  foucraigne  Father.  Wherefore,  if  they  mouc 
vs  to  tranfgrefle  the  lawe ,  then  are  they  worthily  not  to  be  accomp- 
ted  parentes ,  but  ftraungers  that  labour  to  withdraw  vs  from  obe- 
dience to  the  true  Father.And  fo  is  to  be  thought  of  PrinceSjLordes 
and  all  fortes  of  fuperioiures.  For  it  is  fhamefull  and  againft  conue- 
nienceofreafon,  that  their  preeminence  fhouLde  preuaile  topreflTc 
downe  his  highnclTe ,  fith  theyrcs  as  it  hangeth  wholy  vpon  it ,  fo 
ought  oncly  to  guide  vs  vnto  it. 

The  fixt  Commaundemenr, 
Thou  /halt  not  k^ll, 

^9  The  cndc  of  this  commaundement  is>  that  forafmuch  as  God 
hath  bounde  together  all  mankinde  with  a  certaine  vnitie,that  euery 
man  ought  to  regarde  the  fafetie  of  ailmen,as  a  thing  geuen  him  in 
charge.In  fumme  therefore,all  violence  and  wrong.yea  and  all  harme 
doing, wherby  our  neighboures  bodie  maie  be  hurte,  is  forbidden  vs. 
And  therfort  we  are  commaunded ,  if  there  be  any  power  of  fuccouc 
in  our  trauaile  to  defende  the  hfe  of  our  neighboures ,  that  we  faith- 
fully imploy  the  fame ,  that  we  procure  thofe  thingcs  that  may  make 
for  their  quiet,  that  wc  watch  tokeepe  them  f  om  hurte,  and  if  they 
be  in  any  daunger,that  we  geue  them  our  helping  hand.lf  thou  con- 
fider  that  it  is  God  the  lawemaker  that  fo  faith ,  then  thinkc  withall 
that  his  meaning  is  by  this  rule  alfo  to  gouerne  thy  foule.For  it  were 
afonde  thing  to  thinke ,  that  he  which  efpieth  the  thoughtes  of  the 
hearte,and  principally  refteth  vpon  them,{hould  inftrud  nothing  buc 
the  body  to  true  rigbteoufnefle.  Therefore  the  manflaughter  of  the 
hearte  is  alfo  forbidden  in  this  lawe,  and  an  inwarde  affedion  to  pre- 
ferue  our  brothers  life  is  here  geuen  in  commaundement.The  handc 
in  decde  bringeth  fourth  the  manflaughter,but  the  mindc  conceiueth 
it ,  when  it  is  infeSed  with  wrath  and  hatred.  Looke  whether  thou 
canft  be  angry  with  thy  brother  without  burning  in  defire  to  do  him 
hurte.  If  thou  canft  not  be  angry  with  him,thcn  canft  thou  not  hate 
him ,  for  afmuch  as  hatred  is  nothing  but  an  olde  rooted  anger .  Al- 
though thou  diffemble  and  go  aoout  to  winde  out  thy  felfe  by  vainc 
circumftanqps :  yet  where  anger  or  hatred  is ,  there  is  an  affedion  to 
hurte.If  thou  wiU  ftdi  dally  out  with  (hiftcs  to  defende  it,it  is  already  1.I9!? 

V  iiij. 


Cap.8.  Of  the  Icnovvledge  of 

pronounced  by  the  mouth  of  the  holy  Ghoft ,  that  he  is  a  manflcycr 

that  haccth  his  brother  in  his  hearte.  It  is  pronounced  by  the  mouth 

^lj,„     of  ilie  Lorde  Chrift,  that  he  is  gilty  of  iudgement  that  is  angry  with 

n.       his  brother :  that  he  is  gilcy  of  the  counfell  that  faith  Racha :  that  he 

is  gilty  of  Hell  fier,  that  faith  vnto  him,  Foole. 

40  The  Scripture  noteth  two  poinres  of  cquitic,vpon  which  this 
commaundcmentis  grounded :  bycaufe  manne  is  both  the  image  of 
God  and  our  ownc  fielh ,  wherefore  vnlefTe  we  will  defile  the  image 
of  God ,  v/e  muft  haue  care  to  touche  man  none  otherwife ,  than  as 
a  facred  thing :  and  vnleffe  we  will  put  of  ail  naturallncffe  of  man,  we 
muft  cherifh  him  as  our  Jwnc  fldTi.  That  maner  of  exhortation  that 
is  fetched  from  the  redemption  and  grace  of  Chrift,fliall  be  entreated 
of  in  an  other  place .  God  willed  thefe  two  thinges  naturally  to  be 
coniidered  in  man,chat  might  pcrfwadc  vs  to  the  preferuatio  of  him, 
that  we  fliould  both  reuerence  the  image  of  God  emprinted  in  him, 
and  embrace  our  owne  fiefhe.  He  hath  not  therefore  cfcapedrhe 
crime  of  manflaughter ,  that  he  hath  kept  him  felfe  from  Hieding  of 
bloude.  If  thoucommicteany  thingcindede,  if  thou  go  about  any 
thing  with  endeuour ,  if  thou  conceiuc  any  thing  in  defirc  and  pur- 
pofe  that  is  againft  the  fafetie  of  an  other ,  thou  art  holden  gilty  of 
manflaughter.  And  againe :  If  thou  do  not  trauaile  to  thy  power  and 
as  accaHon  may  ferue  to  defende  his  life ,  thou  doeft  wifh  like  haine- 
oufneflc  otFcnde  the  lawe.  But  if  there  be  fo  much  care  taken  for  the 
fafetic  of  his  body ,  let  vs  hereby  gather ,  how  much  ftudie  and  tra- 
ua  le  IS  due  to  the  fafetic  of  his  loulc, which  in  the  Lordes  fight  doth 
infinitely  excel!  the  bodic. 

The  fcucnth  Comtnaundemenc. 
,  Thou  (halt  not  committe  adHlterie, 

41  The  ende  of  the  comaundement  is,that  bycaufe  God  loueth 
charitic  and  cleanneflc ,  therefore  allvncleanncfle  ought  to  dcpartc 
farr^  away  from  vs.  The  fumme  therefore  fnall  be,that  we  be  defiled 
with  no  vncleannefle  or  luftfull  intemperance  of  the  flefli:Whervnto 
aunfwcreth  the  affirmatiue  commaundement ,  that  we  chafteiy  and 
continently  ordre  all  the  partes  of  our  hfe .  But  fornication  he  for- 
biddeth  by  name,  10  which  all  vnchafte  lufte  tendeth,  that  the  filthi- 
ncfle  of  that  which  is  more  groITe  and  fenfible ,  for  fomuch  as  italfo 
defileth  the  body ,  he  might  bring  vs  to  abhorre  all  filthy  lufte.  Sith 
manne  was  created  in  this  eftate,  not  to  hue  a  folitarie  life ,  but  to  vfc 
a  helper  ioined  vnto  himrand  fins  that  by  the  curie  of  fimie  he  is  dri- 
ucn  the  more  to  this  ncccfTtcie ,  the  Lord  hath  in  this  bchalfe  proui- 

dcd 


GodtheRcdcmcr.  Lib.2^  157 

ded  help  for  him  fo  mucli  as  was  fufhcient ,  when  he  ordained  mari- 
agc,  when  he  fandified  with  his  bleflinge  the  feilowfhip  begonnc  by 
his  authority  .Where  by  followcth,that  all  other  fcllowlhip  of  man  & 
woman  out  of  mariage,is  accurfcd  before  him,&  that  the  feilowfhip 
of  mariage  it  felfe,was  ordained  for  remedy  of  nccefTuyjV  we  Should 
not  runnc  out  into  vnbridled  luft.Therefore  let  vs  not  flatter  our  fel- 
ues,  iith  we  heare  that  man  can  not  be  coupled  with  woman  out  of 
mari3ge,withouc  the  curfe  of  God. 

42     Nowe  forafmuch  as  by  the  condition  of  nature ,  and  by  luft 
more  cnkindeled  ^ns  the  fall  of  man,  we  are  become  doutely  fubicdl 
to  dehre  of  company  of  women,except  it  be  ihofe  whom  God  of  his 
(ingular  grace  hath  exempted  from  it.'lei  eucry  man  looke  well  what 
is  giuen  vnto  him.   Virginity,  I  graunt,  is  a  vcrtue  not  to  be  dcfpifed: 
but  fith  it  is  to  fome  denicd,and  to  fome  grauted  but  for  a  time,lette 
them  that  arc  troubled  with  incontinence  and  ftriuinge  with  it,  can 
not  get  the  vpper  handejreforte  to  the  hclpe  of  mariagc,that  fo  they 
may  kecpc  chaftity  in  the  degree  of  their  vocation.  For  they  that  can 
not  conceiue  this  word ,  if  chey  do  not  fuccour  their  owne  intempe- 
rance with  the  remedy  that  is  otfered  and  graunted  them  ,  they  ftriue 
againft  God  and  relJll  his  ordinaunce .  And  let  no  man  carpe  againft 
me  (  as  many  do  at  this  day  )  that  bcinge  aided  with  the  hclpe  of 
Godjhe  can  do  all  thingcs.For  the  helpe  of  God  is  prcfent  only  with  ^^^- ' 
ihoic.that  walke  in  bis  wayes,that  in  their  vocation  from  which  they  '*  *  ' 
do  all  withdrawe  themfelucs ,  which  forfakinge  the  hclpcs  of  God, 
do  trauellcoouercome  and  maifter  their  neccffity  with  vainc  rafh 
boldnefle .  The  Lord  affirmeth  that  continence  is  a  lingular  gift  of 
God,  &  of  that  forte  that  are  not  giuen  generally,  nor  vniuerfally  to 
the  whole  body  of  the  Church,but  to  a  few  members  thereof .   For 
firft  he  fayth  ,  that  there  is  a  certajne  kinde  of  men ,  that  haue  gelded 
tkemfelues  for  thekingdomeof  Heauen,  that  is,  that  they  might 
the  more  loofely  and  freely  applie  themfelucs  to  the  aftayrcs  of  the 
heauenly  kingdomc .  But ,  that  no  man  fhould  thinke  that  fuch  ocl- 
dinge  is  in  the  power  of  man ,  he  flicwcd  a  htle  before ,  that  all  men 
are  notable  torecciue  it,  but  they  to  whom  it  is  peculiarly  giuen  m^j., 
from  heauen, whereupon  he  concludcth  .•  He  that  can  take  it,  let  him  i ». 
take  it.  But  Paul  yet  affirmeth  it  more  plamly,whcrc  he  wrytcth,that  ^-Cot. 
euery  man  hath  his  proper  gift  of  God,  one  thus,and  an  other  thus.7» 

45  Whereas  we  are  by  open  declaration  admonilhed,that  it  is  not 
in  euery  mans  power  to  keepc  chaftity  in  lingle  life ,  although  with 
ftudy  and  trauaile  he  indcuour  neuer  fo  much  vnto  it,  and  that  it  is  a 
peculiar  grace ,  which  God  giueth  but  to  certainc  men,  chat  he  ma/ 


Cap.8.  Of  the  knowledge  of 

pronounced  by  the  mouth  of  the  holy  Ghoft ,  that  he  is  a  manflcycr 

that  haicth  his  brother  in  his  heartc.  It  is  pronounced  by  the  mouth 

jijj  5  of  tlie  Lorde  Chrift,  that  he  is  gilty  of  iudgement  that  is  angry  with 

i.       his  brother :  that  he  is  gilcy  of  the  counfell  chat  faith  Racha :  that  he 

is  gilty  of  Heil  fier,  that  faith  vnto  him,  Foole. 

40  The  Scripture  noteth  two  pointes  of  cquitie,vpon  which  this 
commaundcment  is  grounded :  bycaufe  manne  is  both  the  image  of 
God  and  our  ownc  flelh ,  wherefore  vnlefTe  we  will  defile  the  image 
of  God ,  v/e  muft  haue  care  to  touche  man  none  other  wife ,  than  as 
a  facred  thing :  and  vnlcfle  we  will  put  of  all  naturallneffe  of  man,  we 
muft  cherifh  him  as  our  uwnc  flslli.  That  maner  of  exhortation  that 
is  fetched  from  the  redemption  and  grace  of  Chrift,(hall  be  entreated 
of  in  an  other  place .  God  willed  thefe  two  thinges  naturally  to  be 
coniidered  in  man,that  might  pcrfwade  vs  to  the  preferuatio  of  him, 
that  we  fliould  both  reuerence  the  image  of  God  emprinted  in  him, 
and  embrace  our  owne  flefhe.  He  hath  not  therefore  cfcaped  rhc 
crime  of  manfliughter ,  that  he  hath  kept  him  felfe  from  flieding  of 
bloude.  If  thou  commicte  any  thmge  in  dcde ,  ifthou  go  about  any 
thing  with  endeuour,  if  thou  conceiuc  any  thing  in  defire  and  pur- 
pofe  that  is  againft  the  fafetie  of  an  other ,  thou  art  holden  gilty  o( 
manflaughter.  And  againe :  Ifthou  du  not  trauaile  to  thy  power  and 
as  accafion  may  ferue  to  defende  his  life ,  thou  docft  wirti  like  haine- 
oufneflc  pfFcnde  the  lawe.  But  if  there  be  fo  much  care  taken  for  the 
fafetie  of  his  body ,  let  vs  hereby  gather ,  how  much  ftudie  and  tra- 
ua.le  is  due  to  the  fafetie  of  his  IbulCi  which  in  the  Lordes  light  doth 
infinitely  cxccll  the  bodic. 

The  fcucnth  Commaundcment. 
Thou  (halt  not  committe  aduUerie, 

4 1  The  ende  of  the  comaundement  is,that  bycaufe  God  loueth 
charitie  and  cleanneflc ,  therefore  all  vnclcannefle  ought  to  departe 
farr^  away  from  vs.  The  fumme  therefore  Ihall  bc,thac  we  be  defiled 
with  no  vncleannefle  or  luftfull  intemperance  of  the  fle(h:Whervnto 
aunfwereth  the  affirmatiue  commaundcment ,  that  we  chaftely  and 
continently  ordre  all  the  partes  of  our  life .  But  fornication  he  for- 
biddeth  by  name,  to  which  all  vnchafte  lufte  tendeth,  that  the  filthi- 
ncfife  of  that  which  is  more  groffe  and  fenfible ,  for  fomuch  as  italfo 
dcfileth  the  body ,  he  might  bring  vs  to  abhorrcall  filthy  lufte.  Sith 
manne  was  created  in  this  eftate,  not  to  Hue  a  folitarie  life ,  but  to  vfc 
a  helper  ioincd  vnto  himrand  fins  that  by  the  curfc  of  finne  he  is  dri- 
ucn  the  more  to  this  ncccflttic ,  the  Lord  hath  in  this  bchalfc  proui- 

dcd 


GodthcRcdcmcr.         Lib.2r         157 

dcd  help  for  him  fo  much  as  was  fufficient ,  when  he  ordained  mari- 
age,  when  he  fandified  with  his  bleflinge  the  feilowfliip  begonnc  by 
his  authority  .Whereby  followcth,that  all  other  fcUowfhip  of  man  8c 
woman  out  of  mariage,is  accurfcd  before  him,&  that  the  fellowfhip 
of  mariage  it  felfe,was  ordained  for  remedy  of  ncceflityjy  we  fhould 
not  runnc  out  into  vnbridled  luft.Thcrcfore  let  vs  not  flatter  our  fel- 
ues,  iith  we  heare  that  man  can  not  be  coupled  with  woman  out  of 
mariagcwithout  the  curfe  of  God. 

4Z     Nowe  forafmuch  as  by  the  condition  of  nature,  and  by  luft 
more  enkindeled  ^ns  the  fall  of  man,  we  are  become  doutely  fubic^ 
to  dehre  of  company  of  women,except  it  be  thofe  whom  God  of  his 
lingular  grace  hath  exempted  from  it:lec  eucry  man  looke  well  what 
is  gmen  vnto  him.   Virginity,  I  graunt,  is  a  vcrtue  not  to  be  defpifed: 
but  (ith  it  is  to  fome  demed>and  to  fome  graijted  but  for  a  time,ietce 
them  that  are  troubled  with  incontinence  and  flriuingc  with  it,  can 
not  get  the  vppcr  hande,reforte  to  the  helpc  of  mariagc,that  fo  they 
may  kccpc  chaftity  in  the  degree  of  their  vocation.  For  they  that  can 
not  conceiue  this  word ,  if  they  do  not  fuccour  their  owne  intempe- 
rance with  the  remedy  that  is  offered  and  graunted  them ,  they  ftriue 
againft  God  and  refilt  his  ordinaunce .  And  let  no  man  carpe  againft 
me  C  as  many  do  at  this  day)  that  bemge  aided  with  the  hclpe  of 
Godjhe  can  do  all  thmgcs.For  the  helpe  of  God  is  prefent  only  with  ^^^« ' 
ihofcjthat  walkein  bis  wayes,thatin  their  vocation  from  which  they  *'*  * 
do  all  withdrawe  themfelucs ,  which  forfakinge  the  hclpcs  of  God, 
do  trauell  to  ouercome  and  maifter  their  ncccffity  with  vaine  rafh 
boldnelTe .  The  Lord  affirmeth  that  continence  is  a  fingular  gift  of 
God,  &  of  that  forte  that  are  not  giucn  generally,  nor  vniuerfally  to 
the  whole  body  of  the  Church,but  to  a  few  members  thereof .   For 
firfthcfayth  ,thatthereisacercaJnekindeofmen,  that  haue  gelded 
themfelues  for  thekingdomcof  Heauen,  that  is,  that  they  might 
the  more  loofely  and  freely  applie  themfelucs  to  the  affayres  of  the 
heauenly  kingdome .  But ,  that  no  man  ihould  thinke  that  fuch  g,cl- 
dinge  is  in  the  power  of  man ,  he  (he  wed  a  htle  before ,  that  all  men 
arc  notable  toreceiue  it,  but  they  to  whom  it  is  peculiarly  giucn  ^j^j., 
from  heauen, whereupon  he  concludeth ;  He  that  can  take  it,  let  him  i ». 
take  it.  But  Paul  yet  affirmeth  it  more  plainly,whcre  he  wrytcth,that  i-Cof. 
cuery  man  hath  his  proper  gift  of  God,  one  rhus,3nd  an  other  thus.  7* 

45  Whereas  we  are  by  open  declaration  admonilhed,that  it  is  not 
in  euery  mans  power  to  keepe  chaftity  in  (ingle  life ,  although  with 
{ludy  and  trauaile  he  indeuour  neuer  fo  much  vnto  it,  and  that  it  is  a 
peculiar  grace ,  which  God  giuetb  but  to  certainc  men,  that  he  may 


Cap.  8.  Of  the  knowledge  of 

haue  the  the  tnorc  ready  to  his  workc :  do  we  not  ftriue  agalnft  God 
and  nature  which  he  hath  inftitute ,  if  we  do  not  apply  the  kinde  of 
our  hfc  to  the  proportion  of  our  power  ?  Here  the  Lord  forbiddeth 
fornication,thcrefore  he  requireth  cleanncfle  and  chaftity  of  vs.  To 
keepe  the  fame  there  is  but  one  way  ,  that  euery  man  mcafure  him 
fclfc  by  his  owne  mcafure .  Neither  lette  a  man  defpife  mariage  as  a 
ihinge  vnprofitable  or  fuperfluous  for  him,nor  otherwife  dcfire  fin- 

tle  hfe,  vnleffe  he  be  able  to  liue  without  a  wife.  And  therein  alfo  let 
iim  not  prouidc  onely  for  the  quiet  and  commodity  of  the  flefli,bui: 
only  that  being  loofed  from  this  bond,hc  may  be  the  more  in  readi- 
ncife  &  prepared  to  ail  ducties  of  GodlineiTe.  And  forafmuch  as  this 
benefit  is  giuen  to  many  but  for  a  time,lct  cuery  ma  fo  long  abftainc 
fro  mariage  as  he  (halbe  mectc  to  liue  to  kepe  lingle  cftatc,If  ftregth 
fade  him  to  tame  his  luil^let  him  learne  that  the  Lord  hath  now  laied 
br.7  vpon  him  a  neceflicy  to  marry.  This  the  Apoftic  fhcweth  when  he 
■9*    commaundeth  that  to  auoide  fornication  eucry  man  haue  his  owne 
wife,and  euery  woman  haue  her  owne  husband,  that  he  that  can  not 
liue  continently  fliould  mary  m  the  Lord.Firft  he  declareth,that  the 
moft  part  of  men  arc  fubied  to  y  vice  ofinc6tincncc:&  then  of  thofe 
that  be  fubicd  vnto  ic,he  cxcepteth  none,but  comaundeth  all  to  that 
only  remedy,wherewith  vnchaftity  is  i  efiftedTherefore  if  they  that 
be  incontinent  do  ncgled  to  hclpe  their  infirmity  by  this  meane,they 
finnc  cucn  in  this  that  they  obey  not  the  commaundemet  of  the  A- 
poftlc.Ncither  let  him  flatter  himfelfe  that  toucheth  not  a  woman  as 
though  he  couldc  not  be  rebuked  of  vnchaftity ,  while  in  the  mcane 
:or.<  fcafon  his  mmdc  bumeth  inwardly  with  iuft.  For  Paule  defineth  cha- 
ftity to  be  a  cleanncs  of  the  minde ,  ioyned  with  chaftity  of  the  body. 
A  woman  vnmaricd(fayth  he)thinkcth  vpon  thofe  things  that  are  of 
the  Lordjforafmuch  as  ftiee  is  holy  both  in  body  and  in  ipirit.  Thcr- 
fore  when  he  bringeth  a  reafon  to  confirme  that  former  commaun- 
demcnt.he  doth  not  only  fay,  that  it  is  better  for  a  ma  to  take  a  wife, 
than  to  defile  himfelfe,with  company  of  a  harlot,  but  he  fay  th,  that 
it  is  better  to  mary  than  to  burnc. 

44  Now  if  maried  folkes  do  confeflfe  that  their  fellowlhip  toge» 
thcr  is  blefied  of  the  Lord,they  are  thereby  admonifticd  not  to  defile 
it  with  intemperate  and  diflblute  luft:For  though  the  honefty  of  ma- 
nage do  couer  y  filthines  of  incontinence,  yet  it  ought  not  forthwith 
to  be  a  prouocation  therof  Wherfore  let  not  maried  folkes  thinke, 
that  all  thinges  are  lawfull  vnto  them ,  but  let  cuery  husbande  haue 
his  owne  wife  fobcrly ,  and  hkewife  the  wife  her  husband ,  and  fo 
doingc,  lette  them  commicte  nothing  ynbefeeming  the  honefty  and 

tempc- 


God  the  Redemer.         Lib.2  158 

temperance  of  mariage .  For  (o  ought  manage  made  in  the  Lord  to 
be  rtftraintd  to  meafure  and  modefty,  and  not  to  ouerftow  into  euc- 
ry  kindc  of  extreme  lafciuioufneffc .  This  wantonneflTe  Ambroferc-  Am.lifc. 
proued  with  a  faying  very  fore  in  decdcjbut  not  vnfite  for  it,when  he  de  phiL 
calleth  the  husbandejthe  adulterer  of  his  owne  wife,  which  in  vfe  of 
wedlocke  hath  no  careof  (hamefaftnefle  or  honcfty.  Laft  of  all,let  vs 
confider  what  lawemaker  doth  here  condemne  fornication,  euen  h« 
which  fith  of  his  owne  righthe  ought  to  pofleflc  vs  whoily,rcquireth 
purenefle  of  the  foule,  fpirite  and  body.  Therefore  when  he  forbid- 
deth  to  commit  fornication,he  alfo  forbiddeth  with  wanton  attire  of 
body,  with  vncleanly  gettures,  &  with  filthy  talkc  to  lay  waite  to  trap 
an  others  chaftity.  For  that  faying  is  not  without  good  rcafon,which 
Archelaus  fpakc  to  a  yong  man  aboue  meafure  wantonly  and  deintc- 
ly  clothed,  that  it  made  do  matter  m  what  parte  he  were  filthily  vn-. 
chaft.if  VTC  haue  regard  vnio  God  that  abhorreth  all  hlthines  in  what 
foeuer  part  either  of  our  foule  or  body  it  appeareth.  And  to  put  thee 
out  of  dout,  remember  that  the  Lord  here  commendeth  chaftity .  If 
the  Lorde  require  chaftity  of  vs,  then  he  condemneth  all  that  euer  is 
againft  it.  Therefore  if  thou  couet  to  (hew  obedience,  neither  let  thy 
mindeburne  inwardly  with  euillluft,  nor  lette  thine  eyes  runne  wan- 
tonly into  corrupt  aftedions ,  nor  let  thy  body  be  trimmed  vp  for  al- 
lurement,nor  let  thy  tongue  with  filthy  talke  entifc  thy  minde  to  hke 
thoughtes ,  nor  let  thy  gluttonous  belly  enflame  thee  with  intempc- 
rance.For  all  thefe  vices  arc,as  it  were,certainc  blottcs,whcrwith  the 
pureneiTe  of  chaftity  is  befpotted. 

The  eight  Commaundcmenc 

ThoH  [halt  notfieale. 
4^  The  ende  of  this  commaundementis^bccaufe  God  abhorreth 
vnrightcoufne{re,y  euery  man  may  haue  his  owne  rendred  vnto  hini. 
The  fumme  therefore  (hall  be ,  that  wc  are  forbidden  to  gape  for  o- 
ther  mens  goodes ,  &  that  therefore  we  are  commaunded^uery  man 
to  employ  his  faythfull  trauaile  to  prefcrue  to  eche  man  his  owne 
goodes.For  thus  we  ought  to  thinke,that  what  euery  man  poflTelTeih 
is  not  happened  vnto  him  by  chaunce  of  fortunejbut  by  the  diftribu- 
lion  of  rhe  foucraigne  Lord  of  all  things,  &  therforc  no  mans  goods 
can  be  gotten  from  him  by  euill  meancs,  but  that  wronge  be  done  to 
the  difpofition  of  God.But  of  theftes  there  be  many  kindesrone  ftan- 
deth  in  Violence,  whe  y  goods  of  an  other  are  by  any  maner  offorcc 
and  robbinge  licentioufnefle  bereued.  The  other  kinde  confifteth  in 
malicious  deceitcj where  chey  arc  guilefully  conucicd  away.  An  other 


Cap.8.  Of  the  knowledge  of 

forte  there  is  chat  (landcch  in  a  more  hidden  luttelty,  when  they  are 
wrong  from  the  owner  by  colour  of  law  e.  An  other  forte  in  flaitcrie, 
where  they  arc  fucked  away  by  prctenfe  of  gift.  But  leaft  wc  fhouldc 
tary  too  longc  vpon  rentingc  of  all  the  feuerall  kindes  of  theft ,  lettc 
vs  know ,  that  all  crafty  mcanes  whereby  the  poffeflions  and  money 
of  our  neighboures  arc  conueyedvnto  vs,  when  they  once  go  by 
crooked  wayes  from  finccrenefle  of  heart,to  a  defire  tobeguiie,or  by 
any  meane  to  do  hurr,3re  to  be  accompted  for  theftes.  Although  by 
pleadinge  the  lawe ,  thsy  may  preuaile ,  yet  God  doth  not  othcrwifc 
wcy  them.  For  he  fceth  the  longc  captious  futtelcies, wherewith  the 
guilefull  man  beginneth  to  entangle  the  (implcr  minde ,  till  at  length 
he  drawc  him  into  his  nettes.  He  feeth  the  hard  and  vngentle  lawes, 
wherwith  the  mightier  opprelTeth  and  throweth  downc  the  weaker. 
He  feeth  the  allurementes,wherwith  as  with  baited  hookes,  the  craf« 
tier  takcth  thee  vn ware.  All  which  things  are  hidden  from  the  iudge- 
ment  of  man ,  and  come  not  in  his  knowledge .  And  this  manner  of 
wrong  is  not  only  in  money,in  wares,or  in  landes,but  in  euery  mans 
right.  For  we  defraude  our  neighbour  of  his  goodes,  if  we  deny  him 
thofe  ciueties  which  we  are  bound  to  do  for  him.  If  any  idle  fador  or 
bailie  do  deuour  his  maiftcrs  fublUnce,&  is  not  hccdeful  to  the  care 
of  his  thriftjif  he  either  do  wrongfully  fpoilc,or  do  rioroufly  waft  the 
fubftance  commited  vnto  him,  if  a  feruauntdomockc  his  maifter,if 
he  difclofe  his  fecrctes  by  any  meancs ,  if  he  betray  his  hfe  and  hi$ 
goodes  ;  againc  if  the  Lord  do  cruelly  opprefle  his  houfcholde,they 
are  before  God  gilt^  of  theft.For  he  both  withholdeth  &  conueieth 
an  other  mans  goodes,  which  performcth  not  that  which  by  the  of- 
fice of  his  calling  he  ov/eth  to  other.  • 

46  Wc  (hall  therforc  rigliily  obey  this  commaundement,if  being 
contented  with  our  ownc  eftate »  we  fceke  to  get  no  gaine  but  honeft 
and  lawful,if  we  couct  not  to  waxc  rich  with  wrong,nor  go  about  to 
fpoile  our  neighbour  of  his  goodes  that  our  owne  fubftance  may  en- 
creafe ,  if  we  labour  not  to  heape  vp  cruell  riches  and  wronge  out  of 
others  mens  bloodjif  we  do  not  immeafurably  fcrape  coajether  eucry 
way,by  right  and  by  wrong,that  either  our  couetoufnefTe  may  be  fiU 
ied,or  our  prodigality  farisfied.  But  on  the  other  fide,lette  this  be  our 
pcrpetuall  marke ,  to  aide  all  men  faithfully  by  counfell  and  helpc  to 
Kccpe  their  owne  fo  farre  as  wc  may :  but  if  we  haue  to  do  with  falfe 
and  deceitfull  men ,  lettc  vs  rather  be  ready  to  yeelde  vp  fome  of  our 
ownCjthcn  to  ftriuc  with  them.And  not  that  only,but  let  vs  commu- 
nicate to  their  neccflitie$,&  with  our  ftore  relieue  their  neede,  whom 
WC  fee  to  be  oppreifed  with  hard  and  poore  eftate. Finally ,lette  euery 

man 


GodtheRcdcmcr.         Lib.2.  159 

man  looke  how  much  he  is  by  ducty  bounde  vnto  ocher.and  let  him 
fakhfuUypayit.  For  this  reaibn  Ictte  the  people  hauc  in  honor  all 
thofe  that  are  fct  oucr  them^et  them  paciently  bearc  their  goucrnc- 
menr,  obey  their  lawes  and  commaundcmenics,  rcfufc  nothing  that 
they  may  bcarc,(hll  kccpinge  God  fauourable  vnto  them.  Agamcjlet 
them  take  care  of  their  peoplejprcfcrue  common  pcace,defende  the 
goodjreftraine  the  cuil»&  Co  order  all  things,as  ready  to  giue  accompt 
of  their  office  to  the  foucraigne  iudge.Let  the  Minifiers  of  churchcf 
faithfully  applie  their  minillery,  and  not  corrupt  the  do^rinc  offal* 
uation,but  dcliuer  it  pure  &  finccre  to  the  people  of  God,andlet  the 
inftrud  them  notoncly  with  learning,  but  alfo  with  example  of  hfc: 
finaliyjiet  the  fo  be  ouer  thc,a$  good  fhepcherdes  be  oucr  the  fncpc. 
Let  the  people  hkewife  receiue  them  for  the  mcllingers  &  Apoftles 
of  God,  giue  them  that  honor  whereof  the  hieft  maiftcr  hath  vout- 
faucd  them,and  minifter  vnto  them  fuch  thinges  as  are  neceffary  for 
their  hfe.  Lette  parentes  take  on  them  to  feede,rule  and  teach  theyr 
childrcn,as  committed  to  them  of  Godj&  greue  nof5nor  turnc  awajr 
their  mindcs  from  them  with  cruelty,  but  rather  cherifh  &  embrace 
them  with  fuch  lenity  and  tendernefle ,  as  becommcth  there  perfon. 
After  which  manner,we  haue  already  fayd,that  children  owe  to  their 
parentes  their  obedience.Lct  yong  men  rcucrencc  olde  age,  cuen  as 
the  Lord  willed  that  age  to  be  honorable.Let  old  men  alio  gouernc 
the  weakenes  of  youth  with  their  wifedom  and  experience,  wherein 
they  excell  yonge  men,not  ratinge  them  with  rough  and  Icude  braw- 
lingSjbut  tempering  feucrity  with  mildencflc  and  gentlenelTe.  Lectc 
feruaunjtes  fhcw  themfelues  diligent  and  feruifable  to  obey :  and  that 
not  to  the  cye,buc  from  the  heart,as  feruing  God  himfelfe.  Alfo  lettc 
maiftcrs  fliewe  themfelues  not  tefty  and  hard  to  plcafc ,  nor  opprcflc 
them  with  to  much  (harpencs,  not  reprochfuUy  vfe  them,  but  rather 
acknowledge  that  they  arc  their  brethren  and  rheir  fellow  fcruauntes 
vnder  the  heauely  Lord,whom  they  ought  mutually  to  loue&  gerly 
to  entreat.  After  this  manner,!  fayjlct  cuery  man  confidcr  what  in  his 
degree  and  place  he  oweth  to  his  neighbours,snd  let  him  pay  that  he 
owcth.Morouer  our  minde  ought  alwayes  to  haue  refpe(^  to  the  law 
mak£r,thac  wc  may  know  that  this  law  is  made  as  wel  for  our  mindes, 
as  for  our  handes.rhat  men  fliould  Hudy  to  defend  &  funbcc  the  com- 
modities and  proiite  of  other. 

The  ninth  commaundemenr, 
Thoufhalt  not  be  a  lyinq^  vftmfje  againji  thy  neighltot^, 

47   The  end  of  tliis  commaundement  is  diat  becaufc  God  whichii 


Cap.8.  Of  the  knowledge  of 

trueth  abhorreth lyingc,we  ought  to  obferuc  tiueth  without  cfcceit- 
full  colour .  The  fumme  therefore  ihall  be,  that  we  neither  hurt  any 
mans  name  either  with  flaundcrs  or  fahe  rcportes  ,  nor  hinder  him 
in  his  goodcs  by  lyinge  :  finally  that  we  offcnde  no  man ,  by  luft  to 
fpeake  euill,  or  to  be  bufic :  with  which  prohibition  is  ioyned  a  com- 
maundement ,  that  fo  farre  as  we  may ,  we  employ  our  faithfull  en- 
dcuour  for  euery  man  in  affirming^  the  tructii ,  to  defende  the  fafety 
both  of  his  name  and  goodcs.  Itfeeme'th  that  the  Lord  purpofed  to 
expounde  the  meaning  of  his  comaundement  in  the  three  &  twenty 
jjjjj  jj.  Chapter  of  Exodus  in  thefe  wordes.Thou  ilialtnot  vfc  the  voyce  of 
I.  lying ,  nor  {halt  ioyne  thy  hande  to  fpeakc  falfe  wimcflc  for  the  wic- 

Leui.15  kcd.  Againe^Thou  lli alt  flee  lying.  Alfo  in  an  other  place  he  doth  not 
*^  onely  call  vs  away  from  lyinge  in  this  point  that  we  be  no  accufers* 
or  whifpercrs  in  the  people,but  alfo  that  no  man  decaue  his  brother 
forheforbiddeth  them  both  infeuerall  commaundcmentes.  Truely 
it  is  no  dout ,  but  that  as  in  the  commaundcmentes  before ,  Iks  hath 
forbidden  cruelty,vnchaftity  &  couetoufnes,fo  in  this  he  reftraineth 
falfhoodc .  Whereof  there  are  two  partes  as  we  haue  noted  before. 
For  either  we  ofFende  the  good  name  of  our  neighbours  by  malici- 
oufneffe  and  froward  minde  to  backebite,or  in  lying  and  fometime  rn 
euill  fpcakinge  we  hinder  their  commodities .  There  is  no  difterence 
whether  in  this  place  be  vndcrftanded  folemne  &  iudiciall  teftimony, 
or  common  teftimony  that  is  vfcd  in  priuate  talkes .  For  we  muft  al- 
way  haue  recourfc  to  this  principle ,  that  of  all  the  gencrall  kindes  of 
▼ices  one  fpeciall  forte  is  fetfor  an  example jwheieun to  the  reft  may 
be  referred,and  that  that  is  chiefely  choien,  wherein  the  filthinefte  of 
the  fault  IS  moft  apparaunt.  Albeit,  it  were  conuenicnt  to  extcnde  it 
more  generally  tollaunders  and  linifter  backcbitingcs  wherewith  out 
neighbours  are  wrongfully  grccucd,  for  that  falihoode  of  witncflingc 
which  is  vfcd  in  ludiciall  courtes,is  neucr  without  periury .  But  per- 
juries infomuch  as  they  do  prophane  and  defile  the  name  of  God,  arc 
already  fufficiently  met  withall  in  the  third  commaundcment.Wher- 
fore  the  right  vfe  of  this  commaundement  is ,  that  our  tongue  in  af- 
firminge  the  trueth  do  ferue  both  the  good  name  and  profite  of  our 
ncighbours.The  equity  thereof  is  more  than  manifeft.  For  if  a  good 
name  be  more  precious  than  any  trcafurcs,whatfoeuer  they  be:  then 
is  it  no  leftc  hurt  to  a  man  to  be  fpoyled  of  the  goodnefte  of  his  name 
than  of  his  goodcs .  And  in  bereuing  his  fubftaunce, fometime  falfc 
wirncflc  doth  as  much  as  violence  of  handes . 
48  And  yet  it  is  maruelous  vv  how  negligent  careleftenefle  men  dd 
commonly  oCndc  in  this  poinc^foy  there  are  found  very  few  tl,iat  are 

not 


GodtheRedemcr.         Lib.2.         x6o 

not  notably  fickcof  this  difcafe:  wc  arc  fb  much  delitcd  with  a  certaine 
poifoned  fwctencs  both  in  fcarching  out  &  in  difclofing  the  cuills  of 
other.  And  let  vs  not  thinkc  y  it  is  a  fufficient  cxcufcjif  oftentimes  we 
lye  not.  For  he  y  forbiddcth  thy  brothers  name  to  be  defiled  w  lying, 
willcth  alfo  that  it  be  prefcrucd  vntouched  fo  farre  as  the  trueth  vviU 
fuffcr.For  howfoeucr  he  takcth  hcedc  to  himfelfe  only,ro  that  he  tcU 
no  lye,yet  in  the  fame  he  fecretly  confc-fTeth  that  he  hath  fomc  charge 
of  him. But  this  ought  to  fuffice  v$  to  kepe  fafe  our  neighbours  good 
name,that  God  hath  care  of  it.  Whcrfore  without  dout  all  euill  /pea- 
king is  vtterly  condemned.  But  wc  meane  not  by  cuill  fpeakingCjthat 
rebukinge  which  is  vfed  for  chaftifement ;  nor  accufation,or  iudiciall 
proccfle5wherby  remedy  is  fought  for  an  cuill,nor  publike  reprehen- 
fion  which  tendeth  to  put  other  finners  in  fcare ,  nor  bcwrayingc  of 
faultes  to  them  for  whofc  fafety  it  behoucd  that  they  fliould  be  for- 
wamed  Icaft  they  (hould  be  in  daunger  by  ignoraunce:but  wc  mcane 
only  hatefull  accufing ,  which  arifcth  of  malicioufncfTc  and  of  a  wan- 
ton will  to  backebitc ,  Alfo  this  commaundement  is  extended  to  this 
point,that  wc  couct  not  to  vfc  a  fcoffing  kinde  of  a  pleafauntnes,but 
mingclcd  with  bitter  tauntcs,  thereby  bitingly  to  touch  other  mens 
faultes  vnder  prctcnfe  of  paftimcjas  many  do  that  fcckc  praifc  of  mc- 
ry  conceitcs  with  other  mens  fhamc  yea  &  greefc,alfo  when  by  fuch 
wanton  railing  many  times  our  neighbours  arc  not  a  litle  rcproched. 
Now  if  we  bende  our  eyes  to  the  lawmaker ,  which  muft  accordinge 
to  his  rightfull  authority  bearc  rule  no  leffe  ouer  the  cares  and 
mindc  than  ouer  the  tonguertruely  wc  fhall  finde  that  grecdinclTe  to 
heare  backebitings,and  a  hafty  readincs  to  euill  iudgcmcntes  are  no 
leflc  forbidden.For  it  were  very  fond  if  a  man  fhould  thinke  that  God 
hateth  the  fault  of  euill  fpeakinge  in  the  tongue ,  and  doth  not  difa- 
lowc  the  fault  of  euill  nialicioufncflc  in  the  heartc.  Wliereforcif 
there  be  in  vs  a  true  fearc  and  loue  of  Godjlet  vs  cndeuour  (b  farre  as 
we  may  and  as  is  expedient,  and  as  charity  beareth,  that  wc  giue  nei- 
ther our  tongue ,  nor  our  cares  to  euill  fpeakingcs ,  and  bitter  ie- 
ftinges ,  leaft  we  rafhly  without  caufe  yeeldc  our  mindes  to  indircd 
fufpicions.  But  being  indiflFcrcntexpofitours  of  all  mens  fayinges  and 
doinges ,  let  vs  both  in  iudgcmcnt,carcs,and  tongue  gently  prcfcrue 
their  honor  fafe. 

The  tenth  Commaundemenr. 
Thou  ftjalt  not  couet  thy  mighbours  houfe^  ^r. 

4p    The  end  of  this  cumaun  dement  is,y  becaufey  lords  wi!  is  ths: 


Cap*  8.  Of  the  knowledge  of 

our  foulc  be  wholly  polTefTed  with  the  affcdio  of  loue.all  luft  is  to  be 
(hake  out  of  our  minde  that  is  contrary  to  charity.  The  fumme  ther- 
fbre  fliall  be  ,  that  no  thought  creepe  into  vs ,  which  may  moue  our 
mindes  with  a  concupifcens  hurtfiill  and  turningc  toward  an  others 
loflTcrwherewith  on  the  other  tide  agreeth  the  commaundemcnt,that 
whatfoeuer  we  conceiucjpurpofe,  will  or  fludy  vpon,be  ioyned  with 
the  benefit  and  commodity  of  our  neighbonrs.But  here,as  it  femeth, 
arifeth  a  hard  and  comberfome  difficulty.  For  if  it  be  truely  fayd  of  vs 
before  thatvndcr  the  names  of  fornication  and  theft  are  contayned 
thcluft  of  fornication  ,  and  the  purpofc  to  hurt  and  deceiue,  it  may 
fecmc  fuperfluoufly  rpoken,that  the  couetinge  of  other  mens  goodcs 
fhoulde  afterward  be  fcueraily  forbidden  vs .  But  the  diftindioh  be- 
twencpurpofeandcouetinge,  will  eafily  lofc  vs  this  knot.  Forpur- 
pofe  (  as  we  hauc  meant  in  fpeakinge  of  it  in  the  other  commaundc- 
mentes  before  )  is  deliberate  confent  of  will,when  luit  hath  fubdued 
thcmindc  :  but  couc tinge  may  be  without  any  fuch  either  aduife- 
mcnt  or  aflent,  when  the  minde  is  only  pricked  &  tickled  with  vainc 
and  peruerfe  obiecles .  As  therefore  the  Lord  hath  heretofore  com- 
maunded,  that  the  rule  of  charity  fiioulde  gouerne  our  willes,ftudic$ 
and  workes :  fo  he  now  commaundeth  the  conceptions  of  our  minde 
to  be  direded  to  the  fame  rule ,  that  there  be  none  of  them  crooked 
and  writhenjthat  may  prouoke  our  minde  an  other  way.  As  he  hath 
forbidden  our  minde  to  be  bowed  and  leddc  into  wrath ,  hatred,for- 
nication,  robberyj  and  lying :  fo  he  doth  now  forbid  vs  to  be  moucd 
thereunto. 

5c  And  not  without  caufe  doth  he  require  fo  great  vprightncflc. 
For  who  can  deny  that  it  is  righteous,thatal  the  powers  of  the  foulc 
be  polTefTed  with  charity  ?But  if  any  of  the  do  fwaruc  from  the  marke 
of  charity ,  who  can  deny  that  it  is  difcafcd  ?  Now  whenfc  commeth 
it  that  fo  many  defires  hurtefull  to  thy  neighbour  do  enter  into  thy 
heart,  but  of  this,  that  negleding  him  thou  careft  onely  for  thy  felfc? 
For  if  thy  minde  were  altogether  throughly  foked  with  charity ,  no 
perccll  thereof  fhoulde  be  open  to  fuch  imaginations.  Therefore  it 
muft  ncedes  be  void  of  charity ,  fo  farre  as  it  receiueth  concupifcens. 
But  fome  man  will  obied,th3t  yet  it  is  not  meete  that  phantalies  that 
arc  wout  order  toiled  in  mans  wit,&  at  length  do  vanifh  away,  fhould 
be  condemned  for  concupifcence,whofe  place  is  in  the  heart.Iaun- 
fwerc  ;  that  here  our  queltion  is  of  that  kinde  of  phantalies,  which 
while  they  arc  prefent  before  our  mindes ,  do  together  bite  and  ftrike 
our  heart  with  defirc ,  forafmuch  as  it  neuer  commeth  in  our  minde, 
to  wifli  for  any  thing,bMt  that  our  heart  is  ftirrcd  vp  and  leapcth  with- 

all. 


God  the  Rcdcmcr.         Lib.2 .         1 6i 

sAi  Thcr fore  God  comaundeth  a  marueloiis  feruccnes  of  loue  which 
he  wiilcth  not  to  be  entangled  with  neucr  To  fmall  fnares  of  concupi- 
fcenccHe  requireth  a  marueloufly  framed  minde,  which  he  fuffcrerh  ^ 

not  fo  much  as  with  flight  prouocatios  to  be  any  thing  ftirred  againft 
the  law  of  loue»  To  this  expofition  Auguftine  did  firft  open  me  the 
way  :  bccaufe  thou  fhouldell  not  thinke  that  it  is  without  confcnt  of 
fome  graue  authority.  And  though  the  Lords  purpofe  was  to  forbid 
vsall  wrongfullcouttingryetinrehearnngthatfamejhc  hath  brought 
forth  for  example  thofe  things  that  rooft  comonly  do  decciuc  vs  with 
a  falfe  image  of  dehght:  becaufe  he  would  leaue  nothing  to  concupi- 
fccnce  when  he  dra weth  it  fiom  thefe  things, vpon  the  which  it  moft 
of  all  rageth  and  triumpheth.  Loc,  here  is  the  Iccondc  Table  of  the 
law, wherein  we  arc  taught  fufficiently  what  we  owe  to  men  for  Gods 
fake,  vpon  confideration  wlicrof  hangeth  the  whole  rule  of  charity. 
Wherfore  you  (hall  but  vainely  call  vpon  thofe  duc[ies  that  are  con- 
tained in  this  Table ,  vnlefle  your  dodrine  do  ftay  vpon  the  fearc  and 
reuerencf  of  God,  as  vpon  her  foundation.  As  for  them  which  fceke 
for  two  commaundcmentcs  in  die  prohibition  of  couetinge,  the  wife 
readcr,though  I  fay  nothing,will  iudge  that  by  wrong  diuilion,rhey 
tcare  in  funder  that  which  was  but  one  .  And  it  maketh  nothinge  a- 
gainft  vSjthat  this  worde,Thou  (halt  not  couct,is  the  fecond  time  re- 
peated ,  for  after  that  he  had  firit  fct  the  houfc,  then  he  renteth  the 
partes  thereof,  beginning  at  the  wife;  whereby  it  plaincly  appcareth, 
that  Cas  the  Hcbrues  do  very  wellj  it  ought  to  be  read  in  one  whole 
fentence,and  that  God  in  effc(flcommaundeth,that  al  that  euery  maa 
pofrefleth,(hould  remaine  fafe  and  vntouchedjnor  oncly  from  wrong 
and  luft  to  defraudc  them,but  alfo  from  the  very  leaft  defirc  thacmay 
moueourmindes. 

5 1  But  now  to  what  endc  the  whole  lawe  tendcth,  it  (hall  not  be 
hard  to  iudge:that  is,  to  the  fulfilling  of  righteoufneffcjthat  it  might 
frame  the  life  of  man  after  the  example  of  the  pureneflc  of  God.  For 
p  God  hath  therein  fo  painted  out  his  owne  nature ,  as  if  a  man  do 
performc  in  dccdes  that  which  is  there  commaunded  ,  he  {hall  in  a 
manner  exprelfe  an  image  of  God  m  his  life.  Therefore  when  Mofes 
meant  to  bring  the  fummc  thereof  into  the  mindes  of  the  Ifraelitcs, 
he  fayd  ;  And  nowe  Ifraell ,  what  doth  the  Lorde  thy  God  askc  of 
thee ,  but  that  thou  feare  the  Lorde ,  and  walkc  in  his  waycs  ?  loue  ,-1^"*^* 
him  and  fcruc  him  in  all  thy  heart,  and  in  all  tliy  (bule,  and  keepe  his 
commaundementes  ?  And  he  ceaffed  not  ftill  to  fing  the  fame  fong  a- 
gaine  vnto  them,  Co  oft  as  he  purpofed  to  fliewc  the  cnde  of  the  law. 
The  do^iine  of  the  lawe  hath  fuch  re(ped  hereunto,  that  it  ioyncth 

X 


Cap.8.  Of  the  knowledge  of 

Deut.tf.  marijOr  as  MdCcs  in  an  other  place  teimcth  it ,  maketh  man  to  f!icl^^ 
5'^  '  '•  faft  to  his  God  in  hoHnefle  of  life.  Now  the  perfedion  of  that  holy* 
neflc  confiileth  in  the  two  principall  pointes  already  rehcarfcd,  That 
we  loue  the  Lorde  God  with  all  out  hcarte ,  all  our  foule,  and  all  our 
Mat.»i  Ihcngth,  and  our  neighbour  as  our  felues.  And  thefiiftindeedeiy, 
that  c  ur  foule  be  in  all  partes  filled  with  the  loue  of  God.  From 
that  byandby  of  it  felfc  foorth  floweth  the  loue  of  our  neighbour. 
i.Tim.x  Which  thing  the  Apoftle  fheweth  when  he  wryteth,that  the  code  of 
'^*  rhe  law  is  Loue  out  ofa  pure  confciencc,  and  3  faith  not  fayncd.  You 
fee  how^as  it  were,  in  the  headc  is  fet  confcicncc  and  faith  vnfaynedi 
that  is  to  fay  in  one  wordc  true  Godlinefle ,  and  that  from  thcnfe  is 
charity  deriued.  Therefore  he  is  deceiued,whofoeuer  thinketh  that 
in  the  lawearc  taught  oncly  ccrtaine  rudimcntes  and  firft  Introda- 
dions  of  righteoufnefle ,  wherewith  men  became  ro  be  taught  their 
firft  Ichoolmge ,  but  not  yet  dircdcd  to  the  true  marke  of  goo4 
woorkcs:  whereas  beyonde  that  fcntence  of  Mofes  and  this  of  Paulc, 
you  cannc  defire  nothingcas  wantingcof  the  highcft  perfcdion. 
For  howe  farrc ,  I  pray  you ,  wilth€  proceede  that  will  not  be  con- 
\  tented  with  this  inftitution,  whereby  manne  is  inftruded  to  the  fearc 
of  God,  tofpirituallworfhippingc,  to  obeyinge  of  the  commaun- 
demente?,  to  follow  thcvprightnes  of  the  way  of  the  Lord,  finally  to 
purenefleof  confcience,fincere  faith  and  loue  ?  Whereby  is  confir- 
med that  expofidon  of  the  law ,  which  fcarchcthfor  and  findcth  out 
in  the  commaundcmentcs  thereof  all  the  duetics  of  Godlinefle 
and  loue.For  they  that  follow  onely  the  drie  and  bare  principles,as  if 
it  taught  but  the  one  halfe  of  Gods  will,know  not  the  end  thtreofyas 
the  Apoftle  wirnefleth. 

51     But  whereas  in  rehcai fin^  the  fumme  of  the  la w,Chrift  &  the 

Apoftle  do  fomtimelcaue  out  y  firft  Tablc:many  arc  dcceiued  therin 

while  they  woulde  faine  draw  their  words  to  both  the  Tables.  Cbnft 

in  Matthew  calleth  the  chiefe  pointes  of  the  law,Mercy,Iudgemct  & 

Faithrvndcr  the  word  Faiih,ir  is  not  doutful  to  me,but  that  he  mea- 

ncth  tiucth  or  fiithfulnefte  toward  men.  But  fome,  that  the  fcntence 

mit^ht  be  extended  to  the  whole  law,  take  it  for  rehgioufnefle  toward 

Matt.5.  Gcd.  Bur  they  labour  in  vainc.  ForChrift  fpeaketh  ofthofcworkcs 

*3'        wherwith  mnn  ought  to  proue  himfelfc  righteous.  This  reafon  ifwc 

note,we  will  alfo  ceffe  to  maruell  why ,  when  a  yong  man  asked  him 

what  be  the  commaundcmentcs  by  kcping  wherof  we  enter  into  life: 

he  anfvvcred  thef^e  things  only:Thou  Ihalt  not  kil.Thou  (halt  not  c6« 

Mati9  nrt  adultery.  Thou  (halt  not  fteale.  Thou  (halt  bcarc  no  f;ilfc  wit- 

j3.  ■'     ncflc.  Honor  thy  Father  and  thy  Mothcr.Louc  thy  neighbour  as  thy 

felfc. 


GodthcRedemcr.        Lib.2.  162 

fclfe.For  the  obtying  of  the  firlt  Table  confifted  in  manner  all  either 
in  the  afFedion  ot  y  heart)Or  in  ceremonicsrihc  affcwlion  of  the  hfarc 
appeared  not,  &  as  for  the  ceremonies  the  hypocrites  did  continual- 
ly vfe.But  the  workes  of  charity  are  fuchjSS  by  them  we  may  declare 
a  perfed  righteoufnefle  .  But  this  commcth  eche  where  fo  oft  m  the 
prophetes,  that  itmurtneedes  be  familiar  to  a  reader  but  meanely 
cxercifed  in  them  .  For  in  a  manner  alway  when  they  cxhorte  to  re- 
pentaunce,  they  leaue  out  the  firft  Table ,  and  only  call  vpon  Fayih, 
ludgemetjMercy  &  Equity.  And  thus  they  do  noc  ouerskip  the  fearc 
of  God  ,  but  they  require  the  earneft  profe  thereof  by  the  tokens 
of  ir.This  is  well  knowe,  that  when  they  fpeakc  of  the  keeping  of  the 
laWjthey  do  for  y  moft  part  relt  vpon  the  fecond  T::ble,bec.iure  ther- 
jn  the  ftudy  of  rightcoufnes  and  vprightncfle  is  moit  openly  feene.  It 
is  needclefle  to  rehcarfe  the  placcs,bccaufe  cuery  man  will  of  himfelf 
ea(ily  marke  that  which  I  fay. 

5^     But  thou  wilt  fay,is  it  then  more  auaileablc  to  the  perfedio  of 
righteoufncs,  to  liue  innocently  among  men,  than  with  rrue  godhnes 
to  honor  God?No,but  becaufe  a  man  doth  not  eai^ly  kcpe  charity  in 
all  pointeSjVnles  he  earneftly  feare  God,therfore  it  is  iherby  proued, 
that  he  hath  godlinefle  alfo.  Belide  that ,  forafmuch  as  the  Lord  well 
knoweth,that  no  benefit  can coo^e  fromvs  vntohim,which  thing  he 
doth  alfo  tcftifieby  y  Prophet;thereforc  he  requirethnorour  durties  pfj|  ^ 
to  himfelfe,but  doth  exercifc  vs  m  good  wotkcs  towarde  our  neigh- 
bour.Thcrfore  not  without  caufc  the  Apoftle  fetteth  the  whole  pcr- 
fcdi5  of  the  holy  ones  in  charity.  And  not  incouenienrly  in  another  Eph.i 
place  hecallcihy  fame  the  fulfillinge  ofthclawraddingth.nhe  hath  CoJof 
performed  y  law  that  loucth  his  neighbour.  Againe,That  t?U  y  law  is  '  *• 
comprehended  in  one  word,  Louc  thy  neighbour  as  thy  fclfr.For  he 
tcacbeth  no  other  thinge  but  the  fame  which  Chrift  doth  when  he 
feuh:Whatfoeuer  ye  will  that  men  do  to  you,  do  ye  the  fame  to  the.  Mjtc. 
For  this  is  the  law  &  the  Prophcrs.l  t  is  certaine,that  in  the  law  Si  the  » »• 
Prophetes,  Faith  and  all  that  belongcth  to  the  true  worfliip  of  God, 
holdeth  the  principall  place,  &  that  Loue  is  beneth  it  in  a  lower  de- 
gree:but  the  Lords  meaning  is,That  in  the  law  is  only  prefcriScd  tnto 
vs  an  obferuation  of  right  and  cquity.wherin  wc  be  excrcifed  to  icfti- 
fie  our  godly  feareofhim,iftherebeany  invs. 

^4  Here  therfore  let  vs  fticke  faft,that  then  our  life  fhalbe  beft  fra- 
med to  Gods  will  and  the  rule  of  his  law>  when  it  fhall  be  cuery  way 
moft  profitable  to  our  brethren .  But  in  the  whole  lawc  there  is  not 
redde  one  lillablethat  appoinrech  to  man  any  rule  of  fuch  rhin^cs  as 
he  fhall  do  or  leaue  vndone  to  the  commodity  of  his  ownc  He(h.  An«i 

X     ij. 


Cap.  8.  Of  the  knowledge  of 

furelyfich  men  are  fo  borne  of  fuchdifpofition  naturally  that  the^ 
.  be  too  much  caried  all  headlong  to  theloue  of  thcmfclucSjand  how 
much  foeucr  they  fall  from  the  trueth  yet  (lill  they  keepc  that  felfe 
loue.there  needed  no  law  any  moreto  enflamc  that  louc,that  was  na- 
u.Ii.i.  turally  of  it  felfe  jtoo  much  beyonde  meafure.  Whereby  it  plainly  ap- 
;  doft.  peareih,that  not  the  loue  of  our  felucs,  but  y  louc  of  God  &  of  our 
hr.ca.  neighbour  is  the  keeping  of  the  commaundements,&  that  he  liueth 
^  •       beii  &  moft  hohly,y  (fo  nerc  as  may  bc)hu€th  &  trauailcth  Icaft  for 
hvmfelfe,  &  that  no  man  liueth  wotfe  &  more  wickedly  than  he  that 
liueth  and  trauadeth  for  him  felfe  &  only  thinketh  vpon  and  feekerh 
for  things  of  his  owne.And  the  Lordjthe  more  to  expreffe  with  hovf 
•  great  earneftneffe  we  ought  to  be  led  to  the  loue  of  our  neighbours, 
appointed  it  to  be  meafurcd  by  the  loue  of  our  felues  as  by  a  rule,bc- 
caufe  he  had  no  other  vehement  or  ftronger  afrc(ftion  to  meafure  it 
by.  And  the  force  of  the  maner  of  fpeakinge  is  diligently  to  be  weyed. 
For  he  deth  not,as  cenaine  Sophifters  haue  foohfhly  dreamed,  giuc 
the  firft  degree  to  the  loue  of  our  felues, and  the  fecond  to  charity,but 
rather  that  afledion  of  loue  which  we  do  all  naturally  draw  to  our  fel- 
Crr.  ucs  he  giueth  away  vnto  other, wherupony  Apoftlc  fayth,that  Cha- 
hS'     rity  feketh  not  her  owne.  And  their  reafo  is  not  to  be  cflemed  worth 
a  heare  that  y  thmg  ruled  is  euer  inferiour  to  his  Rule.For  God  doth 
not  make  the  loue  of  our  felues  a  rule  whcreunto  charity  towarde  o- 
thcr  fhould  be  fubied,  but  whereas  by  peruerfnes  of  nature,y  afFedio 
of  lout  was  wont  lo  reft  m  our  felues  ,  he  ftieweth  that  now  it  ou^hc 
to  be  elfewhcre  fpred  abroad,  that  we  fhould  with  no  lefle  chcrefull- 
neflejferuentnefle,  &  carefulneffe  be  ready  to  do  good  to  our  neigh- 
bour than  to  our  felucs. 
55     Now  fich  Chrift  hath  flicwed  in  the  parable  of  the  Samaritane 
ucio.  that  vnder  the  name  of  Neighbour  cuery  man  is  cotaincd  be  he  ne- 
<S'        uer  fo  ftraunge  vnto  vsuhcrc  is  no  caufe  why  we  (houlde  reftraine  the 
commaundemcnt  of  loue  within  the  boudesofour  owncfrendfhips 
and  acquaintances.  I  deny  not  that  the  nerer  that  any  man  is  vnto  vs, 
the  more  familiarly  be  i$  to  be  holden  with  our  endeuours  to  do  him 
good.Forfothe  order  of  humanity  rcquireth,that  fo  many  mo  due- 
ties  of  fricndfiiippe  men  (houlde  communicate  together,  as  they  arc 
bound  together  with  ftreighter  bonds  of  kinred,famiharity  or  neigh- 
bourhoode,&  that  without  any  offcnfe  of  God, by  whofe  prouidencc 
we  are  in  a  manner  driucn  therunto.  But  I  fay  that  all  makinde  with- 
out exception  is  to  be  embraced  with  one  afTedion  of  charity:  &  that 
in  this  bchalfe  is  no  difference  of  Barbarous  or  Grecian,of  worthy  or 
TOworthy,  of  friend  or  foe,  bccaufe  ihcy  are  to  be  confidercd  in  God 

and 


GodthcRcdcmer.  Lib.2.      '    i<?3 

8c  not  in  themfelucsrfrom  which  coniidcraiion  when  we  turnc  away, 
it  is  nomaruellifwcbe  entangled  with  many  crrours.  Wherefore  if 
wc  will  kecpe  the  true  trade  of  louing,wc  muft  not  turne  our  eyes  va- 
to  man,  the  fight  of  whom  would  oftcr  enforce  vs  to  hate  tha  to  lauc, 
but  vnto  God  which  comaundeth  that  the  loue  which  we  offer  him, 
be  poured  abroadc  amongc  all  men- that  this  be  a  perpetuall  founda- 
tion, that  whatfoeucr  the  man  be ,  yet  he  ought  to  be  loucd  bccaufc 
Godisloued. 

56    Wherforc  it  was  a  moft  peftilcnt  cither  ignorace  or  malicejthat 
the  Schoolcmcnofthcfe  commaundemcntes,touchinge  not  delirins; 
of  reuengement,and  louing  our  cnemics,which  in  the  olde  time  both 
were  giuen  to  the  lewes  and  at  the  fame  time  were  commonly  giucn 
to  all  ChriftianSjhaue  made  Counccls  which  it  is  in  our  liberty  to  o- 
beyjOr  not  obey.  And  the  ncceffary  obeying  of  them,thcy  haue  po- 
rted ouer  to  Mokes  which  were  though  but  in  this  one  point  forfoth 
more  righteous  tha  fimple  Chriftians,that  they  willingly  bound  them 
fclues  to  kepc  the  Counccls.  And  they  render  a  rcafon  why  rhey  re- 
cciue  them  not  for  lawes,for  that  they  feme  too  burdenous  &  heauy, 
fpecially  for  Chriftians  that  arc  vnder  the  law  of  grace.  So  dare  they 
prefume  to  repcll  the  eternall  law  of  God  touching  the  louing  of  our 
neighbours?Is  there  any  fuch  difference  in  any  leafe  of  the  law?&  are 
not  therein  rather  cche  where  founde  commaundementes  that  da 
moft  feucrcly  require  of  vs  to  loue  our  enemies?  For  what  manner  of 
faying  is  that,where  we  are  commaunded  tofeedc  our  enemy  whe  he 
is  hungry  ?  to  fet  into  the  right  way  his  Oxen  or  Afles  ftrayingout  of  Pro.  2 
the  way,or  to  cafe  tlicm  when  they  faint  vnder  their  burden? Shall  we  *». 
do  good  to  his  beaftcs  for  his  fake  without  any  good  wil  to  himfelf^?  ^'^"•^ 
Whst?is  not  the  word  of  the  Lord  euerlaftinge:  Leaue  vengeance  to  ^' 
me,  and  I  will  requite  it?  Which  alfo  is  fpoken  more  plainely  at  large  j^     ^ 
in  an  other  place.Scke  not  vengeancc,neither  be  mmdeful  of  the  iniu-  j  j.    ' 
ry  of  thy  Citizens. Either  let  them  blot  thefe  things  out  of  the  law,or  Leu.i 
let  them  acknowledge  that  the  Lord  was  a  lawmaker,  and  not  lyingly  *^  • 
faine  that  he  was  a  ccuncell  giuer. 

$7     And  what  I  pray  you  meane  thefe  things  that  they  hauc  prc- 
fumed  to  mocke  withallin  their  vnfauory  glo(e?Louc  your  enemies,  j^j,jj 
do  good  to  them  that  hate  yoUjpray  for  the  that  perfccute  you,  bleffe  44, 
them  that  curfe  you,that  ye  may  be  the  childrc  of  your  father  which 
is  inhcauen.Who cannot  hearereafon  withChryfoftome,that  by  fo  ^ib  d 
neceffary  a  caufe  it  plainely  appeareth  that  they  are  np  exhortations  comp 
but  commaundementes?  What  remaineth  more  when  we  be  blotted  <Sion 
put  of  the  numbrc  of  the  children  of  God?  But  by  theif  opinion,only  ^^'^^ 

X    iij. 


lO. 


Cap.  8.  Of  the  knowledge  of 

Menkes  ihall  be  the  children  of  the  heaucnly  father,  they  onely  ftiatl 
be  bolde  to  call  vpon  God  their  Father:what{haU  the  Church  do  irf 
the  mcane  fcafon  ?  it  (hall  by  like  nght  be  fent  away  to  the  Genciis  8c 
fat.  5.  p^5i,c3ns.For  Chrift  fayih :  If  ye  be  friendely  to  your  friendes,what 
*•  fauour  lookc  you  tor  iherbyPdo  iioty  Gentiles  &  publicans  the  fame? 
But  wc  ihall  be  in  good  cafe  forlbth ,  if  the  title  of  Chriftians  belefc 
vnto  vs,and  the  inheritaunce  of  the  kingdome  of  heauen  taken  away 
from  vs.  And  nolcfle  ftron^  is  Auguftines  argument.  When  (faith  he) 
tlic  Lord  torbiddeth  to  commit  fornication, he  nolelfe  forbiddeth  to 
touch  the  wife  of  thine  enemy  tha  of  thy  ftiend.Whcn  he  forbiddeth 
^^  theftjhc  giueth  leaue  to  fteale  nothijig  at  all,cither  fro  thy  friendc  or 
from  thine  enemy.  But  theretwo,no£  to  fteaie,&  not  to  commit  for- 
nication, Pju!e  bringeth  wuhin  the  compaflc  of  rhe  rule  ofloue,yea 
&  teachcch  that  they  arc  contained  vndcr  this  c6maundcmcnt,Thou 
fhalc  louc  thy  neighbour  as  thy  feUcTherforceiiher  Paul  muft  hauc 
bin  a  falfc  expofitour  of  the  lawc.or  it  neccfTanly  foUoweth  hereby, 
that  oar  enemies  ought  alio  to  be  loued,euen  by  commaundement, 
hke  3S  oui  f.irndes  Thtrfore  ihcy  do  tiuely  bewray  themfclues  to  be 
the  children  of  Satan,that  do  fo  hccntioufly  (liake  of  the  comon  yoke 
of  the  children  of  God^  It  is  to  be  douted,  whether  they  haue  publi- 
fhed  this  dodrine  with  more  grofle  dulnes  or  (hamelefnes.  For  there 
are  none  of  the  olde  wryters  that  do  not  pronounce  as  of  a  thing  cer- 
tamcjthat  thefe  are  mere  coniiaundcmentes.  And  that  euen  in  Grego» 
rics  age  it  was  not  douted  of,3ppearetii  by  his  owne  affirmati6,tor  he 
vvivhout  coniroucrfie  takcth  them  for  commaundcmenies.  And  hov» 
foolifhly  do  they  reafonPThey  fay  y  they  are  to  weighty  a  burden  for 
Chriftias.As  thoughthere  could  bcdeuifed  any  thing  more  weighty, 
thin  to  loue  God  with  all  our  heart ,  with  all  our  foulc ,  yvith  all  our 
ftregth.  In  coparifon  of  this  law  any  thing  may  be  copied  cafy,  whe- 
ther it  be  to  loue  our  enemy ,  or  to  lay  away  all  defirc  of  reuenge  out 
ofourminde.Indede  all  things  archie  &  hard  to  our  weakene$  euen 
the  leait  title  of  the  lawelt  is  the  Lord  in  whom  we  vfe  ftrength  Let 
him  giue  what  he  commaundcrh,&commaund  what  he  wii.Chriftian 
men  to  be  vnder  the  law  of  grace,is  not  vnbridledly  to  wander  with- 
out lawjbut  to  be  grafTcd  in  Chrift,by  whofe  grace  they  arc  free  frpm 
the  curfe  of  the  law ,  and  by  whofe  fpirite  they  haue  a  law  wrytten  in 
their  heartes.This  grace  Paulc  vnpropeily  called  a  law ,  alludingc  to 
the  law  of  God  againft  which  he  did  fet  it  in  comparifon. But  thcfc 
m  en  do  in  the  name  of  the  law,difpute  vpon  a  matter  of  nothing. 

58     Of  like  forte  it  is,  that  they  called  Vcniall  finnc,  both  fecrctc 
Yngodlmeffc  chat  is  againft  the  Brft  table ,  andalfb  the  diredtranf- 

greC* 


GodthcRedemcr.         Lib.2,  1^4 

greflfingc  of  the  laft  commaundement.  For  they  define  it  thus,  that  it 
is  a  defire  without  adurfcd  afTent, which  rcfteth  not  long  in  the  heart. 
But  I  fay ,  that  it  can  not  come  at  all  into  the  heart ,  but  by  want  of 
thofe  things  that  are  required  in  the  law. We  forbid  to  hauc  Orange 
gods.When  the  minde  fhaken  with  the  engines  of  didruil ,  looketh 
about  elfe where: whe  it  is  touched  with  a  foden  defire  to  rcmouchcr 
blcfTedncfle  fome  other  way :  whenfe  come  thefe  motions,ahhough 
they  quickelyyanifli  away ,but  of  this,that  there  is  fome  thing  in  the 
fbule  empty ,to  recciuc  fuch  tentations?  And  to  the  cndc  not  to  draw 
out  this  argunvet  to  greater  length,  there  is  a  commaundcmenc  giuc 
to  loue  God  with  all  our  heart,witb  all  our  mindc,wich  all  our  foule: 
if  then  all  the  powers  of  our  foule  be  not  bent  to  the  loue  of  God,wc 
hauc  already  departed  from  the  obedience  of  the  iaWjBecaufe  the  c- 
nemies  that  do  tlierein  ariijb  againll  his  kingdome ,  and  interrupt  hit 
decrceSjdo  proue  that  God  hath  not  his  throne  wei  ibbliflied  in  our 
conference.  As  for  the  laft  commaundement,we  ijaue  already  fhevvcd 
that  it  properly  belongeth  hereunto.  Hath  any  delire  of  minde  pric- 
ked vs  5  we  are  already  gilty  of  couetinge ,  and  therewithal!  are  made 
tranfgreflbrs  of  the  law.  Becaufe  the  Lord  doth  forbid  vs,  not  only  to 

purpofe  &  pradifc  any  thing  that  may  be  to  an  others  lofle,  but  alio 
to  be  pricked  &  fwell  with  couetingit.  Bur  the  curfc  of  God  doth  aU 
way  hang  ouer  the  tranfgreffioof  the  law.We  can  not  therfore  proue 
cuen  the  very  leaft  defires  free  from  iudgement  of  death.  In  weyins;e 
of  finnes (faith  Auguftine)let  vs  not  bring falfe  balances  to  wey  what  tf.  j.tj; 
we  lift  and  how  we  lift  at  our  of  ne  pleafure,  fayinguhis  is  heauy,and  ha^'Co 
this  is  light.  But  let  vs  bring  Gods  balace  out  of  the  holy  Scriptures,  ^'^^  }^o 
as  out  of  the  Lordes  treaforie ,  and  let  vs  therein  wey  what  is  heauy;  "^^''t* 
rather  let  rs  not  wey ,  but  reknowledge  thinges  ah'eady  weyed  by  the  ^^^'^' 
Lorde.  But  what  fayth  the  Scripture  ?  Truely  when  Paule  fayth  that 
the  rewardc  of  finne  is  death,  he  (ht  weih  that  he  knew  not  this  ftin  - 
kinge  diftindion .  Sith  we  are  to  much  enclined  to  hypocrifie ,  thif 
cherifbmct  therof  ought  not  to  hauc  bin  added  to  flatter  our  flouth- 
full  confciences. 

59  I  would  to  God ,  they  would  confidcr  whaty  faying  of  Chrift 
incaneth:Hc  that  tranfgreffeth  one  of  the  leaft  of  thefe  commaundc^  ^at.  j, 
mentes,&  tcacheth  men  fo,  (halbe  comptcd  none  in  the  kingdom  of  i^, 
heaue.  Are  not  theyof  that  fort,wIicn  they  dare  fo  extenuate  the  traf- 
greffion  of  the  law,as  if  it  were  not  worthy  of  death?  but  they  ought 
to  hauc  confidered,  not  only  what  is  comaunded,but  what  he  i$  that 
comaundeth ,  becauie  his  authority  is  diminifhed  in  euery  tranfgrel^ 
(ion ,  howc  litlc  fo^ucr  it  be,  of  the  lawc  that  he  hath  giucn  in  conv 

X    iiij. 


Cap.p,  Of  the  knowledge  of 

maundcment .  Is  it  a  fmall  matter  with  them ,  that  Gods  tnaicfty  be 
offended  in  any  thingc  ?  Moreouer  if  God  hath  declared  his  will  in 
the  lawc,  whatfocucr  is  contrary  to  the  lawe ,  difpleafeth  him.  Will 
they  imagine  the  wrath  of  God  to  be  fo  difarmed ,  that  punifhmcnc 
of  death  {hall  not  foorwith  follow  vpon  thctii?And  he  himfelfe  hath 
pronounced  it  plajnely ,  if  they  would  rather  finde  in  their  heartes 
to  hcarc  his  voyce,  than  to  trouble  the  cleare  trueth  with  their  vnfa- 
I»c.i8.  uory  futtelties  ofargumct.The  roule(rayih  he)that  finneth,the  fame 
J°*  fhall  dye.  Againe ,  which  I  euen  now  alleaged :  The  reward  of  (innc 
'  'is  death.  But  albeit  they  graunt  it  to  be  a  Hnne,  becaufe  they  can  not 
denie  it :  yet  they  ftand  ftiffe  in  this, that  it  is  no  deadly  finne.  But  firh 
they  haue  hitherto  too  much  borne  with  their  ownc  madneflfe ,  lettc 
them  yet  at  length  Icarne  ro  waxe  wifer .  But  if  they  continue  in  do- 
tagCjWe  will  bid  them  farewcllrand  let  the  children  of  God  Icam  this, 
that  all  finne  is  deadly,  becaufe  it  is  a  rebellion  againft  the  will  of 
God,which  of  nccelBry  prouoketh  his  wrath ,  becaufe  it  is  a  breach 
of  the  law,  vpon  which  the  iudgemet  of  God  js  pronounced  without 
exception :  and  that  the  finncs  of  the  holy  ones  arc  vcniall  or  pardo- 
nable, not  of  their  ownc  nature,but  becaufe  they  obtaync  pardon  by 
the  mercy  of  God. 

The  ix.  Chapter, 

Thttt  Chri^f4hhm^h  he  vvm  knovvtn  ta  the  It  wet  vnder  the  /<«v  v, 

j/tt  was  deiiUercd  only  by  the  Gt>fp*U»  > 

BEcaufc  it  pk'afcd  God  in  iheHlde  time  not  vainely  by  <Jxpia- 
{ions  and  factifices  to  declare  himfclfe  a  Father,  and  not  in 
vainC  h«4<d  confccratc  a  chofen  people  to  himftlfe:  eucn  then 
without  dout  hs  was  knowen  in  the  fame  image ,  wherein  he 
4al  4.a  nowc  appearerh  to  vs  withf^ll  brightnefle.  Therefore Malachie,af- 
cer  that  he  had  bidden  the  lewetf  *o  take  hccde  to  the  law  of  Mofc*, 
and  to  continue.in  ftudy  therof,(becai:r^  after  his  death  there  fhould 
eomc  a  certainc  interruptio  of  the  office  of  the  Prop  hetes)  did  forth- 
with declare ,  that  there  {houlde  arifc  a  fonne  of  righteoufncffe  .  In 
which  wordes  he  teachcth ,  that  the  law  auaUeth  to  this  purpofe  to 
hold  y  godly  in  expe«flation  of  Chrift  to  come:but  yet  that  there  was 
much  more  Ught  to  be  hoped  for,i^hen  he  (hould  be  come  in  deede. 
■Pec.i.  Pqj,  jI^-j  rgafon  jQth  Peter  fay ,  that  the  Prophetes  did  make  fearch  , 
and  dihgently  enquire ,  of  the  faluation  that  is  now  opened  by  the 
Gofpell:  &  that  it  was  reuelcd  vnto  them,  that  they  fhould  minifter, 
not  iothemfclues,nor  totheir  owne  age  but  vnto  vs,thofe  things  thai 
are  declared  by  the  Gofpell.  Not  chat  cheir  dodrine  was  vnproHtable 

to 


GodthcRedemer.  Lib.2.  16^ 

to  the  people  in  oldc  time ,  or  nothing  auailcd  tlicmfelues  :  but  by- 
caufe  they  enioyednotthc  treafure  which  God  fent  vnto  vs  by  their 
hand  For  at  this  day  the  grace  whereof  they  tclhiied,  is  famihar!y  let 
before  our  eyes.  And  wheras  they  did  but  alulc  fippe  of  it ,  there  is 
otfrcd  vnto  vs  a  more  plennfull  cnioying  thereof.  Therefore  Chrift 
himfelfe,  which  affirmcth  that  he  had  witncfl'e  borne  him  by  Mofes, 
yet  extoUeth  the  meafure  of  grace  whereby  we  excell  the  lewes.  For 
fpeaking  to  the  Difciplcs ,  he  faid  :Blefled  are  the  eyes  that  fee  that  lohn 
which  ye  fee,&  blefl'ed  are  the  eares  that  heare  that  which  ye  hcare.  4^ 
For  many  kinges  and  Prophetes  haue  wifhed  it,  and  hauenotobtei-  ^^^'^ 
tied  it.This  is  no  fmall  commendation  of  the  reuehng  of  the  Gofpeli,  Luc.i 
that  God  preferred  vs  before  the  holy  fathers  that  excelled  in  rare  »j. 
godhnciFe  .  With  which  fentcncc  that  other  place  difagrceih  not, 
where  it  is  faid ,  that  Abraham  fawe  the  day  of  Chrift,  and  reioyfed.  ^^^^ 
For  tnough  the  light  of  a  thing  farre  diilant  v/js  fomewhat  ddrke,yct  '^* 
he  wanted  nothing  to  the  aflurance  of  good  hope.  And  chcnfc  came 
that  ioye  which  accompanied  the  holy  Prophet ,  eucn  to  his  death. 
And  that  faying  of  lohn  Baptift,  No  man  hath  fcen  God  at  any  time,  lohn, 
the  only  begotten  that  is  in  the  bo  Tome  of  the  father ,  hath  declared  *  ^: 
him  vnto  vSjdorh  not  exclude  the  godly  which  had  ben  dead  before 
him,  from  thcfelowfhip  of  the  vnderftandingand  light  thatftimcth 
in  the  perfone  of  Chrift.  Butcomparing  their  eftate  with  ourcs,  he 
tcacheth  that  thofe  mifteries,which  they  faw  but  darkely  vndcr  ftiad- 
dowesjare  manifcft  to  vs:as  the  author  of  ihe  epiftle  to  the  Hebrewes  ^t^^'^ 
•doth  well  fct  out ,  faying,  that  God  diuerfly  and  many  wayes  fpakc  in 
olde  time  by  the  Prophets,but  now  by  his  beloued  Sonne,  Although 
thcrforc  that  only  begotten  one,  which  is  at  this  day  to  vs  the  bright- 
nefle  of  the  glory,  and  the  point  of  the  fubftance  of  God  the  father, 
was  m  olde  time  knowen  to  the  lewes ,  as  we  haue  in  an  other  place 
alleaged  out  of  Pauie,ihat  he  was  the  guide  of  the  oldc  deliuerance: 
yet  is  it  true,which  the  fame  Paul  els  where  teacheth,that  God  which     ^ 
commaunded  the  light  to  ftiinc  out  of  darkencfte,  hath  nowe  fhined  ^  °'' 
Vpon  our  heartes  to  let  forth  the  knowledge  of  the  glorie of  God  in 
tlic  hcc  of  lefus  Chrift:bycaufe  when  he  appered  m  this  his  image,hc 
did  in  a  maner  make  himfelfe  vifiblc ,  in  comparifon  of  the  darke  and 
fhadowifli  forme  that  had  ben  of  him  before.  And  fo  much  the  more 
fowleand  deteftablc  is  their  vnihankcfulncfle  and  perucrfnefle ,  that 
arc  here  fo  blinde  at  midde  day.  And  therefore  Paule  faith,  that  their 
fnindes  are  darkened  by  Satan,  that  they  ftioulde  not  fee  the  glorie  of 
Chrift  fhining  in  the  Gofpeli,  though  there  be  no  veilc  fee  betwene 
them  and  ic 


Cap.  p.  Of  the  knowledge  of 

1     Now  I  take  the  GofpcU  for  the  clecre  diidofing  of  the  myfte? 
.ttm.4  rie  of  Chnft.I  graunc  truely,th3t  in  that  refpeiS:  that  Paule  calleth  the 
••         GofpcU  the  dodrine  of  faith,  all  the  promifes  that  we  here  and  there 
finde  in  the  lawc,concerning  the  free  forgcucnefTc  of  finnesjwhereby 
God  reconciieth  men  to  hinifelfe,  are  accompted  partes  therof.  For 
he  compareth  faith  agamft  thcfe  terrors ,  wherewith  the  confcicncc 
fhould  be  troubled  and  vexed,if  faluation  were  to  be  fought  by  wor- 
kes.  Wherevpon  foUoweth ,  that  in  taking  the  name  of  the  GofpeU 
largely ,  there  arc  comeined  vnder  it  all  the  teftimonics  that  God  in 
oldc  time  gaue  to  his  fathers ,  of  the  mercie  and  fatherly  fauour .  But 
in  the  more  excellent  fignification  of  it ,  I  fay  it  is  applied  to  the  pu* 
bhfhing  of  the  grace  geuen  in  Chrift.  And  that  meaning  is  not  onel/ 
receyued  by  common  vfe ,  but  alfo  hangeth  vpon  the  authoritie  of 
^.^j  .  Chrift  and  the  Apoftlts .  Wherevpon  this  is  proprcly  afcribed  vnto 
f.         him,thac  he  preached  the  Goipell  of  the  kingdome.  And  Marke  ma* 
A2r.i.i  kcth  his  preface  in  thismaner,  The  beginning  of  the  GofpcU  of 
lefus  Chrift .  And  there  is  no  neede  to  gather  places  to  proue  a  thing 
.i' '      fufficiently  knowenChrift  therfore  by  his  comming  hath  made  clecre 
.Tim.i  the  Ufe  and  iramorcalitie  by  the  GofpeU.  By  which  wordcs  Paule 
o-        nieaneth ,  not  that  the  fathers  were  drowned  in  darkcnelTe  of  death* 
vntiU  the  fonne  of  God  did  put  on  flcih :  but  clayming  this  preroga* 
tiuc  of  honour  to  the  GofpcU,  he  teacheththatit  is  a  ncwc  and  vn* 
wonted  kmde  of  mcflage ,  wherby  God  performed  thofe  thingcs  that 
he  had  promifed,  that  the  truth  of  his  promifes  (houldc  be  fulfiUed  in 
the  perfone  of  the  Sonne.  For  although  the  faithful  haue  alway  found 
by  experienccjthatfame  faying  of  Paule  to  be  true,  that  in  Chrift  arc 
all  the  promifes ,  yea  and  Amen ,  bycaufe  they  were  fealed  in  their 
heartes :  yet  bycaufe  he  hath  accomplifhed  aU  partes  of  our  faluation 
in  his  flefli ,  therefore  that  felfe  Ituely  deliuering  of  the  thingcs  right- 
fully obteined  a  newe  and  fingular  title  of  praife.  Whervpon  conieth 
lof.n.i.  that  faying  of  ChriftrHcrcaftcr  yc  (hall  fee  the  heauens  open,and  the 
J^*         Angels  of  God  afccnding  and  dcfcending  vpon  the  fonne  of  man.For 
though  he  feeme  to  haue  relation  vnto  ihc  ladder  fhewed  in  a  vifion 
to  the  Patriarch  lacob :  yet  he  fetteth  out  the  exceUencic  of  his  com- 
ming by  this  marke ,  that  he  opened  the  gate  of  heauen  to  aU  men, 
that  the  entrie  thereof  maie  ftand  familiarly  open  loaU  men. 

3  But  yet  we  mutt  take  hede  of  the  dcuelilh  imagination  of  Scf 
uettus,  which  when  he  gocth  about,  or  at  leaft  faineth  that  he  gocth 
about ,  to  cxtoll  the  greatneflc  of  the  grace  of  Chrift ,  vtierly  abo- 
lifheth  the  promifes ,  as  if  they  were  ended  together  with  the  lawc. 
He  laycth  for  him,  that  by  the  faith  of  the  GofpcU  there  is  brought 

vni9 


God  the  Redemcr.         Lib.2 .  1 66 

vnto  vs  the  accomplilhmet  of  all  the  promifcsias  though  there  were 
no  diflpeicnce  betwenc  vs  and  Chrift.l  didindeedc  euen  nowe  declare 
that  Chrift  Icftc  nothing  vnperfourmed  of  the  whole  fumme  of  our 
faluattoncbut  it  is  wrongfully  gathered  thereupoii,that  we  do  already 
cniojr  the  benefices  purchaced  by  him,as  though  that  faying  of  Paulc 
vvere  falfe,  that  our  faluation  is  hidde  in  hope*  1  graunt  in  deede,  that 
we  by  bcleuing  in  Chrift,  do  alfo  palTe  from  death  to  life :  But  in  the 
i»eane  feafon  we  muft  holde  this  faying  of  lohn-,  that  although  we 
knowe  we  be  the  children  of  God,ycc  it  hath  not  as  yet  appearcd,till 
we  fhalbe  like  vnto  him :  that  is ,  till  we  ihall  fee  him  fuche  as  he  is. 
Therefore  although  Chrift  oft'srvntovs  in  bisGofpell  prefentful- 
licfte  of  fpiritual  good  thinges,yct  the  enioying  therof  lieth  ftil  hidde 
vndcrthe  keping  of  hope ,  till  being  vnclothcd  of  the  corruptible 
flefli,  we  be  transfigured  into  the  glorie  of  him  that  goeth  before  vs. 
In  the  meane  time  the  holy  Ghofl  biddcth  vs  to  refte  vpon  the  pro- 
mifes  ,  whofe  authorise  ou^ht  with  vs  to  put  to  filence  all  the  bar- 
kinges  of  that  filthy  dogge.  For  as  Paule  witneireth,  godlinefle  hath  i.Tim. 
a  promife  as  well  of  the  life  to  come,3S  of  the  life  pre(ent.  For  which  4  8. 
reafonheboafieththathe  is  an  Apoftleof  Chrift,  according  to  the  *Tim.i 
promife  of  life  that  is  in  him.  And  in  an  othtr  place  he  putteth  vs  in  **  ^^''^ 
mindcjthat  we  haue  the  fame  promsfes, which  in  the  olde  time  were 
geuen  to  the  holy  men.  Finally,  he  fetteth  this  for  the  fumme  of  feli- 
citie ,  chat  we  are  fealed  vp  with  the  holy  fpinrc  of  promife  ,  but  yet 
we  do  no  otherwife  enioy  Chrift ,  but  fo  farre  as  we  embrace  him 
clothed  with  his  promifes.Wherby  it  comcth  to  paire,that  he  in  dede 
dwclleth  in  our  heartes ,  and  yet  we  wander  m  iourney  abrodc  from 
himrbycaufe  we  walke  by  faith  &  not  by  fight.  And  thefe  two  thinges 
do  not  ill  agree  together:  that  we  poflefle  in  Chrift  all  that  pertcincth 
to  the  perfedion  of  thcheauenly  life:  and  yet  that  faith  is  a  behol- 
ding of  good  thinges  that  arc  not  fecne.  Onely  there  isadifterenct 
to  be  noted  in  the  nature  or  qualitie  of  the  promifes  :  bycaufc  the 
Gofpell  (heweth  with  her  finger  that  thing ,  whichc  the  lawc  did 
fhadow  vnder  figures. 

4  And  hereby  alfo  is  their  errour  conuinced ,  whichc  do  neuer 
otherwife  compare  the  lawe  with  the  Gofpell ,  but  as  they  compare 
the  merites  of  workes  with  the  free  imputation  of  righteoufnefVc. 
Although  indecdethiscomparifonofcontrariesbenot  toberciec- 
tcd:  bycaufc  Pajjle  doth  oftentimes  vnderftand  by  the  name  oi  the 
law,a  rule  toliue  rightcoufly,wherin  God  rcquireth  of  vs,that  which 
is  his,notgcuing  vs  any  hope  of  lifc.vnlefte  we  in  all  pointesobey  it: 
and  on  the  other  fide  adding  acurfeifwc  do  neuer  folitlc  fwarae 


Cap, 


.^.  Of  the  knowledge  of 

from  It :  that  is  in  fuch  places  as  he  difputeth,the  wcdo  freely  plea(<* 
God,and  are  by  pardon  reckened  righteous,bycaufe  the  obferuatioti 
of  the  lawe,wherunto  the  rewarde  is  promifcd,is  no  where  founde. 
Therefore  Paule  doth  fitly  make  the  righteoufnefTe  of  the  lawc  and 
of  the  Gofpell ,  contrane  the  one  to  the  other .  But  the  Gofpell  did 
not  Co  fucccde  in  place  of  the  whole  la  we ,  that  it  {houlde  bring  any 
diuers  meane  of  faluation ,  but  rather  to  cpnfirme  and  proue  to  be  of 
.  force,  what  fo  euer  the  la  we  had  promifed,  and  to  ioine  the  body  to 
the  fiiadowes.For  when  Chnft  faich,that  the  lawe  and  the  Prophets 
were  vntill  lohn ;  he  maketh  not  the  fathers  fubied  to  the  curfc, 
which  the  bond  fcruantes  of  the  lawe  can  hot  cfcaperbut  rather  only 
that  they  were  inftruded  with  cti  taine  rudimcntes,  fo  as  they  ftayc4 
a  great  way  beeneath  the  heigth  of  the  dodrine  of  the  GolpclL 
Rom.  I.  Therefore  Paulc  calhng  the  Gofpell  the  power  of  God,  to  faluation 
»^.  CO  euery  beleuer,  by  and  by  addeth,  that  it  hath  witncflTw  of  the  lawe 
and  the  Prophetcs.But  in  the  ende  of  the  fame  Epiftle,although  he 
fliewe  that  tne  title  of  praife  of  lefus  Chrift  is  the  reuelation  of  the 
mifterie  kept  fecret  ineuerlafting  times:  yet  he  dothqualifie  chat 
iayingjwith  adding  an  cxpofition,  teaching  that  he  is  openly  (hewed 
by  the  writinges  of  the  Prophets.  Whcrupon  we  gather>that  when 
We  arc  to  entreate  of  the  whole  lawe,the  Gofpell  diftereth  from  the 
lawe  onely  in  refped  of  the  plaincdiclofing  thereof.  But  yet  for  the 
ineftimable  flowing  ftore  of  grace,  which  hath  ben  layed  open  for  v$ 
in  Chnft , it  is  not  without  caufe  faid,  that  at  his  coming  the  heauenly 
kingdome  of  God  was  crcdcd  in  earth. 

^ ,   Now  betwenc  the  lawc  and  the  Gofpell  came  lohn, which  had 

an  office  that  was  meane  andofaffinitie  to  them  both'.  For  though 

when  he  called  Chrift  the  lambe  of  God,  and  the  fj|crifice  for  the 

cleanfing  of  finnes,  hefhewcd  forth  the  fummeof  the  Gofpell :  yet 

bycaufe  he  did  not  exprefle  that  fame  incoparable  ftregth  and  glorie, 

^  which  at  length  appcred  in  his  rcfurredion,  therefore  Chrift  fayeth, 

j^^^'**thathewasnotegalto  the  Apoftlcs.  For  fodothofcwordcs  of  his 

meane  ;  that  though  lohn  excell  among  the  fonnes  of  women.yet  he 

that  is  leaft  in  the  kingdome  of  heauen ,  is  greater  than  he .  Bycaufe 

he  doeth  not  there  commend  the  perfoncs  of  men ,  but  after  he  had 

preferred  Tohn  before  all  the  Prophetes,he  auaunceth  the  preaching 

of  the  Gofpell  to  the  hieft  degree;  which  preaching  we  fee  in  an 

Ibhn.i.  other  place  fignified  by  the  kingdome  of  heauen .  But  whereas  lohn 

*J'        himfdfe  doth  aunfwere  that  he  is  but  a  voice ,  as  though  he  were  in- 

fcriour  to  the  Prophetes,  he  doth  not  that  for  faincd  humilities  fakej 

but  meancth  to  teach  that  the  propre  office  of  the  Embaftadour  was 


God  the  Rcdcmer.         Lib.2 .         1 6y 

iiot  committed  to  him ,  but  that  he  oncly  exccutcth  the  oflRcc  of  an 
apparitor :  as  it  was  forefpokcn  by  Malachic :  Beholcfc ,  1  fcnde  Elias  MaL4.5 
the  prophet ,  before  that  the  great  and  terrible  day  of  the  Lorde  do 
come.  And  ttutly  he  did  nothing  els  in  the  whole  courfc  of  his  mmi- 
fterie ,  but  endeuour  to  get  difciplcs  to  Chrift :  as  alfo  Efaie  proucth, 
that  this  was  enioyned  him  from  God.  And  in  this  fcnfe  Chrifl  is  cal- 
led a  candell  burning  and  fliining,bycaufe  the  broadc  day  had  not  yet  ^o^o-J* 
appeared.  And  yet  this  is  no  let,  but  that  he  may  be  reckened  among  ^^' 
the  publi(hers  of  the  Gofpel,likc  as  he  vkd  the  fame  Baptirmc>which 
was  afterwarde  dcUuered  to  the  Apoftles.But  that  which  he  begannc, 
was  not  fulfilled  but  by  the  Apoillcs ,  with  free  preceding ,  after  liiac 
Chrift  was  taken  vp  from  them  into  the  heauenly  gloric. 

The  X.  Chapter, 

of  the  Ukenejpe  oft  he  olde  and  ntvve  TefiamtnU 

BY  the  thingcs  aforfaid  it  may  nowc  appearccuidentlyythat  att 
the  men  whome  from  the  beginning  of  the  worlde  God  adop- 
ted into  the  cftate  of  his  people,  were  with  the  fame  lawc,  and 
with  the  bondeofthe  fame  dodrine>  which  nowe  remaineth 
in  force  among  vs,bound  in  conuenant  to  him.  But  bycaufe  it  is  of  no 
fmail  importance  that  this  point  be  well  efiabliHied ,  I  will  adioync 
vnco  it  for  an  additionjiith  the  fathers  were  partakers  of  all  one  inhc* 
ritance  with  vs,and  hoped  for  all  one  faluation  by  the  grace  of  al  one 
Mediatour,  how  farre  their  cftate  differed  from  oures  in  this  fellow- 
fiiip.  But  although  the  teftimonies  that  we  haue  gathered  out  of  the 
lawc  and  the  Prophets  for  proofe  therof,do  make  it  plaine  that  there 
was  neuer  any  other  rule  of  religion  and  godlineflc  in  the  people  of 
God :  yet  bycaufe  in  writers  there  are  oftentimes  many  thinges  fpo- 
ken  of  the  difference  of  the  olde  and  new  Teftament,  that  may  make 
the  reader  that  is  not  of  very  (harp  iudgement  to  be  in  doubt:  there- 
fore we  fhall  rightfully  apoint  one  peculiar  place  for  the  better  and 
more  exad  difcufting  of  this  matter :  Yea  and  that  thing  alfo,  which 
otherwifc  Ihoulde  haue  bene  very  profitable  for  vs,  is  nowe  made  ne- 
ceflarie  by  that  monftruous  lofel  Seruettus,  and  by  diuerfe  other  mad 
men  of  the  fed  of  Anabaptiftes,which  haue  no  other  opinion  of  the 
people  of  Ifraell ,  than  as  of  a  hearde  of  fwine :  which  they  fondcly 
faine  to  haue  bene  fatted  vp  by  the  Lorde  here  in  this  earth,  without 
any  hope  of  heauenly  immortalitie .  Therefore  that  we  may  kcepe 
away  this  peftilcnt  errour  from  godly  mindes ,  and  alio  to  plucke  out 
of  them  all  doubtes  which  are  wont  byandby  to  arife  vpon  hearing 
mention  of  the  diuerficie  betwcne  the  olde  and  newe  Tcftamentilcc 


Cap.i  o.  Of  the  knowledge  of 

v$  by  the  way  looke ,  what  they  haue  in  them  hke ,  and  what  vnlikc 
one  to  the  other :  what  coiienant  the  Lorde  made  with  the  Ifraelites 
tn  the  olde  time  before  the  coming  of  Chrift,  and  what  couenant  he 
hath  nowc  made  with  vs  fins  Chrift  hath  bene  openly  (hewed. 

2  And  both  thefe  pointes  may  be  made  plaine  with  one  worde. 
The  couenat  of  all  the  fathers  fo  differcth  nothing  from  ours  in  fub- 
Oance  and  in  the  matter  it  fclfe,  that  it  is  altogether  one  and  the  feife 
fame :  but  the  miniftration  is  diuers .  But  bycaufe  o{  fo  great  fhort- 
nelTe  no  man  were  able  to  attaine  a  certaine  vnderftanding  ,  v/e  muft 
nccdes  proccede  on  with  a  longer  declaration  if  we  mcane  to  proHt 
any  thing  at  all.  But  m  fhc wing  how  they  are  like  or  rather  all  one ,  it 
(lialbe  fuperfluous  to  difcourfe  againe  of  new  vpo  all  the  fpeciall  par- 
ticulars that  haue  already  bene  declared :  and  it  (lialbe  out  of  feafon 
to  mingle  thofe  thinges  together  that  remaine  yet  to  be  fpoken  in 
other  places.  Here  we  muft  chiefly  reft  vpon  three  principal)  pointes: 
Firfti  thatweholde,  that  carnall  weahh  and  felicitie  was  not  the 
markc  apomted  to  thelewcsioafpirevnto,  but  that  they  were  by 
adoption  chofen  vnto  the  hope  of  immortalitie:and  that  the  truth  of 
this  adoption  was  certainly  aflured  vnto  them  both  by  oracles,and  by 
thclawe,&  by  theprophecies.Secondarily,thatthe  couenant  where- 
by they  were  ioyncd  to^he  Lord  ,  was  vpholden  not  by  any  meritcs 
of  theircSjbut  by  the  onely  mercie  of  God  that  called  them.  Thirdly, 
that  they  both  had  and  knew  Chrift  the  mediatour,  by  whome  they 
(houlde  both  be  ioyncd  to  God  and  enioie  his  promifes  .  Of  which 
pointes,  bycaufe  the  fecond  paradueture  is  not  yet  fufficieiiy  knowcn, 
it  (lull  m  place  apointed  for  it  be  declared  at  large.  For  we  (hall  con- 
firme  by  many  and  clcere  tcftimonies  of  the  Prophetes,  that  it  was  of 
his  owne  meere  goodneffe  and  tender  fauour,"what  fo  euer  good  the 
Lord  at  any  time  did,and  promifed  to  the  people  of  IfratU.The  third 
alfo  hath  already  had  here  and  there  fome  plaine  declarations  of  it, 
and  wc  haue  not  left  the  firft  altogether  vntouchcd. 

J     Therefore  in  fetting  out  of  this  point,bycaufe  it  moft  fpecially 
bclongeth  to  this  prefent  marter.and  for  that  they  make  vs  moft  con- 
irouer  (ic  about  it,  we  will  cmpioie  the  more  earneft  trauailc :  but  yet 
Co  that  if  there  wante  yet  any  thing  cf  the  explication  of  the  other ,  it 
may  be  by  the  way  fuppliedjOr  in  conucnient  place  be  added.Trucly 
ll«m.i.theApoftletaketh  away  all  doubt  of  them  all,  when  he  faith,  that 
>.         God  the  Father  long  before  by  the  Prophetes  in  the  holy  Scriptures 
promifed  the  Gofpeil,  which  he  aftcrwardc  publi(hed  according  to 
Horn.;,  the  time  apoinred.  AgninejthattherighteoufnclTcof  faith  which  is 
>».       laiight  by  the  GofpcU  it  fclfe,  hath  wimeflc  of  the  lawc  and  the  Pro- 
phetes, 


God  the  Rcdcmer.         Lib.2.         i^ 

i^tictcs.For  the  Gofpell  doth  not  holdc  the  hcartes  of  men  in  the  ioy 

of  this  prefent  life,  but  hfceth  them  vp  to  the  hope  ofimmortalitic: 
doth  not  fatten  them  to  earthly  dchtes,but  preaching  to  them  a  hope 
layed  vp  in  heauen,doth  in  a  manner  tranfport  them  thethcr.  For  thus 
he  dehncfh  in  an  other  place.  Sins  that  ye  beleeued  the  Gofpell ,  ye  Ephe.i 
are  fealed  vp  with  the  holy  Spirite  of  promife,  which  is  the  earncft  of  1 1. 
our  inhcritauncc ,  for  the  redemption  of  the  poflellion  purchaced. 
Againc,  we  haue  heard  of  your  faith  in  Chrift  lefu,  and  of  your  cha-  ^^^^^ 
riiie  towarde  the  holy  ones ,  for  the  hopes  fake  that  is  iaycd  vp  for 
you  in  hcaue,wherof  ye  haue  heard  by  the  true  fpcech  of  the  Gofpel. 
Againc:He  hath  called  vs  by  the  Gofpel  to  the  partaking  of  the  gloric  i.Thei! 
of  our  lorde  Icfus  Chrift.  Wherefore  it  is  called ,  both  the  wordc  of  *•**♦• 
faluation^and  the  power  of  God  to  faue  the  faithful,and  thekingdome 
of  heauen.  Now  if  the  dodrine  of  the  Gofpell  be  fpirituall,and  opc- 
neth  the  entrie  to  the  poffeflio  of  an  incorruptible  life.lct  vs  not  thmke 
that  they  co  whomc  it  was  promifed  and  declared  ,  did  pafle  ouer  and 
ncglcd  the  care  of  their  fouIe,&  lie  dully  like  bcaftcs  in  fceking  plea- 
fures  of  the  body .  Neither  let  any  man  here  cauill  that  the  promifcs 
which  are  fealed  in  the  law  and  the  Prophctes,c6ceming  the  Gofpel, 
were  ordemcd  for  the  new  people.  For  within  a  little  after  that  which 
he  fpake  of  the  GofpeU  promifed  in  the  lawe ,  he  addeth,  that  all  the 
thinges  that  the  law  conteineth,  are  without  doubt  properly  direct  d 
to  them  that  are  vnder  the  lawe.  I  grauni  in  dcede  it  is  in  an  other  ar- 
gument.But  he  was  not  fo  forgetfull,ihat  when  he  had  ones  faid  that  ^**™  1 
all  the  thinges  which  the  lawe  conteineih  belong  to  the  Icwes,he  did  ^' 
not  remember  what  in  a  fewc  verfes  before  he  had  affirmed  of  the 
Gofpell  promifed  in  the  lawe .  Wherefore  the  Apoftle  fheweth  moft 
plainly,that  the  old  Teftamet  chiefly  tended  to  the  life  to  come,wheii 
he  faith,that  vnder  it  are  conteincd  the  promifes  of  the  GofpelL 

4  By  the  fame  rcafon  followeth,both  that  it  ftoode  vpon  the  free 
mercie  of  God,  and  alio  was  confirmed  by  the  meane  or  Chnft.  Foe 
the  very  preaching  of  the  Gofpell  pronounceth  no  other  thing ,  but 
that  finners  are  iuftified  by  ihe  fatherly  kindene fle  of  God ,  without 
their  owne  dcfcruingiand  the  whole  fumme  therof  is  fulfilled  in  Chrift, 
Who  then  dare  make  the  lewes  without  Clirift,  withwhomewe 
heare  that  the  couenant  of  the  Gofpell  was  made, whereof  Chrift  is 
the  only  foundation?  Who  dare  make  them  ftrangcrs  from  the  bene- 
fice of  free  faluation  ,to  whome  we  heare  that  the  dodrincof  the 
righteoufnefle  of  faith  was  minjftred^But,  that  we  difputc  not  longc 
of  an  euidet  matter, we  haue  a  notable  fentcncc  of  the  Lord.  Abrahal<»'»'*«^' 
reioyfcd  that  he  might  fee  my  day ,  he  fa  we  it  and  was  glad«  And  cIk  ^  ^* 


Cap.io,    .*:x     Ofthe  knowledge  of 

fame  thing  whiche  Chrid  there  teftifieth  of  Abraham ,  the  Apoftle 

(hcweth  that  it  was  vniucrfall  in  the  faithful!  people ,  when  he  faith, 

!eb.i  5  that  Chrift  abiUeih,  yefterday,  this  day,ancl  for  euer .  For  he  fpeaketh 

not  there  only  of  the  eternal  godhed  of  Chriftjbutalfo  of  his  power, 

which  was  continually  opened  CO  the  faithfull.  Wherefore  both  the 

ivkc.j.  bleffed  Virgin  and  Zacharie  in  their  fonges>do  fay^  that  the  faluation 

4.  and  reueled  in  Chrift,  is  the  performance  of  the  proif)ifes,which  God  in 

» *"       oldc  time  had  made  to  Abraham  and  the  Patriarches.  If  the  Lordc  in 

geuing  his  Chrift,difcharged  his  olde  ochc,  ic  can  not  be  faid  but  that 

the  cnde  thcrof  was  alway  in  Chrift,and  euerlafting  life. 

f  Yea  and  the  Apoftle  doth  make  the  Ilrachtes  egall  with  vs,  not 
onely  in  the  grace  of  the  coucnanr,  but  alfo.in  (ignification  of  Sacra-^ 
mentes.  For  meaning  by  examples  of  puniftimcntes  ,  wherewith  the 
Scripture  reciteth  that  they  were  correfted  in  the  oldc  time,  to  make 
the  Corinthians  afraide,that  they  flioulde  not  runne  into  the  like  of- 
fcnfes,  he  bcginneth  with  this  preface,  that  there  is  no  caufe  why  we 
ihoulde  chalcngc  any  prerogatiue  vnto  our  (elues,co  dehuer  vs  from 
the  vengeance  of  God  which  they  fufteined ,  for  afmuch  as  the  Lord 
did  not  oncly  graunt  vnto  them  the  fame  bencfites.but  he  hath  glori- 
oufly  fet  forth  his  grace  among  them  with  the  fame  tokens :  As  if  he 
fhoulde  haue  fayd  :  If  ye  iruft  that  ye  be  out  of  pen! ,  bycaufc  both 
Baptifme  wherewith  ye  be  marked,and  the  Supper  which  ye  daily  rer 
ceyue,  haue  excellent  promifes,  and  in  the  meane  time  defpifing  the 
goodnefte  of  God,ye  are  licetioufly  wanton:Know  yc,that  the  lewes 
alfo  were  not  without  fuch  (acramcntes,  againft  whome  yet  the  Lord 
did  moft  fcuercly  put  his  iudgementes  in  execution.Thcy  were  Bap- 
tized in  palling  ouer  the  Sea,and  in  the  doude  wherewith  they  were 
defended  from  the  burning  heate  of  the  fonne.  They  fay,  that  that 
fame  palfagc  was  a  carnall  Baptifme  >  which  after  a  pertaine  propor- 
tion aunfwercth  to  our  fpirituall  Baptifme .  But  if  that  were  i\llowed 
true,the  Apoftles  argument  coulde  not  procede, which  meaneth  here 
to  haue  this  taken  away  from  the  Chriftias,that  they  thinke  that  they 
cxcell  V  lewes  by  the  prerogatiue  of  Baptifme.  Neither  is  that  which 
byandby  after  foUowcth ,  fubied  to  this  cauillation:  that  they  did 
cate  the  fame  fpirituall  meate  that  we  eate,  and  dronke  the  fame  fpi- 
rituall drinkc.which  he  expoundeth  to  be  Chrift. 

6     To  ouerthrow  this  fentence  of  Paule,they  obiede  that  which 
Chrift  filth  :  Your  fathers  did  eate  Manna  in  the  wildernefre>and  arc 
ohn.<J.  jgjj^j .  \y^  p[^jf  eateth  my  flefti,  fhall  not  die  for  euer.  Which  two  pla- 
ces are  very  eafily  made  to  agree  together.Thc  Lord>bycaufe  he  then 
talked  to  hearers  that  fought  onely  to  be  Hlledwith  fuodc  of  their 

belly,  ^ 


God  the  Redemcr.         Lib.2.  16^ 

belly ,  but  cared  not  for  the  meate  of  the  foule  ,  tempered  his  talkc 
fomewhat  to  their  capacitie ,  but  fpecially  he  frameth  the  compari- 
fon  of  Manna  and  of  his  body  according  to  their  fcnfe.They  required 
that  he ,  to  gcttc  himfelfc  fomc  credite ,  woulde  approuc  his  power 
With  doing  fome  fuch  miracle,  as  Mofcs  did  in  the  wildernefle,when 
he  obteincd  Manna  from  Hcaucn.Bwt  in  Manna  they  conceyued  no- 
thing but  the  rcmcdie  of  carnall  hunger",  wherewith  the  people  vva$ 
then  vexed  :  but  they  pcarced  not  to  that  hier  miftcrie  which  Paule 
hath  refped  vnto  2  Chnft  iherefore,to  fhe  w  how  much  greater  a  bc- 
ncfite  they  ought  to  looke  for  at  his  hande,than  that  which  they  re* 
ported  that  Mofes  did  bcftow  vpon  their  fathers ,  frameth  this  com- 
parifon  i  If  it  were  a  great  miracle  in  your  opinion,  and  woi  thy  to  be 
remembred,  that  the  Lord  by  Mofes  miniftred  foodefrom  Heauen 
to  his  people ,  to  fuftcinc  them  for  a  fmall  timc,that  they  (houlde  not 
pcrilTi  for  hunger  in  ihe  wilderneflc :  gather  heicby  how  much  more 
excellent  is  themcatc  that  geUcthimmortahtie.We  fee  why  the  Lord 
parted  ouer  that  thing  which  was  principall  in  Manna,  and  fpake  only 
of  the  bafeft  proht  of  it:  eueri  bycaufe  the  lewcs  as  it  wtrc  of  purpolc 
to  reprochc  him,  did  cafte  Mofes  in  his  teeth,  which  fuccored  the  ne- 
ccflicie  of  the  people  with  remedie  of  Manna :  he  aunfwcred  that  he 
is  the  miniftcr  of  a  much  hier  grace,  in  coparifon  wherof,  the  carnall 
feding  of  the  people ,  which  atone  they  fo  much  eftcemed ,  ought  of 
righte'to  be  nothing  regarded .  But  Paule ,  bycaufe  he  knew  that  the 
Lorde  when  he  rained  Manna  from  heauen ,  did  not  onely  poure  it 
downe  for  the  feding  of  their  belly ,  but  aifo  did  diftribute  it  for  a 
fpirituall  myfterie,  to  be  a  figure  of  the  fpirituallquickningthaiis 
had  in  Chrift,did  not  neglcd  that  parte  that  was  moft  worthy  of  c6- 
{ideration.Whcrfore  it  certainely  and  clerely  followe<h,that  the  fam» 
promifes  of  eternall  and  heuenly  life,  which  now  the  Lorde  vouche- 
fauctli  tograunt  vnto  vs,werc  not  only  comunicated  vnto  the  lewes, 
but  alfo  fealed  with  very  fpirituall  Sacramentes .  Of  which  matter 
Auguftine  difputeth  largely  againft  Fauftus  the  Manichee. 

7  But  if  the  readers  had  rather  to  haue  teftimonies  alledged  vn- 
to them  out  of  the  la  we  and  the  Prophetes ,  whereby  they  may  per- 
ceiuc  that  the  fpirituall  couenant  was  common  alfo  to  the  fathers ,  as 
we  heare  by  Chrift  and  the  Apoftles :  I  will  alfo  follow  thatdefirc, 
and  Co  much  the  more  willingly ,  bycaufe  by  that  meane  the  aduer* 
faries  fhalbe  more  furely  conuinced,  fo  that  they  (hall  haue  afterwaril 
no  way  to  dally'  And  I  will  beginne  ^  that  proofe  ,  which  although 
I  knowc  that  the  Anabaptiftes  pride  will  thinke  very  fonde  and  in  a 
manacr  to  be  laughed  at ,  yet  fhall  much  auatlc  with  fuch  readers  as 


Clip. I  o.  '  Of  the  knovvledgc  of 

are  Willing  CO  learne  and  haue  their  founde  wic.  And  I  take  it  as  a 

principle  confefled,  that  there  is  fuch  eficduall  force  of  life  in  the 

wordcof  God,  that  whomc  To  eucr  God  vouchefaucth  to  be  par- 

t  .Pet. I.  -^'^'^crs  therofjit  quickenech  ihcir  foules.For  this  faying  of  Peter  hath 

a  J.        alvvay  ben  of.  force ,  that  it  is  the  incorruptible  fcedc  which  abideth 

Efa.  40.  for  euer,  as  he  alfo  gathereth  out  of  the  wordes  of  Efaie .  Nowe  Ciih 

*•  God  in  the  olde  tjme  bounde  the  Icwes  vnto  him  with  this  holy 

bondc ,  it  is  no  doubt  that  he  did  alfo  feuer  them  into  the  hope  of 

eternall  hfe.For  when  I  fay  they  embraced  the  worde,which  fhoulde 

ioine  tliem  nier  to  God,I  take  it  for  the  maner  of  communicating  it: 

not  that  general  maner,which  is  poured  abrode  throughout  thchca- 

iien  and  earth  and  all  the  creatures  of  the  worlde ,  which  although  it 

do  quicken  all  thingcs,euery  one  after  the  proportion  of  theirna* 

ture ,  yet  it  doth  not  ddiuer  them  from  neceffitie  of  corruption :  but 

I  fpeake  of  this  fpeciall  maner ,  whereby  the  foules  of  the  godly  arc 

toth  lightened  vnto  the  knowledge  of  God ,  and  in  a  maner  coupled 

to  him.  By  this  enlightening  of  the  worde,fith  Adam,  Abel,Noe,  A- 

braham,  and  the  other  fathers  deaued  vnto  God ,  I  fay  that  it  is  not 

doubtefull  that  they  had  an  entrie  into  the  immortall  kingdome  of 

God.For  it  was  a  founde  partaking  of  God^which  can  not  be  without 

the  benefit  of  eternail  life,  .  ii 

:    8     But  if  this  feeme  fonKwhat  entangledrgo  to,tct  vs  come  to  the 

very  forme  of  the  couenant,which  fhal  not  only  fatisfie  fobre  wittes, 

but  alfo  Ihall  fufficiently  conuince  their  ignorance  that  bcnde  them- 

letti.atfrelues  to  fpeake  againft  it.  For  God  did  alway  thus  couenant  with  his 

■  *•        ieruanics :  I  will  be  to  you  a  God ,  and  ye  Hialbe  to  me  a  people .  In 

which  wordes  the  Prophetes  themfelues  arc  wont  to  expounde,that 

'both  hfe  and  faIuation,and  the  whole  fumme  of  blefledneflcis  com- 

pr.i  44.  prehended.  For  Dauid  doth  not  without  caufe  afcen  pronounce,  that 

>  5'        blefled  is  the  people,  whofc  God  is  the  lorde :  ble0ed  is  the  nation, 

f  lal.  33.  yyj^ich  he  hath  chofen  to  be  his  inheritance : and  that  not  for  earthly 

felicities  fake,  but  bycaufe  he  deliuercth  them  from  death,  he  prefer- 

ueth  them  for  euer ,  and  continually  Iheweth  them  etcmall  mereie, 

wliome  he  hath  taken  to  his  people  :  as  it  is  in  the  other  Prophetcy, 

Abac  I.  ^^^^  ^^^  °"^  God,  we  (hall  not  dierThc  Lorde  is  our  king,our  lawc- 

,  1.       *  maker,  he  fhall  fauc  vs.  Blefled  art  thou,  O  Ifraell ,  bycaule  thou  art 

fcfa.  5  3.  faued  in  the  lorde  God,But,not  to  labour  ouermuch  in  a  thing  needc- 

*«•        lefle,  this  admonition  is  founde  echc  where  in  the  Prophetes,that  we 

'*^^*  ihall  wante  nothing  towarde  all  aboundance  of  good  thingcs,  and  af? 

furahcc  of  fabatton,  fo  that  the  Lorde  be  our  God .  And  rightfully: 

For  if  his  face  fo  fone  as  it  begianetli  to  (hineps  a  moil  prefenc  pledge 

of 


GodtheHedcmcr.  Lib.2.  170 

of  Valuation  ,  to  what  man  fhall  he  openly  {hew  himfelfc  for  his  God, 
but  chat  he  will  aUb  open  to  him  his  treafare  of  faluation  ?  For  he  is 
our  God  with  this  condition,  to  dwell  in  the  middeft  o{  vs :  as  he  te-  ^'^'  * 
ftified  by  Mofes.  But  fuch  prcfcncc  can  not  be  obteined,  but  that  life  *  " 
muft  be  alfo  together  had  in  poflcffion  with  it .  And  although  there 
were  no  more  cxprelled,  yet  had  cheya  promife  of  fpirituall  life 
plaine  enough  in  thefe  wordcs:!  am  youiGod.For  he  did  not  declare  Exo.^ 
that  he  wouldc  be  a  God  vnto  their  bodies  alone  ,  but  principally  to  7' 
their  foules.  Butfbulcs  vnlefTcihcy  be  loynedtoGodby  righteouf- 
ncfl'c  remame  cftranged  ftom  him  in  death.  But  on  the  other  fide,  let 
that  iovning  be  prefent,it  rtiall  bring  euerlafting  faluation  with  it. 

9     Beiidc  that,  he  did  not  oncly  leftitie  that  he  was  to  them  their 
God,  but  he  alfo  piomifed  that  he  wouldc  be  fo  all  way  :  to  the  endc 
that  their  hope  not  contented  with  prefent  bcr^efites ,  (houlde  be  ex- 
tended to  eternitie.And  many  fayinges  do  fhewe,that  the  fpeaktng  in 
the  future  time  meant  fo  much  ,  as  where  thctaithtuU  not  oncly  in 
prefent  cuels,  but  alfo  for  the  time  to  come ,  doe  confort  them  felue* 
with  this^that  God  will  neuer  failc  them.  Now  as  concerning  the  fe- 
conde  part  of  the  promife ,  he  yet  more  plainely  aflbred  them  of  the 
blefling  of  God  to  be  prolonged  vnto  them  beyond  the  boundes  of 
this  lifcjin  faycng:!  will  be  the  God  of  your  kcdc  after  you.  For  if  he  ^«"»' 
minded  to  decbre  his  good  will  towat  de  them  being  dead ,  in  doing  '^' 
good  to  their  pofteritic ,  much  more  woulde  his  fauour  not  faile  to- 
warde  themfelues.  For  God  is  not  like  vnto  mcnne,  which  do  there-    • 
fore  carry  their  loue  to  their  frendcs  children ,  bycaufe  their  power  is 
interrupted  by  death,  fo  that  they  can  not  emploie  their  ftendely: 
doinges  vponthem  towhomethey  did  beare  good  will .  But  God* 
whofe  bountifulnefTc  is  not  hindered  by  death  j  taketh  not  away 
ftom  the  very  dead  the  frutc  of  ihs  mcrcie ,  which  for  their  fakes  he.p 
poureth  out  into  a  thoufand  generations.  Therefore  the  Lordes  will  f,^ 
was  by  a  notable  proofe  to  fette  forth  vnto  them  the  greatnelTe  and 
flowing  plcntie  of  his  goodncfle  which  they  fhoulde  fcele  after  death, 
\yhcn  he  defcnbed  it  to  be  fuch  as  fliouldc  flow  ouer  into  all  their  po- 
fteritic. And  the  truth  of  this  promife  the  Lordc  did  then  fcale ,  and 
as  it  were  brought  forth  the  fulfilling  of  it,  when  he  named  himfclfe  - 
the  God  of  Abraham  ,  Ifaac  and  lacob ,  long  after  their  death.  For,  5, 
what  ?  had  it  not  been  a  fondc  naming ,  if  they  had  vtterly  perilhed  ?  Mac.  a: 
For  then  had  it  ben  all  one,  as  if  he  bad  faid ,  I  am  the  God  of  them  » ?• 
that  arc  not.  Wherefore  the  Euangeliftes  j-ehcrfe,  that  with  this  one  ^"'^•**= 
argument  the  Sadduccs  were  fo  drioen  to  a  ftreight,that  they  coulde 
not  dcnie  that  Mofes  did  tcftifle  the  refurredtion  of  the  dead^for  that : 

Y  ij. 


Cap.io.        .      Ofthe  knowledge  of   - 

5U.33  ihcy  had  learned  by  Mofcs,  that  ail  the  Saintes  were  inhishan^c# 
Whervpo  it  was  ca(y  to  gathcr,that  they  arc  not  dcftroycd  by  death,, 
whome  he  that  is  the  ludge  ot  life  and  death  had  reccyued  in  to  his 
fauegard,cuftodie,and  proredtion. 

ID    Now  (which  is  the  principal  point  wherevpon  this  contro- 

Uerfic  hangcth)Iet  vs  lookejwhcthcr  the  faithful  themfelues  hauc  not 

ben  fo  inftrudcd  of  the  Lord,  that  they  perceyued  that  they  fhouldc 

haue  a  better  life  els  where,&  fo  negledtng  this  hfcjhad  an  eie  to  the 

©ther.Firft  ihe  ftate  of  hfe  that  was  enioyncd  them  by  God,wasa  co» 

tinuall  cxcrcife,  whereby  they  might  be  put  in  minde,  that  they  were 

the  moft  miferahlc  of  all  men,if  their  happineffc  were  only  in  this  lifc- 

cn.  J.  Ad3m,moft  vnhappy ,  euen  with  onely  remembrance  of  the  happi* 

'•       neffe  that  he  had  loft ,  did  with  paincfull  labours  hardcly  fufteinc  hit 

ncdincflc ,  and  that  he.fiioulde  not  be  prcfled  with  the  curfc  of  God, 

in  the  onely  labours  of  his  handes,  euen  there  receyucd  he  extreme 

forrowc  of  that  whichremained  for  him  to  be  his  comfort .  Of  his 

two  fonnes ,  the  one  was  taken  away  by  the  wicked  flaughter  of  his 

en.i^.  brotheruhc  other  he  had  lefte  aliueiwhofe  fight  he  worthily  dctciled 

and  abhorred.  Abel  cruelly  murthcrcd  in  the  very  floureof  his  age, 

became  an  example  of  the  wretchednefl'c  of  men.  Noe,  while  the 

en.tf.  whole  worlde  carelefly  liued  in  pleafurc ,  fpent  a  good  part  of  his  age 

*•        with  great  wcrineiTe  in  bilding  the  Arke.This  thathe  efcaped  death, 

came  to  pafle  by  his  greater  troubles,  than  if  he  fhbulde  haue  died  3 

«n.5.  hundred  deathes.  For  by  fide  that  the  Arke  was  to  him  as  a  graue  for 

'•        tcnnemonethes.ihcre  is  nothing  more  vnpleafanc  than  to  be  holden 

fo  longe  in  manner  drowned  in  dong  of  bt?afles.  When  he  had  paflcd 

ouer  fo  great  difEcukieSi  he  fell  into  newe  matter  of  griefe ,  he  fav/c- 

him  felfc  fcornedof  hisownc  fonnc,  and  was  compelled  with  his 

ownc  mouth  to  curfe  him,whome  by  the  gr  cat  bcnefiiof  God  he  had 

reccyued fafc  from  the  generall floode.  •  .•• : 

cn.ii     jj     Abrahamindeedemay  be  one  alone  to  be  compared  with* 

hundred  thoufandjf  we  contidcr  his  fairh.Wi^ich  is  fet  forth  vnto  vs 

for  the  bcft  rule  of  beleuing,of  whofc  kinred  we  muft  be  accompted, 

that  we  may  be  the  children  of  God.  But  wlwt  more  abfurditicis 

there,  than  Abraham  to  be  the  father  of  all  the  faithfull,  and  not  to 

poflefTe  fo  much  as  the  fmaleft  corner  amog  thi^mrbiit  he  can  not  be 

throwcn  downe  out  of  the  number,  no  nor  from'  the  moft  honorable 

degree, but  that  the  whole  church  muft  be  deftroycd .  Now  as  toiw 

ching  the  expcrieces  of  his  life:When  he  was  firfl  called  by  the  com- 

maundcmcnt  of  God,hc  was  plucked  away  from  his  countrcy,hi$  pa- 

rentcs  and  his  frendes»in  whc^ne  men  chioke  co  tie  the  chiefe  fweere- 


GodthcRcdemcr.         Lib.2.         171 

ncflcoflifc;  eucn  as  if  God  of  determined  purpolc  meant  to  fpoylc 
him  of  all  the  pleafurcs  of  life.  Sofoone  as  he  came  into  chelande 
where  he  was  commaunded  co  dwcll>  he  was  driuen  out  from  thenie 
with  famine.  Thither  he  fled  for  fuccour,  where  to  faue  himfeife,  he 
was  compelled  to  deliuer  out  his  wife  to  be  abufcd,which  we  knowe 
not  whether  it  were  not  more  bitter  to  him  tha  many  deathes.  Whc 
he  was  returned  into  the  lande  of  his  owne  dwelling ,  he  was  driuen 
out  againe  from  thenfe  with  famine.  What  a  felicitie  is  this,To  dwell 
in  that  lande,  wh^rin  a  man  muft  fo  oft  be  hungry ,yea  die  for  famine 
if  he  runne  not  away  ?  And  therewithal!  he  was  brought  to  that  nc- 
ccflitie  with  Abimdech  ,that:  he  muft  needcs  redccme  his  life  with  cen. 
che  loffe  of  his  vvife,while  many  yeares  long  he  watidred  vncertainc-  i ». 
ly  hither  and  thither,  he  was  compelled  by  the  continuall  brawlinges 
of  his  feruantes  to  put  away  his  nephew ,  whome  he  loued  as  his 
ownefonne.  Which  departing  without  doubt  he  dydno  otherwifc 
take,  than  if  he  had  fuffred  the  cutting  of  one  of  his  limmcs .  A  lidc 
after.he  heard  that  he  was  carried  away  captiue  by  his  enemies. Whe- 
ther Co  euer  he  wenr,he  foundeneiglibours  outrageoufly  barbarous, 
which  woulde  not  fuffer  him  fo  much  as  to  drinke  water  out  of  the 
Welles  that  himfeife  had  digged  with  great  labour.  For  he  would  not 
haue  redeemed  the  vfe  of  them  at  the  hand  of  king  Gerar,if  he  had 
not  firft  ben  forbidden.  Nowe  when  he  came  to  oldc  age ,  he  faw  the 
thing  which  is  the  moft  vnpleafant  &  biticrtlhatthat  age  hath^  him- 
feife puniflied  with  hauing  no  children ,  till  befidc  all  hope  he  begate 
Ifmaell,  whofe  birth  yet  he  payed  dere  for,  when  he  was  weried  with 
the  brawling  of  Sara,asif  hein  mainteiningtheftubbornneircof  his 
bondewoman  ,  were  himfeife  the  caufe  of  the  trouble  of  his  houfe- 
holde.  At  length  Ifaac  was  bornc.but  vi^ith  this  condition  that  his  firft 
begotten  Ifmaell  muft ,  as  foifaken ,  be  cruelly  cafte  out  of  doores. 
When  only  Ifaac  was  lefr,in  whome  the  weryed  age  of  the  (illy  good 
man  might  reft ,  within  a  litle  after  he  was  commaunded  to  kill  him. 
What  can  mans  witdeuife  more  miferable,than  the  father  to  be  made 
the  butcher  of  his  owne  fonne  ?  If  1  faac  had  dyed  of  any  fickencffe, 
who  woulde  not  haue  thought  the  olde  man  moft  miferable,that  had 
d  fonne  geuen  him  in  mockeagc,for  whome  his  griefe  of  want  of  chil- 
dren (hould  be  doubled  ?  If  he  had  ben  flaineby  fome'ftraunger,  the 
vnhappinefie  of  the  thing  would  haue  much  encreafed  his  miferie.But 
this  paflcth  all  examples  afmifcrie,  to  haue  him  (lainewith  his  fa- 
thers owne  hand.  Finally,  he  was  in  all  the  whole  courfe  of  his  life  Co 
toiTcd  and  vexed,  as  if  a  man  would  in  a  table  paint  out  an  example  of 
4  mif^rabb  life, he  coulde  ^e  none  atorc  £t,than  this  of  Abraham* 
-  y    ii> 


Cap.  10.   -         Of  the  knowledge  of 

And  ice  noe  man  obicft  that  he  was  not  altogether  vnhappy,forthat 

he  at  lengdi  profperoufly  efcapcd  from  (6  many  and  Co  great  tcm* 

peftcs.For  we  can  not  fay  tliat  he  liucih  a  blelTedlifcwhich  for  along 

fpacc  together  painefully  wcarcth  out  o£ infinite  troubles ,  but  hini 

that  without  feeling  of  euils,quictly  enioycth  prefent  good  thmgcs. 

iz     Ifaac  that  was  lefTc  troubled  with  cuillcs  ,*yct  fcarce  euer  toke 

any  taft  of  fwcetcncfle .  He  alfo  felt  the  fame  vexations ,  that  do  not 

fuffer  a  manne  to  be.blefTcd  in  the  earth .  Famine  chaced  him  out  of 

cn.i6  the  lande  of  Clianaan :  he  had  his  wife  violently  plucked  away  from 

5*        his  bofome :  his  neighbours  oft  troubled  him,  and  by  all  meanes  opt- 

reircd  him',  fo  that  he  was  faine  to  ftciueibr  his  water :  at  home  ia 


en.  2  8 


prelk 
niso\ 


en 


wne  houfe  ,  he  fuffrcd  much  troublefomnefre  by  bis  children! 

wiues,  he  was  gretucd  with  difagreementes  of  his  ronnei,and  couldc 

not  remedie  that  fo  great  a  mifchiefc ,  but  by  the  banilhment  of  him 

v/home  he  hadblellpd^  But  as  for  lacob ,  he  isnothing  els  but  a  no- 

en.aS  table  example  of  extreme  infelicities  He  paffed  his  childehod  moii 

vnquictly  at  home  among  the  threateninges  and  terrors  of  his  elder 

brother,  to  which  at  length  he^vas- compelled  to  geue  place.  When 

*^  he  was  fled  from  his  parentes  and  his  natiue  couhtrey ,  befidc  that  it 

w.isa  greuous  thing  to  hue  in  banifliment,  he  was  nothing  more 

kyodly  or  gently  receiued  of  his  vncle  Laban.  The  it  futficed  not  that 

he  had  ferued  feuen  yeare  a  hard  and  ctuell  fcruice ,  but  that  alfo  he 

muft  be  by  guile  dcframicd  ofhis  wife.   For  an  other  wiues  fake  he 

was  driucn  into  new  feruice,where.hc  was  all  the  day  fried  with  hcatc 

of  the  funnc ,  and  all  the  night  lay  waking  and  pained  wath  froft  and 

cold,as  himfclfc  complained.  While  he  by  the  fpace  of  twentie  yeares 

fuflrcd  fo  hard  a  life  ,  he  was  dayly  vexed  with  ncwe  iniuries  of  bis 

^^'V'  father  in  lawe.  Neither  was  hequictin  his  owne  houfe ,  feyng  it^i^ 

*'        uidedandinamancrfcatteredabrodewiththc  hatred,  bra wUng and 

cnuie  ofhis  wiues  .  When  he  wascommaundcd  to  reiurne.into  hi* 

countrcy ,  he  was  compelled  to  watche  an  auantagc  to  take  his  lour* 

ney ,  much  like  a  (hamefull  running  away :  and  yet  coulde  he  not.f<> 

.  efjpape  the  vniuft  dealing  ofhis  father  in  lawe ,  but  was  faine  to  fufFer 

,his  reprochcs  andrebukes  in  the  middes  ofhis  iourney.  Then  fell  he 

en.  J  i  into  a  much  more  cruell  deftrcfl'e.Fqr  when  he  came  nere  to  his  bro- 

'•        ther,  he  had  fo  manydcathcs  before  his  eyes ,  as  might  be  prepared 

by  a  cruell  man  and  a  bcntencmie.So  was  hc.aboue  meafure  tormen-- 

ted  and  as  it  were  drawen  in  fonder  with  terrible  fcares^  fo  long  as  he 

looked  for. his  brothers  comyng  r-when  he  came  ones  in  his  fight,  he 

en.   <  ^*^'^  <lown  as  halfc  dead  at  his  feetc,vntil  he  foud  him  more  fauorable 

I.        than  he  durfthaue  hoped.  6e(ide  chat,  at  his  Hi  flentrie  into  the  laadc» 

h« 


God  the Rcdemer*       "Lib.2.  172 

he  loft  Rachel  his  derclybcloued  wife.  Aftcrwarde  he  heard  worde  <^enj) 
that  the  fonne  which  he  had  by  her ,  and  whome  therefore  he  loued  35« 
iabouc  the  rcfte,  wa$  torne  with  wildc  bcaftes :  by  whofe  death  hcwc- 
great  griefe  he  conceyucd,  he  himfelfe  declared  m  this,that  after  long 
weping  he  obftinately  flopped  vp  allwayes  whereby  comfort  might 
come  to  him , icauing himfelfe  nothing,  but  to  eocdowne  to  his 
fonne  wayling  into  the  graue ,  In  the  meane  time  howc  great  caufcs  ^^^-ii 
of  griefe ,  way  ting  and  werinefle  were  the  rauiflimcnt  and  dcflouring 
of  nis  daughter,  and  the, boldcnefle  of  his  fonnes  in  rcuengingir, 
which  not  onely  made  him  to  be  abhorred  in  fight  of  all  the  mhabi- 
tantes  of  that  countrey ,  but  alfo  procured  him  mofte  prefent  pcrill 
of  vtter  deftrudion  ?  Then  followed  that  horrible  outragious  o&nfe  Gen.  j  j 
of  Ruben  his  firft  begotten  fonne ,  which  was  fuch  as  their  couMe  **• 
not  chaunce  a  more  grcuous .  For  whereas  the  defiling  of  a  mans 
wife  is  reckned  among  the  hyeft  ill  fortunes:  what  is  to  be  faidc 
of  it,  when  that  wickcdnefle  is  committed  byamansownelbnne? 
Within  a  litle  while  after ,  his  houfe  is  fpotted  with  an  other  vnna-  Gen.  37 
turall  adultcrie :  fo  that  Co  many  (hames  might  well  brcake  a  hearte,  *  8* 
that  otherwife  were  moft  conftant  and  vnable  to  be  vanquifhed  with 
calamities .  Nere  before  the  ende  of  his  life ,  while  be  foug!  t  to  pro- 
uide  diccour  for  the  famine  of  himfelfe  and  other,he  hasftiiken  with 
tidynges  of  a  newe  misfortune ,  vndcrfianding  that  an  other  of  his 
Tonnes  was  kept  in  prifon,for  recouering  of  whome  he  was  compel-  Gcn.4« 
led  to  leaue  to  the  reft  Bcniamin  his  onely  dearling.  Who  can  think-e,  ^  ^ 
that  in  fuch  a  heape  of  mifcheucs  he  had  any  one  moment  geuen  him 
fafelyto  take  breath  in?  And  therefore  he  himfelfe  thebcfte  wit- 
nefle  of  himfelfe,  affirmed  to  Pharao,  that  hisdiyes  were  fliorte  and  Gen. 47 
cuill  vpon  the  earth.  Nowe  truely  he  that  declarcth  that  he  hath  paf-  ^ 
fed  his  life  by  cootinuall  miferies ,  denieth  that  he  felt  that  profpe- 
ritie  which  the  Lorde  had  promifed  him.  Therefore  either  Jacob  did 
vnkindcly  and  vnthankefuUy  weye  the  grace  of  God ,  or  he  truely 
l^rofefTed  that  he  had  ben  miferablc  vpon  the  earth.  If  his  affirma- 
tion were  true ,  then  it  folio weth ,  that  he  had  not  his  hope  fattened 
vpon  earthly  thinges. 

*  1 J  If  thefe  holy  fathers  loked  for  (  as  vndoubtedly  they  did  )  a 
blefTed  life  at  the  hande  of  God,  truely  they  both  thought  and  faw  it 
to  be  an  other  maner  of  blefl'cdnefTe ,  than  the  blefTcdncfTe  of  earthly 
life.  Which  thingthe  Apoftlc  alfo  doth  fliewc  excellently  well: Abra-  HeSii. 
ham  (faith  he  )  direft  by  faith  in  the  lande  of  promife  as  in  a  ftrange  ^* 
lande ,  dwelling  in  tcnteswith  Ifaac  and  Jacob  parteners  with  him 
o(  the  fame  inhericauncc .  For  they  loked  for  a  citie  fet  vpon  a  good 

y  mj. 


Gap.io,  Of  the  knowledge  of 

foundatiotijthe  maker  and  bildcr  whcrof  is  God.  All  thcfc  arc  dead  irt 

faith,  not  reccyuing  the  thini^es  promifed ,  but  loking  at  them  a  farrc 

of,  and  beleuing  and  confefling  that  they  were  gcftes  and  ttrangers 

vpon  the  land.  Whereby  they  declare  that  they  fought  for  a  countrie, 

and  if  they  had  ben  moued  with  defire  of  that  landc  from  whenfc 

they  came,  they  had  power  to  returne.  But  they  fought  tor  a  better, 

that  is  the  hcauenly  countrie .  Wherefore  God  is  not  afliamed  to  be 

called  their  God ,  for  afmuche  as  he  hath  prepared  them  a  citle.  For 

they  had  bene  duller  than  blockes ,  to  followe  promifes  fo  earneftly, 

wherof  there  appercd  no  hope  in  earth ,  vnleife  they  had  loked  for 

the  fulBlling  of  them  els  where.  But  this  he  chiefely  enforceth ,  and 

that  not  without  good  rcafon,  that  they  called  this  life  a  iourney  fro 

home,euen  as  Mofes  reportcth.From  if  they  were  ftrangers  and  fore>» 

nets  ill  the  landc  of  Chanaan ,  where  is  the  Lordcs  promife  whereby 

5en.47"they  were  made  heires  of  it  ?  He  fheweth  plaincly  therefore,  that  the 

'•  Lordes  promifejcocerning  the  poCTclTio  therof,  had  a/urther  rcfped. 

Wherefore  they  purchaced  not  one  foote  in  the  lande  of  Chanaan^ 

but  for  hurial,wherby  they  teftified,  that  they  did  not  hope  that  they 

(hould  receme  the  frure  of  the  promife  till  after  death.  And  that  is  thq 

}en.47  caufc  why  lacob  fo  much  efteemed  to  be  buried  there,  that  he  com-r 

9>  aad  peiled  his  fonne  lofeph  to  promife  it  him,  and  to  fweare  to  performo 

L*"*        jt:and  why  lofeph  willed  his  bones,certaine  ages  after,whe  they  were 

;.''    long  before  fallen  into  powder,  to  be  remoued  thither. 

14     Fifially,it  appeareth  plainely,that  in  all  the  trauailes  of  this  life 

they  had  al way  fet  before  them  the  blelTednefle  of  the  life  to  come. 

For  to  what  purpofe  /houldc  lacob  haue  fo  much  de(ired>arid  with  fo 

great  daunger  fought  the  preeminence  of  the  firft  begotten,  which 

fliould  procure  him  nothing  but  banifhmcnt,and  in  a  mancr  to  be  caft 

of  from  beyng  his  childe:  but  no  good  at  alljvnleffe  he  had  rcfped to 

a  hycr  bleiling?  And  he  declared,  that  he  had  this  meaning  by  th^ 

>cn.4p  wordes  whjch  he  fpake  among  hislaft  breathinges  :  Lorde,I  wilUok© 

*'        for  thy  faluation.  What  faluation  couldc  he  haue  loked  for,wben  he 

fawethat  he  laic  ready  togeuc  vp  the  ghoft,  vnleflchc  had  fecne  in 

death  the  beginning  of  a  newe  life?  But  what  difpute  we  of  thchol^ 

ones  and  children  of  God,  wheneuenhc  was  not  without  a  tafV  of 

fuch  vnderrtanding ,  which  otherwifc  was  enemie  to  the  truthe  ?  Fob 

fam.a  J  what  meant  Balaam  when  he  faid :  Let  my  foule  die  the  death  of  the 

"^1        righteous ,  and  lee  my  laftc  times  be  like  vnto  thcires  ?  but  that  he 

*'"  •  meantc  the  fame  thjngthat  Dauid  afterward e  vttcred,  that  the  death 

ral.34.  of  tbc  Saintes  is  precious  in  the  (ightofthe  Lorde  ,  but  the  death 

u       of  chc  wicked  >  is  very  euili?  If  the  furchcil  bounde  and  eode  \vcre 


GodtheRedemcr.         Lib.2  17} 

mdfiftthythere  could  in  it  be  noted  no  difference  betvvcnc  the  righte- 
ous and  vnrighteousjthey  difter  one  from  the  other  by  the  dmtrfity 
of  the  eftates,that  after  death  fhall  befall  to  them  both. 

I  f  We  are  not  yet  come  beyonde  Mofcs :  Which  (as  thefc  men 
fay)had  no  other  office,butto  perfvyade  the  carnal  people  to  worHijp 
God  by  the  ftutefullnefie  ofthe  ground  &  plenty  of  all  thmges.  And 
yet  (  vnlefle  a  man  wjH  flee  the  light  that  willingly  offereth  it  felfe^ 
there  is  already  a  plaine  declaration  of  the  fpirituall  couenant.  But  if 
we  come  downe  to  the  Prophetes ,  there  with  moft  full  brightneffc 
both  the  life  eucrlafting  and  the  kingdome  of  Chrift  do  vttcr  thcm- 
felues.  And  firft  of  all  Dauid,which  as  he  was  before  y  other  in  time, 
fo  accordinge  to  the  order  of  Gods  diiiribution ,  he  {hewed  the  hea- 
uenly  miseries  in  (hadowes  more  darkeiy  than  the  reft,yet  with  what 
plainnelfe  and  certainty  diredeth  he  all  his  fayings  to  that  end?  How 
he  ette.emed  the  earthly  dwelling,this  fcntcnce  leftifieth;!  am  here  a  '^' 
forencr  &  ftranger,as  all  my  fathers  were.  Euery  lining  man  is  vanity, 
euery  one  walkcth  about  as  a  (hadow.  But  now  what  is  my  exfpeda- 
tion,Lord?euen  to  thee  is  my  hope.Truely  he  that  confeffing  that  m 
the  earth  there  is  nothinge  foundc  or  ftedfaft,kccpcth  Ihll  a  ficdfaft- 
nes  of  hope  in  God,c6(idcrcthhis  felicity  laicd  vp  in  an  other  place. 
To  fuch  conlideration  xs  he  wont  to  call  all  the  (aithfull,  fo  oft  as  he 
rocaneth  to  comfort  them  truely .  For  in  an  other  place,aftcr  he  had 
fpoken  of  the  (hortnelfc ,  and  the  tranfitoric  and  vanilhing  image  of 
mans  life,he  addethrbut  the  mercy  of  the  Lord  is  for  euer  vpon  them 
that  feare  him .  Like  wheicunto  is  that  which  is  in  the  hundred  and 
fecond  Pfalme.  At  the  beginning  Lord  thou  did  ft  lay  the  foundation  pfa  loi 
of  the  carth,and  the  heaucns  are  the  workes  of  thy  handes.They  (hal  17. . 
pcri(h,but  thou  abidelithey  (hall  waxe  oldc  hke  a  garmenf,and  thou 
ihalt  change  them  as  apparell,  but  thou  remaine  the  felfe  fame,  and 
thy  yeares  fhall  not  faile:the  fonnes  of  thy  feruauntes  Hiall  dwell,  and 
thy  pofterity  flialbe  fiabhfhed  before  thee.If  the  Godly  cealTe  not  for 
the  decay  of  heauen  &  earth  to  be  ftablillied  before  the  Lord,  it  foU 
Joweth,  that  their  faluation  is  ioyned  with  the  eternity  of  God.  B«^t 
that  hope  can  not  ftand  at  all,ynleffe  it  reft  vpon  the  promife  that  ii 
fet  forth  in  Efay :  The  he3tiens(fayth  the  Lord)  {hall  vanifli  away  like  £^ 
fmoke,  the  earth  fhalbe  worne  out  hke  a  garment, &  the  inhabitantes  6, 
of  it  fhall  pcrifti  hke  thofe  thinges.But  my  faluation  (halbe  for  euer,& 
my  right^oufnes  {hall  not  faile:where  cuerlaftingnes  is  glue  to  righ- 
teoufnes  ^  faluation  ,  not  in  rcfpeft  y  they  remamc  with  God^butin 
fefped  th^t  they  are  felt  of  men. 

16    Nqither  may  wc  otbetwifc  cake  thqiip  ihinges ,  that  he  coat" 


Cap.  I  o.  Of  the  knowledge  of 

moniy  fpcakcth  of  the  profperous  fucccfle  of  the  faithfiilI,l)Ut  to  ap- 
ply the  to  the  open  (hewing  of  the  heauenly  glory.  As  thefe  fayingst 
P&.  ^7.  The  Lord  kepeth  the  foules  of  the  righteous ,  he  fliall  dehuer  them 
•**•       from  the  handof  the  (innerXight  is  anfen to  the  righteous ,  and  ioy 
^         to  the  vpright  in  heart.  The  righteoufnes  of  the  Godly  man  abidetn 
-   ■"  *  for  cuer:his  home  fhalbe  exalted  in  glory,the  defire  of  the  finner  (hal 
pia.140  pcrifli.  Againetbut  the  righteous  flial  cbnfcfTc  vnto  thy  name.thc  vp- 
t*.        right  {hall  dwell  with  thy  countenance.  Againe:the  righteous  (hall  be 
Pfa.  ii»  in  eternall remembrance.  Againe:Thc  Lord  fhall rcdecme  the  foules 
n(^       of  his  feruantes.  For  the  Lord  oftentimes  leaueth  his  fcruantes  to  the 
^^'     *  luft  of  the  wicked,not  only  to  be  vexed^but  alfo  to  be  torne  in  peeces 
&deftroied:hefufrereththe  good  to  lye  languifKing  in  darkenelTe  & 
(ilth,while  the  wicked  do  in  a  manner  (bine  among  thefiarres.  And  he 
doth  not  fo  chere  them  with  y  brightnes  of  his  coutenance,  that  they 
cnioy  long  cotinuing  gladnes.  Wherforc  euen  he  alfo  hideth  not,thae 
if  the  faithfull  faflen  their  eyes  vpon  the  prefcm  ftate  of  thinges.thcy 
fhalbe  ftriken  with  a  fore  teptation,as  though  there  were  no  fauour 
or  reward  of  innocency  with  God.  So  much  doth  wickednes  for  the 
fnoft  part  profpcr  &  fiorifh ,  while  the  company  of  the  Godly  is  op- 
prefled  with  {hamc,pouerty,contempt  &  all  kindes^of  crofles.  It  wan- 
»fa,  7  J.  led  but  Utle(fayth  hc)that  my  foote  flipped  not,  &  my  ftcppes  fell  not 
17*       abroadcjwbile  the  fortune  of  foolcs  gricueth  me ,  and  while  I  fee  the 
profpcrity  of  y  wicked.  At  length  after  rehcarfall  of  it  he  concludeth. 
I  bent  my  thought,ifI  could  vnderftand  thefe  thinges.  But  it  is  a  tor- 
ment to  my  fpiritjtill  I  enter  into  the  fan^uary  of  the  Lord,&  vnder- 
ftand the  laft  end  of  them. 

17     Let  vs  thcrfore  lcame,yct  by  this  confefHon  of  Dauid,that  the 

holy  fathers  vndcr  the  old  tcflament  were  not  ignorant,how  feldom 

orneuerGod  doth  in  this  worldc  performe  to  his  feruauntes  thofe 

things  that  he  promifeth  them,&  that  therefore  they  did  lift  vp  their 

mindes  to  Gods  fan(Suary,wherin  they  had  y  laied  vp  in  ftorc,which 

appeareth  not  in  v  fhadow  of  this  prcfent  life.  That  was  y  laft  iudge- 

mcnt  of  God  ,  wKich  when  they  coulde  not  fee  with  eye»,  they  were 

content  to  vnderftand  by  faith.  Trufting  vpon  which  affiance,  what- 

(beuer  happened  in  the  world,yet  they  douted  not  a  time  would  once 

come,when  the  promifesof  Godfhould  be  fulfilled.  As  thefe  fayings 

do  witnefle,  I  will  behold  the  face  of  God  in  rightcoufnefle:!  will  be 

pr!u<»  fatisficd  with  thy  countenance.  Againe.I  as  a  greene  Ohue  tree  in  the 

,0.        houfe  of  the  Lord.  Againe,  The  righteous  (hall  floriHi  as  a  Date  tree, 

Pfa.  51.  and  Hiall  fpred  in  branches  like  the  Ccder  of  Libanus,beinge  planted 

*l'       in  the  houfe  of  y  Lord,  tbcyftiali  florifhinthe  Palaces  of  our  God: 

They 


GodthcRcdemcr.         Lib.2.         174 

They  fhatl  ftill  beare  frute ,  they  fhall  be  fat  and  gretne  in  their  olde 
age.  When  he  had  fayd  a  litlc  before:  How  deepe  arc  thy  thoughtes. 
O  Lord,  while  the  wicked  do  floriflijthey  bud  out  hke  an  hcrbe^  that 
they  may  perifli  for  euer.Whcre  is  that  fairc  fliew  and  beauty  of  the 
faithfull ,  but  when  the  face  of  this  worlde  fhall  be  turned  inward  by 
difclofing  of  the  kingdom  of  God  ?  When  tiiey  turned  their  eyes  to 
that  eternity  ,  they  defpifed  the  hardnefle  enduring  but  a  momcrtt  of 
prefcnt  miferies  ,  &  boldly  burftfoorth  into  thefe  words:Thoufhalt  pfa,  jj^ 
not  fuffer  for  euer  the  righteous  to  die  ,  but  thou  Ihalt  throw  downc  »}» 
the  wicked  headlong  into  y  pit  ofdeftrudion.Whcrc  as  in  this  world 
the  pitof  ctemali  deftrudion  that  may  fwallow  vp  tlie  wicked?  Amog 
whofe  fchciriesjthis  is  alio  reckened  in  an  other  place,that  they  clofe 
vp  the  end  of  their  life  in  a  momet,  without  long  languifhing.  Wiiere  j^j,^  ^^ 
is  that  fo  great  ftedfaftneiTe  of  the  holy  ones,  whom  Dauid  himfelfe  1 1, 
cch  where  complaineth,not  only  to  be  fhakcn  with  trouble,  but  alfo 
to  be  opprcfl'ed,and  vtterly  broken  in  peeces  rForfoothjhc  did  fet  be- 
fore his  cycs,not  what  the  altering  courfe  of  the  world  bearethjwhich 
is  vnftable  &  more  vnftcdfaft  than  the  ebbinge  and  flowing  of  tides, 
but  what  the  Lord  will  do,  when  he  fhall  one  day  fitte  for  the  eternall 
fettling  of  heaucn  and  earth.  As  in  an  other  place  he  excellently  wei 
dcfcribeth  it:Thc  foolifh  do  ftay  vpon  their  welthines,  8c  are  proud c  ^  ^** 
becaufe  of  their  great  riches.  And  yet  no  ma,though  he  florifh  in  ne-  '  * 
ucr  fo  great  dignity,can  redeeme  his  brother  from  dearh,no  man  can 
pay  to  God  the  price  of  hirranfome,  but  whereas  they  fee  that  both 
the  wife  do  die  ,  and  that  the  wicked  alfo  and  foolcs  do  perifh  &  Icauc 
their  riches  to  ftrangers ,  yet  ihcy  thinkc  that  their  houfes  fhall  abide 
for  eucr ,  and  their  dwellings  to  the  ende  of  agcs,and  they  aduaunce 
theirnames  vpon  the  earth  ,  but  man  ihall  not  continue  in  honor  :hc 
fhalbe  like  to  the  beaftes  that  die .  This  imagination  of  theirs  is  ex- 
tremeft  folly, which  yet  thcicpoftcrity  do  greedily  foUow.They  fhall 
be  placed  like  a  flocke  in  Hell ,  and  death  fHall  hauc  rule  oucr  them. 
When  the  light  arifeth,  the  vpright  (hall  haue  dominion  ouer  them, 
the  beauty  of  them  fhall  pcrifn,Hell  is  their  dwelling  houfc.Firft  this 
laughinge  to  fcornc  of  the  fooUHi ,  for  that  they  reft  on  the  flipperjr 
and  rolling  good  things  of  the  worlde,  doth  fhew  that  the  wife  muft 
fceke  a  farre  other  felicity.  But  there  he  more  euidcntly  difdofcth  the 
niiftery  of  the  rcfurreAion,wherc  after  the  deftrudion  &  extinguifh- 
mcnt  of  ihem,he  ercdlcth  the  kingdom  of  the  Godly.For  what  rifing 
of  lighr(I  pray  you)  ihal  we  call  that^but  the  rcueehng  of  the  new  life 
which  followcth  the  end  of  this  prcfent  life. 
.  iB    From  ehenle  did  ipring  vp  that  confideration^which  (he  faith- 


Cap.io.  Of  the  knowledge  of 

foil  oftentimes  vfed  for  a  comfort  of  their  milerics  and  remedy  of 
PC)0.6  patience:It  is  but  a  moment  in  the  Lordcs  diipleafure,  and  life  in  his 
mercy.  How  did  they  determine  affli^ions  to  end  in  a  moment,  chac 
were  in  affinftion  in  a  manner  their  life  long?  where  did  they  cfpie  Co 
long  an  enduring  of  Gods  kindencffe,  whereof  they  fcarfcly  felt  any 
^  litle  taft  ?  If  they  had  (licked  faft  vpon  the  earth ,  they  coulde  haue 
founde  no  fuch  thing,but  becaufe  they  looked  vpon  heaucn,they  ac- 
knowledged that  it  is  but  a  moment  of  time ,  while  the  Lordcxcrcifc 
his  holy  ones  by  the  crolTcbut  that  his  roerciesjwherin  they  are  ga- 
thered-together,do  iaft  the  worldcs  age.  Againe,they  did  fbrefcc  the 
etcrnall  and  neuer  endingc  deftrudion  of  the  vngodly, which  were  as 
Pro,io.  in  a  dreame  happy  for  one  day.  Whereupon  came  thefe  fayingsrThe 
7.         remembrance  of  the  righteous  (hall  be  in  bleflirtgc ,  but  the  name  of 
Tfa.ioo  the  wicked  (hall  tot.  Precious  is  the  death  of  the  Saintes  in  the  (ighc 
*^.  &    of  the  Lord,bu(  the  death  of  the  wicked,moIt  euill.  Againe  in  Samu- 
i^Stnut  '^*  ^^*  Lorde  (hall  keepe  the  fcete  of  the  holy,and  the  wicked  (hall 
^         be  put  to  (ilcnce  in  datkcnefTe.Which  do  declare  that  they  wcl  knew, 
that  howfocucr  the  holy  were  diucifly  caried  abouc>yet  their  iaft  end 
is  life  and  faluation  ;  and  that  the  profperity  ofthe  wicked  is  a  plea- 
faunt  way ,  whereby  they  by  litle  and  litle  Aide  forward  into  the  gulfe 
of  death.  Therefore  they  called  the  death  of  fuch,  the  deftruftion  of 
Eze.28.  ^^^  vncircumcifed ,  as  of  them  from  whom  the  hope  ofthe  refurrc* 
10. &  n  dion  was  cut  away.  Wherefore  Dauid  could  not  deuifea  more  gree* 
pfa.  65,  uous  curfc  than  this :  Let  them  be  blotted  out  ofthe  booke  of lifc,8c 
•  •       not  be  written  with  the  righteous. 

19  But  aboue  all  other,  notable  is  that  faying  of  lob :  Ilcnow  that 
my  redemer  liueth,Sc  in  the  Iaft  day  I  dial  rife  againe  out  ofthe  earth, 
and  in  my  Hefli  I  (hall  fee  God  my  fauiour :  This  hope  is  layed  vp  ia 
my  bofome.  Some  that  haue  a  minde  to  make  a  (hew  of  their  fharpe 
wit ,  do  cauill  that  this  is  not  to  be  vnderftanded  of  the  Iaft  refurrc* 
,  dion^but  ofthe  firft  day  that  lob  looked  to  haue  God  more  gentle  to 
^g  '  him ,  which  although  wc  graunt  them  in  parte ,  yet  (hall  we  enforce 
them  to  confcfTe  whether  they  will  or  no,  that  lob  coulde  not  haue 
come  to  that  largenes  of  hope,  if  he  bad  refted  his  thought  vpon  die 
earth.  Therefore  we  mutt  needes  confeflfe ,  that  he  lifted  vp  his  eyes 
to  the  immortality  to  come,  which  faw,  that  his  redeemer  would  be 

{>refent  with  him  euen  lying  in  his  graue.For  to  them  that  thinkc  on- 
y  of  this  prefcnt  life,death  is  their  vttermoft  defperation:which  very 
lob.  ij.  death  could  not  cut  of  lobs  hope.Yea  though  he  kill  mc(faid  he)ne- 
■S«        ucrthclcfle  I  will  ftill  hope  in  him.  And  let  no  triflcr  here  carpe  againft 
mc  and  fj^y,  %hi%  theft  were  the  fayingcs  but  ofafcw,  whereby  is  not 


God  the  Rcdemer.         Lib.^.       •  175 

proucd  that  fuch  dodrinc  was  among  the  Icwcs.  For  I  will  byandby 
anfwcrc  him ,  that  thcfe  few  did  not  in  thefc  fayingcs  vttcr  any  fccrct 
wifcdom,  whercunto  only  cercainc  excellent  wittcs  were  fcucrally  & 
priuarely  lufiered  to  attaine,bur  that  as  they  were  by  the  holy  Ghoft 
appointed  teachers  of  the  people/o  they  openly  publifhed  thofe  mi* 
ft?rie$  of  God  that  were  to  be  vniuerfally  learned ,  and  ought  to  be 
the  principles  of  the  common  religion  among  the  people.  Therforc 
whc  we  heare  the  publike  oracles  of  the  holy  Ghoft,wherin  he  fpakc 
of  the  fpiriiuall  life  fo  clearly  and  plainly  in  the  Church  of  the  lewes, 
it  were  a  point  of  vntolcrable  ftubbornneffe  to  fend  them  away  onely 
CO  the  fiefhly  couenant ,  wherein  is  mention  made  of  nothinge ,  but 
earth  and  earthly  wealthineffe. 

10  If  I  come  downc  to  the  later  Prophetcs  j  there  we  may  freely 
walkc  as  in  our  owne  fielde .  For  if  it  were  not  hard  for  vs  to  get  the 
Vpper  hande  in  Dauid,  lob,  and  Samuel,  here  it  {hall  be  much  more 
caHe.For  God  kept  this  diftribution  and  order  in  difpofing  the  coue* 
uant  of  his  mercy ,  that  how  much  the  nearer  it  drew  on  in  proceife 
of  time  to  y  ful  performance  thereof, with  fo  much  greater  encreafc- 
mentes  of  reuelation  he  did  day  by  day  more  brightly  {hew  it.Ther* 
fore  at  the  beginninge  when  the  fii{l  promife  of  faluation  was  made 
vnto  Adam,  there  gli{lercd  out  but  as  it  were  fmale  fparkles  of  it.  Af- 
ter ,  hauinge  more  added  vnto  it ,  a  greater  largetiefTe  of  light  began 
to  be  pot  forth :  which  from  thenfe forth  brake  out  more  and  more, 
and  difplaied  her  brightneffe  farther  abroade ,  till  at  length  all  the 
doudes  were  driuen  away  ,  and  Chrift  the  fonne  of  rightcoufoelTe 
fully  lightned  the  whole  world.  We  needc  not  therefore  to  feare  that 
wc  faile  of  teOimonics  of  the  Prophctes ,  if  we  fceke  them  to  proue 
our  caufe ,  but  becaufe  1  fee  that  there  will  arife  a  huge  deale  of  mat- 
rer ,  whereupon  1  {houlde  be  conftrained  of  necclTity  to  tary  longer 
then  the  proportion  of  my  purpofe  may  beare,for  it  woulde  fo  grow 
to  a  worke  of  a  great  volume ,  and  alfo  becaufe  I  haue  already ,  bf 
thofe  thinges  that  I  hauefayd  before ,  made  plainethe  way ,  cucn 
for  a  reader  of  meane  capacity ,  fo  as  he  may  go  forward  without  flu- 
bhnge :  therefore  I  will  at  this  prcfent  ab{laine  from  longetediouf^ 
neffe :  which  to  do  is  no  IciTe  necelfary :  but  giuinge  the  readers  war- 
ning before  hande ,  that  they  remember  to  ope  their  owne  way  with 
that  key  that  we  haue  firlt  giuen  them  m  their  hande .  That  is  ,  tha? 
fo  oft  as  the  Propheces  fpeake  of  the  blcfrcdncffe  of  the  faithful  peo- 
ple, whereof  fcarfcly  the  leaU  itf  ppes  arc  feene  in  this  prefent  life, 
they  may  reforte  to  this  diftindicm  :  that  the  Prophctes ,  the  better 
to  exprcHi:  the  goodncde  of  Godidid  as  in  a  fhadow  exf  rclFc  tc  totEh« 


Cap.io.  Ofthc  knowledge  of 

people  by  tcmporallbenefitcs,  asby  ccrtainc  rough  drawinge  of  the 
portraiture  tberof:but  that  the  perfed  »magc,that  they  hauc  painted 
therof,  was  fuch  as  might  rauifh  mens  mindcs  out  ofthc  eartl>5&  out 
ofthc  elements  of  this  worlde  ,  and  of  the  age  that  Ihall  perifh ,  and 
of  neccffity  raife  it  vp  to  the  colidcring  ofthc  fehciiy  ofshc  life  chat 

is  to  come  and  fpiritoall.  :  l  _  > 

1 1     We  will  be  content  with  one  example .  When  the  I/raelitcs 

being  caricd  away  to  Babylon,  faw  their  fcattering  abroade  to  be  hke 

vnto  death  ,  they  coulde  hardly  be  remoued  from  this  opinion  that 

I*e.j7,  ihey  thought  that  all  was  butfables  that  Ezechiel  propheeiedof 

4»         their  reftitution  :  becaufe  they  reckened  it  eucn  all  one  as  if  he  had 

told  them  that  rotten  carcafes  (houlde  be  reftored  againe  to  hfe.Thtt 

Lord  to  (hevvjthat  eucn  that  fame  difficulty  could  not  itop  him  front 

bringinge  hisbcnefitetoeffed,  fiiewedto  the  Prophet  m  a  vifion  a 

ficlde  full  of  drie  bones ,  to  the  which  in  a  moment  with  the  oncl/ 

power  of  his  word  he  reftored  bi'eath  and  huehnefle.  The  vifion  in 

dcde  ferued  to  correct  the  incredulity  at  that  preftnt  time:  bu:  m  the 

mcanc  feafon  he  did  put  the  levies  in  mmdc  how  farrc  the  power  of 

the  Lord  extended  beyond  the  accomptofthe  people,  wbichfocafi* 

ly  quickened  with  his  only  becke,bones  already  rotten  and  fcattcrcd 

abroadc.-wherfore  you  (hal  copare  that  with  an  other  faying  of  Efaie, 

%Ca.i6,  T^c  <^cad  fliail  rife,  my  carcafe,  they  fhallrife  againe.  Awake  ye  and 

j^,        rcioyfe  that  dwell  in  the  duft,  becaufe  the  deawof  the  greene  fieldc 

is  thy  deaw,&  thou  (halt  pluckc  downe  the  lande  ofthc  Giantes  into 

ruinc.Go  my  peopJcenrer  into  thy  tentes:fhuc  thy  dorcs  vpon  thee: 

hide  thee  a  httle  while,  till  my  difplcafurc  paffe  ouer.  For  behold,thc 

Lordfhallgo  out  of  his  place,to  vifite  the  iniquity  ofthc  dweller  vpo 

the  earth  againft  him,and  the  earth  Hiall  ilicwe  forth  her  bloodc,and 

(hall  no  longer  hide  her  flaine^ 

zz     Albeit  a  man  fhould  dofondly,that  woirfdgoabout  to  dtawc 

all  to  fuch  a  rule.For  there  be  fomc  places  that  without'any  couering 

dofhew  the  immortahty  tocome,thatis  prepared  for  the  faithful!  ia 

the  kingdome  of  God  ,  of  which  forte  we  haue  recited  fome,and  of 

like  forte  are  the  moft  part  ofthc  reft,  fpecially  thefe  two,,  the  one  in 

£fa  66,  Efay.  As  a  new  heauen,&  a  new  earth  which  1  make  to  ftandc  before 

**•       me,  fo  fhall  your  feede  ftande,  and  there  fhalbe  monedi  of  moneth» 

and  Sabbat  of  Sabbat  :  allflefhfhall  come  to  worfhippc  before  mf 

face,faith  the  Lord-  And  they  (hall  go  out  and  fee  the  deade  carcafes 

of  the  men  that  haue  offervded  againft  me,that  their  worme  fhall  not 

Da.ia.r  die,and  their  fier  fhall  nor  be  vjJcnched.Thc  other  of  Daniel.  In  that 

iiflQC  iliall  rife  vp  Michael  the  great  prince,thac  ftadcth  for  the  f(>nncs 

of 


GodthcRcdemcr.        Lib.  2.  ij6 

of  his  pcopIe,and  there  (hall  come  a  time  of  diitrefle,  fuch  as  was  not 
(ince  nations  firft  began  to  be  ,  and  then  (hall  all  thy  people  be  faued 
that  (hall  be  founde  wry tten  in  thy  booke.  And  of  thofe  that  flepe  in 
the  duft  of  the  earthjthere  fhall  awake  feme  to  cternall  hfe,and  lome 
to  cuerlafting  fliame. 

23     Now  as  for  prouing  y  other  two  pointes  that  the  fathers  had 
Chrift  for  pledge  of  their  coucnant ,  and  that  they  repofcd  in  him  all 
their  affiance  of  bleffingji  will  not  trauaile  therein  at  allabecaufc  they 
haue  both  Icflc  controucrfie  &  more  plainneflc.Lct  v$  therfore  bold- 
ly dctermincthisjwhich  by  no  engines  of  the  deuil  may  be  remoued, 
that  the  olde  Teftament  or  couenant  which  the  Lord  made  with  his 
people  Ifrael,  was  not  limited  within  the  compalTe  of  earthly  things. 
Due  alfo  contcined  the  promife  of  the  fpirituall  and  eternalllife  :  the 
cxpedation  wherof  muft  nedes  haue  binimprinted  in  all  their  mindes 
that  cruc-ly  confented  to  the  couenant .  But  let  vs  put  farre  away  this 
mad  and  pernicious  opinion^that  either  God  did  fet  forth  in  his  pro* 
mife  to  the  lewes  nothing  elfe,or  that  the  lewcs  fought  nothing  elfe 
but  filling  of  their  belly,delites  of  the  flelh,florifhing  wealchjOUtward 
powcr/rutefullnefTe  of  children,and  whatfoeuer  a  naturall  man  cftc- 
mcth.For  at  this  day  Chrift  promifeih  no  other  kingdom  of  heauen 
to  his,but  where  they  fhall  reft  with  Abraham,Ifaac,and  lacob.  And  Matt.f. 
Peter  affirmed,  that  the  lewcs  of  his  time  were  hcires  of  the  grace  of '  »• 
the  Gofpcljfor  that  they  were  the  children  of  the  Prophets,comprc-  ^   ^^ 
hended  in  the  couenant ,  which  the  Lord  had  in  the  olde  time  made  ^ 
with  his  people .  And ,  that  the  fame  fhoulde  not  be  witnefTed  with 
wordcs  only,the  Lord  ajfo  approued  it  by  dccde.For  in  the  very  mo-  Mat.x7. 
mcnt  that  he  rofe  againe,he  vouchfaued  to  haue  many  of  y  holy  men  S»» 
to  rife  againe  in  company  with  him,  &  made  them  to  be  leene  in  the 
City :  fo  giuing  arj  afltircd  tokeB,that  whatfoeuer  he  did  and  fuffcred 
for  y  purchafing  of  cternall  faluation,periaincth  no  leflfe  to  the  faith- 
full  of  the  old  teftametjthan  vnto  vs.For  as  Peter  teftifieth.they  were  . « 
ialfo  endued  with  y  fame  fpirit  of  faith,  whcrby  we  are  regenerate  in-  g.  * 
to  life.  Now,  when  we  heare  that  the  fame  fpirit  which  is  in  v$  a  ccr- 
taine  fparcle  of  immortality,  whcrupon  it  is  alfb  in  an  other  place  cal- 
led the  carneft  of  our  inhcritance,<fid  like  wife  dwell  in  the,  how  dare 
we  take  from  the  y  inheritance  of  life?  Wherby  it  is  fo  much  y  more 
maruell,  that  in  the  olde  time  the  Sadduces  fell  to  fuch  grofTencfTe  of 
errourjthat  they  denied  both  the  refurre^on  &  alfo  the  fubftancc  of 
foulesjboth  which  pointes  they  faw  fealed  with  fo  clearc  teftimonies 
of  Scripture.  And  nolefTc  to  be  marucled  at,eiien  at  this  day,  were  the 
folly  of  all  that  nation  in  looking  for  the  earthly  kingdom  of  Clirift, 

kU.H 


Cap.ii.  Ofthe  knowledge  of 

if  the  Scriptures  had  not  long  before  declared,  that  they  (hould  hatfe 
that  punifhmenc  for  refufinge  the  Golpell.  For  fb  it  behoued,  by  the 
lutt  ludgement  of  God,fo  ftrike  thofe  mindes  with  bhndencs,which 
in  refufing  the  hght  of  heaucn  being  offered  them,  did  wilfully  bring 
themieiues  into  darkeneire.Therfore  they  read  and  contmoaUy  turne 
a.Cor.3  ouer  Mofes ,  but  they  are  ftopped  with  a  veile  fet  betwene  them  and 
*^  him,  that  they  can  not  fee  the  light  that  {hineih  in  hi$  countenance. 
And  fo  rhal  itremaine  couercd  &  hidden  fiom  thcm.tillhc  be  turned 
to  Chrift,  from  v/j^.om  now  they  trauailc  to  Jeade  &  drawc  him  away 
fo  much  as  in  them  lieth. 

The  xi.  Chapter. 

of  the  difference  ofthe  eme  T e figment  fromthe  tther* 

WHat  then  ?  wilt  thou  fay :  (hall  there  be  no  difference  left 
betwene  the  olde  Teftament  and  the  New?  and  to  what 
purpofe  lerue  all  thofe  places  of  Scripture ,  where  they 
arc  compared  one  againft  the  other^as  things  moft  con* 
trary?I  do  willingly  ailowc  thofe  differences  that  arcrehearfcd  in  the 
Scripture  .'  but  fo  that  they  nothinge  hinder  the  yniiy  already  ftabli- 
(hed ,  as  it  fhalbe  plaine  to  fee  when  we  fhall  haoe  entreated  of  them 
in  order. Thofe  differences  arc  (  as  farrcas  euerl  could  marke  or  can 
remember  )  chicfely  foure  in  nurnber,  to  the  which  if  you  lift  ro  ad- 
ioyne  the  y  I  am  not  againft  it .  I  fay  and  truft  to  proue  that  they  ar« 
all  fuch  as  rather  belonge  to  the  manner  of  miniitration ,  than  to  the 
fubflance  of  them.  And  by  this  meane  they  fhall  nothing  hinder,  but 
that  the  promifes  of  both  the  old  and  new  teftament  may  remaync  aH 
one  and  all  one  foundation  ofthe  fame  promjfcs,Chrift.Now  the  ikft 
difference  is,tbat  although^euen,  in  the  old  time  alfo,the  Lordes  will 
was  to  dired  the  mindes  of  his  people,  and  to  haue  them  raifed  vp  ta 
the  heauenly  inheritance :  yet ,  that  they  might  be  the  better  nouri- 
fhed  in  hope  thereof,  he  gaue  it  to  be  feene  or  rather  to  be  taflcd  of, 
vndcr  earthly  benefites  ?  But  now  hauing  reueled  the  grace  ofthe  hfc 
to  come ,  by  the  Gofpell ,  he  more  clearly  and  plainely  diredcth  our 
mindes  the  f^reight  way  to  the  meditation  thereof,leauing  the  inferi- 
our  maner  of  exercifing  which  he  vfed  with  the  Ifraclite^.Thcy  that 
marke  not  this  purpofe  of  God ,  do  not  thinkc  that  the  olde  people 
climbed  any  hier  than  to  y  good  things  promifed  to  y  body.They  (o 
often  heare  the  landc  of  Chanaan  named ,  as  the  excelletK ,  or  rathec 
only  reward  for  the  kepcrs  of  Gods  law.They  heare  that  God  threat* 
Qcth  nothing  more  feuerely  co  the  craofgrcfTors  ofthe  famciaw,thaa 

that 


GodthcRcdemcr.  Lib.2.  177 

tliat  they  flialbe  driucn  out  of  the  poflcffion  of  the  fame  Iand,&  fcat- 
tcred  abroadc  into  ftrangc  regions.  They  fee  that  in  a  manner  to  this 
cfFed  come  all  the  blcflines  &  curfes  that  are  pronounced  by  Mofes. 
Hereby  they  do  vndoutedly  determine ,  that  the  lewes  not  for  their 
ownc  fakcsjbut  for  othersjwere  fcucred  fro  other  nations :that  is.that 
ihc  Church  of  Chrift  might  haue  an  imagejin  whofe  outward  forme 
fhe  might  fee  examples  of  fpiruuall  things. But  fith  the  Scripture  doth 
ibmctimes  ftievv,  that  God  himfdfe  dircdcd  all  the  earthly  bencfires 
that  he  did  for  them  to  this  end,  that  fo  he  might  leadc  them  by  the 
hand  to  the  hopcofhcauely  benefites.lt  was  too  much  vnskiKulnes, 
I  will  not  fay  block ifhneflcjnot  to  confidcr  this  order  of  difpofition. 
Theiflueor  point  of  our  controuerfie  with  this  forte  ofmcn  is  this, 
that  they  teach  that  the  pofTeflio  of  the  land  of  Chanaan  was  to  the 
Ifraehtes  their  chiefe  and  laft  blefltdncs,  &  that  to  vs  after  the  reue- 
ling  of  Chriftjit  doth  but  figuratiuely  fignifie  y  heaucnly  inheritance. 
On  the  other  (idc  we  affirme ,  that  they  did  m  the  earthly  poflcflion 
which  they  enioyed,  as  in  a  lookinge  glalfc  behold  the  inheritance  io 
come,which  they  bcleued  to  be  prepared  for  them  in  hcaucn. 
%  That  {hall  better  appeare  by  the  fimilitude  that  Paul  vftd  to  the 
Galatians.He  compareth  the  nation  of  the  lewcs  to  an  hcirc,within  Gal.^.i 
age, which  beinge  not  yet  able  to  to  gouernehimfelfe,  followeth  the 
guiding  of  the  tutor  or  fchoolemaifter,  to  whofe  cuftody  he  is  com- 
mitted. And  whereas  he  appheth  that  fimilitude  to  the  ceremonies, 
thatnothingchindereth  but  that  it  may  alfo  very  fitly  ferue  to  this 
purpofc.The  fame  inheritance  was  appointed  for  them,that  was  ap- 
pointed for  vs;but  fuch  as  yet  for  want  of  age,  they  were  not  of  capa- 
city to  enter  vpon  and  vfe .  The  fame  Church  was  among  them,  but 
whereof  the  age  was  yet  but  childifh.  Therefore  the  Lord  kept  them 
vnder  this  fchooling,that  he  gaue  them  not  the  fpirituail  promifcs  fo 
naked  and  openly ,but  as  it  were  fliadowed  \^  earthly  promifes.Ther- 
fore,where  he  called  Abraham ,  lfaac,and  lacobjand  their  pofterity 
vnto  hope  of  immortality,he  promifcd  them  the  land  of  Chanaan  to 
be  their  inheritance  .not  to  determine  their  hopes  vpon  it,but  that  in 
beholding  of  it,  they  (houlde  exercife  and  confirme  themfelues  in  the 
hope  of  that  true  inheritance  that  did  not  yet  appeare.  And  that  they 
might  not  be  deceiucd,there  was  giucn  them  a  hicr  promifc  to  tettify, 
that  thatlandc  was  not  the  hieft  benefice  of  God .  So  Abraham  was 
not  fuffred  to  he  flouthfull  in  the  promife  receiued  of  the  lande ,  init 
his  minde  was  with  a  greater  prcmifc  raifed  vp  vnto  the  Lord.For  A- 
braham  heard  this  fayd  rnto  him :  I  am  thy  protedorj&  thy  reward  Ge.ij.i 
exceeding  great.  Here  wc  fee,  that  Abraham  hath  the  endc  of  his  rc- 

Z 


Cap.i  !•  Of  the  knowledge  of 

ward  fee  forth  in  the  Lord,tliac  he  fhould  not  accompt  vpon  a  tranfT-* 

toiy  and  flippery  reward  in  the  elementes  of  this  worlde ,  but  rathcc 

ihinkc  It  to  be  luch  as  can  not  wither  away.  Afterward  headioynetb 

the  promife  o  f  the  land  to  no  other  intent,but  that  it  fhould  be  a  tOt 

ken  of  the  good  will  of  God,  &  a  figure  ofthehcauely  inheritance.- 

And  that  the  holy  men  had  this  mcaning,iheir  owne  fayingcs  do  de- 

Pfal.73.  clare.So  D.iuid  rifeth  vpward  from  temporall  bleffings,  to  that  fame 

a<5-  &    higheft  &  laft  blefTmgjMy  heart  (faith  he)&  my  flelli  faint  for  defire 

Pfal.i  6.  of  thee. God  is  my  portion  for  euer.  Againc,The  Lord  is  y  part  of  my 

5.  iriherirance,  and  of  my  cup:thou  art  he  that  faueft  mme  heritage  for 

pra.142  me.  Againe.  Ihauecriedvnto  rhee,  O  Lordcj  I  haue  faydjThou  art 

^'  my  hopc,my  portion  in  the  land  of  the  liuing.Truely  they  that  dare 

fo  fpeal<c,do  v/ichout  dout  profeife  that  with  their  hope  they  chmbc 

aboue  the  world,and  all  the  good  thinges  here  prefcnt.But  the  Pro- 

phetes  do  oft  dcfcribe  this  blsffcrdncin-  of  y  v;orld  to  f  ome,  vndcr  the 

figure  that  they  had  receiued  of  the  Lord.  And  fo  arc  thefe  fayings  to 

lob. 18.  be  vnderftanded.Thaty  Godly  Ihal  poflefTethe  iande  by  inhcritace, 

17.        and  the  wicked  ihalbe  dellroied  out  ofir.That  Hierufale  fhal  abound 

with  all  kinde  of  richcfle,and  Sion  ouerflow  with  plenty  of  all  things. 

All  which  we  fee,  can  not  properly  be  fpoke  of  the  land  of  our  way-» 

Pfa.i  J  3  faringcjor  the  earthly  Icruialem,  but  of  the  true  contry  of  the  f  aith- 

3*         full,  and  that  hcaucnly  ciiie>wherein  the  Lord  hath  comaunded  blef- 

lingand  life  for  euer. 

^  This  is  the  reafon  why  it  is  read  that  the  holy  me  in  time  of  the 
oldeteftamentjdid  efteme  the  mortal  life  &  the  blelfings  therofmorc 
than  is  now  meete  to  do.  For  although  they  knew  vvel  y  they  flioulde 
not  reft  in  it,as  in  the  end  of  their  race,yet  whe  they  called  to  mind, 
what  markes  of  his  grace  y  lord  had  pointed  therin,to  exercifc  them 
according  to  y  finall  rate  of  their  tcndernes,they  felt  a  greater  fweet- 
nesofitjthan  if  they  had  confidered  it  by  itfelfe,Buras  the  Lorde  in 
tcftifying  his  good  will  toward  the  faithtull,  by  prefcnt  good  things, 
did  as  in  {hadowc  cxprefTe  the  fpirituall  felicity ,  by  fuch  figures  and 
{i^nes:  fo  on  the  other  fide  he  did  in  corporall  paines  fhew  examples 
of  his  judgement  againft  the  reprobate.  Therfore,as  the  bcncfites  of 
God  were  to  be  feene  in  earthly  things.fo  were  alfo  his  puniflimcnts. 
While  the  vnskilfull  do  not  weye  this  comparifon  or  agreement5as  I 
may  call  it  bctwenc  the  punifhmentes  and  the  rewardcs,they  maruell 
at  fo  much  alteration  in  God^that  in  olde  time  was  fo  fodamly  ready 
to  take  vengeace  on  euery  offence  of  man  with  iterne  &  horrible  pu- 
ninimentes,&  now  as  if  he  had  layed  away  the  afFcdion  of  his  old  an* 
gnnes>hc  puniHieth  both  much  more  gentlie  &  fcldomer>y ea  and  for 

the 


GodtheRedemer.       'Lib.2.    ,  ^    .  178 

tKc  (atne  caufe  they  do  almoft  imagine  feuerall  gods  of  y  old  &  new 
£cftament:which  the  Manichees  did  in  dede.  But  we  llial  eafily  be  dc- 
liuercd  from  fuch  dout€$,if  we  lay -our  mindes  to  confidcr  this  order- 
ly difpofiiion  of  God  that  I  haucfpoken  of,  whofe  will  was  for  the 
tim?  to  figniiie  &  let  forth  in  figure  both  the  grace  of  the  cternali  fe- 
licity to  comcjby  temporall  benefitcs,and  the  greuoufnes  of  the  fpi- 
rituall  death,by  corporall  paincs.Whereby  he  deiiucred  his  Teftamet 
to  the  IfraeiitcSjas  yet  after  a  certaine  mancr  folded  vp. 
4     An  other  difference  of  the  olde  and  newe  Teftamcnt  is  fayd  to 
be  in  the  figurcs:for  that  the  olde  teftament  did  (hew  oncly  an  image 
in  abfence  of  the  trueth,  and  a  fhadow  in  ftecde  of  the  body.  But  the 
new  teftamcnt  giueth  the  trueth  prefcntjand  the  founde  body  it  felfe. 
And  this  difference  is  mentioned  commonly  wherefoeucr  tlic  newe 
teftament  is  in  comparifon  fet  againft  the  olde :  but  it  is  more  largely 
entreated  of  in  the  cpiftle  to  the  Hebrues  than  any  where  elfe.Therc 
the  Apoftlcdifputeth  againft  thcm,which  thought  that  the  obferua- 
tion  of  Mofes  law  might  not  be  taken  away ,  but  that  they  mould  al- 
Co  draw  with  them  the  ruine  of  all  religion .  To  confute  this  errour, 
he  vfcth  that  which  had  bin  forefpoken  by  the  Prophete  concerning 
the  priefthoodeof  Chrift.  For  whereas  there  is  giuenhim  aneternall  pC3.ioq 
priefthoode,itis  certaine,that  that  priefthoode  is  taken  away,wherin  lo. 
new  fucccHburs  were  daily  put  in,onc  after  an  other.  But  he  proueth 
that  the  inftitution  of  this  new  priefthoode  is  to  be  preferredjbecaufe 
it  is  ftabiifhcd  with  an  oth.  He  after  addeth  further,  that  in  the  fame 
change  of  the  priefthoode ,  is  alfo  contained  the  change  of  the  Te-  „  . 
ftament.  And  that  it  was  ncceffary  fo  to  bc,he  proueth  by  this  reafon: ,  ^^g^  J' 
for  that  the  weakeneffe  of  the  law  was  fuch  that  it  coulde  heipe  no-  &  p.  9, 
thing,  to  perfcdion.  Then  he  procecdeth  in  declaring  what  was  that  &  lo.  i. 
\veakenes,eucn  this,  that  it  had  certaine  outward  righteoufnes  of  the 
fleftijwhich  could  not  make  the  obferuers  of  them  pcrfedjaccording 
to  confcience.'that  by  facrifices  of  beaftes,it  could  neither  wipe  away 
finnes.nor  purchafc  true  hoJines.  He  concludeth  therforc  that  there 
was  in  it  a  fhadow  of  good  thinges  to  come,  but  not  the  liuely  image 
of  the  thinges  themfelues ;  &  that  therfore  it  had  no  other  office,buc 
to  be  as  an  introdu^ion  into  a  better  hope ,  which  is  dchuered  in 
the  Gofpcll.  Here  is  to  be  (ecne ,  in  what  point  the  couenant  of  the 
law  is  compared  with  the  couenant  of  the  Gofpelhand  the  miniftery 
of  Chrift  with  the  miniftery  ofMofes.For  if  the  comparifon  concer- 
ned the  fubftance  of  the  promifes ,  then  were  there  great  difference 
bctwcene  the  two  tcftamentes  :  butfith  the  point  of  our  cafe  lea-, 
(ieth  vs  an  other  way ,  we  muft  tende  to  this  ende ,  to  finde  out;  the 

Z    ij. 


Cap.  II.    .         Oftheknowledgcof 

trueth.Let  vs  then  fet  forth  here  the  couenant  which  he  hath  Habli* 
fhed  to  be  ciernall,an<ineucr  to  perifh.The  accomphrtimcnt  thcrof, 
wherby  it  attaineth  to  be  ftablirhed  &  continuing  in  force ,  is  Chnft* 
While  fuch  eftablifhment  was  in  expcdation,the  Lord  did  by  Mofe$ 
apoint  ceremonieSjto  be  as  it  were  folemne  figne«  of  the  confirma- 
tion.Now  this  came  there  in  queftion,  whether  the  ceremonies  that 
were  ordained  in  y  law  ought  to  giue  place  to  Chrift  or  no.  Although 
thefc  ceremonies  were  in  dcde  only  accidcnts,or  verily  additions  and 
things  adioyned,or(as  the  people  call  them)accefrary  thinges  to  the 
couenant ,  yet  bccaufe  they  were  inftrumcntes  or  meancs  of  the  ad* 
minsftration  theroF,  they  bearc  the  name  of  the  couenant  it  felfe ,  a» 
the  like  is  wont  to  be  attributed  to  ot-her  Sacramentes.  Therefore  ill 
fumme,the  olde  Tcftament  is  in  this  place  called  the  folemne  forme 
of  confirming  the  coucnant,containcd  in  Ceremonies  and  SacnficcSi 
The  Apoftie  fayth ,  that  becaufe  in  it  is  nothinge  perfe<^,  vnlefle  we 
paffe  furtjicr,  therefore  it  bchoued  that  they  fhould  be  difconrinued 
and  abrogate,that  place  might  bcgiuen  to  Chrift  the  aflurer  and  me- 
diatour  of  a  better  teftament,by  whom  eternall  fandification  is  oncfc 
purchaced  to  the  cled.and  the  tranfgrefTions  blotted  out  that  remai- 
ned vnder  the  law.Or,if  you  like  it  bettcr,thus ;  That  the  olde  tefta-t 
ment  of  the  Lord  was  that ,  which  was  dcUuered ,  wrapped  vp  m  thd 
ihadowifh  and  efFcduall  obferuation  of  ceremonies :  and  that  there- 
fore it  was  but  for  a  timcibecaufe  it  did  but(3S  it  were)hang  in  fufpefc 
vntill  it  might  flay  vpon  a  more  ftedfaft  and  fubftaniiall  confirmatfo: 
and  that  then  onely  it  was  made  newe  ahd  eternall ,  after  that  it  was 
confecrate  and  ftabhfhed  by  the  blood  of  Chrift.  Whereupon  Chrift 
calleth  the  cup  that  he  gaue  at  his  fuppcr  to  his  Difciples  ,  The  cup 
of  the  new  tcftament  in  his  blood:to  fignifie,that  then  the  tcftamcnc 
of  God  attaineth  his  tructh:  by  which  it  becommcih  new  &  eternal, 
when  it  is  fealed  with  his  blood. 

5:  Hereby  appeareth  in  what  fenfe  the  Apoftie  fayd  :  that  in  the 
fchoohnge  of  the  law,  the  lewes  were  brought  vnto  Chrift,  before 
that  he  was  ftiewcd  in  the  flefli.  And  he  confefl"cth,that  they  were  the 
children  and  heires  of  God,butyct  fuch,as  for  their  yong  age  were  to 
be  kept  vndcr  the  cuftody  of  a  fchoolemaifter .  For  it  behoued,  that 
ere  the  fonne  of  rij^hteoufnefle  was  yet  rifcn,  their  ftiould  neither  be 
fo  great  brighrncfle  of  reuelation ,  nor  fo  great  deepe  fight  of  vnder- 
ftandinge.  Therefore  God  fo  gaue  them  inmeafurcthehghtofhis 
wordjthat  they  faw  it  as  yet  farre  of  and  darkely  .Therefore  Paulc  ex-' 
prciTeth  this  fclendernefle  of  vnderftandinge  by  the  tearme  of  yong 
age,  which  the  Lordes  will  was  to  haue  to  be  eJiercifed  with  the  ele> 

mcntc$ 


God  the  Redemer.         Lib.2.  17^ 

in^ntcs  of  this  world  &  with  outward  obferuations,as  rules  of  inftru- 
^lon  for  children  vntill  ChrrO  fhould  fliine  abroad ,  by  whom  it  be- 
houed  that  the  knowledge  of  the  faithful!  people  fliould  grow  to  full 
age.This  diftmdion  Chiift  himfelfe  meant  of,when  he  faid.that  the  ^^t-". 
law  and  the  Prophetes  were  vniiU  Iohn,and  that  from  thcnfefoorth  *^* 
the  kingdom  of  God  is  preached.  What  did  the  law  &  the  Prophetes 
open  to  men  of  their  time?euen  this,they  gauc  a  taft  of  that  wifdom 
which  in  time  to  come  ihould  be  plainly  difclofedrand  they  fhewed  it 
i>cforc  as  it  were  twinclingly  Hiining  a  far  of.But  whe  it  came  to  palTc 
y  Chnlt  might  be  pointed  to  with  the  finger,thc  was  the  kingdom  of 
God  fetope  For  inhimarelaiedabroade  thetreafurcsof  all  yvifdora 
and  vnderftandingjwhereby  wc  attainejCiien  in  a  manncr,into  the  fc-  Col.  i.j 
i;»ct.cloreis  of  hcauen. 

-  6     And  it  makeih  not  againft  vs,  that  there  can  (carfely  any  one  be 
found  in  the  Chriftian  Church,that  in  excellency  of  faith  may  be  co- 
pared  with  Abraham.or  that  the  Prophetes  excelled  in  fuch  force  of 
IpiritCjthat  cuen  at  this  day  they  lighten  the  whole  world  withall.Fcr 
our  queftion  is  not  here,  what  grace  the  Lord  hath  bellowed  vpon  a 
fewe  ,  but  what  ordinarie  difpofition  he  vfed  in  teaching  his  people: 
fuch  as  is  declared  in  the  Prophetes  themfelucs » which  were  endued 
with  peculiar  knowledge  aboue  the  reft.  For  euen  their  preachingc  is 
jdarke  and  endofed  in  figures,  as  of  thinge«:a  ferre  of  Moreoucr  how 
maracllous  knowledge  focuer  appeared  in  them  abouc  other,yet  for* 
afmuch  as  they  were  driuen  of  neceflity  to  fubmii  them  to  the  com- 
nron  childifh  inftrudlioof  the  pcople^thcy  ihemrducs  alfo  were  reck- 
ncd  in  the  number  of  children .  Finally  ,  there  neuer  chaunt;cd  any 
fuch  cleare  fight  to  any  at  that  time  ,  but  that  it  did  in  fome  parte 
fauour  of  the  daikcncfle  of  the  time.  Whereupon  Chrift  fayd,  Many  \fat.i  5. 
Jkings  and  Prophetes  haue  defired  to  fee  the  thingcs  that  ye  fee  ,  and  i7. 
haue  not  feene  thcrarand  to  heare  the  things  that  yc  heare,and  haue  Loc.io, 
not  heard  them.Therefore  bUfled  arc  your  eyeSjbccaufe  they  fee,&  *^* 
your  eares  bccaufc  they  heare.And  truely  it  was  meetc  that  the  pre- 
fence  of  Chrift  ftiould  haue  this  excellency  of  prerogatiue,that  from 
it  ftiould  arifc  the  cleare  rcucahng  of  the  heauenly  mifteries.  And  for 
this  puipofe  alfomaketh  that,  which  euc  we  now  allcaged  out  of  the 
firft  epiftle  of  Peteruhatit  was  opened  to  them,that  their  trauaile  was  i.Pet.i. 
profitable,principally  for  our  age.  12. 

7     Now  I  come  to  the  third  difference ,  which  is  taken  out  of  Te-  ler.  ji, 
remicjwhofe  wordes  are  thcfe.Behold  the  daycs  ftiall  comc,fayrh  the  ju 
Lord,and  I  will  make  a  new  coucnant  with  the  houfe  of  Ifraell,&  the 
hpufe  of  luda^noc  according  to  the  coucnant  that  I  made  with  your 

Z     iij. 


Cap.ii.  '    Ofthe  knowledge  of 

-FatherSjin  the  day  when  I  cooke  them  by  the  hande,to  leadc  the  out 
of  the  landc  of  ^itgyptjthc  couenant  that  they  made  voidc  although 
I  ruled  ouer  them, But  this  (hal  be  the  coUenant  that  I  will  make  with 
the  houfe  of  Ifraell .  I  will  put  my  la  we  in  their  bowelles ,  and  I  will 
wryte  it  in  their  hearte$,and  I  will  be  mercifuUto  their  iniquity.  And 
no  man  lliall  teach  his  neighbour,  and  no  man  his  brother.  For  they 
■ih'dW  all  know  me,from  the  leaft  vnio  the  moft.  Of  which  wordes  the 
Apoftlc  tooke  occafion  to  make  this  comparifon  betwene  the  law  & 
i.Cor»i  the  Gofpelljthat  he  called  the  law  a  literall,and  the  Gofpcll  a  fpiritu- 
*•  all  dodrine;the  law,he  faid^was  fafhioned  out  in  Tables  of  ftone,  the 
Gofpell  written  in  heartes :  that  the  law  was  the  preaching  of  death, 
the  Gofpell  the  preaching  of  liferthc  law  the  preaching  of  damnatio, 
the  Gofpell  the  preachinge  of  righteoufnefle  ;  that  the  lawe  is  made 
voide,that  the  Gofpell  abideth.  Sith  the  Apoftles  purpofe  was  but 
to  declare  the  meaningc  of  the  Prophet ,  it  (hall  be  fufficicnt  that  wc 
weye  the  wordes  of  one  of  the,ta  atbine  the  meaning  of  them  both. 
Albeit,there  is  fomc  vnlikenes  betwene  them.  For  the  Apoftlc  fpca- 
keth  more  odioufly  of  the  law  than  the  Prophet  doth:  and  that  not  in 
fimplc  refpeft  of  the  bw  ,  bat  becaufc  there  were  certaine  naughty 
men ,  hauing  a  wrong  zcale  to  the  law,  which  did  with  pcruerfe  louc 
of  the  ceremonieSjobfcurc  the  brightneffc  of  the  Gofpfell  He  difpu- 
teth  of  the  nature  of  the  law ,  accordinge  to  their  errour  and  foolifli 
'aftcdion.  Therefore  it  {hall  be  good  to  note  that  peculiarly  in  Paul. 
But  both  of  ihem,becaufe  they  do  by  cdmpirifon  fct  the  olde  and  the 
new  tcftamentjthe  one  againlt  the  other:  do  confider  nothing  in  the 
lawjbut  that  which  properly  belongeth  vnto  it.  As  for  example.  Thfc 
law  doth  commonly  in  euery  place  containe  pron'.ifes  of  mercy,  but 
becaufe  they  are  borowedfrom  elfcwhere,  therefore  they  arc  not 
reckened  as  part  of  the  kw,  whe  the  mere  nature  of  the  law  is  fpoken 
of.  The  oncly  thing  they  afcribe  vntoit,to  commaundc  thingcs  that 
are  right,and  to  forbid  wicked  doingsrto  promife  reward  to  the  follo- 
wers of  righteoufnefle,  and  to  threaten  punilhmentto  the  tranfgref^ 
fours  :  but  in  the  meanc  time  neither  to  change  nor  amende  the  ptr- 
uerfenes  of  heart,that  is  naturally  in  all  men. 

8  Now  let  vs  expounde  the  Apoftles  comparifonjOne  peccc  after 
an  other.The  old  teftament  is  literal,becaufe  it  was  publifhed  without 
the  cffe<ftuall  workinge  of  the  fpinte:The  new  is  fpirituall,  which  the 
Lord  hath  fpiritually  grauen  in  the  heartes  of  men.  Thcrfore  the  fc- 
cond  diucrfity  is  as  it  were  a  declaration  ofthefirft.The  old  is  deadly, 
becaufe  it  can  do  nothinge  but  wrappe  all  mankinde  within  the  curfe. 
The  new  is  the  inftrumcnt  of  life^bccaufe  ic  dcliucrcih  from  curfe,  & 

rcftorcth 


GodtheRedemer.  Lib.2.  i8o 

rcftorcth  into  fauour  with  God.The  olde  is  the  minirtery  of  damna- 
•iionjbecaufeit  condemneth  all  Adams  children  of  vnrighteoufncile. 
'The  new  is  the  miniftery  of righreoufnefle ,  becaufe  it  rcuealcth  the 
mercy  of  God,by  which  we  are  made  righteous.  The  lai^  diueriity  is 
to  be  referred  to  the  ceremonies.  Becaufe  the  old  telbnient  had  an  i- 
mage  of  thingcs  abf.ntj  it  bt houed  tiiat  it  fliould  in.time  decay  &  va- 
nifli  aw;>y.but  the  GofpcU ,  becaufe  it  giueth  the  true  body  m  deedc, 
;.keepcth  ftiil  a  Hrine  &  perpctunll  iledfaltnes.lcrcnue  in  deede  calleth 
'cuen  the  mon.il  lawes,  a  vvenkc  and  fraile  coucnant:but  that  is  for  an 
other  rcafon,  becaule  by  the  fodaine  falling  away  of  the  vnthankefull 
people, it  was  byandby  broken, but  forafmUch  as  fuch  breakinge  of  it 
was  the  fault  of  the  people,it  can  not  properly  be  layd  vpon  the  tcfta* 
ment .   But  the  ceremonies ,  forafmuch  as  by  their  ownfe  vvcakeiielfc 
were  diflblued  by  the  c5ming  of  Chrift,had  the  caufe  of  thtir  weake- 
nefie.within  themfelues.Now,  that  difference  of  the  letter  and  fpinte 
is  not  fo  to  be  takcjas  though  the  Lord  had  giuen  his  lawes  to  the  le- 
-wes  without  any  friite  at  ali,hauing  none  of  the  conuertcd  vnto  him: 
But  it  IS  fpokcn  by  way  of  comparifon  ,  to  aduaunce  the  aboundance 
of  grace ,  wherewith  the  fame  lawmaker  as  it  were  putting  on  a  new 
perlbhagCjdid  honorably  fct  forth  the  preaching  of  the  Gofpell.  For 
if  we  recken  vp  the  multitude  of  thcfe  whom  the  Lord  out  of  all  pco- 
iples  hath  by  the  preaching  of  the  Gofpel  regenerate  with  his  fpirite, 
nnd  gathered  into  the  communion  of  his  Church ,  we  lliall  fay,  that 
there  were  very  fcwc^  or  in  a  manner  none  in  t'ne  olde  time  in  Ifrael!, 
.that  with  affedion  ofniinde  and  entirely  from  their  heart  embraced 
the  couenant  of  the  Lord.who  yet  were  very  many,  if  they  be  recke- 
ned  in  their  owne  number  without  comparifon. 

9     Out  of  the  third  diffciecc  rifeth  y  fourth.For  the  Scripture  cal- 
leth the  eld  tcftamcntjthe  teftametofbondagejfor  that  it  ingendreth 
feare  in  mens  mindes:but  the  new  tefiament,the  tcftament  of  liberty, 
becaufe  it  raifcth  them  vp  to  confidence  &  aflurednes.  So  faith  Paule  Ro.S.k 
in  the  eight  to  the  Romaines.Ye  haue  not  receiued  the  fpirit  of  bon- 
dage againe  to  feare,but  y  fpirit  of  adoption,by  which  we  eric  Abba, 
/ather.Hereunto  fcructh  that  in  the  epiftle  to  the  Hebrues  ,  that  the  ^^^ 
faithfuU  are  not  now  come  to  the  bodily  mount,  and  to  kindled  fire,  jg^ ' 
&  whirlewindcdarkenes  and  tempeft,whecc  nothing  can  be  heard  or 
fecfie  but  that  ftrikethmens  mindes  withtcrrour,  infomuchthac 
Mofes  himfelfe  quaked  for  feare ,  when  the  terrible  voice  founded, 
which  they  all  befought,  that  they  might  not  heare  :But  that  we  arc 
come  to  the  Mount  Sion,  and  the  Citicof  thcliuinge  God,  the 
heauenly  Hierufalem.  But  that  which  Paulc  ihortcly  touchcth  in  the 

Z    iiij. 


21 


Cap.ii.  Ofthc  knowledge  of 

fentece  that  wc  baue  alleaged  out  of  the  cpilHe  to  the  Romaines,  he 
fettctii  out  more  largely  m  the  Epiftle  to  the  Galatians,  when  he  ma- 
keth  an  allegory  of  y  two  fonnes  of  Abraham,after  this  manner,that 
Gah.4.  Agar  the  bondwoman  is  a  figure  of  the  mount  Sinai>whcre  the  peo- 
ple of  ifrae  I  recciued  the  law :  Sara  the  frcewoman  is  a  figure  of  the 
hcaucnly  Hierufalemj  from  whenfe  pioceedeth  the  Gofpell.  That,  as 
the  Cecdt  of  Agar  is  borne  bonde,  which  may  neuer  come  to  y  mhe- 
ritance,and  the  fcede  of  Sara  is  borne  free,  to  whom  the  inheritance 
is  due:  fo  by  the  law  we  are  made  fubied  to  bondagc,by  the  Gofpell 
only  we  are  regenerate  into  freedom  .  Butthefummecommetn  to 
this  eftedjthat  the  old  teftameni  did  ftricke  into  confciences  fearc  & 
tremblingc :  but  by  the  benehte  ofthc  new  tcfiamcnt  it  commeth  to 
paire,that  they  are  made  ioy  full, The  olde  did  hold  confciences  bound 
vnto  the  yoke  of  bondagc,by  the  liberality  of  the  new  they  are  dif- 
char^ed  of  bondage,and  brought  into  freedom. But  if  out  ofthc  peo- 
ple oflfracl  they  obied  againft  vs  the  holy  £athers5who  fith  it  is  eui- 
dentjthat  they  were  endued  with  the  fame  fpirit  that  we  are,  it  foUo- 
wcth  that  ihcy  were  alfo  partakers  both  of  the  felfe  fame  freedom  & 
ioy:We  anfwcrejthat  neither  of  both  came  of  the  law.  But  that  when 
they  felt  iherafelues  by  the  law  to  be  both  opprcfTed  with  eftate  of 
bondagCjand  wearied  with  vnquietnes  of  confcicnce,thcy  fled  to  the 
fuccour  of  the  Gofpell,  &  that  therfore  it  was  a  peculiar  frute  of  the 
new  teftamentjthat  befidc  the  common  law  of  the  old  tcftament  they 
were  exempted  fro  thcfe  euiIs.Moreouer,we  wildeny  that  they  were 
fo  endued  with  the  fpirit  of  freedom  and  afluredncsjthat  they  did  not 
in  fome  parte  feelc  both  fearc  and  bondage  by  the  law.  For  howfoc- 
uer  they  enioied  that  prerogatiuc  which  they  had  obtained  by  grace 
of  the  Gofpell,yet  were  they  fubied  to  the  fame  bondes  and  burdcs 
of  obferuation,that  the  commo  people  werc.Sith  therfore  they  were 
compelled  to  the  carcfulU  keepingc  of  thofe  ceremonies, which  were 
the  fignes  of  a  fchcoling  much  hke  vnto  bondagCjand  the  handwry- 
tinges  whereby  they  confelTed  thcmfelues  gilty  of  finne  ,  did  not  dis- 
charge them  from  being  bonde:itmay  rightfully  be  faid,that  in  com- 
parifon  of  vs  they  were  vnder  the  lellament  of  bondage  and  feare, 
while  v/e  haue  refpeft  to  that  common  order  of  diftribution  that  the 
Lord  then  vfcd  with  the  people  of  Ifrael. 
10  The  three  laft  companfons  that  we  haue  rccitcd,arc  ofthc  law 
and  the  Gofpel.  Wherforc  in  them  by  the  name  of  the  Old  teftamcnt 
is  meant  the  la  we,  and  by  the  name  ofthc  New  teftament  is  meant 
the  Gofpcl.The  firft  ftrerched  further,  for  it  compt  ehendcth  vndcr  it 
thepromifcs  alfo  that  were  publilhcd  before  the  lawe,  but  whereas 

Auguftinc 


GodthcRcdemer.         Lib.2.  i8i 

Auguftihc  denieth  that  they  ought  to  bcrcckcnedvnderthcnamc  L'l>-?. 
of  tne  oldc  tcftament ,  therein  he  thought  very  well,  and  meant  cuen  ^^  ^**' 
the  fame  thing  that  wc  do  nowe  teach,  for  he  hadde  rcgarde  to  thofc  "*  ^  *" 
fayinges  of  Hieremie  and  Paule,whcrc  the  olde  tcftament  is  feuered 

•from  the  wordc  of  mercic  and  grace.  And  this  alfo  he  very  aptely  ad- 
ioyncth  in  the  fame  place,that  the  children  of  promifc  regcneiat  of 
God ,  which  by  faith  working  through  loue.haue  obeyed  the  com* 
inaundemcnts ,  do  from  the  beginning  of  the  worldc  belong  to  the 
new  Telbmct,and  that  in  hope  not  of  flefhly,  earthly  and  temporall, 
but  fpirituall,  heauenly,and  eternall  good  thinges,principally  bclec- 
uing  in  thcMediatour,by  whome  they  doubted  not  that  the  fpirit  was 
no:  miniftred  vnto  them,both  to  do  good}  and  to  haue  pardon  fo  oft 
as  they  finned.  For  the  fame  thing  it  is  that  I  minded  to  affirme,  that 
all  ihc  Saindcs  whome  the  Scripture  reherfeth  to  haue  been  from  tlic 
beginning  of  the  worlde  chofen  by  God,  were  partakers  of  the  fclfe 
fame  bleffing  with  vs  vnto  eternall  faluation.  This  difference  there- 
fore is  bctwecne  our  diuifion  and  Auguftines :  that  oures  (according 
to  that  faying  of  Chrift:The  lawe  and  the  Prophets  were  vnto  lohn:  Mar.ss« 

,  from  thenceforth  the  kingdome  of  God  is  preached)  doth  make  6i-  »3- 
ftindion  bctweenethc  cleereneffe  of  the  Gofpcll,  and  the  darker  di- 
ftribution  of  the  wordethat  went  before :  and  Auguftine  doth  oncly 

•feuer  the  weakncfle  of  the  lawe  from  the  ftrength  of  the  Gofpeil.And 
here  alfo  is  to  be  noted  coccrning  the  holy  fathcrs,that  they  fo  hucd 
vnder  the  oldc  tcftament,  that  they  ftayed  not  there ,  but  alway  afpi- 
rcd  to  the  ncwe,  yea  and  imbraced  the  aflfurcd  partaking  thereof.  Foe 
the  Apoftie  condemneth  them  of  blindcneflc  and  accurfedneffe, 
which  being  cotented  with  prefent  fhadoweSjdid  not ftretch  vp  their 
mindc  vnto  Chrift.  For  (to  fpeake  nothing  of  the  reft)  what  greater 
blindcneflc  can  be  imagined ,  than  to  hope  foi  the  purging  of  finnc 
by  the  killing  of  a  beaft,  than  to  feeke  for  the  cleanfing  of  the  fotilc 
in  oi4twarde  fprinkeling  of  water?  than  to  fccke  to  appeafe  God  with 
coldc  cercmonies,as  though  he  were  much  dehted  therewith?  For  to 
all  thefe  abfurdities  do  they  fall,  that  fticke  faft  in  the  obferuations  of 
the  lawe  without  refpeft  of  Chrift. 

1 1  The  fifth  drffcrence  that  we  may  adde,lieth  in  this:that  vntill 
the  comming  of  Chrift  the  Lord  had  chofen  out  one  nation,  within 
which  he  woulde  keepc  feuerali  the  couenant  of  his  grace.  When 
the  hieft  did  diftributc  the  nations ,  when  he  diuided  the  fonnesof 
Adam  (faith  Mofcs)his  people  fell  to  his  pofleftionrlacob  the  cordc  I>eu.jf . 
of  his  inheritance.  In  an  other  place  he  thus  fpeaketh  to  tlje  people:  *' 
Beholdc  the  heauen  and  earth  and  all  that  is  in  it,  aie  the  Lord  thy  ,. 


Cap.  II,  Of  the  knowledge  of 

Gods.  He  cleaued  onely  ro  thy  faihers.hc  loued  ihem,to  chofe  theiV 
feede  after  th  em  eucn  your  felues  out  of  all  nations.  Therefore  be 
voutchcfaued  to  graunt  the  knowledge  of  his  name  to  that  people 
onely  ,  as  if  they  onely  of  all  men  belonged  vnto  him :  he  layed  his 
couenant  as  it  werem  their  bofome  ;  to  them  he  openly  (hewed  the 
prefcncc  of  his  Godhead:them  he  honored  with  ail  prerogatiues.But 
( to  omit  the  reft  of  his  benefites,  andfpeakc  that  which  onely  herefs 
to  our  purpofe)  he  bound  them  to  him  by  the  communicating  of  his 
worde,  that  he  might  be  called  and  compted  their  God,  lr>  the  nieane 
feafon  he  fuflfcred  other  nations  to  walke  in  vanitie ,  as  though  they 
\^.  14.  had  not  any  entercourfe  or  any  thing  to  do  with  him  t  neither  did  h« 
itf ,       to  helpe  their  deftrudion ,  geue  them  that  which  was  onely  the  re- 
medic  >  namely  the  preachmg  of  his  worde .  Therefore  Ifraell  was 
then  the  Lordcs  fonne  that  was  his  derling,  other  were  ftraungers; 
Kraell  was  knowen  to  him  and  receyuedinto  his  charge  and  prote- 
ftion ,  other  were  left  to  their  owne  darkenefle  :  Ifracli  was  fandiHed 
by  God, other  were  prophane.'Ifrael  was  honored  with  the  prefencc 
of  God,other  were  excluded  from  comming  nie  vnto  him.  But  when 
^  ,       the  fuJlnefle  of  time  was  come, appointed  for  the  reftorrng  of  all  men, 
iphe.2.  ^"^^  ^^^^  ^^^^  reconciler  of  God  and  men  was  deliueredm  dccdejthe 
4.        particion  was  plucked  downe  ,  which  had  fo  long  holden  the  mercy 
jala.5.  of  God  enclofed  withm  the  boundes  of  irra€ll,&  peace  was  preached 
>f'  1    8  ^^  ^h**"  ^^^^  ^'^^^^  ^3rrc  of,euen  as  to  them  that  were  neere  adioyned, 
H3d»6i.  that  being  together  reconcilied  to  God,  they  might  growe  into  one 
people.  Wherefore,  nowe  there  is  no  relpcdof  Greke  or  lewe ,  cir- 
cumcifion  or  vncircumcifionjbut  Chrift  is  all  in  all,to  whome  the  na- 
tions arc  geuen  for  his  inheritaunce,  and  the  endesofthe  earth  for 
his  peculrar  poffeflion ,  that  vniuerfally  without  difference  he  might 
haue  dominion  from  fea  to  fea ,  and  from  the  riuers  to  the  vttermoft 
cndes  of  the  worlde. 

1 2     Therfore  the  calling;  of  the  Gentiles  is  a  notable  token,  where- 

by  is  clcarcly  Ihewed  the  excellencieof  the  newcTeftament  abouc 

the  oldc.  It  hadindeede  bin  before  teftified  by  many,  &  moft  plaine 

oracles  of  the  Prophetes,but  fo  as  the  perfourmance  thereof  was  ftill 

differred  vnto  thekingdome  of  Meflias.  And  Chrift  him  fclfe  did  not 

»hil.  2.  pfocede  vnto  it  at  the  firft  beginning  of  his  preacliing ,  but  difterred  it 

iat.  4  5 .  To  long  vntrl  that  all  the  partes  of  our  redemption  being  perfourmed, 

-f  •       and  the  time  of  his  abacement  ended  ,  he  receyued  of  his  father  a 

name  that  is  aboue  all  names,  before  whome  all  knees  (houlde  bovvc. 

For  which  caufe  when  this  comienience  of  time  was  not  yet  fuliilled> 

he  faid  to  the  woman  of  Chanaan,  that  he  was  not  fern  but  to  the  loft 

flicepc 


GodthcRedemcn         Lib.2.  182 

fliecpe  of  the  houfe  of  Ifraell .  And  he  fuffrcd  not  his  Apoftlcs  at  the 
firft  fending,  to  paflc  thefe  boundes«Go  not  ye,(faith  he)into  the  way 
of  the  Gentilcs,nor  entre  into  the  Cities  of  the  Samariianes,  but  ra- 
ther go  yc  to  the  loft  flieepe  of  the  houfe  of  IftacU.  But  howcfoeuer 
it  was  before  vttered  by  fo  many  tcftimonies ,  yet  when  the  Apoftics 
were  firft  to  bcginnc  it;j  itfeemed  foncweand  ftrangc  a  thing  vnto 
them,  that  they  were  afraide  of  it ,  asof  fome  monfter.  Truely  very 
fearefully  and  not  without  flicking  at  it,they  firft  did  fct  vpon  it.  And 
no  marueH,  for  it  fcemed  againft  reafon ,  that  the  Lorde  which  by  (b 
many  ages  had  chofen  out  Ifrael  from  all  oihernations.ftiouldnowc 
\ndo  that  choifc,  as  it  were ,  fodenly  changing  his  purpofc.  It  was  in 
deedefpoken  of  afore  by  prophecies  :  but  theycouldc  not  geuclb 
great  hcede  to  the  prophecics,as  to  be  nothing  moued  with  the  new- 
nelfe  of  the  thing  that  they  fawe  .  And  thefe  examples  which  the 
Lorde  had  fticwed  of  the  calling  of  the  Gentiles  that  flioulde  one  day 
come  to  pafle,  were  not  fufficicnt  to  moue  them.  For  bifide  this  that 
'  be  hade  called  veey  fcwc,  he  did  after  a  certainc  maner  engrafFe  them 
into  the  houfcholde  of  Abraham,  to  adde  them  vnto  his  people  as 
percell  of  them :  but  by  this  gcnerall  calling  the  Gentiles ,  were  not 
oriely  made  egall  with  the  lewes ,  but  alfo  it  appeared  that  they  came 
into  the  place  of  the  lewes ,  that  were  become  deade .  And  yet  all 
thofe  ftrangcrs  whome  God  hath  before  that  time  brought  into  the 
bodie  of  the  Church ,  were  neuer  made  egall  with  the  Icwes .  And 
therefore  not  without  a  caufe  doth  Paule  fo  cxtoll  this  myfteric  hid-  Cotu 
den  from  ages  and  generations,  and  which  he  alfo  faith  to  be  mar-  *** 
uellous  to  the  very  Angles. 

15  In  thcfe  fower  or  fiuc  pointes,  I  thinke,  1  hauc  well  &  faith- 
fully fet  forth  the  whole  difference  of  the  olde  and  ncwe  Teftamcnt^ 
fo  much  as  fufhceth  to  y  fimplc  ordre  of  teaching.  But  becaufc  many 
report  this  varietie  in  gouerning  the  Church,  this  diuers  manner  in 
teaching ,  fo  great  alteration  of  vfages  and  ceremonies,  to  be  a  great 
abfurditie :  they  are  alfo  to  be  anfwered  before  that  we  palTe  forth  to 
other  thinges.  And  that  may  be  done  (hortly,  bycaufe  the  cbiedions 
are  not  fo  ftrong  that  they  nede  a  curious  confutation.  It  hangeth 
not  together  (  fay  they)  that  God  which  doth  alway  ftedfaftly  agree 
with  him  fclfe  ,  flioulde  futFer  fo  great  an  alteration,  as  afterwards  to 
difalow  the  fame  thing,  which  he  had  before  both  con.maunded  and 
commended.  I  anfwere,that  God  ought  not  therfore  to  be  compted 
mutable,for  that  he  applied  diuerfe  formes  to  diuerle  ages,as  he  knew 
to  be  cxpcdiet  for  euery  one.If  the  husbandman  apoint  to  his  houfc- 
holde one  forte  of  bufincflc  in  wintcr,6c  an  other  in  rommer,(haU  wc 


Cap.ii.  Of  the  knowledge  of 

therfore  accufe  him  ofinconftanciCjOr  thinkc  that  he  fwaructh  from 
the  right  rule  of  husbandrie  which  agrceth  with  the  continuall  ordre 
oFnaiure  ?  Likewife  if  a  father  of  a  houfeholde  do  inftrud,rule  and 
ordre  his  children  of  one  forte  in  childhoode ,  of  an  other  in  youth, 
and  of  an  other  m  mans  ftate,wc  can  not  therefore  fay  that  he  is  fickle 
&  forfakerh  his  owne  purpofe.Why  therfore  do  we  charge  God  with 
reproch  of  inconftancie,  for  that  he  hath  feuered  the  diuerfitie  of  ti- 
mes with  fit  and  agrcable  markcs  ?  The  laft  finiilitudc  ought  fully  to 
fatisfie  vs.  Paule  maketh  the  lewcs  like  vnto  childrenj&  Chriftians  to 
.  yongmen.What  difordre  is  there  in  this  goucrnement  of  God  thathc 
helde  them  in  their  childifh  leflbnsjwhich  accordingc  to  the  capacity 
of  their  age  were  fie  for  them ,  and  inftrudcd  vs  with  ftronger  and  as 
it  were  more  rhanly  difcipline  ?  Therefore  herein  appeareth  the  con- 
ftancic  of  God ,  that  he  taught  one  fclfe  fame  dodrine  in  all  ages, 
and  continucthin  requiring  the  fame  worlhippe  of  his  name ,  which 
he  commaunded  from  the  beginning .  But  wheras  he  chaunged  the 
outwarde  forme  and  manner  thereo^in  that  he  {hewed  not  him  felfe 
fubied  to  change :  but  fo  farrc  he  tempered  him  k\k  to  the  capacitic 
of  man^which  is  diuerfe  and  chaungeable. 

14  But  whenfe  (fay  they)  commeth  this  diuerfitie ,  but  bycaufc 
God  willed  it  to  be  fiich  ?  Coulde  he  not  as  well  from  ihe  beginning 
as  Ims  the  comming  of  Chriftjteuele  the  etcrnall  life  in  plaine  wordes 
without  any  figures,inftrud:  thofe  that  arc  his  with  a  few  facramentcs 
and  eafy  to  perceaue,geue  his  holy  fpirite,and  poure  abroad  his  gra» 
cc  throughout  the  whole  worlde?  This  is  euen  like  as  if  they  rtioulde 
quareli  with  God  for  that  he  hath  created  the  worlde  fo  late  ,  (ith  he 
might  haue  created  if  from  the  beginning :  or  for  that  his  will  was  to 
hauc  enterchaunged  courfes  betwene  winter  and  fommer,  bctwenc 
day  and  night.But  as  for  vs,euen  as  al  Godly  men  ought  to  thinke,lcr 
vs  notdoubte  that  vyhatfoeuer  God  hath  done  ,  is  wifely  andrighte- 
oufly  done,although  oftentimes  we  know  not  the  caufe  why  it  ought 
fo  to  hauc  been  done.For  that  were  to  take  prefumptuoufly  to  much 
vpon  vs ,  not  to  geue  God  leaue  to  haue  the  caufes  of  his  owne  pur* 
pofe  fecrct  to  himfelfe  from  vs.  But  it  is  meruellous  (  fay  they)  that 
he  now  rcfufeth  and  abhorreth  the  (acrificing  of  beaftes,  and  all  that 
furniture  of  the  Leuiticall  priefthode,wherewirh  in  the  olde  time  he 
was  dehted  As  though  ihefe  outward  and  trafitoric  thinges  did  delitc 
God ,  or  any  way  moae  affection  in  him.  We  haue  already  faid  that 
he  did  none  of  thefe  for  his  owne  caufe,but  difpofed  them  all  for  the 
faluation  of  men.  If  a  Phificion  do  heale  a  yong  man  after  one  very 
good  meane  from  bis  difcafcand  afterward  do  vfc  an  other  maner  of 

healing 


God  theRedemer.         Lib.2.  18} 

heaUng  with  the  fame  man  being  olderfliall  wc  therefore  fay.that  he 
hath  rcfulcd  the  manner  of  healing  which  before  pleafeJ  him ,  but 
father  continuing  ftill  in  the  fame ,  he  hath  confideration  of  age  ?  So 
behoued  it,that  Chrift  being  abfenr,(houldc  be  expreflcd  in  figure  by 
one  fort  of  fignes,and  by  an  other  fort  be  before  Ihcwcd  that  he  was 
to  comcand  it  is  mete  that  now  being  already  dcliucred,he  be  repre- 
fcntcd  by  other  fignes.  But  as  concerning  Gods  callyng ,  nowe  at  the 
comming  of  Chrift  more  largely  fpread  abfode  among  all  peoples 
than  it  was  bcfore,and  the  graces  of  the  holy  ghoft  more  plentcoufly 
poured  out ,  who,  I  pray  you,can  denie  it  to  be  right,  that  that  God 
naue  in  his  ownc  hande  and  will  the  difpofing  of  his  ownc  graces,  to 
geuc  light  to  what  nations  it  pleafeth  him  ?  to  raife  vp  the  preaching 
of  his  wordc  in  what  places  it  pleafeth  him  ?  to  geuc  what  dodrine 
and  howc  great  profiting  and  fucceffe  of  dodrine  it  pleafeth  him  ?  and 
in  what  ages  he  will ,  to  take  away  the  knowledge  of  his  name  out  of 
the  worlde  for  their  vnthankefulncflc  ?  and  againe  when  he  will  to  re- 
ftorc  it  foi*his  owne  mercic  ?  We  fee  therefore,  that  the  cauillations 
are  to  much  vnmectcwherwith  wicked  men  do  in  this  point  di.'quiet 
the  mindcs  of  the  (imple,to  make  them  call  cither  the  righteoufneiTc 
of  Godjor  the  faith  of  the  Scripture  into  doubce. 

The  xij.  Chapter. 

That  it  behoitedy  that  Chrtjl ,  to  perfortre  the  office  ef  the 
Mtdtatour  ,  shoulde  be  made  man, 

NOwCjit  much  behoued  vs  that  he  fhouldc  be  both  God  and 
man,  which  llioulde  be  ourMediatour.  If  a  manaskc  of  the 
necefTitie,it  was  not  in  deede  a  limple  or  ablblutc  neciflitic, 
as  they  commonly  call  it,but  U  proceded  from  the  heauen- 
!y  decree ,  wherevpon  hanged  all  the  faluation  of  men.  But  the  moft 
merciful  f  a  thcr  apoinred  that  which  fliould  be  beft  for  vs.  For  wheras 
our  owne  inicjuities  had,as  it  v/ere,catt  a  cloude  berwene  him  and  vs, 
and  vttcrly  excluded  vs  from  the  kingdomc  of  hcauen,no  man  couldc 
be  the  interpreter  for  reftoring  of  our  peace,but  he  that  could  atteine 
vnto  God.But  who  coulde  hauc  atteined  vnto  him?couldc  any  of  the 
fonnes  of  Adam?  But  all  they  did  with  their  father  fhunne  the  fight 
of  God  for  fearc. Coulde  any  of  the  Aiigels?  but  they  alfo  had  necde 
of  a  hcadjby  whofc  knitting  together  they  might  perfedly  and  vnfe- 
ucrably  cleaue  vnto  God.  What  then?  It  was  paft  all  hope,  vnleflc  the 
very  maieftie  of  God  would  defcend  vnto  vs,for  we  coulde  not  afcede 
vnto  it.  So  it  behoued  that  the  fonne  of  God  (houlde  become  for  vs 
Immanuell^that  is^God  with  vs ;  and  that  in  this  fort^that  by  mutual! 


Cap.  1 2 .  O  f  the  knowledge  of 

ioyningjhis  godhqd  and  the  nature  of  man  might  growe  into  one  to- 
gether .  Otherwife  neither  coulde  the  neerenefl'e  be  neerc  enough, 
nor  the  alhance  ftrong  enough  for  vs  to  hope  by ,  that  God  dwelleth 
witli  vs.  So  great  vas  the  difagreement  betwene  our  filthinefle ,  and 
the  moil  pure  cleannefTe  of  God.  Ahhough  man  had  ihnd  vndefilcd 
without  any  fpot,  yet  was  his  eftate  to  bafe  to  atceine  to  God  with- 
out a  Mediator.  What  coulde  he  then  do  being  plonged  downe  into 
death  and  hell  with  deadly  fall ,  defiled  with  fo  many  fpottes ,  linking 
with  his  owne  corruption ,  and  ouerwhelmed  with  all  accurfednefle  ? 

t.Tim.  Therefore  not  without  caufc ,  Paule  meaning  to  fet  forth  Chrift  for 

^1-  the  Mediator ,  doth  expreflely  recite  that  he  is  Man .  One  Mediator 
(  faith  he)  of  God  and  man ,  the  man  lefus  Chrift .  He  might  hauc 
iaidfGod:  orattheleaft  he  might  haue  left  the  name  of  Man  as 
well  as  of  God.  But  bycaufe  the  holy  Ghoft  fpeaking  by  his  mouth, 
knewe  our  weakenefle :  therefore  to  prouide  for  it  in  time ,  he  vfed  a 
moft  tit  remedvjfetting  among  vs  the  fonne  of  God  familiarly  as  one 
of  vs.Therfore  leaft  any  man  Inoulde  trouble  himfelf  to  kfiow  where 
tlie  Mediatour  is  to  be  fought,  or  which  way  to  comme  vnto  him,  in 
naming  Man ,  he  putteth  vs  in  minde  that  he  is  nere  vnto  vs ,  yea  fo 
nere  that  he  toucheth  vs ,  for  afmuch  as  he  is  our  owne  flcfh.  Truely 
he  raeaneth  there  euen  the  fame  thing  that  in  an  other  place  is  fee  • 
out  with  moe  wordes :  that  we  haue  not  abifhop  that  can  not  haue 

Hebr.4.  companion  ©four  infirmities,  for  afmuch  as  he  was  in  all  thinges 

a  5.       tempted  as  we  are,  onely  finne  excepted. 

1  That  fliall  alfo  appere  more  plainely,if  we  confider  how  it  was 
no  meane  thing  that  the  Mediatour  had  to  do;  that  is,  fo  to  reftorc  vs 
into  the  fauour  of  God,as  to  make  vs  of  the  children  of  men,  the  chil- 
dren of  God:of  the  hcires  of  hell,the  heires  of  the  kingdome  of  hea- 
uen.Who  could  do  that,  vnleffc  the  fonne  of  God  were  made  alfo  the 
fonne  of  manne ,  and  fo  take  oures  vpon  him  to  conuey  his  vnto  vs, 
and  to  make  that  oures  by  grace, which  was  his  by  nature?  Therefore  . 
by  ths  carneft  we  truft,  that  we  arc  the  children  of  God ,  bycaufe  the 
naturall  fonne  of  God  hath  {hapen  for  himfelfe  a  body  of  our  body, 
flcfli  of  our  flefli ,  bones  of  our  bones ,  that  he  might  be  all  one  with 
vs.  He  difdaincd  not  to  take  that  vpon  him  which  was  propre  vnto 
vSjto  make  againc  that  to  belong  to  vs  v/hich  he  had  propre  to  him- 
felfe, and  that  fo  in  common  together  with  vs,  be  might  be  both  the 
fonne  oi  God  and  the  fonne  of  man.  Herevpon  commeth  that  holy 
brocherhode  which  he  commendeth  with  his  owne  mouth  when  he 

Iho.xo.  faith :  I  go  vp  to  my  father  and  your  farher ,  my  God  and  your  God. 

1 7*       By  this  mcane  is  the  inheritance  of  the  kingedome  of  heaucn  aflured 

vnto 


Gdd  theRedemcr,  Lib.2,  184 

TOto  v$ :  for  that  the  onely  fonne  of  God,ro  whome  it  wholly  did 
proprely  bclong.hath  adopted  vs  into  his  brethren  :  bycaufe  if  we  be 
brcthren,then  are  we  partakers  of  the  inhcritaunce.  Moreouer  it  was  Rom.8, 
for  the  fame  caufc  very  profitable ,  that  he  which  fiioulde  be  our  re-  17. 
deemcr,  iTiouIdc  be  both  very  God  and  very  manne.  It  was  his  office 
to  fw  alio  we  vp  death :  who  coulde  do  that  but  life  it  felfc  ?  It  was  his 
office  loouercome  finne  :  who  coulde  do  that  but  righteoufnefle  it 
fclfe  ?  It  was  his  office  to  vanquiffi  the  powers  of  the  worlde  and  of 
the  aircrwho  coulde  do  that  but  apowcr  aboue  both  worlde  and  aire: 
Nowe  in  whofe  pofleffion  is  lifcjOr  righteoufnefTcjOr  the  empire  and 
power  of  heauen  ,  but  in  Gods  alone  ?  Therefore  the  moli  merciful 
God,  in  the  perfone  of  his  onely  begotten  Tonne ,  made  himfelfe  our 
redemer,whcn  his  will  was  to  haue  vs  redemed. 

J  Another  principall  point  of  our  reconciliation  with  God  was 
this  that  man  which  had  loft  by  his  difobedicncejfhoulde  for  remedy 
fet  obedience  againft it, Ihouldc  Huisfic  the  iudgcmcntof  God,and 
pnye  the  penaltie  of  finne.  Therefore  there  came  forth  the  true  man, 
our  Lorde  1  he  put  on  the  perfone  of  Adam  ,  and  toke  vpon  him  his 
name  to  entre  into  his  ftede  in  obeyeng  his  father ,  to  yeld  our  Hefh 
the  price  of  the  fatisfadion  to  the  luft  iudgement  of  God ,  and  in  the 
fame  flefh  fuftcr  the  paine  that  we  had  deferued.For  afmuch  as  there- 
fore neither  being  onely  God  he  coulde  fcle  death ,  nor  being  onely 
man  he  coulde  oucrcome  death  ,  he  coupled  the  nature  of  man  with 
the  nature  of  God ,  that  he  might  yeldc  the  one  fubied  to  death  to 
faiisfie  for  (inncs,and  by  y  power  of  the  other  he  miyht  wraftle  with 
death, and  get  vidorie  for  vs.  They  rherfore  thatfpoile  Chrift  cither 
ofhisgodhed  or  of  his  manhode,  do  in  dcede  either  diminifli  his 
maiefty  and  doryjor  obfcure  his  goodnes :  but  on  the  other  (ide  they 
do  no  lefTe  wrong  vnto  men  whofe  faith  they  do  therby  weaken  and 
ouerihrow, which  can  not  ftad  butrefting  vpon  ths  foundatio.  Belidc 
that ,  it  was  to  be  hoped  ,  that  the  Rcdemcr  fi.oulde  be  the  fonne  of 
Abraham  and  Dauid ,  which  God  had  promifed  in  the  lawc  and  the 
Prophctes.Wherby  the  godly  mindes  do  gather  this  other  frute,thae 
being  by  the  very  courfc  of  his  pedigree  brought  to  Dauid  and  A- 
braham,£hey  do  the  more  certainly  know  that  this  is  the  fame  Chnft 
that  was  fpokcn  of  by  fo  many  oracles.  But  this  which  I  euen  nowc 
declaredjis  principally  to  be  holden  in  minde,thnt  the  common  natu- 
re betwcne  him  and  vs  is  a  pledge  of  our  feiowfhip  with  the  fonne  of 
God:that  he  clothed  with  our  flefh  vanquished  death  and  finne  toge- 
ther, that  the  vidorie  fo  might  be  oures  and  the  triumph  oures :  that 
he  otfred  vp  for  facrifice  the  flefli  that  he  receyued  of  vs ,  that  hauing 


Cap.i  2.  Of  the  knowledge  of 

made  fatisfadion  he  might  wipe  away  our  giltinefTc ,  and  appeafc  the 
iuft  wrath  of  his  father. 

4    He  that  fhalbe  diligently  hcdefull  in  confidering  ihefe  thinges 
as  he  ought, wil  eafily  negled  chefe  wandring  fpeculations  that  rauilh 
vnto  them  hghtfpintes  and  defirous  of  noueltie:  of  which  fort  is, 
that  Chrift  fhould  haue  been  man,ahhough  there  had  been  no  neede 
of  rcmedie  to  redeemc  mankinde.  I  graunt  that  in  the  firft  degree  of 
creation ,  and  in  the  ftate  of  nature  vncorrupted ,  he  was  fet  as  head 
ouer  Angels  and  mcn.For  which  caufe  Paule  callcth  him  the  firft  be 
Col.  I.   gotie  of  all  creatures.  But  fith  ail  the  Scripture  crieth  outjihat  he  was 
"  ^        clothed  with  flelh,  that  he  might  be  the  Redeemer :  it  is  to  much  rafh 
prcfumptio  po  imagine  any  other  caufe  or  ende.To  what  cnde  Chnft 
was  promifed  from  the  beginning,  it  is  well  enough  knowcn:euen  to 
reftore  the  world  fallen  in  ruincjand  to  fuccour  men  being  loft.Therc- 
fore  vnder  the  lawe ,  the  image  of  him  was  fet  forth  in  facrificcs ,  to 
make  the  faithfuU  to  hope  that  God  woulde  be  mercifull  to  them, 
when  after  fatisfaiftion  made  for  finne,  he  rtioulde  be  reconciled.  But 
whereas  in  all  ages ,  euen  when  the  lawe  was  not  yet  publifhed ,  the 
Mediatour  was  neuer  promifed  without  bloud :  we  gather  that  he  was 
apointcd  by  the  eternall  counfell  of  God  to  purge  the  filthineffe  of 
men,  for  that  the  (heding  of  bloud  is  a  token  of  expiation .  The  Pro- 
phetes  fo  preached  pf  him,tbatthey  promifed  that  he  Hioulde  be  the 
reconciler  of  God  and  mcn.That  one  fpecially  notable  teftimonie  of 
le-^i.  j^.  £^j^-g  j^^^j  fufficc  vs  for  all,whf re  he  foretellethjthat  he  (Tialbc  ftricken 
with  the  hande  of  God  for  the  finnes  of  the  pcople,that  the  chaftife- 
mcnt  of  peace  llioulde  be  vpon  him ;  and  that  he  (houlde  be  a  prieft 
that  (houlde  offer  vp  himfelfe  for  facrificerthat  of  his  woundes  (liould 
come  health  to  othcrrand  that,bycaufe  all  haue  ftrayed  and  been  fcat- 
tercd  abrode  like  fheepe,therefore  it  pleafcd  God  to  punifh  him,  that 
he  might  beare  the  iniquities  of  all.  Sith  wc  hcare  that  Chrift  is  pro- 
perly apointed  by  God  to  helpe  wretched  finneis ,  'who  fo  eucr  paf- 
fcth  beyond  ihcfe  boudes,  he  doth  to  much  follow  foolilh  cuiiofitie, 
Nowe  when  himfelfe  was  ones  come,he  affirmed  this  to  be  the  caufe    • 
ofhis  comming,  toappeafe  God ,  and  gather  vs  vp  from  death  into 
lohn.  1.  life.  The  fame  thing  did  the  Apoftles  teftifie  of  him .  So  lohn  before 
9'         that  he  teacheth  that  the  Worde  wrs  made  flefti,declareth  of  the  fal- 
ling away  of  man.  But  he  himfelfe  is  to  be  heardc  before  all, when  ha 
lohn. I.  fpcakcth  thus  of  his  ownc  office  :  So  God  loued  the  worlde ,  that  he 
»4'        gaue  his  only  bcgotie  fonne,that  who  fo  euer  beleueth  in  him  fhould 
-  ,        not  pcril'hjbut  haue  euerlafting  life.  Againe  :  The  hpurc  is  come  that 
,^. "'  ^'  the  dead  (hall  hcare  the  voice  of  tlie  fonnc  of  Qod,^  they  that  hearc 


GodtheRedemcr.  Lib.2.  185 

it^fhall  fiuc.  I  am  the  refurrc^ion  and  life.-he  thai  bclcueth  in  mc,  aU  Iohn.5. 
thdushhc  be  dead,  (hall  Ihic.  Againe.  The  fonne  oFman  cometh  to  ^*' 
faue  that  which  was  loft.  Againe.  The  whole  necdc  not  a  Phyficiaiv  j^^^ '  p| 
I  Ihoiilde  ncuer  make  an  ende ,  if  1  Hiouldc  rehcrfe  all.  The  Apofties  Mat.5). 
^o  all  with  one  confent  call  vs  to  this  fountaine:  And  trucly  if  he  had 
not  come  to  reconcile  God,the  honor  of  the  pnefthode  fhonld  hauc  Heb.  5.1 
come  to  nought .  For  afmuch  as  the  pricft  apointed  mcane  bcrwenc 
God  and  man  to  m.ike  intcrceflion;  and  he  (liould  not  be  our  rightc  i.Cor 
oufncfi'e,  bycaufe  he  was  made  a  facrifice  for  vs,that  God  flioiild  not  5.  j^.  ^ 
impute  hnnes  vnto  vs.  Finaliy,he  (hculde  be'  fpoiled  of  all  Jic  hono- 
rable titles,  wherewith  the  Scripture  doth  fct  him  our.  And  alfo  that 
faying  of  P.aulefhouldc  prouevaine, that  that  which  was  impoflible  R«.8.?. 
to  the  law,God  hath  fent  his  owne  fonne, that  in  hkcncs  ot  the  fieOi 
of  (inne  he  flioulcle  (acisHc  for  vs.  Neither  will  this  ftand  that  he  tea-  Tir.  j  . 
cheth  in  an  other  place,  that  in  this  glaflcapeared  the  goodnefleof  **• 
God  and  his  infinite  goodneffe  towarde-men,  when  CJirift  was  geuen 
to  be  the  Redeemer.  Finally,ihc  Saipture  eucry  where  afllgncfh  no 
other  cndc ,  why  the  fonne  of  God  woulde  take  vpon  him  our  flcHi, 
at>d  alfo  receiucd  tiiis  commaundement  of  his  father*  but  to  be  made 
a  facrifice  to  appeafc  his  father  towarde  vs.  So  it  is  written ,  and  fo  it  Ii'f'2  4 
behoued  that  Chrift  fhould  fufter,and  repentance  be  preached  in  his  J^' 
name.  Therefore  my  father  louf  th  me,bycaufe  I  gcue  my  life  for  the  ^^  ' 
fheepe ,  this  commaundement  he  gaue  mc .  As  Mofes  lifted  vp  the  lohn.  j 
Serpet  in  the  dcfertjfo  muft  the  fonne  of  man  be  lifted  vp.  In  an  other  » 4- 
place.  Father,  faue  me  from  this  boure.  But  I  am  therfcre  come  eucn  ^"  •* ' . 
to  this  houre.  Father  glorifie  th^  fonne.  Where  he  plainely  fpeaketh  jg[ 
of  the  ende  why  he  tokc  flefli ,  that  he  might  be  a  facrifke  and  fatif- 
fadion  to  do  away  finne .  After  the  fame  forte  doth  Zacharie  pro-  Luci. 
nounce,  that  he  came  according  to  the  promile  geuen  to  the  fathers,  i>. 
to  geue  light  to  them  that  fate  in  the  fliadow  of  death.  Let  vs  remem- 
ber that  all  thefc  thinges  ate  fpoken  of  the  fonne  of  God :  in  whorac 
Paule  in  an  other  place  tcftificth ,  that  all  the  treafures  of  knowledge  C0I.2. 
and  wifedome  are  hidden,  and  by(idc  whomehe  glorilieth  that  he  i.Coi. 
Icnoweth  nothing.  *•*• 

J  If  any  man  take  exception  &  fay^that  none  of  all  thefe  thinges 
pcoue  th?  corrarie.but  that  the  fame  Chrift  that  redcmed  men  being 
damned ,  might  alio  in  putting  on  their  flefh  tcftitie  his  loue  towarde 
thcm,bcing  preferucd  &  fafe.  The  aunfwere  is  lliort,that  for  afmuch 
a«  the  holy  Ghott  pronounceth ,  that  by  the  etemaU  decree  of  God 
thefe  two  thinges  were  ioyned  together,  that  Chrift  fhould  be  our  rc- 
decmer,and  alfo  partaker  of  all  otic  nature  vvith  v^  therefore  it  ii  not 

AA 


Cap.i  2 .  Of  the  knowledge  of 

lawctull  for  vs  to  fearch  any  further.  For  who  (o  euer  is  tickled  wirfi 
dcfii  e  to  knowc  any  more,  he  being  not  contented  with  the  vnehan- 
I" cable  ordinance  of  God,  doth  fhewc  alfo  that  he  is  not  contented 
>vith  the  fame  Chrift  that  was  geuen  vs  to  be  the  priccof  our  redem- 
ption But  Paule  not  onely  rcherfeih  to  what  ende  he  was  fentc,  but 
alio  climbing  to  the  hye  mifterie  of  the  predcftination ,  he  very  fitly 
reprefleth  all  wantonnefle  and  itching  de(Jre  of  mans  wit.  The  father 
Ephe  4.  chofe  vs  in  Chrift  before  the  creation  of  the  worlde ,  to  make  vs  his 
5  •         fonncs  by  adoption,  according  to  the  purpofe  of  his  will :  and  he  ac- 
cepted vs  in  his  beloued  Tonne ,  in  whom  we  haue  redemption  by  his 
bloude.  Truely  here  is  not  the  fall  of  Adam  fet  before  as  though  it 
were  formoft  in  time,but  is  Ih^wed  what  God  determine^  before  all 
ages, when  his  wil  was  to  htipe  the  miferie  of  mandkinde.  If  the  ad- 
uerfarie  obkdc  againc,  that  this  purpofe  of  God  did  hang  vpon  the 
fall  of  man  which  he  did  fofcfce:  it  is  enough  and  more  forme,  to 
fayjthat  they  with  wicked  boldnefle  breakc  forth  to  fainc  them  a  new 
Chnftjwho  fo  euer  fu0er  themlilues  to  fearche  for  more,  or  hope  to 
know  more  of  Chrift  tha  God  hath  forcapointcd  them  by  his  fecrct 
decree .  And  for  good  caufe  did  Paule  ,  after  he  had  fo  difcourfcd  of 
Ephe.  3.  ti^e  proper  office  of  Chrift ,  wifli  to  the  Ephefians  the  fpirite  of  vn- 
*  ^'       dcrftandmg,  to  comprehend  what  is  the  length,  hcygtlj,  bredth,and 
depth,euen  thclouc  of  Chrift  that  furmounteth  all  knowledge :  cuen 
"as  if  of  purpofe  he  would  fet  barres  about  our  mindcs,that  when  mc- 
tio  is  made  of  Chrift,they  ftiould  not,be  it  ncuer  fo  litk/waruc  from 
the  grace  of  reconcjUation.Wherefore,  fithe  this  is  a  faithful!  faying 
iTim.  (as  Paule  tcftificth)that  Chrift  is  cdRie  to  faue  finncrs,!  do  gladly  reft 
>•  5  >.     in  the  fame.  And  wheras  in  an  other  place  the  fame  Apoftle  teachcth, 
that  the  grace  which  is  no  we  difclo(cd  by  the  Gofpell,  wasgeuen  vs 
in  Chrift  before  the  times  of  the  worlde :  I  determine  that  I  ought 
conftantly  to  abide  therein  to  the  ende.  Againft  this  modeftie  Ofian- 
der  carpeth  vniuftly  which  hath  againe  in  this  time  vnhappily  ftirred 
this  quelhon  before  lightly  moued  by  a  fewe.  He  accufeth  them  of 
prefumption  that  fay,tliat  the  fonne  of  God  fhould  no:  haue  appered 
in  the  flcfh,if  Adam  had  not  fallen,bycaufe  this  inuention  is  confuted 
by  no  teftimonie  o(  Scripture .  As  though  Paule  did  not  bridle  fro- 
ward  curiofitie  >  when  after  he  had  fpokcn  of  redemption  purchaced 
Tim.3,5  by  Chrift,  he  by  and  by  commaundeth  to  auoidc  foolifh  qucftions. 
The  madncffe  of  fomc  did  burft  out  fo  farrc,that  while  they  difordre- 
ly  coueted  to  fcemc  wicty^  they  mooed  this  queftion  ,  whether  the 
Sonne  of  God  might  haue  taken  vpon  him  the  nature  of  an  Alfe, 
.  This  monftruourncs  which  all  the  godly  do  worthily  abhorrc  as  de- 

tcfta- 


GodtheRcdcmcr.         Lib.2.  i8^ 

teftablc ,  let  Ofiandcr  confute  with  this  pretenfc  that  it  is  ncucr  ex- 
prefly  confuted  in  the  Scripture.  As  though  when  Paulc  accontprcth 
nothing  precious  or  worthy  to  be  knowcn  ,  but  Chrift  cruciHed ,  he 
doth  therefore  admit  an  Afle  lobe  the  author  of  faluation  .  There- 
fore he  that  in  an  other  place  reportcth  ,  that  Chnft  by  theeternall  ^^^  *"*' 
counfcll  ot  his  father  was  ordeincd  to  be  a  head  to  gather  all  thinges 
together :  will  neuer  the  more  acknowledge  An  other  that  hath  no. 
office  of  rcdcming  apointed  him. 

6     But  as  for  the  principle?  that  he  braggeth  of,it  is  vciy  trifiing.Hc 
would  hauc  ir,that  man  was  created  after  the  image  oi  God,  bycaufe 
he  was  fafhioned  after  the  patemc  of  Chnft  to  come ,  that  he  might 
rcf&mble  bim,whome  the  father  had  already  decreed  to  clothe  with 
our  flefh.  Wherevpon  he  gathereth,that  if  Adam  had  neuer  fallen  fro 
his  Hrft  and  vncorrupted  originall  ftatc ,  yet  Chnft  fl.ould  haue  bene 
man.  How  trifling  this  is  &  wreftcd5all  men  that  haue  founde  iudgc- 
mentjdo  eahly  percciuc  of  thecpfeluesrln  the  meane  time  fii  ft  he  thin- 
keth  that  he  hath  fccne  what  was  the  image  of  God,  that  forfoth  the 
glone  of  God  did  not  bncly  fl^ne  in  thofe  excellent  giftes  wherewith 
he  was  gamiftied,  but  alfo  that  God  himfclfecffentially  dwelt  in  him. 
But  as  for  mc ,  although  I  graunt  that  Adam  did  bearc  the  image  of 
God, in  fo  much  as  he  was  ioyned  to  God,  (which  is  the  true  &  hyeH 
perfedion  of  dignitie)  yet  1  fay,  that  the  hkcncffe  of  God  is  no  where 
els  to  be  fought,  but  in  thofe  markes  of  ex'cellencie  wherewith  he  had 
garnifhed  Adam  aboue  other  lioing  creatures .  And  that  Chrift  waf 
then  the  image  of  God ,  all  men  doe  graunt  with  one  confcnt ,  and 
therefore  that  what  fo  euer  excellencie  was  grauen  in  Adam,ir  proce- 
ded  from  this,  that  by  the  onely  begotten  fonnc  he  approched  to  the 
gloric  of  his  creator .  Therefore  man  was  created  after  the  image  of  Geae.i. 
God,  in  whome  the  creators  will  was  to  hauc  his  glorie  fcene  as  in  »7» 
a  looking  glalle.  To  this  degre€  of  honour  was  he  aduaunced  by  the 
benefite  of  the  onely  begotten  fonne:  But  I  fay  further,that  the  fame 
Tonne  was  a  common  head  as  w  ell  to  Angels  as  to  men ,  fb  that  the 
fame  dignitie  that  was  beftowed  vpon  man,did  alfo  belong  vnto  An- 
gels. For  when  we  heare  them  calJed  the  children  of  God,it  were  in- 
conuenient  to  dcnic ,  that  there  is  fomthing  in  them  wherein  they  fc- 
femble  their  father.  Nowcif  hiswiUwas  to  hauehisgloiiecobe  re- 
prcfented  as  w^l  in  Angels  as  in  mennc ,  and  to  be  feene  in  both  na- 
tures, Ofiander  doth  fondcly  trifle  in  fayinge,  that  the  Angels  were 
then  fct  behmde  mennc,  bycaufe  they  did  not  bearc  the  image  of 
Chrift.  For  they  coulde  not  continually  enioy  the  prcfcnt  beholding 
af  God  jVnleflc  they  were  like  liim.  And  Paul  icachcth.that  men  are  Cah. ». 

A  A   ij.  to. 


Cap.i2.  Ofthe  knowledge  of 

no  orhcrwife  renewed  after  the  image  of  God.but  if  they  be  coupled 
with  Angcls,that  they  may  cleaiie  together  vnder  one  hcad.Finally, 
jf  we  belcuc  Chrift ,  this  ihalbe  our  laft  felicitie  ,  to  be  made  of  hke 
forme  to  the  Angels,\vhen  we  (halbe  receyucd  vp  into  heauen.But  if 
Oliander  will  conclude ,  that  the  originall  paterne  of  the  image  of 
God  was  in  Chrift  as  he  is  man ,  by  the  (ame  reafon  a  manne  may 
fay, that  Cl^fift  muftneedes  haue  been  partaker  of  the  nature  of  An- 
gelsjbycaufe  the  image  of  God  pcrteineth  alfo  to  them. 

7  Therefore,  Ofiandcr  hath  no  cailfc  to  feare,that  God  fliouldc 
be  found  a  lier,  vnlcflcit  had  ben  firft  ftcdfaftly  and  vnchangeably  de- 
creed in  his  minde ,  to  haue  his  fonne  incarnate:  bycaufe  if  the  inte- 
gritic  of  A  dam  had  not  fallen ,  he  flioulde  with  the  Angels  haue  ben 
like  vnto  God ,  and  yet  it  {hoiilde  not  therefore  haue  ben  ncctffaric, 
that  the  fonne  of  God  flioUlde  be  made  either  man  or  Angel.  And  in 
vame  he  feareth  that  abfurditie,lcaft  vnlefle  the  vnchangcable  coun- 
fell  of  God  had  been  before  the  creation  of  man  that  Chrift  fhouldc 
be  borne ,  not  as  the  rcdemer  but  a$  the  firft  man ,  he  {houlde  haue 
loft  his  prerogatiue :  for  afmuch  as  nowe  he  fhoulde  be  borne  man 
onely  by  an  accident  caufe,that  is  to  reftorc  man  kindc  being  loft,  and 
•  fo  it  might  be  gachered  thcrevpon ,  that  Chrift  was  created  after  the 
image  of  Adam .  For  why  {houlde  he  fo  muchc  abhorrc  that  which 
Hebr.4.  the  Scripture  fo  openly  teacheth,that  he  was  made  like  vnto  vs  in  all 
'  5'  thingcs.exccpt  finne?  Wherevpon  Luke  doubteth  not  to  rccken  him 
g  ^*  the  fonne  of  Adamin  his  Gcnealogie.  And  I  woulde  faine  know  why 
i.Cor.  Paulc  calleth  Chrift  the  fecond  Adam,but  bycaufe  the  eftate  of  man 
X  5.47.  was  appointed  for  him,that  he  might  raifc  vp  the  poftcritic  of  Adam 
out  of  their  ruine.  for  if  he  we  re  in  order  before  that  creation,  he 
fhoulde  haue  been  called  the  firft  Adam.  Ofiander  boldly  affirmeth, 
that  bycaufe  Chrift  wasalredy  before  knowcn  man  in  the  minde  of 
God ,  men  were  formed  after  the  fame  pateme.  But  Paule  in  naming 
him  the  fecond  Adam  ,  fetteth  meane  betwene  the  firft  beginning  of 
man  aud  the  reftitution  which  we  obteine  by  Chrift ,  the  fall  of  man 
wherby  grew  the  necefllty  to  haue  nature  reftored  to  her  firft  degree. 
Wherupo  it  foloweth  jthat  this  fame  was  the  caufe  why  the  fonne  of 
G6d  was  borne  to  become  man .  In  the  meane  time ,  Ofiander  rea- 
foncth  ill  and  vnfauorily,that  Adam,fo  long  as  he  hadftande  without 
falling ,  (houlde  haue  bin  the  image  of  himfclfe  and  |jot  of  Chrift.  I 
aunfwerc  by  the  contrarie ,  bycaufe  though  the  fonne  of  God  bad 
ncuer  put  on  fle(h ,  neucrthelefle  both  in  the  body  and  in  the  foulc 
of  man  flioulde  haue  fliincd  the  image  of  God ,  in  the  bright  beamcs 
whereof  it  alway  appercd^that  C^iftis  vcrily  the  headland  hath  the- 

fouc* 


God  the  Redemcr.  Lib.2 . .        1 87 

fducraignc  fupremicic  in  ail.  And  Co  is  that  foolifli  futilerie  aflbyled, 
which  Ofiandcr  blowcth  abroadc ,  that  the  Angels  (houldehaue  lac- 
ked this  head^vnleflc  it  had  bencpurpofed  by  God  to  clothe  his* 
fonoe  with  flcfli,yca  though  there  had  bine  no  fault  of  Adam.  For  he 
doth  to  ralhly  fnatche  holde  of  that  which  no  manne  in  his  right  wit 
will  graunt ,  that  Chrift  hath  no  fupremicic  ouer  Angels ,  that  they 
(houldc  hauc  him  for  their  Prince ,  but  in  fo  much  as  he  is  mm .  But 
it  is  eafily  gathered  by  the  wordes  of  Paule ,  that  in  as  much  as  he  is  Colof.j 
'  the  eternall  wordc  of  God,he  is  the  firft  begotten  of  all  creatures  :not  i  j. 
that  he  is  create ,  or  ought  to  be  reckened  among  creatures :  but  by- 
catife  the  ftate  of  the  worlde  in  incegritie ,  rfuch  as  it  was  at  the  be- 
ginning garni(hcd  with  excellent  beautic,had  no  other  origmall :  and 
then ,  that  in  as  much  as  he  was  made  man ,  he  was  the  Hrlt  beeotten 
of  the  dead .  For  the  Apoftle  in  one  fhorte  claufe  fetteth  forth  both  Colofli 
thefepointestobc  conhdered:  that  all  thinges  were  create  by  the  '^ 
ionnc ,  that  he  might  beare  rule  ouer  Angels  :  and  that  be  was  made  ,  ^  °  * 
mdn ,  chat  he  might  beginne  to  be  the  reden\cr.  Of  like  rgnorauncc 
is  it  that  he  faith, that  men  fhoulde  not  haue  had  Chrirt  to  their  king, 
if  he  had  not  bene  man.  As  though  thekingdome  of  God  coulJe 
not  ftand  ,  if  the  eternall  fonne  of  God ,  althotigh  not  clothed  with 
the  flefh  of  man,  gathering  together  both  Angels  and  menmtothe 
felowfliip  of  his  heaucnly  gloric  and  life ,  (houlde  himfelfe  beare  the 
foueraintie.  But  in  this  falfe  principle  he  is  alway  deceyued,or  rather 
deceyueth  himfelfe ,  that  the  Church  flioulde  haue  bene  without  a 
head ,  vnlefle  Chrift  had  appeared  in  the  flefh .  As  though ,  euen  as 
the  Angels  cnioyed  him  their  hcade,he  coulde  not  likewife  by  his  di- 
nine  power  rule  ouer  men,  and  by  the  fecret  force  of  his  fpirite  quic- 
ken and  nourifli  them  like  his  owne  body,  till  being  gathered  vp  into 
heauen,  they  might  enioy  all  one  life  with  the  Angels .  Thefe  trifles 
that  I  haue  hetherto  confuted,Ofiander  accompteih  for  mofl  ftrong 
oracles ;  eaen  fo  as  being  dronke  with  the  fwcetenefle  of  his  owne 
fpecuUtions,hc  vfeih  to  blowe  out  fonde  Bacchus  crieis  of  matters  df 
ndthihg .  But  this  one  that  he  bringeth  after ,  he  faith  is  much  more 
ftrongjthat  is  the  prophecie  of  Adam,  which,reyng  his  wife  faid,  this  Gen.  i* 
nowe  is  a  bone  of  my  bones ,  and  flcfli  of  my  Hefli .  But  howe  pro-  »8' 
ueth  he  that  to  be  a  prophecie  ?  Bycaufe  in  Matthew  Chrift  geuefh 
the  fame  faying  to  God.  As  thotigh  that  what  fo  eucr  God  hath  fpo- 
ken  by  men ,  contcyneth  fome  prophecie .  Let  Oftander  feeke  pro- 
phecies in  euery  ccJmmdiundcment  of  the  lawe ,  which ,  it  is  certaifte 
to  haue  come  from  God' the  author  of  them.  Befide  that,  Chrift: 
(hould  hauc  bene  gtoffeand  earthly,  if  he  had  rtfted  vpon  the  htetall 
"•■^  A  A   iij. 


Cap.  13.  Of  the  knowledge  of 

fciile.  Bycaufe  he  fpcakcin  not  of  ihc  mifticali  vnion  whercvnto  he 
b.ith  vouthefaued  to  rcceiue  his  church^but  only  of  fairhfulneffe  bc- 
*  twene  man  and  wjfc:for  this  caufe  he  tcacheth,th3t  Gf  d  prouounced 
that  man  and  wife  Hialbc  one  Ht(h  ,  that  no  man  fhouldc  attempt  to 
breakethatinfolublcknttt  by  diuorce.  If  Ofiandtr  loch  this  fimplfij 
citi<; ,  let  him  blame  Chnft ,  forthat  he  led  not  liis  difciples  further 
to  a  miiicricin  more  furtely  expounding  the  faying  of  his  fathcr.Nei- 
>he.  J.  ther  yet  doth  Paule  maiiKcine  hiScrioui',which  after  he  had  faid  that 
^'  •  we  arefleOi  ofthefleHi  of  Chrift,byand  by  addethjthat  this  is  a" great  ^* 
milKrie  ,  for  his  pu:pofe  was  noi  to  tell  m  what  meaning  Adam  fpakc 
it  bur  vndcr  the  figure  ahd  fimihtude  of  manage.to  (et  forth  rhcholy 
coupluig  together  5  that  makeih  vsonc  with  Chnft.  And  fo  doe  the 
wordes  found.Bycattfc  when  he  tjeucth  warning  that  he  fpeaketh  this 
of  Chnft  and  his  church>hc  doth  as  it  were  by  way  of  corrcdion,  fc- 
acre  the  fpintuall  loyning  of  Chnft  and  his  church  from  the  lawe  of 
mariage,  Whcieforcthis fickle  reafoneafily  vaniflieth  away .  And  I 
thinke  I  needc  no  more  to'ihakc  vpany  more  of  that  fort  of  chaffc, 
bycaufc  the  vmitie  of  them  ail  his  Tone  found  out  by  rhis  fliort  con4 
fucation.  But  ihfs  fobrietic  fliall  aboundaotly  fuffice  to  kedc  foundljr 
the  children  of  God  ?  that  when  the  fulnefle  of  times  was  come  ,  the 
fonnc  o^  God  was  lent,  m  ide  of  worn jn,madc  ?nder  the  lawe , to  tt-i 
dccmc  tbetn  that  were  vnder  the  lawe. 

The  xiij.  Chapter. 

Thdt  Chriji  tck*  vpon  him  tht  trtt*  ftibjtance  of  the  flefh  of  nran. 

NOwe,  vnlcfTc  I  be  dccciued ,  it  were  fuperfluous  to  cntreatc 
againe  or  the  godhead  of  Chrift ,  which  haih  already  in  an 
Other  place  ben  proued  with  plaine  and  ftrong  tcftimoniesi  , 
It  remamcch  rhcrcfore  to  be  fc^  nc ,  howe  be  being  clothed 
with  our  flefh,  hath  fulhlkd  the  orifice  of  Mediarour.  The  truethof 
his  humaine  nature  hath  in  the  oldc  time  ben  impu^^ned  both  by  the 
Manichees  and  the  Marcionitcs :  of  whome ,  theMarcioaites  faintd 
a  ghoft  in  ftedeof  the  body  of  Chtift ,  and  the  Mimchees  dreamed 
that  he  had  a  heautnly  flefli .  But  both  many  and .  ftrong  teftimonics 
c»f  the  Scripture  do  ftand  a-jjainft  them  both.  For  the  blelllng  is  pro* 
mifcd  neither  in  a  heauenly  fcedc,norin  the  codterfaite  (hape  of  man, 
but  in  the  Cccdc  of  Abraham  and  lacob.  Neither  is  the  eternal  throne 
nd  3  $.  promifed  to  a  man  made  of  aire  ,  but  to  the  fonne  of  Dauid  &  to  the 
[•  fiute  ofhiswombe.  Therefore  being  deliueredin  th  e  flefli,  he  is  cal- 

^^  '^y  kd  the  fonne  of  Daiiid  and  Abraham ;  doc  bycaufc  he  i^  onely  borne 

of 


GodtheRcdemcr.         Lib.2.  i88 

of  th«  wombc  of  the  Virginc ,  and  create  in  the  aire ,  but  becaufe  (  as  MatM, 
Paule  expoundech  it)  he  is  according  to  the  fielh  made  of  the  fcede  of  '• 
Dauid :  as  in  an  other  place  the  Apoftlc  tcachech ,  that  he  dcfcendcd        *   " 
of  the  lewcs.  For  which  caufe  the  Lord  himfelfe  not  contented  v/iih  Rom.^. 
the  bare  name  of  man  ,  doth  oftentimes  call  himfelfe  the  fonnc  of  5. 
man,  meaning  to  cxprefl'e  more  plainly  that  he  wa>  man  cruely  ilfued 
of  the  fcede  of  mankinde.Sith  the  holy  Ghoft  hath  fo  oft  by  fo  many 
mcanes  with  fo  great  diligence  and  fimplicitic  declared  a  thing  noc 
obfcure  of  it  felfe ,  who  wouldc  haue  thought  any  men  to  bcifo  llia- 
meiefle  as  to  pretimc  yet  to  fpread  miftcs  to  darken  Jt  ?  And  yet  we 
haue  other  teftimonies  at  handjif  we  lilted  to  hcape  vp  more  of  them.  • 
As  is  that  faying  of  Paule:  that  God  fent  his  fonne  made  of  woman.  GjI-4«4 
And  innumerable  other  places ,  whereby  appeareth  that  he  was  fub- 
iedto  hungre,thirrt,colde,&  other  infirmities  of  our'naturc.  But  out 
of  many  thefe  are  chicHy  to  be  chofen ,  that  may  moft  auailc  to  ediHe 
our  mindes  in  true  confidence.  As,  where  it  is  faid,  that  he  gaue  not  Hebr.i, 
fo  great  honour  to  the  Angels ,  as  to  take  their  nature  vpon  him :  but  i^- 
toke  our  nature,  that  in  flefh  &  bloud  he  might,by  death,deftroy  him 
that  had^  power  of  death.  Againe ,  that  by  bcncfite  of  that  com- 
municating we  are  reckened  his  brethren .  Againe,that  he  ought  to  Hebr.r. 
Iiaue  bine  made  like,vnto  his  brcthren,that  he  might  be  made  a  mcr-  »»•  and 
cifuU  and  faithfull  interccffour ;  that  we  haue  not  a  Bifliop  that  can  [7*. 
not  be  compatient  of  our  infirmities.  And  fuch  like.  And  for  the  fame  ,  /    '^ 
purpofe  ferueth  that  which  we  touched  a  htle  befoie,that  it  behoued 
thatthefinncsof  the  worldefhouldebcclcapfcdinourBelhtWhich  ^ 

Paule  plainely  affirmeth .  And  truely ,  what  fo  euer  the  father  hath  , 
geuen  to  Chrift,ic  dbih  therefore  belong  to  vs,bccaufe  he  is  the  head, 
from  which  the  whole  body  being  knit  toeerher ,  groweth  into  one. 
Yca,and  otherwife  that  will  not  agree  tog«her,which  is  faid.-that  the  I«5in.  i. 
Spiritcwas  geuen  him  without  meafure ,  that  all  we  Ihouldedrawe  ^^* 
of  the  fulnefie  thereof.  For  afmuch  as  there  is  no^r  cater  abfurditic 
than  to  fay ,  that  God  is  enriched  in  his  elTence  by  any  accidental! 
gifie.  And  for  this  caufe  Chrift  faith  in  an  other  place ;  1  do  fandi-  l^^. » T"* 
fie  my  felfe  for  them.  -     .  *^* 

2  As  for  the  places  that  they  bring  forth  to  confirmc  their  crrour, 
they  do  to  vnapily  wreft  them ,  and  they  nothing  preuaile  by  their 
trifling futtelties,  when  they  goe  about  to  wipe  away  thofethinge* 
that  I  haue  alleged  for  our  part.  Marcion  imagincth  that  Chrjft  did 
put  on  a  fantaftical  body  in  ftede  of  a  true  body  rbecaufc  in  fome  pla- 
ces it  ig  faidjthat  he  was  made  after  the  likencffe  of  man,and  that  he  PhiU*. 
was  foundc  ia  (hapc  as  a  manne.  But  fo  he  nothing  weycth  what  js  7* 

A  A   iiij. 


Cap.13.  Of  theknovvledgc  of 

Paules  purpofe  in  that  place .  For  his  meaning  1$  not  to  teach  what 
manner  of  body  Chrift  tokc  vpon  him ,  but  that  whereas  he  might 
hauc  rtiewed  forth  his  godhead ,  he  made  none  other  Hiewc  of  him- 
felfejbut  as  of  in  abieAand  vnregard«d  man.For,to  exhorte  vs  by  hif 
example  to  fubmi(rion,he  Hiewethjthat  for  afmuch  as  he  was  God,he 
might  haue  by  and  by  fet  forth  his  glory  to  be  fecnc  to  the  worldc: 
but  yet  that  he  gaue  ouer  fome  of  his  owne  lightjand  of  his  owne  ac- 
cord abaced  himfclfe ,  bycaufe  he  did  put  on  the  image  of  a  feruane 
and  contended  with  that  biimilitic ,  fuffied  his  godhed  to  be  hidden 
with  the  vcilc  of  the  flc{h.  Hcdothnothcreteach  what  Chuit  was, 
but  liow  hi  behaued  himfelfc.  And  alfo  by  the  whole  procefle  of  the 
texte  it  is  eafily  gathered, that- Chi  ift  was  abaccd  in  the  true  nature  of 
mannc.  For  what  meaneth  this,  that  in  {hnpe  he  was  foundc  as  man, 
but  that  for  a  liiiic  the  giorie  of  his  godhead  did  not  ihine  forthjbut 
only  the  fhapc  of  man  appeared  in  bale  and  abiedcftate?  For  oihcr- 
*et.}.  wife  that  place  of  Peter  couldenot  ftandetogcthcr,thac  he  was  dead 
•     .    in- the  flefii,  but  quickened  in  the  fpirite  ,  if  the  fonne  of  God  had  not 
(-QJ.    bene  weakc  in  the  nature  of  man:  which  Paule  exprefltth  more  plaine- 
,4.  *   ly  in  fayeng,  that  he  fuffred  by  rcafon of  the  weakeneiTctrfjheflefli. 
'or.   And  herevnto  ferueth  the  exaltation :  bycaufe  it  is  cxprcflely  laid, 
47-    that  Chrift  attcincd  a  new  glorie  ;|tftcr  that  he  abated  himfelfc,  which 
coulde  not  well  agree  to  befpoktn  of  any  jbutofamanhauing  flefh 
and  fouie .  Manichecs  framed  Chntt  a  body  of  aire  ,  bycaufe  Chnfl 
is  called  the  fecond  Adam ,  heauenly  of  heauen  .  But  ncuher  in  that 
place  doth  the  Apoftic  liring  in  a  heauenly  efl'ence  of  )<tie  body ,  but 
a  fpirituall  force  which  being  poured  abrodc  by  Chrilt,  doth  quicken 
v^,  Nowe ,  as  we  haue  already  fcene ,  Peter  and  Paulc  doc  feuer  the 
fame  from  hisfleihe  .  But  rather  that  doftrine  which  is  receiued  a- 
mong  the  true  teachers ,  concerning  the  flclh  of  Chiift ,  is  very  well 
proucd  by  that  place .  For  ifChrift  had  not  all  one  nature  of  body 
with  vs ,  it  were  a  very  vain'e  argument ,  that  Paulc  with  fuch  vehe- 
-o*"'    mencic  followeth  :  that  if  Chrift  be  rifen  againe  ,  we  (hall  alfo  rife  a- 
'  *    gjine  :  and  if  wc  do  not  rife,  then  that  Chrift  alfo  is  not  rifcn.  By 
what  cauillacions  fo  cuer  cither  the  oldc  Manichees  or  their  new  Dif- 
ciplcs  goe  about  to  cfcape ,  they  ihall  not  winde  them  felucs  away. 
Jt  IS  a  fowle  Huftcthat  they  fondely  &y,that  Chrift  is  called  the  fonne 
of  manne ,  in  fo  much  as  he  is  profMfed  of  menne .  For  it  is  plainc, 
that  after  the  Hebtewe  phiafe,  very  man  in  deede  is  called  the  Sonne 
of  manne.  And  Chrift  without  doubte  keptc  the  phrafe  of  his  owne 
tongue.  Alfo  it  ought  to  make  no  queftion,what  ou^ht  tobe  vnder- 
ftanded  by  the  children  of  Adam.  And  (not  to  go  farre  of)  the  place 

of  the 


GodtheRedemer.         Lb.2  1S9 

•f  the  eight  PialmCjwhich  the  Apoftles  apply  to  Chrift^ialbc  fuffi- 
cicnt  enough  :  What  is  man  that  thou  art  mindcfull  of  him ,  or  the 
fonne  of  man ,  that  thou  vhfiteft  liim  ?  In  this  figure  is  cxprefl'ed  the 
true  manhoode  of  Chrift .  For  though  he  were  not  immediatly  be- 
gotten of  a  raorcall  fathcr,yet  his  race  came  fro  Adam.  For  elfe  that 
pbcc  could  not  ftande  which  we  haue  already  alleaged  that  Chrilt  is 
made  partaker  of  flerti  and  blood,that  he  might  gather  to  him  yongc  „  , 
children  to  the  feruiceof  God.In  which  words  it  is  plamely  deternu«  ^^' 
ncdjthat  Chrift  is  made  fellow  &  partaker  of  all  one  nature  with  vs. 
In  which  meaninge  alfo  he  fayth ,  that  both  the  author  of  holincfTc 
&  they  that  arc  made  holy,arc  all  of  one. For  it  itproucd  by  the  pro- 
ceflc  of  the  textjthat  the  fame  is  referred  to  the  fellowlhip  of  hature: 
bccaufe  he  byandby  addeth,Therfore  he  is  not  afhamed  to  call  them 
brethren. For  if  he  had  faid  bcfore,that  the  faithfull  are  of  God  in  fo  '^ 

great d«gnity,what  caufe  fliould  there  be  to  be  alhamed?But  becaufe 
Chrift  of  his  infinite  grace  dothioync  himfclfe  to  the  bafc  &  vnnobls 
therefore  it  ii  faydjthat  he  is  noc  aihamed.  But  in  vaine  they  obfed, 
ll>atby  this  mean e  the  wicked  fliail  become  the  brethren  of  Chrift: 
becaufe  we  know  that  the  children  of  God  are  not  borne  of  flelh  arid 
biood,buc  of  the  holy  Ghoft  by  faith.  There  fore  onely  flefh  maketh 
not  a  brotherly  loyninge.  But  although  the  Apoftle  giue  this  honor 
to  y  faithfull  only,to  be  of  one  with  Chrift,  yet  it  foUoweth  not,  but 
that  che  wicked  may  be  borne  of  the  fame  onginall.  As  w'hen  we  fay 
that  Chrift  was  made  nun,  to  make  vs  the  fonnes  of  Godrthis  faying 
extendeih  not  to  all  men,  becaufe  faith  is  tlic  meane  which  fpiriruaU 
ly  gr.iftcth  vs  into  the  body  of  Chrift .  Alfo  they  foohfhly  moue  a 
brawlc  about  the  name  of  Firft  bcgotte.They  fay  that  Chrift  fliould  Rom,  g. 
haue  bin  borne  of  Adam  ftreight  at  the  beginning ,  that  he  might  be  ig. 
the  firft  begotten  amonge  brethren.  For  the  title  of  Firft  begotten, is 
not  referred  to  age,but  to  the  degree  of  honor,and  excellence  of  po- 
wer. And  more  colour  hath  that  which  they  bable,  that  Chrift  tooke  „^  ^ 
to  him  man  and  not  Angels,  becaufe  he  receiued  mankinde  into  h- 
uour.Fotjto  fct  out  more  largely  the  honor  which  God  vouchfaued 
to  giue  vSjhe  copared  the  Angeis  with  vs,which  were  in  this  bchalfc 
fet  behinde  v$.  And  if  y  teftimony  of  Motes  be  well  weycd,where  he 
fayth  that  the  fcede  of  the  womj^ftiallbreakcthe  ferpentcs  headc,  Gc.3.15 
it  ftiall  viterly  ende  the  controue'iiiicFor  only  Chrift  is  nor  there  fpo- 
ken  of,  but  all  mankinde .  Becaufe  the  vidory  was  to  begotten  by 
Chrift  for  vs,he  generally  pronounccth  that  the  poftcrity  of  the  wo- 
man ftiould  get  the  vpper  hand  of  y  Deuil.Wherupon  followeth,that 
Chtift  i&ied  of  mankinde,becaufe  ic  was  Gods  purpole  there  to  raife 


Cap.i  3 .  Of  the  knowledge  of 

vp  Hue ,  whom  he  fpakc  vnto  with  good  hope ,  chat  {he  fhouUe  not 
faint  with  forow. 

I  They  do  no  Icflc  wickedly  than  foolifhly  entangle  with  allego- 
ries thefc  tcftimonies  where  Chrift  is  called  the  Cccdcof  Abraham, 
and  the  frutc  of  the  wombc  of  Dauid .  For  if  the  name  of  Scedc 
had  bin  fpokcn  in  an  allegory ,truely  Paul  would  not  haueleft  it  vn- 
tolde,whcre  he  plainly  &  without  figure  afHrmeth^that  there  are  not 

&4  m5  ^^^y  Tonnes  of  Abraham  redemers,but  one  Chrift.Of  like  forte  is  it 
chat  they  alleage :  that  he  is  no  otherwife  called  the  fonne  of  Dauid, 
but  becaufe  he  was  promifed  and  at  length  in  his  due  time  deliuered. 
For  after  that  Paule  had  once  named  him  the  fonne  of  God  :  in  that 

lto.i.|.  he  byandby  addeth,  According  to  the  ftefh,he  truely  meaneth  of  na« 
ture.  And  fo  m  the  9  chapter  callinge  him  the  bleffed  God,  he  fayth 
feuerally  befidej  thataccordinge  to  the  flefli  he  defcendcd  of  the  le- 
wes.  Nowc  if  he  were  not  truely  begotten  of  the  feede  of  Dauid,  to 
what  purpofe  llialbc  this  fayinge,  that  he  is  the  frute  of  his  wombe  } 

Pfjui  u  What  meantth  this  promiie?Out  of  thy  loynes  (hal  he  defcende,th3C 

ti.  ili.^il  abide  in  thy  feate.  Now  in  the  Genealogie  of  Chrift,  as  it  is  rc*^ 
hearfed  of  Mntthew,they  do  Sophiftically  mocke.  For  though  he  do 
not  rehcarfe  the  paretes  of  Mane  but  of  lofeph^yet  becaufe  he  fpea- 
keth  of  a  thing  fufficiently  knowcabrode  among  the  people,hereck- 
ncthitenough  to  flicw  that  lofeph  came  of  the  feede  of  Dauid,  when 
it  was  well  knowfn  that  Mary  was  of  the  fame  ftocke. But  Luke  more 
prcffeth  them  in  teaching  thai  faluation  brought  by  Chrift,is  comon 
to  all  mankindc:becaufc  Chrift  the  author  of  faluation  proceeded  fro 
Adam  the  common  parent  of  all.I  graunt  in  ded?,ihat  by  the  Gene- 
alogie it  can  none  otherwife  be  gathered  that  Chrift  was  the  fonne 
of  Dauid,  but  in  fo  much  as  he  was  begotten  of  the  Virgirre.  But  the 
newcMarcionites  to  colour  their  errour  do  to  proudly,  inthisthat 
to  prouc  that  Ciirift  tookehis  body  ofnothing,they  affirme  that  wo-; 
men  are  feedcles,and  fo  they  ouerthrow  the  principles  of  nature.  But 
becaufe  that  is  no  queftion  of  diuinity,&  the  rcafons  that  they  bnngc 
are  fo  fickle ,  that  they  may  very  eafily  be  confuted :  therefore  I  will 
not  touich  thofe  thingcs  that  belong  to  Philofophie  and  Phifike,and 
will  hold  pie  contented  to  wipe  away  thofe  thinges  that  they  alleage 
out  of  Scripture :  that  is>that  Aaron  and  loiadah  tooke  wiues  of  the 
tribe  of  Iehudah,&  Co  the  difference  of  tribes  had  then  bin  confoun- 
ded ,  if  woman  hadde  cngendringe  (cede  in  her.  But  it  is  well  enough 
knowen  y  as  touching  ciuile  order ,  the  kindreds  are  reckened  by  the 
fede  of  the  man,&  yet  the  excellency  of  the  kinde  of  man  abouc  wo- 
man proucfh  not  the  contrary,buc  that  in  generatio  the  (ecde  of  wo« 

man 


GodtheRedemer.        Lib.2.  190 

m.m  muft  meetc.And  this  foiucion  cxtcndeih  to  nil  the  Genealogies. 
Oftentimes  when  the  Scnptui  e  rcckcneth  vj>  a  Genealogie  >  it  na- 
tnerh  the  me  onlyrfhal  wc  thcrfore  fay, that  the  women  arc  nothing? 
But  very  children  do  know,th;u  women  are  comprehended  vnder  chc 
oanaeofmen.  And  after  this  forteitisfaid,  rhat  women  bring  forth 
ro  their  husbandcSjbecaufc  the  name  of  the  houfehold  alway  remai- 
neth  with  the  males.  Now  as  t!iis  is  graunted  to  tlie  excellency  of  the 
male  kinde  i  that  the  children  are  compted  noble  or  vnnoble  ,  accor- 
ding to  the  eftaie  of  their  fathers.'fp  alfo  in  the  ftace  of  bondage  the 
ifl'uc  followeth  the  vvombe,according  to  the  Judgement  of  the  Ciuile 
Uwy  ers. Whereby  wc  may  gather,  that  the  ifToe  is  engendred  of  the 
feedc  of  thcwoman .  And  k  hath  of  longtime  bin  rece4ucd  in  com- 
mon vfe  of  al  nationSjthat  the  mothers  are  called  Genetrices,that  is 
CPAcdrers.Wherwith  Godslaw  ilfoagrecrhjwhic'n  clfc  (hould  wr5g- 
fuliy  foibid  y  mariage  of  the  vncle  with  his  fifters  daughter,  bccaufe 
there  were  no  confanguinity  betwcnethcm  :  and  nlfo  it  were  lawful! 
for  a  tnan  to  marry  his  (ilter  by  the  mothers  fide,  fo  thut  Hie  were  be- 
gotten of  an  other  father  But  as  I  graun:  that  there  is  a  padsuc  power 
afcribei  to  women, fo  do  I  anfwerc  tiiat  the  fame  thint»  is  indifferent-* 
ly  fpoken  of  them  tl)at  is  of  men .  And  Choft  liimfclfe  is  not  (ayd  to  Ga.4.4, 
be  made  by  the  woman,  but  of  the  woman.  But  fomc  oftheir  com- 
pany ihaktng  ofalUliame  do  too  leudly  askCjWhcther  wc  wil  fay  that 
Chrift  was  engendred  of  the  menftiuall  Csedc  of  the  V«rg«ne  ,  for  I 
will  likewifc  aske  of  them,>whethcr  he  did  not  congelc  in  the  bloud' 
of  his  mother,  which  they  fhalbc  conftrainedto  confcfle.Therforc  it 
is  fitly  gathered  of  Matthcwes  words,that  becaufe  Chrift  was  begot- 
ten oFMaric,  he  was  engendred  or  her  feedcas  a  like  cngendringc  is 
meant  when  it  is  fayd,  y  Booz  was.  begotten  of  Rahab.Neither  <Joih  ^^'** 
Matthew  hcrcdefcfibc  the  Vnyineas  a  conduit  pipe  through  which 
Chrift  paflcd  ;  buthe  feuereihthis  maruellousmancr  of  generation 
from  the  common  mancr,for  that  by  her  Chrift  was  begotten  of  the 
Cecde  of  Dauid.  For  euen  in  the  fame  forte,  that  f faac  was  begotten 
of  Abraham,  Salomon  of  Dauid,  and  f  ofeph  of  lacob,  likcwife  ir  i$ 
fayd  that  Chrift  was  begotten  of  his  mother .  For  the  Euangelift  fo 
frameth  the  order  of  his  fpeach  ,  and  wiUinge  to  prouc  that  Chrift 
came  of  Dauid,is  contented  with  ihis  one  reafonjthat  he  was  besot- 
ten  of  Marie.Whcrby  it  followeth,  that  he  tookc  it  for  a  matter  co  • 
feflcdjthat  Marie  was  of  kinne  to  lofcph. 
4  The  abfurdities  wherewith  they  wouldc  charge  vs ,  are  ftufFed 
full  of  childifh  cauillations .  They  thinke  it  a  ftiame  and  dift^onor  to 
Chnftjif  he  iliouid  hauc  cake  his  original  of  men:becaufe  fo  he  could 


Cap.13.  Of  the  knowledge  of 

not  be  exempt  frofli  the  Vniuerfall  law  chat  enclofeth  all  the  of/pring 
of  Adam  Without  CKception,vnder  ^nne.But  the  comparifon  that  we 
rea4in  Paule  doth  eaiily  affoyle  this  dout ;  that  as  by  one  man  came 
(inne^and  by  finnc  death,  fo  by  the  lighceoufnefle  of  one  man  grace 
hath  a  bounded.  Wherewith  alfo  agrccth  an  other  comparifon  of  his: 
the  firft  Adam  of  earth,  earthly  and  naturall,  the  fcconde  of  heauen, 
hcauenly.Therfore  in  ao  other  placc,the  fame  Apoftle.whcrehe  tca- 
cheth  that  Chrift  was  fent  in  the  likcnes  of  finfull  flefh  to  fatisfic  the 
law,  doth  fo  cxpreflely  fcuere  him  from  the  common  cftatc  of  men, 
that  he  be  very  man  without  fault  and  corruption.But  very  childiflily 
ihey  trifle  in  rcafomng  thus :  If  Chrift  be  free  from  all  fpot,  and  was 
by  theiecrctc  workinge  of  the  holy  Ghoft  begotten  of  the  feedc  of 
Marie ,  then  is  not  the  womans  feedc ,  but  oncly  the  mani  feede  vn^ 
clcane.For  we  do  not  make  Chrift  free  fro  all  fpot, for  this  caufc  y  he 
is  only  engendred  of  his  mother  without  copalation  of  man,  but  bc- 
caufc  he  is  fandified  by  the  holy  Ghoft ,  that  the  generation  might 
be  pure  and  vncorrupted,fuch  as  fKould  haue  bin  before  the  fal  of  A- 
dam.  And  this  alway  remained  ftedfaftly  determined  with  vs^  that  fo 
oft  as  the  fcripture  putteth  vs  in  minde  of  the  cleannefTe  of  Chrift,  it 
is  meant  of  his  true  nature  of  manhoode.becaufc  it  Wtrc  fupeiftuous 
to  fay  that  God  is  cleane.  Alfo  the  fandification  that  he  fpeaketh  of 
in  the  feuenteene  of  lohn,  could  haue  no  place  in  the  nature  of  God. 
Neither  are  there  fained  two  feedes  of  Adam,althougIi  therecame  no 
infedion  to  Chrift:  becaufe  the  generation  of  ma  is  not  vndeane  or 
vicious  ofitfelf€,butacddentall  by  his  falling. Therfore  it  is  no  mar- 
ucll ,  if  Chrift ,  by  whom  the  cftate  of  innocency  was  to  be  reftored, 
were  exempt  from  common  corruption.  And  whcras  alfo  they  thrufl: 
this  vpon  vs  for  an  abfurdity ,  y  if  the  Word  of  God  did  put  on  fleft>^ 
then  was  it  endofed  in  a  narrow  prifon  of  an  earrtily  bodyrthis  is  but 
mere  waywardnes:becaufe  although  the  infinite  cflece  of  the  Word 
did  growe  together  into  one  perfon  with  the  nature  of  man :  yet  do 
we  faine  no  cnclofingc  of  it.  For  the  Sonne  of  God  defcended  mar- 
ucloufly  from  heaueh ,  fo  as  yet  he  left  not  hcauen,  it  was  his  will  ta 
be  marueloufly  borne  in  the  Virgins  wombe  ,  to  be  conuerfai»t  in 
carth,&  hang  vpon  the  croflc,yet  that  he  alway  tilled  the  world  eucn 
as  at  the  beginning. 

The  xiiii.  Chapter. 

How  the  tyvo  natures  of  the  %Mediateur  do  makf 
tne^trfon* 

Now 


GodtheRcdemen         Lib.2.      -    191 

NOw  where  it  i$  fayd ,  that  the  Word  was  madeflefK :  that  >$  ,  » 
notfoto  be  vndcrftanded ,  as  though  it  were  either  turned  j]? 
into  fle£h ,  orconfufely  mingclcd  with  flcHi ,  but  becaufc  he 
chofehim  a  temple  of  the  Virgins  wombc  to  dwell  in.hc 
that  was  the  Sonne  of  God ,  became  alfo  the  fonne  of  man ,  not  by 
confu(]on  of fubftance,but  by  rnity  of  perfon.  For  wc  fo  affirme  the 
godheade  ioyned  and  vnited  to  the  manhoode ,  that  either  of  them 
haue  their  whole|^ropcrty  remainjng,and  yet  of  them  both  is  made 
one  Chrift.  If  anjr  thing  in  all  worldly  ihiogcs  may  be  founde  like  to 
fo  great  a  myfterie ,  the  fimilitude  of  man  is  moft  firtCj  whom  wc  fee 
to  confift  of  two  fubftanccs ,  whereof  yet  neither  is  fo  mingeled  with 
ocher,butthat  either  keepeth  the  property  of  his  ownc  nature .  For 
neither  is  the  foulc  the  body.nor  the  body  the  fouIe.Whcjrforc  both 
that  thing  may  be  ftucrally  fpoken  of  the  foule,whtch  can  no  way  a- 
grec  with  the  body:and  hkewifc  of  the  body  tl^at  thing  may  be  fayd, 
which  can  by  no  meanc  agree  with  the  foule  :  and  that  may  be  faid 
of  the  whole  man,which  can  be  but  vnfitly  taken  neither  of  the  foule 
nor  of  the  body  fcuerally .  Finally ,  the  properties  of  the  foule  arc 
fomtimc  attributed  to  the  body,and  the  properties  of  the  body  Com- 
time  to  the  foule  i  and  yet  he  that  conliikth  of  them  is  but  one  man 
and  not  many.  But  fuch  formes  of  fpeach  do  /ignifie  both  that  there 
ii  one  perfon  ia  man  compounded  of  two  natures  knit  together,  and 
that  there  are  two  diucrfe  natures  which  do  make  the  fame  perfon. 
And  fo  do  the  Scriptures  fpeake  of  Chrift :  Sometime  they  giue  ve- 
to him  thoCc  thinges  that  ought  fingularly  to  be  referred  to  his  man- 
hoode,&  fomtime  thofe  things  that  do  peculiarly  belong  to  his  god- 
head, &  fomtime  thofe  things  that  do  comprehend  both  natures,  8c 
do  agree  with  neither  of  them  feuerally.  And  this  conioyning  of  the 
two  natures  j  are  in  Chrift,they  do  with  fuch  religioufnes  cxpre(re» 
that  fometime  they  do  put  them  in  common  tog  ether:  which  6gurc 
is  among  the  old  authors  called,  Communicating  of  properties. 

z  Thcfc  things  were  but  weake,vnlcs  many  phrafes  of  Scripture, 
and  fuch  as  be  cchwhere  rdady  to  finde,did  proue  that  nothing  here- 
of hath  bin  deuifed  by  man.  That  fame  thinge  which  Chrift  fpakc  of 
himfelfe,faying-.Before  that  Abraham  was,!  amrwas  farre  difagrecing  loh.g, 
from  his  manhoode .  Neither  am  J  ignorant  with  what  cauillation  $*• 
the  erroneous  fpirites  do  depraue  this  place  :  for  they  fay  that  he  was 
before  all  ages,  becaufe  he  was  already  foreknowen  the  Redemer,  as 
well  in  the  counfell  of  the  father,  as  in  the  miades  of  the  godly .  But 
where  as  he  openly  diftinguifheth  the  day  of  his  manifeftation  from 
his  etcrnall  eflfencc ,  &  of  purpofe  pronounceth  vnco  himfelfe  an  au- 


Cap.  1 4.  Of  thclcnowledgcof 

thority  by  antiquity  wherein  hcexcellctli  aboue  Abraham,- he  dorfi 
vndoutedly  chalen^c  to  himlelfc  that  which  is  proper  ta  the  God- 
Colo.  1  hcad.Whereas  Paul  affirmcth  tliat  he  is  the  hrft  bcgowen  of  all  crea- 
*^J^       tures,which  was  before  all  things, &  by  whom  all  things  kccpc  their 
J  "  *    '  being:  &  whcras  he  himfclfe  reporreth  that  he  was  in  glory  with  the 
loh.j.    father  before  the*  creatioof  the  world,  &  y  he  worketh  together  with 
«7'        the  tathcrthcfe  things  do  nothing  more  agree  with  y  nature  of  men. 
It  is  therforc  certaine,  that  thefe  and  !uch  like  ar^>eculiarly  afcnbed 
F.ra.4i.i  to  the  godhead. But  whereas  he  is  called  the  feruantof  the  fathefrand 
111.  1 . 5  X  wheras  it  is  iaid.that  he  grew  in  aefrwifdom  &  fauour  with  God  and 
men:  that  he  feketh  not  his  owne  glory:thathe  knmvcthnot  the  laft 
Matct  J  <i3y:ihat  he  fpcakcth  not  of  himfclfe:!  hat  he  doth  not  his  owne  wjU: 
loi).  14.  where  it  is  fayd  ,  that  he  was  fcene  and  felt  this  wholly  belongeth  to 
to  &  6.  his  only  manhode.  For  in  the  rcf^e<ft  that  he  is  God,  neithc/can  he 
J**        cacreafe  in-any  thingc,3nd  he  worketh  all  thinges  for  his  owne  fake, 
-o  '      neither  is  any  thing  hidden  from  liim,  he  doth  .ill  things  according  to 
the  free  choife  of  his  owne  will,and  can  neither  pc  feenc  nor  fck.  An<J 
yet  he  doth  not  feucrally  afcribe  thefe  things  to  his  nature  of  ma  on- 
ly* but  takcch  the  vpon  himfclfe,  as  if  they  did  agree  with  the  perfon 
of  the  mediatotir .   But  the  communicatinge  of  properties  is  in  this 
Aft.  ao  that  Paul  faith,  that  God  did  by  his  owne  bloud  purchafc  vnto  him  a 
i.Cor  1  ^^"""^^  •'  ^"^  '^^^  Lord  of  glory  crucified  Ag3ine,where  John  fayth, 
jj*,      '    that  the  Word  of  life  was  felt.  Truely  God  neither  hath  bjoud,  nor 
i.Ioh.i.  fuffcreth  ,  nor  can  be  touched  with  handcsBut  becaufe  he  which  was 
*•  both  very  God  &  man,  Chrifl  being  crucified, did  fhed  his  bloud  for 

vsrthofc  thinges  that  were  done  in  his'nature  of  man,  are  vnproperly, 
and  yet  not  without  reafon  giuen  to  his  godhead.  A  like  example  is, 
i.Toh.5.  where  John  tcacheth  that  God  gaue  ins  loule  for  vs:  therefore  there 
J^-        alfo  the  property  of  the  manhode  is  coinunicate  wrth  the  other  na- 
^    ■*■   ture.Aj^aine,whcn  Chriflfayd  being  yet  conuerfant  in  earth,  that  no 
man  hath  afcendcd  into  heaue,but  the  fonne  of  man  that  was  in  hea- 
Dcnrtruely  according  to  his  manhoode  ,  and  in  the  ftcfli  that  he  had 
put  on,he  w.-^s  not  the  in  heauen :  but  bccalife  himfelfe  was  both  God 
and  man ,  by  reafon  of  the  vnity  of  both  natures,  he  gaoc  to  the  one 
that, which  belonged  to  the oiher.  '• 

5     But  moft  plainly  of  all  do  thefe  places  fct  forth  the  true  fubflacc 

of  Chilli,  which  do  comprehend  both  natures  togetherrof  which  fort 

there  are  vcrv  many  in  the  gofptU  of  him.For  that  which  is  there  red 

is  fingularly  belonging  neither  to  his  godhead  nor  to  his  manhoode, 

.  .        but  bod^  toc^cther :  y  he  hath  receiucd  of  his  father  power  to  forgiuc 

p,ii],  linnes^ttt  raife  vp  whom  he  will,  to  giue  righceouftieiTe,  hohneffe  and 

lu  .  ialuatioB 


GodthcRedemer.         Lib.2.         192 

faluation,  to  be  made  iudge  oucr  the  quickc  &  the  dea<i to  be  hono- 
red euen  as  the  father  is  :  Finally ,  that  he  is  called  the  light  of  the  Io?».5>«f 
worid,the  good  ftiepherd,the  only  dore,ihe  true  Vine.For  fuch  prc- 
roj^atiues  had  y  fonnc  6f  God,whe  he  was  fliewed  in  the  tiefh:wnich 
although  he  enioyed  with  his  father  before  the  worlde  was  made,yet 
he  had  the  not  in  the  fame  maner  or  the  faniejefpedj&  which  could  j  , 
no:  be  giuc  to  fuch  a  man  as  was  nothing  but  man.  In  the  fame  mea-  ,^ 
ninge  ought  we  to  take  that  which  is  in  Paule  :  that  Chrift  after  the  i.Cor. 
iudgcment  ended,fhall  ycelde  vp  the  kingdom  to  God  &  the  father;  *4» 
Euen  the  kingdom  of  the  fonne  of  God,which  had  no  begining,nor 
fliall  haue  any  cndingc:but  euen  as  he  lay  hid  vnder  the  b^fenefl'c  of 
the  flefh ,  and  abaccd  himfclfe,  takingc  vpon  him  the  forme  of  a  fcr- 
uaunt,and  laykigc  afidc  the  porte  of  maiefty,he  fhewed  himfelle  o-  P^^'***' 
bediet  to  his  father.*&  hauing  performed  all  fuch  fubiedion,  at  legth 
is  crowned  with  honor  &  glory ,  &  auaunced  to  the  higheft  domini- 
on,that  all  knees  fliall  bow  before  him:fo  fhall  he  then  yeelde  vp  to  Hf.t.<, 
his  father  both  that  name  &  crowne  of  glory,  &  whatfocuer  he  haih  Phil  i. 
receiued  of  his  fathg^that  God  may  be  all  in  all.For  to  what  purpofe  ''"• 
is  power  &  dorainroh  giuen  him,  but  that  the  father  fliould  goucrne  *      J 
vs  by  his  handcfln  which  fenfe  it  isalfoiiydjthat  hefiiteth  at  y  right 
hand  of  the  father.But  this  is  but  for  a  iime,til  we  may  enioy  the  prc- 
fent  beholding  of  the  godhead.  An<l  here  the  crrour  of  y  old  fathers 
can  not  be  excufed,  which  while  they  topke  no  hccde  to  the  perfon 
of  the  Mediatoutjhaue  obfcured  y  natural  meaning  of  almoft  all  the 
doctrine  that  is  read  in  the  gofpell  of  lohn,&  haue  entangled  them- 
fclues  iin  many  fnares.  Let  this  therefore  be  vnto  vs  the  key  of  right 
vnderftandingjthat  fuch  things  as  belong  to  the  office  of  the  Media- 
tour,are  not  fpoke  limply  of  the  nature  of  God,  nor  of  the  nature  of 
fnan.Therfore,Chrift  fhal  reigne  til  he  come  forth  to  iudge  y  world, 
infomuch  as  he  ioyneth  vs  to  his  father,according  to  the  (male  niea- 
fure  of  our  weakenefle .  But  when  we  beinge  made  partakers  of  the 
heauenly  glory ,fhall  fee  God  fuch  as  he  is,thc  he  hauing  performed 
the  office  ofMediatour,fhali  cealTc  to  be  the  embafladour  of  his  fa- 
ther,&  (halbe  cotcnted  with  that  glory  which  he  enioyed  before  the 
makinge  of  the  worlde.  And  the  name  of  Lord  doth  in  no  other  rc- 
fpc(^  peculiarly  agree  with  the  perfon  of  Chri(l,buc  in  thi$,that  it  fi- 
gnificth  y  meane  degree  betwene  God  &  vs. For  which  purpofe  ma- 
kcthy  faying  of  PauhOne  God,of  whom  a'-e  all  things,&  one  Lord,»C<>f,i 
by  whom  are  all  things,  euen  he  to  whom  the  dominio  for  a  timeis  ^' 
comiited  by  the  father,vntil  his  diuinc  maiefty  be  to  be  fecne  hccz'y 
face.Fr6  whom  Co  far  is  it  of  that  any  thing  fhall  decay,  by  y  e  Waigvp 


Cap.  14.  Ofthe  knowledge  of 

the  dominion  to  hrs  father ,  that  he  Ihall  become  (b  much  the  more 
glorious.For  then  fliall  God  alfo  ceflc  to  be  y  head  of  Chrift  bccauTc 
Chriftes  godheade  (hall  then  fhinc  of  it  felfe,  whereas  yet  it  is  coue- 
red  with  a  certaine  veile. 

4     And  this  obferuarion  (hall  do  no  fmall  ftrukcto  alToilcmany 
doutes,if  ihe  readers  do  fidy  apply  it.  For  it  is  maruelous  how  nmich 
the  vnskilfull,yea  fome  not  vtteily  vnlearned,  are  combrcd  with  fuch 
formes  of  fpeach,  which  they  fee  fpoken  by  Chriiljwhich  do  well  a- 
grce  neither  with  his  godheade  nor  with  his  manhoode;becaufc  they 
conh'dcr  not  tTiat  they  do  agree  with  his  perfon  tvherin  he  is  ITicwcd 
both  God  and  man,  and  with  the  office  of  Mediatour .  And  it  is  al- 
way  eafic  to  fee,hovv  well  all  things  hang  together,  if  they  hauc  a  (6' 
ber  expofiiour,to  examine  fo  great  miikricS  with  fuch  deuout  reuc- 
re  nee  as  they  ought  to  be.But  there  is  rvothing  that  thefe  furious  and 
Aug.  in  phrcncike  fpirites  trouble  not .  They  catch  hoW  of  thofe  things  that 
a"  Laii-  ^^*^  fpokcn  of  his  manhoode,to  take  away  his  Godhead:  and  like  wife 
rcnt.ca.  of  thofe  things  that  are  fpoken  of  his  godhead  to  take  away  his  man- 
5<S.        hoodc:and  of  thofcthingcs  that  are  fo  ioyniiy  fpoken  of  both  natu- 
rcSjthatthey  feuerally  agree  with  neither,to  take  away  both. But  what 
is  that  clfe  but  to  fay  ,  that  Chrift  is  not  man ,  becaufe  he  is  God.and 
that  he  is  not  God,becaufe  he  is  man :  and  that  he  is  neither  man  nor 
Godjbecaufe  he  is  both  man  and  God  ?  We  therefore  do  determine 
that  Chnft,  as  he  is  both  God  and  man  ,  confifting  of  both  natures, 
vnited ,  though  not  confounded  ,  is  our  Lord  and  the  true  fonne  of 
God,euen  according  to  this  manhoode ,  though  not  by  reafon  of  his 
manhoode.For  the  errour  of  Neftorius  is  to  bedriuen  far  away  from 
vs,  which  when  he  went  about  rather  to  draw  in  funder ,  than  to  di- 
ftmguilli  the  nature^did  by  y  mcahe  imagine  a  double  Chrift. Whcr- 
as  we  fee  that  the  Scripture  crieth  out  with  loude  voice  againft  it, 
where  both  the  name  of  the  fonne  of  God  is  giuen  to  him  that  was 
Lu.Lsj  borne  ofthe  Virgine ,  &the  Virgme  her  felfe  is  called  the  nrjother  of 
Si  44'    our  Lorde.  We  muft  alfo  beware  of  the  madnefle  of Eutiches,  Icaft. 
while  we  go  about  to  fliew  the  vnity  ofthe  perfon,  we  deftroy  either 
nature. For  we  haue  already  alleaged  fo  many  teftimonies,^  there  arc 
eucry  where  fo  many  otherto  be  alleaged,  wlicre  his  Godhead  is  di- 
ftinguifticd  from  his  manhoodc,as  may  flop  the  mouthes  euen  gf  the 
moft  contentious,  And  a  litle  berafter  I  will  adioitic  fome  teftimonies, 
to  confute  better  that  faincd  deuife,but  at  this  prefent,one  place  ftial 
loh.  J.   cotent  vs.Chrift  would  not  haue  called  his  body  a  Temple,vnleflc  the 
*i>-       Godhead  diddiftindly  dwel  iherin.Whcrfore  as  Neftorius  was  wor- 
thily condemned  in  the  lynode  at  Bphefus^fo  alfo  was  Eutiches  after- 
ward 


God  the  Redemcn         Lb.2  i^j 

ward  condemned  in  the  [y nodes  of  Conftantinoplc  and  Chalccdon: 
forafrftuch  as  it  is  no  more  lawfull  to  confoundc  the  two  natures  in 
Chriftjthan  it  is  to  draw  them  in  fundcr. 

•    5     Butinour  agealfotherehathrifenvpnolespeftilentamofter, 
Machaell  Seruettus  which  did  thruftinplaccof  thefonne  of  God, 
a  fained  thing  made  of  the  effence  of  God,  of  rpint,ftefli  &  three  cle- 
incntes  vncreate.  And  firft  he  dcnicth  that  Chrift  is  by  any  other  way 
the  fonne  of  God,but  in  this  that  he  was  begotten  of  y  holy  ghoft  in 
the  wombe  of  the  Virgine.  But  to  this  ende  tendeth  his  futtlcty,that 
the  diftindio  of  y  two  natures  being  once  ouerthro\ve>Chrift  might 
J>e  thought  to  be  a  certainc  thing  mingled  of  God  &  m2n,&  yet  nei- 
ther God  norman.Forinhis  whole  procelfehc  trauailcth  toward  this 
pointjthat  before  Chrift  was  opcly  ihewed  in  the  fleih,therc  were  on- 
ly certaine  {hadowifli  figures  in  God,wherof  the  trueth  or  effed  then 
at  length  was  in  beingc,  when  that  word  which  was  ordained  to  that 
honor,began  truely  to  be  the  fonne  of  God.  And  we  in  dede  do  con- 
fefle  that  the  Mcdiatour  which  is  borne  of  the  Virgin,is  properly  the 
Ibnne  of  God. For  Chrift  in  that  he  is  man,could  not  be  the  mnor  of 
the  incftimable  fauour  of  GodjVnlelTe  this  dignity  were  giuen  him  to 
be,andbc  called  the  onely  begotten  fonne  of  God.  But  in  the  meanc 
fcafon  the  definitio  of  the  Church  ftandeth  ftedfaftly  grounded,  that 
he  is  compted  the  fonne  of  God,becaufe  he  being  the  Wotd  begot- 
ten of  the  father  before  all  wtMlds,did  by  hypoftatical  vnion  take  vpo 
him  the  nature  of  man.  Now  the  hypoftaticall  vniois  called  with  the 
olde  fathers,  that  which  maketh  one  pcrfon  of  two  natures ,  which 
phrafe  of  fpeach  was  deuifed  to  ouerthrow  the  doting  crrour  of  N  e- 
ftorius,  becaufe  he  fained  that  the  fonne  of  God  did  fo  dwell  in  flefti, 
that  yet  he  the  fame  was  not  man.  Seruettus  fclaundereth  vs,  that  we 
make  two  fonnes  of  God  when  we  fay  that  the  cternall  Word  was  ai- 
ready.the  fonne  of  God  before  that  it  was  clothed  with  fle{h,as  if  wc 
did  fay  any  thing  elfc  but  that  he  was  manifeftcd  in  the  ftelh.  Neither 
doth  it  follow,  that  if  he  were  God  before  that  he  was  man,he  began 
to* be  a  new  God.  And  no  more  abfurdity  it  is  to  fay,that  the  fonne  of 
God  appeared  in  the  flclh,wljich  j^et  had  this  alway  from  etcrnall  be- 
getting to  be  the  Sonne,which  the  Angels  words  to  Mary  do  fecreily 
(hew,  That  holy  thing  y  ftiall  be  borne  of  thee,fhaU  be  called  y  fonne 
of  God:as  if  he  (hould  haue  fayd ,  that  the  name  of  the  Sonne  which 
was  obfcure  in  time  of  the  law,{hould  now  become  famous  and  eue- 
ry  where  kno>Nuen  abroade.  Wherewith  agrecth  that  faying  of  Paul,  Ro.g.ij; 
that  now  by  Chrift  wcare  the  children  of  God,  freely  &  with  bold- 
tieiTe  to  eric  Abba,  Father.  Bui  were  not  the  holy  fathers  in  the  oldc 

BB 


Cap. 14*  Of  the  Icnowledgeof 

time  alfb  accomptcd  amonge  the  children  of  God?  Yea:andbeafmg 
them  bold  vpon  chat  intcreft,thcy  called  vpon  God  by  name  of  their 
Facher.But  bccaufc  finceyonly  begotten  fonne  of  God  was  brought 
forth  into  tlie  world,the  heauenly  fatherhodc  is  become  more  plain- 
ly knowen:therefore  Paul  affigneth  this,as  it  wereja  priuilcgc  to  the 
kingdom  o;f  Ghrift.Butyet  this  is  ftadfafily  to  be  holdcjthat  God  nc* 
uer  was  father  either  to  Angels  or  men^but  in  rcfped  df  the  only  be- 
gotten fonne :  and  that  men  fpeciaIly,whom  their  ownc  wickedncfle 
maketh  hateful  to  God,are  his  children  by  free  adoption  becaufe  he 
is  the  fonne  of  God  by  nature.  And  there  is  no  caufe  why  Seruettus 
fhould  cauilljthat  this  hangcth  vpon  fiiiatio  or  becommmg  a  fonne, 
which  God  had  determined  with  himfelf:becaufe  our  purpofe  is  not 
heare  to  fpeake  of  the  figures  hov/e  the  expiation  was  {hewed  in  the 
bloud  of  bcaftesrbuc  becaufe  they  could  not  in  dede  be  the  childrcof 
Godjvnlefle  their  adopticn^^  were  grounded  vpon  y  head,it  is  without 
realbn  to  take  that  from  the  head  which  is  common  to  all  the  mem- 
bers. I  go  yet  furdier :  Whereas  the  Scripture  calleth  the  Angels  the 
Pfa.S*.  fonnes  of  God,whofe  fo  great  dignity  did  not  bang  vpon  the  redep- 
7»  tion  to  come:yet  muft  it  needes  be,  thatthe  fonne  is  in  order  before 
thcm^  which  maketh  the  father  to  be  their  father.!  will  repeate  it  a- 
game  il-iortly,&  adde  the  fame  of  mankinde.Siih  from  at  their  firft  be- 
ginning both  Angels  and  men  were  created,  with  this  condition.that 
God  fhould  be  common  father  to  them  both,  it  that  faying  of  Paulc 
be  trucjthat  Chrift  was  alway  the  head  &  the  firft  bcgotte  of  aU  crea- 
Colo.i,  tuics ,  to  haue  the  firft  degree  in  all:l  thinke  I  do  rightly  gather  that 
»5'        he  was  alfo  the  fonne  ofGod  before  the  creation  ot  the  worlds 

6  But  if  his  Filiation  (iH  may  fo  tcrme  it)began  Gncc  he  was  ma* 
nifeftod  in  the  flefli,it  fhall  follow,  that  he  was  alfofonne  in  refpcft  of 
his  nature  of  man.Seructtus  and  other  fuch  frentike  men  would  haue 
itjthat  Chrift  which  appeared  in  y  flefh,i$  the  fonne  of  God^becaufe 
out  ofthe  flefh  he  coulde  not  be  called  by  that  name.  Now  let  them 
anfwsre  me  whether  he  be  the  fonne  according  to  both  natures,a|i(l 
in  refped  of  both.So  in  ^ecde  they  prate,but  Paule  teacheth  farre  o- 
thcrwife.We  graunt  in  decde,thatfi!hrift  is  in  the  flefli  ofman  called 
th  e  Sonne ,  bat  not  as  the  faithfuU  arc ,  that  is  by  adoption  only  and 
grace,but  the  true  and  naturall,and  therefore  only  fonne,that  by  this 
marke  he  may  be  difcerncd  from  all  other .  For  God  voutfaueth  to 
giue  the  name  of  his  fonnes  ro  vs,thatarc  regenerate  into  a  new  life: 
but  the  name  of  the  true  and  only  begotten  fonnc,he  gioeth  to  Chrift 
.  only  .How  can  he  be  the  only  fonne  in  fo  great  a  number  of  brethre, 
bui  becaufe  he  poflclfeth  that  by  naturc,which  wc  haue  rcceiued  by 

gift? 


GodthcRedemer.         Lib.2.  1^4 

gift?  And  y  honor  vvc  extendc  to  the  whole  pcrfcn  of  rhc  Mcdiatour, 
that  he  be  truely  &  properly  the  Sonne  of  God,  which  wi!$  alfo  borne 
of  the  Virgme,  &  offered  himfclfe  for  facrificc  to  his  fother  vpon  the 
crolfcbut  yet  in  refped:  of  his  Godhcadc  ,  as  Paule  tcacheth,  when  Ro.  •• 
he  fayth,hc  was  feucrcd  out  to  preach  the  Gofpell  of  Godjwhich  he 
had  before  promifed  of  his  fonne ,  which  was  begotten  of  the  feeds 
of  Dauid  according  to  his  fltilijand  declared  the  fonne  of  God  in  po- 
wer ,  But  why,  whc  he  naineth  him  diftindly  the  fonne  of  Dauid  ac- 
cording to  the  fleflijfhould  he  feuernlly  fay,th3t  he  was  declared  the 
Sonne  of  GodjVnkiTc  he  meant  to  (hew  that  this  did  hang  vpo  fomc 
other  thingCjthan  vpon  the  very  flc(h  ?  For  in  the  fame  fenfe  m  an  o- 
thcr  place  he  fayth ,  that  he  futfei  ed  by  the  weakcncfie  of  the  ftcf]},  a. Cor 
and  rofc  againc  by  thepowerofthefpirice,  euen  fo  in  this  place  he  'i'4^' 
maketh  a  difference  of  both  natures.  Truly  they  muft  ncedts  graunt, 
that  as  he  hath  that  of  his  mother  for  which  he  is  calic-d  the  Sonne 
of  Dauid ,  fb  he  hath  that  of  hi^  F.uher  for  which  he  is  cnllcd  the 
Sonne  of  God :  and  the  fame  is  an  other  thing  and  fcuerall  from  the 
nature  of  man .  The  Scripture  giucth  him  two  names ,  callinge  him 
here  &  there  fometimes  the  Sonne  of  God,  and  fomtimes  the  Sonne 
of  Man.  Of  the  fecond  there  can  be  nocoteniion  moucd.bist  accor- 
ding to  the  common  vfe  of  the  Hebrue  tongue  he  is  called  the  Sonne 
ofma,becaufeheis  of  the  offpring  of  Ada. By  the  contrary  I  affirrne, 
that  he  is  called  the  Sonne  of  God  in  refpcft  of  the  Godhead  &  etcr- 
jiall  efTence :  becaufe  it  is  no  If  fle  meetc  that  it  be  referred  to  the  na- 
ture of  Godjthat  he  is  called  the  Sonne  of  God,than  to  the  nature  ot 
iiian,that  he  is  called  the  Sonne  of  Man.  Againc,in  y  fame  place  thac 
I  alleagcdjPaul  doth  mcanethat  he  which  wa*  according  to  the  flcHi 
begotten  of  the  feede  of  Dauid,was  no  otherwifc  declared  the  Sonne  Ro  ,9.1 
of  God  in  power,tha  he  teacheth  in  an  other  place,that  Chrift  which 
accordinge  to  the  flefh  dcfcended  of  the  lewes,  is  God  bleffcd  for  e- 
uer.  Now  if  in  both  places  the  diftindio  of  the  double  nature  be  tou- 
ched,by  what  right  wil  they  fayjthat  he  which  according  to  y  flefli  is 
the  Sonne  of  Man ,  is  not  alfo  the  Sonne  of  God ,  in  refped  of  the 
nature  of  God. 

7     They  do  in  dede  diforderly  enforce  for  the  maintcnacc  of  their 
errour,  the  place  where  it  is  fayd,y  God  fpared  not  his  owne  Sonne:  Rom.8 
&  where  the  Angcll  commaunded,  that  the  very  fame  he  that  rtiould  ?  2. 
be  borne  of  y  Virginc,(hould  be  called  the  Sonne  ofthe  higheft.But,  Lu.x.j 
leaft  they  fhould  glory  in  fo  fickle  an  obiedion,  let  them  wcy  with  v$ 
a  htle,  how  ftiongly  they  reafon.  For  if  it  be  rightly  concluded ,  that 
from  his  conceptioahc  bcganne  to  be  die  Sonne  of  God,becaufchc 

BB    ij. 


Cap.  14.  Of  theknowlcdgc  of 

that  IS  conceiued  is  called  the  Sonne  of  Godjthen  fliall  it  folIo\v,that 
oh.i .  ^^  began  to  be  the  word  at  his  manifefting  in  the  flcfli,becaure  lohn 
faythjihac  he  bringeth  them  tidmges  of  the  Word  of  hfc ,  which  his 
handes  haue  handeled.  Likewife  thafjwhich  is  readc  in  the  Prophet: 
Ig  .  J  Thou  Bctbleem  in  the  lande  of  luda ,  art  a  Utie  one  in  thoufandes  of 
luda :  Out  of  thee  (hall  be  borne  to  me  a  guide  to  rule  my  people  If- 
rael ,  and  his  comming  forth  from  the  beginning ,  from  the  daies  of 
ctcrnity.How  will  they  be  compelled  to  expounde  this,if  they  will  be 
content  to  follow  fuch  manner  of  reafoning?  For  I  haue  protcfted, 
that  we  do  notagre  with  Neftorius,which  imagined  a  double  Chrift: 
whereas  by  our  dodrine ,  Chnfthath  madevs  the  Tonnes  of  God 
with  him ,  by  right  of  brotherly  conioyninge ,  becaufe  he  is  the  on- 
ly begotten  fonne  of  God  in  the  flcfh  which  he  tooke  of  vs.  And  Au- 
guftine  doth  wifely  admonifli  vs,  that  this  is  a  bright  glaflc )  wherein 
to  behold  the  maruellous  and  lingular  fauour  of  God ,  that  he  attai- 
ned honor  in  refped  that  he  is  man  which  he  couldc  not  deferue. 
Therforc  Chrift  was  adorned  with  this  excellency  cuen  according  to 
the  flefli  fro  the  wombe  of  his  mother,to  be  the  Sonne  of  God.  Yet 
is  there  not  in  the  vniiy  of  perfon  to  be  fained  fuch  a  mixture,as  may 
take  away  that  which  is  proper  to  the  Godhcadc.  For  it  is  no  more 
abfurdity ,  that  the  eternall  word  of  God  and  Chrift ,  by  reafon  of 
the  two  natures  vnitcd  into  one  perfon ,  be  diuerfe  wayes  called  the 
Sonne  of  God ,  than  that  he  be  accordingc  to  diuerfe  refpedes,  cal- 
led fomctime  the  Sonne  of  God ,  and  fometime  the  fonne  of  Man, 
And  no  more  doth  that  other  cauillation  of  Seructtus  accomber  vs; 
that  before  that  Chrift  appeared  in  the  flcfh,  he  is  no  where  called 
the  Sonne  of  God ,  but  vnder  a  figure,  becaufe  although  the  defcri- 
bing  of  him,the  was  fomewbat  darkc;yet  where  as  it  is  already  clere- 
ly  proued  that  he  was  no  otherwife  eternall  God,but  becaufe  he  was 
the  word  begotten  of  the  eternall  father,and  that  this  name  doth  no 
otherwife  belonge  to  the  perfon  of  the  Mediatour  which  he  hath  ta- 
ken vpon  him,  but  becaufe  he  is  God  openly  fhewed  in  the  fleih:  and 
that  God  the  Father  hath  not  bin  called  Father  from  the  beginning, 
if  there  had  not  then  bin  a  mutuall  relation  to  the  Sonnejby  whomc 
all  kinred  or  fatherhood  is  reckened  in  heaucn  and  in  earth;hereby  it 
is  eafie  to  gather,  that  euen  in  the  time  of  the  law  and  the  Prophets, 
he  was  the  Sonne  of  God,before  that  this  name  was  commoly  kno- 
wen  in  the  Church .  But  if  they  ftriue  onely  about  the  onely  word, 
Salomon  difcourfing  of  the  infinite  highnefle  of  God ,  affirmeth  as 
well  his  Sonne  as  himfelfe  to  be  incomprehcnfible.  Tell  his  name  if 
O.JO,  thou  canft  (Tayth  he)  or  the  name  of  his  fonne.Yetlam  not  igno- 
rant 


GodthcRcdcmer.         Lib.2.  ip5 

rant,that  with  the  contentious  this  tcftimony  will  not  be  of  fufficienc 
force:neither  dol  much  grounde  vpon  itjCauing  that  it  Hieweth  thac 
they  do  malicioufly  cauill,  that  deny  Chrift  to  be  the  Sonne  of  God, 
but  in  this  refped  that  he  was  made  man .  Belide  that ,  all  the  oldell 
wryters  with  one  mouth  and  confent  haue  openly  tcftified  the  fame: 
fochat  theirfliamelefncfreisnolefle  worthy  to  be  fcorned  than  to 
be  abhorrcdjwhfch  dare  obieft  Ireneus  &  Teriullia  againft  vs,both 
which  do  confefle  that  the  Sonne  of  God  was  inuifiblc,  which  after  - 
ward  appeared  vifible. 

8     But  although  Seruettus  hath  heaped  vp  horrible  monftruous 
deuifes ,  which  paraduenture  the  other  woulde  not  allow :  yet  if  ye 

f>reire  them  hard,ye  {hall  perceiue  that  all  they  that  do  not  acknow- 
edge  Chrift  to  be  the  Tonne  of  God  but  in  the  flefli,do  graunt  it  on- 
ly in  this  refpe6i,that  he  was  concciued  in  the  wombe  of  the  Virgin 
by  the  holy  Ghoft,like  as  the  Maniches  in  olde  time  did  foolilhly  af- 
firme ,  that  man  hath  his  foule  (as  it  were)  by  deriuation  from  God, 
becaufcihey  reade  that  God  breathed  into  Adam  the  breath  of  life. 
For  they  take  Co  faft  hold  of  y  name  of  Sonnc,that  they  leaue  no  dif- 
ferece  betwenc  the  natures,  but  babble  diforderly,that  Chrift  being 
man,is  the  Sonne  of  God,  becaufe  according  to  his  nature  of  man, 
he  is  begotten  of  God.So  the  cternall  begetting  of  Wifdom,that  Sa- 
lomon fpcaketh  ofjis  dcftroied,and  there  is  no  accompt  made  of  the 
Godheade  in  the  Mediatour ,  or  a  fantafied  Ghoft  is  thruft  in  place 
of  the  Manhoode.lt  were  in  deede  profitable  to  confute  the  groffcr  Ecel.j 
deceites  of  Seruettus ,  wherewith  he  hath  bewitched  himfelfe  and  '  4» 
fome  other,to  the  ende  that  the  Godly  readers  admonifhed  by  this 
example,may  hold  themfelues  within  the  compaflfe  of  fobernes  and 
modeftyrfauing  that  I  thinkeit  fliouldbe  fuperfluouSjbecaufc  I  haue 
already  done  it  in  a  bookc  by  it  felfe.The  fumme  of  them  commeth 
to  this  effed,that  the  Sonne  of  God,was  a  forme  in  minde  from  the 
beginning,  and  euen  then  he  was  before  appointed  to  be  man  that 
(hould  be  the  eflentiall  image  of  God.  And  he  doth  acknowledge  no 
other  Word  of  Godjbut  in  outward  ftiew.This  he  cxpoundcth  to  be 
the  begetting  of  him,  that  there  was  begotten  in  God  from  the  be- 
ginning a  will  to  begette  a  Sonne ,  which  alfo  in  aft  extended  to  the 
nature  it  felfe .  Inihemeane  timeheconfoundeththeSpiritcwith 
the  Word,  for  that  God  diftributed  the  inuifible  Word  and  the  Spi- 
rite  into  flefti  and  foule.  Finally  the  figuration  of  Chrift ,  hath  with 
them  the  place  of  begetting,but  he  faith,  that  he  which  then  was  but 
a  (hadowifh  fonnc  in  forme,  was  at  length  begotten  by  the  word»  to 
which  he  ailigncth  the  office  of  fecdc .  Whereby  it  fhall  follow  that 

BB    iij. 


Cap.i  5.  Of  the  knowledge  of 

hog' s  and  dogs  arc  as  well  the  children  of  God ,  becaufc  they  were 
create  of  the  originall  fcede  of  the  word  of  God .  For  although  he 
compound  ChrKl  of  three  vncreatc  elements  to  make  him  begotten 
of  the  cfTence  of  God,yet  he  faineth  that  he  is  fo  the  firft  begotten  a- 
mong  creaturesjthat  the  fame  efl'cntiali  godheade  is  in  ftoneSjaccor- 
dmg  to  their  degree.  And  leail  he  fliould  feeme  to  ftrippe  Chrift  out 
of  his  godheadjhe  affirmeth  that  his  ftcfli  is  confubftantial  with  God, 
and  that  the  Word  was  made  man  by  turninge  the  flefh  into  God.So 
while  he  can  not  conceiiie Chrift  to  be  the  Sonne  of  GodjVnleffe  his 
fldli  came  from  the  eflence  of  God,  and  were  turned  into  godhead, 
he  bringeth  the  eternal!  perfon  of  the  Word  to  nothingc,  and  taketh 
from  vs  the  fonnc  of  Dauid,that  was  promifed  to  be  the  Redeemer. 
He  oft  repeatcth  this, that  the  Sonne  was  begotten  of  God  by  know- 
ledge and  predtfttnation ,  and  that  at  length  he  was  made  man  of 
that  matter  which  at  thv;  beginning  (hined  with  God  in  the  three  e- 
Icmentes,  which  afterward  appeared  in  the  firft  light  of  the  worlde, 
in  the  cloude  and  in  the  piikr  of  fire.How  how  lliamefuUy  he  fomc- 
time  difagreeth  with  himfelfe^it  were  too  tedious  tp  rehearfe.By  this 
fliorte  recital!  the  readers  that  haue  their  founde  witte  may  gather, 
that  with  the  circumftances  of  this  vndeane  dogge  the  hope  of  fal- 
uation  is  vttctly  extinguifhed.  For  if  the  flefh  were  the  godheade  it 
fclfe ,  it  llioulde  ceafle  to  be  the  temple  thereof.  And  none  can  be 
our  redemer,  bu:  he  that  begotten  of  the  feedc  of  Abraham  and  Da- 
uid,is  accordinge  to  the  flefh,  truely  made  man.  And  he  wrongefully 
ftjnderh  vpon  the  wordes  of  lohn,that  the  Word  was  made  flefh. for 
as  they  reliftthe  errourof  Neftorius,  fo  they  nothing  further  this 
wicked  inuention,whero{  Eutiches  was  author,  forafmuch  as  the  on- 
ly purpofe  of  the  Euangelift  was  to  defend  the  vnity  of  pcrfons  in  the 
two  natures. 

The  XV.  Chapter. 

T'Jdf  we  may  kjiovv^to  what  end  Chri(l  was  ftnt  of  hit  Fatherland  what  ht 

brought  vs:threc  thtngi  areprru:tpa!'yto  beco>^flttred  m  htm^hit  Tropht- 

ttcallo^ctyhU  K^ngdom^andhu  Vriejihoodt, 

AVguftine  faith  righrly,that  ahhough  the  Hereiikcs  do  braggc 
of  the  nameof  Chnft ,  yet  they  haue  not  all  one  foundation 
with  the  godly,  huttliatit  rtmainethonely  proper  to  the 
Ch'irch.  For  it  thef^thinges  be  diligently  considered  >  that 
belong  to  Chnft.Chtift  fiiall  be  founde  among  them  onelyin  name, 
and  not  in  very  dcede.  Soar  thu  day  the  Papiftcs,  although  the 
name  of  the  Sonne  o{  God  redemer  of  the  worlde ,  founde  in  ihcir 

mouih: 


God  the  Redemer.         Lib.2 .  ip6 

mouthiyetbecaufe  being  contented  with  vaine  pretenfc  of  the  name, 
they  fpoile  him  of  his  power  and  dignity :  this  fayinge  of  Paule  may  Colo.*, 
bcwellfpokcnofthemjthatthey  hauenotthehead.Therefor€,that  '^* 
faith  may  finde  founde  matter  of  faluation  in  Chrift ,  and  To  reft  in 
him,  this  principle  is  to  be  ftabhfhed ,  that  the  office  which  is  com- 
mitted to  him  by  his  Father ,  confiftcth  of  three  partes.  For  he  is  gi- 
uen  both  a  Prophct,a  King,and  a  Prieft.  Albeit,it  were  but  fmall  pro- 
fitc  to  know  thofc  names,  without  knowledge  of  the  ende  and  vfc  of 
them.For  they  arc  alfo  named  amonge  the  Papiftes,  but  coldly  and 
to  no  great  profite ,  where  it  is  not  knowen  what  echc  of  ihefe  tides 
cotaineth  in  it.  We  hauc  faid  before,how,though  God  fending  Pro- 
phets by  continual  courfe  one  after  an  other  did  neucr  Icaue  his  peo- 
ple deftitute  of  profitable  dodrine ,  and  fuch  as  was  fufficient  to  fal- 
uation ;  that  yet  the  mindes  of  the  godly  hadde  alway  this  psrfuafi- 
on,that  full  light  of  vnderftandingc  was  to  be  hoped  for  onely  at  the 
comminge  of  Meflias  :  yea  and  the  opinion  thereof  was  conie,e- 
ucn  to  the  Samaritans,  who  yet  neuer  knew  the  true  rehgion,  as  ap- 
pearcth  by  the  fayinge  of  the  woman :  When  Meflias  commeth,  he  j 
fliali  teach  vs  all  thinges.  And  the  lewes  had  not  raihly  gathered  this 
ypon  prefumptions  in  their  mindes  :  But  as  they  were  taught  by  zC- 
furcd  oracles,fo  they  beleucd.Notable  amonge  the  other  is  that  fay- 
ing of  Efay:  Behold,  I  haue  made  him  a  witnefle  to  peoples>  Ihaue  Efa.  jj, 
giuen  him  to  be  a  guide  and  Schoolcmaiffer  to  peoples  :  cuen  as  in  4« 
an  other  place  he  had  called  him  y  Angell  or  interpreter  of  the  great 
counfel.  After  this  mancr  the  Apoftle  commending  tlic  perfedion  of 
the  doifbine  of  the  gofpell,after  that  he  had  fayd,that  God  in  the  old  Heb.i.i 
time  fpakc  to  the  Fathers  by  the  Prophetes  diuerfly ,  and  vnder  ma- 
nifolde  figures ,  addeth  that  laft  of  all  he  fpake  vnto  vs  by  his  belo- 
ued  Sonne.  But  becaufe  it  was  the  common  office  of  the  Prophetes 
to  kecpc  the  Church  in  fufpenfe,and  to  vphold  it  vntill  thecomming 
of  the  Mediatour,  thcrforc  we  reade  that  in  their  fcattering  abroade, 
the  faithfull  coplaincd  that  they  were  depriucd  of  that  ordinary  be- 
nefite> faying:  We  fee  not  our  tokcns:there  is  not  a  Prophet  amonge  Pf.74.^ 
Ys:thcre  is  no  more  any  that  hath  knowledge.  But  when  Chrift  was 
DOW  not  farre  of,  there  was  a  time  appoynted  to  Daniell  to  feale  vp  Dani.  9, 
the  vilion  and  tlie  Prophet ,  not  onely  that  the  Prophecie ,  which  is  24. 
there  fpoken  of  >  fhoulde  be  ftablifhed  in  aflured  credit ,  but  alfo  that 
the  faithfull  (houlde  Icarne  with  contented  minde  to  want  the  Pro- 
phetes for  a  timCjbccaufe  the  fulncflc  and  clofing  vp  of  all  reuelau* 
ons  was  at  hand. 

%    Now  it  is  to  be  noted,that  the  title  of  commendation  of  Chrift 

BB    iiij. 


Cap.i  5.  Of  the  knowledge  of 

bclongeth  to  thcfe  three  offices.For  we  know  that  in  the  time  of  the 
law,  as  well  the  Prophetes  as  Prieftes  and  Kings  were  anointed  with 
holy  oyle .  For  which  caufc  the  renoumed  name  of  Meffias  was  ge» 
uen  to  the  promifed  Mediatour.But  though  in  deede  I  confeflV(a$  I 
haue  alfo  declared  in  an  other  place , )  that  he  was  called  MeflTias  by 
peculiar  conlideration  and  rcfped  of  his  kingdome :  yet  the  annoyn- 
tinges  in  refped  of  the  office  of  Prophet  &  of  prieft,haue  their  place, 
^nd  are  not  to  be  negleded  of  vs.  Of  the  firft  of  thefe  two  is  exprelfc 
Efa.c!.i  mention  made  in  Efay,in  thefe  wordsrThe  fpirit  of  the  Lord  lehoua 
vpon  me.  Therfore  the  Lord  hath  anointed  me,that  1  iliould  preach 
to  the  meeke,niould  bring  heahh  to  the  contrite  in  heart,fhould  de* 
clare  dchuerance  to  captiues,{houlde  pubbfli  the  yeare  of  good  will. 
Sec.  We  fee  that  he  was  anoynted  with  the  Spirit,to  be  the  publilher 
and  witnefle  of  the  grace  of  the  Father.  And  that  no:  after  the  com-* 
mon  manner.'for  he  is  feuered  from  other  teachers,  that  had  the  like 
office.  And  here  againe  is  to  be  noted,  that  he  tooke  not  the  anoin- 
ting for  himfclfe  aloneitha*^  he  might  execute  the  office  of  teaching, 
but  for  his  whole  body,that  in  his  continuall  preachinge  of  the  Go- 
fpell,the  vertuc  of  the  Spirite  fhoulde  ioine  withall.But  in  the  mcanc 
time  thisremaineth  certaine,  that  by  this  pcrfedio  of  do(firine  which 
he  hath  brought,  an  ende  is  made  of  all  prophecies  :  Co  that  they  do 
diminifh  his  authority,  that  beinge  not  content  with  the  Gofpcll,  do 
patch  any  foraine  thinge  vnto  it .  For  that  voice  which  thundered 
f^^jj  ,    from  heauen  ,  faying :  This  is  my  beloued  Sonne,heare  him:hath  a-» 
17.        uaunced  him  by  fingular  priuilege  abouethe  degrees  of  all  other. 
Then ,  this  oyntment  is  poured  abroade  from  the  head  vnto  all  the 
[ocl,  I.  membersras  it  was  forefpoken  by  loel;  Your  children  Ihall  prophecie, 
*^-        and  your  daughters  fhali  fee  vifions.&c.  But  where  Paule  fayth,  that 
'  he  was  giuenvs  vnto  wifdom  :  and  in  an  other  place,  that  in  him  are 

Liol.s.j  hidden  all  the  trealiircs  of  knowledge  and  vndcrftandingcrthis  hath 
fomcv/hat  an  other meaninge  :  thatis,that  outofhim  thereisno- 
thinge  profitable  to  knowe  ,  and  that  they  which  by  faith  perceauc 
what  he  is ,  haue  comprehended  the  whole  infinitenefle  of  heauenljr 
good  thinges.  For  which  caufe  he  wryteth  in  an  other  place :  I  haue 
t.Cor.  z  compted  it  precious  to  know  nothing,but  lefus  Chrift,and  him  cru- 
V,         <iHed :  which  is  moft  true,  becaufe  it  is  not  lawfull  to  paflc  beyondc 
the  fimplicity  of  the  Gofpell.  And  hereunto  tcndeth  the  dignity  of 
a  Prophrtes  office  in  Chrift,that  we  might  know  that  in  the  fumme 
ofthcdodrine  ,  which  he  hath  taught,  arc  contained  all  pointes  of 
perfed  wifdom. 
J     Now  come  I  to  his  kingdome,  of  which  were  vaync  to  (peake, 

if 


God  the  Rcdcmer.  Lib.2,  ipy 

if  the  readers  were  not  firft  warned ,  that  the  nature  thereof  is  fpiri- 
tualL  For  thereby  is  gathered ,  both  to  what  purpofe  it  fcrueth,  and 
what  it  auaileth  vs,and  the  whole  force  and  etcrnitie  therofjand  alio 
the  eternitie  which  in  Daniel  the  Angell  doth  attribute  to  the  per- 
fon  o{  Chrift;and  againe  the  Angell  in  Luke  doth  worthily  applie  to 
the  faluation  of  the  people .  But  that  is  alfo  double  or  of  two  fortes, 
for  the  one  belongeth  to  the  whole  bodie  of  the  Church ,  the  other 
is  propre  to  euery  membre .  To  the  firft  is  to  be  referred  that  which 
is  faid  in  the  Pfalme :  I  haue  ones  fworne  by  my  holinefle  to  Dauid,  Pfa.  85 
I  will  not  lie ,  his  feede  fhall  abide  for  euer ,  his  fcate  (hall  be  as  the  l^- 
Sunne  in  my  (ight ,  it  fhall  be  ftabhfhed  as  the  Moone  for  euer ,  and 
a  faithfull  witnefle  in  heauen .   Neither  is  it  doubtfuU ,  but  that  God 
doth  there  promifc,that  he  wil  be  by  the  hande  of  his  fonne  an  cter- 
nallgouerner  and  defender  of  his  Church  ,  For  the  true  perfour- 
mance  of  this  prophecie  can  be  founde  no  where  els  but  in  Chrift: 
forafmuch  as  immediatly  after  the  death  of  Salomon,  the  greater 
parte  of  the  dignitie  of  the  kingdome  fell  away ,  and  was  to  the  diC- 
honour  of  the  houfe  of  Dauid  conueyed  ouer  to  a  priuate  man ,  and 
afterwarde  by  litle  and  litle  was  diminilhed ,  till  at  length  it  came  to 
vtter  decaic  with  heauy  and  (hamefull  deftrudion.   And  the  fame 
meaning  hath  that  exclamation  of  Efaie :  Who  fliall  fhewe  forth  his  £fg  ,, 
generation?  For  he  fo  pronounceth  ihat  Chrift  /hall  remaine  aliuc  8, 
after  death ,  that  he  ioyncth  him  with  his  membres .  Therefore,  fo 
oft  as  we  heare  that  Chnft  is  armed  with  eternall  power,  let  vs  re- 
membre  that  the  euerlafting  continuance  of  the  Church  is  vpholden 
by  this  fupport,to  remaine  ftdl  fafe  amog  the  troublefome  toflinges, 
wherewith  it  is  continually  vexed ,  and  among  the  greuous  and  ter- 
rible motions  that  threaten  innumerable  deftrudions.  So  when  Da-  VCal.y. 
uid  fcorneth  ihe  boldnefle  of  his  enemies ,  that  go  about  to  breake  J«4. 
the  yoke  of  God  and  of  Chrift,and  faith,that  the  kinges  and  peoples 
raged  in  vainc ,  bycaufe  he  that  dwelleth  in  heauen  is  ftrong  enough 
to  breake  their  violent  aflauhes:  he  aflurcth  the  Godly  of  the  conn- 
nuall  preferuatio  of  the  Church,and  encourageth  them  to  hope  well 
(b  oft  as  it  happeneth  to  be  oppreffed.  So  in  an  other  place,  when  he  PfiLiio 
faith  in  the  perlbn  of  God :  lit  on  my  right  hande ,  till  I  make  thine 
enemies  thy  foote  ftoole :  he  warneth  vs ,  that  how  many  and  ftrong 
enemies  fo  euer  do  confpirc  to  befiege  theChurch,yet  they  haue  not 
firegth  enough  to  preuaile  againft  that  vnchangeable  decree  of  God, 
whereby  he  hath  apointed  his  fonne  an  eternall  kinge:  wherevpon 
it  folio weth,  that  it  is  impofl'ible  that  the  Deucll  with  all  the  prepa* 
ration  of  the  worlde,  may  be  able  at  any  time  to  deftroy  the  Cliurch^ 


Cap.i  5.  Of  the  knowledge  of 

whicia  IS  grouded  vpon  the  eternall  feate  of  Chrift.Now  for  Co  much 
as  conccrneth  the  fpcciall  vfe  of  euery  onc,the  very  fame  eternal  co- 
tinuance  ought  to  raife  vs  vp  to  hope  of  immortahty.Forwe  fce,that 
whatfoeuer  is  earthly  and  of  tlie  worldc,endureth  but  for  a  time,  yea 
s>li  1 8.  3nd  is  very  fraile.  Therefore  Chrift,  to  lift  vp  our  hope  vnto  heauen, 
;6.  pronounceth  that  his  kingdome  is  not  of  this  worlds.  Finally,  when 
any  of  vs  hearethjthatthe  kingdome  of  Chrift  is  fpirituall,let  him  be 
raifcd  vp  with  this  faying,  and  let  him  pearce  to  the  hope  of  a  better 
life :  and  whereas  he  is  nowe  defended  by  the  hande  of  Chrift ,  lei 
him  looke  for  the  full  frute  of  this  grace  in  the  worlde  to  come. 

4    That,aswehaucraide,theforceandproiiteofthekingedomc 

of  Chrift  can  not  otherwife  be  perceiued  by  vs ,  but  when  we  knowc 

ittobefpirituall,  appearethfufficiemly  though  it  were  but  by  this, 

that  while  we  muft  hue  in  warfare  vnder  the  croffe,  during  the  whole 

courfe  of  our  life,our  eftate  is  harde  and  miferable:what  then  ftiould 

it  profit  vs  to  be  gathered  together  vnder  the  dominion  of  a  heauen* 

ly  king,vnlcire  we  were  certaine  to  enioy  the  frute  thereof  out  of  the 

fiatc  of  this  earthly  life  ?  And  therefore  it  is  to  be  knowcn,that  what* 

foeuer  fclicitic  is  promifed  vs  in  Chrift ,  it  confifteth  not  in  outwarde 

commodities,  that  we  (houlde  leade  a  merry  and  quiet  life,  florifh  in 

wealth,bc  aflurcd  from  all  harmes ,  and  flowe  full  of  thofe  delitefull 

thinges  that  the  flefh  is  wont  to  defirc ,  but  that  it  wholy  bejongeth 

to  tlie  heauenly  Itfe.  But  as  in  the  woilde  the  profperous  and  delired 

ftate  of  the  people  is  partely  mainteined  by  plentie  of  good  thmgcs 

and  peace  at  home,and  partly  by  ftrong  forceablc  defenfes,  whereby 

it  may  be  fafe  againft  outwarde  violence :  fo  Chrift  alfo  doth  enrichc 

his  with  all  thinges  neceflarie  to  eternall  faluation  of  foules,and  for- 

tificth  them  with  ftrength,  by  v/hichlhcy  may  ftande  inuincible  a-» 

gainft  all  aflaukes  of  fpirituall  enemies.  Whereby  we  gather,that  he 

reigneth  more  for  vs  than  for  himfelfe,and  that  both  within  &  with- 

cut:rhat  being  furnifhed,  fo  farre  as  God  knoweth  to  be  expcd'.ec  for 

vs,  wirh  the  giftes  of  the  fpirite,  whereof  we  are  naturally  empty,  we 

may  by  thefe  firft  frutes  perceiue  that  we  are  truely  ioyned  to  God 

vnto  pcrfed  blcflfednefle.  And  then ,  that  bearing  vs  bolde  vpon  the 

pov/er  of  the  fame  fpirit,we  may  not  doubt  that  we  fhallalway  haue 

the  viftorie  againft  the  Deuill,the  worlde,and  euery  kinde  of  hurtc- 

Luc.  17.  full  thing.To  this  purpofe  tedcth  the  aunfwerc  of  Chrift  to  the  Pha- 

*^'       rifesjihatbecaufethe  kingdome  ofGod  is  within  vs,itftial  not  come 

with  obferuation .  For  it  is  likely  that  becaufe  hcprofefled  that  he 

was  the  fame  king,vnder  whome  the  foueraignc  blefling  of  God  was 

,to  be  hoped  for,they  in  fcorne  required  him  to  fliew  forth  his  fignes. 

hut 


GodthcRcdemer.  *        Lib.2.  198 

But  he,  bycaufe.they(who  othenvife  are  to  much  bent  to  the  earth) 
fhouJd  no:  foolilhly  reft  vpon  worldly  pompes,  biddeth  the  to  enter 
into  their  owne  confcieceSjbycaufe  the  kiiigdome  of  God  is  rightc-  Rai4. 
oufnelTe  ,  peace  and  loy  in  the  holy  Ghoft .  Hereby  wc  are  briefely  »?• 
taught,what  i  he  kingdome  of  Chrift  auaileth  vs.For,bycaufe  it  is  not 
earthly  or  flefhly/ubicd  to  corruption,  but  fpirituall: he  Iifceth  vs  vp 
euen  zo  eternail  life,that  we  may  patiently  paflc  ouer  this  life  in  mi- 
feries,hunger,colde,contempt,repioches,and  other  greues^conten-' 
ted  with  this  one  thing,that  our  king  will  neuer  leaue  vs  deftitutejbut 
fuccour  vs  in  our  ncceflities,  till  hauing  ended  our  warre,we  be  cal- 
led to  triumph.  For  fuch  is  his  maner  of  reigning,  to  communicate 
with  vs  all  that  he  hath  receiued  of  his  father.  Nowe  whereas  he  ar- 
meth  and  furniihcthvs  with  power,  and  garniflieth  vswtthbeautic 
and  magnificcnce,enriche.th  vs  with  wealchihereby  is  miniftred  vnto 
vs  moft  plentifull  matter  to  glorie  vpon ,  and  alfo  bolde  courage  to 
fight  without  feare  againft  the  Deuill,(mne  and  death.  Fin3lly,that 
clothed  with  his  tighteoufnefle ,  we  may  valiantly  ouercome  all  the 
reproches  of  the  woilde,and  as  he  liberally  hlleth  vs  with  his  giftes, 
fo  we  againe  for  our  parte^may  bring  forth  frute  to  his;  glorie. 

$     Therefore  bis  kingly  anointing  is  fet  forth  vnto  vs ,  not  done 
with  oyle  or  ointm^tes  made  with  fpiccs ,  bur  he  is  called  the  anoin- 
ted of  Godjbecaufe  vpon  him  hath  refted  the  fpirir  of  wifdome,  vn- 
derftandmg,coL'nlell,ftrength  and  feare  of  God.  This  is  the  oyle  of 
gladnefiTejV/hcrewithihePfalme  reporteth  that  he  wasannomted 
aboue  his  fcllov/es,bec3ule  if  there  were  ncjt  fuch  excellencie  in  him, 
we  fhould  be  all  needy  and  hungry.For,as  it  is  already  raid,hc  is  not  i„h.  j. 
priuatly  enriched  for  him  felfe,  but  to  poure  his  plenty  vpo  vs  being  34. 
hungry  arui  drie  For  as  iu  isfaid,rhat  the  fuhcr  gaue  the  fpirite  to  his  ^*^^-  '• 
fonne,not  by  mcafure,  fo  there  is  exprelfcd  a  1  eafon  why,that  all  we  '  ^* 
(hould  rcceiue  of  his  fulnefle,and  grace  for  grace.Out  of  which  foun- 
taine  floweth  that  liberall  geuing ,  whereof  Paule  maketh  mention,  p  . 
whereby  graceisdiucrflydifttibutcd  to  the  fait!ifull,according  to  the 
meafure  of  the  gift  of  Chrift.  Hereby  is  that  which  I  faid,  fufficiently 
confirmcd,that  the  kingdome  of  Chrift  confideth  in  the  fpirit,not  in 
earthly  delites  or  pompes,and  therefore  we  nuift  forfake  the  woilde 
that  we  may  be  partakers  of  it.  A  vifible  figne  of  this  holy  anointing  lohn.  1. 
was  fhcwedinthe  baptifmc  of  Chrift,  when  the  holy  Ghoft  refted  vp-  3»- 
pon  him  in  the  iikeneffe  of  a  doue.  That  the  holy  Ghoft  and  his  gifts  ^"^•J' 
arc  meante  by  the  worde  Anointing ,  ought  to  feeme  neither  nouel-    ^' 
tie  nor  abfurdiiie.  For  we  are  none  other  way  quickenedjfpccially  for 
fo  much  as  concerncth  the  heaucnly  lifc:there  is  no  droppe  of  huely 


Cap. 1 5,  Of  the  knowledge  of 

force  invs,  but  that  which  the  holy  Ghoftpoureth  into  VJ, which 
hath  chofen  his  featc  in  Chrift ,  that  from  thenfe  the  heauenly  ri- 
cheffe  might  largely  flowe  out  vnto  vs, whereof  we  are  (o  needy.  And 
whereas  both  the  faithfuU  ftande  inuincible  by  the  ftrength  of  their 
king,and  al/b  his  fpirituall  richefle  plenteoufly  flowe  out  vnto  them, 
they  arc  not  vnworthily  called  Chriftians.  But  this  eternitie  whereof 
J  ^^^  we  haue  fpoken ,  is  nothing  derogate  by  chat  faying  of  Paule :  Then 
i*y.  %^,  ^^  ^3il  yelde  vp  the  kingdome  to  God  and  the  Father.  Againe:The 
I.  Cor.  fbnne  him  felfe  (hall  be  made  fubie<Se  j  that  God  may  be  all  in  all 
*5'>8»  thingcs :  for  his  meaning  is  nothing  els ,  but  that  in  that  fame  per- 
fcd  glorie ,  the  adminiftration  of  the  kingedome  (hall  not  be  fuch  as 
it  is  now.  For  the  father  hath  geuen  all  power  to  the  fonnc ,  that  by 
the  fonnes  hande  he  may  gouerne ,  cherifti  and  fuftcine  vs ,  dcfende 
vs  vndcr  his  fauega^dc ,  and  helpe  vs.  So  while  for  a  htle  time  we  are 
wauering  abroad  from  God,  Chrift  is  the  meane  betweene  God  and 
vs,  by  htle  and  Utle  to  bring  vs  to  perfed  conioyning  with  God.  And 
traely,whercas  he  (itteth  on  the  right  hande  of  the  father ,  that  is  as 
much  in  effed,  as  if  he  were  called  the  fathers  dcputee,  vnder  whomc 
is  the  whole  power  of  his  dominion ,  bycaufe  it  is  Gods  will  to  rule 
and  defende  his  Church  by  a  mcanc  (  as  I  may  fo  call  it )  in  the  pcr- 
fon  of  his  Sonne .  As  alfo  Paule  doth  expounde  it  in  the  firft  chapi« 
tcr  to  the  Ephefians ,  that  he  was  fct  at  the  right  hande  of  the  father, 
to  be  the  hcade  of  the  Church ,  which  is  his  body.  And  to  no  other 
meaning  tendeth  that  which  he  teachethin  an  other  place ,  that 
Phi.  1  9  there  is  gcuen  him  a  name  abouc  all  names ,  that  in  the  name  of  lefus 
all  knees  fliould  bow ,  and  all  tongues  confeiTe  that  it  is  to  the  glorie 
of  God  the  Father .  For  euen  in  the  fame  wot  des  alfo  he  fetteth 
outin  the  kingdome  of  Chrift  anordre  neceflaric  for  our  prefente 
weakcnefle .  So  Paule  gathereth  rightly ,  that  God  (hall  then  be  by 
him  fclfe  the  onely  head  of  the  Church ,  bycaufe  Chnftes  office  in 
defending  of  the  Church,  fhall  be  fulfilled.  For  the  fame  reafon  the 
Scripture  commonly  calleth  him  Lorde ,  bycaufe  his  Father  did  fee 
him  ouer  vs  to  this  ende ,  to  exercife  jiis  owne  Lordely  power  by 
him.  For  though  there  be  many  lordefhippes  in  the  worlde,  yet 
is  there  to  vs  but  one  God  the  father,  of  whomearc  all  thingesand 
we  in  hjm,and  one  Lord  Chrift,by  whome  are  all  thinges  and  we  by 
him,  faith  Paule .  Wherevpon  is  rightly  gathered  that  he  is  the  felfe 
P-  fame  God,which  by  the  mouth  of  Efaie  affirmed  him  felfe  to  be  the 
xz,  kingeand  thelawemaker  of  the  Church.  For  though  he  do  euery 
where  call  all  the  power  that  he  hath,  the  benefit  and  gifte  of  the  Fa- 
ther, yet  he  mcaneth  nothing  els ,  but  that  he  rcigneth  by  power  of 

God; 


God  the  Rcdemcr.       Lib.2.  i^^ 

God  rbycaufc  he  hath  thcrforc  put  on  y  perfonage  ofthc  Mediator, 
that  defccndinge  from  the  bofomc  &  incomprchenfible  glory  of  the 
father,hc  might  appioch  nic  vnto  vs.  And  fo much  more  rightfuUit 
is,that  we  be  with  all  confent  prepared  to  obey,  and  that  with  great 
cherefulnefle  we  dircd  our  obediences  to  his  commaundement.For 
asheioyneth  the  offices  of  king  and  paflor  toward  them  that  wii. 
lingely  yeelde  themfclues  obedient  :  fo  on  the  other  fide  we  hcarc 
that  he  bearcth  an  yron  fcepter,to  breake  and  broofe  all  the  obftinatc 
like  potters  veflcls  :  weheare  alfo  that  he  (halbe  thciudgcofnati- pimio 
ens ,  to  couer  the  earth  with  deade  corpfes ,  and  to  ouerthrowe  the  4 . 
heigth  that  ftandeth  againft  him.  Of  which  thing  there  are  fome  ex- 
amples feene  at  this  day :  but  the  full  proufe  thereof  (halbe  at  the  lall 
iudgcmcnt,  which  may  alfo  properly  be  accomptcd  the  laft  zd  ofhis 
kingdome, 

6  Concerning  his  Pricfthood,thus  it  is  briefly  to  be  holdcn,thac 
the  endc  and  vfe  of  it  is ,  that  he  fhoulde  be  a  Mediator  pure  from  all 
(potte,that  (houlde  by  his  holincfle  reconcile  vs  to  God.  But  bycauft: 
the  iufte  curfe  poffcfTeth  the  entrie,and  God  according  to  his  office  of 
iudge  is  bentc  againft  ys ,  it  is  necelTarie  that  fome  expiation  be  vfed, 
that  he  being  a  prieft  may  procure  fauour  for  vs,to  appeafe  the  wrath 
of  God.  Wherefore ,  that  Chrift  might  fulfill  this  office ,  it  bchoucd 
that  he  (lioulde  come  forth  with  a  facnfice.  For  in  the  lawe  it  was  not 
lawefuU  for  the  prieft  to  entre  into  the  fanduarie  without  bloud,  that 
the  faithfuU  might  know ,  that  though  there  were  a  prieft  become 
mcane  for  vs  to  make  intcrcelTion ,  yet  God  coulde  not  be  made  fa- 
uourablc  to  vs  before  that  our  finnes  were  purged.  Vpo  which  point 
the  Apoftle  difcourfeth  largely  in  the  cpiftle  to  the  Hebrucs,from  the 
feuenth  chapiter  almoft  to  the  ende  of  the  tenth.  Butthefumme  of 
all  commcth  to  this  effed,  that  the  honour  of  priefthoode  can  be  ap- 
plied to  none  but  to  Chrift ,  which  by  the  facrifice  of  his  death  hath 
wiped  away  our  giltine(re,&  fatisfied  for  our  finncs.But  how  weighty 
a  matter  it  is,  we  are  enfourmed  by  that  folemne  othc  of  God,  which 
was  fpoken  without  repentance :  Thou  art  a  prieft  foreuer,  accor-  pfa^itQ 
ding  to  the  ordrc  of  Melchifedech .  For  without  doubt  his  will  was  4. 
to  eftablilh  that  principall  pointe ,  which  he  kncwc  to  be  thechiefe 
iointe  wherevpon  our  faluation  hanged.  For ,  as  it  is  faid,  there  is  no 
way  open  for  vs  or  for  our  prayers  to  God ,  vnleflc  our  filthineiTe  be- 
ing purged, the  prieftes  do  fandifie  vs  and  obteine  grace  for  vs ,  from 
which  the  vndcanneiTe  of  our  wicked  doingcs  and  finnes  doth  de- 
barrc  vs.  So  do  we  fee,  that  we  muft  beginne  at  the  death  of  Chrift, 
thatihccfficacicandprofitcof  his  Pncilhoode  may  come  vnto  vs. 


Cap.i^.  Of  the  knowledge  of 

Ofthis  it  followeth  that  he  is  an  ecernall  interccfl'or ,  by  whafe  me- 
diation we  obteinc  fauour,whervpon  againc  arifeth  not  only  affiance 
to  pray ,  but  alfo  quieineffe  to  godly  confcienccs ,  while  they  fafciy 
Icane  vpoathe  fatherly  tendernefl'c  of  Godjand  arc  certairviy  pcrfwa- 
dcd  that  it  pleafcth  him  whatfoeuer  is  dedicated  to  him  by  ihc  Me- 
diator.Bat  whereas  in  the  time  of  the  lawe,God  commaundcd  facri- 
ficesofbcaftestobcofFeredtohim:iherc  was  another  and  a  new  or- 
dre  in  Chrift,ihat  one  fhould  be  both  the  facrificed  holt,  &  y  Pricft: 
becaufe  there  neither  could  be  found  any  orhcr  meetc  fatisfadio  for 
iinnes  ,  nor  any  was  worthy  fo  great  honour  to  offer  vp  to  God  his 
oncly  begotten  fonnc.NowChriftbeareth  the  pcrfon  of  a  pridl>r.oc 
onely  by  etcrnall  meanc  of  reconciliation  to  make  the  Father  fauoii- 
rablc  &  merc:fuU  vnto  vSjbut  alfo  to  bring  vs  into  the  felowfliip  of  fo 
great  an  honour. For  we  that  are  defiled  in  our  relucs,yet  being  made 
^  "*•  *  Prieftes  in  him  do  offer  vp  our  felucs,  &  all  ours  to  God,  &  do  freely 
enter  into  y  heauely  fanduariCjthat  al  the  faeritice  of  pray  er  &  praife 
that  come  from  vs,  may  be  acceptable  &  fweeie  fmelling  in  the  fight 
of  God.  And  thus  farre  doth  that  faying  of  Chrifl  cxtende:For  their 
loh.  17.  fakes  I  fandific  my  felfe :  becaufe  ,  hauing  his  holmeffe  poured  vpon 
*3*  vs,  in  as  much  as  he  hath  offered  vs  with  himfelfe  to  his  father,  we 
that  otberwife  do  fiinke  before  himjdo  pleafe  him  as  pure  &  dcane, 
yea  and  holy.  Herevnto  fcrueth  the  anointing  of  the  fanduaric, 
Dani.5.  whereof  mention  is  made  in  Daniell.For  the  comparifon  of  contra- 
*^  rietieis  to  be  noted  betweene  riiis  anointing,  and  that  Ihadowifh 
anointing  that  then  was  in  vfe:asif  the  Angell  fliouldhaue  faid,  that 
the  (hadowes  being  driuen  away,  there  fhould  be  a  cleere  pnef^hod 
in  the  perfon  of  Chrift.And  fo  much  more  deteftable  is  their  inuen- 
tion>which  not  contented  with  the  facrifice  of  Chrift,haue  prcfumcd 
to  thruft  in  them  felues  to  kill  him:which  is  daily  enterprifed  among 
ihc  Papifles^where  the  Maffe  is  rcckencd  a  facriiicing  of  Chril^, 

The  xvj.  Chapter. 

Hew  C^rij!  hAth  fulfilled  the  office  of\edeemery  to  pMrchdee faltt4tion  fir 
Vij  VVhtrtinisintreated  »fhis'T)eaihyand'HjfurrecitfiH, 
and  his  K^ffiendir.g into  Heauen, 

AL  that  wc  haue  hetherto  faide  of  Chrift,is  to  be  dirc<fted  to 
this  marke,  that  being  damned,  dead,  and  lofl  in  our  felues, 
we  may  feeke  for  rightcoufnelfe,  deliucrance,  life  and  falua- 
tion  in  him  :  as  wc  be  taught  by  that  notable  laying  of  Peter, 
j^  '  ^*  that  there  is  none  other  name  vnder  hcaucn  geuen  to  men  where- 
in they  niuft  be  faucd.  Neither  was  the  name  of  lefus  gcucn  him  vn- 

adui- 


GodthcRedcmcr,         Lib.2.  200 

acluifedIy,or  at  chaufablc  adueturc,or  by  the  will  of  mcn,but  brought 
from  hcaucn  by  the  Angell  the  publifher  of  Gods  decrce,and  with  a 
reafon  alfo  affigncdcbccaufe  he  was  fcnt  to  fauc  the  people  from  their 
(innes.  In  which  wordes  that  is  to  be  noted,which  we  hauc  touched  ^^^' ' 
in  an  other  place,that  the  office  of  redeemer  was  appointed  him,that  Lj^  g^ 
he  fhoulde  be  our  Sauiour ;  but  in  the  meane  time  our  redemption  j^ 
(hould  be  but  vnpetfedjVnlcfTe  he  fiioulde  by  continual!  procedingcs 
conuey  vs  forwardc  to  the  vttermoft  marke  of  faluation.  Thereforc> 
(o  Tone  as  we  fwarue  ncuer  (b  liclc  from  him ,  our  faluation  by  iitlc 
and  litle  vanifheth  away,  which  wholy  rellcth  in  him :  fo  that  all  they 
wilfully  fpoilc  them  felues  of  all  grace,  that  rcfte  not  in  him.  And  that 
admonition  of  Bernarde  is  worthy  to  be  rehcarfed,  that  the  name  of  ^^}* 
lefus  is  not  only  light,but  alfo  meatc,yea  and  oile  alfo, without  which  m^j  j^ 
all  the  meate  of  the  foule  is  drie ,  and  that  it  is  alfo  faltc  without  the 
feafonning  whereof  all  that  is  fct  before  vs  is  vnfauorie.  Finally,thac 
k  is  hony  in  the  mouth ,  melodic  in  the  care ,  and  ioyfulnefTe  in  the 
hearte,  and  alfo  medicine ,  and  that  whatfocuer  is  fpoken  in  difputa- 
tion  is  vnfauory,but  where  this  name  foundeth.But  here  it  behoucth 
to  weye  diligently,  how  faluation  is  purchafcd  by  him  for  vs :  that  we 
may  notonely  be  pcrfwadedthatheis  the  author  of  it,but  alfo  cm- 
bracing  fuch  things  as  are  fufficient  to  the  ftedfaft  vpholdinge  of  our 
faith,  wemay  refufc  all  fuch  thinges  as  might  drawe  vs  away  hethcr 
or  thethcr.  For  fitb  no  man  can  defcende  into  him  felfe,and  earncftly 
confider  what  he  is,  but  feeling  God  angry  and  bent  againft  him ,  he 
bath  needc  carefully  to  feeke  a  meane  and  way  toappcafe  him,whichi 
demaundeth  fatisfadtion:  there  is  no  common  aflbrednelTe  requi* 
red ,  becaufe  the  wrath  and  curfe  of  God  lieth  alwaie  vpon  finncrsj 
til  they  be  loofe  from  their  giltinefle:who,as  he  is  a  righteous  iudgc. 
fufTereth  not  his  lawe  to  be  broken  without  punifhment,  but  is  rea- 
dy armed  to  reuenge  it. 

2     But  before  we  goe  any  further ,  it  is  to  be  feenc  by  the  way, 
how  itagrccth  together,that  God  which  preuented  vs  with  his  mer- 
cie,was  our  enemie  vntil  he  was  reconciled  to  vs  by  Chrift.For  how, 
could  he  haue  geuen  vs  in  his  only  bej^otten  Sonne  a  fmgular  pledge 
of  his  loue ,  vnlefle  he  had  already  before  that  embraced  vs  with  his 
free  fauour  ?  Bycaufc  therefore  here  arifeth  fome  fceming  ofcon- 
trarietie,  I  will  firft  vndo  this  knot.The  holy  Ghoft  commonly  fpea-  r<,^  * 
keth  after  this  maner  in  the  Scripturcs,that  God  was  enemie  to  men,  lo. 
till  they  were  reftored  into  fauour  by  the  death  of  Chrifl; :  that  they  G-iLj. 
were  accurfed  till  their  iniquitie  was  purged  by  his  facriticerthat  they  J^^* 
were  feuered  from  God,till  they  were  receyucd  into  a  conioyning  by  ^  ^^ 


Cap.i^.  Of  the  knowledge  of 

his  body.  Such  mancr  of  phrafes  are  applied  to  our  capacitie«that  we 
may  the  better  vnderftand  how  miferable  and  wretched  our  eftate 
is  being  out  of  Chrift .  For  if  it  were  not  fpoken  in  exprefle  wordes  j 
that  the  wrath  and  vengeance  of  God ,  and  euerlafting  death  did  reft 
vpcn  vs,  we  woulde  lelfe  acknowledge  how  miferable  we  {houldc  be 
without  Gods  mercic,and  woulde  lefle  rcgarde  the  benefit  of  deliue- 
rance.  As  for  example.  If  a  man  hcare  this  fpoken  to  him :  If  God,at 
fuch  time  as  thou  waft  yet  a  (inner,had  hated  thce,and  caft  thee  away 
as  thou  hadft  deferued.thou  fhouldeft  haue  fuffered  horrible  deftru- 
dion:  but  becaufe  he  hath  willingly  and  of  his  owne  free  kindenefle 
kept  thee  in  fauour,&  not  fufFred  thee  to  be  eftraged  fro  him, he  hath 
fo  deliuered  thee  from  that  perill :  truely  he  will  be  moued  with,  and 
in  fome  parte  fecle  how  much  he  oweth  to  the  mercie  of  God.But  jf 
he  heare  on  the  other  fide  that  which  the  Scripture  teacheth,  that 
he  was  by  finnc  cftraunged  fi:om  God,the  heir  of  wrath  ,  fubiedto 
the  curfe  of  eternall  death  j  excluded  from  all  hope  of  faluation,Ji 
flranger  from  all  blefling  of  God ,  the  bondeflaue  of  Satan ,  captiuc 
vnder  the  yoke  of  finne.Finally,ordeined  vnto  and  already  entangled 
with  horrible  deftrudion,that  in  this  cafe  Chrift  became  an  intercef- 
for  to  entreat  for  him,that  Chrift  toke  vpon  him  and  fuffered  the  pu- 
nifhment  which  by  the  iuft  iudgement  of  God  did  hang  ouer  all  fin- 
ncrS;that  he  hath  purged  with  his  bloude  thofe  cuils  that  made  them 
hatefoll  to  God,thai  by  this  expiation  is  fufficient  fatisfadion  and  fa- 
crificc  made  to  God  the  father:  that  by  this  interccflbr  his  wrath  was 
appeafed  :  that  within  this  foundation  rcfteth  the  peace  bciwene  God 
and  men:  that  vpon  this  bonde  is  conteined  his  goodwill  towarde 
them:  fhallnothe  be  fo  much  the  more  moued  with  the  fe,  as  it  is 
more  liuely  reprefcnted ,  out  of  how  great  miferie  he  hath  bene  dc- 
bucred?In  a  fummerbecaufe  our  minde  can  neither  defiroufly  enough 
take  holde  of  life  in  the  mercy  of  God,nor  receiue  it  with  fuch  thaker 
fulncfle  as  we  ought,but  when  it  is  before  ftriken  and  thrownc  downc 
with  the  fearc  of  the  wrath  of  God  and  dreade  of  eternall  death ,  we 
are  fo  taught  by  holy  Scripture ,  that  without  Chrift  we  may  fee  God  * 
in  mnner  wrathfully  bent  againft  vs ,  and  his  hande  armed  to  our  de^ 
ftrudion:  andthat  we  may  embrace  his  goodwill  and  fatherly  kind- 
ncfle  no  otherwhere,  but  in  Chrift.  t 

3  And  although  this  be  fpoken  according  to  the  wcakcnefTe  of 
our  capacitic,  yet  is  it  not  falfely  faide.  For  God  which  is  the  higheft 
righteoufnefte ,  can  not  loue  wickedncfle  which  he  feeth  in  vs  all. 
Therefore  we  all  haue  in  vs  that ,  which  is  worthy  of  the  hatred  of 
God.  Therefore  in  refpcd  of  our  coiTuptcd  nature,and  then  of  euill 

life 


GodtheRedemer.         Lib.2.  201 

life  added  vnto  it ,  truely  we  are  all  in  difpleafurc  of  God ,  gilcy  in  his 
fight,  and  borne  to  damnation  of  hell.  But  becaufe  the  Lord  will  not 
lofe  tliat  which  is  his  in  vs ,  he  hndeih  yet  fomewhat  that  he  of  his 
goodncfle  may  loue.For  howfoeuer  we  be  finners  by  our  ownc  fault, 
yet  we  remaine  his  creatures.  Howelbeuer  we  hauc  purchaced  death 
to  ourfelues,  yet  he  made  vs  vnto  life.  So  is  hemoued  by  meere  arwl 
free  louing  of  vs ,  to  recciuc  vs  into  fauour.  But  fiih  there  is  a  perpc- 
tuali  and  vnappeafablc  difagreement  betwecne  righteoufncfle  and  ini- 
<juitie,  fo  long  as  we  remaine  (inncrs  3  he  caanot  recciue  vs  wholy. 
Therfore, that  taking  away  all  matter  of  difagrecmentjhe  might  who- 
ly  reconcile  vs  vnto  him  ,  he  doth  by  ejcpiatiop  fet  forth  in  th?  death 
of  Chrift ,  take  away  whatfoeuer  euillis  in  vs,  that  we,  which  before 
weare  vncleane  and  vnpure ,  may  now  appeare  rightuous  and  holy  in 
bis  %ht.  Therefore  God  the  Father  doth  with  his  Ipiie  preuent  and  i.  loha 
go  before  our  reconciliation  in  Chnft  ••  yea,  bycaule  he  firft  loued  vs,  4-  -S* 
therefore  he  afterwardc  doth  reconcile  vs  vnto  himfelfc.But  bycaufe, 
vntiU  Chrift  with  his  death  come  ro  fuccour  vs ,  there  rcmaintth  wic- 
IcednefTe  in  vs  ,  which  dcferueth  Gods  indignation ,  and  is  accurfcd 
and  damned  in  his  fight,therefore  we  arc  not  fully  and  firmcly  ioyned 
to  God,  vntill  Chrift  do  ioyne  vs.  Therefore  if  we  will  aflure  our  fel- 
ues  to  haue  God  made  well  pleafed  and  fauourable  vnto  vs ,  we  muft 
fatten  our  eyes  and  mindcs  vpon  Chrift  onely  :as  in  deedc  we  obtcin« 
by  bim  oncIy ,  that  our  finnes  be  not  imputed  to  vs ,  the  imputing 
whereofjdraweth  with  it  the  wrath  of  God. 

4     And  for  this  reafon  Paule  faitb,that  the  fame  loue,  wherewith 
God  embraced  vs  before  the  creation  of  the  worlde,  was  ftayed  and 
grounded  vpon  Chrift .  Thefe  thingcs  are  plaine  and  agreablc  with 
the  Scripture,  and  do  make  tliofc  places  of  Scripture  to  accorde  very 
well  together,  where  it  is  faide  rthat  God  declared  his  loue  towarde  vs  ^°  °"  J* 
in  thi5,that  he  gaue  his  oncly  begotten  fonne  to  death:  and  yet  that  Rom.*, 
he  was  our  cnemic  till  he  was  made  fauourable  againe  tovs  by  the  lo. 
death  of  Chrift.  But  that  they  may  be  more  Ikongly  proued  to  them 
that  reqtnre  the  tcftamcnt  of  the  olde  Church,!  will  allege  one  place 
of  Auguftine, where  he  teacheih  the  very  fame  that  we  do.The  loue  Traft. 
of  God  (faith  he)is  incomprehenfible  and  vnchangeable.  For  he  be-  inEuig, 
ganne  not  to  loue  vs  >  fincc  the  time  that  wc  weare  reconciled  to  him  ^®^°'*» 
by  the  bloude  of  his  fonnc.  But  before  the  making  of  the  worlde  he  *  °* 
loued  vs,  euen  before  that  we  weare  any  thing  at  all ,  that  we  might 
alfo  be  his  children  with  his  only  begotten  Sonne.Therefore  wheras 
we  arc  reconciled  by  the  death  of  Chrift  ,  it  is  not  fo  to  be  taken  as 
though  the  Sonne  did  therefore  reconcile  vs  vnto  him,that  he  might 

CC 


Cap.i^.  Of  the  knowledge  of 

nowe  beginne  to  loue  vs  whome  he  hated  before :  but  we  arc  recon** 
ciled  to  him  that  already  loued  vs,  to  whome  \rc  were  enemies  by 
realon  of  finne.  And  whether  this  be  true  ornothatlfayj  lerthe  A- 
*om      foUh  bearc  witnefle.  He  doth  commendc(raith  he)his  louc  towardc 
I.  vs,bec3ufe  when  we  were  yet  finnerSjChrift  died  for  vs.He  therefore 

had  a  loue  to  vsjcuen  the  when  we  were  enemies  to  him  &  wrought 
wickednefle.Therfore  after  a  marucllous  and  diuinc  mancr  he  loued 
vs,  cuen  then  when  he  hated  vs.  For  he  hated  vs  in  that  we  were  fuch 
as  he  had  not  made  V9»j  and  becaufe  our  wickednefTe  had  on  euery 
fide  wafted  away  his  worke,  he  knew  how  in  euery  one  of  vs,boih  to 
hate  that  which  we  our  felues  had  made ,  and  to  loue  that  which  he 
had  made.  Thefc  be  thewordesof  Auguftine. 

5     Nowe  where  it  is  demaunded,  howe  Chrift  hath  done  away 
our  finnes ,  and  taken  away  the  ftrife  betwene  vs  and  God,  and  pur- 
chafed  fuch  righreoufnes  as  might  make  him  fauourable  and  wel  wil- 
ling towardc  vs:it  may  be  generally  anfwered,that  he  hath  brought 
it  to  pafle  by  the  whole  courfe  of  his  obedience.Which  is  proued  by 
R.om.  5.  y  teftimony  of  Paul.  As  by  one  mans  offenfe  many  were  made  finners, 
•5.        fo  by  one  mas  obediecc  we  are  made  righteous.  And  inan  other  place 
he  extendeth  the  caufc  of  the  paido  that  deliuereth  vs  from  the  curfc 
of  the  lawcjto  the  whole  hfe  of  Chrift,  faying :  When  the  fulnefle  of 
Gal.  4.   time  was  comCjCod  fente  his  fonne  made  of  a  woman,fubicd  to  the 
4.         lawe ,  to  ledceme  them  that  were  vnder  the  lawe ;  And  fo  affirmed 
Matt.].  jj^3^  ^^  }^j5  ygpy  baptifme  was  fulfilled  one  parte  of  righteoufnes,  that 
*^        he  obediently  did  the  commaundement  of  his  father .  Finally,  from 
the  time  that  he  toke  vpon  him  the  perfon  of  a  feruaunt,he  beganne 
to  payetheraunfome  toredeeme  vs.  But  the  Scripture  to  fetoutthc 
mancr  of  our  faluation  more  certainely ,  doth  afcribe  this  as  peculiar 
J.         and  proprely  belonging  to  the  death  of  Chrift .  He  him  felfe  pro- 
18 ,       nounced  that  he  gaue  his  life  to  be  a  redemption  for  many  .  Paule 
Rom.  4.  teacheth  that  he  died  for  our  finnes  .  lohn  the  Baptift  cried  out  that 
i  5'        Chrift  came  to  take  away  the  finnes  of  the  worldejbycaufe  he  was  the 
John.  I .  La^be  of  God.  In  an  other  place  Paule  faith ,  that  we  are  iuftified 
Rom.  J.  frt^ely  by  the  redemption  that  is  in  Chrift,  bycaufe  he  is  fct  forth  the 
Rom.  5.  reconciler  in  his  owne  bloude.  Againe  ,  that  we  are  iuftified  in  his 
I. Cor.   bloude ,  and  reconciled  by  his  death.  Againe..  He  that  kncwe  not 
5'^  '•      finne ,  was  made  finne  for  vs,  that  we  might  be  the  rightcoufneflc  of 
God  Ml  him.  I  will  not  recite  all  the  teftimonies,  becaufe  thenumbre 
wouldc  be  infinite  ,  and  many  of  them  muft  be  hereafter  alleged  in 
their  order.  Therefore  in  the  fumme  of  bcleefe,  which  they  call  the 
Apoftics  creede ,  it  is  very  ordicly  paiTcd  immediatly  from  the  birth 

of 


GodtheRedemer.  Lib.2.  202 

of  Chrift  to  his  death  and  refurre(Sion,v/herein  confifteth  the  fummc 
of  perfed  faluation.  And  yec  is  not  the  refte  of  his  obedience  exclu- 
ded ,  which  he  perfourmed  in  his  hfe  :  as  Paule  comprehrndcth  it  Pbil.i. 
wholy  from  the  beginning  to  the  ende  in  faying  ,  that  he  abaced  him 
felfe,caking  vpon  him  the  forme  of  a  feruant,and  was  obedient  to  his 
father  to  death ,  euen  the  death  of  the  crolfe.  And  truely  euen  in  the 
fame  death  his  willing  fubmiffio  hath  the  firft  degrce,becaufe  the  fa- 
ciiHcc,  vnleHe  it  had  bene  wiUmgly  offred ,  had  nothing  profited  to- 
warde  righrcoufnefl'e.  Therefore,  where  the  Lorde  teitiHed,  that  he  ^^^j,  , 
gaue  his  foulc  for  his  iheepCjhe  exprclly  addeth  this,  no  man  taketh  n. 
it  away  fnom  my  felfe^  According  to  the  which  meaning,  Efaiefaiih,  i^^^a.  53 
that  he  helde  his  peace  hke  a  lambe  before  the  llicrtr.  And  the  hjftorie  7- 
of  the  Gofpell  rehearfeth,  that  he  went  forth  and  met  the  fouldiers,   °  "  * 
and  before  Pilate  he  Icfc  defending  of  him  Cclfe  ,  and  ftode  ftill  to  Mac  z' 
yeldc  him  felfe  to  iudgementtobe  proDOunccd  vpon  him.  But  that  :. 
not  without  fome  ftrife ;  for  both  he  had  taken  our  infirmities  vpon 
him,  and  it  behoucd  that  his  obedience  to  his  father,  flioulde  be 
this  way  tried  .  And  this  v/as  no  fclender  (hcW  of  Ws  incomparable 
loue  towarde  vs  ,  to  wraftle  with  horrible  feare,snd  in  the  middefi  of 
the(e  cruell  tormentes,to  caft  away  all  caje  of  him[eife,that  he  mieht 
prouide  for  vs.  And  this  is  to  be  beleued,that  there  could  no  facrifice 
be  wel  offered  to  God  any  oiherwifc,but  by  this  that  Chrift  forfaldng 
,  all  his  owne  affcdion ,  did  fubmitte  and  wholy  yelde  Kim  felfe  to  his 
fathers  wiU.For  proofe  whcreofjthe  Apcftlc  doth  fittly  allege  that  tc-  Heb.i: 
ftimonieof  thePfalme:Inthe  boo^eof  thclawcitis  written  of  me,  s. 
that  I  may  do  thy  will,  O  God.  I  will,  and  thy  lawe  is  in  the  mid  deft  P'^^-4c 
of  my  heart.  Then  1  faide :  Loe,I  come.  But  becaufc  trembhng  con-  ** 
fcienccs  finde  no  refte  but  in  facrifice  and  wafliing  whereby  linnes  are 
cleanfed:thereforc  for  good  caufe  we  arcdireded  thither, and  in  th^ 
death  of  Chrift  is  appointed  for  vs  the  matter  of  life  .  Nowe  forafr 
much  as  by  our  owne  giltincflc,  curfe  was  due  vnto  vs  ,  before  the 
beaucniy  iudgcmcnt  feate  of  God,therefore  fit  ft  of  all  is  recited  hovy 
he  was  condemned  before  Ponce  Pilate  prefident  of  lurie :  that  wc 
fboulde  know  that  the  punifhment  wherepnto  we  were  fubied,  was 
iuftely  laide  vpon  vs.  Wc  coulde  not  cfcapc  the  dreadfull  iudgement 
of  Qod :  Chnft,  to  deliuer  vs  from  it,  furred  himfclfe  to  be  condem- 
ned before  a  mortall  man,yea  a  wicked  &  heathen  man  For  the  name 
of  the  prefident  is  exprcffed  not  oneiy  to  procure  credit  to  the  hifto- 
rie ,  but  that  we  fhoulde  learne  that  which  Efaie  teacheth ,  that  that  gQ^  -. 
chaftifement  of  our  peace  was  vpon  him ,  and  that  by  his  ftripcs  wc  y. 
were  healed.  For  to  take  away  our  damnation ,  cucry  kindc  of  deat{x 

CC  ij. 


Cap. 1 6.  Of  the  knowledge  of 

fufiiccd  not  for  him  to  fufFer,  but  to  fatisfic  our  redemption,  one  fpe- 

ciall  kindc  of  death  was  to  be  chofen ,  wherein  both  drawing  away 

our  damnation  to  him  felfe ,  and  takmg  our  giitinefle  vpon  himfelfe, 

he  might  deliucr  vs  from  them  both .  If  he  liad  bene  murthercd  by 

theues,  or  had  bene  ragingly  flaine  in  a  commotion  of  the  common 

people :  in  luch  a  death  there  fhouldchaue  bene  noapparance  of  fa- 

lisfadion.But  when  he  was  brought  to  be  arrained  before  the  iudge- 

ment  ieare,  when  he  was  accufed  and  pre0ed  with  witnelTes  agamft 

himjand  was  by  the  mouth  of  thciudge  condemned  to  di^:  by  thefe 

tokens  we  vnderftand ,  that  he  did  bearc  the  perfon  of  a  gilty  man 

and  of  an  cuiil  doer.  And  here  arc  two  thinges  to  be  noted,  which 

both  were  afore  fpoken  by  the  prophecies  of  the  Prophetes ,  and  do 

bring  a  fingular  comfort  and  confirmation  of  faith .  For  when  wc 

heare  liiat  Chrift  was  fent  from  the  iudgcs  feate  to  death,  and  was 

hanged  among  theucs.wc  haue  the  fulfilhng  of  that  prophecie  which 

is  allcdged  by  the  EuangcUit.  He  was  accompted  among  the  wicked. 

fj.  5  J.  And  why  fo  ?  euen  to  take  vpon  him  the  ftcde  of  a  finncr ,  not  of  a 

!•        man  righteous  or  innocent ,  bycaufe  he  fuffred  death  not  for  caufc 

lar.  15,  of  mnoccncie,  but  for  finne.  On  the  other  fide  when  wc  hearc  that 

he  was  acquired  by  the  fame  mouth  whereby  he  was  condemned,for 

Pilate  was  compelled  openly  more  than  ones  to  bcare  vitneife  of  his 

innocencie  :  let  that  come  in  our  minde  which  is  in  the  other  Pro- 

fj.  5>5>.  phet :  that  he  repaycd  that  which  he  had  not  taken  away.  And  fo  wc 

fliall  beholde  the  perfonof  a  finncr  and  euiU  doer  reprefented  in 

Chrift :  and  by  the  open  apparance  of  his  innocencie  it  lliall  become 

plaine  to  fee,  that  he  was  charged  rather  with  others  offence  than  his 

owne.He  fuffred  therefore  vnder  Ponce  PilatCjand  fo  by  the  folcmnc 

^1,  jg  fentence  of  the  Prefident,  was  reckcned  in  the  number  of  wicked 

5t,'     '  doers :  but  yet  not  fo ,  but  that  he  was  by  the  fame  iudgc  at  the  fame 

time  pronounced  righteous,  when  he  affirmed  that  he  foundc  no 

c.iufe  or  condemnation  in  him.This  is  our  afcqu!tal,that  the  giltincffc 

which  made  vs  fubied  to  punifhment ,  is  rcmoued  vpon  the  head  of 

the  fonnc  of  God.  For  this  fetting  of  the  one  againR  the  other ,  wc 

ought  prmcipnlly  to  holde  faft,lealt  wc  tremble  and  be  carefull  all  our 

lifelong,  as  though  the  iufte  vengeance  of  God  did  hang  ouervs, 

which  the  fonne  of  God  hath  taken  vpon  himfclfe. 

6  By  fide  that ,  the  very  mancr  of  his  death  is  not  without  a  fin- 
gular myfteric.  The  CrofTe  wasaccurfed,  notonelyby  opinion  of 
men,  but  alfo  by  decree  of  the  lawe  of  God.  Therefore  whenChrift 
was  hfted  vp  to  the  Crofre,hc  made  himi'elfe  fubied  to  the  curie.  And 
{q  It  bchoucd  CO  be  done,that  when  the  curfe  was  remoucd  from  vs 


GodtheRcdemer.        Lib.2.  203 

to  him ,  wc  might  be  deliuercd  from  all  curfe  that  for  our  Hnnes  was 
prepared  for  vs ,  or  rather  did  already  reft  vpon  vs .  Whidi  thing 
was  alfo  by  fhadowe  expreflcd  in  the  lawe.  For  the  facriHces  and  la- 
tisfadorie  oblations  that  were  oftred  for  finnes  ,  were  called  A  (he- 
moth  :  Which  worde  proprely  fignificch  finnc  it  felfe .  By  which  fi- 
guratine  chaunge  of  name,  the  holy  Ghoft  ment  tofhewe ,  that  they 
were  like  vnto  clcanfing  playfters  to  drawc  out  to  them  felues ,  and 
beare  the  curfe  due  to  finnes .  But  that  fame  which  was  figuratiucly 
reprefcnted  in  the  facrificcs  of  Mofes  >  is  in  deede  deliuered  in  Chrift 
the  originall  paterne  of  all  the  figures  .  Wherefore  he,  to  performe 
a  perfed  expiation ,  gaue  his  owne  foule  to  be  an  afham,  that  is  a  ^^^-  55' 
fatisfadorie  oblation  as  the  Prophet  calleth  it ,  vpon  the  which  our  ^j"^ 
filth  and  punifliment  might  be  caft,and  fo  ceflfe  to  be  imputed  to  vs. 
The  Apoftle  teftifieth  the  fame  thing  more  plainly  where  he  tea-  2.Cor, 
cheth,  that  he  which  knewe  no  finne ,  was  by  his  father  made  linne  5'*^v 
for  vs,that  we  might  be  made  the  righteoufnefle  of  God  in  him.  For 
the  fonne  of  God  being  moft  cleane  from  all  fault ,  did  yet  put  vpon 
him  the  reproch  and  fliamc  of  our  iniquities,  and  on  the  other  fide 
couered  vs  with  his  clca.nnefle.  It  feemcth  that  he  meante  the^me,  Rora.  8. 
when  he  fpeaketh  of  finne ,  that  finne  was  condemned  in  his  flefli.  3. 
For  the  father  deftroyedthe  force  of  finne ,  when  the  curfe  thereof 
was  remoued  and  layed  vpon  the  flefti  of  Chrift*  It  is  therefore  de- 
clared by  this  faying,  that  Chrift  was  in  his  death  offred  vp  to  his  fa- 
ther for  a  fatisfadorie  facrifice ,  that  the  whole  fatisfadion  for  finne 
being  ended  by  his  facrifice ,  wc  might  ccfle  to  dread  the  wrath  of 
God.  Nowc  is  it  plainc ,  what  that  faying  of  the  Prophet  meaneth,  ^(-^  -, 
that  the  iniquities  of  vs  all  were  layed  vpon  him ,  that  is,  that  he  en-  ^ . 
tending  to  wipe" away  the  fulthinefle  of  our  iniquities ,  was  himfelfe 
as  it  were  by  way  of  enterchanged  imputation ,  couered  with  ihem,    . 
Of  this ,  the  croflfe  whereunto  he  was  faftened  was  a  token ,  as  the 
Apoftle  teftifieth.  Chrift  (faith  he)  redeemed  vs  from  the  curfe  of 
the  lawe,  when  he  was  made  a  curfe  for  vs.  For  it  is  written :  Accur-  ^  ^^'^' 
fed  is  euery  one  that  hangeth  on  the  tree:  that  the  blefling  of  Abra-  Deu.  27 
ham  might  m  Chrift  come  to  the  Gentiles .  And  the  (ame  had  Pe-  2^. 
ter  refped  vnto,  where  he  teacheth  that  Chrift  did  beare  our  finnes  i-P«t.» 
vpon  the  tree .  Bycaufe'by  the  very  token  of  the  curfe  we  do  more  ^'^* 

f)jainely  learne  that  the  burden  wherewith  we  wereopprcfled  was 
ayed  vpon  him.  And  yet  it  is  not  fo  to  be  vnderftanded,that  he  toke 
vpon  him  fuch  acurfc ,  wherewith  himfelfe  was  ouerloden ,  but  ra- 
ther that  in  caking  it  vpon  him,  he  did  trcade  downe,  breake  and  dc- 
ftroy  the  whole  force  of  it .  And  fo  faith  conceiueth  acquitall  in  the 

C  C   iij. 


Cap.  1 6.  Of  the  knowledge  of 

condemnation  of  Chrift,  and  blefTmg  in  his  being  accurfed. Where- 
fore Paude  doth  not  without  a  caufc  honorabiy  reporte  the  triumph 
that  Chnft  abteined  to  him  felfe  on  th^  crofTcjas  if  the  cix>ffe  which 
Was  full  of  Ihame  ,  had  bene  turned  into  a  Chariot  of  rriumph.  For 
ol.i.    ^"^c  faith,  that  the  hande  writing  which  was  againrt  ys,  was  faftened 
?.        to  the  crofTe ,  2nd  the  Princely  powers  were  fpoyled  and  led  openly, 
Andnomaruell  ;  bycaufe  (as  the  other  Apoltle  teftificth  )  Chrift 
^'  offred  vp  himfclfe  by  the  eternal!  fpirire .   And  therevpon  preceded 
thatturnrng  of  the  natureof  thinges  .  But  thatihefe  thinges  may 
take  fteadfaft  i  ootc ,  and  be  throtrghiy  fetded  in  our  hcartes ,  lettc  vs 
alvvay  thinke  vpon  his  facnfice  and  wafliing .  For  we  couldc  not  cer- 
tainely  beleue  that  Chrift  was  the  raunfome,  redemption,  and  fatis- 
f<»<ftion,  vnlefl'e  he  had  bene  a  facrificed  hofte .  And  therefore  there 
is  fo  often  mcndon  made  of  bloud,  where  the  Scripture  (licwcth 
tliemanerof  our  redemjng.   Albeit  the  bloude  of  Chrift  that  was 
fhed,  fereed  not  onely  for  facrifice,  but  alfo  in  ftecde  of  walhiag ,  to 
ch^anfe  away  our  tilihmeffc. 

7     It  followeth  in  the  Crede^that  he  was  dead  and  buried.Whcre 
a^ailie  it  is  tq  be  feenc  ,  howe  he  did  euery  where  put  him  fclfe  in 
ourftedc,topaje  the  price  of  our  redemption. Death  held  vsbounde 
vnder  his  yokejChiift  in  our  ftcde  duiyclde  hini  fclfe  into  the  power 
[cb.a.   of  deaihjtod^liuervs  from  it.  This  the  Apoftle  meaneth  where  he 
writeth,  that  he  taftedof  death  for  all  men.For  he  by  dying  brought 
to  paifc  that  we  (houlde  not  die  ,  or  (  which  is  all  pne  )  by  his  death 
.  he  did  re  deme  life  for  vs.  But  in  this  he  differed  from  vs,that  he  gaue 
him  felfc  to  death  as  it  were  to  be  deuoured,  not  that  he  fhoulde  be 
fwallowcd  vp  with  the  gulfes  of  it ,  but  rather  that  he  flioulde  fwal- 
lowe  vp  it,of  which  we  fliQulde  hane  bene  prefently  fwallowed:that 
he  gaue  himfelfe  to  death  to  be  (ubdued,not  that  he  fhoulde  be  op- 
prcffed  with  the  power  thereof,  bur  rather  that  he  (lioulde  ouer- 
throw  death  which  approched  nere  vs ,  yea  and  had  already  beaten 
Icb.  i.  vs  downc  and  triumphed  vpon  vs  .  Finally ,  that  by  death  he  might 
^-        dcftroy  liim  that  had  the  power  of  death ,  that  is  the  Deuill ;  and 
might  dcliuer  them  that  by  feare  of  death  were  all  their  life  long 
fubicd  to  bondage .  This  is  the  tirft  fruite  that  his  death  did  bring 
vs.  An  other  is,  that  by  encerpartening  of  him  felfe  with  vs  ,  he 
mortifiethour  earthlymembres,  that  they  ftioulde  no  more  here- 
after vfe  their  owneworkes:  and  kiUeth  our  olde  ipanne ,  that  it 
Ihouldc  no  more  hue  and  beare  frute.  And  to  the  fame  purpofe  per- 
teincth  his  buYiall ,  that  we  beinq  partakers  thereof  ,llioulde  alfo  be 
jzL  2,  l>u"cd  to  finne .  For  wheA  the  Apoftle  teachcth  that  we  arc  grafted 

into 


GodthcRedemcr.  Lib.2.  204 

into  the  likcneflfe  of  the  death  of  Chrift,ancl  buried  with  him  to  the  'P-  and 
death  of  finnc,  that  by  his  crolfethe  worlde  was  cruciHed  to  vs,  ^•'4* 
and  we  to  the  worlde ,  that  we  are  dead  together  with  him,  he  doth 
not  onely  exhorte  vs  to  expreffe  the  example  of  Chriftes  death,  but  Col.j.j 
he  declareth  that  there  isruchefFcdualneireinic,  as  ought  toap- 
perein  all  Chriftians,  vnlefTe  they  will  make  his  death  vnprofica- 
ble  and  frutelcffe.  Therefore  in  the  death  and  buriall  of  Chrift,' 
there  is  offred  vs  a  double  benefit  to  be  enioyed ,  that  is  deliuerance 
from  death, wherevnio  we  were  become  bonde,  an^  the  moitifyiag 
of  our  flefh. 

8  But  it  is  not  mectc  to  ouerpaflc  his  going  downe  to  the  helles,, 
wherein  is  no  fmall  importaunce  to  the  effed  of  redemption.  For 
although  it  appeareth  by  the  writinges  of  the  olde  fathers  ,  that 
that  parte  which  is  read  in  the  Crede  was  not  in  olde  timefomCich 
vfed  in  the  Churches :  yet  in  entreating  of  the  fummeof  our  doc- 
trine ,  it  is  neceffarie  that  it  haue  a  place  allowed  it ,  as  a  thing  that 
conteineth  a  very  profitable  and  not  to  be  defpifed  myftery  of  a  right 
weighty  matter.  And  there  are  alfo  fome  of  theoldenvriters  thac 
do  not  leauc  it  out.  Whereby  we  may  geflfc,  that  it  was  after  a  cer- 
taine  time  added  >  and  did  not  prefently  but  by  litle  and  licle  giowc 
in  vfc  in  the  Churches .  But  this  ccrtainely  is  out  of  queftion ,  that 
it  preceded  of  the  common  iudgement  of  all  the  godly :  For  as  much 
as  there  is  none  of  the  Fathers  that  doth  not  in  his  writinges  make 
mention  of  Chriftes  going  downe  to  the  helles ,  although  after  di- 
uerfemanerof  expofition.  Butbywhome,  or  at  what  time  it  was 
firft  added ,  maketh  litle  to  the  purpofe  .  But  rather  in  the  Creede 
this  is  to  be  taken  heede  vnto,  that  we  therein  certainely  haue  a 
full  and  in  all  pointcs  pcrfcd  fumme  of  our  faith,whcremto  nothing 
may  be  thruft ,  but  that  which  is  taken  out  of  the  moft  pure  worde 
of  God.  Nowe  if  any  will  not  for  precife  curiofitie  admit  it  into  the 
Credcjyetfhallit  ftreightway  bemadetoappercplainely,  that  it 
is  of  fo  great  importance  to  the  fumme  of  our  redemption ,  that  if  ic 
be  Icfte  out ,  there  is  loft  a  great  parte  of  the  frute  of  the  death  of 
Chrift .  There  are  againe  fame  that  thinke ,  that  there  is  no  newc 
thing  fpoken  in  this  article ,  but  that  in  other  wordes  the  fame  thing 
is  repeted  which  was  fpoken  before  of  his  buriall;  forafmuchas 
the  worde  Infernum ,  hell ,  is  in  the  Scripture  oftentimes  vfed  for  the 
graue .  I  graunt  that  to  be  true  which  they  allege  of  the  fignifica- 
tion  of  the  worde ,  that  Hell  is  oftentimes  taken  for  the  graue:  but 
there  are  againft  their  opinion  two  reafons,  by  which  I  am  cafily  per- 
fuaded  K(>  diffent  frgm  them  p  For  what  an  idienefte  were  it ,  when 

CC    iiij* 


\j:.i 


Cap»i  6.  Of  the  knowledge  of 

•  cardeiTely  and  as  it  were ,  in  fporte  to  come  foorch  co  fufFer  death  ? 
But  this  was  a  true  proufe  of  his  infinite  mercy  jnot  to  fhun  y  death 
which  he  lb  fete  trembled  at.  And  it  is  no  dour  that  the  fame  is  the 
ie.s*?.  Aportles  mcamng  to  teach,  in  the  Epiftie  to  the  Hebrues,  where  he 
wrytcth  :  that  Chrift  wa5  heard  of  his  owne  Feare  ;  fome  tranflate  it 
Reucrence  or  piety,  but  how  vnficly,  borh  the  matter  u  fclfe^and  the 
very  manner  of  fpeakinge  proueth  .  Chrift  therefore  prayihge  with 
icaresandmighty  eric,  IS  hear  de  of  his  owne  feare  :  not  to  be  free 
from  dcaih,but  not  to  befwallowtd  vp  of  death  as  a  finner:  becaufe 
in  that  place  he  had  but^our  perfon  vpon  him  .  And  truely  there  can 
be  imagined  no  more  dreadful!  bottomlefTc  depth-,than  for  a  man  to 
fcle  himfelfe  forfaken  and  eftraunged  from  God,  and  not  to  be  heard 
when  he  calleih  vpon  him,  cuen  as  if  God  himfelfe  had  confpired  to 
his  dcftrudion.  Euen  thither  we  fee  that  Chrift  was  throwcn  dowhtf, 
fo  farre  that  by  enforccmet  of  diftrcfle  he  was  compelled  to  crie  out: 
>ral.»».  My  God ,  My  God ,  why  haft  thou  forfaken  me  ?  jor  whereas  fome 
►•  would  haue  it  taken,  that  he  fo  fpake  rather  according  to  the  opiniQ 

'^^•*7  of  oihcr,tha  as  he  felt  in  himfelfe-y  is  in  no  cafe  probable/orafmuch 
^  '        as  it  IS  euident ,  that  this  faying  proceeded  out  of  the  very  anguifti  of 
the  bottomc  of  his  heart.  Yet  do  we  not  meane  thereby  ,tnat  God  was 
at  any  time  his  enemy  or  angry  with  him. For  how  could  he  be  angry 
fidt      with  his  beloucd  fonnc,vpon  whom  his  minde  refted^Or  how  could 
t"\   Chrift  by  his  intcrceflio  appeafe  his  fathers  wrath  toward  other ,  h.a- 
■e<aati.  ui"ge  him  hatefully  bent  agaynft  himfelfe  ?  But  this  is  oar  meaning: 
jead     that  he  fufteredthe  grceuoufneffe  of  Gods  rigour,  for  that  he  being 
Kegin.   ftnken  and  tormented  with  the  hande  of  God,  did  fcle  all  the  tokens 
Li.4d€  of  God  when  he  is  angry  and  punifheth.  Wherupon  Hylary  argueth 
l['".&   'hu5,that  by  this  goini^e  downe  we  haue  obtained  this,  that  death  is 
Li'b.3.    flayne.  And  in  other  places  he  agreeth  with  our  iudgement,  as  where 
he  fayth.The  crofre,death,and  hels  are  our  hfe.  Againc  in  an  other 
place.  The  fonne  of  God  is  in  the  hels,  but  man  is  caried  vp  to  hea- 
ucn.  But  why  do  I  alleage  theteftimony  of  a  priuate  man,  when 
the  Apoftleaffirmeth  the  fame,  rehcarfini^thisfora  frute  of  hisvi- 
^ory,that  they  were  deliuered  which  were  by  feare  of  death  all  their 
life  long  fubicd  to  bondage  ?  It  behoued  therfore,ihat  he  ftiall  ouer-. 
come  that  feare,that  naturally  doth  continually  torment  and  opprcfle 
all  mortall  men  :  which  coulde  not  be  done  but  by  fightingc  with  it. 
Moreouer ,  that  his  feare  was  no  common  feare  or  concciued  vpon 
a  fclcndcr  caufc, ftiall  byandby  more  p'laincly  appearc.So  by  fighting 
hande  to  hande  with  the  power  of  the  Dcuill,  withthchorrourof 
death,  with  the  paynes  of  the  hcb  it  came  to  paflc,  that  he  both  had 

«;h^ 


GodtheRedemer.         Lib.2.         206 

the  vi6lory  of  theni,and  triumphed  oucr  thcm,that  we  now  in  death 
flioulde  no  more  feaic  thofe  thinges ,  which  our  Prince  hath  (wal- 
lowed vp. 

£z  Here  fome  leud  men,ahhough  vnle*irned,yet  rather  moued  by 
malice  than  by  ignoraunce ,  crie  out  that  I  do  a  hainous  wronge  to 
Chriftjbecaufe  it  was  againft  conuenicncy  of  reafonjthat  he  flioulde 
be  fearefullfor  the  faluation  of  his  foule.  And  then  they  more  hardly 
enforce  this  cauillation  with  fayinge ,  that  I  afcribe  to  the  fonne  of 
God  defperarion ,  which  is  cotrary  to  faith.Firft  they  do  but  malici- 
oufly  moue  controuerfie  of  Chrifts  feare  and  tremblmge  ,  which  the 
"Euangehilcs  do  fo  plainely  reporte.For  alitie  before  that  the  time  of 
hisiicath  approched  ,  he  was  troubled  in  fpirite  and  palfioneth  with 
heauineire,and  at  his  very  mcetmg  with  it,he  began  more  vehcmec- 
ly  to  tremble  for  feare.  If  they  fay  that  he  did  but  counterfait,  that  is 
too  foule  a  ihj ft. We  murt  therfore  as  Ambrofe  truly  teacheth,bold- 
ly  confciife  the  forowfulnelle  of  ChriltjVnkfi'e  wc  be  afhamed  of  l\;s 
crolfe .  And  trucly  if  his  foule  had  not  bm  partaker  of  payne,  he  had 
bin  Only  a  redeemer  for  bodies.  But  it  behoued  that  he  fliouid  wra- 
ftle  3  to  raife  vp  thera  that  lay  throwen  dovvne  .  And  his  heauenly 
glory  is  fo  nothinge  appaired  thereby  ,  that  euen  herein  glorioufly 
fiiineth  his  goodnelfe  which  is  ncucr  fufficiently  prayfed,  that  he  re- 
fufed  not  to  take  our  weakenefles  vpon  him.  From  whcnfe  is  alfo  that 
comforteof  our  anguiflics  and  forrowes ,  which  the  Apoftle  fcttcth 
before  vs  :  that  this  Mediatour  did  feele  our  infirmities ,  that  he 
might  be  the  more  earneftly  bent  to  fuccour  vs  in  mifery  .  They  fay:  He.4.i  5 
that  thatthinge  which  is  euiil  of  it  felfe  ,  is  vnworthiiy  afcnbed  to 
Chrift  .  As  though  they  were  wifer  than  the  fpiritc  of  God ,  which 
ioyneth  theli  two  rhinges  together ,  that  Chrift  was  in  all  thinges 
tempted  as  we  are ,  and  yet  that  he  was  without  (innc .  Therefore 
tliere  is  no  caufc  that  the  weakenes  of  Chrift  (hould  make  vs  afrayd, 
whereunto  he  was  not  by  violence  or  necefljtye  compelled  ,  but  by 
mcerclouc  of  vs  and  by  mercy  was  led  to  fubmit  himfelfc.  And  what 
foeuer  he  ofhis  owne  will  fuftered  for  vs,diminifheth  nothinge  of  his 
power .  But  in  this  one  poynte  are  thefe  backebiters  dccciuedjthat 
they  do  not  perceiue  in  Chrift  an  infirmity  clcane  and  free  from  all 
fault  and  fpot ,  becaufe  he  kept  himfelfc  within  the  boundes  of  obe- 
dicn^.For  wheras  there  can  be  found  no  moderation  in  our  corrupt 
naturt:,  where  all  our  affcdios  do  with  troublefome  violence  excede 
all  meafure,they  do  wrong  to  mcafure  y  forme  of  God  by  that  ftan- 
dard .  But  when  man  was  in  his  vncorrupted  ftate,  then  there  was  a 
moderation  hauinge  force  iw  all  bis  afFcdions>  to  teflraync  exccflfe. 


Cap.i^.  Ofthc  knowledge  of 

Whereby ,  it  might  well  be  that  he  was  like  vnto  vs  in  forroWjdread, 
and  fearefulnes,and  yet  that  by  this  markc  he  differed  from  vs.Being 
fo  confuted  j  they  leape  to  an  other  cauillacion ,  that  though  Chrift 
feared  deathjyet  he  feared  nor  the  curfc  and  wrath  of  God  fro  which 
he  knew  himfelfc  to  be  fafe.  But  let  the  godly  readers  weye  how  ho- 
norable this  is  for  Chrift ,  that  he  was  more  tender  and  more  feare- 
ftjll  than  the  moft  part  of  the  very  rafcall  fort  of  men.  Thcues  and  o- 
thcr  tuill  doers  do  obftinatly  haft  to  dcath»many  do  with  haute  cou- 
rage defpifc  it :  fome  other  do  mildly  fufter  it.But  what  conftancy  or 
ftoai  courage  were  it,  for  the  fonne  of  God  to  be  aftoniflied  and  in  a 
maner  ftriken  dead  with  feare  of  it  ?  For  euen  that  w  among  the  co- 
mon  forte  might  be  accompted  miraculous,  is  reported  of  him,  that 
for  vehemency  of  griefc,very  droppes  of  bloud  did  fall  from  his  face. 
Neither  did  he  this  to  make  a  (hew  to  the  eyes  of  other,[^but  whein  a 
fccret  corner  whither  he  was  gone  out  of  company,  he  groned  vnto 
his  £«her.  And  this  putteth  it  out  of  alldout,that  it  was  nedefull  that 
he  fhould  haue  Angels  to  come  downe  from  heauen  to  relieue  him 
wiih  an  vnwonted  maner  of  comforting.How  fhamefull  a  tenderncs, 
as  I  layd ,  (hould  this  haue  bin ,  to  be  fo  farre  tormented  for  feare  of 
common  death,  as  to  melt  in  bloudy  fwcate,  and  not  to  be  able  to  be 
comforted  but  by  fight  of  Angels?  What  ?  doth  not  that  praier  thrifc 
repcatcd,(Faiher,if  itbc  poftible,let  this  cnppe  depart  from  me)pr6- 
cccding  from  an  incredible  biiterncfle  of  heart,(hew  that  Chrift  had 
a  more  crucll  and  harder  battcll  than  with  common  death?  Whereby 
appeareth  that  thofe  triflers  againft  whom  I  now  difpute ,  do  boldly 
babble  vpon  things  that  they  know  not,  becaufe  they  neuer  carneft- 
ly  confidered  what  it  is ,  or  of  how  great  importance  it  is  that  we  be 
redeemed  from  theiudgemcnt  of  God.  But  this  is  ourwifdom,  well 
to  vndcrftande  howe  deere  our  faluation  did  coft  the  fonne  of  God. 
Now  if  a  man  {hould  aske  me,if  Chrift  went  then  downe  to  hcl,whe 
he  prayed  to  efcape  that  death:I  anfwere,  that  the  was  the  b|?ginning 
of  it:whercby  may  begathered,howgrieuous  and  terrible  tormcntes 
he  fufFered ,  when  he  knew  himlelfe  to  ftande  to  be  arained  for  our 
caufe  before  the  iudgement  feate  of  God.But  although  for  a  momec 
of  time,the  diuine  power  of  the  fpirite  did  hide  it  felTc,  to  giue  place 
to  the  weakenefle  of  the  fleHi :  yet  muft  we  know ,  that  the  tentarion 
by  feehngof  forrow  and  feare  was  fuch  as  was  not  againft  faith.  And 
fo  was  that  fulfilled  which  is  in  the  Sermon  of  Peter ,  that  he  couldc 
not  be  holdcn  ofthc  forrowcs  of  death,bec3ufe  whe  he  felt  himfelfc 
as  it  were  forfaken  of  God,  yet  he  did  nothing  at  all  fwarue  from  rhe 
truft  of  his  goodncffc.  Which  is  proucd  by  that  his  notable  callmgc 

vpon 


GodtheRedcmer,         Lib.2.         207 

▼pon  God ,  when  for  extremity  of  peine  he  cried  out.  My  God,  my  Mat.  17 
GodjWhy  haft  thou  forfakcn  me?  For  though  he  was  aboue  meafure  ^T* 
gTeued,yet  he  cefleih  not  to  cal  him  hu  God,of  whom  he  crieth  out 
that  he  was  forfaken ,  Moreouer  hereby  is  confuted  as  well  the  er- 
rour  of  Apollinaris ,  as  theirs  that  were  called  Monothehtes.  Apol- 
linaris  faincd  that  Chrift  had  an  eternall  fpirite  in  fteadc  of  a  foule,{b 
that  he  was  oncly  but  halfc  a  man .  As  though  he  could  clcanlc  our 
finnes  any  other  wayjbut  by  obeying  his  father.But  where  is  the  affe- 
^ion  or  will  of  obedience  but  in  the  foulc  ?  which  foule  of  his  we 
knowe  was  troubled  for  this  purpofe  to  dnue  away  feare,  and  bringc 
peace  and  quieineflc  to  our  foule.  Againe,  for  confiifion  of  the  Mo- 
notheliteSjWe  fee  how  now  he  willed  not  that  thing  according  to  his 
nature  of  manhoode,which  he  willed  according  to  his  nature  of  god- 
head. I  omit  ro  fpeake  how  he  did  fubdue  the  aforefaid  feare  with  a 
contrary  affcdion.  For  herein  is  a  piaine  (hew  of  contrariety. Father  loh.ii, 
deliuer  me  from  this  hoar ,  But  cucn  herefore  I  came  eucn  into  this  *?• 
hour.  Father  glorifie  thy  name.  In  which  perplexity  yet  was  there 
no  fuch  outrage  in  him  as  is  feenc  in  vs ,  euen  then  when  we  moft  of 
all  endeuour  to  fubdue  our  felues. 

I  ^  Now  followcth  his  refurrcdion  from  the  dead,  without  which 
all  that  we  haue  hitherto, were  but  vnperfed.For  fith  there  appeareth 
in  the  crofle,death,&  buriall  of  Chrift  nothing  but  weakeneffe :  faith 
muft  paflfe  beyond  all  thofe  things,  that  it  may  be  furnifhed  with  full 
ftrength.  Therefore  although  we  haue  in  his  death  a  full  accomplifh- 
ment  of  faluation,  becaufe  by  it  both  we  are  reconciled  to  God,  and 
his  iuft  iudgement  is  fatistied,  &  the  curfe  taken  away,and  the  penal- 
ty fully  payed :  yet  we  are  fayd  to  be  regenerate  into  a  huinge  hope, 
not  by  his  death ,  but  by  his  rifinge  agame.For  as  he  in  rilinge  againe  i  Pc.r.| 
rofe  vp  the  vanquifher  of  death,  (b  the  vidory  of  our  faith  confifteth 
in  the  very  refuriedion:but  how  this  is,is  better  expreflcd  in  y  words 
of  Paule.  For  he  fayih,  thjlt  Chrift  died  for  our  (innes>and  was  raifed 
vp  againe  for  our  iuftification ;  as  if  he  fhovild  haue  faydrthat  by  his  *^®*^*^ 
death  finne  was  taken  away,and  by  his  rifing  againe  righteoufnes  wbs 
renewed  and  reftorcd.  For  how  coulde  he  by  dyinge  deliuer  vs  from 
death  if  he  himfelfc  hadde  lyen  ftill  ouercome  by  death  ?How  couidc 
be  haue  gotten  vuftory  for  vs  ,  if  himfclfe  hadde  bin  vanquiflied  in 
fight }  wherefore  w^o  fo  parte  the  tnattcr  of  our  faluation  betwenc 
the  death  and  refurredion  of  Chrift,  that  by  his  death  we  fay finnc 
was  taken  away  and  death  deftroied ,  and  by  his  rcfurrcdion  rightc- 
oufnefte  was  repaired,and  life  raifed  vp  againe :  but  fo  that  by  meane 
of  his  refurie^ion ,  his  death  doth  ftiew  foorth  her  force  and  efifed^ 


Cap.i^.  Of  the  knowledge  of 

viuo  vs.  Therefore  Paule  affirmeth ,  that  in  his  very  refurredfoti  hie 

was  declared  the  fonne  of  God ,  becaufe  then  atlafthe  vttercdhfs 

heauenly  power,  which  is  both  a  cleare  glafTe  of  his  godhcade,  and  a 

ftedtsft  Ihy  of  our  faith .  As  alfo  in  an  other  place  he  teacheth,  that 

i.Cor.   Chrift  fuft'ered  afrer  the  vr  eakeneffc  of  the  flefh,  &  rofe  againe  by  the 

i>^4.     power  of  the  fpirit.Andin  y  fame  meaning. in  an  other  place ,  where 

Phi. 5.    he  entrcatcth  of  perfedion  ,  he  faythrthat  1  may  know  him  and  the 

'°*         power  of  his  refurre<5li6.Yet  byandby  after  be  adioynctbthe  fellow- 

(liip  with  death .  Wherewith  moft  aptly  agreeth  that  faying  of  Pe- 

i.Pct.i.  ter ;  that  God  raifed  him  vp  from  the  deade  and  gaue  him  glory,  that 

"•        our  faith  and  hope  might  be  in  God;not  that  our  faith  being  vphoU 

den  by  his  death  lliould  wauer,but  that  the  power  of  God  which  ke- 

peth  vs  vnder  faith ,  doth  principally  fliew  it  felfe  in  the  refurredion, 

Therfore  let  vs  remcmber5that  fo  oft  as  mention  is  made  of  his  death 

onely, there  is  atfo  comprehended  that  which  properly  belongeth  to 

his  refurrcdton  ;  and  hke  figure  of  comprehcnfion  is  there  in  the 

word  Refurredi5,as  ofr  as  it  is  vfed  feuerally  without  fpeaking  of  his 

death ,  fo  that  it  draweth  with  it  that  which  peculiarly  pcrtayncth  to 

his  death.  But  forafmuch  as  by  rifing  againe  he  obtained  the  crow'ne 

ofconqucftjfothat  th/sre  fliould  bebothrcfurredionand  life:there- 

i.Cor.  £Qfg  Paule  doth  for  g©od  caufe  affirme  that  faith  is  deftroyed  ,  and 

*^''^*   the  Gofpellis  become  vaine  &  dceeitfuljif  the  refurredionof  Chrift 

be  nor  fattened  in  our  hearres.  Therefore  in  an  other  place,  after  he 

h^d  gloried  in  the  death  of  Chrift  agaynft  all  the  teriours  of  damna- 

Fom.  8.  tion,to  amplrfie  the  Cjme,he  fay  thfurther :  Yea  the  fame  He  which 

3  4.        dyed ,  is  rifen  vp  againe  and  nowe  ftandeth  a  Mcdiatour  for  vs  in  the 

prefence  of  God.  Furthermore  as  we  haue  before  dectaredjthat  vpon 

the  partakinge  of  his  croffe  hangeth  the  mortification  of  our  flefli.fo 

is  it  to  be  vndciftandcdj  that  by  his  refurrcdion  we  obtaine  an  other 

commodity  which  aunfwereth  tliat  mortification.  For  (fayth  the  A- 

Ro.<f  .4.  poftlej  we  are  therefore  grafted  into  the  Iikcneflfe  of  his  deaxh ,  that 

being  partakers  of  his  refurredion,we  may  walke  in  newnefle  of  hfc. 

Col.  3. 5  Therefore  in  an  other  placctas  he  gathcrcrh  an  argument  of  this  that 

we  are  dead  together  with  Chrift,  to  proue  that  we  ought  to  morti- 

fie  our  members  vpon  earth  :  likewife  alfo  ,  becaufe  we  are  rifen  vp 

Col.  5,1  with  Chriftjhc  gathereth  therupon  that  we  ought  to  fceke  for  thofe 

thinges  that  are  aboue  ,  and  not  thofethat  ai^e  vpon  the  earth.  By 

which  wordes  we  are  not  onely  exhorted  to  be  raifed  vp  after  the 

example  of  Chrift,to  folow  a  newnefle  of  life.But  we  arc  taught  that 

it  is  wrought  by  his  power  that  we  arc  regenerate  into  righteoufnes. 

We  obtainealfo  a  third  frute  of  his  rcfurc^ion ,  that  vre  are,  as  by  an 

earned 


God  the  Rccjemcr.         Lib.2.  208 

earnetl  deliucrcd  vs ,  aflured  of  ouv  owne  refurrcdion ,  of  which  wc 
knowe  that  his refurredion  is  a moft  certaine  argument.  Whereof 
he  difputeth  more  at  large  in  the  fiftecne  chapter  of  his  firft  Epiftlc 
to  the  Corinthians.  But  by  the  way  this  is  to  be  noted,that  it  is  fayd, 
that  he  rofe  againe  from  the  dead  :  in  which  fayingc  is  expreflcd  the 
trueth  both  of  his  death  and  of  his  refurrcdionras  if  it  had  bin  fayd, 
that  he  did  both  dye  the  fame  deaih  thac  other  menne  naturally  do 
die,  and  receiucd  immortahty  in  the  fame  flefti  which  he  had  put  on 
mortall. 

1 4  To  his  refurrc  Aion  is  not  vnfitly  adioyned  his  afccnding  into 
heauen.For  although  Chrift  beganne  more  fully  to  fet  forth  his  glo- 
rie  and  power  by  rifingc  againe ,  for  that  he  had  now  layd  away  that 
bafe  and  vnnoble  eftate  of  n>ortallife,and  the  fhamc  of  the  crofleryct 
by  his  afccndinge  vp  into  heauen  onely,  he  truely  beganne  his  king- 
dome.Which  the  Apoftlc  rticweth  where  he  tcacheth,that  Chrift  a- 
Tcended  to  fulfill  all  thingcs. Where  in  feeming  of  repugnacy  he  ihe- ,  J^**'*" 
wcth  that  there  is  a  goodly  agrccmcnt:becaufe  he  fo  departed  fro  vs, 
that  yet  his  prefence  might  be  more  profitable  to  vs  ,  which  had  bin 
penned  in  a  bafe  lodginge  of  y  flefli,while  he  was  conuerfant  in  earth. 
And  thcrfore  lohn,  after  that  he  had  rehearfed  that  notable  calling,  ioh.7. 
If  any  thirft,  kt  hin\comc  to  me,  &c.  Byandby  fayth ,  that  the  holy  J7. 
Gboft  was  not  yet  giuentothefaithfull,  becaufc  lefus  was  not  yet 
glorified.  Which  the  Lord  himfelf  alfo  did  teftific  to  the  DifcipleSjfay-  JqI,^  j^^ 
inge:Itis  expedient foryou  that  I  go  away.  Forif  Ido  notgo  away, 7. 
the  holy  Ghoft  fhall  not  come.  But  he  giueth  them  a  comfort  for  his 
corporall  abfence,  that  he  will  not  leaue  them  as  parentleffcjbut  will 
come  againe  to  them  after  a  certaine  manner,  in  deede  inuifible,  but 
yet  more  to  be  de(ired,bccaufe  they  were  the  taught  by  more  aflured 
experience,  thattheauthoritie  which  he  cnioycth,  and  the  power 
which  he  vfeth,is  fufficient  for  the  faithfull,not  onely  to  make  them 
liuc  bleflfcdly,  but  alfo  to  die  happily .  And  truely  wc  fee  howe  much 
greater  abundance  of  his  fpirite  he  then  poured  out,how  much  more 
royally  he  then  aduaunced  his  kingdome,howe  much  greater  power 
he  then  {hewed,both  in  helpinge  his,  and  in  ouerthrowinge  his  enc- 
mies.Being  therforc  taken  vpinto  heauen, he  toke  away  the  prefence 
of  his  body  out  of  our  fightmot  to  ccfle  to  be  prefenc  with  the  faith- 
full  that  yet  wandred  in  the  carth,but  with  more  prefent  power  to  go- 
uerne  both  heauen  and  earth. But  rather  the  fame  that  he  had  promi- 
fed,that  he  would  be  with  vs  to  the  end  of  the  worldc,hc  performed 
by  thishisafcendinge,  by  which  as  his  boJie  was  lifted  vppeabouc 
allhcauens,  fo  his  power  and  cffc<^uaii  workingewas  pouredani 


Cap.  X  6.  Of  theknowledge  of 

fprcd  .ibroadc  beyondc  all  the  boundes  of  heaiicn  and  earth .  But  thif 

Trafla.  ^  h^d  rarhsr  co  declare  in  Auguttines  wordes  than  mine  owne.Chnft 

in  Eua.  (fayth  he)  was  to  go  by  death  to  the  right  hande  of  the  father,  from 

lohan.   whcnfe  he  is  to  come  to  iudge  the  quicke  &  the  dead:&  that  likewifc 

^^^'      in  bodily  prefencc  according  to  the  founde  dodrine  and  rule  of  faith. 

For  in  fpirituall  prefence  with  them,  he  was  to  come  after  his  afcen- 

Con.  And  in  an  other  place  more  largely  and  plainely :  Accordinge  to 

an  vnfpeakeable  &  vnuifible  grace  is  that  fulHlled  which  he  had  fpo- 

Mat.iS  ken:  behold  I  am  with  you  all  the  days,euen  to  the  end  of  the  world. 

ao.        But  accordinge  to  the  flcih  which  the  Word  tookc  vpon  him,  accor- 

dmg  to  that  that  he  was  borne  of  the  Virgin,accdrding  to  that  that  he 

was  taken  of  the  lewes,  that  he  was  fattened  on  the  tree,  that  he  was 

taken  downe  from  the  crolTe ,  that  he  was  wrapped  in  linen  clothes, 

that  lie  was  layd  in  the  graue>  that  he  was  openly  fhewed  in  his  rifing 

againerthis  was  fulfilled ,  Ye  fhallnot  alway  haue  me  with  you.  Why 

Aft  I  }  ^^^  becaufe  he  was  conuerfant  according  to  the  prefence  of  his  body 

&^.  '    forty  dayes  with  hisdifciples,and  they  being  in  his  company,  feeing 

him,not  foilov/ingc  hini)  hcafccnded  mtohcauen  and  is  not  here/or 

he  (ittcth  there,  at  the  right  hande  of  his  Father :  and  is  here,for  he  is 

not  gone  away  in  prefence  of  maieflie  .  Therefore  according  to  the 

prefence  of  his  maielhc,wc  alway  haue  Chrift :  aircording  to  the  pre- 

Mar.i5.  f^'iice  of  his  flefh ,  it  was  truely  faid  to  his  Difcifles :  but  me  yc  fhall 

Hcb.1.3  not  alway  haue.  For  the  Church  had  him  a  fewe  dayes  according  to 

the  prefence  of  his  fledi,  but  now  (he  holdeth  him  by  faith,  butfeeth 

him  not  with  eyes. 

1 5     Whcrforcjit  byandby  followcih,that  he  is  (itten  downe  at  the 
right  hande  of  his  father:which  is  fpoken  by  way  of  fimjhtude,takcn 
of  princes  that  haue  their  litters  by,  to  whom  they  commit  their  of- 
fice to  rule  &  gouerne  in  their  ftede.So  it  is  faidjthat  Chrift,in  whom 
the  father  will  be  exalted  and  rcigne  by  his  hand :  was  receaued  to  fit 
at  his  right  hande ;  as  if  it  had  bene  faid ,  that  he  was  inuefted  in  the 
dominion  of  heauen  and  earth,  folemnly  entred  vpon  the  poflcilion 
of  the  gouernment  committed  vnto  him ,  and  that  he  not  onely  en* 
tred  vpon  it ,  but  alfo  contiaucth  in  it  till  he  come  downe  to  iudge- 
BpliM.  mem.  For  fodoth  the  Apoftle  cxpounde  it,  when  he  faith  thus  :  The 
'^•.        father  hath  fet  him  at  his  right  hand,  aboue  all  principahtie  &  power, 
I,  Cor*.    2"^  ftrength  and  dominion,  and  eucry  name  that  is  named  not  onely 
15,27.    in  this  worldcjbut  in  the  worlde  to  come.&c.  He  hath  put  all  thinges 
iphe.4-  vnder  his  feete,and  hath  geuen  him  to  be  head  of  the  Church  abouc 
■  5-        all  thin^cs.  Nowc  you  fee  to  what  purpofe  bclongeth  that  fitting, that 
«)  &*?  '* » t^at  »^1  creatures  both  heauenlv  and  earthly  may  with  admiration 


God  the  Redefner.         Lib.2.  2op 

lookc  vpon  his  maicftic ,  begouernedwithhishiincie,  beholdc  his 
countenance,  and  be  fubied  to  his  power.  And  the  Apoftles  meanc  Hcb.i 
nothing  elsjwhcn  they  fo  oft  rchcarfe  itjbut  to  tcach,that  ail  rhiiiges 
are  lefc  to  his  will .  Therefore  they  thinke  not  rightly,  which  thinkc 
that  bUffednefle  is  onely  meant  by  it.  And  it  forcerh  not,that  in  the 
Ades,Stephen  teftificth  ;hat  he  law  him  ftadingjbccaufc  we  fpeake  ^^''^ 
not  heare  of  the  geflure  of  his  body>but  of  the  maiefty  of  his  domi- 
nion:fo  that  to  Sit  is  nothing  elie^but  to  be  chiefc  iud^e  in  the  hca- 
uenly  iudgemcnt  fear. 

16  Hereupon  doth  fayth  gather  manifolde  fiute  :  For  it  learneth, 
that  the  Lord  by  his  afcending  into  heauen,hath  opened  the  entric 
of  the  heauenly  kingdom,\vhich  before  had  bin  flopped  vp  by  Ada. 
For  when  he  entred  into  it  in  our  flefli  as  in  our  name,therupon  fol- 
loweththat  which  the  Apoftle  fayth,that  we  do  already  in  him  after  £  j,  ^ 
a  certaine  manner  (inn  heauen  .  Forthat  we  do  not  with  bare  hope 
looke  for  hcauen,but  already  in  our  heade  we  poifefle  it.  Moreouer 
faith  perceiucth  that  he  fitteth  with  his  father  to  our  great  benefite. 

For  he  is  entred  into  a  fanftuary  not  made  with  hands,and  there  ap-  Hcb.7 
peareth  before  the  face  ofthe  Father  a  continuall  sduocate  &  inter-  as  &: 
ceflTor  for  vs :  he  fo  turneth  the  fathers  eves  to  his  ritzhteouines.that  *'• 
he  turneth  them  away  from  our  (innes :  He  fo  reconcileth  his  mmdc  ^  ^ 
vnto  vs,  that  by  his  intercefhon  he  prepareth  vsa  way  and  paflage  fo  j^,  ' 
his  throne,filline  it  withgrace  &  mercifr/mcs, which  otherwife  would 
hauc  bin  full  of  horrour  to  wretched  finners.  Thirdly,  faith  concei- 
ueth  his  power,  wherein  confiftfth  our  i}rcngth;mfght,welthj&  glo- 
rying againft  the  hels.For  afcending  into  heaue  he  led  csptnucy  cap-  Ephe. 
tiuc,  &  fpoiling  his  enemies  he  enriched  his  people,and  daily  filleth  ^. 
them  with  heapcs  of  fpirituall  richefle .  He  fitteth  therefore  on  hrr % 
that  from  thenfe  pouringe  out  his  power  vnto  vs,hc  may  quicken  vs 
to  a  fpirituall  life>fandifie  with  his  fpirit5and  garnifh  his  church  with 
the  diuerfe  giftes  of  iiis  grace,preferue  it  fafe  againft  all  hurtes  by  his 
protcdi6,reftraine  with  the  itrength  of  his  hand  the  raging  enemies 
of  his  crolTe  and  of  our  faluation:  finally,  hold  all  power  both  in  hea-  p{«  ,, 
ucn  and  in  earth,  till  he  haue  ouerthrowen  all  his  enemies  which  arc 
alfoour  enemies,&  made  pcrfed  the  building  vpofhisChurch.  And 
this  is  the  true  ftate  of  his  kingdome;ihis  is  the  power  that  his  father 
hath  giuen  him,till  he  make  an  end  ofthe  laft  ad,whcn  he  commcth 
to  iudge  the  quicke  and  the  dead. 

17  Chrift  doth  in  dcde  here  (hewtothcthatbchis,pIaineproucs 
of  his  power  prefcnt  among  them;  but  becaufc  vnder  the  bafenes  of 
fle(h  his  kingdotn  doth  in  a  manner  he  hidden  in  earth,thereforc  for 


Cap.i  6.  Of  the  knowledge  of 

good  caufe  is  faith  called  to  thinke  vpon  that  vihbk  prefenccwhidb 

A6t.  I .    he  wili  openly  (hew  at  the  iaft  day.Forhe  fhali  in  vifible  forme  come 

1 1.         dov/ne  from  heauen,euen  fuch  as  he  was  feene  to  go  vp ;  and  he  fhail 

Mac.  24.  appeare  to  all  men  with  vnfpeakeable  maiefty  of  his  kingd<5mc,  with 

^°'       bright  gliftering  of  immortality  ,with  infinite  power  of  godhead,  with 

a  gard  of  Angeis.  From  thenfe  therefore  we  are  bidden  to  lookc  for 

him  to  come  our  rcdemer  at  that  day,wh6  he  fhal  feuerc  the  Lambcs 

from  the  Goates ,  the  chofen  from  the  forfaken:&  thetc  ftialbe  none 

of  all  either  the  quickc  or  the  dead ,  that  fhall  cfcape  his  iudgement. 

For  fro  the  furtheft  corners  of  the  world  fhall  be  heard  the  found  of 

Mat. 25  the  tropet,  wherewith  all  Ihall  be  called  to  his  iudgement  featCjboth 

3 '•        they  that  fhalbe  founde  aliuc  at  that  day ,  and  they  whom  death  hath 

I  .The. 4  before  take  out  ofthe  company  ofthcquicke. Some  there  be  that  in 

this  place  expound  the  wordes  of  the  qiiicke  and  the  dead  otherwife: 

and  \vc  fee  that  fome  of  the  olde  wryters  did  ftlcke  m  dout  vpon  the 

conftrudion  of  this  article.  But  as  the  aforefayd  meaning  is  plaine  & 

easie  to  perceiueifo  doth  it  better  agree  with  the  Crede  w  is  cuident 

that  it  was  wrytten  according  to  the  capacity  of  the  common  people. 

.        And  herewith  nothing  difagreeth  that  which  the  Apoftleaffirmcth, 

,-  *^*  that  it  is  appointed  to  allmen  once  to  die.  For  although  they  which 

fhall  remaine  in  mortalUife  at  the  bft  iudgement.fhallnotdic  after  a 

naturall  manner  and  order:yet  that  change  which  they  (hal  fuffcr^be- 

caufe  it  fhalbe  like  a  death ,  is  not  vnproperly  called  death ,  It  is  in 

I  Cor.   <leede  certaine,that  not  all  fhall  ficpe,but  all  Ihalbe  chaunged.What 

1*5, -u  meaneth  that?  In  one  moment  their  mortalUife  (hall  periih  and  be 

fwallowed  vpandbe  vtterly  transformed  into  a  newe  nature .  This 

peiirhinge  of  the  flefh  no  man  can  deny  to  be  a  death :  and  yet  in  the 

meane  time  it  remaineth  true,tbat  the  quicke  &  the  dead  flialbe  fum* 

moned  to  the  iudgementrbecaufe  the  dead  that  are  in  Chrift  fhal  firft 

i.Tbe.4  j,j^^^  ^^j  ^1^^^  ^l^^y  J. j^^j  ^gjl  remaine  and  be  huinge,  (hall  with  them 

be  fodenly  taken  vp  into  the  ayre  to  meete  the»Lord.  And  truely  it  is 
AS.  lo.  h'xely  that  this  article  was  taken  out  of  the  fermon  of  Peter ,  which 
♦2  Luke  recitcth ,  and  out  of  the  folcmne  proteftation  of  Paule  to  Ti- 
2.Tim,4  moihe.      * 

'  •  1 8     Hereupon  arlfeth  a  Angular  comfort,when  we  heare  that  he  is 

iud-:c, which  hath  alredy  appointed  vs  parteners  with  him  in  judging: 
fo  far  is  it  of,that  he  will  go  vp  into  the  iudgement  featc  to  condemnc 
vs.Forhow ilioulile  the  mod;  merciful!  prince  deftroy  his  owne  peo- 
ple? how  (hould  the  head  fcattcr  abroade  '-.is  owne  members  ?  howe 
?om,  5.  fhouldc  rhc  patrone  comiemns  bis  owne  clientcs?  For  if  the  Apoftle 
dare  cirie  out,  that  while  Chrift  is  interceflour  for  y5,there  can  none 

come 


GodtheRcdemcr.         Lib.2.  210 

Come  forth  that  can  condemnc  vs :  ii  is  much  more  true ,  that  Chrift 
himfelfe  bcinge  our  intcrcellour,  will  noc  condemn<;  them  whom  he 
liath  receiucti  mio  his  charge  and  tuition.  It  is  truely  no  fmall  aflli- 
rednes ,  that  we  (lialbe  brought  before  no  other  iudgemcni  fcatc,  but 
of  our  ownc  redeemer,  from  whom  our  faluation  is  to  be  looked  for: 
moreoucr  that  he  which  now  by  the  Gofpel  promifcth  eternsli  blcf- 
fednclfe,  (hall  then  byfittinge  in  judgement  performe  his  promife. 
Therefore  to  this  end  the  father  hath  honored  the  fonne,in  giuinge  j^,  ^ 
him  all  judgement ,  thatfohe  hath  prouidedfortheconfciences  of  23,* 
them  that  be  his,rremblingfor  feare  of  the  iudgemei. Hitherto  I  haue 
followed  the  order  of  the  Apoiiles  Crede,becaufe  whereas  it  Ihortly 
in  fewe  wordes  contayneih  the  chiefe  articles  of  our  redemption,  ic 
mayferuevs  for  a  table,  wherein  we  dodirtin<ftly  and  fcucrally  fee 
cholc  thingcs  that  arc  in  Chrift  Vv  orthy  to  be  taken  heede  vnto.  1  call 
it  the  Apoitles  Crecde,not  carefully  regarding  who  were  the  author 
of  it.  It  is  truely  by  great  confcnt  of  the  olde  wrytcrs  afcnbed  10  the 
Apoftles,  either  bccaulc  they  thought  that  it  was  by  common  tra4 
uaile  wryiten  and  fct  out  by  the  Apoftles ,  or  for  that  they  iudged 
that  this  abridgement  being/aith fully  gathered  out  of  the  dodnnc, 
dehucrcd  by  the  handes  of  the  Apoi^les,was  worthy  to  be  confirmed 
with  fuch  a  title.  And  I  take  it  for  no  dout,that  whenfc  Co  cucr  it  pro- 
ceeded at  the  lirft,it  hatheuen  from  the  firft  beginning  of  the  church, 
and  from  the  very  time  of  the  Apoftlcs>be  vfedas  a  pubhkc  confcf- 
fion ,  and  receiued  by  confent  of  all  men .  And  it  is  likely  that  it  was 
not  priuately  wrytten  by  any  one  man,  forafmuch  as  it  is  euident  that 
euen  from  the  farthcft  age  it  ha:h  alway  continued  of  facred  autho- 
rity and  credit  amonge  all  the  godly.  But  that  thingcwhich  is  onely 
to  be  cared  for  ,  we  haue  wholly  out  of  con^trouer  fie,  that  the  whole 
Hiftory  of  our  faith  is  fliortly  and  wcl  in  diftind  order  rehearfed  in  ic, 
and  that  there  is  nothinge  contayned  in  it  that  is  not  fealed  with 
founde  teftimonics  of  the  Scripture.  Which  beingc  vndcrttandcd,it  is 
to  no  purpofe  either  curioufly  to  dout ,  or  ro  ftriue  with  any  mannc, 
who  were  the  autor  ofitivnlefTe  pcrhappe  it  be  notcnough  for  fome 
man  to  be  aflured  of  the  trueth  of  the  holy  Ghoft ,  but  if  he  do  alfo 
Tnderftand  either  by  whofe  mouth  it  was  fpoken^or  by  whofc  hand  it 
was  wrytten. 

19     But  forafmuch  as  we  do  fee ,  that  the  whole  fumme  of  ourial- 
uation,  and  all  the  partes  thereof ,  are  comprehended  inChrift,we  Afl  4. 
rouft  beware ,  that  we  do  not  draw  away  from  him  any  parte  thereof  '  ** 
be  it  neuer  fo  litle.If  we  fceke  for  faluatioUjWe  are  taught  by  the  very    _ 
name  of  lefus,  that  it  is  in  him .  If  wc  fceke  for  any  other  eiftcs  of  ,1 

DD    ij.      '  '•• 


Cap.  17,  Of  the  knowledge  of 

thclpiri'-e,  they  arc  to  be  found  in  his  anoyntinge.'  Ifwefcckcfot 
leb.i  2.  fticngth,it  is  in  his  dominion.'if we  fcckc  for  cleannes,it  is  in  his  c6- 
7.  ception.Ifwe  fceke  for  tender  ktndnes,it  fliewcth  it  fcife  in  his  birth, 
whereby  he  was  made  in  all  things  hkc  vnto  vs,  that  he  might  Itarnc 
3a. 5.1 3  fo  forrow  with  vs:if  we  feeke  for  rcdemption,ic  is  in  his  paffion:  if  wc 
feekc  for  abfohition,it  is  in  his  condemnation :  if  wc  fceke  for  rclcafc 
of  the  CMifcitis  in  his  croflerif  we  fecke  for  fitisfadion,  it  is  in  his  fa- 
crificcrif  wc  fceke  for  cicanfing,  it  is  in  his  bloude  :  if  we  fceke  for  rc- 
concibation,it  is  in  his  going  downe  to  the  hels-.if  we  feeke  for  mor- 
tiHcation  of  the  flefli ,  it  is  in  his  buriall :  if  we  feeke  for  newneiFe  of 
life ,  it  IS  in  his  rcfurredion  :  if  wc  feeke  for  immortality ,  it  is  in  the 
fame;  if  we  feeke  for  the  inheritance  of  the  kingdom  of  heauen,it  is  in 
his  entrance  into  heauenrif  we  feeke  for  defenje,  for  affurcdneflrcjfor 
plenty  and  ftorc  of  all  good  thinges,it  is  in  his  kingdome:  if  wc  fceke 
for  a  drcdleflV  looking  for  the  iudgement,  it  is  in  the  power  giucn  to 
him  to  iudge.Finally,fith  the  ireafures  of  all  fortes  of  good  things  are 
in  him,lct  vs  draw  thcnfe  and  from  no  where  clfe,  cucn  till  wc  be  full 
wIrhall.For  they  v/hichjbeing  not  content  with  him  alonc,3rc  caried 
hither  and  thither  into  diucrfe  hopes ,  although  they  haue  principall 
regard  to  him,yct  cue  in  this  they  are  out  of  the  right  way,  that  they 
turne  any  parte  of  their  knowledge  to  any  other  where .  Albeit  fuch 
diftruft  can  not  creepe  in ,  v/hcrc  the  aboundancc  of  his  good  giftes 
hath  once  bin  well  knov/en. 

The  xvij.  Chapter, 

Thdt  it  U  tritely  and  prtpcrlj  fayd,  that  C^riji  hath  deferred 
GodifM*onrandfaluati«nforvt, 

THis  queftion  is  alfo  to  be  aflbyled  for  an  addition .  For  there 
are  fome  futile  men  after  a  wronge  manner,which  although 
they  confeffe  that  we  obtaine  faluation  by  Chrift,yctcan  not 
abide  to  heare  the  name  of  defending,  by  which  they  tbinkc 
the  grace  of  God  to  be  obfcured  :  and  fo  they  will  haue  Chrift  to  be 
only  the  inltrumet  orminifter,notthe  author,guide,or  Prince  of  life, 
A^.  J.   OS  Peter  calleth  him.  In  dcede  I  confcfle ,  that  if  a  man  will  fet  Chrift 
»"•       limply  and  by  himfelfe  againft  the  iudgement  of  God ,  then  there 
{halbe  no  roome  for  defcruinpe:  beciufc  there  can  not  be  founde  in 
Li.T.  dc  "i''"i  3ny  worthines  rhat  may  deferue  the  fauour  ot  God  tBurjas  Au- 
prsd     2;uftinemofttruely  wryteth,  rhcmoftcleare  light  of  predcftmation 
f<nao-  jjrn^  j^race  is  our  Sauiour  himfelfe  ,  the  man  Chrift  lefus,  which  hath 
^^'      obrnyncd  fo  to  be,  by  the  nature  of  man,  which  is  in  him,without  a- 
ny  dcfcruingcs  of  woikes  or  of  fayth  goinge  before,!  befeecbe  you 

kc 


Cjoq  the  Kedemcr.         Lb.2  211 

let  me  be  anfwered ,  whereby  that  lame  Man  deierued  to  be  taken 
vp  by  the  Word  that  is  coetcrnall  with  the  father  into  oncipcrfon, 
and  io  to  be  the  only  begotten  fonrie  of  God.Let  therforc  appcare  in 
our  head  the  very  fountaine  of  grace.  From  whom  accoidingc  to  the 
meafure  of  cucry  one,itfloweth  abroadc  into  all  his  mebeis  By  that 
grace  eucry  one  from  the  beginning  of  his  faith  is  made  a  Chnftian, 
by  which  that  fame  man  fronf  his  beginnint;e  was  made  Chrill .  A-  p^  {,(,. 
gaine  m  an  other  place:  there i<!  no  plainer  example  of  predclhnation  no  per- 
than  the  Mediatour  himfelfe .  For  he  that  made  of  the  feede  of  Da-  Oucrat. 
utd  a  man  righteous  that  neuer  fhoulde  be  vnrighteous ,  without  any  ^^?'^^^ 
defcruinge  of  his  will  goinge  before ,  caen  the  fame  he  doth  of  vn- 
righteous make  them  righteous  that  arc  the  members  of  that  headc: 
and  fo  forth  as  there  folioweth.Therfore  when  we  fpeakc  o  f  Chriftj 
defcruinge,  wc  do  not  fay  that  in  him  is  the  beginningof  dcferuinge, 
but  we  climbe  vp  to  the  ordinance  of  God ,  which  is  the  firft  caufe 
thereof;  becaufe  God  of  his  owne  meercgood  willappoynted  him 
Mediatour ,  to  purchafe  faluation  for  vs.  And  fo  is  the  defei  uingc  of 
Chrift  vnfitiy  fet  againft  the  mercy  of  God.  For  it  is  a  common  rule, 
that  things  orderly  one  vnder  an  other  do  not  difai^ree.  And  iherfore 
it  may  well  Hand  together,that«ians  luftification  is  free  by  the  meerc 
mercy  of  God,and  that  there  alfo  the  deferuingc  of  Chrift  come  be- 
twene  which  is  contained  vndcr  the  mercy  of  God.  But  againft  our 
workes  arc  aptly  fer,3s  diredly  contrary,both  the  free  fauour  of  God, 
&  the  obedience  of  Chrift,either  of  them  in  their  degree.For  Chrift 
could  not  deferue  any  thinge  but  by  the  good  pleafure  of  God,  and 
but  becaufe  he  was  appointed  to  this  piirpofe^with  his  facrifice  to  ap- 
pcafe  the  wrath  of  God,  and  with  his  obedience  to  put  away  our  of- 
fences.Finally  in  afumme :  becaufe  the  defcruinge  of  Chrift  hangcth 
vpon  the  only  grace  of  God,  which  apointed  vs  this  mcane  of  falua- 
tion,therefore  as  well  the  fame  dcferuinge,  as  that  grace,is  fitly  fet  a- 
gainft  all  tlie  workes  of  men. 

z     This  diftindion  is  gathered  out  of  many  places  of  the  Scripture, 
God  fo  loued  the  world,that  he  gaue  his  onely  begotten  fonnc,  that  loli.  3* 
whofoeuer  beleuethhim,fhallnotperifti.Wc  (e  howtheloucofGod  »<• 
holdcth  the  firft  place,as  the  foueraignc  caufc  or  original,&  the  folo- 
wcth  faith  in  Chrift ,  as  the  fecond  or  nerer  caufc .  If  any  man  take 
exception  and  fay,  that  Chrift  is  but  the  formall  caufe,  he  doth  more 
diminilh  his  power  than  the  wordes  may  bcarc .    For  if  we  obtaync 
righteoufnelTc  by  fayth  that  rcfteth  vpon  him ,  then  is  the  matter  of 
our  faluation  to  be  fought  in  him ,  which  is  in  many  places  plainely 
proucd.Noc  that  wc  firft  loucd  him,buc  he  firft  loued  vs^and  fcnt  his  ioh.4. 

DO    iij. 


Cap.iy.  Of  the  knowledge  of 

fonne  to  be  theappcifingfor  our  (innes.  In  chele  wordcs  is  clcrcly 
fliewedjthnt  God  to  the  ende  that  nothing  (hould  wit hftand  hislouc 
toward  vs,3ppointcd  vs  a  meane  to  be  reconciled  in  Chrift.And  this 
word  Appealingejis  of  great  weight :  becaufe  God  after  a  certaine 
vnfpeakeable  manner,  euen  the  fame  time  that  he  loaed  vs,was  alfo 
angry  with  vs,vntill  he  was  reconciled  in  Chijft.  And  lo  this  purpofc 

[oh.  1  ferue  all  thofe  faymgs:  He  is  the  ratisfa<ilion  for  our  finncs.  Againe; 
It  pleafed  God  by  him  to  reconcile  all  things  to  himfelfejappeafing 

j.t.ao  hrmfelfe  through  the  bloud  of  the  croflc  by  him,  &c.  Againe ,  God 
°^' ^  was  in  Chrift ,  reconcilingc  the  worlde  to  himfelfe ,  not  imputinge 

>*he.a.  to  men  their  finnes.  Agame  :  He  accepted  vs  in  his  beloued  fonne. 

>.        Agsyne,  That  he  might  reconcile  them  both  toGodirttoone  man 

)h,j,6  by  thecrofle-Thereafonofthismyfteiie  is  to  be  fetched  oat  of  the 
firft  chapter  to  the  Ephelians,where  Paule,  after  that  he  had  taught 
that  we  were  chofen  in  Chrift,addeth  therwithaihy  we  haue  obray- 
ned  fsuour  in  him.  Howe  did  God  beginne  to  embrace  with  his  fa- 
uour  them  whom  he  loued  before  the  makfnge  of  the  woiU,but  be- 
caufe he  vtiered  hisloue  when  he  was  reconciled  by  the  bloud  of 
Chrifl  ?  Fo'-fiihGodiithcfountayneofalhighteoulhefle,  itmuft 
ncedes  be, that  man  folonge  as  he  iva  (^nner,  haue  God  his  enemy 
and  his  lud^. Wherefore  the  beginning  o^'his  louc  isrighteoufnes, 

Q^  -  fuchasisdelcribedby  Paule.-Hemade  hmithathaddonenoimne, 
to  be  finne  for  vs  ,  that  we  might  be  the  ngi.teoufnefle  of  God  in 
,  him. For  he  meancth,  that  we  haue  obtnynco  free  righteoufnefle  by 
y  facriiice  of  Chnft,  that  we  fliould  pleafc  God,  which  by  nature  arc 
rhe  cluldre  of  wrath,  &  by  finne  eftranqed  from  him. But  this  diftin- 
dio  is  alfo  meant  fo  oft  as  the  grace  of  Chrift  is  ioyned  to  y  loue  of 
God.  Wherupon  foIloweth,that  he  giueth  vs  of  his  owne  that  which 
he  hath  purchaced  :  For  othervvife  it  would  not  agree  vvith  him,thac 
this  praife  is  giuen  him  feuerally  from  his  father ,  that  it  is  his  grace 
and  procedeth  from  him. 

I  But  it  is  truelyand  perfcdly  gathered  by  many  places  of  the 
Scripture,  that  Chrift  by  his  obedience  hath  purchaced  vs  fauour 
with  his  fathrr .  For  this  I  take  for  a  thingc  confcffed ,  that  if  Chrift 
hath  fatisfied  for  our  (innes ,  if  he  hath  fuft'ered  the  punifliment  due 
vnto  vs,if  by  his  obedience  he  hath  appeafed  God,  finally,  if  he  be- 
ing righteous,  hath  fuftred  for  the  vnrighteouSjthen  is  faluation  pur- 
chafed  for  VS  by  his  righteoufncfrc  :  which  is  as  much  in  efted  as  to 

0.5.11  <icferue  it.  But,  as  Paule  witncfleth,  we  are  reconciled  and  haue  re- 
ceiucd  rcconciliarion  by  his  death.But  reconciliation  hath  no  place, 
but  where  there  went  offence  before*  Therefore  the  meaninge  is: 

that 


ood  tne  Keaemer.         1.10.2 .  212 

that  Godjto  whom  we  were  hatcfuU  by  reafon  of  finnCjis  by  y  death 
of  his  Tonne  appcafcd/o  that  he  nnight  be  fliuorable  vnto  vs.  And  the 
comparifon  of  contraries  chat  foUoweth^  lule  after ,  is  diligently  to 
be  noted  as  by  the  tranfgrefTio  of  one  man>many  were  made  iinners:  Ro.yjj 
(o  alfo  by  the  obedience  of  one ,  many  are  made  righteous.  For  the 
meaning  is  thus  :  As  by  the  finne  of  Adam  wc  were  eftran  ^ed  from 
God  &  ordained  to  dcftrudion/o  by  the  obedience  of  Chiift  we  are 
rcceiued  into  fauour  as  righteous.  And  the  future  time  of  the  vcrbe 
doth  not  exclude  prefent  righteoufnes,  as  appcareth  by  the  proceife 
of  the  text  :  For  he  had  faid  before ,  that  the  free  gift  was  of  many 
(innes  vnto  iuftification. 

4     But  when  we  fay,  that  grace  is  purchafed  vs  by  the  defcruing  of 
ChriftjWe  meane  this,  that  we  are  cleanled  by  his  bloud,and  that  his  ,,  j^i, , 
death  was  a  fatisfadion  for  our  finnes .  His  bloud  cleanfcth  vs  from  5. 
iinne.  This  bloud  is  it  that  is  fijcd  for  rcmiffion  of  finne.if  this  be  the  Luc.az, 
cftedof  his  bloud  fhed ,  y  finnes  be  not  imputed  vnto  vs:it  foloweth,  *°' 
that  with  that  price  the  iudgcmcnt  of  God  is  fatisfied.To  which  pur- 
pofe  ferueth  that  faying  of  lohn  the  Baptift:Behold  ylambc  of  God,  lohn.i, 
that  taketh  away  the  (inne  of  the  world.  For  he  (ettech  in  compari-  ^^* 
Con  Chrift  againft  all  the  facrifices  of  the  law  ,  to  teach  that  m  him 
only  was  fulfilled  y  which  thofe  figures  (hewed.  And  we  know,what 
Mofes  eche  where  fayth  :  Iniquity  flialbe  deanfed ,  finne  fhalbe  put 
away  and  forgiuen.  Finally  we  arc  very  well  taught  in  the  old  figures, 
what  is  the  force  andeffed  of  the  death  of  Chrift.  And  this  point  the 
Apoftle  (etteth  out  in  the  Epiftle  to  the  Hebrues ,  very  fitly  takinge  Hc.^.  2: 
this  principle,  that  remiflio  is  not  wrought  without  fheding  of  bloud, 
Wherupon  he  gathereth,that  Chrift  for  the  abolishing  of  finne,  ap- 
peared once  for  all  by  his  facrifice.  Againerthat  he  was  offered  vp  to 
take  away  y  finnes  of  many.  And  he  had  fayd  before,  that  not  by  the 
bloud  of  goatcs  or  of  calues  ,  but  by  his  ownc  blcudc  he  once  en- 
tred  into  the  holy  place,finding  eternall  redemption.  Now  when  he 
thus  rcafoneth :  If  the  bloud  of  a  calfe  do  fandifici  accordinge  to  the 
cleannes  oftlie  fleftijthat  much  more  cofciences  are  deanfed  by  the 
bloud  of  Chrift  from  deade  workcs :  it  eafily  appeareth  that  the  grace 
of  Chrift  is  too  much  diminiilied,  vnles  we  graunt  vnto  his  facrifice 
the  power  of  cleanfing,appeafinge  and  fatisfyingc-As  a  htle  after  he 
addcth:This  is  the  mediatour  of  the  new  teftament,  that  they  which 
are  called)may  receiuey  promife  of  ctemall  inheritance  by  meane  of 
death  for  y  r  ed^ption  of  finnes  going  before, which  remained  vnder 
the  law.Bur  fpecially  it  is  conuenient  to  wcy  the  relation  which  Paul 
^cfcribctbjthac  he  became  curfe  for  vs.  &c.  For  it  were  fuperfluous,  Ca.s.i  3 

DD    lU). 


Cap.i  7.  Of  the  knowledge  of 

yea  and  an  abfurciity  ,  that  Chrift  fhoulde  be  charged  with  curfe ,  but 
for  this  entetjthat  he  paying  ywhich  other  didowe,fliould  purchacc 
'Si.  i  3.  rightcoufnefl'e  for  them .  Alio  the  tcttimony  of  Efaie  is  plaine  that 
the  chaftifemcnt  of  our  peace  was  laid  vpon  Chrift,&  that  we  obtai- 
ncd  health  by  his  ftripes.For  if  Cbrifthad  not  fatisficd  for  our  finnes, 
it  could  not  haue  bin  faid,that  he  appeafed  God  by  taking  vpon  him 
the  payne  whereunto  we  were  fubicd .  Wherewith  agreeth  that 
which  folowcth  in  the  fame  place:For  the  finne  of  my  people  I  haue 
.Pc.2.  (hiken  him. Let  vs  alfo recite  the  expofitio  of  Peterjwhich  Jhal  leaue 
14.        nothinge  doutfuU :  that  he  did  bcare  our  finne,vpon  the  tree. For  he 
faithjthat  the  burthen  of  damnation  from  which  we  were  deliucred, 
was  laid  vpon  Chrift. 
5     And  the  ApolUes  do  plainly  pronouce,that  he  payed  the  pried 
{o    24  o^'^^unfome  to  redeme  vs  from  the  giltinefle  of  death. Being  iuftified 
by  his  grace,  through  the  redemption  which  is  in  Chrift,whom  God 
hathfet  to  be  the  propitiatory  by  faith  which  is  in  his  blood.  Paulc 
c5mcndeth  the  grace  of  God  in  this  point,becaufe  he  hath  giuen  the 
price  of  redeption  in  the  death  of  Chrift:&  then  he  biddeth  vs  to  flee 
vnto  his  bloudjthat  hauinge  obtayned  righteoufnefle,  we  may  ftandc 
boldly  before  the  ludgement  of  God .  And  to  the  fame  cffed  is  that 
,Pct.  I  ^^y'"g  of  Pcter:that  we  are  redeemed,  not  by  gold  and  filuer,but  by 
g.        the  precious  bloud  of  the  vnfpotted  Lambe.For  the  comparifon  alfo 
would  not  agree,  vnles  with  that  price  fatisfadtion  had  bin  made  for 
Cor.^  finnes :  for  which  reafon  Paulc  fayth,  that  we  are  precioufly  bought. 
io.        Alfo  that  other  faying  of  his  would  not  ftand  together:  There  is  one 
mcdiatour  that  gauc  himfelfc  to  be  a  rcdemprio,vnles  the  painc  bad 
bin  caft  vpon  him  which  we  had  deferucdrTherfore  the  fame  A poftlc 
defineth,that  the  redemption  in  the  bloud  of  Chrift  is  the  forgiucnes 
!ol.T.    of  finnes:as  if  he  fhoulde  haue  rayd,y  we  are  iuftified  or  acc^uited  bc- 
*•        fore  God,  bccaufe  that  bloud  anfwereth  for  fatisfa(ftion  for  vs.Wher 
"^  ^•*  with  alfo  agreeth  the  other  place,that  the  hand  wry  ting  which  was  a- 
gainft  vs,was  cancelled  vpon  the  croffe.For  therein  is  meant  the  pay- 
ment or  recompenfc  that  acquireth  vs  from  giltinefle ,  There  is  alfo 
Sa.i.ai  g''C2t  weight  in  thefe  wordes  of  Paulerlf  we  be  iuftified  by  the  works 
of  the  lawjtlie  Chrift  died  for  nothing.For  hereby  we  gather,that  we 
muft  fctche  from  Chrift  that  which  the  la  we  woulde  giue ,    if  any 
man  can  fulfill  it :  or  (  which  is  all  one)  that  we  obtaync  by  the  grace 
of  Chrift  that,  which  God  promifcd  to  our  workes  in  the  lawc 
eu.  18.  ^Ji^"  he  f3yd:He  that  doth  thefe  thinges,(hall  liuc  in  them  Which  he 
no  lefft*  plaincly  confirmcth  in  his  fermon  made  at  Antioche ,  affir- 
ip.i  J.  ming  that  by  beleuing  in  Chrift  wc  arc  iuftified  firom  all  thofe  things, 
*•  from 


vjoc  tne  tveaemer.         i^iD.2 .  215 

fromwhichwccouldenoc  bciuftiHcd'nthc  laweof  Mofcs.  For  if 
the  kepingof  the  lavvc  be  righteoufneife,  who  can  denie  that  Chrift 
defcrued  tauour  for  vs,  when  raking  that  bus  den  vpon  him,  he  fo  re- 
conciled vs  to  God,asif  weour  felucs  had  kept  the  law  ?To  the  fame 
purpofeferueth  that  which  he  afterwarde  writethtothe  Galatians:  Gai.4.i 
God  fent  his  Sonne  fubicd  to  the  lawe,that  he  might  redeem e  thofe 
that  were  vndcr  the  lawe.  Forto  whatendcferued  that  fubmiflion 
of  his ,  but  that  he  purchaced  to  vs  nghteoufncfle ,  takmg  vpon  him 
to  make  good  that  which  we  were  not  able  to  pay  ?  Hereof  commeth 
that  imputation  of  righteoufneflc  without  workes ,  whereof  Paulc  Rom.  4, 
fpcakcth,  bycaufctherighteoufnefle  is  reckencd  to  vs  which  was 
founde  in  Chrift  cnely.  And  iruely  for  no  other  caufc  is  the  flelli  of 
Chrift  called  our  meate,but  becaufe  we  finde  in  him  the  fubftance  of  lohn  6, 
life.  And  that  power  proccedeth  from  nothing  els ,  but  becaufe  the  5  5» 
Sonne  of  God  was  crucified,  to  be  the  price  of  our  rig!  teouQicfle. 
As  Parule  faith, that  he  gaue  vp  hirnfelfe  a  facrifice  of  fweete  fauour.  Eph.j.j 
And  in  an  other  place;He  died  for  our  (innes,he  rofc  againe  for  our  ^o"*** 
iuft  fication.  Herevpon  is  gathcred,that  not  onely  faluation  is  geuen  ^  ^' 
vs  by  Chrift ,  but  alfo  that  for  his  fake  his  father  is  nowe  fauourablc 
vnto  vs.  For  there  is  no  doubte  that  that  is  perfedly  fulfilled  in  him, 
which  God  vnder  a  figure  pronounceth  by  Efaic ,  fayin<z :  I  will  do  ft  Efa.  >j, 
for  mine  owne  fake,  and  for  Dauid  my  feruances  fike.  Whereof  the  )5« 
Apoftle  is  a  right  good  vvitnefle, where  he  faith :  Your  finnes  are  for- 
geoen  you  for  his  names  fake.For  though  the  name  of  Chrift  be  not  i.Toh.i, 
exprefled  ,  yet  lohn  afier  his  accuftomcd  maner  (ignifieth  him  by  J  3. 
lhi5  pror.oimc  He.  In  which  knic  alfo  the  Lorde  pronounceth :  As  ^"hn.tf, 
1  hue  becaufe  of  my  father,fo  fhal  ye  alfo  liue  bycaufe  of  me.  Where-  17',     ' 
wirh  agrecth  that  which  Paulefaithjitisgeue  you  becaufe  of  Chrift,  in,    *' 
not  oncly  to  beleue  in  bim,but  alfo  to  fufTcr  for  him. 

6     But  CO  demaunde,  whether  Chrift  deferued  for  himfelfc,  (  as 
Lombards,  and  the  other  fchoolemen  do  )  is  no  leflfc  foolifh  curiofi-  Setetit 
ticjthan  it  is  a  rafh  determination  when  they  affirmcit.For  what  nee-  ^'o*  3- 
6cd  the  Tonne  of  God  to  come  downe  to  purchace  any  newe  thing  *^'^*'*' 
for  him  fclfe  ?  And  the  Lord  declaring  his  owne  counfel],doth  pift  it 
wholy  out  of  doubte.  For  it  is  not  faid  >  that  the  father  prouided  for 
the  commoditie  of  his  fonne  in  his  deferuinges,but  that  he  deliuercd  Rom- 1 
him  to  death,  and  fpared  him  not,bccau{e  he  loued  the  worlde.  And 
the  Prophetcs  manners  of  fpcaking  are  to  be  noted,  as,Achildeis  Efa  ^. 
borne  to  vs.  Againc.Reioyce  thou  daughter  of  Sion:bchold  thy  king  ^« 
commeth  to  thee.  Alfo  that  confirmation  of  louc  ftioulde  be  very  ■ 

coldc  which  Paulc  fctteth  out.that  Chnft  fuffcred  death  for  his  cne-  /?"' ' 


6. 


Cap.i.         Ut  the  maner  how  to  recciuc 

mics.  For  therevpon  wc  gather ,  thai  he  had  no  refped  of  hi'mfelfc: 
*.  17.  and  that  fame  he  plaincly  aflirmeth  in  faying :  I  fanftifie  my  felfe  for 
them.  For  he  that  geueth  away  the  frutc  of  his  hohnefle  vnto  other, 
doth  thereby  teftifie  that  he  purchaceth  nothing  for  himfelfe .  And 
truely  this  is  moft  worthily  to  be  norcd,that  Chrift,to  geue  him  ftlfc 
wholy  to  faue  vs ,  did  after  a  certaine  maner  forget  him  felfe.  But  to 
this  purpofe  they  doe  wrongfully  dravve  this  teftimonic  of  Paulc: 
biLz.  Therefore  the  father  hath  exalted  him ,  and  geuen  him  a  name,  &c. 
For  by  what  deferuinges  couMe  manobteme  to  be  iudge  of  the 
worlde ,  and  the  heade  of  the  Angels ,  and  to  cnioy  the  foueraignc 
dominion  of  God,  and  thatinhimfnoulde  reft  that  fame  maieftic, 
the  thoufandth  parte  wherof  all  the  powers  of  men  and  Angels  can 
not  reach  vnto  ?  But  the  folution  thereof  is  eafy  and  plaine,that  Paulc 
t»c«a4.  dotjanotthereentrcateofthccaufe  of  exalting  of  Chrift,  butonely 
to  (hewe  the  effed  enfuyng  thereof,  that  it  might  be  for  an  example 
to  vs .  And  no  other  thmg  is  Tneante  by  that  which  is  fpoken  in  an 
other  place ,  that  it  behoued  that  Chrift  (houlde  fufler ,  and  To  enter 
into  the  gloric  of  his  Father. 

THE    THIRD    BOOKE 

OF    THE    INSTITVTION    OF 

CHRISTIAN    RELI  GION,  WHICH 

intreateth  of  the  maher  how  to  receiuc 

the  grace  of  Chrift ,  and  what  profitcs  do 

grow  vnto  vs,  and  what  efte6lcs 

cnfuc  thereof. 

The  firft  Chapter. 

That  thofe  thinges  which  arejpoken  ofChrijl^  do  profile  vs  by 
fecret  working  of  the  holjGhojt. 

?-^f^«^=?f^  Owe  it  is  to  be  feene  how  thofe  good  thinges  do 

^>x//iEi_j.T  f^Q^^  vnto  vs,  which  the  Father  hath  g^uen  to 

» his  only  begotten  Sonne,not  for  his  owne  priuatc 

(^  vfe,but  to  enriche  them  that  were  without  them 

apd  needed  them.  And  firft  this  is  to  be  learned, 

ithat  fo  long  as  Chrift  is  out  of  vs,and  we  be  fcuc- 

, /— 2-/^^  red  from  him  ,  whatfoeuer  he  fuffered  or  did  for 

the  faluacion  of  maiikmdc ,  is  vnprotitablc  and  nothing  auailcth  for 

V5, 


1  ne  grace  ot  v^niut.      L.1D.3 .  214 

vs.  Therefore  that  he  may  cnterparren  with  vs  thole  thinges  that  he 
hath  rccciued  of  his  Father,  it  behoueth  that  he  become  ours,  and 
^wellin  vs.  And  for  thatcaufe  he  is  called  oor  heade,and  the  fit  ft  be-  Ep^f.4» 
gotten  among  many  brethren :  and  on  the  other  (ide  it  is  faide ,  that  '  ^* 
we  arc  grafted  into  him,  and  did  put  on  him.  For  (  as  1  haue  before  jo    *    ' 
faide)  all  that  euer  he  pofl'efTeth  belongeth  nothmg  to  vs ,  vntill  we  Rom.w. 
grow  together  into  one  with  him.  But  alchogh  it  be  true  that  we  ob-  "y* 
tejnethisby  faith :  yet  forafmuch  as  we  fee  that  not  all  without  dif-  ^^^- i- 

.  fcrence  do  embrace  this  enterpartening  of  Chritt ,  which  is  offered 
by  the  Gofpell,  therefore  very  reafon  teacheth  vs  ro  climbe  vp  hier, 
and  to  enquire  of  the  fecretcfFedual  working  of  the  Spint,by  which 
it  is  brought  to  pafTe ,  that  we  enioy  Chrift  and  all  his  good  thinges, 
I  haue  before  entreated  of  the  eternall  godheade  and  Cilence  of  the 
Spirite,  at  th  js  prefent  let  vs  be  content  with  this  one  fpecikll  aincle, 
that  Chrift  fo  came  in  water  and  bloude  that  the  Spirice  fhould  tc- 

,  ftdie  of  him,lcaft  the  faluation  that  he  hath  purchaccd,ili0'jld  flippc 
away  from  vs.  For  as  there  are  allciied  three  witntlfes  m  heauen,  the  ,  t  t,  - 
Father ,  the  Wordc  and  tae  Spirite  ,  fo  are  there  aJfo  three  in  earth,  y[ 
Water,Bloude  and  the  Spirits.  And  not  without  caufe  is  the  tcfiimo- 
nie  of  the  Spirite  twife  repetcdjWfich  we  fcele  to  he  engrauen  in  our 
heartes  in  fteede  of  a  feale :  whereby  commeth  to  palfe ,  that  it  fea- 
leth  the  waOiing  and  facnfice  of  Chrift.  After  which  meaning  Peter  i.Pet.i, 
alfo  faith ,  that  the  faithful!  are  chofcn  in  fandiHcation  of  the  fpirite*. 
vnro  obedience  and  fprinkeling  of  the  bloude  of  Chrift.  By  which 
words  he  telleth  vs,fhat  to  the  entcnt  the  ftieding  of  that  holy  hloud 
fiioulde  not  become  voide,  <iur  foules  are  cleanfcd  with  it  by  the  fe- 
crete  watering  of  the  holy  Spirite .  According  wherevnto  Paole  alfo 
fpeaking  of  cleanfing  and  iuftification,  fayeth  that  we  are  made  par- 
takers of  them  both  in  the  name  of  lefus  Chrift  and  in  the  Spirite 
of  our  God.  Finally  this  is  the  fumme,  that  the  holy  Spirite  is  the 
bonde  wherewith  Chrift  effedually  bindeth  vs  vnto  him. For  proofc 
whereof  alfo  do  fcrue  all  that  we  haue  taught  in  thelaft  booke  be- 
fore this,  concerning  his  anointing. 

X  But  that  this ,  being  a  matter  fpccially  worthy  to  be  knowen, 
may  be  made  more  ccrtainely  euident^wc  muft  holdc  this  in  mindc, 
that  Chrift  came  furnifhed  with  the  holy  Spirite  after  a  cercaine  pe- 
culiar maner,to  the  ende  that  he  might  feuer  vs  from  the  wor]de,and 
gather  vs  together  into  the  hope  of  an  eternall  inheritance.  For  this 
caufe  he  is  called  the  Spirite  of  findification ,  bccaufc  he  doth  not 
onely  quicken  and  nomifli  vs  with  that  generall  power  which  ap-^ 
pcareth  at  well  in  mankind?  as  in  ail  other  Iiuinge  creacures,but  alfo 


Cap.T ;  Or  the  maner  how  to  recciuc 

is  in  vs  the  roote  and  ^ccdc  of  heauenly  life  .   Therefore  the  Pro- 
phets do  principally  commende  the  kingdomc  of  Chrift  by  this  title 
of  prerogatiue,  that  then  fliould  tiorifli  more  plcntifull  aboundancc 
of  the  Spirite.  And  notable  aboue  all  the  reft  is  that  place  of  loci: 
feel  1    I"  that  day  I  will  poure  of  my  Spirzte  vpon  all  flefh.  For  though  the 
i6.       Prophet  there  feeme  to  reftraine  the  giftes  of  the  Spirite  to  the  of- 
fice of  prophecying,  yet  vnder  a  figure  he  meaneth,  that  God  by  the 
cnlightning  of  his  Spirite  will  make  thofc  his  fcholers  which  before 
•were  vnflulifull  and  voide  of  all  heauenly  dodrine.  Now  forafniuch 
as  God  the  Father  doth  for  his  Sonnes  fake  gcue  vs  his  holy  Spirite, 
and  yet  hath  left  with  him  the  whole  fulnefle  thcrof,to  the  cnde  that 
he  (houlde  be  a  minifter  and  diftributerof  hislibcrahtieiheisfome- 
ome  called  the  Spirite  of  the  Father,and  fometime  the  Spirite  of  the 
flom.  8.  Sonne.  Ye  are  not(raieth  Paule)in  the  flefh,but  in  the  Spirite,for  the 
J.         Spiriteof  Goddwelleth  in  you.  But  jfanyhauenot  the  fpiriteof 
Chriftjhe  is  not  his.  And  heicvpon  he  putteth  vs  in  hope  or  full  le- 
nuing,  for  that  he  which  rnifed  vp  Chrift  from  the  dcade,  fliall  quic- 
-  kenourmoitallbodiesbccaufeof  his  Spirite  dwelling  in  vs.  For  it  is 
J  J    *  *  noab(urditie,thattotheF:ther  be  afcnbedthepraifeofhisownc 
giftes, whereof  he  is  the  author :  and  yet  that  the  fame  be  afcribf  d  to 
Chrilt ,  with  whome  the  giftes  of  the  Spirite  are  lefte ,  that  he  may 
,        geuethemtothofethatbehis.  Therefore  he  calleth  aU  them  that 
y    '  *  thitft.  to  come  to  him  to  diinke.And  Paule  tcacheth  thnt  the  Spirite 
Sphc  4.  is  dirtribured  to  cuery  one,  according  to  the  meafure  of  the  gifte  of 
f'         Chrift.  And  it  is  to  be  knowen ,  that  he  is  called  the  Spirite  of  Chrift, 
not  only  in  rcfpcd  that  the  eternall  Worde  uf  God  is  with  the  fame 
Spirite  ioyned  with  the  Father,  but  alfo  according  to  his  perfonof 
Mediator ,  becaufc  if  he  had  not  had  that  power,  he  had  come  to  v$ 
}.  Cor.  *"  vaine.  After  which  meaning  he. is  called  the  fecond  Adam  geuen 
15.45.    from  heaucn,to  be  a  quickning  Spirite:whereby  Paule  comparcth  the 
(Ingularhfe  that  the  fonne  of  Godbrcatheih  into  them  that  be  his 
that  they  may  be  all  one  with  him ,  with  the  naturall  life  that  is  alfo 
common  to  the  reprobate.  Likcwife  where  he  wiflhcth  to  the  faith- 
full  the  fliuour  of  Chrift  and  the  louc  of  God,he  ioyncth  withall  the 
common  partaking  of  the  Spirite ,  without  which  no  man  can  taft 
neither  of  the  fatherly  fauour  of  God ,  nor  of  the  bountifulncfle  of 
loDfj,  5.  Chnft.  As  alfo.he  faith  in  an  other  place :  The  loue  of  God  is  poured 
f*         out  into  our  heartes  by  the  holy  Spirite  that  is  geuen  vs. 

J  And  here  it  ftialbe  profitable  to  note,with  what  titles  the  Scrip- 
ture fctteth  out  the  holy  Spirite ,  where  it  cntreateth  of  beginning 
and  whole  reftormg  of  our  falua^on,  Firft  he  is  called  the  Spirite  of 

adop* 


The  grace  of  Chrift.       Lib.3.         215 

a(Ioption,  bccaule  he  is  a  witncflevnto  vs  of  the  free  goodwill  of 
God ,  wherewith  God  the  Father  hath  embraced  vs  in  his  beloucd 
onely  begotten  Sonne }  ihat  he  might  be  a  father  vnto  vs ,  and  doch 
encourage  vs  to  praie  bouldely>  yea  and  doth  minifter  vs  wordes  to  ^ 
crie  with  out  fearc  Abba,  Fathei:by  the  fame  reafon  he  is  called  the  ^  %^^ 
earned  pledge  J  and  feale  of  our  inheritance,  becaufe  he  fogeueth  I'^i. ' 
life  trom  heauen  ro  vs  wandring  m  theworIde,and  being  like  to  dead 
men,  that  we  may  be  affurcd  that  our  foule  is  in  fafegarde  vnder  the 
faithful  keping  of  God:for  which  caufe  he  is  alfo  called  life,by  reafon 
for  righteoufneflV.  And  forafmuch  as  by  his  fecret  watering  he  ma-  ^o"™  '• 
keth  vs  frurefull  to  bring  forth  the  buddcs  of  righteoufnen'e ,  he  is  '**" 
oftentimes  called  water,as  in  Hfaie:  Ail  ye  that  thirft  come  to  the  wa-  Efa.  5  $. 
ters.  Againc:!  will  poure  out  my  fpirite  vpon  the  thirftie,and  floodes  «. 
vpon  the  drie  lande: wherewith  agreeth  that  faying  of  Chrift,  which  ^*^*  '*4« 
1  dideuennow  allegcrlf  any  thirftjethim  come  to  mcAlbeit^fome-  \'^^^ 
time  he  is  fo  called  ,  by  reafon  of  his  power  to  purge  and  clean  fe,  as  17, 
in  EzechicU  where  the  Lord  promifeth  cleane  waters  wherewith  he  Eie  j  ^ 
will  waHi  his  people  from  filthmefife .  And  forafmuch  as  he  reftoreth  *  5* 
and  norifheth  into  liuely  quicknes,  them  vpon  whome  he  hath  pou- 
red the  liquore  of  his  grace,he  is  therefore  called  by  ihename  of  oilc 
and  anointemenc .  Againe  bycaufe  in  continually  feething  out  and  t.'oS.i. 
burning  vp  the  vices  of  our  luft ,  he  fetteth  our  heaites  on  fire  with  ^  "^T 
the  loue  of  God  and  zeale  of  godlines ,  he  is  alfo  for  this  effed  wor-  ^  ^    ^' 
th I ly  called  fire.  Finally  he  is  defcnbed  vnto  vs  as  afountaine,  from  lohn  4. 
whtnfe  do  flowe  vnto  vs  all  heaucnly  richcffe ,  or  the  handc  of  God,  » 4. 
wherewith  he  vfeth  his  power :  bycaufe  by  the  breath  of  his  power  ^^^ 
he  fo  breatheth  diuine  life  into  vs,that  we  are  not  now  Itirred  by  our  *  *' 
felues ,  but  ruled  by  his  ftirringand  mouing :  fo  that  if  there  be  any 
good  thinges  in  vs,they  be  the  frutes  of  his  gracc:but  our  owne  giftes 
without  him,be  darkenjcfle  of  minde  and  peruerfnefl'e  of  harte.  This 
point  is  fet  out  plainely  enough ,  that  till  our  mindes  be  bcnte  vpon 
the  holy  Ghoft,Chrifl  lyeth  in  a  manor  idle,by  caufe  we  coldely  efpic  ^ 
him  without  vs ,  yea  Si.  farre  away  from  vs. But  we  know  that  he  pro- 
fiteth  none  otht r  but  ihem  whofe  headc  he  is,and  the  firft  begotten  «  . 
among  brethren,  and  them  which  haue  put  on  Him.This  conioining  ,  I 
oncIy  maketh  that,  as  concerning  vs ,  he  is  come  not  vnprofitably  Rom.1. 
with  the  name  of  Sauiour.  And  for  proofc  hereof  fcrueth  that  holy  ^9- 
mariage  whereby  we  are  madefleQi  of  his  flem,  and  bones  of  his  ^^^i* 
bones,  yea  and  all  one  with  him.  But  by  the  Spirite  onely  be  maketh  Ephe«6( 
him  felfe  one  with  vs :  by  the  grace  and  power  of  the  fame  Spirite  ja.    *  •- 
wcare  made  hi*  mcmbres ,  fo  il-^it  hecontcincch  vs  vnder  him. 


Cap.i.  Of  the  maner  how  to  rccciuc 

and  wc  againc  poflRfl'e  him. 

4     But  forafmuch  as  faith  is  his  principal!  worke,to  ir  arc  for  the 
inoft  parte  referred  all  thofe  thinges ,  that  we  comrridnly  finde  fpo- 
ken  to  expreife  his  fo^ce  and  workirig  t  becaufe  he  bringeth  vs  into 
lohn.i.  the  Ughtof  the  Gofpell  by  nothing  but  by  faith  :  as  John  B.»pt>l^c 
I  J.        teacheth,  thai  this  preiogatiue  is  geue  to  them  the  beleue  m  Chriil, 
that  they  be  the  children  of  God  which  are  borne  not  of  flelh  and 
bloude,  but  of  God:  where  ferting  God  againftfleih  and  bloude, 
he  affirmethit  to  bea  fupernaturall  gifte  that  they  receiue  Chrift 
by  fa]thj  who  otherwife  llioiilde  remaine  fubied  to  their  owne  irrfi- 
deluie.Like  where  vntais  that  aunfwere  of  Chnft:Fiefh  and  bloude 
Mat.!  6.  hath  not  reueled  it  to  thee,but  my  Father  which  is  in  heauen.Thefc 
*  7'        thinges  I  do  nowe  but  fhortly  couche ,  bycaufe  I  haue  already  in- 
tfeared  of  them  at  large.  And  like  alfo  is  that  faying  or  Paule,  that 
^         the  Ephelians  were  fealed  vp  with  the  holy  Spirite  ofprotnifc.  Fca: 
Paule  iheweth  that  lie  IS  an  inwarde  teacher,  bywhofewoi  king  the 
promilc  of  faluation  pearcech  into  our  mindes  ,  which  otherwife 
Ihouldebut  beate  the  aire  or  our  eares.  Likewife  when  he  faith,that 
s.Thcfr.  thcThclTalonianswere  chofen  of  God  in  the  fanftification  of  the 
»^        fpirire  and  beleuing  of  the  truth  :  by  which  ioyning  of  them  togc- 
thefjhe  bricfely  admonillieth  that  faith  it  felfe  procecdeth  from  no- 
j.Tohn.  thing  elsbutfrom  the  holy  foirit:  which  thing  lohnfetteth  out  more 
J.  »4.&  pIainely,fayinCT:  We  knowe  that  there  abideth  in  vsofthe  fpirire 
J*.        which  he  hath  geuen  vs.  Againe,  By  this  we  knowe  that  we  dwell 
,„  "      in  him.and  he  in  vs,  bccaufc  he  hath  geuen  vs  of  his  fpirite.  There- 
fore Chrift  promifedto  his  Difcipiesthe  Spiritc  of  truth  which  the 
worldc  can  not  receiue,that  they  might  be  able  to  receiue  the  hea- 
ucnly  wifcdome.  And  he  alUgneth  to  the  fame  fpirite  this  propre  of- 
fice, to  put  them  in  minde  of  thofe  thinges  that  he  had  taught  them 
by  mouth .  Becaufe  in  vaine  iliouldc  the  light  fliewe  it  felfe  to  the 
blinde ,  vnlcfi'e  the  fame  fpirite  of  vndeiftanding  fhouldc  open  the 
eyes  of  their  mindc:fo  as  a  man  may  rightly  call  the  holy  fpirite,  the 
kcye  by  which  the  treafurcs  of  the  heauenly  kingdomc  are  opened 
vn:o  v's:&  may  call  his  enlightning,the  eyefight  of  our  minde  to  fee. 
xTor.j  Xherefoic  doth  Saint  Paule  fo  much  commend  theminifterie  of  the 
*'  fpii  itc  :  bvcaufc  teachers  llioude  crie  without  profiting, vnlcfiTc  Chrift 

himfclfe  the  inwarde  maifter  {lioulde  drawe  them  with  his  fpirite 
that  arc  geuen  him  by  his  Father .  Therefore  as  we  haue  faide ,  that 
pcrfe<ft  faluation  is  founde  in  the  pcrfon  of  Chrift.-fo  that  we  may  be 
lulc,  J.   made  partakers  thereof,  he  doth  baptize  vs  in  the  holy  fpirite  and 
»^.       ^tCj  h-htnine  vs  into  the  faith  of  his  Gofpcll,and  fo  ncwe  begetting 

vs. 


The  grace  of  Chrift,       Lib,; .         216 

YSjthat  we  may  be  newc  creatures:  and  purging  vs  from  vnholy  filthi- 
ncfle,  doth  dedicate  vs  to  be  holy  temples  to  God. 

The  ij.  Chapter. 

of  faith ,  vvhertin  both  idfet  the  definition  of  it  ,  and  the  prt- 
prtties  that  It  hath f  are  declared. 

BVt  all  thcfe  thingcs (halbe  eafie  to  vnderftand ,  when  there 
is  fhewed  a  plaine  definitio  of  fauh,that  the  readers  may  know 
the  force  and  nature  thereof.  But  fiift  it  is  conuenient  to  call 
ro  minde  againe  thcfe  ihinges  that  haue  bene  already  fpokcn, 
thattith  God  doth  appoint  vs  by  his  lawe  what  we  ought  to  do,if  we 
fall  in  any  point  therof,the  fame  terrible  iudgement  of  eternall  death 
that  he  pronounceth  doth  reft  vpon  vs.  Againc,  that  forafmuch  as  ic 
is  not  onely  hearde  bur  altogether  aboue  our  ftrengch  and  beyonde 
all  our  power  to  fulHll  the  lawe,  if  we  onely  beholde  our  felues,  and 
weye  what  eftate  is  worthy  for  our  deferuinges,  there  is  no  good 
hope  left ,  but  we  lie  caft  away  from  God  vndcr  eternall  deftrudion. 
Thirdly  this  hath  been  declaredjthat  there  is  but  one  meane  of  dc^ 
liuerance  to  draw  vs  out  of  fo  wretched  calamitierwhcrein  appeareth 
Chrift  the  Redecmer,by  whofe  hande  it  pUafed  the  heauenly  father, 
hauing  mercie  vpon  vs  of  his  infinite  goodneCfe  and  clemencie,  to 
fuccour  vs/o  that  we  with  founde  faith  embrace  this  mercie,3nd  with 
conftant  hope  reft  vpon  it .  But  nowe  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,do  enter  vpon  the  pofleilio  of  the 
heauenly  kingdome/orafmuch  as  it  is  certaine  that  not  cuery  opinio 
nor  yet  euery  perfwafion  is  fufficient  to  bring  to  palfc  fo  great  a  thing. 
And  with  fo  much  the  more  care  and  ftudy  mufl  we  looke  about  for, 
and  fearch  out  the  natural  propretie  of  faith,by  how  much  the  more 
hurtfull  at  this  day  is  the  errour  of  many  in  this  bchalfe .  For  a  great 
part  of  the  worId,hearing  the  name  of  faithjconceiueih  no  hier  thing, 
but  a  certaine  common  alTent  to  the  hiftorie  of  the  Gofpel,Yea  when 
they  difpute  of  faith  in  the  fcholes,in  barely  callinge  God  the  obic^ 
of  faith,  they  do  nothing  but  (as  wc  haue  faide  in  an  other  place  )  by 
vaine  fpeculation  rather  draw  wretched.foules  out  of  the  rig!  .t  way, 
than  direft  them  to  the  true  marke.  For  whereas  God  dwelleth  in  a  i.Tim, 
light  that  none  canatteine  to ,  itbehoueth  of  neceftitie  that  Chrift  6.16. 
become  meane  betwene  vs  &  it.  For  which  caufe  he  callcth  him  fclfc 
the  light  of  the  world:&  in  an  other  place,The  wayithe  Truth,&  the  '<>^n-** 
Life,  becaufeno  man  commeth  to  the  father  (which  is  thefountaine  i^^  j. 
of  life)  but  by  him;bccaufe  he  only  knowcth  tlic  Father>&  by  liim  the  4. 


Cap.2.  Of  the  manerhow  to  rccciuc 

Luk.io.  faithtull  to  whome  it  pleafeth  him  todirdofe  him.  According  to  thii 
'*•         reafon,  Paule  affirmeth,  that  he  accompteth  nothing  excellent  to  be 
fva^io*  knowene ,  but  Chrift :  and  in  the  xx.  chapter  of  the  Ades  he  faith, 
,  7.        that  he  preached  faith  in  Chrift,&c.  And  in  an  other  place  he  brin- 
a.Ccr.   geih  in  Chrift  fpeaking  after  this  mancr,I  will  fende  thee  among  the 
^•^       Gentiles,  that  they  may  receiiie  forgcuenefle  of  finnes ,  and  portion 
among  holy  ones ,  by  the  faith  which  is  in  me .  A»d  Paule  teftificth, 
that  tJie  glorie  of  God  is  in  his  perfon  vifible  vnto  vs:or  (  which  is  all 
one  ineffed)  that  the  enlightning  of  the  knowledge  of  Gods  glorie 
fbinerh  in  his  face. It  is  true  in  deede  that  faith  hath  refpedlonely  to 
the  one  God  ,  but  this  alfo  is  to  be  added,  that  it  acknowledge" hira 
whome  he  hath  fentjcuen  lefus  Chrift.Becaufe  Godhimfclfc  (liould 
haue  lyen  fecret  and  hidden  farre  from  vs,  vnleffc  the  brighineffe  of 
Chrift  did  caft  his  beames  vpon  vs.  For  this  entent  the  father  left  all 
that  he  had  with  his  onely  begotten  fonnc ,  cuen  by  the  communi- 
cating of  good  thinges  with  him  toexprefife  the  true  image  of  his 
glorie.  For  as  it  is  faidejthat  we  muft  be  drawcne  by  the  fpirite,  that 
we  may  be  ftirred  to  feeke  Chrift,  fo  againe  we  ought  to  be  admoni- 
ftied,  that  the  inuifiblc  father  is  no  where  els  to  be  fought  but  in  this 
T  ibr.n.  image.  Of  which  matter  Auguftme  fpeaketh  excellently  well,which 
<^e  ciui.  intr  eating  of  the  marke  that  faith  fliould  ftioote  at,faith  that  wc  muft 
Dei.  ca .  j^^q^  whether  we  muft  goe  and  which  way :  and  then  byandby  after 
**  he  gathereth  that  the  fafcft  way  againft  al  erroures  is  he  that  is  both 

God  and  man .  For  it  is  God  to  whome  we  go ,  and  man  by  whome 
we  go :  and  both  thefc  are  founde  no  where  but  in  Chrift .  Neither 
doth  Paule  when  he  fpcaketh'cf  faith  in  God ,  mcane  to  ouerthrow 
that  which  he  fo  ofte  repeteth  of  faith  that  hath  her  whole  ftay  vpon 
i.Pet.  I  ^|^j.j^:j.  ^^j  p^je^.  jJqjI^  j^^^  fjjfly  ioync  them  both  together,  faying 

that  by  him  we  beleue  in  God. 

z  Therefore  this  euili,cucn  as  innumerable  othcrjis  to  be  impu- 
ted to  the  Schoolemen ,  which  haue  liidden  Chrift  as  it  were  with  a 
veilc  drawene  before  himjto  the  beholding  of  whome  vnleflc  we  be 
dircdly  bent,  we  (hall  alway  wander  in  many  vncertaine  mazes.  But 
belide  diis  that  with  their  darke  definition  they  do  deface  and  in  a 
inaner  bring  to  naught  the  whole  force  of  faith  >  they  haue  forged  a 
deuife  of  vnexprefled  faith ,  with  which  name  they  garnifhing  their 
moft  grofle  ignorance  do  with  great  hurte  deceyue  the  filly  people, 
yea  (tofaytruelyandpiainely  asihethingisin  deedc)  this  dcuifc 
doth  not  oncly  buric  but  viterly  deftroy  the  true  faith .  Is  this  to  be- 
leue,to  vnderftand  nothing,fo  that  thou  obediently  fubmit  thy  fenfc 
10  the  Church  ?  Faith  ftandcch  not  in  ignorance  but  in  knowledge, 

and 


The  grace  or  Chnft.       Lib.3.  217 

and  that  not  oncly  of  God,  butof  the  willof  God.  For  neither  do 
we  obtcinefaluation  by  this  that  we  cither  arc  ready  to  embrace  for 
t»  ue  whatfoeucr  the  Church  appointcth ,  or  that  we  do  commit  to  it 
all  the  office  of  fearchingand  knowing:but  when  we  acknowledge 
God  to  be  a  merciful  father  ro  v$  by  the  recociliatio  made  by  Chnft, 
and  that  Chrift  is  geuen  vs  vnto  righteoufntfle ,  fandification ,  and 
hfc.  By  this  knowledge,  I  fay,  not  by  fubmitting  of  our  fenfe ,  wc  at- 
teme  an  entrie  into  the  kingdome  of  hcauen.  For  when  the  Apoftlc  Rom.io 
faith,  that  with  the  hearte  we  bcleue  to  rightcoulhefle ,  and  with  the  lo. 
mouth  confeffio  is  made  to  raju*tio,he  (hewcth  that  it  is  not  enough, 
if  a  man  vnexprefledly  bcleue  that  which  he  vndcrfindeth  notjnor 
fceketh  tolearne:  but  be  rcquireth  an  exprcfTed  acknowledging  of 
Gods  goodneflc,in  which  confiftetli  our  righteoufneffe. 

g     In  dcedc  I  denie  not  (fuch  is  the  ignorance  wherewith  wc  arc 
compared)  that  there  nowe  be  and  hereafter  Ihalbe  m.^ny  thinges 
wrapped  and  hidden  from  vs ,  till  hauing  put  of  the  burden  of  our 
flelh  we  come  neerer  to  the  prcfcncc  of  God :  in  which  very  thinges 
that  be  hidden  from  vs ,  nothing  is  more  profitable  than  to  fufpcnd 
our  iudgemenr,but  toftay  our  minde  in  determined  purpofe  to  kcpc 
vnitie  with  the  Church  .  But  vnder  this  colour  to  intitle  ienorauncc 
tempered  with  humilitie  by  the  name  of  faith,  is  agreatabfurditie. 
For  fauh  lieth  in  knowledge  of  God  and  of  Chrift  not  in  reuerence  john  it 
of  the  Church.  And  we  fee  what  a  maze  they  haue  framed  with  this  3. 
their  hidden  imphcationjthat  any  thing  whatioeuer  it  be  without  any 
choife,  fo  that  it  be  thiuft  in  vnder  title  of  the  Church, is  gread'.ly  le- 
cciued  of  the  ignorant  as  it  were  an  oracle,  yeafomtime  alfo  moft 
monftrous  erroures.  Which  vnaduifedlightnefle  of  beliefe, whereas 
it  is  a  moft  certame  downefal  to  ruinc,is  yet  excufed  by  thcm,for  that 
it  beleucth  nothing  determinatly,  but  with  this  condition  adroyned. 
If  the  faith  of  the  Church  be  fuch .  So  do  they  faine ,  that  truth  i$ 
bolden  in  errour,  light  in  blmdnefle,true  knowledge  in  ignorauncc. 
But  becaufe  we  will  not  tarry  long  in  confuting  them  ,  wc  do  oncly 
warjje  the  readers  to  compare  their  dodrine  with  ours.  For  the  very 
pleanefte  of  the  truth  ic  felfe  will  of  itfelfe  miniftcra  confutation 
ready  enough .  For  this  is  not  the  queftion  iimong  them ,  whether 
faith  be  yet  wrapped  with  many  remnauntes  of  ignorance ,  but  they 
definitiuely  fay  that  they  bcleue  aright,  which  ftande  amafcd  in  their 
ignorance,yea  &  do  flatter  them  felues  thercin/o  that  they  do  agree 
to  the  authoritie  and  iudgemcnt  of  the  Church ,  concerning  fhingcs 
vnknowenc.  As  though  the  Scripture  did  not  euery  where  teach,tjiat 
with  faith  k  ioyned  knowledge, 

EE 


Cap, 


2.         Of  the  mancr  how  to  receinc 

4  But  wc  do  grauntjthat  fo  long  as  wc  wander  fi  om  home  in  this 
worldcjOur  faith  is  not  fully  exprelTcdjnotonly  becaufe  many  things 
are  yet  hiddf  from  vSjbut  becaufe  being  compafled  with  many  miftes 
of  cnoures,  we  atteine  not  all  thinges.  For  the  higheft  wifedomc  of 
the  moft  perfed  is  this,to  profite  more  and  proccede  on  further  for- 
warde  with  gentill  willmgnefle  tolearne.Thcrfore  PauJe  exhorteth 
the  faithfjll^if  vpon  any  thing  they  differ  one  from  an  othcr,fo  abide 
for  reuelation."  And  truely  experience  teacheth,  that  till  we  be  vn- 
clorhed  of  our  flerti ,  we  atteine  to  know  lefle  than  were  to  be  wif- 
fliedjand  daily  in  reading  we  light  vpon  many  darke  places  which 
do  conuince  vs  of  ignorance.  And  with  this  bridle  God  holdeth  vs 
in  modcfty,afIigning  to  euery  one  a  meafure  of  faith,  that  euenthc 
verv  beft  teacher  may  be  ready  to  learne.  And  notable  examples  of 
this  vnexprefled  faith,  we  may  marke  in  the  Difciples  of  Chrift ,  be- 
fore that  they  had  obreined  to  be  fully  enlightned.We  fe,how  they 
hardely  tail.d  the  very  firit  introdudions,  how  they  did  fticke  euen 
in  the  fmalleft  pointes,how  they  hanging  at  the  mouth  of  their  mai- 
fter  did  not  yet  much  proceede,  yea  when  at  the  womens  informa- 
tion they  ranne  to  the  graue  ,  the  Refurredion  of  their  maifter  was 
like  a  dreame  vnto  them  .  Sith  Chrift  did  before  beare  witnefleof 
their  faith,  we  may  not  fay  that  they  were  viterly  without  faith :  but 
rather,  if  they  had  not  ben  perfwaded  that  Chrift  fhould  rife  againe, 
all  care  of  htm  wouldc  haue  periftied  in  them .  For  it  was  not  fuper- 
ftirion  that  did  drawe  the  women  to  embalme  with  fpices  the  corpcs 
of  a  de.'.d  man  of  whome  there  was  no  hope  of  life:but  although  they 
beleued  his  wordes  whome  they  knew  to  be  a  fpcaker  of  trueth,yct 
the  ^rofnefte  that  ftiU  pofletfed  their  mindcsfo  wrapped  rheir  faith 
indlrkene{re,thatthey  wereinamaneramafcdatit.  Wherevpon  it 
is  faide,  that  they  then  at  the  laft  heleued  when  they  had  by  triail  of 
the  thin^  it  felfe  proued  the  trueth  of  the  wordes  of  Chriftrnot  that 
they  then  bcganne  to  belcue.but  bycaufe  thfc  feede  of  hidden  faith 
which  was  as  it  were  dead  in  their  hartes,'thcn  receiuing  huclmefle, 
did  fpnnge  vp.  There  was  therefore  a  true  faith  in  them, but  an  vn* 
exprcfTed  faith ,  becaufe  they  reucrently  embraced  Chrift  for  their 
onely  teacher .  and  then  being  taught  of  him,  they  determined  that 
he  was  the  author  of  their  faluation :  Finally  ,  thev  beleued  that  he 
came  from  heauen,  by  the  grace  of  his  father  to  gather  his  Difciplcf 
to  heauen.  And  we  nt-ede  not  ro  fcke  any  more  familiar  nroofe  here* 
of  than  'his,  thar  in  all  thinges  alway  vnbelefe  i*  mingled  with  faith. 

5     We  may  alio  call  it  an  vncxprefled  faith,  which  yet  in  dccdc 

is  nothing  but  a  preparation  of  faith .  The  Euangeliftcs  do  rchearfc 

*  thai 


The  grace  of  Chrlft.       Lib.3.  218 

that  many  beleued,  whicii  onely  beinji  rauifhed  to  admiration  with 
miraclesyproceded  no  further  buc  that  Chrift  was  the  Mcflias  which 
had  bene  promifed ,  albeit  they  rafted  not  fo  much  as  any  fclender 
learning  of  the  Gofpell.  Such  obedience  which  brought  them  in 
rubic^h5  wiUingly  to  fubmit  them  felues  to  Chrift,bcarcch  the  name 
of  faith  where  it  was  in  dede  but  rhe  beginning  of  fajth.So  the  cour- 
tier that  beleued  Ghriftes  promire,c5cerning  y  healing  of  his  Tonne, 
when  he  came  homc,a5  the  Enangelift  teftifiech, beleued  againe:by-  Iofin.4. 
caufe  he  receiued  as  an  oracle  that  which  he  hear  de  of  the  mouth  of  }• 
Chrift,  and  then  fubmitted  him  CcKq  to  his  auchoritie  to  recejue  his 
dodiine  Albeititis  to  be  knovven,t:i?the  was  fo  nadabieand  rcndv 
loleame,  that  yet  in  the  tiift  place  the  vrorde  of  bcicumg  figmfieth 
a  particular  belete:  and  in  ihe  fecond  place  mairech  himof  rhenum- 
bre  of  the  DifcipleSjthai  piofetled  to  be  the  fcholers  of  Chnft  AJikc 
example  doth  lohn  fet  forth  in  the  Samiiritanes,  which  fo  beleued  Iohn.4, 
the  womans  rcpotte  ,  that  they  ranne  earneftly  to  Chnft,  which  yet 
when  they  hadhearde  him,  faide  thus  :  Now  wc  beleue  not  bycaulc 
of  thy  report,  but  we  haue  hearde  !iim ,  and  we  know  that  he  is  rhe 
Sauiour  of  the  worlde  .  Hereby  appeareth  that  they  which  are  nut 
yet  inftrufted  in  the  firft  jntrodudions  ,  fo  that  they  be  difpofed  to 
obedience,are  called  faithfulhin  deedc  not  proprely,  but  in  this  rc- 
fped,  that  God  of  his  tender  kindeneiTe  vouchefaueth  to  gf.uint  fo 
great  honour  to  that  godly  affe<!;>ion,but  this  wilhnpneflc  to  learne, 
with  a  defire  to  proceede  further ,  diifereth  farre  from  that  groflc 
ignorance ,  whenn  they  lie  dull  that  are  content  with  the  vnexpref- 
(ed  faith,  fuch  as  the  Papiftes  haue  imagined.  Forif  Paule  feuercly  ,  xira 
condemneth  them  which  alway  learning  ,  yet  neuer  come  10  the  j.7. 
knowledge  of  trueth ,  how  much  more  greuous  reproche  do  thejr 
^efcrue,  that  of  purpofe  ftudie  to  know  nothing  ? 

6  This  therefore  is  the  true  knowledge  of  Chrift,if  wc  receiuc 
him  fuch  as  he  is  offered  of  his  Father,tlwtisto  fay,clothed  with  his 
Gofpell.  For  as  he  is  appointed  to  be  the marke of  our  faith,  fowc 
can  not  go  the  right  way  to  him,but  by  the  Gofpell  going  before  to 
guide  vs.  And  truely  there  are  opened  to  vs  the  treafures  of  grace, 
which  being  (liut  vp^Chrift  Oioulde  Iitle  profire  vs.So  Paule  ioyneth 
faith  an  vnfeparable  companion  to  dodrine, where  hefairh:  Yc  haue 
not  Co  learned  Chnft ,  for  yc  haue  bene  tau^^ht  what  is  the  trueth  m  Ephc.4, 
Chrift.  Yet  do  I  not  fo  rcftraine  faith  to  t^e  Gofpell,  buc  that  i  con-  lo. 
feffe  that  there  hath  bene  fomuch  taught  by  Mofcs  &  the  Prophets, 
as  fufhfed  to  the  edification  of  faith,but  becaule  there  hath  bene  dc- 
Luered  in  the  Gofpell  a  fulkr  opcamg  of  ^th ,  therefore  it  iS  w«r- 

E£     i;. 


Cap.2.         Of  the  maner  how  to  rcceiuc 

om.io  thily  called  of  Paule  ,  the  dodrine  of  faith.  For  which  caufe  alfo  h« 
faith  in  an  other  placc,that  by  the  comming  of  faith  the  law  i$Cakcn 
away,  meaning  by  this  word  faith,  the  new  and  vnaccuftomed  maner 
of  teaching,  wherby  Chrift  (ince  he  appeared  our  fcholemafterjhath 
more  plainely  fet  forth  the  mercy  of  his  father ,  and  more  ccrtainely 
tcftified  of  our  faluation .  Albeit  it  {halbe  the  more  eafie  and  more 
conuenient  ordre ,  if  we  defcend  by  degrees  from  the  generaltie  to 
the  fpecialtie.  Firft  we  muft  be  put  m  mjnde  that  there  is  a  generall 
relation  of  faith  to  the  worde,and  that  faith  can  no  more  be  feuercd 
from  the  worde ,  than  the  funnebeames  from  the  funne  from  whom 
5fa.  5  5.  they  procede.Therefore  in  Efaie  God  crieth  out:Hearc  me  and  yoiJr 
5-         foule  fhall  liue.  And  that  the  fame  is  the  fountaine  of  faith ,  lohn 
[qH.  lo.  ^g^gfj^  i^  jj^gfg  wordes-.Thefe  thinges  are  written  that  ye  may  bc- 
leue.  And  the  Prophet  meaning  to  exhorte  the  people  tobeleefe, 
?fa.  9S-  ^^i^^^  This  day  if  ye  fhall  heare  his  voice.  And  to  hearc  is  common- 
i.         ly  taken  for  to  Beleue .  Moreouer ,  God  doth  not  without  caufe  in 
Efaie  fct  this  marke  of  differece  betwcne  the  children  of  the  Church 
and  ftraungersjthat  he  will  inftrud  them  aU,that  they  may  be  taught 
of  Urn.  For  if  it  were  a  benefit  vniuerfall  to  all,why  (houlde  he  dircd 
his  wordes  to  a  fewe  ?  Wherewith  agreeth  this  that  the  Euangeliftcs 
do  commonly  vfe  the  wordes  Faithfull,  and  Difciples,  asfeuerall 
Ad.  <?.  wordes  exprefllng  one  thing,and  fpecially  Luke  very  oft  in  the  Ades 
uand.^.  Qf  (hg  Apoftles.  Yea  and  he  ftretcheth  that  name  euen  to  a  woman 
and.26.  .^^  ^^^  ^.^j,j^  chapiter  of  the  Ades .  Wherefore  if  faith  do  fwerue 
26.  and  neuer  fo  liile  from  this  markcjto  which  it  ought  to  be  diredly  leuel- 
and.  1 3.  ledjit  kepeth  not  her  own  naturCjbut  becometh  an  vncertaine  light- 
and.i  4.  neffe  of  beliefe  and  wandring  errour  of  mindc.  The  fame  Worde  is 
the  foundation  wherewith  faith  is  vpholden  and  fufteined ,  from 
which  if  it  fwaruejitfallethdowne.Therefore  take  away  the  Worde, 
and  then  there  (hall  remaine  no  faith.  We  do  not  here  difpute  whe- 
ther the  minifterie  of  man  be  necelfarieto  fowe  the  word  of  God 
that  faith  may  be  conceiued  therby,which  queftion  we  wil  els  where 
intreaie  ofbut  we  fay  that  the  worde  it  felfe,  howefoeuer  it  be  con- 
ucied  to  vs,  is  like  a  mirrour  when  faith  may  beholde  God.Whcther 
God  doth  therein  vfe  the  fei  uice  of  man ,  or  worke  it  by  his  owne 
only  power,yct  he  doth  alway  fhew  him  felfe  by  his  worde  to  thofe, 
Ro.i.  5.  whome  his  will  is  to  drawc  vnto  him :  whercvpon  Paule  defineth 
faith  to  be  an  obedience  that  is  geuen  to  the  Gofpell.  Rom.  i.  And  in 
p.  ,•      an  other  place  he  praifeth  the  obedience  of  faith  in  the  Philippians, 
j_^   *  '  For  this  is  not  the  onely  puipofe  in  th  e  vnderflanding  of  faith ,  that 
we  knowc  that  there  is  a  God,but  this  alib,yea  this  chiefely,  that  we 
_  -  vnder- 


The  grace  of  Chrift.       Lib.3.         2ip 

vnderftand  what  will  he  beareth  towarde  vs .  For  it  not  fo  much  be- 
houeth  vs  to  knowe  what  he  is  in  himfelfe,  but  what  a  one  he  vvill  be 
to  vs.Nowe  therefore  wc  arc  come  to  this  point,that  faith  is  a  know- 
ledge of  the  will  of  God,  perceyued  by  his  worde .  Andthe  foun- 
dation hereof  is  a  for  econcciued  perfuafion  ofthetruthe  of  God. 
Of  the  aflurednclTe  whereof  fo  long  as  thy  minde  fhall  difpute  with 
it  felfc,  the  worde  (hall  be  but  of  doubtfull  and  weake  credit ,  yea  ra- 
ther no  credit  at  all .  But  alfo  it  fufficeth  not  to  beleue  that  God  is  a 
true  fpcaker,  which  can  neither  deceiuc  nor  lie,  vnleffe  thou  further 
holde  this  for  vndoubtcdly  determined,  that  whatibeucr  procedech 
firom  him,is  the  facred  and  inuiolable  truthe. 

7  But  becaufe  not  at  euery  worde  of  God  mans  heartc  is  raifed 
Tp  to  faith ,  we  muft  yet  further  fcarch  what  this  faith  in  the  worde 
hath  proprely  rcfped  vmo.lt  was  the  faying  of  God  to  Adam:Thou  Gene.i 
{halt  die  the  death.  It  was  the  fay  ing  of  God  to  Cain :  The  bloude  ^  7-  ^^ 
of  thy  brother  crieth  to  me  out  of  the  earth .  Yet  thefe  are  fuch  fay-  ^'^^' 
inges  as  of  them  felues  can  do  nothing  but  (hake  faith,  fo  much  lefle 
are  they  able  to  ftabliih  faith.We  deny  not  in  the  meane  feafon  that 
it  is  the  office  of  faith  to  agree  to  the  truthe  of  God,  howeofte 
fbeuer ,  what  foeuer,  and  in  what  forte  foeuer  it  fpeaketh :  but  nowe 
our  queftion  is  onely ,  what  faith  findeih  in  the  worde  of  the  Lordc 
to  leane  and  refl  vpon .  When  our  confcience  beholdeth  onely  in- 
dignation and  vengeance,  howecan  it  but  tremble  and  quake  for 
feare?  And  howe  fhoulde it  but  flee  God,ofwhome  it  is  afraidc? 
But  faith  ought  to  fceke  God,  and  not  to  flee  from  him .  It  is  plainc 
therefore ,  that  we  haue  not  yet  a  full  definition  of  faith ,  bycaufe  it 
is  not  to  be  accompted  for  faith  to  knowe  the  will  of  God,  of  what 
forte  fo  cuer  it  be .  Butwhatif  in  the  place  of  will,  whereof  many 
times  the  meflage  is  forrowefiill  and  the  declaration  dreadfull ,  wc 
put  kindeneife  or  mcrcie  ?  Truely  fo  wc  ihall  come  nerer  to  the  na- 
ture of  faith .  For  we  are  then  allured  to  feeke  God ,  after  that  we 
haue  learned  that  faluation  is  laicd  vp  in  (lore  with  him  for  vs.  Which 
thing  is  confirmed  vnto  vs,whcn  he  declareth  that  he  hath  care  and 
loue  of  vs.  Therefore  there  needeth  a  promife  of  grace,  whereby  he 
may  teftifie  that  he  is  our  mercifuU  father ,  for  that  other  wife  wc  can 
not  approch  vnto  him ,  and  vpon  that  alone  the  hearte  of  man  may 
fafely  reft.For  this  reafon  commonly  in  the  Pfalmes  thefe  two  things 
Mercie  and  Truth  do  cleaue  together,  becaufe  neither  flioulde  it  any  ^^^*  ^ 
thing  profite  vs  to  know  that  God  is  true ,  vnlefle  he  did  mercifully 
allure  vs  vnto  himrneither  were  it  in  our  power  to  fmbracc  his  mcr-  pfjj^j 
cie  I  vnlefTe  he  did  with  his  one  mouth  o^er  it .  I  haue  reported  thy  20. ' 

EE  iij. 


Cap.2.  Ofthcmancrhowtorcceiue 

truth  and  thy  faluation  ,  I  haue  not  hidden  thy  goodneflc  and  thy 
truth.  Thy  goodnefleandthy  truethkeepeme.  In  an  other  place. 
KtA   6  '^^y  Tsercie  to  the  hcauens ,  thy  trueth  euen  to  the  cloudes.  Againc. 
6.  All  the  wayes  of  the  Lord  arc  mercie  and  trueth,to  them  that  keepe 

Pfa  1 07  hrscouenant.  Ayaine.His  mercie  is  muliiphed  vpon  vs,andthe  truth 
pUi  38  <5f  the  Lorde  abidethforeuef.Againe.I  vvjlllmge  to  thy  name  vpon 
thy  mercie  and  trueth  .  I  omit  that  which  is  in  the  Prophetes  to  the 
fame  meanma;,  that  God  is  me-rcifuU  and  faith&ill'in  his  promifes. 
For  we  fiisll  raihcly  determine  that  God  is  mercifuil  vnto  vs ,  vnlelTc 
him  leife  do  teftiHe  of  him  felfe  and  preuenc  vs  with  his  calling.leafte 
his  wdl  Oiou'.de  be  doubccfuU  and  vnknowen  .  But  we  haue  already 
feenc  ,  that  Chriitis  the  onely  pledge  of  his  loue  ,  without  vvhomc 
an  euery  fide  appeare  the  tokens  of  hatred  and  wrath.  Nowe  foraf- 
much  as  the  knowledge  of  Gods  goodncfle  fliall  not  much  preuaile, 
vnleire  he  make  vMareft  in  it ,  therefore  fuch  an  vnderftanding  is  to 
be  baniihcd  as  is  mingled  with  doubtin'^.,and  doth  not  foundly  agree 
in  it  felte,  but  as  it  were ,  difputeth  with  it  felfe  .  But  mans  wit,  as  it 
isblmde  and  darkened,  is  farref^omatreining  and  climbing  vpto 
perceiue  the  very  wdl  of  God  rand  alio  the  hearte  of  man,  as  it  wa- 
uereth  with  pcrpetuall  doubling ,  is  fan  e  from  rcfting  aflfured  in  that 
perfuaiion.  Thei  fore  it  behoueth  both  that  our  wit  be  Jightned,and 
our  hearte  flrengtheried  by  fome  other  meane  ,  that  the  worde  of 
God  may  be  of  full  credit  with  vs.  Nowe  we  fnall  haue  a  perfed  dc* 
fcnition  of  faith,  if  wc  fay  ,  that  it  is  a  ftedfaft  and  affured  knowledge 
of  Gods  kmdnefTe  toward  vs>which  being  grounded  vpon  the  trueth 
of  the  free  promife  in  Chrifl,is  both  reuelcd  to  our  mindes,and  fea- 
led  in  our  hcartes  by  the  holy  Ghoft. 

8  But  befoi  e  I  precede  my  further ,  it  flialbe  neceflarle ,  that  I 
make  fome  preambles  to  diffolue  ccrtaine  doubtes  that  oiherwifc 
might  make  fome  ftoppe  to  the  readers.  And  fiifl  I  muft  confute  that 
diftindion  that  flicth  about  m  the  fcholes,betwcne  faith  formed  and 
vnformed.  For  they  imagine  that  fuch  as  are  touched  with  no  feare 
of  God,with  no  feehng  of  godlincfl"e,do  beleuc  all  that  is  neccflfaric 
to  faluation. As  though  the  holy  Ghoft  in  lightening  our  heartcs  vn- 
to faith ,  were  not  a  witncfl'e  to  vs  of  our  adoption  .  And  yet  pre- 
fumptuoufly ,  when  all  the  Scripture  cricth  outagainft  it ,  they  geuc 
the  name  of  faith  to  fuch  perfwai^on  voidc  of  the  feare  of  God. 
Wc  nccde  to  ftriue  no  further  with  their  definition.but  fimply  to  re- 
hear(c  the  nature  of  faith, fuch  as  it  is  declared  by  the  worde  of  God. 
Whereby  fhall  plaincly  appeare  howc  vnfkilfully  and  foolifhiy  they 
rather  make  a  noifc  than  fpeake  of  it .  1  haue  alrcadic  touched 

parte. 


The  grace  of  Chriir.       Lib.3.  220 

parte ,  the  reft  I  will  adde  hereafter  as  place  fliall  ferue .  A  t  this  pre- 
fent  I  fay ,  that  there  can  not  be  imagined  a  greater  abfurditic ,  than 
this  inucntion  of  thcires.They  wil  haue  faith  to  be  an  afllnc,wherc- 
by  euery  defpifer  of  God  may  receiue  that  which  is  vttcred  out  o£ 
the  Scripture.  But  firft  they  fhoulde  haue  feene  whether  euery  man 
of  his  owne  power  do  bring  faith  to  him  felfe,  or  whether  the  holy 
Ghoft  be  by  it  a  witnefle  of  adoption ,  Therefore  they  do  childifh- 
ly  plaie  the  fooles,  in  demaunding,  whether  faith,  which  qualstie  ad- 
deth  doth  fourme ,  be  the  fame  faith  or  an  other  and  a  newe  faithe. 
Whereby  appeareth  certainly  ,that  in  fo  babhng  they  neuer  thouglie 
of  the  lingular  gifte  of  the  holy  Ghoft .  For  the  beginning  of  bele- 
uing  doth  already  conteine  in  it  the  reconciliation,  whereby  man 
approcheth  to  God.  But  if  they  did  weye  that  faying  of  Paule:  Rom.io 
With  the  hearte  isbcleuedtorighteoufneire,  theywoulde  cefi'eto  lo. 
faine  that  fame  colde  quaUtie .  If  wc  haddc  but  diis  one  reafon ,  it. 
fliouldc  be  fufficient  to  ende  this  contention:  that  the  very  fame  af- 
fent(as  I  haue  already  touched^and  will  againe  more  largely  repete) 
is  rather  of  the  hearte  than  of  the  braine ,  rather  of  aftedion  than  of 
vnderftanding.  For  which  eaufe  it  is  called  the  obedience  of  faith,  Rom.  u 
which  is  fuch  as  the  Lorde  preferreth  no  kinde  of  obedience  aboue  $• 
it :  and  that  worthily ,  forafmuch  as  nothing  is  more  precious  to. 
him  than  his  truthc ,  which  as  lohn  the  Baptift  witneflfeih ,  the  be-  lohn.  j. 
leuers  doe  as  it  were  fubfcribe  and  feale  vnto .  Sithe  the  matter  is  *  5« 
not  doubtefull  we  doe  in  one  worde  dcterminately  faie ,  that  they 
fpcake  fondely  when  they  faie  that  faithe  is  fourmed  by  adding  of 
godly  affedion  vnto  afTent:  whereas  aflent  it  felfe,  at  leaft  fuch  af- 
fent as  is  declared  in  the  Scriptures,  confifteth  of  godly  affedion. 
But  yet  there  is  an  other  plainer  argument  that  offereth  it  felfe 
to  be  alleged .  For  whereas  faith  embraceth  Chrift  as  he  is  offe- 
red vs  of  the  Father:  andCh|;ift  is  offered  not  onely  for  rightc- 
oufnefTe ,  forgeuenefTe  of  (innes  and  peace ,  but  alfo  for  fandifica- 
tion ,  and  a  fountaine  of  liuing  water :  without  double  no  man  can 
cuer  truely  knowe  him,  vnleffe  he  doe  therewithall  receiue  the  fan- 
ditkation  of  the  Spirite .  Or ,  if  any  man  delirc  to  haue  it  more 
plainely  fpoken,  Faithe  confifteth  in  the  knowledge  of  Chrift.  And 
Chrift  can  not  be  knowene ,  but  with  fandification  of  his  Spirite : 
therefore  it  followeth ,  that  faith  can  by  no  mcane  be  fcuered  from 
godly  affedion. 

9  Whereas  they  are  wonte  to  laie  this  againft  vs ,  that  Paulc  ,.  Cor, 
faieth ;  If  a  man  haue  all  faith,  fo  thai  he  rcmoue  mountaincs :  if  he  12.10. 
haue  not  charitie ,  he  is  nothing ;  whereby  ihey  wouldc  dcformc 

££  iiij. 


Cap.2.  Of  the  mancr  how  to  recciuc 

faith,  in  fpoyling  it  of  charitie :  ihey  conlider  not  what  the  Apoftle 
in  th.it  place  meaneth  by  faith .  For  when  in  the  chapiter  next  be- 
fore it,  he  had  fpoken  of  the  dmerfe  giftes  of  the  holy  Ghoftjaraong 
the  which  he  had  reckened  the  diuerle  kindes  of  languages ,  power 
and  prophecie ,  and  had  exhorted  the  Corinthians  to  follow  the  btft 
of  thefe  giftes ,  that  is  to  fay ,  fuch  giftes  whereby  more  profit  and 
comodiue  might  come  to  the  whole  dotly  of  the  Church:he  ftreight- 
way  faide  further ,  tliat  he  woi»lde  lliewc  them  yet  a  more  excellent 
way.That  all  fuch  gjftcs>how  excellent  foeuer  they  be  of  them  felues^ 
yet  are  nothing  to  be  eftecmcd,vnlefl"e  they  ferue  charitie.  For  they 
were  geuen  to  the  edifying  of  the  Chuich ,  and  vnlefTe  ihey  be  ap- 
plied there  vnto,  they  loi'e  their  grace.  For  pioofe  of  this  he  particu- 
larly re  herfeth  them ,  repeting  the  felfe  fame  giftes  that  he  h;?d  fpo- 
ken of  before,  but  in  other  names.  And  he  vleth  the  wordes  Powers 
anxl  Faith,  for  all  one  thing,  that  is  for  the  power  to  do  miracles.  Sith 
therefore  this ,  whether  ye  call  it  power  or  faith ,  is  a  particular  giFtc 
of  God ,  which  euery  vngodly  man  may  both  haue  and  abufe ,  as  the 
gifce  of  tongues,as  prophecie  and  other  giftes  of  grace :  it  is  no  mar- 
uell  if  it  be  feuered  from  charitie.  Butalltheerrour  of  thefe  men 
ft?.ndech  in  th.s ,  that  where  this  worde  Faith  ,  hath  dmerfe  (i^nifi- 
cationsj  they  not  confidering  the  diuerlitie  of  the  thing  iignified, 
difpute  as  though  it  were  taken  for  oncthingein  all  places  alike. 
The  place  of  fames  which  they  allege  for  maintainanccof  the  fame 
errour,  fball  be  els  where  difcufled  .  But  although  forte^^thingcf 
fake ,  when  we  meanc  to  fhewe  what  manner  or  knowcl  d^e  of 
God  there  is  in  the  wicked ,  we  graunt  that  there  are  diuci  fe  ioites 
of  faithe:  yet  wc  acknowledge  and  fpeake  of  but  one  faithe  of 
the  godly ,  as  the  Scripture  teacheth  .  Many  in  deede  doe  bclerc 
that  there  is  a  God,  thcythinke  that  the  Hi^ione  of  the  Golpell 
and  other  paries  of  the  Scripture  are  true  (  as  common'y  we  are 
wonte  to  iudge  of  fuch  thinges ,  as  either  are  reported  bem?^,  done 
long  ago,  or  fuch  as  we  our  felues  haue  bene  prefcnte  at  and  fecne.) 
There  be  alfo  fomethat  goe  further,  for  both:  they  beleeue  the 
worde  of  God  tobeamofteafiuredoracle,  and  they  do  not  alto^ 
gether  dcfpife  his  commaundementes ,  and  they  fomewhat  after  a 
forte  are  moued  with  his  threatemnges  and  promifes .  It  is  in  deede 
teftificd  that  fuch  haue  faith :  but  that  is  fpoken  out  by  abufe,  by- 
caufe  they  do  not  with  open  vngodlinefle  fight  againft  the  worde 
of  God,  or  refufe  or  defpife  it :  but  rather  prctende  a  ccriaine  (hew 
of  obedience. 

lo    But  this  image  or  fhadowe  of  faith  >  as  it  is  of  no  value ,  To 

is  It 


The  grace  otChrilt.  Lib.3.  221 

is  it  not  worthy  of  the  name  of  faith.  From  the  found  trueth  wher- 
of  how  farre  it  difFereth ,  although  it  (hall  be  hereafter  more  largely 
entreated ,  yet  there  is  no  caufe  to  the  contrary ,  why  it  flioulde  not 
now  be  touched  by  the  way.  It  is  fayd  that  Simon  Magus  bcleued,  Aft.S. 
which  yet  v/ithinahtlc  after  bewraied  hisowne  vnbeiiefc.And  wher-  i  j.Sc  j 
as  it  IS  faid  that  he  beleucd,  we  do  not  vnderftand  it  as  fome  dojthat 
he  fayned  a  behefe  when  he  had  none  in  his  heart  :  but  we  rather 
thinkc  that  being  ouercomc  with  the  maiefty  of  the  Gofpelljhe  had 
a  ccrtaine  faith  fuch  as  it  was ,  and  fo  acknowledged  Chrift  to  be  the 
author  of  life  and  faluabon ,  that  he  wiUingly  profcffed  himfelfe  to 
be  one  of  his.  After  the  fame  manner  it  is  faid  in  the  Gofpcl  of  Luke,  Luk.g. 
that  they  beleue  for  a  time ,  in  whom  the  feede  of  the  word  is  cho-  &  ^3. 
ked  vp  before  it  bring  foorth  frute,  or  before  it  take  any  roote  at  all, 
it  byandby  withereth  away  and  periflieth  .*  wedout  not  that  fuch 
dclited  with  a  certaine  taft  of  the  word  do  greedily  rcceiue  it,and  be- 
ginne  to  feele  the  diuinc  force  of  irrfo  farre  that  with  deceitfial  co»n- 
terfaiting  of  fayth,  they  beguile  notonely  other  mens  eyes,  but  alfo 
their  ownc  mindes.  For  they  perfwade  themfelues ,  that  that  reue- 
rence  which  they  (hew  to  the  word  of  God ,  is  moft  true  godlineife, 
becaufe  they  thinke  that  there  is  no  vngodlynelTe  but  manifeft  and 
confcffed  reproch  or  contempt  of  his  word.  But  what  manner  of  af- 
fenr  foeuer  that  bc,it  pearceth  not  to  the  very  hart  to  remainc  there 
ft  sbli(hed:&  though  fomtimc  it  fcmcth  to  haue  takeroot;es,yettho(c 
are  not  liuely  rootes.  The  heart  of  man  hath  fo  many  fecret  corners 
of  vanity,  is  full  of  fo  many  hiding  holes  of  lying,is  couered  with  fo 
guilcfull  hypocri(ie,that  it  oft  decciueth  himfelfe.  But  let  them  that 
gioricin  fuch  fhadowes  of  faith  vnderftandcjthat  therein  they  are  no 
better  than  the  Dcuill.  But  that  fii  It  forte  of  men  aie  farre  worfe  j^^  j^ 
than  the  Deuill ,  which  do  fenfeleflely  heare  and  vnderftande  rhofc  i^, 
things*  for  knowledge  whereof  the  Deuils  do  tremble .  And  the  o- 
ther  are  in  this  point  egall  with  the  Deuiil ,  that  the  fcclinge  fuch  a$ 
it  is  wherewith  they  are  touched ,  turneth  onely  to  terrour  and  dtC^ 
courage  mcnt. 

If  1  knowe  that  fome  thinke  it  hard :,  that  we  aflignc  fayth  to 
the  reprobate ,  w4iereas  Paule  affirmeth  faith  to  be  the  fnite  of  elc-  . 
^ion.  Which  dout  yet  is  ealily  difToluedrfor  though  none  receiue  the  *'  * 
light  of  faith,nor  do  trucly  feele  the  effedual  working  of  the  Gofpej, 
but  they  that  are  foreonlained  to  faluation  ;  yet  experience  (heweth 
that  the  reprobate  are  fometimc  moued  with  the  fame  feelinse  that 
the  cle6t  are,fo  that  in  their  owne  iudgement  they  nothing  differ  fro 
the  cled.Whcreforc  it  is  no  abfurdity ,  that  the  Apoftlc  afcribeth  10 


Cap.  2.         Of  the  maner  how  to  rccciue 

them  the  taft  of  the  heauenly  gjftes ,  that  Chrift  afcribeth  to  them  a 
faith  for  a  time :  not  that  they  foundely  perceaue  the  fpirituall  force 
of  grace  and  aiTurcd  hght  of  faith :  but  becaufe  the  Lord,the  more  to 
ccdemne  them  and  make  them  inexcufable,  conueyeth  himfelfe  mto 
their  mindes  fo  farre  foorth ,  as  his  goodneife  may  be  tafted  without 
thcfpiritcof  adoption.Ifany  obiedjthat  then  there  remayneth  no- 
thing more  to  the  faithfull  whereby  to  proue  certainely  their  adop- 
tion:! anfwere  that  though  there  be  a  great  hkenefTe  and  affinity  be- 
iwene  the  ele(fl  of  God,and  them  that  are  endued  with  a  falling  faith 
for  a  time,  yet  there  hueih  in  the  eled  only  that  affiance  which  Paul 
fpeaketli  of,that  they  crie  with  full  mouth,  Abba, Father.  Therefore 
as  God  doth  regenerate  onely  the  eled  with  incorruptible  feede  for 
cucr,fo  that  the  fcede  of  life  planted  in  their  hearts  neuer  perifheth: 
(o  foundly  doth  he  fcale  in  them  the  grace  of  his  adoptio,  that  it  may 
be  ftable  &  fure.  But  this  wiriiftandeth  not  but  that  that  other  infe- 
riour  working  of  the  Spirite  may  haue  his  coUrfe,euen  in  the  repro- 
bate. In  the  meane  fcafon  the  faithful  are  taught,carefully  &  humbly 
to  examine  themtelucs,leaft  m  fteade  of  aflurednes  of  faith,do  creepe 
in  careleife  confidece  of  the  flcfli.Befide  that,  the  reprobate  do  neuer 
f  onceiue  but  a  confufed  feelmge  of  grace ,  fo  that  they  rather  take 
hoide  of  the  fhadow  than  of  the  founds  body ,  becaufe  the  holy  Spi- 
rite doth  properly  fealc  ihc"  remiflion  of  Cmncs  in  the  eled  onely ,  fo 
that  they  apply  it  by  fpeciall  finth  to  their  vfe.Bui  yet  it  is  truely  (aid, 
that  the  reprobate  beleue  God  to  be  mcrcifuU  vntothem  ,  becaufe 
they  receiuc  the  gift  of  reconciliation ,  although  confufedly  and  not 
plaincly  enough  :  not  that  they  are  partakers  of  the  fclfe  fame  fay  th 
or  regeneration  wich  the  children  of  God,but  becaufe  they  feeme  to 
haue  as  well  as  they ,  the  fame  beginning  of  faith  ,  vnder  a  cloke  of 
Hypocnfie.  And  1  denie  not ,  that  God  doth  fo  farre  giue  light  vn^ 
to  theyr  mindes,  that  they  acknowledge  his  grace,  but  he  maketh 
that  fame  feelingc  fo  different  from  the  peculiar  teftimonic  which  he 
giueth  to  his  eled,  that  they  neuer  come  to  the  founde  effed  and 
fruition  thereof.  For  he  doth  not  therefore  fhe  we  himfelfe  mer* 
cifuU  vnto  them ,  for  that  he  hauinge  truely  deliucred  them  from 
death  >  doth  receiue  them  to  his  fauegarde,  but  onely  he  difclo- 
feth  to  them  a  prefentmercye.  But  he  vouchcfaueth  to  graunt  to 
the  onely  eled  the  liuely  rootc  of  fayth ,  Co  that  they  continue  to 
the  cnde  .  So  is  that  obiedion  aunfwere<iv  if  God  do  truely  (hewc 
his  grace,  that  the  fame  remayneth  perpetually  ftabUfhed ,  for 
that  there  is  no  caufeto  the  contrarie,but  that  God  may  enhghten 
feme  with  a  pre(em  feelingc  of  his  grace ,  which  afterwarde  vani- 

fheth 


The  grace ot  Chrilt.         Lib.3.  22a 

fticih  away. 

iz  Alfo  though  faith  be  a  knowledge  of  Gods  kindenes  toward 
VS,andanairuredperfua(7onofthe  rructh  thereof:  yec  itisnomar- 
uell  that  the  feelinge  of  Godsloue  in  temporaj.l  tbinges  doth  vanifh 
away:which  although  it  haue  an  affinity  with  faithjyct  doth  it  much 
differ  from  faith  .  I  graunt ,  the  will  of  God  is  vfjchaungeable,  and 
thetructh  thereof  doth  aiway  ftedfaftly  agree  With  itfelfc,  but  I 
deny  that  the  reprobate  do  proceede  fo  farrcas  to  atfaine  vnto  that 
(ecretc  reuelation  »  which  the  Scripture  fayth  to  belofige  to  the  e- 
Icd  onely .  Therefore  I  deny  that  they  do  either  conceiue  the  will 
of  God  as  it  is  vjichaungeable  ,  or  do  (ledfaftly  embrace  the  tructh 
thereof,  becaufe  ihey  abide  in  a  feeling  that  vanifheth  away :  Like 
as  a  tree  that  is  not  planted  deepe  enough  to  take  liuely  rootes ,  in 
procefle  of  time  waxeth  drie ,  although  for  a  fewe  yeares  it  bring- 
cth  foorth  not  onely  bioflbmes  and  leaucs ,  but  alfo  frure .  Finally, 
as  by  the  fall  of  the  hrft  man ,  the  Image  of  God  might  hauc  bccnc 
blotted  out  of  his  minde,  andfoulc,  foitis  nomaruell,  if  God  do 
fhine  vpon  the  reprobate  with  certaine  beames  of  his  grace ,  which 
afterward  he  fuftereth  to  be  quenched .  And  there  is  no  caufe  to  the 
conrary,but  that  he  may  lightly  ouer  wafli  fome,and  throughly  foke 
other  fome  with  the  knowledge  of  his  GofpeU.This  is  in  the  meanc 
time  to  hi  holden  for  ti  ueth,that  how  fmali  and  weake  foeucr  faith 
be  in  the  eled,yet  becaufe  it  is  to  them  a  fure  picadge  of  the  Spirite 
of  God  ,  and  a  feale  of  their  adoption,  the  printe  thereof  can  ncucf 
be  blotted  out  of  their  heartes  :  as  for  the  reprobate ,  that  they  arc 
ouerfpred  with  fuch  a  light  as  afterwarde  commeth  to  noui^ht .  And 
yet  the  Spirite  is  not  deceittfuU ,  becaufe  he  geueth  not  life  to 
the  feede  that  hecafteth  in  their  heartes,  to  make  it  abide  alwayes 
incoi  ruptible  ,  as  he  doch  in  the  elcd .  I  go  yet  further ,  for  whcre-aj 
itiscuident  by  the  teachingcof  the  Scripture  and  by  dayeiy  experi- 
ence ,  tha£  the  reprobate  are  fometime  touched  with  the  feehnge  of 
Gods  grace ,  it  murt  necdes  be  that  there  is  raifed  in  their  heartes  a 
certaine  difirc  of  mutuail  louc.  So  for  a  time  there  liued  in  Saul  a 
godly  aflf  dion  toloue  God,by  whom  he  knew  himfelfe  to  be  father- 
ly handelcd  ,  and  therefore  was  delited  with  a  certaine  fweeteneife  of 
his  goodnefl'e .  But  as  the  perfuafion  of  the  fatherly  loue  of  God  is 
not  faft  rooted  in  the  reprobate,  fo  do  they  not  foundely  loue  him  a- 
gayne  as  his  children,  but  are  led  with  a  certayne  affedion  like  hi- 
red feruauntes.  For  to  Chrift  onely  was  that  Spirite  of  loue  giucn,to 
jhis  ende ,  that  he  fhoulde  poure  it  into  his  members .  And  truely 
|hat  faying  of  Paule  cxtendeth  no  further,  but  to  the  eledonly:The  Ro,  5.  j, 


Cap.2.         Of  the  maner  hov;  to  rcceiuc 

loue  ot  God  is  poured  abioade  into  our  lieartes  by  the  holy  Spirite 
that  IS  giuen  vs,euen  the  fame  loue  that  engendrcth  the  fame  con- 
fidence of  calling  vponliim,\vhich  I  haue  before  touched.  As  on  the 
contrary  fide  we  fee  God  to  be  marueloufly  angry  with  his  children, 
whom  yet  he  ceffeth  not  to  loue:not  that  in  himfelfe  he  haicth  the> 
but  becaufe  his  wil).  is  to  make  them  afrayd  with  the  feclinge  of  his 
wrath^but  to  the  <i;ntent  to  abate  their  pride  of  flefh,to  (hake  of  their 
droafinefle,an<i  to  moue  them  to  repentance .  And  therefore  all  at 
one  time  they  conceiue  him  to  be  both  angry  with  them  or  with 
their  finnes,and  alfo  mcrcifull  vnto  them :  becaufe  they  not  fayned  * 
ly  do  pray  to  appeafe  his  wrath ,  to  whom  yet  they  flee  with  quiete 
aiTured  truft .  Hereby  it  appeareth  that  it  is  not  true  that  fome  do 
counterfaitc  a  (hewe  of  faith ,  which  yet  do  lacke  the  true  faith,  but 
while  they  are  caried  with  a  fodayne  violent  motion  of  Zcale ,  they 
deceiue  themfelucs  with  falfe  opinion ,  And  it  is  no  dout  that  flug- 
cilbncfTefo  poCfefleth  them,  that  they  do  not  well  examine  their 
heart  as  they  ought  to  hauc  done .  It  is  Ukely  that  they  were  fuch  to 
Iohn.»  whom  f  aslohnwitneffeih  J  Chrift  did  not  commit  himfelfe  when 
a4'       yet  they  beleued  in  himrbecaufe  he  knew  them  all,and  knew  what  was 
in  man.If  many  did  not  fal  from  the  common  faith(I  cal  it  common, 
becaufe  the  faith  that  lafteth  but  a  time  hath  a  great  likeneffc  and 
,  _    affinity  with  the  liuely  and  continuinge  faith)  Chnft  would  not  hauc 
fayd  to  his  Difciples  :  Ifye  abide  in  mywordc,  then  are  ye  truely 
my  DifcipIes,  and  ye  fhall  know  the  tructh,  and  the  tructh  fhall  make 
you  free.  For  he  fpeaketh  to  them  that  had  embraced  his  doftrinej& 
cxhortcth  them  to  the  encreafe  of  faith,that  they  fhouid  not  by  their 
owne  fluggiihncfle  quenche  the  light  that  is  giuen  them .  Th:;reforc 
Tit  1.1.  doth  Paul  affirme,that  faith  pecuharly  belongeth  to  the  eledjdecla- 
ring  that  many  vanifh  away,becaufe  they  haue  not  taken  liuely  roote. 
Mat.i  5.  Like  as  Chrift  alfo  faith  in  Matthew:  euery  tree  y  my  father  hath  not 
I  J.        planted,  Ihalbe  rooted  vp.  In  other  there  is  a  grofler  kinde  of  lyinge, 
lac. 2.    that  are  not  afhamed  to  mocke  both  God  and  men.  lames  inueieth 
againft  y  kind  of  men,  that  with  deceitful  pretenfe  do  wickedly  abufc 
t.Tim.i  faith.  Neither  would  Paule  require  of  the  children  of  God  a  faith  vn- 
3.  fayned ,  but  in  refped  that  many  do  prefumptuoufly  chalcnge  vnto 

themfclues  that  which  they  haue  not ,  and  with  vaine  coloured  de- 
I  Tim    ^^'^^  *^°  beguile  other  or  fometime  themfelues.  Therefore  he  com- 
J «,    *   pareth  a  ^ood  confcicncc  to  a  cheft  wherein  fayth  is  kept ,  becaufe 
many  in  falhnge  from  good  confcience ,  hauc  fuffered  mipwrcckc  of 
their  faith. 
1 J     Wc  muft  alfo  remember  the  doutfull  fignification  of  the  word 

fayth. 


The  grace  of  Chrift.         Lb.3.         223 

faith.  For  oftentimes  faith  fignificth  the  founde  dodrinc  of  religion, 
as  in  the  place  that  we  now  alleaged ,  and  in  the  fame  Epiftlc  where 
Paule  will  hauc  Deacons  to  holde  faft  the  miftery  of  faith  in  a  pure  r.Tim.  j 
confcience.  Againe,wherc  he  publifhcth  the  falbng  away  of  ccnaine  9» 
from  the  faith .  But  on  the  other  fide  he  fay  th  that  Timothee  was 
nouriihed  vp  with  the  wordes  of  faith .  Againe,  where  he  fayth  that  i.Tim,4 
prophane  vanities  and  oppofitions ,  falfcly  named  fcienccs ,  arc  the  i.&  6. 
caufe  that  many  departe  from  the  faith  :  whom  in  an  other  place  he  ^'Tmi.* 
calleth  reprobate  touchinge  faith .  As  againe  he  chargeth  Tituj,fay- 1^*^  ^• 
ingjWarne  them  that  they  be  founde  in  the  faith.By  foundeneife  he  Tit.i.ij 
meaneth  nothing  elfebut  pureneflc  of  dodrinc,  whichis  eafily  cor-  &  2.2. 
rupted  and  brought  out  of  kinde  by  the  hghtnefle  of  men .  Euen  bc- 
caufe  in  Chrift ,  whom  faith  poflcfTcth ,  are  hidden  all  the  treafures  Col.2i) 
of  wifcdom  and  knowledge  :  therefore  faith  is  worthily  extended 
to  fignifie  the  whole  fumme  of  heauenly  doftrine,  from  which  it  can 
not  be  feuered.Contrarywife  fomtime  it  is  reftrayned  to  fignifie  fomc 
particular  obieA,as  when  Matthew  fayth ,that  Chrift  faw  the  fnith  of  ^^ 
them  that  did  let  downe  the  man  ficke  of  the  palfey  through  the  tiles 
and  Chrift  himfelfe  crieth  out  that  he  founde  not  in  Ifraell  fo  great 
faith  as  the  Centurion  brought.Butit  is  likely  that  the  Centurion  was  j^      . 
carneftly  bent  to  the  healing  of  his  daughter,rhe  care  whereof  occu- 10.  *  * 
pied  all  his  minde:yet  bccaufe  being  contented  with  the  onely  aflent 
and  anfwerc  of  Chrift ,  he  required  not  Chrifts  bodily  prefence,thcr- 
fore  in  refped  of  this  circumftancc  his  faith  was  fo  much  commen- 
ded. And  a  litle  here  before  we  haue  fhewed^that  Paul  taketh faith  for  uCou 
the  gift  of  working  miracle$,which  gift  they  haue  that  neither  are  re-  1 5.  »o. 
generate  by  the  Spirit  of  God,nor  do  hartily  worfhip  him,  Al(b  in  an 
other  place  he  fetteth  faith  fory  dodrine  whcrby  we  arc  inftiaidcd  in 
faith.  For  where  he  wryteth  tlur  faith  (hall  be  abohfhed ,  it  is  out  of 
queftion  that  that  is  meant  by  the  miniftery  of  the  Church,  which  at 
this  time  is  profitable  for  our  weakencfiTe.  In  thcfe  formes  of  fpeach 
ftandeth  a  proportionall  relation .  But  when  the  name  of  faith  is  vn- 
properly  remoued ,  to  fignifie  a  faife  proftflion ,  oralyingetitleof 
faithjthat  ftiould  feemc  to  be  as  harde  a  fii^uratiuc  abufe  as  when  the 
feare  of  God  is  feite  for  a  corrupt  and  wrongfull  manner  of  v/orfKip- 
pinge,  as  when  it  is  oftentimes  faydin  theholy  Hiftory,  that  the 
foraine  nations  which  haddc  bin  tranfplantcdinto  Samaria  and  the 
places  borderinge  there  about,feared  the  fayned  Gods  and  the  God 
of  Ifraell:  which  is  as  much  ,  as  to  mingle  heauen  and  earth  together. 
But  now  our  queftion  is ,  What  is  that  faith  which  makcth  the  chil- 
dren of  God  diifereiu  from  tlie  vnbcleuers ,  by  which  wc  c«ii  vpoa 


Cap.2 .         Of  the  maner  how  to  receiuc 

God  by  the  name  of  our  Father ,  by  which  we  pafie  fr6m  death  to 
life ,  and  by  which  Chrift  the  eternall  fahiation  and  hfe  dVn^ellcth  rn 
vs.The  force  and  nature  thereof  I  ihinke  I  haue  fhortly  and  plaine- 
ly  declared. 

14  Now  let  vs  againe  go  through  all  the  partes  of it,eucn  ho  thi 
beginning  which  being  diligently  examined^(as  I  ihinke)tbere  (hall 
remaine  nothing  doutfull.  When  in  defining  fnith  w  e  call  it  a  know- 
ledge>wc  meane  not  therb^  a  coprehcnding/uch  as  men  vfe  to  hauc 
ofthofe  thinges  that  are  fubicd  tomans  vndeiftandinge.Foritisfo 
far  aboue  it,that  mas  wit  muft  go  beyond  &  fuimoiit  it  felfc  to  come 
vnto  it,yea  and  when  it  is  come  vnto  it ,  yet  doth  it  not  attayne  that 
which  it  feelethjbut  while  itis  perfuaded  of  that  which  it  conceiueth 
not ,  it  vnderftandeth  more  by  the  very  alfuredneffe  of  perfuafion, 
thanifit  did  with  mansov/ne  capacity  throughly  perceiue  any  thing 
familiar  to  man.  Therefore  Paule  iayth  very  well,where  he  caJleth 
it  to  comprehende  what  is  the  length,  bredthjdepth,  &  heighch,3n<i 
to  know  the  loue  of  Chnft  that  farre  furmounteth  knowledge .  For 
his  meaningc  was  to  fignifle  ^  that  the  thinge  which  our  niinde 
conceiueth  by  faith,  iseuery  way  intinite,  and  that  thiskindeof 
knowledge  is  farre  hyer  than  all  rnderrtandtnge .  But  yet  becaufc 
the  Lord  hath  difdofed  to  his  Saintes  the  fecrete  of  his  will  which 
was  hidden  from  ages  and  generations ,  therefore  by  good  reafon 
faith  is  in  Scripture  fometime  called  an  acknowledginge :  and  lohn 
calleih  it  a  ccrtaine  knowledge,  where  he  teftifierhyt hat  the  faithfull 
do  certaynely  know  that  they  are  the  children  of  God.  And  vndou- 
tcdly  they  know  it  afluredly :  but  rather  by  being  confirmed  by  per- 
fuafion  of  Gods  trueth,thanby  beinge  informed  by  naturalldemon- 
ftration.  And  this,  alfo  the  wordes  of  Paule  do  decLre  fayingcthat 
while  we  dwell  in  the  body,we  are  wandering  abrode  fi  om  the  lord, 
becaufe  we  waike  by  faith  and  not  by  fight  ;  whereby  he  Iheweth 
that  thofe  thinges  which  we  vnderftandeby  faith,  are  yet  abfent 
from  vs  and  are  hidden  from  our  fight.  And  hereupon  we  determine, 
that  the  knowledge  of  faith  ftandcth  rather  in  certainty  than  in  com- 
prehending. 

1 5  We  further  call  it,  a  fure  and  ftedfalft  knowledge ,  to  exprcflc 
thereby  a  more  found  conftancy  of  perfuafion.For  as  faith  is  not  co- 
tented  with  a  doutful  and  rowling  opinion, fo  is  it  alfo  not  contented 
with  a  darke  and  entangled  vnderftanding:but  requiretha  full  &  fixed 
a(ruredne(ft\jlich  as  men  are  wont  to  haue  of  things  founde  by  expe- 
rience andproued.For  vnbeliereftickeihfofaft  andis  fodeepe  roo- 
ted m  our  heanesjand  we  are  fo  bent  vnto  it,  that  tliis  whicli  all  men 

confeffe 


The  grace  of  Ch  rift.         Lib.3.         224 

cofcffe  with  their  mouth  to  be  true>y  God  is  faithful,  no  ma  is  with- 
out great  contention  perfuaded  in  his  heart .  Specially  when  he  c6- 
mcth  to  the  proufe,  then  the  waucringof  allmen  difclofcth  the  fault 
that  before  was  hidden.  And  not  without  caufe  the  Scripiturc  with  fo 
notable  titles  of  comendation  maintaineth  the  authority  of  the  word 
of  God ,  but  endcuoureth  to  giuc  remedy  for  the  aforefayd  difeafe, 
that  God  may  obtaine  to  be  fully  beleued  of  vs  in  his  promifes.  The 
wordes  of  the  Lord(fayth  Dauid)are  pure  wordes,as  the  Silucr  tried  ^^^].i% 
in  a  fornace  of  earthjfined  fcuen  times.  Againe,Thc  word  of  the  Lord  ^  ^* 
fined  is  a  fhieldctoallthat  truftinhim  .  And  Salomon  confirmingc  P«o.j«fc. 
the  rame,andin  a  manner  in  the  fame  wofdes,  fayth :  Euery  word  of  ^ 
God  is  pure.  But  fith  y  whole  1 19.  Plalme  entrcateth  only  in  a  man- 
ner vpon  the  fame ,  it  were  fupcrfluousto  allcagcany  moe  places. 
Trucly  fo  oft  as  God  doth  focomcnd  his  word  vnto  vs,hc  doth  ther- 
in  by  the  way  reproche  vs  with  our  vnbelcuingnefTe  :  bccaufethat 
commendation  tendeth  to  no  other  end,  but  to  rooce  vp  all  pcrualc 
douting?  out  of  our  hearts.Therc  be  alfo  many  which  fo  cocciuc  the 
mercy  of  God,that  they  take  litlc  comfort  thcrof.  For  they  be  cucn 
therewithal!  pmched  with  amiferable  carcfulneffe ,  while  they  dout 
whether  he  will  bemercifull  to  them  orno,  bccaufethey  cnclofc 
within  to  narrow  boundcs  the  very  fame  mercifulncffejof  which  they 
thinke  themfelues ,  moil  afluredly  perfwadcd  .  For  thus  they  thinke 
with  themfelues,  that  his  mercy  is  in  deede  great  and  plentifull  pou- 
red out  vpon  manyjoffnng  it  fclfe  and  ready  for  all  mcn:bui  that  ir  is 
not  ccrtaine  whether  it  will  extende  vnto  themorno,or  rather  whe- 
ther they  (hall  attaine  vnto  it  or  no .  This  thought  when  it  ftaycth  in 
the  middc  race,is  but  a  halfc.  Therefore  it  doth  not  fo  confirmc  the 
fpirit  with  aflured  quietnes,  as  it  doth  trouble  it  with  vnquietc  dout. 
fulncfTe.But  there  is  a  far  other  feeling  of  full  aflurcdncffe ,  which  in 
the  Scriptures  is  alway  afligned  ro  faith ,  euen  fuch  a  one  as  plaincif 
felting  before  vs  the  goodnes  of  God,doth  clearely  put  it  out  of  dour. 
And  that  can  not  be,  butthatwemuftneedestruely  feeleandprouc  ^P^c-I* 
in  our  felues  the  fwetenefle  thereof  And  therefore  the  Apoftle  out  *** 
offaithderiueth  afTured  confidence ,  and  out  of  itagaineboldnefrc. 
For  thu5  he  fayth,that  by  Chrift  we  h.iue  boldnclTe,  md  an  entrance 
with  confidence, whicli  is  through  faith  in  hmi. B v  which  words  true- 
ly  he  fliewcth ,  that  it  is  no  right  fayth ,  but  when  we  are  boidc  with 
quiet  mindesto  fliew  our  felues  in  tlie  prcfcnce  of  God.VVhich  hold- 
neflfe  procedcth  not  but  of  aflured  confidence  of  Gods  good  will  and 
our  faluation  .  Which  is  fo  ttue,  thai  many  time*  this  wordFaith.is 
vfed  for  Confidence. 


Cap. 


.  2 .         of  the  mancr  how  to  rccciuc 

16  But  hereupon  haiigeth  rhechiefeftay  of  our  faith,  that  vre 
<!o  not  thinke  the  promiTcs  of  mercy  which  the  Lord  ofFreth  to  be 
true  only  in  other  befide  vs,&  not  at  all  in  our  felues:but  rather  that 
in  inwardly  embracinge  thcm,we  make  them  our  owne.  From  henfc 

Ro.  5.1.  proceedeththat  confidence  which  the  fame  Pauic  in  an  other  place 
callcth  pedCt-jVnles  fome  had  rather  fay,  that  peace  is  deriued  of  it. It 
is  an  aflurednes  that  maketh  the  cofcience  quiete  &  chereful  before 
Godjwuhout  which  the  confciece  muft  of  neceffi'.y  be  vexed,  &  in 
a  maner  torne  in  peeccs  with  troublefome  trembling,vijlcfle  perhaps 
it  do  forget  God  and  it  felfe,  and  fo  flomber  a  litle  while.  And  I  may 
truely  fay.  For  a  hrlc  while,for  it  doth  not  longe  enioy  that  miferablc 
forgetfulnes,  but  is  with  otte  recourfe  of  the  remembrance  of  Gods 
iudgement  iharply  tormented. Briefely>there  is  none  truely  faithful!, 
but  he  that  being  perfuaded  with  a  founde  aflurednelfe  that  God  is 
his  mercifull  and  louing  father,  doth  promife  himTelfc  all  thmges  v- 
pon  iruft  of  Gods  goodneflerand  none  but  he  that  truftsng  vpon  the 
promifes  of  Gods  good  will  toward  him ,  conceiucth  an  vn*1outed 
He. 5.1 3  iookinge  for  of  faluation :  as  the  ApolHe  (heweth  in  thefc  wordes  :  if 
we  keepefure  totheende  our  confidence  and  gloryinge  of  hope. 
For  hereby  he  meanerh  that  none  hopeth  well  in  the  Loide,  but  he 
that  with  confidence  glorieth  that  he  is  heire  of  the  kingedome  of 
heaucn.Thcre  is  nonefl  fay)  faithful!,  but  he  that  leaning  vpon  the 
affuredneffe  of  his  owne  faluation,  doth  confidently  triumphe  vpon 
the  Deuill  and  death ,  as  we  are  taught  by  that  notable  concludinge 
Rom.  8.  fentcnce  of  Paule :  I  am  perfuaded  (faith  he)  that  neither  dcaih,nor 
3*.  life,  nor  Angels,  nor  principalties,  nor  powers,  nor  thinges  prefent, 
nor  things  to  come,{halbe  able  to  feparate  vs  from  the  loue  ofGod, 
wherewith  he  cmbraceth  vs  in  Chrift  lefu.  And  in  like  manner,thc 
fame  Apoftle  thinketh ,  that  the  eyes  ofour  minde  are  by  no  other 
mcanc  well  lightened ,  vnlcfTe  we  fee  what  is  the  hope  of  the  eternal 
Ephc  I.  inheritance  to  which  we  are  called.  And  ech  where  his  common  ma- 
18.  ncr  of  teaching  is  fuch,  that  he  declareth  that  no  otherwife  we  do  not 
well  comprehend  the  goodnefle  of  God ,  vnleflc  we  gather  of  it  the 
frute  of  great  aflurednefl'e. 

17  But  (  fome  man  will  fay  )  the  faithfuU  do  findc  by  experience  a 
firre  other  thing;  within  themfelues,which  in  recording  the  grace  of 
God  toward  them,  are  not  onely  tempted  with  vnquietencire,which 
oftentimes  chaunceih  vnto  them,but  alfo  are  fometime  fhaken  with 
moft  oricuous  tcrrours:  fo  great  is  the  vehemency  of  temptations  to 
throw  oowne  their  mindes :  which  thing  fecmeth  not  fufficienily  wel 
to  agree  with  tliat  alTurcdneirc  of  faith.  Therefore  this  dout  muft  be 

anfwc- 


The  grace  of  Chrift.        Lib.3.  225 

anfwerecljif  wc  will  hauc  our  aforefayd  do(fb:ine  to  fta,od3ut  truely, 
when  w€  teach e  that  fayth  ought  lo  be  certaine-and  aflurcd ,  v/c  do 
•not  imagine  fuch  a  certainctic  as  is  touched  with  no  doutinge  ,  nor 
Cuch  an  aflurednefle  as  is  aflayled  with  no  carefulneite  :  but  rather 
we  fay,  that  the  faithfull  haue  a  perpetuall  ftnfe  wiih  their  ownc 
diftiuftfulincfTe .  So farre  be  we  from  fettlmgetheir  conlcicncesin 
fuch  a  peafeable  quietencfle,  as  may  be  mtcrruptcd  with  no  troubles 
at  all.  Yet  on  the  other  fide  we  fay,  that  in  what  forte  foeuer  they  be 
afflided,:hey  do  fjeueriall  and  dcparre  from  that  affured  confidence 
which  they  haue  concciuedof  thcrKcrcyof  God.  The  Scripture 
iettcth  forth  no  example  of  faiih  more  plaine,  or  more  notable  than 
in  Dauid »  fpccially  if  a  man  beholde  the  whole  continuall  courfe  of  p^,,  ^^ 
jhis  life.  But  yet  howe  he  was  not  aivray  ofquiete  minde,  himfelfe  6  ^  4j.j 
dedareth  by  innumerable  complainies ,  of  which  at  this  tin>e  it  HiaU 
be  fufficient  to  cboofe  out  a  fewc .  When  he  reproclierh  his  ownc 
/bule  with  troublcfome  motions ,  what  is  ir  eife  but  that  he  is  angry 
with  his  owne  ynbclcuingneiTc  ?  Why  trcmbleft  thou  my  foule(fayth 
he)and  why  art  thou  difquietcd  within  me  ?  truft  in  God.  And  truely 
that  fame  difcouragement  was  a  plaync  token  of  dcfttudion,  euen  as 
if  he  thought  himfelfe  to  be  forfaken  of  God.  And  in  an  other  place  pf^ 
wcreadcalargcrcofeflion  thcrofjwherehcfaith:!  fhydinn.y  oucr-  »j. 
throw,!  am  caft  out  from  the  fight  of  thy  cies.  Alfo  in  an  other  place 
he  difputeth  with  hinjfelfc  in  carefull  and  mifefable  perpJcxny,  yea  & 
quareleth  of  the  very  nature  of  God,  fayingeiHath  God  forgotten  to 
haue  mercy  ?  will  he  caft  of  forcuer?  And  yet  Harder  is  that  which 
followeth :  But  I  hauc  fayd ,  To  die  is  mine :  charges  are  of  the  right  pc,  __ 
hande  of  the  hieft.i?or,as  indefpcarc  he  condenvncth  himielfc  to  de-  lo. 
ftrudioPi,and  not  only  confcflcth  himfelfe  to  be  tofled  with  douting, 
but  as  if  he  were  vanquiihed  in  battell,he  leaueth  nothing  to  himlelf, 
bccaufe  God  hath  fotiakcn  bim,and  hath  turned  to  deftroy  him,  the 
fame  hande  that  was  wont  to  be  his  helper.  Wherefore  not  without 
caufe  he  exhorteth  his  foule  to  returne  to  her  quictenefTcjbecaufe  he  _  **' 
had  found  by  cxperience,that  he  was  toffed  amog  troblelbme  wanes. 
And  yet  (  which  is  marucllous)  in  all  thefe  aflauhes ,  faith  vpholdcth 
the  heartes  of  the  godly, and  is  truely  like  vnto  a  Date  tree  to  ende- 
iiour  and  rife  vpward  againft  all  burdens  ,  howe  great  foeuer  they  be: 
as  Dauid  when  he  might  fecme  to  be  vtterly  ouerwhclmcd ,  yet  in 
rebuking  himfelfe ,  cclieth  not  to  rife  vp  to  God.  And  triicly  he  that 
ftriuinge  with  his  owne  weakenclfe,  reforteth  to  faith  in  his  troubles, 
is  already  in  a  manner  conqqerour .  Which  may  be  gathered  by  this 
Icntcncc  and  other  UkcrWaitc  fof  the  Lord,be  ftfong^he  ihal  ftrcng-  prai.ay 


Cap.2.     -  Of  the  maner  howtd  receiue 

then  uhy  h^aft'rwaice  for  the  Lord.Hereprochethhimfelfe  offl*afi>» 

fulnes,  &  in  repeating  the  fame  twifCjCofeiTeth  himfclfe  to  be  fom- 

'    times  fubiedto  many  troublefome  motion?.  And  in  the  meane  Jimc 

he  do:h  not  ortely  become  difpleal^dwith  himfeife  in  thcfe'faultcj, 

but  carhellly  endeuourcth  to  aniendemerit  .•  Truely  ifwewitt  more 

nertly  by  gocjd  e^anlirtation  compare  him  with  Acha2,thcre  fhalbe 

Efa.7. 5  foiinde  great  diffcrcrice.Efay  was  fentto  bring  remedy  to  the  carefiiH 

griefc  of  the  wicked  king  and  hipocrite,and  i^ike  vhto  him  in  thefe 

wordes;Be  m  fauegard  and  be  quiete:feare  not,  &c.  But  what  did  A- 

chaz^As  it  \vas  before  faydjtbat  his  heart  was  mouetiasjhe  trees  of 

the  woode  are  fhaken  with  winde,thbugh  he  hearde  the  promire,yet 

he  ceffed  not  to  quake  {orfeare.This  therefore  is  the  prdpre  reward 

& punilhmen: of vnbeliefe,fo totrcmblefor  feare,thatiin terrtptati^ 

he  turneth  himfclfe  away  from  God,that'dothiiot  opeato  hjmftlfe 

the  gate  by  faith.' Contrariwile  tht  faithfilill  whom  the  weighty  l)riti' 

den  of  temptations  maketh  to  ftoupcarid  iii  « itjaner  oppreffethjd* 

conftantly  rife  vp,although  not  witnout  trouble  and  hardinefle.  And 

becaufe  they  know  their  ovvne  we^keneffe,  they  pray  with  the  Pro^ 

phec:Take  no:  the  wordoftrueth  afway  frbffi  my  mouth  continua't* 

■    '^-^  ly.By  which  words  we  are  taught,tharlbmtimechcy  becomedflmmc 

as  though  thtir  faith'*were  yttefly  ouerihrowen ,  yet  they  faint  not, 

nor  turnetheir  bcickes,but  procfede  in-t^eir  battel,&  with  praier  do 

encourage  their  flbuthfulneflc ,  leaft^by  Buotinge  tHcml^lues  tlicy 
illould  grow  TO  vnfenfible  dulneffe.-^  i/^  531 

i8  For  the  vhticrllandihg  therof,it  is'ncedefult  to  returne  to  that 
diui(ion  of  the  fiefh  and  the  fpirite ,  whereof  we  made  nientioti  in  an 
oth er  place ,  Which  xfoth  in  this  behalfe  riioft  clearely  appeare .  The 
godly  heartthcrert>refeclethadiuipon  initfelfe,  which  is  partely 
dclited  witih  rw<tcneflfe  by  ackmiwtedgine  of  the  goodncfle  of  God, 
and  partly  grleu^d  witih  hitternefl'e  by  feetingcofhis  owne  miferie, 
partly  rciteth  vpon  the  promife  of  the  Gofpelljand  partly  trembleth 
by  reafon  of  the  r^ftirrioriy  of  Itis  owne  wickedneffe:partly  reioyfeth 
with  conccirting  of  hfcjand  partly  quaketh  for  feare  of  death.Which 
rariation'corhnTeth  by  jmperfedion  of  fairhjforafmueh  as  wcneuer 
"be  in  foepood  tafe'in  the  courfe  of  this  prefent  life,  as  beinge  healed 
from  a'ldifeafe  of  diftruftfulnefle  to  be  altogether  filled  &  poflcffed 
Withfairh.  HereupBn  proceedethofe  battels  ,  when  the  diftruft- 
fultics  that  abrdcth  m  the  remnanrs  of  the  ftefh,rifeth  vp  to  afl'aile  the 
•faith  that  is  inwardly  conceiued.Butifin  a  faithfull  minde  aiTurednes 
be  mixedV/ith  doatfirlnefTe ,  come  we  not  then  alway  to  this  point, 
that  faith  ftandcth  not  in  a  cer tainc  and  deare  knoweledgc,butin  a 
'-  ^*  darkc 


4J 


The  grace  of  Ch rift.         Lib.3.  226 

darke  &  doutfully  entangled  knowledge  of  Gods  will  toward  vs?No, 
not  fo.For though  wc  be  diuerfely  dravven  v/ith  fundry  thouphteSjVCt 
are  we  not  therfore  byandby  feuered  from  faith::hough  we  be  vexed 
with  tolFing  vp  and  downe  of  diftruftfuIaeiTe,  yet  are  we  not  therfore 
drowned  in  the  bottomiefTe  depth  therof:and  though  we  be  fliakcn, 
yet  be  we  not  thruft  downe  out  of  our  place .  For  this  is  alway  the 
ende  of  this  battell,t!K»t  faith  doih  at  length  with  wraiHing  ouercome 
thofc  hard  troubles  wherewith  when  flie  isi  fo  bcfieged ,  llie  feemeih 
to  be  in  danger. 

19  Let  this  be  the  fumme  of  all. So  (bone  as  any  drop  of  faith,  be 
it  ncuer  fo  fmallj  is  poured  mtoour  heartes,we  byandby  beginns  to 
beholdc  the  face  of  God  mildc  and  plearaunt ,  and  Icmmg  toward  vs: 
yet  the  fame  wc  fee  from  a  firrc  of,  &  farre  diftant  fronm  vs,but  with 
fo  fure  fight,  that  we  know  we  are  not  dcceiued.Fio  thenfe  forward* 
howe  much  we  profit  (  as  wc  ought  continually  to  profir )  as  it  were 
by  proceeding  further,  we  come  vnto  fo  much  the  nerer,&  therfore 
<ertainer  beholding  of  him,&  by  very  c6ntinuance  he  is  made  more 
familiar  vnto  vj .  So  we  fee,  that  the  minde  enlightened  with  the 
knowledge  of  God,is  firft  holden  wrapped  in  much  ignorance^which 
by  litle  and  litle  is  wiped  away .  Yet  the  fame  mindc  is  not  fo  hinde- 
red by  being  ignorant  of  fomc  ihings^or  by  dai  kcly  feing  that  which 
ihe  fecth,but  that  flie  enioyetha  clere  knowledge  of  Gods  wil  tov/ard 
her,which  is  the  firft  and  principall  point  infaith.For  as  if  a  man  be- 
ing (hut  vp  in  pri(bn,haue  beames  of  the  funne  Hiinrngs  in,{idelonge 
at  a  narrowe  window,  or  as  it  were  but  halfc  glummeringe,  he  wan- 
teth  in  dccde  the  free  beholdinge  of  the  funncyet  he  feeth  with  hii 
eyes  an  vndoiiied  bnghtncfTc  thereof,  and  receiueth  the  vfe  of  it :  fo 
we  being  bounde  with  the  fetters  of  an  earthly  body,  howfocuer  wc 
be  on  eche  fide  {hadowed  with  riiuch  darkenes,yet  we  are  fuffioenc- 
ly  enlightened  vnro  perfed  alTuredneffcjby  the  light  of  God,exten* 
ding  his  beames  of  light  vpo  vs,  though  it  be  but  a  htlc^to  (hew  forth 
his  mercy. 

20  Both  thefe  pointes  the  Apoftle  very  well  tcacheth  in  diuer(e 
places.Forwhen  he  layth,that  weknow  vnperfedly,andprophecie  i.Cor. 
vnpferfedly ,  and  fee  by  a  darke  fpcafcinge  as  by  a  glalTe,  he  llieweth  '  3'** 
how  fclender  a  litle  portion  of  the  true  godly  wifedom  is  giuen  vs  in 

this  prcfcnt  life. For  though  thofe  words  do  not  cxpreifely  fhew  that 
our  faith  is  vnperfeft  fo  longe  as  we  grone  vnder  this  burden  of  the 
flefhjbut  that  it  happeneth  vntons  by  our  owne  imperfedion  that  wc 
haue  neede  to  be  continually  cxcrcifed  in  leai  ning.yet  he  fecretly  dc- 
clarech  chat  chauhinge  which  is  infinite,  can  not  be  comprch6nde4 
'.:  FF    ij 


Cap.2.         Of  the  maner  howto  rcceiiic 

by  our  fmall  capacity ,  and  narow  compafle .  And  this  Paulc  rcpor- 
leth  of  the  whole  church ,  but  vmo  euery  one  of  vs  >  his  owne  dul- 
nelfc  is  a  hinderance  and  ftay  that  he  can  not  come  fo  nere  as  were 
to  be  wiihed .  But  how  fure  and  vndecciueable  a  tail  of  it  relfe>eucn 
I. Cor.  3  3  fmall  droppe  of  faith  doth  make  vs  fecle,thc  fame  A  pottle  fhcwcth 
\i.  in  an  other  place ,  where  he  affirmcth ,  that  by  the  Gofpell  we  be- 
hold the  glory  of  God  with  vncouered  face,hajuing  no  vcile  bctwene 
vs  and  it,  fo  eftcdually  that  we  be  transformed  into  the  fime  image. 
In  fuch  enranglemcntes  of  ignorance  there  muftncedes  be  v/rapped 
toj^ethcr  both  much  doutingeand  fearefull  trembling,  fpecially  for- 
afmuch  as  our  heart,  by  a  certaine  naturall  inftind  of  it  felfCjis  encli- 
ned  to  vnbeleuingnefle.  Belide  that,  there  be  tentations  which  both 
infinite  in  number,and  diuerfe  in  kinde,do  oftentimes  with  great  fo- 
dame  violence  aflaiievs.  But  fpecially  our  owne  confcienceopprcf- 
fed  with  heauy  burden  of  hnnes  lying  vpon  it,  doth  fomtime  lament 
and  grone  with  it  fclfc,  and  fometime  accufeth  it  felfe :  fometime  fe- 
cretely  murmureth,and  fometime  is  openly  troubled.Whether  ther- 
fore  aduerfities  do  Hiewe  an  apparance  of  the  wrath  of  God ,  or  the 
confcience  doth  findein  it  felfe  any  proufc  or  matter  of  his  wrath, 
from  thcnfe  vnbeliefe  doth  take  weapons  and  engines  to  vanquifhc 
faith  withall :  which  are  alway  dircded  tothisen<le,that  we  thinking 
God  to  be  our  aduerlarie  and  hatefully  bent  againft  vs,  rtioulde  both 
not  hope  for  any  helpe  at  his  h3nde,&  alio  be  afraid  of  him  as  of  our 
deadly  enemy. 

1 1  To  beare  thefe  aflfaulteSjfaiih  doth  arme  &fortifie  her  felfe  with 
the  word  of  God.  And  when  fuch  a  tentation  alTaileth ,  that  God  is 
our  enemy, becaufe  he  is  fharpe  againft  vs:  faith  on  the  other  ilde  an- 
fwcrcthjthat  cuen  when  he  punilheth  he  is  alfo  merciful!  becaufe  his 
challifcmcnt  commeth  rather  of  Iduc  than  of  wrath.  When  faith  is 
ftriken  with  this  thought  that  God  is  a  reuenger  of  iniquities,ag3inft 
•^  that  ftroke  he  fctteth  his  pardon  ready  for  all  ofFenfes  ,  fo  oft  as  the 

(inner  re(orteth  to  the  mercifulneffe  of  the  Lorde.  So  a  godly  minde 
howfoeuer  it  be  in  maruelous  wifctofied  and  vexed,  yet  at  length  ri- 
feth  vp  aboue  all  daungers,&  neucr  fuffereth  the  confidence  of  Godf 
mercy  to  be  plucked  away  from  it:  But  rather  whatfocuercontenfios 
do  trouble  and  wery  it,  intheende  they  turne  to  the  aflurednefiTe  of 
this  confidence  And  hereof  this  is  a  pronfe:that  the  holy  ones,  when 
they  thinke  ihefelues  moft  of  all  prefTcd  with  the  vengeance  of  God, 
yet  euen  then  do  make  their  complajj|»tes  to  the  fame  God:and  when 
it  feemeth  that  they  fhall  nor  be  heard  at  all,  euen  then  neuertheleflc 
they  call  vpon  him.  For  to  what  purpofe  were  it,to  make  their  raoanc 

CO 


The  grace  of  Chrift.         Lib.3 .         227 

to  him  from  whom  they  hoped  for  no  comfort  ?  cruely  they  would 
ncuer  finde  in  their  hcartes  to  call  vpon  him ,  vnlefle  they  beleued 
th.-^t  there  were  fome  helpc  at  his  hande  prepared  for  them.  So  the  Mat.  8. 
DifcipleSjin  whom  Chrift  blamcth  their  fmalnefTe  offaithjComplai-  2;. 
ned  in  dcede  that  they  pcrifhed,but  yet  they  called  to  him  for  help. 
And  when  he  rebukcth  them  for  their  fmall  faith ,  yet  he  doth  not 
reicd  them  from  the  number  of  his,normaketh  them  of  the  nunjbcr 
of  the  vnbeleuersjbut  ftirrcth  them  to  {hake  of  thatfault.Theieforc 
we  affirmc  againe  that  which  we  hauc  aboue  fpokcn,that  the  roocc 
of  faith  is  neuer  plucked  out  of  a  godly  heart ,  but  fticketh  fb  fall  in 
the  bottome ,  that  howfoeuer  it  be  fliaken  and  feemc  to  bende  chi$ 
way  or  that  W3y,the  light  therof  is  fo  neuer  quenched  or  choked  vp, 
but  that  itlieth  atleaft  hidden  vnder  fome  embers;and  by  this  loktn 
is  plainely  fhcwed  5 that  the  wordc  whichisan  vncorrup.ible  fecde, 
brmgcth  forth  frute  like  to  it  felfcjthe  fpring  whereof  doth  neuer  wi- 
ther &  vtteily  pcrifti.For  whereas  this  is  the  extremett  matter  of  dc- 
fpcire  to  the  holy  ones^  to  feele  according  to  the  coGdertaion  of  pre- 
fent  thingeSjthc  hande  of  God  bent  to  their  deftrudion:  yet  lob  af- 
firmeth  that  his  hope  (hal  proceeds  fo  farre,ihat  though  God  do  kill   °  *'?* 
him,  yet  he  will  not  therfore  celfe  to  truft  in  him.  This  is  the  trueth     *      ^ 
therefore  :  Vnbelicfe  rcignet'.i  not  within  the  hcartes  of  the  god^y, 
but  outwardly  aflTailcth  themmeither  doth  fhe  deadly  wounde  them 
with  her  wepons,but  only  troublcth  them,or  fo  hurteth  thc.that  yet 
the  woud  is  curahle.Forfaith,asPaulteachethjferuethvs  for  a  ihield  ^  x^  g 
that  beingeholdcnvpagainft  weapons,  doth  foreceiue  die  force  of  j^^  ' 
them,that  it  either  vtterly  driueth  the  backc ,  or  at  Icaft  fo  brcakcth 
their  violece,that  they  can  notpearcc  them  to  danger  of  life.  Ther- 
fore when  faith  is  fhaken ,  it  is  like  as  if  a  ttrongc  fouldiour  with  the 
violent  llroke  of  a  dart  be  compelled  to  remoue  his  foote,and  eeuc 
groundc  a  litle:and  when  faith  it  felfe  is  wounded,  that  is  like  as  if  his 
buckler  by  fome  ftroke  be  in  fome  parte  broken ,  but  yet  fo  that  it  is 
not  ftriken  through .  Fcralway  the  godly  minde  will  attaine  to  rife 
thus  hie  as  to  fay  with  Dauid ,  If  I  waike  in  the  middeft  of  the  flia-  pfj.  j. 
dow  of  death,!  will  feare  none  cuilljbecaufe  thou  art  with  me.  It  is  in  4,    ^ 
deede  terrible  to  walke  in  the  daikenes  of  death,and  it  can  not  be  but 
that  the  faithful, how  muchftrength  foeUerthey  baue,muft  be  afraid 
of  it.  Yet  becaufe  this  thought  furmounteth  it,  that  they  haue  God 
prefent  with  them,and  prouiding  for  their  fafcty,  that  fearc  is  ouer- 
come  with  alTurednelfe.  For  (as  Auguftinc  fayih)  how  great  engines 
foeuer  the  deuil  raifcth  vp  againft  vs,fo  long  as  he  poffeffeth  not  the 
place  of  the  heart }  where  faith  dwelleth ,  he  is  caft  out  of  the  dores* 

FF    iij 


Cap 


2.  Ofthemanerhowtoreceiuc 

And  fo  if  vvc  may  iudgc  by  the  lucceircjthefaithfull  not  only  e(cape 
fafc  from  cuery  batcclljro  that  byandby  receiuing  frefh  courage  they 
are  ready  to  come  a'c:aine  inco  the  ficld:but  alfo  that  is  fulfilled  which 
i.''oh.5  lohn  faith  in  his  canonical  EpiftlerThis  is  rhe  vidory  that  ouercom- 
4.  meth  the  v.'orld,euen  your  faith. For  he  affirmeth  thar  it  fhal  not  on- 

ly winne  the  vidory  in  one  or  few  battels,or  againft  feme  one  alTault, 
but  alfo  that  it  thall  get  theouerhande  of  the  whole  world,  although 
it  be  a  thoufand  times  aflailcd. 

2  2     There  is  an  other  kinde  of  feare  and  trembling,but  fuch  a  one 
as  by  it  the  afluredncfie  of  fa;th  is  fo  nothin-?  at  all  diminiOied,  that 
thtfrtby  it  IS  the  more  foundly  Ibbliilied.  That  is,  wiicn  the  fanhfull 
either  in  rhinking  that  the  exami  los  of  Gocis  vengeance  againft  thq 
wicrfcd  arc  iliewcd  for  lefTons  for  them  to  learne  byjdo  carefully  be- 
ware that  they  bapperj  not  to  prouoke  Gotls  wrath  aeainft  themfel- 
ues  with  the  (ame  oifenfes:or  recordinge  wjtii  thcmfelues  their  ownc 
mifcry ,  do  le.irne  tohangalrogether  vpon  the  Lord  without  whom 
they  ice  thcmftlues  to  be  more  fickle  and  fooner  vanifhinge  than  any 
blaft  ot  winde .  For  when  the  Apoftle,in  fcttinge  foorth  the  fcourgcs 
i.Cor.    wherewith  the  Lord  in  oleic  time  had  puniihcd  the  people  of  Ifraell, 
loxi.    putteththe  Corintiiians  in  feare  that  they  entanele  notthemfelues 
with  hlce  euils:he  dorh  not  thereby  abate  their  affiancc,but  only  fha- 
keth  away  the  dulnes  of  the  flttli  by  which  faith  is  wont  more  to  be 
•  oppreffed  than {irtngthncd.  And  vvhenbe  ta'ccth  occafion  of  y  lewes 

fall  to  exhort  him  that  ftadethjto  take  hccde  thajt  he  fall  nor,he  doth 
not  thereby  bid  vs  to  wauer ,  as  though  we  were  nor  fully  allured  of 
our  ftedfaftncfie,but  only  he  taketh  away  arrogant  prefumprion  ar  d 
rafli  trufting  to  much  in  our  owne  ftrcgrhjthat  after  the  ti)ru{l:ing  out 
of  theiewes,the  Gentiles  being  rccciucd  into  their  place,  lliould  not 
to  much  outrngioL>fly  triumphe  agsinft  rhe.  Albeit  he  fpcaketh  there 
not  only  f  o  the  faithfull ,  but  alio  in  the  fame  faying  comprehcndeth 
the  Hypocrite  s  that  gloried  onely  in  outward  flicw.  For  neither  doth 
he  adtnonifh  euery  man  particularly ,  bui:  makinge  a  comparifon  be- 
twene  the  lewes  &  the  Gentiles,aftcr  y  he  had  fhewed  that  the  lewcs 
in  this  that  they  were  reicded,did  Ci^(]icv  iuft  punifhmei  t  for  their  vn- 
belicfe  and  vnthankcfulncile,he  alfo  cxliorted  the  Gentiles  that  they 
fhould  nor,by  being  proud  and  extolling  themfeluesjoofe  the  grace 
of  adoption  lately  conueyed  into  them .  But  as  in  that  generall  reic- 
ifting  of  the  Iewcs,thcre  remained  yet  fome  that  were  not  fallen  from 
the  couenant  of  adoption  ,  fo  outofthe  Gentiles  there  might  arifc 
fomcjwhich  without  true  faith,fhould  he  puffed  vp  onely  with  foqlifh 
confidence  of  the  flefh,and  fo  abufe  Gods  louing  knidenelic  to  their 

ownc 


tu 


The  grace  of  Chrift,         Lb.j.     ,228; 

ownc  (ieftru(!;lio(i.Buc  altliough  you  take  this  as  fpokcn  to  the  ele<ft  & 
£aithfuU,  yet  thereupon  (hall  folow  no  inconuenience .  For  it  is  one 
thinge  to  holde  downe  the  rafli  prefumption  which  out  oFdie  rtm- 
nantes.ofi:he  flefli  creepeth  fomerime  euen  into  the  holy  ones ,  that 
with  vainc  confidence  it  waxe  not  outragioufly  wantoniand  an  oiher 
thing  to  ftrike  the  cofcience  with  fearc,  that  it  reft  not  with  fuli  aflu-- 
rcdnefle  in  the  mercy  of  God. 

2 1     The,when  he  teachcth,that  with  fearc  &  trembling  we  fhould 
worke  our  owne  (aluation ,  he  requireth  nothinge  elfe ,  but  that  we  _, 
fhould  accuftomevs  with  much  abacing  of  our  felaes,reucremly  to  ^^     ' 
lookc  vp  vnto  the  mightineflfe  of  God .  For  truely  nothmg  doth  fo 
much  awake  vs  to  caft  all  our  confidence  &  aflurance  of  minde  vpon 
the  Lord  as  doth  the  diftruft  of  our  felues  and  carefulnes  concciucd 
by  knowledge  in  cofcience  of  our  own  wretchednes.  And  according 
to  this  meaning  is  that  faying  in  the  Prophet  to  be  takenrin  the  mul-  pa.  5.$ 
titude  of  thy  goodneiTe  Iwillcntre  into  thy  temple :  I  will  worHiip  in 
feare.  Where  he  comely  coioyneth  the  boldnes  of  faith  that  leaneth     ' 
vpon  Gods  mercy  with  arcuerent  fearc ,  wich  we  muft  needes  feele 
fo  oft  as  comming  into  the  fight  of  Gods  maiefty,we  pcrceiue  by  the 
glorious  brightnefle  thereof,  how  great  is  our  owne  filthinefle.  And 
Salomon  fayth  truely,  where  he  pronounceth  the  manbieffed,  that  Pro.zS. 
continually  maketh  his  owne  heart  afraid,  for  by  hardninge  thereof '  4. 
inen  fall  hedlong  into  euill.  But  fuch  feare  he  meanech  as  may  make 
vs  more  heedefull,not  fuch  wherby  we  fhould  be  troubled  &  vtrerly 
falheuen  fuch  a  feare  as  when  the  minde  confounded  in  it  felfe^doth 
recouer  it  fclfe  againe  in  God:when  defpeinng  it  felfe,  it  reuiueth  by 
truft  in  him.Therfore  there  is  no  caufe  to  the  contrary ,but  that  the 
feithfull  may  at  one  time  both  be  in  feare ,  and  alfo  enioy  moft  aflli-^ 
red  c6fort,in  rcfped  that  fomenme  they  wrne  their  eyes  to  behold 
their  owne  vanity,  &  fometime  they  caft  the  thought  of  their  minde 
vpon  the  trueth  of God.Buthow(wiU  fome  man  ray)lli.ill  feare  and 
fajth  dwell  both  in  one  minde  ?  euen  thus ,  as  contrarily  ynfenfiblc^ 
dulncire,and  carefulncfie.  For  wheras  the  wicked  trauaile  to  procure t 
to.themfelues  a  want  ofgriefc.,  that  no  feare  of  God  might  trouble. 
them,yet,the  ludgemcn^pf  God  fo  prcfl'eth  them,  that  they  can  not 
attaine  that  which  they  djefire,So  there  is  nothing  to  withftande,  but 
^bat  God  may  excrcife  them  that  be  his  to  humility,  that  in  fighting 
valiantly,they  may reftiaine  themfelues  vnder  the  bridle  of  raodefty 
And  hy  the  procefle  ofthe  text  it  appeareth,that  this  was  the  eniec 
of  the  ApoftlejWhcre  he  ailigneth  the  caufe  of  feare,and  trembling 
to  be  ihe  good  plc^fore  gf  God,  whereby  ,{je  giueth  to  th/;m  that  be^ 
i:^r,t  FF     iiij 


C^p.2 .         Of  the  maner  how  to  recciue 

his  bosh  to  will  vvolljand  valiantly  to  go  through  with  it. According 
***■  3  5  to  thjs  meaning  ought  we  to  take  that  fayinge  of  the  Prophet:  The 
children  of  Ifraei  lliall  feare  God  and  his  goodneffeibecaufe  not  on- 
ly,"odlmes  engedreth  the  reuerence  of  God,  but  the  very  fwetcncflc 
and  ple^fant  taft  of  grace,  filleth  man  bcingc  difcouraged  in  himfelfc 
with  feare  &  admiration,  ro  make  him  hang  vpon  God,  and  humbly 
yeelde  himfelfe  fubied  to  his  power. 

24  Yef  we  do  not  hereby  make  roome  to  that  moft  peftilcnt  Phi- 
lofophie ,  which  many  halfepapiftcs  at  this  d«iy  beginne  to  coynt  in 
comtrs .  Por,  becaufe  they  can  not  defendc  thit  grofle  dotitfulnefle 
which  hath  bin  taught  in  Schoolcs ,  they  flie  to  an  other  deuife ,  to 
mike  a  confidecc  mingled  with  ddtruflfulnes.l  hey  confefl'e,ihat  fo 
of:  as  we  !ooke  vnto  Chrift,  wc  findc  m  him  full  matter  to  hope  wpl: 
but  bcc.iufc  we  are  alwayes  vnworthy  of  thofe  good  things  that  are 
offVcd  vs  irLChnftjthcy  would  haue  vs  to  wauer  &  ftag^^er  in  behol-. 
dinge  of  our  owne  vnworthineHe.  Bricfely,  they  place  confcience  fo 
betw-f  ne  hope  &  fcare,  that  it  alcereth  from  the  one  to  the  other,  by 
ent.  rchangcable  tirt;es  &  courfescand  they  fo  compare  faith  &  hope 
togethcr,that  when  the  one  fpringeth  vp, the  other  is  prefled  downe, 
when  the  one  arrieth,the  other  againe  fallcth  .  So  when  Satan  feeth 
that  thofe  open  engines  wherewith  before  time  he  was  worn  to  de- 
ftroy  the  afluiednefl'e  of  faith,do  now  nothinge  prcuaile,hc  endeuo- 
reth  by  crooked  vnderminin2;es  to  oucrthrow  it.  But  what  maner  of 
confidence  fhall  that  be,  which  fliall  novV  and  then  yeeldc  to  defpera- 
tion?If(fay  they)  thou  confider  Chrift ,  there  is  allured  faluation:but 
if  thou  rcturne  to  thy  felfcjthere  is  allured  damnation.Therefore  of 
ricceffi'iy  dillruft  and  good  hope  inuit  by  enterchaungeabk  courfes 
rcigne  in  rhy  minde:  As  though  wc  ought  to  imagine  Chrift  ftanding 
a  farre  of,and  not  rather  4wellinge  within  vs.  For  therefore  we  looke 
for  filuation  at  his  hande ,  not  becaufe  he  appcareth  a  farre  of  vnto 
vs,  but  becaufe  he  hath  grafFed  vs  into  his  body  ,&  fo  makcth  vs  par- 
takers not  onely  of  all  his  good  thinges,  but  alfo  of  himfelfe.  There- 
fore I  thus  turne  this  their  argument  againft  thcmfelues:  If  thou  con- 
fider thy  relfc,there  is  certaine  d.imnation.But  becaufe  Chrift  with  al 
his  good  thinges  is  by  way  of  communicatinge  fo  giuen  vnto  thee 
,  that  all  his  thingcs  are  made  thine,  and  thou  art  made  a  member  of 
him,yca  &  all  one  with  him :  his  rightcoufneflc  drowneth  thy  finnes, 
his  faluation  taketh  away  thy  damnation:hc  by  his  worthineflc  com- 
meth  betwcne  thee  and  God,that  thy  vnworthincfle  come  not  in  the 
fight  of  God.Bricfely,this  is  the  truethrwe  ought  neither  to  (eparate 
Chrill:  from  vs ,  nor  vs  from  him ,  hue  with  both  handes  to  hoUc  h^ 
1--  that 


The  grace  of  Ch^ft.      Lib.3,         22^ 

that  fellowdiip  whereby  he  hath  coupled  himfelte  vnto  vs .  So  the 
Apoftle  teacheth  vs:The  body  in  dede(r3ith  he)is  dead  by  rcafon  of  R«*n»t- 
finne:buc  the  Spirite  of  Chrift  that  dwelleth  m  you,is  hfe  for  righte-  *°* 
oufncfle.  According  to  thefe  mens  trifeling  dcuile  he  Hioulde  haue 
faide ,  Chrtll  in  deedc  hath  hfe  with  himillfe :  bu;  you,as  you  be  fin- 
nerSjfcmaine  fubicd  to  death  &  damnation.But  he  faith  faire  other* 
wife.  For  he  teacheth  that  that  damnation  which  we  deferue  of  our 
fclues,  is  (wallowed  vp  by  the  faluation  of  Chrift>and  to  proue  it,he 
vfcth  the  fame  reafon  that  I  haue  alleged,  becaufc  Chrrft  is  not  with- 
out vs ,  but  dwelleth  within  vs ,  and  cleaueth  vnto  vs  not  onely  with 
vndiuidable  knot  of  fellow{hip,but  with  a  certame  marucllous  com- 
munion daily  more  and  more  groweth  with  vs  into  one  body,  till  he 
be  made  altogether  one  with  vs .  And  yet  I  denie  not,  as  1  haue  fatd 
« litle  before ,  t;hat  fomeiime  there  happen  cert aine  inrerruptions  of 
faith  ,  as  the  weakcnelTe  thereof  is  amonge  violent  fodeine  motions 
bowed  hether  or  thether.  So  in  the  thicke  mifte  of  tetations  the  light 
thereof  IS  choked ,  but  what  fo  euer  happeneth ,  it  ceffeth  not  from 
cndeuourto  feckc  God. 

2^     And  no  otherwife  doth  Bcrnarde  argue ,  w^hen  he  purpofely 
intreatethof  this  queftionin  his  fiftHomelie  in  the  Dedication  of 
the  temple.  Ofientimes(I  fay)by  ihe  benefite  of  God  ftudying  vpo 
the  foule,  me  rhinkes  I  findc  in  it  two  thinges  as  it  were  contrarie.  If 
I  beholdc  the  foule  it  felfe ,  as  it  is  in  it  felfe  and  of  it  (e\f^ ,  I  caH  fay      , 
nothing  more  truely  of  it ,  than  that  it  is  vttcrly  brought  to  nought, 
Whatneed^  1  now  to  rccken  vp  particularly  all  the  mifenes  of  the 
foule,  how  Jt  is  loadcn  with  finnes ,  couered  wiih  darknefle ,  entan- 
gled with  deceitful!  enticementcs,  itching  with  [uftes>  fubied  to  paf> 
(ions,hlkd  with  lUuIions,  alway  cnclined  to  euili ,  bent  to  all  kindes 
■of  vice,finally  ful  of  (hame  and  confufion?Now  if  all  the  very  righte- 
Oufncflfcfof  it  bang  looked  vpo  by  the  light  of  trueth  be  found  like 
a  clothe  ftainedv/ithfloures,  then  what  {hall  the  vnrighteoufncfles  ^'    *' 
thereof  be  accompred  ?  If  the  light  that  is  in  vs  be  ^arkcncfle,  how  Matt.  6, 
great  Hiall  the  very  darkenefle  be  ?  What  then  ?  without  doubtc  man  i  j. 
is  made  like  vnto  vanitie  t  man  is  brought  to  naught:  man  is  nothing. 
But  how  then  is  he  vtterly  nothing,whomc  God  dothmagnifie?  How 
then  is  he  nothing ,  towarde  whome  Gods  heartc  is  fet  ?  Brcthren,Ict 
vs  take  hearte  againe.  Though  we  be  nothing  in  our  owne  heartes, 
peraduenturc  there  may  fomewhatof  vs  lie  hidden  in  the  heartc  of 
God.O  father  of  mercies?0  father  of  the  miferable,how  doeft  thou 
fet  thy  hearte  towarde  vs  ?  For  thy  heartc  is  where  thy  treafure  i$. 
But  how  be  we  thy  crcafure^if  we  be  nothing  ?  AU  nations  are  fo  be- 


Gnp.2.  Of  the  iTitner  how  to  receiuc 

fore  thee  as  if  they  were  not,  they  fhalbe  reputed  as  nothing.  Euert 
before  thee,  not  within  thee :  fo  in  the  iudgement  of  thy  truth ,  but 
notiniheaffedionof  chypitie.  Thou calleft  thofe  thinges  that  are 
not,as  though  they  were.  Therefore  both  they  are  not,becaufe  thou 
calleft  thofe  thinges  that  are  not,&  ahb  they  are  bycaufe  thou  calleft 
them.  For  though  they  are  not ,  in  refpe<ft  of  them  felues,  yet  with 
Rom.  $.  thee  they  are,accorcIing  to  that  faying  of  Paule,not  of  the  workes  of 
^  »•  righteoufnefl'e,but  of  him  that  calie:h.  And  then  he  faieth,  thatthis 
coupling  together  of  both  colideracions  is  maruellous.  Truely  thofe 
thinges  that  are  knit  together,  doe  not  the  one  dcftroy  the  other. 
Which  alfo  in  the  conclufion  be  more  plainely  declareth  in  thcfc 
wordes.  Nowifwithboththefeconfiderationswe  diligently  looke 
vpon  our  fclues  what  we  be ,  yea  in  the  one  confidcration  how  we  be 
nothing ,  and  in  the  other  how  much  we  be  magnified ,  I  thinke  out 
glorying  (cmeth  to  be  ternpered,but  paraduenture  it  is  more  encrea" 
fed.  Truely  it  is  pcrfe(^ly  ftablillied »  that  we  glorie  not  in  our  felue$ 
but  in  the  Lorde.  If  we  thmke  thus :  if  he  hath  determined  to  fauc 
vs,we  fiir.ll  byandby  be  dcliuered :  now  in  this  we  may  take  courage. 
But  let  vs  climbe  vp  into  a  hier  watchc  toure ,  and  feeke  for  the  citio 
of  Godjfetke  for  the  temple,feeke  for  the  houfe,  feke  for  the  fpoufc, 
I  haue  not  forgotten ,  but  I  fay  it  with  feare  and  rcucrcnce ,  we  I  fay 
be ,  but  in  the  haitc  of  God.  We  be ,  but  by  hij  allowing  as  worthy, 
not  by  our  owne  worthinefle. 

16    Now ,  the  feare  of  the  Lorde ,  whereof  commonly  in  euery 
place  witneife  is  borne  to  all  the  holy  ones,3nd  which  is  in  fonre  pla- 
Prou.i .  ces  called  the  beginning  of  wifedome,  and  in  (bme  places  wife  dome 
'•         it  felfe,  although  it  be  but  one,  yet  it  procencth  from  a  double  vn- 
^j^        derftanding.  For  God  hath  in  himfelfe  the  reuerence  both  of  a  Fa-^ 
Pro.  1 5.  ther  and  of  a  Lorde.  Therefore  he  that  will  truely  worfliip  him,  wiJil 
1 4-        endeuor  to  fhewe  himfelfe  both  an  obedient  fonne  and  a  feruifable 
MaU.  I.  fernantvnto  him.  The  obcdicncethatis  geuento  him  as  to  a  father, 
^'         the  Lorde  by  his  Prophet  calleth  honor :  the  feruicp  that  is  done  to 
lob  8.   him  as  to  a lorde,he  calleth  fearc.The  fonne(faieth  hc)hpnoreth  the 
»3 .        father,and  the  feruant  the  lorde.  If  I  be  a  fathcr>  where  is  my  honor? 
If  I  be  a  lorde,  where  is  my  feare  ?  But  how  foeuer  he  putteth  diffe';' 
fence  betwene  them,thoufeeft  how  he  confoundeth  them  both  to- 
gether. Therefore  let  the  feare  of  the  lorde  be  vnto  vs  a  reuerence, 
mingled  with  that  fame  honor  and  feare.  Neither  is  it  any  maruell,  if 
one  minde  receiue  both  thofe  affcdions .  For  he  that  confidercih 
with  hirr.felfe  what  a  father  God  is  vnto  vs  >  hath  caufe  enough ,  aJU 
though  there  were  nohellesatall,why  he  iliguldc  drede  hisd»'"ple2i- 

fy^c- 


The  grace  of  Chrift.       Lib.;.         230 

furc  more  greuoulciy  than  any  death.  But  alfo  (  fuch  is  the  wanton- 
ncfle  ofourflellii  to  runne  to  licentioufncire  of  (inning  )  ro  reftraine 
the  C^mc  by  all meanesjwe  ought  thercwuhall  to  take  iiolde  ©f  .this 
thought,  that  the  Loide  vndcr  whofe  power  we  liue  ,  abhorrcth  all 
inrquitie ,  whofe  vengeance  they  lliall  notcfcape  ,  that  in  huing  wic-? 
kedly  doe  prouokc  his  wrath  againft  thcmfelucs. 

27  But  that  which  lohn  faieth ,  that  feare  is  not  in  cbaritie,  but  i.ToYl^. 
perfed  charitie  cafteth  out  fearc ,  becaufe  feare  conteineth  punifh-  ^^' 
mentjdifagrceeh  not  with  this  that  we  fay.  For  the  wicked  feare  not 

God  in  this  r.efpcd  that  they  drcde  to  incurre  his  difpleafurcjif  they 
migbc  do  it  without  punifhmrnt :  but  becaufe  ihcy  know  him  to  be 
armed  with  power  to  reucngc :  therefore  they  fliake  for  feare  at  the 
hearing  of  his  wrath.  And  alfp  they  fo  feare  his  wrath ,  be  caulc  tht^y 
thinkc  that  it  hangeth  ouer  themjfor  that  they  looke  euery  moment 
when  itfhall  fall  vpon  their  heades  .  As  for  the  faitbfull  :  they  (as  i$ 
aboue  faid)both  feare  his  di'plcafurc  more  than  punifhment,and  are 
not  troubled  with  feare  of  punifhment  as  if  it  did  hang  ouer  theit 
neckes,  biit^hey  are  made  the  more  ware  not  to  procure  it.  So  faith 
the  Apofile ,  when  he  fpeaketh  ro  the  faithful! ;  Be  ye  not  deceiued:  EpJi«,  5; 
for  this  commeth  the  wrath  of  God  vpon  the  children  of  vnbeleefe.  *• 
He  threarcnetii  not  th.u  Gods  wraih  will  come  vpon  them ,  but  put*  ^°*  >•* 
tcththemin  mindeto  thinke  vpon  this,  that  the  wrath  ofGodi* 
prepared  for  fuch  v/icked  domges  as  he  had  recited.that  they  them- 
felues  fhoulde  no:  be  willing  alfo  to  proue  it.  Albeit  it  fcldome  hap- 
pcneih  that  the  rcprobare  be  awakened  wi;h  only  and  bare  thrt  ate- 
njngesjbut  rather  being  alre.?dy  croiTe  and  vnfenhbly  dull  with  their 
ov/ne  hsidneife,  (6  of:  as  God  thundreth  from  heauen  they  hai  den 
then-.felues  to  obftmacic,  but  when  they  are  ones  ftriken  with  his 
hande,thenwheLherthey  willorno,  they  be  enforced  to  feare.  This 
feai  e  they  commonly  call  a  feruile  fearerand  in  comparifon  fct  it  for 
contrarie  to  free  natured  and  willing  feare  which  becommeth  chil- 
dren. Some  other  do  futtclly  thruft  in  a  middle  kinde ,  becaufe  tha? 
fame  feru'Je  and  conftrained  affedion  fometime  fo  fubdueth  mens 
mindeSjthat  they  come  willingly  to  the  feare  of  God. 

28  Now  we  vnderftandjthat  in  the  good  will  of  God ,  wherunto 
faith  is  faide  to  haue  refped,  the  polfefljon  of  faluation  and  eternall 
life  is  obteined .  For  if  we  can  wante  no  good  thing  while  God  is  fa- 
uorable  vnto  vs,it  abundantly  fufficcth  vs  to  the  afluredncifc  of  falua- 
tion, when  he  himfelfc  dothaflurc  vs  of  his  loue  .  Let  him  fhewe  his 
face(raith  the  Prophet)and  we  fhalbc  fafe.  Wherupon  the  Scriptures  PtiU^o 
iietermine  this  to  be  the  fumme  of  our  faluation ,  that  God  putting  4. 


Cap.2 .         Of  the  mancr  how  to  rccciuc 

[phe.x*  away  all  enmitieSjhath  recciued  v$  into  fauour.  Whereby  they  fbew, 
4»  that  when  God  is  reconciled  vnto  vs,  there  remaineth  no  perill ,  but 
that  all  thingcs  fhall  profper  well  with  vs .  Therefore  faith ,  hauing 
taken  holde  of  the  louc  of  God,hath  promifes  of  the  prefent  life  and 
of  the  life  to  come,  and  perfed  afluredneffc  of  all  good  ihinges :  but 
that  fame  fuch  as  may  be  gathered  out  of  the  word  of  God.  For  faith 
•  doth  not  certaincly  promife  to  it  felfe  either  the  length  or  honor  or 

wealth  of  this  life ,  for  afmuch  as  God  willed  none  of  thefethinges 
to  be  apoimed  vnto  vs ,  but  is  contented  with  this  aflurednefl'e ,  that 
God  will  neuer  faile  how  fo  euer  many  thinges  faile  vs  that  pcrtainc 
to  the  maintenance  of  this  prefent  life .  Buc  the  chiefe  afTurednefle 
of  faith  reftcth  in  expedation  of  the  life  to  come,  which  is  fct  out  of 
doubt  by  the  wordc  of  God.  But  what  fo  eucr  miferics  and  calami- 
ties betide  vnto  them  whome  God  loueth ,  they  can  not  worke  the 
concraric,  but  that  his  good  will  is  perfeft  felicitie.  Therefore  when 
we  did  meane  to  exprcfle  the  fumme  of  blelfednefle ,  we  named  the 
fauor  of  Godjout  of  whieh  fpring  do  flow  vnto  vs  al  kindes  of  good 
thinges.  And  this  we  may  comonly  note  throughout  the  Scriptures, 
that  when  fo  euer  mention  is  made  not  onely  of  eternall  faluation, 
but  alfo  of  any  good  thing  in  vs,we  be  alwny  called  backe  to  the  louc 
Hx.  <Jj.  ^^  God,  For  which  caufe  Dauid  faieth ,  that  the  goodneffe  of  Go4 
^.         when  it  is  felt  in  a  godly  hearte,is  fweter  and  more  to  be  defired  than 
life  it  felfe.  Finally,  if  all  thinges  els  do  flow  vnto  vs  according  to  our 
owne  williing,and  we  be  vncertainc  of  Gods  loue  or  hatred,our  fe- 
licitie flialbe  accurfed,  and  therefore  miferable.  But  if  the  fauorable 
face  of  God  do  fhine  vnto  vs ,  euen  our  very  miferics  {Kalbe  blelTcd, 
torn.  8.  becaufe  they  are  turned  to  helpes  of  our  faluation.  As  Paule ,  when 
15'       he  heaped  vp  a  rehearfall  of  all  aduerGties ,  yet  he  glorieth  that  he 
was  not  by  them  fcuered  from  the  loue  of  God:and  in  his  prayers  he 
alway  bcginncth  at  the  fauour  of  God,from  whence  flowcth  ill  pro- 
*ra.  2  J.  fperitie.  Likcwife  Dauid  fctteth  the  onely  fauour  ofGodagainft  all 
h  the  terrors  that  trouble  vs  .  If  (faith  he)  1  fhall  walke  in  the  middcft 

of  the  {Kidowc  of  death,  1  willfeare  no  euils ,  becaufe  thou  art  with 
me.  And  we  alway  feele  that  our  mindes  do  wauer,vnlefle  being  c6^ 
tented  with  the  fauour  of  God,they  fceke  their  peace  in  it,and  haue 
>ra.  3 1.  *^**  in  wardely  Hxed  in  them  that  is  faid  in  the  Pfalme ,  Blefled  is  the 
I  au  people  whofe  God  is  the  Lord,and  the  nation  whomc  he  hath  cho- 
Icn  to  him  for  his  inheritance, 

Z9  We  make  the  fimdation  of  faith  to  be  the  free  promife  of 
God,  bycaufe  faith  proprcly  ftaycth  vpon  it .  For  though  faith  doc 
bcleue  God  to  be  true  in  all  thinges  ,  whether  he  commaande  dv 

for- 


The  grace  of  Chrlft.       Lib. 3.         231 

forbidde,whether  he  promifc  or  threaten,  and  alfo  obediently  rccei- 
ueth  hsscommaunticmcntes,  and  bcwarcthof  ihinges  that  he  pro- 
hibeieth,  and  hath  regard  to  his  ihreatcnir>ges ,  yet  properly  it  bc- 
ginncth  at  the  promile,and  therein  continueth  ,  and  thercvpon  en- 
dcth.  For  faith  feckcth  for  life  in  God,  which  is  nor  fouiide  in  com- 
maundemetes  or  declarations  of  penalties, butin  promife  of  mercic, 
and  in  no  other  promifc ,  but  fuch  as  is  freely  geuen.  For  the  condi- 
tional! promifejby  which  we  are  feme  to  our  owne  woi  kes,  doth  no 
otherwjfc  promife  hfe,  but  if  we  perceiue  it  toftandcinour  felucs. 
Therfore  if  we  will  not  hauc  our  faiih  to  tremble  and  wauctjwe  muft 
ftjy  it  with  that  promifc  of  faluation,  which  is  willingly  and  liberally 
offlcd  vs  of  the  LoFde ,  rather  in  rcfped  of  our  mifcric ,  than  of  our 
worthinefle .  Wherefore  the  Apoftlc  beareth  this  witneCTc  of  the  Rom.ie 
Gofpell,that  it  is  the  word  of  faithzwhich  name  he  taketh  both  from  *. 
the  commaundememes  and  alfo  from  the  promifes  of  the  lawe,  bc- 
caufe  there  is  nothing  that  can  ftablifh  faith,  but  that  liberall  emba(i- 
fage,  by  which  God  reconcilcth  che  worlde  to  himfelfe .  Therefore 
ihe  fame  Apoftle  oftentimes  makeih  a  rclatio  of  faith  and  the  Gof-  Roro.i. 
pell  together ,  when  he  tea^cth  that  the  minifteric  of  the  Gofpcli  ^-  *"<* 
was  committed  to  him  vnto  the  obedience  of  faith .  that  the  fame  is  '  *'^' 
the  power  of  God,to  faluation  to  euery  one  that  bcleuethrthatin  ic 
is  rcucled  the  rightcoufnes  of  God  from  faith  to  faith.  And  no  mar- 
uell.For  fith  the  Gofpeil  is  the  minifterie  of  reconciliation,  there  is  a.Cor.5 
no  other  tcftimonie  lure  enough  of  Gods  good  will  towarde  vs,  the  18, 
knowledge  wherof  feith  recjuireth.Therefore  when  we  fay  that  faith 
muft  reft  vpon  free  promife,we  do  not  denie  but  that  the  faithful  do 
euery  way  embrace  and  receiue  the  word  of  God,but  we  apoint  the 
promife  of  mercic  to  be  the  propre  marke  of  fairh.Eucn  as  the  faith- 
full  ought  in  deede  to  acknowledge  God  to  be  the  iudge  and  pu- 
nillicr  of  wicked  doingcs ,  and  yet  they  properly  haue  regard  vnto 
his  mercifull  kindcneflc :  forafmuch  as  he  is  dcfcribed  to  them  to  P&«*f- 
be  c  5fider ed  fuch  a  one  as  is  louing  and  mercifuil,farre  from  wrath,  I  ^  '*** 
,•  of  much  goodnelTe ,  gentle  vnto  all ,  pouring  fofth  his  mercie  vpon 
'^ all  his  workes.  -  ,   . 

50  Neither  yet  do  I  regarde  the  barkingcsof  Pighius,  or  fuch 
other  doggeSjwhcn  they  linde  faulte  with  this  reftraint^as  though  in 
diuiding  faith ,  it  did  tike  holde  but  of  one  pcccc  thereof.  1  graunt 
(as  I  haue  already  faide)  thatihe  generallobicctof  faith  (as  they 
termc  it)is  the  trut  lie  of  God,whether  he  threaten  or  put  vs  in  hope 
of  fiuour.  Wherefore  the  Apoftle  afcribeih  this  to  faith,  that  Noc  HcV^ 
feated  the  dcib  ui^wn  of  the  worlde,  when  it  was  not  yet  feene.  if  the  7- 


Cap.2.         Oftliemanerhowtoreceiuc 

feaie  of  a  puftiilbment  fliordy  to  come,  w.is  the  worke  of  faith,  theit 
ought  not  the  threateninges  to  be  excluded  out  of  the  dcfinicion  of 
faith.  This  is  in  deede  true.  But  the  cauillers  dovniuftlyaccufe  vs, 
asthough  wc  denied  that  faith  hath  refpedtoall  the  partes  of  the 
worde  ofGod.For  our  meaning  is  onely  to  Hie w  thofc  two  tbingcs, 
liirft,  that  faith  neuer  lUdfaftly  ftandeth  vntill  it  come  to  the  free 
prorriifc:  and  than  that  we  are  no  orherwife  by  it  to  be  reconcfled  to 
God  ,"*but  bccaufe  it  coupleth  vs  to  Chriil: .  Both  thofe  pointes  are 
worthily  to  be  noted.  We  fceke  fucha  faith  ,  which  may  make  diffe- 
rence betwerfethe  children  otGod  and  the  reprobate,  betwene  the 
faithfuUand  the  vnbeleuing.  Ifa  mcin^id  beicue  that  God  both  iuft* 
ly  comn-.aundcih  all  that  he  commaxjndeth  ^  and  nuely  threatneth, 
ihallhe  be  therefore  called  faithfuU  ?  Nothing  leffc.Therefofe  there 
can  be  no  ftedfaft  ftay  of  faith ,  vnlefle  it  bie  grounded  vpon  the  mer- 
cie  of  God .  But  now  to  what  ende  do  we  diipute  of  faith  ?  Is  it  not 
that  we  may  learnc  the'  way  of  faluation  ?  Buc  how  doth  faith  biinge 
faluation  but  in  refoeift  riia'c  it  graffeih  vs  into  the  body  of  Chrift  ? 
Therefore  there  is  no  Pnconueftiencc  ,  if  in  the  deHnition  we  do  en- 
force the  principall  effed  iherofj&  doifiyiie  vnto  the  general  name, 
in ftede  oi'^  difference  that  marke  that  feuereth  the  faithfull  ft 5  the 
-vnbeleuing.  Finallyjtbe malicious  haft*  nothing  to  finde  fault  withall 
Sloa).io  in  this  do<fliine ,  but  they  muft  wrappe  vp  Paule  with  v*  in  the  fame 
•*•        -felame,  which  calleththeGofpell  properly  the  word  of  faith. 

31     But  hereupon  againc  we  gather  that  which  wehaue  before 
-declared,  that  faith  doth  no  leffe  neede  the  worde  than  the  firute  doth 
Pfa,  S'  ^ccde  the  liuely  rootc  of  the  tree,  becaoie  none  other  (  as  Dauid  te- 
»'•        -ftiheth  )  can  truff  in  the  Lorde,but  thfey  that  know  his  name.But  thi« 
knowledge  is  not  according  to  euery  mans  imagination,  butfo  farre 
-asGodhimfelfe  is  witncffeof  his  owne  ^oodneffe.  Which  the  (amt 
Pfa  K0  9'^^*^P^^'^^°"^""^^^  *"  ^"  Other  place,faying:Thy  faiuation  is  accor- 
^j,        dinge  to  thy  worde .  Againe.  I  haue  tmfted  in  thy  worde ,  faue  mc, 
•^      .     Where  is  to  be  n6ted  the  relation  of  £iiih  to  the  worde ,  and  then 
;hov/ faluation  foUdweth.  And  yet  in  the  ifneane  time  we  do  not  ex- 
clude the  power  of  God  ,  with  beholding  whereof,  vnleffe  faith  lu- 
fterne  it  felfe,it  can  neuer  geue  vnto  God  his  due  honour.Paule  fee- 
Fom.4.  Tnerh  toreherfe  acertaine  fclender|andc6mon  thing  of  Abraham; 
ii.        that  he  bcleucd  that  God  which  had  promifed  him  the  bleffed  fede, 
was  able  copfrforme  it.  Againe  in  an  other  place,  fpeakingof  hinr, 
a  Tim  I  ^^^^^  '  ^  knowc  whomc  1  haue  bcleued,  an-d  h&m  fure  that  he  h>s  able 
%$,^      10  kecpe  that  which  I  haue  left  with  him  vnttU  that  day.But  if  a  man 
-wey*  With  himrdfe  how  many  doutmges  of  the  power  of  God.do 

often- 


The  grace  of  Chrift.      Lib.3 .         23  2 

oftentimes  creepe  into  mans  mmde ,  he  Ihall  well  pcr(iciue  that  they 
Vvhich  do  highly  eftceme  it  as  it  js  worthy,  hauenotalitle  profited' 
in  fiith.  We  all  will  confefTe  that  God  is  able  to  do  whatfoeuer  he 
Vf-ill)  but  when  euen  the  Icaft  tentatio  throweth  vs  downc  with  feare, 
and  amaleth  vs  with  horrour,thcrcby  appeareth  plainely,  that  wc  di- 
minifli  the  eftimation  of  Gods  power ,  when  we  preferrc  abouc  it 
ihofe  ihmgcs,  that  Satan  threatneth  againft  Gods  promifes.  This  is 
the  reafon  why  Efaie,meaning  to  print  into  the  hartcs  of  the  people 
the  aflfurednefl'e  of  faluation ,  doth  fo  honorably  entrcate  of  the  in- 
finite power  of  God.  Icfeemeth  oft  that  fo  fone  as  he  hath  begonne 
to  fpeakc  of  the  hope  of  pardon  and  rceoncihation ,  he  byandby 
tourneth  to  an  other  thingjand  wandereth  about  in  long  and  fuper- 
fiuous  cireumftances  j  rchcrfing  how  marueloufly  the  Lorde  goucr- 
nerh  the  frame  of  he^en  and  earth  and  the  whole  ordre  of  natures 
yet  is  there  nothing  that  feructh  not  fittly  for  the  circumttace  of  the" 
matter  that  he  fpcikcth  of.  For  vnleffe  the  power  of  God  whereby 
h«  is  able  to  do  all  thinges  be  prcfenily  fet  before  our  ey  esjour  cares 
m]i  hardely  hcare  the  wordc ,  or  will  not  efteeme  it  fo  much  as  it  is 
worth. Befide  that,here  is  declared  his  effeduall  power,becaufe  god- 
lineflTe  (as  we  haue  already  (hewed  in  an  other  place)  doth  alway  ap- 
blie  the  power  of  God  to  vfc  and  worke,fpecially  ic  fetteth  before  ic 
lelfe  thofe  workes  of  God ,  whereby  he  hath  tcftjfiedhimfelfe  to  be 
a  father;  Herevpon  commeth  that  in  the  Scriptures  is  fo  often  men- 
tion made  of  the  redemption ,  whereby  the  Ifraelites  might  haue' 
learned  that  God  which  was  ones  the  author  of  faluation ,  will  be  an^ 
cuerlaftiiig  preferuer  thereof.  -And  Dauid  putteth  v&  in  minde  by  hitf 
bwne  example,thatdiofcbenefites  which  God  hath  particularly  bc- 
fiowfed  vpon  euepy  trVab,  do  aftewarde  auaite  to  the  confirmation  ®f 
his  faith.  Yea  when  Godieemeth  to  haue  forfaken  vs ,  it  behoueth 
vs  to  ftrerch  out  wities  further,  that  his  auncienc  bcnefitcs  may  re- 
comforte  vSjas  it  is  faide  in  an  other  Pfalme :  1  haue  bene  mindefuU  pfa^ioo 
ofoldedayes,Ihaueftudiedvponallthyw6rkcs,Ac;.  Againe.  I  will  4?- 
i^emer^bre  the  worbe*  of  the  Lorde,  and  his  meruellcs  from  the  be-  ^^*^'77* 
ginning.  But  becauife  without  the  worde  all  quickely  vanifheth  away  .\'.w  .A 
that  we  conceiue  of  thepowep  of  God  and  of  his  woiics ,  therefore  ^ ' 
we  do  hot  without  cattfeaffirme  that  tliere  is  no  faith,  vnleffc  God  ' 

ge«e  hght  vnto  it  with  teftimonie  of  his  grace .  But  here  a  queftion 
might  be  moued :  what  is  to  be  thcupht  of  Sara  ^d  Rebecca ,  both  Gca.i& 
which  being  moucd  asit  feemcth  wichzele  of 'fairh,pafied  beyondc>» 
the  bondes  of  the  worde,  Sara ,  when  (he  feruently  dcfired  the  pro- 
mifcdifiuejgaue  her  bondemaidc  to  her  houfbande .  It  can  notb: 


Cap.2,  Of  the  maner  how  to  recciuc 

denied  but  that  (he  many  wayes  finned:  but  nowe  T  touch  onely  thif 
faulte ,  that  being  carried  awaye  with  her  zcle  ,  fhe  did  not  reltrainc 
bcriclfe  within  the  boundes  of  Gods  word,yetit  is  ceitaine  that  that 
Cen.2^  dcd're  proceeded  offaith.  Rebecca  being  certified  by  the  oracle  of 
God  ofihe  electi5  of  her  fonne  Iacob,procur^d  his  blefling  by  euill 
crafty  meanes;ilie  deceiucdher  housb.inde  the  witncfle  andminiiter 
of  the  grace  of  God :  ihe  compelled  her  fonne  to  lie :  ihe  by  diuerfc 
guiles  and  deceitcii  corrupted  the  cruerh  of  God.  Finally  in  making 
a  fcornc  of  his  promife,the  did  as  much  as  in  her  laie,  deitroie  it.  Ana 
yet  this  a<ft,  how  much  foeuer  it  was  euill,  and  vvoi  thy  of  blame ,  was 
not  without  faith ,  for  it  was  neceffarie  that  (he  ihoulde  ouercomc 
many  offenfcs ,  that  Ihe  might  fo  earnefljy  endcuour  to  *  tteinc  thai 
-  which  without  hope  of  earthly  profite  was  full  of  great  troubles  and 
daungers.  As  we  may  not  fay  that  the  holy  Patriarc;he  ifaac  was  ahor 
gethcr  without  faith ,  becaufe  he  being  by  the  fame  oracle  of  God 
admonilhed  of  the  honour  transferred  to  the  yonger  foime,yetccf- 
ied  not  to  be  more  fauourably  bente  to  his  tirft  begotten  fonne  E(auL 
Truely  thefe  examples  do  teach.that  oftetimes  crroures  are  mingled 
with  faithj  but  yet  fo  that  faith  if  it  be  a  true  faith ,  haih  alwaye  the 
Tpper  hande.  For  as  the  particular  errour  of  Rebecca  did  not  ma^c 
voide  the  effed  of  the  blefling,  fo  neither  did  it  make  voide  her  faith 
which  generally  reigned  in  her  mindt.*,  and  was  the  beginning;  and 
caufc  of  that  doingc  .  Neuertheldfe  therein  Rebecca  vttered  how 
ready  mans  minde  is  to  fall  fo  fone  as  he  geueth  him  felfc  neuer  fo 
litle  libcrtie.  But  though  mans  defaut  and  weakenefTc  doth  darker! 
faith ,  yet  it  doth  not  quenche  it :  in  the  meanc  time  it  putteth  vs  in 
niinde,  how  carefully  we  ought  to  hangevpon  the  mouth  ofGod> 
aftd  alfo  confirmeth  that  which  we  haue  taught,  that  faith  vanilhtth 
awaye,  vnlifie  it  be  vpholden  by  the  worde ;  as  the  mindes  both  of 
Sara,and  Ifaac  andRcbecca  had  become  vaiiie  in  their  crooked  wan- 
deringcs  out  of  the  wayjVnlelTe  they  had  bene  by  Gods  fecret  bridle 
holdcn  in  obedience  of  the  worde.  < 

^z     Againc,notwichoutcaufe  we  include  all  the  promifcs  in  Chrift, 
Rom.  K  forafmuch  as  in  the  knowledge  of  him  the  Apoftle  includeth  all  ihc 
«7-        Gofpell:  and  in  an  other  place  he  tcacbcth,. that  all  tbepromilesof 
a  Com  (^qJ  ^^^  in  him,  yea  and  Amen .  The  re'afon  whereof  is  ready  to  be 
flievA cd.  For  if  God  promife  any  thing ,  he  therein  fhcwcth  his  good 
will :  fo  that  there  ij  no  promife  of  his,  that  is  nbt  a  tcttimonie  of  his 
•  louc.  Neither  maketh  it  any  matter  thst  the  wickedvvhen  they  hauc 
great  and  continual  bcncfites  of  Godsliberahtie  heaped  vpon  thenij 
do  therby  wrap  thcmfeiucs  iafo  much  the  more  grcuous  iudgemeti 

For 


The  grace  of  Chrifl:.        Lib.3.  233 

For  Cth  tliey  do  neither  thinkc  nor  acknowledge  thac  thofc  thingcs 
come  vntothem  from  the  hand  of  God. for  if  thev  acknowlcdize  it. 
they  do  not  wiih  them  fclues  con<:der  his  goodnefle,  therfore  they 
can  not  thereby  be  better  taught  of  his  mercie  than  brute  beaftes, 
which  according  to  the  mcafure  of  their  eftate,do  receiuc  the  fame 
frute  of  Gods  Jiberv-'litiejand  yet  they  perceiue  it  not.Neither  doth 
it  any  more  make  againft  vs. ,  that  mpny  times  in  refufing  the  pro- 
mifes  apomted  for  them  ,  they  do  by  that  occal;on  procui  e  lo  them 
Telues  the  greater  vengeance. For  although  the  cftedtiailwoikmgof 
the  promjfcs  do  then  onely  appeare ,  when  they  haue  ^oiinde  faith 
withvs,  yet  the  force  .ind  natural!  propretic  of  tKem  isneuer  extin- 
guiflied  by  oar  vnbeleefe  or  vnihankfulnefle .  Therefore  when  the 
Lorde  by  his  promiles  doth  prouoke  man  not  onely  toreceiue ,  but 
alfo  to  thinke  vpon  the  frures  of  his  bountifulneffe,  he  doth  rhere- 
withail  declare  vnto  him  his  loue .  Wherevpon  we  muil  returne  to 
this  poinre ,  that  euery  promife  is  a  teftifymg  of  Gods  loue  towarde 
vs.Butitis  outofquc{h6,th3tnorrianislouedofGodbutinChMfl->  Mat.  j, 
he  is  the  beloued  Sonne, in  whomc  the  loue  of  the  Father  abideth '7« 
and  rcfteth ,  and  then  from  i:im  poureth  it  felfe  abroade  vnto  vs :  as 
Paule  teachcih  ,  that  we  haue  obceined  fauour  in  the  beloued  one.  Ep^«.i 
Therefore  it  muft  necdes  be  dcriued  and  come  vnto  vs  by  meane  of  '^• 
him.  For  this  caufe  theApoiile  in  an  other  pjacecalleth  him  oure  ^P^^**' 
peace  :  in  an  other  place  he  fctt cth  him  oute  as  a  bonde ,  whereby   ^ 
God  is  with  fatherly  naturall  kindcnes  bounde  vnto  vs.  It  follovvcth 
then  that  we  muft  caftc  our  eyes  vpon  him  >fo  oft  as  any  prcmifeis 
offered  vs.  And  that  Paule  teacherh  noabfurditie,tbatall  Gods  pro  Rom  J. 
miles  whatfoeucr  they  be,are  confirmed  and  fulfilled  in  him.  There  >•  a"<l* 
be  certaine  examples  that  make  for  the  contrarie,For  it  is  not  likely  ^  ^'^' 
that  Naaman  the  Syrian,  when  he  required  of  the  Prophetthe  ma-  y^^  ,q^ 
ner  how  to  worfhip  God  aright ,  was  inftrudcd  concerning  the  Me-  8. 
diator :  yet  his  godlincfle  is  prailed .  Cornelius  a  Gentile  and  a  Ro-  Ad.S. 
maine  ,  coulde  fcarfcely  vnderftande  that  which  was  knowen  not  to  ^  ^^"•^' 
all  the  lewes ,  yea  and  that  very  darkely :  yet  his  almes  and  prayers  *^* 
were  acceptable  to  Gcd.  And  the  facrifice  of  Naaman ,  by  the  Pro-  ^  ^^  - 
phetes  aunfwere  allowed.  Which  thing  neither-<>f  them  coulde  ob-  I'y,  ' 
teine  but  by  faith.Likcwife  it  may  be  faid  of  the  Eunuchc  ro  whomc  aQ.Z, 
Philippe  was  carried,which  if  he  had  n»>t  had  fome  faith,  woulde  not  ^  J* 
haue  taken  vpon  him  the  trauaile  and  expenfes  of  fo  long  a  iourney, 
to  worfhippe.Yet  we  fee,when  Philippe  examined  him,how  he  be- 
wrayed his  ignorace  of  the  Mediator.  And  truely  I  graunt  that  their 
faith  wa«  partly  vncxpieflcd,  not  ondy  concerning  Chriftes  pcrfon, 

GQ 


Cap.  2 .         Ot  the  mancr  how  to  rccciuc     ^ 

but  alio  concerning  his  power  and  the  office  committed  vnto  him  of 
the  Father.  Yet  in  the  meanc  time  it  is  certainc ,  that  they  were  in- 
fti  ucted  in  fiich  principles,as  gauc  then  fomc  taft  of  Chrift,although 
but  very  fmall.  Neither  ought  this  to  fecme  ftrage.  For  neither  would 
the  Eunuche  haue  come  in  haft  to  lerufalem  from  a  farre  country  to 
worlhfp  an  vnknowenc  God,ncuher  did  Corndius  whe  he  had  once 
embraced  the  lewilli  rehgion  fpende  (o  much  time  ,  without  being 
acquainted  with  the  firft  groundes  of  true  dodrine.As  for  Naaman, 
it  had  bene  to  fonde  an  aUurditic  for  Elizeus  when  he  taught  hi tn 
of  (mall  thi;i;j>sto  haue  faidc  nothing  of  the  principal!  point.  There- 
fore although  there  were  among  them  a  darkc  knowledge  of  Chrift, 
yet  it  IS  not  likely  y  there  was  no  knoweledge  becaufe  they  did  vfc 
them  felues  in  the  {acrifices  of  the  lawe ,  which  muft  haue  bene  dif- 
cerned  by  the  very  ende  of  them ,  that  is  Chnft ,  from  the  hlCe.  fa- 
crifices  of  the  Gentiles. 

jg  But  this  bare  and  outward  declaration  of  the  worde  of  God, 
ought  to  haue  largely  fufficed  to  make  it  be  beleued ,  if  our  owne 
blindeneflc  and  rtubbournefTe  did  not  withftande  it.  But  oure  mindc 
hath  fuch  an  inclination  to  vanitie,that  it  can  neuer  cleaue  faft  vnto 
the  trueth  of  God ,  and  hath  fuch  a  dulneflc ,  that  it  is  alwaie  blmdc 
and  can  not  fee  the  light  thereof  Therefore  there  is  nothing  auaila- 
bly  done  by  the  worde  without  the  enlightning  of  the  holy  Ghoft. 
Whereby  alfo  appearetb ,  that  faith  is  farre  aboue  mans  vnderftan- 
ding.  Neither  fhail  it  be  fufficient  that  the  minde  be  lightned  with 
the  fpiritof  GodjVnltfle  the  hcarie  be  alfo  ftrengthened&  ftablillied 
with  his  power.  Wherein  the  Schoolemen  do  altogether  erre,which 
in  coniideringof  faith  ,do  onely  take  holde  of  a  bare  and  fimple  aC- 
fcnc  by  knowledge  ,leauing  out  the  confidence  and  afTuredneffc  of 
the  hearte.Thercfore  faith  is  both  waies  a  fingulargift  of  God,both 
that  the  minde  of  man  is  clcnfed  to  taft  the  trueth  of  God  ,  and  thac 
his  hearte  is  ftabliflied  therein.  For  the  holy  Ghoft  not  onely  is  the 
beginnerof  faith,  but  alfo  by  degrees  encreafeth  it,  vntill  by  it  he 
t  .Tim.i  bring  vs  to  the  heauenly  kingdome.  That  good  thing  (  faith  Paule) 
'  4-  which  was  committed  to  thy  keping ,  kepe  in  the  holy  Ghoft  which 
^^'h^*  dwellethin  vs.  ButhowPaulefaith  that  the  holy  Ghoft  is  geucn  by 
the  hearing  of  faith  ,  we  may  eafily  diffolue  it.  If  there  had  bene  but 
one  onely  gifte  of  the  holy  Ghoft,  then  it  h.id  bencanabfurditicfor 
him  to  call  the  holy  Ghoft  the  efFed  of  faith,whijch  is  the  author  and 
ciufe  of  faith  .  But  wh<n  he  maketh  report  of  the  giftes  wherewith 
God  garnirtieth  his  Church,and  by  cnci  ea(inges  of  faith  bringeth  it 
to  pcifeclion ,  itisnomcruell  if  he  alcribc  thofe  tlijnges  to  faith 

which 


The  grace  of  Chrift.       Lib.3.  234 

which  maketh  vs  b  tt  to  rccciuc  them.  This  is  reckened  a  nftoft  ftragc 
conclufion,whcn  it  is  faid)  that  no  man  but  he  to  whome  it  is  geuen, 
can  beleue  m  Chrift. Bur  that  is  partely  bycaufe  they  do  not  con(ider 
cither  how  fccret  and  hie  the  heauenly  wifedome  is ,  or  how  great 
mans  dulncfl'c  is  m  conceiuing  the  roiftcrits  of  Godiand  parttly  by- 
caufe the^'looke  not  vnto  than  oflured  andftedfaft  conftantuclfe  of 
hcarte,  that  is  to  fay,  ihe  chiefe  parte  of  faith. 

^4     Butif  (asPaul^pTeacheth)no  man  is  wirnefTeof  the  willof  i.Cor.: 
man,biJt  the  fpirit  of  man  that  is  within  him,  then  how  flioulde  man  ^  ^* 
be  fureof  thewillof  God?  Andif  the  trueth  of  God  be  vncertainc 
among  vs ,  in  thofe  thingcs  that  we  prefcntly  beholde  with  our  eye, 
howc  Ihoulde  it  be  adured  and  fteadfaft  among  vs  there  where  the 
Lord  promifeth  fuch  thing  ss  neither  eye  feech>nor  witcomprchen- 
dcth?But  herein  mans  (harpncife  of  vnderftadingis  fo  ouerihrowenc 
andfaileth,  that  the  firft  degree  of  profiting  in  Gods  fchoole ,  is  to 
forfake  his  owne  wit.For  by  it  as  by  a  veile  caft  before  v5,wc  are  hin- 
died  that  we  can  not  attcinc  the  miftcries  of  God,which  are  not  dif- 
clofedbuttohtleones.  For  neither  doth  flefh  and  bloude  difclofe,  M^at.ii, 
nor  naturall  man  perceiuc  thofc  thinges  that  are  of  the  Spirite ,  but '  ^• 
rather  to  him  the  harrtingof  Godisfoohflmeflc,becaufeitis  (pin-  ^^  ^'^° 
tually  to  be  iudged. Therefore  herein  the  helpe  of  the  holy  Ghoft  is  Maci^ 
necclfaricjor  rather  herein  his  force  only  rcigneth.  There  is  no  man  17- 
that  know.eth  the  minde  of  God,or  hath  bene  his  counreller.-but  the  '•^*^'f  •' 
holy  Spirit  fearcheth  out  all  thin2;es,euen  the  depe  fecrctes  ofGod,  p^* 
by  whome  it  is  brought  to  palie,tnat  wc  knowe  the  minde  of  Cmilt.  j  4. 
No  man  (faith  he  )  can  come  to  me ,  vnlefle  my  father  that  fent  mc,  t.Cor.j 
drav/c  him.Eueryonc  therefore  that  hath  hearde  and  learned  of  my  '°' 
father,commeth.Not  that  any  man  hath  fcenc  the  father,but  lie  that   **  "'  ' 
is  fent  of  God.  Euen  as  therefore  wc  can  not  come  vnto  Chrift,  but 
being  drawene  by  the  Spirite  of  God :  fo  when  we  be  drawcne  >  wc 
are  lifted  vp  in  wit  and  minde  aboue  our  owne  vndcribnding .  For 
the  foule  enhghtned  by  him.taketh  as  it  were  a  new  IharpncQe  of  vn- 
dcrftanding  ,  wherewith  it  may  beholde  heauenly  mifteries,  with 
brighinelTe  whereof  it  was  before  dafeled  in  it  felfe.  And  fo  mans  vn- 
derftanding  rcceiuing  brightnes  by  thehghtof  the  holy  Ghoftjdodi 
neuer  till  then  tru^ly  beginne  to  taft  of  thofe  thinges  that  belong  to 
the  kingdome  of  God,being  before  altogether  vnfauourie  and  with- 
out iudgcment  of  taft  to  take  aflay  of  them.  Therefore  whe^iChnft  Luc.a4. 
did  notably  fet  our  vnto  two  of  his  Difciples  y  mifteries  of  his  king-  *?•  arxi 
dome ,  yet  he  nothing  prcuailed ,  vntill  he  opened  their  fcnf<?s  that  ^^' 
they  might  vnderftand  the  Scriptures .  When  ihe  Apoftlcs  vrerefo  ,?   *  ' 

CG  ij 


Cap.2 .  Of  the  mancr  how  to  recciuc 

taught  by  his  Godly  mouth ,  yet  the  Spirit  of  trueih  muft  be  fcnt 
vnto  thcm,to  poure  into  their  mindes  the  fame  dodiine  which  they 
had  he^rde  v/ich  their  cares  The  vvorde  of  God  is  hke  vnto  the  funne 
that  rhineth  vnto  all  them  to  whome  it  is  preached,  but  to  ilo  profit 
among  bhnde  men.  But  we  are  all  in  this  behalfe  bhnde  by  nature, 
therefore  it  can  not  pearcc  into  our  minde  but  by  the  inward  matter 
the  holy  Ghoft^making  by  his  enlightn:ng  an  entric  for  it. 

55  In  an  other  place,when  we  had  to  entreat  of  the  corruption 
of  nature,we  haue  more  largely  fliewed  how  vnfit  men  are  to  beleuc. 
Thcrfore  I  will  not  wery  the  readers  with  repeting  the  fame  againe. 
i.^'or.  Let  this  be  fufficicnt  that  the  fpiritoffaiihjs  called  of  Paule  faith  it 
*• '  ^'  felfc  5  which  the  fpirit  geueth  vs ,  but  not  which  we  haue  naturally. 
t.Thef.  Therefore  he  prayeth  that  God  fulfill  in  the Theflalonrans  all  his 
I.  n.  good  pleafurejand  the  WO!  keoffaith  in  power.Wherin  calling  faith 
the  workcjof  God,and  geuing  it  ihat  title  for  a  name  of  addition,  and 
calling  it  by  figure  of  appofitio  Gods  good  pleafure,  he  denieth  thai 
it  is  of  mans  owne  motiomand  nor  contented  therewith  he  addeth 
furthcr,that  it  is  a  declaration  of  Gods  power:  writing  to  the  Corin- 
thians, where  he  faith,  th.it  faith  hangeth  not  vpon  the  wifedome  of 
mcn;,bnt  is  grounded  vp5  the  power  of  the  holy  Ghoft.He  fpeaketh 
in  deede  of  outwarde  miraclesibut  becaufe  the  reprobate  are  blindc 
at  the  beholding  of  themjhe  comprehcndeth  alfo  that  inwardc  feale, 
whereof  he  maketh  mention  in  an  other  place.  And  God,  the  more 
gloriouHy  to  fet  forth  his  liberalitie  in  fo  noble  a  giftejvouchefaueth 
not  to  graunt  it  to  all  vniuerfally  without  difference ,  but  by  fingular 
ptiuilcgc  geueth  it  to  whome  he  will.  For  proofe  whereof  we  haue 
alleged  tcllimonies  before.Of  which  Auguftine  being  a  faithfull  cx- 
pofitor ,  crieth  out  that  it  woulde  pleafe  the  Sauiour  to  teache  him, 
and  that  the  very  beleuing  it  felfe ,  is  of  gift  and  not  of  defcruing. 
No  man  (  faith  hc^  commeth  to  me ,  vnlefle  my  father  drawe  him, 
and  CO  whome  it  is  geuen  of  my  father.  It  is  maruellous  that  two  do 
he.ire,  the  one  defpifeth,  the  other  afcendeth  vp.  Let  him  that  deH- 
pifcth ,  impute  it  to  himfelfe :  let  him  that  afcendc  not,  it  arrogantly 
afligne  to  himfelfe. In  an  other  place.Why  is  it  geuen  to  one  and  not 
to  an  other?lt  greueth  me  not  to  fay  it,tbls  is  the  depth  of  the  crofle. 
Out  of  I  wote  not  what  depth  oftheiudgemenis  of  God  which  wc 
may  not  fearche,procedcth  all  that  we  can.What  1  can,!  fee  :  where- 
by I  can,  I  fee  not,  fauingthat  I  fee  thus  farre,  that  it  is  of  God.  But 
why  him,  and  not  him?  That  ismuchetome.  It  is  a  bottomeleffe 
depth,  it  is  the  depth  of  the  crolfe.  I  may  crie  out  with  wonderinge, 
but  not  fliewe  it  in  difputing .  Finally  the  fummc  commeth  to  this, 

that 


The  grace  of  Chrift.      Lib.3.  235 

that  Chrift  when  he  enliduneih  v$  vnto  faith  by  the  power  of  his 
fpirit,  doth  there  withalT  graffe  vs  into  his  body  ,  tiiat  wc  may  be 
made  partakers  of  all  good  thingcs. 

56     Nowe  remained!  that  that  which  the  mihde  hathe  rcceiiicd, 
may  be  further  conueycd  into  the  heart.For  the  word  of  God  is  not 
throughly  recciued  by  faith,if  it  fwimme  in  the  toppe  of  the  braine, 
but  when  it  hath  taken  roote  in  the  bottome  of  the  heart  chat  it  may 
be  an  inuincible  defcnfe  to  bearc  and  repulfe  all  the  engines  of  teta- 
tions.  Nowe  if  it  be  true ,  that  the  true  vnderftandingof  the  minde  is 
the  enlightning  thereof,  then  in  fuch  confirmation  of  the  hearte,his 
power  murh  morecuidetly  appcreth,cuen  by  fo  much  as  the  dilhuft- 
folneflc  of  the  hcartc  is  greater  than  the  blindnefie  of  the  wit;  snd 
as  it  is  harder  to  haue  the  minde  furnifhed  with  affurednefle,  than  the 
wit  to  be  inftruded  with  thinking.Therefore  the  Spirite  pcrformeth 
the  office  of  a  feale ,  to  feale  vp  in  our  heartes  thofe  fatne  promifes, 
the  aflurance  whereof  it  firft  emprinted  in  oure  wit5,and  ferueth  for 
an  carncft  to  confirmc  and  ftablifh  them  .  Sith  ye  beleued(raith  the 
Apoftle)  ye  are  fcaled  vp  with  the  holy  Spirlte  of  promifc,  which  is  Eph.  i. 
the  earned  of  oure  inheritance.  See  you  not  how  he  teaclieth  that  1 5 
by  the  fpiritthe  heartes  of  thcfaithfull  are  grauen  as  with  a  feale?3nd     ^ 
how  for  thefamereafonhe  calleth  him  the  Spirit  of  promife,by- 
caufe  he  r^tificththc  Gofpcll  vnto  vs?Likewife  to  the  Corinthians  he  a. Cor. 
faiih  :God  which  annointed  vs,  which  hath  alfo  fcaled  vs,andgcucn  21.  am 
the  earncft  of  his  Spirit  in  oure  heartes.  And  in  an  other  place  when  5»  5» 
he  fpeaketh  of  confidence  and  boldnefle  of  hopingc  well ,  he  ma- 
keth  the  pledge  of  the  Spirit  the  foundation  thereof. 

37     Neither  yet  haue  I  forgotten  that  which  I  faide  before  ,  the 
remembrance  whereof  experience  continually  rencweth,  that  is,that 
faith  is  tofled  with  diuerfe  doubtings,(b  that  the  mindes  of  the  godly 
arc  felJome  quietjor  at  leaft  do  not  alway  cnioy  a  pcafable  ftarc:  buc 
with  what  foeuer  engine  they  be  fhaken ,  either  they  rife  vp  out  of 
the  very  gulfc  of  temptations,or  do  abide  faft  in  their  ftanding.Truc- 
ly  this  sirurcdnefle  onely  nouriflieth  and  defendeth  faith ,  \vhen  we 
holdc  faft  that  which  ii  faide  in  the  Pfalme  :The  Lorde  is  oure  pro-  Pfil^i 
tectioM.oure  helpe  in  trouble,  therefore  we  will  not  ^eare ,  when  the  3» 
earth  (hall  tremble,  and  the  mountaines  (hall  leape  into  the  heart  of 
the  fea.  Alfo  this  moft  fwetc  quietncffe  is  fpoken  of  in  an  other  plice: 
I  lay  downe  and  flepte,  androfe  againe,  bycaufe  the  Lorde  hath  pf^^i  . 
fufteined  mc.Tt  is  not  meante  thereby  that  Dauid  was  alway  with  one  6,     ' 
rndifturbed  courfe  framed  to  amerry  cheerefulnefTc.-butinrefped 
that  he  tafted  the  grace  of  God,accordingto  his  proportion  of  faith. 

G  G   iij 


Cap.2.         Oi  the  maner  how  to  rcceiuc 

therefore  he  gloricth  that  he  without  feare  defpifeth  all  that  euer 
-■  might  difquiecthe  peace  of  his  minde.  Theifore  the  Scripture  mea- 

a.?o.  "'"S  ^^  exhort  vs  to  fatth  ,  biddeth  vis  to  be  quiet.  In  Efaie  it  is  faide: 
In  ^ope  and  filence  {liall  be  your  ftrength.in  the  Pfalme:Holde  tliee 

'al.j7-  (hllmtheLordc,and  waiteforhim.  Wherewith  agreeth  that  faying 
of  the  Apoftie  to  the  Hebrues  :  Patience  is  needefull.iScc. 

5*  '  g8  Hereby  we  may  iudge  how  pcftilent  is  that  dodrine  of  the 
Scholemen,that  we  can  no  otherwifc  determine  of  the  grace  of  God 
lowardc  vs.than  by  morall  conicdure  as  eucry  man  thmketh  himfclfc 
worthy  of  it.Trucly  if  we  fliall  wey  by  oare  workes  how  God  is  min- 
ded towardc  vs,  Igrauiittliat  wecanatteine  itwith  any  coniedure, 
be  it  neuer  fo  fclendcr :  but  fith  faith  ought  to  haue  relation  to  a  lim- 
plc  and  free  promifc ,  there  is  Icfte  no  caufe  of  doubting.  For  with 
what  confidence  (1  befeche  you)  (hall  wcbe  armed  .  if  we  fay  that 
God  IS  fauourable  vnto  vs  vpon  this  condicion/o  that  the  pureneiTc 
of  oure  hfe  do  defcrue  it  ?  But  bycaufe  I  haue  appointed  one  place 
proprely  for  the  difcofling  hereof,  therefore  I  will  fpeake  no  more 
of  them  at  this  prefent ,  fpectally  for  afmuch  as  it  is  plnine  cnoughc, 
that  there  is  nothing  more  contrary  to  faith ,  than  either  coniedurc 
or  any  thing  neere  vnto  doubting.  And  they  do  vcrv  ill  wryth  to  rhis 
purpofe  that  telf  imonsc  of  the  Preacher  which  ihcy  haue  oft  in  theic 

ccl.5.  "^'^uths:  Noman  knoweth  whether  he  be  worthy  of  harrt  d  or  loue. 
For  ( to  rpeake  nothing  how  this  place  is  in  the  common  tranflation 
corruptly  turned)  yet  very  children  can  not  be  ignorar  what  Salomon 
meaneth  by  fuch  wordes:that  i$,thatif  any  man  will  iudge  by  the  pre- 
fent ftate  of  thingesjwhome  God  hatcth,or  whome  God  louethjie 
laboreth  in  vaine,&  troubleth  himfelfe  to  no  profitte  'or  his  pnines: 
fith  all  thinges  happen  alike ,  both  to  the  righteous  and  the  wicked, 
to  him  that  offreth  facriHces  and  him  that  offreth  none.  V/herevpon 
followeth  jthat  God  doth  not  alway  witiicflc  his  loue  to  rhem  to 
whomt  he  maketh  all  things  happen  pi  olperoufly.nor  doih  alwaies 

I      ,    Vtter  the  hatred  to  them  whome  he  puniihtth.  And  that  he  doth  to 

',  *  ^*  condemne  the  vanirie  of  mans  witte.fith  it  is  fo  dull  in  thinges  moft 
necdcftill  to  be  kiiowen.  As  he  hadde  written  a  little  before  ,  that  it 
ctn  not  be  difctrned  what  the  foule  of  a  man  differeth  from  y  foulc 
of  a  beaftjbecaufe  it  feemeth  to  dy  in  like  manncr.Tf  any  mannc  will 
gather  thereof,  that  the  opinion  thatwe  holdc  of  the  immortahtie 
oF  foules,ftandeth  vpon  c6iedure;may  he  not  worthily  be  compted 
a  madde  manne  ?  Are  they  then  in  their  right  wittes  which  gather 
that  there  isfto  ccitaintie  of  Gods  grace,  bycaufe  wc  can  concciuc 
none  by  the  carnall  beholding  of  prefent  things?  ^^ 

19  Bat 


The  grace  of  Chrifl:.        Lib.5.  2^6 

j9     But  they  alleage  that  it  is  a  point  of  rafh  prcfumption,to  take 
vpon  vs  an  vndoubttd  knowelcdge  of  Gods  will .  1  would  m  deedc 
graunt  it  vnto  them,  if  we  did  take  fo  much  vpon  vs ,  that  we  would  c 
make  the  incomprehenfiblc  fecrete  purpofe  of   God  fubied  to 
the  fclenderncfTe  of  ©uie  witte.  But  when  we  (imply  fay  with  Paule,  i.Cor.t 
that  wehaUereceiucdnot  die  fpirit  of  this  world  ,  but  the  Spirit  that  "• 
is  ofGod ,  by  whofc  teaching  we  may  know  thofe  thinges  that  arc 
geuen  vs  of  God,what  can  they  barke  againft  it,but  they  muft  flaun- 
deroufly  fpeake  againft  the  Spirifof  God?But  if  it  be  a  horrible  rob- 
berie  of  God  to  accufc  the  reuelatio  that  commeth  from  him,eithcr 
lobe  lying,  orvnaflurcdordoubtefulljwhatdo  wcoflfend  in  affir- 
ming that  It  is  alfurcdPBut  they  ray,that  this  alfo  is  not  without  grearc 
prelumptuoufncffe,  thatwc  dare  fo  glonc  of  the  Spirite  of  Chrift. 
Who  would  thinke  that  their  dulnefle  were  fo  greate  that  would  be 
compted  maift«rs  of  the  world,that  they  fo  fowiy  ftumble  in  the  Hrft 
principles  of  religion  ?  Surely  I  would  not  thmke  it  credible,  vnlefTc 
their  owne  writinges  that  are  abroade  did  teftifie  it;  Paule  pronoun-  Rom. I, 
ceththat  they  onely  are  the  children  of  God,  that  arc  moued  with  '"♦• 
his  fpirit:  and  thefe  men  would  hauethem  that  be  the  children  of 
Ood,to  be  moucd  with  their  own  fpirit,and  to  be  without  the  Spirit 
of  God.  Paule  teachcth  that  we  call  God  oure  Father ,  as  the  holy  R^"*  ^» 
Ghoft  miniftreth  that  word  vnto  vs,  which  onely  can  bearc  witnelTe  *   • 
to  our  fpirite  that  we  are  the  children  of  God :  Thefe  mcn,although 
they  forbidde  vs  not  to  call  vpon  God ,  yet  do  take  away  his  Spirit, 
by  whofe  guiding  he  fhould  haue  bene  rightly  called  vpon.Paule  de- 
nieth  that  they  are  the  feruantes  of  Chrift ,  that  are  not  moiied  with 
the  Spirit  of  Chrift:thcfe  men  fainc  a  Chriftianitic  that  needeth  not 
the  Spirit  of  Chrift.Paule  maketh  no  hope  of  the  bleifed  refurredio,  Rom.  ?. 
vnlcflewe  feele  the  holy  Ghoft  abiding  in  vs:  they  forge  a  hope  *»• 
without  any  fuch  fcling.But  peradueture  they  will  anfwere,that  they 
do  not  deny  that  we  ought  to  be  endued  with  it ,  but  that  it  is  a  point 
of  modefty  &  humility  not  to  acknowledge  It.  What  meaneth  he  the, 
when  he  biddeth  the  Corinthians  to  trie  whether  they  be  in  the  ».Cor, 
faithjio  prouc  thcmfelues  whether  they  hane  Chrift,whom  vnlefTe  a  *  J'^* 
man  do  acknowledge  to  be  dwelling  in  him,  he  is  a  reprobat?  But  by 
the  Spirit  ihat  God  hath  geuen  vs(faith  Iohn)wc  know  that  he  abi-  i.Ioh.ji, 
deth  in  vs.  And  what  do  we  els  but  call  y  piomifcs  of  Chrift  in  dour,  \i* 
-when  wc  will  be  compted  the  feruantes  of  God  without  his  Spirit,     *'  ^** 
which  he  hath  openly  declared ,  that  he  woulde  poure  out  vpon  all 
his?  Bifidc  that ,  we  do  wrong  to  tKe  holy  Ghoft ,  which  do  feparatc 
£rom  him  faith  that  is  his  pecuhar  worke.  Suhe  thefe  are  the  firft 

GO   iiij 


Cap.2.  Ofthcmanerhowtorcceiuc 

Icflons  of  godlie  religion ,  it  is  a  token  of  mifcrablc  blindenedc ,  to 
hauc  Chriftnns  no:ed  of  arrof^ancie,  that  dare  glorie  of  the  prefcnce 
of  the  holy  Ghoft,  without  which  gloricng  Chriitianitie  it  fcli'e  doth 
not  itand.But  they  declare  by  their  example  hov/  truely  Chrirt  faide, 

oh.14.  that  his  Spirit  is  vnknowen  to  the  worlde ,  and  is  onclyknowen  o£ 

7*        themwith  vvhomehe  abideth. 

40  And  bycaufe  they  will  not  go  about  to  oucrthrowe  the  fted- 
faftneflTc  of  faith  with  digging  onely  of  one  mine ,  they  alTayle  it  alio 
ocherwife.  For  they  fay,  that  althoL*|h  accordin;j;  to  our  prefcnt  ftatc 
of  righteoufneSiWemay  gather  a'iudgmcnt  of  the  grace  of  Godjyet 
the  knowledj;e  of  perfeuerance  to  the  cnde  abideth  in  fufpenfe.  A 
goodly  confidence  of  faluation  for(bo:h  is  left  vnio  vs,if  we  ludge  hf 
moral!  coniedurc,  that  For  a  prefent  momenc  we  be  in  fauoure,  and 

loin. 8 .  what  Ihall  become  of  vs  to  morrow  we  can  not  tell.The  Apoltlc  tea- 

^*  chech  farre  ctherwife :  I  am  furely  perfwaded  (faith  he)  that  neither 
Angels,  nor  pov/eiSjnor  pFincipaliiies,ncither  d.  ath,nor  life,neithef 
prefent  ihrngcsnor  thiogcs  ro  ccmejlKall  feuervsfrom  the  louc 
wherewith  the  Lordeembraccth  vs  inChrift.  They  feeke  to  efcapc 
with  a  trifling  folution.pratinf^c  that  the  Apoftle  had  that  by  fpeciall 
reueiation.Biit  they  are  holde  ro  hard  to  ilippe  away  fo.For  there  he 
entreatcth  of  thofe  good  thinges  thatcommonely  come  by  faith  to 
the  faithfull,  not  thole  that  he  himfelfefpecially  feleth.  But  the  fame 

o  tz,  ^'^"^  ^^  ^"  other  place  pntteth  vs  in  feare  with  mentio  of  our  wcake- 
nefle  and  vniicdtaftnes :  Let  him  that  ftandeth  (faith  he)  beware  thac 
he  fall  nof.lt  is  true,but  not  fuch  a  feare  whcrby  we  Inoulde  be  ouer- 
throwen  ,  but  whereby  we  may  learne  to  humble  our  (elues  vnder 

Per. 5.  the  mighty  hand  of  God,  as  Peter  expoundeth  it.  Then  how  againft 

ordre  and  truth  is  it  to  hmite  the  afTurednes  of  faith  to  a  moment  of 

time  ,  whofe  propretie  is  ro  pafTe  beyond  the  fpaces  of  this  life  ,  and 

extend  further  toimmortaliticto  come  ?  Sith  therefore  the  faithfull' 

do  impute  it  to  the  grace  of  God ,  that  being  lightncd  with  his  fpirii 

they  do  by  faith  enioy  the  beholdmg  of  y  heauenly  liferfo  far  is  luch 

glorying  from  prcfumpiuoufnelfe ,  that  if  any  man  be  afliamedto 

confeffe  it ,  he  doth  therein  more  bewray  his  extreme  vnthankefuU 

neflc ,  in  vnkjndcly  hiding  Gods  goodncs ,  than  he  doth  declare  his 

modcftieor  lubmilTion,  j 

41     Becaufe  it  fcmcd  y  the  nature  of  faith  could  not  otherwifc  bet** 

tcr  or  more  plainly  be  declared  than  by  the  fubftance  of  the  promife 

vpon  which  it  reftcih  as  vpon  her  propre  foundation  ,ro  that  if  the 

proinife  be  taken  3way,faith  by  and  by  falleth  downe  or  rather  vani-i 

iheth  away  .-therefore  we  tokc  our  definition  from  thenfe,  which  y^ 

varicth 


The  grace  of  Chrift.         Lib.3.  257 

▼aricth  not  from  that  definition ,  or  rather  defcription  of  the  Apo- 
ftle ,  that  he  applieth  to  his  dilcourfc ,  where  he  (ayth  that  fayth  is  a  Hcim 
fubftance  oifthinges  to  be  hoped  tor,&  a  certainty  of  things  that  arc 
DOC  feene.For  by  this  worde  Hypoftafis  fubllancc(for  that  tcrmc  he 
vfeth)he  meaneth  as  it  wcre,an  vpholding  ftay,whereupon  the  god- 
ly minde  leaneth  &  refteth.  As  if  he  fhduld  fay  f  faith  is  a  certaine  & 
affared  poffciiion  of  thofe  things  that  are  promifed  vs  of  GodjVnIcfic 
a  manhad  rather  to  take  HypoftaHs  for  affiance,  which  I  miflikenot, 
albeit  1  follow  that  which  is  more  commonly  rcceiued.  Againe,to  fi-  Dan.  5 
gnifie  that  euen  ro  the  laft  day  when  the  bookes  flialbe  opened  ,  they  10. 
are  hier  than  thofe  thinges  that  may  be  perceined  with  ourfenfes,  or 
feene  with  our  eyes,  or  handeled  with  our  handes,  and  that  the  fame 
are  no  otherwife  poiTcfTed  by  vs,  but  if  we  go  beyondc  the  capacity 
of  our  owne  wit,  and  bende  our  vnderftanding  aboue  all  thinges  that 
are  in  the  world,  yea  and  climbc  aboue^ur  felues,  he  hath  therefore 
added  that  this  adurednes  of  pofTefliOjis  of  thmgs  that  he  in  hope,& 
therefore  arc  not  feene.For  plain e  appearance  (2s  Paule  wrytcthj  is 
not  hope,neither  hope  we  for  thofe  thinges  thatwefce.  And  when  ^°"-* 
he  calleth  i&a  certainety  or  proufe  (or  as  Auguftine  hath  oft  tranfla-  ^ou{\ 
ted  it)  a  coniundion  of  thinges  nof  prefentrfor  ui  Grcekc  it  is  Elen*  Hom.i 
choSjhe  fayth  afmuch  as  if  he  did  fay ,  that  ins  an  euident  fliewing  of  lohan. 
thinges  not  appcarmge,a  (eeinge  of  thinges  not  feenCja.pJainnefTe  of  79-  J^J. 
daikcthing«,a  prcfence  of  thinges  abtent,an  open  fliewing  of  hidden  ^n^*^*^ 


me 


things.  For  the  m^-fteries  or  Godjfuch  ssxhey  be  thatpcrtaine  to  our  rit.  Sc 
faluation,can  not  be  fcene  in  themfciues  and  incheir  owne  nature  as  remi(T. 
they  call  Jt:but  we  behold  them  only  rn  his  word,ofwhofe  trueth  wc  ^'  *•  ^* 
ought  to  be  fo  fully  perfwadedjthatwc  ought  ta hold  all- 1  hat  he  fpea-  ^^' 
keth  as  it  were  already  done  andfollilled.But  how  can  the  minde  lift 
vp  it  felfe  CO  rcceiue  fuch  a  tafl  of  Gods  goodnefle ,  but  that  it  muft 
needes  be  therewith  wholly  kindled  to  loue  God  againe?For  that  flo- 
wing plenty  offweetcnes  which  God  hathlayed  vp  m  ftore  for  them 
that  fearc  him,cnn  not  be  truely  knowcnisbut  that  it  muft  therewith- 
al! vehemently  moue  afFcdion :  and  whofe  aftedionit  once  moueth, 
itviterly  rauiflieth  and  carieth  him  beyonde  himfclfer;  Therefore  it 
is  no  maruclll ,  if  into  a  peruerfe  &  crooked  heart  neuor  cnireth  thif  ^  ""  ^  "■ 
affedion,  by  which  being  conueyed  vp'into  the  very  heaucn,we  arc 
fuffred  to  come  to  the  molt  fecretely  hidden  treafurci  of  God,and  the 
moft  facred  ptiuie  places  of  his  kingdom ,  which  may  not  be  defiled 
with  the  entrance  of  an  vncleane  hcil:t.^For  that  which  the  Schoole- 
men  teach,  that  charity  is  before  faith  and  hope,  is  a  meere  madnes.  c  -  j  i' 
Poritis  faith  oncly  that  firft  engendrcth charity  in  vs .  Howe  much  » 5.& 


Cap.  2,         Of  themancrhowtoreceiuc 

iT.t.in  more  rightly  doth  Bernard  teachrl  beleue(raith  hc)thaty  teftimony 
nnun-  of  confciencc,  which  Paul  calleth  the  glory  of  y  godly,  confilleth  m 
*"*^'    three  thinges.For  firft  of  all  it  is  neceffary  to  beleue  y  thou  canft  not 
Cor.i  haucforgiucnes  of  (innes,but  by  y  pardon  c^God:then  y  thou  canft 
u      ■  hauc  rio  good  worke  at  all,vnles  he  alfo  giue  it:laft  of  all  y  thou  canft 
by  no  works  deferue  eternal  life,vnles  it  alfo  be  giuen  fieely.  A  litle 
after  he  addeth  y  thefe  things  fuffice  not,  but  that  there  is  a  ccnainc 
beginning  of  faith,  becaufe  in  beleuing  y  (innes  can  not  be  forgiuen 
but  of  GodjWc  ought  alfo  to  beleue  y  they  are  not  forgiue  vs,til  alfo 
we  be  perfwaded  by  y  teftimony  of  the  holy  Ghoftiy  faluation  islayd 
vp  in  ftore  for  vs :  becJufc  God  forgiueth  linnes,  he  himfelfe  giueth 
merites,&  hehimfelfc  alfo  giueth  rewards,ihatwe  may  not  ftay  ftil  in 
this  beginning.  But  thefe  &other  things  fhalbc  to  bt-  entreated  of  in 
places  Htforthem.Nowlctit  only  fuffice  to  know  what  faith  is. 
4Z     Now  wherfoeuer  this  liuely  faith  fhalbe,it  can  not  be  polfible 
but  that  it  hath  with  it  y  hope  of  eternall  faluation,as  an  vndiuidablc 
fopanionror  rather  that  it  cngcndreth  or  bringeth  it  foorth  out  of  it 
felfe,which  hope  being  taken  away,  how  eloquently,  glorioufly  foe- 
uerwe  talke  of  faith^yet  we  are  conuided  to  haue  no  faith  at  all ,  for 
if  faitli(as  isaboue  faid^  be  an  affured  pcrfuafion  of  Gods  trueth,that 
it  can  not  lye  vnto  vs  nor  decciue  vs  ,  nor  become  voide,  then  they 
that  haue  conceiuedthis  alfuredncfiejtruely  do  therwiihal  lookc  for 
a  time  to  come  that  God  fliall  pcrforme  his  promifes,  which  in  their 
pcrfuafion  can  not  be  but  true :  fo  that  brierely,hope  is  nothing  elfe, 
but  a  looking  for  thofc  ihinges  which  faith  hath  beleued  to  be  true- 
ly  promifcd  of  God.So  faith  beleueth  that  God  is  true,  hope  loketh 
fortheperformacebf  histrueihinconucnicnttime  Faith  beleueth 
that  he  is  our  Father ,  hope  looketh  for  him  to  fhcw  himfelfe  fuch  a 
one  towardc  vs .   Faith  beleueth  that  eternall  life  is  giuen  vs ,  hope 
looketh  that  it  be  one  day  reuealed.  Faith  is  the  foundation  where- 
upon hope  refteth,hopc  nourilhcth  Bc  fuftaineth  faith. For  as  no  man 
can  lookc  for  any  thing  at  Gods  hand ,  but  he  that  harh  firft  beleued 
his  promifes  :  fo  againcthe  weakentflc  of  our  faith  muft  with  paci* 
ent  hope  and  cxpcibtionbe  fufteined  and  cheriflied ,  that  it  fall  not 
Rom.8.  as  fainting  for.  wcarineffe. For  which  reafon  Paul  doth  well  place  our 
**•       faluation  in  hcipe;For  hope,  white  it  in  filence  looketh  for  the  Lor d^ 
reftrayncth  fitiih  that  it  fall  not  headlonge  with  too  much  haft :  hope 
ftrcngthneth  faith  ,that  itwauernotin  Gods  promifes,nor  beginnc 
to  dout  of  the  tructh  of  them  :  hope  refrefhcth  faith  that  it  Waxe  not 
weary  tHope  ftretchetfi  faith  to  the  vttermoft  bounde,  that  it  faint  not 
in  the  middc  courfe  nor  inxhe  very  beginning.  Finally,  hope  by  con-^ 
I  tinually 


The  grace  of  Chrift.        Lib.3.  238 

tinually  rcnuingc  and  reftoringe  *  it  maketh  it  now  and  then  to  rife 
Vp  freflier  than  it  fclfe  to  continuance  .  Bu:  hovvc  many  wayes  the 
hclpes  of  hope  arc  neceflary  to  the  ftrengthning  of  faith,(hall  better 
appcare,  ifwcconhder  with  how  many  fortes  of  temptations  they 
arc  aflailed  and  fliaken,  that  haue  embraced  the  word  of  God .  Firft 
the  Lord  in  differring  his  promifes  doth  oftentimes  hold  our  mindes 
longer  in  fufpenfe  than  we  woulde  wifh  :  here  it  is  the  office  of  hope 
to  pcrforme ,  that  which  the  Prophet  commaundeth ,  that  though  Hcb.a.| 
his  promifes  do  tary,yet  we  ihould  waitc  ftill  for  them.  Sometime  he 
fufFereth  vs  n<^only  to  faint ,  but  alfo  feemeth  to  be  highly  difplea- 
ft d:here  jc  is  much  more  neceflary  to  haue  hope  to  helpe  vs,that  ac- 
cording 10  the  faying  of  an  other  Prophet,we  may  ftill  lookc  for  the  p^  ^ 
Lord  that  hath  hidden  his  face  from  lacob. There  rife  vp  all  fcorncrs  ^y  ' 
(as  Peter  fayth)  that  aske:where  is  his  promife  or  his  comming  ?  for-  i.Pe.}, 
afmuch  as  fince  the  fathers  flept,  all  thinges  fo  continue  from  the  be-  4^ 
ginninge  of  the  creation.  Yea  the  flcfh  and  the  world  do  whiCpcr  the 
feme  thing  in  our  eares.Here  muft  faith  ftaied  with  fufFerace  of  hope  Pfa.po, 
be  hoidenfaft  fixed  m  beholdmge  of  eternity  that  it  may  accompt  a  4- 
thoufand  yeares  hke  as  one  day. 

45     For  this  conioyning  and  alliance  the  Scripture  fomtimcs  con- 
foimdeth  the  names  of  Faith  and  Hope  .  For  when  Peter  teacheth  ,  p^^  , 
that  we  are  by  the  power  of  God  preferued  through  faith,  vnto  the  ». 
difdofing  of  faluation,  he  giucth  that  vnto  faith  which  did  more  fitly  i.Pe-i.j 
agree  with  hope,and  not  without  caufe,  forafmuch  as  we  haue  alrea- 
dy taught,  that  hope  is  nothing  elfe  but  theiiounrhment  and  ftrcngth 
of  faith .  Sometimes  they  are  loyncd  rogethcr:as  in  the  fame  epiftle. 
That  your  faith  and  hope  fhould  be  in  God.  But  Paule  to  the  Phihp-'p, .. 
pians  out  of  faith  dcriuethexpc(9;ation,becaufe  in  pacicntly  hoping,  ^^^  "  ' 
wc  holde  our  defires  in  fufpenfe,  til  Gods  conoicnient  opoitunity  be 
opened .  All  which  matter  we  may  better  vnderftande  by  the  tenth 
chapter  to  the  Hcbrues,  which  I  haue  already  allcaged.Paule  in  an  Ga,  cj, 
other  place ,  although  he  fpeake  vnpropcrly  ,  yet  meaneth  the  fame 
thing  in  thcfe  wordes  :  We  looke  in  the  fpirit  through  faith  for  hope 
ofrighteoufneflc,  cuen  bccaufcwe  embracing  the  teftimonicof  the 
Gofpell  concerninge  his  free  loue,do  Jooke  for  the  time  when  God 
fhal  openly  (hew  that  which  is  now  hidden  vnder  hope. And  now  it  is 
plaine  how  fooliflily  Peter  Lomberd  laieth  two  foundations  of  hope 
that  is  the  grace  of  God,&  the  defcruinge  of  woikes.  Hope  can  haue 
no  other  marke  to  bedireded  vnto,but  faithrand  we  haue  already  de- 
clared that  faith  hath  one  only  markc  the  mercy  of  God,  to  which  it 
ought  to  lookc  (as  I  may  (o  fpeakc)  with  both  eyes.  Bui  it  is  good  to 


Cap.g .         Of  the  mancr  how  to  receiuc 

hcarc  what  a  Iruely  reafon  lie  bringeth.  If  (fayth  he)thou  darft  hope 
^  for  any  thing  without  deferuingeSjV  fliall  not  be  worthy  to  be  called 
liopCjbut  prefumprio.Who  (gentle  reader)  wil  not  worthdy  abhorrc 
fuch  beailes ,  that  fay ,  it  is  a  rafh  and  prefumpteous  deede ,  if  a  man 
hauc  confidence  that  God  is  true  of  his  worde?  For  where  the  Lordc 
villcth  vs  to  looke  for  all  thinges  at  his  goodncfle,  they  fay  it  is  pre- 
fumption  to  leane  and  reft  vpon  it.  A  maifter  meete  for  fuch  fcholers 
as  hefounde  in  the  mad  fchoole  of  filthy  bablers.But  as  for  vs,whcn 
we  fee  that  we  are  commaunded  by  the  oracles  of  God  to  conceiue 
a  hope  of  faluation,let  vs  gladly  prefumc  fo  much  vpon  his  trueth,as 
rrufting  vpon  his  only  mercy,  cafting  away  the  confidence  ofworks. 

Matt.  5.  ^^  ^^  ^^^^  ^°  ^°P^  well.He  will  not  dcceiuc  that  faid:  Be  it  vnto  you 

X2.       according  to  your  faith. 

Tfic  iij.  Chapter. 

That  we  ate  regener Ate}})  faith, Wherein  is  entreatei  of^pentanct, 

ALbeitwe  haue  already  partely  taught  howe  faith  poffefleth 
Chrift,  and  howe  by  it  we  enioy  his  benefitesrneuer theleflfc 
this  were  yet  darkc ,  vnlelTe  we  did  alfo  make  declaration' of 
the  effedes  that  we  feele  rherby.Not  without  caufe  it  is  laid, 
thar  the  fum  of  the  Gofpell  ftandeth  m  repentance  and  in  forgiue- 
neflc  offinnes.  Therefore  leaiunge  outthefe  two  poinres,whatfoe- 
uer  v/c  fhall  fay  of  faithjfhalbe  but  a  hungry  &  vnperFed,yea  and  in 
manner  vnprdfitablc  difputation  of  faith.  Now  forafmuch  as  Chrift 
doth  giue  both  vnco  vs,  and  we  obtaine  both  by  faith,  that  is  to  fay, 
both  newneflc  of  life  and  free  reconciliation ,  reafon  and  order  of 
teaching  requireth,  that  in  this  place  I  begin  to  fpeake  of  both.  Our 
next  palfage  from  faith  (halbc  to  Repentance,  becaufe  whe  this  ar- 
ticle is  well  pcrceiued,it  fliall  the  better  appearc  how  m.in  is  iuftified 
by  only  faith  and  mere  pardon, &  yet  how  reall  holinefle  of  life(as  I 
may  fo  callit)isnotfeuered  from  free  imputation  ofrightcoufncfTe. 
Now  it  ought  to  be  out  of  queftionjthat  Repentance  doth  not  onely 
\  immcdiatly  follow  faith,but  alfo  fpring  out  of  it.  For  whereas  pardon 
and  forgiuenes  is  thcrfore  off^ed  by  the  preachingc  of  the  Gofpell, 
that  the  finner  beinge  deliuered  fr^m  the  tyranny  of  Satan ,  from  the 
yoke  of  finne,  and  from  miferable  bondage  of  vices ,  may  pafle  into 
the  kingdom  of  God  ,  truely  no  man  can  embrace  the  grace  of  the 
Gofpell,  but  he  muft  returne  from  the  errours  of  his  former  life  in- 
to the  right  way,  and  apply  all  his  ftudy  to  the  meditation  of  repen- 
tance .  As  for  thera  that  thinkc  that  repentance  doth  rather  go  be- 
fore 


Thegrace  of  Chrrft.         Lib,3.         239 

jfbrc  faith  d:an  now  or  fpring  foorch  of  it^as  a  frutc  out  of  a  crcc,thc]r 
neuer  knewe  the  force  thcrof ,  and  are  moucd  with  too  weake  an  ar- 
gument CO  thinke  fo. 

X     Chrift  (fay  they)  and  lohn  in  their  prcachinges  do  firft  exhortc 
the  people  to  repentance ,  &  then  they  aftcrward/ay  that  the  king-  Mat.  i. 
dom  of  heauenis  at  handc .  Such  commaundemcntto  preach ,  the  a. 
Apoftles  recciued>  fuch  order  Paule  followed,  as  Luke  reportcth.  Bur  '^^•J  7 
while  they  fuperftitioufly  ftickc  vpon  the  ioyningc  together  of  lilla-  ^  '  ^^ 


at. 


bleSjthey  marke  not  in  what  meaning  the  wordes  hang  together.  For 
when  the  Lorde  Chrift  and  lohn  do  preach  in  tliis  manner:  Repent 
ye,for  the  kingdomc  of  heauen  is  come  neare  at  handc:  do  they  not 
fetchc  the  caufe  of  repentance  from  very  grace  and  promife  of  falua- 
tion^Therefore  their  wordes  are  afmuch  in  effed  as  if  they  had  faid; 
becaufc  the  kingdome  of  hf  aucn  is  come  nerc  at  hand,  therefore  re- 
pent ye.For  Matthew,  when  he  hath  (hewed  that  lohn  fo  preached, 
faith  that  in  him  was  fulfilled  the  prophccic  of  Efay ,  concerning  the  ^^ 
voice  crying  in  the  wildernefle.  Prepare  the  way  of  the  Lorde ,  make  J. 
fti  eight  the  pathes  of  our  God.But  in  the  Prophet  that  voice  is  com- 
maunded  to  beginnc  it  comfort  and  glad  tidmges.  Yet  when  we  re- 
feree the  beginninge  of  repentance  to  faith,  we  do  not  dreame  a  cer- 
taine  meane  fpace  of  time,  wherein  it  bringtth  it  out :  but  we  meane 
to  {hewe  that  a  man  can  not  earneftly  apply  himfelfc  to  repentance, 
vnlcffe  he  know  himfelfc  to  be  of  God.  But  no  man  is  trucly  perfwa- 
ded  that  he  is  of  God ,  bathe  that  hath  firft  receiued  his  grace .  But 
tbefe  thinges  {halbe  more  plaincly  difculfed  in  the  proccfTe  following. 
Paraducnture  this  deceiued  them ,  that  many  are  firft  by  terroures  of 
confcience  tamed;  or  framed  to  obedience,  before  that  they  hauc 
throughly  difgefted,  yea  before  thcyhaue  taftedihe  knowledge  of 
grace.  And  this  is  the  feare  at  the  beginning,which  fome  accompt  a-  n 
mong  vertuss,  becaufe  they  fee  that  it  is  nere  to  true  and  iuft  obedi- 
ence. Burourqueftion  isnothcre  howdiuerfely  Chrift drawcthvs 
vnto  him,  or  prepareth  vs  to  the  endeuour  of  godlinefle ;  only  this  I 
fay,  that  there  can  be  no  vprightneflc  founde  where  reigneth  not 
that  Spirite  which  Chrift  receiued  to  communicate  the  fame  to  his 
members.Then  according  to  that  faying  of  the  Pfalme.With  thee  is  p^  ^ 
mercifulnefle,that  thou  maycft  be  feared.  No  man  (hall  euer  rcuerent  ./*'^ 
ly  feare  God,  buthethattrufteth  that  God  is  mcrcifull  vnto  him:no 
roan  will  wiUingly  prepare  himfelfe  to  the  keeping  of  the  law,  but  he 
that  is  perfwaded  that  his  feruices  pleafc  him  :  which  tendernefie  in 
pardoninge  and  bearingewithfaultes,  is  a  (igne  of  fatherly  fauour. 
Which  is  alfo  (hewed  by  that  exhortation  of  Ofec,  Come,icc  vs  re-  ^^^^* 


Gap.3 .         Or  the  maner  how  to  rcceiuc 

not  without  hope  >  and  yec  faith  and  liope  are  diucrfe  thingcs  rfo  re- 
pentance and  faith,  although  they  hang  together  with  one  perpeto- . 
all  bond,  yet  they  rather  would  be  conioyned  than  confounded.  And 
trucly  I  am  not  tgnoranc,that  vnder  the  name  of  repentance  is  com- 
prehended the  whole  turning  vnto  God,whereof  faith  is  not  the  leaft 
parte :  but  in  what  mcaningc  ir  is  fo  comprehended ,  lliall  mol^  eafily 
appearc  when  the  force  and  nature  therof  Ihalbe  declarcd.The  name 
of  repentance  in  Hebrue  isderiped  ofconucrtinge  or  returnjnge,  in 
Greke  of  chaunging  of  the  minde  or  purpofe,&  the  thingic  fclfe  doth 
not  ill  agree  with  cither  deriuations  >  whereof  the  fumme  is ,  that  we 
departmgfrom  ourfelucs  fhould  turne  vnto  God,&  puttinge  of  our 
old  minde,{hould  put  on  a  new.  Wherefore  in  my  iudgement,repen- 
tancc  may  thus  not  amifle  be  defined :  that  it  is  a  true  turninge  of  our 
"*.    life  vnto  God,proceeding  from  a  pure  &  earncft  feare  of  God,wbich 
conliileth  in  the  mortifying  of  the  fleili  and  of  the  olde  man ,  and  in 
the  quickening  of  the  fpirite.In  this  fcnfe  are  to  be  taken  all  the  prea- 
chings wherin  cither  the  Prophets  in  olde  time,or  the  ApolUes  after- 
ward exhorted  the  men  of  their  time  to  repentance .  For  tlus  onely 
rhinge  they  trauailed  to  perfwade  ,  that  confounded  with  their  owne 
(innes,  and  pricked  with  feare  of  the  Lordesiudgement,  they  flioulde 
fall  downe  and  be  humbled  before  him ,  againft  whom  they  had  of- 
iiat.  3.  fended,and  with  true  amendementreturne  into  his  right  way.  Ther- 
*\        fore  thcfc  wordes,To  be  turned  or  returnc  vnto  the  Iord>To  repent, 
or  do  penance ,  are  among  them  vfcd  without  difterence  in  all  one  fi- 
gnification.  And  therefore  alfo  the  holy  hiftoiy  faith, that  men  repent 
after  the  Lorde ,  when  they  that  liucd  wantonly  in  their  owne  luftes, 
not  regardinge  him,  do  beginne  to  follow  his  wordc,  and  are  ready  at 
luc.^.S  their  captaincs  commaudement  to  go  whether  he  callcth  them.  And 
aS^  tf  lohn  and  Paule  vfed  thefe  wordcs,  to  bring  forth  frutes  worthy  of  re- 
jo,        pcntance^for,  to  leade  fuch  a  life  as  may  reprefent  and  leftifie  fuch  an 
amendement  in  all  their  doings. 

6  But  before  we  go  any  furthcr.it  (lialbc  profitable  that  we  do 
more  plainly  fet  out  at  large  the  definitio  that  we  haue  madc.Wher- 
in  there  be  chiefely  three  pointes  to  be  confidcred.Firft  when  we  cal 
it  a  turning  of  hfc  vnto  God,we  require  a  transforming,notontly  in 
outward  woikes ,  but  al(o  m  the  foule  it  felfe,  which  when  it  hath  put 
of  her  oldnefle,  then  beginneth  to  bring  foor  th  the  frutes  of  workes 
Exc.i  8.  agreeable  to  her  renuinge.VVhich  when  the  Prophet  goeth  about  to 
i»'  exprcGcjhe  commaundeth  them  whomc  hccalleth  torepentance,io 
make  them  a  newe  heart .  Therefore  Mofes  oftentimes  meaningc  to 
(hew  how  the  Ifraclites  might  repent ,  and  fo  be  rightly  turned  vnto 

the 


The  grace  of  Chrift.       1^10.3 .  241 

the  Lorde,  teacheth  that  ii  be  done  with  all  their  heart,  and  with  all 
their  roule(vvhich  maner  of  fpeakinge  wc  fee  often  repeated  of  the 
Prophets)  and  naming  it  the  circumcifing  of  the  heart,he  fliakcth  a- 
way  all  inward  aftedions.  But  there  is  no  place  whereby  a  man  may 
better  perceiue  what  is  the  naturall  propriety  of  repentance  iha  the 
fourth  Chapter  ofleicmie.Ifthoureturne  to  me,0  Ilras]j(faiththe  Ier,4. 
Lord  )  rcturne  to  me,  plovve  vp  your  arable  lande  and  fow  not  vpori 
thornes.Be  circumcifcd  to  the  Lord,  and  take  av/ay  the  vncircumci- 
fed  skmnes  of  your  heartcs.  See  how  he  pronounceth  that  they  fhall 
nothmgpreuaile  in  taking  vpo  the  the  following  of  righteoufnesjvn- 
1  elfe  wickednes  be  lirft  plucked  out  of  the  bottome  of  their  heartes. 
And  to  moue  them  throughly ,  he  warneth  them  that  they  haue  to 
do  with  God, with  whom  there  is  nothing  gotten  by  dalyingibecaufe 
he  hateth  a  double  heart.Therfore  Efay  laugheth  to  fcorne  y  fooliili  ^*  ^ 
endeuours  of  hipocritcs ,  which  did  in  deede  bulily  go  about  an  out- 
ward repentance  in  ceremonies ,  but  m  the  meane  time  they  had  no 
care  to  loofe  the  bundles  of  wickednes  wherwith  they  helde  poorc 
men  fall  tied.  Where  alfo  he  very  well  Ihewcth  in  what  dueties  vn- 
fained  repentance  properly  ft  jndeth. 

7  The  fecond  point  was, that  we  taught  that  repentance  procee- 
deth  of  an  earncft  feare  of  God.  For,before  that  the  mind  of  a  finner 
be  enchned  to  repentance  ,  it  muft  be  ftirred  vp  with  thinkinge  vpon 
the  iudgementofGod.  But  when  this  thought  is  once  throughly 
feitled,that  God  will  one  day  go  vp  into  his  ludgcment  feate,  to  re- 
quire an  accompt  of  all  fayings  &  domgs.it  will  not  fuffer  the  (ily  ma 
to  reft, nor  to  take  breath  one  mmutc  of  timejbut  cotinually  ftirreth 
him  vp  to  thinke  vpon  a  new  trade  of  life,whereby  he  may  fafely  ap- 
pcare  at  that  ludgement.  Therefore  oftentimes  the  Scripture,  when 
it  exhorteth  to  repentancejmakech  mention  of  the  iudgemcni:as  in 
leremiedeaft  paraduenture  my  wrath  go  out  as  fire,&  there  be  none  j^ta.*, 
to  quench  it,becaufe  of  the  naughtines  of  your  works.In  Paules  fer-  Aft.  ij 
mon  to  the  Athenians:  And  whereas  hitherto  God  hath  borne  with  50. 
the  times  of  this  ignorance ,  now  he  giueth  warninge  to  men,that  all 
me  euery  where  may  repent  them,  becaufe  he  hath  apointed  the  day 
wherein  he  williudge  the  world  in  equity.  And  in  many  other  places. 
Sometime  it  declareth  by  the  puniflimentes  already  extended.that 
God  is  a  iudge,that  finners  ftiould  thinke  with  thefelues,  that  worfc 
thinges  hang  ouer  them  if  they  do  not  repent  in  time.  You  haue  an 
example  therof  in  the  2,9.  of  Exodus.But  becaufe  the  turning  begin- 
neth  at  the  abhorring  and  hatred  of  finnc,  therfore  the  Apoftle  ma-  ».Cor.j 
keth  forowfulnciTejfuchas  is  according  to  God^the  caufe  of  repcn-  lo, 

HH 


Cap. 3-         Ofthemanerhowtoreceiae 

tance.  And  he  calleth  forrowfulnes  according  to  God,  when  wc  are 
not  only  afraid  of  punilhrnent,  but  do  hate  and  abhorre  finne  it  felfe, 
forafmuch  as  we  vndcrftand  that  it  difpleafeth  God.  And  no  maruel. 
For  vnlefle  we  bcfharply  pricked,the  flouthfulnes  of  ourfiefh  could 
not  be  corre(^cd ,  yea  prickinges  would  not  fuffice  fer  the  dulnes  & 
flouthfulnes  therofjvnitfle  Godinftretchingout  his  roddes  Ihould 
pearcemo.'edepely.Thisisalfo  an  obftinacy  which  mutt  be  beaten 
downe  as  it  were  with  bcedes.Therfore  the  peruerfeneffe  of  our  na- 
ture enforceth  God  to  the  feucrity  that  he  vfeth  in  threateninge,  be* 
caufe  he  (houlde  in  vaine  call  vs  alluringly  with  faire  fpeach  while  we 
lie  a  flsepe.  I  recite  not  the  teftimonies  that  comonly  offer  thefelues 
to  be  founde.  The  feare  of  God  is  in  an  other  manner  alfo  the  be- 
gtnninge  of  repentance .  For  though  mans  hfe  were  abfolutely  fur- 
niilied  with  all  pointes  of  vertues,if  it  be  not  applied  to  the  worfhip- 
ping  ofGodjit  may  in  deede  be  praifed  of  the  world,  but  in  beanen 
it  (halbe  meere  abhomination ,  forafmuch  as  the  chiefe  parte  of  our 
righteoufnefl'e  is  to  giue  God  his  due  right  and  honor,  wherof  he  is 
wickedly  robbed ,  when  we  bend  not  our  felues  to  yeclde  vsfubieift 
to  his  gouernment. 

8     Thirdly,  it  remaineth  that  we  declare  what  is  meant  by  this 
that  we  (ay  5  that  Repentance  confifteth  in  two  partes,  that  is  to  fay, 
mortifying  of  the  flelh,and  quickening  of  the  fpirit.  ThePrpphetes 
do  plainely  expreile  it,although  fomewhat  fimply  and  grofly,accor- 
Pfa.  u-  <^^^S  ^o  ^^^^  capacity  of  the  carnall  people,whcn  they  fayiCefle  from 
1 S'        euiilanddogoodnes.Againe.Be  wallied,becleane,take  away  the  e- 
I'fa.i.    mil  of  your  workes  from  mine  eyes;Ccfre  to  do  peruer{ly,learne  to 
*^*        do  wcll/eeke  iudgcment,help  the  oppreffedj&c.For  when  they  call 
men  away  fra  wickednes,they  requirf  the  death  of  the  whole  flefli, 
which  is  ftutfed  full  of  wickednes  and  peruerfenes.  It  is  in  deede  an 
vneafie  &  hard  thing  to  put  of  our  felues ,  &  to  depart  from  our  na- 
tural difpofitio.Neither  canit  be  thought  that  the  flefh  is  throughly 
deade ,  vnlefle  all  that  we  baue  of  our  felues  be  aboliHicd.  But  foraf- 
Rom.8.  muchasall  the  affedion  of  the  flefh  is  enemy  againftGod,thefiift 
4'  entree  to  the  obeying  of  his  law,  is  the  forfaking  of  our  owne  nature. 

Afterward  they  exprcfl'c  the  renuing  by  the  frutes  that  folow  therof, 
as  rit^hteoufneSjiudgemenc  &  mercy.  For  it  were  not  enough  to  do 
thofe  dueties  riohtly ,  vnleffe  the  minde  it  felfe  &  the  heart  haue  firft 
put  on  the  aftcdion  of  ri^hteoufncs,iudgement  and  mercy.  That  is 
done  when  the  fpiric  of  God  hath  fo  foked  in  new  thoughtes  &  afFe- 
dions,  our  foules  firft  wartied  with  his  holines,that  they  may  rightly 
be  comptednew .  And  truely  as  we  arc  naturally  turned  away  from 

God, 


ThegnceofChrift.        Lib.j;  242 

God,  Co  vnlefle  the  forfaking  of  our  fclues  do  go  before,  wc  can  nc- 
uer  go  toward  that  which  is  right. Therfoie  we  are  fo  oft  commaun- 
dcd  to  pur  of  the  old  manjto  forfake  the  world  &  fledijfo  bid  our  lu- 
ftes  fcircweljand  to  be  rcnued  in  the  fpirite  of  our  minde.Moreouec 
the  very  name  of  mortification  doth  put  vs  in  minde  how  hard  it  is 
to  forget  our  former  nature;  becaufe  we  thereby  gather  that  we  are 
not  otherwife  framed  to  the  fcare  of  God,  nor  do  Icarne  the  princi- 
ples of  godlinelfei  but  When  we  are  violently  Oaine  with  the  worde 
of  the  Spirit,  and  (b  brought  to  nought:euen  as  though  God  (hould 
pronoiice,that  to  haue  vs  to  be  accompted  among  his  cbildiejchere 
ncedcth  a  death  ofall  our  commune  nature. 

«?     Both  thefe  things  do  happe  ^  nto  vs  by  the  partaking  of  Chrift. 
For  if  we  do  truely  communicaLC  of  his  death,  by  the  power  thereof  Ro.<f.< 
our  olde  man  is  cruci(icd,&  the  body  of  linne  dieth,that  the  corrup* 
tion  of  our  former  nature  may  hue  no  more  .  If  we  be  partaliers  of 
his  rcfjrre<ftlon ,  by  it  wc  are  raifed  vp  into  a  newnefTe  of  hfe ,  that 
may  agree  with  the  righreoufnes  of  God.  In  one  word  I  expounde 
repentance  to  be  regeneration ,  which  hath  no  other  marke  where- 
unto  it  is  dircdcd ,  but  that  the  image  of  God  which  was  by  Adams 
offence  fowly  defaced  and  in  a  maner  vtcerly  blotted  out^may  be  re- 
nued  in  vs.So  the  Apoftle  teachech,when  he  fayth:but  we  repr efen-  j.Cor. 
ting  the  glory  of  God  with  vncouered  face  are  transformed  mto  the  i8. 
fame  imagc,out  of  glory  into  glory,as  by  y  fpirit  of  the  Lord.  A;^aine.  Ephc.^ 
Be  ye  renued  in  the  fpirite  of  your  minde  and  put  on  the  newe  man,  ^^* 
which  is  created  according  to  God  in  rightcoufnes  and  holinelfe  of 
trueth.  Againe  in  an  other  place:putting  on  the  new  man,which  is  re '  ^<^'-  i* 
nued  after  the  knowledge  and  image  of  him  that  created  him.Thcr-  '°' 
fore  by  this  regeneratio  wc  be  by  the  benefit  of  Chrift  reftored  into 
the  righteoufnes  of  God, from  which  we  were  falle  by  Adam.  After  i.Cor.; 
which  manner  it  pleafeth  the  Lord  wholly  to  reftore  all  thofc  whom  *  *• 
he  adopteth  into  the  inheritance  of  life.  And  this  reftoringis  fulfilled 
not  in  one  moment,orone  day.or  oneyere,but  by  continualLyea  & 
fomctimes  flow  proceedinges  God  taketh  away  the  corruptions  of 
the  flefli  in  his  eled,cleanfcth  them  from  filthines,and  confecrateth 
them  for  temples  to  himfelfc ,  renuinge  all  their  fenfes  to  true  pure- 
nes,that  they  may  excrcifc  thcmfclues  all  their  life  in  repentance,and 
Icnowe  that  this  warre  hath  no  ende  but  in  death.  And  fo  much  the 
greater  is  the  lewdnes  of  that  filthy  railer  &  apoftata  Staphilus,which 
foolindy  faith  that  I  confounde  the  ftate  of  this  prefcnt  life  with  the 
heauenly  glory,  when  I  expounde  by  Paulc  the  image  of  God  to  be  *'^ot. 
holines  and  true  righteoufnes.  As  though  when  any  thing  is  defined,  ^ 

HH    ij 


Cap.j.         Ofthe  maner  how  to  receiue 

We  ihoLilde  not  feeke  the  whole  fulnes  &  perfedion  of  it.  And  yet  wc 
deny  not  place  for  encreafces:but  I  fay  that  how  neere  any  man  ap- 
procheth  to  the  hkenes  of  God ,  Co  much  the  image  of  God  fhineth 
in  him.  That  the  faithfull  may  attaine  her  unto,  God  affigneth  them 
the  race  of  repentance  wherem  to  runne  all  their  hfe  long. 

ro     The  children  ofGod  therefore  are  fodeUuered  by  regenera- 
tion from  the  bondage  of  finne,  not  that  hauinge  now  obtained  the 
full  poirelTion  of  hberty ,  they  fhould  feele  no  more  trouble  by  their 
fielhjbut  that  they  fhould  haue  remaining  a  cotinual  matter  of  ftrife, 
wherwith  they  may  be  exercifed ,  and  not  only  be  exercifed,but  alfo 
may  better  learne  their  owne  weakenefTe.  And  in  this  point  all  wry- 
tersoffounde  ludgement  agree  together,  that  there  remayneth  in 
man  regenerate  a  feedinge  of  cuill,from  whenfe  continually  fpringc 
defii  es  that  allure  &  ftirre  him  to  finne.  They  confefl'e  alfo  that  the 
holy  ones  arc  ftill  fo  holden  entangled  with  that  difeafc  of  luftinge, 
that  they  can  not  withftand  but  that  fomtime  they  are  tickled  &  Itir- 
red  either  to  lufl:  or  to  couetoufnes ,  or  to  ambition  or  to  other  vices. 
Neither  is  it  nedefoll  to  labout  much  in  fcarching  what  the  old  wry- 
Libr.ad  teis  haue  thought  herein,forafmuch  as  only  Auguftine  may  be  fuffi- 
Bonit;  4  cient  for  it, which  hath  faithfully  and  with  great  diligence  gathered  al 
Li.i.  &2  ^1^^-^  iudgementes.  Therefore  let  the  readers  gather  out  of  him,  fuch 
tulia-    certainety  as  they  {hall  defire  to  learne  ofthe  opinion  of  antiquity, 
num.     But  there  may  feeme  to  be  this  difFerece  betwene  him  and  vs,that  nc 
when  he  graunteth  that  the  faithfull  fo  long  as  they  dwell  in  a  mortall 
body  are  fo  holden  bound  with  luftes,that  they  can  not  but  luft,  yet 
dareth  not  call  that  difeafe  finne  :  but  being  content  to  exprefle  it  by 
the  name  of  weakeneffe ,  he  tcachcth  that  then  onely  it  becommeth 
iinne,when  cither  workc  or  confent  is  added  to  coceite  or  receiuing, 
that  is,when  will  yeeldeth  to  the  firft  defire :  but  wc  aecompt  the  ve- 
ry fame  for  finne,that  man  is  tickled  with  any  defire  at  all  againft  the 
law  of  God  :  Yea  we  affirme  that  the  very  corruption  that  engen- 
dreth  fuch  defines  in  vs  ,is  finne.  We  teach  therefore  that  there  is  al- 
way  finne  in  the  holy  ones,  vntill  they  be  vnclothed ofthe  mortall 
body,  becaufe  there  remaincth  in  their  flefli  that  pcruerfcnes  of  lu- 
Omg  that  fightcth  againft  vprightnes.  And  yet  he  doth  not  alway  for- 
Scr.<f.    bearc  to  vfe  the  name  of  Sinne,as  when  he  fayth:  This  Paule  callcth 
dc  ver -  by  the  name  of  finne,from  whenfe  fpring  all  finnes  vnto  a  flefhly  c5- 
bis  A-  cupifcence.  This  afmuch  as  pcrtaineth  to  the  holy  ones,  loofeth  the 
P®^^'     kingdom  in  earth,and  perifheth  in  hcauen.By  which  wordes  he  con- 
fcfl'ethjthat  the  faithfull  arc  gilty  of  finne,  in  lo  much  as  they  are  fub- 
ied  to  the  luftes  ofthe  flefli. 

II    Buc 


The  grace  of  Chrift.         Lib.3.    ^     243    ^ 

n  But  this  that  it  is  fay  d,y  God  purgeth  his  church  fro  all  finne, 
that  he  promifeth  that  grace  ofdeliuevace  by  B3ptirme5&  fulfillech  it  Ephe.Ji 
in  his  eledjWe  referre  rather  to  the  giltines  of  finne,  than  to  the  very  z6. 
matter  of  hnne.God  truely  performeth  this  by  regenerating  the  that 
be  hisjthat  in  ihem  that  kingdomc  of  (inne  is  abolifhed (for  the  holy 
Ghoft  miniftreth  them  ftrength,whereby  they  get  the  vpper  hand  & 
arc  coquerours  in  the  battcl^but  it  ctfleth  only  to  reignc  &  not  fo  to 
dwell  in  them.Therfore  we  fo  fayjthat  the  old  man  is  crucified,&  the  Ro.  6.6. 
law  of  finnc  abolifhed  in  the  children  of  God,  that  yet  there  remaine 
fome  leauing$,not  to  haue  dominio  in  them,  but  to  humble  them  by 
knowledge  in  confcience  of  their  owne  weakenefle.  And  we  contclTe 
that  the  fame  are  not  imputed ,  as  if  they  were  not  :  but  we  affirnie 
that  this  Cometh  to  paffe  by  the  mercy  of  Godjthat  the  holy  ones  are 
deliuered  from  this  giltineflejwhich  othcrwife  lliould  iui^ly  be  recke- 
ned  hnners  &  gilty  before  God.  And  this  fentence  it  Ihal  not  be  hard 
for  vs  to  confirme,forafmuch  as  there  are  euident  teftimonies  of  the 
Scripture  vpon  their  matter.For  what  woulde  we  haue  more  plainc, 
than  that  which  Paule  crieth  out  to  the  Romaines  cap.7.  Fu  ft  both  Rj,  «  g 
we  haue  in  an  other  place  fhcwed,  and  Anguftine  proueth  by  ftronge 
reafonSjthat  Paul  there  fpeaketh  in  the  pcrfonof  a  man  regenerate. 
I  fpeake  not  of  chis,that  he  vfeth  thefe  wordes,  Euill  and  Sinne^thac 
they  which  will  fpeake  againft  vs  may  not  cauill  againft  thofe  words? 
but  who  can  deny, that  a  ftriuing  againft  the  law  of  God  is  euill?  who 
can  deny  a  withftanding  of  luftice  to  be  finne  ?  Finally,  who  will  not 
graunt  that  there  is  a  fault ,  where  is  a  fpirituall  mifery  ?  But  all  thcfc 
thinges  are  reported  of  this  difeafe  by  Paule.  Againejwe  haue  an  aflu- 
red  demonftration  by  the  law,by  which  this  whole  queflio  may  eafily 
be  difculTed.For  we  are  commaunded  to  loue  God  with  al  our  heart, 
with  all  our  foulejWith  all  our  powers.  Sith  all  the  partes  of  our  foulc 
ought  fo  to  be  occupied  with  the  loue  of  God,it  is  certainc,that  they 
fatisfie  not  the  commaundement  that  coceiue  in  their  heart  any  de- 
firc>be  it  neuer  fo  litle,  or  fuffer  any  fuch  thought  at  all  to  entre  into 
their  minde,as  may  withdraw  them  from  the  loue  of  God  into  vani- 
ty. For  whatfare  not  thefe  the  powere  of  the  foule,to  be  aftefted  with 
fodaine  motions,to  comprehende  with  wit,to  conceiue  with  minde? 
Therfore,  when  thefe  do  open  a  way  for  vainc  or  corrupt thoughres 
to  entre  into  th^, do  they  not  (hew  that  they  are  euen  fo  much  voidc 
of  the  loue  of  God?Wherfore,who  fo  confeffeth  not  that  all  the  lufts 
of  the  flefti  are  finnes,aod  that  the  fame  difeafe  of  lufting.which  they 
call  a  feeding,  is  the  well  fpringe  of  finnc  ».he  muft  needcs  deny  that 
the  tranfgteflion  of  the  law  is  finne, 

HH    ijj 


Cap.3.         Of  the  mancr  how  to  recciuc 

I  z     If  any  man  thinke  it  an  abfurdity,that  all  the  defire?  wherwith 
man  is  naturally  moued  in  afFedion,are  vniueifally  c6demned,whcr- 
as  they  be  put  into  man  by  God  the  author  of  nature.  We  anfwere, 
that  we  do  not  condemne  thofe  defires  that  God  hath  fo  engrauen 
into  y  minde  of  man  at  the  firft  creation,that  they  can  not  be  rooted 
out  without  deftroying  the  very  nature  of  man,but  onely  outragious 
and  vnbridled  motions  that  fight  againft  the  ordmance  of  God.  But 
no  we  fith  by  reafon  of  the  peruerfenefle  of  nature  all  her  powers  arc 
infeded  and  corrupted,  that  m  all  her  doinges  appeareth  a  continuall 
diforder  &  jntemperancc,bccaufe  the  defires  can  not  be  fcuered  fro 
fuch  intemperancc'.therefore  we  fay  that  they  are  corrupt.Or(if  you 
like  to  haue  the  whole  fumme  in  fewer  wordes)we  teach  that  all  ihci 
defires  of  men  are  euill :  and  we  accufe  them  to  be  gilty  of  finne,  not 
in  that  that  they  are  naturall.but  for  that  they  are  inordinaierand  we 
call  tliem  inordmate,becaufe  no  pure  or  cleane  thinge  can  come  out 
Ail  B  -  ^^^  corrupt  and  vncleane  nature.  And  Auguftine  doth  not  fo  much 
nif.        vary  from  this  dodrine  as  he  appeareth  in  fliew,  whjle  he  fomcwhat 
too  much  feareth  the  cnuie  that  the  Pelagians  labored  to  bring  him 
intOjhcfbmetimeforbearethtovfe  the  name  offinne:  Yet  where  he 
wry  teth  thar  the  laW  of  finne  fttll  remaining  in  the  holy  one  ^yihc  on- 
ly giltines  is  taken  away,he  plainly  fhewcth  that  he  dothnot  fo  much 
difagrce  from  our  meanmg. 

I  g  We  will  allea^c  (ome  other  fentenceSjwherby  fliall  better  ap^ 
peare  what  he  thought  In  the  fecond  booke  agaiiift  Iuli.;n:This  law  of 
iJnne  is  both  releafed  by  the  fpiritual  regeneratjon,and  abideth  in  the 
mortall  flefti'releafed  herein,becaufe  the  gilrincs  is  taken  away  in  the 
facrament  wherby  the  faithfull  are  regener3te:&  it  abideth.  becaufe 
it  worketh  the  defires  againft  which  the  faithfull  do  tight .  Agayne, 
Therfore  the  law  offinne(which  was  alfo  in  the  members  of  fo  great 
an  Apoftle)is  releafed  in  baptifme,but  not  ended.  Againe.The  law 
of  finne(of  which  yet  rcmaininge  the  gilnnelfcis  in  baptifme  difchar? 
ged)  Ambrofe  called  wickednes :  becaufe  it  is  wickedncs  for  the  flefh 
to  luft  againft  the  Spirit.  Againe.Sinne  is  dead  in  refped  of  that  gilri- 
ncs wherein  it  helde  vs,and  cuen  being  dead,it  ftiU  rebelleth  till  it  be 
healed  with  perfedion  of  buriall.  And  yet  pbyncr  in  the  ^.  booke.  As 
the  blindnefle  of  heart  is  both  a  finne,whereby  man  beleueth  not  in 
God:andalfo  apunifhmetof  finne,  whereby  a  proud  heart  ischafti- 
fcd  with  worthy  corred;ion:and  the  caufe  of  finne  when  anything  is 
committed  by  the  errour  of  a  blinde  heart :  fo  the  luft  of  flerti  againft 
which  a  good  fpirit  lufteth,  is  bo'h  finne ,  becaufe  there  is  in  it  difo* 
bedience  againft  the  goucrnment  of  the  nunde:and  alfo  the  punifhr 
\ii     i  u  i  «ncnt 


The  grace  of  Chrift.  Lib.3.  244 

ment  of  finnCjbccaufe  it  is  giuen  for  recompeiUc  to  the  deferumges 
of  the  difobedient :  and  the  caufe  of  iinn<?  in  man,  when  he  confen- 
teth  by  defedion  or  in  man ,  when  he  is  borne  :  by  infection .  Here 
without  any  doutfall  fpeach  he  caileth  it  hnnCjbccaufe  when  errour 
was  once  ouerthrowen  >  and  the  trueth  confirmed  ,  he  lefle  feared 
(claunderous  reportes.  As  in  the  4i.Homcly  vpon  lohn, where  dout- 
leffe  he  fpeaketh  accordmge  to  the  true  meaninge  of  his  minde,  he 
fayth  .*  If  in  the  flefh  thou  ferue  the  lawe  of  finne,do  that  which  the  Rom.tf. 
Apoftlc  himfelfe  faithdct  not  finne  reigne  in  your  mortal.body  to  o-  1 2. 
bey  the  defires  thcrof  He  faiih  noc,let  it  not  be,but  let  it  not  reigne. 
So  long  as  thou  liueft ,  finne  muft  needes  be  in  thy  members  at  leaft 
let  reigne  be  take  from  it.Let  not  that  be  done  which  it  commaun- 
deth.They  that  d^rfende  that  luft  is  no  finne,  are  wont  to  obicd  thai? 
faying  oflames:Luft,after  that  it  hath  coceiued.bringeth  forth  linne.  lam.  2. 
But  this  is  eafily  cofjted.  For  vnlefle  we  thinke  that  he  fpeaketh  of 
only  ill  workcs  or  aduall  finneSjCuill  wil  it  felfejfball  not  be  accomp- 
ted  finne. But  where  he  callcth  mifchieuous  deedes  and  wicked  offen- 
fes  the  offprings  of  finne,and  giueth  vnto  them  the  name  of  finne,  ic 
doth  not  byandby  folow  thereof,  but  that  to  luft ,  is  an  euiU  thing  & 
damnable  before  God. 

•  14  Certaine  Anabaptiftes  in  this  age,deuife  I  wote  not  what  phre 
tike  intemperance  in  tteede  of  fpiritual  regensration:faying  that  the 
children  of  God  reftored  into  the  ftate  of  innocency ,  now  ought  no 
rnore  to  be  carefuU  for  bridling  of  the  luft  of  the  flcdi:  that  the  Spirit 
is  to  be  followed  for  their  guide,vnder  whofe  guiding  they  neuer  go 
out  of  the  way .  It  were  incredible  that  mans  minde  coulde  fall  to  fo 
great  madneflc, vnlefle  they  did  openly  and  proudly  babble  abroadc 
this  dodrine.Truely  it  is  monftruous.But  it  is  meete  that  fuch  fhould 
fufter  the  punifhment  of  fuch  blafphemous  boldenelTe,  that  fo  haue 
perfwadcd  their  minde  to  turne  the  trueth  of  God  into  a  he. Shall  all 
the  choife  of  honefty  and  di(honefty,right  and  wrong,  good  &  euill, 
vertue  and  vicejbe  taken  away  ?  Such  difference  (fay  they)  commeth 
of  the  curfednefle  ofoldeAdam,  from  which  we  are  exempted  by 
Chrift.  So  now  there  fhalbe  no  difference  betwene  fornication  and 
chaftityjplaine  dealinge  and  futteltyjtrueth  and  lying,  iuftice  and  ex- 
tortion. Take  away  vaine  fearejfay  they,thc  Spirite  wil  commaunde- 
thee  no  euill  thinge  ,  fo  that  thou  boldely  and  without  feare  yeelde 
thee  to  the  guidinge  thereof  Who  can  choofe  but  be  aftonifiied  at 
ihefe  monftruous  thinges?Yet  it  is  a  common  learning  among  them, 
which  blinded  with  madneffe  of  luftes ,  haue  putte  of  all  common 
rcafon,  but  what  Chrift  (I  befeech  you)  do  they  frame  vnto  vs ,  and" 

HH    iiij 


Cap.3 .         Of  the  maner  how  to  receiuc 

what  fpiiit  do  they  belch  out?For  we  reknowledge  pne  Chrift,&  his 
only  Spirit  whom  the  Prophets  hauc  c5mencled,  whom  the  Gofpell 
giuen  vs  doth  preach,of  whom  we  there  heare  nofuch  chinge.  That 
Spirit  is  no  patrone  of  manflaughter,whoiedom,dronkennes,pride> 
contentionjcouetoufnes,  &  guile  ;but  the  author  of  loue,chaftity,ro- 
briery ,modeftyjpeacc,temperance  Sc  truth.lt  is  not  a  giddy  rpirir,& 
runneth  headlong  without  confideration  through  right  and  wronge, 
but  is  full  of  wifdom  and  vndetlbndinge,that  difcemerh  rightly  be- 
twene  iuft  and  vniuft .  It  ihneth  not  vnto  diflokue  and  vnbridkd  li- 
centioufnefTejbut  maketh  difference  betwenc  lawfull  and  vnlawfull, 
and  teacheth  to  kepe  meafore  and  cemperance:but  why  do  we  labour 
any  longer  in  confuting  this  beaftly  rage?  To  Chr iftians  the  Spirit  of 
the  Lord  is  not  a  troublefome  phantaiie,  which  cither  thefelues  haue 
brought  forth  in  a  drcame,  or  haue  recciued  being  forged  of  other; 
but  they  reuerently  fecke  the  knowledge  of  him  at  the  Scriptures, 
where  thefe  two  things  be  taught  of  him:Firft  that  he  is  giaen  vs  vn- 
to fandification,th.it  he  might  bringe  vs  into  the  obedience  of  Gods 
wiiljbeing  purged  from  vncleannefle  and  defilingcSj which  obedience 
can  not  ftande,vnle0e  luftes  be  tamed  and  fubdued^whereunto  thefe 
men  would  giue  the  bridle  at  liberty.Secondly  we  are  taught  thai  wc 
are  fo  cleanfed  by  his  fandificationjthat  we  are  Ihl  befiegcd  with  ma- 
ny vices  and  much  weakenes/o  long  as  we  are  enclofed  in  the  burden 
of  our  body:wherby  it  commeth  to  paiTe,  th.u  being  farre  diftant  fro 
perfcdion,wc  haue  neede  alway  to  encreafe  fomwhat,3nd  being  en- 
tangled in  vicesjwe  haue  nccdc  daily  to  wraftle  with  them.  Whereu- 
pon alfo  followeth  >  that  ihaking  of  flouth  and  carelefnelle ,  we  muft 
watch  with  heedefuU  mindcs,  that  we  be  not  compafled  vnware  with 
the  fnares  of  our  flelh.  Vnlefle  paraduenture  wc  thinke  that  we  haue 
proceeded  further  tha  the  x^poftle,which  yet  was  weried  of  the  An- 
gel of  Satan ,  that  his  ftrcngth  might  be  made  perfed  with  weakenes: 
Ko.y.6.  and  which  did  vnfainedly  reprefcnt  inhisfiefli  that  diuih'on  of  the 

fielli  and  of  the  fpirir. 
I  Cor  7  '  ^  ^"^  whereas  the  Apoftle  in  defcribing  of  repentance  reckencrh 
ii.  feauen  either  cau(es  or  effedes  or  partes  thereofjhe  doth  that  of  a  ve- 
ry good caufe:and  thefe  they  be.endeuour  or  carefulnefle ,  excufinge, 
indignationjfeare,defirejZcle,puniflimcnt.  Neither  ought  it  to  feenie 
any  abfui  dity ,  that  I  dare  not  certainely  determine  whether  they 
ought  to  be  compred  caufes  or  cft'edes.  For  both  may  be  defended  in 
difputation .  They  may  be  alfo  called  aftedions  ioyned  with  repcn* 
iance:but  becaufe,leauinge  out  thofe  queftions,we  may  vnderftande 
what  Paule  meaneth ,  we  (halbe  content  with  a  (imple  declaration 

of 


2,Cor, 


1  ne  grace  on^nriit.         1.0.'^.         245 

of  them.He  faith  chcrcforejthat  of  the  heauinclle  which  is  according 
to  God,arifeth  carefulnclle.  For  he  that  is  touched  with  an  earneft 
fthng  ot  difpltralure  bycaufe  he  hath  finned  againft  his  God,is  ther- 
withall  ftirred  vp  to  dihgence  and  heedefuhiclfe ,  to  winde  himfelfc 
derely  out  of  the  inares  of  the  Deuell,  to  take  better  heedr  of  his 
fnares ,  to  fail  no  more  from  the  gouernance  of  the  holy  Ghoft,  not 
to  be  opprellcd  with  fecurity.Next  is  Excufing,  which  in  this  place  fi- 
gnifieth  not  the  defcnfe  ,  whereby  a  finner  to  efcape  the  iudgemenc 
of  God,cither  doth  denie  that  he  hath  otfended,  or  dimmiiheth  the 
haynoufnefle  of  his  faulte,  bur  a  purgation  which  ftandeth  rather  in 
crauing  of  pardon ,  than  in  dcfenfe  of  his  caufe.  Ljke  as  tiie  children 
that  are  not  reprobate  when  they  acknowledge  and  confeflfe  their 
faultes,do  yet  vfe  entreating,  and  that  it  may  take  place,  they  proteft 
byallmeanes  that  they  can,  that  they  haue  not  caft  away  the  reue- 
rencethat  they  owe  to  their  parentes.Finally  they  foexcufe  thcm,as 
they  go  not  about  to  proue  themfelues  righteous  and  innocent ,  but 
onely  that  they  may  obteine  pardon  .  Then  foUoweuh  Indignation, 
whereby  the  linnerfretteih  uiwaidly  with  himfcife,  quareleth  with 
himlelfe  ,is.4P^ry  vyuhhimfelfe  •  whenherecordeth  hisowne  per- 
uerfnefle  and  his  owne  vnthankefulnefle  to  God.  By  the  name  of 
feare ,  he  me-neth  that  trembhrig  that  is  ftiiken  into  our  mindes  fo 
ofte  as  vvethmk6bckh  what  we  haue  dcferued ,  and  howe  homble  is 
the  feueritie'  of  Gods  wrath  againft  fmners.For  we  muff  needes  then 
be  vexed  vyitha  nriarueUous  vnquietnefle ,  which  both  inftrudeth  v$ 
^o  humilitie5&  niaketh  vs  more  ware  againft  the  time  to  come.  Nov? 
if  outof  feared&fpri'ngeihatcarefulnclTc,  whereof  he  had  fpoken 
before,  then  we  fee  with  whaUmkipgith^y  hang  together.  It  femeth 
to  me  that  he  hath  vfed  this  worde  Defire  for  diligence  in  our  dutic 
and  redy  cherefulneiTq  to  obey ,  whereunto,  the  acknowledginge  of 
our  owne  faultesou^ht  chiefely  topiouokevs.  And  thereunto  alio 
belongeth  zele,  which  he  ioyneth  immediatly  next  vnro  it.  Foi-  it  fi  • 
gnifieth  a  feAientnefle^vyherewith  we  be  kindled  when  we  be  fpurred 
forward  with  thefc  pricking  thoughtes :  what  haue  I  done  ?  whether 
had  I  throwen  my  felfe  hcdlonge ,  if  the  mercie  of  God  did  not  help 
me  ?  The  laft  of  all  is  punifhment ,  for  the  more  rigorous  that  wc  be 
to  our  felucs,and  the  ftreightlier  that  we  examine  our  owne  finnesjo 
much  the  rnore  we  ought  to  truft  that  God  is  fauorable  and  merci? 
full  vntovs,  Andtruely  itis  not  poftible  ,. but  that  the  foulebein^y 
ftriken  with  horrourof  the  iudgementof  God  muft  needes  do  fomc 
execution  in  the  punifhing  of  it  felfc.  Truely  the  godly  do  fele  what 
puniftimentes  are  fhame,coni\ifion,n:^ourDing,Jo thing  of  themfelues. 


Cap.j.  Ot  the  mancr  how  to  receiue 

&  other  afte£ii6s  that  fpring  out  of  carneft  acknowledging  of  finnes; 
But  let  vs  remember  that  there  is  a  meafure  to  be  kepte,tliat  forrow 
do  not  fwallowe  vs  vp ,  becaufe  nothing  moreredilyhappeneth  to 
fcarefull  confciences  than  falling  to  defpeire.  And  alio  by  that  crafty 
meanc  whom  fo  euer  Sata  findeth  ouerthrowen  with  dreade  of  God, 
be  more  and  more  drowncth  them  in  the  gulfe  of  forrow,  that  they 
may  neuer  rife  vp  againe.Truely  the  feare  can  not  be  to  great  which 
cndeth  with  humjlicie ,  and  departeth  not  from  hope  of  pardon.  But 
cb.ti.  alway  (as  the  Apoftle  teacbeth)  the  finner  muft  beware ,  that  while 
he  moue  himfelfe  to  the  lothing  of  himfclfe,he  defpeire  not,oppref- 
fcd  with  to  great  feare ,  for  fo  do  we  flee  away  from  God  which  cal* 
•n»o-  leth  vs  to  him  by  repentance.  Vpon  which  point  this  ieflbn  of  Ber- 
:  ii.in  narde  is  very  profitable :  Sorrow  for  /innes  is  neccflarie ,  if  it  be  not 
*ot»  continuall.  I  counfell  you  fometimc  to  returne  your  faute  from  gre- 
uous  and  painefull  remembrance  of  your  owne  waycs,and  to  climbe 
vp  to  the  plaine  grounde  of  cherefull  remembrance  of  benefites  of 
God.Ler  vs  mingle  hony  with  wormewood,  that  the  holfome  bitter- 
nelfe  may  bring  vs  health,  when  ic  fhalbe  dronkc  tempered  with 
fwetenelfe.  And  if  ye  thinke  of  your  felues  in  humiiitic,  thinkc  alfo 
ofthcLorde  ingoodnelfe.  ' 

16  Now  it  may  be  alfo  percciued  what  be  the  frutes  of  repcntace, 
euen  the  duties  of  godlineflfc  toward  God ,  and  of  charitie  toward 
men,and  therewithal!  a  holmes  and  purenefle  in  all  our  life. Finally, 
the  more  eaineftly  that  any  man  examineih  his  life  by  the  rule  of 
Gods  lawe/o  much  the  furer  tokens  he  fheweth  of  his  repentance. 
Therefore  the  holy  Ghoft  oftentimes ,  when  he  exhortcth  vs  to  re- 
pentance ,  calleth  vs  fomeiime  to  all  the  commaundemenres  of  the 
law,fometime  to  the  duties  of  the  fecond  table.  Albeit  in  other  places 
after  that  he  hath  condemned  vndeanneflc  in  the  very  founraine  of 
the  heartjhe  defcendeth  afterwardc  to  outwarde  teftimonies  that  do 
fet  out  true  repcntacerof  which  thing  I  will  hereafter  fet  before  the 
readers  eyes  a  table  in  the  defcription  of  a  Chrilhan  life.  1  will  not 
gather  teftimonies  out  of  the  Prophets,wherein  they  partely  fcornb 
at  their  follies  that  go  about  to  appeafe  God  with  ceremonies ,  &  do 
fhewc  that  they  be  mere  mockeries ,  and  partdy  do  teache  that  out- 
warde Vprightncfle  of  life  is  nor  the  principall  part  of  repentance^ 
bycaufe  God  lokethvpon  the  heart;  who  foeuer  is  euen  meanely 
cxercifed  in  y  fcripture ,  ihall  perceiue  of  himfelfe  without  any  other 
mans  putting  in  minde,  that  when  we  haue  to  do  with  God  ,  we  la- 
Pgl  J  bour  in  vaine,vnlefl"e  we  beginne  at  the  inward  affedion  of  the  hearr. 
J. '     And  the  place  of  loel  (hall  not  a  litle  helpe  to  the  vndcrftanding  of 

the 


The  grace  ot  Chrift.       Lib.3 .         246 

tlic  rcfte, where  he  inith;Teare  your  heartes  and  not  your  garmets. 
i\lfo  both  ihofe  pointes  are  exprelfedin  thefe  woides  of  lames:  Ye  Iac.4« 
wicked  doers,  cleanfe  your  handcs :  ye  double  nien,purge  your  hear- 
tes. Wherein  deede  there  is  an  addition  ioyned  to  the  fiift  part,  but 
after  is>  fhewed  the  very  fountainc  and  beginning  that  they  muft  wipe 
away  their  fecret  filthinefle,that  there  may  be  an  altar  fet  vp  to  God 
in  the  very  heart.  Bifide  this  there  are  alfo  certaine  outward  exerci- 
ses which  we  vfe  priuately  as  remedies  to  humble  our  felues  or  to 
tame  our  fielli,and  publikcly  for  the  declaration  of  repfntance.  And 
they  precede  from  that  punifhment  of  wh:ch  Paule  fpeaketh  ,for  *  Cor. 
thefe  are  the  proprcties  of  anafflided  minde  ,  to  be  in  lothefom-  '•  **• 
nefle,  mourning  and  weping,to  flee  gorgeoufneffe  and  all  trimming, 
Qnd  X.O  fo'iake  al  delires.  Then  he  that  feleth  how  great  an  euell  is 
the  rebellion  of  the  flclh,  fekcth  all  remedies  to  bridle  it.  Morcoucr 
he  that  well  bethinketh  him  how  greuous  a  thing  it  is  to  haue  offen- 
ded the  luftice  of  God  ,  can  not  reft  vntill  he  haue  in  his  owne  hu- 
mility geuen  glorie  to  God.Such  cxercifes  the  olde  writers  do  often- 
times rehearfe ,  when  they  fpeake  of  the  frutes  of  repentance.  But 
albeit  they  do  not  place  the  whole  force  of  repjcntance  in  them  ,  yet 
the  readers  fhill  pardon  ms,if  1  fpeake  what  I  thinkerit  feemeth  vnto 
me  that  they  Itand  to  much  vpon  them.  And  if  any  man  will  wifely 
Wey  It,  I  truft  he  will  agree  with  me,  that  they  haue  two  wayes  gone 
beyond  meafurc.  For  v/he  they  fo  much  ci!forced,and  with  immefu- 
rable  CO  nmeadauons  aduaunced  that  bodily  difcipline.this  in  deede 
they  obteined  ,  that  the  people  did  the  more  earnejlly  embrace  it, 
but  they  in  a  manner  darkened  that ,  which  ought  to  haue  bene  of 
much  greater  importance.  Secondcly ,  in  geuing  punilhmentes  they 
were  fomewhat  more  rigorous  than  eedeliafticall  mildenefle  may 
beare,3s  we  ihall  h.iue  occalion  tofliew  in  an  other  place. 

17  Butbecaufc  many  when  they  heare  weping-.faftmgandafhes 
fpoken  of,  both  often  ii^  otfier  places  and  fpecially  in  loeljthey  mea-  loci. 2. 
fiire  the  chiefe  part  of  repentance  by  fafting  and  weping  : there-  ii* 
fore  their  errour  is  to  be  taken  away.  That  which  is  there  fpoken  of 
the  turning  of  the  whole  heart  to  the  Lorde ,  of  cutting  their  hear- 
tes and  not  their  garmentes,  is  proprely  belonging  to  repentances 
but  weping  and  fafting  are  not  ioyned  as  continuallorneccflary  ef- 
fedes  thereof,but  are  fpoken  of  in  refpedof  a  fpeciall  circumftance. 
Becaufe  he  had  prophecied.that  there  haged  ouer  the  lewes  a  moft 
greuous  deftrucftion ,  therefore  he  counfclleth  them  fo  preuent  the 
-wrath  of  God  ,  not  only  in  repenting,  but  alfo  in  vrtering  tokens  of 
their  forrow.  For  as  a  man  fianding  to  be  arrained,vfeth  humbly  to 


Cap.j^  Of  the  maner  how  to  receiuc 

abace  himfelfe  withanouergrowen  bearde,vncombed  heareand 
blacke  apparell,to  moue  the  iudge  to  piticifo  it  behoued  them  when 
they  ftode  accufed  before  the  iudgement  featc  of  God ,  in  piteous 
array  to  befech  him  not  to  extend  his  rigour.Buc  although  arfies  and 
fackcloth  did  paraduenturc  more  fitly  agree  with  thole  times.  Yet  it 
is  certaine ,  that  weping  and  fafting  {houldc  be  to  a  very  conuenient 
good  vfe  among  vSjfo  oft  as  the  Lord  femeth  to  threaten  vs  any  pla- 
gue or  calamiticFor  when  he  maketh  any  danger  to  apperc,  he  doth 
after  a  certaine  maner  geue  warning,  that  he  is  prepared  or  armed  to 
reuenge.Therefore  the  prophet  did  wel,when  he  exhorted  his  con- 
trimen  to  wepinge  and  fafting,that  is  to  the  forrowfull  manner  of  ac* 
cufed  men,whofe  offences  he  faid  a  iitle  before, were  had  in  examina* 
tion.Euen  as  the  Paftors  of  the  Church  (hould  not  do  ill  at  this  day, 
if  when  they  fee  any  ruine  hanging  ouer  the  neckes  of  their  people, 
they  would  eric  out  vpon  them  to  make  haft  to  fafting  and  weping: 
fo  that  they  would  with  greater  and  more  inward  care  and  diligence, 
alway  enforce  that  which  is  the  principall  point,  that  they  muft  cut 
their  heartes  and  not  their  garmentes.  It  is  out  of  doubt ,  that  fafting 
is  not  alway  ioyned  with  repentance ,  but  is  appointed  pecuharly  for 
times  of  miferable  plagues:and  therfore  Chrift  ioyncth  it  with  way- 
Matt.^,  ling,  when  he  acquiteth  the  Apoftles  from  neede  thereof,  vntill  the 
>5»  time  that  being  fpoiled  of  his  prefence ,  they  ftiould  be  tormented 
with  griefe.  I  fpeake  of  folene  fafting.  For  the  priuate  hfe  of  the  godly 
ought  to  be  tempered  with  honeft  fparing  and  fobrietie ,  that  in  the 
whole  courfe  thereof  there  may  appcre  a  certaine  kinde  of  fafting. 
But  becaule  all  this  matter  fhalbe  to  be  declared  againe  in  the  place 
where  we  (hall  cntreate  of  the  difcipline  of  the  Church ,  therefore  I 
do  now  the  more  fclenderly  touche  it.  But  this  one  thing  I  wih  addc 
here  by  the  way:  when  the  name  of  repentance  is  applied  to  thisoui^ 
ward  profeffion,  then  it  is  vnproprely  turned  from  the  naturall  mea- 
ning whichi  haue  aboue  fet  forth  of  it.  For  it  is  not  fo  much  a  turning 
vnto  God  as  a  confeffion  of  fault,  witha  befechingof  Godnot  to 
Mat.i  I.  charge  them  with  the  paine  and  giltinefle.So  to  do  penance  in  afties 
*  '*  and  fackcloth  is  nothing  cls,than  to  vttcr  a  difpleafednefle  when  God 
-  "^*  ^  *  is  angry  with  vs  for  greuous  offenfes.  And  this  is  a  publike  kinde  of 
confeffion ,  whereby  we  condemning  our  fclues  before  the  Angels 
f.Cor.  and  the  world, do  preuent  the  iudgement  of  God. For  Paule  rebuking 
11. 3.  their  flouthfulneffe  that  tenderly  beare  with  their  own  faultes, faith: 
if  we  did  iudge  our  fclucs  ,we  lliould  not  be  iudged  of  God.  But  it  is 
not  alway  nccelfarie  to  make  men  openly  ofcounfell  andwitnelfcs 
of  out  repentance ;  but  50  confeftcpnuately  to  God  is  a  part  of  true 

repent- 


The  grace  of  Chrift.      Lib.jJ    .      247 

repentance  which  can  not  be  omitted.  For  there  is  nothing  more 
vnreafonable  than  to  loke  to  haue  God  to  pardon  vs  the  finnes  in 
which  we  flatter  our  felues  and  do  hide  them  by  Hipocrifie,  leaft  he 
{hould  bring  them  to  hght.  And  it  behoueih  vs  not  onely  to  confefTc 
thofe  finnes which  wedayely  commit, but  moregreuous  ofFenfes 
ought  to  drawe  vs  further,  and  to  call  againe  into  our  remembrance 
thinges  that  feeme  longe  ago  buried.Which  lefTon  Daliid  geueth  vs  ^^^*  J'« 
byhjs  example.  For  being  touched  withfhameofhis  newly  com- ^* 
mitted  fault,he  examineth  himfelf  euen  to  the  time  when  he  was  in 
his  mothers  wombdand  cofefleth  that  euen  then  he  was  corrupted 
and  infeded  with  the  filthinefTe  of  the  fleih.And  this  he  doth  not  to 
diminiiK  the haynoufnelTeof  his  fauJt,  as  many  hide themfelues  in 
the  multitude,and  feke  to  efcape  punifhment  by  wrapping  other  with 
ihem.  But  Dauid  doth  far  otherwife  which  with  fimple  plainnes  en- 
forceth  his  fault  in  faying ,  that  being  corrupt  from  his  firft  infancie, 
he  hath  not  ccfTed  to  heape  euels  vpon  euels.  Alfb  in  an  other  place  Pfa.2j^ 
he  likewife  fo  examineth  his  paffed  life ,  that  he  craueth  the  mercic  9* 
of  God  for  the  finnes  of  his  youth .  And  truely  then  onely  fhall  we 
proue  our  drowfines  to  be  (hake  away  from  vs,if  groning  vnder  our 
burden  and  bewailing  our  euels ,  we  af ke  reliefe  of  God.  tt  is  more- 
ouer  to  be  noted ,  that  the  repentance  which  we  are  commaunded 
continually  to  applie,  differeth  from  that  repentance ,  that  lifteth  vp 
as  it  were  ,  from  death  them  that  either  haue  filthily  fallen ,  or  witti 
vnbridled  hcentioufncfl'e  haue  throwen  forth  themfelues  to  finne, 
or  after  a  certainc  manner  of  rebellious  reuolting,haue  fhaken  of  the 
yoke  of  God.For  the  Scripture  oftentinKS,when  it  exhortcth  to  re- 
pentancejmeaneth  thereby  as  it  were  a  paflage  or  rifing  againe  from 
death  into  iife:and  when  it  reherfeth  that  the  people  did  penaunce, 
it  meaneth  that  they  were  turned  from  their  idolatrie  &  other  grofle 
offences.  And  in  like  manner  Paule  threateneth  mourning  vnto  fin-  J. Cor, 
ners  that  haue  not  done  penance  for  their  wantonneflfe ,  fornication  i^*  •» 
and  vnchalhtie.This  difference  is  to  be  dihgently  marked,  leaft  while 
we  heare  that  few  are  called  to  penace.a  more  than  carelefle  afliired- 
nefle  {hould  crepe  vpon  vs,as  though  the  mortifieng  of  the  ffelli  did 
no  more  belong  vnto  vs ,  the  care  whereof,  the  corrupt  defires  that 
alway  tickle  vs,  and  the  vices  that  commonly  budde  vp  in  vs,  do  not 
fufter  vs  to  releafe,Therefore  the  fpeciall  repentance  which  is  rcqui- 
red  but  of  fomc,wmho  the  Deuell  hath  violently  carried  away  from 
the  feare  of  God,  and  faft  bound  with  damnable  fnares,taketh  not 
away  the  ordinary  repentance  which  the  corruptnelfe  of  nature  com- 
pelleth  vs  to  applic  chroughout  all  the  whole  courfe  of  our  life. 


Cap.3.    ...   Of  the  manerhow  to  receiue 

19     Now  if  that  be  true ,  which  is  molt  euidencly  cercaine ,  that 
all  the  fumme  of  the  Gofpell  is  contcincd  inthefe  two  princi pall 
pointes,  Repentance  and  forgeuenefle  of  finnes:do  we  not  fee^thac 
the  Lord  doth  therfore  freely  iuftiHe  the  tlut  be  his,that  he  may  alio 
by  the  fandification  of  his  Spirite  reftore  tlieni  into  true  righteouf- 
Mac.ii   nelfe  ?  lohn  the  Angel  fcnt  before  the  face  of  Chritt  to  prepare  his 
M  t  ?  1  w^y^s  » preached :  Repent  ye  ,  for  the  kingdome  of  heauen  is  come 
nere  at  hande.In  calling  the  to  repentance,he  did  put  them  in  mMidc 
to  acknowledge  themfelues  finners ,  and  all  that  was  theirs ,  to  be 
damnable  before  the  Lorde  ,  that  they  might  with  all  their  heartes 
defire  the  mortifieng  of  their  fltfh  and  a  newe  regeneration  in  the 
Spirit.  In  telling  them  of  the  kingdome  of  God ,  he  called  them  to 
faith.  Forby  the  kingdome  of  God  which  he  taught  to  be  at  hand, 
he  meant  forgeuenefle  of  finnes,faluation,and  hfe,and  all  that  euer 
Mac«  4.  wegetinChnft.Whereforeintheother  Euangeliftesit  is  written, 
Luc  3.3  John  cam  preaching  the  Baptifme  of  repentance  vnto  forgeuenefle 
of  finnes.  And  what  is  that  els ,  but  that  they  being  oppreiled  and 
weried  with  the  burden  of  finne.s,fliold  lurne  to  the  Lorde, and  con* 
*^«  «•  ceiue  good  hope  of  forgeuenefl^e  and  faluation  ?  So  Chrift  alio  be- 
*  5*        ganne  his  preachings :  The  kingdome  of  God  is  come  nere  at  hand: 
repent  ye  and  beleue  the  Gofpeli .  Firft  he  dedareth  that  the  rrea* 
fares  of  Gods  mercie  are  opened  in  him ,  and  then  he  requireth  re- 
I,uc.24.  pentance,  and  laft  of  all  confidence  in  the  promifes  of  God.  There- 
*^       fore  when  he  meantbriefly  to  comprehed  the  whole  fumme  of  the 
Gofpelljhe  faid,  that  he  muft  fufFer  &  rife  againe  from  the  dead,  and 
that  repentance  and  forgcueneflTe  of  flnnes  mufl:  be  preached  in  bis 
n3mc.The  ApolHes  alfo  preached  the  fame  after  his  refurrediOjthat 
he  was  raifed  vp  by  God, to  geue  to  Ifraell  repentance  and  forgcue- 
ncfTc  of  finnes. Repentance  is  preached  in  the  name  of  Chrifl:,when 
men  do  heare  by  the  dodrine  of  the  Gofpell  that  all  their  thoughtes, 
their  aftl'dions ,  and  their  endeuors  are  corrupt  and  faulty ,  and  that 
therefore  in  is  necefl^arie  that  they  be  borne  againe  if  they  will  entrc 
into  the  kingdome  of  God. Forgeuenefle  of  finnes  is  peached  when 
Rom.  I .  men  are  taught  that  Chrift  is  made  to  them  redemption,  righteouf. 
3<».        nefle,  faluation  and  life ;  in  whofe  name  they  are  freely  accompted 
righteous  and  innocent  in  the  fight  of  God,whercas  both  thefe  gra- 
ce s  are  receiued  by  faith ,  as  I  haue  in  an  other  place  declared :  yet 
becaufe  the  goodnclfe  of  God  whereby  finnes  are  forgeucn  ,  is  the 
proofe  obied  of  faith ,  therefore  it  flialbe  good  that  it  be  diligently 
diftinguifhed  From  repen'-ance. 
10    Now  as  the  hatred  of  finne,which  is  the  beginning  of  repen- 
tance^ 


The  grace  of  Chrift.       Lib. 3.         248 

tance,openeth  vs  the  fir  ft  entrie  vnto  Chrift,which  (heweth  himfelfc  Ef^-^u 
to  none  but  tomiferableand  afflided  finners,  which  grone,  labour,  ^^cix 
are  loden,are  hungry  and  thirfty,and  pine  away  with  forrow  and  mi-  5. 
ferie  :  fo  muft  we  cndeuor  toward  repentance ,  throughout  all  our  Luc.4. 
life  applie  ir,  and  follow  it  to  the  ende,  if  we  will  abide  in  Chnft.  For  •'• 
he  came  to  call  (inners ,  but  to  repentance :  he  was  fent  to  bleffe  the  ^  ^"•^• 
vnworthy ,  but  fo  that  euery  one  (hould  turne  himfelf  from  his  wic-  ^<^  ^ 
kcdncfTe.The  Scripture  is  full  of  fuch  fayings.Wherefore  when  God  25.an4 
ofTreth  forgcueneflb  of  finneSjbc  likewife  vfeih  to  require  on  our  5  J«. 
parte  repentance ,  fecrctly  declaring  thereby  >  that  his  mercie  ought 
to  be  to  menacaufe  to  repent  them .  Do  (faith  he)  iudgement  and  Efa.  5*. 
righteoufnefl'e,bycaufe  faluation  is  come  ncre  at  hand-  Againe.There  ^^39- 
{hall  come  to  Sion  a  Redemer,  and  to  them  that  in  lacob  repet  from  ^^'i* 
their  (innes.  Againe.Seke  the  Lord  while  he  may  be  found:call  vpon 
him  while  he  is  nerc.  Let  the  wicked  leue  his  way  and  the  wickednes 
of  his  thoughts,and  be  turned  to  the  Lordc,and  he  (hall  haue  mercy 
on  him.  Againe.Turne  ye  and  repent,  that  your  finnes  may  be  done  Aft.  u 
away.Where  yet  is  to  be  noted,  that  this  condition  is  not  fo  annexed  ^** 
as  though  our  repentance  were  a  foundation  to  deferue  pardon,but 
rather  (becaufc  the  Lorde  hath  determined  to  haue  mercy  vpon  men 
to  this  ende  that  they  fliould  repent)  he  tcacheth  men  whither  they 
{hall  trauaile  if  they  v/ill  obteine  grace.  Therefore  Co  long  as  we  (hall 
dwell  in  the  prifon  of  our  body,we  muft  continually  wraftle  with  the 
vices  ofour  corrupt  flefhiyca  with  our  owne  natural!  foule.Plato  faith  Id  cam 
in  certaine  places ,  that  the  hfe  of  a  Philofopher  is  a  meditation  of*'pj^^" 
death,  but  we  may  more  truely  fay ,  that  the  life  of  a  Chriftian  man  is  'jonc*' 
aperpatuall  ftudic  and  exercife  of  mortifiengtheflefh,till  it  being  multis 
vtteriy  flaine ,  the  Spirit  of  God  get  the  dominion  in  vs.  Therefore  I  difpu. 
thinke  that  he  hath  much  profited ,  that  hath  learned  much  to  mi-  '^^ 
flike  himfclfe-.notthat  he  fhoulde  fticke  faft  in  that  mire  and  go  no 
further,  but  rather  that  he  lliould  haft  and  long  toward  God,  that 
bemg  graflfed  into  the  death  and  life  of  Chrift,he  Hjould  ftudie  vpon  a 
contmuail  repcntanceras  truely  they  can  not  otherwifc  do,that  haue 
a  naturall  hatred  of  finne :  for  no  man  euer  hated  finne ,  vnleflTe  he 
were  firft inlouewith  righteoufnefTc.  Thisdo(firine,as  itwasmoft 
fimple  of  all  other,  fo  I  thought  it  bcft  to  agree  with  the  truth  of  the 
Scripture. 

21     Now  that  Repentance  is  afingulargiftofGodjIthinkeitbc 
fo  wel  knowen  by  the  dodrine  aboue  taught,  that  1  neede  not  to  re- 
pete  a  long  difcourfe  to  proue  it  againe.  Therefore  the  Church  prai-  ^g^ 
fcth  and  hath  in  admiratign  the  benefit  of  God ,  tliac  he  hath  gcucn  i  i,  *  * 


Cap.3 .  Of  the  maner  how  to  rcceiue 

S.Tim,    the  Gentiles  rcpentace  vnto  faluation.And  Paule  commaunding  Tf- 
^•*5»     mothee  to  be  patient  and  milde  toward  the  vnbeleuers,  faith:  If  at 
any  time  God  geue  them  repentance  that  they  may  repent  from  the 
(hares  of  the  Deueil.God  in  deede  affirmeth  that  he  willeth  the  con- 
uerlion  of  all  men,and  diredeth  his  exhoitati5s  generally  to  all  men : 
but  the  effeduall  working  therofhangeihvpon  the  Spirit  of  regene- 
ration.Becaufe  it  were  more  eafy  to  create  vs  men,than  of  our  ownc 
Ephc.i.  pov/er  to  put  on  a  better  nature.  Therefore  in  the  whole  courfe  of 
JO.        regeneratio  we  are  not  without  caufe  called,the  worke  of  God  crea- 
ted to  good  workes, which  he  hath  prepared  that  we  fhould  walke  in 
them.Whom  foeucr  the  lordes  will  is  to  deliuer  from  death,thofe  he 
quickeneth  with  the  Spirite  of  regeneration :  not  that  repentance  is 
properly  the  caufe  oi  faluation,  but  bycaufe  it  is  alredy  Cccn  that  it  is 
Efa.  55.  vnfeparable  from  faith  and  from  the  mercie  of  God :  fith  (as  Efaye 
*o*        tefti6eth)there  is  a  redemer  come  to  him,and  to  thofe  that  in  lacob 
are  returned  from  their  wickednefl'e.  This  truely  ftandeih  ftedfallly 
determined ,  that  where  fo  eucr  liueth  the  feare  of  God ,  there  the 
Bfa.  6  3.  Spirit  hath  wrought  vnto  the  faluation  of  man.  Therefore,in  Efaye, 
*7»        when  the  faithfullcomplaine  and  lament  that  they  are  forfakcn  of 
Godjthey  recken  this  as  a  token  of  being  reprobateSjthat  their  hear- 
Heb.tf .  ^^^  were  hardened  by  God.  The  Apoille  alfo  meaning  to  exclude 
6,         apoftataes  from  hope  of  faluation,  apointeth  this  rcafon,that  it  is  im- 
poflible  for  them  ro  be  renewed  vnto  repentance  :  becaufe  God  in 
renewing  them  whom  he  will  not  haue  perilb,(heweth  a  token  of  his 
fatherly  fauour, and  in  a  manner  draweth  them  vnto  him  with  the 
beamcs  of  his  chercfull  and  mery  countenaceron  the  other  fide  with 
hardening  them,he  thundercth  againft  the  reprobatejwhofe  wicked- 
Hcb.  10.  nefle  is  vnpardonable.Which  kinde  of  vengeance  the  Apoftlc  thrca- 
^S'       tencthto  wilfuU  apoftataes,  which  when  they  depart  from  the  faith 
of  the  Gofpell ,  do  make  a  fcorne  of  God,  reprochefully  dcfpife  his 
grace  ,  and  defile  and  treade  vnder  feete  the  bloud  of  Chrift ,  yea  as 
much  as  in  them  is  they  crucifie  him  againe.For  he  doth  not  (as  fome 
fondly  rigorous  men  would  haue  it)  cut  of  hope  of  pardon  from  all 
wilfull  finnes:but  teacheth  that  apoltafie  is  vnworthy  of  all  excufc:(b 
that  it  is  no  maruellthat  God  doth  punifli  a  contempt  of  himfelf  fo 
Vlthr  6.  ftjl^  of  facrilege,  with  vnappeafable  rigour.  For  he  faith  that  it  is  im- 
4.  poUible,  that  they  which  haue  once  ben  enlightened,  haue  tafted  of 

the  heauenly  gift ,  haue  ben  made  partakers  of  the  holy  Ghoft ,  haue 
tafted  of  the  good  worde  of  God  and  the  powers  of  the  worlde  to 
comcjif  they  falljftiould  be  renewed  to  repentance,crucifying  againc 
of  ncw,and  making  a  fcorne  of  the  fonne  of  God.  Againe  in  an  other 

place: 


I 


-The  grace  of  Chrift.       Lib.3 .  24^ 

place  :.If  (faith  he)  we  willingly  finne  after  knowledge  of  the  truth  Heb.  i 
xcceiucdjtheie  remainech  no  more  facrifice  for  linnesjbut  a  certaine  *5« 
dreadfuil  cxpedation  of  iiu:lgement,&c.  Thefe  alfo  be  the  places, 
out  of  the  wrong  vndeiftanding  vvhereofjthe  Nonarians  in  old  time 
hauc  gathered  matter  to  play  the  mad  men:  with  whofe  rigorouf. 
nefle  certame  good  men  being  offended,  beleued  this  to  be  a  coun- 
terfait  Epiftle  in  the  Apoftles  name,which  yet  in  all  partes  doth  irue- 
ly  fauour  of  an  Apottolike  fpirit.But  bycaufe  we  contend  with  none 
but  with  them  that  allow  it ,  it  is  eafy  to  fhew ,  how  thefe  fentences 
do  nothing  mainteine  their  crrour.  Full  it  is  neceflarie  that  the  A- 
oftle  agree  with  his  maifter ,  whiche  affirmeth  that  all  finne  and 
lafphemie  (hall  be  forgeue,except  the  linne  againft  the  holy  Ghoft, 
which  is  not  forgcuen  neither  in  tnis  world,nor  m  the  world  to  come. 
It  is  certaine  (I  fay  )  that  the  Apoftle  was  contented  with  this  ex- 
ception,vnlefle  we  will  make  him  an  aduerfary  to  the  grace  of  Chrift. 
Whereupon  foUowcth ,  that  pardon  is  denied  to  no  fpeciall  oftcn- 
fes,  but  onely  to  one ,  which  proceding  of  a  defperate  rage,  can  not 
be  afcribed  to  wcakenefle,and  openly  fheweth  that  a  man  is  polfcflTcd 
of  the  Deuell. 

Z2     But  to  difcuffe  this,lt  bchoueth  to  enquire  what  is  that  fame 
fo  horrible  offcnfe,that  fhall  haue  no  forge uenefie. Whereas  Augu- 
ftineinone  place  defineth  itanobftinate  ftifnefle  eucn  vnto  death, 
with  defpeire  of  pard6,that  doth  not  well  agree  with  the  very  wor- 
des  of  Chrift ,  that  it  fhall  not  be  forgcuen  in  this  world.  For  cither 
ihatis  fpoken  in  vaine ,  or  it  may  be  committed  in  this  life.  But  if 
i^uguftines  definitio  be  true,ihen  it  is  not  committCd,vnIefleit  con- 
tinue cue  vnto  death.Wheras  fome  other  fayjthat  he  finneth  againft 
the  holy  Ghoft,  that  cnuieththe  grace  beftowed  vpon  his  brother:! 
fee  not  from  whenfe  that  is  fetchcd.But  let  vs  bring;  a  true  definition 
which  being  ones  proued  with  fure  teftin3onies,fhall  ea(ily  by  it  felfc 
ouerthrowe  all  the  refte.  I  fay  therefore ,  that  they  finne  againft  the 
holy  Ghoft,which  offer  purpofe  refift  the  truth  of  God,with  bright- 
nelfe  whereof  they  are  fo  dafeled ,  that  ihey  cannot  pretend  igno- 
rance:  which  they  do  onely  to  this  ende  to  refift.  For  Chnft  mea-  Mac.it 
ningtoexpounde  that  which  he  hadfaid,immediatlyaddeth:He  '*• 
that  fpeaketh  a  wordc  againft  the  fonneof  man,  it  ftialbc  forgcuen  ^1^^^'^ 
him:but  he  that  blafphemeth  againft  the  holy  Ghoft,ftiallnot  be  for-  Luc.i  » 
geuen.  And  Matthew/or  the  blafphemie  againft  the  holy  Spirit,put-  ^». 
teth  the  fpirit  of  blafphemie .  But  how  can  a  man  fpeakc  a  reprochc 
againft  the  Sonne, but  it  is  alfo  fpoken  againft  the  holy  Ghoft?  They 
chac  ilumblc  vnwarc  againft  the  truth  of  God,nQC  knowing  it,which 

II 


Cap. 3.         Of  the  maner  how  to  rcceiuc 

do  ignorantly  (jseake  euell  of  Chrift,hauing  yet  this  mindcthat  they 
would  not  extinguifh  the  truth  of  God  difclofed  vnto  them,  or  ones 
with  one  worde  offend  him,whome  they  hadknowen  to  be  the 
lordes  anointed  rthefe  men  finneagainft  the  father  andthefonnei 
So  there  are  many  at  this  day.that  do  moft  hatefully  detcft  the  doc- 
trine of  the  Gofpell ,  which  if  they  did  know  it  to  be  the  dodrine  of 
the  Gofpell,  they  would  be  redy  to  worfhip  with  all  their  heart.  But 
they  whofe  confcicnce  is  conuinced ,  that  it  is  the  worde  of  God 
which  they  forfake  and  fight  againlhand  yet  ctflTe  not  to  fight  againft 
it ,  they  arc  fiid  to  blafpheme  the  holy  Ghoft :  for  afmuch  as  they 
wraftle  againft  the  enlightening  that  is  the  worke  of  the  holy  Ghoft. 
Such  were  many  of  the  lewes ,  which  when  they  could  not  refift  the 
^d:.6.   Spirit  that  fpake  by  Stephen,  yet  endeuored  torefift.  It  is  no  doubt 
'  °'        but  that  many  of  them  were  carried  vnto  it  with  xele  of  the  lawe,but 
it  appereth  that  there  were  fomc  other  that  of  malicious  wickedneffc 
did  rage  againft  God  himfelfe  >  that  is  to  fay  againft  the  dodrinc, 
which  they  were  not  ignoraunt  to  be  of  God.  And  fuch  were  thofe 
Matt. 5?.  Pharifees,againft  whome  the  Lord  inueyeth,which  to  ouerthrow  the 
34-  and  power  of  the  holy  Ghoft ,  defamed  him  with  the  name  of  Beelzebub. 
1 2.24.    yi^jj  therefore  is  the  Spirit  of  blafphemy ,  when  mans  boldneile  of 
fet  purpofe ,  leapeth  forth  to  reproche  of  the  name  of  God.  Which 
I.Tim,  pgule  fignifieth  when  he  faith ,  that  he  obteined  mercie ,  becaufe  he 
*•'  ^'     had  ignorantcly  comitted  thofe  thinges  through  vnbekfe,for  which 
othcrwife  he  had  bene  vnworthy  of  Gods  fauour.If  ignorance  ioined 
with  vnbeiefe  was  ihecaufe  that  he  obteined  pardon,  thereupon 
followethjthat  there  is  no  place  for  pardon,  where  knoweledge  is 
ioined  to  vnbeiefe. 

2g  But  if  thou  marke  it  well,thou  fliall  pcrceiue  that  the  Apoftlc 
fpeaketh  not  of  one  or  other  particular  fall,but  of  the  vniuerfali  de- 
partinge  whereby  the  reprobate  do  forfake  (aluation.  And  it  is  no 
t  .lohn.  maruelljthat  they  whom  lohn  in  his  canonicall  Epiftle  affirmcth  not 
•  •i^'  to  haue  bene  of  the  eled ,  from  whome  they  went  out ,  do  fclc  God 
vnappeafable.  For  he  diredeth  his  fpeach  againft  the,  that  imagined, 
that  they  might  returne  to  the  Chriftjan  rtligion,although  they  had 
ones  departed  from  it :  and  caUing  them  from  this  falfe  and  peftilent 
opinion,  he  faith  that  which  is  moft  true,  ih  at  there  is  no  way  of  re- 
turne open  for  them  to  the  communion  of  Chriftjthat  wittinj^ly  and 
willingly  haue  caft  it  away;  But  they  caft  it  not  away  ,  that  onely  in 
diffoluteJicentioufueflc  of  hfetranfgrcire  the  word  of  the  Lord ,  but  ^ 
they  thatof  fct  purpofe  caft  away  his  whole  dodrinc.  Therefore  the 
deceit  is  in  thcfe  wordes  of  falling  and  finning.  Dccaufe  the  Nouatias 

expound 


The  grace  of  Chrift.       Lib.3.  250 

cYpound  Falling  to  be,if  a  man  being  taught  by  the  law  of  the  Lordc, 
thai:  he  ought  not  to  ftcale  or  to  commit  fornicationjabiicincth  noc 
from  Itealing  or  fornicntion.  But  contrariwife  1  affirme,  that  there  is 
a  fecrete  comparifon  of  contraries ,  wherein  ought  to  be  repeted  all 
thinges  contrarie  to  that  which  was  firft  fpoken  ,  fo  chat  here  is  ex- 
preflcdnot  any  particular  fault ,  but  the  whole  turning  away  from 
God,and  (as  I  may  fo  call  it)  the  Apoftalie  oi  the  whole  man.7  here-  Ktbr. 
fore  when  he  faith,they  which  haue  fallen  after  that  they  haue  ones  4. 
bene  enlightened,and  haue  railed  the  hcauenly  gjft,  and  bene  made 
partakers  of  the  holy  Gholt,  and  alfo  tafted  the  good  worde  of  God 
and  the  powers  of  the  worlde  to  come :  it  is  to  be  vnderftanded  of 
them ,  that  with  aduifed  vngoJlineirc  haue  choked  the  light  of  the 
holy  fpiritjhaue  fpit  out  agamc  the  taft  of  the  heauenly  gift.haue  cn- 
ftranged  themfelues  from  the  (andlification  of  the  holy  Ghoft ,  haue 
trodcn  vnder  foote  the  wordc  of  God  and  the  powers  of  the  worlde 
to  come.  And  the  more  to  cxpreHe  that  sduifed  purpofe  of  wicked- 
ncflfe ,  in  an  other  place  afterwardc  he  addeth  this  wordc  by  name. 
Wilfully.  For  when  he  faith,  that  there  is  left  nofacrifice  for  them  ^^^^ , 
that  (inne  willingly  after  knowledge  of  the  tiuihe  recciucd,  he  doth  1 6. 
not  denie ,  tliat  Chrift  is  a  continuall  facrificc  to  purge  the  iniqui- 
ties of  the  holy  ones  (  which  he  exprefly  crieth  out  almoft  in  the 
whole  Epiftle,  where  hedeclareth  the  priefthoodc  of  Chrift)  but 
he  faith ,  that  there  remaineth  no  other  when  that  is  ones  forfaken: 
and  it  is  forfaken,  when  the  truth  of  theGofpellisoffet  purpofe 
renounced. 

24  But  whereas  fome  do  thinke  it  to  harde  and  to  far  from  the 
tender  merciefulnelfe  of  God ,  that  any  arc  put  away  that  flee  to  bc- 
/eching  the  Lords  mercie :  that  is  ealily  aunfwercd.  For  he  doth  not 
fay, that  pardon  is  denied  them  if  they  turneto  theLorde  rbuthc 
vtterly  denieth,  that  they  can  rife  vnto  repentance,  bycaufc  they  arc 
by  the  iufte  iudgement  of  God  ftriken  with  eternal!  blindnefTe  for 
their  vnthankefulnelTe.  And  it  maketh  nothing  to  the  contrarie  that 
afterward  he  appheth  too  this  purpofe  the  example  of  Efau^which  in 
vainc  attemptea  with  howhng  &  weping  to  recouer  his  right  of  the 
firft  begotten.  And  no  more  doth  that  threatening  of  the  Prophet, 
when  they  crie,  I  will  notheare.  For  infuch  phrafes  of  fpeache  is  zach.l 
meanre  neither  the  true  conuerfion^nor  calling  vpon  God,  but  that  i  j. 
carefulnefTe  of  y  wicked  wherewith  being  bounde,they  are  copelled 
in  extremity  to  loke  vnto  y  which  before  they  carekfly  neglcdcd, 
that  there  is  no  good  thing  for  the  but  in  y  Lords  hcIpe.But  this  thiy 
dp  noc  fo  much  call  vpon^as  they  mourne  that  it  is  taken  from  thcoau 

IX  ij 


D 


Cap.  3-         Ofthemanerhowtoreceiuc 

Therefore  the  Prophet  meancth  nothing  els  by  Crying,  and  the 
Apoftle  nothing  els  by  Wepingjbutthat  horrible  torment  which 
by  defperatiofretteth  &  vexeth  the  wicked.Thisit  is  good  to  marke 
diligently :  for  els  God  fliould  difagree  with  himfclfe,  which  crierh 
ze.i8.  by  the  Prophet  that  he  will' be  mcrcifull  fo  foncas  the  iinnertur- 
*•  neth.  And  as  I  haue  alredy  faidjc  is  certaine  that  the  minde  of  man  is 
not  turned  to  better,but  by  Gods  grace  preuenting  it.  Alfo  his  pro- 
mifc  concerning  calling  vpon  him,will  neuer  deceiue.But  tliat  bhndc 
torment  wherewith  the  reprobate  are  diuerfly  drawen,wh£n  they 
fee  that  they  muftneedcsieeke  God,  that  they  may  finde  rernedic 
for  their  cuels,and  yet  do  flee  from  his  prefence,is  vnptoperly  called 
Conuerfion  and  prayer. 

'    2  f     But  a  queftion  is  moucd ,  whereas  the  Apoftle  denieth  that 

Reg.   God  is  appeafed  with  fained  repentance,  how  Achab  obteined  par- 

^•-^*   don  and  turned  away  the  punifhment  pronounced  vpon  him,whom 

yet  it  appereth  by  the  refte  of  thecourfe  of  his  life  to  haue  bene 

onely  ftriken  amafed  with  fodeine  fearc.He  did  in  dccde  pat  on  fackc 

cloth,  fcattered  afhes  vpon  himjay  vpOn  the  ground,  and  (as  it  is  te- 

fiiHed  of  him)  he  was  numbled  before  God :  but  it  was  not  enough 

to  cut  his  garmentes  when  his  heart  remained  thicke  &  fwollcn  with 

malice.  Yet  we  fee  howe  God  is  turned  to  mercy,  I  anfwere  that  fo 

fomtimes  hypocrites  are  fparedforaiime,buEyet  fo  that cuer  the 

wrath  of  God  iicth  vpon  tnem,and  that  is  done  not  fo  much  for  their 

fakes,as  for  common  example. For  whereas  Achab  had  his  punifhmct 

mitigate  vnto  him,what  profit  got  he  thereby,  but  that  he  fhould  not 

fele  it  a  hue  in  earth  ?  Therefore  the  courfe  of  God,altiiough  it  were 

hidden,yet  had  a  faft  abiding  place  in  his  houfe,and  he  himfelf  went 

cn.a7  ^^^^  cternalldtftrudionThis  fame  is  to  be  feene  in  Efau.For  though 

I.        he  had  a  repulfe ,  yet  a  temporcll  blcfling  was  graunted  him  at  his 

weping.But  bycaufe  the  fpirituall  inheritance,  by  the  oracle  of  God 

could  not  rtft  but  with  one  of  the  brethren ,  when  lacob  was  chofea 

and  Efau  refufed ,  that  putting  away  did  exclude  the  mercic  of  God: 

this  comfort  was  left  him  as  to  a  beaftly  man ,  that  he  fhoulde  be  fat 

with  the  fat  of  the  earth  and  the  dcaw  of  heaiien.  And  this  is  it  that 

I  faid  euen  nowe ,  that  it  ought  to  be  referred  to  the  example  of 

other  5  that  we  (hould  learne  the  more  chcrefully  to  applie  our  min- 

des  and  cndeuours  to  repentance,bycaufe  it  is  not  to  be  doubted  that 

when  wc  are  truely  and  hartily  turnedj  God  will  be  ready  to  forgeue 

vs ,  whofe  mercifulnefle  extendeth  it  felfc  euen  to  the  vnv/orthy  ,fo 

longe  as  they  fhew  any  griefe  at  all.  And  therwithal  we  be  alfo  taught, 

how  terrible  iudgemcnt  is  prepared  for  all  the  obftinate,  which  novf 

ixjake 


The  grace  of  Chrifl.       Lib.3.  251 

make  it  a  fport  with  no  lefl'e  fiiamclcfl'e  face  than  iron  heart  to  Hefpifc 
and  fet  nought  by  the  threateninges  of  God.  After  his  manner  he 
oftentimes  reached  out  his  hand  to  the  children  of  Ifraeilj  to  reicuc 
their  miferics,  although  their  cries  were  counterfair,and  tlieir  heart 
double  and  faire,as  himfelfe  in  the  Pfalmc  complaineth,thar  they  by  Pfai.71 
and  by  returned  to  thdr  naturc,and  fo  minded  with  fo  frendly  gentle  3  s, 
dealing  to  bring  then  to  earncft  conuerfion,  or  to  make  them  vnex- 
cufable.  Yet  in  releaiing  puniihmentcs  for  a  time,  he  doth  not  binde 
himfelfe  to  aperpetuall  lawe  thereby,  but  rather  rifeth  fomtimes 
more  rigoroufly  againft  Hypocrites ,  and  doubleth  their  peincs,  that 
thereby  may  appere  howc  much  faining  difpleafeth  him.  But  (  as  I 
hauc  faid)  he  Iheweth  fome  examples  of  his  redineffe  to  geue  par- 
don,by  which  the  godly  may  be  encouraged  to  amendement  of  life, 
and  their  pride  may  be  the  more  grcuoufly  condemned ,  that  flub" 
bornely  kick  againft  the  pricke. 

The  iiij.  Chapter. 

That  all  that  the  Sophtjien  babble  in  their  fchoUso/TefianeeyU  farjrom 

thf  purenejje  of  theGofpeli.  Where  it  entreated  of 

Confe(?ton  and  SalufaSion. 

Ow  T  come  to  difcufle  thole  things ,  which  the  Scheie  So-  jj  out 
phiftershaue  taught  of  repenrance.  Which  I  willrunouerin  ofGrc 
as  few  words  as  may  bejbycaufe  I  mmde  not  to  go  through  §^^y*t 
all ,  leaft  this  boke ,  whiche  I  labour  to  drawe  into  a  (hort '/ jf^f 
abridgment,  fhould  growc  to  a  huge  greatnefle.  And  the  Sophifters  .  ^cw 
haue  entangled  it  in  fo  many  volumes,  being  a  matter  otherwife  not  Dill  i^ 
very  hardjthat  a  man  fhall  hardly  finde  how  to  get  our,if  he  ones  fall  cap.i. 
into  their  dregges.Firft,  in  defining  it,  they  Ihew  that  they  neucr  vn-  ^*^^  *, 
dcrftode  what  repentance  was.  For  they  take  hold  of  certaine  fayings  ^mbr< 
of  the  oldc  writers ,  which  do  nothing  at  all  exprelTe  that  nature  of  &  refci 
repentance,  as  that  to  repent  is  to  wepc  for  (innes  paflTed,  and  not  to  jHic ,  i 
commit  finnes  to  be  wept  for :  Againe,that  it  is  to  lament  cuds  paf-  ^^^^^ 
fed,  and  not  to  commit  againe  other  cucls  to  be  lamented.  Againe:  ^^  'J 
that  it  is  a  cerraine  forowfuU  reuege,punifhing  in  himfelfe  that  which  niter. . 
he  is  fory  to  haue  committed.  Againe  :  that  it  is  a  forrow  of  hcart,and  Poenit. 
bitrerneflc  of  foule ,  for  the  euels  that  a  man  hath  committed  or  to  E.l°'* 
\rhid\  he  hath  confcnied.  But ,  to  graunt  thefe  thinges  well  faide  of  ^^J.  I 
the  fathers ,(  which  a  contentious  man  might  eafily  enough  denie)  Augul 
yet  they  were  not  fpoken  to  this  cntent  to  defcribc  repentance ,  but  refert. 
onely  to  exhort  them  to  whom  they  wrotc,that  they  fhould  not  fall  ^\,^'^ 
againe  into  the  fame  oficnfeSjOut  of  which  they  had  ben  drawcn.  But  ^'^^^^ 

II  itj. 


N 


2> 


Cap.4.  Of  the  maner  how  to  rcceiuc 

Ht.  4    if  we  lilt  to  turne  all  fuch  titles  of  commendation  into  definitiotisi 
^^«^    then  other  may  alfobe  adioin-ed  as  rightfully  as  they.  As  this  of 
mbro-  (T  hryfoftome ,  Repentance  is  a  medicine  that  deftroyeth  finne ,  a  gift 
ift.i*.   gcuen  from  heauen ,  a  maruellous  vertue,a  grace  furmounting  the 
reni.  c.  force  of  the  law.  Yea  and  the  doftrine  which  they  after  ward  teach, 
era      IS  fomwhatwbrfe  chan  thefe  definitions.  For  they  fticke  fo  earneftly 
*'"^*   inoutward  exercifes,  that  a  manne  can  gr«ther  nothmgc  els  out  of  in- 
finite volumes ,  but  that  repentance  is  a  difcipline  and  rigoroufneflc 
that  ferueth  partly  to  tame  the  flefli ,  and  partly  to  chaftife  and  pu- 
ni(h  vices :  but  they  kepe  maruellous  filence  of  the  inward  renewing 
of  the  mindc  that  draweth  with  it  corredion  of  life.There  is  in  dede 
much  talke  among  them  of  Contrition  and  Attrition ,  they  torment 
foules  with  many  doubtcs ,  &  do  thruft  into  them  much  trouble  and 
carcfuinefTe :  but  when  they  feeme  to  haue  throughly  wounded  the 
heartes  jthevhealc  the  bitterntffe  with  a  light  fprinkelingofccre- 
.ibr  4.  monies.  And  when  they  haue  thus  curioufly  defined  repetance,  thiey 
en.  1 6.  diuide  it  into  contrition  of  heartc,confeflion  of  mouth,and  fatisfac- 
a.i.de  tionof  worke,no  more  logically  than  they  defined  it,  although  they 
^"5*  wolde  (eeme  to  haue  wafted  all  their  age  in  framinge  of  fyllogifmes. 
.pcrfe-  B"t  if  a  man  will  go  about  to  prouc  by  the  definition  (which  kinde 
t»  pee  ofargument  is  of  force  among  logicians)  that  a  man  may  wepe  for 
icecia  Jjjs  finnes  palTed  ,  and  commit  no  more  to  be  wept  for ,  that  he  may 
bewaile  his  eucls  palfcd ,  and  commit  no  more  10  be  bewailed ,  and 
that  he  tnay  punifli  himfcU  for  that  which  he  was  fory  to  haue  com- 
initted.&c.  althouoh  he  do  nor  confelfe  with  his  mouth:  howe  will 
they  maintaine  their  djuifion?  For  if  that  true  penitent  man  do  not 
cOnfeiTe,  then  repentance  may  be  without  confeflion.  But  iftliey 
anfwer ,  that  this  diuifion  is  referred  to  repentance,  in  rcfped  that  it 
is  a  facramcntjoris  meant  of  tiie  whole  perfe,<ftion  of  repentance, 
which  they  comprehend  notin  their  definitions,the  is  there  no  caufc 
to  blame  me  ,  but  let  them  lay  the  fault  in  thcmfelues  that  make  not 
a  purer  and  plainer  definition  ,1  truely  (according  to  my  groflnefle) 
when  any  thing  is  difputed  of,do  referre  all  th!n^;s  to  the  very  defini- 
tion,which  is  the  ftay  and  grounde  of  the  whole  difputation.  But  ad- 
mittc  that  to  be  their  mafterlike  liccnce.Now  let  vs  particularly  con- 
fider  all  the  partes  in  ordre .  Wheras  I  do  negligently  Icape  ouer  as 
trifles  thofe  things  that  they  with  great  grauitieof  countenar«44.4lo 
pubhfh  for  mifteries ,  I  do  it  not  vnwittingely ,  neither  were  it  very 

J)aincful  for  me  to  cofute  al  that  they  thinke  thefelues  to  haue  depc- 
yand  futtlely  difputed)  butlwoulde  thinke  it  againft  confciencc 
to  wcry  the  readers  widi  fuch  trifles  without  any  profit.  Truely  it  is 

caiy 


The  grace  of  Chrift. '        Lb.3.     .    252 

cafy  to  know  by  the  queftios  which  they  mcue  and  tofle,and  where- 
with they  mifcrabiy  encomber  themfclucs,that  they  prate  of  things 
that  they  know  not.  As  for  example :  whether  the  repentance  of  cue 
iinne  pleafeth  God  ,  when  obftinacic  enduretlun other.  Againei 
jvhethcv  the  puniflimentes  layed  vpon  man  by  God ,  do  auaile  to  fa- 
tisfadion.  Againe :  whether  repentance  may  be  oftentimes  reiterate 
for  deadly  finnes :  where  they  fowly  and  wickedly  define ,  that  pe- 
naunce  is  daily  done  but  for  veniall  (innes.  Like  wife  they  very  much 
toripjent  themfelues  with  a grolTe  errour ,  vpon  the  fayinge  of  Hic-? 
rome ,  that  repentance  is  a  fecond  bourde  after  (hipwraclre.  Wherin 
they  ihcwe  rkat  iheyneuer  waked  fromtheir  brutifhdulncfTejto 
leelC'  fo  miidi  as  a  farre  of  the  thoufandth  part  of  their  faultes. 
't\tsr> .  Butl  wold  the  readers  {hould  note,that  here  is  not  a  quarcl  ai 
bout  the  Ihadow  of  an  aflejbut  the  moft  earncft  matter  of  all  other  is 
entreated  o£,  that  is  to  fay ,  forge uenefle  of  finnes.  For  whecas  they 
require  three  things  to  repentance ,  contrition  of  hearty  confeffion 
'ofm6uth,andfatisfadionofworke;they  do  therwithall  teach  that 
tbofe  three  things  arenecefTarie  to  the  obteining  of  forgeuenes  of 
iinnes.  But  if  itbehouevs  to  knowe  any  thinge  at  all  in  all  oure  reli- 
gion ,  this  truely  behowcth  vs  moft  of  alljl  meane  to  vndcrftand  and 
^nowe.wellby  what  meane,  with  whatlawe ,  vpon  what  condition,! 
with  whateftfineffe  or  hardneiVe  .the  forgeuenefTe  of  finnes  is  obtai- 
ned.lf  this  knowledge  ftande  not  plaine  and  certaine,the  cofciencc 
xran  haue  no  reft  at  all,no  peace  with  God,  no  confidence  or  aflured- 
nefle,but  continually  trcmbleth,waucreth,is  troubled,is  tormented, 
is  vexed,  horribly  dreadeth,  hatethand  fleeth  the  fight  of  God.  But 
if  the  forgeueneffe  of  finnes  hang  vpon  thofe  conditions  to  which 
they  do  binde  it,  then  nothing  is  more  miferable ,  nothing  in  more 
lamentable  cafe  than  we.  They  make  Contrition  rheiirft  parte  of 
obteining  pardon,  and  they  require  that  to  be  a  due  contrition,  that 
is  to  fay  perfed  and  full :  but  in  the  meane  time  they  do  not  deter* 
>nine  when  a  man  maybe  aflured ,  that  he  hath  to  the  full  meafurc 
perfedly  perfourmed  this  contrition.Truely  I  graunt  that  euery  man 
"ought  diligently  and  earneftlyto  enforce  himfclfe  ,  with,  bitterly 
weping  for  his  finnes,  to  whet  himfelfe  more  and  more  to  alothing 
and  hatred  of  them.  For  this  is  a  forro  we  not  to  be  repented,  that 
ireedeth  repentance  vnto  faluation.  But  when  there  is  fuch  a  bitter- 
nefle  of  forrowc  required  as  may  proportionally  aunfwer  the  great- 
ciefle  of  i:hefault,aiid  fuch  as  may  in  balaunce  counterpaifc  with  the 
jruft  of  pardon,  here  the  pure  confciences  are  maruelloufly  tormen- 
ted an^l  troubled ,  when  chcy  fee  them  felues  chaunged  with  a  due 
ii.i»  IX  iiij 


Cap  4.  Of  the  raaner  how  to  rccciiic 

contrition  of  finncs ,  and  do  not  fo  atteine  the  rocafurc  of  that  dw^ 
that  they  can  determine  with  them  felucSjthat  they  haue  dueiy  per- 
formed Co  much  as  they  duely  oughte.If  they  fay  that  we  muft  do  at 
much  35  hethinvSjthencomcvveftillto  the  fame  pointc  thacwc 
were  at  b^forecfor  how  dare  any  manne  affure  himfelfc  that  he  bath 
cniployed  .lU  his  force  to  bewade  his  linnes  ?  So  when  the  confcien^ 
€es  haiiinge.  longe  wraftled  with  them  felues ,  and  longe  bene  exer^ 
cifed  with  battailes,do  at  length  finde  no  heaucn  to  reft  in,yct  fome- 
what  to  eafe  them  fclues,they  enforce  them  felues  to  a  forrowcaand 
wringe  out  tcares  to  make  perfcd  their  contrition. 
t  }  ^  But  if  rhey  fay  that  I  flaundre  themrLcc  them  come  forth  and 
fhewc  anyone  man ,  that  by  fuch  dodrihe  of  contrition  hath  not  ci* 
ther  bene  driucn  to  defpeire,  or  hath  not  fet  for  his  defeiifc  a  coun- 
terfaitng  of  forrowe  in  ileede  of  true  forrowe,againlt  the  lUdgemcni: 
of  GodAVe  haue  alfo  our  felues  faid  in  one  placCjthat  forgeuenefle 
ipf  finnes  neueriCommeth  without  repentance ,  bycaufe  none  but  the 
afflidexl  and  wounded  with  confcience  of  finnes ,  can- fincc  rely  call 
vpon  the  mercie  of  God :  but  we  haue  therewithall  furihcr  faid,that 
repentance  is  not  thecaufe  of  the  forgeueneffe  of  finnes.  As  for 
thofe  tormentes  of  foules ,  which  they  fay  muft  be  perfourmed  of 
duetie ,  we  haue  taken  them  away  :  we  haue  taught  the  linner  not  to 
loke  vpon  his  owne  contrition  nor  his  owne  teares,but  to  faftren  both 
lat.it.  his  eyes  vpon  the  onely  mercie  of  God.  We  haueonely  put  him  in 
8.  minde  that  Chrift  called  the  laboring  and  loden ,  when  he  was  fent 
^^'  ^  ^'  to  publifh  glad  tidings  to  the  poorc,to  heale  the  contrite  in  heart,  to 
g  "**  preach  remiffion  to  captiues,  to  <leliuer  prifonners ,  and  to  comfortc 
them  that  mournc.  From  which  ihouldc  beexcliided  both  the  Pha- 
riles,  that  filled  with  their  owne  rightcoufnefTcjdo  not  acknowledge 
their  owne  pouertie,  and  alfo  the  defpifers  that  carekff:;  of  Godi 
wrath  do  feke  no  remedy  for  their  euels.For  fuch  do  not  labourjnot 
are  loden,nor  contrite  in  heart,nor  bounde  nor  captiue.  But  there  is 
great  difference  betwcene  teaching  a  man  to  defcrue  forgeueneife  of 
finnes  with  due  and  full  contrition ,  which  the  finner  can  neuer  pcr- 
fourme  :  and  inftruding  him  to  hunger  and  thiift  for  the  mercie  of 
God ,  that  by  the  acknowledgingof  his  owne  miferic ,  by  his  owne 
ynquietneflfe^wearincffe  and  captiuitie,  it  may  be  fhewcd  him,where 
he  ought  to  feeke  for  relecfe,  reft  and  libertierand  finally ,he  may  be 
taught  in  the  humbling  of  himfelfejto  geuc  glorie  to  God. 

4  Concerning  CofeiTionjthcre  hath  bene  alway  great  ftrife  be- 
twene  the  Canoniftes  &  Scholediuines :  while  the  one  forte  affirme, 
that  confeQion  is  comaunded  by  the  fpeciall  comaundement  of  God, 

and 


The  grace  of  Chrift.       Lib.3^         ^53 

and  the  other  lone  deny  it  and  fay,  th  at  it  is  commaunded  oncly  by 
the  Ecclelialiicall  conftitucions.  But  in  this  contention  hath  appea- 
red the  notable  Ihamelefnes  of  the  diuines,  that  haue  corrupted  and 
violently  wrafted  as  many  places  of  Scripture ,  as  they  allcaged  for 
their  purpofe .    And  when  they  faw  that  diey  coulde  not  fo  obtainc 
that  which  they  required ,  they  which  would  be  thouj^ht  more  futtlc 
than  the  reft  efcaped  away  with  this  fhift,that  confcflion  came  from 
the  law  of  Godjin  refped  of  the  fubftancc  of  it,  but  afterward  recei- 
ued  forme  of  the  law  Pofitiue .  Euen  as  the  fooli{heft  forte  amonge 
the  lawyers  do  fayythat  Citations  came  from  the  law  of  God,becaulc 
it  is  faid;  Adam  where  ate  thou?  And  hkewife  Exceptions,becaufe  A-  ^ 
dam  anfwcred  as  it  were  by  way  of  exception  fayinge:  The  wife  that  _  '"*•** 
thou  gaucft  me.  &c.  but  that  both  citations  and  exceptions  receiucd 
forme  giuen  them  by  the  Ciuile  lawe .  But  let  vs  fee  by  what  argu- 
nientes  they  prouc  rhii  confeillon ,  either  Formed  or  Vnformed  to     [t.^(t 
be  the  commaundemem  of  God .  The  Lord  (fay  they)  fent  the  le- 
prous men  to  the  pricftcs.But  what?Senthe  the  to  confc{lion?Who     ^"    ' 
ruer  heard  it  fpoken ,  that  the  Leuiticall  prieftes  were  appointed  to  Luk.  j, 
hcare  confeflions?  Therefore  they  flie  to  AllegoricSjand  iay:It  was  14. 
commaunded  by  the  law  of  Motes,  that  the  prieftes  Ihould  difccrne  ^c"'»7» 
b^tvreneleproficandleproficdinneisafpirituallleprofierthereforc 
it  i$  the  pneftes  office  to  pronounce  vpoa it, .  Before  that  I  aunfwerc 
>them,I  aske  this  by  theway,IfthisplacejTiake  the  iudgesofche  fpi- 
rituall  Icprotie ,  why  do  rlvey  draw  to  the  the  knowledge  of  naturail 
and  fic(hly  lepro(ie?This  forfooth  is  not  to mocke  with  the  Scriptu- 
res. Thelawgiueth  to  tjie  Leuiticall  prieftes  the  knowledge  of  Lc- 
proiie,therforc  let  vs  t^ke  it  vpo  vs.Sinne  is  a  (piiitual  lepro(ie,ther-  ■ 
fore  let  vs  alfo  be  examiners  of  linnc.  Now  I  anfwere:(ith  the  prieft-  Hefenr. 
hoode  is  remorxed^itisneceffary  thatthelawberemouedalfo.  All  lu 
priefthoodcs  are  rcmoued  to  Chrift,and  fulHlled  and  ended  in  him, 
therefore  to  him.-onely^ill  the  right  and  honor  of  priefthoodeis  alfo 
remoued.  If  they  loue  fo  well  to  follow  allegories,lct  them  Cet  Chrift 
before  them  for  die  only  prieft,and  heape  vpon  his  iud^cmenr  feate 
the  free  iurifdidion  of  all  things:  this  we  can  eaiiiy  be  cotent  to  fuf- 
fer.Moreouer  their  allegoric  is  very  vnfit,thatfetteth  among  the  ce- 
remonies that  lawe  which  is  merely  politike.  Why  then  did  Chnft 
fcnde  the  leprous  men  to  the  prieftes  ?  I'hat  the  prieftes  ftionlde  not 
cauiU  that  he  did  breake  the  law  that  commaunded  the  man  healed 
of  the  leprofie  ,  to  be  fhewcd  before  the  pricft  and  purged  with  offe- 
ring of  facrifice :  therefore  he  commaunded  the  leprous  men  beingc 
cicanfed,  to  do  chat  which  belonged  to  the  law.  Go  (fay  th  he)  and 


Gap4»         Of  the  nianer  how  to  receiiic 

Ihewyour  feluesto  the  prieft,  and  offer  thegifr  thatMofciHath 

commaunded  in  the  law  that:  it/houlde  be  for  a  witneiTe  vnto  them. 

And  trucly  this  miracle  llioulde  haue  bin  a  witnelfe  vnto  them ,  for 

they  had  pronounced  them  leprous,2nd  now  they  pronounce  them 

healed.  Are  they  not  whether  they  will  or  no  compelled  to  become 

Mat  j4.'Wi':J^cfles  of  Chriftcs  miracles  ?  Chiift  leaueth  to  them  his  miracle 

14,        to  be  examinedjthey  can  not  deny  it.But  becaufe  they  ftsll  dally  with 

Mat. 10. it,  therefore  this  worke  is  for  a  witneife  vnto  them  .  So  in  an  other 

*^'       placerThis  Gofpell  flialbe  preached  jn  all  the  world,  for  a  witnes  to 

all  nations.  Agame.-Ye  (halbe  led  before  kings  and  gouernours,for  a 

witneflTe  to  them,that  is:that  in  the  iudgement  of  God  they  may  be 

Mom.ii  moreftrongly  conuinced.But  if  they  had  rather  folow  Chrifoftome: 

dc  noa  j^g  gjf^j  teacheth  that  Chrift  did  this  for  y  lewes  fake,  that  he  (hould 

Cha      "^^^  ^^  accompted  a  breaker  of  the  law.  Albeit  in  fo  cleare  a  matter 

n«a.     '1 3"!  afhamed  to  alleage  the  witnefife  of  any  manrwheras  Chrift  pro^ 

nbunceth  that  he  leaueth  the  right  of  the  1  awe  whole  to  the  prieftes 

as  to  the  profeCTed  enemies  of  the  Gofpell ,  which  were  alway  bent 

,• ./.     to  carpeagainft  it,  if  their  mouth  had  not  bin  ftopped.  Wherefore 

that  the  popifli  facrificing  prieftes  may  ftiU  keepe  this  poifefljon,  let 

them  openly  take  partes  v/iih  them  which  muft  of  neccftity  be  rcr 

'    ttrained  by  force,  that  they  fpeake  not  ill  againlV Chrift. For  this  nor 

*hinge  belongethtOvhisirueminjfters^oqcJ/.-.ro.    ;    •        3:1?! 

-  5     They  biding  their  fecond  argument  out  o-f  the  fame  fountaine, 

Jthat  is  from  an  allegorie^s,though  allegories  were  of  great  force  to 

confirme  any  dodtrin.fiufi  let  thcmbe  of  force,if  I  do  not  proue  that 

•  I  can  make  a  fairer  fliew  oFihe  for  my  fide,  than  they  can  for  theirs. 

loh.  II.  They  fay^Thc  Lord  commaunded  his  Difciples>that  when  Lazarus 

-**•       was  raifed  vp,  they  fliould  vnbinde  and  loofe  him  from  his  bondes. 

Here  firft  they  lie:  foritisnowhereread  thac.theLordfaidthisto 

the  Difciples :  and  it  is  much  more  likely  that  he  fa  yd  it  to  the  Tewes 

that  ftoode  by  him,  that  the  miracle  might  be  made  the  more  euidec 

•tvithout  fufpicion  offraude,  and  his  power  appeare  the  grcatcr,that 

without  any  touching,witfa  his  only  word  he  raifed  vp  dead  men.For 

thus  I  expounde  it:that  the  Lord,to  take  away  all  wrongfuU  opinion 

■fro  the  Iewes,wHled  them  to  rolle  away  the  ftoncyto  feele  the  ftinke, 

'to  behold  aflured  rokejis  of  death,  to  fee  him  riling  by  the  only  po- 

Scr  CO-  "^^^  of  his  worde,and  them  firft  to  feele  himliuinge.  And  this  is  the 

tralu-  judgement  iDfChryfoftome.But let  ysgrauntihac  this  was  fpoken  to 

das,  Ge  the  Difciples:  what  will  they  get  therby?  That  the  Lord  gaiie  his  A- 

tilcs  &.po{|les  power  to  loofe.But  how  much  more  fitly  and  more  handfom- 

tic'^*"    V  n^ighc  thefe  thinges  be  applied  by  way  of  allegorie ,  to  fay  that  by 

this 


The  grace  of  Chrift.        Lib.3^         ^54 

"  this  fignc  the  lord  meant  to  inftrud  bis  faithfull,  to  loofc  them  that 
be  had  raifed  vp:rhat  is,that  they  lliould  not  call  into  remembrance 

,  thofe  (innes  that  he  had  forgotten :  that  they  fhould  not  condemnc 
the  for  finners  whom  he  had  acquited:  that  they  fhould  not  rcproch 
men  with  thofc  things  that  he  had  forgiuen.'that  they  iliould  not  be 
rigorous  to  punifh,and  lightly  offended  >  where  he  is  mercifull  and 
cafily  entreated  to  fpare?  Truely  nothing  ought  to  moue  vs  more  ro 
readinelTe  to  forgiuc,  than  the  example  of  the  ludge  that  threatneth 
that  he  will  be  vnappcafable  to  them  that  be  too  rigorous  &  vngen- 
tle.Now  let  them  go  and  boall  of  their  allegories. 
6  But  now  they  ioyne  more  neere  hande  with  vs,whcn  they  fight 
(as  they  thinke)with  open  fentences.They  that  came  to  lohns  bap- 
tifmejdid  confelfe  their  iinnes,&  Tames  vvilJeth  that  we  confefle  our 
finncs  one  to  an  other.No  maruell  if  they  that  wold  be  baptifed  did 
confefle  their  (innes ,  for  it  was  fayd  before  that  John  preached  the 
baptifme  of  repetancej&  baptifed  m  water  vnto  repentance.  Whom 
(hould  he  then  haue  b3ptizcd,but  them  that  had  confefled  themfcl- 
ues  (inners  ?  Baptifme  is  a  token  of  the  forgiuenefle  of  (innes  :  and 
who  (hould  be  admitted  to  this  to'<e  but  (inners, &  they  that  acknow^ 
ledge  theleluej  to  be  fuchf  Therfore  they  cofeffed  their  linnes,thac 
they  might  be  baptifed.  And  not  without  a  caufe  doth  lames  bid  v$ 
confeffe  one  to  an  other.  But  if  they  did  marke  whn  followcth  next 
after,they  would  vnderftand,that  this  alfo  maketh  litle  for  the.  Con* 
fe(re('faith  hpjonc  to  an  other  your  (innes,&  pray  one  for  an  other; 
He  ioyncth  together  mutuall  confedion  &  mutual  praierilf  we  mull 
confefle  to  prieftcs  only,the  muft  wc  alfo  pray  for  prieftes  only.Yea, 
What  and  if  it  might  folow  of  the  words  of  lames.that  only  prieftes 
might  conftflcf  for  when  he  willeth  that  we  fliould  confefle  one  to 
an  other,he  fpeaketh  only  to  them  that  may  heare  the  confclTions  of 
Other :  his  word  is  in  Grcke  Allelous,  mutually,intcrchaungeably,by 
turnes,  or(if  they  fo  hke  beft  to  tearme  it)by  way  of  reciprocatio  one 
to  an  other. But  fo  interchaj^eably  none  can  cofefTejbut  they  that  arc 
mete  to  heare  cofeflions.  Which  prerogatiue  (ith  they  vouchfaue  to 
graunt  only  to  prieftes, we  do  alfo  put  ouer  the  office  of  confefling  to 
them  only  .Therfore  away  with  fuch  trifelings,&  let  vs  take  the  ve^y^ 
meaning  of  the  Apoftle  which  is  (imple  &  plaine  :  that  is,y  we  Hiould 
lay  our  weakenes  one  in  an  others  bofome  to  receiue  mutual  coun- 
fd,mutual  copaftion  &  mutual  comfort  one  of  an  othenthen  that  we 
being  naturally  priuie  to  y  weakenefTes  of  our  brethren,  fhould  pray 
for  the  to  y  Lord.  Why  do  they  then  alleagc  Tames  againft  vs.whicK 
do  fo  earneftly  require  y  cofeflion  of  the  mercy  of  God.^'but  no  man 


Cap.4*         Of  the  maner  hovir  to  rcceiue 

Gall. |.  canconfeflc  Gods  mercy,  vnlcflchc  haucfirft  confeflcd his owno 
*  *•  mifery.Yea  wc  rather  pronounce  him  accurfed  chat  doth  not  before 
**''*'*  God,  before  his  Angels,  before  the  Church, yea  and  before  ail  men 
confeflc  himfelfe  a  (inner .  For  the  Lorde  hath  concluded  all  vnder 
finncs  chat  all  moiithes  might  be  ftopped ,  and  all  flefh  huQibled  be* 
fore  God,and  he  only  iuftified  and  exalted. 
.  7  But  I  maruell  with  what  face  they  dare  3flfirme,that  the  confcf- 
(ion  whereof  they  fpeakc,  is  of  the  lawe  of  God :  the  vfc  whereof  wc 
graunt  in  dede  to  be  very  auncient,but  fuch  as  wc  arc  able  to  prouc 
in  old  time  to  haue  bin  at  liberty.  Truely  euen  their  ownc  cronaclef 
declare ,  that  there  was  no  certaine  lawe  or  confticution  of  it  before 
the  times  of  Innocent  the  third.  Surely  ifthey  had  had  a  more  aunci- 
entlaw)  they  woulde  rather  haue  taken  hold  thereof ,  than  haue  bin 
contented  with  the  decree  of  the  counfell  of  Laterane,  and  fo  made 
chemfelues  to  be  laughed  at,  euen  of  children.  In  other  things  they 
thei8 ;.  fticke  not  to  make  forged  decrees ,  which  they  father  vpon  the  moft 
Pope,  auncient  Counfells,  that  they  may  with  very  rcuerence  of  antiquity 
dafell  the  eyes  of  the  fimple.In  this  point,itcame  not  in  their  mindc 
to  thruft  in  fuch  a  faife  packe.Thcrfore  by  their  owne  witneire,therc 
are  not  yet'pafled  three  hundred  yercs  fince  Innocent  the  third  laid 
that  fnare  vpon  men,3nd  charged  them  with  nccelTity  of  ConfeiTio* 
But ,  to  fpcake  nothinge  of  the  time  :  the  very  barbaroufncflfe  of  thcr 
wordcs  miniflicth  the  credit  of  that  lawe.  For  where  thefe  good  fa- 
thers commaundc  euery  one  of  both  kindes ,  male  and  fcmale,oncc 
cucry  yearctoconfelTeallhis  finnestohisowne  pricftjpleafantmen 
do  merily  rake  exception,that  in  this  commaundement  are  contained 
©nly  Hermaphrodites,  &  fay  that  it  bclongeth  not  to  fuch  a  one  as  ii 
cither  male  or  female  only.  Since  that  time,  a  more  gtofle  beaftlines 
hath  bewrayed  it  felfe  in  their  fcholers,  that  can  not  expound  what  is 
meant  By  his  owne  prieft.Whatfocuer  all  the  Popes  hyred  bablers  dof 
pratCjWC  hold  both  that  Chrift  was  neuer  the  author  of  this  law  that 
compelleth  men  to  recken  vp  their  finnes,  and  alfo  that  there  pafled 
a  thoufande  and  two  hundred  yeares  from  the  refurredion  of  Chrift 
before  that  any  fuch  law  was  made .  And  fo ,  that  this  tyranny  was 
then  firft  brought  in,whcn  all  godlinefle  &  learning  being  dcfttoied, 
the  vifiors  of  Paftors  had  without  choife  taken  all  licentioufnefle  v- 
pon  them.  Moreouer  there  are  euident  teftimonies  both  in  hiftories 
and  other  auncient  writers,which  teach  that  this  confcffion  wa?  a  po- 
liticke  difcipline  redeemed  by  the  Bifhops,  not  a  lawe  made  by  Chrift 
or  hii  Apoftles.  I  will  alleage  but  one  out  of  many ,  which  mall  be  a 
?'."P*''^  plainc  proufc  thereof. Sozomenus  reporteth  that  this  conftitution  of 
*»'"'^«i»^        ^  ^  biihops 


The  grace  of  Chrift.         Lib.3.         255 

bifhops  was  diligently  kept  in  all  the  weft  Churches ,  but  fpecially  at 
Rome.  Whcrby  he  Ihcwcth  that  it  was  no  vniuerfall  ordinance  of  all 
Churches .  But  he  faith  that  there  was  one  of  the  prieftes  pecuharly 
apointed  to  ferue  for  this  office .  Whereby  he  doth  fufficiently  coa- 
fute  that  which  ihefe  men  do  falfely  fay  of  the  kcyes  giuen  for  this 
vfe  vniuerfnlly  to  the  whole  order  of  pricfthoode.  For  it  was  nor  the 
common  office  of  all  prieftes,but  the  fpeciall  duety  of  fome  one  thac 
was  chofen  therunto  by  the  billiop.Thefame  is  he,whom  at  this  day 
in  all  cachedrall  Churches  they  call  Pcnitentiarie  ,  the  examiner  of 
haynous  ofFcnfes ,  and  fuch  whereof  the  punifiiment  pertaineth  to 
good  example.  Then  he  faith  immediatly  after,  that  this  was  alfo  the 
manner  at  Conftantinople,  till  a  cercaine  woman  fainmge  thatlhc 
came  to  confeflion ,  was  founde  fo  to  haue  coloured  vnder  that  pre- 
tence the  vnhoneft  company  that  flie  vfed  with  a  certaine  Deacon. 
For  this  ad ,  Nedarius  a  man  notable  in  holinelTe  and  learningcbi- 
fliop  of  that  Church,  tooke  away  that  cuftomc  of  confeffinge.  Here, 
here  let  thefe  afles  lift  vp  their  cares.  If  auricular  confeflion  were  the 
law  of  Godjhow  durft  Nedarius  repelle  and  deftroy  itrWill  they  ac- 
cufe  for  anheretike  and  fchifmarike  Nedarius  a  holy  man  of  Goi, 
allowed  by  the  confenting  voices  of  ail  the  olde  fathers  f  But  by  the 
fame  fentence  they  muft  condemne  the  Church  of  Conftantinople, 
in  which  Sozomenus  affirmeth  that  the  mancr  of confeffing  was  not 
onely  let  flip  for  a  time ,  but  alfo  difcontinued  cuen  till  within  time 
of  his  remembrance.  Yea  let  them  condemne  of  apoftahc  not  oncly 
the  Church  of  Conftantinople,  but  alfo  all  the  eaft  Churches  which 
haue  negleded  that  law,  \vhich(if  they  fay  true)is  inuiolablc  &  com* 
maunded  to  all  Chriftians. 

8     This  abrogation  Chryfoftome ,  which  was  alfo  bifhop  of  Con- 
ftantinoplcjdoth  in  (o  many  places  euidently  tcftjfie,  that  it  is  maruei  Homi  % 
that  thefe  dare  muttet  to  the  contrary.Tell(fayth  he)thy  (mnes  that  in  PfaU 
thou  maieft  do  the  away,if  thou  be  afhamcd  to  tel  any  man  the  finnes  Jo. 
that  thou  haft  done, tell  them  daily  in  thy  foule.I  do  not  fayjConfefle 
them  to  thy  fellow  feruanr ,  that  may  reproch  thce:tell  them  to  God 
that  taketh  care  of  them.Confefle  thy  finnes  vpon  thy  bcd,that  there  Ser.  <!• 
thy  confcience  may  daily  recognife  her  euills .  Againe.  But  now  it  is  Pani- 
not  neceflary  to  confefle  when  witnefles  be  prefenc:  let  the  examina-  ""^^^ 
tionofthy  finnes  be  done  with  thy  thought  :  letthisiudgement  be  Hom*<. 
without  witnes.'let  only  God  fee  thee  confefting.  Againe.I  do  not  lead  dc  inc$ 
thee  into  a  ftage  of  thy  fellow  feruants,  I  do  not  copel  thee  to  difdofe  prehea. 
thy  finnes  to  men ,  rehearfe  and  vttcr  thy  confcicnce  before  God.  ^^'  "V 
i>hew  thy  woundes  to  the  Lord  the  beft  rurgcon,&  askc  falue  of  him.  t^  An» 

BISOS. 


Cap.4«         Of  the  maner  howto  rcceiiie 

Homi.4  Shew  to  him  that  will  reproch  thee  with  hothing,but  will  moft  geir- 
de  Laza  f\y  heale  thee.  Againe.Tel  not  manjleaft  he  reproch  thec,for  neither 
***•  is  it  to  be  confefled  to  thy  fellow  feiuant,  that  may  vtter  it  abroatle, 
but  to  the  Lord.  To  the  Lord  ihew  thy  woundes  which  hath  care  of 
thecjthat  is  both  gentle  &  a  Phifition.  Afterward  he  bringeth  in  Go4 
(peaking  thus:I  compel  thee  not  to  come  into  the  mids  of  a  ftagc,  Sc 
call  many  witncflcs,  tell  thy  finne  to  me  alone  priuaily,y  I  may  healc 
thy  fore.Shall  we  fay  that  Chryfoftome  did  fo  ra(hly,when  he  wrote 
this  and  other  like  thinges,  that  he  would  deliuer  mens  confciences 
from  thefe  bonds  wherewith  they  be  bound  by  y  law  ofGod?notfo. 
But  he  dare  not  require  that  as  of  neceflity ,  which  he  doth  not  vn- 
derftandto  be  commaunded  by  the  word  of  God. 

9     But  that  the  matter  may  be  made  the  plainer  and  eafier^firft  we 
will  faithfully  rchearfe,what  kinde  of  cofeflion  is  taught  by  the  word 
of  Godrand  then  we  wilalfo  declare  their  inuentions,  but  not  all(for 
who  could  draw  drie  fuch  an  infinite  fea?)  but  only  thofe  wherin  they 
comprehend  the  lome  of  their  fecret  cofeflion. Here  I  am  loth  to  re- 
hearfe  how  oft  the  old  tranflatour  hath  giuen  m  tranflation  this  word 
Confeffe  in  ftede  of  Praifc  :  which  the  grofleft  vnlearncd  men  com- 
monly know :  fauing  that  it  is  good  to  haue  their  prefumptuoufneffc 
bewraied,  that  do  giue  away  that  which  was  wrytcen  of  the  praifes  of 
God,to  their  owne  tyrannicall  commaundement.To  proue  that  co* 
fcirion  auaileth  to  cheare  the  mindes  they  thruft  in  that  place  of  the 
Pfal.ij.  Pfalmerln  the  voice  of  reioiiing  &  cofeflion.Butif  fuch  change  may 
i*         ferucjthen  we  fhall  haue  what  we  lift,proued  by  what  we  lift.  But  fe- 
ing  they  are  fo  become  paft  (hame  ,  let  the  godly  readers  remember 
that  by  the  iuft  vengcace  of  God  ihey  haue  bin  caft  into  a  reprobate 
minde,  that  their  prefumption  fliould  be  y  more  dctcftable.But  if  we 
will  reft  m  the  fimple  dodrine  of  the  Scripture ,  wc  fhall  not  be  in 
danper  of  any  fuch  deceites  to  beguile  vs.For  theriii  is  apointed  one 
order  of  confc (Tinge,  that  forafmuch  as  it  is  the  Lord  that  forgiueth, 
forgetteth,and  putteth  away  finneSjtherefore  we  fliould  ccnfeflc  our . 
finnes  to  him  for  to  obtaine  pardon,  he  is  the  Phifician,  therfore  let 
vs  (hew  our  difeafes  vntohim.lt  is  he  that  is  grieued  &  ojSedcd,  ther- 
fore let  vs  fcke  peace  at  his  hand.Hc  is  the  knower  of  heartes,  &  pri- 
uic  to  all  thoughtes,therfore  let  vs  make  haft  to  poure  out  our  hearts 
before  him.  Finally  it  is  he  that  calleth  (inners,therfore  let  vs  not  dc- 
PfaL  CI  ^^y  ^°  come  to  him.l  haue(faith  Dauid)  made  my  (inne  knowcn  vnto 
«,         ihee,&  haue  not  hidde  my  vnrighteoufnes.l  haue  faid,I  wil  confclTe 
againft  me  my  vnrighteoufnes  to  the  Lord  ,  8c  thou  haft  forgiue  the 
wickcdncs  of  my  hcart.Such  is  the  oihcr  confcllion  of  Dauid.  Haue 

mcrcjr 


The  grace  of  Chrift.         Lib.3.         25^ 

mercy  vpon  me  O  God ,  accordinge  to  thy  great  mercy*  And  fach  is 
the  confeflion  of  DanielhWe  haue  finned,  Lord  we  haue  done  per-.Dan. ^ 
uerfelyjWe  haue  commitred  iniquicies,&  haue  bin  rebellious  in  fwar*  5» 
uing  from  thy  comaundemencs.  And  fuch  are  other  confeffions  that 
aie  commonly  found  in  the  Scriptures,the  rchearfall  whereof  would 
almoft  fill  a  great  volume .  If  we  confefl'e  our  finnes  (faith  Iohn)the  i.Toh.t, 
Lord  is  faithful  to  forgiue  vs  our  finnes.To  whom  fhould  we  cofeflc^  .^ 
euen  to  himrthat  is,if  we  fal  downe  with  a  troubled  &  humbled  heart 
before  him,if  heartily  accufing&  condemning  our  feluci  before  him 
we  pray  to  be  acquired  by  his  goodnes  and  mercy. 

10  He  that  liartily  and  before  God  fhall  embrace  this  confeflion, 
flial  vndoutedly  haue  both  a  tongue  ready  to  cofefie,fo  oft  as  it  ihai- 
be  nedefuilfor  him  to  publifli  y  mercy  of  God  before  me,&  not  on- 
ly to  whifper  the  fecret  of  his  heart  to  one  manj&  once  &  in  his  earc: 
but  oft  and  openly ,  and  in  the  hearing  of  all  the  world  fimplv  to  re- 
hearfe  both  his  owne  fhame  and  the  magnificence  &  glory  of  God. 
After  this  maner  when  Dauid  was  rebuked  of  Natha,he  was  pricked  a.Sa.  li 
with  the  fting  of  confcience,  &  confcflcd  his  finne  before  both  God  »3' 
and  man.  I  haue(faith  he)finned  to  the  Lorde,  that  is  to  fay,  now  I 
alleage  nothing  for  my  excufe ,  I  vfe  no  (hiftes,  but  that  all  men  may 
fudge  me  a  finner ,  and  that  the  fame  thing  which  I  would  haue  had 
fecret  fro  the  Lord,may  be  alfo  open  to  men.Therfore  a  willing  con 
feffion  before  men  alway  foloweth  the  fecret  cofeflion  that  is  made 

to  Godjfo  oft  as  it  is  profitable  for  y  glory  of  God  or  for  y  humbling 

of  our  felues.  For  this  rcaion  the  Lord  in  old  time  ordained  iny  pco-  lcu.iA 

pie  of  Ifraell,y  the  pricft  (hould  firft  fpeake  the  words, &  the  people  i^ 

faying  after  him  fhould  openly  cofefle  their  iniquity  in  y  church.  For 

he  forefaw  y  this  help  was  neceffary  for  the  that  cucry  man  might  be 

the  better  broughttoaiuftreknowledgingof  himfelfe.  And  mete  it 

is  y  with  y  confeflio  of  oar  owne  mifery  we  fhould  among  our  (clues, 

&  before  all  the  world  glorifie  the  goodneffe  &  mercy  of  our  God. 

1 1  And  it  is  conuenient  y  this  kinde  of  confcflio  be  both  oidina^ 
ry  in  the  church,  and  alio  extraordinarily  vfed  in  fpeciall  maner,  if  it 
happen  at  any  time  the  people  to  be  gilty  of  any  generall  fault .  Of 
this  fecond  kinde  we  haue  an  example  in  y  folcmne  confeflion  which 
all  tlie  people  vfed  by  the  meanes  &  guiding  of  Hfdras  and  of  Nehe- 
mias.  For  where  as  that  long  baniflimentj  the  dcftruction  of  the  City  Nej,,£^ 
andTemple.the  diflc)luingofreligion,wasthepuniniraetofthcco  7. 
mon  reuniting  of  them  all:  they  could  not  acknowledge  tiie  benefit  of 
dcliuerance  in  fuch  fort  as  was  mete,  vnleffe  they  did  firft  condemnc 
ihcmfelues .  Neither  oakech  it  maucr^ifin  a  whole  Congregation 


ED 


Cap.4.         Of  the  maner  how  to  rcceiue 

fome  few  fometime  be  innocent.  For  iich  they  be  the  members  of  a 
feeble  and  difeafed  body,they  ought  not  to  boaft  of  healthfulneflc. 
Vea  It  is  not  poffible  but  they  muftalfo  thefelues  gather  fomc  infe- 
dion  and  bcare  part  of  the  blame.Therefore  fo  oft  as  we  be  afflided, 
either  with  peflilence  or  warre  >  or  barennefle  or  any  other  plague:if 
it  be  our  duety  to  flie  to  mourning ,  to  fafimg  and  to  orher  fignes  of 
giltinefle'.then  confeffion  it  felfe,  wherupon  all  thefe  things  do  hang, 
is  not  to  be  negleded.  As  for  the  ordi;iary  c6fe{Iion,befidc  chat  it  is 
commended  by  the  Lordes  owne  mouth ,  there  is  no  wifeman  that 
confidering  the  profit  thereof,dare  difallow  it.For  where  as  in  all  ho- 
ly affembhes  we  make  our  apparaunce  in  the  fight  of  God  and  the 
Angelsrwhat  other  beginning  may  there  be  of  our  pleading,but  our 
reknowledging  of  vnworthineire?Buty(fome  man  will  ray)is  done  by 
cuery  prayer.For  fo  oft  as  we  pray  for  pardon,we  therby  confcfle  our 
iinnes.  I  graunt.  But  if  you  confidcrhow  great  is  our  carclefneflejor 
^  droufinefle,  or  fluggillinefife,  you  will  graunt  me  that  it  fhoulde  be  a 
t  profitable  ordinance,  if  by  fome  folemne  vfe  of  confeffion,  the  Chri- 
ftian  common  people  fhoulde  be  exercifed  to  humbling  themfclucs. 
For  though  the  ceremonie  that  the  Lord  commaund'^d  the  Ifraehtes, 
was  parcel  of  the  nurture  of  the  law ,  yet  in  fome  maner  it  alfo  belon- 
geth  to  vs.  And  trucly  we  fee  that  this  vie  is  in  well  ordered  churches 
profitably  obferued,  that  euery  Sonday  the  minifter  ihould  rehearfe 
a  forme  of  confeffion  in  the  name  ofhimfelfc  and  ofall  the  people, 
wherein  he  accufeth  all  of  wickednes,and  craueth  pardon  of  the  Lord. 
Finally  with  this  keye  the  gate  to  prayer  is  opened  as  well  priuatly  to 
cuery  man,as  vniucrfally  to  all  men. 

1 1     Morcouer  the  Scripture  alloweth  two  formes  of  priuate  con- 
feffion, one  that  is  made  for  our  owne  fake,  whereof  that  fayinge  of 
lac.5.    ^^"^^^  '^  fpoken,  that  we  fhould  confcffe  our  finnes  one  to  an  other, 
i4,        for  his  meaning  is,  that  difclofing  our  wickedneffes  one  to  an  other, 
we  fhould  one  help  an  other  with  mutuall  counfell  and  comfort.The 
other  forme ,  that  is  to  be  vfcd  for  our  neighbours  fake ,  to  appcafc 
him  &  reconcile  him  vnto  vs,if  he  haue  in  any  thing  bin  offended  by 
ys.  Now  in  the  firft  kinde  of  confeffion ,  although  lames  in  this  hath 
affigned  no  man  by  name,  into  whofe  bofome  we  {houlde  vnlodc 
our  feluesjlcaueth  vs  a  free  choife,to  confelTe  to  him  that  fhall  feeme 
mceteft  vnto  vs  of  all  the  flocke  of  the  church :  yet  we  ought  princi- 
pally to  chofe  the  Paftors,  becaufe  they  are  for  the  moft  part  incom- 
parifon  of  the  other  to  be  iudgcd  meeteft.I  fay  that  they  are  meetcft 
Mat.itf. '"  comparifon  of  the  reft,becaufe  the  Lorde  appointetb  them  by  the 
If.  *     very  calling  of  their  miniftcry,  at  whofe  Inouth  we  fhouldc  be  inftru- 

ac4 


The  grace  otChnit.         Lib.3.  257 

^cd  to  fubdue  and  corredour  finiieSjSnd  alfo  may  recciuc  comfort  Mar.18. 
by.tiuftofpardon.For  astlic  ofSce  ofmutualladmcnifhmcnt  &  re-  loHn.j, 
promngc  is  cormuitied  to  all  men,yet  it  is  fpeaally  cnioyncd  to  the  ^^ 
minifters.  So  wheals  wc  all  ought  to  comfort  and  confiimc  one  an 
other  in  confidence  of  Gods  mercy:yct  wc  fee  char  the  miniIlers,to 
aflurcour  confcienccs  of  the  forgiuenefle  of  finises.,  areordayncd 
ssit'Wfre  witatfles  and  pledges  thereof,  info  niuchthat  they  be 
(ayd  to  forgiue  finnes  and  loofe  foules .  When  thou  heareft  this  to 
bcaicribcd  vnro  thcm,thinke  that  iti§  for  thy  .prQ^t-Tb.crciQre  let  e- 
ucry  one  of  the  faiihfull  remember  this  to  be.hisducty,  if  he  be 
prJuaiely  fo  vexed  and  troubled  with  the  feelinge  of  {innesthathe 
csn  not  windc  ouclumfcKfc  without  help,  of  anl0iJ;Jerjnot  to  ncglc(ft 
the  remedy  that  the  Lord  hath  oiiVrtdhim  ;  that  is ,  for  his  rcliefe  to 
yfc  the  priuate  confeffion  to  his  owne  Paftor:and  for  his  comfort  to 
craue  the  priuate  help  of  him^whofe  diiety  it  ii  both  pubiiquely  and 
priuatety  to  comfort  the  people  of  God  with  thedo^rine  of  the  Go- 
fjjelL.  Butalway  this  moderation  ts  to  be  vfed ,  where  God  dppoin- 
teth  no  ccKaiiietie  ^not  to  bfnd'e  confcicoces^  with  a  certayne  yoke; 
Hereupon  foil owcth  that  fuch  Confeffion  ou0u  tobehee  :  not 
to  be  required  of  all  mcrt,  hue  to  be  commended  to  thofc  oncly  that 
(hall  vnderftand  thcmfelucs  to  haue  nede  of  ic.Then  ihat  eucn  they 
thai  vfc  it  for  their  ncde,(hould  not  he  compelled  by  any  commaun- 
dement>or  traynedby  any  deceitCjto  recken  vp  allrheir  finncs,but  fq 
fin-e  asthey  (hall  thinkc  irbehoiK-ful  for  them,that  they  may  receiue 
p3Und  frute  ofcomfort.Faiihfull  Paftors  ought  not  only  to  leaue  this 
liberty  to  the  churches,but  alfo  to  maintaine  it^&  ftoutly  {land  m  de- 
fence ofit ,  if  they  will  haue  tyranny  abfent  from  their  miniftery  and 
fuperttition  from  the  people. 

ti  ',  Ofthe  other  forte  ofconfefTionChriflrpeaketh  in  Matthew.  Matt.y. 
IfthoaofFer  thy  gift  at  the  altar,  &  there  remembreft  that  thy  bro-  »j' 
iher  hath  any  thing  againft  thee,leaue  thy  gift  there,  &  go,&  fii  ft  be 
reconciled  to  thy  brother,&  then  come  and  ofterthy  gift.For  fo  cha- 
rity that  hath  bin  appaired  by  our  fault,is  to  be  repaired  by  acknow- 
ledging &  crauing  pardon  of  the  offence  that  we  haije  committed. 
Vnder  this  kinde  is  contained  their  confeffion  that  haue  finned  euen 
to  the  offending  of  the  whole  church.  For  if  Chrift  maketh  fo  great  a 
matter  of  the  priuate  oflfence  of  one  ma,  to  forbid  from  holy  mifteries 
all  them  that  haue  fiilned  againft  their  brother,tiU  thty  be  with  iuft  a- 
mcndes  reconciled :  how  much  greater  reafon  is  it,  that  he  that  hath 
offended  the  church  with  any  euill  example  >  {hould  recouer  the  fa--    ^ 
uour  of  the  church  with  acknowledging  his  £auit?SQ  was  the  Corin-  ^[^ 

K  K 


Cap4«         Ofthemanerhowtoreceiue 

thianreceiued  againctothe  communion,whenhe  had  yeldedhim-i 
{d(c  obedient  to  corredion.  Alfo  this  forme  of  conkffion  was  vfed 
in  y  old  church,as  Ciprian  makcih  mcntion.They  do  penance(raith 
he) in  due  time,&  theft  they  come  to  confeflion,and  by  laying  on  of 
the  handes  of  the  bifhop  &  the  Clergyjthey  recciue  leaue  to  come  to 
the  comunion.Any  other  order  or  forme  of  cofeffing,  the  Scripture 
vtterly  knoweth  not,&  it  is  rrot  our  duety  to  binde  conferences  with 
new  bonds, whom  Chrift  moft  iharply  forbiddeth  vs  to  bring  in  bo- 
dage.  In  the  meanc  time  I  do  fo  much  not  fpcake  againft  it  that  thd 
ftiepe  fliould  prefent  themfelues  to  their  fhepeherd  whe  they  mean<j 
to  be  partakers  of  the  holy  fupper,that  I  would  moft  gladly  hauc  it  e* 
uery  where  obferued.  For  both  they  that  haue  an  encombred  con* 
fcienccmay  from  thence  receiue  Angular  profit ,  &  they  that  are  to 
be  admoniflicd  do  by  that  meane  prepare  pJaee  for  admonilhmcnt^ 
but  fo  al way  that  tyranny  and  fuperftition  be  away. 

14  In  thefe  three  kindes  of  confeflionjthe  power  of  y  keics  hath 
place :  thatis,  either  when  the  whole  church  with  folemnc  rcknowri 
iedging  of  their  faultes  craueth  pardon:or  when  a  priuate  man,thac 
by  any  notable  fault  hath  bred  comon  offence,  doth  declare  his  rc-t 
pcntance:or  when  he  that  for  the  vnquietnes  of  his  confcience^oth 
nede  help  of  y  minifter  difdofcth  his  weakcnes  vrMohim.0ut  there 
are  diuerfc  ways  of  taking  away  oflence,  becaufe  ahhough  thereby 
alfo  the  peace  of  confcience is  prouided for,yctthe  principal endisy 
that  hatred  fhould  be  take  away,&  mens  mindes  knit  together  with 
a  bond  of  peace  But  this  yfe  that  I  haue  fpoken  of,i$not  to  be  dcfpi- 
fedjthat  we  may  the  more  willingly  cdfelTc  our  finnes.For  when  the 
whole  church  ftandeth  as  it  were  before  the  iudgemet  feate  of  God, 
confefleth  itfelfe  gilty,and  hath  one  only  refuge  vnto  the  mercy  of 
God:  it  IS  no  fclcnder  or  light  comfort  to  haue  there  prefent  Chrifts 
embaflfadourjhauing  comaundemet  of  reconciliatio,of  whom  it  may 
heare  abfolution  pronounced  vnto  it.  Here  the  profitablenes  of  the 
keies  is  worthily  comended,whe  this  embafTage  is  performed  rightly, 
&  with  fuch  order  &  religioufncs  as  bcfeemeth  it.Likewife  when  he 
that  had  in  a  maner  eftranged  himffclfe  from  the  Church,  receiueth 
pardon  &  is  rcftored  into  brotherly  vnity :  how  great  a  benefice  is  it  ^ 
that  he  vndcrftandeth  himfelfe  to  be  forgiue  by  the,to  whom  Chrift 
Mat. 1 8.  hath  fayd :  To  whom  foeuer  y  e  forgiue  finnes  in  earth ,  they  Ihal  be 
'9-  forgiuen  in  heauen.  And  of  no  lefle  eftedualnes  &  profit  is  prioate  ab- 
loh.jo.  fo]uti5,when  it  is  asked  by  them  that  haue  necde  of  fpeciall  remedy 
*  to  relieuc  their  weakcnes.  For  it  happeneth  oftetimcsthat  he  which 

beareth  the  gencrall  promifes  that  arc  dircdcd  to  y  whole  congrega^ 

cion 


The  grace  of  Chrift.        Lib.3,  258 

tion  of  the  faithtuljicmaineth  neuertbeles  in  fome  clouc,&  hath  ftil 
an  ynquictmindcjas  though  he  had  not  yet  obtained  pardon.-&  the 
fame  niljif  he  haue  difclofcd  to  his  pierfon  y  fecrec  lore  of  his  mind, 
&  heareth  pecuHarly  direded  to  himfelfe  that  faying  of  the  Gofpe], 
Thy  finncs  are  forgiue  thee,  be  of  good  hopcftabliflicth  his  mmde  f^^^^ 
vnto  alTurednes  &  is  deliueie d  fro  that  tierabling,wherc\vith  he  was  2. 
before  tormented .  But  when  we  fpeake  of  the  keyes,we  muft  talcc 
hcde  that  we  drcame  not  ofa  certaine  power  feuered  from  the  prea- 
ching of  y  Gofpcl.In  an  other  phice  we  fhal  haue  occafion  more  flil- 
Ty  to  declare  this  matter  again^where  we  fhal  entfcat  of  the  gouern- 
ment  of  the  church;  &  there  ihall  we  fee  that  all  the  power  to  binde 
&  to  loofe,  which  Chnft  hath  eiuen  to  his  church  ,  is  bcund  to  the 
worde.Butthis  is  moft  trueinthe  miniftery  of  the  key  es,  the  whole 
force  whcrof  ftandeth  in  this,y  the  grace  of  the  Gofptl  be  pubhkcly 
&  priuatly  fealed  vp  in  the  heartes  of  the  faithful,  by  them  whom  the 
Lord  hath  ordaincd:which  can  nof  be  done  but  by  only  preaching. 

r  <)     But  what  fay  the  Romifh  diuines?They  decree  that  euery  one  C.  Om- 
of  either  kihdc,fb  foone  as  they  come  to  the  yeres  of  dircreti5,muft  nis  vrri 
yearely  once  at  the  Icaft  confefle  all  their  (innes  to  their  owne'prieft:  "*M"e  fc 
&  that  their  finne  is  not  forgiucn,vnleflre  they  haue  firmely  conceiucd  fi,n,n,^ 
an  entcnt  to  confeffe  it:  which  intent  if  they  performe  not  when  oc-  trinita- 
ca(ion  is  offred  that  they  may  do  ]t,there  is  now  no  more  entry  open  te  &  fi. 
for  the  into  Paradife.  And  that  the  pritlt  hath  the  power  of  the  keies,  °^  *^** 
wherwith  he  may  loofe  &  binde  a  (inner:becaufeth.e  word  of  Chrift  j^  jj 
is  not  in  vairiejWhatfbeuer  ye  binde. &c.  About  this  power  they  ftout  {^ecre  of 
ly  fight  amonge  themftlues .  Some  fay  that  there  is  butonekeye  in  PopeTn 
fiibftanccjthat  is  the  power  to  bmdc  &  loofe,  and  as  for  knowledge,  ".o~en- 
thatitisindederequih'te  foragood  vfe.but  that  it  is  only  as  an  accef-  ^'j^f*  '" 
fary  &  is  not  eflentially  loyned  wjth  the  other.  Some  othcr,becaufe  ff.\\  of 
they  faw  this  to  be  too  much  an  vnbridled  licence^haue  reckcned  vp  Late 
two  keies,difcretionj&  power.Othcr  ag3ine,when  they  faw  the  lewd  ?"^"^ 
boldnes  ofprieftestobereftrainedby  thismoderatio«,haue  forged  ^^^^ 
otherkeies,thatistofay,  authority  of  difcerning  which  they  (hould  Libr  4. 
vfe  in  giuing  determinate  fentence:&  power,  which  they  fhould  pra-  Senten 
^ife  in  executing  of  their  fentcnce:  &  that  knowledge  Itandeth  by  as  •  4-ca«  ^ 
a  coufeller.  But  they  dare  not  fimply  expound  this  binding  &  looling     '**  j*|-^ 
to  be  to  forgiue  and  put  away  fiilnes ,  becaufe  they  heare  the  Lorde  ,^.ca.a. 
cryinge  out  in  the  Prophet :  It  is  I,  and  none  other  but  I:it  is  I,  it  is  I  Mac.i  i, 
that  put  away  thy  finnes ,  O  Ifraell ,  But  they  fay  it  is  the  prieftes  *9- 
office  to  pronounce  who  be  bounde  or  loofed,and  to  declare  whofc        ^^: 
linnesare  forgiuen  or  retained;  and  that  he  doth  declare  it,  cither  ,' 
-    ,  KK    i; 


COU 

f 

IS  reci- 


Cap  .4*         Of  the  maner  how  to  receiuc 

by  confelTion  when  he  abfolueth  &  retained  finneSjor  by  fentencc 
when  he  excomrftunicated  and  receiueth  againe  to  partaking  of  the 
Sacramentes. Finally ,when  they  vnderftand  that  they  be  not  yet  out 
of  this  doutjbut  that  it  ftil  may  be  obieded  againft  them,that  often- 
times their  priefts  do  binde  and  loofe  men  vnwor thy, which  are  not 
therfore  bounde  or  loofed  in  heaue:then(which  is  their  laft  refuge) 
they  anfwere  that  the  giuing  of  the  keyes5muft  be  conftrued  with  a 
Iirfiitation,that  is  to  fay ,  that  Chrift  hath  promifed,  that  before  his 
itidgement  feate  fuchfentence  of  the  Prieft  fhalbe  allowed  as  hath 
bin  iuftly  pronounced,  accordinge  as  the  deferuingcs  of  him  that  fs 
bounde  or  loofedjdid  require.  Moreouer  they  fay ,  that  thefe  keyes 
are  giuen  by  Chrift  to  all  Prieft?,  and  are  deliuered  to  them  by  their 
Bifboppes  ,  at  the  time  of  their  promotinge  to  pricfthoode :  but  the 
free  vfe  of  them,  remaineth  only  with  fuch  as  do  exercife  Ecclefiafti- 
call  offices :  and  that  the  excommunicate  &  fufpended  Prieftcs  haue 
in  deede  the  keyes,  but  rufty  &  bounde  vp.  And  they  that  (ky  thefe 
things  may  well  feeme  modeft  &  fober  in  coparifon  of  y  reft,  which 
vpon  a  new  anuidde  haue  forged  new  keyes  with  which  they  fay  the 
trcafare  of  the  church  is  locked  vp .  Thefe  keyes  we  fliall  hereafter 
trie  in  place  fit  for  it, 

i6    Now  I  will  in  few  wordes  anfwere  to  euery  one  of  thefe  par- 
ticularly. Butat  this  prefent  I  fpeake  not  by  what  right  or  what 
wronge  they  binde  the  foules  of  the  faithfull  with  their  lawes,  foraf- 
much  as  we  will  confider  that  when  place  ferueth  .  But  where  they 
charge  men  with  a  law  of  reckcninge  vp  all  their  finnes :  where  they 
fay  that  finnc  is  not  forgiuen  but  vpon  condition ,  if  there  be  an  in- 
tent conceiued  to  confefle  it:  where  they  babble  that  there  remaineth 
no  entrie  into  Paradife,if  occafion  of  confeflinge  be  ncglcded :  this  is 
Pfal  10  *"  "°  ^^^^  ^° ^^  fuflfered.  Muft  all  finnes  be  reckened  vp?But Dauid^ 
,  J  "    *  (Who  as  I  thinke)had  well  ftudied  vpon  the  confeffion  of  his  finnes, 
yet  cried  out:who  fliall  vnderftand  liis  errours?  Lord  clcanfe  me  from 
Pfal.38.  my  feeret  finnes.  And  in  an  other  place.My  iniquities  haue  pafTetta- 
^'  boue  my  heade,and  hkc  a  weighty  burden  haue  waxed  heauy  aboue 

my  ftrcngth.  Trucly  he  vndcrftoode  how  great  was  the  bottomleffe 
deprh  of  our  finnes :  how  many  were  the  fortes  of  our  mifchieuouj 
doingSjhow  many  heades  this  monftcr  Hydra  didheare,8c  howjong 
a  tailc  fhc  drew  after  her.  Therefore  he  went  not  about  to  rccken  vp 
a  rcgifter  of  them ,  but  out  of  the  depth  of  euills ,  he  cried  vnto  the 
Lordrl  am  ouerwhelmed  ,  I  am  buried  and  choked,  the  gates  of  hels 
haue  compafled  me,let  thy  hand  draw  me  out,  which  am  drowned  in 
the  great  pit,and  am  fainting  and  ready  to  die.Who  now  may  thinkc 

vpon 


The  grace  of  Chrift.       Lib.3.         25^ 

vpon  rhe  numbring  of  his  finnes,  whe  he  feeth  that  Dauid  can  make 
no  numbre  of  his?  -^^  ■'""'': 

17  Witli  ihis  butchery ,  the  foules  thajj  hauc  bin  touched  with 
any  fcehnge  of  God,  haue  bin  more  cruelly  vexed.  Firtt  they  called 
themfelucs  to  accompt :  then  they  tleuided  finnes  into  armes ,  into 
boowes ,  into  braunches,and  into  tvvigges,according  to  tljefe  mens 
rules:chen  they  weyed  the  qualities ,  quantities ,  and  circumihnccs. 
And  fo  the  matter  went  a  litle  forward .  But  when  they  had  procee- 
ded a  lide  further,  than  was'on  ech  fide  skie,  and  on  ech  fide  feac,no 
haucnjHo  fafe  roade :  the  mo  that  they  had  pafled  ouer,  th-;  greater 
heape  alway  did  thruft  it  felfe  into  their  fight,yea  they  rofe  vp  as  hyc 
mountaines,&  there  appeared  no  hope,not  fo  much  as  after  long  co 
pa{Iings,any  way  to  efcapc.  And  fo  they  did  fticke  faft  betwcne  the  fa- 
crifice  &  the  ftone,&  at  laft  was  found  no  other  iflue  but  defperation. 
Then  thefe  cruel  butchers,to  cafe  the  woundcs  that  themlelues  had 
made,laid  certame  gende  plaifters,that  euery  man  {hould  do  as  much 
as  he  could. But  new  cares  againe  rofe  vpjyea  new  tormentes  did  flea 
the  filly  foules,as  to  thinke:!  haue  not  emploied  time  enough,!  hauc 
not  endeuored  my  felfe  with  fuch  diligence  as  I  ought,  I  haue  paffcd 
ouer  many  things  by  negligece  &  the  forgetfulnes  thatcommeth  by 
negligence  is  not  cxcufable.The  were  there  miniftred  other  plaifters; 
to  aflwage  fuch  paines ,  as  Repent  thee  of  thy  negligence :  if  it  be  noc 
altogether  careleffejit  {hall  be  pardoncd.But  all  thefe  things  can  not 
clofc  vp  the  wounde,and  are  not  fo  much  eafment  of  the  euill,as  poi- 
Com  couered  with  honey ,  that  they  fhould  not  with  their  bitterneflc 
offend  the  firft  taft.but  enter  into  the  bowels  beforelhat  they  be  per* 
ceiued.  Therfore  this  terrible  faying  alway  calleih  vpon  the  &  foun- 
deth  in  their  eares;Confefle  all  thy  finnes.  And  this  horrour  can  noc 
be  appeafed  but  by  afTured  cofort.Here  let  the  readers  confider,how 
pouiblc  it  is  to  bring  into  accompt  all  the  doings  of  a  whole  yere,  & 
to  gather  together  what  finnes  they  haue  done  euery  day '.forafmuch 
as  experience  proueth  to  euery  man,  that  when  at  eucninge  he  fliall  '' 

recken  vpthe  faultes  but  of  one  day,his  memory  is  confounded  thcr- 
withjfo  great  a  multitude  &  diuerfity  prefenteth  it  felfe.For  I  fpeake 
not  of  grolfe  &  blockifh  hypocrites  that  thinke  they  haue  done  fuf- 
ficiently,if  tliey  haue  noted  three  or  foure  of  the  greatell  finnes:  but 
I  fpeake  of  the  true  worlTiippers  of  God,  which  when  they  Tec  them- 
ftlues  opprefied  with  the  examination  that  they  haue  made,do  addc 
ahb  this  faying  of  Iohn:lf  our  owne  heart  do  accufevSjGod  is  grea-  y  . 
ter  than  our  heart :  and  fo  they  quake  for  feare  at  the  fight  of  that  jo, 
iudge,whofc  knowledge  farre  furmountech  our  vnderftanding, 

KK    iij 


Cap.4.         Of  the  maner  how  to  receiiic 

18  But  wheras  a  great  parte  of  the  world  rcfted  them  vpon  (uch 
flatteries ,  wherewith  Co  deadly  a  poyfon  was  tempered ,  this  came 
not  fo  to  pafle ,  becaufe  they  beleued  y  God  was  fatisfied,or  becaufc 
they  themfelues  were  fully  ratisfied:but  that  the  anchor  caft  as  it  wer 
in  the  njidde  rc3,{houlde  reft  a  litle  from  faylinge,or  as  a  wayfaringc 
man  weary  and  faintingc ,  fiiouldc  lye  downe  in  the  way .  I  laboiire 
not  much  m  prouinge  this.For  euery  man  may  be  witnefle  to  him- 
felfe.  I  wtU  m  a  (horte  fummc  ihew,what  maner  of  law  this  was.  Firft 
fimply  it  is  impofiible  3  and  therefore  it  can  do  nothinc:  but  deftroy, 
damnCjConfoundejand  caft  in  ruine  and  defperation.  And  then  whc 
it  hath  ledde  lijiriers  from  the  true  feelmgc  of  their  finncs,it  makqth 
them  hypocrites  andignoraunt  or  God  Si.  themfclues.For  while  they, 
arc  wholly  buhcdin  reckcning  vp  ottheir  finacsjn  the  mcane  time 
ihcy  forget  the  fecretc  finke  of  vices, their  hidden  Iniquities,and  in- 
ward hlthi»elie ,  by  knowledge  whereof  they  (houlde  chiefely  haue 
wtyed  their  mifery.But  this  was  a  moft  ccrtaine  rule  of  coafefiion,to 
acknowledge  and  conltlfe  the  bortomlefte  depth  of  our  euiUto  be  fo, 
great  as  p.iflcth  our  vnderiiandinge .  After  this  rule  we  fee  that  the 
luc.i  8.  puhlicanes  confeflion  was  m.^de.  Lordc  be  mercifull  to  me  a  (inner: 
*^'  as  if  he  {hould  fay :  All  that  euer  I  am ,  I  am  altogether  a  h'nner ,  and 
i  can  not  atcaine  with  witte  or  expreffe  with  tongue  the  greatnelfe 
of  my  linne.s:  let  the  bottomleflfe  depth  of  thy  mercy  fwallow  vp  the 
boitomlcfi'e  depth  of  my  finne.  But  then  thou  wilt  fiy ,  what?are  not 
allourlinnesio  beconfeflcd?  is  no  confefllon  acceptable  to  God, 
but  that  which  is  knitte  vp  in  thcfe  two  wordes,  I  am  a  finner  r  No, 
but  rather  we  muft  endeuour  our  feluesasmych  asinvs  lycth  ,  to 
poure  our  our  heart  before  the  Lorde ,  and  not  onely  in  one  worde 
confetfe  our  felues  {innets,but  alfo  truely  and  heartily  acknowledge 
our  felues  to  be  fuch :  and  with  all  oar  thought  recorde,howe  great 
anddiuerfeis  our  filth  of  finnes> not  onely  thatwebe  \ncle3ne,but 
what ,  how  great,and  in  howe  many  partes  is  our  vndeanncfl'e :  noc 
onely  that  we  be  detters ,  but  with  howe  great  dettes  we  be  loden, 
and  howe  many  wayes  charged  :  not  onely  that  we  be  wounded, 
but  alio  with  howe  many  and  deadly  ftrokes  we  be  wounded .  With 
pfa  1 9  *^*5  reknowledging  when  the  (inner  hath  wholly  poured  out  himfelfc 
31.  before  God ,  lette  him  earneftly  and  fincercly  thinl-e ,  that  yet  there 
remay  nc  moc  (innes ,  and  that  the  fecret  corners  of  their  emls  are  Co 
dcpe,that  they  ca  not  be  throughly  difclofed.  And  he  crieth  out  with 
Dauid:Who  vnderftandethhis  errouis?  Lord  cleanfe  mc  fro  my  hid- 
den finnes.Now  where  they  affirmc,  that  (innes  are  not  forgiuen  but 
with  an  intent  of  confelTinge  firmcly  concciucd,  and  that  the  gate  of 

para- 


The  grace  of  Chrift.         Lib.3 .         il  60 

paradife  is  fhuc  againft  him  that  neglcdeth  occafion  offered  when  he 
may  be  confcfledjGod  forbid  that  we  fhoulde  graunt  them  that.  For 
there  is  no  other  forgiuenes  of  fianes ,  than  alway  hath  bin.  It  is  not 
read  that  all  theyhauc  cofefTed  their  finnes  in  the  earc  of  feme  prieft, 
that  wercade  to  hauc  obtained  forgiuenefTe  of  finnes  at  Chriflcs 
hand.  And  truely  they  could  not  confefTe,  where  there  were  neither 
any  priefts  cofefforsjnor  any  cofefllng  at  all.  And  in  many  ages  after, 
this  confeffion  was  vnheard  of,  at  which  time  finnes  were  forgiucn 
without  this  condition.But  that  we  may  not  neede  to  difpute  longer 
about  thiSjas  about  a  doutfull  matter,the  word  of  God  is  plain,which 
abidcth  for  euer :  Whenfoeuer  the  (inner  rcpenteth,  I  will  no  more 
remember  all  hisiniquities.Hc  that  dare  adde  any  thing  to  this  word,  Etc.i  8. 
bindethnot  finnes,but  the  mercy  of  God.  For  whereas  they  favjthat  *»• 
Judgement  can  not  be  giuen  but  when  the  caufe  is  hearde  j  wc  hauc 
a  foiution  in  readinefTe ,  that  they  do  prefumptuoufly  take  that  vpon 
themfelueSjWhich  haue  made  themfelues  iudges.  And  it  is  a  maruell, 
that  they  do  fo  boldly  frame  to  themfelues  fuch  principles,as  no  man 
in  his  right  wit  will  graunt.Thcy  boafl  that  the  office  of  Binding  and 
Loofing  is  committed  to  them,as  though  it  were  a  certaine  iurifdidio 
ioyned  with  Inquifitio.Morouer  their  whole  do^rinc  crieth  out,that 
this  authority  was  vnknowen  to  the  Apoflles.Neither  doth  it  belong 
to  the  prielijbutto  him  which  defireth  abfolution,  to  know  certaine- 
ly  whether  the  finner  be  loofed  or  no :  forafmuch  as  he  that  heareth 
can  neuer  know  whether  the  reckning  be  iuft  and  perfed.So  fhould 
there  be  no  abfolution  but  fuch  as  is  retrained  to  his  wordes  that  is 
to  be  iudged.Moreouer  the  whole  order  of  loofing  ftandeth  of  faith 
&  repentance,which  two  things  are  hidden  fro  the  knowledge  of  ma, 
when  fentcnce  mufi  be  giuen  vpon  an  other  man.  It  folowcth  therc- 
fore,that  y  alTurance  of  binding  &  loofing  is  not  fubieft  to  the  iudge- 
ment  of  an  earthly  iudge :  becaufe  the  minifler  of  the  wordjwhen  he 
doth  his  office,can  not  giue  abfolution  but  coditionally:  but  that  this 
is  fpoken  for  the  finnes  fake ,  Whofe  finnes  ye  forgiue.  &c.  that  they 
fhould  not  dout  that  the  pardo  which  is  promifed  by  the  ctimmaun- 
demcnt  and  word  of  Godjfhall  be  ratified  in  heauen. 

19  Therefore  it  is  no  maruell,  if  we  condemne  and  dcfire  to  haue 
vtterly  taken  away  this  Auricular  confeffion,  a  thing  fo  peftilent  &  fb  ^^ 
many  waies  hurtful  to  the  Church:but  if  it  v«'ere  a  thing  by  it  fclfe  in- 
different, yet  forafmuch  as  it  is  to  no  vfc  nor  profitc ,  and  hath  giuen 
caufe  to  fo  many  wickednefTes ,  facrilcges  and  errours ,  who  will  not 
thinke  that  it  ought  to  be  prefcntly  abolifhedf'They  do  in  dede  reckeo 
vppe  fomc  good  vfes ,  which  they  boaft  vpon  as  viery  profitable ,  but 
;  KK    iiij 


Cap.4.         Ofthemanerhovvtorecfiiue 

thefc  either  falfe  or  of  no  value  at  all.Onc  oilly  they  commend  wttb 
a  lingular  prerogatiue,thatj[hame is  a ,great,puni{hmenc  of  him  that 
cofeilethjwhcrby  the  iinner  both  is  for  time  to  come  made  warer,6c 
preuenteth  the  punillimcntof  God  in  pumflmg  himfelfe.As  though 
we  did  not  humble  a  ma  with  fhamefaftni's  enough  when  we  cai  him 
toy  hie  iudgementfeate  of  heauen,!  meane  to  the  hearing  of  God. 
It  is  forfooth  very  well  profited,if  for  (hame  of  one  mans  knowledge 
we  ceffe  to  (innc,and  be  notaihamed  to  hauc  God  witnes  of  our  cuii 
confcience .  Although  the  very  fame  is  alfo  moit  falfc,  for  it  is  to  be 
feene  that  by  nothing  groweih  grearer  confidence  or  licentioufneiTc 
to  iinne,  than  when  men  hauinge  made  confciiion  to  a  pneftjihinkc 
that  they  may  wipe  their  mouth  and  fay,  I  did  it  not.  And  notx>nely 
they  are  made  all  y  ycare  long  the  bolder  to  fmne  :  but  all  the  reft  of 
the  yeare  bearing  themfclues  bolde  vpon  confedionj  they  neuer  figli 
vnto  Godj  they  neuer  retume  to  themfehics,  but  heape  finnes  vpon 
finnes  nil  they  vomit  vp  all  at  once  as  they  thmkc .  And  when  they 
;  haue  once  vomited  them  vp ,  they  thinke  themfelues  difcharged  of 

their  burdrn,and  that  they  haue  taken  away  from  God  the  iudgemet 
that  they  hnue  giuen  to  the  prieft,  &  that  they  haue  brought  God  iii 
forgctfulnes  when  they  hauc  made  the  prieft  priuie  Morcouer  who 
doth  menly  fee  the  day  ofconfellion  athande?  Who  goethtocon-* 
fefTion  with  a  cherefull  heart ,  and  commeth  not  to  it  rather  againft 
his  willj  &  as  it  Were  drawinge  backewatd,likeasifhe  were  taken  by 
the  necke&dtawcn  to  piifon  ?  vnlefle  paraduenture  it  be  the  very 
ptitfteSjthat  vfe  ioyfully  to  delite  themfelues  with  mutuall  rehearfals 
of  their  doingSjas  were  with  mcry  tales?  I  will  not  defile  much  paper 
with  monftruous.abhominations  whereof  auricular  confeffion  fwar- 
mcth  fuli.Onely  this  I  fay.  If  that  holy  ma  did  not  vnwifely,  that  for 
one  rumoi:of  fornication  tooke  away  confeffion  out  of  his  Churchy 
yea,out  of  the  remembrance  of  his  flockc:then  we  be  thereby  put  m 
minde  what  i%  needefull  to  be  done  at  this  day  vpon  infinite  whoiv^ 
domeSjaduheries.inccftes  and  bawderies. 

20     Where  the  Confcffionars  allcage  for  this  purpofe  the  power 

of  the  keyes ,  and  do  thcrupo  fetthe  peupeand  prore  of  their  kiage* 

dome  ,  as  the  proucrbeis:itis  to  be  feene  how  much  they  ought  to 

Mat.18.  auaylc.  Then(fay  they)  are  the  keyes  giuen  without  caufc  ?  Is  it  fayd 

'2»        without  caufe  :  Whatfoeuer  you  loofe  vpon  earth  ,  Ihall  bealToJ' 

looled  in  H^uen  ?  Do  we  then  make  the  worde  of  Chnft  voyde:? 

I  anfwere  there  was  a  weighty  caufe  why  the  keyes fhould  be  giuca, 

as  both  I  hauc  euen  no  we  already  declared ,  and  (hail  more  plameiy 

fitcw  againt^when  I  come  to  entreat  of  Excommunication.  But  what 

^iu    ...  if 


The  grace  of  Chri ft,      Lib.3.         261 

if  I  Ho  with  one  Iwerde  cutt  of  the  holde  of  all  that  they  rcquirc,that 
h  with  fay ingjthat  facrificing  prieftes  are  not  y  vicars  nor  fuccelfors 
of  the  Apoftles?  But  this  fhall  alfo  be  to  be  entreated  of  in  an  other 
place  .•  but  nowe  they  raife  vp  an  engine  whereby  they  wolde  moft 
of  all  defcnde  thcmfelues  ,  and  thereby  may  all  their  buildinges  be 
ouerthrowen.For  Chrift  did  not  geue  his  Apoftles  y  power  to  bindc 
andloofe,before  that  he  gaue  them  the  holy  Ghott.'f  herfore  I  fay, 
that  none  haue  the  power  of  the  keyes  that  haue  not  firft  receiued 
the  holy  Ghoit.  1  denie  that  any  man  can  vfe  the  keyes ,  but  hauing 
the  holy  Ghoft  going  before,and  teaching  him  and  informing  him 
what  is  to  be  done.  They  trifling  fay, that  they  haue  the  holy  Ghoft. 
butindedethcy  denie  it,vnlefle  paraduenture they  faine  (as  they  do 
fainc  in  dede)  the  holy  Ghoft  to  be  a  vaine  thing  and  a  thmg  of  np- 
thmg,  but  therin  they  ihall  not  be  beleued.  And  by  this  engine  they 
are  vtterlyouerthrowen,  that  of  what  foeuerdore  they  boaltthat 
they  haue  the  keye,a  man  may  alway  afke  them  whether  they  haue 
the  holy  Ghoft  which  is  theiudge  and  gouerncr  of  the  keyes.  If  they 
aunfwer  that  they  haue ,  then  they  may  be  af  ked  againe ,  whether 
the  holy  Ghoft  may  erre.  This  they  will  not  be  glad  to  fpeake  ex- 
prtfly  ,  ahhough  they  crokedly  vttcr  the  fame  by  their  dodrine.  It  is 
therefore  to  be  gathered  ,  chat  no  prieftes  haue  power  of  thekeyes 
which  do  commonly  without  conhderation  loofe  thofe  thinges  that 
the  Lorde  woldc  haue  to  be  bounde  ,  and  binde  thofe  thinges  that 
the  Lordc  commaunded  to  be  loofed. 

2 1  Wheras  they  fee  thcmfelues  conuinccd  by  moft  dere  experi- 
menies^that  they  do  without  choife  loofe  and  binde  the  worthy  and 
vnworthy,?hey  vfurpc  a  power  without  knowledge.  And  although 
they  dare  not  denie  that  knowledge  isrequific  fora  good  vfe, yet 
they  write  that  the  very  power  is  geuen  to  euel  difpofers  of  it.  But 
this  is  the  powcr,wh3tioeucr  thou  bindcft  or  loofeft  in  earthe,lhalbc 
bounde  or  loofed  in  heauen.Either  the  promife  of  Chrift  muft  lie,  or 
they  that  haue  this  power  do  well  binde  and  loofc.Neither  may  they 
dallre  and  fay,  that  the  faying  of  Chrift  is  hmited  according  to  the 
dcfcruings  of  him  that  is  bound  or  looled.  And  we  alfo  confelfc,that 
none  can  be  bound  or  loofed  ,  but  they  that  are  worthy  rp  be  bound 
or  loofed.  But  themeflengers  of  theGofpell  and  the  Church  haue 
the  wordc.by  which  they  mcafure  this  worthinelfe,in  this  vvorde  the 
meflengers  of  the  Gofpell ,  may  promife  to  all  men  forgeuencffe  of 
finnes  m  Chrift  by  faiih,they  may  proclaime  damnauon  into  all  and  »  Cor. 
ypon  all  that  embrace  not  Chrift,In  this  word  the  Church  pronoun-  ^-  >• 
ccthxhat  farnicatouis,adultcrers,theiies,manfleyerS;Couetous  mcn> 


Cap4»  Of  the  maner  how  to  recciue 

vniuit  nien,haue  no  parte  in  the  kingdom  of  God,  and  bindeth  fuch 
with  moft  fure  bondes .  With  the  fame  worde  the  Church  loofetli 
them  whome  it  comforteth  being  repentant.  But  what  power  {hall 
this  be,not  to  know  what  is  to  be  bounde  or  loQred,&  not  to  be  able 
to  bindeor  loofe  without  knowledge  >  Why  then  do  they  fay  that 
they  loofe  by  authoritiegeuenvnto  them,  when  the  loofingisviw 
certain  ?  What  haue  we  to  do  with  this  imaginaduc  power,  if  there 
be  no  vfe  of  it?  But  I  haue  it  already  proued  that  either  there  is  no 
vfe  of  it ,  or  fo  vncertaine  an  vfe  as  may  be  accompted  for  none  ac 
ail.  Forwheras  they  confeOethat  there  is  a  great  parte  of  prieftes 
that  do  not  rightly  v(e  the  kcyes ,  and  that  the  power  without  lawc* 
fullvfcisofnaeffeft.  Who  (hail  alTurcme  that  he  of  whome  1  am 
loofed  is  a  good  vfcr  of  the  kcyes?  if  he  be  an  euell  vfcr  of  it ,  whac 
hath  he  els  but  fuch  a  voide  dUpofing  of  thcm,3S  to  fay,  what  is  to  b« 
found  or  loofed  in  thee  I  knowe  not,  for  afmuch  as  I  lack  the  right 
vfe  of  the  keyes,but  if  thou  defcrue  I  loofe  thee. But  fo  much  might 
do ,  I  will  not  fay  a  by  man  (for  they  could  not  beare  that  with  pa«r 
ticnt  eares)but  a  Turke,or  a  Deuell.For  it  is  afmuch  as  to  fay,I  haue 
not  the  worde  of  God  the  fure  rule  ofloofing  jbut  there  is  power 
geuen  me  to  loofe  thee ,  if  thy  cicfcruinges  be  fo.  We  fee  therefore 
what  they  meant ,  when  they  defined  the  keyes  to  be  the  authoritie 
ofdifcerning,  and  power  of  executing  rand  that  knowledge  is  ad- 
ioined  for  a  counfeller ,  and  like  a  counfeller  feructh  for  a  good  vfe: 
vndoubtedly  euen  they  defired  torcigne  at  their  owne  will,  liccn- 
tioufly, without  God  and  his  worde. 

21  If  any  man  take  exception  and  fay ,  that  the  lawfull  minifters 
of  Chrift  fliall  be  no  lefle  doubtefull  in  their  office ,  bycaufe  the  ab- 
folution  that  hangeth  vpon  faith  Ihall  alway  remaine  doubtcfulhand 
then  that  finners  ihall  haue  either  none  or  a  could  comfortc,bycaufe 
the  mjnifter  himfelfe  which  is  no  competent  iudge  of  their  faith, 
can  not  be  affured  of  their  abfolution:we  haue  aunlvvcr  thereunto  in 
redineffc.  For  they  fay  that  no  finnes  are  forgeuen  by  the  prieft,  but 
fuch  whereof  himfelfe  hath  bene  the  heaierrfo  by^their  opinion,thc 
forgeuenes  hangeth  vpon  the  iudgement  of  the  prieft  ,  and  if  he  dp 
not  wifely  difcerne  who  be  worthy  of  pardon ,  the  whole  doing  is 
voide  and  of  no  effed.Finally  the  power  whereof  they  fpeake,is  a  lu- 
rifdidionadioined  to  examinatioUjwherunto  pardon  and  abfolution 
is  rcftrained.  In  this  point  is  found  no  fure  ground ,  but  rather  it  is  a 
botromlefTc  depth.  For  where  the  confeffion  is  not  found,  the  hope 
of  pardon  is  alfo  lanie,3nd  theti  the  priefl  himfelf  muft  ne^des  fticke 
in  fufpcnfe  while  he  can  not  tell ,  whether  the  finner  do  faithfully 

recken 


The  grace  of  Chrift.       Lib.3.         2^2 

rcckcn  vp  all  his  cuell  deedes.  Finally  (fuch  is  the  ignoraunce  and 
rudcnefTe  of  prieftcs)  the  moft  parte  are  no  fitter  to  do  this  office, 
than  a  fliomaker  is  to  plovve  the  ground,and  the  reft  in  a  manner  all 
ought  worthily  to  fufped  themfelues.  Herevpon  therefore  rifeth  the 
perplcxitie  and  dowbcfulnelTe  of  the  Popes  abfolucion ,  bycaufe  they 
will  haue  it  grounded  vpon  the  perfon  of  the  prieft  ,  and  not  onely 
ihat ,  but  alfo  vpon  knowledge  ,  that  he  may  iudge  onely  of  thinges 
informedjCxamined  and  proued.  Nowif  aman  fhouidafkeof  thefe 
good  doders ,  whether  a  firmer  b;  reconciled  to  God ,  when  fomc 
finnes  are  forgeuen :  1  fee  not  what  rhey  haue  to  aunfA'er  ,  bur  that 
they  rtmlbe  compelled  toconfcfle  that  all  is  vnprofitable ,  that  the 
pneft  pronounceth  of  the  forgeuenefle  of  thofe  finnes  thar  he  hath 
heard  rehearfed  ,  fo  long  as  the  other  finnes  are  not  deliuered  from 
cond«mnati5.  On  the  behalf  of  him  y  confelfeih  how  hurtfall  care- 
fulnefle  holdeth  his  confcience  bo^ind ,  appereth  hereby  ,  that  when 
he  refteth  vpon tlie  prices  dircrction,as  they  callit,he  can  determine 
nothing  certainly  by  y  word  of  God-  The  dodrine  that  we  teach  is 
free  and  cleare  from  all  thefe  abfurdities.Fcr  the  abfolution  is  condi- 
tional!, ihat  the  (inner  fhould  truft  that  God  is  merciful!  vnto  him, 
Co  that  he  sincerely  feeke  the  clean'in^^  of  his  finnes  in  the  facrificc 
of  Chnft,  and  obeye  the  grace  offred  him. So  he  can  not  errc,which 
according  to  tr.e  office  of  a  preacher,  proclaimeth  that  which  is  ge- 
uenhimin  inftructions  by  the  word  of  God.  And  the  firmer  may 
embrace  a  fure  and  cleare  abfolution,  when  that  fimplecon:lition  is 
annexed  of  the  embracing  the  grace  of  Chr;ft,3ccording  to  thatge- 
nerall  dodrine  of  the  maiikr  himlelfe ,  Be  it  done  to  thee  according  Matr.f. 
to  thy  faith  Which  hath  bena  wickedly  defpifed  in  the  Pap^cie.  ^9* 

2^  How  fooliflily  they  confound  thofe  things  that  the  Scripture 
teachcth  of  the  power  of  keyes ,  1  hsue  promifed  tiiatl  will  fpeakc 
in  an  other  place ,  and  there  fhalbe  a  more  conucnient  place  for  it, 
when  I  come  to  entreate  of  the  gouernement  of  the  Church. But  let 
the  readers  remeber  tha:  thofe  things  are  wrongfully  wrtfted  to  Au- 
ricular and  fecret  conf(  (lion,  which  are  fpoken  by  Chrift  partly  of  the 
preaching  of  the  Gofpell,and  partly  of  excomunication.  Wherefore 
when  they  obied  that  the  power  of  loofing  is  geuen  to  the  Apoftles, 
which  priefts  may  vfe  in  forgeuing  finnes  acknowledged  vnto  them, 
it  is  phine  that  they  take  a  falfe  and  fonde  principle:becaufe  the  ab- 
folution thatferucth  faith,is  nothing;  els  but  a  witncffe  of  pardo  take 
out  of  the  free  promife  of  the  Gofpell.  As  for  the  other  confeflion, 
that  hangeth  vpo  the  d'fcipline  of  the  Church,it  percaineth  nothing 
to  fecre:  finnes,  but  rather  to  example,that  common  offence  of  the 


Cap4.  Of  the  manerhov7  to  rccciue 

Church  may  be  taken  away.  Buc  wheras  they  fcrapc  together  here 
and  there  teftiraonies,to  proue  chat  it  fufficcth  not  to  confelTc  finncs 
cither  to  God  onely  or  to  lay  men ,  vnlcfie  a  prieft  be  the  hearer  of 
them ,  their  trauailc  therm  is  but  lewd ,  and  fuch  as  they  may  be  a- 
Ihamed  of.  For  when  the  auncienc  fathers  counfell  (inners  to  vnbiir- 
den  thcmfelues  to  their  owne  paftour ,  it  can  not  be  expounded  of 
particular  rehearfall  which  then  was  not  in  vfe.  Then,  Lumbard  and 
fuch  ljke(fuch  was  their  finifter  dealing)  feme  of  fctpurpofc  to  bauc 
geu£n  themfelucs  to  faincd  bokes ,  by  prefcnfe  whereof  they  might 
deceiue  the  fimple.  They  do  in  deede  truely  confeffe ,  ihat  becaufe 
abfolution  alway  accompanieth  repentance,thcrc  fore  there  proprel/ 
remaineth  no*bond  when  a  man  is  touched  with  repentance ,  al- 
though he  haue  not  yet  confeffed^and  therefore  that  then  the  prieft 
doth  not  fomuch  forgeue  (innes  as  pronounce  and  declare  them  for- 
geuen.  Albeit  in  the  word  of  d^iaringthey  llily  bring  in  a  groffc 
errour ,  thrufting  a  ceremonie  in  ftede  of  dodnnc.  But  wheras  they 
patche  vnto  itjthat  he  is  abfolued  in  the  face  of  the  Church  that  had 
alredy  obteined  pardon  before  God :  they  do  inconueniently  drawe 
to  y  peculiar  vfe  of  euery  particular  man,that  which  we  haue  already 
faid  to  be  appointed  for  common  difcipHne ,  where  the  ofFenfe  of  a 
hainous  and  notorious  fault  is  to  be  taken  away.  But  by  and  by  after, 
they  depraue  and  corrupt  moderation ,  addmg  an  other  manner  of 
forgeuing ,  with  an  enioyning  of  penaltie  and  fatisfadion  >  wherin 
they  prefumptuoufly  claime  to  their  owne  facrifices  a  power  to  pare 
that  in  halfes ,  which  God  hath  in  all  places  promifed  vs  whole  to- 
gether. For  when  he  fimply  requireth  repentance  and  faith,this  par- 
tition or  exceptio  is  a  very  robberic  of  4God.For  it  is  in  cffed  afmuch 
as  if  the  prieft  taking  vpon  the  perfone  of  a  Tribune,  (hould  become 
interceflbur  to  God,  and  would  not  fuffer  God  of  his  mere  liberalitic 
to  receiue  him  into  fauour ,  that  hath  lien  proftrate  before  the  Tri- 
bunes feates,and  there  hath  bene  punifhed. 

14  The  whole  fumme  commeth  to  this  point,  that  if  they  will 
make  God  the  authour  of  this  counterfait  cofeflion,  therein  is  their 
foUfliod  condemned,  as  I  haue  proued  them  falfe  forgers  in  the  fcvve 
places  that  they  allege.  But  fith  it  is  euident  that  it  is  a  law  made  by 
men,I  fay  that  it  is  both  tiranicall  apd  made  iniurioufly  againft  God, 
who  binding  mens  confciences  to  his  vvord,will  haue  them  free  from 
the  bondage  of  men.  Now  when  for  the  obteining  of  pardon,there 
is  a  neceffitie  prefcribed  of  that  thing  which  the  Lorde  wolde  to  be 
free  ,1  fay  that  this  is  a  facrilege  not  to  be  fuflied  >  bycaufc  there  is 
nothing  more  properly  belonging  to  God ,  than  to  forgeue  (rnnes, 

wherein 


The  grace  of  Chrift.      Lib.j.  ^6^ 

wherein  confiltcth  ialuation  for vs .  Moreouer  I  haue  fliewcd  thac 
this  cirannie  was  firft  brought  in,  when  the  world  was  oppreflbd  with 
filthy  barbaroufnefle.I  haue  alfo  taught  that  ic  is  a  pcftilent  law,  that 
cither  throwech  downe  hedlong  into  defperation  the  poore  foulcs 
in  whom  Co  euer  abideth  a  feare  of  God  :  or  where  there  reigneth 
carelcfneSjdeliteth  the  with  vayne  flatteries,  &  Co  maketh  the  duller. 
Laft  of  alllhaue  declartd,that  what  fo  euer  mitigations  they  bring, 
tend  to  no  other  ende ,  but  to  entangle ,  darken  and  dcpraue  pure 
dodrine,and  hide  vngodlinefle  with  deceitfull  colors. 

25^     The  third  place  in  Repentance  they  affigne  to  fatisfadion,  libr.  4, 
whereof  all  that  euer  they  babble  raay  be  ouerthrowen  with  one  Scntec 
worde.  They  fay  that  it  is  not  enough  for  him  that  repenteth,to  ^'^^'"c. 
abfteine  from  his  former  euels,  and  chaunge  his  behauior  into  bet-  .  ^^  ^5 
ter ,  vnleflchc  make  fatisfadion  to  God  for  thofe  thinges  that  he  fufficit. 
hath  done :  And  that  there  be  many  helpes  by  which  we  may  re-  *^«  V^^' 
deme  (innes,as  wepinges/aftinges^oblations  and  the  workes  of  cha-  "-["e*** 
ritie.With  thefe  we  muft  winne  the  Lord  to  be  fauorablc,with  thefc  ^^f^  ^^, 
we  muft  pay  our  dettes  to  the  rightcoufneife  of  God ,  with  thefe  we  nullus. 
muft  make  amendesfor  our  defaultes ,  with  thefe  we  muft  deferue  cadcm 
pardon.For  although  by  thelargenes  of  his  mercy  he  hath  forgcucn     '* 
our  faulte,  yet  by  the  difcipline  of  his  iuftice  he  reteineth  the  peine, 
and  that  this  is' the  peine  that  muft  be  redcmed  with  fatisfaitions. 
But  in  cffed  all  that  they  fay  commcth  to  this  point ,  that  we  do  ia 
deedc  obteine  pardon  of  our  finnes  at  the  mercifulneflc  of  God, 
but  by  meanes  of  the  deferuingof  our  workes ,  by  which  the  ofFenfc 
of  our  finnes  may  be  recompenfed,thar  due  fatisfadion  may  be  fully 
made  to  Gods  righteoufnefle.  Againft  fuch  lies.  I  fet  tlie  free  forge- 
uenefle  of  finneSjthan  which  there  is  nothing  more  euidetly  fpoken 
of  in  the  Scripture.  Firft,  what  is  forgcuenefte,  but  a  gift  of  mere  li-  EHi,  5*. 
beralitie?For  the  creditour  is  not  faid  to  forgcue,that  acknowlcdgeth  ^ 
by  acquitance  that  the  mony  is  payed,  but  he  that  without  any  pay  3°"*'^ 
mentwillmgly  of  his  ownehberaluie  cancel leth  the  detters  bonde.  CoioC 
Secondly ,  why  is  this  word,  Freely,  added,  but  to  take  away  all  opi-  2.1 4- 
nion  of  fatisfadion?With  what  conHdcnce  therefore  do  they  yet  fet  T«t.}.^ 
vp  their  fatisfadionSjtbat  are  ftncken  downe  with  fo  mighty  a  thun- 
derbolt?Butwhat?when  y  Lord  cricthoutby  Efay,ItisI,!tis  I,thatdo  Era.4j. 
put  away  iniquities  for  mine  owne  fake  >  and  will  nor  be  mindefull  of  *  ^ 
thy  finnes :  doth  he  not  openly  declare ,  that  he  fetcheth  the  caufe 
and  fundationoffoigeuenelfe  only  from  his  ownc  goodnes?More- 
ouer  whereas  the  whole  Scripture  beareth  this  witnclle  of  Chnft,  A6ti% 
that  forgeuencfle  of  finnes  is  to  be  receiued  by  his  name,  doth  it  not  ^  i- 


Cap.4.  Of  the  maner  how  to  receiuc 

thereby  exclude  all  other  names?  How  then  do  they  teache  that  it  is 

receiucd  by  thename  of  fatisfadions  ?  Neither  can  they  dcnie  thdz 

they  giuc  this  to  fatisfadions,ahhough  they  fay  that  the  fame  be  vfed 

as  helpes  by  way  of  meanes.  For  whereas  the  Scripture  faith  By  the 

name  of  Chrift,it  meaneih  that  we  bring  nothing, we  allege  nothing 

of  ourowncjbut  rcfte  vpon  the  oncly  commendation  of  Chrift.  As 

2.Cor.5  Paule,  where  he  affirmeth  that  God  is  reconciling  the  world  to  him 

^*       felfe  in  Chrift,  for  his  fake  not  imputing  to  men  their  finnes,  he  im- 

mediatly  (heweth  the  meane  and  rnanner  how :  bycaufe  he  that  was 

without  finne.was  made  (mne  for  vs. 

^Lihv.  J.      i^     But  (fuch  is  their  perucrfnefTe)  they  fay  that  both  forgeufc- 

Sentct  nefleoffinnes  and  reconciliation  are  performed  both  at  one  time, 

oilt  9-    when  we  are  in  Baptifmc  recciued  into  the  fauour  of  God  by  Chrift: 

that  after  baptifme  we  muft  rife  againe  by  fatisfa(ftions :  and  that  the 

bloud  of  Chrift  profiteth  nothmg,but  fo  far  Ss  it  is  dilbibutcd  by  the 

keyes  of  the  Church.Neither  do  I  fpeakc  of  a  doubtefull  matter,for 

afmuch  as  they  haue  in  moft  euident  writinges  bewrayed  their  ownc 

filthinefre,and  not  one  or  two  of  chemjbut  all  the  Scholemen  vnnief- 

fally.  For  their  Maifter ,  after  that  he  had  confefled  that  Chrift  had 

payed  the  penaltie  of  finncs  ?pon  the  tree ,  according  to  the  dodri- 

j.Pct.2.  ncQf  Peter  5  immediatlycorredeth  his  faying  with  adding  this  ex*- 

2%im    ceptic>n,that  in  baptifme  all  temporal!  penalties  of  finncs  are  reJca- 

1.9.       fedjbut  after  baptifme  they  are  minifhed  by  the  helpe  of  pcnaunce» 

that  fo  the  crofiTe  of  Chrift  and  our  penaunce  may  workc  together. 

i.Ioh.a  But  lohn  faith  far  otherwife,  if  any  (inne,  we  haue  an  aduocate  with 

a.&  1 2.  th(.  Father,euen  lefus  Chrift,which  is  the  propitiation  for  our  (innes. 

I  write  vnto  you  children ,  bycaufe  your  finncs  are  forgeuen  you  for 

his  names  fake.  Truely  he  fpeakcth  to  the  faithful!,  to  whom  when 

he  fettcth  forth  Chrift  to  be  the  propitiation*  of  finnes ,  he  fheweth 

that  there  is  no  other  faiisfadton  by  which  God ,  being  difpleafcd, 

may  be  made  fauorablc  and  appeafed.  He  doth  not  fay :  God  was 

ones  reconciled  vnto  you  by  Chrift,now  fcekc  you  other  meanes.  but 

he  makcth  him  a  perpetuall  aduocate  ,  alway  to  reftoie  vs  by  his  in- 

tercefl'ion  into  the  fauour  of  his  father:  a  perpetuall  propitiation  jby 

which  our  finncs  may  be  clcanfedaway.  For  this  is  euer  true  that  the 

John.i.  other  lohn  faid:  Beholdc,thc  Lambe  of  God  ,beholde  him  that 

2^'        taketh  away  the  finnes  of  ihe  world.He  taketh  them  away  (faith  !)c) 

himrelfeandnoncother,thatis  to  fay:  for  afmuch  as  he  atone  is  the 

Lambe  of  God, he  alone  alfo  is  thi;  oblation  for  finncs,  he  alone  the 

propirintion  ficrificc,  he  alone  the  fatisfa<ftion.  For  wheras  the  right 

and  power  to  forgcuc  bclogcth  proprely  to  the  father,in  the  refpeft 

that 


The  grace  of  Chrift.       Lib.3.         5d^4 

that  he  rsTdiftinguifhed  from  the  fonnCjas  \vc  hauc  alredy  fcnciChriil 
is  here  fct  in  an  other  degree ,  that  taking  vpon  himfelfe  the  paine 
due  vnro  vs,he  hath  taken  away  our  giltinefle  before  the  iudgemene 
of  God.  Wherevpon  foloweih ,  the  we  (hall  no  othcrwife  be  parta- 
kers of  the  fatisfadion  made  by  Chrift,  vnlefle  the  fame  honour  rc- 
mainc  whole  with  him,which  they  do  wrongfully  take  to  themfelucis 
that  go  about  to  appeafc  God  with  their  owne  recompenfinges, 

X7     And  here  it  is  good  to  conlider  two  thingcs:tnat  Clirift  may 
hauc  his  due  honour  kept  vnto  him  whole  and  ynminiihedrand  that 
the  confciences  being  aflured  of  the  forgeuenellc  of  finne,may  hauc 
peace  with  God.  Efaye  faith ,  that  the  father  hathlaycd  the  iniquities  Ef*  S  :> 
of  vs  all  vpon  his  fonne ,  that  wc  fhouldc  be  healed  by  his  ftripes.  "^p 
Which  thing  Peter  rehcarfing  in  other  wordes  faith :  that  Chrift  did  ' 
in  his  body  beare  our  finnes  vpon  the  tree.  Paule  writeth  that  finne  Rom,8. 
was  condemned  in  hisflelh ,  when  he  was  made  finne  for  vs.  That  is  j- 
to  fay,  that  the  force  and  curfe  of  finne  was  flaine  in  his  flefli ,  when  ^^^^  *• 
he  was  geuen  to  be  a  facrificc ,  vpon  which  the  whole  heape  of  our    *' 
finnes,  with  all  their  maledidion  and  curfe,  with  the  dredfuU  iiidgc- 
ment  of  God,and  condemnation  of  death  fhouldbc  caft.Here  thofc 
triflinges  are  in  no  cafe  to  be  hcard,that  after  the  firft  purging,  euery 
one  of  vs  doth  none  otherwifefele  theefFeduaJnefle  of  the  palTioii 
of  Chrift ,  than  after  the  meafure  of  fatisfadoric  repentance :  but  Co 
oft  as  We  fall  j  we  be  called  backe  to  the  onely  fatisfadion  of  Chrift, 
Now  fet  before  thee  their  peftilent  follies,  as  for  example :  That  the 
grace  of  God  woiketh  alone  in  the  firft  forgeuenefle  of  finnes :  that 
if  we  afterwarde  fall,  to  the  obtcining  of  a  fecondc  forrgcuenefle  our 
workcs  do  worke  with  it.  If  thcfe  thinges  may  haue  place ,  do  thcfe 
thinges  that  arc  here  before  afligned  to  Chrift  rcmaine  fafcvnto 
him?It  his  a  meruellous  greate  difference ,  bctwene  this  that  our  ini- 
quities arelayed  vpon  Chrift,  that  they  fiioulde  be  cleanfed  in  him, 
,  &  this  that  they  arc  cleanfed  by  our  owne  workes ."bctwene  this  that 
Chrift  is  the  procuringe  of  mcrcie ,  and  this  that  God  muft  be  made 
mercifull  by  workes.  But  if  we  fpeakc  ofpacifiengtheconfcienccr 
what  pacification  fliallthisbe  foramaiisconfcience,tohearethac 
his  finnes  arc  redemed  by  fatisfadions  ?  When  fhall  he  ccrtaincly 
knowe  the  meafure  of  his  CjtisfadioJ'Therfore  he  ftiall  alway  doubtc 
whether  he  hauc  God  mercifull  or  ao ,  he  ftiall  alway  be  vexed ,  and 
alway  quake  for  feare.For  they  that  reft  vpon  light  pety  fatisfadions, 
do  too  contemptuoufly  eftem"?  the  judgement  of  God ,  and  do  liilc 
confider  how  great  is  the  greuoufneflc  of  finne ,  as  we  ihall  declare 
in  an  other  placc.But  ahliough  we  graut  them  to  red».aic  fomc  finnes 


Cap.  4.         Of  the  maner  how  to  receaic 

with  luft  fatisfadion :  yet  what  will  they  do  when  they  arcopprefied 

with  Co  many  finnes,for  fatisfadio  wherof  a  hundredliues  although 

they  were  wholy  applied  therunto  can  not  fufficc?  Befide  that,all  the 

places  wherin  the  forgeuenefle  of  finnes  is  affirmed,  do  not  belong  to 

yonglinges,  but  to  the  already  regenerate  childre  of  God,  and  them 

tbathaue  bene  long  nourifhed  in  the  bofome  of  the  Church.  That 

2  Cor.   embaffage  which  Paule  fo  honorably  extolleth ,  1  befech  you  in  ihe 

i'io,     name  of  God ,  be  ye  reconciled  vnto  God ,  is  not  diredcd  to  ftraun- 

gcrs,  but  to  them  that  had  bene  already  regenerate.But  he,  biddingc 

fatisfadions  farewell,  fendeth  them  to  the  crolfe  of  Chrift.  So  when 

OJolofT.  he  writeth  to  the  Coloffians  ,that  Chrift  by  the  bloud  of  the  croffc 

i'io.     hath  pacified  all  thinges  in  heauen  or  in  earth5he  reftraineth  not  this 

to  the  oncly  moment  wherein  we  are  receiued  into  the  Church,buc 

cxtendeth  it  to  our  whole  courfc.  Which  eafily  appcreth  by  the  pro* 

cefTe  of  the  text,where  he  faith,  that  the  faitbfuU  haue  a  redemption 

by  the  bloud  of  Chrift,  that  is  forgeueneffe  of  linnes.  Albeititisfuf 

perfluous  to  heape  together  mo  places ,  that  redily  offer  themfelucs 

to  be  founde. 

28     Here  they  flee  to  the  fanduarie  of  the  foolifti  diftindion,that 

fome  finnes  are  veniall, and  fome  deadly:  that  for  deadly  iinnes  is 

great  fatisfadion  due ,  that  veniall  (innes  are  purged  with  more  eafy 

rcmedies,as  with  faying  of  the  Lords  prayer ,with  fprinkling  of  holy 

water, with  abfolution  at  the  mafle.  So  they  mockeand  trifle  with 

God. But  whereas  they  nlway  haue  in  their  mouth  veniall  and  deadly 

finne,  yet  they  coulde  neuer  difcerne  the  one  from  the  other,  fauing 

that  they  make  yngodlines  and  vncleanneflfe  of  heart,a  veniall  finne. 

Rom.  6.  gyj.  ^g  ^25  jl^g  Scripture  the  rule  of  right  and  wrong  tcacheth  vs)  do 

Exe.  18.  P'onounce,that  the  rewarde  of  finne  is  death^and  that  the  foule  that 

ao.*      finncih  is  worthy  of  death. But  that  the  finnes  of  the  faithful  are  vc- 

B.om.8.  niall,not  for  that  they  do  not  deferue  death ,  but  bycaufe  by  the 

'•         mercie  of  God  there  is  no  condemnation  to  them  that  arc  in  Chrift 

IcfuSjbecaufc  they  are  not  imputed  :  bycaufe  they  are  taken  away  by 

pardo.  I  know  how  vniuftly  they  fclaundcr  this  our  dodrine.For  they 

lay,rhat  it  is  the  Stoikes  ftraunge  conclufion,concerning  the  cqualitic 

of  finnrs.  But  they  fliall  eafily  be  conuinced  by  their  owne  mouth. 

Fori  demaunde  of  them,  whether  among  the  very  fame  finnes  that 

they  cofelFe  to  be  deadly ,they  do  not  acknowledge  one  to  be  greater 

than  an  other.It  doth  not  therefore  immediatly  followe,that  finnes 

are  cgall ,  becaufe  they  are  all  together  deadly.  When  the  Scripture 

dcfinitiuely  faiib,that  the  reward  of  finne  is  death,rhat  the  obcdiecc 

of  the  lawe  is  the  way  of  life ,  and  that  the  iranfgvcflion  of  the  lawc 

is  death. 


The  grace  of  Chrift.         Lb.3.         2^5 

is  death ,  they  cannot  efcape  this  fentence.  What  end  of  fatisfieng 
rhen  will  they  finde  in  fogreataheapeof  iinnes?  Ifthe  fatisfadion  Pro. 24. 
of  one  day  be  the  fatisfadion  of  one  finne,  while  they  are  about  that  *  ^* 
one  fatisfadion , they  wrappe  thtmfelues'in many finnes,(ithe  the 
iufteft  man  palTeth  no  one  day  whtrin  he  falltth  not  many  times. 
Now  when  thcyfliall  prepare  themfelues  to  make  fatisfadion  for 
ihefe  finncs,  they  fhall  heape  vp  great  numbers,  yea  rather  innume- 
rable. Then  the  hope  of  faiisheng  being  cut  of,  what  do  they  ftay 
vpon?  how  dare  they  ftill  thinke  of  fatisfieng? 

29     They  go  about  to  winde  out  themfelues :  but  (as  the  pro* 
uerbe  is)  the  water  ftill  cleaueth  vpon  them.Thcy  forge  a  diliindion 
of  fault  and  penaltie.  1  hci  confelie  that  the  fault  is  forgeuen  by  the 
mercie  of  God,  but  that  when  the  fault  is  forgeucn,  the  penaltie  re- 
maineth  which  the  righteoufnefie  of  God  requircth  to  be  payedrand 
that  fatisfadions  do  properly  belong  to  the  releafc  of  the  penaltie. 
Good  Godjwhat  a  fkipping  lightncfle  is  this?' now  they  confeflt-  that 
the  forgeucnefleof  the  faulchethfreely  open  for  men,  which fome- 
time  they  teache  men  to  deferue  with  prayers  and  wepinges,  and  all 
other  kindcs  of  preparations.  But  yet  ftill  all  that  is  taught  vs  in  the 
fcripture  concerning  the  forgcuenefle  offinneSjdothdiredly  Hghc 
againft  this  diftmdion.  Which  ahhough  I  thinke  that  I  haue  alredy 
more  than  fufficiently  confirmed,yet  I  will  adde  fome  other  teftimo- 
nies  whcrwith  thefe  winding  fnakes  may  be  holden  fo  faft,ihat  they 
ihallnotbeableonestofoldeinthetoppeoftheir  taile.  This  is  the 
neweTeftament  which  the  Lorde  hath  couenanred  with  vs  in  his  icr.  31. 
Chrift,  that  he  will  not  remember  our  iniquities.  What  he  meant  by  3 1. 
thefe  wordes,  we  learnc  by  an  other  Prophet  where  the  Lorde  faith;  E2,e.iS, 
If  the  righteous  turne  away  from  his  righreoufnefle ,  I  will  not  re-  l^'    g 
member  all  his  righteoufnefles.  Ifthe  wicked  depart  fro  his  wicked-  ,/     * 
neife ,  I  will  not  remember  all  his  iniquities.  Wheras  he  faith  that  he 
will  not  remember  their  righteoufnefiejthis  is  afmuch  to  fay,  that  he 
will  haue  no  regard  of  them  in  refped  to  reward  thcm.Therforc  not 
to  remember  finnes,is  afmuch  as  not  to  call  them  to  punifhmcnt.Thc  Efa.44, 
fame  thing  is  called  in  an  other  place ,  to  caft  it  behinde  his  backe,  to  ^\' 
wipe  it  away  like  a  cloude ,  to  drowneit  in  the  bottome  of  the  fea,  ^^^  7- 
not  to  impute  it  and  to  hide  it.  By  fuch  manners  of  fpeche  the  holy  '^* 
Ghoft  doth  plaincly  exprcfte  his  meaning  vnto  vs,if  we  would  apply 
vnto  him  wiUing  earcs  to  learne.  Truely  if  God  do  punifli  finnes ,  he  Pfa.  }|, 
imputeththem  :if  hctakethvengcancc,heremcmbrcththem:ifhe  '*• 
call  them  to  iudgement,he  doth  not  hide  them:if  he  examinc.them, 
he  doth  noc  caft  them  behinde  liis  backe :  if  he  loke  vpon  them,  he 


Cap.4*         Of  the  maner  how  to  recciuc 

hath  not  wiped  them  away  hke  a  cloudc :  if  he  fift  them,he  hath  not 

pra.  $1,  caft  them  into  the  bottome  of  the  fca.  And  in  this  manner  doth  Au- 

^'  guftine  expound  ic  in  plaine  wordes.lf  God  haue  couered  (innes,then 

he  would  not  loke  vpon  themiif  he  would  not  loke  vpon  thcm^then 

he  would  not  marke  thcmrif  he  would  not  marke  thcjthen  he  would 

not  puni(h  them :  he  would  not  knowe  them ,  he  had  rather  pardon 

ihem.Why  therefore  did  he  fay  that  finnes  were  couered, that  they 

fliould  not  be  feen-.What  was  meant  by  this  that  God  did  fee  finnes, 

but  that  he  did  punifli  them  ?  But  htvsheare  alio  out  of  an  other 

place  of  the  Prophet,  vpon  what  conditions  theLorde  forgeueth 

Efa.!-     finnes. If(faith  he)  your  finnes  be  as  fcarlet,  they  (hail  be  made  white 

« 8.        as  fnow  :  if  they  be  red  like  crimofin,they  {hall  be  as  woU.  And  in  le- 

ler.  50.  remie  we  read  thus :  In  that  day  the  iniquitie  of  lacob  fhalbc  fought 

^^'       for,  and{haUnotbefounde:thefinneofIudah,  and  it  (hall  not  be. 

Becaufe  I  will  be  fauorable  to  the  remnantes  that  I  fhall  preferue; 

Wilt  thou  briefcly  vnderftand  what  is  the  meaning  of  thofe  wordes? 

Tob.14.  Weye  on  the  other  fide  what  is  meant  bythefe  fpeches :  that  the 

'  7.        Lorde  doth  binde  vp  iniquities  in  a  facke  ,  doth  gather  them  into  a 

O'ee.13  boundell  and  laye  them  vp,&  doth  graue  them  with  an  iron  pointell 

ier!i7.  *"^"  Adamant  ftone.  If  they  fignifie  (as  it  is  out  of  doubt)  that  ven- 

I.  *    *  geancelhalbegeuenforrecopenfejthenisitalfonottobe  doubted, 

but  that  by  contrarie  fentences  the  Lorde  affirmeth ,  that  he  remit- 

teth  all  recompenfins:  of  vengeance.  Here  I  muft  befech  the  readers 

not  to  barken  to  my  glofes,  but  onely  that  they  wiU  fuSer  the  worde 

of  God  to  take  fome  place. 

50  Whar,I  pray  you,had  Chrift  done  for  vsjifwe  fhould  ftill  be 
i.Pct.2  compelled  to  fufter  painc  for  finnes  ?  For  wheri  we  fay  that  he  did 
24.  beare  all  our  finnes  in  his  body  vpon  the  tree ,  we  mcanc  nothing  els 
thereby , but  that  he  fuffred  all  the  peine  and  punifhment  that  was  due 
Hfa.  5  3.  to  our  finnes .  And  the  fame  hath  Efaye  more  liueiy  declared  where 
5*  he  faith :  the  chaftifemet  (or  corredion)  of  our  peacejwas  vpon  himw 

What  is  the  corredion  of  our  peace  but  the  peine  due  to  finnesPand 
which  we  fhould  haue  fuffred  before  that  we  could  be  reconciled  to 
Rom.  5.  Godjvnleffc  that  he  had  entred  into  our  ftede?  Lo,thou  feeft  plainc- 
*'^-  ly,that  Chrift  fufFred  the  peines  of  finnes ,  to  deliuer  them  that  be 
^  o  °'^**  his  firom  rhem.  And  fo  oft  as  Paule  maketh  mention  of  the  redemptio 
I  phe.i.  performed  by  Chrift^he  vfcth  to  call  it  in  Grcke  Jpolutrojtn^  where- 
V-  by  he  mcaneth  not  onely  redemption,  as  it  is  commonly  takcn.but 
ColoCi.  the  very  price  and  fatisfadion  of  redemption.  After  which  manner  he 
!  Tim.  writcth,that  Chrift  gaue  himfelfe  JntUutron,7i  price  of  raunfome  for 
».  6.      VS.  What  propitiation  is  there  with  the  Lorde  (faich  Auguftine)  but 

facrifice? 


The  grace  of  Chrlft.       Lib. 3.         266 

facrifice?  And  what  facrifice  is  there,  but  thnt  which  is  offred  for  vs  in 
the  death  of  Chrift  ?  But  that  which  is  appointed  in  the  lawe  of  Mo- 
fes  for  clcanfing  the  oft'enfes  of  (innes ,  niiniftreth  vs  n  flrong  battell 
ramme.  For  the  Lord  doth  not  there  apointthisor  that  manner  of 
fatisfieng,biit  rec^uireth  the  whole-  recoiDpenfe  in  facrifices.  Where- 
as yet  in  other  fhinges,  hedothmoft  diligently  sndinmoll  cxaft 
order  fet  out  all  the  ceremonies  of  expiation.  Kowe  commcth  ic  to 
pa(re,that  he  commaundeth  to  rccompenfe  faukes  committed ,  with 
no  workes  at  ,ill,but  requireth  oncly  facrifices  for  latisfadion.-but  be- 
caufe  his  will  is  fo  to  declare ,  that  there  is  onely  one  kinde  of  fatif- 
fadion  ,  whereby  his  iudi  emeiu  is  appeafed  ?  For  the  facrifices  that 
the  Ifraelices  did  then  ofter  ,  were  noiweyed  by  the  worke  of  men, 
but  were  eftemcd  by  their  truch,  that  is  to  fay,  by  the  oneiy  facrifice 
of  Chrift.  But  what  manner  of  recompenfe  the  Lord  receiut'th  of  vs, 
Ofee  hath  very  well  exptelTed  in  fcwe  wordes.  Thou  {holt  (laith  he)  ofce, 
take  away  iniquiticj  O  God. Loe, here  isforgeueneiTcof  finnes.  And  »4.3. 
wefliall  pay  thee  calues  of  our  lippes  .-Loe,  here  is  fatisfadlion.  I 
knovve  that  they  yet  do  futtclly  flippe  away,vvhen  they  make  dlftinc- 
tion  betwene  euerlaftmg  peine>and  tem.porall  pcine.s.But  when  they 
teach  that  temporall  peine  is  any  kinde  of  punifliment  that  God  ta- 
kcth  as  well  of  the  body  as  of  the  foulc  >  except  onely  euerlaftin^ 
deathjthis  reftraining  of  it  doth  litle  hclpe  them.  For  the  places  that 
wc  haue  aboue  recited,  do  exprefly  meane  rhis,  that  God  receiueth 
vs  into  fauour  with  this  condition  ,  that  in  pardoning  the  fault ,  he 
pardoneth  all  the  peine  what  fo  cner  we  had  thereby  deferiied.  And 
(b  oft  as  Dauid  or  the  other  Prophets  do  craue  pardo  offinnes,  they 
do  alfo there writhall  prayto  be  rcleafedofthe  pemc.Yea,ihe  very 
feling  of  Gods  iudgement  doth  dnue  them  therunto.Againe,  when 
they  promife  mercie  at  the  Lordes  hand ,  they  do  in  manner  alway 
of  purpofe  preach  of  the  peines  and  the  forgeuencffe  therof.Truely 
when  the  Lorde  in  Ezechiell  pronounceth  that  he  will  make  an  ende  Ere.  j(f 
of  the  exile  in  BabyIon,and  that  for  his  owne  fakcnot  for  the  lewes  ^^'  ^^^^ 
fake ,  he  doth  fufficiendy  fhewe  that  both  are  of  free  ^ift.  Finally ,  if  ^** 
we  be  deliuered  by  Chrift  from  giltinefle  of  fault,  the  peines  that 
come  thereof,  muft  needes  ceflc. 

3 1     But  for  afmuch  as  they  do  alfo  arme  themfelues  with  tefti- 
monics  of  Scripture,let  vs  fee  what  manner  of  argumentes  thofe  bee 
that  they  aJlcge.  Dauid  (  fay  they  )  being  rebulced  byNnthanthe  a.Sam. 
Prophet  of  adulierje  and  maflaughter,receiucd  pardon  of  his  finne,  '*•'  5* 
and  yet  he  was  afterward  punifhcd  by  the  death  of  his  fonne  that  he 
had  gotten  by  that  adulterie.  We  are  taught  to  redeme  with  farif- 

LL  I) 


Cap.4.  Of  the  manerhow  to  rcceiae 

fadions  iuch  paines  as  were  to  be  extended  after  forgeuencs  of  the 
Dan.  4.  fault.  For  Daniel  aduifed  Nebuchadnezer  to  redcme  his  finnes  with 
?+  almes.  And  Salomon  writeth  that  for  equitie  and  godlineflc  ,iniqui- 
6!^&  ic*  ^'^^  ^^^  forgeuen.  And  in  an  other  place,  that  withcharitie  the  mul- 
1 2.  titode  of  finnes  is  couered.  Which  fentence  Peter  alfo  confirmetb. 
I. Pet.  4  Againe,in  Luke  the  Lord  faith  of  the  woman  that  was  a  finner,that 
many  finnes  are  forgeuen  her ,  becaufe  fhe  hath  loued  much.  Howe 
peruerfly  and  wrongfully  ihey  cuer  weye  the  doinges  of  God.  But  if 
they  had  marked  ( as  they  fiiould  not  haue  ouerpafled  it )  that  there 
are  two  kindes  of  Gods  iudgemenr,thcy  would  haue  fcen  in  this  re- 
buking of  Dauid ,  a  far  other  manner  of  puniiliment,  than  fuch  as 
Tnight  be  thought  to  tend  to  reucngement.  But  bycaufc  it  not  a  litle 
behoueth  vs  all  to  vndcrftand  wherunto  the  chaftit^mentes  haue  reC- 
peft,wherwith  God  correfteth  vs  for  our  finnes,and  how  much  they 
differ  from  thofe  examples  wherewith  he  purfueth  the  wicked  and 
reprobate  with  indignation  :  therefore  I  thinke  it  fhall  be  not  befide 
the  purpofe  to  comprehend  it  fiiortly  in  a  fumme.  For  the  order  of 
plaine  teaching ,  let  vs  call  the  one  kinde  of  judgement,  the  iudegc- 
nient  of  Reuenge,the  other  of  Chaftifemet.It  is  to  be  vnderftanded^ 
that  God  fo  punifheth  his  enemies  with  the  iudgement  of  reuenge* 
that  he  vfeih  his  wrath  againft  them,cGnfoundeth  rhem ,  deftroyeth 
chem,and  bringeih  them  to  nought.  Therefore  let  vs  take  that  to  be 
properly  the  vengeance  of  God ,  when  his  jpunifhing  is  ioined  with 
his  indignationrwith  the  iudgement  of  Chauifemct  he  dealeth  not  fa 
cruelly:as  to  be  angryrnor  punifheth  to  dcftroy,nor  fendeih  downc 
his  lightening  to  kill.Therefore  it  is  not  properly  punifhment  or  vcn- 
geance,but  corredion  and  admonifhmcnt.  The  one  is  the  domg  of 
aiudgc,  the  other  of  a  father.  For  the  iudgewhenhe  punifhethan 
cuell  doer,he  hath  regard  to  the  offenfe,  &  punifheth  the  very  fauh: 
when  the  father  fomwhat  rigoroufly  corredeth  his  childe,he  doth  it 
not  to  be  reuenged  on  himjor  to  punifh  him,but  rather  to  teach  him 
&  make  him  warer  in  time  to  come.  Chryfoftome  in  a  certaine  place 
vfeth  a  fimilitude  fomwhnt  diflering  from  this,but  yet  it  commeth  to 
the  fame  point.Thc  fonne  (  faith  he)  is  beaten ,  and  the  feruant  alfo 
is  beatcnrbut  the  one  is  puniflied  as  a  bondeferuant,bycaufc  he  hafh 
efFended,and  the  other  is  chaftifed  as  a  freeman  and  as  a  fonne,nc- 
dingcorredion.  To  the  one  hiscorredion  ferueth  for  profe  and  a* 
inendement,to  the  other  for  a  fcourge  and  punifhmcnt. 

^  z  But  that  we  may  haue  the  whole  matter  fhortly  and  in  a  redy 
fummejlet  this  be  the  firft  of  two  dilhndions.  Whercibeucr  punifh* 
oeni  IS  CO  reuengejchere  fhewcth  ic  fdf  the  curfe  and  wrath  of  God, 

which 


The  grace  of  Chrift.      Lib.j.         i6j 

which  he  alway  wzthholdeth  from  the  fjithfiill.  Contrarywifc  Chaf-  lob.  j, 
tifcment  both  isabltfling  of  God,andbearetha  tcftimonie  of  his  '7* 
Joue,  as  the  Scripture  teacheth.  This  diftlrence  is  commonly  eucry  i[°""^ 
where  fufficiently  cxprefled  in  the  worde  of  God.  For  what  fo  eutr  Heb  1 2 
afflidions  the  wicked  fuft'cr  in  this  prefenthfc ,  therein  is  painted  out  5. 
vnto  vs  as  it  were  a  certainc  entrie  of  helljfio  whenfe  they  do  alredy 
fee  a  far  of  their  eternall  damnation :  and  they  are  fo  far  from  being 
amended  or  taking  any  profit  thereby ,that  raiher  by  fuch  beginings 
ihey  arc  prepared  to  the  moft  cruell  hell  that  at  length  abideth  for 
them.  But  the  Lorde  chaftihng  chaftifeih  his  feruantes ,  but  he  doth  Pft.io* 
not  put  them  to  death  .  Therefore  they  confefle  that  10  be  beaten  p^*'  * 
with  his  rodde  ,  was  good  for  them  vnto  true  inftruftion.  But  as  we  ,y[ 
read  euery  where  that  the  holy  ones  fuffer  fuch  punifhmenrcs  with 
quiet  minde  ,  fo  they  haue  alway  prayed  to  efcape  the  fii  It  kinde  of 
fcourges.  Chaftfe  me  Lorde  (faith  leremie)  but  in  thy  iudgemcnc,  lere.ic 
not  in  thy  vvrath,leaft  thou  deftroy  me.Poure  out  thy  wrath  vpon  the  1 4. 
nations  that  haue  not  knowen  thee ,  and  vpon  the  kingdomes  that 
haue  not  called  vpon  thy  name.  And  Dauid  faith :  Lorde  rebuke  me  Pfa.tf.i 
not  in  thy  wrath ,  nor  corred  me  in  thine  anger.  And  it  maketh  no-  &  3^  * 
thing  to  the  contrariCjthat  oftentimes  it  is  faid,that  the  Lord  is  angry 
with  rhem  that  be  his ,  when  he  punifheth  their  finncs.  As  in  Efaye;  Efa.is.i 
I  will  confelTe  to  thee  O  Lorde ,  becaufe  thou  haft  bene  angry  with 
me ;  thy  wrath  is  turnedsSc  thou  haft  comforted  me.Againe  Abacuc.  Kaba  j 
Thou  that  haft  bene  angry  (hall  remember  mercie.  AndMichee:!  **.  , 
will  beare  the  wrath  of  the  Lordjbecaufe  1  haue  finned  againft  him.     '^  *^' 
Where  he  putteth  vs  in  minde  that  not  onely  they  that  are  iuftly  pu~ 
nifhcd,  nothing  preuaile  with  murmuring  againft  him ,  but  alfo  that 
the  faithfull  haue  afwagement  of  their  forrow,in  confidering  the  pur^ 
pofe  of  God.  For  after  the  fame  manner  it  is  faid  that  he  doth  defile 
his  ownc  inheritancejV/hich  yet  fas  we  knowe)  he  will  neucr  defile. 
But  that  is  fpoken  not  in  refped  of  the  purpofe  or  meaning  of  God 
that  punifheth,  but  of  the  vehement  felmg  of  forrow,  which  they 
fele  that  fuffer  any  of  his  fcueritie  what  fo  cuer  it  be.But  he  not  only 
pricketh  his  faithfull  with  no  fmal  rigour,but  fometimes  fo  woudeth 
lhem,that  they  thinke  themfclues  not  far  from  the  damnatio  of  hell. 
So  he  teftifieth  that  they  haue  deferued  his  wrat  h,and  fo  it  behoueth 
that  they  fhould  loth'ihemfelues  in  their  eucls,and  be  touched  with 
the  greater  care  to  appeafe  God ,  and  carefully  make  haft  to  craue 
pardon.But  euen  in  the  very  fame  doing  he  flieweth  a  more  euidene 
teftimonie  of  his  fauorable  kindenefle  than  of  his  wrath.  For  y  coue« 
nanc  c^tinueth  that  was  made  with  vs  in  our  true  Salomon:tnc  uuch 

LL  iij. 


Cap.  4.         Of  the  maner  how  to  receluc 

whereof  he  that  can  nocdec^^rne  >hadi  affirmed,  that  it  fhallncuer 
fa.  8^.  bee  made  voide.If  (faith  he)  his  children  fotfike  my  lawe,andwalkc 
'•        not  in  my  iudgementsrif  they  defile. my  ftatutcs ,  and  kepe  not  my 
commaundememes.  I  will  viiite  their  finnes  witharodde  and  with 
ftripes :  but  I  will  not  take  away  my  mercie  from  him.  Of  which 
mercie  to  make  vs  afl'ured  ,  he  faith ,  that  the  rodde  wherewith  he 
I.Sam,  will  corrcd  the  poiteritie  of  Salomon ,  Ihalbe  of  racnne ,  and  ftripes 
•»4.     of  the  childrcnof  mennc*.  by  which  daufes  when  he  meaneth  mo- 
deration and  icnitie,hc  therewithall  fecretly  declareth,that  they  can 
not  but  bee  confounded  with  extreme  and  deadly  horrour,  that  fele 
the  hand  of  God  to  be  againft  th.m.  Howe  great  regard  he  hath  of 
Ha.  48.  this  Icnitie  in  chaftiling  his  Ifracl!,he  flicwcth  in  the  Prophet:!  hauc 
0.        purged  thee(i^^ith  he)m  fire^But  nor  as  Siluefjfor  then  thou  Hiouldeft 
haue  bene  all  confumed.  Albeit  he  teacheth  that  ch^jftifementes 
fcruc  hi>n  for  to  cleanle  him ,  but  he  further  faith  that  he  vfeth  the 
fame  fo  tempecatcly ,  that  he  bee  not  to  much  confumed  by  them. 
And  that  is  needcfull.  For  the  more  that  euery  man  reuerently  tea^ 
reth  Godjnnd  geueth  himfclfe  to  follow  godhnefle/o  much  the  ten* 
drer  he  is  to  beare  his  wrath  For  the  reprobate,although  they  grone 
vndqr  his  fcourges ,  yet  for  that  they  wey  not  the  caufe  ,  but  rather 
turne  their  backe  both  to  their  owne  Hnnes  and  ro  the  iudgemenc 
of  God  ,  by  that  flouthfulnejle  they  gather  a  hardnelfc  :  or  bycaufe 
they  murmure  and  kickc  againft  h:m,  and  do  make  an  vprore  againft 
iheir  iuJge ,  that  furious  fuddcn  ra>j;c  aftonieth  them  with  madnefle 
and  furor.  But  thefaithfull  being  adraonifhed  by  his  corredion,by 
and  by  defcend  to  confider  their  linnes,  &  being  ftrikeii  with  dread 
and  horrour,  they  flee  in  humble  wife  to  pray  to  him  for  pardcn,vn- 
lefle  the  Lorde  did  afwa^e  thefe  forrowes  wherewith  the  poorc  fou- 
les  torment  themfelues ,  they  would  fainte  a  hundred  times  euen  in 
fmal  tokens  of  his  wrath. 

^5  Then  let  this  be  the  feconddift!n6lion,that  when  the  repro- 
bate are  ftryken  with  the  fcourges  of  God ,  they  do  alrcdy  after  a 
certaine  manner  beginne  to  fuffcr  peines  by  his  iudgemet,and  though 
theyfliall  not  efcapevnpuniflied,  for  that  they  haue  not  taken  hede 
to  fuch  tokes  of  the  wrath  of  God ,  yet  they  are  not  punifhcd  to  this 
ende,  to  make  them  come  to  a  better  minde :  but  o;iely  that; to  their 
great  hurt ,  they  fliouid  prouc  God  to  be  a  iudge  and  reuenger.  But 
children  are  beaten  with  roddes ,  not  that  they  (houldc  thereby  be 
puniftied  of  God  for  their  finnes,  but  that  they  fhould  therby  profit 
to  amendement.  Therefore  we  take  it  that  they  rather  haue  refpeft 
to  the  time  to  come,than  to  the  time  paftThis  I  had  rather  cxprcflc 


The  grace  of  Chnlt.       Lib.3 .         2  ^8 

m  Chryfoftomes  wordes  than  mine  owne.  For  this  (faith  he)  God  In  Term, 
doth  by  peine  vpon  vs ,  not  puniHiing  our  finnes  paft,  but  correding  ^.^  y^' 
vsagainil  time  to  come.  And  So  faith  Auguftine  :  That  which  thou  confeff. 
fufFreft,  that  for  which  thou  lamented ,  is  a  medicine  to  thee  and  no 
p;ine ,  a  chaftifement  and  no  damnation.  Put  not  away  the  fcourgc, 
if  thou  wilt  not  be  put  away  from  the  inheritance,&c.  Know  ye  bre- 
thren that  all  this  miferic  of  mankinde  when  the  woild  groneth  is  a 
medicinall  forrow,  and  not  a  pennall  fentence,&c.  Thefe  fentences 
I  haue  theiefore  thought  good  to  allcage,that  the  manner  of  fpeche 
that  1  haue  aboue  written ,  {houlde  not  feme  to  any  man  newc  and 
vnufed.  And  hereunto  ferue  all  the  complaintes  full  of  indignation 
wherein  the  Lorde  oftentimes  doth  expoftulaie  of  the  vnkindenefle 
of  the  pcople,for  that  they  ftiffly  defpifed  all  punifliments.  In  Efaye  Efa.  i.y. 
he  faith:To  what  purpofe  lliould  I  ftrike  you  any  more:from  the  fole 
of  the  foote  to  the  crowne  of  the  hed ,  there  is  no  whole  place.  But 
bccaufe  the  Prophets  are  full  of  fuch  fayinges ,  it  fhalbe  fufficient  to 
haue  briefly  fhswed  that  God  doth  punilh  his  Church  for  none  othec 
intent,  but  that  it  (houlde  be  tamed  and  amend.  Therefore  when  he 
did  caft  Saul  out  of  the  kingdpmejhe  punifhed  him  to  rcuengement:  i.Sam. 
When  he  toke  from  Dauid  his  yonge  fonne ,  he  correded  him  to  ^5**  ?• 
amendement .  According  to  this  meaning  is  that  to  be  taken  which  *^^^' 
Paule  faithjwhen  we  are  ludged  of  the  Lorde,  we  are  corrcded,that  ^  cor. 
we  ihould  not  be  damned  with  this  worlde.That  is,  when  we  that  be  11.31. 
the  children  of  God  arc  afflided  with  the  hande  of  our  heauenly  fa- 
ther, this  is  no  peine  wherewith  we  ihould  be  confoundedjbut  only 
a  chaftifement  wherewith  we  iliould  be  inftrufted.  In  which  pointe 
Auguftine  isplainely  onour  fide.  For  he  teacheth that  the  peines  tib.de 
wherewith  men  are  a  like  chaftifed  by  God,  ar  diuerfly  to  be  confi-  Pecca- 
dered  :  bycaufe  to  the  holy  ones  they  are  battels  and  exercifcs  after  j.°co"a^c 
the  forgeucneffe  of  their  finnes  ,to  the  reprobate  they  are  without  remift. 
forgeuenefte  peines  of  wickedneffe.  In  which  place  he  rehearfeth  cap.  ?j, 
how  peines  were  layed  vpon  Dauid  and  other  godly  men ,  and  faith  ^  34« 
that  the  fame  tended  to  this  ende,that  theirgodlineflefhoulde  by 
fuch  humbhng  of  them ,  be  exercifed  and  proued.  And  where  Efaye  Efa  40, 
faith,  that  the  tewifh  people  had  their  iniquitie  forgeuen  them ,  by-  •• 
caufc  they  had  rcceiued  full  chaftifement  at  the  Lordcs  hande  :  this 
proueth  not  that  the  pardon  of  finnes  hangeth  vpon  the  full  pai- 
ment  of  the  peinerbut  it  is  in  efFed  afmuch  as  if  he  had  faid:  Bycaufe 
ye  haue  alredy  fuffr ed  peines  enough ,  and  by  the  greuoufnefle  and 
multitude  thereof  haue  bene  now  pined  away  with  longe  mourning, 
and  forrowc ,  therefore  itisnowe  time  that  receiuing  the  tidinges 

LL   iiij 


Cap, 


4.  Of  the  maner  how  to  recciue 

of  full  mercie ,  your  heartes  fhocftde  reioyce  and  fele  me  to  be  your 
father  .  For  there  God  did  take  vpon  him  the  perfon  of  a  father, 
which  repenceth  him  euen  of  his  iufte  feucritie ,  when  he  was  com- 
pelled  {harply  to  correft  his  fonne. 

^4    With  thefe  thoughtes  it  is  neceflarie  that  the  faithftill  be  Fur- 
i.Pet.4,  nilhed  in  bitternelfeofaffliAions.lt  is  time  that  the  iudgementbe- 
'7.        ganne  at  the  houfe  of  the  Lorde  ,  in  which  his  name  is  called  vpon. 
^er^-  5*  \Yhat  fhould  the  children  of  God  dojif  thev  did  beleue  the  feueritie 
of  God  that  they  fele  to  be  his  vengeancePFor  he  that  being  ftrikcn 
with  the  hand  of  God ,  ima^inech  God  a  punifhing  iudge  ,  can  not 
conceiue  him  but  angry  and  enemie  vnto  him ,  and  deteft  the  very 
fcourgeofGod  as  a  curfe  and  damnation.  Finally  he  can  neuer  be 
perfwaded  that  God  loueth  him,  that  fhall  thinke  him  fo  minded  to- 
ward him,  that  he  is  ftill  minded  to  punifh  him.  But  he  only  proHteth 
vnder  the  rod  of  God,that  thinketh  him  to  be  angry  with  his  hnnes, 
but  merciefuU  &  louin?,e  to  himfelfe.For  ocherwife  that  muft  needcs 
nappen,which  the  Prophet  complaineih  that  he  felt,where  he  faith. 
Pfa  S8«  Thy  wraths>0  God  haue  pafled  ouer  me:thy  terrors  haue  opprelfed 
*7*        me.  Aifothatwh«chMoreswnieth,bycau(e  we  haue  fainted  in  thy 
*•  ^^*  wrath ;  and  we  haue  bene  troubled  in  thy  indignation,  thou  haft  fet 
oui  iniquities  in  thy  fight,and  our  fecretes  in  the  light  of  thy  coun- 
tenance :  becaufe  all  oar  dayes  are  gone  away  in  thy  wraih:our  yeres 
are  confumed  as  the  word  that  is  pafled  out  of  a  mouth.On  the  other 
fide  Dauid  faith  thus  of  his  fatherly  cbaft:ifemenies,to  teach  that  the 
Pfa.p4,  faithfuU  are  rather  holpen  than  opprelfed  thereby :  BlcflTed  is  the 
pf*  «ft  ^^^  whom  thou  haft  correded  O  Lorde ,  and  haft  inftruded  in  thy 
J  J**     •  lawe,to  geue  him  quiet  from  euell  dayes,  while  a  pit  is  digged  for  the 
finner.  Truely  it  is  a  harde  tentation,  when  God  (paring  the  vnbcle* 
uers  and  winking  at  their  faulteSjfemeth  more  rigorous  againft  them 
that  be  his.  Therefore  he  gaue  them  a  caufe  of  comfort,  the  admo- 
nifliment  of  the  lawe ,  whereby  they  {houlde  learne ,  that  it  is  done 
toprouidefor  their  faluation  when  they  are  called  againe  into  the 
way  ,  and  the  wicked  are  caried  hedlong  into  their  errours ,  whofc 
ende  is  the  pit.  And  it  is  no  difference  whether  the  peine  be  euer- 
lafting  or  during  for  a  time.  For  as  well  warre,famine,peftilence,and 
fickenelfeas  theiudgcmentof  eternall  death  are  the  curfesof  God, 
when  they  are  layed  vpon  menne  to  this  ende, to  be  inftrqmentes 
of  the  Lordes  wrath  and  vengeance  againft  the  reprobate. 

I J  Nowe  (as  I  thinke  )  all  men  do  perceiue  whereunto  tended 
that  chaftifement  of  the  Lorde  vpon  Dauid:euen  to  be  an  inftrudion 
chat  God  is  greuouHy  difpleafcd  with  manflaughter  and  adulterie» 

again^ 


The  grace  ot  Chrift.       Lib.3 .         2  ep 

againft  which  he  had  ihewed  fo  great  an  indignation  in  his  beloued 
and  fauhfull  feruam :  that  Dauid  ihould  be  caught  to  be  no  more  fo 
bold  to  do  y  hke  deede;8uiot  to  be  a  paine  whereby  he  ihould  make 
a  certaine  rccompenfe  to  God .  And  fb  is  to  be  iudgtd  of  the  other 
kinde  of  corredion,wherby  the  Lord  punilhed  his  people  with  a  fore  j.sa.a 
pelblcnce,for  Dauids  duobedience  wherinto  he  was  fallen  in  num-  i  $» 
bring  v  people.For  he  did  in  deede  freely  forgiue  to  Dauid  the  gilti- 
ncffe  of  his  ljnne:but  becaufe  it  pertained  both  to  the  pubhke  exam- 
ple of  all  ages,and  alfo  to  the  humbling  of  Dauid,that  fuch  a  hainous 
ofFenfe  Ihoulde  notremayne  vnpunillied  :  therefore  he  moft  (haiply 
chaftifed  him  with  his  rod .  Which  marke  alfo  we  ought  to  haue  be- 
fore our  eyes  in  the  vniuerfall  curfe  of  mankindc ,  For  wheras  after 
pardon  obtained,wc  do  all  yet  fuffer  the  miferies  that  were  laid  vpon 
our  firft  parent  for  paine  of  (inneiwe  perceiue  our  felues  by  fuch  cx- 
crcilcs  to  be  admoniihed,  how  grieuoufly  God  is  difpleafcd  with  the 
tranfgrcilionof  his  law:that  being  throwen  downe  &  humbled  with 
knowelcdge  in  confcience  of  our  owne  miferable  eftace ,  we  may  the 
more  ferucntely  afpire  to  true  bleifednc> .  But  he  (halbe  moft  foo- 
li(h  that  Ihall  thjnke,that  the  calamities  of  this  prcfent  bfe  are  layed 
vpon  vs  for  the  giitines  of  linnc.  And  that  1  thinke  was  the  meaning 
of  Chryfoilome  when  he  wrote  thus.If  God  do  therefore  lay  pauies  ^      ^ 
vpon  vSjthat  he  (hould  call  vs,perfeucring  in  euils  to  repentace,then  de  pro 
when  repentance  is  once  fliewed.the  paine  llialbe  fuperfluous.Ther-  uid.  ad 
fore  ,  as  he  knoweth  it  to  be  expedient  for  euery  mans  nature,  fo  he  Stargi- 
handeleth  one  man  more  roughly,  and  an  other  with  more  louinge  """*' 
tei^derncfle.  Therfore  where  he  mindeth  to  teach  that  he  is  not  vn- 
meafurable  in  taking  puniflimecs,  he  reprocheth  to  th«  hard  hearted 
and  obftinate  people  that  being  ftriken  yet  they  make  not  an  end  of  j 
finning.  In  this  meaninge  he  coplaineth,  that  Ephraim  was  as  a  cake  ofe.v 
fcorched  on  the  one  fide,  and  raw  on  the  other,  becaufe  the  corrc- 
<3ion$  did  not  pearcc  into  their  mindes,  that  the  people  hauing  their 
vices  boyled  out,might  be  made  mecte  to  receiuc  pardon.Truely  he 
that  fo  fpeaketh,  fheweth,  that  fo  foone  as  a  man  hath  repented ,  he 
will  byandby  become  appeafabJeiand  that  by  our  ftifnej  he  is  cnfor- 
ced  to  that  rigour  in  chaftifing  of  faulte$,which  Hiould  haue  bin  pre- 
uented  with  wilhng  amendement.Yetforafmuch  as  we  all  are  of  fuch 
hardnes  and  rudenelTe,  as  vniuerfally  needcth  chaftifemet;it  feemed 
good  to  him  being  a  moft  wife  father,to  exercifc  all  without  exceptio 
with  a  comon  fcourge  all  their  life  lon;^  But  it  is  maruclous  why  they 
fo  caft  their  eyes  vpon  the  only  example  of  Dauid,&  are  not  mouei 
with  fo  many  examples^in  which  they  might  haue  behoUe  free  for« 


\^ap.4.         Uttlicmanerhowtoreceiuc 

C.uk.i8.^iuenefleoffinnes,Iti$  read  that  the  Publicane  went  out  of  the  tc- 
■^        pie  iuftified .  There  followed  no  paine.  Peter  obtayned  pardon  of 
jj    *    his  offence,  his  teares  we  reade  (fayth  Ambrofe)his  fatisfadion  we 
Mat.  2.  read  not .  And  the  man  ficke  of  the  Palfey  heard  it  fpoken  to  him; 
^         Rife :  thy  finnes  are  forgiuen  thee.  There  was  nopaineiayedvpon 
him.  All  the  abfolutions  that  are  rehearfed  in  the  Scripture,  are  fet 
out  as  giue  freely.  Out  of  this  great  nober  of  exampks,a  rule  fhould 
rather  haue  bin  gathered  than  of  that  only  example  that  containeih 
in  it  a  certayne  fpeciall  matter. 
Dan.  4.    36     Daniel  in  his  exhortation  wherin  he  coupfellcthNabuchad- 
H*      ,  nezer  to  rcdceme  his  finnes  with  righteoufneli'e ,  and  his  iniquities 
with  pityinge  of  the  poore :  his  meaning  was  not  to  fay, that  righte- 
oufnelTe  and  mercy  are  (atisfadory  appesfemenccsofGod,  andre- 
deption  of  paines  (  for  God  forbid  that  there  were  euerany  redep- 
tio  fauingonly  the  bloud  of  Chrift)but  to  referre  this  word  Redee* 
ming  rather  to  men  than  to  God,as  if  he  had  fayd:0  king,  thou  haft 
vfed  an  vnrighteous  and  violent  goruernment ,  thou  haft  oppreffcd 
the  humblcjthou  haft  fpoyled  the  poore,thou  haft  hardly  and  vniuft- 
ly  handled  thy  people:for  thy  vniuft  exadions,  for  thy  violence  and 
oppre{Iion,now  render  to  them  mercy  and  righteoufnefle.  Likewife 
*ro.io.  Salomon  fayth,  that  with  charity  the  multitude  of  finnes  is  cduered: 
*•        not  before  God,but  amongc  men  themfelues.  For  thus  is  the  whole 
verfe:Hatred  raifeth  vp  contentions '.but  charity  coucreth  all  iniqui- 
ties. In  which  verfe,as  his  maner  is,he  doth  by  way  of  comparifon  of 
contrariesjcompare  the  cuils  that  grow  of  hatreds,with  the  frutcs  of 
charityrin  this  meaninge,  they  that  hate  together,do  one  bite,  barke 
at.reproch  and  rayle  at  an  other,and  turne  all  things  to  the  worft:but 
they  that  louc  together,  do  diflfemble  many  thinges  amonge  them- 
felues ,  do  winke  at  many  thinges ,  and  pardon  many  thinges  one  to 
the  other ;  not  that  the  one  alloweth  the  others  fauUes,but  beareth 
with  thcm,and  helpeth  them  with  admoni{hinge,rather  than  galleth 
i.Pct.4.  them  with  rcproching  them.  And  it  is  not  to  be  douted  that  Peter  al- 
8.         leageth  this  place  in  thefame  fenfejvnlcfle  we  will  accufe  him  of  de- 
Pro,  »<?,  prauingand  wrongfully  wrefting  the  Scripture.  But  whereas  he  tea- 
cheth  that  finne  is  purged  with  mcrcifulnefle  and  liberality ,  he  doth 
not  meane  that  recompcnfe  is  therewith  made  for  finne  before  the 
face  of  the  Lorde ,  fo  that  God  beinge  appeafed  by  fuch  facisfadion 
doth  releafe  the  paine  that  oiherwife  he  would  haue  layd  vpon  the, 
but  after  the  accuftomcd  manner  of  the  Scripture  he  declareth  that 
they  (liall  findc  him  mercifull  vnto  them  that  leauinge  their  former 
vices  andiniijuities ,  do  turne  to  him  by  godlincs  &  trueth :  as  if  he 

fliouldo 


6, 


The  grace  of  Chrift.         Lib.3.         270 

fiiould  fayj  that  the  wrath  of  God  doth  ceflfe  and  his  judgement  reft, 
when  we  cede  fro  our  cuill  doingcs.  Neither  doth  he  there  defcribc 
rhecaufe  ofpardo,  but  rather  the  maneroftrueconuerlion.As  ma- 
ny times  the  Prophets  do  declare  that  Hypocrites  do  in  vaine  pefter 
God  with  forged  ceremonious  vfages  in  ftcde  of  repentance,  wher- 
as  it  is  vprightncs  of  hfe  with  the  duties  of  charity  that  dcliteth  him 
As  alfo  the  author  of  the  Epiftle  to  the  Hcbrues  commendinge  libc-  Hcb.i  j 
rality  and  gentleneire,teacheth that fuch  facrifices  pleafe  God.  And  '^* 
when  Chnftjtauntingthe  Phariftsthat  giuinge  heede  only  to  clean-  ,  ^^'^^ 
fingc  ofdifhes,  they  negieded  the  cleannefle  of  the  heart,commaun-  Luc-  n. 
dedthemtogiue  almes  that  all  might  be  clcanerhe  did  not  thereby  3 p. 
cxhorte  them  to  make  fatisfadion:  but  only  teacheth  what  maner  of 
cleannelTe  pleafeth  God.  Of  which  kinde  of  fpeach  we  haue  entrea- 
ted m  an  other  place. 

^7  As  touching  the  place  of  Luke,  no  man  that  hath  with  founde  Luc.y, 
Judgement  read  the  parable  that  the  Lord  did  there  recire,willmake  ^ 
vs  any  controuerfie  thereupon.  The  Pharifee  thought  with  himfeife, 
that  the  Lord  did  not  know  the  womanjwliich  he  had  fo  eafily  recci- 
ued  into  his  prefence.lror  he  thought  tl^.at  Chrift  would  not  haue  rc- 
ceiucd  hefjif  he  had  knowen  her  fuch  a  fianer  as  l"he  was.  And  ther- 
by  he  gatheredjchat  Chrift  was  not  a  Prophet  thatmight  in  fuch  fort 
be  dectiued.  The  Loidjto  ftiewe  that  (he  was  no  finner  to  whom  her 
finnes  were  already  forgiuen  ,  did  put  out  this  parable.  There  were 
two  dettcrs  to  one  creditour  vpo  vfuric.-the  one  ought  fifty,the  other 
ought  Hue  hundredj  both  had  their  dettes  forgiuen  them.  Whether 
ovveth  more  thankerthe  Pharifee  anfwered:  he  to  whom  moft  is  for- 
giuen.The  Lord  replied;  learne  hereby  that  this  womans  finnes  arc 
forgiue  her,bccaufe  ihehath  loued  much.Tn  which  word$(asyou  fc) 
he  maketh  not  her  loue  the  caufe,but  the  proofe  of  the  forgiuenefte 
of  her  finnes.  For  they  are  deriued  vpon  a  fimilitude  of  that  dcttour, 
to  whome  Hue  hundred  was  forgiuen;  to  whome  he  did  not  fay  that 
therefore  it  was  forgiuen ,  becaufe  he  had  loued  much :  but  there- 
fore loued  much,  becaufe  it  was  forgiuen.  And  hereunto  muft  th.it  fi- 
mihtude  be  applied  in  this  forte  :  Thou  thinkeft  this  woman  to  be  a 
finner ;  but  thou  oughteft  to  know  that  {he  is  none  fuch ,  forafmuch 
as  her  finnes  be  forgiuen  her.  And  that  her  finnes  be  forgiue  her,her 
loue  ought  to  proue  vnto  thee ,  whereby  ilie  rendereth  thankc  for 
this  bcnefit.It  is  an  argument  gathered  of  the  following  efFed,  whcr- 
by  any  thing  is  proucd  by  fignes  enfuinge.By  whatmeanc  flie  obtay- 
ncd  forgiuenes  of  finnes,the  Lord  openly  tcftifieth:  Thy  faith, faith 
J)e,  haih  faued  thee .  Therefore  we  obtayne  forgiucnefle  by  fay thj 


Cap.4.         Of  the  maner  how  to  receiuc 

By  charity  we  glue  thankes ,  and  teftiiie  the  bountifulnefTc  of  the 
Lord. 

g8     As  for  thofe  things  that  are  commonly  founde  in  the  bookes 

of  olde  wryters  conccrninge  fatisfadion ,  they  litle  moue  mel  fee  in 

deede  that  many  of  them,(I  will  fpeake  plainly)  in  a  maner  all  whofe 

books  remaine,haue  either  erred  in  this  poinr,or  fpoke  to  aabbedly 

and  hardlycbut  I  will  not  graunt  that  they  were  fo  rude  and  vnskilfull 

as  to  haue  wry  tten  thofe  thinges  in  that  fenfe  that  the  new  Satisfa- 

^*'nf  1*  ^'°^*'*'^  ^o  read';  the.Chryfoftome  in  one  place  writeth  thusrwhere 

lo      '  ^^^^.  '^  required,examination  ceiTethrwhere  mercy  is  asked>iudge- 

ment  is  not  rigorous  :  where  mercy  is  craued ,  there  is  no  place  tor 

paine:where  is  mercy,  there  is  no  inquifition  .Where  is  mercy ,  the 

anfwere  is  pardoned.  Which  wordes  howfoeuer  they  be  wrcfted,yct 

they  can  neuer  be  made  to  agree  with  the  Schoolemens  dodrinesJn 

the  booke  of  Ecdcfiafticall  dodrines,which  is  fathered  vpon  Augu- 

ftine,  is  red  thus :  Satisfadion  of  repentance  is,to  cut  of  the  caufes  of 

iinnes,and  not  to  graunt  an  entric  to  their  fuggeftions.  Whereby  ap" 

peareth  that  the  dodrinc  of  fatisfadion  that  was  fayd  to  be  giuen  in 

recompenfe  for  (innes  committed ,  was  euen  in  thofe  times  laughed 

to  fcornc:forafmuch  as  they  referre  all  fatisfadion  to  a  heedefulneflc 

in  abftaining  fro  finnes  in  time  to  come.  I  will  not  alleagc  that  which 

HofO'io  ^^  (^n\c  Chryfoftome  fayth ,  that  he  requireth  of  vs  no  more ,  but 

in  Gen.  that  we  (lioulde  confelTe  our  finnes  vnto  him  with  teares :  fith  fuch 

Enchir.  fcntences  are  many  times  found  in  his  wrytings  &  others.  Auguft.nc 

ad  Lau-  ^  (jcede  in  fome  places  calleth  the  workes  of  mercy,  remedies  to  ob» 

Mat  (f '  **^''i^  forgiuenefle  of  finnes :  but  becaufc  no  man  fhoulde  ftumble  at 

la.       that  litle  word,he  himfelfe  preuentcth  it  in  an  other  place. The  flefh 

ofChrift(fayth  he)the  true  and  onely  factifice  for  finnes,  notonely 

thefc  finnes  that  are  wholly  put  away  in  baptifmcjb'K  alfo  thcfe  thac 

afterward  creepe  in  by  weakenes :  for  which  the  whole  church  crieth 

out  at  this  day,  Forgiuevs  our  trefpaflfcs.  Andthey  arcforgiuenby 

that  fingular  facrifice. 

J9  They  haue  for  the  moft  parte  called  fatisfadiorjjHOt  a  recom- 
penfe to  be  rendred  to  God, but  an  open  declaration  whereby  they 
that  had  bin  excommunicate  when  they  woulde  be  rcceiued  againc 
to  the  communion,did  affertaine  the  church  of  their  repentace.  Foe 
there  were  enioyned  vnto  them  when  they  did  repent  certaine  fa- 
ftingcs  and  other  thinges ,  whereby  they  might  pcrfwade  men  that 
they  were  truely  and  hartily  weary  of  their  former  life ,  or  rather 
blotte  out  the  remembrance  of  their  former  doinges  :  and  fo  they 
were  fayd  to  make  fatisfadion  not  to  God>but  to  the  Church.  Which 

is 


The  grace  of  Chrifl.         Lib.3,         '271 

Is  alfo  cxprefled  of  Auguftine  in  thefe  wordes  in  his  Enchiridion  to  Cap.tf  j 
Laurence :  Out  of  that  auncient  cuftome  the  confeffions  and  fatis-  &:  i$  rc- 
fa«fhons  that  are  at  this  day  vfed,tooke  their  beginning.  Trudy  very  P*^^<* 
viperous  birthes,by  which  is  brought  to  pafle,  that  there  rcmainetn  d^ctc 
not  fo  much  as  a  fhadowe  of  that  better  forme.I  know  that  the  oldc  ces  cap. 
wryters  do  fometime  fpeakc  fomewhat  hardly ,  and  as  I  fayd  euen  '"  aftio 
now,  I  do  not  deny  that  paraduenture  they  erred  herein.  But  thofc  "'°"s- 
thinges  that  were  befprinkled  with  a  few  fpots,  when  they  are  once  ^jt^J 
handelcd  with  thefe  mens  vnwaflied  handes,are  altogether  delilcd.  ftic.i. 
Andifwc  muft  contende  with  the  authority  of  olde  wryters  :  good 
Godjwhat  o!de  wryters  do  they  ihruft  vnto  vs?A  good  parte  of  thofc 
%vhcrcwiih  Peter  Lombard  their  champion  hath  botched  vp  his  pat- 
ched Sentences,  is  gathered  out  of  the  vnfauory  dotages  of  certainc 
monkcs  that  arecaried  about  vnder  the  name  of  AmbrofejHieromc, 
Auguftine,  andChryfoltome .  As  about  this  prefenie  queftion  he 
takcth  in  a  maner  all  out  of  Auguftines  boke  of  repentance,  which  is 
foolifhely  botched  of  good  and  bad  by  fomefcrapcr  together.  It 
beareth  in  deede  the  name  of  Auguftine,but  fuch  a  booke  as  no  man 
beinge  but  meanely  learned,  would  voutchfaue  to  acknowledge  for 
his.  But  whereas  I  do  not  fo  narowly  examine  their  follies,  lette  the 
readers  pardon  me  whom  1  would  eafc  of  that  tedioufneffe.For  to  mc 
it  (hould  not  be  very  labourfome,and  yet  very  paufible  to  bewray  to 
their  great  (hame  thofe  thinges  that  they  haue  heretofore  boafted 
vpon  as  mifterieSjbut  becaufc  my  purpofe  is  to  teach  frutefully,ther- 
fore  I  palTe  them  ouer. 

The  V.  Chapter. 

O/thefkpfljings  which  theyadde  to  JatuJnSions,s« pdrdora 
andpurgatory. 

OVt  of  this  do<5hinc  of  fatisfadions  do  flowe  indulgences  or 
pardons.For  they  fay  that  that  which  our  power  wanteth  to 
make  fatisfadion ,  is  fupplied  by  thefe  pardons .  And  they 
runne  fo  farre  foorth  into  madneffe  ,  that  they  define  them 
to  be  the  diftribuiion  of  the  mcrites  of  Chrift  &  of  the  martyrs,  which 
the  Pope  dealeth  abroade  by  his  bullcs .  But  although  they  haue 
more  neede  of  Helleborus  to  putge  their  frentike  brainc,  than  argu- 
mentcs  to  anfwere  ihcm,fo  that  it  is  not  much  worthy  the  trauaile  to 
ftand  vpon  confutingc  fuch  triflinge  errours,which  arc  already  (hakcn 
with  many  batfelrammes ,  and  of  thcmfelues  grow  into  decaied  age, 
and  bcnde  toward  fallingcyet  becaule  a  fhorte  confutation  of  them 
ihalbe  proEcable  for  Tome  that  be  ignoraunt  ^  I  will  not  altogether  o* 


Cap.5«         Of  the  maner  how  to  receiitc 

mit  it.  As  for  this  that  pardons  haue  Co  longc  ftande  fafe,3n'dhati'e  (6 
longe  bin  vnpunifhed,  hauinge  bin  vfed  with  Co  outragious  and  fu- 
rious licentioufnefTe :  chis  may  ferae  to  icach  vs  in  how  darke  a  night 
of  errours  ,men  in  certame  ages  paft  haue  bin  drowned .  They  fa  we 
themfclues  to  be  openly  and  vncolouredly  fcornedofthe  Pope  &  hit 
Bulbearers ,  gainefuU  markets  to  be  made  of  the  faiuation  of  eheit 
fouIeSjthe  price  of  faluation  to  be  valued  at  a  few  pence,  and  noihmg 
fetout  to  be  frely  giuenrthat  by  this  colour  they  be  wiped  of  cftrmgs 
to  be  filtiiily  fpeni  vpon  brothels,bavvdes  and  bankettmges :  that  the 
greateft  blowers  abroade  of  pardons  are  the  grearcft  defpifers  of  the: 
that  this  monfter  doth  daily  more  &  more  with  greater  licentiouf- 
ncffe  oucrrunne  the  worldf ,  and  grow  into  outrage,  and  that  there  is 
no  ende,newe  lead  dayly  brought,and  newe  inor>y  gotten.  Yet  with 
hyc  reuerence  they  reccjued ,  they  wordiipped  and  bought  pardon*;, 
and  fuch  as  among  the  reft  faw  fomewhat  farther,  yet  thought  them 
to  be  godly  deceites,wherby  men  might  be  beguiled  with  fome  pro- 
fit. At  the  lengrhjfince  the  world  fuftcred  it  felfe  to  be  fomewha?  wi- 
fer,pardons  waxe  colde)and  bj  litle  and  litle  become  frofen,.  till  they 
vtterly  vanifhaway. 

2  Butforafmuch  as  many  that  fee  the  fihhygaminges,  tlie  dc- 
ceitesj  theftes^nd  robberies,  where  with  the  pardoners  haue  hereto- 
fore mocked  and  begiled  vs  ,  yet  fee  not  the  very  fountayne  of  vn- 
godlincffe  fiom  whence  they  ipringe :  it  is  good  to  flicw  not  oncly  of 
what  Con  pardons  be,but  alfo  what  they  be,  when  they  are  waped  fro 
all  fpottes.  They  call  the  treafure  of  the  church,  the  merites  of  Ghrift 
and  of  the  holy  Apoftles  and  Martyrs.  The  principall  cuftody  of  this 
barne  (as  I  haue  already  touched)  they  faine  to  be  deliucred  to  the 
bifhop  of-Rome,that  he  fliould  haue  the  diftributio  of  fo  great  gifts, 
that  he  might  both  giue  them  byhimfclfc,  and  alfo  grauntiurifdi- 
^ion  to  other  to  giue  them.Hcreupon  precede  from  the  Pope  fom- 
time  plenary  pardons,  fomtime  pardons  for  ceriaine  ycres:from  the 
Cardinals ,  pardons  for  a  hundred  dayes  :  from  Bilhoppes,  pardons 
for  forty  daycs.But  they  be  (as  I  may  naturally  defcribc  the)the  pro- 
faninge  of  the  bloud  of  Chritt ,  Sathans  mockery,to  leadc  away  the 
chriftian  people  from  the  grace  of  God,from  the  hfe  that  is  in  Chrift, 
and  to  turne  them  from  the  true  way  of  faluation. For  how  could  the 
bloude  of  Chrift  be  more  filthily  prophaned ,  than  when  it  is  denied 
to  fuffice  the  rem'ffion  of  finncs ,  to  reconciliation  and  fatisfa«5lion, 
vnleiTe  the  want  thereof  as  being  withered  and  wafted",  flioulde  be  o- 
Ad.jo.  therwiftj  fupplied  and  profited?  The  law  and  all  the  Prophercs (faith 
4J»        Peter)  bearc  witncfle  of  Chrift ,  that  by  him  forgsueneftc  of  finnc  is 

to 


The  grace  of  Chrift.        Lib.3  ]         272 

to  be  receiued:Pardons  giuc  remifllon  of  (inncs  by  Peter,  Paul  and 
the  Marty rs.The  bloud  of  Chrift(raith  Iohn)cleanfeth  vs  fro  finnc:  i.ioh.i 
Pardons  do  make  the  bloud  of  Martyrs  the  waHiing  away  of  finnes.  7. 
Chrift(faithPaul)\vhich  knew  not  finne,was  madelinne  forvs,y  is,  ^-Cor.^ 
the  fatisfadion  of(innc,that  we  might  be  made  the  righteoufnefle  **' 
of  Godm  him  :  Pardons  do  fette  the  fatisfadionof  linnesin  the 
bloude  of  Martyrs.  Paule  cried  out  and  teftified  to  the  Corinthians,  i.Cor.  i 
that  only  Chrift  was  crucified  and  died  for  them :  the  pardons  pro- '  3» 
nounce  that  Paule  and  other  died  for  vs.  In  an  other  place  he  fayth 
that  Chrift  purchafed  the  church  wich  his  bloudrthe  pardos  appomt  ,  g  '*^ 
an  ether  price  of  purchace  in  y  bloud  of  Martyrs.  The  Apoftlc  faith,  Hckio. 
that  Chrift  with  one  oblation  made  perfed  for  cuer  them  that  were  14. 
fandified  :  the  pardons  crie  out  to  the  contrary  and  fay,  that  fandifi- 
cation  is  made  perfed  by  the  Martyrs,  which  otherwife  were  not  fuf- 
ficient.  lohn  fayth  that  all  the  faintes  wafhed  their  gowns  in  the  Reac.7. 
bloud  of  the  lambe:  the  pardons  teach  men  to  wafli  their  gownes  in  14. 
bJoud  of  faintes. 

3  Leo  Bifhop  of  Rome,writcth  notably  wcl  to  y  Paleftincs  againft  Epf, Jt . 
thefe  fiicrileges.  Although  (faith  he)the  death  ofmany  faintes  hath  Pfa.  11^ 
bin  precious  in  the  fight  of  the  Lord,  yet  the  killing  of  no  innocent  *  )• 
hath  bin  the  propitiation  of  the  world.  The  righteous  receiued,  but 
gaue  not  crownes:  and  out  of  the  valiantnefle  of  the  faithful  are  gra- 
uen  examples  of  pacicncc,not  gifts  of  righteoufncs.For  their  deathes 
were  euery  one  fingular  to  thcmfelucs,&  none  of  the  did  by  his  end 
pay  the  det  of  an  other,forafmuch  there  is  one  Lord  Chriftjn  whom 
all  are  crucified,all  are  dead,buried,and  raifed  vp  againe.  Which  fen- 
tence(as  it  was  worthy  to  be  remebred)he  repeated  in  an  other  place 
There  can  nothingc  be  required  more  plaine  to  deftroy  this  wicked 
dodrine. Yet  Auguftine  fpeaketh  no  leffe  fitly  to  y  fame  efFed.Thogh  Epj.  pc. 
(faith  he)we  die  brethren  for  brethren,yet  the  bloud  of  no  Martyrs  Trad-ia 
is  filed  for  V  forgiuenes  of  finnes.  Which  thing  Chrift  hath  done  for  ^®^'^4. 
V8,neithcr  hath  he  therin  done  that  for  v^ithat  we  Ihould  folow  him, 
but  hath  giue  vs  a  thing  to  reioice  vpon.  Againe  in  an  other  place.  As    ., 
only  the  fonne  of  God  was  made  the  fonnc  of  ma.to  make  vs  w  him  ^j  b^ 
the  formes  of  God:  fo  he  alone  for  vs  hath  take  vpon  him  punijhmet  nif.ca-4 
without  euil  deferuingcs,that  we  by  him  might  without  good  defer- 
uinges  obtaine  grace  not  due  vnto  vs.Truely  where  as  all  their  do- 
drine  is  parched  together  of  horrible  facrileges  and  blafphcmies,yee 
this  is  a  more  monftruous  blafpiumy  thah  all  the  othcr.Lct  them  re- 
member thefelucSjwhether  thefe  be  not  their  decrees:  that  the  Mar- 
tyrs haue  by  their  death  done  more  to  God.and  defjrwed  morc,thaii 


Cap.5^         Of  the  maner  how  to  receive 

was  nedefull  for  themfeluesrand  thit  they  had  remaining  (b  great  a 
plenty  of  deferuings,  as  did  alfo  out rflow  vnto  othertand  that  thcr« 
fore^eaft  Co  great  yoodnefTe  fhoulde  be  fuperftuous ,  their  bloud  is 
mingled  with  the  bloud  of  Chrirt,and  of  both  theie  bloudes  is  made 
the  treafure  of  the  church,for  the  remiflio  and  latisfadion  of  finnes. 
And  that  fo  is  the  fayinge  of  Paule  to  be  tjkenil  fupply  in  my  body 
thofe  things  that  want  of  the  fuflPrings  of  Chrilt  for  his  body,  which 
is  the  church.  What  is  this  elfe  but  to  leaue  Chrift  only  his  name,  o- 
thenvife  to  make  him  but  a  common  pety  fiint ,  that  may  fcarcely  a- 
tnong  the  multitude  be  knowen  from  the  reft?He  only,only  fliouidc 
haue  bin  preached,he  onely  fet  foorth,  he  only  named,  he  only  bia 
looked  vn(o,when  tb.e  obtaining  of  forgiuencflc  offinne,farisfadi6, 
and  fandiHc3tion  are  entreated  of  But  let  vs  heare  their  curtailed  ar- 
gumcntes.  Lcaft  the  bloude  of  the  Martyrs  fhoulde  be  fhed  in  vame, 
therefore  let  it  be  employed  lothe  common  benefit  of  the  Church. 
Is  it  fo?was  it  no  profit  to  glorifie  God  by  their  death?  to  fubfcribc  to 
his  trueih  with  their  bloud  ?  by  defpifinge  this  prcfent  hfe,to  teftific 
that  they  fought  for  a  better  lifes'by  their  ftedfaftnefle  to  ftrcngthcn 
the  faith  ofthe  church ,  and  ouei  come  the  ftubbornefTe  of  the  ene- 
mies f  But  this  is  the  matter  in  decde:  they  acknowledge  no  profit  of 
the  Martyrs  death,if  Chnlt  only  be  the  propitiator,  if  he  onely  died 
forourfinnesjifhe  onely  was  offered  vp  for  our  redemption.  So  (fay 
they)  Peter  and  Paul  might  neuertheleflfe  haue  obtayned  the  crown 
of  vidory  ,  if  they  had  died  in  their  beddes.  And  whereas  they  haue 
fought  euen  to  the  fhedinge  of  their  bloude,it  woulde  not  agree  with 
y  iiiftice  of  God  to  leaue  the  fame  barren  &  frutelcs.As  though  God 
could  not  tel  how  to  encreafe  in  his  feruants  their  glory ,according  to 
the  meafurc  of  his  giftsBut  the  church  receiueth  in  commune  toge- 
ther ptofite  enough ,  when  it  is  by  their  triumphcs  encouraged  to  a 
2calo.us  defire  to  fight. 

4  But  how  maliciouily  do  they  wreft  that  place  ofPaule  where  he 
:oIo.  I .  faith,  that  he  fupplieth  in  his  body  thofe  thinges  that  wanted  of  the 
4»  fufferings  of  Chrift?For  he  refcrreih  not  the  default  or  fupplying,  ta 
the  worke  ofrcdemption,fatisfadion,  &  expiationrbut  to  thofe  affli- 
ftions  vvherwith  all  the  members  of  Chrifl,that  is  to  fay.all  the  faith- 
full  muft  be  exercifed ,  fo  Icnge  as  they  fhall  be  in  this  flerti.  He  fayth 
therfore,that  this  remaineth  ofthe  fuflerings  of  Chrift,  that  he  dayly 
fuffereth  in  his  members  the  fame  that  he  once  fufFered  in  himfelfe. 
Chrif^  vouch faueth  todovs  fo  great  honor ,  toreckenandaccompc 
our  afBidions  his  owne.  Where  as  Paule  added  thefe  wordes,  for  the 
church  J  he  mcaneth  not  for  the  redemption/or  the  reconciliation, 

for 


The  grace  of  Chrift.  Lib.3.  273 

for  the  fatisfaction  of  ihc  church ,  but  for  the  cdifyinge  and  profit  of 
the  church.  As  in  an  other  place  he  faych,that  ]^c  fuffcreth  all  things  j.Tim.  2 
for  the  cledcs  fakeSjthat  they  may  obtaine  the  faluaiion  which  is  in  10. 
Chrift  Itfu.  And  he  wrote  to  the  Coiinthiansjthat  he  Tuffered  ;tll  the  ^Cor.i 
troubles  that  he  fufh  ed,  for  their  comfort  and  faluaiion.  And  imrae-    * 
diatly  in  the  fame  place  he  exooundcth  himfelfe,  v/hcn  he  fayth  fur- 
ther, that  he  was  made  a  minilier  of  the  church,not  for  redemption, 
butaccordingerothe  difpcnfation  that  was  committed  vntoliim,  to 
preach  the  Goi'pel  of  Chrift.  If  they  yet  require  an  other  expofitour, 
let  them  heare  Auguftine.The  (utferingesof  Chnft(fayth  he)are  in  In  PDl. 
Chrift  only  as  in  the  hcad;and  both  in  Chrift  &  the  church,as  in  the  '  ^* 
whole  body. Whereby  Paule  being  one  member  faith,!  fupply  in  my 
body  that  which  wantcth  in  the  fuffnngs  of  Chrift.  7  hcrforc  if  thou 
what  focuer  thou  be  y  heareft  this,art  one  of  the  members  of  Chrift, 
whatfoeucr  thou  fuffereft  of  the  that  are  not  the  members  of  Chrjft, 
that  fame  wanted  in  the  fufFiings  of  Chrift.  Butwherunto  rhe  fuf- 
frings  of  the  Apoftles  taken  for  the  church  of  Chrift  do  tend, he  ex- 
poundcth  in  an  other  place  where  he  fayth ;  Chrift  is  to  me  the  gate  Trnfi-.in 
vnto  you :  becaufe  ye  are  the  fhcpe  of  Chrift  bought  with  his  bio  id:  10)1.47. 
acknowledging  your  priccjwhich  is  not  giue  of  me,  but  preached  by 
mc.Thcn  he  addeth.  As  he  hath  giucn  his  foule,  Co  ought  we  to  giue 
our  foules  for  our  brethren,to  edifie  peace, &  to  c5firme  faitb.Thcfc 
are  Auguftines  wordsBut  God  forbid, th^t  Paul  Ihould  haue  thought 
that  any  thing  wanted  in  the  fuffnngs  of  Chrift,as  concerning  all  ful» 
ncs  of  righteoufnes  >  faluation  and  lifc:or  that  he  meant  to  adde  any 
thing  thereuntOjwhich  fo  plainly  and  honorably  preacheth,that  the 
abundance  of  grace  was  fo  largely  poured  out  by  Chrift,  that  it  fan  e  ^""^  »• 
furmounted  all  the  force  of  finne.  By  it  only  all  thq  fainrcs  haue  bin  ^  ^ 
faued,&  not  by  y  merit  of  their  owne  hfe  or  death, as  Peter  cxprefly  ^  r 
tcftified.fo  that  he  ftiould  be  fclanderous  againft  God  &  Chrift,  that  ^"^ 
Ihould  rcpofe  the  worthines  of  any  faint  any  where  elfe  than  in  the 
only  mercy  of  Gcxl.But  why  do  I  tary  hereupon  any  longer,3S  vpon  a 
matter  yet  doutfull,fith  the  very  bewrayinge  of  fuch  monftruous  cr- 
rours  is  a  fufficient  confutation  of  them.^ 

5  Now(to  paffe  ouer  fuch  abhominations)who  taught  the  Pope 
to  enclofe  in  lead  and  parchement  the  grace  of  leftis  Chrift ,  which 
the  Lord  willed  to  be  diftributed  by  the  word  of  the  GofpelfTrucly 
cither  the  Gofpell  of  God  muft  be  falfe,  or  their  pardons  falfe.For, 
that  Chrift  is  offrcd  vs  in  the  Gofpel,  with  all  abundance  of  heauenly 
benefites,  with  all  his  merites,  with  all  his  righteoufnes,  wifdcm  and 
graccjwithout  any  exception,Paul  witneflcth  where  he  faith,tbat  the  ».Cor.  1 

MM 


Cap.j.  Of  the  maner  how  to  recciue 

\Toid  of  reconciliation  was  deliuered  to  the  mi  nifteis,  whereby  they 
might  vfe  this  form^f  me(rage,as  it  were  Chrift  giuing  exhortation 
by  them:\YC  bcfech  you,  be  ye  fo  reconciled  to  God  j*  He  hath  made 
him  y  knew  no  finnc,to  be  made  finne  for  vs,thac  we  might  be  made 
the  righteoufnes  of  God  in  him.  And  the  faithful  know  of  what  va- 
lue is  that  common  partakinge  of  Chrift,  which(as  the  fame  Apoftlc 
v/irnefleth)is  offred  vs  to  be  enia)'ed  in  the  Gofpel.  Contrariwife  the 
pardos  do  brmg  out  of  the  ftorehoufe  of  the  Pope,a  certaine  pitancc 
of  grace,&  faften  it  toleadjparchcmenr,yea  and  to  a  certaine  place, 
&  feuere  it  from  the  word  of  God.  If  a  man  fhould  aske  whence  this 
abufe  tooke  beginning:it  feemcth  to  haue  proceded  herof,that  when 
in  time  paft  penitcntcs  were  charged  with  more  rigorous  fatisfa<flio$ 
than  all  could  beare  ,  they  which  felt  thcmfelues  aboue  meahire  op- 
prefled  with  penace  cnioyned  them,required  of  the  church  a  rcleaic. 
The  mitigation  that  was  graunted  to  fuch,w3S  called  an  indulgence 
or  pardon  .  But  when  they  turned  Satisfadions  from  the  Church  to 
God..&  fayd  that  they  were  recompenfcs  wherby  men  may  redcemc 
ihemfclues  fio  the  iudgement  of  God.then  they  therwithall  did  alfo 
draw  thefe  indulgences  or  pardons  to  be  propitiatory  remedies ,  to 
deliucr  vs  from  deferued  punifliments.  As  for  thefe  blafphemcrs  that 
we  haue  recited,they  forged  the  fo  fhamcleflely,that  they  canhauc 
no  colour  at  all. 

6  Now  let  the  no  more  trouble  vs  with  their  purgationjbecaufc  it 
is  with  this  axe  already  broken,hewed  downe,  &  oucrthrowen  from 
the  very  fundations.For  I  do  not  agree  to  fome  me,  that  thinke  beft 
to  diflfcmble  in  this  point,3nd  make  no  mention  at  all  of  Purgatory, 
whereupon(as  they  ray)great  contentions  do  arife,but  fmall  edifica- 
tion is  gotten  Tfuely  1  my  fclfe  woulde  alfo  thinke  fuch  trifles  wor- 
thy to  be  negligently  pafled  ouerjif  they  did  not  accompt  the  earncft 
matters.But  forafmuch  as  purgatory  is  builded  of  many  blafphemes, 
and  is  dayly  vpholden  with  newe  blafphemes ,  and  raifcth  vp  many 
and  gricuous  offences,  truely  it  is  not  to  be  winked  at .  This  parad- 
uenture  might  after  a  fort  haue  bin  diiremblcdforatime,thatitwas 
inucnted  by  curious  and  bolde  raflinelTe  without  the  wordc  of  God: 
that  men  beleued  of  it  by,  I  wot  nor  what  reuclations,  fained  by  the 
craft  of  Sathan  :  that  for  the  confirmation  ofit ,  certaine  places  of 
Scripture  were  fondly  wrefted.  Albeit  the  Lord  giueth  not  leaue  to 
mans  prefumptuoufnes  fo  to  hreake  into  y  fecrei  places  of  his  iudgc- 
Deu  i8  "^^n^s,&  hath  feuerely  forbidden  men  to  enquire  for  trueth  at  dead 
21.  *mc,neglcdini^his  word,&  permittethnothiswordtobe  fo  vnrcue- 
redy  dcfiled.But  let  vs  graunt,ihac  all  thofe  things  might  for  a  while 

haue 


The  grace  of  Chrift.         Lib.3.  274 

hauc  bin  borne  wiih)as  thmges  of  no  great  importaiince.  But  when 
thecleanfingeof  finnes is  fought  elfe  where  then  in  thcbloude  of 
Chrift,when  fatisfadion  is  giuen  away  to  any  other  ihinge,thcn  it  is 
molt  perillous  not  tofpeake  of  it.  T  herefore  we  muftcrie  out  noc 
onely  with  vehement  Iketching  of  our  voice,  but  al'o  of  our  throtc 
and  fides  ;  that  Purgntory  is  the  damnable  dcuife  of  Sathan ,  that 
itmaketh  voide  theCroffeof  Chnft,  that  u  lay  eth  an  intolerable 
fdander  vpon  the  mercy  of  God ,  that  it  feebltth  and  oucrthroweth 
our  faith  .  For  what  elfe  is  Purgatory  amongc  them,  but  the  f3C}sfa- 
dioQthat  the  foules  of  men  departed  do  pay  after  their  death  ?  So 
that  ouerthrowing  the  opinion  of  fatisfadion,  Purgatory  is  immcdi- 
atly  oucrthrowen  by  the  very  rootes.  But  if  m  our  former  dilcourfc  it 
is  more  than  cuident  that  the  bloude  of  Chnll  is  the  oncly  fatisfa- 
dioh,  propitiatory  facriticc  and  cleanfing  for  the  finnes  of  the  faith- 
full  :  what  remameth  but  that  purgatory  is  a  mere  and  horrible  blaf- 
phemic  againft  Chrift  ?  I^palTc  ouer  the  robberies  ot  God  wherewith 
it  IS  daily  defended,  the  offenfcs  that  it  bredeth  in  religion, and  other 
thinges  innumerable  ,  which  we  fee  to  haue  come  out  of  the  lame 
fpring  of  vngodlinefie. 

7     But  it  is  good  to  wringe  out  of  their  handes  fiich  placts  as  they 
haue  falfly  &  wrongfully  take  out  of  the  Scripture.  When(fay  they) 
the  Lord  affirmeih  thaty  finne  againft  the  holy  Ghoft  fiiould  not  be  ^at«<2 
forgiuenin  this  world.nor  in  the  world  to  comc,th€reby  he  flicweth  ^' 
that  there  is  a  forgiuenefle  of  fome  linnes  in  the  worlde  to  come.But  jg. 
who  feeth  not  that  the  Lord  there  fpeaketh  of  thefaultoffinne?Now  Luc,  17. 
if  it  be  fo,what  is  that  to  their  Purgatory,  forafmuch  as  by  their  opi-  >o. 
nion  the  paine  is  there  fuftred  of  thofe  finneS:,wherofthey  deny  noc 
the  fault  to  be  forgiue  in  this  preftnt  hfcBut  that  they  may  no  more 
carp  againft  vs,they  fhal  haue  yet  a  plainer  folution.  When  the  Lord 
meant  to  cut  of  all  hope  of  Pardon  from  fo  haynous  wickedncffc,  he 
thought  it  not  enough  to  fay  that  it  fhould  neuer  be  forgiue:  but  the 
more  to  amplify  it,he  vfed  a  diuil"on,wherin  he  comprehended  both 
the iudgement  that  eu<:iy  mans  confcicflce  feeleih  in  this  life,&  the 
laft  iudgement  that  flialbe  openly  pronounced  at  the  refurrcdionras 
thogh  he  (hould  haue  faid.Bcware  ye  of  malicious  rebellio,as  of  moft 
prefent  damnatio.For  he  that  of  fet  purpofe  flial  endcuour  to  quench 
the  light  of  the  holy  Ghoft,  ftiall  not  obtaine  pardon,neithcr  in  this 
life  which  is  giuen  to  finners  for  their  conuerfion,nor  in  the  laft  day 
when  the  lambcs  Ihalbe  fcuered  by  the  angels  of  God  fro  the  goats, 
and  the  kingdomeofheaucnfhalbecleanfcd  from  all  offenfcs.Thcn  j^iac.  s 
they  bringe  foorth  that  parable  out  of  Matthew  :  Agree  with  thine  15. 

MM     ij 


Cap. 5.         Of  the  maner  how  to  receiiie 

aduerfaryjeaft  he  d^liuer  thee  to  the  ludge,  &  the  iudge  to  the  Sar- 

'     geant ,  arfcd  the  Sargeant  to  the  prifon ,  from  whence  thou  flialt  not 

get  oufjvntilthou  haft  payed  the  vttermoft  farthing.  If  in  this  place 

the  Iudge  do  fignifie  God,and  the  aduerfary  plentife  the  Deuiljthc, 

Sargeant  the  Angell ,  aodthe  prifon  purgatory ,  I  wil  gladly  yecldc 

vnto  them.But  if  it  be  euidenr  to  all  men,  that  Chrift  meant  there  to 

fhow  into  how  many  daungers  and  mifchieues  they  caft  rhcmfelues, 

that  had  rather  obltinatly  purfue  the  extremity  of  the  law,  tha  deale 

accordang  to  equity  &  good  right,  to  the  ende  to  exhort  his  difciplcs 

the  more  earnetily  to  agreement  with  equity :  where  the  I  pray  you 

(liali  Purgatory  be  found? 

8     They  fetch  an  argument  out  of  y  faying  of  Paul,where  he  affir- 

hil.  2.  nieth  that  the  knees  of  thinges  in  heauenjcarth  &  hels,  fhail  bow  to 

3.       Chrift.For  they  take  it  as  cofefled,  that  hels  can  not  there  be  meant 

of  thofe  that  are  adiudged  to  eternall  damnation.  Therfore  it  r'emai- 

neth  that  it  muft  be  the  foules  lying  in  pame  in  Purgatory.  They  did 

not  rcafon  very  euil,  if  the  Apoftle  did  by  kncelinge  meane  the  true 

godly  worfhipping.But  fith  he  teacheth  only,that  there  is  a  dominio 

giuen  to  Chnft  whereby  all  creatures  are  to  be  fubduedjwhat  proofe 

'      is  there  to  the  contrary>but  that  we  may  by  hels  vnderftand  the  De- 

uilsjthat  {halbe  brought  before  y  iudgement  of  God,to  acknowledge 

om.ij  him  their  ludge  with  feare  and  trembling?' Like  as  Paulhimfelfe  ex- 

<>'        poundeth  the  fame  prophecy  in  an  other  place.  All  (fay  th  he)fhalbc 

^        brought  before  the  iudgemet  fexte  of  Chriit.For  it  is  vvriiten:So  truly 

as  I  hue,euery  knee  fhall  bow  to  me.  &c.But  we  may  not  fo  expound 

^  that  which  is  in  the  Reuelation:!  haue  heard  all  creatures.both  thefe 

,     ''''  things  that  are  in  heauen,  &  thofe  that  arc  vpon  the  earth,  and  thefe 

that  are  vndcr  the  earth,&  thofe  that  are  in  the  feae,&  all  thofe  that 

are  in  the,!  haue  heard  the  all  fay  to  him  that  fittcth  on  the  Throne 

&  totheLambejBlefling  &  honor,  andglory,and  power/or  eucr  8c 

cuer .  That  I  do  in  deede  eafily  graunt ,  but  what  creatures  do  they 

thinke  to  he  here  rehearfed  ?  For  it  is  moft  ccrtaine ,  that  there  are 

contained  creatures  both  without  reafon  and  without  fenfe.Whcrby 

is  affirmed  nothing  elfe,but  that  all  the  partes  of  the  world,from  tl^ 

hicft  toppe  of  the  beauens,to  the  very  midle  point  of  the  earth,doin 

their  maner  declare  the  glory  of  their  creator.  As  for  that  which  they 

Mach  alleage  out  of  the  hiftory  of  the  Machabecs,  I  will  not  vouchfaue  to 

*-43'  anfwere  it,  leaft  I  Hiould  feeme  to  recken  that  worke in  the  number 

of  the  holy  books.But  Augultine  receiucd  it  for  Canonicall.But  firft, 

of  what  fure  credit  did  he  recciue  it  ?  The  lewes  f  fayih  hej  cftccmc 

not  the  wry  ting  of  the  Machabees  as  they  do  the  law,the  Prophetes 

and 


The  grace  of  Chrift.       Lib.3 .         275 

and  the  Pfalmes,of  which  the  Lord  himfelfe  hath  wicnefTcd  as  of  his 
witnefTes,  faying:  It  was  neccflary,  that  all  chingesfhould  be  fulrtlled 
that  are  wryttenin  the  law,  and  the  PfalmeSjand  Prophetes,concer- 
ning  me.  But  it  hath  bin  receiued  of  the  Church  not  vnpiofitably ,  if  Concra 
it  be  foberly  read  or  heard.  And  Hierom  teacheth  without  any  dou-  gaude  r. 
ting  that  the  authority  thereof  is  of  no  force  to  prouing  of  dodrines.  ^P''^  ^' 
And  it  euidently  appeareth  by  that  old  booke,vvhich  is  entituled  vn-  Luk.z3.' 
der  the  name  of  Cyprian,  concerninge  the  cxpofition  of  the  Ciede, 
that  it  had  no  place  at  all  in  the  olde  Church'.But  why  do  I  here  Itriuc 
without  caufe  .>  As  though  the  author  himfelfe  doth  not  fufficiently  j.Mach 
{hewjhow  much  he  is  to  be  credited,\vhe  in  the  end  he  craueth  par-  i^i^, 
don,if  he  haue  fpoken  any  thing  not  well.Truely  he  that  confcfleth 
his  wrytings  to  nede  pardon,  fayth  plainly  that  they  are  not  the  ora- 
cles of  the  holy  Ghoft.  Befide  that,  y  godlines  of  ludas  is  praifed  for 
none  other  caufe,but  for  that  he  had  an  afliired  hope  of  the  iailrefur- 
redion,when  he  fent  an  offring  for  the  dead  to  Hierufalem.  Neither 
doth  the  wryter  of  that  hiftory  referre  that  which  ludas  did  to  be  a 
price  of  redemption,  but  that  they  might  be  partakers  of  the  eternall 
life  with  the  other  faithful,ihat  had  died  for  their  contry  &  religion. 
This  doing  was  in  Aqc^q.  not  without  fuperftition  and  prepofterous 
ieale.but  they  are  more  tha  fooles,that  draw  a  facrifice  of  the  law  fo 
farre  as  vnto  vs ;  forafmuch  as  we  know  that  things  do  cefTe  by  the 
comming  of  Chrift,that  then  were  in  vfc. 

9     But  they  haue  an  inuincible  bulwarke  in  Paul,which  can  not  fb 
eafily  be  battered.  If  any  man  (fqythhe)  build  vpon  this  foundation,  ^  q^^  . 
gold,lilucr,precious  ftones,rimber,heye,ftubbIe,  the  Lord  fhall  (hew 
euery  mans  worke  what  it  is:becauCc  it  fhal  be  reuealed  m  fier,&  the 
fier  Hiall  trie  euery  mans  worke  what  it  is.lf  any  mas  worke  do  burne, 
it  fliall  fuffer  loflfe,  but  he  (halbc  fafe,  but  as  through  the  fier .  What 
fier  (fay  they)can  that  be,but  the  fier  of  Purgatory?by  which  the  fil- 
thineltes  of  finnc  are  clenfed  away,that  we  may  enter  pure  in  to  the 
kingdom  of  God  ?  But  the  moft  part  of  the  old  wryiers  thought  it  to  ^^r!^' 
be  an  other  fier,  that  is  to  fay ,  Trouble  or  the  crofle ,  by  which  the  °  ({  ^ 
Lord  trieth  them  that  be  his,  that  they  fhould  not  reft  in  the  filthincs  others, 
of  the  fleni;&  that  is  much  more  probable,than  in  faining  purgatory. 
Albeicldoneitker  agree  with  thcfe  men ,  becaufel  thinkelhauc 
attained  a  certaine  and  much  plainer  voderftanding  of  that  place.Buc 
before  that  I  vtter  it,  I  woulde  haue  the  anfwere  me, whether  the  A- 
poftles  &  all  y  fainftes  muft  haue  gone  throu.^h  this  fier  of  Purgato  - 
ry?I  knovvthey  wilfay,nay.Forit  were  tomuch  inconuenietthat  they 
muft  haueneded  to  be  purgcd,whofc  merites  they  drcame  to  oucr- 

MM    iij 


Cap. 5.         Of  the  maner  how  to  rcceiue 

flow  abouc  meafure  to  all  the  members  of  the  church.But  the  Apo- 
IHe  affiimeth  it.  For  he  doth  not  fay  that  the  worke  of  fome  llialbc 
proueci,but  the  workc  of  all.  Neither  is  this  my  argumet,but  Augu- 
ichir.  ftineSjwhichfoconfuteth  thatexpofitio.  Ancl(whichismoreabfur-. 
Lau  cl!ty)he  doth  not  fay^y  ihcy  flial  paflc  through  the  fire  for  all  worksj 
"•  ^^  but  if  they  haue  faithfully  builded  the  church,  they  (hallreceiue  re- 
warde  when  then-  worke  is  examined  with  fier.  Firft  we  fee  that  the 
Apoftle  vfed  a  Mctaphofc,  when  he  called  the  dodrincs  inueted  by 
mans  braines,wood,hey,&  (lubble.  And  the  Metaphorc  hath  an  ap- 
parant  refcue;that  as  wood  fo  foonc  as  it  is  put  in  the  fier,confumeth 
&  wafteth,  fo  can  not  thoie  dodrines  contmue  when  they  come  to 
be  examined  .  Now  no  man  is  ignorant  that  fuch  rriall  commeth  of 
the  holy  Ghoft.Thercrore  to  folow  the  true  caufe  of  his  metaphorc, 
&  match  the  partes  rogcthcr  with  iuft  ielarion,he  called  the  triall  of 
the  holy  Ghoft,fier.For  eucn  as  the  nercr  that  gold  &  filuer  are  pm 
to  the  fier/o  much  the  furer  proufe  they  haue  of  their  goodncs  and 
finenes:fo  the  L\?rds  trueth,  y  more  exalily  it  is  weyed  with  fpiritual 
examination, fo  much  the  greater  cofirmation  of  credit  it  receiueth. 
As  hey,wood,&  ftubble  put  ro  the  fi:r,are  brought  to  fudden  confu- 
rning  ,  fo  the  inuentions  ofmennotftablillied  by  the  word  of  God, 
can  not  beare  the  criaUof  the  holy.  Ghoft,biit  they  byandby  fal  away 
and  perifli.Finallyjif  forced  doctrines  be  compared  to  wood,hey,3nd 
ftubble,becaufe  like  wood,hey,  &ftubble,  they  arc  burned  with  fire 
&  deftroicd:hut  they  are  not  deittoied  or  driuen  away  but  by  the  fpi- 
ritofthc  Lord :  it  foUoweih  that  the  holy  Glioft  is  the  fier  wherwith 
they  (halbe  proued,whofe  prouf  Paul,according  to  the  common  vfc 
of  the  Scripture,calleth  The  day  of  the  Lord. For  it  is  called  y  day  of 
the  Lordjwhcnfoeuer  he  doth  any  way  (hew  his  prefcnce  to  me.But 
the  his  face  principally  fliineth,when  his  trueth  fiiineth  vpo  vs.Now 
haue  we  proued,that  Paul  meaneth  no  other  fier,but  the  triall  of  the 
holy  Ghoft.Bitt  how  are  they  (aucd  by  y  fier ,  that  fufFer  lofle  of  their 
worke?That  fliall  not  be  hard  ro  vndeift3nde,if  we  confider  of  what 
kinde  of  men  he  fpeaketh .  For  he  toucheth  thofe  builders  of  the 
church,  that  kcping  the  true  fondation,  do  build  difagreeing  matter 
vpon  itjthat  is  to  fay ,  they  that  not  fwaruing  fro  the  chicfe  &  necef- 
fary  articles  of  faith,  do  crre  in  pointes  that  be  fmaler  &  lefle  perilous 
min^Iinr^  their  ownedcuifes  with  the  word  of  God.Such  I  fay,muft 
fuffer  loffe  of  their  worke,haninge  their  deuifes  deftroicd.But  them- 
felues  arc  fiucd ,  but  as  by  the  fier :  that  is  to  fay,not  that  their  igno- 
rance and  erro'ir  is  allowable  before  the  Lord ,  but  bccaufc  they  are 
clcanfed  from  it  by  the  grace  and  power  of  the  holy  Ghoft.Therfore 

who* 


The  gnce  of  Chrilt,        Lib.3.  ^7^ 

whofoeuer  baue  defiled  the  golden  Hnenefle  of  Gods  word  with  this 
dong  of  purgatory,  they  muft  ncdes  fuffcrlofle  of  their  workc. 

10  But  they  wil  fay ,  it  hath  bui  an  auncicnt  vfage  of  the  church. 
Paulc  anfwered  this  obiedion  when  he  comprchendetb  his  ov/nc 
time  in  that  fentence,where  he  fayth,that  all  they  muftfuftcr  loflc  of 
their  workc,that  in  the  building  of  the  church,  do  lay  any  thing  vpo 
the  fundation  that  agrccth  not  with  K,Therefore  when  tiie  aduerla- 
ries  obicd  againft  me ,  that  it  hatli  bin  vfed  aboue  a  thoufande  and 
three  hundreth  yearcs,to  haue  prayers  made  for  the  dead;I  aske  the 
againe,  by  what  word  of  God,by  what  Reuciation,by  what  example 
it  was  done.For  here  they  do  not  only  want  tcftimonics  of  Scripture 
but  alfo  all  the  examples  of  holy  men  that  there  are  red,do{liewiio 
fuch  thing.Of  the  mourning  and  order  of  funeralles  there  are  fomti- 
mcs  found  many  &  long  tales:but  of  prayers  you  can  not  fee  one  tit- 
tle. But  of  the  greater  weight  that  the  matter  is,  the  more  it  ought  to 
hauc  bin  expreflely  fpoken.But  the  very  old  fathers  themfelues  that 
prayed  for  the  dead,did  fee  that  herein  they  wanted  both  commaun- 
dement  of  God,and  lawfull example.Why  then  durft  they  fo do  ?  In 
this  I  fayjthey  did  fufFer  fomwhat  as  men :  &  therfore  I  affirme  that, 
that  which  they  did,ought  not  to  be  drawe  into  example. For  where 
as  the  faithfull  ought  to  enterprife  the  doinge  of  nothing>  but  vpon 
affurcd  confcience,as  Paule  teachethithisanbrednefleis  principally 
required  in  prayer.  But  it  is  likely  that  they  were  led  by  fome  reafon 
vnto  it:they  fought  fome  comfort  to  relieue  their  forrow:  and  it  fee- 
mcd  vnnatural  not  to  (hew  before  God  fome  teftimony  of  their  loue 
toward  the  dead.  Howe  mans  wit  is  endined  to  this  aftedionjall  men 
know  by  experience.  Alfo  the  rcceiued  cuftome  was  like  a  burninge 
brand  ro  fet  many  mens  mindes  on  tier.  We  knowe  that  witl;  all  na- 
tions &  in  all  ages  there  were  funerals  done  for  y  dead,  &  their  foules 
yearely  purged;  For  though  Sathan  beguiled  foolifh  men  withthefe 
deceitcs :  yet  he  tooke  occafion  fo  to  begile  by  a  true  principle :  that 
death  is  not  a  deftrudio,but  a  pafTage  our  of  this  life  into  an  other.  And 
it  is  no  doutjbutthat  cue  very  fuperftitio  condeneth  the  Gentils  be- 
fore the  iudgcment  feat  of  God,  for  negleding  the  care  of  the  life  to 
come,  which  they  profefled  themfelues  to  beleue.Nowe  Chriftians, 
becaufe  they  would  not  be  woi  fc  than  Heathe  mcn,were  afliamed  to 
do  nothing  for  the  d£ad,as  though  they  were  vtterly  deftroicd.Heru- 
pon  came  that  il  aduifed  diligence  ;  becaufe  if  they  were  flow  in  loo- 
king to  y  funcralsjin  bankettinges  &  oftrings,they  thought  that  they 
had  put  themfelues  in  daunger  of  a  great  reproche.  And  that  which 
firft  proceedcdfrom  a  v/rongful  following  of  the  Heathens  example, 

MM    iiij 


Cap.5.  Orthemanerhowtoreceiuc 

was  To  multiplied  by  often  new  encreares,that  now  it  is  the  principal 
holyncire  of  Papiftry,to  help  the  dead  in  diftrefle.But  the  Scripture 
mrniftieth  an  other  much  better  and  perftder  comfort,whcn  it  telii- 
fiethjthat  the  dead  are  bleffed  that  die  m  the  Lorde.  And  it  addeth  a 
reafoncbecaufe  from  thence  forth  they  relt  fro  their  labours.  And  we 
ought  not  fo  much  tenderly  to  follow  our  owne  affedion  of  louejto 
fet  vp  awrogfulmaner  of  praymg  in  the  church. Truely  he  that  hath 
but  meane  wifdom,  doth  foone  perceiue  that  all  that  is  red  hereof  in 
the  olde  wrytcrs,was  done  t6  beare  with  the  common  vfjgCjand  the 
ignorance  of  the  people.  They  themfelues  alfo,!  grauntjwere  caried 
away  into  errour  euen  as  vnaduifcd  lightnes  of  bcHcfe  is  wont  to  rob 
mtns  wits  of  iudgcment.  But  in  the  meane  time  the  very  readinge  of 
them  doth  rbeWjhow  doutingly  they  commend  prayers  for  the  dead. 
Auguftuie  in  his  booke  of  confedions ,  reporteth  that  Monica  his 
mother  did  earneftly  defire>that  (Tie  might  be  remembred  in  celebra- 
ting the  rwnifteries  at  the  Altar.  An  old  wiues  requefi:,which  y  fonnc 
ncuer  examined  by  the  rule  of  the  Scripture,  but  according  to  his  af- 
fedio  of  n3ture,would  hauc  it  allowed  of  other.  As  for  the  bookethat 
he  made  of  care  for  the  dcadcjcontaineth  To  mapy  doutinges,that  of 
right  It  ought  with  the  coldnes  thereof  to  quench  the  heate  of  a  foo- 
lifh  zcalerif  any  man  defire  to  be  a  prodor  for  dead  men ,  truely  with 
cold  likelihodes  it  wil  bring  them  out  of  care  that  were  before  care- 
ful. For  this  IS  one  piller  of  it,that  this  doing  is  not  to  be  defpifed,  be- 
caufeitis  a  cuftomcgrowe  in  vre,that  the  dead  (hould  be  pr.iycd  for. 
But  though  I  grailt  to  the  old  writers  of  the  churcii,ihat  it  is  achari*- 
table  vfe  to  help  the  dcad:yet  we  muft  ftil  hold  one  rule  which  ca  not 
deceiuer  that  it  is  not  lawfuil  for  vs  in  our  prayers  to  vfe  any  tbing  of 
our  own,bur  our  rcqueftes  muft  be  made  fubied  to  the  word  of  God: 
becaufe  it  is  in  his  wil  to  appoint  what  he  wil  haue  to  be  asked.Now 
where  as  the  whole  lawe  and  the  Gofpelldonot  fo  much  ns  in  one 
filiable  giue  liberty  to  pray  for  the  dead,it  is  a  prophane  abufe  of  the 
inuocation  o'c  God  to  atttcmpt  more  than  he  commaunderh  vs. But 
that  our  aduerfaries  may  not  boaft  that  they  haue  the  aunciet  church 
copanion  oftheir  errour :  I  fay  there  is  great  difference  beiwene  the 
&  ir.Thcy  vCcd  a  memorial  of  y  dead,leaft  they  fhould  fecmc  to  haue 
caft  away  all  care  of  them  :  but  they  did  therewithall  confcfl'e  that 
they  douted  of  their  ftate.As  for  purgitory,they  fo  affirmed  nothing 
that  they  helde  it  for  a  thinge  vncertaine.Thefe  men  require  to  hauc 
that  which  they  haue  dreamed  of  purgatory, to  be  holde  wout  queftio 
for  an  article  of  faith.They  fclendetly  &  only  to  paffe  it  Ightly  oucr, 
did  in  the  comunion  of  the  holy  fupper  comend  ihcjr  d^ad  to  God: 

Thffe 


i 


The  grace  ot  Chrift.       Lib.3 ,  277 

Thefe  do  continually  call  vpon  the  care  of  the  dcadjand  with  impor* 
tunate  praifingitjdo make  it  to  be  preferred  aboue  all  dutieful  works 
of  chantie.Yca  and  it  were  not  harde  for  vs  to  bringe  forth  fome  tef^ 
timonies  ofiheolde  writers,  that  do  manifeftly  ouerthrowe  all 
thofe  prayers  for  the  dead,which  then  weare  vfcd.  As  this  of  Augu-  Hom.in 
(Vine, when  he  tcacheth  that  all  men  lokc  for  the  refurredion  of  the  loan, 
flcfhand  the  eternall  gloricjand  that  euery  man  then  receiueth  the  45^» 
reft  that  followcth  after  death ,  it  he  be  v/orthy  when  he  dieth.  And 
therefore  he  teftifieth,  that  all  the  Godly  do  immediatly  after  death 
enioy  the  blefTed  reft  as  well  as  the  Prophets,  Apoftles  and  martyrs. 
If  their  eftate  be  fuch ,  whati  befeche  you ,  iTiall  our  prayers  auailc 
them  ?  I paffc oucr  the  grofler  fuperftitions, wherewith  they  hauc 
bewitched  the  mindes  of  the  iimple:  which  yet  are  fo  innumerable 
and  the  moft  part  fo  m6ftruous,that  they  can  haue  no  honeft  collour 
to  cxcule  them.  Alio  1  let  paiTe  thofe  moft  filthy  byings  and  fellings 
that  they  haue  vfed ,  while  theworldewas  in  fuchgrolTc  fenflclTe 
ignorance. For  both  I  fhoulde  neuer  make  an  ende,and  alfo  the  rea- 
ders iliall  without  any  rehearfallof  them,hauehere  fufficient,  wher- 
vpon  they  may  ftabliih  their  confciences. 

The  vj.  Chapter. 

of  the  life  of  a  Chriliianman  :  ^ndjirfl  by  what  argiimentes  the 

Script-Are  exhort eth  vs  thereunto,  ^ 

WE  haue  already  faidjthatthe  marke  whercunt©  regene- 
ration tendeth ,  is  that  in  the  life  of  the  faithful!  there 
lliould  appeare  an  agrement  and  confent  betwenc  the 
righteoufnelTe  of  God  and  their  obedience:anddjatfo 
■they  ftiould  confirme  the  adoption,whereby  they  are  rcceiued  to  be 
children.  Bur  although  his lawe conteine  in  itfelfe  thatnewnefle, 
whereby  the  image  of  God  is  rcftored  in  vs,yet  bccaufe  our  dulneftc 
hath  ncede  both  of  many  prickingea  forwarde  and  helpes,  therefore 
itfhalbe  profitable  to  gather  out  of  diuerfe  places  of  the  Scripture 
an  order  of  framing  of  life ,  that  they  that  haue  a  dcfirous  minde  of 
amcndcment,may  not  wander  out  of  the  way  in  their  endeuour. 
Now  when  I  take  vpon  me  the  framing  of  a  Chriftian  mans  hfe,I  am 
not  ignorant  that  1  entre  into  a  manifold  and  plentuous  argument, 
and  fuch  as  may  with  the  greatnefle  thereof  fill  a  long  volume,  if  I 
wold  abfolutcly  entreate  of  it  in  all  poinies.For  we  fe  into  what  great 
length  are  ttretchcd  the  exhortatorie  orations  of  olde  writcrs,made 
onely  euery  one  of  one  feuerallvertue.  And  that  is  not  doncv/ith 
too  much  idle  babbling.  Pot  what  fo  cucr  vcrtue  ajpa  purpofe  to  fet 


Cap.&.  Of  the  mailer  how  to  rcceiiic 

out  in  oration ,  the  (hlc  runneth  of  it  felfe  into  fuch  largenes  with 
plcntie  of  matter ,  that  a  man  can  not  feme  to  haue  difcouifed  well 
of  itjvnlefle  he  haue  fpoken  much.But  my  mind  is  not  to  ftretche  Co 
far  the  inftitution  of  hfe ,  which  I  promife  to  tcachc,  as  peculiarly  to 
go  through  eucry  fpeciall  vertue ,  and  wander  abrode  into  exhorta- 
tions. Let  fuch  thinges  be  fetched  out  of  ojher  mens  writinges,  and 
fpecially  out  of  the  Homelies  of  the  olde  fathers.  It  ftialbe  enough 
for  me  to  (hewc  an  orderly  trade.wherby  a  godly  man  may  be  guided 
to  a  right  markc  of  framing  his  life ,  and  rtiortly  to  apoint  out  a  cer- 
tain vniuerfall  rule,  by  which  he  may  well  trie  what  be  his  duties. 
There  fhall  paraduenture  at  fome  other  feafon  be  a  fit  time  to  make 
declamations ,  or  I  will  leaue  that  to  other ,  which  I  my  felfe  am  not 
mete  to  do.  I  do  naturally  loue  fhortnelTe ,  and  paraduenture  if  I 
would  fpcake  more  at  largCjit  woulde  not  frame  well  with  me.  And  if 
a  loger  manner  of  teaching  were  neuer  fo  much  pleafing,yet  I  would 
fcarce  haue  minde  to  put  itinprofe.  Butthccourfeofthisprefent 
worke  requireth  to  knit  vp  a  fimple  dodrine  with  as  great  fhort- 
neflfeaslmay.  As  the  Phylofophers  haue  their  certaine  cndes  of 
right  and  honeftic ,  from  which  they  dcriue  particular  duties  and  ail 
thecompanie  ofvertues  :  fo  the  Scripture  is  not  without  her  order 
in  this  matter:  but  holdctha  moft  goodly  well  ordred  difpofition, 
and  much  more  certaine  than  all  the  Phylofophers  orders.This  only 
is  the  difference , that  they  (as  they  were  vaineglorioUs  men)  haue 
diligently  endeuoured  to  atteine  an  cxquifite  plainnefl'e  of  order,  to 
{hewe  fourth  the  ready  aptnelfe  of  their  witte.But  the  Spirit  of  God, 
becaufe he  taught  without  curious  affe^ation, hath  not  foexadely 
nor  continually  kept  an  orderly  trade:which  yet  when  he  fometimc 
vfcibjhe  doth  lufficienrly  declare,  that  it  is  not  to  be  ncglefted  of  vs. 
1  This  inftrudion  that  the  Scripture  teacheth,whereof  we  now 
fpeake,ftadeth  chiefely  vpon  two  partes.The  firft,that  there  be  pou- 
red and  brought  into  our  mindes  a  loue  of  righteoufnelTejto  which 
otherwifcwe  are  of  nature  nothing  indined.The  feconde,that  there 
be  a  rule  fet  out  vnto  vs,  that  may  not  fuffer  vs  to  go  out  of  the  way 
in  following  righteoufnes.  In  commendation  of  righteoufnes  it  hath 
both  very  many  and  very  good  rcafons:  of  which  we  haue  herebe- 
fore  in  diuerfe  places  fpoken  of  fome,  and  other  fome  we  lliall  in  this 
place  briefely  touch.  At  what  foundation  may  it  better  bcginne,than 
when  it  putteth  vs  in  minde  that  we  miift  be  holy ,  becaufe  our  God 
is  holy?  For  when  we  were  fcattered  abrode  like  ftraying  (hgpc ,  and 
difperfed  abrode  in  the  maze  of  the  world ,  he  ^rathercd  vs  together 
againcjto  ioine  ^  in  one  flocke  with  him  felfc.When  we  heare  men- 
tion 


i 


The  grace  of  Chrift.     Lib.;.  27S 

t^on  tnade  of  our  loining  with  God! ,  let  vs  remember  that  holineifc 
muftbc  thebondc  thereof.  Notthatby  themeute  of  holinefTewc 
come  into  common  with  him:  (where  as  rather  we  muft  fiift  cleauc 
vnto him,  that  bcying  endued  with  his  hohnefle,  we  may  followe 
whether  he  calleth  )  but  becaafe  it  greatly  perteineth  to  his  glorie, 
that  he  hauc  no  fcUowfliip  with  wickednefl'e  and  vncleannede.Ther- 
forealfo  it  teacheth  ,  that  this  is  the  encleof  ourcaUing,which  we 
ought  alway  to  haue  refpe^t  vnto,if  we  will  anfvvere  God  that  calleth 
vs. For  to  what  purpofe  was  it ,  thar  we  (hould  be  drawen  out  of  the 
wickednefle  and  filthcnefle  of  the  world,  if  we  geue  our  feluesleaue 
all  our  hfe  long  to  wallowe  in  them  ftd!?  Moreouer  it  alio  admoni- 
ihcth  vSythac  to  the  cnde  we  may  be  reckened  among  the  people  of 
God,  we  muft  dwell  in  the  holy  citieHierufalem.  Which  as  he  hath  P^^-  J^ 
halowcd  to  him  felfe,  fo  is  it  vnlawefull  that  it  be  vnholily  profaned  p'jv,  ,  - 
by  the  vncleannefle  of  the  inhabitantes .  From  hence  came  thcfe  j.gc  i^ 
fayingcs ,  that  they  fhall  haue  a  place  in  the  tabernacle  of  God  that 
walke  without  fpot^and  ftudie  to  followe  righteoufneire.&c.  Becaufc 
it  is  not  mcete  that  the  Sanduarie  whereon  he  dwellcthj  ihoulde  be 
likea  fhble  full  of  filihinefie.  "* 

J     And  the  better  to  awake  vs,it{heweth  that  God  the  father,  as 

he  hath  ioincd  vs  to  him  felfe  in  his  Chnft,  fo  hath  primed  an  image 
for  vs  in  him,after  which  he  would  haue  vs  to  be  fafhioned.  Now  let 
them  findc  tr»e  a  better  order  among  the  Phylofophers ,  that  thinke 
that  the  phylofophie  concerning  manners ,  is  in  them  onely  orderly 
framed.  They  when  they  will  excellently  well  exhorte  vs  to  vertue, 
bring  nothing  els  but  that  we  fhould  hue  agreably  to  nature.  But  the 
Scripture  bringcth  here  exhortation  from  the  true  wclfpringe,  when 
it  not  onely  teacheth  vs  to  rcferre  our  life  to  God ,  the  authour  of 
it ,  to  whom  it  is  bonde  :  but  alfo  when  fhe  hath  taught  that  we  arc 
fwaruedoutof  kinde  from  the  rrucoriginall&ftateof  our  creation, 
iheimmcdiatlyaddethjthat  Chrift  by  whom  we  come  againeinto 
fauour  with  God,  is  fet  before  vs  for  an  example,  that  we  fhould  ex- 
preffe  the  forme  thereof  in  our  hfe.  What  may  a  man  require  more 
cffeduall  then  this  one  thing?  Ye  what  may  a  manne  require  more 
than  this  onely  thing?  For  if  the  Lorde  hath  by  adoption  made  vs 
children  with  this  condition,  that  our  life  (houlde  refemble  Chrift 
the  bond  of  our  adoption:  if  we  do  not  geue  and  auoweour  fehies 
to  right eoufncire,we  do  not  onely  with  moft  wicked  breach  of  alle- 
giauncc  depart  from  our  ere atour,  but  alfo  we  forfweare  bimtobc 
our  fauionr.Then  the  Scripture  taketh  matter  of  exhortation  out  of 
all  the  benefices  of  God,which  ihi  rehcrfeth  vnto  vSi&  all  the  partcf 


Cap.^.  Of  the  maner  how  to  receiuc 

Mala.  I.  of  our  faluation.  And  flieweth  ihat  fith  God  hath  Ihewed  himfclfc  a 
^  father  vnto  vs ,  we  are  worthy  to  be  codemned  of  extreme  vnthanke- 
fulnefle ,  if  we  do  not  hkewife  in  our  behalfe  fliewe  our  felues  chiU 
Epher.  dren  vnto  him.  Sith  Ghrift  hath  deanfed  vs  with  the  wafhing  of  his 
^1  *h  ^'^^^j  ^^^  ^^'^^  made  vs  partakers  of  this  cleanling  by  baptjfme ,  it 
'  '  is  not  femcly  that  we  flioulde  be  fpotted  with  newe  filthinelfe.  Siih 
Ephef.  he  hath  grafFed  vs  into  his  body ,  we  muft  carefully  take  hcde  that 
1 5.  we  fprinclc  not  any  (pot  or  blot  fpon  vs  that  are  his  members.  Sith 
Heb.io  jjg  i^j^  ^g|£g  that  is  our  head ,  is  afcended  into  heauen ,  it  behoueth 
^^  *  vs  that  laying  away  earthly  affedion ,  we  do  with  all  our  heart  afpire 
to  heauenward :  Sith  the  holy  Ghoft  hath  dedicated  vs  temples  to 
f  .Cor.  God,  we  muft  endcuour  that  Gods  glorie  may  be  honorably  fet  out 
*•  by  vs,and  muft  not  do  any  thing  whcrby  we  may  be  prophaned  with 
V  '  *  filthineffe  of  (inne :  Sith  both  our  foule  and  our  body  are  ordeined 
loh.15.  toheaucniy  incorruption  and  an  vupcfiHimg  crowne,  we  muft  dili- 
3.  gently  trauaiU,that  the  fame  may  be  kept  pure  and  vncorrupted  vnto 

Ephe  5.  the  jjy  of  the  Lorde.  Thefe  (I  fay)  be  the  beft  layed  foundations  to 
I  Cor.\*  '^^^^^  ^  mans  life,  and  fuch  as  the  like  arc  not  to  be  found  among  ihc 
a.. Cor.  Phylofophers ,  which  in  commendauon  of  vertue  do  neuerclimbc 
€.        abouethenaturalldignitieofman. 

B.TheC  ^  And  here  is  a  fit  place  to  fpeakc  vnto  them ,  that  hauinge  no- 
^•*^*  thing  but  the  title  and  badge  of  Chrift,yct  would  be  named  Chriftias, 
But  with  what  face  do  they  boft  of  his  holy  name  :  fith  none  hauc 
any  fellowftiip  with  Chrift,but  they  that  haue  receiued  a  true  know- 
Bpbe.4.  ledge  of  him  out  of  the  worde  of  the  Gofpell?  But  the  Apoftle  faith, 
that  all  they  hauc  not  rightly  learned  Chrift,that  are  not  caught  that 
they  muft  caft  away  the  old  man  which  is  corrupted  according  to  the 
defire  of  errour,and  hauc  not  put  on  Chrift.  Therefore  it  is  proued 
that  they  falfly,yea|and  wrongfully  pretedc  the  knowledge  of  Chrift, 
although  they  can  eloquently  and  roundely  talke  of  the  Gofpcll, 
For  itisnotadodrine  oftong,butofIife;  and  is  not  concciuedas 
otherlearningsbe  ,  with  onely  vnderftanding  and  memorie,  butis 
then  onely  receiued  when  it  polfefleth  the  whole  foule ,  and  findetb 
a  feate  and  place  to  hold  it  in  the  moft  inward  afteftion  of  the  heart. 
Therefore  either  let  then  cefle  ,to  the  fcl.iunder  of  God ,  to  boft  of 
that  which  they  are  not,or  let  them  ftiew  themfclues  not  vnworthy 
fcholars  for  Chrift  their  maifter.We  haue  gcuen  the  firftplace  to  the 
dodrine  whcrin  our  religion  is  conteincd,  bccaufe  our  faluation  be- 
ginneth  at  it:  but  the  fame  muft  be  poured  into  our  hearic,and  pafTe 
into  our  maners,  yea  and  transforme  vs  into  it,th3tit  be  not  vnfrute- 
full  vnto  Vis.  If  the  Phdofophcrs  doiuitly  chafe  againft  them,  and  do 

with 


The  grace  of  Chrift.         Lib.3.^         27P 

with  fhamefull  reprochc  driue  them  from  their  companie,  that  pro- 
fdllng  an  art  that  ought  to  be  the  rcholcroaiftresofhfe,cloturneic 
into  a  Sophifticall  babbhng :  with  how  much  better  reafon  ihall  we 
deteft  tliefe  trifling  Sophifters ,  that  are  contented  to  role  the  Gof- 
pell  vpon  the  top  of  rfieir  longes ,  the  effeduall  working  whereof 
ought  to  pearce  into  the  innermoft  affedions  of  the  heart ,  to  reft  in 
the  foule,  &  to  alter  the  whole  man  a  hundred  times  morc,than  the 
colde  exhortations  of  Philofophers.^ 

5  Yet  do  I  not  require,  that  the  mancrs  of  a  Chtiftian  man 
fauour  of  nothing  buttheabfolutcpofpel;which  neucrthelefle  both 
were  to  be  wifhed ,  and  we  muft  endcuour  vs  toward  it.  But  I  do  not 
fo  feuerely  require  a  Gofpellike  perfedion,that  I  would  not  acknow- 
ledge him  foraChriftian  that  hath  not  yet  atteincdvnto  it.  For  fo 
.  fhould  all  men  be  excluded  from  the  Church ,  fi th  there  is  no  man 
found  that  is  not  by  a  great  fpace  diftant  from  it,  and  many  hauc  he- 
thcrto  but  a  htle  way  proceded  toward  it.who  yet  fhould  be  vniuftly 
caft  away. What  the?  let  that  be  fct  for  the  marke  before  our  eyes,  to 
which  alone  all  our  endcuour  may  be  diredcd.  Let  that  be  apointed 
the  gole  for  vs  to  runne  and  trauaile  vnto.  For  it  is  not  lawefull  for 
thee  fo  to  make  partition  with  God ,  to  take  vpon  thee  part  of  ihefc 
thingesthat  are  commaunded  thee  in  his  word  ,  and  to  leaue  part  at 
thine  owne  choife.  For  firll  of  all  he  eucry  where  commendeth  intc- 
gritie  as  the  chiefe  part  of  worlliipping  him:  by  which  word  he  mea- 
neth  a  pure  fimplicitie  of  mind  that  is  without  all  deceitful  colour  & 
faining :  againft  which  a  double  heart  is  fet  as  cotrarie ;  as  if  it  fliould 
be  faidjthat  the  beginning  of  liuing  vprightly  is  fpirituall ,  when  the 
inward  aflldion  of  the  mind  is  without  faining  dedicate  to  God  to 
obferue  holinefTe  &  righteoufnes.But  becaufe  no  man  in  this  earthly 
prifon  of  the  body  hath  fo  great  ftrength  to  haft  with  fuch  frcftineflc 
of  runninge,  as  he  perfedly  ought  to  do,  and  the  greater  number  arc 
fo  fcble,that  with  ftaggering  and  haltingCjyca  and  creping  vpon  the 
groundjthey  auaunce  but  flowly  forward :  let  vs  euery  one  go  accor- 
ding to  the  meafure  of  his  litle  pOwer ,  and  procede  on  our  iourney 
bcgon.  No  man  (hall  go  fo  vntowardly ,  but  he  (hall  euery  day  get 
fomc  ground,though  it  be  but  litlc.Therfore  let  vs  not  cefle  to  trauail 
fo,that  we  may  continually  procede  fomwhat  in  the  way  of  the  Lord. 
And  let  vs  not  defpeire  vpon  the  fclendcrncfle  of  our  going  forward, 
for  howfocuer  the  fuccelfe  aunfwerc  not  our  defirc,  yet  we  haue  not 
loft  our  labourewhen  this  diy  paffcth  yefterday :  fo  that  with  pure 
flmphcitie  we  loke  vnto  our  mai  ke,  and  long  toward  the  ende  of  our 
courfe,notfooihingly  flattering  our  (eiues^nor  tender  ly  bearing  with 


Cap.y.  Of  the  maner  how  to  rectiue 

our  ov^ne  euilsjbuc  with  continuall  endeuour  trauailing  to  this,thilc 
wcmayftill  become  better  than  ourfelues,tillweatteinetogoofi- 
ne(re  it  felfe:vvhich  in  decde  we  feke  for  and  followe  all  our  life  lon^: 
but  wc  lliall  then  only  atteine  it,when  being  vnclothed  of  the  weakc- 
nes of  the  flcil),we  fhalbe  receiued  into  the  full  fellowfliip  thereof. 

The  vij.  Chapter. 

The  fkmwe  if  a  Chrijlian  life :  where  U  entreated  cf  the  for  faking  ef  tur  ftlnei, 

Lbeit  that  the  lawe  of  tl|e  Lorde  baue  a  mod  aptly  well  dif- 
pofed  order  to  frame  a  mans  hfe ,  yet  it  femed  good  to  the 
heaueiy  fcholemaifter  to  inftrud  men  yet  with  a  more  exa<a 
trade  to  the  fame  rule  that  he  had  fct  fourth  in  his  law.  And 
tlTC  beginning  of  that  trade,  is  this  :that  it  is  the  dutie  of  the  faithful! 
Kom.  to  yelde  their  bodies  to  God  a  liuing ,  holy  and  acceptable  facrificc 
la.i.  vnto  him :  and  that  therein  i^andeth  the  true  vvorlliipping  of  him, 
Herevponis  gathered  occafion  to  exhorte  men, that  they  do  not 
applie  them  felues  to  the  fafhion  of  this  world,  but  be  transformed 
inrcnewinge  of  their  minde,  that  they  may  proue  what  thewill-of 
God  is.  Nowe  this  is  a  great  thing ,  that  we  be  confecrate  ar^d  dedi- 
cate to  God  :  that  we  fliould  from  thenctfourth  thinkc,  fpcake,  ima- 
gine,or  do  nothing  but  to  hisglorie.For  the  thing  that  is  confecrate, 
can  not  be  applied  to  vnholy  vies ,  without  great  wronge  done  vnto 
him.  Ifwe  be  not  our  own,  but  the  Lordcs,  itappearcth  v/haferrour 
is  to  be  auoidtd.and  whcreunto  aJl  the  domges  of  our  life  arc  to  be 
direded.  We  are  not  our  ownc  :  therefore  let  neither  our  owne  rea- 
fon  nor  our  ownc  will  bcare  i ule  in  our  counfelles  and  doinges.  We 
are  not  our  ownc :  thtrefore  let  vs  not  make  this  the  ende  for  vs  to 
tend  vnrojto  (eke  that  which  may  be  expedict  for  vs  according  to  the 
fleHi.  We  arc  not  our  owne  :  therefore  fo  much  as  wc  may,lei  vs  for- 
get our  fclucs  and  all  things  that  are  our  owne.On  the  other  fidcjWC 
are  Gods :  therefore  let  vs  hue  and  dye  to  him.  We  are  Gods  :  there- 
fore If  t  his  wifdome  and  WiU  gouerne  all  our  doinges.We  are  Gods: 
therefore  let  all  the  partes  of  our  life  tend  towardc  him  as  their  onely 
lawful  end.Oh  how  much  hath  he  profitcd,thathauing  learned  that 
himfclfe  is  riOt  his  owne,  hath  taken  fro  him  felfe  the  rule  &  gouernv 
F0.14.  ment  of  him  felfe  togeueittoGod.  For  as  this  is  y  moftftrongwor- 
*.  king  ptftiknce  to  dcflroy  men  ,  that  they  obey  tl^efelucsrfo  itis  the 
ont  ly  haiicn  oFfafecie  ,  neither  to  knowe  nor  will  any  thin<^  by  hirn 
ftlfe,  bur  onely  to  follow  God  going  before  him.  Let  this  therefore 
l>c  the  hift  llcppc,thai  man  depaitc  fcom  himfelfc,that  he  may  apply 

all 


i 


The  grace  of  Chrifh      Lib.3.'         280 

dll  the  force  of  his  wit  to  the  obeying  of  the  Lordc,  Obeying  I  call 
not  oncly  that  which  ftandeth  in  obedience  of  the  worde ,  but  thac 
whereby  the  minde  of  man,  voide  from  his  owne  fcnfualitie  of  flefh, 
bendeth  it  felfe  wholly  to  the  will  of  Gods  fpirit.Of  this  transforma- 
tion (which  Paule  calleth  renewing  of  the  minde  )  where  as  it  is  the  Ephc.^, 
firft  entrie  into  life,  all  the  Phylolophers  were  ignoraunt.  For  they  25. 
make  onely  Reafon  the  gouernefl'c  of  man  :  they  ihinkc  fhe  onely 
ought  to  be  heard :  finally  to  her  onely  they  gcue  and  alligne  the  rule 
of  manners.  But  the  Chnftian  Phylofophic  biddeth  her  co  geue"  Gala.i, 
placCjand  to  ycld  and  be  fubied  to  the  holy  Ghoft :  fo  that  man  now  20. 
may  not  liue  himfelfe,but  bearc  Chrift  liuing  and  reigning  in  him. 

1  Herevpon  followeth  alfo  this  other  point ,  that  we  feekc  not 
the  thingcs  that  be  our  owne  >  but  thofe  thinges  that  be  according  to 
the  will  of  the  Lord,and  that  make  to  the  aduauncemet  of  liis  glory. 
This  is  alfo  a  profe  of  great  profiting,that  in  a  manner  forgetting  our 
felues,and  altogether  leaning  the  regarde  of  our  felues,  we  trauail  to 
employ  ourftudy  to  God  and  his  commaundements.  For  when  the 
Scripture  biddedi  vs  to  leaue  priuate  regard  of  our  feluesjit  doth  not 
onely  race  out  of  our  mindcs  the  couctoufnefle  of  hauing,the  gredy 
feking  for  power  and  fauour  of  men :  but  alfo  rootcth  out  ambition 
and  all  defire  of  worldly  glorie ,  and  other  more  fecrete  peftilences. 
Truly  a  Chnftian  man  muft  be  fo  falhioned  and  difpofed ,  tothinkc 
throughout  all  his  life.that  he  hath  to  do  with  God.In  this  fort,as  he- 
fhall  examine  all  his  doings  by  Gods  will  and  iudgeraent:fo  he  fhall 
reuerently  dired  vnto  him  all  y  earneftly  bent  diligence  of  his  minde. 
For  he  that  hath  learned  to  loke  vpon  God  in  all  things  that  be  hath 
to  dojis  therewithal!  turned  a  way  from  all  vaine  thoughtes.  This  is 
that  forfaking  of  our  felues,which  Chrift  euen  from  their  firft  begin- 
ning of  inftrudion  fo  earneftiy  ^aue  in  charge  to  his  Difciplssiwhich 
when  it  ones  hath  gotten  poffefTion  in  the  heart  leaueth  no  place  at 
alljfirft  neither  for  pride,nor  dirdainfulnes,nor  vain  glorious  bofting, 
then  neither  for  couetife,nor  filchy  luft,nOf  rjotoufnefle,  nor  deinti* 
neire,nor  for  other  euils  that  are  engedred  of  the  loue  of  our  fclucs. 
Contrariwife  whcrfoeuer  it  reigneth  not,therc  either  moft  filthy  vi- 
ces do  range  without  ftiame ,  or  if  there  be  any  fpicc  of  vcrtue ,  it  is 
corrupted  with  peruerfe  delire  of  glory.  For  fhew  me  a  man,  if  thou 
canftjthat  vnles  he  haue  forfakenhim  felfc  according  to  y  comaun- 
dement  of  the  Lord,will  of  his  owne  free  will  vfe  goodnciTe  among 
men.  For  all  they  that  haue  not  ben  polTefled  with  this  fehn?,  if  they 
haue  followed  vertue,they  haue  done  it  at  y  leaft  for  praifcs  fake.  And 
all  y  Phylofophersthateu^er  molt  of  all  affirmed  chat  \ertue  wasc«» 


Capi/.  Ofthemancrhowtoreceiuc 

be  delired  for  it  fdfes  r\ke,were  pufFcd  vp  with  Co  great  pride,that  it 
appeared  that  they  defircd  vertue  for  no  other  ihinge,  but  that  they 
jj)ighr  haue  matter  to  be  proude  vpon.  But  God  is  lo  nothing  at  all 
dehted  > neither  with  thole  papers  for  the  peoples  breath ,  nor  with 
thefe  fwcliing  bsaftes ,  that  he  pronounceth  that  they  haue  already 
receiued  their  rewarde  in  the  world ,  and  makech  harlottes  and  Pu- 
bhcanes  nerer  to  the  kingdome  of  heaucnjthan  them.  And  yet  we 
haue  not  throughly  declared  with  how  many  and  how  great  ftoppesv 
man  is  hindred  from  that  which  is  right ,  (o  long  as  he  hath  nor  for- 
faken  him  felfe.For  it  was  truely  faid  m  time  paftjthat  there  is  a  world 
of  vices  hidden  in  the  foule  of  man.  And  ihoucanft  finde  no  other 
remedies,  but  denying  thy  fclfe,aiid  leauing  regarde  of  thy  felfe,  to 
bende  thy  minde  to  feeke  thofe  thinges  that  the  Lorde  rcquireth  of 
thec,and  to  feke  them  therefore  onely  becaufe  they  pleafe  him. 

g  In  an  other  place  the  fame  Paule  doth  more  plainly,  although 
fliortly,go  through  all  the  partes  of  a  well  ordred  life ,  faying  :  The 
grace  of  God  thatbringetn  faluation  vntoall  men ,  hath  appeared 
and  tcachetb  vs,  that  we  ihould  denie  all  vngodlinefle,  and  worldly 
luftes,  and  that  we  lliould  hue  fobre  piinded,  rightcou/lv  and  Godly 
in  this  prefent  worlde ,  loking  for  the  blefled  hope  and  glorious  ap- 
pearing of  the  mighty  Qod,andof  our  fauiourjefus  Cbrift,  which 
gaue  him  felfe  for  vs  to  redeme  vs  from  all  vnrighteoufnefle  ,  and  to 
purge  vs  a  peculiar  people  vnto  him  felfe  feruently  geuen  vnto  good 
works.  For  after  that  he  hath  fet  forth  the  grace  of  God  to  encoragc 
thcm,to  make  redy  the  way  for  vs  to  worfliippe  God,he  taketh  away 
two  floppes  that  do  moft  hinder  vs,that  is  to  fay  jVngodlincife,  wher- 
unto  we  ar^  naturally  to  much  enclined,and  Worldly  dcfircs,  which 
cxtendcyurthcr.  And  vnder  the  name  ofvngodlineire5he  not  onely 
meaneth  fuperftitions  ,  biitalfo  comprehendeth  all  that  difagreeth 
with  the' carneft  feare  of  God.  And  worldly  luftes  are  ipeftedas 
much  as  the  aftedions  of  the  Helli.  Therfore  he  commaundeth  vs  in 
refpcd  of  both  the  tables  of  thelavve ,  to  put  of  our  owne  wit,  and 
to  forfake  all  that  our  owne  reafon  and  will  informeth  vs.  And  all  the 
doinges  of  our  life  he  bringeth  into  three  partes,fobrietie,riohteour- 
neflb,  and  godlineffetof  the  which  fobrietic  without  doubt  lignifieth 
as  well  chaftitic  and  tempcraunce,  as  a  pure  and  mealurably  fparing 
vfe  of  temporall  thingsand  a  pacient  fufferance of  poucrtic.  Rightc- 
Qufnefle  conteineth  all  the  duties  of  equitic ,  to  geue  cucry  man  his 
owne.  The  thirde  is  Godline0e,  that  feucrcth  vs  from  the  defilinges 
of  the  world,&  with  true  holineife  ioineth  vs  to  God.  Thefe  thinsjs, 
when  they  be  knit  together  wiUi  an  vnfcp arable  knot ,  make  a  full 

pctfed- 


The  grace  ot  Chriir.      Lib.j.  251 

pcrfedion.  But  for  as  much  as  nothing  is  more  hard  >  than  fcrfaking 
the  reafon  of  the  flcfli,  yea  fubdumge  and  renouncing  her  defiies,  to 
geue  our  felucs  to  Gcd  and  our  brethren.and  to  fiudie  for  an  ange- 
likelife  in  the  filthy  ftate  of  ihis  earth  :  therefore  Paule,  to  loofe  our 
mind-s  from  all  fnares  ,  calleth  vs  back  lo  the  hope  of  bkHed  im- 
morMline  ,  adn;onifhing  vs  not  to  fti  lue  n\  vaine '.  bccaufe  as  Chrift 
hath  ones  appeared  the  reciemcr/o  at  his  laft  commin[:,he  (liall  fhew 
thefrute  ot  the  faluation  that  he  haih  purchaced.  And  ihushedri- 
ueth  awav  theenncementcs  that  bhnde  vs  ,and  ma^ke  vs  not  to  afpire 
as  we  ought  to  the  htaucnly  elone  :  yea  and  he  teachi^th  that  we 
muft  trauaiil  as  men  being  from  home  in  this  worlde  ,  that  the  hea- 
ucnly  inheritaunce  be  not  loft  or  fall  away  from  vs. 

4  Nowe  in  thefe  wordes  we  perceiue  ,  that  the  forfaking  of  our  Rom.i  x 
felues  hath  partly  rcfpcd  to  meUjand  panly,yea  chiefly  to  Gcd.  For  'O; 
where  as  the  fcrirturc  biddeth  vs  fo  lo  behaue  our  felues  with  men,  '^"'^•^ 
that  wcprcferre  thtm  before  vs  in  honour,that  we  faithfully  employ 
our  lelucs  wholly  to  proc4jre  their  commoditiesithc^efoie  it  greueth 
fuch  commaundcments  as  our  minde  is  not  able  to  rcceiue ,  but  fiift 
bemg  made  voide  of  naturall  fenfe.  For  (with  fuch  blindcnefle  wc 
runne  all  mto  loue  of  our  felues)cucry  man  thinketh  I  im  ftlfe  to  hauc 
a  iuft  caufe  to  aduaunce  him  felfcjand'to  defpife  all  other  in  compa- 
rifonofhim  felfe.  If  God  hauc  gcuen  vs  any  good  gift,  by  and  by 
bearingour  felues  bold  therof  wehft  vp  our  courage,&  not  only  fwel, 
but  in  a  maner  buift  with  pride. The  vices  wherewith  we  abound,we 
do  both  diligently  hide  from  other,and  to  our  felues  we  flatteringly 
fainc  them  light  and  fclendc r ,  and  fometime  embrace  them  for  ver- 
tues.  And  if  the  fame  good  gif:es ,  which  we  praife  in  our  felucs  >or 
better  do  appearc  in  other,  leaft  we  (houlde  be  compelled  to  geue 
place  to  them ,  we  do  with  our  enuioufnelTc  deface  them  and  finde 
fault  withjhem.  If  there  be  any  faultesln  them,  we  are  not  conieced 
fcuerelyand  fharpely  tomarkeit,but  we  alfo  odioufly  amplifie  it. 
Herevpon  groweth  that  infolence  ,  that  eucry  one  of  vs,  as  though 
he  were  priuikged  from  the  common  eftate,  would  be  hier  than  the 
reft,and  carelefly  and  proudly  fet  light  by  eucry  man>  or  defpife  them 
as  inferiours.The  poore  yeld  to  the  rich,  bafe  people  to  gentlemen, 
feruantes  to  their  maifters,vnlearned  to  the  learned:but  there  is  no 
man  that  doth  not  nourifhe  within  himfelfe  fome  opinion  ofex- 
cellcncie  .  So  euery  man  in  flattering  himfelfe ,  bcareth  a  certaine 
kingdome  in  his  breft .  For  prefumptuoufly  taking  vpon  them  fom- 
what  whereby  to  pleafe  themfelues ,  they  iudge  vpon  the  wittes  and 
manners  of  other  menne.But  if  they  come  to  contention,there  bur- 

NN 


Cap.7-         Of  the  maner  how  to  receitic 

ftcth  our  their  poifon.For  many  do  make  a  fhevve  of  great  mekeneSy 
fo  longe  as  tbey  finde  all  things  gentle  andlouely :  but  howe  many 
a  one  is  there  thatkepeth  thatcontinuall  courfeofmodeftie,  when 
he  is  pricked  and  ftirred  to  anger  ?  And  there  is  no  remedie  hereof, 
but  that  the  moft  hurtfuU  peftilence  of  loue,of  foueraingtie  and  felfe 
loue  be  rooted  out  of  the  bottome  of  their  heartes ,  as  it  is  rooted 
out  by  the  dodrine  of  the  Scripture.For  there  we  are  fo  taught,  that 
we  muft  remember  that  the  good  giftes  that  God  hath  geuen  vs,are 
not  our  owne  good  rhings,but  the  free  giftes  of  God,whereof  if  any 
be  proude,they  bewraye  their  owne  vnthankefulnefTe.  Who  maketh 
thee  to  excell  ?  Paule  faith  ,  if  thou  haft  receiued  all  things ,  why  doft 
thou  boft  as  if  they  were  not  geuen  thee  ?  Then ,  that  we  muft  with 
continuall  rcknowledging  of  our  faultes ,  call  our  felues  back  to  hu- 
militie.  So  fhall  there  remaine  in  vs  nothing  to  be  proude  vpon ,  but 
there  ftialbe  much  matter  to  abace  our  felues,  Againe  ,  we  are  com- 
maundedjwhatfoeuer  giftes  of  God  we  fee  in  other  men,fo  ro  reue- 
rence  andefteme  thofe  gifts, that  v/e  alio  honoui  thofe  mennc  in 
whom  they  be.For  it  were  a  great  lewdnes  for  vs ,  to  take  from  them 
that  honour ,  the  God  hath  vouchefaued  to  geue  them.  As  for  their 
faultSjWe  are  taught  to  winke  at  them,not  to  chcrilh  them  with  flat- 
tering, but  that  we  ftiould  not  by  reafon  of  thofe  faul res  triumphe 
agamft  them  » to  whome  we  ought  to  beare  good  will  and  honour. 
So  fiiall  it  come  to  pafte ,  that  with  what  man  fo  euer  we  haue  to  do> 
we  ihiall  behaoe  our  felues  not  onely  tempeiatly  and  modeftly  ,  but 
alfo  gently  andfrendly.Asaman  (hallneuer  come  any  other  way  to 
true  mekcneife ,  but  if  he  haue  a  heart  endued  with  abacing  of  him- 
fclfe,and  reuerencing  of  other. 

^  Nowe  howe  hard  is  it ,  for  thee  to  do  thy  dutrc  in  feking  the 
profit  of  thy  neighbour  ?  Thou  ftialt  herin  labour  in  vainc ,  vnlefle 
thou  depart  from  regard  of  thy  relfe,and  in  a  manner  put  of  thy  felfe. 
For  howe  canft  thou  performe  thefe  things  that  Paule  teacheth  to 
be  the  workes  of  charitie,vnle{re  thou  forfake  thy  felfe,  to  geue  thy 
felfe  wholy  to  other  ?  Charitie  (faith  he)  is  patient  and  gentle ,  not . 
proude,not  difdainefull,  enuieth  not,  fwelleth  not ,  feeketh  not  her 
owne,is  not  angry,&c.lf  this  one  thing  be  rec]uired,that  we  feke  not 
the  things  that  arc  our  owne,we  fhall  do  no  fmall  violence  to  nature, 
which  fobcndeth  vs  to  the  onely  loue  ofour  lelues,  that  it  doth  not 
eafily  fuffer  vs  negligetly  to  pafle  ouer  our  felues  &  our  owne  things, 
to  watch  for  other  mens  commodities, yea  to  depart  without  owne 
right  to  refigne  it  to  an  other.  But  the  Scripture,  to  leade  vs  thether 
as  it  were  by  the  hand ,  warneth  vs  that  what  fo  euer  gracious  giftes 

(  wc 


The  grace  of  Chrift.       Lib.3.  282 

\vc  obteine  of  the  Lorde,  they  are  committed  vnto  vs  vpon  this  con- 
dition ,  that  they  lliould  be  bellowed  to  the  common  benefit  of  the  , 
Church  :  and  that  therefore  the  true  vfe  of  all  Gods  graces  is  a  li- 
beral] and  bountifull  communicating  of  them  to  other .  There  can 
be  noccrtaine  rule,  nor  rnorc  forceablcexhortatio  could  be  deuifed 
for  the  kepingc  of  the  fame  ,  than  when  we  be  taught  that  all  the 
good  giftes  tliat  we  haue,are  things  of  Goddeliuercd,commuted  to 
ourtiuft  vpon  this  condition  ,  that  they  llioulde  be  difpofed  to  the 
benefit  of  our  neighbours. But  the  Scripture  goeth  yet  further,  whefi 
iteomparcth  them  to  the  poweis  wherewith  the  members  of  mans 
body  are  endued.No  meber  hath  his  power  for  himfelf^nor  appheih 
it  to  his  priuate  vfe ;  but  poureih  it  abrode  into  the  other  mcmbres 
of  the  lame  bodyjand  takcth  no  profit  therof,  but  fuch  as  proccdcth 
from  the  common  commoditie  of  tjie  whole  body.  So  whatfoeuer  a 
godly  man  is  able  to  do,he  ought  to  be  able  to  do  it  for  his  brethren^ 
in  prouidinge  none  otherwife  priuately  for  himfelfe  ,  but  fo  that  his 
mmde  be  bent  to  the  common  edification  of  the  Church  ,  Let  this 
iherfore  be  our  order  for  kindnefle  and  doing  good:that  w^harfoeuer 
God  hath  beftowed  vpon  vs,whereby  we  may  helpe  our  neighbour, 
we  arc  the  Bailies  thereof,and  bound  to  render  accompt  of  the  difpo- 
fing  of  it.  And  that  the  onely  right  difpofingis  that  which  is  tried  by 
the  rule  of  Joue.So  lliall  it  come  to  pafle,that  we  ihall  alway  not  only 
ioine  the  trauaiU  for  other  mens  commoditie  with  the  care  of  our 
owne  profit,  but  alfo  fet  it  before  the  care  of  our  owne.  And  that  we 
fhotild  not  happen  to  be  ignorant  that  this  is  the  true  lawe  of  difpo- 
fing  all  the  giftes  that  we  rcceiue  of  God,he  hath  in  the  oldc  time  fee 
the  fame  lawe  euen  in  the  fmaleft  gifces  of  his  liberaliiie.Foi  he  c6-  Exo,a2. 
maunded  the  firft  frutesof  corneto  be  oftired  vnto  him  ,  by  which  ^^  ^"*^ 
the  people  might  teftifie  that  it  was  vnlawfuU  for  them  to  take  any  *^*  '^* 
flute  of  the  goods  that  were  notfirft  confecrate  tohim.lf  the  giftes 
of  God  be  fo  onely  then  fandified  vnto  vs ,  when  we  haue  with  our 
owne  handc  dedicate  them  to  the  authour  thereof,  it  is  euident  that 
fit  is  an  vntrue  abufe  thereof  that  doth  not  fauour  of  fuch  dedicatio. 
But  it  fhalbe  vainc  for  thee  to  so  about  to  enriche  the  Lorde  with 
communicating  to  him  of  thy  things.  Therefore  fith  thy  liberalitie 
can  not  extende  vnto  him,  as  the  Prophet  faith,  thou  muft  vfe  it  Pfa.  itf. 
toward  his  faintes  that  are  in  earth .  Therefore  almes  are  compared  ?• 
to  holy  oblations,  that  they  may  nowc  be  correfpondent  to  thcfc  of  "5     ^* 
the  lawe. 

6     But,y  we  {hould  not  be  wcry  vv  doing  good  (which  otherwife 
muft  needes  come  (juickly  to  paire)ihat  other  thing  muft  be  adjoined 

NN    ij 


Cap,  7.         Of  the  maner  how  to  receiue 

:  Cor.    which  the  Apoftle  fpeakcth  of.that  chaiitie  is  patient  and  not  maued 

'  3" 4*      to  anger.The  Lorde  commaundeth  to  do  good  to  all  vniuerfally,  of 

whom  a  great  part  are  moft  vnworthy,if  they  be  confidered  by  cheit 

owne  deleruing.But  here  y  Scripture  i iclpeth  wich  a  very  good  meane, 

when  it  teacheth  that  we  muft  not  haue  refped  what  men  deftrue  of 

themfelucSjbut  that  the  image  of  God  is  to  be  confidered  in  ail  men, 

to  which  we  owe  all  honour  and  louc.  But  the  fame  is  mo(t  diligently 

to  be  marked  in  them  of  the  houfeboldc  of  faith  ,  in  fo  much  as  it  is 

Gala.6.  in  them  renewed  and  reflorcd  by  the  Spirite  of  Chrift.  Therefore 

'°'         whatfoeuer  man  thou  light  vpon  ,  that  n^edeththy  helpe  jthonhaft 

Efa,  5?.  jiQc^ufe  jq  withdraw  thy  felfe  from  doing  him  good .  If  thou  (ay 

^*         that  he  is  a  ftranger :  but  the  Lorde  hath  geuen  him  a  marke  ,  thai 

ought  to  be  familiar  vntothee,  by  the  reafo  thathe  forbiddeth  ihec 

todefpife  thine  owne  flelli.  If  thou  fay  that  he  isbafcand  nought 

worth:buc  the  Lord  fliewcth  him  to  be  fuch  a  one,to  whom  he  haih 

vouchefaued  to  geue  the  beautie  of  his  image.lf  thou  fay  that  thou 

owcfi  him  nothing  for  any  th.ing  that  he  hath  done  for  thee:  but 

Godh?.th  fet  him  as  it  were  in  his  place  jinrefpedof  whom  ,thou 

knoweft  fo  many  and  fo  great  benefites  wherewith  he  hath  bound 

thee  vnto  him.  If  thou  fay  that  he  is  vnworthy  that  thou  fliouldeft 

labour  any  thing  at  all  for  his  fake :  but  the  image  of  God  whereby 

he  is  commended  to  theejis  worthy  that  thou  fliouldeft  geue  thy  felf 

Mat.tf.   Q^  gj  that  thou  haft  vntoit  Butif  he  hauc  notonlv  deferuedno  good 

jg    .     at  thy  hande,  but  alfoprouc^ed  thee  with  wronss  and  eueli  doings: 

euen  this  is  no  iufte  caufe  why  thou  fliouldeft  cefle  bo.h  to  loue  him 

and  to  do  for  him  the  dutifull  workes  of  loue. Thou  wilt  faVjhe  hath 

far  otherwife  deferued  of  me.  But  what  hath  the  Lorde  deferued? 

Which  when  he  commaundeth  thee  to  forgeue  all  wherein  he  hath 

offended  thee,  truely  he  wiUeth  the  fame  to  be  imputed  to  himfelfe. 

Luc.iy.  Truely,this  is  that  only  way  to  come  to  that  which  is  vtterly  againft 

^      -  the  nature  of  man,  much  rrorc  is  it  hard  for  man.  I  meane,  to  loue 

^^,  *  *  them  that  hate  vs,to  recompenfe  eucll  with  doinge  good,  to  render 

bleflinses  for  rcproches :  if  we  remember  that  we  mutf  not  conlider 

the  malice  of  men,  but  loke  vpon  the  imsgc  of  God  in  them,  which 

defacing  and  blotting  out  their  fauJ  res ,  doeth  with  the  beautie  and 

dignitie  of  it  (elfe  allure  vs  »o  embrace  it. 

7     1  herefore  this  Mortification  Oiill  then  onely  take  place  in  vs, 
when  v/epcrformc  the  duetiesof  chariric.  But  it  is  not  he  that  per- 
formeth  them  ,  that  onely  doeth  all  the  dutifull  workes  of  charitic, 
alrhouy.h  he  Icaue  none  of  ihem  vndone,  but  he  that  doth  rhem  of  a 
^  finccre  affedion  of  loue.For  u  may  happen^ihat  a  man  may  fully  per- 
form c 


The  grace  of  Chrift.  Lib.j^         285 

forme  to  all  mcnne  alJ  that  he  oweth ,  To  much  as  concemeth  out- 
ward duties :  and  yet  he  may  be  far  from  the  true  performing  of  it. 
For  you  may  fee  fome  that  would  feeme  very  liberall ,  which  yet  do 
gcue  nothing  but  either  with  pride  of  loke ,  or  with  choilillinefTe  o£ 
wordes  they  vpbraide  it.  And  we  be  come  to  fuch  wretchedneiTe  in 
this  vnhappy  worlde,  that  almoin  no  almes  are  geuen  of  any  menne, 
or  atleaft  of  themoft  parte  of  men,without  rcproching.VVhichper- 
uerfnefl'efliouldnothaue  bene  tolerable  among  the  very  heathen. 
For  of  Chriftians  is  fomwhat  more  required  than  to  fliew  a  chereful- 
neile  in  counten3nce,and  make  their  doinges  louely  with  gentlenfle 
of  wordes .  Firft  they  muft  take  vpon  them  the  perfonage  of  him 
whom  they  fee  to  neede  their  helpe,and  then  fo  pitie  their  cafe,  as  if 
themfelues  didfeleand  fufferit;fo  that.they  may  bee  caried  wjch 
felin2:e  ofmcrcie  and  gentlenefle  euen  as  they  would  betohelpc 
thcmfclucs.He  that  fhall  come  fo  minded  to  helpe  his  brethren,  will 
not  ondy  not  defile  his  doinges  with  any  arrogante  or  vpbraydmge, 
but  alfo  neither  will  defpife  his  brother  to  whom  he  doth  good  as 
one  needing  his  helpe ,  nor  treade  him  vnder  footeas  one  boundc 
vnto  him:no  more  than  we  vie  to  reproch  a  ficke  member,for  eafing 
whereof  the  whole  body  laboreth  ,  or  to  thinke  it  fpecially  bounde 
to  the  other  members  ,  bycaufe  it  hath  drawen  more  helpe  vnto  it 
than  it  hath  recompenfed.For  itis  thought  that  the'common  enter- 
p  arming  of  duties  betvvene  members  of  one  body,hath  no  free  kindc 
ofgifte  }  but  rather  that  it  is  a  payementof  that  which  being  due  by 
the  lawe  of  nature  it  were  monftruous  to  denie  .  And  by  this  reaforj 
it  fhall  followe,' hat  he  may  not  thinke  liimfelfedifcharged  that  hath 
performed  one  kinde  of  duetic ,  as  it  is  commonly  vfed ,  that  when  a 
riche  manne  hath  geuen  any  thinge  of  his  owne  ,  he  leaueth  other 
charges  to  other  men,  as  not  belonging  to  him.  But  rather  euery 
manne  fliall  thnke  thus  with  himfelfe ,  that  he  is  altogether  detter  to 
his  neighbours,  &  that  he  muft  determine  none  other  ende  of  vfing 
his  hberaline,but  when  abihtie  faileth,which  how  large  fo  cucr  it  be, 
muft  be  meafured  by  the  rule  of  charitie. 

8  Now  let  vs  more  fully  declare  the  principall  parte  of  fo'faking 
our  felucsjwhich  we  faid  to  haue  refped  to  God.  We  haue  faid  much 
of  it  already,  which  it  were  fuperfluous  to  rehearfc  againe :  it  flialbc 
fuflicie  t  to  entreate  of  it  fo  far  as  it  frameth  vs  to  quietnefle  of  mindc 
and  fufterance.  Firft  therefore  in  feking  the  commoduie  or  quiet« 
nelfe  of  this  prefent  life ,  the  Scripture  calleth  vs  hereunto ,  that  re- 
figninc  vs  and  our  thinges  to  the  Lords  will,we  fhould  yeld  vnto  him 
the  affcj^iQS  of  our  heart  to  be  tamed  and  fubdued.To  couet  wealth 

NN   iij 


Cap.7.  Of  the  maner  how  to  receiuc 

and  honors ,  to  compafle  authoririe  ,  to  heape  vp  riches ,  to  gather 
together  allfuch  folhes  as  lerue  for  royaltie  andpompe,ourluflis 
ourragious,and  our  gredineffe  infinite.On  the  other  fide  of  pouerty, 
ignobilitie,  and  bafe  eftate ,  We  haue  a  maruellous  feare  and  maruel- 
lous  hatred  ,  that  moue  vs  to  trauaile  by  all  meanes  to  efchue  them. 
Hereby  a  man  may  fee ,  how  vnquiet  a  minde  they  haue,  how  many 
(hiftes  ihcy  atremptjWith  what  ftudies  they  wery  their  life,that  France 
their  life  afcer  their  owne  deuife  ••  to  atteine  thofe  thinges  that  their 
afFcdion  of  ambition  or  couetoufneflTe  requireth ,  and  on  the  other 
fide  to  efcape  pouertie  and  bafenefle.Therefore  the  godly  muft  kepe 
this  way,  rhat  they  be  not  entangled  with  fijch  fnares.  Firft  let  them 
not  either  defire  ,or  hope  for  ,  or  thinke  vpon  any  other  meane  of 
profpermgjthan  by  the  blelfing  of  the  Lorde:and  therefore  let  them 
fafely  and  boldely  reft  themfelues  vpon  it.  For  how  fo  euer  the  flefh 
thmke  it  felfe  fufficiemof  her  felfe,  whenfhe  either  trauaileth  by 
her  owne  diligence,  or  endeuoreth  with  her  owne  ftudie,or  is  holpen 
by  the  fauour  of  men,to  the  atteining  of  honour  and  wealth:yet  it  is 
certaincjthat  all  thefe  thin?,es  are  nothing,and  that  we  fhall  nothmg 
preuaile  with  wit  or  crauaile,but  in  fo  much  as  the  Lorde  fliall  profper 
both  But  on  the  other  fide  his  onely  blefllng  findeth  a  way  through 
all  ftoppcs ,  to  make  all  things  procede  with  vs  to  a  ioyfull  and  lucky 
Ciide.  Then  how  foeuerwe  may  moftof  all  obteine  any  glorie  or 
wealth  without  it  (as  we  daily  fee  the  wicked  to  get  heapcs  of  great 
honours  and  richeffe)  yet  for  as  much  as  they  vpon  whom  refteth 
the  curfe,do  fele  no  parcell  of  felicitie,we  can  obteine  nothing  with- 
out his  blefiing  that  Ih.ill  not  turne  vs  to  euell.  And  it  is  not  at  all  to 
be  couetedjthat  maketh  men  more  miferable. 

9  Therefore  if  we  bcleuc  that  all  the  rneanc  of  profperous  fuc- 
celle  and  fuch  as  is  to  be  wifhed  ,  confifteth  in  the  onely  blefilng  of 
God,  which  being abfent, all  kindesof  mifeiie  and calamitie  muft 
happen  vntovs:this  remaineth  alfo,that  we  do  not  gredyiy  en- 
deuour  to  wealth  and  honours  ftanding  vpon  our  owne  finefle  of  wit 
or  diligence  ,  nor  leaning  to  the  fauour  of  men  ,  nor  trufting  vpon  a 
vaine  imagination  of  fortune,  but  that  we  alway  looke  vnto  the 
Lorde,  to  be  led  by  his  guiding  to  what  fo  euer  lot  he  hath  prouided. 
So  firft  it  fhall  come  to  pafle  ,  that  we  fliall  not  violently  rpfli  to  the 
catching  of  richefle  and  inuadingof  honours,  by  wronge,  by  guile 
and  euell  crafty  meanes,or  extortion  with  doing  iniury  to  our  neigh- 
bours ,  but  fhall  onely  followe  thofe  fortunes  that  may  not  leade  vs 
from  innocence.  For  who  may  hope  for  the  helpe  of  Gods  bleffing 
among  fraudes ,  excortionsj  and  other  futde  meanes  of  wickednefTe? 

For 


The  grace  of  Chrift.     Lib.;.  284 

For  as  Gods  blelling  foUowethnomanbuthim  that  thinketh  pu- 
rely,and  doth  rightly ,  (o  it  calleth  back  all  them  of  whom  it  is  defi- 
redjfrom  crooked  thoughtes,  and  corrupt  doinges.  Then  we  fhalbc 
bridled  that  we  burne  not  with  inmeafurable  deiire  of  growing  rich, 
nor  ambitioufly  gape  for  honours.  For  with  what  face  may  a  man 
truft  to  be  holpen  of  God,  to  obteine  thofe  chinges  that  he  defireth 
.  againft  his  worde  ?  For  God  forbidde  that  God  fhoulde  geue  the 
helpe  of  his  blefling  to  that  which  he  curfeth  with  his  owne  mouth. 
Laft  of  all,  if  it  fuccede  not  according  to  our  wifh  and  hope ,  yet  wc 
fhalbe  rcftraincd  from  impatience,  and  from  curfing  our  e{late  whac 
foeuer  it  be  :  bycaufe  we  know  that  that  is  to  murmure  againft  God, 
at  whofc  will  richefle  and  pouertie  j  bafenefle  and  honours  are  diC- 
pofcd.  Brefcly ,  he  that  refteth  himfelfe  in  fuch  forte  as  is  a  forefaid 
vpon  the  blefling  of  God ,  neither  will  by  euell  futtelties  hunt  foe 
thofe  things  that  menne  are  wont  outragioufly  to  couct,  by  which 
crafty  meanes  he  thinketh  that  he  Ihall  nothing  preuaile  :  nor  if  any 
thing  happen  profperoufly  will  impute  it  to  himfelf,  and  to  his  ownc 
diligence  cndcuour  or  to  fortune ,  but  will  affigne  it  to  God  the  au* 
thour.But  if  while  other  mens  eftates  do  fiorirn,he  go  but  fclenderly 
forwardjyea  or  Oide  backewardjyet  he  will  beare  his  ill  fortune  with 
greater  quietnelfe  and  moderatio  of  minde,than  a  prophane  mannc 
will  beare  a  meanely  good  fucceire ,  which  is  not  altogether  fo  good 
as  he  delircd-.bycaufe  he  hath  a  comfort  wherein  he  may  more  quiet- 
ly reft,  than  vpon  the  hieft  toppe  of  wealth  and  authoritie :  bycaufe 
he  accomptcth  that  his  thinges  are  ordered  by  God  as  is  auailable 
for  his  faluation.So  we  fee  that  Dauid  was  minded.and  yeldeth  him-  pfa^j,  j^ 
felfe  to  be  ruled  by  God5he  declareth  himfelfe  to  be  like  to  a  weined 
childe ,  and  that  he  walketh  not  in  high  things  or  marUellous  aboue 
himfelfe. 

10  And  the  godly  mindes  ought  to  haue  thatquietnefle  and  fuf- 
ferance  not  onely  confiftmg  in  this  behalf:  but  alfo  it  muft  extend  to 
all  chaunces  wherunto  our  prefent  life  is  fubied.Thereforc  no  man 
hath  rightly  forfaken  himfelfe,  but  he  hath  forefigned  himfelfe  vp 
wholly  to  the  Lorde  ,  that  he  fufFreth  all  the  partes  of  his  life  to  be 
gouerned  by  his  will.He  that  is  lb  framed  in  minde,what  fo  euer  hap- 
pen,will  neither  thinke  himfelfe  miferable,  nor  will  with  cnuioufnes 
againft  God  complaine  of  his  fortune.Howe  neceflary  this  afFedion 
is  ,  fhall  herby  appeare ,  if  you  confider  to  howe  many  chaunces  wc 
be  fubie6t.Diuerfe  kindes  of  difeafes  do  trouble  vs,fometime  the  pe- 
ftilence  cruelly  reigneth ,  fometime  we  are  {harply  vexed  with  cala« 
eiities  ofwarre  I  fometime  froftor  hailedeuouringthchopeofthe 

NN  iiij 


Cap.8.  Of  the  maner  how  to  rcceiue 

yere  bringeth  b;ircnneire,that  diueth  vs  to  dearth:  fom  time  our  wife, 
parentes,  children  or  kinsfolkts  are  taken  away  by  death  ,  our  houfe 
is  confumcd  with  fier.'ihefe  be  the  thingesat  chauncing  whereof 
men  curie  their  hfe,detetttheddy  of  their  birth  ,  haue  heauen  and 
light  m  execration,  murmure  againll:  God,  and  (as  they  be  eloquent 
inblafphemics)  accufe  him  of  vniuOice  and  crueltie  .  But  a  faithfull 
manne  mult  euen  in  ihefe  chaunces  beholde  the  mercyfull  kindenefl'e 
and  fatherly  tenderneire  of  God.Therefore  whether  he  fee  his  houfe 
deitroyedjhis  kinfefolke  flaine ,  yet  he  will  not  therefore  ceife  to 
praife  God^  but  rather  will  turne  himfelfc  to  this  thought :  Yet  the 
Grace  of  the  Lorde  that  dwclltth  in  my  houfe ,  will  notleaue  it  de- 
folate.  Orif when  his  corne  is  blsfted  or  bitten ,  or  confumed  with 
frofleS;Or  beaten  downe  with  hade, he  fee  famine  at  handjyet  he  will 
not  defpeir,nof  fpeake  liatefuUy  of  God,but  will  remaine  in  this  con^ 
fa.  79'  Hdence,  We  are  yet  in  the  Lordes  protedion,  and  ihepe  brouj^ht  vp 
^'  in  hispaftures :  he  therefore  will  Hride  vs  foodeeueninextremtft 
barrenefle.  Or  if  he  bee  troubled  with  (icknelle  ,  euen  then  he  will 
not  be  difcouraged  with  buternelTe  of  forrow ,  to  hw^W  out  into  im- 
patience and  quarell  thus  with  God :  but  confidenng  the  righteouO- 
neffe  and  lenitie  in  Gods  corredion,he  will  call  himfeife  back  to  pa- 
tience. Finally,  whatfo  euer  (h.ill  h.jppen,hecaufe  he  knoweth  iter* 
deincdbythe  hand  of  God,  he  will  take  ic  with  a  v/ell  pieafed  and 
thankefull  mindejealt  he  fhould  llubbornly  rcUil  his  duthoritie,  into 
whofe  power  he  hath  yelded  himfclie  and  ail  his.  1  herefore  let  that 
foolifh  and  moft  miierable  comfort  of  the  Heathtnbe  far  from  a 
Chriftianmans  heart ,  which  to  flrengthen  their  rnindes  agajnltad- 
uer(ities,did  impute  the  fame  to  fortimc,with  whom  rht  y  compted  ic 
foolifh  to  be  angry,  becaufe  (he  was  blindeand  vnaduired,thatb!in- 
ddy  wounded  both  the  deferuing  and  vndeferuing  For  contrai  i wife 
this  is  the  rule  of  godlintflejthattheonely  hand  of  God  is  theiudge 
and  gouerne>  of  boch  fortunes,and  that  it  runneth  noi  forward  with 
vnaduifed  fodeinerage,bur  with  moft  orderly  lufticedealcth  among 
vs  both  good  thinges  and  euell. 

The  viij.  Chapter. 

of  the  bear'mge  of  the  erojfe^  which  it  a  part  of  the  forfaking  ofourfeluet, 

BVt  a  Godly  minde  muft  yet  climbe  vp  hier,  euen  to  that  wher- 
untoChnft  calleth  his  difciples,t,hateuery  one  take  vpliis 
croife.  For  all  whom  the  Lorde  hath  chofcn  and  vouchefaucd 
Co  recciue  into  his  companie ,  muft  prepare  themfeiues  to  a 

-  hard. 


The  grace  of  Chrift.  Lib.3.  285 

hard  ,trauailclome  and  vnquiete  life,  and  full  of  many  and  diueric 
kjndes  ofincommodities.bo  it  is  the  will  of  the  hcauenly  father,  to 
exercife  them  in  fuch  lorte,  that  he  may  haue  a  ti  ue  proofe  of  them 
that  be  his.Beginnmg  at  Chrift,his  Hi ft.begotcen  fonne,  he  procce-       ^ 
deth  with  tins  order  toward  all  his  childien.For  whereas  Chrill  was  Matt, 
the  beftbelou.d  fonne aboue  the  ieit,&  in. whom  the  fathers  mindc  17.& 
was  fuJlv  pltafed ,  yet  we  fee  howe  he  was  not  tenderly  and  deintily  5» 
handcled:fo  that  ir  may  be  truely  fayd,  that  he  was  not  only  exerci- 
i^di  with  a  perpetuali  crolfe  fo  long  as  he  dwelled  in  earth,but  that  al 
his  life  was  nothing  clfe  but  a  kinde  of  continuall  crofle.  The  Apo- 
file  Iheweth  the  caufe  thereof  to  be,  that  it  bchoued  that  he  fhouldc 
learnc  obedience  by  thole  things  that  he  fufFred.  Why  then  fhould 
we  prmilege  our  f eiues  from  that  eftatCjwherunco  it  behoued  Chrift 
our  head  to  be  fubied.fpecially  lith  he  became  fubied  thereunto  for 
ourcaufe,tolliew  v$  an  example  of  patiece  in  himfelfe?Therforethc 
Aportle  faith  that  this  is  the  appointed  end  of  al  y  childrc  of  Godjto  j^^  g 
be  fafhioned  like  vnto  him.  Whereupon  alfo  in  hard  &  fharp  chaun- 
ccSjwhich  are  reckenedaduerHties  and  euils,  arifeth  a  great  comfort 
vnto  vs,riiat  we  communicate  with  the  fuffrings  of  Chrift-.thatas  he 
cntred  out  of  a  m.i^e  of  all  troubles  into  the  heauenly  glory ,  fo  we 
may  be  diuerfe  tribulations  be  brought  into  the  fame  glory  .   For  fo  4  a  , 
faith  Paul  himfelfe,thatwhenwelearnethecommunicatingeofhis  22. 
affli(flions,we  do  allbconceiueihe  power  of  his  refurredion:&  whe  Philif 
we  are  fafliioned  like  vnto  his  deatn,we  are  fo  prepared  to  the  fclow-  ^°* 
(hip  of  his  glorious  rifinsie  againe.  Howe  much  may  this  auaile  to  a- 
fwagc  all  the  paincfulncire  of  the  crolTe ,  that  the  more  we  are  aflBi- 
ded  With  aduerfities  ,  fo  much  the  more  fure  is  our  felowlhippe  with 
Chrift  confirmed?by  communicating  whereof,  our  fuflrings  are  not 
only  made  blefled  vnto  vs,but  alfo  do  much  help  vs  to  the  furthcracc 
of  our  faluuion.  ^ 

z  Belidc  char,our  Lorde  had  no  ncede  to  take  vpon  him  to  beare 
the  croffcbut  to  teftific  &  proue  his  obedience  to  his  father :  but  we 
for  diuerfe  caufes,  haue  neede  to  lead  our  life  vnder  a  cotinual  crofle. 
Fiift(is  we  be  naturally  bent  to  attribute  all  thinges  to  ourflcfh)vn- 
lefle  our  weakcnes  be  (hewed  vs  as  it  were  before  our  eyes,we  do  ea- 
(ily  eftccme  our  owne  ftrength  aboue  due  mcafurc ,  &  dout  not  that 
whatfoeuer  happen ,  it  will  continue  vnbroken  and  vnouercome  a* 
gainft  all  harde  aflaultes  .  Whereby  we  are  caried  into  a  foohfhe 
and  vaioe  confidence  of  fle(h,and  then  trufting  thereupon ,  we  fttib* 
bornly  waxc  proud  againft  God  himfelfe,  as  though  our  own  powers 
)viihout  his  grace  did  fuffice  vs.  This  arrogancy  he  can  no  way  bet« 


Cap.8.         Of  the  maner  how  to  rcceiue 

ter  beate  dovvne,  than  when  he  proueth  vnto  vs  by  experience,  not 
only  how  feeblc,but  alfo  how  fraile  we  be.  Therfore  he  afflidech  vs 
either  with  lliame,  or  pouertyjor  loiTe  of  children,or  fickneHejor  o- 
ther  calamities ,  which  we  bcinge  vnable  to  beare  in  refped  of  our 
felueSjdo  byandby  finke  downe  vnder  them.  Beinge  To  humbled  we 
Icarne  to  call  vpon  his  ftrength, which  only  maketh  vs  to  ftande  vp- 
right  vnder  the  heauy  burden  of  afflidions.Yea  the  moft  holy,howe 
wcl  focuer  they  know  that  they  ftand  by  the  grace  of  Go^  &  not  by 
their  owne  forcejyetare  too  much  afTured  of  their  owrie  ftrength  & 
conftancy,vnles  by  the  triall  of  the  crofTejhe  bring  them  into  a  more 
inward  knowledge  of  themfelues.  The  flouthfulnefie  crept  into  Da^ 
I,  jo  uid :  I  fayd  in  my  reft,  I  lliall  neuer  be  motied,  Lorde,  thou  hadft  fta- 
bhfhed  m  thy  good  pleafure  a  ftrength  to  my  hil,thou  hiddeft  away 
thy  face ,  I  was  ftriken .  For  he  confefTeth  that  with  fluggifhnefi'e  in 
profperity  his  fenles  were  dulled,  that  not  regardinge  the  grace  of 
God,  vpon  which  he  fliould  haue  hanged ,  he  leaned  vnto  himfclfe, 
to  promife  himfelfc  perpetuall  continuance.  If  this  chauncedtofo 
great  a  Prophet :  which  of  vs  ought  not  to  be  fearefull,  that  we  may 
be  heedefuil?  Therefore  whereas  in  profperity  they  flatter  themfel- 
ues with  opinion  of  a  greater  conftancy  and  patience ,  when  they  are 
once  humbled  with  aduer{ity,they  learne  that  their  former  opinion 
was  buthypocrifie.  Thefaithfull(I  fay) beinge  admonilTiedby  liich 
examples  of  their  difeafes,do  thereby  profit  to  humility,that  beinge 
vnclothed  of  the  wrongfull  confidence  of  the  fl  ei"h,they  may  rcforte 
to  y  grace  of  God.  And  where  they  arc  once  come  to  his  grace,they 
feele  the  prefence  of  Gods  ftrength ,  wherin  is  aboundantly  fufticiec 
fuccour  for  them. 
3     And  this  is  it  that  Paul  teachethjthat  by  troubles  is  engendred 
•J*  3*  patience,by  patience  proofe.For  wheias  God  hath  promifed  y  faith- 
ful that  he  will  be  prefent  with  the  in  troubles,they  feele  the  fame  to 
be  true,  when  they  ftand  patiently,bein£;  vpholde  by  his  hand,which 
by  their  owne  ftrength  they  were  not  able  to  do.  Patience  therefore 
bringeth  a  proufe  by  experience  to  y  holy  oneSjthat  God  when  nede 
rcquireth,wil  in  dcde  performe  the  help  that  he  hath  promifed.  And 
thereby  alfo  their  hope  is  confirmed :  forafmuch  as  it  were  too  much 
vnthankefulnefl'c  not  to  lookc  for  in  time  to  come,the  (arac  trueth  of 
God  that  they  had  already  by  experience  proucd  to  be  conftant  and 
fure.We  fee  nowe  howe  many  good  thinges  do  come  vnto  vs  in  one 
knot  by  the  crofle.For,oucrthiowin2;  the  opinion  that  we  falfly  pre- 
fume  of  our  owne  ftrength, &  difclofinge  our  hypocrifie  that  deliieth 
vs,it  ftiakcth  away  the  huttfuU  confidence  of  the  UeHijand  ccacheth 

v$ 


The  grace  of  Chrift.         Lib,3.         286 

VS  being  Co  humbled,to  reft  vpo  God  only, by  which  it  commeth  to 
paiFcthac  we  neither  be  opprelle^  nor  filldowne.  And  after  vidory 
followeth  hopejinfomuch  as  the  Lord  in  performing  that  which  he 
hath  promifcd  J  ttablilheth  the  credit  of  his  traeth  for  time  to  come, 
Truelyjalthough  there  were  no  moe  reafons  butthefc,  it  appeareth 
how  much  the  excrcife  of  y  crolfe  is  neceffary  for  vs.  For  it  is  a  mat- 
ter of  no  fmall  importace,to  haue  the  blinde  loue  of  thy  felfe  wiped 
away, that  thou  maift  well  know  thine  owne  weakenes.To  fele  thine 
owne  weakeneffej  that  thou  maieft  learne  to  diftruft  thy  felfe  :  to  di- 
ftruft  thy  felfejthat  thou  maift  remone  thy  confidence  from  thy  felfe 
vnto  God:to  reft  with  confidence  of  heart  vpon  God,that  being  vp- 
holden  by  his  helpjthou  maift  cotinue  vnouercomme  to  the  laft  end: 
to  ftande  faft  by  his  grace,that  thou  maift  vnderftand  that  he  is  true 
in  his  promifes.'to  know  by  proofe  the  truth  of  his  promifcs,thatthy 
hope  may  be  ftrengthcned  thcrby. 

4  The  Lord  hath  alfo  an  other  ende  of  afflidinge  his,to  trie  their 
patience,  and  inftrud  vs  to  obedience.  Not  that  they  can  vfe  any  o- 
bediece  toward  him,  other  than  the  fame  that  he  giueth  them:but  fo 
it  plcafeth  him  by  open  examples  to  make  approued  by  witnelles ,  & 
to  fet  forth  the  graces  that  he  hath  beftowed  vpo  his  holy  ones,  that 
they  Ihould  not  lie  idly  hidde  within  them.  And  therPore  in  bringing 
forth  into  open  ftiew  the  ftrength  of  fuff'rance  and  conftancy,where- 
with  he  hath  furniftied  his  feruauntes ,  it  is  fayd  that  he  trieth  their 
pacience.  And  from  henfe  came  thefefayinges:that  God  tempted  A- 
braham,&  had  proofe  of  his  godlincflejby  this  that  he  refufed  notto  Gc.12, 
offer  vp  in  facrificc  his  owne  &  only  fonne.Therfore  Peter  teacheth, 
that  our  faith  is  fo  proued  in  troubles  ,  as  golde  is  tried  in  a  fornace:  *  '^** ' 
And  who  can  fay  that  it  is  not  expedient,  that  the  moft  noble  gift  of  ^* 
pacience,  which  a  faithful!  man  hath  receiued  of  his  Godjfhould  be 
brought  foorth  into  vre,that  it  may  be  made  certaincly  knowen  and 
manifeft?  For  otherwife  men  will  not  efteeme  it  as  it  is  worthy.  Now 
if  God  himfelfe  doth  rightfully  whe  he  miniftreth  matter  to  ftirre  vp 
the  vertues  that  he  hath  giuen  to  his  faithfull ,  that  they  llioulde  not 
lie  hidden ,  yea  lie  vnprofitable  and  perifliithen  is  there  good  reafon 
of  the  afflidions  of  the  holy  ones,without  which  their  paciece  fliould 
be  nothing.I  fay  alfo  that  by  the  erode  they  are  inftruded  to  obedi- 
ence,becaufc  they  are  fo  taught  to  liue  not  after  their  owne  wifh,buc 
after  the  will  of  God .  Truely  if  all  thinges  rtioulde  flowe  vnto  them 
after  their  owne  minde,  they  would  not  know  what  it  were  to  follow  Oe  vie 
God .  And  Seneca  rehearfeth  that  this  was  an  olde  Pnouerbe,  when  beats 
they  exhorted  any  man  to  fufFer  aduerficicSjFoUowe  God  By  which  <^^P'  *  i 


Cap.8.         Of  the  maner  how  to  receiuc 

they  declared ,  that  then  only  men  truely  entred  vnder  the  yoke  of 
God,  whenheyeldcdhis  hand  andbacketoGodscorredion.  Now 
jfit  be  molt  righteous,  that  we  (hould  (hew  our  feliies  in  all  thinges 
obedient  to  theheauely  father,then  we  ought  not  to  refufejthat  he 
Ihould  by  all  meanes  accuftome  vs  to  yeld  obedience  vnto  him. 
^  5  Butyct  we  perceiue  not  how  nccell'iry  this  obedience  is  for  vs, 
vnlcffe  we  do  alfo  confider,  Iiowe  wanton  our  tiefli  is  to  (hake  of  the 
yoke  of  Godjfo  foone  as  it  hath  bin  but  a  liilc  while  deintily  and  ten- 
derly handeled.The  fame  happeneth  vnto  ir,rh3t  chaunceth  to  ftub- 
borne  horfcs,which  if  they  be  a  fewe  daycs  pamprcd  idlelyjthey  can 
not  afterward  for  fcarceneflv*  be  tamed,  neither  do  know  their  rider, 
to  whofe  gouernment  they  foniewhat  before  obeied.  And  this  is  con- 
JU.33  tinualinvs  that  God coplainethrohaue  binm  the  people  of Ifraeil, 
that  beinge  well  fed  and  couered  with  fatncfle ,  we  kicke  againft  him 
that  fed  and  nourilhed  vs.The  liberality  of  God  Ihould  indede  haue 
allured  vs  to  conlider  and  louc  his  goodnefle ,  but  forafmuch  as  our 
cuill  nature  is  fuch ,  that  we  are  alway  corrupted  with  his  tender  v- 
(age,  it  is  more  than  necelTary  forvs,tobe  rcftrayned  by  (omedi- 
fcipline ,  that  we  runne  not  outragiouUy  into  fuch  a  ftubborne  wan- 
tonnefle.So  that  we  (hould  not  grow  Herce  with  vnmeafurablc  abun- 
dance ofrichcffejthat  we  (hould  not  waxe  proud  being  lifted  vp  with 
honorSjthat  we  (hould  not  become  infolenc,being  puffed  vp  with  o- 
ther  good  gifts,either  of  the  foule,body  or  tortune,the  lord  himfclf, 
as  he  forefeeth  it  to  be  expedient, preucnteth  it,and  with  the  remedy 
of  the  crofle  fubducth  &  bridlcth  the  fearceneffe  of  our  flefh,  &  that 
diuerfe  waycs,fo  much  as  is  healthfull  for  euery  man.  For  all  are  not 
a  like  ficke  of  all  one  difeafes.or  do  a  like  neeede  of  hard  healing.  And 
thereupon  is  to  be  fcene  howe  fome  are  excrcifed  with  one  kinde  of 
crolTe  ,  and  fome  with  an  other.  But  whereas  the  heauenly  Phifician 
handeleth  fome  more  gently, &  purgeth  fome  with  (harper  remedies, 
when  hemeaneth  toprouidefor  the  health  of  all  :  Yetheleaueth 
none  free  or  vntouched,  becaufc  he  knoweth  all  without  exception 
to  bed  ifc  a  fed. 

6  Moreouer,the  moft  mcrcifull  father  neederh  not  only  to  preii^t 
our  weakencflfejbut  many  times  to  corred  our  palTcd  offences.Ther- 
fore  fo  oft  as  we  be  afflided  ,  the  remembrance  of  our  forepaflcd  life 
ought  byandby  to  entreinto  ourminde  :  fo  without  doutwelhvill 
finde  that  we  haue  done  fomcwhat  worthy  of  chaftifemcnt.  Yet  we 
ought  not  chiefcly  to  grounde  our  exhortation  to  patience  vpon  the 
Cof  acknowledj^ing  of  (innc.  For  the  Scripture  minil^retlvvs  a  farre  bet- 
.1.  *  tcr  confidcration,  when  it  fayth,that  the  Lord  cori:e<fteth  vs  with  ad^ 

ueritueS| 


The  grace  of  Chrift.       Lib.g,  287 

terfiticSjthat  we  ihould  not  be  damned  with  this  world.Thcrforc  wc 
ought  euen  in  the  very  fharpenes  of  tnbulatios  to  ackrtowledge  the 
kindencs  &  goodnes  of  our  father  toward  vs,forafmuch  as  euen  then 
he  cdfeth  not  to  further  our  faluation.For  he  doth  affli<51;,not  to  de- 
Ihoy  or  kill  vs  ,  but  rather  to  deliucr  vs  from  the  damnation  of  the 
world.  That  thought  {hall  leade  vs  to  that,  which  the  Scripture  tea- 
ch, thin  another  pbce.'Myfonnejrefule  not  y  Lords  corredio,  nor  prou,; 
be  weary  when  thou  (halt  be  rebuked  of  him. For  whom  the  Lord  lo-  ii. 
ueth,  he  corredeth,  and  embraceth  him  as  a  father  doth  his  childc. 
When  we  knov/  hii  rod  to  be  the  rod  of  a  father ,  is  it  not  our  duety 
rather  ro  Oicwe  our  fclues  obedient  children  and  willinge  to  learnc, 
than  with  obftinacy  to  do  like  defperate  mcn^that  are  hardned  with 
euili  doinges  ?  The  Lord  lefeth  vsjvnlefTc  he  call  vs  backe  by  corre- 
6lion  when  we  are  falJen  away  fromhim.fo  that  the  author  of  the  E- 
piftle  to  the  Hcbrues  rightly  fay th  that  we  are  batbrds,  and  not  chil-  Heb.i  5 
dren  if  we  be  out  ofcorredion.  Therfore  we  are  moft  fiOward,if  we  8. 
can  not  fufter  him  when  he  declareth  his  good  will  and  the  care  that 
he  hath  for  our  faluation.  This  the  Scripture  reachcth  to  be  the  dif- 
ference betwcne  the  vnbeleuers  and  the  faithfull,rhat  the  vnbeleuers 
as  the  bondfljues  of  a  rooted  and  hardned  wickednes ,  are  made  the 
worfe  &  more  obftinate  with  whipping:  the  faithfuljike'cbildrcn  ha^  r 
uingan  honeft  freedome  ofnaturc,  do  thereby  pi  ofit  to  repentance. 
Now  muft  thou  choofe  of  whether  number  thou  wilt  be.But  bccaufc 
I  haue  fpoken  of  this  matter  in  an  otherplace,!  am  content  to  couch 
it  briefcly,and  fo  will  make  an  end. 
7  Morouer  it  is  a  fingular  comforr,  whe  wc  fufTer  perfecution  for 
righteoufnes.For  then  we  ought  to  thinke,how  great  an  honor  God 
vouchefaueth  to  graunt  vs,  that  he  fo  garniflicth  vs  with  the  peculiar 
marke  of  his  fouldiours .  I  meane  that  they  fufter  perfecution  for 
righteoufnes,not  only  that  fuffer  for  defenfe  of  the  Gofpdl,  but  alfo 
that  arc  troubled  for  any  defenfe  of  rightcoufnes.  Whether  therfore 
inmaintainingethe  truethof  Godagainfttheliesof  Sathan ,  or  in 
taking  tn  hande  the  defenfe  of  good  men  and  innocentes  a^ainft  the 
wrongs  oFthc  wicked,  wc  be  driuen  to  runne  into  th c  difplcafurc  & 
hatred  of  the  worlde ,  whereby  our  life  or  goods ,  or  eftimation  may 
come  in  daunger  :  let  it  not  be  grieuous  or  lothfomc  vnto  vs  to  em- 
ploy our  (clues  for  God ,  or  let  vs  not  thinke  our  felues  miferable  in 
tho  e  thines  in  which  he  hath  with  his  owne  mouth  pronounced  vs 
bhlfed  .  Pouerty  in  dede,ifit  btconfideredin  itfelfc ,  is  miferable:  p^jj,j^  - 
likewiie  bamrhmentjconremprious  eftatc,prifonmcnt5{liame;Finally,  lo. 
death  IS  the  vctermdtofallcalamiues.  Bucwhen  (he  fauour  of  our 


Cap.8,         Of  the  maner  how  to  receiuc 

God  breatheth  vpon  vs,there  is  none  of  all  thefe  thinges,but  it  tur» 
neih  to  our  felicity  .Therefore  let  vs  rather  be  content  with  the  tefti- 
mony  of  Chrift,  than  with  the  falfe  eftimation  of  the  ftefli.  So  (hall  it 
come  to  paflcjthat  we  fljall  reioife  as  the  Apoftlcs  did,whe  God  fhal 
accompt  vs  worthy  to  fi)fier  reproch  for  his  name. For  why?If  we  be- 
ing innocent,&  knowinj^e  our  felues  cleare  in  our  confciencejare  by 
the  naughty  dealinge  of  wicked  men  fpoiled  of  our  goods:  we  are  in 
dede  brought  to  pouerjy  therby  among  me,but  fo  richefle  ^  truely 
grow  vnto  vs  in  heauen  before  God.  If  we  be  thruft  out  of  our  hou- 
[es,we  are  the  more  inwardly  receiued  into  the  houfbold  of  God.  If 
we  be  vexed  &  defpifed,  wc  take  fo  much  the  deper  rootes  in  Chrift, 
If  we  be  noted  with  reproches  &  fhame,  we  are  infomuch  the  more 
honorable  place  in  the  kingdom  of  God.If  we  be  fl  lincjfo  is  the  en- 
try made  open  for  vs  vnto  bieffed  life.  Let  vs  be  afhamed  to  efteeme 
lefle  thefe  things, vpon  which  the  Lord  hath  fet  fo  greate'  a  price^tha 
(hadowifh  and  fickle  enticing  pleafures  ofprefent  life. 

8  Sith  thcreTore  th€  Scripture  doth  with  thefe  &  hkc  admonitios 
giue  fufficient  comfort  for  the  fhames  or  calamities,that  we  fuffer  for 
defenfe  of  righteoufnes,  we  are  too  much  vnthankefuU  if  we  do  not 
gladly  and  cherefully  receiue  them  at  the  Loods  hande.fpecially  fith 
this  is  the  kinde  of  croffcjmoft  properly  belonginge  to  the  faithfull, 
Pe.  4.  whereby  Chrift  will  be  glorified  in  vs.  As  alfo  Peter  teacheth.But  it  is 
'.  more  grieuous  to  gentle  natures  to  fuffer  fhame  than  a  hundred 
rim  4  deathes.'tl^refore  Paul  exprcfly  admonifheth  that  we  fhall  not  only 
'^  ^  fuffer  perfecutionSjbut  alfo  reprocheSjbecaufe  wc  trtift  in  the  liuingc 
God.  As  in  an  other  place  he  leacheth  vs  after  his  example  to  walke 
through  fclaunder  and  good  reporte.  Yet  there  is  not  required  of  v$ 
fuch  a  chercfulnes  as  may  take  away  all  feeling  of  bitternes  and  for- 
row ,  or  elfe  the  patience  of  the  holy  ones  in  the  crofle  were  no  pa* 
ciece,vnles  they  lliould  be  both  tormered  with  forrow  &  vexed  with 
griefe.  If  there  were  no  hardines  in  pouerrty,no  paine  in  fickenes,no 
griefe  in  fliame,no  horrour  in  death,  what  vajiantnes  or  temperance 
were  it  to  beare  the  indifferently.''But  when  euery  one  of  thefe  doth 
with  the  naturall  bitternes  therof  bite  the  hearts  of  vs  ali,herin  doth 
the  valiantnes  of  a  faithful  man  ihew  it  felfe,if  being  aflayed  with  the 
feeling  of  fuch  bitternes, how  grieuoufly  foeuer  he  be  troubled  with 
it,yet  with  valiantly  refilling  he  ouercommeth  it,his  patience  vttereth 
it  felfe  herein,tf  being  fharply  prouoked,he  is  yet  fo  bridled  with  the 
feare  of  God,  that  he  burftcth  not  out  into  any  diftempcr.His  chcrc* 
fulneffc  appeareth  hcrin,if  being  wounded  with  fadnes  and  forrow, 
herefteth  vpon  the  fpiritual  comfort  of  God. 

9    '^^^'5 


The  grace  of  Chrift*        Lib.j.         288 

9     This  conflidjwhich  the  faithfull  do  fuftaine  againft  the  natural 
feeling  of  forrow,  while  they  ftudy  for  patience  &  temperance,Paul  i.Cor.i 
hath  very  well  defer i bed  inthefe  words.  We  are  put  to  diftrefle  in  all  •• 
thingSjbut  we  arc  not  made  forrowfulhwe  labour,but  we  are  not  left 
deftitute :  we  fuffcr  perfection,  but  we  arc  not  forfaken  in  if.we  arc 
throwen  downe ,  but  we  perifh  not.You  fee  how  to  beare  the  crolfe 
patientlyjis  not  to  be  altogether  attoni(hed  and  without  all  feehng  of 
forrowe .  As  the  Stoikcs  in  olde  time  did  foohiTily  defcribe  a  vahanc 
harted  manjto  be  fuch  a  one  as  putting  of  al  nature  of  man, was  a  hkc 
moued  in  profpcrity  and  in  aduet lity,  in  forrowfull  and  ioyfull  Itatc, 
yea  fuch  a  one  as  hke  aftone  was  moued  with  nothinge.  And  what 
haue  they  profited  with  this  hie  wifdomf'Forfooth  they  hauc  painted 
out  fuch  an  image  of  wifdom  as  neuer  was  found,  &  neuer  can  here- 
after be  amonge  mcniBut  rather  while  they  coueted  to  haue  to  exa<3 
and  precifea  patience ,  they  haue  taken  away  all  the  vfc  of  patience 
out  of  mans  life.Andatthisday  alfo  amogChrirtians  there  are  new 
Stoikesjthat  recken  it  a  fault  not  only  to  grone  and  wcpe,  but  alfo  ta 
be  fad  and  carefull.  But  thefe  ftrange  conclufions  do  commonly  pro- 
ceede  from  idle  men,which  bufying  themfelues  rather  in  fpeculatjon 
than  doing,can  do  nothing  but  bredc  vs  fuch  new  founde  dodrines. 
But  we  haue  nothinge  to  do  with  that  ftony  Philofophie>  which  our 
maifter  and  Lord  hath  condemned  not  only  by  his  word  but  alfo  by 
his  example .  For  he  mourned  and  wept  both  at  his  owne  and  other 
mens  aduerfities  .  The  worlde  (  fayth  he)  {hall  reioyfe,but  you  ihal  ^^^ 
mourne  and  wepe.  And  becaufe  no  man  fhould  finde  fault  therwith,  jo.  * 
by  his  open  proclamation ,  he  hath  pronounced  them  blefled  that 
mourne.  And  no  maruell.  For  if  all  weping  be  blamed,  what  lliall  we  Mac.  5, 
iudge  of  y  Lord  himfelfe,out  of  whofe  body  dropped  bloudy  teares,^  4- 
If  eucry  feare  be  noted  ofinfidchty,  what  fliall  we  iudge  of  that  qua-    "^*** 
king  feare,wherwith  we  read  that  he  was  not  fclcnderly  ftriken.  If  all 
fadnes  be  mifliked,how  (hall  we  hke  this,that  he  confefleth  his  foule 
to  be  fad  euen  to  the  death  ? 

1  o  Tliis  I  thought  good  to  fpcake  to  this  end,to  call  godly  mindes 
from  defpeire:  that  they  fhould  not  therefore  altogether  forfake  the 
ftudy  of  patience,becaufe  they  can  not  put  of  the  natural  aftcdion  of 
Ibrrow.-which  muft  needes  happen  to  them ,  that  make  of  patience  a 
fenfelefle  dulnes,  and  of  a  valiant  and  conftant  man.a  ftocke.  For  the 
Scripture  giueth  to  the  holy  ones  the  praife  of  patience,  when  they 
are  fo  troubled  with  hardnes  of  aduerfities,  that  yet  they  be  not  ouer- 
come  nor  throwen  downe  with  itrwhen  they  be  fo  pricked  with  bit- 
ternefl"e,that  ihey  be  alfo  deliced  with  fpiriiuall  loy:  when  they  be  fo 


h.2i. 


Cap.8.         Of  the  maner  how  to  receiiie 

diftrefTedwith  griefe,  that  yet  they  receiue  courage  againebeinge 
chcared  with  the  comfort  of  God.  Yetinthemeanetime  that  repu- 
gnancy abideth  ftiU  in  their  hearteSjthat  naturall  fcnfe  efchueth  and 
dredeth  thofe  thinges  that  it  knoweth  to  be  againrt  it :  but  the  afFe- 
Aion  ofgodlines  trauaileth  euen  through  all  thofe  difficulties  to  the 
obeying  of  Gods  wil.This  repugnancy  the  Lord  exprei^ed  when  he 
fayd  thus  to  Peter :  When  thou  waft  yong  tliou  didft  gird  thy  [tlic  8c 
didft  walke  whether  thou  wouldeft :  But  when  thou  art  old,3n  oiher 
lliall  girde  thee  and  leadc  thee  whether  thou  (halt  not  be  wiiiinge. 
Is^cither  is  it  likely  that  Peter,when  the  time  came  that  he  muft  glo- 
rifie  God  by  his  death,was  drawen  vnwiUingly  and  reiiftinge  vnto  ir. 
Elfe  his  martyrdome  {liould  haue  but  fmall  praife.But  howfoeuer  he 
did  with  great  cherefulnell'e  of  heait  obey  the  oidinanceof  God, 
yet  becaufe  he  hadnorputof  thenatureof  ma,he  was  doubly  ftrai- 
ned  with  two  fortes  of  wils  For  when  he  did  by  hjmfcJfe  condder  the 
bioudy  death  thathe  fhoulde  fuffcr,  beingeftrickcn  with  horrour 
thereof  jhe  would  gladly  haue  efcapedit.Ont|^;e  other  fide  ^when  it 
came  in  his  minde ,  that  he  was  called  vnto  it  by  the  comnuunde- 
ment  of  God,  then  conqueringe  and  trcadinge  dovvne  feare,  he  cJad- 
Iy,yea  and  cherefully  tookc  it  vpon  him.Thi^  therefore  we  muft  en- 
deuourifwe  wiUbe  theDifciplesof  Chiift,  that  our  mindes  be  in- 
wardly filled  with  fo  great  a  reuerence  &  obedience  to  God,  as  may 
tame  and  fubdue  to  his  ordiiiaunce  all  contrary  afftdions .  So  (hall  it 
come  to  pafTejthat  with  wharfoeuer  kindc  of  croffe  we  be  vexed^euc 
in  the  greateft  anguiihes  of  minde,  we  (hail  conftantly  kepe  patience. 
For  aduerfities  (hall  haue  their  (harpnes,  wherwith  we  Ihalbe  bitten: 
fo  whtnweareafflided  withiickeneSjVve  flialboth  groneand  be  dif"- 
quieted  anddefire  health :  fo  bcinge  preffed  with  pouerty  ,we  flialbc 
pricked  with  the  ftings  of  carefulnes  and  rorrowifo  fliall  we  be  ftnken 
with  griefe  of  fhamcjcontcmpt  and  iniury:  fo  (hall  we  yt Idc  due  tears 
to  nature  at  the  buriall  of  our  friendes:  but  this  alway  fhalbe  the  co- 
clu(ion,Buc  the  Lorde  willed  fo.  Thci  cfore  let  vs  follow  his  will.Yea 
euen  in  the  middeft  of  the  prickings  of  forow,in  the  middeft  of  mour 
jiing  and  teares,this  thought  muft  needes  come  betwenCjto  enchne 
our  heart  to  take  cherefully  the  very  fame  things  ,  by  reafon  whereof 
it  is  fo  moued. 

1 1  But  forafmuch  as  wc  haue  taken  the  chiefe  caufe  of  bearinge 
tl  e  crolTcout  of  the  conlideration  of  the  will  of  Godjwe  muft  in  few 
wordcs  define  what  difference  is  betwene  Philofophicall  &  Chriftian 
patience  .  Truely  very  few  of  the  Philofophers  climbed  to  fo  hie  a 
teafon,to  yndcrftand  that  the  hande  of  God  doth  exercife  vs  by  affli- 

^ions 


The  grace  of  Cbrift.         Lib.3.         iSp 

^ionSt&  to  thinke  that  God  is  in  this  bchalfe  to  be  obeied.But  rhey 
bring  no  other  rearon5but  becaufe  we  muft  Co  do  of  necefTuy  .What 
is  this  elleibut  to  (ay  that  thou  mult  yeelde  vnio  God,  becaufe  thou 
{hair  trauail  in  vainc  to  wraOlo  againft  him?  For  if  we  obey  God, only 
becaufe  wc  fo  muft  of  nccedicyrthe  if  we  might  efcape.we  would  ceflc 
to  obey. But  che  Scripture  biddeth  vs  roconliderafarrc  other  thing 
in  die  will  of  God,that  is  to  fay,firft  luftice  and  equity,  then  the  care 
of  our  faluation  .  Thefe  therefore  be  the  Chriftian  exhortations  to 
patience, whether  pouertyjor  banifliment ,  or  prifonmenr,  or  (hame, 
or  (ickenelTejOr  lofle  ofparentes,orcluldren,or  any  otlicrhke  thing 
do  grieue  vs,wc  muft  ihinke  that  none  of  thefe  things  doth  happen, 
but  by  the  will  and  prouidence  of  God,and  that  he  doth  nothing  but 
by  moft  luft  ordcr:For  why^do  not  our  innumerable  and  daily  often- 
fes  defcrue  to  be  chaftifed  more  fliarply ,  &  with  more  grieuous  cor- 
redion,than  fuch  as  the  mercifull  kindneffc  of  God  layeth  vpon  vs  ? 
Is  it  not  moft  great  cquity,that  our  ftefti  be  tamed,&as  it  were  made 
acquainted  with  the  yoke,that  flie  do  not  wantonly  growe  wijde  ac- 
cordinge  to  her  nature?  Is  not  the  righiecufnefTe  and  trueth  of  God 
worthy,  that  we  fhould  take  paine  for  it  ?  But  if  there  appeare  an  vn- 
doutcd  nghtcoufnes  in  our  afflid;ons,we  can  not  without  vnrighf  e- 
oufnes  either  murmure  or  wraftle  againft  it.  We  hcare  not  now  that 
coldc  fbngc:We  muft  giue  placc,becaufe  we  fo  muft  of  neceflity,but 
we  hcare  a  liuely  leflo  &  full  of  eftcduaInes:We  rauft  obey,becau(c 
it  is  vnlawfuU  to  refift:we  muft  fuffcr  patiently  ,  becaufe  impatience  i$ 
a  ftubbornefle  againft  the  righteoufncffc  of  God.  But  now ,  becaufe 
that  thinge  only  is  worthy  to  be  loued  of  vs,  which  we  know  to  be  to 
our  fafety  and  bcnefit,the  good  father  doth  this  way  alfo  comfort  v$, 
when  he  affirmeth  that  euen  in  this  that  he  afflideth  vs  with  the 
crofte  ,  he  prouideth  for  our  fafery.  But  if  it  be  certaine  that  troubles 
are  healthfull  for  vs,why  ftiould  we  not  receiue  them  with  a  thank- 
full  and  well  pleafed  minde  ?  Therefore  in  patiently  fuffering  them, 
wc  do  not  forceably  yccldeto  ncceflitie,  butquictely  agrcto  our 
owne  bcnefite.  Thefe  thoughtes  (I  fay) do  make  that  how  much  our 
mindes  arc  grieucd  in  the  crofle  with  naturall  feelinge  of  bitrernefTe, 
fo  much  they  be  chcared  with  fpirituall  gladncfte.  Whereupon  alfo 
followeth  thankcfgiuinge ,  which  can  not  be  without  ioy.  But  if  the 
praifc  of  the  Lord  and  thankefgiuing  procecdeth  of  nothing  but  of  a 
chercfuU  and  ioy  full  heart,  and  there  is  nothing  that  ought  to  inter- 
rupt the  fame  prailing  of  God  and  thankefgiuing  in  vs:hereby  appea- 
reth  howe  ncccflary  it  is  that  the  bititrnffe  of  the  crofte  be  tcinpere4 
with  fpirituall  iojr.         . 

GO 


Cap.  ^.         Of  the  manerhowto  receiue 

The  ix.  Chaprer. 

of  the  meditation  of  the  life  to  come, 

BVr  with  whatfosuer  kindc  of  trouble  we  be  diftrcfled ,  we  muft 
alway  looke  to  this  ende ,  to  vfe  our  fclues  to  the  contempt  of 
this  prcfcm  life ,  and  thereby  be  ftirred  to  the  meditation  of 
the  life  to  come.  For,  becaufe  God  knoweth  well  howc 
much  we  be  by  nature  enclined  to  the  beaftly  louc  of  this  worldc, 
he  vfeth  a  moft  fitic  meane  to  drawe  vs  backe ,  and  to  (hake  of  our 
fluggiflineflc  ,  that  we  flioulde  notfticke  too  faftin  thatloue.  There 
is  none  of  vs  that  de|ireth  not  to  fecme  to  afpirc  &  endeuour  all  their 
life  long  to  heauenly  tmmortality.For  we  are  alhamed  to  excel  brute 
bcaftes  in  nothings  :  whofe  ftate  (houlde  be  nothfnge  inferiour  to 
ours,  vnlefle  there  remayne  to  vs  a  hope  of  eternity  after  death.  But 
if  you  examine  the  deuifes ,  ftudies  and  doinges  of  euery  manne,  you 
fhall  finde  nothing  therein  but  earth. Hereupon  groweth  that  fcnfc- 
lefnelTe,that  our  minde  beinge  dafcled  wiih  vaine  glifteringe  of  ri- 
chefle,  power  and  honors,  is  fo  dulled  that  it  can  not  fee  farre.  Our 
heart  alfo  beinge  pcflelfed  with  couetoufnefle, ambition  and  hift;is  fo 
weyed  downc ,  that  it  can  not  rife  vp  higher.  Finally  all  our  foule  en- 
tangled with  cnticementes  of  the  flc{h,  feeketh  her  felicity  inearth. 
The  Lordjto  remedy  this  euill,doth  with  continuall  examples  of  mi^ 
feries  teach  this  of  the  vanity  of  this  prefent  life.  Therfore  that  they 
fhoulde  not  promife  themfelues  in  this  life  a  loonde  and^cfaiet  peace, 
hd  fuffcreth  them  to  be  many  times  difcjuieted  and  troubled  either 
with  warres  5  or  vprores,  or  robberies,  or  other  iniurics.  That  they 
flioulde  not  with  too  muchgreedinefle,  gape  for  fraile  and  traniiro- 
ry  richeffe ,  or  reft  in  the  richeflfe  that  they  already  pofleife ,  f  ome  - 
time  withbanirtiment,  fomtime  with  barrenneife  of  the  earth,  fom- 
time  with  fire  ,  fomctime  by  other  meancs  he  bringeth  them  to  po- 
uerty,or  at  leatt  holdeth  them  in  meafure.  That  they  fhould  not  with 
too  much  eafe  take  pleafure  in  the  benefitcs  of  mariagc,he  either  ma- 
kcth  them  to  be  vexed  with  the  frowardnes  of  their  wiues,or  pluck* 
cth  them  downe  wirh  ill  children, or  punilheth  them  with  want  of  if- 
fue.  But  if  in  all  thefe  thinges  he  tenderly  beareth  with  tbem,yer  lenft 
they  rtiould  either  fwell  with  fooliih  t'lory^,  or  inmeafurably  reioyfc 
with  vaincconfiJence  ,  he  doth  by  difeaOs  &  dangers  fct  before  their 
eyes ,  howe  vnftable,and  vanifliinge  be  all  the  goods  that  arc  fubi«'^ 
to  mortahtyThcn  onely  therefore  we  rightly  proht  in  the  difciplmc 
of  the  croffe  when  we  learnc  iliat  this  life ,  when  it  is  confidered  in  it 
felfe,is  vnquiet,troublefome  and  innumerable  waycs  miferablc,  and 

in 


The  grace  of  Chrift.       Lib.3.         2^0 

in  no  point  fully  hTcfrecl :  &  that  all  ihofe  that  arc  reckened  the  good 
things  therof  are  vnccrraine, fickle,  vaine,and  corrupted  with  many 
cuils  mixed  with  cbcm.  And  hereupon  we  do  determine,that  here  is 
nothing  Co  be  fought  or  hoped  for  but  ftrife:&  that  when  we  thinkc 
ofourcrovvne,  then  wemuftlfc  vp  oureyes  toheauen.  Forthuswc 
inuft  bcleue.  TJiat  our  minde  is  neuer  truely  raifed  to  the  defire  and 
meditation  of  the  life  to  come ,  vnlcfle  it  !:aue  firft  conceiued  a  con- 
tempt of  this  prefcnt  life. 

2  For  becwene  rhefe  two  there  is  no  meane ,  the  earth  muft  ei- 
ther become  vile  in  our  fight ,  or  holde  vs  bounde  with  intemperate 
loue  of  it.Threforc  if  we  haue  any  care  of  eternity  ,we  muft  d.'hgent- 
\y  endcuoiir  to  loiifc  our  felues  from  thefe  fetters.  Now  becaufe  this 
prefentlife  hath  many  flattennge  plcafures  wherewith  to  allure  vs,a 
great Ihcwe  of  pleifaunineflejgrace,  and  fwectenefll-jwherewith  to 
delite  vs:it  is  much  bchoueful  for  vs  to  be  now  and  then  called  away, 
chat  we  be  not  bewitched  with  fuch  allurementes  .  For  what ,  I  pray 
you ,  woulde  be  done  if  we  did  here  enioy  a  conunuall  conoourfe  of 
good  things  and  felicity,fith  we  can  not  with  contmual  fpurres  of  e- 
uils  be  fufficiently  awaked  to  confider  the  mifery  thereof?  Not  onely 
the  learned  do  know,but  alfo  the  common  people  haue  no  Prouerbc 
more  common  than  this,that  mans  life  is  like  a  fmokc  or  fhadow:and 
becaufe  they  fawe  it  to  be  a  thingc  very  profitable  to  beknowen, 
they  haue  fetit  out  with  many  notable  Icntenccs  .  But  there  is  no- 
thinge  that  we  do  either  more  negligently  confider ,  or  leife  rcmem* 
ber .  For  we  go  about  all  thinges  ,  as  though  vte  would  frame  to  our 
felues  an  immortality  in  earth. If  there  be  a  corps  caried  to  burialljor 
if  we  walke  amonge  graues,  then,  becaufe  there  is  an  image  of  death 
before  our  eyes  ,  I  graunt  we  do  marueloufly  well  difcourfe  like  Phi- 
lofophers  vpon  the  vanity  of  this  hfe  .  Albeit  we  do  not  that  conti- 
nuallyjfor  many  times  all  thefe  things  do  nothing  moue  vs.But  when 
it  happcneth ,  our  Philofophie  lafteth  but  a  vvhile,which  fo  foone  as 
we  turne  our  backes>  vaniflieth  away,  and  leaueth  no  fteppe  at  all  of 
remembrance  behind  it:finally  it  parfeth  away  as  a  clapping  of  hands 
•vpon  a  ftagc  at  any  plcafaunt  fight .  And  we  for^^ettinge  not  onely 
jdeath  ,  but  alfo  that  we  be  fubied  to  death  ,  as  though  we  had  neuct 
heard  any  reporte  thereof,  fall  to  a  careleffe  afluredneiTe  of  earthly 
immortality.If  any  man  in  the  meane  time  tel  vs  of  the  Prouerb,  that 
man  is  a  creature  of  a  dayes  continuancc,we  graunt  it  in  deedc :  buc 
fo  heedelefly  ,  that  ftill  the  thought  of  euerlaftinge  continuance  rc- 
fteih  in  ourminde.Who  therefore  candeny,that  it  is  a  great  profit  to 
YS  all,  not  only  to  be  admonifhed  in  wordcs,  but  by  all  the  examples 

00     ij 


Cap.^.         Of  the  maner  how  to  rcceiue 

ofexperiencethatmay  beto  beconuinced  of  the  mifcrablc  cftaSC 
of  earthly  hfe.-forafmuch  as  euen  whe  we  are  conuinced,  we  fcarcc- 
ly  cefle  to  fland  amafcd  with  pcruerfe  and  foolifli  admiration  of  ic,a$ 
though  it  contained  rhevttermoft  end  of  good  thingcs.  But  if  it  be 
neceffary  that  God  inftrud  vs ,  it  is  our  duety  hkewife  on  our  behaU 
ues  to  harken  to  him  when  he  calleth  &  awakcth  our  dulneHe,  that 
Jefpifinge  the  worlde  we  may  with  all  our  heartes  endcuour  to  the 
meditation  of  the  life  to  come. 

g  But  let  the  faithful  accuftome  themfelues  to  fuch  a  dcfpifing  of 
prefcnt  life ,  as  may  neither  engendre  a  hatred  thereof,  nor  any  vn- 
thankefulnes  toward  God.For  this  lifcjhowfocuer  it  is  fill  of  infinite 
miferies^s  yet  worthily  rcckened  among  the  not  fclender  bleflingcs 
of  God.  Iherefore  if  we  acknowledge  no  bcnefite  of  God  in  it,wc 
are  gilty  of  no  fmall  vnthankefulnefle  toward  God  himfelfe.But  fpe- 
cially  it  ought  to  be  to  the  faithfuil  a  teftimonie  of  Gods  good  will, 
forafmuch  as  it  is  wholly  dircded  to  the  furtherance  of  their  falua- 
tion.For  before  that  he  openly  deliuer  vnto  vs  the  inheritance  of  c- 
ternall  glory ,  his  will  is  to  (hew  himfelfe  a  Father  vnto  vs  by  fmallcr 
cxamplcs;and  thcfe  be  the  benefices  that  are  daily  beftowcd  vpon  vs. 
Sith  therefore  this  hfe  ferueth  vs  to  vnderftandethe  goodnefleof 
Godjfhali  we  difdaine  it  as  though  it  had  not  a  crumme  of goodncffe 
in  It  ?  We  mult  therefore  put  on  this  feelingc  and  affedtion.io  reckcn 
itamonge  thegiftesof  goodneffe  that  are  not  to  be  rcfufcd.  For 
though  there  wanted  teftimonies  of  Scripture ,  of  which  there  arc 
both  many  and  moil  euident ,  very  nature  it  felfe  doth  exhortc  vs  to 
giue  thankes  to  the  Lorde,for  that  he  hath  brought  vs  into  the  light 
of  it ,  that  he  graunteth  vs  the  vfe  of  it ,  that  he  giueth  vs  all  neccf- 
fary  fuccours  for  the  prefcruation  of  it  .  And  this  is  a  much  grea- 
ter reafon,  if  we  confider  that  we  are  in  it  after  a  certaine  maner  pre- 
pared to  the  glory  of  the  heauenly  kingdome.For  fo  the  Lorde  hath 
ordained  that  they  which  in  time  to  come  ftialbe  crowned  in  heauen, 
jnuft  fight  certaine  battels  in  earth ,  that  they  fhoulde  not  triumphe, 
till  tlKy  had  ouercome  the  hard  aduenturcs  of  the  battell,and  obtai- 
ned the  vidory.  Then  an  other  reafon  is,that  we  do  by  diuerfe  bene- 
fitcs  beginne  therein  to  tatte  the  fweerenefle  of  Gods  liberality ,  that 
our  hope  and  defire  fhould  be  whetted  to  long  for  the  reucling  ihcr- 
of.  Whe  this  is  determined,  that  it  is  a  gift  of  Gods  clemency  that  we 
liuc  this  earthly  life,for  which  as  we  be  bound  vnto  him,fo  we  ought 
to  be  mindefull  and  thankcfuhthen  we  fliall  in  fit  order  come  to  con- 
sider the  mott  miferable  eftate  therof,to  this  end  that  we  may  be  dc- 
liucrcd  from  too  much  grcedincire  of  it ,  whereunto  as  I  haue  before 

fa>d. 


The  grace  of  Chrift.         Lib.3.         i^i 

faydjWe  are  of  our  felues  naturally  endined. 

4  Nowe  whatfoeuer  is  taken  from  the  wrongefuU  dcfire  of  this 
lifc,ought  to  be  added  to  the  defirc  of  a  better  life.  I  graunt  in  dede 
that  they  thought  truely  ,that  thought  it  belt  not  to  be  bomc5&  the 
ncxt,to  die  cjuickly.For  what  could  they  being  deftiiute  of  the  light 
of  God  and  true  reUgion,fee  therein  but  vnhappy  &  mirerable?And 
they  did  not  without  reafon ,  that  mourned  and  wept  at  the  birthcs 
of  their  friendeSj&  folemnely  reioyfed  at  their  burials,  but  they  did 
it  without  profitjbecaufc  beinge  without  the  right  dodrine  of  faith, 
they  did  not  fee  howc  that  may  turne  to  good  to  the  godly, which  is 
of  It  felfe  neither  blefled  nor  to  be  defired  :  and  fo  they  ended  their 
iudecment  with  defperarion.  Let  this  therefore  be  the  marke  of  the 
faithful  in  iudging  of  mortall  lifeythat  when  they  vnderftand  it  to  be 
of  It  felfe  nothing  but  mifery,they  may  re  fort  wholly  the  more  frefh- 
ly  and  readily  to  the  eternal  life  to  come.When  we  come  to  this  c5- 
parifon,  then  this  prefent  life  may  not  onelybe  fafelynegleded, 
but  alfo  vtterly  defpifed  and  lothcd  in  comparifon  of  thcother.For  if 
heauenbc  our  contrey ,  what  is  the  earth  elfe  but  a  place  of  banifh- 
ment?If  the  departing  out  of  the  world  be  an  entring  intolife,what  is 
the  world  but  a  graue?  to  abide  in  it,what  is  it  elfe  but  to  be  drowned 
jn  deathrif  to  be  dcliuered  from  the  body  is  to  be  fet  in  perfed  liber- 
ty,what  is  the  body  elfe  but  a  prifonPlf  to  enioy  the  prefence  of  God 
is  the  hieft  fumme  of  felicity,is  it  not  mifcrable  to  lacke  ii?But  til  wc 
be  efcapcd  out  of  the  world,  wc  wander  abroade  fro  the  Lord.  Ther-  j.Cor- 
fore  if  the  earthly  life  be  compared  with  the  heauenly  hfe,doutleflc  d. 
it  ought  to  be  defpifed  &  troden  vnder  foote.But  it  is  neucr  to  be  ha- 
ted.but  in  refped  that  it  holdeih  vs  in  fubiedion  to  finne,  &  yet  that 
hatred  is  not  properly  ro  be  layd  vpon  our  life. But  howfocuer  it  be, 
yet  wc  muft  be  fo  moued  either  with  wearinefle  or  hatred  of  it,  that 
deliringthe  end  ofitjwe  may  be  alfo  ready  at  the  will  of  the  Lord  to 
abide  in  it;  fo  that  our  w earines  may  be  farre  from  al  grud  gi  ng  &  im» 
patience. For  it  is  like  a  place  in  battel  array,  wherein  the  Lords  hath 
placed  vSjwhicli  we  ought  to  kepe  till  he  call  vs  away.Paule  in  dcede  Rom^J 
lamenteth  his  ftate  that  he  is  holden  bond  in  the  bondes  of  the  body  t4, 
longer  tha  he  wiilied,  &  figheth  with  feruent  defirc  of  his  redcption: 
neuertheles  to  obey  the  commaundcment  of  the  Lord,he  profcfled 
himfclf  ready  to  both,  becaufe  he  acknowledgeth  himfelf  to  owe  this  p|„-j^  ^ 
vnto  God,to  glorifie  his  namct  either  by  death  or  life:and  that  it  is  in  %  |« 
God  to  determine  what  is  moft  expediet  for  his  glory.Therforc  if  we 
muil  liue  &  die  to  the  Lprd,let  vs  leaue  to  his  will  the  time  of  our  life 
$(.  death:buc  fo  chat  we  beilill  fecucnc  in  defirc  of  death,and  be  con« 

00     iij 


Cap.p. 


Of  the  maner  how  to  receiuc 

tinuallyoccupicd  in  meditation  therofj&  defpifc  this  life  incompari- 
fon  of  the  immortah:y  to  come ,  and  wifh  to  forfakeit  when  it  fiiall 
pleafe  the  Lord  bccaufe  of  the  bondage  of  iinne. 

^     But  this  is  m6ftruous.,ihat  in  ftede  of  that  defire  of  death,many 
that  bort:  themfelues  to  beChiiftians,3rc  Co  afraid  of  it,that  they  tre- 
ble at  euery  mention  of  it,  as  of  a  thing  betokening  vnluckely  &  vn- 
happy .  Truely  it  is  no  maruell ,  if  naturail  fenfc  in  vs  do  quake  for 
fcare  when  we  hcare  of  the  diflbluing  of  vs.But  this  is  in  no  wife  tole- 
rabie,  that  there  be  not  in  a  Chriftianmans  breft  the  light  of  godh- 
ncSjthat  Hioulde  with  greater  comfort  ouercome  and  fuppreflfe  thac 
feaie,  how  great  foeuer  it  be. For  if  we  confiJer  that  this  vnftedfaft, 
faulty,  corruptible,  fraile  withering,&  rotte  tabernacle  of  our  body* 
is  thcrfore  diflolued,y  it  may  afterward  be  rertored  again  into  a  fted- 
faft;perfeft,vncorruptible  &  heauenly  glory:  fliallnot  faith  corapell 
vs  fcruently  to  defire  that  which  nature  feareth  ?  If  we  confider  that 
by  death  we  are  called  home  out  of  bani{hment,to  inhabite  our  con- 
trey,  yea  a  heauenly  contreyjflial  we  obtaine  no  comfort  therby?But 
there  is  nothing  that  dcfireth  not  to  abide  continually.  I  graunt,and 
therefore  I  afiirme ,  that  we  ought  to  looke  vnto  the  immorfahty  to 
come,where  we  may  attaine  a  ftcdfaft  ftate  that  no  where  appeareth 
Cor.   in  earth.  For  Paul  doth  very  well  teach,that  the  faithfull  ought  to  go 
i         cherefully  to  death.-not  becaufe  they  would  be  vnclothed,but  becaufc 
im.8.  j^jgy  defire  to  be  newly  clothed. Shal  brute  bealleSjyea  &  liftlts  ere- 
aturcs,euen  ftocks  &  ilones,knowing  their  prefent  vanityjbe  earneflly 
bent  to  looking  for  the  laft  d^y  of  the  refurrediojthat  they  may  with 
the  children  of  God  be  dehuered  from  vanity,&  ihsl  we  that  are  en- 
dued with  the  light  of  wir,&  aboue  wit  enlightened  with  the  fpirit  of 
God,whcn  it  (tandeth  vpon  our  being.nor  lift  vp  our  mindes  beyond 
this  rottennes  of  earthj?  But  it  pertaineth  not  to  my  prefent  purpore, 
nor  to  this  placejto  fpeake  againft  this  peruerfnes.  And  in  the  begin-» 
nin?.  I  haue  already  profefled  ,  that  I  woulde  not  here  take  vpon  mc 
the  large  handling  of  common  places.  I  would  counfel  fuch  fearefull 
mindes  to  read  Cyprians  booke  of  MortalityjVnlefTe  they  were  mete 
to  be  fent  to  the  Philofophers,that  they  may  beginnc  to  be  afliamed 
when  they  fee  the  contempt  of  death  that  thofe  do  fliew.  But  this  let 
vs  hold  for  certainely  determined  ,  that  no  man  hath  well  profited  in 
Chriftes  fchoole,but  he  that  doth  loyfully  looke  for  the  day  both  of 
death  &  of  thelaftrcfurredion.For  both  Paul  deliribeth  ally  faith- 


le  t. 


i,  full  by  this  marke,&  alfo  it  is  commof|in  the  Scripture,to  call  vs  thi- 
uk.ij.  ther  as  oft  as  it  wil  fet  forth  a  groud  ofperfed  gladnesReioifc (faith 
^        the  Lord)&  life  vp  y our  heads ,  for  yout  icdemp tion  commcth  ncrc 

at 


.  The  grace  of  Chrift,        Lib.3.  2^2 

at  hand.Is  ic  realonablc,!  pray  you,that  the  thing  which  he  willed  to 
be  of  fo  great  force  to  raife  vp  loy  &  cherefulJnes  in  vs.fliould  brede 
nothing  but  forrow  &  difcouragemct  f"  Jf  it  be  fojwhy  do  we  ftil  boft 
of  him  as  our  SchoolemaifterJ'Let  vstherforegei  a^roundermind,& 
howfccuer  the  bhnde  &  fcnfelcfle  defive  of  the  flefli  do  ftriue  againft 
itjlet  vs  not  dout  to  wifli  for  the  comming  of  the  Lord,not  only  with 
wifhingjbut  alfo  with  groning  &  fighing,as  a  thing  moft  happy  of  all 
oth^r.For  he  (hall  come  a  rcdemer  to  vs,  to  draw  vs  out  of  this  infinit 
gulfe  of  euils  &  mircries,and  to  leade  vs  into  that  bit  fled  inheritance 
of  his  life  and  glory. 

6     This  is  certainely  trucrall  the  nation  of  the  faithfull/o  longe  as 
they  dwel  in  earth,muft  be  as  fliepe  appointed  to  {laughter,that  they  ^'J»«'« 
may  be  fafliioned  like  Chrift  their  hea^.Therefore  they  were  in  moft  ^  q^ 
lamentable  cafe,  vnleffe  they  had  their  minde  raifed  vp  into  heaue,&  1 5,1^, 
furmounted  all  that  is  in  the  world ,  and  pafled  ouer  the  prefenr  face 
of  things.Contrariwife  whc  they  haue  once  hfted  their  heades  aboue 
all  earthly  thinges ,  although  they  fee  the  wealth  and  honors  of  the 
wicked  fiorilliingjif  they  fee  the  enioyinge  quiet  peace,if  they  fee  t!-.c 
proudein  gorgioulnes  and  fumptuoufnefle  of  all  thingeSjifthey  fee 
the  to  flow  in  plentiful  ftore  of  all  delites,  befide  that  if  they  be  fpoi- 
led  by  their  wickednefle,if  they  fuftaine  reprochful  deahngs  at  their 
pride,ifthey  be  robbed  by  their  couetoufnes,tfthey  be  vexed  by  any 
other  outrage  of  theirs;th^"y  will  eafily  vphold  themfelues  in  fuch  ad- 
uerlities.  For  that  day  fhalbe  before  their  eies,whcn  the  Lorde  fhall  Efj,  j j, 
rcceiue  his  faithful!  into  the  quiet  oVhis  kingdom, when  he  (hal  wipe  18. 
alltearcs  from  their  eies,vvhen  he  fhall  clothe  them  with  the  robe  of  ^^"*'7» 
glory  &  gladneSjwhen  he  fliall  feede  the  with  y  vnfpeakeable  fwete-  '^* 
nefleofhisdcintieSjwhen  he  fliall  aduance  them  to  thefellowfliippc 
of  his  hie  eftate  :  finally  when  he  fliall  vouchfaue  to  enterparten  his 
felicity  with  them.  But  thefe  wicked  once  that  haue  floriflied  in  the 
earth, he  fhall  throw  into  extreme  fliame,he  fliall  change  their  delitef 
into  tormentes ,  their  laughing  and  mirth  into  wcping  and  gnafliing 
of  teeth,hc  fliall  dilquiet  their  peace  with  terrible  torment  of  confci* 
cnce,he  fliall  punifli  their  deintinefle  with  vnquenchable  fier,&  fhall 
put  their  heades  in  fubiedio  to  ihofe  godly  mejvvhofe  patience  they 
haue  abufed.For  this  i<f  righrcoufneflc(as  Paule te{tifieth)to  giuc re-  i.The»i 
Icafe  to  the  miferable  &  to  them  that  are  vniufl:ly  afflidcd,&  to  ren-  6, 
derafflidiontothe  wicked  that  do  afflid  the  godly ,  when  the  Lorde 
leftis  Ihal  be  reuealed  from  heauen.This  truely  is  our  onely  comfort, 
which  ifit  be  taken  away,we  muft  of  neciflity  either  defpeir,  or  flat- 
ttringeiy  delitc  our  felues  with  the  vaync  comfortes  of  the  worldc  to 
-  00    iiij 


Cap.i  o.  Of  the  maner  how  to  receiuc 

HHjS'  our  owne  deftrudion.  For  eiicn  the  prophet  confeffcth  that  his  fcetc 
ftagged,when  he  tailed  too  long  vpon  conh'deringe  the  prcfentpro- 
fpcrity  of  the  wicked;and  that  he  could  not  othcrwife  ftandc  ftedfaft, 
but  when  he  enrred  into  the  fanduary  of  God ,  and  bended  his  cics 
to  the  laft  end  of  the  godly  &  the  wicked.To  conclude  in  one  word, 
then  only  the  croffc  of  Chrift  triumpheth  in  the  hearts  of  the  faith- 
full  vpon  the  Deuill,  fle(h,finne  &  the  wickcd,when  our  eyes  are  tur- 
ned to  the  power  of  the  refurredion.  * 

The  X.  Chapter* 

How  we  ought  to  vfi  thu  preftnt  Itfe,  and  the  helps  thereof. 

BY  fuch  incrodudions  the  Scripture  dothalfo  well  informe  vs 
what  is  the  riglit  vfe  of  earthly  benefites  :  which  is  a  ihinge 
not  to  be  neglcded  in  framing  an  order  of  life.  For  if  we  muft 
bue,we  muft  alfo  vfe  the  neceffary  helpcsof  hfe  :  neither  can 
we  efchue  euen  thofe  things  that  feeme  rather  to  ferue  for  delite  than 
for  neceHity.  Therefore  we  muft  kccpe  a  meafure ,  that  we  may  vfe 
them  with  a  pure  confcicnce,eithcr  for  neceffity  or  for  delight.  That 
nwafure  the  Lordc  appoinieth  by  his  worde,  when  he  teacheih  that 
this  life  is  to  them  that  be  his ,  a  certaine  lorney  through  a  ftraungc 
countrey,  by  which  they  trauailc  towarde  the  kingdome  of  heauen. 
If  we  muft  but  pafle  through  the  earth ,  doutleffe  we  ought  fo  farrc 
to  vfe  the  good  thinges  of  the  earth,  as  they  may  rather  further  than 
hinder  our  iourney.  Thcrfore  Paul  doth  not  vnprofitably  counfcll  v$ 
fo  to  vfe  this  worldc,  as  though  we  vfed  it  not:and  to  bye  pofllflions 
with  fuch  a  minde  as  they  vfe  to  be  folde  .  But  becaufc  this  place  i$ 
flippery,and  fo  flope  on  both  fides,  that  it  quickcly  maketh  vs  to  fall, 
let  vs  labour  to  faften  our  foote  there,  where  we  mayftande&fely. 
For  there  haue  bin  fomejthat  otherwife  were  good  and  holy  menne, 
which  when  they  fawe  intemperance  and  ryot  continually  to  range 
with  vnbridled  luftjVnlefle  it  be  fharply  reftrained,&  were  defirous  to 
corred  fo  great  a  mifchiefjthey  could  find  none  other  way,bur  fufBed 
ma  to  vfe  the  benefites  of  the  earth,fo  far  as  necefllty  required.This 
was  in  dede  a  Godly  counfell,but  they  were  to  fcuerc.For(which  is  a 
very  perillous  thinge)thcy  did  put  ftrcighter  bondes  vpon  confcien- 
ces,than  thofe  wherewith  they  were  bound  by  the  word  of  God.  And 
they  expoundc  ncccflity ,  to  abftaine  from  all  thinges  which  a  man 
may  be  without.And  fo  by  their  opini6,a  ma  might  fcarccly  take  any 
more  foode  than  bread  &  water.  And  fome  be  yet  more  feuere:as  it  is 
red  of  Crates  the  Thcbanc ,  that  did  throw  c  liis  goods  into  the  Ce9» 

becaule 


The  grace  of  Chrift.       Lib.j,  2^3 

becaufe  if  they  were  not  deftroyed  ,  he  thought  that  he  flioulde  be 
deftioyedby  them.  Many  at  this  djy,  while  they  leekc  apictencr, 
whereby  the  intemperance  ot  the  flefh  in  vfe  of  outwarde  thinges 
may  be  excufed ,  and  while  they  go  about  to  prepare  a  way  for  the 
ficlh  raging  in  wantonnes,  do  take  that  as  a  thing  contelled,  which  I 
do  not  graunte  them ,  that  this  hberue  is  not  to  be  rcftramed  with 
any  hmitation  of  meafure,but  that  it  is  to  be  left  to  euery  mans  con- 
fcience  to  vfe  as  much  as  he  fecih  to  be  lawfull  for  him.  Truly  I  con- 
feflcjthat  cor.fciences  neither  ought  nor  can  in  this  point  be  boundc 
by  certaine  and  precife  formes  of  lawes.But  for  as  much  as  the  Scrip- 
ture teacheth  generall  rulesoflawfull  vfe,  wemuft  furcly  mcafurc 
the  vfe  accordmg  to  ihcfc  rules. 

2  Let  this  be  a  principle :  that  the  vfe  of  Gods  giftes  fwarueth 
not  out  of  the  way,  when  it  is  referred  to  that  endc,  whereunto  the 
authour  him  felfe  hath  created  and  apointcd  them  for  vs,for  as  much 
as  he  hath  created  them  for  our  good  and  not  for  our  hurt.  There- 
fore no  man  can  kepe  a  righier  way,than  he  that  (hall  diligently  iokc 
vnto  this  endc.  Nowe  if  we  confider  to  what  ende  he  hath  created 
meateSjWc  lliall  findc  chat  he  meant  to  make  prouifion  not  oncly  for 
neccllirie  but  alfo  for  dchte  and  pleafurc.  So  in  apparcll ,  befide  ne- 
ceflitie  he  apointed  an  other  ende,  which  is  comlinefle  and  honeftie. 
In  herbes ,  trees ,  and  fi  utes ,  befide  diuerfe  profitable  vfes,  there  is 
alfo  a  plcafantnelfe  of  light,  and  fwetenefle  of  fmell.For  if  this  were 
not  true,the  Prophet  would  not  recken  among  the  benefites  of  God  P^  lOf. 
that  wine  maketh  glad  the  hcartof  man,  and  that oyle  make th  his  '^* 
face  to  {hine :  the  Scripture  would  not  echewhere ,  to  fei  fourth  his 
liberalitie ,  rchearfe  that  he  hath  geuen  all  fuch  things  to  men.  And 
the  very  naturall  qualities  of  things  do  fufficiently  ihew,to  what  endc 
and  how  far  we  may  vfe  them.  Shall  the  Lord  haue  fet  in  floures  (b 
^rcat  a  beutie,as  prefenteth  it  fclfe  to  our  eyes :  fl^all  he  hane  geuen 
fo  great  a  fwetenes  of  fauour  as  naturally  floweth  into  our  fmelling: 
and  fhall  it  be  vnlawfull  either  for  our  eyes  to  take  the  vfe  of  that 
beautie,  or  for  our  fmelling  to  fecle  that  fwetencfle  of  fauour  ?  what? 
Hath  he  not  fo  made  difference  of  colours ,  that  he  hath  made  fome 
more  acceptable  than  other }  what?  Haih  he  not  geuen  to  gold  and 
^luer,  to  luorie  and  marble,  a  fpeciall  grace  whereby  they  might  be 
made  more  precious  than  other  metalles  o^  ftones  ?  Finally  hath  he 
not  made  many  things  commendable  vnto  y.s  without  ncceflary  vfe?  i 

J  Therefore  away  with  that  vnnaturall  Pbilofophie,  which  in 
graunting  vs  of  the  creatures  no  vfe  but  for  necefliue,not  onely  doth 
niggardly  bcp'ic  vs  of  the  lawfuil  vfe  of  Gods  hbcrahtie,but  alfo  can 


Cap.io.         Ofthemancrhowtoreceiuc 

^  nottake  place,  vnlf fit:  jtfirft  hauc  fpoiled  manof  all  hisfenfcsand 
niadc  him  a  blocke.Buc  on  the  other  fide  we  muft  with  no  lefle  dili- 
gence prouide  a  ft  ay  for  y  luft  of  the  flefli,  which  if  it  be  not  brought 
into  order,  ouerfloweth  without  mcafure.and  it  hath  (as  I  haue  faid) 
defenders  of  it ,  which  vfider  pretenfe  of  allowed  libertie  do  graunc 
vnio  it  all  thinges.  Firft  there  is  one  bridle  put  in  the  mouth  of  it ,  if 
this  be  determinedjthat  all  things  are  created  for  vs  to  this  ende,that 
we  fhould  know  the  authour  of  them ,  and  geue  hitn  thankes  for  his 
tender  kindnefl'e toward  vs.  Where  is  thythankesgcuing,if  thoufo 
gluttonoufly  fill  thy  felfe  with  deinty  meates  or  with  wine,  t'lat  thou 
cither  be  made  fcnfleire ,  or  vnfit  to  do  the  dunes  of  godlineffe  and 
of  thy  calling*'  Where  is  the  rcknowledging  of  God,if  thy  flefli  by  to 
great  abundance  boiling  in  filthy  luft,doth  with  her  vncleannefTe  in- 
fedc  thy  minde  ,  that  rhou  canlt  not  fee  any  thinge  rhat  is  right  or 
honeft  ?  In  apparcU ,  where  is  thankefulncfle  to  God ,  if  with  coftly 
gorgjoufneflc  thereof  we  both  fall  in  admiration  of  our  feluesand 
difdaine  other  ?  jf  with  the  tnmneflc  and  cReanlinefiTe  of  it ,  we  pre- 
pare our  felues  to  vnchafl:itie?Whtrcis  thereknowledgingof  God, 
if  our  minde  be  fixed  vpon  the  gaintfle  of  our  apparell  >  For  many  fo 
geue  all  their  fenfes  to  bodely  dchtes.that  the  minde  licth  ouerwhel- 
med  Many  are  fo  delited  with  marble,  gold,and  paintings,  that  they 
become  as  it  were  mennemadcof  marble,  that  they  bee  as  it  werd 
turned  into  mctaJies,  andbeehke  vnto  painted  Images.  The  fmellc 
of  the  kitchen,or  fwetencfle  of  fauour  fo  duileth  fomcjthat  they  can 
fmell  nothing  that  is  fpirituall.  And  the  fame  is  alfo  to  be  feen  in  the 
reft.Therfore  it  is  certaine  that  hereby  the  licencioufnefle  of  abufing 
"Rom.1 3  is  fomewhat  reilrained,and  that  rule  of  Paule  confirmed,  that  we  be 
i-f.  not  to  careful!  of  the  flelh,for  the  luftes  therof,to  which  if  we  graunt 
to  muchjthey  boile  out  aboue  meafure  and  temper. 

4  But  there  is  no  furer  nor  rcdier  way  than  that  which  is  made  vs 
by  the  contempt  of  this  prerentlife,and  the  meditation  of  heaucnly 
immortalitie.For  thervpon  follow  two  I  ules:the  one,that  they  which 
vfc  this  world .  fliould  be  Co  minded  as  though  they  vfcd  it  not ,  they 
that  mary  wiues  as  though  they  did  not  mary  :  they  y  bye  as  thou.'h 
I. Cor.  they  did  not  bye ,  as  Paule  teacheth.  The  other  ,  that  they  fliould 
7'i'  Icarne  as  well  to  beare  pouertie,quietly  and  patiently,  as  abundance 
moderatly.  He  that  biddeth  thee  to  vfe  this  world  as  though  thou 
didft  not  vfe  it ,  doth  cut  away  not  onely  the  intemperance  of  glut«p 
tonie  in  meat  and  drinke ,  and  to  much  deintinefl'e,  fumptuofnefle, 
pride,hautineire,and  nicenefic,in  fare,bilding,  and  apparell,  but  alfo 
ail  care  and  affciSion  that  may  either  withdrawe  thee  or  hinder  the« 

froqi 


The  grace  of  Chrift.       Lib.3.  294 

from  thinking  of  til e  hcauenly  lifCjO'  from  ftudy  to  garnifh  thy  foule. 
B^it  this  was  long  ago  truely  faid  of  Cato  :  that  there  is  great  carc- 
fulneifeof  trimmins  our  body,  and  ere.it  careldh  Ifcof  vertue.  And 
it  is  an  oldcprouerbe  that  they  which  arc  much  bufic;d  in  care  of 
their  body  are  commoly  carelefie  ot  their  l"oule.Therek>re,ahhough 
the  hbertie  of  the  faithfull  in  outward  thinos  is  nor  to  be  reftramed 
toa  certain  formCjyet  truly  it  muft  be  lubieit  to  this  lawjto  beare  very 
httle  with  their  owne  affedions,  butcontrariwife  ftiUcallvpon  them 
fclues  with  continually  bent  minde ,  to  cut  of  ail  ihew  of  fuperfluous 
plentie,much  more  torcftraine  ryotcus  excefle,and  to  take  diligent 
liede,that  they  donotofhelpesmake  to  them  fclues  hindcraunces. 
5;  The  other  rule  lhalbe,that  they  that  haue  but  fmall  and  fden- 
derrichefle.niaylearnc  tolacke  paiiently, that  they  be  not  carefully 
moued  with  immeafurable  delire  of  them:which  paciece  they  that 
kcpe,haue  not  a  lule  prolited  in  the  Lords  fcholeras  he  that  hath  not 
at  leaft  fomcwhat  profited  in  this  behalf,  can  fcarcely  haue  any  thing 
whereby  to  proue  him  felfcthe  fcholar  of  ChiriiForbefide  this  that 
the  molt  part  of  other  vices  doaccompanie  the  defire  of  earthly 
thnit^eSjlie  that  beareth  pouertie  impatiently,  doth  for  the  moft  part 
bewray  the  contrarie  difeafe  in  abundance.  I  meane  hereby  that  he 
which  wilbeafliamcdof  a  pooie  cote,wilbeproudcof  a  coftly  cote: 
he  thit  will  not  be  content  with  a  hungry  fupper ,  will  be  difquicted 
with  dcfire  of  a  deintier ,  and  would  alfo  intcmperately  abufe  thofc 
deintics  if  he  had  them :  he  that  hardly  and  vnquietly  beareth  a  pri- 
uate  and  bafe  i  doite,  will  not»abfteine  from  pride  if  he  climbe  to  ho- 
nors. Therefore  let  all  them  that  hnue  an  vnfaincd  zele  of  Godli-  P^|'^4« 
neflejCndcuour  to  learne  by  the  ApolUes  example,to  be  ful'and  hun- '  ** 
gry,«:o  haue  ftore  &  fuffer  want.  The  Scripture  hath  alfo  a  third  rule, 
whereby  it  tempcreth  the  vfe  of  earthly  things  ,  of  which  we  haue 
fpoken  fomewhat  when  we  entreated  of  the  preceptes  ofcharitie. 
For  the  Scripture  decreeth  that  all  earthly  things  are  fo  geuen  vs  by 
the  bounnfulneffe  of  God,  and  appointed  for  our  commoditic,  that 
they  may  be  as  things  dcliuercd  vs  to  kepe,  wherof  we  muft  one  day 
yeelde  sn  accompt. We  muft  therfore  fo  difpofe  the,ihat  this  faying 
may  cotinually  found  in  our  cares,yeld  an  accompt  of  thy  bailiwike. 
/Therewithal!  let  this  alfo  come  in  our  minde.  Who  it  is  that  af  kcth 
filch  an  accompt,  eucn  he  that  hath  fo  much  commended  abftincce, 
robrietie,honeft  fparing,and  modcftie,  and  abhorreth  riotous  fump- 
tuoufneffejpride.oftetation  and  vanitie,which  allowcth  no  other  dif- 
pofing  of  goodes ,  but  fuch  as  is  ioined  with  charitic :  which  hath 
already  with  his  owne  mouth  condemned  all  thofe  deliccfull  things 


Cap.io.         Of  the  maner  how  to  recciuc 

that  do  withdrawc  a  mans  minde  from  chaftitie  and  cleanneiTe  ,or 
do  dull  his  wit  with  darkenefl'e. 

6  Laft  of  all,this  is  to  be  noted,that  the  Lord  biddeth  eucry  one 
of  vs  in  all  the  doinges  of  his  hfe ,  to  haue  an  eye  to  his  calling.  For 
he  knowcth  with  how  great  vnquietnefle  mans  wit  boileth,with  how 
( kipping  lightnefle  it  is  caried  hether  and  thcther  ,  howe  gredy  his 
ambition  is  to  holde  diuerfe  things  at  ones.  Therforc  that  ail  things 
{hould  not  be  confounded  with  our  follie  and  raihenefle ,  he  hath 
apointed  to  eueric  man  his  duties  in  feuerall  kindcs  of  life.  And  thac 
no  man  rafhiy  runne  beyond  his  bondes.he  hath  named  all  fuch  kin* 
des  of  lyfe, vocations.  Therefore  euery  mans  feuerall  kindc  of  life  is 
vnto  him  as  it  wci^e  his  ftanding  apointed  him  by  God ,  that  they 
(hould  not  all  their  life  vncertainly  wander  about.  And  this  diuiiion 
is  (o  neccfTary ,  that  all  our  doings  are  meafured  thereby  in  his  fight, 
and  oftentimes  contrary  to  the  iudgement  of  mans  reafon  and  Phi* 
lofophie. There  is  no  deede  accomptcdmore  noble,euen  among  the 
PhilofopherSjthan  for  a  man  to  deliuer  his  conirie  from  tyrannic:but 
by  the  voice  of  Gods  iudgement  the  priuatc  man  is  openly  condcm^' 
ncd  that  layeth  hand  vpon  a  tyrant.But  I  will  not  tarry  vpon  rehear- 
ing of  examples,  It  is  fufficient  if  we  knowe  that  the  calling  of  fhe 
Lorde  is  in  euery  thing  the  beginning  and  fundation  of  well  doing: 
to  which  he  that  doth  not  direct  himfelfc ,  fhall  ncuer  kepe  a  rigne 
way  in  his  doinges .  He  may  paraducnture  fometime  do  lomewhat 
feming  worthy  of  praife :  but  whatfoeuer  that  be  in  the  fight  of  men, 
before  the  throne  of  God  it  ihalbe  reieded ;  morcoucr  there  (halbe 
no  conuenient  agrement  in  the  partes  of  his  hfe .  Therefore  our  life 
ihall  then  be  belt  framed,when  it  Ihalbe  direded  to  this  markc :  For 
then,no  man  caried  with  his  owne  raftineffe  will  attempt  more  than 
his  calling  may  beare ,  becaufe  heknoweththatitis  no:  lawefullto 
pafle  beyond  his  bondcs.  He  that  Ihalbe  a  man  of  bafe  eftate  ,  fhall 
contentedly  liuea  priuatelifejleaftheflioulde  forfikethe  degree 
wherein  God  hath  placed  him.  Agair^e  this  (halbe  no  fmallrelefe  to 
carcSjlaboi  s,grcues,and  other  burdens,  when  a  man  Hiall  know  that 
in  all  thefc  things ,  God  is  his  guide.  The  more  willingly  the  magi- 
ftrate  will  execute  his  office:the  houfholder  will  bind  him  felfe  to  his 
dutie:  euery  man  in  his  kindeofhfc  will  beare  and  pafle  through  ^ 
the  difcommodities,cares,tedioufnc(re,  and  anguifhes  thereof:  when 
they  are  perfwaded  that  euery  mans  burde  is  laid  vpon  him  by  God. 
Hcrcvpon  alfo  fhall  growe  (lingular  comfort ,  for  as  much  as  there 
fhalbc  no  worke  (6  filthy  and  vile,  ( if  it\be  fuch  a  one  as  thou  obey 
thy  calling  in  it)but  it  (liincth  &  is  moft  precious  in  the  fight  of  God. 

Tb« 


The  grace  of  Chrift.      Lib.3 ,  2^5 

The  xj.  Chapter. 

of  the  m^iftcatien  of  Faith ,  andfirfi  of  the  iefnit'ton  oftbe 
name  and  of  the  thing. 

IThinkc  I  hauc  already  fufficicntly  declared  before ,  howe  there 
remaineth  for  men  being  accurfedby  the  iawc  one  cnely  hcipe 
to  recouer  faluation :  againe,what  Faith  is,and  what  benefices  of 

God  it  beftoweth  vpon  man ,  and  what  fruites  it  bringeth  fourth 
in  him.  The  fumme  of  all  was  this,that  Chrift  is  gcue  vs  by  the  good* 
nefle  of  God,  and  concciued  and  pofTelTed  of  vs  by  faith ,  by  parta- 
king ofwhomcwe  receiue  principally  twoo  graces  ;thefirft,thac 
being  reconciled  to  God  by  his  innocencie,we  may  oo  we  ii>  ftede  of 
a  iudge  hauc  a  merciful!  father  in  heauen :  the  fecond ,  that  bang 
Tandified  by  his  Spirit ,  we  may  gcue  our  fclues  to  innoccncic  and 
pureneflc  of  life.  As  for  regeneration,  which  is  the  fecond  grace,  wc 
haue  already  fpoken  of  it  as  much  as  femcd  to  be  fufficient .  The 
manner  of  iuftification  was  therefore  Icfle  touched,becaufe  it  ferued 
well  for  our  purpofe ,  firft  to  vnderftande  both  how  the  Faith  by 
which  alone  we  receiue  frely  gcuen  righccoufneffe  by  the  mercic  of 
God,is  not  idle  from  good  workes ;  &  alfo  what  be  the  good  workcs 
of  the  holy  onej,wherevpon  part  of  this  queftion  entrtateth.There- 
fore  they  are  firft  to  be  throughly  difcuffcd^  and  fo  difcuffed  that  wc 
muft  remembre  that  this  is  the  chiefc  ftay  of  vpholding  religi6,that 
we  may  be  the  more  carefiill  and  hedcfull  about  it.  For  vnlefl'e  chou 
firft  knowe,in  what  ftate  thou  art  with  God,and  what  his  ludgcment 
is  of  thee :  as  thou  haft  no  ground  to  ftabliftic  thy  faluation ,  fo  haft 
thou  alfo  none  to  raifc  thy  reueret  feare  toward  God.  Btit  the  necef' 
fitic  of  this  knowledge  ftiall  better  appere  by  knowledge  it  fclfc. 

X  But  that  we  ftumble  not  at  the  firft  cntric,  (which  we  fliould  do 
if  we  ihould  entrc  difputation  of  a  thing  vnknowen)  let  vs  firft  de- 
clare what  is  meant  by  thefe  fpeches,Man  to  be  iuftified  before  God, 
To  be  iuftified  by  ftith  or  by  v/orkes.  He  is  faid  to  be  iuftified  afore 
God,  that  is  pronounced  by  the  iudgemcntof  God  bothiuft  and 
^accepted  for  his  owne  righteoufnefle  fake .  For  as  wickednefle  is 
abhominable  before  God,fo  afinner  can  not  finde  fauour  in  his 
eyesjin  refpcd  that  he  is  a  finner,  or  fo  long  as  he  js  aecomptedfuch 
a  one.Therfore  whcrefoeuer  finne  is,  there  alfo  appeicth  the  wrath 
and  vengeance  of  God.He  is  iuftified  that  is  notaccompted  in  place 
of  a  finner  but  of  a  iuft  man,  nnd  by  reafon  thereof  he  ftandethfaft 
before  the  iuds?ement  featc  of  God  when  all  fmners  fall.  A«  if  an  in- 
'  noeet  be  brought  to  be  acaincd  before  the  feate  of  a  righccoas  iud^e^ 


Gap.i  I .         Of  the  maner  how  to  receiue 

when  iudgement  is  gcuen  accoidinge  to  his  innocencie ,  he  is  faicfe 
to  be  iuftificd  before  theiudge:  fo  he  is  iuftificd  before  God  that 
being  exempt  out  of  the  number  of  finncrs  hath  God  a  witnefle  and 
affirmer  of  his  righteoufneflfe.Therfore  after  the  fame  manner  a  man 
Ihalbe  faid  to  be  iuftified  by  workes ,  in  whofe  hfe  there  is  founds 
fttch  cleanneile  and  holynefle,  as  maydcferue  the  tcftimonie  of 
righteoufneffc  before  y  throne  of  God  ;  or  he  that  with  the  vpright- 
nes  of  bis  workes  is  able  to  aunfwcre  and  fatisfie  Gods  iudgement. 
Cotrariwife  he  fhalbe  faid  to  be  iuftihed  by  faith  thar  being  excluded 
from  the  righteoufnefle  of  workes ,  doth  ky  faith  take  holde  of  the 
righteoufnes  of  Chrift.-wherewirh  when  he  is  clo:hed,he  appeareth 
in  the  light  God,  not  as  afinner,  but  as  righteous.  So  we  (imply  ex- 
pound iuftification  to  be  an  acceptation ,  whereby  God  receiuing  vs 
into  fauour  taketh  vs  for  righteous.  And  we  fay  that  rhe  fame  con- 
iifteth  in  forgeueneffe  of(innes,and  imputation  of  ihe  righteouf- 
jielTeofChrift. 

g     For  confirmation  hereof  there  are  many  and  euident  teftimo- 
nics  of  Scripture.Firft  it  can  not  be  denied,that  this  is  the  proper  and 
moft  vCed  fignificati5  ofthe  word. But  becaufe  it  is  too  long  to  gather 
all  the  places  and  compare  them  together,  it  (halbe  enough  to  put 
the  readers  in  minde  of  them  ,  for  they  may  of  them  feiues  calcly 
marke  them.But  I  will  bring  fourth  fome, where  this  iuftification  that 
Inc.  7.    we  fpeake  of  isexprcfleiy  entreated  of  byname,  Fiift  where  Luke 
>«•       fayeth  that  the  people  when  they  had  heard  Chrift  did  iuflifie  God. 
UC.7.    ^^j  where  Chriit  pronounceth  that  wifdome  is  iuftificd  by  her  chil- 
dren :  he  doth  not  m cane  there ,  that  they  do  gcue  righteoufnefle, 
which  alway  rcmaineth  perfed  with  God,aIt hough  all  the  world  go 
about  to  take  it  away  from  him:  nor  in  this  place  alfo  to  make  the 
dodrine  of  faluation  righteous  ,  which  hath  eucr  that  of  it  fdfe.  But 
both  thefe  fpeches  are  as  much  in  cffed ,  as  to  geue  to  God  and  his 
dodnne  the  praife  that  they  deferue.  Againe  whe  Chrift  reprocheth 
Luc,  17.  the  Pharifecs,  that  they  iuilifie  them  fclues,  he  doth  not  meane  that 
*^*        they  obccine  righteoufnefle  by  well  doing, but  do  vaineelorioufly 
frke  for  the  fame  of  rightcoufneflTcjwhereof  in  dcedc  they  be  voide. 
They  that  are  fkilfull  ofthe  Hebrue  tongue  do  better  vnderftande 
the  fenfeof  this  phrafe^in  which  tongue  they  are  not  oncly  called 
wicked  doers.that  are  gilty  in  their  confcience  of  any  wicked  doing, 
but  alfo  they  that  come  in  daunger  of  iudgement  of  condemnation. 
i.Reo. ,  For  when  Berlabe  fayeth  that  flie  and  Solomon  flialbe  wicked  doers, 
ai.        ftie  doth  not  therein  acknowledge  any  cft'enfe,but  complaineth  that 
(he  and  her  fon  flialbe  put  10  fliamc ,  to  be  numbred  among  the  t  e- 

probacc 


The  grace  of  Chrift.      Lib.3.  1^6 

probate  and  condemned.Buc  by  the  procefle  of  the  text  it  cafely  ap- 
peareth ,  that  the  fame  worde  in  Latinc  alio  ,  can  not  otherwifc  be 
taken  but  by  way  of  relation ,  and  not  to  fignific  any  quahtie.  But  as 
concernint^  the  matter  that  we  are  nowe  in  hande  with; where  Paulc 
faith  that  the  Scripture  did  forfee,that  God  iuflifieth  the  Gentiles  by  Gal.  j.g 
faith,  what  may  a  man  vnderftande  thereby ,  but  that  God  doth  im-  ^**°™'  !• 
pute  rightcoufnefle  by  faith?  Againe,when  he  faith  that  God  lufti*  *  * 
Heth  the  wicked  man  that  is  of  the  faith  of  Chrift,  what  meaning  can 
be  thereof,but  by  the  benefit  of  faith  to  dcliuer  them  from  the  dam- 
n.?tion  which  their  wickedncfledcferued?  And  yethefpeaketh  more 
pl.uncly  in  the  coni.lu(jon,whcn  he  cried  out  thus.  Who  ihali  accufc 
Gods  eied?  It  is  God  that  iuft.Hcth,  who  ihall  condcmne?  It  is  Chrift  Rom,  js, 
that  died,  yea  that  lofeagaine,  arid  nowc  makerh  incerct  (lion  for  vs^  J  J* 
It  is  as  much  in  efFcd  as  if  he  fliould  (ay  jWhoiliall  accufc  them 
whome  God  acquitcth/ who  ihall  condemhe  them  whofc  patronc 
Chrift  IS  and  dcfendeth  them  ?  To  iuftifie  therefore  is  nothing  els, 
than  to acquitc  him  that  was  accufcd,from  gilttnclfe  as  allowmgc 
his  innocencie  Sith  therefore  God  doth  luftifie  vs  by  the  interctilion 
of  Chrift ,  he  doth  acquitc  vs ,  not  by  allowance  of  our  ownc  mno- 
ccncy,biit  by  imputation  of  righteoufnrlfe.that  we  may  becompted 
for  righteous  in  Chrift,which  are  not  righteous  in  our  fclucs.  So  in 
the.  i  J. Chapter  of  the  A<fies,in  Paules  (cimoniby  hiinis  forgeucncs  Aa,ij« 
of  finnes  preached  vnto  you,  and  eucry  one  that  bcleuethin  himis  ^^  • 
luftiHed  from  all  thofe  thmgs  ,  from  which  you  could  noi  be  luftified 
in  the  lawe  of  Mofes.  You  lee  that  after  foi  geueneifc  of  linnes.  iufti- 
fication  is  added  in  place  of  an  expoliiion.  You  fee  plainely  that  it  is 
taken  for  abfolution  ,  you  fe  that  it  is  taken  away  from  tlie  workes  of 
the  lawe  you  fee  that  it  is  the  mere  beneficiallgift  of  Chnif,  vou  fee 
that  it  is  rcceiuedby  faith. Finally  you  fee  th.-t  there  is  a  fan^fadion 
fpoken  of  where  he  fayeth  that  wc  are  iuftiticd  from  (innes  by  Ciirift. 
So  when  it  is  faid  that  the  Publicane  came  lultified  out  of  the  Tcm-  Luc  18^ 
ple,we  can  not  fay  that  he  obteined  nghteoufnelfe  by  any  deferuing  '4« 
of  workes.  This  therefore  isfaidethat  after  pardon  of  his  linius 
obteined.he  was  compted  for  righteous  before  God.  He  was  iherc-s 
fore  righteous,  not  by  approuinge  of  workes,  but  by  Gods  free  ab- 
folution. Wherefore  Ambrofe  fayeth  very  well,  that  callcth  the  con-  Tn  Pfal, 
fciTion  of  (innes  a  lawefull  luftification.  «  8. 

,   4     But  to  leaue  ftriuing  about  the  wordrif  we  loke  vpon  the  thing  '^'^""^ 
if  fclfc  as  it  IS  defcnbed  vnto  vs,rhcrc  ihall  rcmainc  no  more  doubte. 
For  truely  Pauledoth  exprelfe  iuftification  by  the  name  of  accep- 
tation ,  when  he  faith  (  Ephif.i.a.  5.)  wc  are  apomtcd  vnto  adoptioxj 


Cap.i  I .  Of  the  mancr  how  to  rcceiuc 

by  Chrift,according  to  y  good  pleafure  of  God,vnto  che  praifcofhif 
Rom.  J.  glorious  fauour,whereby  he  hath  accompted  vs  acceptable  or  m  h- 
14.        uour. For  the  fame  is  meant  by  it  that  is  faide  in  an  other  place ,  that 
Rom. 4-  God  doth  frely  iuftifie.  In  the  4.  Chapter  to  theRomaincs,hefirft 
•        :«allctb  it  an  imputation  of  nghtcoufneflcjand  flickcih  not  to  fay  that 
it  confifteth  in  forgeuenclfc  of  linne«.That  man  (faid  he)  is  called  of 
'  Dauid  a  blcfled  man ,  to  whom  Goc{  accoptech  or  imputeih  righic- 
oufneffe  without  woi  kcs ,  as  it  is  written  :  Bkflcd  arc  they  whofc  ini- 
quiries  are  forgcuen.&c.  Truely  he  there  doth  entr<^  ate  not  of  one 
part  of  iuftification  ,  but  ofalliuftjfication  wholly-  And  heteftifieth 
that  Dauid  in  that  place  maketh  a  definition  of  iuftification,when  he 
pronounceth  that  they  are  blcfTcdto  whom  isgeuen  free  forgeoe- 
fieffe  of  finnes.  Whereby  appereth  that  this  righteoufnefle  whereof 
he  fpcaketh  )  is  in  comparifon  (imply  fet  as  contrary  to  giltinefie. 
But  for  this  purpofe,  that  is  y  beft  place  where  he  teacheth,  that  this 
is  the  fumme  of  the  meflage  of  the  Gofpell,that  we  Ihould  be  recon- 
ciled to  God :  becaufe  it  is  his  will  to  receiue  vs  into  fauour  through 
j.Cor  5  Chril^,  in  not  imputing  (innej*  vnto  vSi  Let  the  reders  dihgently  wey 
18.        all  the  whole  proceflfe  of  the  text.  For  by  &  by  after,where  he  addeth 
byway  of  expo(ition,that  Chrift  which  was  without  finnc  was  made 
(innc  for  vs,  to  expreflfe  the  manner  of  reconciliation ,  doubtlefTe  he 
Rom.5.  meaneth  nothing  ds  by  the  word  rccocilingbutiuftifying.And  that 
i5>.        which  he  faith  in  an  other  place,  that  wc  are  mode  righteous  by  the 
obedience  of  Chri{t,could  not  ftand  logetherjVnlefTe  we  be  accomp- 
ted righteous  before  God,in  him^nd  without  our  felucs. 

$  But  where  as  Ofiander  hath  brought  in,  I  wotc  not  what  mon- 
ftcr  of  elfentiall  nghteoufncs,  whereby,  although  his  will  was  not  ta 
deftioy  free  righteoufnes  ,  yet  he  hath  wrapped  ir  within  fuch  a  nriift, 
as  darkeneth  iodly  minde$,&  bereueth  them  of  the  earneft  feling  of 
the  grace  of  Chrift:  therefore  ere  I  pafTe  further  to  other  thingesjtt  is 
worthy  labour  to  cofute  this  doting  errour.Firft  this  fpcculatio  is  but 
of  mere  &  hungry  curiofitie.He  doth  in  deede  hcape  together  many 
tcftimonics  of  Scripture,  to  prouc  that  Chrift  is  one  with  vs,  and  wc 
one  with  him, which  nedeth no  profe*  but  becaufe  he  kepethnot 
ihisbondcofvnitie,hefnareth  himfelfc. Butwc  which holde  that 
we  are  made  all  one  with  Chrift  by  the  power  of  his  !Spirit,may  cafi- 
ly  vndo  all  his  knottes.He  had  conceiued  a  ccrtaine  thing  very  ncarc 
to  the  opinion  of  Manichees  ,to  defire  to  conucy  the  fubftance  of 
God  into  mcn.Hcrevpon  nfeth  an  other  inuention  of  his  that  Adam 
wasfaOnoned  after  the  Image  of  God  ,  becaufe  euen  before  the  fall 
Chrift  was  ordained  the  paterae  of  the  nature  of  man.  But  bycaufe  I 

would 


The  grace  of  Chrift.  Lib.j.  2^7 

would  be  fliortCjl  wjU  tarry  vpon  the  matter  that  1  haue  prcfcntly  in 
hande.Hc  faith  that  we  are  one  with  Chrifi.Wa  graunt.But  we  ticnic 
that  the  fubftancc  of  Chrift  is  mingled  with  oures.  Morcouer  we  f^y 
that  this  principle  that  Chrift  is  righteoufnefie  to  v$,becaufc  he  is  an 
etcrnall  God,the  foumaine  of  rightcoufnefle  &  the  very  felfc  rightc- 
oufneire  of  God,  is  \vi ongfiilly  drawcn  to  dcfcnde  his  deceites.  'J  he 
jreaders  ftiall  pardon  me  ,  if  I  do  iiowe  but  touche  thefe  thinges  that 
the  ordre  of  teaching  reqiiireth  to  be  diftcrred  into  an  other  place. 
But  although  he  cxcufc  himfelfe  from  meaning  nothing  els  by  the 
name  of  eflentiall  righteoufhcfle  ,  but  to  rcfift  this  opinion  that  we 
are  accompted  righteous  for  Chriftes  lake  :yet  he  plainly  exprefltth 
that  he  is  not  contented  with  that  nghteoufnes  that  is  purchaied  for 
vs  by  the  obedience  and  Sacrifice  of  Chrift ,  but  faineth  that  we  arc 
fubftatially  righteous  in  God,as  well  by  fubftace  as  by  quality  poured 
into  vs.For  this  is  the  reafon  why  he  (o  earncflJy  affirmeth ,  that  not 
only  Chriftjbut  alfo  y  father  &  the  holy  Ghoft  do  dwell  in  vs.VV  hich 
although  I  graunt  to  be  true.yet  I  fay  that  he  wrongfully  tvrcftcth  it. 
For  he  fhould  haue  confidered  the  manner  of  dwelhngjthat  is,  that 
the  father  and  the  holy  Ghoft  are  in  Chrift,3nd  as  the  fulncilc  ot  the 
Godhead  dwclleth  in  him ,  fo  do  we  pollefl'e  whole  God  m  him. 
Therfore  all  that  he  faith  fcucrally  of  the  father  &  the  holy  Ghoft, 
tedcth  to  no  other  endc  but  to  draw  y  (imple  from  Chrift.  And  ihea 
he  thrufteth  in  a  mixture  of  fubftances,  whereby  God  pouring  him- 
felfe into  vSjdoth  make  vs  as  it  were  a  part  of  hirnfelte  J^or  he  rccke- 
ncth  it  almoft  a  matter  of  nothingjthat  it  is  wrought  by  the  power  o^ 
the  holy  Ghoft,  that  we  grow  into  one  with  Chrift,  &  that  he  is  our 
headc  &  we  his  membres,  vnleflc  1  is  rery  fubftace  be  mingled  with 
vs.  But  in  the  father  &  the  holy  Ghoft  (as  I  haue  faid)  he  doth  more 
openly  bewray  what  he  thinketh,euen  this,that  we  be  iuftjHed  not  by 
the  only  grace  of  the  Mediator,and  that  righteoulhcire  is  not  fimply 
or  perfe<f^ly  offered  vs  in  his  perfone,  but  that  we  are  made  partaicis 
of  the  righteoufnes  of  God,whe  God  is  eflentially  made  one  with  v«. 
6     If  he  did  fay  no«nore,  but  that  Chrift  in  iuftifying  vs,  is  by  ef- 
fentiall  conioining  made  oures :  and  that  not  onely  he  is  our  headc, 
in  that  he  is  marme ,  but  alfo  that  the  fubftance  of  the  diuine  nature 
is  powred  into  rs.He  fhould  with  lefte  hurte  feedc  him  felfc  deintily, 
and  paraduenture  fo  great  a  contention  ftiould  not  haue  bene  laifcd 
for  this  doubtinge  errour .  But  fith  this  beginning  is  like  a  cuttle  that 
with  carting  out  of  blackc  and  thicke  bloode  hideth  her  many  tailcs, 
we  muft  needes  earneftly  relifte  vnleflc  we  will  wittingly  &  willinge- 
ly  f«ft'cr  that  riohtcou/nciTc  to  be  taken  from  vs,  which  only  bringctk 

PP 


Cap. I T .         (^f  the  maner  how  to  recciuc 

vs  couhderice  to  glory  of  faluation.For  in  all  this  difcourfcthe  name 
oFrighceoufneffe ,  and  this  worde  iuftifying ,  extende  to  two  partes: 
that  to  be  iuftified  is  not  onely  to  be  reconciled  to  God  with  free 
pardon, but  alfo  to  be  made  righteous,  that  rrghteoufnes  is  not  a  free 
imputation  but  a  holinefle  and  vprighinefie^  which  the  fubftance  of 
God  remaining  in  vs  doth  breath  into  vs .  Then  he  ftoutly  denieth, 
th  H  Chrift  IS  our  righteot^fneife  in  refped  that  being  a  prieft  he  did 
with  fatisfadorjly  purging  (innes  appeafe  his  father  towarde  vs,  but 
inrefpeclthatheis  eiernall  God  and  life.  To  proue  that  firft  point, 
^hat  God  doth  iuftifie  not  onely  by  forgeuing  but  alfo  by  regenera* 
ting,he  afketh  whether  God  doth  leaue  them  whom  he  doth  iufti- 
fie fuch  as  they  were  by  nature,chaunging  nothing  of  their  viccs.Thc 
aunfwere  hereof  is  very  cafy:that  as  Chrift  can  not  be  tome  in  partes 
fo  thefe  two  things  which  we  together  and  iointly  receive  in  him, 
rhat  IS  to  fay  righteoufiieffe  an<f  fandification,are  infeparable.Tber- 
fore,whonrv(oeuer  God  reeeiueth  into  fauour>he  doth  alfo  therwith- 
all  gcue  themthcfpintofadoption,by  the  power  whereof  he  newly 
fafliioneth  them  after  hh  image.  But  if  the  brightnefleof  chefunnc 
can  not  be  feuered  from  the  heate  thereof  ,fhaU  we  therefore  fay 
ihaf  the  earth  is  warmed  with  the  light,  and  enlightened  with  the 
hcate? There  is  nothing  more  fit  for  this  purpofe,than  this  fimilitudc 
The  funne  with  his  heate  geuethhfeand  frutefulneffe  to  the  earth, 
with  his  beames  he  geueth  light  and  brightneffe.  Here  is  a  mutuall 
and  vnfeparable  conjoining :  yet  reafon  forbiddeth  to  conucy  to  the 
one  th^t  which  is  peculiar  to  the  other.Like  abfurditie  is  in  this  con- 
fufion  of  two  fortes  of  graces,that  Ofiander  thrufteth  in.For  becaufc 
God  doth  in  deede  renew  them  to  the  obferuing  of  righteoufnefle 
whom  he  freely  accomptecii  for  righteous,  therefore  Ofiander  con- 
fouiidech  that  gifr  of  regeneration  with  this  free  acceptation,and  af- 
firmeth  that  they  beal  one  and  the  felfefame  thing.But  the  Scripture 
ioJnin J  them  both  togethcr,yet  doth  diftindly  recken  them,that  the 
manifold  grace  of  God  may  y  better  appere  vnto  vs.  For  that  faying  . 
of  Paule  is  not  fuperfluouSjthat  Chrift  was  gcienvs  vnto  righteouf- 
nefle and  fandification.  And  whenfocucrhereafonethtoproue  by 
the  faluationpurchaccdforvsby  the  fatherly  loue  of  God,  and  by 
the  grace  of  Chrift,  that  we  are  called  to  holinefte  and  cleannefle,  he 
plamely  declarcth  that  ir  is  one  thin?  to  be  iuflified  and  an  other  to  be 
made  newe  creatures.  But  when  Ofiander  cometh  to  the  Scripture, 
he  corrupreth  as  many  places  as  he  allcgeth.  Where  Paule  faith  that 
faitli  is  accompred  for  righteoufnefle  to  him  tha^worketh  not ,  but 
beUucth  in  him  that  iulhfieth  the  wicked  man ,  he  expoundeth  it  to 

make 


The  grace  of  Chrift.       Lib.3,  2^8 

make  righteous.  With  like  rafhnefle ,  he  depraueth  all  the  fourth 
Chapter  to  the  Rdmaihs ,  andftickcth  not  with  like  falfe  colour  to  Rom.  4 
corrupt  that  place  which  I  euennow  alleged,  Who  fliall  accufe  the  5. 
cicdes  of  (3od  ?  it  is  God  that  iuftifieih  :  where  it  is  plaine  that  he 
(peaketh  fimply  of  giltinefle  and  acquiting,&  the  meaning  of  the 
Apoftle  hangeih  vpon  a  comparing  of  cotrarics.  Therfore  Ofiandcr 
is  found  too  fond  a  babbler,  as  well  in  that  rcafon  as  in  alleging  the 
teftimonies  of  Scripture.  And  no  more  rightly  doth  he  fpeake  of  the 
name  of  righteoufiiefle,in  faying  that  faith  was  accompted  to  Abra- 
ham for  righteoufnelfe  ,  after  that  embracing  Chrift  (  which  is  the 
righteoufnefie  of  God  and  God  him  felfe)  he  excelled  in  fingular 
vertueSj  whereby  appereth  that  of  two  whole  places  he  hath  wrong- 
fully made  one  corrupt  place. For  the  righteonfnes  that  is  there  men- 
tioned,perteineth  not  to  the  whole  courfe  of  his  calling :  but  rather 
the  holy  Ghoft  teftifieth,th2t  although  the  vertues  of  Abraham  were 
(ingularly  excellenr,and  that  with  long  continuance  he  at  length  had 
cncreafed  them  :  yet  he  did  no  other  way  pleafe  God  ,  but  by  this, 
that  he  receiued  by  faith  t'le  grace  offered  in  the  promife.  Where- 
vpon  followeth ,  that  in  iufiificaiion  there  is  no  place  for  workes ,  as 
Paule  very  well  affirmeth . 

7  As  for  this  that  Ofiander  obieifleth ,  that  the  power  of  iufti- 
fying  is  not  in  faith  of  it  fflfe,  but  in  refped  that  it  rcceueth  Chrift,  I 
wiUiMgly  graut  it.For  if  faith  did  iuftitie  of  it  ftlfeior  by  inward  force, 
as  they  call  it  and  as  it  is  alway  feble  and  vnperfei^t,  could  not  worke 
iuftification  but  in  part ,  fo  fhould  the  iuftification  be-maimed  ,  that 
Should  gcuc  vs  but  a  pece  of  faluation.  As  for  vSjWe  imagine  no  fuch 
thing  ,  but  m  proper  fpeaking  do  fay ,  that  God  onely  iuftifieth  :  ?nd 
then  we  geue  the  fame  fo  Chrift^becaufe  he  was  ^cu^  vs  vnto  righrc- 
oufiicfTe :  and  faith  we  compare  as  it  were  to  a  vellell .  For  except  wc 
came  emptie  with  open  mouth  of  our  foule  to  craue  the  grace  of 
Chrift,  we  can  not  be  able  to  receiue  Chrift.  Wherevpon  we  gather 
that  we  do  not  take  from  Chrift  the  power  of  iuftifying ,  when  wc 
tcache  that  he  is  firft  receiued  by  faith,bcfore  th.it  his  nghteoufrKfic 
be  receiued.  But  yet  I  do  not  admit  the  crooked  figures  of  this  So- 
phiftcr,  whenhe  faith  that  faith  is  Chrift;  as  if  an  ea;  then  pot  were 
a  trcafure,becaufe  gold  is  hidde  m  it.For  the  reafon  is  nor  vnlike,buc 
that  faith  although  it  be  by  it  felfe  of  no  worthines  or  price,  may  iu- 
ftifie  vs  in  bringing  Chrift,as  a  pot  full  of  money  makcth  a  man  riche. 
Therefore  1  fay  that  faith ,  which  is  onely  the  inftrument  to  receiue 
righceoufnefle,i$  vnfitly  mingld  with  Chrift ,  which  is  the-  materiall 
caufc  and  both  author  and  mimfter  of  fo  great  a  benefit.Nowe  i$  this 

PP    i; 


Cap.i  !•         Of  the  maner  how  to  rcceiuc 

doubt  alfo  diflblued.Howc  this  wordc  Faith  ought  to  be  vndcrftan* 
dcd  when  we  cntreate  of  iuftification. 

8  In  the  rccciuing  of  Chrift  he  goth  further :  for  he  fayeth,  that 
the  inward  worde  is  rcceiued  by  the  miniftration  of  the  outwarde 
worde,  thereby  to  drawe  vs  from  the  priefthode  of  Chrift  and  the 
perfone  of  the  Mediacour  to  his  outwarde  Godhed.  Asforvs,wc 
dcuide  not  Chrift ,  but  we  fay  that  he  is  the  fame  eterrtall  worde  of 
God ,  which  reconcihhgTs  to  God  in  his  fiefh ,  gaue  vs  rightcouf- 
nclferand  we  confelTe  that  otherwife  he  could  not  haue  fulfilled  the 
office  of  Mediatour,and  purchaccd  vs  righteoufncfle,  vnlcfle  be  had 
bene  eternall  GodiBut  this  is  Ofianders  do<ftrinc ,  where  as  Chrift  is 
both  God  and  manjthat  he  was  made  righteoufnefTe  to  vs,in  refpeft 
of  his  nature  of  Godhed ,  and  not  of  manhode.  But  if  this  properly 
belong  to  the  Godhed » then  it  ftiaH  not  be  peculiar  to  Chrift ,  but 
common  with  the  father  and  the  holy  Ghoft/or  as  much  as  there  is 
not  one  rightsoufiiefl'e  of  the  one,&  an  other  of  the  other  .Morouer 
that  which  was  naturally  from  eternitie ,  could  not  be  conueniently 
faid  to  be  made  to  vs.  But  although  we  graunt  this,  that  God  was 
made  righteoufneflc  for  vs :  howe  Ihall  it  agree  that  that  which  is 
(at  betwene,is  made  of  God?  Truely  that  properly  bclongeth  to  the 
perfone  of  the  Mediatour :  which  though  he  conteine  in  him  felfc 
the  nature  of  Godhcde,  yet  here  he  is  fpecially  fignified  by  his  pro- 
per tide,  by  which  he  is  feuerally  difccrned  from  the  father  and  the 
tre.xj.  h^^y  Ghoft.  But  he  folifhly  triumpheth  in  that  one  worde  of  Hierc- 
mie,whcre  he  promifeth  that  the  Lord  lehoua  ftialbe  our  righteouf* 
neffe,  but  out  of  that  he  fhall  gather  nothing ,  but  that  Chrift  which 
is  rigliteoufneSjis  God  openly  fhewed  in  the  flefti.  In  an  other  place 
'<9:.»e.  we  haue  rehearfed  out  of  Paules  fermo.that  God  purchaced  to  him- 
^»  felfe  the  Church  with  his  bloud ,  if  any  man  gather  therevpon,  that 
the  bloud  wherewith  finnes  were  purged  was  diuine  ,  and  of  the  na- 
ture of  Godhed ,  who  can  abide  fo  fowle  an  errour  ?  But  Ofiander 
tlirnkcth  that  with  this  fo  childiihe  a  cauillation  he  hath  gotten  all 
things,  he  fwellecb,  he  leapeth  for  icy ,  and  ftuffeth  many  leaues  full 
with  his  bigge  wordes :  when  yet  there  is  a  plaine  and  redy  folution 
for  it  in  fayin^i  that  the  worde  lehoua  in  decde  when  he  is  made  the 
A- 53.  iflue  of  Dauid  llialbe  the  righteoufnefle  of  the  godly : But  Efaye  tea- 
'•  cheth  in  what  fenfe ,  faying :  My  iuft  feruanr  ihall  with  knowledge  of 
himfelfe  iuftifie  many.  Let  vs  note  that  the  father  fpeaketh  ;  that  he 
geucth  to  the  fonne  the  office  of  luftifying :  he  addeth  a  caufe ,  for 
that  he  is  iuft,  and  IctRcth  the  manner  or  meane  as  they  call  it  in  the 
dodrine  whcrby  Chnft  is  knowcn.For  it  is  a  more  comodious  expo- 

Htioa 


The  grace  of  Chrift.      Lib.j.         299 

fidon  to  take  this  wordc  Daalj  knowledge  pafliucly.  Hcrevpon  I  ga- 
ther firft  that  ChriQ  was  made  righteoufne ile  when  he  did  put  on  the 
fourme  of  a  feruaunt :  fecondcly  that  he  did  iultitic  vs  in  rcfped  that 
he  (hewed  him  fclfe  obedient  to  his  father  :iind  that  therefore  he 
cloth  not  this  for  vs  according  to  his  nature  of  Godhed ,  but  accor- 
ding to  the  office  of  dilpenfation  committed  vnto  him.  For  although 
God  alone  is  thcfountaine  of  righteoufneiTe .  &  we  be  made  righte- 
ous by  no  other  mcane  but  by  the  partaking  of  him  :  yet  becaulc  wc 
are  by  vnhappy  difagrcment  cftranged  from  his  righteoufneile ,  wc 
muft  ncedes  come  downe  to  this  lower  remedy,  that  Chrift  may  iu- 
ftifie  vs  with  the  force  of  his  death  and  refurreSion. 

9  If  he  obied  that  this  is  a  worke  of  fuch  eKcellency  ,  that  it  is 
aboue  the  nature  of  manjand  thcrfore  can  not  be  afcribed  but  to  th* 
nature  of  God,  the  6rft  I  graunt :  but  in  the  fecond  I  fay  that  he  is 
vnwifely  dcceiued.For  although  Chrift  could  neither  clenfe  our  fou- 
les  with  his  bloud ,  nor  appcafc  his  father  with  his  facrifice ,  nor  ac- 
cjuitc  vs  fro  giUinefle,nor  do  the  office  of  pricft,'  vnkfle  he  had  bene 
true  God,becaufe  the  ftrength  of  the  flefh  had  bene  to  weake  for  fo 
great  a  burdcn:yet  it  is  certain  chat  he  performed  all  thefe  things  ac- 
cordmg  to  his  nature  of  manhod.For  if  it  be  demaundcd  how  we  be 
iuftifiedjPaule  anfwereth,by  the  obedience  of  Chrift.  But  did  he  any  Rom  j 
otherwife  obey  than  by  taking  vpon  him  the  {hap  e  of  a  feruatPwher-  ^  ^* 
vpon  wc  gather  tliat  righteouftiefle  was  geue  vs  in  his  flcfli.Likewife 
in  the  other  wordes  (which  I  maruell  that  Ofiander  is  not  afliamed 
to  allege  fo  often)  he  apointeth  the  fountaine  of  righteoufnefle  no 
where  els  but  in  the  flelh  of  Chrift. Him  that  knew  no  (inne  he  made 
finne  for  vs,that  wc  might  be  y  righteoufiicfte  of  God  in  him.Ofian- 
der  with  full  mouth  aduaunceth  the  righteoulhes  of  God,and  trium- 
phethas  though  he  had  proued  that  it  is  his  imaginatiuc  Ghoft  of 
cflentiall  righteoufnefle :  when  the  wordes  found  far  otherwife,  that 
we  be  righteous  by  the  cleanfing  made  by  Chrift.  Very  yong  begin- 
ners fhould  not  haue  bene  ignorant  that  the  righteoufnefle  of  God 
is  taken  for  the  righteoufnefle  that  God  allowcth,  as  in  lohn,  where  loh.ic 
the  glorie  of  God  is  compared  with  the  glorie  of  men.  I  knowc  that 
fometimc  it  is  called  the  righteouGicfle  of  God,whcrcof  God  is  the 
authour  and  which  God  geueth  vs:buc  though  I  fay  nothing,the  rc- 
dcrs  that  haue  their  found  wit  do  pcrceiue  that  nothing  els  is  meant 
in  this  place  but  that  weftande  vpright  before  the  iudgement  featc 
of  Godjbeing  vpholdcn  by  the  cleanfing  facrifice  of  Chriftes  death. 
And  there  is  not  fo  great  importance  in  the  word,  fo  that  Ofiander 
do  agree  with  vs  m  diis  point  that  we  arc  iuftificd  in  Chrift ,  in  this 

PP   iij 


Cap.  I T .         Of  the  maner  how  to  receiuc 

reipcd  ihat  he  was  made  a  propiciatorie  facrifice  for  vs ,  which  can 
not  Agree  with  his  nature  of  Godhed.  After  wliich  forr,  when  Chrift 
meaneth  to  feale  the  righceoufnefle  &  faluation  that  he  hath  brought 
vs  ,  he  fetteth  before  vs  an  alFured  pledge  thereof  in  his  flefh.  He 
doth  in  decde  caU  hjm  feife  the  lyuely  bred,but  exprefling  the  man-* 
ner  here,he  addeth  that  bis  Hefh  is  verily  meate,  and  his  bloud  is  ve- 
rily drinke.  Which  manner  of  teaching  is  fene  in  the  Sacramentes, 
which  although  they  dired  our  faith  to  whole  Chrift,and  not  to  halfe 
Chrift,yet  they  do  there  withall  teache  that  the  matter  of  righteouf- 
nelfe  and  faluation  remaineth  in  his  flefli:  Not  that  in  that  that  he  if 
oncly  man,he  cither  iuftifieth  or  quickeneth  of  him  felfe,but  becaufe 
it  pleafed  God  to  (hewe  openly  in  the  mediatour  that  wbjch  was 
hidden  and  inconjprehenfible  in  himfclfe,  whereupon  I  am  wonc 
to  (ay,that  Chrift  is  as  it  were  a  fountaine  fet  op5  for  vs,  out  of  which 
we  may  drawe  that  which  otherwife  (hould  without  fruite  ly  hidden 
in  ihat  clofc  and  depe  fpiing  that  rifeth  vp  vnto  vs  in  the  perfone  of 
the  Mediatour.ln  tns  m;inner  &  meaning,!  do  not  deny  that  Chrift 
3S  he  IS  God  and  man  doth  iuftifie  vs ,  and  that  this  is  alfo  the  workc 
of  the  father  &  the  holy  Ghoft  as  well  as  hi$.Finally,th3tthe  righte- 
oufnclTe  whereof  Chrifl  makcth  vs  partakers ,  is  the  ctemall  righte- 
oulhelTe  of  the  eternall  Godjfo  that  he  yelde  to  the  fure  and  plainc 
rcafons  that  I  haue  alleged. 

lo  Nowethathc  fhoulde  not  with  hiscauillationsdeceiuethc 
vnfkilfuJI J  graunt  that  we  want  this  incomparable  benefit^till  Chrift 
be  made  ours  Therefore  wc  fet  that  conioyning  of  the  head  and  the 
membies,the  dwelling  of  Chrift  in  our  heartes,  and  that  mifticall 
vnion,  in  the  hieft  degree ;  that  Chrift  being  made  ours ,  may  make 
vs  partakers  of  the  giftcs  wherewith  he  is  endued.  Therefore  we  do 
not  beholde  him  a  far  of  out  of  our  fclucs,thacrighteoufpefie  may  be 
imputed  vnio  vs,but  becaufe  we  haue  put  on  him,and  are  grafFed  into 
his  body  :  finally  becaufe  he  hath  vouchfaued  to  make  vs  one  with 
him,  therefore  we  glorie  that  we  haue  a  feilowfhip  of  righteoufjicffe 
with  him. So  is  Oiianders  fclaunderous  cauillation  confuted ,  where 
he  faith  that  we  compt  faith  righteoufnefte  ,  as  though  we  (polled 
Chrift  oFhis  rightjwhenwe  fay  that  we  come  by  faith  empty  to  him, 
to  geue  roume  to  his  grace ,  that  he  onely  may  fil  vs.  But  Ofiander 
refufing  this  fpirituall  conioining  ,  enforceth  a  grofle  mingling  with 
the  fait  hfull ,  and  therefore  he  odioufly  calleth  all  them  Zuinghans 
that  fubfci  ibe  not  to  his  fantafticall  errour,cocerning  eflentiall  righte- 
oufnefteibecaufe  they  do  nor  thinke  that  Chrift  is  fubftacially  eaten 
in  the  Lordes  fuppcr.  As  for  me,I  compt  it  a  great  glorie  to  be  Co  re- 

proched 


The  grace  of  Chrift.      Lib.3.         3°^ 

proceed  of  a  proude  man  &  geuen  to  his  owne  erros.  Albeit  he  tou- 
cheth  not  me  oncly,buc  alio  other  writers  well  knowen  to  the  world, 
whom  he  ought  to  haue  modeftly  reuereced.  It  moueth  mc  nothing, 
which  meddle  not  with  mine  owne  priuate  caufe :  and  fo  much  the 
more  fincerely  I  handle  thiscaufe.being  free  from  all  corrupt  affec- 
tion. Whereas  therefore  he  fo  importunately  requireth  tfl'^ntiall 
rightcoufncfl'e,  and  the  cflentiall  dwelling  of  Chnft  m  vs  ,  it  t'  ndeth 
to  this  ende :  Fiitt  that  God  fliould  with  a  grofle  mixture  poure  hun 
felf  into  vs,as  he  faineth  a  flelhly  eating  of  Chrift  in  y  fupper  :recond- 
ly  that  God  (houldc  breath  his  righteoufneffe  into  vs  ,  whereby  we 
nnay  be  really  righteous  with  him :  for  by  his  opinion,this  righttouf- 
ncfle  is  as  well  God  him  felfcjas  the  goodnefle  or  holinellejor  pui  e- 
neflc  of  God .  I  will  not  fpende  much  labour  in  wiping  away  ihe  ter 
ftimonies  that  he  bringeth ,  which  he  wrongff^lly  wrefteth  from  the 
heauently  life  to  this  prefencftate.  Through  Chnft(rayth  Peter)are«'-Per.t. 
geue  vs  the  precious  &  moft  great  promifeSjihar  we  ihouU  be  nuide  '^' 
partakers  of  the  nature  of  God:  As  though  we  wearcnowe  fuch  as 
thcGofpell  promifedthat  wefhaibeat  thtlaftcomming  of  Chnft; 
yea  lohntellethvs,  that  we  ftiall  then  fee  God  as  heis,becaufe  we  i.Iobn, 
(halbe  like  vnto  him.  Onely  I  thought  good  to  geue  a  fmall  taft  to  ?«t« 
the  readers,  that  I  do  of  purpofe  palle  ouer  thefe  trifles :  not  for  that 
it  is  hardc  to  confute  them ,  but  bccaufe  I  will  not  be  tedious  m  a  fu- 
perfluous  worke. 

II  But  in  the  fccode  point  lurketh  more  poiforijwhere  he  teachcth 
that  we  are  righteous  together  with  God.I  thinkc  I  haue  already  fuff. 
ficiently  proued,that  although  this  dodrinc  were  not  fo  peftilent,ye|; 
becaufe  it  is  colde  and  fruteicfle,  &  of  it  (cKc  Co  vaine  that  it  meltcth 
away,it  ought  worthely  to  be  vnfauorie  to  found  and  godly  Readers. 
But  this  is  an  intolerable  wickednefle,vnder  pretcfe  of  double  righre- 
oufnefle ,  to  enfeble  the  earneft  affuraunce  of  faluarion,  and  to  cary 
vs  abouc  the  cloudes,that  we  ftiould  not  embrace  by  faith  the  grace 
of  propici3tion,&  call  vpon  God  with  quiet. mindes.  Ofiandcr  fcor- 
neth  the.that  teach  that  this  word  Tuftifying  is  a  law  termcbccaufc, 
we  muft  be  righteous  indeede.  Andheabhorrcth  nothingemore 
than  fo  fay, that  we  be  iuftified  by  free  imputation.But,if  God  do  not 
iuftifie  vs  by  acquiiingand  pardoning,  what  meaneth  that  faying  of 
Paule,God  was  in  Chrift  reconciling  the  world  to  him  fclfe,  not  im-  i.Cor, 
puting  to  men  their  (inncs.For,him  that  had  done  no  finne,he  made  J«»  u 
finne  for  vs,that  we  might  be  the  righf  coufnes  of  God  in  him.  Firft 
Iwinne  thus  much,  that  they  be  iudged  righteous  that  be  recon* 
cilcd  to  God.  Tlie  manner  howe  is  declared ,  for  that  God  iuftificth 

PP  iiij 


Cap.  1 1 .         Of  the  maner  how  to  receiuc 

by  forgciiiog :  as  in  an  other  place  iuftification  is  fee  as  contrary  t« 
accufacion ,  which  comparing  of  them  as  contraries ,  doth  clerely 
iliewe  that  it  is  aphrafc  borrowed  from  the  vfc  ofthelawc.  And 
there  is  no  man  being  but  meanly  pradifcdin  the  Hebrew  tongue,if 
he  haue  a  fober  braine.that  is  ignoraunt  that  this  phrafc  came  from 
thence,and  whereunto  it  tendcth,and  what  it  mcaneth.Nowc  where 
Paule  fayeth  that  Dauid  defcribed  y  righteoufnefl'e  without  worke$, 
loin.4.  in  thcfe  wordes ,  Biclfed  are  they  whofc  finnes  are  forgeucn:Let 
Ofiandcr  aunfwcre  mc  whether  this  be  a  full  definition  or  but  halfe 
•^^'**aone.  Truely  Paule  bringcih  not  in  the  Prophet  for  a  witneffe ,  as 
though  he  taught  that  forgcuencffc  of  finnes  is  but  apart  of  righte- 
oufnesjora  thing  that  ioineth  with  other  to  the  iuftifyingof  mam 
But  he  mcludcth  whole  nghteoufnes  in  free  forgeuenefl'c,pronoun~ 
cing  the  man  blefTed,  whofe  finnes  are  couercd,  to  whom  God  hath 
forgeuen  imquities,and  to  whom  he  imputeth  no  tranfgreflionsiHc 
doth  raeafure  and  iudgc  fuch  a  mans  fehcitie  thereby ,  becaufe  he  is 
not  this  way  righteous  in  dcede,but  by  imputation.  Oliander  taketh 
exception  and  fayeth, that  this  fhould  be  fclaunderous  to  God,  and 
contrary  to  his  nature,if  he  lliould  iuftifie  them  that  in  deede  remainc 
ftill  wicked.  But  we  muft  remember,  as  Ihauc  already  faidc,  that  the 
grace  of  iuftifying  is  not  feuered  from  regeneration  ,  although  thty 
be  feuerall  things.  But  becaufe  iris  more  than  fufficiently  knowen  by 
expcrience,that  there  abide  alwaies  in  the  righteous  fome  remnan* 
tes  of  finne ,  it  muft  needes  be  that  they  be  farre  otherwifc  iuftificd 
than  they  be  reformed  intone  wnelfe  of  life.  For  this  later  point  of 
reformation,God  fo  bcginncth  in  his  eled ,  &  througi  .out  the  whole 
courfe  of  their  life,by  htle  &  litle,&  fomtime  flowly  procedeth  in  it, 
thatchcy  be  alway  before  his  feat  in  danger  of  y  iudgement  of  death. 
But  he  iuftifieth  them,notby  partmeale ,  but  fo  that  they  may  freely, 
as  clothed  with  the  punencs  of  Chrift,appere  in  heauen  For  no  por- 
tion of  righteoufncffe  could  appeafc  our  confcienccs ,  fill  they  be  fa- 
tisfiedthat  God  is  fully  pleafed  with  vs  ,  becaufe  wc  be  righteous  in 
his  fii^ht  with  out  exception. Whcrupon  followcth.that  the  dodrine 
of  iuftificationis  mifturned,yea  oucrturn^ed  from  the  very  foundatio, 
when  doutingc  is  caft  into  mens  mindes  ,  when  the  affiance  of  falua- 
tion  IS  fhaken ,  when  the  free  and  drcdleifc  inuocadon  is  hindered, 
yea  when  quiet  and  tranquillitic  with  fpirituall  ioy  is  not  ftablifhed. 
Wherevpon  Paule  gathercth  an  argument  by  contraries ,  to  prouc, 
that  the  inheritance  is  not  by  the  lawe.For  by  this  meanc  faith  lliould 
be  made  voidc ,  which  if  it  haue  refped  to  workcs,  is  ouerthrowcn, 
fbccaufc  none  of  the  moft  holy  {hall  iherin  finde  wherevpon  to  truft. 

Thi5 


The  grace  of  Chrift.  Lib.3.  501 

This  difference  ofiuftifyingc  and  regeneratingc  (which  two  thinges. 
Ofiandcr  confounding  together ,  calleth  two  fortes  of  righteoulnes) 
is  very  well  cxprelfed  by  Paule:For  fpcaking  of  his  reall  righreoufncs 
in  dcedcjor  of  the  vprighines  wherewith  he  was  endued  (which  O- 
(landLer  nameth  eflentiall  righteoufnclle  )  he  lamentably  crierh  out: 
Wretch  that  I  am:  who  fhall  dehuer  mc  from  the  body  of  this  death?  Rom- : 
But  Heeinge  to  the  righteoufncs  which  is  grounded ypon  the  onely  *4» 
mercy  of  God,hc  glorioully  triumphcth  ouer  bothhfc,death,repro' 
ches,hunger,fword,and  alladuerfitics.  Who  lliallaccufe  the  cledes 
oi  God  whome  bciuftifieth?For  I  r-m  furely  perfwadedjthat  nothing  Rom  J 
{hall  feucre  vs  fi  o  his  loue  in  Chrift.He  plainly  publirheth,y  he  hath  J  }• 
the  righteoufnes  which  alone  fully  fufficeth  toialuatio  before  God, 
lb  that  the  wretched  bondage  which  he  knowing  to  be  m  hirnfelfc, 
did  alitle  before  bewaile  his  cftate^may  not  monilK  nor  any  way  hin- 
der his  boldncs  to  glory  .This  diuerHty  is  fufficiently  knowen,and  To 
familiar  to  all  the  holy  one?,th3t  gronc  vnder  the  burden  of  iniqui- 
.ties,&  yet  with  vidorious  confidencCjdo  mount  vp  abouc  all  feares* 
As  for  this  thatOlianderobiecleth,  that  it  difagreeth  with  the  na- 
ture of  God,  it  falleth  vpon  himfelfe.  For  alchou£;h  he  clotheth  the 
holy  ones  with  a  double  rightcoufnes  as  it  were  with  a  furred  gar- 
ment, yet  he  is  compelled  to  confcfle  that  without  forgiuenelfe  of 
finncs  they  neucr  pleafcd  God.  If  that  be  true ,  then  at  leaft  let  him 
graunt ,  that  they  which  are  not  righteous  in  deede ,  are  accompted 
righteous  accordinge  to  the  appointed  proportion  of  imputation,as 
they  call  it.  But  how  farre  ihall  a  linner  extcnde  this  free  acceptation 
that  is  put  in  place  of  rightcoufnesPfhall  he  meafure  it  by  the  pound 
or  by  the  ouncc?TrueIy  he  Ihall  hang  doutfulland  vvaucring  to  this 
fide  &  that  h"de,  bccaufe  he  may  not  take  vnto  him  fo  much  righte- 
oufhelfc  as  ihalbc  neceflary  to  ftabhlhe  confidence.  It  is  happy  that 
he  that  would  binde  God  to  a  Iaw,is  not  iudge  of  this  caufe.But  this 
fliall  ftan^le  ftedfaft ,  that  thou  mayft  be  iuftified  in  thy  faymges  and 
oucrcomc  when  thou  art  ludged  .  But  howc  great  prefumption  is  it  Pf.  j m 
to  condemne  the  chicfe  iudge  when  he  freely  acquiteth,  that  this 
aunfwerc  may  not  be  in  force,  I  will  haue  mercy  vpon  whomc  I  will 
haue  mercy.  And  yet  the  interceflTion  of  Mofes  which  God  did  put  to  - 
filence  with  this  faying ,  tended  not  to  this  endc  that  he  Ihould  fparc  10°'*' 
none,but  that  he  (hould  acquite  altogether,  taking  away  their  con- 
demnation although  they  were  gilty  ofoffenfe .   And  we  do  fay  that 
they  which  were  loft  haue  their  finncs  buried  and  fo  arc  iuftified 
before  God:bccaufc,as  God  hateth  finne,fo  he  ca  louc  none  bat  the 
whom  he  iuftifieth .  But  this  is  a  maruciloM  manner  of  iuftify mge. 


Cap.i  I .         Of  the  maner  how  to  recciue 

that  they  being  couered  with  the  rightcoufnefle  of  Chrift  (land  not 
in  feare  of  the  ludgement  which  they  haue  deferucdjand  when  they 
worthily  condemne  themfelues  are  accompted  righteous  without 
themfelues. 

]  t     But  the  readers  arc  to  be  warned ,  that  they  take  good  heedc 
tothemiftery  which  he  braggethchathe  will  not  hide  from  them. 
For  after  that  J?e  hath  longe  and  largely  trauailed  to  proue  that  wc 
do  not  obtainc"  fauour  with  God  by  the  only  imputati5  of  the  righ- 
tcoufnelTe  of  Chrift  >  becaufe  this  (liould  be  impoirible  for  him  to 
compt  them  for  righteous  that  are  not  righteous ,  (  I  vfe  his  owne 
wordes)3t  length  hcconcludcththat  Chrift  was  giuenvsvnto  righ- 
tcoufnes,  not  m  refpedof  his  nature  of  manhoode  but  of  his  nature 
of  Godhead:and  that  although  this  righteoufneffe  can  not  be  found 
but  in  the  perfon  of  the  Mediatourjyet  it  is  the  rightcoufneflc  not  of 
ma  but  of  God.he  doth  now  binde  vp  his  rope  made  of  two  righte- 
oufncflcs ,  but  he  plainely  taketh  away  the  office  of  iuftifyinge  from 
Chnftes  nature  of  manhode.But  it  is  good  to  fee  how  he  difagr  eeth. 
It'is  fayd  in  the  fame  place.that  Chrift  was  made  vnto  wifdom,which 
belongcth  to  none  but  to  the  eternal  word.Thercfore  Chrift  in  that 
he  is  m.m  is  not  wifdom.  I  anfwere  that  the  onely  begotten  fonne  of 
pjj^,  Godwasin  decde  his  etcrnall  wifedome,  butin  Pauleswrytinges 
that  name  isgiuen  him  in  diuerfewife,  becaufe  all  the  treafures  of 
wjfdom  and  knowledge  are  layd  vp  in  him.  That  therefore  which  he 
had  with  his  father.he  difclofed  vnto  vstand  fo  that  which  Paul  faith 
is  not  referred  vnto  the  eflfencc  of  the  fonne  of  God,  but  to  our  vfe, 
and.isrighily  applied  to  Chriftes  nature  of  manhoode  :  becaufe  al- 
though he  {hined  a  light  in  darkenes,before  that  he  did  put  on  flefti, 
ohn  8.  y^' "  ^^^  ^  hidden  light  till  the  fame  Chrift  came  foorth  in  the  na- 
2.        turcofman.theihiningefunneofrighteoufntflc,  which  therefore 
calleth  himfelfe  the  light  of  the  world.  Alfo  it  is  foolifhly  obieded  of 
him,that  the  power  of  luftifying  is  farre  aboue  both  Angels  and  men: 
forafmuch  as  this  hangethnot  vpon  the  worthineftc  of  any  creature, 
butvponthe  ordinance  of  God.  If  Angels  will  take  vpon  them  to 
fatisfieGodjthey  can  nothinge  prcuaile,becaufe  they  are  not  appoin- 
Ja.3 1 3  ted  therunto.But  this  fingularly  belonged  to  Chrift  being  man,which 
was  made  fubied  to  the  law,  to  redemc  vs  from  the  curfe  of  the  law. 
Alfo  he  doth  fclaunderoufly  cauill ,  that  they  which  deny  that  Chrift 
is  our  righteoufnefle  accordingc  to  his  nature  of  Godhead,  do  leauc 
but  one  part  of  Chrift,  &(which  is  worfc)do  make  two  gods.becaufc 
although  they  confefle,that  God  dwelleth  in  vs,  yet  they  fay  againc 
,  that  we  are  not  righteous  by  the  rightcoufnes  of  God.  For  although 

wc 


The  grace  of  Chrift.       Lib.3.  3^^" 

%yc  call  Chrift  the  author  of  life  >  in  refpfd  that  he  futfercd  deatn  to 
deftroy  him  that  had  the  power  of  death  ,  we  do  not  byandby  tike 
away  that  honor  from  whole  Chrift  as  he  was  openly  (hewed  Gcd  HeKg. 
in  the  flell?,but  we  only  make  a  diftindion  how  the  righteoufnes  of  1 4. 
God  is  conueied  vnto  ys,y  we  may  enioy  iLln  which  point  Ofijndcr 
hath  too  fowly  erred  Neither  do  we  deny  that  that  which  is  openly 
giiien  vs  in  Chrift,proceedeth  fro  the  fecret  grace  &  power  of  God: 
&  we  ftriue  not  againft  thi.«,that  the  righteoufnefle  which  Chrjft  gi- 
tieth  vs  is  the  righteoufnelTc  of  God  that  proceedeth  from  God:buc 
we  hold  this  ftedf3ftly,thatwc  haue  righteoufnes  &  life  in  the  death 
&  refurredion  of  Chrift.  I  ouerpafte  that  heaping  together  of  places 
wherof  he  may  wel  be  a  (hamedjwherwith  he  hath  tcdioufly  cobred 
the  readers  without  choife  &  without  common  reafon,to  proue  that 
wherfoeuer  is  made  mention  of  righteoufneSjthere  ought  to  be  vn-* 
derftanded  this  eflentiall  righteoufnes.  As  where  Dauid  calleth  vpon 
the  righteoulAefte  of  God  to  help  himrwhereas  he  doth  the  fame  a- 
boue  a  hundred  timeSjOhander  fticketh  not  to  corrupt  fo  many  (en* 
tences.Andnothing  ftroger  is  the  other  obiedion,that  that  is  pro- 
perly and  rightly  called  righteoufnefle,  whereby  we  be  moucd  to  da. 
rightly.but  that  God  only  wo-  keth  in  vs  both  to  will  &  to  performe. 
For  wedoalfo  notdeny,  but  that  God  reformethvs  with  his  Spinte  . 
vnto  holincffc  of  life  and  righteoufnes:  but  we  muft  Hrft  fee  whether  ,,'*'** 
he  do  this  by  himfelfe  and  immediarly,or  by  the  hand  of  his  ^onne; 
•with  whom  he  hath  left  all  the  fullncfleof  hij  holy  Spirit ,  that  with 
his  abundant  ftore  he  (hould  fupply  the  ncde  of  his  members. More- 
oucr  although  righteoufnefle  come  vnto  vs  out  of  the  fecret  foun- 
taine  of  the  godhead,yct  it  followeth  not  that  Chrift  which  fandificd  ^^^^ 
himfelfe  in  the  flefli  for  our  fakeSjWas  righteoufnes  vnto  vs  according  ,p/ 
to  his  natureof  godhead.  No  leflTe  fonde  is  that  which  he  fayth,  that 
Chrift  himfelfe  was  righteous  by  the  righteoufnes  of  God.  Becaufe 
ynlcflc  V  wil  of  his  father  had  moued  him,h--  could  not  himfelfe  hauc 
(atisfied  y  office  comittcd  vnro  him.  For  though  we  haue  in  an  other 
place  faydjthat  all  the  deferuings  of  Chrift  himfelfe  do  procede  fiom 
the  mere  good  will  of  God,  yet  y  makcth  no:  hing  to  that  fanrafticall 
thingjwhcrwith  O (lander  bewitchcth  both  his  owne  &  fimple  mens 
cyes.Forwho  wouUe  fuftera  man  to  gather  this  condufion, that  be- 
caufe God  is  the  fountainc  &  beginning  of  our  righteoufnefle,  ther- 
fore  we  be  eflcntially  righteous,  &  the  elfence  of  Gods  righteoufne* 
dwellethinvs?  In  red  ;reminge  the  church  (fayth  Efav)  God  did  put  ^r 
on  his  righteoufnelfc  as  a  harnefle :  but  did  he  fc  to  fpoilc  Chrift  of  7-^/  ^^* 
his  armure  which  he  hadde  giuen  him ,  to  make  him  to  be  no  perfedi 


Cap.i  I.         Of  the  mancr  how  to  rccciuc 

redeemer?  But  the  Prophet  meant  nothing  elfe  but  that  God  boro- 
wed  nothing  out  of  himfclfcnor  was  holpen  by  any  aide  to  redemc 
vs.Which  thing  Paul  briefely  cxpreffed  in  other  wordcs,faying  chat 

,  he  gaue  vs  faluation  to  the  lliewinge  of  his  rightcoufnelfc .  But  thif 
doth  not  oucrthrowe  that  which  he  tcachcth  in  an  other  place  ,  that 
we  arc  righteous  by  the  obedience  of  one  man .  Finally  whofoeucr 

p,  '  *  wrappcth  vp  a  double  rightcoufncffe,  that  poorc  foules  may  not  reft 
in  the  mere  only  mercy  of  God,he  doth  in  a  mockery  crowne  Chrift 
withthornes. 

I J  But  forafmuch  as  a  great  parte  of  mcn,imagineth  righteoufnes 
to  be  made  of  faith  andwwks,lct  vs  firft  (hew  this  alfojthat  the  tigh» 
teoufnclTc  of  faith  and  workes  do  fo  differ,  that  when  the  one  is  fta- 

hilip.  3  bliflicd,  the  other  muft  needcs  be  oucrthrowcn,The  Apoftle  fay  eth 
that  he  eftecmcd  all  things  as  dong,that  he  might  winne  Chrift  and 
findc  in  him  the  righteoufhcffe  that  is  of  God  by  fayth ,  comptingc 
not  his  righteoufn elTe  that  which  is  by  the  law  ,  but  chat  which  is  by 
the  faith  of  Icfu  Chrift.You  fee  that  here  is  alfo  a  coparifon  of  cotra- 
rics  &  that  here  is  declared  that  he  which  wil  obtainc  the  righteouf- 
nefTe  of  Chrift ,  muft  forfakc  his  owne  rightcoufnefle.  Therefore  in 
an  other  place  he  fayeth ,  that  this  was  the  caufc  of  fall  to  the  Icwcs 
that  going  about  to  ftabUfh  their  owne  righteoufnes ,  they  were  not 
fubicd  to  the  righieoufnefie  of  God.f  f  m  ftabhfhing  our  owne  righ- 
teoufncfle  we  Ihakc  away  the  righteoufneflc  of  God ,  therefore  to 
obtaine  Gods  righteoufnes  our  owne  muft  be  vtterly  abolifhed.  And 

lorn.  3.  he  iheweth  the  fame  thinge,whcn  he  fayth,that  our  gloryinge  is  not 

7.  excluded  by  the  la\T>but  by  faith.Wherupon  foUowcth  that  fo  long 
as  there  rcmaincth  any  righteoufneflfe  of  workcSjhowe  litlc  foeuer  it 
be,therc  ft  ill  remaineih  to  vs  fome  matter  to  glory  vpo.Now  if  faith 
exclude  all  glorying ,  then  the  righteoufneffe  of  workes  can  no  wife 
be  coupled  with  the  righteoulhcs  of  faith.  To  this  efte^  he  fpeaketh 

.  fo  plainely  in  the  4.  chapter  to  Romaines,that  he  Icaueth  no  roume 

'  for  caoillations  or  (Hiftes  :  If  (fayth  he)  Abraham  was  iuftified  by 
workes ,  he  hath  glory .  Andimmcdiatly  he  addech:but  he  hath  no 
glory  in  the  fight  of  God  It  followcth  therforc  that  he  was  not  iufti* 
feed  by  workes.Thcn  he  bringeth  an  other  argument  by  contraries, 
when  reward  is  rendered  to  workes ,  that  is  done  of  dct  and  not  of 
grace.But  rightcoufncfte  is  giuen  %o  faith  according  to  grace:  Ther- 
forc it  is  not  of  the  deferuinges  of  workes.Wherefore  farewell  their 
dreamcjthat  imagine  a  righteoufnes  made  of  faith  &  workes  ming^ 
led  together. 
14    The  Sophifters  thinke  that  they  hauc  a  futtle  fhift,  tliat  make 

to 


The  grace  of  Chrift.         Lib.3.         305 

to  thcmfelucs  fport  and  paftimc  with  wrefting  of  Scripture  and  with 
vainc  cauillations.  For  they  expound  works  in  that  place  to  be  thofc 
which  me  not  yet  regenerate  do  only  literally  &  by  ihc  endeuour  of 
free  will  without  the  grace  of  Chcift:&  do  fay  that  itbelongeih  not 
to  (pirituall  workes .  So  by  their  opinion  a  man  is  iuftified  both  by 
faith  &  by  workes,  fo  that  the  workes  be  not  his  ownc,  but  the  giftf 
qf  Chrift  and  frutes  of  regeneration .  For  they  fay  that  Paule  fpake 
fo  for  none  other  caufc,but  to  conuince  y  Iewcs,trufting  vpon  their 
ownc  workes,  that  they  didfooliflily  prefumc  to  claimerighteouf- 
nefle  to  themfelueSjfith  the  only  Spirit  of  Chrift  doth  giuc  it  rs,  and 
not  any  endeuour  by  our  ownc  motion  of  nature.  But  they  do  not 
marke  that  in  the  comparifon  of  the  rightcoufnelfc  of  the  lawc  and 
the  righteoufnesof  the  Gofpell.which  Paul  brmgeth  in  in  an  other 
place ,  all  workes  are  excluded  with  what  tide  focucr  they  be  ador- 
ned.For  he  teacheth  that  this  is  the  rightcoufnefle  of  the  lawc,  that 
he  fliouldobcaine  faluation  that  hath  performed  that  which  the  law  Ga.|.ii 
commaundeth:&  that  this  is  y  righteoufnes  of  faith,if  we  belcue  that 
Chrift  died  and  is  rifcn  againc.  Moreouer  wc  Ihall  hereafter  fhcw  iri 
place  fit  for  it,that  fandification  &  righteoufnes  are  feucrall  benefites 
ofChrift.Wherupon  follovvcth  that  the  very  fpirituall  workes  come 
not  into  the  accompt ,  when  the  power  of  iuftifyinge  is  afcribcd  to 
faith.  And  where  Paul  dcnieth(as  I  eucn  now  alleaged)that  Abraham 
had  any  thinge  whereupon  to  glory  before  Godjbecaufe  he  was  not 
made  righteous  by  worlces :  this  ought  not  to  be  reftrained  to  the  li- 
terall  and  outward  kinde  of  vertues ,  or  to  the  endeuour  of  free  will. 
But  although  the  Ufe  of  the  patriarch  Abraham  were  fpirituall  &  in 
nianer  Angelike,  yet  he  had  not  fufficientdeferuingcs  of  workes  to 
purchace  him  rightcoufnefle  before  God. 
I J  The  Scholeme  teach  a  litle  more  grofly  that  mingle  their  pre- 
parations:but  thefe  dolefle  infedthc  (imple  and  vnskilful  with  cor- 
rupt dodrine,vnder  pretenfe  of  Spirit  and  grace  hiding  the  mercf  of 
God  which  onely  is  able  to  appeafe  trembhngc  confcicnccs .  But  wc 
confefTe  with  Paul  that  the  doers  of  the  law  are  iuftified  before  God: 
but  becaufe  we  are  all  farre  from  the  keeping  of  the  law,hercupon  wc 
gather,  that  the  workes  which  (liould  moft  of  all  hauc  auailed  to  righ- 
teoufneSjdo  nothing  help  vs  becaufe  wc  lackc  the.  As  for  the  comon 
Papiftes  or  Schoolemen,thcy  are  in  this  point  dxxibly  deceiued:both 
becaufe  they  call  faith  an  afluredneflfc  of  confciencc  in  lookinge  for 
reward  at  the  hande  of  God  for  dcferuingcs,and  alfo  becaufe  they  cx- 
pounde  the  grace  of  God  not  to  be  a  free  imputation  of  rightcouf- 
nefle, buMhe  holy  Qhoft  helping  to  ihc  endeuour  of  hoUncffcThc^^ 


Cap.  1 1  •         Of  the  maner  how  to  receiuc 

kb.1 1,  read  in  the  Apoftic  that  he  which  commech  to  God,nnuft  firft  bclcoc 
^'  that  there  is  a  God, and  then  that  he  is  a  rendrer  of  reward  to  them 
that  feeke  him. But  they  marke  nor, what  is  the  mancr  of  feking.  And 
that  they  arc  decciucd  in  the  name  of  grace ,  is  pbinely  proued  by 
lent.  li.  their  owne  wry  tings.  For  Lombard  expoundeth,tliatiulhfication  by 
•dift.  Chrift  is  giuen  vs  two  wayes.Firft(fayth  he)the  death  of  Chnftdoth 
6.ca.2.  iuftiiie  vs,when[  by  it  charity  is  ftirred  vp  in  our  heartes,  by  which  wc 
arc  made  righteous.  Secondly  that  by  the  fame  death  finne  is  de- 
ftroyed  y  whereby  Sathan  held  vs  captiue  ,  fo  ihitn6wc  he  hath  not 
whereby  to  condemne  vs.  You  fee  how  he  confidcrethchegraceof 
God  principally  in  iuftificatiojto  be  (o  far  as  we  are  direded  to  ^ood 
works  by  the  grace  of  the  holy  Ghoft.He  woulde  forfoth  haue  folo- 
vrcd  the  opinion  of  Auguftinc;but  he  foloweih  him  a  far  of,  &  goeth 
far  out  of  the  way  from  rightly  followinge  him.becaufe  if  Auguftinc 
haue  fpoken  any  thing  plainly  he  darkcneth  it,if  there  be  any  thinge 
in  Auguftine  not  very  ynpure^he  corrupteth  it.The  Scholeme  haue 
ftil  ftraied  from  worfe  to  worfe,till  with  headlong  fall  at  length  they^ 
he  rolled  downe  into  a  Pelagian  errour.  Andthevery  fentenceof 
AuguftinCjOr  at  leaft  his  manner  of  fpeakinge  is  not  altogether  to  be 
rcceiued.For  though  he  fingufarly  welltaketh  from  man  all  praife  of 
rightcoufnefTe  andaffigneth  it  wholly  to  the  grace  of  God,  yet  he 
referreth  grace  to  fandificaiion^wherby  we  are  renued  into  newneflc 
of  life  by  the  holy  Ohoft. 

i6  But  the  Scripiare,whcn  it  fpeaketh  6ry  rtghteoufhes  of  faithy 
leadeth  vs  to  a  far  other  ende,that  is  to  fay, that  r urning  away  fro  the 
loking  vpo  our  owne  workes,  we  iTiouhi  only  loke  viito  the  mercy  of 
God  &  perfedio  of  Chrift.For  it  teacheth  this  order  of  iuftification, 
that  firft  God  vouchfaueth  to  embrace  man  beinge  a  finner  wirh  his 
mere  &  free  goodncs  confidering  nothing  in  him  but  mifery  wherby 
hemaybemoucdtamercy,  forafmuch  as  he  feeth  him  altogether 
n;ikcd  &  voide  of  good  workes,  fetchmg  fro  himfelfe  the  caufe  to  do 
him  good:ihen,that  he  moueth  the  finner  himfelfe  with  fethng  of  his 
goodnes , which  dcfpeiring  vpon  his  owne  workes  cafteth  al  y  fumme 
of  his  (:iluation  vpon  Gods  mercy .  This  is  the  feehnge  of  faith,  by 
which  fcling  the  finner  comcth  ifnto  polTeffion  of  his  faluation,whei» 
he  acknowledgeth  by  the  doftrinc  of  the  Gofpel  that  he  is  recociled 
to  God.rhat  obtaininge  forgiucnes  of  finncs  by  meanes  of  the  righ- 
teoufncs  of  Chrifljhe  is  iuftified:&  although  he  be  regenerate  by  the 
Spirite  of  God,  he  thinketh  vponconiinuallrighteoufneffe  layed  vp 
for  him  not  in  the  good  workes  to  which  he  applreth  himfclf,but  in  f 
only  iighieoulhcs  of  Chrift.  Whc  thcfe  things  ftialbc  eucty  one  par- 
ticular 


The  grace  of  Chrift.        Lib.3.         5^4* 

•icularly  weied,they  fliall  giue  a  perfed  declaration  of  our  femencc- 
Albeit  they  might  be  better  difpofed  in  an  other  order  tha  they  are  fee 
forch,But  it  maketh  litle  matter,  fo  y  they  hang  together  in  fuch  fore 
that  we  may  hauc  the  whole  matter  truely  declared  &  furely  proued. 

17  Here  it  is  good  to  remember  the  relation  that  we  hauc  before 
faid  to  be  betwene  faith  and  the  Gofpcll  r  becaufe  it  is  fayd  for  this 
caufc  that  faith  iuftifieth,for  that  it  receiueth  &  embraceth  the  righ- 
teoufnefle  offered  in  the  gofpel.  And  whereas  it  is  fayd  to  be  oflfered 
by  the  gofpeljthereby  all  confideration  of  works  is  excluded  Which 
thing  Paul  declarech  many  times  clfc  whcre,but  moft  plamly  in  two 
places  For,to  the  Romaines,coparingthe  law  &  the  gofpci  together  R<«»-«» 
he  fayth:the  righteoufnes  that  is  by  the  law  is  thus,the  ma  that  doth  '  * 
thefe  ihinges  /hall  hue  in  thcm.But  the  nghteoufnefic  that  is  of  faith 
offereth  faluation ,  if  thou  beleue  in  thy  heart  and  confeffc  with  thjr 
moutli  the  Lord  Iefus,&  that  the  father  hath  raifed  him  vp  from  the 
dead.  See  you  not  how  he  maketh  this  the  difference  of  the  law  and 

the  gofpeljthat  the  law  giueth  righteoufneffe  to  workes,and  the  go- 
fpeligiueth  free rightcoufneflfe  without  helpe of workes?it  is  a  nota- 
ble place,and  that  may  dehuer  vs  out  of  many  hard  doutes,if  wc  vn- 
derftande  that  the  fame  righteoufnefrc  that  is  giuen  vs  by  the  gofpel 
is  free  from  all  conditions  of  the  law.  This  is  the  reafon,why  he  doth 
more  than  once  with  great  feeminge  of  contrariety  fet  the  promifc 
by  way  of  oppofition  againft  the  lawe ,  as  if  the  inheritance  be  of  the  Oa.3.if 
law.tnen  is  it  not  of  the  promifc :  and  all  the  reft  in  the  fame  chapter 
to  the  fame  effed.Tuuely  the  law  it  felf  hath  alfo  her  promifes.Ther- 
fbre  there  muft  needes  be  in  the  promifes  of  the  gofpell,fomethingc 
different  &  diuerfe  from  the  promifes  of  the  laWjVnlefTe  we  will  con- 
feffe  that  the  comparifon  is  very  fonde .  But  what  diuerfity  ihall  this 
be,  vnleffe  it  be  that  they  are  freely  giuen,  and  vpholdcn  by  the  only 
mercy  of  God,whereas  the  promifes  of  the  law  hang  vpon  the  con- 
dition of  workes.  Neither  Ictte  any  manne  here  carp  agamfl  me,  and 
fay ,  that  m  this  place  the  righteoufneffe  is  reieded  which  menne  of 
their  owne  force  and  freewill  would  compell  God  to  rcceiue :  foraf- 
much  as  Paul  without  exception  tcacheth  that  the  law  in  commaun-  Ro.S.a. 
dinge  profiteth  nothinge:becaufe  there  is  none  not  only  of  the  com- 
mon muhitude,  but  alfo  of  the  perfedeft ,  that  fulfilieth  it.Loue  vn- 
doutedly  is  the  chiefe  point  of  the  law :  when  the  Spiritc  of  God  fra- 
meth  vs  vnto  it ,  why  is  it  not  to  vs  a  caufe  of  righteoufnciTc  ,  but  for 
that  euen  in  the  holy  ones  it  is  vnperfed,and  therefore  of  it  felfe  dc- 
ferueth  no  reward. 

18  The  fecond  place  is  this.  It  ii  mantfefl  that  no  man  is  iuihBcd 


*Cap.i  I .         Of  the  mancr  how  to  rcceiuc 

by  the  law  before  God:Becaufe  the  righteous  man  (hall  hue  by  faith* 
ra.3.ia  But  the  law  is  not  of  faith ;  but  the  man  that  doth  thcfe  thinges  ihall 
hue  in  them.  How  coulde  this  argument  othci  wife  ftandc  together, 
vnlefle  we  agree  vpon  this  point,  that  workes  come  not  into  the  ac* 
compt  of  faith,but  are  vtterly  to  be  fcuered  from  it  ?  The  lawe(rayth 
hc)differcth  from  faith.Why  fo  >  becaufe  workes  arc  required  to  the 
righceoufnefle  thereof.  Therefore  itfoUowcth  that  workes  arc  not  ^ 
required  to  the  righteoufnefle  of  faith.  By  this  relation  it  app^areth, 
that  they  which  are  iuftified  by  faith  arc  iuftijicd  befidc  the  deferuing 
of  workes,  yea  without  the  deferuing  of  workes,  becaufe  faith  recei- 
ueth  that  righteoufnes  which  the  Gofpel  giucth.  And  the  Gofpel  dif- 
fercth  from  the  law  in  this  point,  chat  it  bmdeth  not  righrcoufnes  to 
workes,but  fctteih  it  in  the  only  mercy  of  God.  Like  hereunto  is  that 
ona  4.  w'liich  he  affirmeth  to  the  Romaines,that  Abraham  had  nothingc  to 
•  glory  vpon,becaufe  faith  was  imputed  to  him  vnto  righteoufnelTe,  & 
he  addeth  a  confirmation,  becaufe  then  there  is  place  for  the  righte- 
oufneflTe  of  faith,  whe  there  are  no  workes  to  which  a  reward  is  due. 
Where  be  workes  (fayth  he)dpe  reward  is  rendered  vnto  themrthat 
which  is  giucn  to  faith  is  freely  giuen  .  For  the  very  meaninge  of  the 
words  that  he  vfeth  in  that  place  ferue  to  proue  the  fame.  Wheras  he 
adioyneth  within  a  litle  after,that  therfore  we  obtaine  the  inheritacc 
by  faith  as  according  to  grace,hereupon  he  gathcreih  that  the  inhe- 
ritance is  of  free  gift,bccaufe  it  is  receiued  by  fayth:and  howc  com- 
meth  y,but  becaufe  faith  without  any  help  of  workes  leaneth  wholly 
vpon  the  mercy  of  God?And  in  the  fame  meaning,  without  dout  he 
om.j.  teacheth  in  an  other  place,that  the  righteoufnes  of  God  was  openly 
flicwcd  without  the  law,  although  it  haue  witncflc  borne  of  it  by  the 
law  &  the  Prophets:  becaufe  excluding  the  law,he  fayth  chat  it  is  not 
holpcn  by  workes,  and  that  we  obtaine  it  not  by  working,  but  come 
empty  that  we  may  receiue  it. 
19  By  this  time  the  reader  perceiueth  with  what  equity  the  Sophf- 
fters  do  at  this  day  cauill  at  our  dodrine,  when  we  fay  that  man  is  iu- 
ftified  by  faith  only  .They  dare  not  deny  that  man  is  iufiified  by  faith 
becaufe  it  is  fo  often  found  in  Scripture: but  becaufe  this  word,Only, 
is  neuer  txprcfled,they  can  not  abide  to  haue  fuch  an  addition  made. 
Is  it  fo  ?  But  what  will  they  anfwerc  to  thcfe  wordes  of  Paule,wherc 
''^^^  he  affirmeth  that  righteoufncffe  is  not  of  faith  except  it  be  freely  gi- 
ucn ?  Howe  can  free  gift  agree  with  workes  ?  And  with  what  cauilla- 
tions  will  they  mocke  our,that  which  he  fayth  in  an  other  place,that 
om.i.  the  righteoufnefleof  God  ismanifeftly  (hewed  in  theGo(pcIl-'  If 
7*       righceoufnefle  be  manifeftly  fliewed  in  the  Gofp  ell ,  furely  therin  is 

con- 


The  grace  of  Chrift,         Lib.j,         30$ 

contained  not  a  toineorhalfc  nghtcoufneflc  but  full  andperftd. 
Therefore  the  law  hath  no  place  therein.  And  they  ftand  vpon  not 
onely  afalfc  but  alfo  a  foolifii  Ihift about  this  exclufiue  woid,Only. 
Doth  not  he  pcrfedly  enough  giue  all  thinges  to  onely  fayth  ,  that 
taketh  all  thmgcs  from  workes  f  What,  I  pray  you  meane  thefe  fay-  Rom.  5 
inges:  that  righteoufnefTe  was  manifeftly  fliewed  without  the  1  awe:  ii«&»'^ 
that  man  is  iulhfied  freely  and  without  the  ^^orkes  ofthe  lawe  r  Here 
they  haue  a  witty  fliift  to  efcape  withall,  which  although  they  deui  - 
fed  It  not  thefelues  but  borrowtd  it  of  Origen  &  ccrtaine  of  tiie  old 
Wj  yters,  yeris  very  foolilh.  They  prate  that  the  ceremoniall  workes 
t>f  the  law,not  the  rDOrall,are  excluded.Thcy  profit  fo  with  contmu- 
all  brawhnge,thatthfy  knowenatthe  veryfirtt  rules. of  Logike.  Do 
fheyrhinke  that  the  Apoftle  doted  when  he  alleagedthefe  places  to 
f»roue  his  fayinge  f  Theman  that  lliall  do.  thefc thinges  lliall  liuc  in  Ga.j.ie 
themrand  ,  Curfed  is  euery  one  that  ftilfilleth  not  all  thinges  that  are 
wrytren  inthe  volume  of  the  lawe.  Vnlcfie  they  bemaddejthty  will 
not  (ay  that  life  was  promifed  to  the  kepers  of  Ceremonies,  or  curfc        '>'* 
jhrttened  onely  to  the  breakers  ofthem.If  thefe  places  be  to  be  vn- 
deriUnded  of  the  moral  law,it  is  no  dout  that  the  morall  workes  alio 
are  excluded  from  the  power  of  luftifying.To  the  fame  purpofe  ferue  Rom.  i. 
thefe  argumemesthathe  vfeth  :  becaufethe  knowledge  of  (inneio.&4. 
-was  by  the  lawe,thercfore  righteoufnefTe  is  not  by  the  law>e.  Becaufe  Mi- 
llie lawe  worketh  wrath,  therefore  It  woiketh  not  righteoufneffe, 
Becaufe  the  lawe  can  not  make  confciencc  aflured ,  therefore  alfo  it 
can  not  giue  righteoufneflc .  Becaufe  faith  is  imputed  vnto  righte- 
oufnefl'ejtherefore  righteoufnefTe  is  not  a  reward  of  worke,but  is^gc- 
ucn  bcinge  not  due.  Becaufe  we  are  luflificd  by  faith,  therefore  glo- 
ryingeiscutteof.  If  there  had  bin  a  law  giuen  that  might  giue  life,  Ga,'2.2i 
tlaen  nghteoufnefTe  were  tiuely  by  the  law :  but  .Godhath  Ihutte  vp 
all  vnder  finne  that  the  promife  might  be  giuen  to  the  bclcuers .   Let 
them  nowe  fondly  fay  if  they  dare,  that  thefe  thinges  are  fpokcn  of 
ceremonies  and  not  of  manners:  but  very  children  would  hjfi'e  out  fo 
great  fhamelefneffe.Therefore  let  vs  holde  this  for  certaine,th  at  the 
whole  lawe  is  fpoken  of,  when  the  power  of  iuftifyingc  is  taken  awajr 
•from  the  law. 

,  .zo  But  if  any  man  maruell  why  the  Apoftle  vfed  futh  an  addition, 
not  beinge  content  with  onely  naming  of  workes.the  reafon  is  ready 
to  be  fhcwed  for  it.For,alihough  workes  be  fo  hiely  eftemed,  yet  they 
haue  that  value  by  the  allowance  of  God ,  rather  than  by  their  ownc 
worthinefTe  .  For  who  can  boaf^  vnto  God  of  any  righteoufnelTc  of 
workes,  but  that  which  he  hath  allowed  ?  Who  dare  claimc  any  re- 

■  QSL 


Cap.i  I .         Of  the  iiiancrhowto  rcceiue 

ward  a$  due  vnto  the,butfuch  as  he  hath  promireci?They  haucthcr- 
forethisofthc  bountifulnes  of  God,y  they  are  copted  worthy  both 
of  the  name  &  reward  of  righteournefre.&  they  be  of  value  only  for 
this  caufe,whe  the  purpofe  of  him  that  doth  them  is  by  the  to  fhew 
Ca.j.  7  his  obediece  to  God. Wherfore  y  Apoftie  in  an  other  place,to  prouc 
r*  that  Abraham  could  not  be  iuftified  by  workes,  alleageth  thaty  law 

was  giuen,  almoft  foure  Ijpndrcd  &  thirty  yeares  after  the  couenant 
made  Vnlcarned  me  would  laugh  at  fuch  an  argumetjbecaufe  there 
might  be  righteous  workes  before  the  publifiiing  of  the  law.  But  be- 
caufe  he  knew  y  there  was  no  fuch  value  in  works  but  by  the  teftimo- 
ny  &  vouchfauing  of  Gpd,therfore  he  taketh  it  as  a  thing  cofefTed  f 
before  the  law  they  had  no  power  to  iuftifie.  We  vnderttand  why  he 
namely  exprefletli  y  worke  of  tlie  law,  whe  he  meaneth  to  take  away 
iuftjtkation  from  any  workes  becaufe  controuerfy  may  be  mouedof 
thofe  &  none  other.  Albeit  fomtime  he  excepteth  all  workes  without 
any  addition,as  when  he  fay th  that  by  the  teuimony  of  Dauid  blef* 
Ro.4.6.  fednes  is  adigned'Co  that  man,  to  whom  the  Lord  imputeth  rightc* 
oufnes  without  workes.Therforc  they  can  with  no  caudlations  bring 
to  paffe,but  that  we  (hnl  get  this  general  exclu{iue,only.  And  they  do 
in  vaine  fecke  that  trifling  futtelty,  that  we  are  iuftrfied  by  that  only 
faith  which  worketh  by  loue,  fo-that  righteoufnes  muft  ftande  vpon 
Q      6.  loue.We  graunt  in  deede  with  Pauljthat  no  other  faith  iuftifiethjbut 
that  which  is  efteftually  workinge  with  charity :  but  that  faith  taketh 
not  her  power  of  luftifying  from  that  effedualnes  of  charity.  Yea  it 
doth  by  no  other  meane  iuftifie ,  but  becaufe  it  bringeth  vs  into  the 
communicating  of  the  righteoufnes  of  Chnft.  Or  elfe  all  that  which 
the  Apoftie  fo  earneftly  preffethjfticulde  fall  to  nought.To  hirri  that 
Rom.4,  worketh  (fay th  he)  the  reward  is  notreckened  accordingc  to  grace, 
^'         but  accordinge  to  det.  But  to  him  that  worketh  not,  but  beleueth  in 
him  that  iuftiScth  the  vnrighteous,  his  faith  is  imputed  vnto  righte- 
oufneSjCould  he  fpeake  more  euidcnily  than  in  fo  rayfng?that there 
is  no  righteoufnes  of  faith  but  where  there  are  no  works  to  which  a- 
ny  reward  is  due:  &  that  onely  then  faith  is  imputed  vnto  righteouf- 
nes,when  righteoufnes  is  giuen  by  grace  that  is  notdue.iivol  t>iwriy/ 
z  I     Now  let  vs  examine  how  true  that  is, which  is  fay d  in  thedc- 
linition,thtit  the  righteoufnes  of  faith  is  therccociliation  with  God, 
which  confifteth  vpon  the  only  forgiuenes  of  finnes.We  muft  alway 
rerurne  to  this  principle,That  the  wrath  of  God  refteth  vpon  all  me, 
fo  long  as  they  continue  ro  be  (mners.  That  hath  Efay  excelletly  wel 
Efa.  59.  ^'^^  ^"' '"  ^'^^^'^  wordes:The  hand  of  the  Lord  is  not  ftiortnedjthat  he 
7.         is  not  able  to  faue;nor  his  eare  dulled  that  hcca  notlicarc :  but  your 

iniqui- 


•  The  grace  of  Chrift.       Lib.3.  -       30^ 

iniquities  haue  made  difagreemet  berwenc  you  &  your  God,&  your 
(innes  haue  hidden  his  face  from  you  tharhe  heareth  you  no: .  We 
hcare  chac  finne  is  the  diuiGon  betwcne  man  &  God,  &  the  turningc 
away  of  Gods  face  from  the  finner.Neither  can  it  otherwife  be.For  it 
isdifagrceiiiTg  fio  his  rightcoufnes  to  haue  any  fclJowfhip  with  finne. 
Wherfore  the  Apoftie  teachctli  that  man  is  enemy  to  God  till  he  be  p^^^^ 
reftDrciioro  fauoor  by  Chrirt.  Whom  therfore  the  Lord  receiuerh  jj. 
iritfjijpyntnge  with  him,himhc  is  fayd  to  iuftifiecbecaufe  he  can  nei- 
ther recciitc  him  mto  fauour  nor  ioync him  with  himfelfc,   buthc 
•muft  of  a  Gntiermake  |-vim  righteous.  And  we  further  fay^thatthis  is 
doneby  thfe  forgiacnefle  of  finncs.  For  if  they  whom  the  Lord  hath 
reconciled  to  himfc  Ife  be  iudged  bv  their  wbrkes,  they  (halbe  found 
Qiil finncrs  mdeede,  whoyetmuft  be  free  & cleane  from frnne.  It  is 
cvt^in^jthirfore  that  they  whom  God  embraceih,are  noothtrwil^ 
made  rigbceous.but  becaufc  they  are  cleanfed  by  hading  the  fpottes 
.of  their  6rines  wiped  away  by  forgiuenes ,  that  luch  a  righteoufnelTe 
may  inione  word  be  called  the  forgiuenes  of  finnes. 
.  ftii  j  .'Both^thcfe  arc  moft  clerely  to  be  fecne  by  thcfe  words  of  Paul, 
which  t  haue  already  alleaged  ;  God  was  in  Chrift  rcconcilmge  rhe  ]'   °^  ^ 
Avorld.to  himfelfe,notimputmg  their  finnes  to  man,  &  he h.ith  left  i.Cor.j 
#(vi.^ ystheword  ofreconciliatio.And  then  he  addeth  tlie  fumme  of  »»• 
his  .wed'agCjthat  him  which  knew  no  fiime  he  made  (Tnne  for  vj,that 
W£  roight  b.e  made  thenghteoufncsof  God  in  him.  Here  he  namcth 
xighfteodhcfle  and  reconciliation  without  difference  ,  that  we  n^ay 
pcrcciuc  tharihe  one  is  mutually  contained  vndcr  the  other.  And  iie 
tcacheth  the  manner  to  atraine  this  righteoufnefl'e  to  be  when  out 
iinneS'.ire  not  imputed  vnto  vs .'  Wherfore  dout  thou  not  hereaf- 
ter how  Goddoth  luftihe  vs,when  thou  hearcff  that  he  doth  rtfcon- 
cilevs  to  hirofelfe  by  not  imputing  finnes.  So  to  y  Romaines  he  pto-  Ro  4.^ 
vcth  byrthe  teftimony  of  Dauid,ihat  righteoufnts  is  imputed  to  man 
Without  workeSjbccaufc  Dauid  pronounceth  the  m.-n  bl<  fled  whofc 
iniqmtii^s  arc  forgiuc:n,whofe  finncs  are  coucred,  to  whom  the  Lo;  d 
haili  not  imputed  hisoffenfes.  Without  dout  by  bleflednes  he  there 
meaneth  ri^lucoufnefle .  As  fith  he  affirmeth  the  fame  'o  ftandc  in 
the  forgiueneflc  of  finncSjthere  is  no  caufe  why  we  fliould  oTherwife 
define  ii.Thcreforc  Z-^chnrie  the  father  of  lohn  the  Baptift  finget h 
thatrheknowledjeoffaluatio  confifteth  in  the  forgiuenes  of  finnes.  ^""^  '• 
Whichrule  Pauiefollowinqe  in  his  Sermon  which  he  made  to  the 
Antiochians  concerning e  the  fummc  offaluatioPjasLuke  rcporteth 
it,  concluded  in  this  manertby  him  foniiucnes  of  finnes  is  preached  ^f  '  ^' 
Vmoyou,&  cucry  one  tliat  belcuah  in  him  is  iuft!fitd  from  all  thcfc  ' 

1-  Q^L'j 


Gap.ii.  .      Ofthettianerhowtoreceiue 

ihnv^SjPro  v^-ye  could  not  be  luilihcd  in  rhe  taw  of  Mofes.TIic  Apo- 

ftle  to  knitccth  the  forgiuencs  of  finncs  with  f ighteoufneSjy  he  (hc- 

weth  y  they  be  both  all  one.  Whcrupo  he  rightfully  rcafoneth  y  the 

righteoufnes  is^  freely  giuen  vnto  vs,which  we  obtaine  by  the  lowing 

kindnes  of  God.Neuher  ought  it  to  feme  a  ftragc  vnufcd  fpeach,that 

the  faiihful  are  righteous  before  God,not  by  workes,but  by  free  ac- 

ceptatio:  hch  both  it  is  fo  ofc  found  iny  Scrip ture>& the  old  authors 

>e  ci-   alfo  do  fomtimc  fo  fpeakc.For  Auguftjn  faith  thus  in  one  placc;Thc 

lit.dei.  lighrebufncs  of  the  faintes  in  this  world  ftadeth  rather  in  forgiuencs 

k^  2u  of  finneSjtha  in  perfedion  of  vertues. Wherwith  agreeth  the  notable 

n  cant*,  fentcces  of  Bernard  :  Not  to  finne  is  the  righteoufnes  of  God.bui  f 

ki.  32.  righteoufnes  of  man,isthe  merciful  kindcnes  of  God.He  had  before 

affirmed  that  Chnft  is  to  vs  righteoufnes  in  abfolution,  and  cherforc 

that  they  only  are  righteous  that  haue  obtaihed  pardon  by  mercy, 

f  2'^'    Herupo'alfo  foUoweth  this,that  by  the  only  meaiie  of  Chriftes 

lighteouiheSjWe  obtain  to  be  luftified  before  God.Wiiich  is  afmucfa 

in  efted  as  if  it  were  faid,y  ma  is  not  righteous  in  himfelfjbut  becaufc 

the  nghceoafnes  of  Chnft  is  by  imputatio  enterpartened  with  him, 

,    which  thing  is  worthy  to  be  heedefully  marked.  For  y  tnflingc  crrour 

vanifheth  awayjto  fay  y  ma  is  therfore  iuftified  by  faith^becaufe  faith 

.     taketh  part  of  the  Spirit  ot  God  by  which  he  is  made  riohteous,which 

is  fo  cotrary  to  the  dodrine  aboue  taught,  y  they  can  neuer  be  made 

to  agree  together. For  it  is  no  dout  y  he  is  void  of  his  own  rightccuf- 

r.Cor.  neSjy  is  taught  to  feke  righteoufnes  without  himfelfe.This  the  Apo- 

).2i.     ftlc  iiffirmeth  mcft  plainly  when  he  writetli  y  he  which  knew  no  finn^ 

was  made  For  vs  a  propitiatory  facrifice  to  cleanfe  away  finne,that  wc 

might  be  made  the  righteoufnes  of  God  in  him.  You  fee  y  our  righ- 

teoufiKS  is  net  in  vs  but  in  Chrift,  &  y  it  belongech  ro  vs  only  by  this 

iule,becaufe  we  be  partakers  of  Chrift,  becaufe  we  poflefle  all  his  ri-* 

I0.8  J.  chefl'e  with  him.  And  it  makcth  nothing  to  the  contrary  y  in  an  other 

place  he  teacheth,y  (inne  was  condened  of  finne  inthe  flcfli  of  Chrift, 

that  therighteoufncfle  of  the  law  might  be  fullilled  m  vs ;  where  he 

meaneth  no  other  fulfillingc,buty  which  we  obtaine  by  imputation. 

For  the  Lorde  Chrift  doth  in  fuch  fort  comunicate  his  righteoufnes 

with  vSjihac  afttr  a  certaine  maruellous  mancr,  he  poureth  the  forca 

therof  into  vs,fo  much  as  pcrtaineth  to  the  ludgement  of  God.  ft  ap- 

^6m.(J.  peareth  that  he  did  no  otherwife  meanc,  by  ^  other  fefitecc  which  h* 

9'        had  fpokcnalitie  before:  As  by  the  difobedieccof  one  man  we  were 

made  finners,fo  by  the  obedience  of  one  ma  we  arc  luftificd  Wliat  is 

It  elfe  to  fei  our  righteoufnes  in  y  obedience  of  Chrift,but  ro  affi.'md 

that  hereby  only  we  are  accopt^dnchteous,  becaufc  the  obediece  of 

Chrift 


The  grace  of  Chrift.         Lib.3.    -   .  307^ 

Chrift  is  imputed  vnco  vs  as  if  it  were  our  owne?Tiierfore  me  tliinkes  ti.  2d 
that  Ambrofe  hath  cxcelletly  well  fhewed  how  there  is  an  example  ^^^-  ^ 
of  this  righteoufnes  in  the  blefling  of  lacob.For  as  lacob  hauing  not  ^'^^^  ^ 
of  himfclfc  deferued  the  prceminency  of  the  hrll  begotten  fonne, 
hid  himfelfc  in  the  apparel  of  his  brother,  &  being  clothed  with  his 
brothers  cote  y  fauored  of  a  molt  fwete  fmelljhe  crept  into  y  fauour 
of  his  father,&  receiucd  the  blelTing  to  his  owne  commodity  vnder 
the  pcrfon  of  an  other :  fo  we  do  lie  hidde  vnder  the  precious  pure- 
nes  of  Chrift  our  elder  brother,that  we  may  get  a  teftimony  of  righ- 
teoufnes in  V  (isht  of  God.The  words  of  Ambrofe  are  thefe:  Wheras 
Ifaac  fmelc  the  fauour  of  the  g3rmentes,paraduenture  this  is  meant 
therby,that  we  ate  not  iuftified  by  workes  but  by  faith.becaufe  flclh- 
ly  wcakenes  hindreth  workes,but  the  brightnes  of  faith  which  meri- 
tcth  forgiuenes  of  finnes,  ouerfliadoweth  theerrourofdeedes.  And 
trucly  fo  it  is.  For,  that  we  may  appeare  before  the  face  of  God  vnto 
faluation,  it  is  neceflary  for  vs,to  fmell  fweetely  with  his  odour,  and 
to  haue  our  faultes  couered  and  barred  with  his  perfcdion. 

The  xij.  Chapter* 

ThaXi  to  the  end  v  ve  may  be  fully  ptrfv  vaded  of  the  free  iti(lifcationj  v  ve  mttji  lift 
vp  our  m.ndes  to  the  ittdgeynent  feate  of  God, 

ALthough  itappeareth  by  mofteuident  teftrmonies,  that  all 
thefe  thinges  are  true,  yet  we  {hall  not  clearly  perceiue  how 
neceffary  they  be,  vntiJl  we  haue  fet  before  our  eyesthofe 
things  y  ought  to  be  the  grounds  of  all  this  difputation.  Firft 
therefore  let  vs  remember  this,that  we  puipofe  not  to  fpeake  of  the 
tighteoufnefle  of  a  worldly  iudicial  court,butof  the  heauenly  iiidge- 
ment  fcate:that  we  fliould  not  meafure  by  our  owne  fmall  portio,  by 
what  vprightnes  of  workes  Gods  iudgcment  may  be  fatisfied .  But  ic 
is  maruelous  to  fee  with  what  ralhnes  &  boldnes  it  is  commonly  de- 
bated.Yea  &  it  is  to  be  feenc  how  none  do  more  boldly  or  with  fuller 
mouthes(as  the  faying  is)prate  of  rhe  righteoufnes  of  workes,  than 
they  y  are  either  monftruoufly  ficke  of  open  outward  difeafes,or  be 
ready  to  burft  with  inward  viccs.That  cometh  to  pafle  becaufe  they 
thmke  not  vpon  the  righteoufnes  of  God,whereof  if  they  had  neuer 
fo  litle  feelinge,they  would  neuer  make  fo  great  a  mockery  of  it.  And 
truely  it  is  out  of  meafure  lightly  regarded,  when  it  is  not  acknowlcd- 
ged  to  be  fuch  &  fo  pcrfed  that  nothingbe  imputed  vnto  it  but  cuery 
way  whole  &  abfolute,&  defiled  with  no  vncleannefl*e:fuch  as  neuer 
was  &  neuer  fhall  be  able  to  be  founde  in  man.  It  is  in  deede  ea(ie  and 
ready  for  euery  man  in  Schooles  to  talke  vainely  vpon  the  worthinc$ 
pf  workes  to  iuihtie  men.But  when  they  come  into  the  fight  of  God, 


Cap.  1 2 .  Of  the  mancr  how  to  rccciuc 

fuch  dalliances  muftauoidejbecaufe  there  is  earneft  doing  vfed,  andl- 

no  trifling  ftcife  about  vvords.To  this,to  this  I  fayjWC-muft  apply  our 

mindejif  we  wil  profitably  enquire  of  true  righteoufncsjhowwc  may 

anfwere  the  heauenly  ludgc  when  he  c.ilieth  vs  to  accompc.Lette  vs 

thinke  him  to  be  a  iudge,not  fuch  a  one  as  our  owne  vndcrftandings 

do  oFthemfelues  imagine  :  but  fuch  a  one  as  he  is  painted  out  in  the 

Scriprure,with  whofe  brightncsthc  ftarres  llialbe  darkenedyby  whofe 

ftrength  the  hils  do  melt  awayjby  whofe  wrath  the  earth  is  fhaken, 

by  whofe  wifdom  the  wife  are  taken  in  their  futtelty,by  whofe  pure- 

neife  all  things  are  proucd  vnpurc,whofe  righteoufncfl'e  the  Angels 

arc  not  able  to  bearCjwhich  maketh  the  innocent  not  innocet,whofe 

vengeance  when  it  is  once  kindled  pcarceth  to  the  bottomc  of  hel.lf 

he(I  fay)(it  to  examine  mens  doingc'S,\vho  (hall  appeare  afliired  bc- 

'  ^ *  fore  his  throne? vvho  fhall  dv/ell  with  a  deuouringe  fier?{iiyth  the  Pto- 

phct.  Who  (hall  abide  with  continual!  burningcs  ?  he  that  walketh  in 

rigliteoufncffes  &  fpeaketh  tructh,&c.But  let  fuch  a  one  come  forth, 

whatfoeuer  he  be.  But  that  aunfwere  maketh  ,  that  none  commeth 

forth, For  this  terrible  faying  foundeth  to  the  contrary:  Lord  if  thou 

fa. 130  maikeiniquiticSjLordc'jwhoflial  abide  it?  tr^iely  all  mnft  needesim- 

mcdiaily  perilh  ,  as  it  is  wrytten  in  an  other  ploce:Shail  man  be  lufti- 

fied  if  he-be  compared  with  God, or  fliall  he  be  purer  tha  his  maker? 

Beholde  they  th»t  ferue  him  are  not  faithful,and  he  hath  found  per* 

uerfnes  in  his  Angels. How  much  more  fhal  they  that  dwel  in  houfes 

of  clay,&  that  haue  an  earthly  fundation,be  confumed  with  morhes? 

they  (lialbe  cut  downc  from  the  morninpe  to  the  tucning  Beholde  a- 

monge  his  Snintes  there  is  none  faithfull ,  and  the  heauens  are  not 

cleane  in  his  fightrhow  much  more  is  man  abhominable  and  vnpro* 

fitablejwhich  driiiketh  iniquity  as  waierJT  graunt  in  dcde  that  in  the 

booVe  of  Icbjis  mention  made  of  a  righteoufnefifc  that  is  Hicr  than 

the  kecpioe  ofthe  law.  And  it  is  good  to  vnderftand  this  d'.ftinftion: 

becaufe  .tlthou^h  a  man  did  facisHc  the  law,yet  he  could  not  fo  ftand 

to  the  triall  oFthac  nghteoufnefle  that  palT.  th  all  fenfes .  Therefore 

although  lob  be  cleare  in  his  ownc  conlciencejyet  he  is  smafed,  and 

not  able  to  fpeake  becaufe  he  fceih  that  very  angelikc  holincffe  can 

not  appeafe  God ,  if  he  exadly  weye  their  workes  .  But  I  therefore 

will  at  this  time  ouerpafTe  thstrighteoufncfle  which  Ihauefpoken 

of,  becaufe  it  is  iricomprehen^ble  :  but  only  this  I  fay,  that  if  our  life 

be  examined  by  the  rule  ofthe  wrvrten  law^we  are  more  than  fenfe- 

'ks  if  fo  many  curfes  whcrwith  the  Lord  hath  willed  vs  to  be  awaked 

)eu  i7  ^^  "^^'  torment  vs  with  horrible  fc3rc,&  amongc  other  this  gcncr.ill 

,6.       curfcjCurfed  is  eucry  one  that  doth  not  abide  in  all  the  thinges  that 

arc 


The  grace  of  Chrift.        Lib.3.     '    308 

arc  wrytten  in  the  booke .  Finally  all  this  difcourfe  ^halbc  but  vrifa-* 
uoiy  and  coldjvnkffe  cuery  man  yelde  himfelfe  gilty  before  the  hea- 
Uenly  iudge,  and  wilUngly  throw  downe  and  abace  himfelfe,  bcingc 
carcfull  how  he  may  be  acquired. 

1     To  this,to  this  I  fay, we  fliould  hauc  lifted  vp  our  eieSjto  Icarnc 
rather  to  tremble  for  fcarc,  than  vainly  to  rcioife.  It  is  in  deede  ealie, 
fo  long  as  y  copaiifon  extendeth  no  further  than  men,for  eucry  man 
-lothinkchimfelftohaue  fomwhat  which  other  ou^^ht  not  to  defpile. 
But  when  we  rife  vp  to  haue  refpc(3:  vnto  God  than  fuddenly  y  con- 
iidece  folleth  to  the  ground  &  commeth  to  nought.  And  in  the  fame 
cafe  altogether  is  our  foule  in  refped  of  God,as  mans  body  is  in  re- 
fpe<S  of  the  henuen.For  the  fight  of  the  eie,fo  long  as  it  c6:«nueth  in 
vowing  things  that  lie  nerc  vnto  it,doth  (hew  of  what  pcarcing  force 
it  iSjbut  if  it  be  once  directed  vp  to  the  funne,then  being  daftled  and 
<lulled  with  the  too  great  bnghtnes  therof,  it  fcleth  no  lefle  feblenes 
of  it  felfe  in  beholding  of  the  funne,tha  it  perceiued  ftrength  m  be- 
holding inferiour  things. Therfore  let  vs  not  deceiue  our  fclucs  with 
vaine  confidence ,  although  we  compt  our  felucs  either  egall  or  fu- 
pcriour  to  other  men:but  that  is  nothing  to  God,  by  whole  will  this 
knowledge  is  to  be  tried.  But  if  our  wildcnes  can  not  be  tamed  with 
thefe  admonitions,  he  will  anfwere  to  vs  as  he  fayd  to  the  Pharifeesj 
you  be  they  that  iufti fie  your  felues  before  me:but  that  which  is  hie 
to  men  is  abhominable  to  God .  Now  go  thy  way  and  proudly  boaft  Luk  itf 
of  thy  rightcoufrtes  among  men  ,  while  God  from  hcauen  abhorretb  1 5. 
it.But  whit  fay  the  feruauntes  of  God  that  are  truely  inftruded  with 
his  Spiritf'Enter  not  into  iudgcment  with  thy  feruant ,  becaufe  euery  pfai.^  j 
liuing  man  fhal  not  be  iuftified  in  thy  fight  An  other  fayth,although  a. 
in  fomewhat  diuerfe  meaning.Man  can  not  be  righteous  with  God:if  Iob.^,8 
he  Will  contende  with  him ,  he  (hall  not  be  able  to  anfwere  one  for  a 
thoufand.Here  we  now  plaincly  hcare  what  is  the  lighteoufnelTe  of 
God,eucn  fuch  as  can  be  fatisfied  with  no  workes  of  men  ,  to  whom 
■when  it  examineth  vs  of  a  thoufande  offrnfes,  we  can  not  purge  our 
felues  of  one.  Such  a  righteoufnes  had  that  fame  chofeniuftrument 
of  God  Paule  concciued ,  when  he  profcfT  d  that  he  knew  himfelfe  »Cor. 
^ilty  in  nothing,but  that  he  was  not  thereby  iuftified.  ^'^' 

J     And  not  only  fuch  exaples  are  in  the  holy  Scriptures,  but  alfo 
all  godly  wryters  do  (hcwe  that  they  were  alway  of  this  minde .  So 
Auguftine  fayth.  All  the  godly  that  grone  vndcr  this  burden  of  cor-  Ad  Bo. 
rupnble  flclli,  and  in  this  weakenelfe  of  life  haue  this  only  hope  that  nif.lib,| 
we  haue  one  mediarour  Icfus  Chrift  the  righteous ,  and  he  is  the  ap-;  *^*P'^ 
pealemcnt  for  pur  finnes.  What  favth  he?If  this  be  their  only  hopc^ 
.-.    .    .  QC^uij 


Cap.i2.         Ofthcmanerhowtoreceiue 

where  is  the  confidence  ofwofkes?  For  when  he  calleth  it  only.  He 
;„per    leaueth  none  other.  And  Bernard  fayth.  And  in  deede  where  is  fafa 
an.fer .  &  ftedfaft  reft  &  alTurcdnes  for  the  weake,but  in  the  woudes  of  the 
'»•        Sauiour?&  fo  much  the  furer  I  dwell  therm  as  he  is  mightier  to  fauc. 
The  world  rageth,the  body  burdeneth,  the  deuil  licth  in  waite.Ifall 
notjbecaufe  I  am  buildcd  vpon  the  fure  rocke.  I  hauc  finned  a  gric* 
uous  finne,my  confcicnce  is  troubled,buj  it  (hal  not  be  ouertrobled» 
becaufe  I  ihall  remember  the  woundes  of  the  Lord.  And  hereupon 
afterward  he  concludeth:  Therefore  my  merite  is  the  Lords  takmge 
n  pral.  of  mercy  ,  I  am  not  vtierly  without  mente,  Co  long  as  he  is  not  with- 
jui  ha-  out  mercies.But  if  the  mercies  of  the  Lord  be  many,thcn  I  alfo  hauc 
?'"'^    as  many  merites.Shallfingmine  owne  righceoufneffes  ?Lordl  wiJl 
remeber  only  thy  rightcoufnes .  For  that  is  alfo  my  righteoufhes,  for 
he  is  made  vnto  me  righteoufncs  of  God.  Againc  in  an  other  place, 
.n  cant,  -pj^-^  ^^  ^  whole  merite  of  man,  if  he  put  his  whole  hope  in  him  that 
faueth  whole  ma.Likewjfe  where  retaming  peace  to  himfelfe  he  lea^ 
ueth  the  glory  to  God.To  thee(rayth  he) let  glory  remains  vnmini- 
(hedrit  llialbe  well  with  me,  if  I  haue  peace.  I  forfwerc  glory  altoge- 
ther, leaft  if  I  wrongfully  take  vpo  me  that  which  is  not  mine  owne, 
I  loofe  alfo  y  which  is  offred  me.  And  more  plainly  in  an  other  place 
he  fayth:Why  iKould  the  church  be  careful  of  merites,which  hath  a 
forer  &  iafer  way  to  glory  vpon  the  purpofe  of  God  ?  So  there  is  no 
caufc  why  thou  fliouldeft  aske ,  by  what  meritcs  we  hope  for  good 
ire.  i6.  things/pecially  when  thou  hcarcft  in  the  Prophet,!  wil  do  it,not  for 
I  a-  &    your  fakes, but  for  mine  own  f}ke,fayth  the  Lord.Itfufficeth  for  me- 
l**        rite,to  know  that  mcrites  fuffice  not.  But  as  it  fufficeth  for  merit  not 
to  prcfume  of  merites  ,  Co  to  be  without  merites  fufHccth  to  iudge- 
ment.  Wheras  he  freely  vfeth  this  word  Mtriies  for  good  workes,\vc 
muft  therein  beare  with  the  culiome.But  in  the  end  his  purpofe  was 
to  make  hipocntes  afnyd  ,  that  wildly  range  with  licennoufnefTe  of 
finning  againft  the  grace  of  God.  As  afterward  he  cxpoundcth  him* 
fclfe,faying:  Happy  is  the  Church  that  neither  wareih  merites  with- 
out prefumption,nor  preiumption  without  merites.lt  hath  whereu- 
pon to  prefume,  but  not  merites.  It  hath  merites,  but  todefcrue  not 
to  prefume. Is  not  the  very  not  prcfuming  a  deferuing  .^  Therefore  it 
prefum'>th  fo  much  the  more  boldly ,  becaufe  it  prefunieth  not,  ha- 
uing  large  matter  to  glory  vpon,euen  the  many  mercies  of  the  Lord. 
4     This  is  the  trueth .  The  cxercifed  confciences  pcrcciuc  this  to 
be  the  onely  fanduary  offafety ,  wherein  they  may  fafcly  reft  ihem- 
felues  when  ihey  haue  to  do  with  the  ludgemcnt  of  God  .  for  if  the 
Statres  that  Teemed  nioft  bright  in  the  night  fcafon^  do  loofe  their 
/  brighines 


The  grace  of  Chrift.      Lib.5.  30^ 

brightneffe  with  (ightof  y  funne^what  thinkc  wc  /hall  become  euto 
of  the  rareft  innocencie  of  man  j  when  it  (halbe  compared  with  the 
purcneifc  of  God  ?  For  that  Ihalbe  a  mod  feucrc  examination,  that 
{hall  pearce  into  the  moft  hidden  thoughtes  of  the  heart ,  and  (  as 
Paule  faith) ihallreuele  the  fecretesofdarkncffes.and  difclofe  the  i  Cor. 
hidden  tiiingcsof  the  heart,  which  fhall  compel!  the  lurking  and  4-5. 
vnwiJling  confcience  to  vtter  all  thinges  chat  now  arc  fallen  out  of 
remembrance.  The  Dcuell  our  accufer  will  prcffe  vs ,  which  is  priuie 
to  all  the  wicked  deedes  that  he  hath  moued  vs  to  do.  There  thc^ 
outward  pompous  (hewes  of  good  workes  which  now  onely  are  eftc- 
med ,  (hall  nothing  profit  vs.  Onely  the  purenelfe  of  will  ihalbe  re- 
quired. Wherefore  the  Hypocrifie,not  onely  whereby  eueryman 
knowing  himfelfe  gihy  before  God  defireth  to  boft  himfelfe  before 
inen,but  alfo  wherewith  cuery  man  deceiueth  himfelfe  before  God 
(as  we  be  all  inclined  to  ftroke  and  flatter  our  felucs)fhall  fall  downc 
confounded,  howfocueritnow  be  proudc  with  more  than  dronkcn 
boldnelTe.They  that  bend  not  their  wit  to  fuch  a  fight,may  in  deedc 
for  a  (hort  time  fwetely  &  pleafantly  frame  a  righteoufnes  to  them- 
fclues,bui  it  is  fuch  a  righteoufnefle  as  (halbe  by  and  by  lliaken  away 
from  them  at  the  iudgcment  of  God:  like  as  great  richefle  heaped 
vp  in  a  dreame  do  vanilli  away  from  men  when  they  awake.But  they 
tbatlhall  carneftly  as  it  were  in  the  fight  of  God,enquirc  of  the  true 
ruleof  righteoufneilcjlliall  certainly  finde  that  all  the  woikcs  of  mc, 
if  they  beiud^cJ  by  their  owne  worthines,  are  nothing  but  dcfilings 
and  Hlthincifetthat  that  which  among  the  common  people  is  ac- 
comptcd  righteoufneffe,  is  before  God  mere  wickednefle:  that  that 
which  IS  iudged  puritie ,  is  vndennefle ;  that  that  whicj^  is  reckcned 
glorie,  is  but  Ihame. 

,     5     From  this  beholding  of  the  pcrfedion  of  God,let  it  not  greuc 
vs  to  defcend  to  loke  vpon  our  felues  without  fljtterie  or  blinde  af- 
fedio  of  loue.For  it  is  no  maruell  if  we  be  all  fo  blinde  in  this  behalf, 
fbrafmuchas  none  ofvs  doth  beware  of  the  peftilenttenderncflTc 
toward  himfelf,which  (as  the  Scripture  crieth  out)naturally  fticketh 
faft  in  vs  all.  To  euery  man  (faith  Salomon)  his  owne  way  is  right  in  Pto.tt, 
his  owne  eyes.  Againe.  All  the  waycs  of  man  feme  cleane  in  his  owne  i.&  it, 
cycs.But  what?  Is  he  acquiied  by  this  blindnefle?  No.  But  (as  he  fur-  *• 
ther  faith  in  the  fame  place)  the  Lord  weyeth  the  heartes,  that  is  to 
fay, while  man  flattereth  himfelfe  by  reafon  of  the  outwarde  vifor  of 
righteoufneffe  that  he  beareth  m  refemblance ,  in  the  meanc  time 
the  Lordtwith  his  balance  examineth  the  hidden  vndennes  of  the 
heart.  ThertCore  iith  we  fo  nothing  proHt  with  fuch  fiatterieSjlct  vf 


Cap, 


.12.         Of  the  mancr  how  to  rcceiue 

noc  wilfully  mocke  our  fciues  to  our  ownc  deftrudion.  But  that  we 

may  trie  our  felues  rightly ,we  muft  neceflanly  call  back  our  cofcience 

to  the  ludgement  feate  of  God.  For  we  do  altogether  neede  his  light 

lodifclofe  the  fecrec  foldinges  of  our  peruerfhefle,  which  otherwifc 

Le  too  depely  hidden.  For  then,  and  neuer  till  then,  we  fliall  clerely 

percciue  what  is  meant  hereby :  that  man  being  rottenneffe  aild  a 

worme,  abhominable  and  vaine,which  drinketh  wickcdnes  as  water 

jb  15.  ^^  far  from  bemgiuftified  before  God.  For  who  (houlde  make  that 

6.       deane  that  is  coniceiued  of  vncleane  (cede?  not  one  man.  Then  {hall 

)b»i4.  we  alfo  hnde  that  by  experience,which  lob  faid  of  himfclfc:lf  I  will 

go  about  to  (hew  my  felfe  innocent ,  mine  owne  mouth  (hall  con- 

^        demnc  me :  if  I  will  (hewe  my  felfe  righteous,ic  will  proue  me  wicked; 

For  that  is  not  meant  of  one  age  oncly ,  but  of  all  ages ,  which  the 

fa.53.  Prophet  in  old  time  complained  of  Ifracljthat  all  went  aftray  Uke 

•         fliepCjthat  euery  one  turned  afide  to  his  owne  way.  For  he  there  c6- 

prehedeth  all  them,to  whom  the  grace  of  redemption  (hould  come. 

And  the  rigoroufnefle  of  this  examination  ought  to  procede  fo  tar, 

till  It  fubdue  vs ,  fo  that  we  be  fully  throwen  downe  withall ,  and  by 

that  meane  prepare  vs  to  receiue  the  grace  of  Chrift.  For  he  isde- 

cejucd  that  thinkcth  himfclfe  able  to  receiue  the  enioying  of  this 

grace, vntill  he  haue  firft  thrown  downe  all  hawtines  of  minde.Thif 

Pet. 5.  is  a  knowcn  faymg :  that  God  confoundeth  the  proude ,  and  geuetb 

grace  to  the  humble. 

6  But  what  way  is  there  to  humble  our  relacs,but  that  we  being 
altogether  needy  and  empty  jihould  geuc  place  to  the  mercy  of  God? 
For  I  do  not  call  it  humblenelfc^f  we  thinke  that  we  haue  any  thin? 
remaining  with  vs.  And  hetherto  they  haue  tauglit  a  very  hurtefull 
hypof  rifie,'  hat  haue  Joined  thefe  two  things  together,  that  we  muft 
thinke  humbly  of  our  felues  before  God,  &  that  we  muft  make  fome 
accompt  of  our  owne  righteoufnefie.For  if  we  confefle  to  God  con- 
traiie  to  our  owne  thinking,  we  do  wickedly  he  vntohim  :  but  we 
can  not  thinke  as  we  ought ,  but  that  by  and  by  all  that  femeth  glo- 
rious in  vs  muft  be  trod  en  vnder  footc.  Therfore  when  thou  heareft 
^fa.  iS.  in  the  Prophet,that  there  is  prepared  faluation  for  the  humble  peo- 
^8»  ple,andabaccmenrforthc  eyes  of  the  wicked:  Fn  ft  thinke,that  there 
is  no  entrie  open  to  Oaluaiion ,  vntill  thou  haue  layed  away  all  pride 
and  taken  to  thee  perfed  humblenefle  :  then, that  the  fame  humble* 
nelle  is  not  a  certame  modefty  whereby  thou  gcucft  ouer  to  the  Lord 
a  heare  bredch  of  thine  ownc  right,  as  they  are  called  humble  before 
men  that  do  neither  prefumptuoufly  aduaunce  themfelufs ,  nor  re^ 
'prochfully  triumph  ouer  other,  although  they  ftand  vpon  fome  efti- 

mation 


The  grace  of  Chrift.       Lib.3.  310 

mation  of  their  owne  excellence:  but  an  vnfained  rubmilTlon  ofz 
tninde  throwen  downe  with  fehng  of  his  owne  miferie  and  ncdinellc; 
Foritisfocchewhercdercribed  in  the  wordc  of  God.  When  the 
Lorde  faith  thus  in  Zcphanias:!  will  t;ike  away  out  of  thee  him  that  7.epha, 
ourragiouilyreioileth,  and  IvviUleaue  in  the  roiddesof  thee  the  af-  ?•**• 
Aided  man ,  and  the  proorc  man ,  and  they  Ihall  truft  in  the  Lorde: 
doth  he  not  there  plamelyfhevve  who  be  humble?  eucnthey  that  lie 
afflided  with  knowledge  of  their  owne  pouertie.  On  the  other  fide 
he  callerh  the  proude  j  outragious  reioifers  ,  becaufe  men  loyin?  m 
profpcritie  are  wont  to  reioife  without  meafure.  But  to  the  humble 
whom  he  purpofetb  ta  faue,  he  leauech  nothing  but  to  irurt  m  the 
Lorde.  And  likewife  ll  is  faid  in  Efaye ;  Whom  (hall  1  looke  vnto,  but  Efa.i^ 
to  the  poore  and  contrite  in  fpirit ,  and  him  that  feareth  my  wordes?  ^ 
Aeaine:  The  hie  and  excellent,that  inhabiteth  eternitie,his  name  is    ^■57» 
holy,  that  dwclleth  on  hie  >  and  in  the  holy  place,  and  with  the  con- 
trite and  humble  fpirit,  to  quicken  the  fpirit  of  the  humble  and  the 
heart  of  the  contrite.  When  thou  fo  oft  heareft  the  name  of  contri- 
tton,vnder{ljnd  thereby  the  wound  of  the  heart,  that  fuffrethnota 
man  throwen  downe  on  the  ground  to  rife  againe .  With  fuch  con- 
trition ought  thy  heart  to  be  wounded,if  thou  wilt  according  to  the 
(aying  of  God  be  aduaunced  with  the  humble.  If  that  be  no'  done, 
thou  ihalt  be  broughtlowe  with  the  mighty  hande  of  God  to  thy 
(hame  and  dif_;r3cemcnt. 

V  7  And  our  beftSchoolemaifter  thinking  It  not  enough  to  fhcwc 
it  out  in  v/of  des  ,  hath  alfo  fet  out  vmo  vs  in  a  parable  the  image  of 
true  hunv.liueas  in  a  painted  table. For  he  bringech  forth  a  Publicanc  Luc.i  9, 
that  landing  a  far  bf,not  daring  to  lifte  vp  his  eyes  to  heauen ,  with  'i* 
much  k.nocking  his  breft  prayeth  in  this  wife  :  Lorde  be  mercifull  to 
me  a  hnner.Lct  vs  not  thinke  theie  ro  be  tokens  of  fained  modeftie, 
that  he  dare  not  loke  vp  to  heauen ,  nor  to  come  nercr ,  that  with 
knocking  his  breft  he  confcfTeth  himfelfe  a  (inner ;  but  let  vs  know 
that  they  bee  teftimonies  of  inward  aftedion.  On  the  other  fide  he 
fetteth  the  Pharifce,  which  ihankcth  God  that  he  is  not  of  the  com- 
mon forte  of  men,  either  an  opprcfler,  or  an  vnrighteous  man ,  or  an 
adulterer ,  bycaufe  he  fafted  twife  on  the  Sabbat ,  and  gaue  tithes  o^ 
all  that  he  pofTcfTed.  He  doth  with  open  cofeflion  acknowledge  that 
the  righteoufnelTe  which  he  hath  is  the  gift  of  God ;  but  bycaufe  he 
ftandeth  in  confidence  that  he  is  righteous  ,  he  departeth  from  God 
vnfauored  &in  hatred. The  Publicane  by  acknowledging  of  his  own 
wickednelfe  is  iuftified.  Hereby  we  may  fe,  howc  great  is  the  eftima- 
lion  of  our  humbling  vs  before  God :  fo  that  the  heart  can  not  be 


Cap.i  2.         Of  the  maner  how  to  rcceluc 

open  to  receiuc  hismercie  ,vnlelleitbcfirft  voideofaliopinionof 

his  ownc  worthinelfc .  When  this  opinion  hath  pofiefled  the  place, 

it  ihuttethvptheway  for  Gods  mercie  to  enirc.  And  that  no  man 

fhould  doubtc  hereof  ,Chrift  was  fent  of  his  father  into  the  earth 

with  this  conimiffion,to  bring  glad  tidings  to  the  poore,to  healc  the 

>f.    -    contrite  in  heart,  to  preach  hbertje  to  the  captiue,  and  deiiuerancc 

*  to  them  that  were  (hut  vp  in  prilon ,  &  to  cofort  them  that  mourne: 

togeue  them  glorie  forafhcs,  oyle  for  mourninge ,  the  robe  of 

iit.u.  praifc  for  the  fpirit  offorrowe.  According  to  this  commiffion ,  he 

*•       caileth  none  but  them  that  labour  and  are  loden  to  take  part  of  his 

^^^  liberalitie .  And  in  an  other  place  he  faitli :  1  came  not  to  call  the 

'*       righteous,  but  finners. 

8     Therefore  if  we  will  gcuc  place  to  the  calling  of  Chriftjct  all 
arrogancy  &  carelefncfl'e  depart  far  away  from  vs.  Arrogacy  groweth 
<^afoolifh  perfuafion  of  our  owne  righteoufneffejwhcn  a  manthin- 
keth  himfelfe  to  haue  fomwhat,by  the  defer  uing  whereof  he  may  be 
commended  before  Godjcarelelheffe  may  be  euen  without  any  per- 
fuaiio  of  workes.Formany  finner$,becaufe  being dronke  with  Iwetc-* 
neffe  of  vices  they  thinke  not  vpon  the  iudgement  of  God ,  lie  as  ic 
were  fenflcfly  amafed  with  a  difeafe  of  droufinefTejthat  they  afpirc 
not  to  the  mercie  offred  them.  But  v/e  muit  no  leffe  fhake  of  fuch 
dull  fluggifhneCTejihan  we  muft  caft  away  all  vain?  confidence  of  ouc 
felues,  that  we  may  without  encombrance  haften  to  Chrill ,  that  wc 
being  empty  and  hungry  may  be  filled  with  his  good  things.  For  wc 
Ihall  neuer  fufficiently  hauc  truft  in  him,vnleflc  we  vtterly  diftruft  of 
our  felues ,  we  iliall  neuer  fufficiently  raife  vpour  courages  in  him, 
vnleffe  they  be  firft  dirovven  downe  in  our  felues.We  (hall  neuer  fuf- 
ficiendy  haue  confolation  in  him  ,  vnlefie  we  be  fifft  defolate  in  our 
felues.  Therefore  we  be  then  mete  to  take  hold  of  and  obtainc  the 
fauour  of  God,  calling  away  all  truft  of  our  felues,  but  trufting  vpon 
>ever-  the  onely  aflfuredncfle  of  hisgoodnefTe ,  when  (as  Augulhne  faith) 
tis   A  forgetting  our  owne  deferuings.we  embrace  the  giftes  of  Chrift.  Bc- 
I**   g    caufe  if  he  fought  deferuings  in  v$,  we  (liould  not  come  to  his  giftes, 
icrmo.  Wherewith  Bernard  very  well  accordeth,  comparing  proude  men  to 
y.  in    vnfaithfull  feruantes,  that  arrogandy  daimc  any  thing  be  it  neuer  fo 
«n,      litle  to  their  owne  deferuings :  becaufe  they  do  wrongfully  keepc  to 
themfelues  the  praife  of  grace  paffing  by  them,as  if  a  wall  would  fay 
that  it  bringetn  forth  the  funbeame  which  it  receiueth  through  a 
window  But,nor  to  tary  longer  herevponjlet  vs  take  a  fliort  but  a  ge- 
neral! andfure  rule,  that  he  is  prepared  to  take  parte  of  the  frutes  of 
Gods  mercie  ,that  hath  vtterly  emptied  himfelfe ,  I  will  not  fay  of 

ri§ht?o-e 


The  grace  of  Chrift. ;         Lib.3.         311 

tishtcoufnelfcjwhich  is  none  at  all,but  of  tlie  vainc  and  windic  image 
of  nghteoufnes.  Becaufe  euery  roan  fo  much  hindercth  his  receiuing 
bf  the  liberabtie  of  God  as  he  rcfteth  in  himfelfe. 

The  xiij.  Chapter,  ' 

That  there  are  ti/vo  things  to  be  marked  in  free  tH^ificatien, 

ANd  here  are  alway  two  things  to  be  principally  loted  vnto: 
that  is  to  fay,that  there  may  remainc  to  the  Lorde  his  gloric 
vnminilhedjand  as  it  were  wholly  and  perfcdly  mainteincd, 
aild  to  our  confcicnces  an  vntroubled  quictncffe  and  caJnae 
tranquilitie  before  his  iudgement.  We  fee  how  oft  and  how  earneft- 
]y  the  Scripture  exhorteth  vs ,  to  geue  onely  to  God  a  confcflion  of 
praifejwhen  we  entreate  of  righteoufncs.  And  the  Apoftlc  teftifietb,  Rom.  j, 
that  this  was  the  Lordes  principall  purpofe  ofgeuingvs  righteouC- 15. 
nefl'e  in  Chrift ,  that  he  might  iTiewe  his  ownc  righteonfnefTe.  And 
what  a  Ihewmg  that  fhould  be ,  he  dcclarcth  immediatly  after;  that 
is,  if  he  alone  be  knowen  to  be  righteous,  and  that  luftiHed  him  that 
is  of  the  faith  of  lefus  Chrift.  Thou  IJbcft  that  therighteoufneflc  of 
God  is  not  fuflicietly  fet  out,  vnlefle  he  alone  be  accompted  rightc^ 
ou5 ,  and  do  communicate  the  grace  of  rightcoufnefle  to  them  that 
/deferue  it  not.  By  this  meane  he  will  haue  euery  mouth  to  be  ftopl 
ped,and  the  whole  World  to  be  made  fubieft  to  him.  For  while  man 
haih  any  thing  to  fpeake  in  his  owne  defence, folongc  there  is  fomci 
what  taken  away  from  the  glory  of  God.So  in  E^echiel  he  teacheth  Ezct** 
howemuchwe  glorifie  hisname  by  rcknoweledgmgof  o'urowne/4»» 
wickedncfle.  -Youihallremember  ((aycthhe)  the  wayes  and  all  the 
wicked  doingcs  wherewith  ye  haue  bene  deHIed.  And  ye  {hall  be 
difpleafed  with  your  felues  in  your  owne  fight ,  in  all  the  euels  that 
ye  haue  committed.  And  ye  ihall  knowe  that  I  am  the  Lorde ,  when 
I  Oiall  do  good  to  you  for  mine  owne  names  fake,  and  not  according 
to  your  moft  wicked  offences.  If  thefe  thinges  be  conteined  ih  thd 
true  knowledge  of  God ,  that  we  being  broofed  with  knowledge  of 
our  owne  iniquicie ,  fhould  confider  that  he  doth  good  to  vs  wheri 
Bs  we  be  vnworthy  therof;why  then  do  we  to  our  great  hurt  attempt 
to  fteale  away  from  the  Lorde  any  parcell  be  it  neucr  fo  fmall  of  the 
praifc  of  his  free  goodneffe  ?  Like  wife  leremie  when  he  crieth  outjlere.^* 
Let  not  the  wife  man  gloric  in  his  wifdome  ,  or  the  riche  man  in  hii  » j. 
richefle,  or  the  ftrong  man  in  his  ftrength ,  but  let  him  that  glorictb, 
glorie  in  the  Lorde :  dorh  he  not  there  declare  that  fomcwhat  is  di- 
minifhed  from  Gods  gloric,  if  man  gloric  in  him  felfe  ^  To  this  pur« 


Gap.i 3-  , "     Gf the maner howxo rccciuc 

i.Cor.   pofe  trutly  doth  Paulc  apply  thole  wordes ,  when  he  teacheth  that 

**J°*     all  the  partes  of  our  faluation  are  repofe  d  in  Chrift ,  that  we  fhoiilde 

not  glory  but  in  the  Lord. For  his  meaning  is  that  he  rifeth  vp  agamft 

God  and  darkencth  his  glorie,  whofoeuer  thinkerh  that  he  haih  any 

thing  be  it  neuer  fo  iitlc  of  his  owne. 

z     This  is  the  truth  ,  we  neper  truely  glorie  in  him,  vnleffe  we  be 

vtterly  put  from  our  own  glory. On  the  other  {itle,this  is  to  be  holdc 

for  a  catholike  principle ,  that  all  they  gioiic^gaJnliGod  that  glonc 

fCom.  1.  in  them  felues,For  Paule  iudgeth  that  onely  by  thisme-methe  world 

'  5-        is  made  fubied  to  God ,  when  ail  matter  to  glorie,Y[ton  is  vtterly  ta- 

E  a.  45-  ^^^  fj.Q^  men. Therefore  Efaye,when  he  declareiirthat  Ifrael  fliall 

hauc  their  iuftificatio  in  God.faith  alfo  that  they  thai  there  alfo  haue 

their  prayfe :  as  though  he  rtiould  fay ,  that  the  Loi  de  to  this.endi 

iuftifieth  the  eled  that  they  fliould  glorie  in  him  and  m  nothing  els* 

But  howe  we  ought  to  be  praifcd  in  the  Lordc  ,  he  had  lauiht  in  the 

vcrfe  next  before :  that  is,  that  we  fhould  fweare  that  our  righteouf+ 

nellcs  and  ftrength  are  in  the  Lorde.Not  that  there  is  not  required  a 

bare  confcllion ,  but  confirmed  with  an  othe,  that  a  man  fliould  rot 

thinke  that  he  lliallibedifcbargcd  with  J  wore  not  what  famed  humj* 

liticAnd  let  no  man  here  allege  for  excufe ,  that  he  doth  not  glonc 

when  without  arrogance  he  reknowledgcth  his  owne  rightcouihclfc; 

for  there  can  be  no  incheft>mation  but  it  enuendrerh  confidence^ 

por  confidence  but  it  bredcth  glorie.  Therfbre  let  v s  remember  that 

in  all  the  difput-atJon  oftigbteoufnefle  wemuit  ijaue  regard  to  this 

4,1.       cnde,that the praifethereofremaine with  thcLovd wliorleandper- 

Rom.  J.  fed.  Foras  much  as  for  declaration  of  his  rigbteoufncfle  (as  the  A-* 

^^j'       poftle  teftifieth)  he  hath  poured  out  his  grace  vpon  vs,that  he  mi^-ht 

tph'.i  I  ^  iull  and  iuftifyihg  hirti  that  is  of  the  faith  of  Chriii.  Wherefore  in 

;*in  other  place,vvhcn  he  had  taught  that  the  Lorde  gauc  vs  faluation, 

*o  fet  out  th^  glopie  of  hfs  name  ,  afterward  as  it  were  repctinq  the 

lame  thing  he  addeth  :  ye  are  faued  by  grace  and  by  the  gift  of  God, 

hot  by  workes,  that  none  fhould  glorie.  And  when  Peter  telleth  that 

we  are  called  vnto  hope  of  faluation  that  we  fliouldc  declare  the 

powers  of  him  that  hath  called  vs  out  of  darkencile  into  hismaruc* 

lous  lightjWithout  doubt  his  meaning  is  fo  to  make  the  onely  praifei 

of  God  to  found  in  the  earcs  of  the  faithfull  ,.thai  they  Ihouid  with 

^  i       depe  filcnceopprefle  all  arrogancie  of  the  flefli.ln  a  fummc,man  can 

.  nor  without  robbery  of  God  chalenge  to  him  felfe  any  one  crum  of 

righteoufnede :  becaufe  euen  fo  much  is  plucked  and  taken  away 

from  the  glorie  of  Gods  righteoufneffe. 

. .  J     Now  if  we  af  kc  by  what  rneanc  the  confcicncc  may  be  quited 

before 


The  grace  of  Chrift.      Lib.;,         311- 

btforc  God,we  fliall  finde  no  other  meanc  but  if  fred  cightcoufncfTc 
be  gcucn  vs  by  the  gift  of  God.Lct  vs  alway  think  vponthis  faying  of 
Salomon,Who  lliail  fay;I  haue  cleanfed  my  heart, I  am  made  clcane  pro.xo. 
from  my  finne  ?  Trudy  there  is  no  man  that  (liall  not  be  oucrwhel-  9. 
med  with  infinite  fihhinefle.  Therefore  let  euen  the  perfeftcft  man 
defcende  into  h:s  owne  confcience.and  call  his  doinges  to  accompct 
what  cnde  fhall  he  haue  ?  Shall  he  fwctely  reft  as  though  all  t hinges 
were  in  good  order  betwenc  him  and  God?and  (hall  he  not  rather  be 
vexed  with  terrible  torments^when  he  iliail  felc  matter  of  damnation 
abiding  in  him  feire  if  he  be  iudgcd  according  to  his  workes  ?  The 
confcience,if  itloke  vpon  God.muft  of  neceflitic  either  haue  alTurcii. 
peace  with  his  iudgement ,  or  be  befeged  with  the  terrours  of  hell«s 
Therfore  we  proiit  nothmg  in  difputing  of  righteoufneffe  vnlelTc  wc 
ftabhfh  fuch  a  righteoufneflejWith  the  ftcdfaftneffe  wherof  our  foulc 
may  be  ftaycd  in  the  iudgement  of  God.  When  our  foule  (hall  haue         r  " 
whereby  it  may  both  without  feare  appeare  before  the  face  of  God,/         '  "^ 
and  rcceiue  his  iudgement ,  vnfliaken ,  then  and  not  till  then  let  vs 
knowc  that  we  haue  found  an  vnfained  righteoufneffe  Therfore  not 
without  caulethe  Apoftle  ftandeth  fo  muchypon  this  point ,  with- Fom.4, 
whofe  wordcs  I  had  rather  exprelfe  it  than  with  mine  own.  If  (faith  '*• 
be)  the  promifc  of  inheritance  be  of  the  law,  faith  is  made  voide,thc 
promife  is  made  abohllied.He  firft  infcrreth  that  faith  isdifanuUed  Sc 
made  voide  if  the  promifTe  of  righteoufneffe  haue  refped  to  the  dc- 
feruings  of  our  works,or  do  hang  vpon  the  kcping  of  the  law,  For  fo 
could  neuer  any  man  afluredly  reft  in  itibecaufe  it  could  neuer  come         " ' 
to  pafTc  that  any  man  might  afluredly  determine  with  him  felf  that  he 
had  fatisfied  the  law,  as  in  deedc  neuer  any  man  doth  by  works  fully 
fatisfie  it.Whereof  that  we  fhould  not  neede  to  feke  far  for  teflimo- 
nics  to  proue  it ,  cuery  man  may  be  a  witncffe  to  him  felfe  that  will 
with  a  right  eye  behold  himfclfc.  And  herby  appearcth,in  how  depc 
and  darkc  corners  hy  pocrifie  buried  the  mindes  of  men ,  while  they 
£0  carelcfly  beare  with  themfelues,that  they  ftick  not  to  fet  their  own 
flatteries  againflthe  iudgement  of  God,as  though  they  would  binde         •  .1 
to  a  ftay  ol  his  iudiciall  proceding,  but  the  faithfull  that  do  fincerely  V 

CKaminc  them  felues,are  greued  and  tornjcntcd  with  a  far  other  man-  '  \ 
ner  of  carefulneffe.Therfore  there  ihould  fo  enrre  into  all  mindes  a 
doubting.and  at  length  a  very  defpeire  where  eche  man  for  him  fclfc 
ftiould  make  accompt,wiih  bow  great  a  burden  of  det  he  is  ftill  ouer- 
prefTed^nd  how  far  he  is  from  the  codition  wherwith  he  is  charged. 
Loe,hpw  faith  is  by  this  meane  already  cxpreffcd  and  extinguifhed. 
For  to  waucr  >  to  varie }  to  be  carried  vp  and  downe ,  to  fticke  faft  in 


Cap.13.         Ofthemanerhowtorcceiue 

doubdngjto  be  Fiolden  in  fufpecejto  ftagger,and  at  length  to  Jefpcirc, 
is  not  to  truft.'buc  to  ftrengthen  thy  mjnde  with  coftant  certamtJC  and 
pcrted  afruredncs,&  to  haue  wherevpon  to  reft  and  fatten  thy  foocc. 
4     He  adioiheth  alfo  an  other  thing, that  is,that  the  promife  (hall 
thereby  be  made  oFno  efted  and  voide.  For  if  the  fulHlhng  thereof 
do  hang  vpon  our  deferuingjwhen  (hall  we  come  thus  farre  as  to  de-* 
ferue  the  bountifulnes  of  God?  Alfo  this  fccond  point  hangeth  vpcMi 
the  former:  For  the  promife  (hall  not  be  fulfilled  but  to  them  that 
beleue  it.Thcrefore  if  faith  be  fallen,  there  fhal  remaine  no  force  of 
the  promiflejTherefore  the  inheritance  is  of  faith  jthat  it  may  be  ac- 
cording to  grace ,  to  ftablifli  the  promife.  For  it  is  aboundanily  well 
ftabliflied  when  it  retteth  vpon  the  onely  mercy  of  God :  becaufe  his 
mercy  &  truth  are  with  a  perpetuall  knot  loined  together, ihat  is  to 
fay,  whatfoeuer  God  mercifully  promifeth,  he  alio  faithfully  perform 
fa.n^  meth.  So  Dauid  ,  before  that  he  required  faluation  by  the  wordc  of 
Godjfirrt  determineth  the  caufe  thereof  to  be  in  his  mercy.  Let  thy 
mercies  (faith  he)  come  vnto  me,thy  faluaf /o  according  to  thy  wordit 
And  rightfully  :  bycaufe  God  is  by  no  other  meane  perfwaded  c6 
make  the  promife,but  of  his  owne  mere  mercie.  Therefore  wc  muft 
herein  ftay ,  and  deepely  faften  all  our  hope  and  not  to  looke  to  our 
own  worksite  fekc  any  heipe  of  them  And  that  you  fbould  not  think 
n  Pfal.  that  I  herein  fpeake  any  new  thing ;  Auguftine  doth  alio  teachethat 
tacu"  ^^  ought  fo  to  do.  Chrift  f  faith  he)  Ihall  reigne  for  euer  in  his  fer-i 
riore.  uantes ,  God  hath  promifed  it ,  God  hath  faid  it ,  and  if  that  be  not 
enough ,  God  hath  fworne  it .  Therefore  forafmuch  as  the  promife 
is  itablifhed,  not  according  to  our  deferuinges ,  but  according  to  his 
mcrcie,no  ma  ought  to  fpeake  fearefully  of  that  of  which  he  can  not 
[n  de   doubte.Bernarde  alfo  faith  ;Thc  difciples  of  Chrift  fay,  Who  cann<t 
icar.    [yQ  faued?  But  he  aunfwered :  this  is  impoflible  with  mcnne,  but  it  H 
^"P  '  not  impoffible  with  God.  This  is  all  our  confidence,  this  is  our  onely 
comforte ,  this  is  the  whole  grounde  of  our  hope ,  but  being  affured 
of  thepoffibilitie  jwhat  fay  we  of  his  will  ?  Who  knoweth  whether 
ccIlT.  he  be  worthy  of  loue  or  hatred?"  Who  hath  knowcn  the  Lords  mca** 
'^:       h»>!^?  Or  who  hath  bene  his  counfeller?  Here  now  faith  muft  of  nc- 
'^^^'   cefiitiehelpe  vs,here  muft  his  truth  fuccourvs,  that  that  which  if 
hidden  from  vs  in  the  heart  of  the  father ,  may  be  reueled  by  the 
Spirit ,  and  his  Spirit  teftifying  it  may  perfwade  our  heartes  that  we 
are  the  fonnes  of  God.  And  it  may  perfwade  vs  by  caUing  and  iufti** 
fying  vs  freely  by  faith,  in  which  things  there  is  as  it  were  a  certaine 
meane  paflage  from  the  eternal  predeftination  to  the  gloric  that  is  to 
eome.Bnefely  let  vs  thus  conclude.  The  Scripture  dcctarcih  that  the 

promifes 


The  grace  of  Chrift.       Lib.3.  .       313 

promifcs  of  God  are  not  ftablifted  ,  vnlefle  they  betaken  hold  of 
^vv'ith  aifured  afifi.ince  of  confcicnce  :and  wherefoeuer  there  is  any 
doubting  or  vnceriaintic  it  ptonounceth  that  they  be  voide.  Againc 
it  pronounceth  that  they  do  nothing  but  ftagger  and  wauer  if  they 
reit  vpon  our  owne  wyorkes.  Therefore  vvcmiift  needcs  either  lofc 
righteoufncffe ,  or  we  mud  not  conhdcr  our  ovvne  worI;es,  but  onely 
faith  muft  take  place  ,  whofe  nature  is  this ;  to  lift  vp  her  cares  ^nd 
fhut  her  eyes,that  is  to  f3y,to  be  hedefully  bent  to  the  promile  only, 
and  CO  turne  away  her  thought  frc  m  all  mans  worthinclfe  or  defer- 
uing.  So  I',  that  notable  prophecie  of  Zacharie  fulfiiicd  ,ihat  wl;en  ^.ach.j. 
the  wickcdnes  of  the  land  fhaibe  done  away,3  man  fhall  call  his  frcnd  ^' 
vnder  his  vine  and  vnder  his  fi^ge  tree^where  the  Prophet  dccl.<rcih 
thacy  faithfulldonootherwifeenioy  true  peace  but  after  obtcining 
of  the  forgeueneflc  of  hnnes.  For  this  cauelation  is  to  be  remem- 
bred  in  the  Prophetes  ,  that  when  they  fpcake  of  the  kingdomc  of 
Chrift  5  they  fet  out  the  outward  blcffinges  ofGod  as  figures  of  the 
fpirituall  things.  Whereupon  Chrift  is  called  both  the  king  of  peace  V.Ot.9  < 
and  our  peace ,  bccaufe  he  appeaieth  all  the  troublefom  motions  of  Ephc.t. 
cofcience.If  we  feke  by  whatmeanchedoth  it,vvemuftnecdes  come  ^^' 
to  the  facnfice  by  which  God  is  appeafcd.For  helliall  ncuer  ccifc  to 
tremble  for  feare  that  fhall  nor  determine  that  God  is  appealed  by 
the  onely  fatisfadorie  cleanfing  wherin  Chrift  harh  fullancd  his 
wrath.  Finally  peace  is  no  where  els  to  be  fought  for  but  in  the  ler^ 
rors  of  Chrift  our  rcdemer. 

::  5     Butwhy do  I  vie  fodarke  atcftimonJc?Paule  eucry  where  de   Rf^m.  5. 
nicthjthat  there  is  peace  or  quiet  ioy  left  to  confcienccs,  vnltfle  it  be  *• 
determined  that  we  be  iuftified  by  f.;ith.  And  he  therewithal!  decla-     • 
reth  whcnfc  that  afiurednes  cometh,  namely  when  the  loue  of  God 
i$  poured  intoour  hearresby  thehoiy  Gholt  :as  if  he  had  laid  ,that 
ourconfcicnces  can  not  otherwife  be  quieted,  vnlefle  we  be  cerremiy 
perfuaded  that  we  pleafe  God.Whcreupon  alfo  in  an  other  place  he  R-ouj  $• 
crierh  out  in  the  perfon  of  all  tlic  godly ,  Who  fhall  feuer  vs  from 
the  loue  of  God, which  is  in  Chrift?-  becaufe  we  fhall  tremble  eucn  at 
eucry  htle  breath  >  till  we  be  arriued  into  the  hauen :  but  wc  flialbe 
without  care  euen  in  the  dai  kenes  of  death,  fo  long  as  the  Loi  d  lhi.-;ll     , 
ihew  him  felfc  a  paflor  to  vs.  Therefore -whofoeuer  prate  that  we  are  Pia.i  j. 
iuftified  by  faith,bccaufe  being regeneraie  we  arciuftby  huing  fpiri-  + 
tually  :they  neuer  taftcd  the  Iwerenefte  of  grace  ,toconfider  that 
God  wil  be  merciful  vnto  themAVheruponaIfof6l'iowcth,rhu  they 
do  no  more  know  the  manner  of  praying  rightly ,  than  Tuikes  and 
whatfoeucr  other  profane  Nations.For  (as  Paulc  wirncftcih)  it  is  no 
Sf.jiii  Rl< 


Cap.  1 4.  .       Of  the  mancr  how  to  rccciuc 

true  faith  vnleflTe  it  teache  and  put  vsinminde  of  that  moftfwete 
nime  of  Fanher,yca  vnleffe  it  open  our  mouth  freely  to  crie  out  AbGa 
father.  Which  in  an  other  place  he  more  plainely  expreffeth,  where 
he  faith  that  inChrift  wchaue  boUneiTe  and  enxrie  in  confidence 
by  the  faith  of  him.  Truly  this  cometh  not  to  pafle  by  the  gift  of  rc- 
generation-.which  as  it  ss  alway  vnperfecft  in  the  flelh^fo  it  conteincth 
in  it  fclf  manifold  matter  of  doming.  Wherfore  we  muftof  neccility 
come  to  this  remedy ,  that  the  faithful!  (hould  determine  that  they 
may  by  no  other  right,  hope  for  the  inheritaunce  of  the  heauenty 
kmgdome ,  but  becaufe  being  graflFed  into  the  body  of  Ghrift  they 
are  frely  accompted  nghreous.For  as  tottching  iuftification,faith  is  3 
thing  merely  padiue^bringing  nothing  of  our  own  to  the  recoucring 
of  the  fauour  of  God,but  receiuing  of  Chiift  that  which  we  want. 

The  xiiij.  Chapter. 

What  it  tht  beginning  ofittJiificathnjAnd  the  contwuall prfcedinges  thereof. 


■HHat  the  matter  may  be  made  more  plaine,  let  vs  fearch,what 
mav  be  the  riiihteournefre  of  man  in  the  whole  courfe  of  his 
life  :  and  let  vs  make  fower  degrees  thereof.  For  men  chhec 
being  endued  with  no  knowledge  of  God,  are  drowned  in 
idolatrie ;  or  being  entred  into  profcffion  by  facramentes ,  denying 
God  with  vncleanntffe  of  hfcwhom  they  confeffe  with  moothjthey 
are  Chnfts  no  fuither  tha  in  name  or  they  be  hypocrits,which  coucr 
the  wuk?dnes  of  their  hartSjwith  vayn  deceitful  calors :  or  bemg  re- 
generate by  y  fpkitof  God,they  endeuour  thcm'dues  to  true  holi* 
ncfle.  Specially  when  they  are  to  be  iudged  by  their  natural!  giftes, 
from  the  crowne  of  their  head  10  the  fole  of  their  foote ,  there  fhali 
not  be  found  one  fparcle  of  goodncs,vnles  paraduenture  wc  will  ac« 
cufe  the  fcripture  of  falihcd,wheiiit  fettcth  out  all  the  fons  of  Adam 
with  thefc  titles ,  that  they  be  of  frowa:  d  and  ftubborne  heart  that 
all  the  imaginatio  of  their  heart  is  euiUfrom  their  infancy ^thattheic 
thoughts  be  vaincjthat  they  haue  no^  the  feare  of  God  before  their 
'  eyes ,  that  none  of  them  ynderHanderh  or  fekcth  God,brcfely  that 
they  be  fleih^y  whfch  word  are  vnderftanded  all  thofe  works  which 
Paulc  rehearfcth,  fornication,  vncleannefle,  vnchaftitie,riotoiifnefle, 
worfhipping  of  idolcs,witchecrafces,  enmities,  contentions,  cmula- 
cions,3nijers,di{rcn(Tons/e(flcs,enuies,m3nflTU3hters,  &  whatfoeuer 
filthynelfe  and  abhomination  may  bedeuifed.  This  forfothisthc 
worthmt'SjWith  confidence  whereof  they  muft  be  proued.  But  if  any 
among  then  cxcell  with  fuchhonsfty  of  manners  as  may  hauc  fomc 

fhewc 


The  grace  of  Chrift*       tib.3.         314 

fhewc  of  holmes  among  men  :ycc  becaufcwe  know  that  God  re- 
gardeth  not  the  outward  gl«ft€rHig,we  muft  fcarch  the  very  foucainc 
of  workes  if  we  will  hauc  ihem  to  juaile  any  thing  to  righteoufnefle. 
We  muft  (  I  fay)  throughly  loke  into  them  ,  from  what  aftedion  of 
heart  thefe  works  piocedc.But  although  here  lieth  open  a  moft  large 
fieldc  to  djfcourfe  in,ycr  becaufe  the  matter  may  be  declared  in  very 
fcwc  v/ordes,l  wiJi  follow  afmuch  as  I  may  a  brcfencs  m  teachmg, 

X  Firlt  I  deny  not  thiit  whatfoeuer  excellent  gifts  appeareinthc 
vnbeleuers  ,  they  arc  the  gifts  of  God.  Neither  do  I  fo  difflr  from 
common  iudgenlent,  that  I  would  affiime  that  there  is  nodiflferencc 
betwene  the  iuftice,  temperance  and  equitie  of  Titus  and  Traianus, 
ind  the  rage ,  mtemperance ,  and  crucltie  of  Caligula ,  or  Nero ,  oc 
Domitian :  betwene  the  filtiiy  luftes  of  Tiberius ,  and  in  this  bchalfc 
the  continence  of  Vcfpafian :  and(that  we  may  not  tarry  vpon  fome 
fpeciall  vertues  or  vices)  betwene  the  obferuing  and  the  defpiling  of 
right  and  lawes.  For  there  is  fo  great  difference  of  right  and  wrongc, 
that  it  appeareth  euen  in  the  dead  image  therof  For  what  thing  fli.'ll 
there  remain  Well  ordered  m  the  world,if  we  cofound  thefe  together? 
Therefore  fuch  a  difference  betwene  honeft  and  vnhoneft  doinges, 
the  Lorde  hath  not  oncly  cngrauen  in  the  mindes  of  all  men ,  but 
alio  doth  oft  confiimeit  with  the  difpenfation  of  his  prouidencc.For 
we  fee  how  he  extendeth  many  bit  flings  of  this  prefent  life  to  them 
that^mong  men  do  follow  veitue  Not  bycaufe  that  outward  image 
of  vcrtue  dcfcrueth  fo  much  as  the  leaft  bcncfire  of  hisrbui  fo  it  plca- 
feth  him  to  declare  by  pioofe  how  much  true  righteoiifftes  pleafeth 
hinV,  when  h^  fuflfereth  enen  outward  and  fiined  righteoulnefle  not 
to  be  without  rewarde.  Whereupon  followeth  th-at  which  we  euea 
novice  confefled,  that  thefe  Vertues/uch  as  they  be,  or  rather  imat^es 
of  vertues ,  are  the  giftes  6f  God ,  forafmuch  as  there  is  nothing  in 
any  wife-praife  worthyjwhich  procedeth  not  from  him. 

■  ^     But  neuertheles  it  is  true  which  Auguftinc  writcthjthat  all  they  tibr.  4. 
that  arc  ftraungers  from  the  true  religio  of  the  one  God,  howfocuer  contra 
they  be  accompted  worthy  of  admiration  for  opinion  of  vertue,ai  c  l«^'*"«i 
not  oncly  wotthy  oFno  rewarde,but  rather  are  worthy  of  punillimet, 
becaufe  they  do  with  dealing  of  their  heart ,  befpot  the  pure  good 
things  of  God. For  though  they  be  the  inllruments  of  God ,  to  pre- 
fcrue  y  felowfhip  of  men  with  iuftice,  c6cinence,teperance  of  n^indc, 
valiantnes,  and  wifed6m;yet  they  do  very  euclly  execute  thefe  good 
workes  of  God'.becailfethey  are  reftrained  from  euill  doing  ,  not  by 
(incere  loue  of  goodne$,but  either  by  onely  ambition,  or  by  loue  of 

thcmfelueSjOr  by  fomc  otlicr  crpkcd  affedioaWhcras  chcrfoic  they 

RR   ij 


Cap, 


.14.         Of  the  maner  how  to  receiuc 

are  corrupt  by  the  very  vncleannes  of  hart  as  by  ihtir  beginning,they 
are  no  more  to  be  reckened  among  vertues,than  thpfe  viccs^which 
are  wonttodGceiuebyrcafonofncrenes  andJikenefTeof  vercue.Fi- 
nally  when  we  remembre,  that  the  ende  of  that  which  is  right,  euer 
is  that  God  be  rcrued:whatrocucr  tendeth  to  any  other  ende,  forth- 
with worthily  lofeth  the  name  of  right.Bycaufe  therefore  they  hauc 
not  refped  to  the  markc  which  the  wifedome  of  God  appointeth: 
although  y  thing  that  tliey  do/eeme  good  in  doing,yei:  by  a  wrong- 
ful ende  it  is  fin.He  t5cludcth  therfore  that  all  the  Fabricij,Scipioes, 
andCatocs,  inallthofc  excellent  ades  of  theirs:  yet  finned  in  this 
bchalfe,that  whereas  they  lacked  the  light  of  faith,they  did  not  ap- 
ply them  to  the  ende  to  which  they  ought  to  haue  applied  them  :  & 
that  for  that.caufe,  true  righteoufnes  was  not  in  themcforafmuch  a$ 
duties  are  not  weyed  by  the  doings, but  by  the  endcs.  : 

i.Toh.5      4     Moreouerjf  it  be  true  which  lohn  faith,  that  there  is  no  life 
'  *•        without  y  fonne  of  God :  who  fo  haue  no  part  in  Chnftjwhat  maner 
of  men  fo  euer  they  be*>  what  foeuer  they  do  or  go  about ,  yet  they 
runne  forward  with  their  whole  courfe  into  deftrudion  &  the  iudge-* 
Libr.ad  rr.ent  of  eternall  death.  After  this  rcafon  ,  is  that  faid  of  Auguftine: 
Bonita.  Qyj.  j-eligjon  djfcerneth  the  righteous  from  the  vnrighteoos ,  not  by 
^  "  '  lawe  of  woykes  ;but  by  the  very  lawe  of  faith,wJthout  which,  thole 
'J.^\  "^  ^hat  feeme  good  workes  arc  turned  into  fins.Whcrfore  the  fame  Au- 
guftine faithvery  well  in  an  other  place,  when  hecompareththeen-* 
deuor  of  fuch  men  to  running  out  of  the  way. For  howc  much  fsfter 
a  man  runneth  out  of  the  way,fo  much  further  he  is  from  tjhc  marlcei 
and  therefore  is  made  fo  much  more  miferable.  Wherefore  he  af- 
^rmeth  ihat-it  is  better  to  halt  in  the  way ,  than  to  runne  out  of  ^b^ 
way.Finally  it  is  certaine  that  they  are  cuell  trees,forafmuch  as  wjtl)- 
out  the  comunicatingof  Chrift  there  is  no  fandification.Thcy  roay 
therefore  beare  fairefruites  and  bcautifuU  to  the  eye  ,yea&  Iweet^ 
intaftjbut  inrio  wifegoodfiuites.  Hereby  we  ealily  perceiue  that 
whatfoeuer  man  thinketh,purpofeth,  or  doth,  before  that  be  here-, 
conciicd  to  God  by  faith  ,  is  accurfed,  and  not  onely  of  no  value  tQ 
righteoufnefle,buf  of  certnine  deferuingto  damnation.  And-why 
difpute  we  hereof  as  of  a  doutfull  thing ,  fith  it  is  already  proued  by 
^cb.i  I.  ^^^  wirnede  of  the  Apoftle ,  that  it  is  impoflible  that  any  man  may 
s.         pleafe  God  without  fairh?       , 

5     Bur  there  ihall  yet  appeare  a  plainer  profe,if  the  grace  of  God 

be  in  com  pari  ron,di  redly  fetagainft  the  naturall  ftate  of  man.  For  the 

ohn.5   Scripture  cneth  out  cuery  where  ,  that  God  findcih  nothing  in  man 

"•J*       whereby  he  may  be  pxouoked  to  do  good  10  him,  but  with  his  owne 

free 


The  grace  of  Chrift.      Lib.3,  315 

free  goodnefle  preucnteth  him.  For  what  can  a  deade  man  do  :o  ac- 
leme  hft?  But  when  he  lightncth  vs  with  the  knowledgCiof  himfclFej 
he  is  faid  to  raife  vs  from  death,and  to  make  vs  a  newe  creature.  For 
wefeethatoftentimes/peciallyofthe  Apoftle,the^oodncsofGod  Epli.2. 
is  fet  forth  vnto  vs  by  this  title.God (faith  he) which  is  rich  in  mercy,  '^' 
for  the  great  loue  wherewith  he  loued  vs ,  cuen  when  we  were  dead 
by  {inncs,hath  raadevsaUue  together  in  Chnft.&c.  In  another 
place ,  where  vnder  the  figure  of  Abraham  he  cntreateth  of  the  ge- 1 0^.41. 
nerall  calling  of  the  faithful,he  fa:th:it  is  God  that  gcueth  hfe  to  the 
<lead  J  and  calleth  thofc  thinges  that  are  not,as  though  they  were.  If 
we  be  nothing.what  (I  befeech  you)  can  we  do?Whereforey  Lordc 
ftrongly  beateth  downe  this  arrogancy,in  the  hiftory  of lobjin  thefe  Rom.u 
wordes :  who  preucnteth  mc,and  1  lliall  rendre  it  him?  for  all  things  J  5 
are  mine.WhichfentencePaule  expounding  applieth  it  to  this,that  _°  •'**• 
we  lliould  not  thinkc  that  we  bring  any  thing  to  the  Lorde  but  mere  Rom.io 
ihame  of  needines  and  emptines.  Wherefore  in  y  place  aboue  cited,  35. 
to  proue  that  weare  come  into  the  hope  of  faluation  by  his  grace 
alone, not  by  works,he  allegeth  that  we  arc  his  creatures  becaufe  wc 
are  new  begotten  m  Cbriil  Icfus,  to  the  good  workes  which  he  hath  Ephe.j. 
prepared  that  we  Ihouldwalkc  in  the:  As  if  hehadraid:whichof  vs  »«• 
may  boatte  that  he  hath  with  his  righteoufne0e  prouoked  God,  fith 
our  firft  power  to  do  good  procedeth  out  of  regcncraiion?For  as  wc 
are  made  by  nature,  oyle  {hall  foner  be  wronge  out  of  a  ftone,  than  a 
good  worke  out  of  vs.Truly  it  is  wonderfull  if  man  being  codemned 
of  fo  great  a  l"hame,dare  yet  fay  that  there  remaincth  any  thing  with 
him.  Thereforclet  vsconfefle  with  this  noble  inftrument  ofGod,  i.Tim.i 
ihat  wc  are  called  of  God  with  a  holy  calling ,  not  according  to  our  9» 
workeSjbut  according  to  his  purpofe  and  grace:and  that  the  kindncs 
&  loue  of  God  our  fauiou:  toward  vs  hath  appeared  jbecaufe  he  hath  Tit,  3.4. 
faued  vs,not  by  the  works  of  righteoufnefle  which  we  haue  don,buc  " 

according  to  his  owne  mercy:y  being  iuftjfied  by  his  grace,we  might 
be  made  the  hcircs  of  eternall  life.  By  this  cofefiTion  we  difpoill  man 
of  all  righteoufnefle  euen  to  the  leaft  litle  pecce  thercof,iill  he  be  by 
only  mercy  regenerate  into  hope  of  eternall  hfe:forafmuch  as  if  the 
righteoufnefle  of  workes  do  bring  any  thing  toward  the  iuftifyins  of 
VSjit  is  falfly  faid  that  wc  are  iufl:ified  by  grace.Truly  the  Apoftle  had 
not  forgotten  himfclfe,when  he  affirmed  iuftificatio  to  be  of  free  gifr, 
which  in  an  other  place  refoneth  y  grace  is  nowe  not  grace,if  works  ^0^1.11 
do  any  thing  auaill.  And  what  other  thing  doth  the  Lord  mean,  whe  6. 
he  faith  that  he  came  not  to  call  righteous  men  but  finners?  If  oncly  Mart  ^ 
finners  arc  receiuedjwhy  feekc  wc  an  entry  by  fained  righteoufncs? '  ^ 


Cap.14.     '    Ofthcmancrhowtorccei'uc 

6     Still  this  fame  thought  hachnow,&  then  recourfe  to  my  minde, 

that  it  is  pcrill  lealt  lihauld  do  wrong  to  the  mercies  of  God,  which 

do  fo  carefully  trauaill  in  prouinge  of  this  thing  as  though  it  were 

doutfuU  or  darke.Bat  bycaufe  our  cnuioufnes  is  (uch ,  as  vnleflc  it  be 

moft  ilraightly  thruft  out  of  place,it  ncuer  yeldeth  to  God  y  which  is 

his,I  am  copelled  to  tary  fomwhat  the  longer  vpon  it.  Yet  forafmuch 

as  the  fcripture  is  clere  enough  in  this  matter,!  wil  in  fighting  rather 

!?fa.  jtf  vfe  y  wordes  thereof  then  mine  owne.EfayCjwhcn  he  harh  defcribed 

^'         the  vniucrfall  deftrudion  of  makind,doth  tmmediatly  after  very  fitly 

adioin  the  ordrc  of  reftoring.The  Lordc  harh  reen,and  it  femed  euell 

in  his  eyes.  And  ha  fawejthat  there  is  no  man:aAd  he  maruailed  that 

there  is  none  that  oftereth  himfelfe :  an  J  he  hath  fet  faluation  in  his 

owne  arme,  &  hath  ftrengthened  himfelfe  with  his  ownc  righteouf- 

nefle.  Where  are  our  righteoufncfles  if  it  be  true  which  the  Prophet 

riith:that  there  isno  man  ihathclpeihthe  Lorde  inrecoueringhis 

>n.'5.x.  faliiaiionJSoanother  prophetjwherehebriniiethin  the  Lorde,  djp» 

^>        courfing  of  the  reconciling  of  finners  to  himfelfe,fatth :  1  will  efpoufe 

thee  to  me  for  euer,  in  righteou(nes,iudgemcnt,  grace  and  mcrcie.l 

wil  fay  to  her  y  hath  not  obteined  mercy,thou  had  obtained  mercy. 

If  fucn  conuenant ,  which  it  »s  certaine  to  be  the  firft  conioining  that 

wehauewithGod,  ftandeth  vpon  the  mercieof  God,there  isleft 

no  foundation  of  our  owne  righreoufnefle.  And  I  would  fain  learne 

of  thofe  men  which  fainey  man  meteth  Gad  with  (ome  righteouf- 

neffc  of  Works,  whether  they  thinke  that  there  is  any  righteoufncflc 

atalijbutrhai:  which  is  acceptable  to  God,  Ifit  bemadne.sroihinke     \i 

fo  y  what  acceptable  thin-^  to  God  can  precede  from  his  enemies, 

whom  he  "/holly  abhorreth  with  all  their  doings?  That  all  we,  I  fay, 

are  the  dedly  and  profefTed  enemies  of  our  God,  the  truth  it  klfe  pe- 

Rom.^.  ihHeth,till  being  iuftified, we  arc  receiuedintofrendfhip.  Ifiuftjfica- 

^'  ,       rionbe  thebeeinnini^oMoue,what  riehteoufnefle  of  workesfhall 

j\        *  1^0  before  it?So  [ohn,To  tui  nc  away  that  peftilcnt  arrogancc,doth  di- 

I  ,lohn.  ligentiv  put  vs  in  minde  how  we  did  not  firft  loue  him.  And  the  felfc 

♦  \^-     fame  thing  the  Lorde  had  long  before  taught  by  his  Prophet :  I  will 

Pj^''^*  loue  ih^.faich  he,with  a  free  loue,becaufe  mme  anger  is  turned.  Cerr 

tainly  his  loac  is  not  prouoked  by  workes  if  it  hath  of  his  owne  ac- 

cordc  inclined  It  felfe  vntovs.  But  the  rude  common  forte  of  men 

thinke  it  to  be  nothing  els.bur  that  no  man  hath  deferued  that  Chrift 

fhould  pcrforme  our  redcptionryet  that  to  the  entriog  into  the  pof- 

feflion  of  redemption  ,  we  be  holpcn  by  our  ownc  workes.  Yea  but 

howfofucr  we  be  red'  med  o(  Chrift,  yet  till  we  be  by  the  calling  of     M 

the  Father  graffed  into  the  communio  of  him  ,  we  arc  both  heires  of 

daike- 


»J 


The  grace  of  Chrift.       Lib.3J         31^ 

darkcneflc  and  death,  and  the  enemies  of  God.  For  Paulc  teacheth  i.Cor. 
that  we  are  not  cleanfed  and  wafllicd  from  our  vncleannefles  by  the  ^•*** 
blood  of  Chrift  ,  vnnli  the  holy  Ghoft  worketh  that  cleanfing  m  vs. 
Which  fame  thing  Peter  minding  to  teach ,  declareth  that  the  fane-  i.Pet.f. 
tifyii^  of  the  Spirit  auaileth  vnto  obedience  &  the  fprinkhng  of  the  ^* 
bloode  of  Chrift.  If  we  be  by  the  Spirit  fprinkled  with  the  bloode  of 
Chrift  vnto  clean(ing,let  vs  not  thinke  that  before  fuch  watering  wc 
be  any  other  than  a  (inner  is  without  Chrift.  Let  this  therefore  re- 
niainc  ccrt3ine,y  the  beginning  of  our  faluatio  is  as  it  were  a  certainc 
refurredlion  fi  6  de.nth  to  Iiferbecaufe  when  for  Chrifts  fake  it  is  ^eucn 
to  vs  to  beleue  in  him,the  we  hrft  begin  to  pafle  from  deatli  into  life. 
7  Vnder  this  fort  are  comprehended  they  which  hauc  in  the 
diuilion  abouc  fet  bene  noted  for  the  feeond  and  third  fort  of  men. 
Forihevncleannefteofconfcience  proueth  that  both  of  them  arc 
not  yet  regeneraie  by  the  Spirit  of  God.  And  againe,  whereas  there 
is  no  regeneration  in  thcmjthis  proueth  the  want  of  faith.Whereby 
appeareth  that  ti.ey  arc  not  yet  reconciled  to  God ,  nor  yet  iuftified 
in  his  fight :  forafmuch  as  thefe  good  things  are  not  attained  to ,  but 
by  faiih.What  can  finners  being  eftraged  from  God  bring  forthjbut 
that  which  is  accurfed  in  his  iudgcment?With  this  fooliih  boJdnes  in 
dcede,both  all  wicked  men  arc  puffed  vp,  &  fpecially  hypocrites,be- 
caufe  howefoeuer  they  knowe  that  their  whole  heart  fwarmeth  full 
of  filthinefle,yet  if  they  do  any  works  y  hauc  a  fhew  of  goodncs,  they 
thinke  them  worthy  that  God  fhould  not  defpile  tlic.Herof  groweth 
that  pernicious  errour,y  being  proued  giliy  of  a  wicked  and  mifchc- 
uous  minde,yet  ihey  can  not  be  driucn  to  cofcfTe  themfelues  void  of 
righteoufnesibut  euen  when  they  acknowledge  thefelues  vnrightc- 
ous ,  becaufe  they  can  not  dmy  it ,  yet  they  arrogantly  claime  fomc 
righteoufnes  vnto  ihe.This  vanitic  the  Lord  excelletly  well  confuteth 
by  the  prophet:  A  fke(faith  he)chc  priefts/ayingrif  a  mancarrie  fane-  ^*S-  *• 
tificd  ftefti  in  the  hemme  of  his  garmet,&  putteth  to  it  bread  or  other  *  *• 
meate,lliall  it  be  fandified?  The  priefts  aunfwercd :  No  And  Hageec 
faid.  If  a  defiled  man  in  foule  touch  any  of  fuch  thefe  things,  (hall  it 
be  defiled^  The  priefts  anfwered:it  fhalbe  dtfiled.  Haggce  faid.  So  is 
this  people  before  my  facc,faith  the  Lord:  &  fo  all  the  works  of  their 
hands ,&  all  things  y  th  cy  offer  to  me  ilialbe  dcfilcd.I  wold  to  god  that 
this  faying  might  either  get  full  credit  with  vs.or  well  be  fettled  in  our 
remebrace.For  there  is  no  n»an,though  he  be  otherwife  in  his  whole 
life  neuer  fo  hainous  a  wicked  doer,y  can  abide  to  be  perfw3ded,th3t 
which  y  Lord  here  plainely  pronouceth.The  naughticft  man,ro  Tone 
as  he  hath  performed  one  or  two  doubtfull  dcedes  of  y  law,doubtcth 

RR   iiij 


Cap.14.         Ofthemanerhowtoreceiuc 

not  that  ic  (halbc  accepted  to  him  for  rightcoufnes.Bat  y  Lord  cricth 
to  the  contra  vie,that  there  is  no  fandification  gotten  there  by, vnleffe 
the  heart  be  firft  well  cleanfed.  And  not  contented  therewith,  he  af- 
firmeth  that  rill  the  workes  whatfoeuer  they  be  that  procede  from 
finners  ,  are  dcHled  with  vncleannes  of  the  heart.  Therefore  let  the 
name  of  nghceoufneffe  depart  from  thefe  workes  which  are  by  the 
Lordesowne  mouth  condemned  of  filthines.  And  withhowefita 
ii'nilttude  doth  he  ihew  the  fame  /  For  it  might  hauc  bene  obiededi 
that  whatloeuer  the  Lorde  had  commaundcd  ,  was  inuiolably  holy. 
But  he  on  the  coirarie  iide  fetteth  againft  them, that  it  is  no  maiueU, 
if  thofe  things  that  are  hallowed  by  the  lawe  of  the  Lorde ,  are  de- 
filed with  the  filthineHc  of  naughty  men:whereas  an  vncleane  hand 
prophaneth  a  holy  thing  with  touching  it. 
ifa.  I.  8  The  fame  matter  he  excellently  well  handlcth  in  Eraye,OfFer 
^'  not  (faith  he)  facrifice  in  vaine :  mcenfe  is  abhomination  to  mc :  my 
foiile  hatcthyour  Calcndes  &  folemnities.They  are  become  tedious 
to  mc,  &  I  haue  ben^e  werie  with  bearing  them:when  you  fliall  hold 
vp  your  handes  I  will  tourne  away  mine  eyes  from  you  :  when  you 
(h.ili  multiply  prayer  I  will  not  heare.'for  your  hades  are  full  of  bloud. 
Be  waOied.bc  cleane,t.?ke  away  y  eueil  of  your  thoughts.  What  mea- 
neth  this  that  the  Lord  fo  lotheth  the  obeyinge  of  his  owne  lawe?Yca 
but  he  hcrcrefufeth  jiothing  that  is  of  the  naturail  obferuing  of  the 
lawe,y  beginning  whereof  he  eucry  v/here  tcacheth  to  be  the  viifai- 
nvd  fc-areof  his  name.  When  thatis  taken  away,  what  fo  cucr  ihings 
arc  offjred  him  are  not  onely  trifles ,  but  ftinking  and  abhominable 
fikhineife.Nowe  let  the  hypocrites  go,&  keping  peruerfnes  wrapped 
vp  iritheu-heartjcndeuourto  defcruethcfauourofGod  with  works. 
'ro.15.  ^"^  ^y  ^'^'^  meane,they  Ihall  more  &  moreprouoke  hi  to  wrath. For 
•  to  him  the  facrilices  of  wicked  are  abhominable,  and  the  only  prayer 

of  vp!  ighi"  men  plcafcth  him. Therefore  we  hold  y  out  of  dQut,which 
ought  to  bcmoii  comonly  knowen  to  him  ,  that  is  cuen  but  meanel/ 
cxercij'cd  in  the  Scriptures  ,thateuen  thofe  workes  thatglifter  mofl: 
glonoudy  la  men  not  yet  truly  fan6tificd,are  fo  farre  ffom  righceoui^ 
ugufi  ncflc  in  the  fight  of  the  Lord,!-hat  they  be  iudgcd  fins.  An<l  therforc 
br.  c\c  ji^^y  [^^^^(,  Q^^{  fnof!  truely  that  hauc  taught  that  fauoiir  v/ith  God  is 
!*'y^  '^  not  procorcd  to  any  perfon  by  woi  kes  :  but  contraiywife  that  workes^ 
^  "  do  then  pk.)/t»&  neuer  till  thcn,vvhcn  y  perfon  hath  fiift  found  grace 
in  the  fight  of  God.  And  this  ordreisreligioufly  tobekept,to  which 
the  fcripture  leadeth  vs  by  y  hand-Mofes  wry  teth  that  the  Lord  had 
enc  4.  rcfpcd  to  Abcli  Sc  to  his  workes.  Sec  you  not  how  he  declareth  that 
God  IS  fauof  able  to  the  menne  >  before  that  he  hath  refpc^  to  their 

woikcs? 


The  grace  oiChrilt.  Lib.3.  317 

workes?Wherforc  the  cleaniing  of  the  heart  muit  go  berore,thac  ihc  Ad  x  j, 
workes  which  come  from  vs  ,  may  bt  louingly  recei'.ied  ol  God ;  be^  ^ 
caufe  this  faying  ot  lercmy  is  alway  in  foice,that  the  woijjcs  of  God   ^^'  ^' ' 
haue  refped  vnto  tructh.  And  that  ic  is  only  faith  by  which  the  hearts 
of  men  are  clenfed ,  the  holy  Ghoil  hath  iiffiimed  by  the  mouth  of 
Peter  :  whereby  it  is  certaine ,  that  the  hilc  fundaiion  is  in  true  and 
liuely  faith. 

9  Now  let  vs  lookc  what  righteoufnes  they  haiic,whom  we  hauc 
fet  in  the  fourth  degree .  We  graimc  that  when  God  by  the  meane 
pf  the  righteoufnes  of  Chrift,reconcileth  vs  to  himfelfe,&  giuing  vs 
free  forgiuenefle  of  finnes  accompceth  vs  for  right-eous ,  with  fuch 
ipercy  is  aUo  conioyned  this  his  beneficial  doinge ,  that  by  his  holy 
Tpirithe  dwelleih  in  v.s,by  the  power  whereof  the  lu{tes  of  our  flellic 
arc  daily  more  &  more  mortiHedjbut  we  are  fanCtiHed:that  is  to  fay, 
hallowed  to  the  Lord  vnto  true  purenes  of  hfe,when  our  lieartes  arc 
framed  to  the  obedience  of  the  law;  that  this  may  be  our  chiefe  wi!, 
10  feiue  his  wiil,and  by  all  meanes  to  aduaunce  only  his  glory. But  e- 
uen  wide  by  the  guidinge  of  the  holy  Gnoft  we  walke  in  the  wayes 
ot  the  Lord,  lealt  yet  we  forgertinge  our  lelue>  (hould  waxe  proude, 
there  are  Lft  cercame  remnants  ofimperfedion, which  may  miniiicr 

vs  matterofhumihty.  There  is  noncrighieous,((aith  the  Scripture)  i  j^j;„ 
that  doth  good  and  Imneth  not  What  maner  of  righteoufnes  ther-  0.6,  ° 
fore  will  they  yet  get  by  their  workes.<'Fiiil  I  fay  ,  that  the  bcrt  worke 
tliatcan  be  brought  foorth  oFthem  ,  is  yet  alway  fpnnkeled  and  cor- 
rupted v/iih  fome  vnckannefle  of  the  fieih,  and  hath  as  it  were  fome 
dregges  min^elcd  with  it.  1  fayjlctaholy  feruantof  Godchoofeout 
of  all  his  life  the  molt  exctliet  thing  that  he  Ihall  thmke  that  he  hath 
done  in  the  whole  courfe  therof,^  let  him  wel  cor.lider  all  the  partes 
ofit.withoutdouthe  fliall  finde  fomewheie  fomewhat  fiiuoringe  of 
the  roLtenneflfe  of  tiie  fldlijforalTnuch  as  to  doing  well  our  cherefull 
<]uickenefl'e  is  neuer  fuch  as  it  ought  to  bc,but  in  (lacking  our  courfe 
our  weakcncfle  ismuch.  Although  we  fee  that  there  are  euident 
foule  blots  whcrwith  the  workes  of  the  holy  are  befprcd,  yet  graunt 
that  they  be  nothing  but  mofl  htle  fpottes:lliall  they  nothing  offend 
the  eics  of  God,before  whom  euen  the  ftarres  are  not  deane?  Thu? 
hauc  we  fliewed  that  there  commeth  not  fo  much  as  one  good  workc 
out  of  holy  men,  which  if  it  beiudgcdin  itfelfe,dcreructh  not  iuft  rc^ 
wardoffhame. 

10  Secondly  I  {ay,that  if  it  were  poffible  that  we  fhould  hauc  fom 
throughly  pure  and  perfect  woikes,yet  one  finneis  enough  to  blotte 
put  and^uenchali  (he  remembrance  of  che  former  nghtcouihcirc. 


Cap.i  4.         Of  the  maner  how  to  rcceiuc 

as  the  Prophet  fay th. With  whom  alfo  lames  agrccth:He  that  offen- 
dethp'aith  he)  in  one,  is  made  gilty  of  all.  Nowc  fith  this  moriall  hfc 
-is  neuer  pure  or  void  from  linne,whatroeu€r  rightcoufnes  we  fhould 
purchace ,  being  from  time  to  time  with  (innes  following  corrupted, 
opprcfled  and  loft,  it  fhoulde  not  come  into  the  light  of  God,  nor  be 
accompted  to  vs  for  righteoufnetfe.  Finally  when  the  righteoufncfTc 
of  woikes  is  entreated  of,  we  muft  not  haue  refped  to  the  worke  of 
die  lawejbut  to  the  commaundement.  Therefore  if  we  fecke  righte- 
oufnetfe by  thelawjwc  (hallm  vame  bring  forth  one  or  twoworkes: 
but  a  perpetuall  obedicce  of  y  law  is  there  ncccffary.Wherfore  the 
lord  doth  not  but  once(as  many  foohflily  thinke)impute  to  vs  righ- 
ceoufneife  that  fame  forgiuenefle  of  Imnes  wherof  we  hauc  fpokcn, 
that  hauinge  once  obtained  pardon  of  our  life  paft,  we  (hould  after- 
ward feekc  rightecuines  in  the  lawrbecaufe  he  (hould  Co  do  nothing 
el(e  but  bring  vs  into  a  falfe  hope,and  mocke  and  laugh  vs  to  fcornc. 
For  fith  no  pcrfedion  coulde  come  to  vs  folonge  as  we  arc  clothed 
with  this  flelli,  &  fith  the  law  threaineth  death  6i  ludiicmet  to  all  thi 
f  performe  not  ful rightcoufnes  in  worke-it  dial alway  hauc  wherof 
it  may  accufe  and  condemne  vs ,  vnlcfle  the  mercy  of  God  on  the  o» 
ihcr  fide  did  wiihftand  it,to  acquite  vs  from  time  to  time  with  conti« 
nuall  forgiuencfie  of  finnes. Wherefore  this  ftandcth  alway  certainc 
which  we  fayd  at  the  beginninge ,  that  if  we  be  weied  by  our  owne 
worthinefle,  whatfoeuer  we  purpofe  or  go  about,  yet  we  with  alloujr 
trauailes  andendeuours  are  worthy  of  death  and  deftrudion. 

1 1  Vpon  thefe  two  pointcs  wc  muft  ftrongly  ftand  faft.-that  there 
was  neuer  any  worke  of  a  godly  ma,  which  ifit  were  examined  by  the 
feucrc  iudgement  of  God,  was  not  damnable.  Againe,  if  there  be  any 
fuch  ftiewed,(which  is  not  poftible  for  man)yet  being  corrupted  and 
defiled  with  the  finnes,wherewith  it  is  certainc  that  the  doer  of  it  is 
loden,  itloofeth  the  grace.  And  this  is  the  chiefe  point  of  our  difpu* 
tation.For  about  the  beginninge  ofiuftification  there  is  noftrife  be* 
twene  vs  and  the  (bunder  forte  of  Scholomcn,  but  that  a  finnner  be* 
ing  freely  deliuered  from  damnation  obtaineth  righteoufnefle,  and 
that  by  the  forgiuene(re  of  finnej:fauing  that  they  vnder  the  word  of 
luftification  comprehend  the  renuing  wherewith  we  are  newly  for- 
med by  the  Spirit  of  God  vnto  the  obedience  of  the  law  &  they  thus 
defcribe  the  rightcoufnes  of  a  man  regenerate ,  that  man  being  once 
reconciled  to  God  by  the  faith  of  Chnlt,  is  by  good  workes  ludged 
righteous  before  God ,  and  by  their  deferuinge  is  accepted.  But  the 
.  Lordc  contra  I  i  wife  pronouncerhthathe  imputed  to  Abraham  faith 
for  rightcoufncife ,  not  at  the  time  when  he  yet  ferued  Idols  >  but 

whca 


The  grace  of  Chrift.         Lib.3.         318 

'when  he  had  already  many  yeares  excelled  in  hoiincflc  of  life.Ther- 
fore  Abraham  had  long  worlhipped  God  from  a  pure  hcart,and  had  Hab.  u 
performed  the  obedience  of  the  lawe  which  may  be  performed  of  a  4. 
mortall  m3n,yec  he  hath  righteoufheffe  repo(ed  m  fnyth.  Whereu- 
pon we  gacher,acCQrding  to  the  argument  of  P.iule,that  it  was  not  of  ^©•■♦•T'' 
workcs.  Likewifc  wKen  it  is  fayd  in  the  Prophet.  The  righteous  man  Pfa,  j  j, 
(hall  liue  by  faitlvtis  not  fpokenof  wicked  &  prophane  mcn,whom 
the  Lord  iuftifieth  by  conuerting  rhem  to  the  faith,  but  the  fpeach  is 
dircded  to  the  faithfull,  and  to  them  is  promjff  d  life  by  faith.  Paulc 
alibtaketh  away  all  dout,  when  for  confirminge  of  that  fentencCjhc 
taketh  this  verfc  of  Dauid.  Bleflexi  are  they  whofc  inquities  are  for* 
giucn.  But  it  is  certaine,tha:  Dauid  fpeakcthnjtof  the  wicked ,  but 
of  the  faithfullt  fuch  as  himftlfe  wasrbecaufe  he  fpake  out  of  the  fee- 
Im^of  his  owne  confcieace.Thcrefore  this  bleflednefle  we  muft  not 
haue  once  in  our  life,but  hold  ii  throghout  all  our  hfe.Laft  of  all  he 
(tftifieth  thar  the  embaffigc  concerning  the  free  reconciliation  with 
God  is  not  publifhed  forone  ortwodayes,  but  is  perpetuallinthc 
church.  Therefore  the  faithfull  haue  eucn  to  the  end  of  their  life  no 
o:hcr  riv^hteoufncfTe  than  that  which  is  there  fet  forth.  For  Chrift  e- 
lierlaftm :,ly  rcmaineth  the  Mediator  to  reconcile  the  father  to  vs,&  18. 
the  effettualncfi";  ot  his  death  is  cuerlarting :  namely  wafhing,  fatisfa- 
^ion,expiatio!i,Hnally  perfed  obedience,  wherwith  all  our  iniquities 
are  couercd.Nciih  rdoth  Paul  to  the  Ephefians  fay,that  we  haue  the 
begiruiing  of  faUuuion  out  of  grace,  but  that  we  are  faued  by  grace* 
not  orworkes,that  no  man  ihould  glory. 

Ii  Th'jftartinge  holes  which  the  Scholemendohercfceke  toc- 
(cjpc  by, do  not  dcliuer  them.  They  fay  that  good  workcs  are  not  by 
inward  vvorchines  in  ihemfeliiei  of  fo  great  value ,  that  they  be  fufii- 
^iciit  to  purchase  righceouf^ius.-but  this,that  they  be  of  fo  great  value, 
is  of  grace  accepting  them.Then,  bccaufe  they  be  driucn  to  confefle 
that  the  rigiiceoufneffe  of  workcs  is  in  this  life  alway  vnperfed,  thcjr 
grauncth.it  wc,  folongeas  wehue,  do  needeforgiueneflcof  finncs, 
whereby  the  want  ofworkes  may  be  fupplied:  bur,that  the  defaultes 
which  arc  committed,  are  rccompenced  with  woikes  of  fupcrcroga- 
tion.For  I  anfwerejthat  ihc  acceptinge  grace  as  they  call  it,is  none  o- 
ther  than  his  free  goodne/Te  wherewith  the  father  embraccth  vs  in 
Chriftjwhen  he  clotheth  vs  with  the  innoccncy  pf  Chrift,&  accomp- 
terh  the  Cnme  ours,that  by  the  beneficial  meane  therof  he  may  take 
vs  for  holy,pure,and  innocenc.For,the  righteoufnes  of  Chrift(which 
as  it  only  is  perfedjfo  only  can  abide  the  fight  of  God)  muft  be  fet  in 
our  fteade,and  be  prefenccd  at  the  barre  as  a  farecy. Herewith  we  be«> 


Cap. 1 4.         Of  the  maner  how  to  receiuc 

fng  furnifhed ,  do  obtaine  continuall  forgiuenefle  of  linnes  in  faith. 
With  the  purcnelfe  hereof  our  filthineflfes  and  vncleannefTes  of  im- 
perfcdions  being  couered  are  not  imputedibuc  are  hidden^as  if  they 
were  buried,y  they  may  not  come  into  the  iudgement  of  God,  vntil 
the  houre  come,when  the  old  ma  being  flaine  &  vtterly  deftroied  in 
vs,thegoodne(reof  Godlhallreceiue  vsmtoblelTcd  peace  with  the 
new  Ada,  where  let  vs  looke  for  the  day  of  the  Lord,in  which  in  re* 
ceiuing  vncorrupt  bodies ,  we  fiiall  be  remoued  into  the  glory  of  the 
heauthly  kingdom.  •  ■    ■- '  ♦ 

1 5  If  thcfe  thinges  be  true,verily  no  workes  of  ours  can  of  thcm- 
felues  make  vs  acceptable  &  pleafing  to  God:neither  can  the  workes 
thcmfelues  pleafe  ,  but  in  refped  that  man  bemge  couered  with  the 
righteoufneflc  of Chrift^plcafeth  God,  &  obtaineth  forgiuenelfe  of 
bis  finnes .  For  God  hath  not  promifed  the  reward  of  eternall  Irfe  to 
feme  ccrtaine  workes ,  but  onely  pronounceth  that  he  which  doth 
thcfe  things,  fhal  liue:fettinge  the  notable  curfc  againlt  all  them  that 
continue  not  in  all  thinges.  Whereby  the  deuife  of  righteoufnelfe  in 
parte  is  largely  confutedjfith  no  other  righteoufnes  is  admitted  into 
ne3ue,but  a  whole  obferuing  of  the  law.  And  no  whit  founder  is  that 
which  they  are  wont  to  babble  of  fupplying  of  recompence  by  works 
of  Supererogation  .  For  why  <■  Do  they  not  ftill  rcturne  to  the  fame 
«u.i?.  place  from  whence  they  arc  already  fliut  out :  that  he  which  kepech 
•  the  law  in  partc,is  by  workes  fo  farre  righteous?That  which  no  man 
of  found  iudgemet  will  graunt  themjthcy  do  too  rhamclelly  take  foP 
cofefled.  So  oft  the  Lord  teftifieth  that  he  acknowledgeth  no  rightc* 
oufnefle  of  workeSjbut  in  the  perfed  obferuing  of  his  law.  What  ob- 
ftinacy  is  it,that  we  when  we  are  defticute  of  that  obferuing,  ieaft  wc 
(houlde  feeme  fpotled  of  all  glory ,  that  is ,  to  haue  altogether  giuen 
place  to  God ,  do  boaft  ourfelues  of  I  wot  not  what  fmall  peeces  of  a 
few  workes>and  go  about  by  fatisfadions  to  redeme  that  which  wan- 
tcth.Saiisfadions  haue  already  before  bin  fufficiently  ouerthrowen, 
that  we  ought  not  now  fo  much  as  to  dreame  of  the.  Only  this  I  fay, 
that  they  which  fo  play  the  fooles,do  not  wey  bow  deteftablc  a  thin^ 
finne  is  before  God:for  trudy  they  fliould  vnderft.ind  that  the  whole 
righteoufncffe  of  men  beinge  layd  vpon  a  beapc ,  is  not  fufficient  to 
rene.3.  make  recompence  for  one  finne.For  we  fee  that  man  was  by  one  of-f 
?•  fence  fo  caft  away  and  abandoned  of  God,that  he  thcrewithall  loft  alt 
meanc  to  rccouer  faluation.Therforethe  power  of  Satisfaction  is  ta- 
ken away ,  wherewith  they  flatter  thcmfelues ,  bur  furely  fhall  ncuei^ 
fatisfie  God,to  whom  nothing  is  pleafantor  acceptable  that  procce-- 
deth  fro  his  enemies.  And  his  enemies  arc  all  they  to  whom  he  pur-> 

pofcth 


The  grace  of  Ch rift.         Lib.3.         31^ 

pofeth  to  impute  linnes.  Therefore  our  (innes  muft  be  coucred  and 
forgiuen ,  before  that  the  Lorde  haue  rcfped  to  any  worke  of  ours. 
Whereupon  followeth  that  the  forgiuenes  of  (innes  is  of  free  grace  pj^^j  , 
which  they  do  wickedly  blafphemc  that  ti  uft  in  any  fatisfadions.Let  13. 
vs  therforejafcer  the  example  of  the  Apoftle,  forgetting  thofc  things 
that  are  behinde  vs,and  hafting  forward  to  thofe  thinges  that  arc  be- 
fore vs  ,  runne  in  our  race ,  cndeuoringe  to  the  price  of  the  hie  caU 
Imge. 

14  But  how  doth  the  boafting  of  the  workes  of  fupercrogation  a  • 
gree  with  that  rule  which  is  taught  vs  ,  that  when  we  haue  done  all 
thinges  that  arc  commaunded  vs,we  lliould  (ay  that  we  arc  vnprr)tita-  tu^^  ,- 
ble  fcruantes,and  that  we  haue  done  no  more  than  we  ouj^htf'To  fay  iq. 
before  God,  is  not  to  faine  or  to  lie,  but  to  determine  wiih  thy  feife^ 
that  which  thou  art  aflTured  of.The  Lord  therefore  commaundeth  v$ 
vnfainedly  to  thinkc  and  confider  with  our  ft- lues,that  wc  60  not  anjr 
free  beneHcial  doings  to  him,but  to  render  due  feruice.  And  worthi- 
ly. For  we  are  feruauntes  endetted  in  fo  many  feruices,as  wc  are  noc 
able  to  difcharge, although  all  our  thoughts  &  all  our  members, were 
turned  into  dutefuil  deedes  of  the  law.  And  therefore  that  which  he 
fayth.  When  ye  haue  done  all  thinges  that  are  commaunded  you,&c. 
is  afmuch  in  eft'ed,as  if  the  righteoufnes  of  one  man  were  more  tha 
^11  the  righteoufnes  of  men.  How  therfore  may  wefof  whom  there 
is  none  that  is  not  moft  farre  diftant  from  this  marke)  be  fo  bolde  a$ 
to  boad  that  we  haue  added  a  heapc  to  the  full  mcafure  ?  Neither  i* 
there  any  caufe  why  any  man  may  take  exceptio  and  fay,that  nothing 
withftandeth  but  that  his  endeuour  may  proceede  beyonde  nece(ra- 
ry  dutiesjwhich  in  fome  behalfc  cealTeth  thofe  that  befrpm  nece(ra- 
ry.For  this  we  muft  altogether  hblde,  that  wc  can  imagine  nothin^ic 
jhat  auaiteth  cither  to  the  worfhip  or  the  loue  of  God ,  which  is  not 
coprehendcd  vnder  the  law  of  God.If  it  be  a  part  of  the  law,let  vs  aoc 
boaft  of  voluntary  hberality,where  we  are  bound  to  neceflfity, 
.  I J  And  for  this  purpofe  that  glorying  of  Paule  is  out  of  fcafon  aU 
Icaged.  That  amog  the  Corinthians  he  did  of  his  ownc  wil  yeld  of  his  i-Cor, 
rightjwhich  orherwife  he  might  haue  vfed  if  he  had  would,  and  that  ^•«- 
he  hach  cmploied  vpon  them  not  pnely  fo  much  as  he  ought  of  due^ 
ty.but  alfo  hath  giuen  them  his  free  trauaill  beyonde  the  boundes  of 
dueties.Bu£  they  (hould  haue  marked  the  reafon  there  expreifedithat 
he  did  this  leaft  he  (houJd  be  an  ofFcnfeto  the  weake.For  falfe  and  dc- 
ccitful  workemen  did  boaft  rhen  elues  with  this  alluring  (hew  of  li-  ' 

bcrality,wherby  they  might  both  procure  fauour  ro  their  poifonous 
dodrincs,3nd  m(c  vp  haired  to  the  Gofpcll,fo  that  Pauic  was  driucn 


Cap.r4.         Of  the  manerhowto  receiiie 

of  neceflity  either  to  bring  the  dodrine  of  Chiift  into  danger,  or  tO 
mecte  with  fuch  craftes.  Go  to;if  it  be  to  a  chriftiannian  an  indiffe- 
rent thinge*  to  runne  into  offenfe,  when  he  may  i  efraine  it ,  then  I 
graunt  that  the  Apoftle4idfomthingof  Si>pererogati6  for  the  lord, 
Butif  this  were  bynghi  required  of  a  wife  diftributer  ofihe  Golpel, 
then  I  fay  y  he  did  that  which  was  his  duety  to  do. Finally  although 
there  appeare  no  luch  caufcjyet  this  faying  of  Chryfoitome  is  alway 
true,  that  all  our  thinges  are  in  the  fame  cafe  whet  cm  arc  the  propel 
poflcffions  ofbondmen,which  it  is  certairte  by  the  law  robe  due  to 
[.uk.17  their  Lord.  And  Chrift  hath  vttered  the  fame  in  the  parable.  For  he 
asked  what  thankc  we  will  giue  to-a  bondefcruant  wher^haumg  birr 
all  the  day  trauailed  with  fundry labours  he  returneth  borne  to  vs  in* 
the  euening.Butitis  po{llble,tlKit  he  hath  labored  with  greater  dili- 
gence  than  we  durft  haue  reqtfired.Be  it  fo.yet  he  hach  done  no  thrng 
but  that  which  by  hi^  eftate  of  bondage  he  ought ,  for  he  with  hi$ 
whole  ability  is  ours. I  fpeake  not  of  what  fort  their  Supercrogati5s 
are  V7hich  thefc  men  wilboatt  of  to  God:for  they  bctri[ic$,fuch  as  he 
neither  hach  at  any  time  coftirnaunded,nor  doth  approuc  them  ,nor 
will  allow  chcm  whe  accompt  (halbe  to  be  made  before  him.  In  this 
fignificationoncly  we  will  graunt  that  ihey  ae  workes  ofSupcrero- 
Pfal.i.  gation.namely  of  which  it  is  fpoken  in  the  Prophet:  whaha^  requi- 
red thcfe  things  at  your  hands?But  let  them  remember  what  is  in  ai* 
"***•  55*  other  place  alfo  fpoken  of  ihefe  things : Wherefore  do  ye  weye  youf 
(Uaer  &  nor  in  breadrYc  fpend  in  labour  &  not  inbemg  fafisfied.lt  is 
in  deede  not  very  hard  for  thefe  klle  Rabbinesto  dilputevndcrthc 
{hadow  in  a  foft  chairc:bl»rwb^n  the  fotiera^gne  iudge  fliall  fit  in  hi* 
judgement  fcate ,  fuch  windy  decrees  lliaUof  neccility  vanifhe  awayJ 
ThiSjthiJ  was  to  be  fought  what  affiance  of  defenfe  we  may  bring  to 
his  iudgemet  featc,  not  what  we  may  talke  of  in  fchooles  Sf  corners^ 
16  In  this  behalfe  thei  e  are  chiefely  two  peftilences  to  be  driuen 
outof  ourmindes  :  that  we  put  no  affiance  in  the  righteoufnefle  of 
workes .  And  chat  we  afcribe  no  part  of  glory  to  rhem  ,  The  Scrip- 
tures daeuery  where  thruft  vs  from  all  mancr  of  affiance,  whe  thej'' 
teach  tl^at  our  righteoufneffes  d<y  ftinkein  the  fight  of  God ,  vnlcfic 
they  teceiue  a  good  fauor  from  the  innocence  of  Chrift,&  that  they 
can  do  nothing  but  prouoke  the  vengeance  of  God,  vnlcffe  they  be 
fuftainedby  thetend<rnes  ofhis mercy. Moreoucr they  foleaue no- 
thing to  v$,bw:  that  we  fhoulde  craue  y  mercy  of  our  iudge  with  that 
*ra.i4  J  confefTion  of  Dauid,  il?at  none  flial  be  iuftihcd  before  him^  if  he  rc- 
*ob.  lO.  ^juifc  accompt  of  his  feruantes.  But  where  lob  fayth  ;  If  I  haue  done 
I  J.       wickedly  ,wo  to  mc.but  if  I  do  rrghtcoufly,yct  I  wil  not  fo  lift  vp  my 

head: 


The  grace  of  Chrift.        Lib.3.  320 

hcadithough  he  meane  of  that  nioft  hie  righteoufnes  of"  God,whcr- 
vnto  the  very  Angels  anfwcrc  not :  yet  he  therewithal!  (hcweth  that 
when  they  connc  to  the  iudgcment  of  God,there  remaineth  nothing 
for  all  mortal  men,but  to  hold  their  peace  as  dumme.For  it  tcndeth 
not  only  to  this  purpofe  that  he  had  rather  witlihgly  ycelde  than  da- 
gcrojfly  ftriuc  with  the  rigoroufnes  of  God:but  he  meaneth  that  he 
felt  no  other  righteoufnes  in  himfelfejthan  fuch  as  at  y  fitft  moment 
Ibould  fall  before  the  fiij,ht  of  God.  When  affiance  is  driucn  away^ 
glorying  muft  alfo  neceffanly  depart .  For  who  can  giue  the  praifc  of 
righteoufnes  to  thtfe  workes,the  affiance  whereof  trcmbleth  before 
the  (ight  of  God?  We  mu(i  therefore  come  whether  Efiy  calleth  vs,  Bfi,^^, 
that  all  the  fecde  of  Ifracll  may  be  praifcd  &  glory  in  God'bccaufb  it  *o. 
is  moft  true  which  he  faith  in  an  other  place ,  that  we  arc  the  plan-  ^'*-  **• 
ting  of  the  glory  of  God .  Our  minde  therefore  fliall  then  be  rightly 
purged.when  it  (hal  neither  in  any  behalfe  reft  vpon  the  confidence 
of  workcs,nor  reioyfe  in  the  glory  of  them.  But  this  errour  cncoura-' 
ged  fooliili  men  to  the  puffinge  vp  of  this  falfe  &  lying  affiance ,  that 
rhey  alway  fet  the  caufc  of  their  faluation  in  workes. 
- 17     But  if  we  lookc  to  the  foure  kindes  of  caufes  ^  which  the  Pht- 
lofophers  teach  vs  to  confider  in  the  effed  of  thinges,we  (hall  findc 
that  none  of  them  doth  accord  with  workes  in  the  ftabliffiing  of  our 
feiuation.  For  the  Scripture  doth  cuery  where  rcporte  that  the  caule 
of  procuringc  the  cternall  hfe  to  vs  ,  is  the  mercy  of  the  hcauenly  fa- 
ther and  hii  free  loue  towarde  vs ;  that  the  Materiall  caufc  is  Chnft 
wi!h  his  obedience  ,  by  which  he  purchaccd  righteoufncfl"*^  for  vs. 
What  alfo  fhall  we  fay  to  be  the  formall  or  inftrumentall  caufe  but 
faich  ?  And  thcfe  three  caufes  lohn  comprehendeth  together  in  one  ^<*^-  > 
icntcnccjwhen  he  faith,God  fo  loucd  y  worId,that  he  gaue  his  only  *^' 
begotten  fonne ,  that  eucry  one  which  bcleueth  in  him  may  not  pc- 
rifhe ,  but  may  haue  eucrlaftinge  lifc.Now  the  final]  caufe  the  Apo- 
ftle  teftiiieth  to  be  both  the  (hewmge  of  the  righteoufnclfe  of  Godj 
and  the  praife  of  his  goodnefle ;  where  he  rehearfeih  alfo  the  other 
three  in  expreffe  wordcs.For  he  faith  thus  to  the  Romaincs:aIl  haue  Rom,  j, 
finned  and  doncede  the  glory  of  God  :  butthey  areiuftified  fre-  »!• 
ly  by  his  grace. Here  thou  haft  the  head  &  firft  fountain,  namely  that 
Ood  embraced  vs  with  his  free  mercy  .  Then  foUoweih :  By  the  re- 
demption which  is  in  Chrift  lelu.Hcrc  thou  haft  as  it  were  the  matter 
whereof  righteoufnefte  is  made  for  vs  through  feyth  in  his  bloude. 
Here  is  fhevved  the  inftrument>  il  caufe ,  whereby  the  righteoufneffc 
of  Chrift  IS  applied  to  vs .  Laft  of  all  he  ioyneth  the  endc,  when  he 
(aythjvnio  the  ihe  wing  of  his  rightcOiufno  that  he  may  be  righteous 


Cap.14.         Ofthemanerhowtoreceiue 

&  the  rjghteoufmaker  of  him  that  is  oF  the  faith  of  Chnft.  And  (t& 
toMch  by  the  way  that  this  righteoufnes  ftandeth  of  reconcihaiion) 
he  fetteth  exprelfely  by  namejthat  Chrill  was  giuen to  vs  for  rccon- 
cihatio.So  in  the  firft  chap.alfo  to  the  Ephefians  he  teacheih  that  wc 
are  recciued  of  God  into  fauour  by  mere  mercy  :  that  the  fame  is 
wroughtjby  the  intcrceirion  of  ChriR :  reccined^by  £iyth :  all  to  this- 
cnde,thatthe  glory  of  the  goodnefle  of  God  may  KiUy  fhine.When 
we  feey  all  the  partes  of  our  faluntion  are  fo  without  vs ,  what  cauiic 
is  there  y  we  ihould  now  either  hauc  affiace  or  glory  in  works  ?  Nei- 
ther can  ciien  the  moft  fworne  enemies  of  the  grace  of  God  mqiic 
any  controuerfie  with  vs  about  the  efficient  orfinallcaure,  vnleflc 
they  will  deny  the  whole  Scripture. In  the  Maicriall  &  Formal!  caufc 
they  cafl  a  fallc  colour,3S  though  our  workcs  haue  a  hnlie  place  with 
faith  and  the  righteoufncfleof  Chrift.  But  this  alio  they  teache,  the 
Scripture  crying  out  againft  them,which  limply  affirmeth  both  that 
Chrift  is  to  vs  for  righteoufnefl'e  and  hfe,&  that  this  benefit  of  righ- 
teoufnes is  poflcffcd by  only  faith.  r-'   ;  v  "  ■-  ^ 

18  But  whereas  the  holy  men  do  ofccnrrmi^S'  ftrengthen  &  com- 
fort themfflues  with  remembrance  of  their  owne  inrtoccncy  and  vp- 
rightnes,  &  fomtime  alfo  forbeare  not  to  report  of  it  with  praife^that: 
is  done  two  waies:either  that  in  coparing  their  good  caufe  with  the 
euill  caufe  of  the  wicked  ,  they  conceiue  thereby  aflured  truft  of  vi- 
d:ory,not  fo  much  for  commending  of  their  owne  righteoulncflc,  as 
fortheiuft  &deferued  condemning  of  their  aduerfanesior  that  euen 
without  comparifon  ofother^  while  they  recorde  thcmfclues  before 
God,  the  purenes  of  their  owne  confciece  bringcth  to  the  both  fomc 
comfort  &  affiance.Of theMofthefe  two  wayeSjWe  flial  fee  liere-' 
aftetiMVowe  let  vs  briefel/ declare  of  the  latter/hovve  it  agreeth  with 
that  which  we  haue  aboue  fay  d  ,  that  in  the  mdgement  of  God  wc 
muft  reft  vpon  no  affiance  of  workes ,  and  glcM-y  vpon  ijo  opinion  of 
them.This  is  the  agreement  that  the  holy  ones,  whenit  concernctK 
the  founding  and  ftabli{hing  of  their  faluation,  do  without  rcfpcdof 
workes  brnd  their eies  to  the  only  goodneffeofGodv  And  they  dtf 
nor  only  bend  thcmfclues  to  it  afore  all  thirtgs'ais  to  the  beginning  oS 
blcfi"edneirc,but  do  reft  therein  as  in  the  ful^Uing  of  it  A  confciencc 
fo  founded.raifed  and  ftabliihcd,is  alfo  ftabhflied  wirb  confideratioii 
of  woikes:nnmely  fo  farre  as  they  are  the  witneftinges  of  God  dwel- 
ling and  reigning  in  vs.  Sith  therfore  this  affiance  of  workes  hath  no 
place ,  vnlclTe  thou  hauc  firft  caft  the  whole  affiance  of  thy  minder 
vpori  the  mercy  of  God:  it  ought  not  to  fccme  contrary  to  that  whetJ 
upon  it  hanucth.  Whcrforc  when  we  exclude  the  affiance  of  workeyy 

wc 


The  grace  of  Chrift.       Lib.j,  321 

fre  meanc  oncly  this  that  a  Chnftian  minde  may  not  bowc  to  the 
merit  of  workesas  to  the  fuccour  of  faUiati^,but  llioulde  through- 
ly reft  in  the  free  promifeofrighceoufnefle.  Butwc  foibiditnotto 
vnderprop  and  ftrcngihen  chisfajch  with  the  figncs  of  the  good  will 
of  God  toward  it  felfe.Forif  al  the  good  gifces  which  God  hath  be- 
ftowed  vpon  vs ,  when  they  be'recorded  in  remembrance ,  are  to  vs 
after  a  certaine  maner  as  it  were  bcames  of  the  face  of  God.by  which 
tve  are  cnhgluened  to  beholde  that  fouerai^ne  light  of  goodncfic: 
much  more  IS  the  grnceof  goodworkcs,  which  fheweth  that  the 
Spirit  ofadoption  is  giucn  vs.  , 

19     When  therfore  the  holy  ones  do  by  innoccncy  of  confcicnce 
confirme  their  faith,&  gaiher  matter  of  reioyfing,they  do  norhingc 
but  call  to  minde  by  the  frutcs  of  their  calling,  that  they  arc  adopted 
of  the  Lord  into  the  place  of  ( hildren.  This  therefore  that  is  taught  Pro.Xi^ 
by  Salomon,ihat  in  the  feare  of  the  Lord  is  ftedfaft  alTurcdnes:  and  »•• 
tins  that  fometime  the  holy  ones  vfe  this  proteftation,  to  the  entenc 
that  they  may  be  heard  of  the  lord,that  they  haue  walked  before  his  Gcn.sj 
face  in  vpriglitnes  &  fimplicity:  haue  no  place  in  laying  the  fundaiio  4"' 
of  ftabliihingof  c5rcience:butare  theonly  of  value>rf  they  be  taken  *-*^"^£ 
of  the  enfuing  eflcd:bccaufe  both  that  fearc  is  no  where  which  may  *°*'' 
ftablifli  a  full  aflurcdnes,  &  y  holy  ones  are  priuie  in  their  cofuiencc 
oi  fuch  an  vprightnes,wherwith  are  yet  mingled  many  remnantes  of 
the  fleiB.But  foiafmuch  as  of  die  frutes  ofregeneracion  they  gather 
an  argument  of  the  holy  Gholl  dwcUmge  in  them,they  do  there  by 
not  fclcuderly  ftrengthen  thcm^elucs  to  lookc  for  y  help  of  God  in 
all  their  necellities,  when  they  b)  expcriece  finde  him  their  father  in 
fo  great  a  matter .   And  euen  this  alfo  they  can  not  do ,  vnlefTe  they 
haue  firft  co'nceiued  the  goodaes  of  God/ealed  with  no  other  affu- 
redncfl'e,thah  of  the  promife.  For  if  they  beginne  to  wcic  it  by  good 
yorkes,nothing  flialbe  more  vncertaine  nor  more  weake:forafmuch 
as  if  workcs  be  conlidered  by  themfclucs »  they  fliall  no  leffe  by  their 
imperfedion  (hew  profe  of  the  wrath  or  God,tha  they  do  with  how- 
focuei  vnperfed  pureneffc  tcftify  his  good  will.  Finally  they  do  fo  fct 
out.the  benefites  of  God, that  yet  they  turne  not  away  from  the  free 
fauour  of  Godjin  which  Paulteftificth  that  there  is  y  length,breadth,  Ephck 
depth  &  heigth  of  them:as  if  he  fhould  fay ,  Wheihcrfoeuer  the  fen-  1 1«     - 
fes  oFthe  godly  do  turne  themfelues,how  hie  focuer  they  clime,how 
farre  &  wide  foeuer  they  extende  them,yei  they  ought  not  to  go  out 
of  the  loue  of  Chrift,but  holde  therofelues  wholly  in  the  meditation 
thereof,  becaufe  itcomprehendeihallkindes  ofmcafurcsinit.And 
therefore  he  faytii  that  it  excellech  &  furmounteth  aboue  all  know- 


Cap.  1 4.  Of  the  rhancr  how  to  rcceiuc 

ledge :  and  ctiat  when  we  airknbwledge  how  much  Chrift  h'ath  ioued 
m  8.  vs,  we  are  fulfills,  d  jnto'44li:hefulnefrcof  God.  As  in  an  other  place, 
*  when  heglorieththatalltheGodlyarevanquifhers  mbatten,heby 
andby  dddeth  a  reafonjbccaufe  of  him  that  ioued  vs. 

io  We  fee  now  that  rhere  is  not  in  the  holy  ones  that  affiance* 
of  works,  which  either  giuerh  any  thing  to  the  merite  of  thcm(for- 
afmnch  as  they  regard  the  none  otherwife  than  as  the  gifts  of  God, 
wh^erby  they  rcknowledge  his  goodaes  none  otherwife  tha  as  figncs 
of  theirralhnge ,  whereby  may  thinke  vpon  their  eleftion)or  which 
withdraweth  not  any  thinge  from  the  free  righteoufnelfe  which  wc 
obtainc  in  Ghrift ,  forafmuch  as  it  hangeth  vpon  it,  and  ftandcth  not 
wi[houtit.  The  fame  thinge  doth  Auguftine  in  few  wordes,buc  very 
welfet  out  where  he  writech.I  do  not  fay  to  the  Lord,defpife  not  the 
workes  of  my  handes  ,  or  I  haue  fought  the  Lord  with  my  handes  & 
'  haue  not  bin  deceiued .  But,!  do  not  comend  the  works  of  my  hands: 
for  I  feare,  leaft  when  thou  haft  looked  vpon  them ,  thou  iTialt  tinde 
moe  finnes  than  merites.Only  this  I  fay,thisl  askejthis  I  defirc,  de- 
fpifenot  the  workes  of  thy  handSjbeholdinme  thy  worke,not  mine. 
For  if  thou  beholdeft  mine,thou  damneft  me:if  thou  beholdeft  thine, 
chou  crowneft  me. For  alfo  whatfocucr  good  workes  I  haue,they  arc 
of  thee.He  fetteth  two  caufes,  why  he  dare  notboaft  of  his  workes  to 
Godjbecaufeif  he  haue  any  good  workes,  he  feeth  therein  nothing 
his  owne:fecondly,  becaufe  the  fame  is  alfo  oucrwhelmed  with  mul- 
titude of  finnes.  Whereupon  commeth  to  pafTe  that  the  confciencc 
feelcth  therby  more  fearc  &  difmaying  than  affurednes.Therfore  he 
would  haue  God  no  otherwife  to  looke  on  his  well  doings,  than  that 
reknowledging  in  them  the  grace  of  his  calling,he  may  make  an  end 
of  the  worke  which  he  hath,  begonne. 

2 1  But  furthermore  wheras  the  Scripture  {heweth  that  the  good 
workes  of  the  faithful,  are  caufes  why  the  Lord  doth  good  to  them, 
that  IS  fo  to  be  vnderftaded^that  that  which  we  haue  before  fee  may 
ftand  vnfhaken ,  that  the  Eftcd  of  our  faluation  confifteth  in  the  louc 
of  God  the  Fathcrtthe  Matter,  in  the  obediece  of  the  Sonneithe  In- 
ftrumentjin  the  enlightning  of  the  holy  Ghoft,  that  is  to  fay,in  faith; 
that  the  cnde  is  the  glory  ofthefo  great  kind'jnefle  of  God.  Thefc 
things  withftand  not,  but  that  the  Lord  may  embrace  workes  as  infc* 
riour  caufes.But  whenfc  commeth  th.ic  ?  Namely  whome  the  Lordc 
of  his  mercy  hath  appointed  to  the  inheritance  of  eternall  life,  them 
with  his  ordinary  difpenfition  he  doth  by  good  workes  biingc  into 
the  poflfcffion  thereof.That  which  irocth  before  in  order  ofdifpen- 
iation,  he  callcih  die  caufe  of  that  which  followeth.  After  this  man- 
ner 


The  grace  of  Chrift,         Lib.3.  322 

ncr  he  fometime  dcriueth  eternal  life  from  workesrnot  for  that  is  to 
be  afcnbcd  to  them:buc  becaufe  whom  he  hath  chofen,  the  he  doth  Rom, 
iuftific,  that  he  may  at  length  gloriHe  them,  hemaketh  the  grace  5* 
that  goeth  before  which  is  a  ftep  toward  that  which  folowcth,after  a 
certame  maner  the  caufe  of  it.Butfo  oft  as  he  hath  occafio  to  afligne 
the  true  caufe  ,  he  biddeth  vs  not  to  flee  to  workcs ,  but  holdeth  vs 
in  the  oncly  thmkinge  vpon  the  mercy  of  God .  For  what  manner 
of  thmge  is  this  which  he  teacheih  by  the  Apoftle,  The  rewarde  of  Rom. 
finnc  is  dcath.-the  grace  of  the  Lordcjislife  euerlaftinge  ^  Why  doth  i  j, 
he  not  fee  righteoufnelfe  in  comparifon  againft  finnc ,  as  he  fctteth 
life  agamft  death?Why  doth  he  not  make  righteoufnefle  the  caufe  of 
life,3S  he  makech  finne  the  caufe  of  death  ?  For  fo  fliould  the  copari- 
fon  of  contraries  hauc  ftande  well  together ,  which  is  much  broken 
by  this  turninge .  But  the  Apoftle  meant  by  this  comparifon  to  ex- 
prefle  that  which  was  trueth,that  death  is  due  to  the  deferuinges  ot* 
men :  that  life  is  repofedin  the  onely  mercy  of  God.  Finally  in  thefe 
manners  of  fpeaking  is  rather  exprelTed  the  order  than  the  caufe  ;be- 
caufe  God  in  heapinge  graces  vpon  graces ,  taketh  caufe  of  the  fiift 
to  adde  the  (cconde ,  that  he  may  leaue  nothinge  vndone  to  the  en- 
riching of  his  feruantes:  and  he  focotinually  extcndcth  hisJiberahty, 
that  yet  he  would  haue  vs  alvvay  to  looke  vnto  the  free  eled;i5  which 
is  fountaine  and  beginninge  of  it.  For  although  he  loucrh  the  giftes 
which  he  daily  giueth,infomuch  as  they  fpring  out  of  that  fountaine: 
yet  it  is  our  part  to  holde  faft  that  free  acceptation ,  which  alone  is  a- 
ble  to  vpholde  our  foules :  as  for  fuch  giftes  of  his  Spirite  as  he  after- 
ward giueth  vsjfo  to  adioyne  them  to  the  firft  caufe,  that  they  minifh 
nothing  of  ic. 

The  XV.  Chapter^ 

That  thcje  t hinges  that  are  commonly  boafled  concerning  the  merites  ofwort^^ 
do  OHerthrovv  as  well  the  pratfe  of  God  ingining  ofrighteoufnejftj 
Oialfo  the affurednejfe  of  falaation. 

NOw  we  haue  declared  that  which  is  thechiefe  point  in  this 
matterrthat  becaufe  if  righteoufnes  be  vpholde  with  works, 
it  muft  needes  byandby  fall  downe  before  the  fight  of  God, 
it  is  contained  in  the  onely  mercy  of  God ,  the  onely  com- 
municating of  Chrifl,and  therefore  in  only  faith.  Bur,  let  vs  diligently 
markc  that  this  is  the  chiefe  ftay  of  the  matter,  leaft  we  be  entangled 
with  that  gcnerall  errour,not  only  of  the  common  peoplejbut  alio  of 
learned  men.For  (o  ^oone  as  queftion  is  moued  of  the  iuftification  of 
faith  &  works^they  flee  to  thofe  places  which  feeme  to  giue  to  works 

SS    ij 


Cap.  I  $•         Of  the  maner  how  to  receiae 

fome  merit  in  the  fight  of  God:  as  though  the  iuftification  ofworki 
were  fully  wonne,if  it  be  once  proucd  that  they  be  of  any  value  with 
God.  But  we  haue  aboue  plainely  (hewed  that  the  righteoufncffe  of 
workes  confifteth  only  in  the  perfed  &  full  keping  of  the  law.Wher- 
upon  folowcth  that  no  man  is  iultified  by  workes  but  he  that  hauing 
climbed  vp  to  y  hieft  top  of  perfedlion  can  not  be  proued  gilty  of  any 
oftenfc  be  it  neucr  fo  litle.  Thcrforc  it  is  an  other  &  a  fcutral  queftio: 
Howfoeuer  workes  fuffice  not  to  iuftific  a  man ,  whether  yet  do  they 
not  deferuc  fauour  with  God? 

z     Fiift  of  the  name  of  mcrite  T  muft  needes  fay  this  afore  handc, 
that  whofoeuer  firft  applied  it  to  works  of  men  copared  to  the  iudgc- 
ment  of  God,he  did  very  ill  prouide  for  the  purenefTe  of  faith.  True- 
Jy  I  do  by  my  good  wil  abftaine  fi6  ftriues  about  wordes,but  I  would 
vfiih.  that  this  lobriety  had  alway  bin  vfed  among  Chriftian  wryters, 
that  they  wouldenot  hauc  founde  in  their  heartesto  vfe  wordet 
ftrange  from  the  Scriptures,  which  engcndred  much  offenfe  and  nc 
frute.  For  whereto ,  I  bcfech  you,  was  it  needefull  to  haue  the  name 
of  Merite  brought  m,  when  the  price  of  good  woikc  s  might  be  fittc- 
!y  cxprcfled  by  an  other  name  without  offenfe  «■  But  howe  much  of- 
fenfe that  worde  containeth  in  it ,  is  euidcnt  with  the  great  hurt  of 
the  worlde.  Surely  as  it  is  moft  proude  it  can  do  nothinge  but  darken 
the  grace  of  God,  and  fill  men  with  froward  pride.  1  he  olde  wryters 
of  the  Churchjl  graunt,haue  commonly  vfed  it,and  1  would  to  God 
they  had  not  with  the  abufinge  of  one  litle  word  giuen  to  poftcritic 
matter  of  crrour .  Howebeit  they  themfelues  alfo  do  in  many  places 
teftifie  J  howe  in  no  cafe  they  meant  to  giue  any  preiudice  agaynft 
)«  pre-  the  trueth .  For  thus  fayeth  Auguftine  in  one  place ,  Let  Merites  of 
eft.      men  here  holde  their  peace,  which  haue  penihedby  Adam  :  and 
'"^-    lette  the  grace  of  God  reigne,  by  Icfus  Chrift.  Againc ,  The  faintcs 
ro  ^  '  P^^  nothing  to  their  owne  Merites :  they  will  giue  all  to  none  but  to 
rphs  8  thy  mercy ,  O  God .  In  an  other  place.  When  man  fceth  that  what* 
foeuergoodhe  hath,  he  hath  it  not  from  himfelfe,  but  from  hit 
God,  hefeeththatall  that  which  is  praifedm  htm,  isnotof  his 
owne  Mentcs.but  of  the  mercy  of  God.  You  fee  howe  takinge  from 
men  the  power  of  doinge  well  >  he  alTo  throwcth  downe  the  digni- 
tomil.  ty  of  Merite.  And  Chryfoflome  Hiy  th,Our  workes,  if  there  be  any, 
j.in     which  folow  the  free  calling  of  GoQ,arc  repayment  and  det:  bur  the 
»en.     giftes  of  God  are  grace  and  bountifulneiTe  ami  the  greamcfle  of  li- 
berall  giuingc  -  But,  leaninse  tlie  name,  let  vs  rather lookc  vpon  the 
thin^e.  1  haue  verily  before  alleaged  a  fcntencc  out  of  Bernardc ,  As 
it  fufficeth  to  Merite ,  not  to  prefiime  of  Mcruesifo  to  want  Mentcs, 

ittfiicccb 


The  grace  of  Chrift.         Lib.3 .         323 

lufficcth  to  iudgement.  Butbyaddingc  forth  with  an  expofiuon, 
he  fufficiently  mitigateth  the  hardnefle  of  the  worde,  where  he 
faith :  Theretorc  care  thou  to  haue  Merites  ;  when  thou  haft  them, 
knowe  that  they  are  giuenrhope  for  frute,the  mercy  of  God:  and  fo 
thou  haft  efcaped  alldanger,of  pouerty,vnthankefulne(re,and  prc- 
(umption.Happy  is  the  church  which  neither  wanieth  Meriics  with- 
out prefumption J  nor  prefumption  without  Merites ,  And  a  htlc  be- 
fore he  hadde  largely  {hewed,liowe  Godly  a meaningc  he  vfed.  For 
of  Merites  (  fayth  he  )  why  (houlde  the  Church  be  carefull, which 
hath  a  ftedfafter  and  furer  caufe  to  glorie  of  the  purpofe  of  God  ? 
God  can  not  deny  hinifelfe,he  wil  do  that  which  he  hath  promifed. 
If  there  be  no  caufe  why  thou  ftiouldeft  aske ,  by  what  merites  may 
wc  hope  for  goodtliingcs?  Ipecially  fith  thouheareftitfayd>  NotEte. 
for  your  fikeSjbut  for  my  fakent  fufficeth  to  Merit,  to  know  that  Me-  *»• 
rites  fufficc  not. 

5  What  all  our  workes  dcferue ,  the  Scripture  (he wcth  when  ic 
fayth  that  they  can  not  abide  the  fight  of  God,becaufe  they  are  ful  of 
vnclcanneffetthen,  what  the  perfed  obferuing  of  the  law(if  any  fuch 
could  be  found)fhal  dcferue,whcn  it  teachcth  that  we  fhould  thinkc 
our  felues  vnprofitable  feruantes  when  we  haue  done  all  things  that  Lyjj 
arc  commaunded  vs:  bccaufe  we  llial  haue  giue  nothing  freely  to  the  lo, 
Lordjbuc  only  haue  performed  our  due  feruiccSjto  which  there  is  no 
thankc  to  be  giuen .  But  thofe  good  worker  which  he  himfelfe  hath 
giuen  vs ,  the  Lord  both  calleth  ours  and  teftifieth  that  they  are  not 
onely  acceptable  to  him,but  alfo  that  they  flial  hauereward.It  is  our 
ducty  againe  for  our  parte,  to  be  encouraged  with  fo  great  a  pro- 
mifc,  and  to  gather  vp  our  heartes,  that  we  be  not  wearied  with  well 
doinge ,  and  to  yeelde  true  thankefulnefte  to  fo  great  bountifulnefle 
of  God.It  is  vndouted  y  it  is  the  grace  of  God  whatfocuer  there  is  in 
workes  that  dcfcrueth  praife :  that  there  is  not  one  droppe ,  which 
wc  ought  properly  to  afcribe  to  our  felues .  This  if  we  do  trucly  and 
carnelUy  acknowledge ,  there  vanifheth  away  not  onely  all  affiance 
but  alfo  opinion  of  Merite  .  We  ( I  fay  )  do  not  parte  the  praife  of 
good  workes  (  as  the  Sophifters  do  )  betwcnc  God  and  man :  but  we 
referue  it  wholc,perfed,and  vnmimftied  to  the  Lordc.OncIy  this  wc 
ifTii^nc  to  man  ,  that  euen  the  fclfe  fame  workes  that  were  good  he 
by  his  vncleanncfle  corrupteth  and  defileth.  For  nothinge  commcth 
out  of  man,  howc  perfeft  foeuer  he  be,  that  is  not  defiled  with  fome 
fpot.  Therefore  let  the  Lord  call  into  iudgement  euen  thcfc  thinget 
that  are  beft  in  the  workes  of  menne:  he  ftiall  verily  efpic  in  them  hi% 
ownenghceoufneiTe^butoians  dilhonefty  and  Hiame.  Good  WorkfS 

S$    iii 


Cap.i  5.         Of  the  maner  how-to  rcceiue 

therefore  do  plcafe  God  &  are  not  vnproHcable  to  the  doers  of  them, 
but  rather  they  receiue  for  rewardc  the  moft  large  benefites  of  God: 
not  becaufe  they  fo  dcferue,  but  becaufe  the  goodneflfe  of  God  hath 
j  of  It  felfe  appointed  this  price  vnto  them .  But  what  fpitefuInefTe  is 

thiSjthat  men  not  cotented  with  that  liberality  of  God,  which  giueth 
vndue  rewardes  to  workes  that  dcferue  no  fuch  thing,do  with  ambi- 
tion ful  of  facrilege  endeuour  further,that  that  which  is  wholly  of  the 
liberahcy  of  God ,  may  fecme  to  be  rendered  to  the  merites  of  men. 
Here  I  appelle  to  the  common  iudgement  of  cuery  man .  If  any  man 
that  hath  a  taking  of  profit  in  a  pecce  of  ground  by  an  others  mas  li- 
bcrall  graunt,  do  alfo  claimc  to  himfelfe  the  title  of  propriety :  doth 
he  not  by  fuch  vnthankefulnes  deferue  to  loofe  the  very  felfe  pofTet^ 
fion  which  he  had  ?  Likewife  if  a  bondeflaue  beingc  made  free  of  his 
Liber-    Lord,do  hide  the  bafenes  of  the  eftate  of  a  Libertine,&  boaft  himfelf 
Line,i$    to  be  a  freeman  borne  :  is  he  not  worthy  to  be  brought  backc  into 
^^P^^^^  his  former  bondagcPFor  this  is  the  right  vfe  of  enioying  a  benefite,if 
by  'ma-  ^^  neither  claime  to  our  felues  more  than  is  giuen ,  nor  do  defraude 
numif    the  author  of  the  benefite  of  his  praife :  but  rather  do  fo  bchaue  our 
fi5,not  felues,thatth.it  which  he  hath  giuen  from  himfelfe  to  vs,  may  feeme 
bybirch  ^f^^^  ^  certainc  maner  to  rcmaine  with  him.  If  this  moderation  be  to 
be  kept  toward  men,  let  all  men  looke  &  confidcr  what  maner  of  mo- 
deration IS  due  to  God. 

4    I  knowe  that  the  Sopbifters  do  abufc  certaine  places ,  to  prouc 
thtrby  that  the  name  of  Merit  toward  God  is  found  in  the  Scriptures. 
EccliC  They  alleagc  a  fentence  out  of  Hcclc(iafticus,Mercy  (hall  make  place 
>4         to  euery  man,  according  to  the  Merit  of  his  workes.  And  out  of  the 
Hcb.  1 3.  Epiftle  to  the  Hebrues,  Forget  not  doing  good  and  communicating, 
'^*        for  with  fuch  facrificcs  men  merite  of  God .  As  for  my  right  in  reli- 
ftin'j;  the  authority  of  Ecclefiafticus ,  I  do  now  releafe  it .  Yet  I  deny 
that  'jhey  faithfully  alleagc  that  which  Ecclefiafticus,whatfoeuer  wri- 
ter he  were,hath  wrytten.For  the  Greeke  copic  is  thus :  ^*V«  s\s>i/^»« 

cdv-,;"  TTOiitTH  TtTTOVjI'.tstc-of  ytto  Kurai  Tci  if-ya.  cUTa'u  i WfiiVs/.He  dial  makc 

place  to  euery  mcrcy,&  euery  man  flial  finde  according  to  his  works. 
And  that  this  i*  y  true  text ,  which  is  corrupted  in  the  Latine  tranfla- 
tion,appeireth  both  by  the  framing  of  thcfe  words,  &  by  alogcrioy- 
nin^,  together  of  the  fentence  going  before.In  the  Epiftle  to  the  He- 
brues ,  there  is  no  caufe  why  they  (hould  fnare  vs  in  one  litlc  worde, 
when  in  the  Greeke  wordcs  of  the  Apoftle  is  nothing  elfe  but  that 
fuch  facrifices  do  pleafe  and  arc  acceptable  to  God. This  alone  ought 
largely  to  fuffice  tofubdue  &  beitc  downc  the  outragioufncs  of  our 
pride,  (hat  we  fainenot  any  worthinelTe  to  workes  beyoode  the  rule 

of 


The  grace  of  Chrift.         Lib.3.    .     324 

of  Scripture.  Now  the  dodrme  of  the  Scripture  is,  that  all  our  good 
%vorkes  are  continually  befprinklcd  with  many  filthy  Tpottes ,  wher- 
with  God  may  be  worthily  ofFtrnded  and  be  angry  with  vs :  fo  fir  is  it 
of,  thac  they  be  able  to  winne  him  to  vs ,  or  to  prouoke  his  liberality 
toward  vs:  Yet  becaufe  he  of  his  tender  kindenelTe  doth  not  examine 
them  by  extremity  of  law,hc  taketh  the  as  if  they  were  moft  pure,  & 
thcrfore  though  without  merit,  he  rewardeth  them  with  infinite  be- 
nefites  both  of  this  prefent  life  and  of  the  life  to  come .  For  I  do  not 
allowe  the  diftindion  fet  by  men  otherwife  learned  and  godly  :  that 
good  workes  deferue  the  graces  that  arc  giuen  vs  in  this  life,and  that 
eternall  life  is  the  reward  of  faith  alone.For  the  Lord  doth  common* 
ly  al'A^ay  fet  in  heauen  the  reward  of  labors  and  the  crowne  of  battel. 
Ag^inc  to  giuc  it  fo  to  the  merit  of  workes ,  that  it  be  taken  away  fro 
grace,that  the  Lord  heapeth  vs  with  graces  vpon  graccs^is  againlt  the 
dodrine  of  the  Scripture  .  For  though  Chrift  faytb  that  to  him  that  Mat.i 
hathjihalbc  giuen,and  that  the  faithfulland  good  feruant  which  hath  a».&2 
fbcwfdhimfelfefaiihfullinfewe  thinges,  fhalbe  fet  ouer  many:  yet 
he  alfo  flisiveth  in  an  other  place ,  that  the  encreafes  of  the  faithfull 
are  the  giftcs  of  his  free  goodnelTe.  All  yc  that  thirfl(fayth  he)comc  ^^ 
to  the  waters :  and  ye  that  haue  not  money jCome  and  bye  milke  and  , , 
honie  without  money  and  without  any  cxchange.Whatfoeuer  there- 
fore is  nowe  giuen  to  the  faithfull  for  help  of  faluation,yea  and  blef- 
fednefl'e  it  felfe,  is  the  meere  hberality  of  God  yet  both  in  this  And  in 
thofe  he  teftifieth  that  he  hath  confidcation  of  workes :  becaufe  j  to 
tcftifie  the  greatneffe  of  hisloue  towarde  vs,  hcvouchfeueth  to 
graunt  fuch  honor  not  only  to  vs,but  alfo  to  the  giftes  which  he  hath 
giuen  vs. 

5     If  thefe  thinges  had  in  the  a^es  paft  bin  handeled  &  difpofed  in 
fuch  order  as  they  ought  to  haue  brn,there  had  neuer  arifen  fo  many 
troubles  anddiflenfions.Paulfayththatinthe  buildinge  ofChriftian  i.Cor, 
dodrinCjWe  muft  kepe  ftill  that  fundation  which  he  had  layed  among  3  •»'• 
the  Corinthians ,  be(ide  which  no  other  can  be  layed :  and  that  the 
fame  fundation  is  Icfus  Chnlt.  What  maner  of  fundation  haue  we  in 
Chrift  ?  is  it ,  that  he  v/as  to  vs  the  beginninge  of  faluation :  that  the 
fulfilling  thereof  (hould  follow  of  our  feluesf  and  hath  he  but  only  o- 
pened  the  way,by  which  we  rtiould  go  forward  of  our  owne  ftregth  { 
Not  fo  :  but ,  as  he  fayd  a  litle  before ,  when  we  acknowledge  him, 
he  is  giuen  to  vs  for  righteoufne(re .   No  manne  therefore  is  well 
founded  in  Chrift ,  but  he  that  hath  full  righteoufnefle  in  him :  for- 
afmuch  as  the  Apoftle  fayeth  not  that  he  was  fent  to  helpe  vs  to  ob«  «Cfr, 
WWCrighteoulhes,buc  that  he  himfelfe  might  be  our  righteoufnefle,  ^®* 

SS    iiij 


Cap.i  5.         Of  the  maner  how  to  rccciue 

>he.i.  Namely ,that  wc  are  chofen  in  him  from  eternitie  before  the  making 
of  the  world,  by  no  dcferumg  of  oures,  but  according  to  the  purpofc 
u  &'  ^^  ^^^  good  pleafurc  of  God :  tiiat  by  his  death  we  are  redemed  from 
5,        the  damnation  of  death,  and  dcliuered  from  dcftrudion :  that  in  him 
we  arc  adopted  of  the  heauenly  father  into  children  and  hciresrthat 
)h.xo  by  his  bloud  we  are  recoctlcd  to  the  Fathenthat  being  geuen  to  hinj 
*♦        to  be  kept  we  are  deliucrcd  fromperill  of  penfhing  and  of  being 
loft :  that  being  fo  engraScd  in  him ,  we  are  already  after  a  certainc 
manner  partakers  ofeternali  life,  being  entred  into  the  kingdomc 
of  God  by  hope  :  and  yet  more :  that  hauingc  obteined  fuch  parta- 
kmg  of  him,howe  fo  euer  we  be  yet  fooles  in  our  felucSjheis  wifdom 
for  vs  before  God :  ho wfoeucr  we  be  finners,  he  is  righteoufncfle 
for  vs;howfoeuer  we  be  vncleane,  he  is  cleannefle  for  vs:howfoeuer 
we  be  weake ,  howfoeucr  vnarmed  and  lieng  open  in  danger  of  Sa- 
tan, yet  oures  is  the  power  which  is  geuen  him  in  heauen  and  earth, 
'.ic.iS  whereby  he  may  treadedowne  Satan  for  vs, and  breake  the  gatesoF 
hclles :  howfoeuer  we  ftill  cary  about  with  vs  the  body  of  death,  yet 
he  is  life  for  vs :  brcfely  that  all  his  things  arc  oures ,  and  wc  in  hira 
baue  all  things ,  in  our  felues  nothing :  vpon  this  foundation.  I  fay,  it 
behourth  that  we  be  builded,  if  we  will  encreate  into  a  holy  temple 
to  the  Lorde. 

•    6    But  the  world  hath  a  longc  time  bene  othcrwife  taught.  Fof 
there  haue  bene  found  out  I  wote  not  what  morall  good  workcs,by 
which  men  may  be  made  acceptable  to  God  before  that  they  be 
T  I   ^  grafted  m  Chrift.  As  though  the  Scripture  lictb  ,  when  it  faith  ,  that 
■ '  they  are  all  in  death  which  banc  not  poffefled  the  Sonne.  If  rhey  be 
u;Ti.i4  Jn  death,  howe  fliould  they  bring  forth  matter  of  life  f  As  though  ic 
J.        were  of  no  more  force,  y  whatfoeucr  is  done  without  faith ,  is  finne: 
as  thougli  there  may  be  good  frCites  of  an  euell  tree.  But  what  haue 
thefcmoft  peftilcnt  Sophifters  left  to  Chrift  wherin  he  mayHiewe 
forth  his  power?Thcy  fay  that  he  hath  deferued  for  vs  the  firft  grace, 
namely  the  occafion  of  deferuing  rthatic  is  nowe  our  part  not  to 
fade  the  occafion  offred.  O  defperate  fhamelcfnefle  of  vngodlinclfc- 
Who  would  haue  thought  th:it  men  profeffing  the  name  of  Chrift, 
durft  fo  ftrippe  him  naked  of  his  power,  and  in  a  manner  trcade  hinn 
vnderfooie?Thistcftimonie  is  eche  where  fpokcn  of  him,  that  all 
they  are  iuftificd  that  belcue  in  him  :  thefe  fellowes  teache,that  there 
commeth  ff om  him  no  other  bcncfir,but  thiSjthat  the  way  is  opened 
Coh.5,  toeucry  man  to  iuftific  himfclft*.  But  I  would  to  God  they  taftc<l 
''^       what  thefc  fayings  meancahat  all  they  haue  hfc  that  haue  the  Sonne 
^   '  '  of  God :  that  whofoeuer  beleueth ,  is  already  pafted  from  death  in- 
to 


The  grace  of  Chrift.      Lib.3.  525 

to  life  :  that  wcare  iulbfied  by  his  grace.that  we  might  be  made  Rom, 
hcircs  of  eternalllifc  :  that  the  faiihfull  haue  Chrift  abidingc  in  *4' 
them,  bywhomc  they  clcaue  faft  to  God:  that  they  which  are  par-  '*  ° 
takers  of  his  life  ,  do  lit  with  himinheauenly  places  ;  that  they  arc  tph, 
tranfplantecl  into  the  kingdomc  of  God,  and  haue  obteined  faluauo.  6. 
and  innumerable  other  fuch.  For  they  do  not  dcclarc,that  there  co-  ^"'° 
meth  by  the  faith  of  Chrift  nothing  but  y  power  to  obteine  righte-  '  ^* 
oufneire  or  faluation ,  but  that  they  are  both  geuen  to  vs.  Therefore 
fo  fone  as  thou  art  by  faith  engrafted  into  Chrift,  thou  art  aheady 
made  the  fonne  of  Godjthe  heire  of  h€auen,partaker  of  rjghteoaf' 
neffc ,  pofteiforoflife  ,and  (that  their  lies  may  be  better  confuted^ 
thou  haft  not  obteined  the  fit  abihcie  to  dcferue,  but  cuen  all  the  dc- 
feruinges  of  Chrift :  for  they  are  communicated  to  thee. 

7     So  the  SorbontcalfcholeSjthemorhers  of  all  errourSjhauc  ta- 
ken from  vs  the  iuftificatio  of  faith  whichisthefumme  of  allgodli- 
neftl'.  They  i^raunt  verily  in  worde ,  that  man  is  iuftified  by  formed 
faith :  but  this  they  afterward  expound  ,  becaufe  good  workes  haue 
of  faith  this  that  they  auaile  to  righteoufnefl'e  •  that  they  feme  in  a 
manner  to  name  faith  in  mock:^ge,  fith  without  great  enuicnifnelle  ic 
could  not  be  paifed  ouer  in  lilcnce,  fcingit  is  fo  oft  repeted  of  the 
Scripture.Andnotyetc6tented,they  doin  thepraifeofgood  works 
pnuilie  fteale  from  God  fomwhat  to  geue  away  to  man.Becaufc  they 
fee  that  good  workes  litle  auaiic  to  aduaunce  man,and  that  they  can 
not  be  properly  called  Merites,if  they  be  accompted  the  frutes  of  the 
grace  of  God :  they  picke  them  out  of  the  ftrcngth  of  free  will,  oylc 
forfooth  out  of  a  ftone.  And  they  denic  not  in  deedc  that  the  prin- 
cipal! caufe  of  them  is  in  grace :  but  they  aftirme  that  thereby  is  not 
excluded  free  \vill,by  which  is  all  merit.  And  this  notonely  the  latter 
Sopifters  do  teach, but  alfo  their  Pythagoras, Lombard:  whome  if  l-br. 
you  compare  with  thefe  men  ,  you  may  lay  to  be  found  witted  and  '^'^•' 
fobie.It  was  truely  a  point  of  maruelous  bhndencfl'e,  that  when  they 
had  Augurtinc  fo  oft  in  their  mouth ,  they  fawc  not  with  howe  great 
carefulnefle  that  man  prouided  that  no  peece  of  the  gloric  of  good 
workes  were  it  ncuer  fo  litlc,fliould  be  conucycd  to  men. Here  before 
where  we  entreated  of  free  wil,we  recited  certain  teftimonies  of  his 
to  this  purpofe,of  which  fort  there  are  oftetimcs  found  many  like  in 
his  wrytinges :  as  when  he  forbiddeth  vs  that  we  fliould  no  where 
boft  of  our  mcriies ,  becaufe  cuen  they  alfo  are  the  giftes  of  God: 
And  when  he  wricech  ,  that  all  our  merite  is  onely  of  grace ,  that  it  is  ^"  ^^^ 
not  gotten  by  our  fufficience,butisallmade  bygracc,&c.  It  is  no  p^fA 
marucli  that  Lombard  was  blinde  at  the  light  of  the  Scripture ,  in  loj. ' 


Cap.  1 5.         Of  the  maner  how  to  receiuc 

whiche  itappereth  that  he  was  not  Co  well  pradifed.  Yer  nothing 
could  be  dcfired  more  plaine  againft  him  and  his  difciples,  than  this 
^  **  word  of  the  Apoftle,  Forwhenheforbiddeth  Chriftiasall  gloricng, 
he  adioincth  a  reafon  why  it  is  not  lawetull  to  glorie :  becauic  wc  arc 
that  handiworke  of  God ,  created  to  all  good  workes,that  we  (hould 
%valke  in  ihem.Sith  therefore  there  cometh  out  of  ys  no  good  fhmg, 
but  in  fo  much  as  we  be  regenerate  :  and  our  regeneration  is  whole 
of  God  without  exccptionuhere  is  no  right  why  we  fhould  claimc  to 
our  felues  one  ounce  in  good  workes. Finally  whereas  they  cotinually 
call  vpon  good  workeSjin  the  mcane  time  they  fo  inftrucl  confcien-p- 
ces,that  they  neuer  dare  haue  affiancejthat  they  haue  God  wcl  plea** 
fed  and  fauorable  to  their  workes.  But  contrariwife  we>without  ma- 
king any  mention  of  Merite,do  yet  by  our  dodrine  raife  vp  the  cou^ 
rages  of  the  faithfull  with  fingular  comfort,when  we  teach  them  that 
in  their  workes  they  pleafe  God,and  are  vndoutedly  accepted  vnto 
him.  Yea  and  alfo  here  we  require  that  no  man  attempt  or  go  about 
any  workc  without  faith,  that  is  to  fay,  vnlefle  he  do  fiift  with  affurcd 
confidence  of  minde  determine  that  he  fnall  pleafe  God. 

8     Wherefore  let  vs  not  fuftcr  our  fclues  to  be  led  fo  much  as  one 

hcare  bredth  away  from  this  onely  foundation :  which  being  layed, 

''on«3  ^yife  builders  do  afterward  well  &  orderly  builde  vpon  it.  For  if  there 

*p^j.  be  neede  of  dodrine  and  exhortation,  they  put  men  in  minde  j  that 

the  Sonne  of  God  hath  appered  to  this  ende,that  he  may  deitroy  the 

.Tim.  workes  of  the  dcuell :  that  they  fhould  not  tinne  which  are  of  God, 

•*^*    that  the  time  paft  is  enough  for  the  fulfilling  of  the  defiresofthe  Ge- 

'"'^*^'  tiles: that  theeled  of  God  are  vefl'els  of  mercicchofenout  vnto 

honour,which  ought  to  be  made  cleane  from  all  filthinefle.But  all  is 

fpoken  at  oncs,when  it  is  {hewed  that  Chrift  wil  haue  fuch  difciples, 

which  forfaking  ,themfelucs,  and  taking  vp  tlieir  croffe ,  do  followc 

him.He  that  hath  forfakcn  himfelfc,hath  cut  of  the  roote  of  all  euels, 

that  he  may  no  more  fekethofethinges  that  arc  his  owne.  He  that 

hath  taken  vp  his  croflcjhath  framed  himfelfetoall  patience  and 

mildenefle.  But  the  example  of  Chrift  conteineth  both  thefe  and  all 

other  duties  of  godlinefle  &  holinefle.He  Ihcwed  himfelfe  obedient 

to  his  father,euen  to  the  death  :  he  was  wholly  occupied  in  doing  the 

workes  of  God :  he  with  his  whole  heart  breathed  out  the  glorie  o£ 

his  father :  he  gaue  his  foulc  for  his  brethren :  he  both  did  good  and 

wifhed  good  to  his  enemics.If  there  be  ncedc  of  comfort,thcfe  will 

I  Cor.  bring  maruelous  comfort ,  that  we  be  ina(fl'dion,bucwe  are  not 

l.ii.      made  carefuUrthat  we  labour,but  we  are  not  forfakenrwe  are  brought 

loweibut  wc  are  not  confounded :  ws  are  throwcn  downe^but  we  dp 

not 


The  grace  of  Chrift,  Lib. 3.  ^26 

not  pcrifli :  alway  bearing  about  with  vs  in  our  body  the  mortitying 
of  fefus  Chrift,  that  the  hfe  oFIefus  may  be  manifeftly  fliewcd  in  vs,  x.Tim. 
that  if  we  be  dead  with  him,  we  iliall  alto  hue  together  with  him  ;  if  ^: 
wc  fuflfci- with  him ,  we  lliall  alforcigne  together  with  him  :  that  we  ^^^  *  ^' 
be  Co  falliioned  hke  to  his  fuffringes,  till  v/e  atteine  to  the  likencile  of 
his  refurrcdion  :  For  afmuch  as  the  Father  hath  predeftinatc  thefe  to  Rom.  8, 
be  fafhioncd  hkcthe  image  of  his  fonne  ,whome ,  m  him  he  hath  *^* 
chofen,that  he  may  be  the  firft  begotten  among  all  his  brethren:and 
therefore  chat  neither  de3th,nor  prefent  ihings,nor  things  to  come, 
ihall  feuervs  from  iheloueof  God  which  is  m  Chrift;  but  rather 
all  things  fhall  turne  to  vs  to  good  and  to  faluation.  Loe,  we  do  not 
iuftifie  a  man  by  workcs  before  God :  but  we  fay  that  all  they  that 
are  of  God,  arc  regenerate  and  made  a  newe  creature,  that  they  may  j.rct.i 
pafle  out  of  the  kingdome  of  (inne  into  the  kingdome  of  righteouf-  lo. 
tiefle ,  and  that  by  this  teftimonie  they  make  their  calling certainc,  ' 
and  are  iudged  as  trees  by  the  frutes. 

The  xvj.  Chapter. 

xAeonfutation  of  the  fclaunders ,  whereby  the  Pacifies  go  about  tt 
bring  this  docirine  tn  hatred. 

With  th'5  one  word  may  the  llinmclefnefte  of  certaine 
vngod'y  me  be  contuted  which  fclaunder  vs  with  faying 
that  vv'c  aeftroy  good  workes*,  and  do  drawe  men  away 
from  the  foUov/ingof  them,when  we  fay  that  they  arc 
not  iuftificd  by  workes ,  nor  do  deferue  faluation :  and  againe ,  that 
wc  make  to  eafy  a  way  to  righteoufneffe,  when  we  teach  that  it  lieth 
in  the  free  forgeuenefife  of  finnes,and  that  we  do  by  this  enticement 
allure  men  to  finne,  which  arc  of  their  owne  will  too  much  endined 
iherto  already.Thefe  (claunders  (I  fay)  are  with  that  one  word  fuffi- 
ciently  confutcdryct  I  will  brefcly  anfwer  to  them  both.  They  allege 
that  by  the  iuftification  of  faith ,  good  workes  arc  deftroycd.  I  leauc 
vnfpoken,what  maner  of  men  be  thefe  zelous  louers  of  good  workes 
which  do  fo  backbite  vs.  Let  them  haue  licence  as  freely  to  rayle  as 
they  do  liccntioufly  infed  the  whole  world  with  th^  filthinefle  of 
their  life.  They  fainc  that  they  be  greued,  that  when  faith  is  fo  glo- 
rioufly  aduaunced,workes  are  driuen  downe  out  of  their  place.V^hat 
if  they  be  more  raifed  vp  ,  and  ftabli(hed<?  For  neither  do  wc  dreamc 
of  a  faith  voide  of  good  workes,  nor  a  iuftification  that  is  without 
them.  This  onely  is  the  di  fference ,  that  when  wc  confclTe  that  faith 
and  good  workes  do  neceflarily  hang  together ,  yet  we  fet  iuftifica- 
don  m  faithpoc  in  works.For  what  rcafon  we  do  fo,wc  hauc  in  rcdi« 


Cap.i  6.         Of  the  mancr  how  to  rcceiuc 

neffe  eaiily  to  declare,  if  we  do  but  turne  to  Chrift  vnto  whomc  ouf 
faifh  is  direded ,  and  from  vvhome  it  r'eceiueth  her  whole  ftrength. 
Why  therefore  are  we  iuftified  by  faith  ?  bycaufc  by  faith  we  take 
holde  of  the  rightcoufnefTe  of  Chrift,by  which  alone  we  are  recon- 
ciled to  God. But  this  thou  canft  not  take  holde  of,but  that  thou  muft 
alfo  therewiihall  take  hold  of  fandification.For  he  was  geuen  to  vs, 
.Cor.  for  righteoufncflejwifdome,  fandificaiioii,  and  redemption.  There* 
}"•  fore  Chrift  iuftifieth  none  whom  he  doth  not  alio  fandifie.For  thefc 
benefites  are  coupled  together  with  a  perpetuall  and  vnfeparablc 
knot,  that  vvhome  he  enlighteneth  vvirh  his  wifdome,  them  here- 
dcmeth :  whome  he  redemeth,he  iuftifieth :  whcnic  he  iulhfieth,  he' 
fanftifieth.But  for  afmuch  as  our  queftion  is  onciy  of  righteoufneire 
§ndfandifying,letvsftay  vpon  thcfe.  VVemaypi;c  difference  be- 
iwene  them ,  yet  Chrift  conteineth  them  both  vnkparably  in  him- 
.felfc.  Wilt  thou  therefore  obteinenghceoufnefre  in  Chnfr^Thou 
muft  firft  poirdTe  Chrift :  and  thou  cauft  not  poifctVe  bim ,  but  thac 
thou  muft  be  made  partaker  of  his  fand'hcation.bscaufe  he  can  not 
be  torne  in  peeces.Sith  therefore  the  Lorde  doth  s;raunc  vs  theie  be- 
nefices tobeenioyed  none  otherwile  than  ingeu)ngh»rn!clfe,hc 
gcucth  them  both  together,the  one  neuer  without  che  othcr.So  ap- 
percth  how  true  it  is ,  that  we  are  iuftifird  not  Without  workei ,  and 
yet  not  by  works  :  becaufe  in  the  partsking  of  Chrift,whcrby  we  ar^ 
luftificdjis  no  lefTe  conteined  fandification  than  rightcoufnefTe. 

X  That  alfo  is  moft  falfe,that  the  mindes  of  men  are  wuhdrawen 
ftom  the  affcdion  of  weldoing,  when  we  take  from  them  the  opi- 
nion of  meriting.  Here  by  the  way  the  readers  muft  be  warned ,  that 
ihcy  fooliihly  reafon  from  reward  to  ment,as  I  ftiall  afterward  more 
plainely  declare :  namely  becaufe  they  know  not  this  principle ,  that 
God  is  no  leffe  libcrallwhen  heafligneth  reward  to  workes ,  than 
whenhegeueth  power  to  do  well.  But  this  I  had  rather  diflferreto 
,  the  place  fit  for  it.Now  it  fhalbe  enough  to  touch  howc  weakc  their 
obie<ftion  is :  which  fhalbe  done  two  wayes.For  firft  whereas  they  C^y 
that  there  fhalbe  no  care  of  well  framing  of  life,  but  when  hope  o£ 
reward  is  fet  before  them :  they  erre  quite  from  the  truth.  For  if  this 
onely  be  entended  when  men  fcrue  God ,  that  they  loke  to  reward, 
or  let  out  to  hire  or  fell  their  labors  to  him ,  they  litle  preuayle :  for 
God  will  be  fireely  worihipped,freely  loued:  he  (1  fay)  alloweth  thac 
Worfhipper ,  which  when  all  hope  of  rcceiuing  reward  is  cut  of,  yet 
ccffeth  nottoworfhippe  him  .  Morocuer  if  men  be  to  be  pricked 
forward,no  man  can  put  (harper  fpurres  vnto  them  ,  than  thofe  that 
arc  taken  of  (he  cndc  of  our  redemption  and  calling :  fucb  as  the 

word 


The  grace  of  Chrift.      Lib.5.  327 

trordofGod  fpurrethmenwithall,  whcnit  teacheth.that  it  is  to 
wicked  vnthankcfulneHc  5  not  mutually  toJoue  him  againe  which 
firft  loucd  vs :  that  by  the  blood  of  Chrift  out  cofcienccs  arc  dcanfed 
f;om  dead  workes ,  to  feme  the  huing  God :  that  it  is  a  hainous  fa-  Htb.^ 
cnlegc ,  if  being  ones  deanfcd,  we  defile  our  felues  with  newc  tilthi-  m* 
ncfle,and  prophane  that  holy  blood :  that  we  are  deliuered  from  the  Luc.i. 
handes  of  our  enemie<!,that  we  may  without  feare  fcruc  him  in  hoh-  ^^* 
ntfle  and  riehteoufnefle  before  him  all  thcdaycs  of  ourhfe:  that 
we  arc  made  free  from  (inne  ,that  we  may  with  a  free  Spirit  foUowc  Rom.tf* 
righteoufnes:that  our  olde  man  is  crucified,  that  we  may  rife  againc 
into  newnelfe  of  life  :  againe  that  if  we  be  dead  wuh  Chnft  (as  be-  Colo.f» 
commeth  his  members)  we  muft  feekc  thofe  things  that  arc  aboue, ». 
andmuft  mthe  world  bewaifaring  men  from  home,  that  we  may  Tit.>, 
long  toward  heauen  where  is  our  treafure :  that  the  grace  of  God     * 
hath  appered  to  this  ende,that  forfaking  all  vngodlinclle  and  world- -'' 
ly  defires,  we  may  Hue  foberly,  holily>  and  godlily  in  this  world,  lo- 
king  for  the  blelTed  hope  and  the  appermg  of  the  glorie  of  the  great 
God  and  fauiour :  therefore  that  we  are  not  apointed  tliat  we  (hould 
flirre  vp  wrath  to  our  felues ,  but  that  wc  may  obteine  faluation  by  ^  .-j^ 
Chrift :  that  we  are  the  temples  of  the  Holy  Ghoft ,  which  it  is  not  ^\^^ 
lawful!  to  be  defiled:that  we  are  not  darkencflcjbut  light  in  the  Lord,  uCor.  j 
which  muft  walkc  as  childrenof  light:  that  wc  are  not  called  to  ^^' 
rncleanneflc ,  but  to  hobnefte :  becaule  this  is  the  will  of  God  ,our  ^P^'-*- 
fan6hfication,that  we  abfteine  from  vnlawfull  defiresrthat  our  calling  ^  g^ 
is  holy,  that  the  fame  is  not  fulfilled  but  with  purenefl'c  of  life :  that  a.Cor.< 
wc  are  for  this  purpofe  deliuered  from  finne,th3t  we  Ihould  obey  to  ».TlieC 
TightcoufnclTc.Can  we  be  pricked  forward  to  chantic  with  any  more  "^'7'. 
liuely  argument  than  that  of  Iohn,that  we  (hould  mutually  loue  one    ' 
an  other  as  God  hath  loued  vs  ?  that  herein  his  children  do  differ  Rom.  6, 
from  the  children  of  the  Deucll,  the  children  of  light  from  the  chil-  x8. 
dren  of  darken  eflfejbycaufc  they  abide  in  loue?  Againe  with  that  Io*»«if» 
argument  of  Paule  ,  that  we  if  we  cleaue  to  Chrift,  arc  the  members  Jjql  «^ 
of  one  body ,  which  it  is  mete  to  be  holpcn  one  of  an  other  with  n , 
mutuall  duties  ?  Can  we  be  more  ftrongly  prouoked  to  holincfle^than  i.Cor. 
when  wc  hcarc  againe  of  John,  that  all  they  that  hauc  this  hope,  do  ^*7-  &. 
fandific  themfelucs,  bycaufc  their  God  is. holy? Againe  of  y  mouth  *  j  *l* 
of  Paule :  that  hauing  the  promife  of  adoption ,  we  Ihould  clcanfc  V 
our  felues  from  all  the  defiling  of  the  fkfh  and  fpirite  ?  than  when  a.Coa 
wc  hearc  Chrift  fetting  forth  i  imfclfc  for  an  example  vnto  vs  thac  7-^ 
wc  Ihould  follow  his  fteppes? 
5     And  chelc  fewe  things  1  h;iuc  fee  forth  for  a  caft.For  if  I  fl^ould 


Cap.  1 6,  Of  the  maner  how  to  rcceiuc 

cntende  to  go  through  all ,  I  ihoulde  be  driucn  co  make  a  longc  vo- 
lume. The  ApolKes  aic  all  full  of  encouragementcs,  exhortations  Sc 
rebukingSjwhcrby  they  may  inftrud  the  man  of  God  to  euery  good 
worke,  and  that  without  any  mention  of  mcrite.  But  rather  they 
fetch  their  chicfe  exhortatios  from  this  that  our  faluationltandcth 
vpon  the  onciy  mercie  of  God  and  vpon  no  meritc  of  ours.  As 
Paule,  after  that  lie  hath  in  a  whole  Epiftle  difcourled  that  there  is 
lo.  1  a.  no  hope  of  hfe  for  vs  but  in  the  righteoufnefTc  of  Chrift ,  when  he 
'•  commeth  downe  to  moral  exhortations, he  befecheth  them  by  that 

mercy  of  God  which  he  hath  vouchfaued  to  extend  to  vs.  And  true* 
ly  this  one  caufe  ought  to  haue  bin  fufficient,  that  God  may  be  glori- 
Mace.  5.  ficdinvs.  But  if  any  be  not  fo  vehemently  moucd  with  the  glory  of 
itf.        God,  yet  the  remembrance  of  his  benefites  ought  to  hauc  bin,  moft 
fufficient,  to  ftirre  vp  fuch  men  to  do  well.  But  thefe  men,  which  do 
paraduenturc  with  thrufting  in  of  mcrites  beatc  out  fome  feruile  & 
conftrained  obediences  oftheIaw,dofaHly  fay  that  we  haue  nothing 
whereby  we  may  exhorte  menne  to  good  workes,  bccaufe  we  go  not 
Chry-    the  fame  way  to  worke.   As  though  G^d  were  much  delited  with 
foft.ho  fuch  obediences,  which  protefteth  that  he  loueth  a  cherefuU  g»ucr, 
^'  •  "*    &  forbiddeth  any  thing  to  be  giuen  as  it  were  of  heauines  or  of  nc- 
x.Co'r.^  ccflity.Neitherdo  I  fpeake  this  for  that  I  do  either  refufc  or  defpifc 
f,         that  kinde  of  exhortation ,  which  the  Scripture  oftentimes  vfeth, 
that  it  may  leaue  no  meane  vnattempted  eucry  way  to  ftirre  vp  our 
mindes.For  it  rehearfeth  the  reward  which  God  will  render  to  euery 
man  accordinge  to  his  workcs.But  I  deny  that  that  is  the  only  thing, 
yea  or  the  chicfc  among  many.  And  then  I  graunt  not  that  we  ought 
to  take  beginninge  thereat,  Moreouer  I  affirme  that  it  maketh  no- 
thingc  to  the  fettrnge  vp  of  fuch  mcrites  as  thele  men  boaft  of,  as  we 
fliall  hereafter  fee.  Laft  of  all  I  fay  that  is  to  no  profitable  vfc,  vnlcffc 
this  doctrine  haue  firft  taken  place,rhat  we  are  iuftified  by  the-Qncly 
merite  of  Chrift ,  which  is  conceiued  by  faith  but  by  no  merites  of 
our  workeSjbecaufe  none  can  be  fitre  to  the  endeuour  of  holinefle, 
vnlcfle  they  haue  firft  digefted  this  dodrine .  Which  thingc  alfo  the 
Pfa.1 30  Prophet  very  well  fignifieth ,  when  he  thus  fpeakcth  to  God :  With 
thee  is  mercy,  that  thou  mayft  be  feared.  For  he  (he  wcth  that  there  is 
no  worfliippinge  of  God,but  when  his  mercy  is  acknowlcdged,vpon 
which  alone  it  is  both  founded  and  ftabhlhcd.  Which  is  very  worthy, 
to  be  noted ,  that  we  may  knowe  not  oncly  that  the  beginninge  of 
worlhippinge  God  aright  is  the  affiance  of  his  mercy ,  but  alfb  that 
the  feare  of  God  (  which  the  Papiftes  will  haue  to  be  meritorious^ 
can  not  baue  die  name  of  mericc ,  bccaufe  it  is  grounded  vpon  the 

pardon 


The  grace  of  Chrift.       Lib.3.  328 

pardon  and  forgeuenefle  of  finncs. 

4  But  it  is  a  moft  vaync  fclaunder,  that  men  arc  allured  to  finnc, 
when  wc  affirme  the  free  forgeucnefTe  of  finnes,jn  which  we  fay  chat 
righteoufneffe  confifteth.  For, we  fay  that  it  is  of  (o  great  value,  that 
it  can  with  no  good  of  ourcs  be  recompenfed ,  and  that  therefore  it 
fhould  neuer  be  obteinedjVnlcflfe  it  were  fiecJy  gcue.Moreouer  that 
it  is  to  vs  in  deede  freely  geucn,butnoc  fo  to  Chrift  which  bought  it 
fo  derely, namely  with  his  owne  moft  holy  bloud.bifide  which  there 
was  no  price  of  value  enough  that  might  be  paied  to  the  iudgement 
of  God. When  menne  are  raught  thefe  things,they  are  put  in  minde 
that  it  is  no  thanke  to  them  that  the  fame  moft  holybloud  is  not 
filed  fo  oft  as  they  finne.  Furthermore  we  learne,  that  our  filthineflc 
is  fuch  ,  as  is  neuer  v/aflied  away  but  with  the  fountaine  of  this  moft 
pure  bio ud ,  Ought  not  they  that  heare  thefe  things ,  to  conceiuc  a 
greater  horrour  of  finne  >  than  if  it  were  faid  that  it  is  wiped  away 
with  the  fprinklingof  goodworkes?  Andifrhey  hauc  any  thing  of 
Godjhowc  can  they  but  dred  being  ones  cleanfed,to  wallowe  them- 
(elues  againe  in  the  mire,  as  much  as  in  them  Ueth  to  troble  &  mfc^ 
thepurenelTe  of  this  fountaine?  I  haue  wafhed  my  fee  te  (faith  the 
faithfull  foule  in  Salomon)  how  Ihall  I  againe  defile  them  ?  Now  it  is  Cant 5, 
cuidet,whether  fort  do  both  more  abace  the  forgeuenefle  of  finncs,  3« 
and  do  more  make  vile  the  dignitic  of  rightcoufncfl*c.  They  babble 
that  God  is  appeafed  with  their  owne  trifling  fati*fadios,thatis,  their 
donge  :  We  affirme  that  the  giltincfle  of  (inneis  more  greuous  than 
can  be  purged  with  fo  light  triftesrthat  the  difpleafure  of  God  is 
more  heauie  than  can  be  relcafed  with  thefe  fatisfadions  of  no  va- 
lue, and  that  therefore  this  is  the  prerogatiueofthe  onelybloudc 
of  Chrift.  They  fay  that  rightcoufnes  (if  it  failc  at  any  time)  is  refto- 
red  and  repaired  by  fatisfadorie  workes :  wc  thinke  it  more  precious 
than  that  it  can  be  matched  with  any  rccompenfe  of  workes,  and 
that  therefore  for  the  reftoring  thereof  we  muft  flee  to  the  onely 
mercieof  God.  As  for  the  reft  of  thofe  thinges  that  perteinc  to  the 
forgeuenefle  of  finncs,let  them  be  fought  out  of  the  next  chapter. 


N 


The  xvij.  Chapter. 

Tht  agreeraent  eftbepromifes  tfthe  Uwe  and  theGcfptQ, 

Ow  let  VS  alfo  go  through  the  other  arguments  wherewith 
Satan  by  the  foldiars  of  his  garde ,  goeth  about  cither  to 
ouerthrowc  or  batter  the  iuftification  of  ftith.This  I  thinke 
we  haue  already  wrong  ^om  the  fciaunderer»,tliat  they  caj| 


Cap.  1 7.         Of  the  maner  how  to  receiuc 

no  more  charge  vs  as  enemies  ofgoodvvorkes.  For,  1  unification  is 

taken  away  from  good  workcs ,  noc  that  no  good  workes  fliould  be 

donCjOr  that  thofe  whjch  be  done  iLould  be  denied  to  be  good,  but 

that  we  fliould  not  put  afhace  m  them,not  glone  in  them,noi  afcribc 

faluation  to  them.  For  this  is  our  affiance,  this  is  our  glone  ,  and  the 

onely  authour  of  our  faIuation,that  Chnft  the  fonne  of  God  is  our$> 

and  we  Hkewife  are  in  lum  y  fonnes  of  God,and  heycrs  of  the  heauc- 

\y  kingdome,being  called  by  the  goodnelfe  of  God,not  by  cur  ownc 

worthinefle,  into  the  hope  of  eternall  bleffedneife.  But  bycaufe  they 

do  bifide  thefe  afl'aile  vs,as  we  haue  faid ,  with  other  engines,  go  to* 

let  vs  go  forward  in  beating  away  thcfc  alfo.Fiift  th.y  comebacketo 

thepromifes  of  the  lawe,  which  the  Lorde  did  fet  forth  to  the  kepers 

of  his  lawe :  and  they  afke  whether  wc  will  haue  them  to  be  vtietly 

voidc  orcfFefiuall.Bycaufe  it  were  an  abiurditie  and  to  be  fcorned  to 

fay  that  they  are  voide,they  take  it  for  cofefled  that  they  are  of  fomc 

ciFedualneffe.Hereupon  they  reafon  that  we  are  not  iuitiHed  by  only 

UC.7.  faith.For  thus  faith  the  Lorde:  And  it  iWbejif  thou  flialt  heare  thefc 

commaundemcntes  and  iudgcmentes ,  and  fliall  kepe  them  and  do 

them ,  the  Lorde  alio  fhall  kepe  with  thee  his  couenant  and  mcrcic 

which  he  hath  fworne  to  thy  fathers,  he  fhal  loue  thee  and  multiplic 

c.  7.  thee, and  bleffe  thee ,  &c.  Againe ,  If  yc  fliall  well  dirc<fl: your  waycs 

^  ^3-  and  your  endeuors,if  ye  waikc  not  after  ftrange  Gods,if^yc  do  iudgc- 

ment  between  man  and  man ,  and  go  not  backe  into  malice ,  1  will 

walke  in  themiddeft  of  you.I  will  not  recite  a  thoufand  pecesofthc 

fame  (brte ,  which  flth  they  nothing  difftr  in  fenfe ,  fli?-lbe  detlared 

u.  1 1  by  the  folution  of  thcfe,ln  a  fumme,Mofes  teft':ficth  that  in  the  lawe 

•       is  fet  forth  blefling  and  curfe,dcath  &  hfe.l  hus  thcrfore  they  reafon, 

that  either  this  blefling  is  made  idle  and  fruteltflcjOr  thatiuftificatio 

is  not  of  faith  alone.  Wehauealready  beforefhevved,howeif  we 

fticke  faft  in  the  lawe,ouer  vs  being  defiitute  of  all  bleffing  ,hangeth 

onely  curfe  which  is  threatnedto  all  tranfgreflbrs.For  the  Lord  pro* 

niifeth  nothing  but  to  the  perfed  kepers  of  his  lawe ,  fuch  as  there  i» 

•  none  found.This  thcrfore  remaineth,that  all  mankindc  is  by  the  lav* 

accufed,and  fubied  to  cuifc  and  the  wrath  of  God :  from  which  that 

they  may  be  loofed ,  they  muft  needes  go  out  of  the  power  of  the 

law,&  be  as  it  were  brought  into  libertic  from  th(^ondagc  thereof: 

Dot  that  carnall  hbertie  which  fliould  wiihdrawc^vs  from  the  keping 

of  the  lawe ,  fliould  allure  vs  to  thinke  all  things  lavrfull  and  ro  fufFer 

our  liift,as  it  were  the  ftaycs  being  broken  &  with  loofe  reines  to  run 

at  riot :  but  the  fpirituall  hbertie ,  which  may  comfort  and  raife  vp  a 

difmayed  and  ouerchrowen  confcience,ihcwing  it  to  be  free  from 

the 


The  grace  of  Ch  rift.         Lib.j.  337 

place  they  arc  comaunded  to  worke  the  meate  which  pcrifl'^eth  not,  lohn. « 
when  by  beleuing  in  Chuft  they  gecte  to  thcmfclucs  hfe:and  yet  it  is  ^7« 
byandby  afterward  added  :  Which  the  fonneof  man  ShsU  giueyoa. 
Whcrby  appeareth  j  the  word  of  Workihg  is  not  fct  as  contrary  to 
grace.but  is  referred  to  endv:uour:&  therfore  it  folovveth  noc,y  either 
the  faithful  arc  thefeUies  authors  of  their  ovvne  ra!uation,or  thn  the 
fame  proccdcth  from  their  woukes. How  then  f  bo  foonc  as  they  arc 
taken  into  the  felowditp  of  Chnft^by  the  knowledge  of  the  Gofptrl, 
&  the  enhghtningof  the  holy  Ghoft  ,  eternall  hfc  is  bcgonne  in  the. 
Nowe  the  (ame  good  vyorke  which  God  hath  begonne  in  the,  muft  p, .. 
alfobemadeperfcdvnnlthc  day  ofthelordleru.Anditismadcper*-  5,   *  * 
fedjwhen  relcmblmg  the  heaucnly  father  in  righteoufncy  &  hohncs, 
they  proue  themftUies  to  be  his  children  not  fwarued  out  of  kindc. 
z     There  is  no  caufc  why  we  (hould  of  the  name  of  rcvvarde  gather 
an  argument  that  our  workes  are  the  caufe  of  faluation.  Firft  let  this 
be  determined  in  our  hcartcs  that  the  kingdom  of  hcaiie  is  not  a  re- 
ward  of  feruantSjbutan  inlicntance  of  children, which  they  only  flial 
cnioy,that  are  adopted  of  the  lord  to  be  his  children-  &  for  no  other  Eph.i, 
caufe,  but  for  this  adoption.  For,  the  fonne  of  rhc  bond  womnn  Hi  all  rZ. 
not  be  heir,but  the  fonne  of  the  free  woma.  And  in  the  very  fame  pla  G»l3'4 
ces ,  in.which  the  holy  Ghoft  promifcth  to  workes  eternall  glory  for  ^^ 
reward,in  exprcffing  the  inheuMnce  by  namc,he  flicwerh  that  it  Co- 
meth fro  elfc  where. So  Chrift  rehearfcth  workcs.which  he  ret  open-  w^ 
feth  with  the  rewarding  of  heaucn,  when  he  calleth  rhc  clcdt  10  the  J^,  * 
pofllffio  thcrof:but  he  therwiihal  adiointth  that  it  muft  be  poUcffed 
byrightofiniientance.  So  Paule  biddeth  feruantes,  which  do  their  Colo.  3 
duety^aithfully,to  hope  for  reward  oftle  lord;buthe  addeth,  of  in-  '4« 
heritance.Wc  fee  how  they  do  as  ic  were  by  expreffc  wordes  prouide 
that  we  impute  not  eternal  blclfednes  to  workes,  but  to  the  adoption 
of  God. Why  therfore  do  they  therewithall  together  m.ike  mention 
of  workes  ?  This  qucftion  {halbe  made  plaine  with  one  example  of 
Scripture.Beforethc  birth  of  Ifaac,thcre  was  promifed  to  Abraham  a  Gen. tc 
feede  in  which  all  the  nations  of  the  earth  (hould  be  bleirccl:&  a  mul-  5  &  17 
tiplying  of  his  fedc,whichihould  match  the  ftarresof  thcskie,&ihe  ^«      '? 
fandcs  of  the  fca,&  other  like.  In  many  yeares  afterward,  Abraham, 
as  he  was  commaunded  by  the  oracle  ,  prepared  him(elfe  to  cjffer  vp 
his  fonne  in  facrifice .  When  he  had  perrormed  this  obedience ,  he 
rcceiued  a  promife.I  hauefworneby  my  ftlf( faith  the  Lord)becaufc  q^^,  ^j 
thou  haft  done  this  thing,  &  haft  not  fpared  thine  owne  only  begot-  j.Sc'i.7, 
ten  fonne,  I  wil  bleflfe  thee  di  multiply  thy  feede  as  the  ftarres  of  the 
$kic,&  the  fandes  of  the  fcauhy  feede  fhai  poflcfte  the  gates  of  their 

VV 


Cap.iS,         Of  the  maner  how  toreceiuc 

enemies  ,  and  all  the  nations  of  the  earth  (halbe  bleffed  in  thy  fcedc, 
becaufe  thou  hoftobcicd  my  voice.  What  hcare  we/  Hath  Abraham 
by  his  obedience  deferued  the  blelfingcthe  promife  whereof  he  had 
recciued  before  that  the  commiundemcnt  was  giuen?Here  verily  we 
haue  It  without  circumftances  fhewed,y  the  lord  rewardeth  the  works 
of  the  faitliful  with  thofe  benefices  which  he  had  already  giucn  them 
before  that  the  workes  were  thought  of,hauing,yet  no  caufe  why  he 
fliould  do  good  to  them  but  his  owne  mercy. 

g  Yet  doih  the  Lord  not  deceiue  nor  mocke  vs  when  he  faith  that 
he  rendreih  for  reward  to  works  the  fame  thing  which  he  had  before 
workcs  fiecly  g'uen.  For,  becaufe  he  wil haiie  vs  to  be  exercifed  with 
£ood  workes  ,  to  thinke  vpon  the  deliuery  or  enioyinge  (  as  I  may  Co 
call  it)of  thefc  things  which  he  hath  promifed,and  to  runne  through 
them  to  the  bleflcd  hope  fet  before  vs  in  heauen,the  frute  of  the  pro* 
mifes  is  alfo  rightly  aflisncd  to  them,  to  the  ripeneffe  wherof  they  do 
not  bring  vs.The  Apoftie  very  fitly  expreflfed  both  thefe  pointes,whe 
he  fayd  that  the  ColofTians  apply  themfelues  to  the  dueiies  of  cha* 
rity,for  the  hope  which  is  laied  vp  for  them  in  heauen^of  which  they^ 

0I0.1 ,  had  before  heard  by  the  word  of  the  true  fpeaking  Gofpel.  For  when^^ 
he  fiyth  that  they  knewe  by  the  Gofpelljthat  there  was  hope  layd  vp^^B 
for  ihcminheaiicn,he  declareth  that  the  fame  is  by  Chrift  only,noc 
vnderproppcdv/ith  any  workes.  Wherwith  accordeth  that  faymgof 

Pe.  I.  Pcter>  that  the  godly  are  kept  by  the  power  of  God  ,  through  faith, 
vntothe  fjluation  which  is  ready  to  be  manifeftly  (hewed  at  the  time 
appointed  for  it.Whe  he  fayth  that  they  labor  forit,he  fignifierh  that 
the  fliithful  mud  runne  all  the  time  of  their  life,that  they  may  actaine 
to  ir.Bur  Icaft  we  {houldc  thinke  chat  the  reward  which  the  Lord  pro- 
mifeth  vs,is  not  reduced  to  the  meafure  of  merite,he  did  putfoorth  a 

lat.i  2.  parable,in  which  he  made  himfeif  a  houfeholder,which  fent  all  them 
that  he  mct,to  the  trimming  of  his  vineyard/ome  at  the  firft  houre  of 
the  day,fome  at  y  fecond,  fome  at  y  third,  yea  &  fome  alfo  at  the  1 1. 
Ateueninqehepayed  toeuery  one egall wages.  The cxpofition of 
which  par^blcjthat  fame  old  v/ryter  v/hatfocueriie  was,whofe  bookc 
is  caried  abroade  vnder  the  name  of  Ambrofe  of  the  callirvge  of  the 
GentilfSjhath  bricfely  and  rruely  fet  out.  I  will  vfe  rather  his  wordes 

i.i.ea  than  mine  owne.l  he  Lorde(rivthhe)by  the  rule  of  this  comparifon 
hath  ftabliihcd  the  diucrfity  of  manifoldc  calling,  belonginge  to  one 
grace:  where  without  dout  they  which  being  let  into  the  vineyard  at 
the  I  i.houre,are  made  egall  with  rhcm  that  had  wrought  the  whole 
day,dorrpreiirnttheeftatc  of  them,  whom  for  the  aduancingof  the 
excellency  of  grace ,  the  tender  kindcncs  of  the  lord  hath  rewarded 

at 


The  grace  of  Chrift.        Lib.3.  338 

at  the  waning  of  the  day,  and  at  the  endinge  of  their  lifcinot  payingc 
wages  for  their  labour^but  pouring  out  rhe  richefle  of  his  goodncfle 
vpon  them  whom  he  hath  chofen  without  woi  kesj  that  eucn  they  al- 
C(}  which  haue  fwet  in  great  lobour,3nd  haue  rccciued  no  more  than 
the  iait^may  vnderftand  th.it  they  haucreceiueda  gifcofgracc,nota 
reward  ot  workes.  Lr.ll  ofalijthis  alfo  js  worthy  to  be  noted  m  thefc 
placcSjwhere  eternall  hfe  is  called  the  reward  of  workes,that  it  i«  not 
fimply  taken  (or  the  comunicating  which  we  haue  witU  God  to  blef- 
fedimmoitahty,  when  he  tmbraccth  vswith  fatherly  good  will  in 
Ghrift:buc  for  the  pofl'eflfing  or  cntoying  (as  they  call  st)of  blefied-  Mat.io, 
ncs,asalfo  the  very  words  o\  Chrift  do  found.  In  time  to  come  life  e-  ?o. 
uerlafting.And  in  another  place^Come  &  poflcflc  the  kingdom,&c.  ^^^^'^5 
Altcrihi^  manerPaui  callethadoptiojthcreuealing  of  the  adoption  ^"^'^  ^ 
which  fhalbc  made  in  the  refui redion:  and  afterward  expoundcth  it  ,  jj. 
the  redemption  of  our  body.  Otherwifc  as  cftrangmge  fiom  God  is 
eternall  death ,  fo  when  man  is  rcceiued  of  God  into  fauovir,rhat  he 
may  enioy  thecommunicatinge  of  him  &  be  made  one  wuh  him,  he 
is  receiued  from  death  ro  life.which  is  done  by  rhe  beneficial  meane 

f  adoptio  only.  And  if,as  ihey  are  wont,they  ftiffely  enforce  the  re-  ipe.i, 
ward  of  works,we  may  lurne  agamft  them  that  fayinge  of  Peter,  that  9. 
eternall  life  is  the  reward  of  faith. 

4  Therefore  let  vs  not  thinke,  that  th<!  holy  Ghoft  doth  with  fuch 
promife  fct  forth  the  worthincffe  of  our  workes,asif  they  defenied 
fuch  rewardjFor  y  Scripture  leaueth  nothing  to  vs,  whereof  we  may 
be  aduaunced  m  the  light  of  God.  But  rather  it  wholly  endeuoreth 
to  beaiedowne  our  arrogancc,to  humble  vs,to  throw  vs  downCjsnd 
altogether  to  brcake  vs  m  peeces.  But  our  weakenes  is  fo  fuccoured, 
which  otherwife  would  byandby  (lip  &  fall  downe,  vnlelle  it  did  fu- 
ftaineit  felfe  with  thisexpedation,  and  mitigate  her  tedious  giieues 
withcomfort.Firfthowharditis  forama  toforfake  &  deny  not  only 
all  histhinges,but  alfo  himfelfcjlet  cuery  manconfider  for  himfelfe. 
And  yet  with  thisintiodudio  Chrift  traineth  his  fchollcrs^that  is^all 
the  godly.  Then  throughout  all  their  life  he  fo  inftrudeth  the  vndcr 
the  difciphne  of  the  croffe ,  that  they  may  not  fct  their  heart  either 
to  the  defire  or  cofidence  of  prefent  good  things.  Briefl  y  he  fo  hand- 
leth  them  for  the  moft  part,  that  which  way  locuer  thcv  turnc  their 
cies  throughout  the  whole  widenelfr  of  the  worlde,they  haue  on  c-  - 
ucrv  fide  nothing  but  defperation  prefent  before  ihcm:ro  that  Paulc 
fayth,that  we  are  more  miferable  then  all  men  if  our  hope  be  onely 
in  this  world.  That  they  llioulde  not  faint  in  thefe  fo  great  diftrefles, 
the  lord  is  prefent  with  them,  which  puttcth  them  in  mind  to  lift  vp 

V  V     1} 


Cap. 1 8.    -   '  Of  the  maner  how  torccciuc 

*or.    their  headc  hier,to  calt  iheir  eies  furcher,y  they  finde  with  him  the 
'^     blefl'ednes  which  they  fee  not  in  y  world.  This  bleflcdnes  he  calltth^ 
rcw3rd,wages,recompenre,  not  weying  the  merit  of  workcSjbut  (i- 
giiifying  that  it  is  a  rccopcnHng  to  their  troubleSjfufFeringeSjfclaun- 
dcvs.&c.Whcrforc  nothing  wjthftandeth5butywc  may  after  the  ex- 
ample of  the  Scripturcjcall  cternall  life  a  rewardmg,  becaufe  in  it  the 
Lord  receiueth  his  from  labors  into  reft,fr6  affli(fbo  into  profperouj 
&  happy  ft3tQ,from  forrow  into  gladnes,  from  pouerty  into  flowinge 
wcalihjfro  fliame  into  glory,&  changeth  al  the  euils  which  they  hauc 
futired  for  greater  good  things.So  it  (hal  alfo  be  no  inconuenience,if 
wc  thinke  holmes  of  life  to  be  a  way,not  which  openeth  an  entry  in- 
to the  glory  of  the  heauenly  kingdom,  but  whereby  the  eled  are  led 
jm  8.  ^f  their  God  into  y  difclofing  of  it:  forafmuch  as  this  is  his  good  will, 
1.      *  to  glorifie  them  whom  he  hathfanAified.  Only  let  vs  not  imagine  a 
correllatio  of  merit  &  reward,  wherin  the  Sophifters  do  fondly  ftick 
faftjbecaule  they  confider  not  this  end  which  we  fet  forth.  But  how 
vnorderly  is  ir,whe  the  lord  calleth  vs  to  one  end,for  vs  to  iokc  to  an 
other  ?  Nothingc  i>  more  cuident,ihan  that  rcwarde  is  promifcd  to 
good  workes ,  torel'.euetheweakcneflcof  ourficfh  withfome  con- 
forie ,  not  to  puffe  vp  our  mindcs  with  glory.  Whofoeuer  therefore 
doth  therby  gather  the  merit  ofworks,or  doth  in  one  balance  weyc 
worke  with  rewardjhe  errcih  farre  from  the  right  marke  of  God. 
"^'^•4    ^     Whcrfore  whenthe  Scripture  faith  that  God  the  iufliudgewil 
u".  ad  ori<^  ^'^y  render  to  his  a  crownc  of  righicoufneffc,  I  do  not  only  take 
ale  ic.  excepnon  with  Auguihnej  and  fay:  To  whom  (houJd  he  being  a  iuft 
-  g'"'^-  iudgcrenderacrowne,  ifhe  had  not  beinge  a  mcrcifull  father  giuen 
,''.^"    grace  rand  liow  fhould  there  be  righteoufnes,  vnleflc  grace  went  be- 
fore which  iullificth  the  vnrighteous  ?  How  fliould  thefc  due  thingef 
be  rendered.vnlcfTe  thefc  vndue  thinges  were  firft  giuen  ?But  alfo  I 
adde  an  other  thinge.  Howe  fhould  he  impute  righteoufncfle  to  our 
workcs,vnleire  his  tender  mcrcifulncfl'c  did  hide  the  vniightcoufncs 
that  is  in  them  ?  How  fhould  he  iudge  them  worthy  of  reward ,  vn- 
lefTe  he  did  by  immeailirable  bountifulnefi'e  rake  away  that  which  is 
worthy  of  puniOiment  ?  For  he  is  wont  to  call  eternall  life,grace:be- 
caufc  it  is  rcdred  to  the  free  gifts  of  God  when  it  is  repaied  to  workj. 
But  the  Scripture  doth  further  humble  vs,and  therwithall  raifc  vs  vp. 
For  bcfide  this  that  it  forbiddeth  vs  to  glory  in  workes,  becaufe  they 
arethe  free  gifts  of  God,it  therevviihall  teachcth  that  they  are  alway 
dehlcd  v/ith  lome  drt- gges ,  that  they  can  not  fatisfie  God,  if  they  be 
examined  by  the  rule  of  his  iudgement :  but  leafl  our  courage  fliould 
faintjic  ccachcth  y  ihcy  pkafc  by  only  pard6.But  although  Auguftine 

fpeakech 


The  grace  ofChrift.         Lib.3.         3  3^ 

(pcaketh  fomwhat  ocherwire  than  we  <Jo:yet  that  he  cloth  not  fo  dil- 
agrec  in  the  matter, (liall  appeare  by  his  words  in  liis  third  bookc  to  Cap  j 
Boniface.Where  when  he  had  copared  two  men  together j  the  one 
of  a  life  euen  miraculoufly  holy  &  perfe(ft,ihe  other  honell  in  dede 
&  of  vncorrupt  maners  ,  but  not  fo  perfe<^  but  that  much  vvanteth 
in  himtat  y  lalt  he  condudeth  thus.  Euen  this  man  which  in  maners 
fcemeth  much  »nferiour,by  reafon  of  the  true  faith  in  God  whereof 
he  hueih  and  according  to  which  he  accufeih  himfelfe  in  all  his  of- 
fcnfcs,  in  all  his  good  workes  praifeth  God,giuinge  to  himfelfe  the 
{hame,&  to  him  the  glory,  &  taking  from  himfelfe  both  the  pardon 
of  (innes>&  the  loue  of  wcldoinges,when  he  is  to  be  deliucred  out  of 
diii  hfe,hc  pafletb  into  the  fcllowfhip of  Chnft.  Wherefore,but  be- 
caufe  of  faithPWhich  although  it  faue  no  man  without  workes(for  it 
is  itjwhich  worketh  by  loue/iot  a  reprobat  faitb)yct  by  it  alio  finnes- 
are  releafed,becaufe  the  righteous  man  Iiueih  of  faith.-but  without  it  y^^^  ^ 
euen  the  fame  which  fecme  good  works  are  turned  into  finnes.Hcre  ^, 
verily  he  doth  plainly  coafcfle  y  which  we  fo  much  trauailc  to  prouc, 
that  the  righteoufnes  of  good  workes  hangeth  hervponjthat  ihcy  are 
by  pardon  allowed  of  God. 

6  A  very  nearc  fenfe  to  the  places-aboue  recitedjhauc  thefcrMake  ^"^-'^ 
to  your  felues  friends  of  the  Mammon  of  wickednes,  that  when  you  I'^Yixn.i 
{hal  faile,they  may  receiue  you  into  euerlaftinge  tabernacles.  Com-  17, 
maunde  the  rich  men  of  this  world  nor  to  be  proudly  minded,  nor  to 
truft  in  vncercaine  richefle  but  in  the  huinge  God^to  do  wcll,to  be- 
come riche  in  goo,d  workes,  to  lay  vp  in  ilore  for  thcmfelues  a  good 
fundation  againft  the  time  to  come ,  that  they  may  obtaine  eternall 
life.For  good  works  are  compared  to  the  richeffe,  which  we  may  en- 
ioy  in  the  bleflednefle  of  eternall  life.  I  anfwerCjthat  we  Hiall  neuer 
jcome  to  the  true  vnderftading  of  them,vnlefle  we  turnc  our  eies  to 
the  marke  wherunto  the  holy  Ghoft  diredeth  his  words. If  it  be  true 
which  Chrift  faith ,  that  our  minde  abideth  there  where  our  treafure 
iSjas  the  childre  of  y  world  are  wont  to  be  earneftly  bent  to  the  get- 
ting of  thofe  thmss  which  fcrue  for  the  delites  of  this  prcfent  life  :  Co 
the  faithfull  muft  lookc,firh  they  hauc  learned  that  thishfe  fhal  by- 
andby  vanifh  away  like  a  dreame,that  they  fend  thofe  thinges  which 
rhey  would  €nioy,thither  where  they  (hal  haue  perfed  life. We  muft 
ihcrforc  do  as  they  do  whicli  purpofe  to  remoue  into  any  place^whcr 
they  haue  chofen  to  reft  their  whole  life.They  fende  their  goods  be- 
fore,&  do  not  mifcotentedly  want  the  for  a  time:becaufe  they  think 
themfelues  fo  much  more  happy,  how  much  more  goods  they  haqe 
where  they  ihal  tary  long.lf  we  j^clcue  that  heauen  is  our  countrey>it 

VV    iij 


Cap. 


.18.         Ofthemanerhowtoreceiuc 

bchouetb  vs  rather  to  fende  away  our  nchefle  thither  than  to  kccpc : 
the  here  where  we  muft  Icofe  them  with  fudden  remouing.But  how 
>t.a  5.  f^'ii  wc  fend  them  thither?lf"  wc  comunicatc  to  the  necellities  of  the 
>.        poorcuo  whom  whacfoeucr  is  giuen,ihe  lord  accompteth  it  giucn  to 
°**^-  himfelfc.Wherupon  comtth  that  notable  promifeHe  that  giueth  to  • 
^       the  poore,  Icndeth  for  gaine  to  the  LordcAeaine  he  that  hberalljr 
fovveth,{hall  hberally  reapc.For  thofc  thmgs  are  doLuered  into  the 
hand  of  the  !ord  to  kcpe,  which  are  beftowed  vpo  our  brethrc  by  the 
duety  of  charity  He,as  he  is  a  faithful  kepcr  ofy  which  is  deliuered 
to  him,wil  one  day  rcftore  it  with  plentiful  game.  Are  th^  our  ductifuU 
doings  of  fo  great  value  w!th  God,  that  they  be  as  richcife  laid  vp  in 
ftore  for  vs  in  his  handrWho  Ihal  feaie  fo  10  fay,when  the  Scripture: 
doth  fo  of.  &  plamly  wimeffe  ic?But  if  any  man  will  leapc  from  the- 
mere  goodnes  of  God  to  the  worthines  of  works,he  lliilbe  nothing 
holpen  by  thefe  teftimonies  to  the  ftablilhing  of  his  errour.For  you- 
can  gather  nothing  rightly  therof  butthcraerfc  inclmationof  Gods* 
tendernes  toward  vs:forafmuch  as  to  encourage  vs  to  well  doing  al- 
though the  feruices  which  we  do  to  him  are  not  worthy  of  fo  much 
as  his  only  lookmg  vpon  the,yct  he  fuffi  eth  none  of  diem  to  be  loft. 
7     But  they  more  enforce  the  words  at- the  Apoftle,which  v/hen 
he  comforteth  the  Theflalonias  in  troubles,  teacherh  that  the  fame 
The  1  are  fent  to  themjV  they  may  beaccopted  worthy  of  the  kingdom  of 
Godjfor  which  thev  fufter.  For(f3ith  h<')it  ts  righteous  v^ith  God, to 
render  trouble  to  the  y  trouble  you;buttQ  you,re{t  with  vs  when  the 
lord  lefus  fhalbe  lliev/ed  from  heauen.  But  the  aythorof  the  epiftle 
cbr.6.  to  ^^^  Hebrues  faith, God  is  not  vnrig!!teous,y  he  fliould  forget  your 
0.        worke,&  yloue  which  you  haueiliewcdinhisnamefory  youhauc 
minjftred  to  the  faintcs.  To  the  fiift  place  I  anfvvcre,  that  there  is  no 
oin.8.  worthines  of  merit  fpoken  of:  butbecaufe  God  y  farher  willeth  that 
9.        we  whom  he  hath  chofen  to  be  his  children,  fhould  be  made  hke  to 
uk-  »4  Chrift  his  fir  ft  begotte  ronnc;3s  it  behoued  that  he  ftiould  firft  fufFcr, 
^-        &  the  enrrc  into  the  glory  appointed  for  him;fo  muft  we  alfo  by  ma- 
ny tribulations  entre  intothe  kingdomc  of  heauen.Thcrfore  when 
we  differ  tribulatios  for  the  name  of  Chrift,  there  are  as  it  were  ccr^ 
taine  marks  printed  vpon  vs,whcrwith  God  vfcth  to  marke  the  fliepc 
'iU.6.  of  his  flocke.  After  thismaner  thcrfore  we  arc  accomptcd  worthy  of 
7«        the  kini^dom  of  God  ,  becaufe  wc  beare  in  our  bodv  v  markes  of  our 
lord  &  m^ifter  which  are  the  liizncs  of  the  children  of  God.  To  this 
Cor  4  pufpofe  make  thefe  feyinces.  That  we  beare  about  in  our  body  the 
0,        mortification  of  lefus  Chrift  y  l.is  life  may  be  fliewed  in  vs.  That  wc 
be  fafliioncd  like  to  his  fuSringSj  that  we  may  come  to  the  likcncs  of 

his 


.a.4 
2. 


The  grace  of  Chrift.       Lib.3.  340 

his  refurredio  from  the  dead.  The  reafon  which  is  adioyned  ferueih 
not  to  prouc  any  \vorthines,but  to  confirme  y  hope  of  the  kingdom 
of  Godtas  if  he  had  faid.  As  it  agrceth  with  the  iuft  iudgemcc  of  God, 
to  take  vengeance  of  your  enemies  for  the  vexations  that  they  hauc 
done  to  you:  foagreeth  it  alfo  to  giue  to  youreleafc  &  reft  from  ve- 
xations. The  other  place,  which  teacheth  that  it  fo  becommeth  the 
righteoufncflc  of  God  not  to  forget  the  obediences  of  them  that  be 
hiSjthat  it  dcclareth  it  to  be  in  a  maner  vnrighteous  if  he  (hould  for- 
get the,hath  this  meaning:God  to  quicken  our  flouthfulncs,hath  gi- 
uen  vs  aflurance  that  the  labor  (hall  not  be  vaine  which  we  fhal  take 
for  his  glory.Let  vs  alway  rcmeber  y  this  promife,  as  all  other  fhould 
bring  vs  no  profit ,  vnlefife  the  free  couenaunt  of  mercy  went  before, 
wherupon  the  whole  affurednes  of  our  faluation  fhould  reft.  But  lan- 
ding vpon  that  couenant,  we  ought  aflurcdiy  to  truft, there  fh^ll  alfo 
not  want  reward  of  the  liberality  of  God  to  our  workes  howefocuer 
they  be  vnworthy.Thc  Apoftle  to  confirme  vs  in  that  expedarion,af- 
firmeth  y  God  is  not  vnrighteous,but  will  ftande  to  his  promife  ones 
made.Thercforc  this  righteournes  is  rather  referred  to  the  tructh  of 
Gods  promife,tha  to  his  iuft  ice  of  rendring  due.  According  to  which 
meaning  there  is  a  notable  faying  of  Auguftin,  which  as  the  holy  ma 
fticketh  not  to  rehearfe  ofte  as  notable,  fo  I  thinke it  not  vnwotthy 
that  wefhould  continu.illy  remeber  ir.The  lord  (faith  he)  is  faithful!,  j^i  nf,! 
which  hath  made  himfel'e  detter  to  vs,not  b/receiuing  any  thing  of  3 1.  am 
V5,butbypromifing  all  things  to  vs.  »o^. 

8  There  are  alfo  alleagcd  thefe  fayings  of  Paul.If  I  haue  all  faith, 
fo  that  I  remoue  mountaines  outof  their  place,  but  haue  not  charity,  '■^^^' 
I  am  nothing.  Againe,Now  there  remaine  hope,faith  &  charity,  but  (i^i^  . 
the  greateft  among  thefe  is  charity.  Againe,Abouc  allthine;cs  haue  14, 
chariry ,  which  is  the  bonde  of  perfedion.  By  the  fiift  two  places  our 
rharifesafiirme  thatwe  are  ratheriuftificdby  charity  than  by  faith, 
namely  by  the  chiefer  vertue  as  they  fay.But  this  fonde  argument  is 
cafily  wiped  away.  For  we  haue  in  an  other  place  aLcady  declared, 
that  thofe  things  which  are  fpoke  in  the  fiift  place  pertaine  nothing 
to  true  faith .  The  other  place  we  alfo  cxpounde  of  true  faith ,  than 
whichhe  fayththat  Charity  is  greater  :  not  that  itismorcmeriro- 
riuSjbut  becaufe  it  is  more  frutefuU-becaufe  it  extendeth  further,be- 
caufe  it  ferueth  mo,becaufe  it  remaineth  alway  in  force,whereas  the 
vfe  of  faith  cotinueih  but  for  a  time.  If  we  hauc  regard  toexcellecc, 
the  louc  of  God  fhould  worthily  haue  y  chiefe  place,of  which  Paule 
here  fpeakeih  not.For  he  enforceih  this  thing  only,y  we  (hould  with 
mucuall  chanty  ediSe  one  an  other  in y  Lord,butlet  vs  imagine  chae 

V  V    ijij 


Cap.iS.         Of  the.maner  howtorccciuc 

chanty  doth  eucry  way  cxccll  faith :  yet  what  man  of founde  iudge- 
rnent,yca  or  of  founde  brame,  will  gather  thereof  that  it  doth  more 
iuftifiei'Thc  power  of  iuftifying  which  faith  hach,conlifteth  not  in  the 
wot  thiiiefTv  of  the  worke.  Our  iuftification  ftandeth  vpon  the  oncly 
mercy  of  God  3c  thcdeferuingofChriftjwhich  iulhficatio  whc  faith 
takech  holdc  ofjit  is  faid  to  iuftiiie.Now  if  you  aske  our  aducrfarics  in 
what  fcnfe  they  siTigne  iuftit^cation  to  charity,  they  wil  anfwere  that 
becaufc  it  is  a  djetifull  doing  acceptable  to  God,therefore  by  the  de- 
fci  uing  thereof  rightsourneflc  is  imputed  to  vs  by  the  acceptation  of 
the  goodnes  of  God.Here  you  fee  how  wcl  the  argument  proccdeth. 
We  fay  that  faith  iuihfieth,  not  becaufe  by  the  wortnincs  of  it  fclfe  ic 
deferueth  righteoufncs  to  vs ,but  becaufc  it  is  an  inftrument  by  which 
we  freely  obtain y  tighteoufaes  of  Chnft.Thcfe  mc,omitting  y  mercy 
of  God.and  pafling  ouer  Chrift, (where  the  fumme  of  rightcoufneflc 
ftandech)Jo  aiTirme  that  we  are  iuftified  by  the  benefit  of  charity  be-; 
ctaxCq  it  cxctllwth  aboue  faith  :  euen  as  if  a  man  woulde  reafbn  that  a 
kirjg;  is  iUtcr  to  m«ke  a  fliooc  tha  is  a  niooemiker,becaufe  he  is  an  in- 
fioKf  way  more  excellent.  This  onely  argument  is  a  plaine  example 
that  all  tht  Sobornicall  Ichooles  do  nor  (o  much  as  taft  with  the  vt- 
leimolt  part  oftlieiriippes  what  the  iuftification  of  faith  is.  But  if  any 
wran^hrdoyetcarpe  and  aske  ,  why  mfo  fmall  diftance  of  pbcc  we 
take  ihe  name  of  faith  in  Paule  fo  dut<:ii\y  :  1  haue  a  weighty  caufe  of 
this  cxpofition.For  lith  thofe  gifts  which  Paylc  rchearfeth  are  after  a 
ccrtame  maner  vndcr  faith  &  hope,bccaufc  they  pertaine  toy  know- 
Ict^ge  of  God, he  c5temneth  the  all  by  way  of  recaptitulati5  vnder  the 
name  of  faith  Sc  hopc:as  if  he  fiiould  fay  bothe  prophecy,  &  togues, 
&  the  grace  and  knowledge  of  interpretation  tcnde  to  this  rnarke  to 
lead  vs  totlie  knowledgeof  God,And  we  know  God  in  this  life  none 
Oiherwife  but  by  hope  &faith.Thcrforc  when  I  name  faith  &  hope, 
I  comprchciide  all  thcfe  thinges  together.  And  fo  there  remaine  thcfe 
three,Hope,Fastn,Chaniy:rhat  is  to  fay,  how  great  diuerfity  of  gifts 
foe-uer  there  l>e,they  are  all  refvjrred  to  thcfe.  Among  thefe  the  chief 
is  charicy,&c.  Out  of  the  thirde  place  they  gather,!  f  Charity  be  the 
bonde  of  perfcdion,then  it  is  alfo  the  bonde  of  nghteoufncfle  which 
is  nothingc  elfe  but  perfedion.  Firft,to  fpeake  nothinge  howe  Paule 
there  calieth  perfedion,  when  the  members  of  the  Church  well  fee 
in  order  do  clcaue  together,  Sc  to  graunt  that  we  are  by  charity  made 
*  perfed  before  God :  yet  what  newe  thinge  bringe  they  foorth  ?  For  I 
will  alway  on  the  contrary  fide  take  exception  and  fay  that  we  neuer 
come  to  this  perfedion  vnlelfc  we  fulfil  all  the  partes  of  charity,and 
thereupon  I  wilgather,that  fith  all  men  are  mpft  far  fro  the  fulhiling 

of 


The  grace  of  Chrift.       Lib.3 .         341 

of  charitie,  theretore  all  hope  of  perfedion  is  cute  of  from  them. 

9  I  will  not  go  through  all  the  tcftimonies  which  at  this  day  the 
foolifti  Sorboniftesraflily  fnatchoutofihe  fcriptures  ,as  they  fiift 
come  to  hande,  and  do  throwc  them  againft  vs.  For,  fomc  of  them 
arc  lo  worthy  to  be  laughed  at ,  that  I  my  fclfe  alio  can  not  rehcarfc 
them  ,  vnleffe  I  would  worthily  be  compted  fond.  Therefore  I  wdl 
make  an  cndcwhcn  1  llial  haue  declared  the  fayin^^  of  Chnft,vvhcre- 
with  (hey  mariieloully  pleafe  thcmfelues.  For,  lo  the  lawyer  which 
af  ked  him  what  was  neccliarie  to  faluacion,  he  anfwerednf  thou  wilt 
entrc  into  hfe ,  kepe  die  commaundementes.  What  wold  we  more  Mat  15 
(fay  they)  when  we  are  commaundcd  by  the  author  of  g]:ace  him-  ^7. 
Arlfe  to  g'lt  the  kingdom  of  God  by  the  kcping  of  his  commaunde  - 
mentes.f'As  tliough  forfooth  it  were  not  ccrtame,  that  Chrjfl  tepered 
his  aunfweres  to  them  with  whom  he  faw  that  he  had  to  do.  Here  a 
dodorof  the  lawe  afketh  ofthemeane  to  obteinc  blcfledncs,  and 
not  that  onely,  but  with  doing  ofwhat  thing  men  may  atteine  vnco 
it  Both  the  perfon  of  him  that  fpake  and  the  queftion  it  fclfe  led  the 
Lord  fo  to  anfwcr.  The  hwycr  being  filled  with  the  perfuafion  of  the 
righteoufncfle  6f  the  lawc,was  blinde  in  cofidencc  of  workes.  Agairie, 
he  foui^ht  nothing  els  but  what  were  the  workes  of  righteoufncfle, 
by  which  faluacion  is  gotten.  Therefore  he  is  worthily  Sent  to  the 
lawc ,  in  which  there  is  a  perfcd  mirror  of  righceoufncire.  We  alfo 
do  with  a  ioude  voice  pronounce  that  the  commaundementes  muil 
be  kcpt,if  hfe  be  fought  m  works.  And  this  dodrinc  is  neccffary  to  be 
knowen  of  Chnftians.  For  how  lliould  they  flee  to  Chrift  if  they  did 
not  acknowledge  that  they  are  fallen  from  the  way  of  hfe  into  the 
hedlonge  downefall  of  death  ?  But  how  (hould  they  vnderftand  how 
far  they  haue  ftraycd  from  the  way  of  life ,  vnleffe  they  firft  vnder- 
ftande  what  is  that  way  of  life?  For  then  they  are  taught  that  the 
(and:uarie  to  recouer  faluation ,  is  in  Chrift,  when  they  fee  howe 
great  difference  there  is  betwene  their  life  and  the  righieoufhcfTe  of 
God  which  is  contcined  in  the  keping  of  the  law.The  fumme  is  this, 
that  if  faluation  be  fought  in  workes,we  muft  kepe  the  commaunde- 
mentes by  which  we  are  inftruded  to  pcrfed  rightcoufnclTe.  But  we 
mutt  not  fticke  faft  herc,vnlefle  we  will  faint  in  our  midde  courfe:for 
none  of  vs  w  able  to  kepe  the  commaundements.  Sith  therefore  we 
are  excluded  from  the  righteoufnes  of  the  lawe,we  muft  of  neceffity 
refort  to  an  other  helpe,namely  to  the  faith  of  Chrift.  Wherefore  as 
here  the  Lorde  calleth  backe  the  dodor  of  the  lawc  whom  he  knew 
to  fwcll  with  vaine  confidence  of  workes,  to  the  lawc,  whereby  he 
may  iearne  that  he  is  aiinncr  iTubied  to  the  dreadful!  iudgemem  of 


Cap.  1 8.  Of  the  mancr  how  to  receiuc 

eternjU  dcath:(o  in  other  places,  without  making  mction  of  the  law, 
he  comfortcth  other  that  are  already  humbled  with  fuch  knowledge, 

I .  with  promifc  of  grace ,  as,  Come  to  mee  all  ye  that  laboure  and  arc 
lodcn.and  I  will  refrcih  you,and  yc  fliall  finde  reft  for  your  foules. 

lo  At  the  laft  when  they  are  weary  with  wrefting  the  Scripture, 
they  fall  to  futileties  and  fophifticall  argumcntcs.  They  cauill  vpon 
this  that  faith  is  in  fome  places  called  a  workc ,  and  thereupon  they 

^.  gather  that  wc  do  wrogfully  fct  faith  as  cotrary  to  workes.  As  though 
forfoth  faith  in  that  it  is  an  obeying  of  the  will  of  God  ,  doth  with 
her  owne  defer uinge  procure  vnto  vs  righteoufneiTe,  and  not  raihet 
bycaufc by  embracing  the  mercie  ofGod,itfealethin  ourheartcs 
tile  righteoufneife  of  Chrift  offred  to  vs  of  it  in  the  preaching  of  the 
Golpell.  The  readers  {hall  pardon  me  if  I  do  not  tarry  vpon  confu- 
ting of  fuch  foliJcs,for  they  themfclues  without  any  afl'ault  of  other, 
are  fufficiently  oucrthrowen  with  their  owne  fcebleneOe.  But  1  will 
by  the  way  cofute  one  obiedion  which  fcemeth  to  haue  fome  (hew 
cf  reafon,  leaft  it  ihould  trouble  fome  that  ate  not  fo  well  pradifed. 
Sith  common  reafon  teacheth  that  of  contraries  is  all  one  rule ,  and 
all  particular  (innes  are  imputed  to  vs  for  vnrighrcoufneire ,  they  fay 
it  IS  meete  that  to  all  pariicalar  ^ood  workes  be  geuen  the  praife  of 
right eoufncs.Thcy  do  not  fatisfie  me  which  anfwerjthat  the  damna- 
tion of  men  proprely  proceedeth  from  only  vnbelefcjnot  from  par- 
ticular finnes.I  do  in  deedc  agree  to  them,that  vnbelefe  is  the  foun- 
laine  androoteof  allcuels.  Forit  is  the  firft  departinge  from  God, 
after  which  dofoUowe  the  particular  trefpafl'inges  againll  the  bwe. 
But  whcras  they  feeme  to  fct  one  felfe  fame  reafon  of  good  and  euell 
workes  in  weymg  of  righteoufneiTe  or  vnrighteoufncfle ,  therein  I 
am  compelled  to  difagree  from  them  For  the  righteoufnes  of  workes 
is  the  perfede  obedience  of  the  lawe.  Therefore  thou  canft  not  be 
righteous  by  workes ,  vnlefle  thoudofolloweitas  altreight  line  in 
the  whole  continuallcourfc  of  thy  hfe .  From  it  fo  fone  as  thou  hnft 
fwarucd ,  thou  arte  fallen  into  vnrighteoufncfle.  Hereby  appeareth 
that  riohteoufneffc  commeth  not  of  one  or  a  fewe  workes,  but  of  an 
vnfwaruing  and  vnwcried  obfcruing  of  (he  will  of  God .  But  the  rule 
of  iudgiug  vnrighteoufncfle  is  moft  contrary.  For  he  that  hath  com- 
mitted fornicationjot  hath  ftolen,is  by  one  offence  gilty  of  deathjbe- 
caufe  he  hath  offended  agninll  the  maieftie  of  God.  Therefore  thefc 
ourfuttlearguersdoftumble,forthai  they  maike  not  this  faying  of 

,  TameSjthathewhichfinncth  inoncjis  madcgilty  of  all,  becaufehc 
that  hath  forbidden  to  kill,  hath  alfo  forbidden  to  fteale,&c.  There- 
fore it  ought  to  feemc  no  abfurditic  when  we  fay  that  death  is  the 

iuAc 


T'hc  grace  of  Chrift.      Lib.3.  342 

iufte  rcwarde  of  cuery  finne ,  becaufe  they  are  cucry  one  worthy  of 
thciuftc  difpleafure  and  vengeance  of  God.  But  ihouihalt  reafon 
foolclheiy,  if  on  the  comrade  fide  thou  gather  that  by  one  good 
worke  man  may  be  reconciled  to  God ,  which  with  many  linnes  dc» 
ferueth  his  wrathe. 

The  xix.  Chapter. 

of  Chrijlian  libertie. 

NOwewcmuft  entreate  ofChriftian  libertie :  the  declara- 
tion whereof  he  muft  not  omitt  whofe  purpofc  is  to  com- 
prehend in  an  abridgmet  the  fumme  of  the  dodrine  of  the 
Gofpfll.For  it  is  a  thing  principally  neceffarie ,  and  without 
the  knowledge  whereof  confcience  dare  in  a  manner  enterprife  no- 
thing without  doubtin^jthey  ftumble  and  ftart  backe  in  many  things, 
they  alway  ftagger  &  tremblctbut  fpecially  it  is  an  appendant  of  lufti- 
fication,andauailcthnota  little  to  the  vnderftjnding  of  the  ftrcngth 
thereof.  Yea  they  that  earnelHy  feare  God ,  fhaJl  hereby  rcceiue  an 
incomparable  frute  of  that  dodrine  which  the  wicked  &  LucianicaJI  Lucia.j 
men  do  plealantly  taunt  with  their  fcoftes  ,  becaufe  in  the  fpirituall  goiUcs 
das  kt  ncife  wherewith  they  be  caken,euery  wanton  railing  is  lawefuli  ™*°» 
for  them.  Wherefore  it  fhallnowe  come  forth  in  ht  feafon  t  andic 
was  profitable  to  diffcrre  to  this  place  the  plainer  difcorfing  of  it,(for 
we  hauc  already  in  diucrs  places  lightly  touched  it)  becaufe  fo  fonc 
as  any  mention  is  brought  in  of  Chriftian  libertie,  then  either  filthy 
Itiftes  do  boile  >  or  mad  motions  do  arife,vnle(]"e  thefe  wanton  wittes 
be  timely  met  witball ,  which  do  otherwife  moft  naughtily  corruptc 
the  beft  things.  For,  fbme  men  by  pretenfe  of  this  libertie ,  (hake  of 
all  obedience  of  Godjand  breake  forth  into  an  vnbridled  licentiouf- 
nefle :  and  fome  men  difdaine  it ,  thinking  that  by  it  all  moderation, 
otdrc  and  choife  of  things  is  taken  away.  What  iliould  we  here  do, 
being  compared  in  fuch  narrowe  ftreightes?Shall  we  bidds  Chriftian 
libertie  farewcll,and  fo  cutt  of  all  fitt  occafion  for  fuch  perilesi?  But,a$ 
we  haue  faid,vnleffe  that  be  fall  holden.neither  Chrift,  nor  the  truth 
of  the  Gofpell ,  nor  the  inward  peace  of  the  foule  is  rightly  knowen. 
Rather  we  mutt  endeuour  that  fo  neceflarie  a  part  of  dodrine  be  not 
fuppreflcd  ,  and  yet  that  in  the  meane  time  thofc  fonde  obieftions 
may  be  metre  withall  which  are  wont  to  rife  thereupon. 

2  Chriftian  libertie  (  as  I  thinke)  confifterh  in  three  partes.Thc 
firft,  that  the  coafciences  of  the  faithfull ,  when  the  affiance  of  their 
iuftitication  before  God  is  to  be  fought,may  raife  &  aduaunce  them- 
fclues  abouc  the  lawe }  and  forget  the  whole  rightcoufneiTe  of  the 


Gap.ip.         Ofthemanerhowtorccciuc 

lawe .  For  Ikh  the  lawe  (as  we  haue  already  in  an  other  place  decla- 
red) leaucch  no  man  righteousieither  we  arc  excluded  from  all  hope 
of  iuftification,or  we  mutt  be  loofed  from  the  lawe,and  fo  that  there 
be  no  regardc  at  all  hadde  of  workes.  For  whofo  thinkcth  that  he 
muft  bring  fomwhat  be  it  ncucr  fo  little  of  good  workes  to  obteine 
righteoufnclTc ,  he  can  not  apoincc  any  cnde  or  meafurc  of  them, 
but  maketh  him  fclfe  dettcr  to  the  whole  lawe.Thcrfore  taking  away 
zXi.  mention  of  the  lawe  ,  and  laying  a(id<?  all  thinkmg  vpon  workes, 
we  muft  embrace  the  onely  mercie  of  God,when  we  entreatc  of  iu- 
ftification:&  turning  away  our  fight  from  our  felucs,wc  nrnlt  behold 
Chrift  alonc.For  there  the  queftion  is  not  howe  v/c  be  rightcous:but 
howe  although  we  be  vnrighteous  and  vnworthy,\vc  be  taken  for 
worthy.  Of  which  thing  if  confciences  willatieine  any  certainty, 
they  muft  geue  no  place  to  the  lawe.  Neither  can  any  man  hereby 
gather  that  the  lawe  is  fuperfluous  to  the  faithfull,whom  it  doth  not 
tlierefore  ceafTe  to  teach,and  cxhorte,and  pricke  forwarde  to  good- 
ncflej  although  before  the  iudgement  feate  of  God  it  hatH  no  place 
in  their  conlciences.  For  thefe  two  things,  as  they  are  moft  diuerfc, 
Kb  muft  be  well  and  diligently  dilhnguifhed  of  vs.  The  whole  hfe  of 
le.x.  Chriftians  ought  to  be  a  ccrtaine  meditation  of  godlinefle ,  bycaufe 
they  arc  called  into  fandification.  Herein  ftandeth  the  office  of  the 
*  lawe  ,  that  by  putting  them  inminde  of  their  duetie ,  st  fhould  ftir 
them  vptolhiTcndcuor  offiolinclic  andinnocencie.  But  when  con- 
fciences are  carefullhowe  they  may  haue  God  mercifull,  what  they 
(ball  anfwer,and  vpon  what  affiance  they  {hall  ftand  if  they  be  called 
to  his  iudgcment ,  there  is  not  to  be  reckened  what  the  lawe  requi- 
reth  ,  but  onely  Chrift  muft  be  fei  forth  for  rightcoufneife ,  which 
pafteth  all  perfedion  of  the  lawe. 

5  Vpon  this  point  hangcth  almoft  all  the  argumet  of  the  Epiftlc 
to  the  Galathians.  For,  that  they  be  fondeexpoHters  which  teach 
that  Paule  there  contendeth  onely  for  the  hbertie  of  ceremonies, 
may  be  proued  by  the  places  of  the  arguments.  Of  which  fort  arc 
a.  J.  thefe.  That  Chrift  was  made  a  curfe  for  vs,  that  he  might  redcme  vs 
and  from  the  curfe  of  the  lawe.  A  gaine.  Stand  faft  in  the  hbertie  where- 
with Chrift  hath  made  you  free ,  and  be  not  againc  entangled  with 
the  yoke  of  bondage.  Beholde,  I  Paule  fay ,  if  ye  be  circumcifed, 
Chrift  ftiall  nothing  profit  you.  And  he  which  is  circumcifed  is  dettor 
of  the  whole  lawe. Chrift  is  made  idle  to  you  whofoeuer  ye  be  that 
are  iuftificd  by  the  lawe:yc  are  fallen  away  from  grace.Wherin  truely 
is  c6t<^cdfomc  hier  thing  than  the  hbertie  of  ceremonies.!  graunt 
in  dcede  that  Paule  there  entrcateth  of  ceremonies,becaufe  he  con^. 

t^ndcth 


The  grace  of  Chrift*       Lib.3.  345 

tcndcth  with  y  failc  Apoftles,which  went  about  to  bring  againe  into 
the  Chriftian  Church  the  old  fhadowcs  of  law  which  were  aboiiHied 
by  the  coming  of  Chnft.But  for  the  difcuffingof  thisqucftion,thcrc 
were  hier  places  to  be  difputedjin  which  the  whole  controueriic 
ftoode.  Firll  becaufc  by  thofe  Icv/ifli  fhadowes  the  brightnelTc  of 
the  Gofpcll  was  darkened  ,  he  fheweth  that  we  haue  in  Chr^ft  a  fiiii 
gcuing  in  dccdt  of  all  thofc  things  which  were  ihadowed  by  the  ce- 
remonies of  Mofes  Secondly ,  becaufe  thofe  deceiuers  filled  tlie 
people  with  amoftnoughty  opinion,  namely  that  this  obedience 
auailedtadeferue  thetauor  ofGod:Hcre  he  ftandctli  much  vpon 
this  point ,  that  the  faithfuU  ihould  not  rhinke  tliat  they  can  by  any 
works  of  the  ]aw,much  Iclfe  by  thofe  litle  principles,obtciDC  rightc- 
oufnefle  before  God.And  thcrewithall  he  teacheth,  that  they  are  by  GaU^ 
the  crofle  ofChrift  free  from  the  damnation  of  the  la  wc,  which  3«» 
otherwife  hangeth  ouer  all  men,  that  they  Ihould  with  full  affured'- 
nelfe  reft  in  Chnft  alone.  Which  place  proprcly  pcrtemeth  to  this 
pnrpofe.  Laft  of  all  he  mainteineth  to  the  cofciences  of  the  faithfuU 
their  hbertie ,  that  they  fhoulde  not  be  bound  with  any  religion  ia 
things  not  ncceffarie. 

4  The  fecond  part, which  hangeth  vpon  that  former  part,  is  thai 
confcienccs  obey  the  lawe,not  as  compelled  by  the  nectflicie  of  the 
lawe :  but  being  free  fi-om  the  yoke  of  the  lawe  it  felfe,of  their  owne 
accord  they  obey  the  will  of  God.  For ,  becaufe  they  abide  in  per- 
petuall  terrors ,  lb  long  as  they  be  vnder  the  dominion  of  the  lawe, 
they  ilisll  ncuer  be  with  cherefuU  redinelTc  framed  to  the  obedience 
of  Godjvnlefl'e  they  firft  haue  this  hbertie  geuen  them.By  an  exam- 
ple we  fhall  both  more  briefly ,and  more  plainely  percciue  whatthclc 
things  meane.Thc  commaundement  of  the  lawe  is,that  we  louc  our  Den.  4 
God  with  all  our  heart,  with  all  our  foule,with  all  our  ftrcngths.That  $• 
this  maybe  done, our  foule  muftfirftebc  madevoide  ofallothcc 
(enfe  and  thought ,  our  heart  muft  be  clcanfed  of  all  defircs ,  all  our 
ftrengths  muft  be  gathered  vpand  drawen  together  tothisoneljr 
purpofc.They  which  haue  gone  moft  far  before  other  in  the  way  of 
the  Lord,are  yet  very  far  from  this  marke.For  though  they  louc  God 
with  their  minde  ,and  with  fincere  atfcdion  of  heart ,  yet  they  haue 
ftill  a  great  parr  of  their  heart  and  foulc  pollcifed  with  the  defircs  of 
the  flellie ,  by  which  they  are  drawen  backc  and  ftayed  from  going 
forward  with  hafty  courfe  to  God. They  do  in  deede  trauaile  forward 
with  great  endeuor;  butthcflefh  partly  feblcth  their  ftrengths,  and 
partly  drawcth  them  toitfelfe.  What  ihnll  they  here  do,  when  they 
felc  that  they  do  nothing  lefl'e  than  performc  ihc  lawe  JThcywil^ 


Cap.19.         Of  the  maner  how  to  recciuc 

they  couet.they  endcuor,but  nothing  with  fuch  peifc<f^ion  as  ought 
to  be.  If  they  loke  vpon  the  Iawc,tiiey  (ce  that  whatfoeuer  workc  they 
attempt  or  purpofc,  is  accurfed.  Ndthcr  is  there  am'  caufe  why  any 
man  ihould  decciue  himfclf  with  gathering  that  the  worke  is  there* 
fore  not  altogether  euell,  bycaufe  itis  vnperfcd :  and  thcrefoTc  that 
God  doth  neuerthdefl'e  accept  that  good  which  is  in  it.Foi;,the  iawc 
requiring  perted  loue,c6demnefh  all  imperfedion,  vnlcfl'e  the  rigor 
of  it  be  mitigated. Therefore  his  workes  fliould  fall  to  nought  which 
he  would  hauc  to  feme  partly  good:  and  he  ihall  finde  that  it  is  a 
tranfgreliion  of  the  l3we,eu£n  m  this  becaufe  it  is  vnperfcd- 

$  Loe,howe  all  our  workes  are  fubiedto  the  cnrfe  of  thelawe» 
if  they  bemeafuredby  theruleof  thelawe  .  Buthowc  ihould  then 
vnhappy  foules  cherefuliy  applic  themfelues  to  workc/or  which  tjjcy 
might  not  tiUlt  that  they  couldegctany  thinge  butcurfc?  Onihe 
other  (ide,  if  being  dehuered  from  ihis  (ieucre  exa(fling  of  the  lawe, 
or  rather  from  the  whole  rigor  of  thelawe,  they  heare  that  they  be 
called  of  God  with  fatherly  gcmlenelfe :  they  will  merily  and  with 
great  cherefulnefTe  auniwer  his  calling  and followe  his  guiding.  In  a 
fumme  ,  they  which  are  bound  to  the  yoke  of  the  lawe  ,  are  like  to 
bond(eruants,to  whom  arc  appointed  by  their  Lordcs  certain  tafkcs 
of  worke  for  euery  day.  Thefe  feruants  thinke  that  they  haue  done 
nothing ,  nor  dare  come  into  the  fighi  of  their  Lordcs,  vnlefle  they 
haue  performed  that  full  taf  ke  of  their  workes.  But  children ,  which 
are  more  liberally  and  more  freemanlike  handled  of  their  fathers, 
fticke  not  to  prefent  to  them  their  begonne  &  half  vnperfed  workes, 
yea  and  thofe  hauing  fome  fault ,  triifting  that  they  will  accept  their 
obedience  and  willingnefTe  of  minde,although  they  haue  not  exa«3ly 
done  Co  much  as  their  good  will  was  to  do.  So  muft  we  be  as  may 
haue  fure  affiance,  that  our  obediences  flialbe  allowed  of  our  moft 
kinde  father,howe  htle  foeuer,and  howe  rude  and  vnperfedfoeuer 
they  be.  As  alfo  he  aflurcth  to  vs  by  the  prophet;  I  will  fparcthefn 
(faith  he)  as  the  father  is  wont  to  fpare  his  fonne  chat  ferueth  him. 
Wiieie  this  word  Spare,ts  fet  for  to  beare  withall,or  gently  to  winkc 
at  fjult^s,  forafmuch  as  he  alfo  maketh  mention  of  feruice.  And  this 
affiace  is  not  a  htle  necelfirie  for  YS,without  which  we  dial  go  about 
all  things  in  vaine.  For  God  accompteth  himfelfe  to  be  worfhippcd 
wnh  no  worke  of  ours  but  w  is  truly  done  of  vs  for  the  worfliipping 
of  him.  But  howe  can  that  be  done  among  thefe  terrors,  where  it  is 
doutcd  whether  God  be  offended  or  worfhipped  with  our  worke  ? 

6  And  that  is  the  caufe  why  the  author  of  theEpiftleto  the 
Hcbrues ,  rcfcrreth  all  the  good  workes  that  arc  red  of  m  the  holy 

fathers. 


The  grace  of  Chrift.  Lib.j.         344 

fathcrs,to  faitli,&  weyeih  them  ondy  by  faith.Touching  this  liberty  Ro.t«.z 
there  is  a  place  in  the  Epiftle  to  the  Romaines,where  Paule  refoncth  ^o"'^- 
that  fooie  ought  not  to  hauc  dominion  ouer  vs ,  becaufe  we  arc  not 
vnder  y  law,but  vndcr  grace. For  when  he  had  exhorted  the  faithfutt 
that  (inne  (hoiild  notreignc  in  their  mortallbodie,and  that  they 
(hould  not  geue  their  mebers  to  be  weapons  of  wickednefle  to  linrie, 
but  {hould  dedicate  thcmfelues  to  God ,  as  tKcy  that  are  ahuefrora 
the  dcade ,  and  their  members ,  weapons  of  righteoufneffe  to  God: 
and  whereas  they  might  on  the  other  fide  obicd  that  they  do  yet 
carry  with  them  the  tiefl>  fuIlpfiuUes,  and  that  finne  dwellethin 
them,  he  adioyneth  that  comfort  by  the  liberrie  of  the  lawe,  as  if  he 
ihould  fay.  Though  they  do  not  yet  throughly  fele  (inne  deftroycd 
and  that  righteoufneffe  yet  liucth  not  in  thcm,yec  there  is  no  caufis 
why  they  fliould  feare  and  be  difcouragcd  as  though  they  had  bene 
alway  difpleafed  with  the  for  the  remnats  of  {inne,forafmuch  as  they 
are  by  grace  made  free  from  the  law,that  their  workes  fliould  not  be 
examined  by  the  rule  of  the  law.  As  for  th£  that  gather  that  we  may 
hnnc  becaufe  we  are  not  vnder  the  Iaw,lct  the  know  that  this  Hberty 
perteineth  nothing  to  thcm/he  ende  wherof  is  to  encourage  to  God. 
6  The  third  part  is,that  we  be  bound  with  no  confciencc  before 
God  of  outward  things  which  are  by  them  felues  indifferent ,  but 
that  wc  may  indifferently  fometime  vfe  them ,  and  (bmctimc  leauc 
ihem  vnufed.  And  the  knowledge  of  this  libertie  alfo  is  very  nccef- 
lary  for  vs,for  if  it  fhalbe  abfent,there  (halbe  no  quiet  to  our  cofcien- 
ccs>no  ende  of  fuperftitions.  Many  at  this  day  do  thlnke  vs  fonde  to 
moue  difputation  about  the  free  eating  of  fie(h,about  the  free  vfe  of 
dayes ,  and  garmcntes  and  fuch  other  fmale  trifles  as  they  in  decde 
ihinke  them:  but  there  is  more  weight  in  them  than  is  commonly 
thought.  For  when  confcicnccs  haue  ones  caft  themfelucs  into  the 
fnarcjthey  entre  into  a  long  and  comberfome  way,from  whence  they 
can  afterward  finde  no  cafy  way  to  get  out.If  a  man  bcginne  to  doubt 
whether  he  may  occupy  hnnen  in  llietes,(hertes,  hankerchcifi"s,.-?nd 
napkines,  neither  will  he  be  out  of  doubt  whether  he  may  vfe  hepe, 
and  at  the  laft  he  wil  alfo  fall  in  doubt  of  mattes,for  he  will  way  with 
himfelf  whether  he  cannotfuppe  without  napkins,whcther  he  may 
not  be  without  handkercheifes.  If  any  man  thinke  deinty  meatc  to 
be  vnlawefull,  at  length  he  (hall  not  with  quictneffe  before  the  Lordc 
eate  cither  brouncbreade  or  common  meafes,when  he  icmembretn 
that  he  may  yctfufteine  his  body  with  bacer  foode.If  he  doubtc  of 
pleafaunte  wine,aftcrwarde  he  will  nrtrtnnkc  deadc  wine  wth  good 
peace  of  co^Tcience,  laft  of  all  he  will  not  be  fo  bold  to  touch  {w*.>icr 


Cap.ip.         Ofthemanerhovvtorcceiue 

and  cleanncr  water  than  other.  Finally  at  the  length  he  will  come  to 
this  point,to  thinke  it  vnlawefull  (as  rhc  common  faying  i$)to  treadc 
vppon  a  ftiawc  lying  a  crofTe.  For  here  is  begonne  nolighte  ftrifc, 
but  this  is  in  qucftion,  whether  God  will  bauevstovfe  thefeor 
thofe  thinges ,  whofe  will  ought  to  guide  all  our  counfells  and  do- 
inges .  Hereby  fome  muft  needes  be  carried  with  defpcration  mto 
a  confufe  deuouring  putfomc  muftjdefpifing  God,  and  caftmi?  away 
his  fcare,make  themfelues  away  through  dcftrudio  when  they  haue 
no  redy  way. For  whofoeuer  are  entangled  with  fuch  doubting,wh;ch 
way  focucr  they  turne  themfelues ,  they  fee  eucry  where  prticnt  of- 
fcnfe  of  confcience. 

8  I  knowc  (faith  Paule)  that  nothing  is  common  (meaning  by 
common,vnhoIy)  but  who  fo  thinketh  any  thmg  common.tohim  it 
is  common.  In  whichwordeshemakcch  all  outward  things  fubied 
to  our  hbertic,prouided  alway  that  our  mindes  haue  the  ailurance  of 
the  libcrtie  before  God.  But  if  any  fupcrftitious  opinion  caft  into  vs 
any  dour,  thofe  things  which  of  their  owne  nature  were  clean  e,  arc 
defiled  to  vs.  Wherefore  he  addeth :  Bleflcd  is  he  that  iudgeth  not 
himfelfc  in  that  which  he  allowcih.  But  he  that  iudgethjif  he  eate,  is 
condemned,becaufc  he  cateth  not  of  faith.  And  that  v/hich  is  not  of 
faith,  is  finnc.  Among  fuch  narrowe  ftreightes,  v/ho  fo  neucrthelcfl'c 
with  carclefly  venturing  on  all  things  Ihewe  themfelues  boulder ,  do 
they  not  afmuch  turne  themfelues  away  from  God?  But  they  which 
are  throughly  pearccd  with  feme  feare  of  God,when  they  themfelues 
alfo  arc  compelled  to  do  many  things  againft  their  confcience ,  arc 
difcouraged  &  do  fall  downe  with  feare.  All  that  are  fuchjdo  rccciuc 
none  of  the  giftcs  of  God  with  thankefgeuing ,  by  which  alone  yet 
Paul  teftifieth  that  they  all  arc  fanftified  to  our  vfe.  I  meane  the  than- 
kefgeuing that  procedeth  from  a  heart  that  acknowledgcth  the  libc- 
ralitie  &  goodnelTe  of  God  in  his  gifres.  For,many  of  them  in  deedc 
do  vnderftande  that  thofe  are  the  bcnefites  of  God  which  they  vfe, 
and  they  praife  God  m  his  workes :  but  fith  they  arc  not  perfuaded 
that  they  arc  geuen  to  themfelues,  ho  we  Ihould  they  thanke  God  as 
rhcgcucr  of  them?  Thus  in  a  fummc  we  fee,  whereto  this  libertie 
rcndeth,namely  that  we  fhould  vfe  the  gifts  of  God  to  fuch  vfc  as  he 
hath  gcuen  them  vnto  vs,without  any  fcruple  of  confcience,without 
any  trouble  of  minde:by  which  confidence  our  (bules  may  both  haue 
peace  with  him  and  acknowledge  his  libcralitie  toward  vs.  For  here 
arc  comprehended  all  ceremonies  that  are  at  hberty  to  be  obferucd, 
that  our  confcicnccs  fliould  not  be  bound  with  any  neceilitie  to  kepe 
them ,  but  ihould  remember  that  the  vfc  of  them  is  by  Gods  benefit 


The  grace  of  Chri ft.       Lib.3,  345 

fubic^to  themfcluesvnto  edification. 

9     But  ic  is  diligently  to  be  noted,  that  Chriftianliberric  is  in  al 
the  partes  ofic  a  fpintuall  thing,  the  whole  ftrength  whereof  con- 
Cftcth  in  appeaiingfenrfull  confciences  before  God,if  cither  they  be 
vnquJeted  or  careful!  for  ihe  forgcucneifc  of  h'nnes,  or  if  they  be 
pcnfiue  whether  our  imperfcd  workes  and  deii led  with  the  faultcs 
of  our  flelli  do  pleafe  God,or  if  they  be  troubled  about  the  vfc  of  in- 
d'.tFerent  things.  Wherefore  they  do  wrongfully  expound  ir,  which 
cither  do  make  it  a  cloke  £ov  their  ,owne  dffires,  that  they  may  abulc 
the  gifces  of  God  to  their  owne  Juif  ,or  v,  hich  do  tb.inke  that  there  is 
no  iiberric  but  that  which  is  vied  before  mei),  and  therefore  in  vfing 
it  haue  no  regard  of  the  vvcake  brethren. In  the  fiiftkinde,men  do  ac 
this  day  much  oftend.There  is  .ilmoft  no  man  which  may  by  his  abi- 
Jitic  of  wealth  be  fumptuous  ,  which  delitcth  not  in  excf  ilii.'e  gor- 
gioufnefle,in  furniture  of  banketj-jin  apparell  of  body,  in  building  of 
hoiifes ,  which  hath  not  a  will  to  exccll  Oiher  in  all  kmde  of  ftateli' 
neffeiwhich  doth  not  maiuciloiiOy  flatter  h!rr;fclf  in  his  fyiencfTe.And 
all  thefe  things  are  defended  vnder  the  pretefe  of  Chnftian  libertie. 
They  fay  that  they  are  things  indiftlrcnt:!  graunt/o  that  a  man  in- 
differently vfe  I  hem. But  when  they  are  to  gredily  coueted,when  they 
are  proudcly  bofled,wh€n  they  are  waftt fully  fpenr,  it  is  certalne 
that  thofe  things  which  othcrwifc  were  of  thcmfclues  lawfull,  are  by 
thefe  faultes  defiled.  This  faying  of  Piiule  doih  very  well  put  diffe-  TJt.i 
rcncebetwene  thmgs  indifFeretrAll  things  arc  cieane  tothc  cleane;  ">'    , 
but  to  the  defiled  .  nd  vnbeleuine  ,  nothing  is  cleane  ,  becaufe  their  ^^'^'^•'^' 
fninde  and  confciencc  is  defiled.For  why  are  accurfed  the  rich  men,  ^^^  ^ 
they  which  haue  their  comfort,which  arc  fansfied  with  meare,which  i.ia  5.2. 
donowe  lau^h,  which  flepe  in  beds  of  iuory  .which  ioynclandfo 
•lande  ,  whofe  banketes  haue  lure  ,  harp  ,  taber  and  wine  ?  Verily 
both  luory,  and  goldc,and  richclle,  arc  the  good  creatures  of  God, 
permitted  yea  &  apointed  by  the  prcuidence  of  God  for  men  ro  vfe. 
Neither  is  it  any  where  forbidden  either  to  laugh  j  or  to  be  fatisfied 
.with  meatCjOr  to  loyne  new  y  oiTe  iTions  to  their  ownc  olde  pofltflios 
or  of  their  aunccrters,  or  to  be  dehted  with  muficall  melodic  5  or  to 
drink  wine.This  is  true  in  dcede.Bui  wi  e  they  haue  plenty  of  things, 
to  wallov/c  in  dehtes,ro  glut  themtclues,ro  make  their  wit  and  mindc 
<lronk:c^wjth  prefent  plcafures  &  alway  to  gape  for  nevve,thefe  doing? 
arcmoft  farre  from  the  lawfull  vfe  of  the  i»iftes  of  God.  Therefore 
let  them  take  away  immeafurable  dcfire.lei  them  take  away  immea- 
furable  wafting,let  chcm  take  away  vanitie  and  arrogance,  that  they 
may  with  a  pure  confcicnce  purely  vfc  the  gifces  of  God.  When  the 

XX 


Cap.i^.         Of  the  maner  howto  receiiie 

minde  (halbe  framed  to  this  fobrietie  ,  they  (hall  haue  a  rule  of  the 
lavvfull  vfc.  Ori  the  otheriide  ice  this  moderation  be  wanting,  euen 
bafe  and  common  dchcatcs  arc  to  much.  For  tiiis  is  truely  faid,  that 
oftentimes  in  frifeand  courfe  cloth dwelleth a  purple  licarte,and 
fomrime  vnder  filke  and  purple,heth  (imple  humilitie:Let  euery  man 
in  his  decree  fo  liue  either  poorely ,  or  meancly ,  or  plentifully,  that 
they  all  remember  that  they  are  fed  of  God  tohuejnot  to  be  riotous: 
and  let  them  thinkc,that  this  is  the  lawe  of  Chrirtian  hberty,if  they 
haue  learned  with  Paulc  to  be  contented  with  thofe  things  which 
they  prefcnrly  haue  :  if  they  canfkill  both  to  be  humble  and  to 
excell:  if  they  be  taught  in  all  places  and  in  all  things  to  be  both  full 
and  hungry,to  haus  plcntie  and  ro  fuffre  want. 

10  Herein  alfo  many  men  do  errc ,  bycaufe  as  though  their  li- 
bertie  lliould  not  be  founde  and  C^tQ  vnlcfle  it  had  men  witneffes  of 
it,  they  do  vndifcretly  and  vnwifely  vfe  it.  By  which  vafeafonablt 
ydciS^  they  many  times  oftend  the  weakc  brothien.  You  may  fee  at 
this  day  Tonjeywhich  thinke  that  their  hbcrtic  can  not  ftande,  vnlelTc 
ihcy  take  pofleffion  of  it  by  eating  of  ftcfli  on  fnday.  I  blame  not 
that  they  care  :  but  this  falle  opmion  muftbednuenout  of  their 
tnindrs.  For  they  ought  to  thinks  that  by  their  libcrtic  they  obteinc 
no  newe  thm2  in  the  h'^ht  of  menne  but  before  God ,  and  that  it 
ftandeth  as  well  m  abfteming  as  in  vling.  If  they  vnderftande  that 
it  maketh  no  matter  before  God ,  whether  they  eate  flefti  or  eggcs, 
whether  they  weare  redde  or  blacke  garments,  that  is  enough.  The 
confcience  is  nawe  free ,  to  which  the  benetite  of  fuch  hbertie  was 
due.  Therefore  although  they  do  afterward  abfteine  all  their  life 
long  from  flc{li,and  weare  alway  but  one  colour,yet  they  are  no  IclTe 
free.  Yea  therefore  becaufe  they  arc  free ,  they  do  with  a  free  con- 
fcience abfteine.  But  they  do  moft  hurifully  offend  bycaufe  they  no- 
thing regard  the  weakcnclTe  of  their  brerhrcn^which  we  ought  fo  to 
bcare  with,that  we  raflily  commit  nothing  with  otfcnfe  of  them. But 
fometime  alfo  it  bchoueth  that  our  hbertie  be  (et  forth  before  men. 
And  this  I  graunt.ButthereisameafuremoftheedefuUy  tabekept, 
thatwccaftnor  away  the  care  of  the  weakeofwhome  thcLordc 
hath  fo  earneftly  geucn  vs charge. 

1 1  1  will  in  this  place  therefore  fpeake  fotnewhat  of  ©ft'enfes,  in 
what  differecc  they  are  to  be  taken,which  are  to  be  auoidcd,&  which 
to  be  negle<fted:whereup6  we  may  afterward  determine  what  place 
there  is  for  our  hbertie  among  men.  I  like  well  that  comon  diuifion, 
which  tcacheth  that  th're  i".  of  offcnfes  one  fort  geucn,  an  other  ta- 
ken :  for  afmueh  as  it  both  haih  a  plaine  tcftimonie  of  the  Scripture, 

and 


The  grace  of  Chrift.      Lib.3.  ^^6 

and  doth  not  vnhtly  exprcHe  that  which  it  meaneth.  If  thou  do  any 
ching  by  Ynfeafonable  hghtnclfe,or  wantonncflcjor  raihnefle,  not  in 
order,  nor  in  fit  place ,  whereby  the  ignorant  and  weake  are  offcii- 
dcd.that  fame  may  be  called  an  oflcnlc  geue  by  ihec:becaure  it  came 
to  palFe  by  thy  fault  that  (uch  oHtnle  was  ihrred  vp.  And  it  is  alway 
called  anoFfenfc  geucn  in  any  thing,  the  fault  whereof  came  from 
the  doer  of  the  ti)in'.>  it  felfe.  It  is  called  an  offenfe  taken,wlicn  a  thing 
which  is  otheiwife  no:  eucllv  done  nor  out  of  time  is  by  euell  will  or 
by  (omc  wrongfull  malicioufncHe  of  mindc  dr^wcn  to  occafio  of  of- 
fenfe. For  in  this  cafe  was  not  oflenfe  pe'uen,  but  thete  vvronuefull 
conftruers  do  without  caufe  take  one.With  that  Hrrt  kinde  of  offenfe 
none  are  offended  but  the  weake  :  but  with  this.ij.kindc  fowre  natu- 
res &  Pharifaicali  fcornefull  heads  are  offended.VVhcrtfore  we  (hail 
'call  the  one,the  oftenfe  of  the  weake:the  other  of  the  Pharirees;and 
we  ihall  To  temper  the  vfe  of  our  libertie ,  that  it  ought  to  geuc  place 
to  the  lenoranceof  the  weake  brethren  3  but  in  no  wife  to  therigo- 
roufnelfe  of  the  Pharifees.  For,  what  is  to  be  yelded  to  weaknefTe, 
.Paule  iheweth  in  very  many  places.  Bearc  (  fiith  he)  the  weake  in  R<""«W 
faith.  Again,Letvs  not  hereafter  iudge  one  an  othcr:but  this  rather,  ''     '|J 
let  there  not  be  laycd  before  our  brother  any  offenfe  or  occaimn  of 
falling;and  many  other  fiyings  to  the  fame  entent ,  which  arc  more 
fit  to  be  red  in  the  place  it  lclfc,ihan  to  be  here  rchearfcd.The  lumme 
is,  that  we  which  are  ftrong  fhould  beare  with  the  wtakencfles  of 
our  brethren,and  not  pleafe  our  fehjes,but  euery  one  of  vs  picafe  his 
neighbor  vnto  good  for  edifying.  In  an  other  place,  But  fee  that  your  ••Co»-8 
libertie  be  not  in  any  wife  an  ofienfe  to  them  that  arc  weake.  Againe,  ^' 
Eate  ye  al  things  that  are  foldinthefliambleSjafkingno  quelhonfor  40.15.' 
confciencc:of  your  confcience  ( I  fay)  not  an  other  mans.  Finally  be 
ye  fuch  ,  that  ye  geuc  no  offenfe ,  neither  10  the  lewes,  nor  to  the 
Grekes  ,  nor  to  the  Church  of  God.  Alfo  in  an  other  place,  Ycarc  G-*'^*  S* 
called,  brethren,  into  hbertie :  onely  geue  not  your  libertie  to  be  an  *  5* 
occafion  to  the  fle!h,but  by  charitie  ferue  ye  one  an  other.  Thus  it  is. 
Our  libertie  is  not  geuen  toward  our  weake  neighbours  ,  whofe  fer- 
uantcs  charitie  maketh  vs  in  all  things:but  rather,  that  hauing  peace 
with  GodmourmindeSjWe  may  alfo  liue  peaceably  among  men.  As 
for  the  offenfe  of  the  Pharifees  ,  howe  much  it  is  to  be  regarded,  we 
learnc  by  the  wordes  of  the  Lorde ,  nhercby  he  biddcrh  them  to  be 
let  alone,  becaufe  they  are  blinde,  and  guides  of  the  bliiide.  The  W.it.ij;. 
difciples  had  warned  him,that  the  Pharifees  were  offended  with  his  ^^' 
fayings :  he  aunfwered  that  they  vvcretobe  ncglefted,and  the  of- 
fending of  them  not  to  be  cared  for. 

XX  ij 


Cap.i  p .         Of  the  iiianer  how  to  receiiie 

I  a  B'.iryet  ftiU  the  matter  hangeth  doutfull,  vnlesweknowc 
who  nre  to  be  taken  for  weake ,  and  who  for  Pbarifees :  which  differ 
rence  beinge  taken  away  ,  1  fee  not  amonge  offences  what  vfe  at  all 
of  liberty  remaineth,vvhich  might  neuer  be  vfed  without  great  daua- 
ger.But  It  feemeth  to  me  that  Paul  hath  moft  pJainely  declared  both 
by  doiSrine  and  by  exampleSjhowc  far  our  liberty  is  either  to  be  tern- 
A&,  16.  V^^^  or  ^^  be  defended  though  with  offences  .  When  he  tokc  Ti- 
3.  Hiothec  into  his  conipany,he  circumcifed  him:but  he  coulde  not  be 

Gal.  1.3.  brought  to  cifcumcifeTitusHere  were  diuerfedoings,&  no  chaugc 
*  ^  of  purpofe  or  of  mindc :  namely  in  circumcifing  Timothee,when  he 
J  ,^  was  free  from  all  men ,  he  made  himfelft-  a  feruaunt  to  all  men ;  and 
he  was  made  to  the  Iewes,as  a  lewe,  that  he  might  win  the  Icwes :  to 
them  that  were  vnder  the  lawe,as  if  he  himfelf  were  vnder  the  iawc, 
that  he  might  winne  them  which  were  vnder  the  lawe :  all  things  to 
all  men ,  that  he  might  faue  many ,  as  he  writcth  in  an  other  place. 
Thus  we  haue  a  right  moderation  of  libertie.if  it  may  be  indifFeretly 
rcftraiiied  with  fomc  profit.  What  he  had  rcfpeft  vnto,when  he 
Cil»  2.4  ftoutly  refufed  to  circumcife  Titus, he  himfelf  teftiiiethjwriting  thus. 
But  neither  was  Titus,  which  was  with  me  ,  although  he  was  a  Gre- 
cian ,  compelled  to  be  circumcifed ,  becaufe  of  the  falfe  brethren 
V.  hich  were  coine  in  by  the  way,  which  had  priuily  crept  in  to  efpic 
our  libertie  which  we  haue  in  Chnftiefus,  that  they  might  bring  v$ 
into  bondage.to  whome  we  gaue  not  place  by  fubiedion  fo  much  as 
for  a  time ,  that  the  truth  of  the  Gofptll  might  continue  with  you. 
There  is  alfo  a  time  when  we  muft  of  nccefl'itie  defend  our  libertie, 
if  the  fame  be  in  weake  cofciences  endaungercd  by  the  vniuft  exac- 
tines  of  falfe  ApolHes.We  muft  in  euciy  thing  ftudy  to  prcferue  cha- 
nty, &  haue  regard  to  the  edifying  of  our  neighbor.  All  things  (faith 
he)  arc  lawfuU  for  me,bur  not  all  things  are  expedient :  all  things  arc 
I.  ("or.  lawcfiill  for  me  ,  but  not  all  thinges  do  edify.  Let  no  man  feeke  that 
5-  ^  3«  w  is  his  owne,  but  y  which  is  an  otherj.Thcre  is  nothing  now  plainer 
by  this  rule,  than  that  we  muft  vfe  our  libertie,  if  it  may  turne  to  the 
ediiying  of  our  neighbor;  bucif  itbenot  fo  expediet  for  our  neigh- 
bor ,  then  we  mi  ft  fbrbeare  it.  There  be  fomc  which  conterfait  the 
wifdorac  of  Paiile  in  forbearing  of  libertie ,  while  they  do  nothing 
les  di.ui  apply  f  he  fame  to  the  duties  ofcharitie.  For  fo  that  they 
may  prouide  for  their  owne  quictnes,they  wifh  all  mentio  of  hberty 
to  be  buried.whercas  it  is  no  ies  behoucfull  for  our  neighbors,forae- 
limc  to  vfe  libei  tie  for  their  benefit  and  edification  ,  than  in  fit  place 
to  reft-  aine  it  for  their  comnioditie.  But  it  is  the  part  of  a  godly  man 
to  thmkc  ,  that  free  power  in  outward  things  is  therefore  graunted 

him. 


The  grace  of  Chrift.       Lib.3.  347 

him,  that  he  may  be  the  fieer  to  all  duties  of  charitie. 

15  But  whatfoeucr  I  haue  fpoken  of  auoyding  of  offences ,  my 
meaning  is  that  it  be  referred  to  meanc  and  indifferent  things, For, 
thofe  things  that  are  necelTary  to  be  done  •  are  nor  to  be  leU  vndonc 
for  fear  of  any  offence.  Forasourlibertieis  tobe  fubmittcdtocha- 
rity/o  charity  it  felfe  likewife  ought  to  be  vnder  the  purenes  of  faith. 
Venly  here  alfo  ought  to  be  had  regard  of  charitie ,  but  fo  far  as  to 
the  altarSjthat  isjthac  for  our  neighbors  fake  we  ofted  not  God  Their 
intemperance  is  not  to  be  allow'cd,\vhich  do  nothmg  but  with  tiou- 
blcfome  turmoiling ,  and  which  had  rather  ralhiy  to  rend  all  things, 
than  leifurely  to  rip  them.  Neither  yet  are  they  to  be  barkened  co, 
which  when  they  be  leaders  of  men  into  a  thoufand  forts  of  vngod- 
lynes ,  yet  do  faine  that  they  muft  bchaue  thcmfelucs  fo  that  they  be 
none  offence  to  their  neighbors.  As  though  they  do  not  in  y  me.inc 
edifv  the  c5rciences  of  their  neighbors  to  euill,fpecially  whci  as  they 
fticke  faft  in  the  fame  mire  without  any  hope  of  getting  out.  And  ti:e 
pleafant  men  forfoth ,  whether  their  neighbor  be  to  be  inftruded 
with  dodnnc  or  example  of  life,  fay  that  he  muft  be  fed  wiih  milke, 
whome  they  fill  with  mofteuill&poifonous  opinions.  Paule  rcpor-  i  Cor, 
teth  that  he  kd  the  Corinthians  with  drinking  of  milke;but  if  Popifh  ?.  i. 
Maffc  had  then  bene  among  them,  would  he  haue  facrificed  to  gcue 
them  the  drinke  of  milke. But  milke  is  not  poifon.7  herefore  they  lie 
in  faying  y  they  feedethem  whom  vnder  a  ihev/e  of  flattering  allure- 
mentes  they  cruelly  kill.  But  jgraunting  that  fuchdiffembling  is  for 
a  time  to  be  allovvcd  j  Howe  long  yet  will  they  feedc  their  childrtn 
withmilke?For  if  they  neuer  grow  bigger,  that  they  mayalihcleaft 
be  able  to  beare  fome  light  meate  ,  it  is  certain  that  they  were  neuer 
brought  vp  with  milke.  There  are  two  reafons  that  moue  me  why  I 
do  not  nowe  more  Hiarply  contend  with  thcm-.firftjbecaufe  their  foU 
lies  are  fcarcely  worthy  to  be  cofutedjfith  they  worthily  feeme  filrhy 
in  the  fight  of  all  men  that  haue  their  found  wit:  fecondly  ,becaufc 
I  haue  fufficiemly  done  itinpecuhar  bookesjl  will  not  nowe  do  a 
thing  already  done.  Onely  let  the  readers  remember  this,  that  with 
whatfoeuer  offences  fatan  and  the  world  go  about  to  turne  vs  away 
from  the  ordinances  of  God,or  to  ftay  vs  from  following  that  which 
he  apointeth  ,  yet  we  muft  neuertheleffc  go  earneftly  forward :  and 
then, that  whatfoeucr  dangers  hang  vpon  it,yet  is  it  not  at  our  hberty 
to  fwarue  one  heare  bredth  from  the  commaundemcnt  of  the  fame 
God,  neither  is  it  lawefull  by  any  pretence  to  attempt  any  thing  but 
that  which  he  geueth  vs  leaue. 
14    Nowe  therefore  fith  faithful!  confcienccs  hauin^  receiucd  fuch 


Cap.i^.         Of  the  maner  how  to  receiuc 

pretogitiue  of  libertie  as  wc  haue  aboue  fet  forth,  haue  by  the  be- 
nefitc  of  Chrill  obtained  this  that  ihey  be  not  entangled  with  any 
fnarcs  of  obferuarions  in  thofe  things  in  which  the  Lorde  willed  that 
they  ihould  be  at  hbertierwe  conclude  that  they  are  exempt  irom  all 
power  of  men.  For  it  is  vnmeete ,  that  either  Chrift  (hould  lofe  the 
tiianke  of  his  fo  great  hberalitiejor  confcienccs  their  profite.Ncithcr 
oufjht  wc  to  thinke  it  a  flight  matter^which  wc  fee  to  haue  coft  Chrift 
fo  decre :  namely  which  he  valued  not  with  gold  or  lilucr ,  but  with 
i.Pcc.i.  his  owne  bloud  :  fo  that  Paule  fticketh  not  to  fay ,  that  his  death  is 
Q^'j  made  voide,ifvrcyeldour  foules  into  fubicdion  to  men.  For  he 
and  4*.*  ^'■^'"clleth  about  nothing  els  in  certaine  chapter?  of  the  epiftle  to 
the  GalathiaSjbut  to  (hew  that  Chrift  is  darkned  or  rather  deftroied 
to  vsjvnlclfe  our  confcicnces  ftand  faft  in  their  libertie,  which  verily 
they  haue  loft  if  they  may  at  the  will  of  men  be  fnared  with  the 
bondes  of  la  wes  and  ordinances.  But  as  it  is  athingmoft  worthy  ro 
be  knovven  ,fo  it  necdcth  a  longer  and  plainer  declaration.  For  fo 
foone  as  any  word  is  fpoken  of  the  abrogating  of  the  ordinances  of 
men  jhiandby  £;reat  troubles  are  raifed  vp  partly  by  feditious  men, 
p.irrly  by  flaunderers ,  as  though  the  whole  obedience  of  men  were 
at  once  taken  away  and  oucrrhrowcn. 

15  Therefore  that  none  of  vs  may  ftumblent  this  ftone.firftlet 
vs  confidcrjthat  there  are  two  fortes  of  gouirrnment  in  man :  the  one 
ipiritunil  whereby  the  confciencc  is  framed  to  godlineife  and  to  the 
WO'  fnip  of  God :  y  other  ciuill,  wherby  man  is  trayned  to  the  duties 
ofhumanitic  andciuilitie  which  are  to  be  kept  among  men.  They 
are  commonly  by  not  vnht  names  called  the  Soirituall  and  Tempo- 
ral! iur!fdidion,whereby  is  Hgnificd, that  the  fiiftof  thefetwo  formes 
of  s^ouernment  pertaineth  to  the  life  of  the  foule  ,  and  the  latter  is 
occupied  m  the  things  of  this  prefcnt  life :  not  onely  in  feeding  and 
clothing,  but  in  fetting  forth  of  lawcs  whereby  a  man  may  fpend  his 
life  among  menholily.honeftlyjand  foberly  For,thatfiift  kinde  hath 
place  in  the  inward  mindc,this  latter  kinde  ordereth  onely  the  out- 
ward bchauiours.  The  one  we  may  call  the  Spintuall  kingdome  the 
othi"r,the  Ciuil  kingdome.  But  thefe  two, as  we  haue  deuidcd  them, 
inuft  be  either  of  them  alway  feudally  cofidered  by  thcmfelues:  and 
when  the  one  isinconfidering  ,  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  diuerfe  kings  &  diuerfe  lawes  may 
goucrne.  By  this  puttins;  of  difference  Ihail  come  to  paffejthat  that 
which  the  Gofpell  teachcth  of  the  fpirituall  libertie,  wc  fhall  not 
wrongcfully  drawc  to  the  ciuil order,  as  though  Chnftuns  were  ac- 
cording 


Th€  grace  of  Chrift.  Lib.;.       548 

cording  to  the  outvvjrd  goucrnment  leffe  fubicd  fo  the  bwcs  of  men, 
becaul'e  ihcir  r onQieiiccs  are  ar  Iibertic  before  God :  as  though  they 
were  t!:ercroie  exempt  from  all  bondage  of  the  fleih ,  bccauic  thty 
are  free  according  to  the  fpirit.  Again, btcaufe  euen  in  thofc  ordinan- 
ces which  fecme  toperc^ine  to  the  Spirituall  king<iome,there  may  be 
fome  error ;  we  muft  alfo  put  difference  betwene  thcfe ,  which  are  to 
be  taken  for  lawful!  as  agreablc  to  the  word  of  God ,  &  on  the  other 
fide  which  ought  not  to  liaue  place  among  the  godly  .  OftheCiuilc 
goucrnment  there  fhalbc  els  where  place  to  fpeake.  Alfo  of  the  Ec- 
clefiafticall  lawes  I  omit  to  fpeake  at  this  time ,  becaufe  a  more  full 
enrrcating  of  itfhalbe  Ht  for  the  fourth  book^where  we  iTiall  fpeake 
of  the  power  of  the  Church. But  of  this  difcourfejltt  this  be  the  con- 
clufion,Thc  queftion  being  (as  I  haue  faid)  of  )t  fclfe  not  very  darke 
or  entangled  >  <ioih  for  this  caufe  accomber  many,  becaufe  they  do 
not  futteliy  enough  put  diflPeiece  betwene  the  outward  court  as  they 
cal  it,a(id  the  court  of  confcience.  Moreoucr  this  encreafeth  the  dif- 
ficukie,  that  Paule  tcacneth  chat  the  Magiftrate  ought  to  be  obeyed,  I^'  w.i  5 
notonely  for  fe.^rof  puniHiment  ,but  for  confcience.  Whereupon  ^      ^* 
foiioweihthatconfci.nces  arc  alfo  boundc  by  the  ciuile  lawes.  Ifit 
were  fo,all  fl^ould  come  to  naught  which  we  both  haue  fpoken  and 
(hc?ll  fpeake  of  the  fpintuail  gouernment.Forthe  lofingof  this  knot, 
finl  it  is  good  10  know  what  is  confcience.  And  the  definition  therof 
is  to  !)e  fetched  from  the  deriuation  of  the  word.  For,  as  when  men 
do  with  minde  and  vndcrfiandini;  conccaue  the  knowledge  of  things, 
they  arc  thereby  faid  (Scire)  to knowc,  whereupon  alfo  isderiued 
the  name  of  Science:  Knowledge  :fo  when  they  haue  a  feeling  of 
the  ludgementof  God,as  a  witnes  ioined  with  the  ,  which  doth  noc 
fufterthem  to  h'de  their  (innes  but  that  they  be  drawen  accufcd  to 
th?  iud  Jcment  fcate  of  God,  thnt  fame  feeling  is  called  Confcience. 
For  it  is  a  certaine  meane  betwene  God  and  man,becaufc  it  fuftreth 
no:  man  to  fuppreficinhiaifelfthatv.hich  he  knoweth  but  purfueth 
him  fo  far  till  it  bring  him  to  gdtines.This  is  it  which  Paul  meaneth,  P°o^»*» 
where  he  faith  that  confcience  doth  tOi.'ethcr  witncffe  with  men,  '^* 
when  their  thoughtes  do  accufe  or  a'^uite  them  in  the  iudgemeni  o( 
God.  A  Gmple  knowledge  might  remaine  as  enclofed  within  man. 
Therefore  this  feeling  which  prefcnieth  man  to  the  judgement  of 
Godjis  as  it  were  a  keeper  ioined  ro  man ,  to  marke  and  efpie  all  his 
fccreteSjthat  nothing  may  rem^.ine  buried  in  darknes.  Whereupon 
aifo  con-jmcth  thatolde  Prou'.rb,  Confcieceis  a  thoufmdwitneircs. 
And  for  the  fame  reafon  Peter  hath  fctthe  examination  of  a  good  i.Pet»r, 
(Pnfcierice  for  (iuictnefTc  of  minde ,  when  being  perfwaded  of  the  >i, 

XX   iiij 


Cap.ip,         Ofthcmanerhowtoreceiuc 

grace  of  Chrift ,  wc  do  without  fear  prelentour  felues  before  God. 
Icb.io.  And  che  author  of  the  Epiftle  tothe  Hcbrues  ,  fetteth  to  haue  no 
more  cofcience  of  finnc,  in  ftede  of  to  be  dehuered  or  acquited  chat 
finne  may  no  more  accufe  vs. 

16  Therefore  as  workes  haue  rcfped  to  men ,  To  confcience  is 
referred  to  God,  fo  that  a  good  confcience  isnothmg  els  but  the 
.Ti.i.;  inward  purents  of  the  hart.  In  which  icnfc  Paul  writeth  that  charity 
is  the  fulfilling  of  the  lawe  out  of  a  pure  confcience  &  faith  not  fai- 
ned .  Afterward  alfo  in  y  fame  chapter  he  fheweth  how  much  it  dif- 
fered! from  vnderiiinding,  faying  that  forr chad  fuffrediliipwrackc 
from  the  faith,  becaufe  they  had  torfaken  ;.;ood  Confcience.  For  in 
thefe  wordes  he  ngnifieih  it  is  a  liuely  aftedion  to  worlhip  God  ,  and 
a  iinccre  endeuor  to  hue  holilv  and  godlily.Somenme  in  deede  it  ex- 
kft  14.  tendeth  alio  to  men,  as  in  Luke  where  the  fame  Paul  protclteth  that 
*•  he  endcuored  himitife  to  walke  with  a  good  confcience  toward  God 
and  men.But  this  was  therefore  faid, becaufe.  the  frutes  of  good  con- 
fcience do  flowe  and  come  euen  to  men  But  in  fpeakir-g  properly, 
it  h.nh  refpecft  to  God  onely ,  as  I  haue  already  faid.  Hereby  it  com- 
meih  to  pas  that  the  lawe  li  faid  to  binde  the  confcience^which  lim-^ 
ply  bindech  a  man  without  refped  of  men ,  or  without  hauing  any 
confideration  oF  them.  As  for  examplcGod  commaundeth  not  onely 
to  kepe  the  minde  chaft  and  pure  from  all  loft ,  bur  alio  forbiddeth 
all  manner  of  fihhsncs  of  wordes  andoutwardc  wantonnes  whac- 
focuerit  be.  To  th(i;kepinge  of  this  lawe  my  confcience  isfubied 
although  there  liued  not  one  man  in  the  world.  So  he  that  behaueth 
himfelfc  intempcranily  ,  not  oncIy  finneth  in  this  that  he  geueth  an 
cuill  example  to  the  brethren ,  but  alfo  hath  his  confcience  bound 
with  giltincs  before  God,  In  things  that  are  of  themfelues  meane, 
there  is  another  con(ideration.  For  we  ought  to  abfteinc  from  them 
.Cor.  if  they  bred  any  offence,  but  the  confcience  ftill  being  free.  So  Panic 
*'**^'  fpeaketh  of  flelhconfecrate  to  Idolcs.  If  any  (  faith  he)  moue  any 
doubt, touch  it  not  for  confcience  fake :  I  fay  for  confcicnce,not  thine 
but  the  others.  A  faithfull  man  (hould(inne,which  being  firfl  warned 
{hould  neucrthclefle  eate  fuch  flefh.But  howefoeuer  in  refped  of  his 
brother,it  is  necefl'ary  for  him  to  abfteine  as  it  is  prefcribed  of  God, 
yet  he  ceaffeth  not  to  kepe  ftil  the  liberiie  of  cofcience.Thus  we  fee 
howcihis  lawe  binding  the  outward  wotke ,  leaueth  the  confcicnce 

vnbound. 

The 


The  grace  of  Chrift,         Lib.3.         34^ 

The  XX.  Chapter. 

of  TrMiefy  which  is  the  chiefe  extra fe  offaith^and  vvhtrthy  vvt 
daily  receme  the  benefit es  ofGed, 

OF  thefe thingcs that haue  bin  hitherto  fpoken ,  we  plaincly 
pciceiue  how  needy  and  voide  man  is  of  all  good  things,  & 
howe  he  wanteth  all  helpcs  of  faluation  .  Wherefore  if  he 
fecke  for  relicfes  whereby  he  may  fuccour  his  needmes,  he 
muft  go  out  of  himfelfe  and  get  them  elfe  where  .  This  is  afterward 
declared  vnto  vs  that  the  Lorde  doth  of  his  owne  free  will  and  libe- 
rally giue  himfelfe  to  vs  in  his  Chriftjin  whom  he  ofFercth  vs  m  ftedc 
of  our  mifcry  all  felicity  ,  in  ftede  of  our  neede  wcIthineiTe,  in  whom 
he  openeth  to  vs  the  hcauenly  treafurcs:  that  our  vvhol-  faith  fhould 
behold  his  beloucd  fonnCjV  vpon  him  our  whole  expedation  {hould 
hange,  in  him  onr  whole  hope  fhould  (hckc  faft  and  reft.  This  verily 
is  the  fecret  &  hidden  Philofophy, which  can  not  be  wronge  out  with 
Logickill  arguments;but  they  learne  it  whofe  eies  God  hath  opened 
that  they  may  fee  light  in  his  light .  But  (ince  that  we  are  taught  by 
f3ith  to  acknowledge  that  vvhatfoeuer  we  haue  neede  of,whatloeuer 
wanteth  in  vs,the  fame  is  in  God  &  in  our  Lord  lefus  Chrift ,  name- 
ly m  whomc  the  Lorde  willed  the  whole  fulneffe  of  his  largcfle  to 
reftj  chat  from  thenfc  we  ihoulde  all  drawe  as  out  of  a  moft  plemifull 
fbuntaineinowc  it  remaincth  that  we  leekc  in  him,  and  with  prayers 
craue  or  him  that  which  we  haue  learned  to  be  in  him.Oihcrwifc  to 
know  God  to  be  the  Lord  &  giucr  of  all  good  thmges,which  allurtth 
vs  to  pray  to  him- and  not  to  go  to  him  and  pray  to  him  :  fhoulde  fo 
nothing  profit  vs,thac  it  Hiould  be  al  one  as  if  a  man  (hould  ncgled  a 
treafure  Ihewed  him  buried  and  digged  in  the  ground.  Therfore  the 
Apoftl?,  to  fliewe  that  true  faith  can  not  be  idle  from  callingc  vpon 
Godjhath  fet  this  order:that  as  of  the  Gofpcl  fpringeth  faith,fo  by  it 
our  heartes  are  framed  to  cal  vpon  the  name  of  God.  And  this  is  the 
fame  thing  which  he  had  a  hde  before  fayd,that  the  Spirit  of  adop-  - 
lion,which  fealeth  in  our  heartes  the  wiincfle  of  the  GofpelLraifeth  ^^^ 
vp  our  fpirits  that  they  dare  Hie  w  forth  their  defires  to  God,  ftirre  vp 
vnfpeakeable  groninge^nd  eric  with  confidence  A  bba,Fathcr.  It  i$ 
mete  therfore  that  this  laft  point,  becaufe  it  was  before  but  only  fpo- 
ken  of  by  the  way  &  as  it  were  lightly  touched,fliould  nowc  be  more 
largely  entreated  of. 

2  This  therfore  we  get  by  the  benefit  of  prayer,that  wc  attaine  to 
thofe  richcfte  which  arc  laid  vp  for  vs  with  the  heauenly  father .  For 
there  is  a  ccrtaine  communicatingc  of  men  with  God,whcrcby  they 


Cap.2o.         Of  the  mancr  how  to  rccciue 

entringinto  fandhiary  oflieauen,do  in  his  owne  pretence  call  to  him 
toucliing  his  promifcs:  that  the  fame  thing  which  they  beleuedhim 
affirming  only  in  word  not  to  be  vaine,they  may  when  necdc  fb  rc- 
quircch  Hndc  in  experience.  Therefore  we  fee  that  there  is  nothing 
let  forth  to  vs  to  be  looked  for  at  the  hand  of  the  Lord,  which  wc  arc 
Dot  aifo  comaunded  to  craue  with  praicrs:  fo  true  it  is  that  by  prayer 
arc  digged  vp  the  treafures,  which  our  faich  hath  looked  v  pon  being 
(hewed  to  it  by  the  Gofpel  of  the  Lord. Now  how  ncceffary  and  how 
many  waycs  profitable  this  cxcrcife  of  praier  is ,  it  can  by  no  wordes 
be  fufficiently  declared .  Vndoutedly  itisnot  withouccaufe  thatthc 
heaucnly  father  tcftifi£th,that  the  only  fortrelTe  of  falnation  is  in  the 
callingc  vpon  his  name,  namely  whereby  we  call  to  vs  the  prelencc 
both  of  bis  prouidence ,  by  which  he  watcheth  to  take  care  of  our 
inatters:and  of  his  powc^jby  which  he  fuftaineth  vs  being  weake  and 
in  a  maner  faintinge:and  of  his  goodnefTe ,  by  which  he  rcceiueth  vs 
into  fauour  being  mifcrably  loden  with  finncs:finally  wherby  we  call 
him  all  whole,to  giue  himfelf  prefcnt  to  vs.Hercby  groweth  finguiar 
reft  and  quietnes  to  our  confciences.  For  when  we  haue  difcloil  d  to 
the  Loide  the  ncceffity  which  diftrefled  vs,  we  largely  reft  though  it 
were  but  in  this  only  that  none  of  our  cuils  is  hidden  fro  him,whom 
vfc  arc  perfwadcd  both  to  be  moft  well  willinge  toward  vs,  and  moft 
able  to  prouide  well  for  vs. 

J  But  (will  fome  man  fay)  did  not  he  know  without  any  to  put  in 
minde  of  it,both  in  what  parte  we  be  diftrefled,  and  what  is  expedi- 
ent for  vs :  fo  that  it  may  feemc  after  a  certayne  mancr  fuperfluojs, 
that  he  (liould  be  troubled  with  our  praicrs ,  as  though  he  winked  or 
flept ,  vniill  he  were  awaked  with  our  voice  ?  But  they  which  Co  rea- 
fon,markc  not  to  what  end  the  Lord  hath  inftruded  them  that  be  his 
to  pray :  for  he  ordained  it  not  fo  much  for  his  owne  caufc  as  rather 
for  ours.  He  willeth  in  deede,  as  right  it  is,that  his  due  be  rendred  to 
him,whcn  they  acknowledge  to  come  from  him  whatfoeuer  men  re- 
quire or  do  pcrceiue  to  make  for  their  profit,and  do  teftjfie  the  fame 
with  wifhings.But  the  profit  alfo  of  this  facrifice  wherwith  he  is  wor- 
fliippcd,  commeth  to  vs.  Therefore  how  much  more  boldly  the  holy 
fathers  slorioufly  talked  both  to  themfelues  &  other  of  the  bcnefites 
of  Qod/o  much  the  more  fbarply  they  were  pricked  forward  to  pray. 
The  oneiy  example  of  Ehas  ftialbe  enough  for  vs,which  bcinge  furc 
ofthccoufellof  God,  after  that  he  not  raflily  had  promifed  raine  to 
"g5  Achab,yet  bufily  praycth  betwcne  his  knccs,and  fendcih  his  fcrunnt 
^*•  feaucn  rimes  to  efpy  itrnot  for  that  he  did  difcredit  the  oracle  of  God, 
but  becaufe  he  knew  that  it  was  his  ducty,lcaft  his  faiih  lliould  waxe 

drowfie 


The  grace  of  Chrift.         Lib.3,  350 

drowfie  and  fluggilli,  to  lay  vp  his  defires  with  God.  Wherefore  al- 
though while  we  lie  fei.flcffc  &  fo  dul  that  we  pcrceiuc  not  our  ownc 
miferieSjhc  wakcth  and  watcheih  for  vs,and  foTntime  olfc  helpcth  v$ 
vndefired,yct  it  much  behoueth  vs.thnt  he  be  connually  called  vpon 
of  vs  ,  that  our  heart  may  be  enflamed  with  earncfl  and  fciuenc  de- 
fire  to  reeke,louc,and  vvoriliip  liim,'Ah.'ie  we  accuftome  our  felues  in 
euery  neccfliicy  to  flee  to  him  as  to  our  iliooie  nnchare.  Againe,that 
no  dclirc  and  no  wifne  at  all  may  cntrc  into  our  mindc  ,  whereof  wc 
fnould  be  aOiamcd  to  make  him  witneife,  while  we  learnc  to  prefenc 
our  willieSjyea  &  to  poure  out  our  whole  heart  before  his  e)  es.Tbc, 
that  we  may  be  framed  co  receiue  all  his  benefices  with  true  th.inke- 
fulnes  of  mindcyea  &  with  outward  thankefgiuing,  of  which  we  arc 
put  in  mind  by  our  praier  that  they  come  to  vs  from  his  hand-More- 
ouer,  that  when  wt  haue  obtained  that  which  we  dcfiredjbting  pcr- 
fwadrd  that  he  hath  anfwcred  to  our  prayerSjWe  may  be  thereby  the 
more  feruently  caricd  ro  thinke  vpon  his  kindenes ,  and  therewithall 
embrace  with  greater  pleafure  tliofe  thins^es  which  we  acknowledge 
to  haue  bin  obtained  by  praier.Laft  of  all,th:u  very  vfe  &  experience 
may  accordingto  the  meafure  of  our  weakenefle  allure  our  mindes 
of  his  piouidencej  when  we  vnderftand  that  he  not  only  promifeth 
that  he  will  neuer  faile  vs,and  that  he  doth  of  his  owne  accord  open 
vs  the  entry  to  cal  to  him  in  the  very  poin:  of  nccc{Iity,but  alfo  hath 
his  hand  alway  ftretched  out  to  help  the  that  be  his,  &  that  he  doth 
rot  fecde  them  v/ith  wordes,but  dc  fcndeth  them  with  prefent  help. 
For  thefe  caufes  ,  the  muft  kinde  Father ,  although  he  neuer  flcpcth 
or  IS  fluggilli ,  yet  oftentimes  maketh  a  ihewe  as  though  he  flept  and 
were  (luegilh,  that  fo  he  may  exercife  vs,which  are  otherwife  flouih- 
full  and  fluggiflie  to  come  to  him  ,  to  aske  of  him,  to  requii  c  him  to 
our  owne  great  benefit.  Therefore  they  do  to  foohfhlyjwhich  to  call 
away  the  mindes  of  nien  from  prayer,  babble  that  the  prouidence  of 
Godjwhich  maketh  for  the  fafekcpmg  of  all  thinges.is  in  vamc  wea- 
ried with  our  callings  vpon  himrWhereas  the  Lord  contrariwife  not  Pfa»i 
invaincteftifieththatheisnie  ro  all  them  that  call  vpon  his  name  in  *'• 
tructh.  And  of  none  other  fort  is  y  which  other  do  triflingly  fay,that 
it  is  fuperfluous  to  aske  thofe  thines  which  the  Lorde  is  of  his  owne 
will  ready  to  giue  :  whereas  cuen  the  very  fame  thinges  which  flowc 
to  vs  from  his  ownc  free  hberality ,  he  will  haue  vs  acknowledge  to 
be  granntcd  to  our  praicrs.  Which  thing  that  notable  fcntence  of  the 
Pfalme  doth  teftifie  ,  wherewith  many  like  fayinges  do  accordc.  The 
eyes  of  the  Lordc  arc  vpon  the  righteous ,  and  his  cares  vnto  their  pft.  j 
praiets.  Which  fayinge  fo  fettcth  out  the  prouidence  of  God  bent  of  i  ^. 


Cap.2o.         Of  the  maner  how  to  receiue 

his  ownc  accord  to  prouide  for  the  fafety  of  the  godly,that  yet  he  o- 
mitteth  not  the  excrcife  of  faith, whereby  fioiithfuInefTe  is  wiped  fro 
the  mindes  of  mcn.The  eics  of  God  therefore  do  wake,  that  he  may 
fuccour  the  necelfity  of  the  bhnde:but  he  will  againe  on  our  behalfs 
heare  our  gronings,that  he  may  the  better  proue  his  loue  toward  vs. 
I »»  And  fo  both  are  troe,that  the  watchman  of  Ifraell  flepeth  not,nor 
flombreth  ,  and  yet  that  he  (itteth  ftill  as  hauinge  forgotten  vs  when 
he  feeih  vs  dull  and  dumme. 

4  Now ,to frame  praier  rightly  &  weUetthis  be  the  firft  rule, that 
we  be  no  otherwife  framed  in  minde  and  hearte ,  than  becommetli 
them  that  enter  into  talke  with  God .  Which  verily  we  ihall  attains 
as  touching  the  minde ,  of  the  fame  being  free  from  flefhly  cares  and 
ihoughtes  wherewith  it  may  be  called  away  or  withdrawcn  from  the 
right  and  pure  beholding  of  Godjdo  not  onely  beftde  it  felfe  wholly 
to  prayer,  but  alfo  fomuch  as  is  pofi'ible  be  lifted  vpSc  caricd  aboue 
it  felfe.Neirher  do  I  here  require  a  minde  lb  at  libetty,y  it  be  pricked 
and  nipped  with  no  care ,  whereas  contrariwife  the  feruentnefle  of 
prayer  muft  byjnuch  carefulneffe  be  kindiedin  vs(as  we  fee  that  the 
holy  feruantes  of  God  do  fometime  declare  great  toimentes,  much 
more  carefulnefles ,  when  they  fay  that  they  vtcer  to  the  Lord  a  be- 
wailingc  voice  out  of  the  deepc  depth,and  out  of  the  middeft  of  the 
iawcs  of  death  )  But  I  fay  that  all  Grange  and  foraine  cares  muft  be 
driuen  awny,whercwith  the  minde  it  felfe  wandring  hither  and  thi- 
ther is  caricd  about,&  being  drawen  out  of  heauen  is  preflfed  down 
to  the  earth .  I  mcane  by  this  that  it  moft  be  lifted  vp  aboue  it  felfe, 
that  it  may  not  bring  into  the  fight  of  God  any  of  thofe  things  which 
our  bhnde  &  foohlli  reafon  is  wont  to  imagine,nor  may  hold  it  felfe 
bound  within  the  compaffe  of  her  owne  vanity,but  rife  vp  to  purenes 
worthy  for  God. 

5  Both  thefe  thinges  are  fpecially  worthy  to  be  notcd,that  who- 
foeuer  prepareth  himfelfe  to  pray,  fliould  thereto  apply  all  his  fenfe J 
and  endeuour$,&  not(asmen  are  wont)be  diueifly  drawe  with  wan- 
dering thoughtes:becaufe  there  is  nothing  more  contrary  to  the  re- 
ucrence  of  God,than  fuch  lightncflc  which  is  a  witnefTc  of  too  wan- 
ton licentioufnelFc  and  loofe  from  all  fcare.  In  which  thing  we  muft 
fo  much  more  carneftly  Iabour,as  we  finde  it  more  hard,for  no  man 
can  be  fo  bent  to  pray ,  but  that  he  fhall  feele  many  bythoughtes  to 
crepe  vpon  him, cither  to  breakc  of,orby  fome  bowing  &  fwaruingc 
to  hinder  the  courfe  of  his  prayer  .But  here  let  vs  call  to  minde,  how 
great  an  worthinefife  it  is,  when  God  receiueth  vs  vnto  famihar  talkc 
with  him,  to  abufc:  his  (o  great  gentelnefle ,  with  minglinge  holy  and. 

profane 


The  grace  of  Chrift,         Lib.3.         35! 

prophanethin^es  togethcr,when  the  reuerence  of  him  holdcth  noc 
our  mindes  faft  boud  vnto  him:  but  as  if  we  talked  with  fomc  meanc 
man,we  do  in  the  middt-tt  of  our  prayerjforfaking  him,  leapc  hither 
aiidthuheuLetvsiheriore  know  that  none  do  rightly  and  wellprc* 
pare  themfelues  to  praier,but  they  whom  the  maicfty  of  God  pear» 
cethjthat  they  come  to  it  vncumbred  of  earthly  cares  and  affedtos. 
And  that  is  ment  by  the  ceremony  of  lifting  vp  of  handes,  that  men 
fhoulde  remember  that  they  be  farrediftant  from  God,  vnlefTe  they 
hftvptheirfenfesonhie.Asalfoitisfaid  in  the  Pfalm.Totheehauc  pfai,j 
I  lifted  vp  my  foule.  And  the  Scripture  oftentimes  vfeth  this  manner  i. 
of  fpeech,  to  lift  vp  praier:thac  they  which  defire  to  be  hard  of  God, 
fliould  not  fit  ftil  m  their  drcgges.  Let  this  be  rhe  fumme:that  howc 
much  more  liberally  God  dealeth  with  vs,  gently  alluringe  vs  to  vn- 
lode  our  cares  into  his  bofome ,  fo  much  lefle  excufable  are  we  vn- 
Jeffe  his  fo  excellent  and  inconr>parable  benefit  do  with  vs  oucrwcyc 
all  other  things  and  draw  vs  vnio  it  felfe,that  we  may  earncftly  apply 
our  endeuours  and  fenfes  to  pray  :which  can  not  be  done  vnlefle  our 
minde  by  ftrongly  wraftlinge  with  the  hinderances  do  rife  vp  abouc 
them.  An  other  point  we  haue  fee  foorth,  that  we  aske  no  more  tlian 
God  giucth  Icaue.For  though  he  biddeth  vs  to  pourc  out  our  hartes, 
yet  he  doth  indifferently  giue  loofc  reines  to  fooUfh  and  froward  af- 
fedionsrand  when  he  pVomifeth  that  he  will  do  according  to  the  will 
of  the  Godly,he  procedeth  not  to  fo  tender  bearing  with  them  that  p^  ^ 
he  (ubmittethhimfeife  to  their  will.  Butin  both  thefe  poinces  men  j>. 
do  comonly  much  offend.For  not  only  the  moft  part  of  men  prefumc 
without  {hame,without  reuerece,to  fpeake  to  God  for  their  follies, 
&  fliamltfly  to  prefent  to  his  throne  whatfocuer  liked  them  in  their 
dreame:but  alfo  fo  great  folifhnes  or  fenfelclfe  dulnespofrefTeth  the, 
that  they  dare  thruft  into  the  hearing  of  God,  cuen  all  their  moft  fil- 
thy defiresjwherof  they  would  greatly  be  afhamed  to  make  men  pri- 
uy.Somc  piophane  men  haue  laughed  to  fcorne,  yea  &  deieftcd  tkis 
boldnes,  yet  the  vice  it  felfe  hath  a]  way  reigned.  And  hereby  it  came 
to  pafTe  that  ambitious  men  haue  chofen  lupiter  to  be  their  Patrone: 
couetous  men,  Mcrcurie:  the  defitous  of  learninge,  Apollo  and  Mi- 
neiua:warriers,M3rs:and  Lecherous  folkc,Venus.Likc  as  at  this  day 
(as  I  haue  eucn  now  touched)men  do  in  praiers  graunt  more  licence 
to  their  vnlawfull  defircs,than  when  they  fpottingly  talke  with  their 
Egalles.But  God  fuffreth  uot  his  gentlencs  to  be  fo  mockcd:but  clai- 
ming to  himfelfe  hjs  ri^ht,makcth  our  praiers  fubicd  to  his  authori- 
ty,and  rcftrairurth  them  with  a  bridle  .  Therefore  we  muft  kcepc  faft ,  i^jt, 
this  faym^e  of  Ighn,  This  is  oui  affiance,  that  if  wc  askc  any  thingc  i^. 


Cap.2  o.  Of  the  maner  how  to  recciuc 

according  to  hi$  W)l,lie  hearcth  vs.Butforafmuch  as  our  abilities  arc 
far  fi o  being  fufficicnt  to  pcrfomic  Co  ereac perfedio,  we  mutt  feke  a 
remedy  to  help  vs.  As  we  ought  to  bend  the  light  ot  our  mind  to  God 
fo  the  affcdion  of  the  heartc  ought  alfo  to  followe  to  the  fameenae. 
But  both  do  ftay  fan  e  beneth  it,  yea  rather  do  faint  and  faile  or  be 
caned  a  contrary  way  .  Therefore  God  to  fuccour  this  weakcmfle, 
in  our  prayers  giucth  the  Spiritetobe  our  Schoolemailler ,  toJn- 
ftiud  vs  what  is  right ,  and  to  goucrne  our  aftlcftjons .  For,  becaufc 
n^'.  wc  kiiowenoc  what  we  ought  toprayeas  weou^htjtheSpintecom- 
mech  to  our  fuccour.and  maketh  interccfrion  for  Vi  wuh  vnfpcakea- 
blc  groninges,  not  that  it  in  deede  either  praycth  or  groneth  but  flir- 
reth  vp  in  vs  affiance  jdefires ,  and  fighinges ,  which  the  ftrength  of 
nature  were  not  able  to  conceiue .  And  not  without  caufc  Paulc 
callcth  them  vnfpcakeable  groninges  which  fothe  faythfull  fcndc 
foorthby  the  guidmgc  of  the  Spirite,  becaufe  they  which  aretiucly 
cxcrcifcdin  prayers,  arc  not  ignorant  that  they  be  fo  h  olden  m  per- 
plexity v>rith  blinde  cares  ,  that  they  fcarcely  finde  what  is  profitable 
forihcm  tofpeake  :  yea  while  they  goabcmto  vtter  ftammeringc 
wordes  they  flicke  faft  encombred .  Whereupon  it  followeth  ,  that 
the  gift  of  prayinge  rightlyisa  (ingulargift .  Thefc  thinges  are  not 
fpokcnto  thispurpofe,  tbatvvefauoringeour  owncflouthfulnelTc 
fhould  giue  ouer  the  charge  of  prayinge  to  the  Spirit  of  GodjSnd  he 
dull  in  thatcarclefntffejto  which  we  are  roo  much  enclined:  (as  there 
are  hcarde  the  wicked  fayingcs  of  fome,  that  we  muft  lie  negligently 
gaping  to  waite  vntill  he  preuent  our  mind^s  occupied  elfe  where) 
but  rather  that  wc  lothing  oor  ovvnc  ilouthfulncfle  and  fluggirhnefle, 
ror.    fiiould  crauc  fuch  helpe  of  the  Spiritc.  Neither  doth  Paule,when  he 
•  i6.   biddeth  vs  to  pray  in  Spirite,therefore  ceafle  to  exhorts  vs  to  wakc- 
fulnefleimeaning  that  the  inftind  of  the  Spirite  fo  vfcth  hi?  force  to 
frame  our  prayers ,  that  it  nothingc  hindereth  or  flacketh  our  ownc 
endf  uour.becaufe  God  wU  m  this  behalfc  prouc  how  efTeduaUy  faith 
moueth  our  heartes. 
6     Lctte  alfo  an  othet  law  be ,  that  in  prayinge  we  alway  feele  our 
owne  wuit ,  &  that  earncftly  thinking  how  we ftand in nede  of thofe 
thin?;cs  that  wc  aske  ,  we  ioyne  with  our  prayer  an  earncft  yea  fer- 
ut-nr  affcdion  to  obtaine.  For,  many  doflighdyfor  mancrs  fake  re- 
cite prayers  after  ?.  prefcribed  forme,  as  though  they  rendered  a  cer- 
taine  taske  to  God :  and  although  they  confelTc  that  this  is  a  neceffa- 
ry  remedy  for  their  euils,becaufc  it  is  to  their  deftruftion  to  be  with- 
out th.e  help  of  God  which  they  crauc:yctit  appcareth  that  they  do 
tins  ducty  for  cultomctbrafinuch  as  in  the  meanc  time  their  mindcs 

are 


The  grace  of  Chrift.        Lib.j.  552 

are  cold,  &  do  not  wey  what  they  aske.  The  ^enerall  &  confufe  fee 
hng  in  deede  of  their  necellicy  leadcth  them  hereunto :  but  it  doth 
not  ftirre  them  as  it  were  in  a  prcfenccafc  to  askc  reliefeof  their 
neede.  Now  what  thmkc  we  to  be  more  hatefull  or  more  dcteftablc 
to  God  than  this  fainingjwhcn  a  man  askcth  forgiueneflfe  of  finncs, 
in  the  meanc  time  cither  thinkingcthatheisnotafinner,  or  not 
thinkmge  vppon  this  that  he  is  a  (inner  :  eucn  wherewith  God  him- 
felFe  is  plainely  mocked  ?  But  of  fuch  pcruerfenefle  (as  I  hauc  fayd) 
niankinde  is  full ,  that  for  manners  fake  they  many  times  aske  many 
thin^cs  of  God  ,  which  they  certainely  ludgc  that  without  his  iibc- 
ralitie  to  come  to  them  from  fome  other  where ,  or  that  they  hauc 
them  already  remaininge  wich  them .  The  fauli  of  fome  other  fee- 
meih  to  be  hghter  and  yet  not  tolerable,  that  they  which  haue  on« 
ly  conceiued  this  principle  that  we  muft  facrificc  to  God  with  praiers, 
do  mumble  vp  praiers  without  any  mufing  of  mindc  vpon  them. But 
the  Godly  muft  principally  take  hcede ,  that  they  nener  come  into 
the  fight  of  God  to  as  ke  any  thinge,  but  bccaufe  they  do  both  boylc 
with  earneft  affedion  of  heart,  and  do  thercwithall  defire  to  obtainc 
it  of  him.  Yea  and  alio  though  in  thofc  thin^es  which  we  aske  oncly 
to  the  glory  of  God,  we  fceme  not  at  thefirft  fight  toprouide  for  our 
ownc  neccflicy,yet  the  fame  ought  to  be  asked  with  no  lelfc  feruent- 
ncflfe  and  vehementnes  of  defire.  As,whcn  we  pray  that  his  name  be 
hallowed ,  wc  muft  (as  I  may  fo  fpeake)ferucnily  hunger  &  thnft  few: 
that  hallowing, 

7     If  any  man  obie<fl,that  wc  are  not  alway  driuen  with  like  ncccG- 
fity  to  pray,I  graunt  the  fame  in  dederand  this  d;flcrcnce  is  profitably 
taught  vs  of  lames :  Is  any  man  heauy  amonge  you  ?  Let  him  pray.  lac.^ 
Who  fo  is  mery,lei  him  fin2;.Thcrfore  euen  commo  feeling  teachcth  xj. 
vSjthat  becaufe  we  arc  to  flouthfull,therfore,as  the  matter  requireth 
we  are  the  more  fharply  pricked  forwarde  of  God  to  pray  carneftly» 
And  this  Dauid  calleth  the  fir  time,bccaufe  (as  he  teacheth  in  many  .^- 
other  places)how  much  more  hardly  troublesjdifcomodities.fcares,  ^  * 
and  other  kmdes  of  terrtations  do  prefle  vs,fo  much  freer  acceiTe  is  o- 
pen  for  vs,  as  though  God  did  call  vs  vnio  him.  But  yet  no  IclFc  true  Ephc.tf, 
is  that  faying  of  Paule,th3t  we  muft  pray  at  all  times  :  becaufe  howc-  i8« 
IbeucT  thmges  profpcroufly  flowe  accordmge  lo  our  heartes  defire, 
and  matter  of  mirth  doth  compafTe  vs  on  cucry  fide  ,  yet  there  is  no 
minute  of  time  wherein  our  neede  doth  not  exhort  vs  to  pray.  If  a 
man  haue  abundance  of  wine  and  vvheate  :  yet  fith  he  cannot  enioy 
one  moifell  of  bread  but  by  the  continuall  grace  of  God,  whole  cel- 
lars or  barnes  full  ihalbe  no  let  why  he  Ihould  not  crauc  daily  bread. 


Cap.2o.         Of  the  maner  howtoreceiuc 

Nowcifwecall  to  mindehowe  many  dangers  doeucry  moment 
hang  ouervSjthe  very  fcarc  it  felfe  Wil  teach  vs  that  we  haue  no  time 
free  from  prayer.But  this  we  may  better  perceiue  in  fpiritualihings. 
For ,  when  iliall  fo  many  finnes ,  wherof  we  knowe  our  felues  giity, 
fuffer  vs  to  lit  ftiU  without  care  and  not  in  humble  wife  crane  pardon 
both  of  t'le  fault  and  the  paine/VVhen  do  tentations  graunt  vs  truce, 
fo  that  we  ncede  not  to  haft  vnto  helpc  ?  More  ouer  the  delirc  of  the 
kingdame  and  gloryof  Godoughtfotoplucke  vs  toit  felfe  ,  not  by 
fittesbu£continually»thatitlliouldc  alway  be  fit  time  for  vs. There- 
fore not  without  caufe  we  are  fooftcommaunded  topray  ccnrinual- 
ly.I  do  not  yet  fpeake  of  perfeuerance  in  prayer,  whereof  mention 
ihalbe  made  heraftenbut  when  y  Scripture  warneth  vs  that  we  ought 
to  pray  continuallyjit  accufeth  our  flouthfulnefle,  becaufe  we  do  not 
perceiue  how  nccejOTary  this  care  &  diligence  is  for  vs.  By  this  rule  all 
hypocrifie  &  craftinefTe  of  lying  to  Godjisdebarredjyea  driucn  farrc 
away  from  prayer .  God  promifeth  that  he  will  be  ncere  to  all  them 
'  that  call  vpon  him  in  trueth ,  &  he  pronounceth  that  they  (hall  finde 
him  which  feekc  him  with  d-'eir  whole  heart.  But  they  afpirc  not  thi- 
ther which  pleafc  themfelues  in  their  owne  hlthinclTe.  There- 
fore a  right  praier  requirech  repentancc.Whereupon  this  is  commo- 
\y  faid  in  the  Scripturcs,that  God  heareth  not  wicked  doers,and  that 
their  praicrs  areaccurfed  ,  like  as  their  facrifices  alio  be;  becaufe  it  is 
rightful  that  they  finde  the  cares  of  God  Ihur,  which  do  locke  vp  theit 
ownc  heaits:and  that  they  fhould  not  finde  God  eafie  to  bow,  which 
do  with  their  ownc  hardnefie  prouokehis  flitfenefle.  InEfayhc 

Ca.1 5.  threatneth  after  this  maner.  When  ye  fliall  multiply  your  prayers ,  I 
will  not  hearc  you  :for  your  handes  are  full  of  blond.  Againe  in  lerc- 

;rc.ii.  j^y  .  I  haue  cried,  and  they  haue  refufed  to  hearc  :  they  fhall  hkewifc 

"'cricandl  willnothcare*becaufehe  taketh  it  foraniofthiedifhonor, 

that  wicked  men  fhouldc  boaft  of  his  couenant,which  do  in  all  their 

fa.  3^.  jjf^  defile  his  holy  name.  Wherfore  in  L  fay  he  complaineth,that  when 
the  lewes  come  nearc  to  him  with  their  lippes  ,  their  hearte  is  farre 
from  him  He  fpeakcth  not  this  of  only  praiers,  but  affirmeth  that  he 
abhoireth  fnmingc  in  allthe  partes  of  wotfiiippinge  him.  To  which 
purpofe  makcth  that  faying  of  lames.  Ye  aske,&  rcceiue  not:becaufe 
ye  aske  illjthar  ye  may  Ipcnde  it  vpon  your  plcalures.lt  is  true  m  dcdc 
(as  we  Hial  againe  flievv  a  htle  hereafter)that  the  prayers  of  the  god- 
ly which  they  pour  outjdonoi:  reft  vpon  their  owne  worthinelTcryct 

loh     *^  "°^  ^^^  admonition  of  lohn  fupcrHuous  ;  If  we  aske  any  ching,wc 

j^  '  fhp.ll  rcceiue  it  of  him,  becaufe  we  kepe  his  commaundemcntes.-for- 
afmuch  as  an  cuiU  confcience  flmiieth  the  gate  againft  vs.Wberc- 

upon 


The  grace  of  Chrift.       Lib.3,         353 

upon  foUoweih  that  none  do  rightly  pray  ,  nor  are  heardc ,  but  the 
pure  worlliippcrs  of  God.Thcrefore  whofoeuer  prepar.eth  himfelfc    v 
to  pray,  kt  him  be  lothfull  to  himfelfc  in  his  owne  euils,  and(whjch 
can  not  be  done  without  repentance)  let  him  put  on  the  perfon  and 
minde  ofa  begger. 

8     Hereunto  k  t  the  third  rule  be  ioyned ,  that  whofoeuer  prefen- 
teth  himfclfe  before  God  to  pray,  fliould  forfake  all  thinkinge  of  his 
owne  glory  jput  of  all  opini5of  worthmeSj&Hnally  giueoueraltruft 
of  himfelrcgiuing  in  the  abacing  of  himfelfc  y  glory  wholly  to  God: 
Jcfift  if  we  take  any  thing  be  it  ncuer  fo  litle  to  our  felues.we  do  with 
our  owne  fwelling  fill  away  from  his  face.  Of  this  fubmifllon  which 
ihrowcth  downe  ail  hcighiluwe  haue  often  examples  in  the  feruantcs 
of  God:am5>4  whom  the  hoher  thai  eucry  one  isjo  much  the  more 
he  is  throwen  downe  when  he  commeth  into  the  fight  of  the  Lord. 
So  Daniel, whom  the  Lord  himfclfe  commended  with  fo  great  a  tule  pj,„^  - 
of  praife,fayd:  We  poure  not  out  pur  praiers  before  thee  in  our  righ- 1 8, 
teoufneireSjbut  in  thy  great  mercies. Here  vs  Lord,  Lord  be  merciful! 
to  vsiHeare  vs,&  do  theie  thinges  that  we  askcjfor  thine  owne  fake; 
becaufe  thy  name  is  called  vpon  oucr  y  people  8i  ouer  thy  holy  place 
Neither  doth  he  by  a  crooked  figurc(as  me  fomtime  fpeakc)minglc 
himfelfc  with  the  multitude  as  one  of  the  pe  oplcjbut  rather  feucral- 
ly  confcflTeth  his  owne  gilt inc fie  &  humbly  fleethto  thefanduary  of 
forgiuenes,as  he  exprefly  faych;When  I  confefTed  my  linnes  and  the 
linnes  of  my  people  And  this  humblenesDauid  alfo  fetteth  out  with 
his  owne  example,when  he  fayth;Enter  not  into  iudgement  with  rhy 
feruat,  becaufe  in  thy  figlit  euery  one  that  liueth  {hall  not  be  luthtied.'  p^j, 
In  fuch  manner  Efay  prayeth  :  Loc,  thou  art  angry  becaufe  we  baue  2. 
finnedjthe  world  is  founded  m  thy  wayes,  therefore  we  fhalbe  faued:  Hfa.74. 
And  we  haue  bin  all  filled  with  vncleannes,&  all  our  righceoufncfTes  ^  • 
as  a  defiled  cloth; and  we  haue  all  withered  away  as  a  Ieafej&  our  ini- 
quities do  fcattcr  vs  abroad  as  the  winde :  and  there  is  none  that  cal- 
leth  vpon  thy  name  ,  that  raifeth  vp  himfelfc  to  take  holde  of  thee; 
becaufe  thou  haft  hid  thy  face  from  vs,  &  haft  made  vs  to  pine  away 
in  the  hande  ofour  wickcdnes.Now  therefore  O  Lord,  thou  art  our 
fathcr,we  arc  clay ,  thou  art  our  f3fhioner,&  we  are  the  worke  of  thy 
hande.Be  not  angry  O  Lord,  neither  remember  wickednes  for  euer. 
Bcholdjlooke  vpon  vs, we  arc  al  thy  people. Loe,how  they  ftand  vpon 
no  affiance  at  all, but  vpon  this  only,that  thinking  vpon  this  that  they 
be  Gods ,  they  deipeirc  not  that  he  will  haue  care  of  them.  Likewile  . 
Icremy  :  If  our  iniquities  anfwcre  againft  vs,  do  thou  for  thy  names  ler.  14 
fakc.For  it  is  both  moft  tiucly  &  moft  holy  wx iticn,of  whcmfocuer  7- 

YY 


Cap.2o.         Of  the  maner  howro  rcceiuc 

it  be,  which  being  wrytcen  by  art  vnknowcn  author  is  fathered  vpon 
the  Prophet  Baruch;  A  foule  heaUy  &  defolate  for  the  greatnes  of  c- 
uil,crooked,and  weake,  a  hungry  (oule,  &  fainting  eics  giue  glory  to 
thee  O  Lord.  Not  accordinge  to  the  ri^htcoufncfles  of  our  fathers 
do  we  poiirc  out  praiers  in  thy  fight,  and  aske  mercy  before  thy  face 
O  Lord  our  God:buf  becaufe  thou  art  merciful!  j  haue  mercy  vpoii 
vSjbccaufe  we  haue  finned  before  thee. 

9  Finally  the  beginning  and  alfo  the  preparing  of  praying  right- 
ly ,is  crauing  of  pardon,  with  an  humble  &  plaine  confeilion  of  fault. 
For  neither  is  it  to  be  hopcdl,that  cucn  the  holieft  man  may  obtainc 
any  thmg  of  God,vntill  he  be  freely  reconciled  to  him ;  neither  is  it 
poflTible  that  God  may  be  fauourablc  to  any  but  them  whom  he  par- 
doncth. Wherefore  it  is  no  marucl  if  the  faithfull  do  with  this  keie  o- 
pcn  to  thefelues  the  dore  to  pray.Which  we  learnc  out  of  many  pla- 
ces of  the  Pfalmcs.For  Dauid  when  he  asketh  an  other  thing,(ayth: 
fal.  2  5  Remember  not  the  finnes  of  my  youth ,  remember  me  according  to 
.&  1 8.  [{^y  mercy  for  thy  goodnefles  fake  O  Lord.  Againe,Looke  vpon  my 
affli(5lion,and  my  labour,  &  forgiue  all  my  finnes.  Where  wc  alfo  fe.e 
y  It  is  not  cnough,if  we  euery  feueral  day  do  cal  our  felues  to  accept 
for  our  newe  finnes ,  if  we  do  not  alfo  remember  thofc  finnes  which 
fa.  5 1 .  might  feeme  to  haue  bin  long  ago  forgotten.  For,  the  fame  Prophet 
in  an  other  place,hauinge  cofefled  one  hainous  ofFenfc  by  this  occa- 
fion  returncth  euen  to  his  mother  wombe  wherein  he  had  gathered 
t!ic  infedionrnot  to  make  the  fault  feeme  lefle  by  the  corruption  of 
naturcbut  that  heapingc  together  the  finnes  of  his  whole  life,  howe 
much  more  rigorous  he  is  in  condemninge  himfelfe,  fo  much  more 
cafie  he  may  hnd  God  to  entreate.But  although  y  holy  ones  do  not 
al^ay  in  exprefie  words  aske  forgiuenes  of  finnes,  yet  if  we  diligent- 
ly weye  their  prayers  which  the  Scripture  rehearfeth,  wc  fhall  cafily 
finde  that  which  I  fay  jthat  they  gathered  a  mind  to  pray  of  the  only 
mercy  of  God,  and  fo  alway  tooke  their  beginning  at  appeafing  him 
becaufe  if  euery  manne  examine  his  owne  confciencc ,  fo  farre  is  he 
from  being  bold  to  open  his  cares  familiarly  with  Godjthat  he  trem- 
blcth  at  euery  comming  toward  him  ,  except  that  he  ftandcth  vpon 
truft  of  mercy  and  pardon.There  is  alfo  an  other  fpeciall  confefllon, 
where  they  ask  releafe  of  peineSjV  they  alfo  pray  to  haue  their  finnes 
forgiuen  :  becaufe  it  were  an  abfurdiiy  to  will  that  the  efFcd  be  taken 
away  while  the  caufe  abideth.For  we  muft  beware  that  God  be  fauo- 
•  rablc  vnto  vs ,  before  that  he  teftifie  his  fauour  with  outwardc  figncs: 
becaufe  both  he  himfelfe  will  kepe  this  order,  &  it  Hiould  litle  profit 
vs  to  haue  him  beneficiill,  vnleffe  our  confcicnce  fcling  him  appca* 

fed 


The  grace  of  Ch  rut.         Lib.3.  354 

Jed  fhoulde  throughly  make  him  louely  vnto  vs. Which  wc  are  alio 
taught  by  the  anfwcre  of  Chrift .  For  when  he  had  decred  to  healc  j^fatt 
the  man  ficke  of  the  Palfeyjhe  fayd,Thy  (innes  are  forgiuen  theedif-  ». 
tino  vp  our  mindes  thereby  to  that  which  is  chiefly  to  be  u'ifhed,thac 
God  firft  receiue  vs  into  fauoor,  and  then  fhew  forth  the  frute  of  re- 
concihation  in  helping  vs.But  be(ide  that  fpecial  confeilio  of  prefcnc 
giltines,whereby  the  faithful  make  fupplication  to  obtaine  pardon  of 
cuery  ipecial  fault  &  peine, that  general  preface, which  procurerh  fa- 
uour  to  praieiSjis  neuer  to  be  omittedjbccaufc  vnleifc  they  be  gjrou- 
ded  vpon  the  free  mercy  of  God,  they  fhall  neuer  obtaine  any  thing 
ofGoiiVVheruntomay  be  referred  thatfaymgof  Iohn:lfwe  cofeilc  jj©^ 
our  finficSjhe  is  faithful  &  righteous  to  forgiue  vs^  &  clcnfc  vs  from  ^. 
all  iniquity.  For  which  caufc  it  bchoued  praiers  in  the  time  of  the  law 
to  be  hallowed  with  expiation  of  blood,  j  they  might  be  acceptabU, 
&  that  fo  the  people  fhould  be  put  in  min.de  that  they  arc  vnworthy 
of  fp  great  a  prerogatiuc  of  honor,til]  being  cleanfed  from  their  dea- 
lings they  ihould  of  the  only  mercy  of  God  coceiue  affiance  to  pray. 
10     But  whereas  the  holy  ones  fceme  fomtime  for  the  cntreatingc 
of  God  to  alieagc  the  help  of'their  ownc  righteoufnes  (as  when  Da-  pr,]  j 
uidfaith:kepemy  (bule,becaufc  1  am  good.Againe  Ezcchias;Remc-  i  Rcj 
ber  Lord  I  befech  thee,  that  I  haue  walked  before  thee  in  trueth,  and  ^®'** 
haue  done  good  in  thine  cies)by  fuch  formes  of  fpeakins;  they  mean 
nothing  elfe  than  by  their  very  rcgeneratio  to  tcUifie  thefeiues  to  be 
the  feruants  &  children  of  God, to  whome  he  hinrfelfe  pronounceth 
that  he  will  be  mcfcifuil.He  tcacheth  by  the  prophet(as  we  haue  al-  pf^j  , 
ready  feene)that  his  eies  arc  vpo  the  righteous,  &  his  eare«  vnto  their  1 6. 
praiers.  Againc  by  the  Apoftle,  that  we  ihaU  obtaine  whatfoeuerwc  ••^o'* 
aske,ifwc  kccpe  his  comaundements.In  which  fayings.  he  doth  not 
value  praicr  by  the  worthmefle  of  workes:but  his  will  is  fo  to  l^ablilli 
their  affiance  ,  whofeownecofifcicncc  well  aflufcth  thcmof  an  vn- 
fained  vprightnes  &  innocency,  fuch  as  all  the  faithfull  ought  to  be. 
For  the  fame  is  taken  out  of  the  very  trueth  of  God,  which  the  bhnd 
man  y  had  his  fight  reftored, faith  in  lohn,y  God  hcarcth  not  finijicrs:  lohn. 
if  we  vnderftand  finners  after  the  comon  vfe  of  the  Scripture,for  fuch  **• 
as  without  all  defire  of  righteoufnes  do  altogether  flepe  &  reft  vpon 
their  finnes:  forafmuch  as  no  heart  can  euer  breake  forth  into  vnfai- 
ned  calling  vpon  God  which  doth  not  alfo  afpirc  to  godhnes.  Ther- 
forc  with  fucn  promifes  accord  the  praiers  of  the  holy  ones,trhcrcin 
they  make  mentio  of  their  ownc  purenes  or  innocency  that  they  may 
feele'^  to  be  giuen  them  which  is  to  be  looked  for  of  al  y  feruants  of 
God.Againcitisthecomonly  found  y  they  vfe  this  kindc«f  prayer, 

YY    ij 


Cap.2o.         ut  tnemanernowto  receiue 

whe  they  do  in  the  prcfencc  of  the  lord  compare  themtelueSjW  theJr 
cnerriics,fi  5  whofc  vniuft  dealing  they  vvifhed  ihetnfelues  to  be  ^qIv* 
ucrcd  by  his  hand. In  this  comparifon  it  is  no  maruel  if  they  brought 
forth  their  righteoufnes  &  fimplicity  of  heart  to  inoue  him  v  rather 
by  y  righcfulnes  of  ihcir  caufe  to  help  the.This  therforc  we  take  not 
aw>iy  fr5  thegodly  heartof  a  good  mSjbut  y  he  may  vfe  the  purencs 
of  his  confcicnce  before  the  lordjto  ftrengthe  himfelf  in  y  promifes 
whervvith  the  Lord  cofortcth  &  vpholdeth  his  true  worfluppers:buc 
our  meaning  is,that  the  truft  of  obtaining  ftand  vpon  the  only  mercy 
of  God,laying  away  all  thinking  of  their  owne  deleruing. 

1 1  1  he  fourth  rule  is,  that  being  fo  throwen  downe  and  fubdued 
with  true  humility,we  fliould  ncuertheles  with  certainc  hope  of  ob- 
taining be  encouraged  to  pray.  Thcfe  be  things  in  deede  contrary  in 
iheWjto  ioync  with  the  feeiing  of  the  iuft  vengeance  of  God  fure  af- 
fiance of  fauour:which  things  do  yet  very  well  agree  togciher,if  the 
onely  goodnefle  of  God  raife  vs  v  p  beinge  opprelTed  with  our  oivnc 
cuills.  For,as  wehaue  bffore  taught  that  repentance  &  faith  arc  knit 
as  companions  together  with  an  vnfeparablc  bond:  of  which  yet  the 
oneafiaieth  vs,the  other  chereth  vs:fo  in  prayers  they  muft  mutual* 
ly  meete  together .  And  this  agreement  Dauid  exprefTcth  in  fewc 
1 , 8  wordcs ;  I  (faych  he)wiU  in  the  multitude  of  thy  goodncffe  enter  in- 
to thy  houfc:!  will  worfliip  in  the  temple  of  thy  holinefle  with  feare, 
Vndcr  the  poodncfl'e  of  God  he  comprehcndeth  faith,  in  the  meanc 
time  not  excluding  feare  :  becaufe  not  only  his  maiefty  driueth  vs  to 
reoerence ,  but  alio  our  owne  vnworthinelk  holdcth  vs  in  feare  for- 
getting all  pride  &  alfurednes.But  1  meant  not  fuch  an  affiance  which 
fliould  ftroke  the  minde  loofed  from  all  feeling  of  carefblnes  with  a 
fweete  &  full  quietenefTe.Forjto  reft  fo  peafably  is  the  doing  of  them 
which  hauinge  all  thinges  flowing  as  they  would  wifli  it,  arc  touched 
with  no  care,3re  kindled  with  no  de(ire,do  fwel  with  no  feare.  And  it 
is  a  very  good  fpurre  to  the  holy  ones  to  call  vpon  God,  when  being 
diirreiicc  v.-rth  their  owne  neceflity ,  they  are  vexed  with  moft  great 
vnquietene(re,&  are  almoft  difmaied  in  thcmfclues,tjll  faith  come  in 
fit  time  to  their  fuccours,  becaufe  in  fuch  diftreflcs  the  goodnefle  of 
God  fo  fliineth  to  them,y  they  do  in  dede  grone  beinge  weried  with 
weii;ht  of  prefent  euils,they  are  alfo  in  painc  &  grieued  with  feare  of 
greatcr,yet  being  fo  vpholden  by  it,  they  both  relieue  and  cofort  the 
hardnes  of  bearing  them,&  do  hope  for  efcape  &  deiiuerance.Ther- 
fore  the  prayer  of  a  godly  man  mufl  arife  out  of  both  affcdions,muft 
alfocomaineSc  Hicw  both:namcly  togronc  for  prefenc  cuilsj&  to  be 
carefully  «fr aid  ofnew,&  yet  thcrwiihall  toflie  to  God,  not  douting 

that 


The  grace  of  Chrift.         Lib.3.         355 

thar  he  is  ready  co  reach  his  helpingc  hande.For  God  is  manfeloufl/ 
prouokcd  ro  wrath  by  our  diftruftfulncs,if  we  aske  of  him  the  bcnehts 
wiiichwehopenoc  toobtaine.Thcrefore  there  is  nothinge  more  a- 
grcable  with  the  nature  of  praiers,  than  that  this  law  be  prefcribcd  & 
apointed  to  ihcm,that  they breake  not  foorth  radily >but  folovve  faith 
going  before  the.To  this  principle  Chrift  calleth  vs  all  w  this  faying: 
I  fay  vnto  you,  whatfocuer  things  ye  requirCibcleuc  y  ye  (hal  receiue  ATat.ii 
them,&  they  ihall  happen  to  you.Thc  fame  alfo  he  cofirmeth  in  an  ^4^ 
other  place.Whatfoeuer  ye  aske  in  prayer  beleuir^,  ye  fliall  receiue.  ^  "^'^ 


22. 


Wherwithagreeth  lames  fayingc,  If  any  needc  wifdomjethim  aske  lam.j 
it  of  him  which  giucth  to  all  me  freely,  &  vpbraideth  not:but  let  him  15 . 
aske  in  faiih  no  douting.  Wherin  fetting  douiing  as  contrary  to  faith, 
he  doth  moft  fittely  exprefle  the  nature  of  it.  And  no  lefTe  is  that 
to  be  noted  which  he  addeth  ,  that  they  obtaine  nothinge  which  cal 
vpon  God  in  wauering  &  dour,  and  do  not  determine  in  their  hearts 
whether  they  flial  be  heard  or  no.  Whom  he  alfo  coparcth  to  waues 
which  are  diueifly  tofi'ed  and  driucn  about  of  the  windc .  Whereu- 
pon in  an  other  place  he  calleth  a  right  praier ,  the  praiet  of  faith.  A- 
gaine  whe  God  fo  oft  affirmcth  that  he  will  giue  to  euery  one  acor- 
ding  to  his  faithjhe  fignifieth  that  we  cbtaine  nothing  without  faith. 
Finally  it  is  faith  thatobtaineth  whatfbeu':r  is  grauntedby  prayer. 
This  is  meant  by  that  notable  fayinge  of  Paulc ,  which  the  foohfhc 
menne  do  take  no  hecde  vnto .  Howe  fliall  any  man  call  vpon  him,  Rom.i 
in  whomc  heh;ith  notbeleucd?  But  whoe  fliall  beleue,  vnlefle  '4- 
be  haue  heard  ?  But  faith  commeth  of  hcaringe,and  hcaringe  of  the 
word  of  God.For,coueying  by  degrees  the  beginning  of  praier  from 
faith,he  plainely  affirmeth  that  God  can  not  be  (inccrely  called  vpo 
of  any  other ,  than  them  to  whom  by  the  preachingc  of  the  Gofpell 
his  mercifulnes  and  gentlencfle  hath  bin  made  knowen,  &  familiarly 
declared. 

la  This  neceffiiy  our  aduerfaries  do  not  thinke  vpon.  Therefore 
when  we  bid  the  faithfull  to  holdcwith  afTured  confidence  of  mindc 
that  God  is  fauourable  &  bcareth  good  will  to  them,thcy  thinke  that 
wc  fpcake  a  moft  great  abfurdity .  But  if  they  haddc  any  vfc  of  true 
praier,they  would  truely  vndcrftand  that  God  can  not  be  rightly  cal- 
led vpon  without  that  ftedfaft  feehng  of  Gods  good  will.Sith  no  ma 
can  vvcl  perceiue  the  force  of  faithjbut  he  which  by  experience  felcth 
it  in  his  heart :  what  may  a  man  profitte  by  difputingc  with  fuch  men 
which  do  openly  fiicw,that  they  neuer  hadany  thing  but  a  vaine  ima- 
ginati6?For  of  what  forcc,&  how  ncceffary  is  y  alTurednes  which  we 
require,  is  chiefely  learned  by  inuocation.Which  who  fo  fceih  nor, 

YY    iij 


Cap.2o,         Ofthcmancrhowtorcceiuc 

he  bcwraieth  y  he  hath  a  very  dul  cofcience.Let  vs  therforc.Ieaning 

this  kindc  of  blindemen,fticke  faft  in  that  faying  of  Paulcjthat  God 

can  not  be  called  vpon  of  any  other ,  but  them  that  know  his  mercy 

by  the  Gofpell,  &  are  furely  perfwadedy  it  is  ready  for  ihe.For  what 

mancr  of  faying  (hould  this  bcrO  Lord,I  am  verily  in  dout  whether 

thou  wilt  hearc  me;but  becaufc  I  am  diftrefled  \#ith  carefulnes,!  flee 

to  thccjthat  thou  maift  help  me  if  I  be  worthy.This  was  not  the  wo« 

ted  mancr  of  all  the  holy  oneSjwhofe  praiers  we  reade  in  the  Scrip- 

^•'•4'  tures.Neiiherhatliy  holy  Ghoft  thus  taught  vs  by  the  Apoftle  which 

,        biddcth  vs  to  go  to  the  heauenly  throne  with  cofidencCjthat  wc  may 

obtaine  grace  &  when  in  an  other  place  he  teacheth  f  we  haue  bold- 

nes  &  aecefle  in  confidence  by  the  faith  of  Chrift.We  muft  therforc 

holdc  faft  with  both  handes  this  aflurednes  to  obtaine  what  we  askc 

(fith  both  the  Lord  witli  his  owne  voice  io  comaundeth  vs^Sc  all  the 

holy  ones  teach  it  by  their  exaple)if  we  will  pray  with  frute.For5t:haC 

only  praier  is  plcafinge  to  God  which  fpringeth  out  of  fuch  a  prefup- 

tio  of  faith  (as  I  may  fo  call  it)&is  groilded  vpon  a  dredJes  certainty 

of  faith, He  might  haue  bin  content  with  the  bare  name  offaith,buc 

he  not  only  added  c6fidence,but  alfo  furnifhed  the  fame  with  hberty 

or  boldnes,  by  this  marke  to  put  differece  betwenc  vs  &  vnbclcuers, 

which  do  in  deede  alfo  prayc  to  God  as  we  do, but  at  aducnture.  For 

al  3 1  which  reafon  y  whole  Church  praicth  in  y  Pfalme;  Let  thy  mercy  be 

vpon  vs,as  we  put  our  truft  in  thce.The  fame  codition  is  alfo  fpoken 

al.<»  tf  of  in  an  other  place  by  the  Prophet :  In  what  d  ay  I  Ihall  crie ,  this  I 

..        know  that  God  is  with  me.  Againe,  in  the  mornmge  I  will  direA  my 

aJ- $•  felfc  to  thec,&  I  wil  watch.For  of  thefe  words  we  gather,that  praiers 

are  in  vainc  ca.'l  into  y  aire,vnlefl*e  hope  be  adioined,from  whcnfe  as 

out  of  a  watchtour  we  may  quietly  waitc  for  the  Lord. Wherewith  a- 

•l»e,6.  grceth  the  order  of  Paules  exhortation. For  before  that  he  moue  the 

faithfoll  to  pray  in  fpirit  at  all  times  with  wakeful nes  &  diligence,  he 

firftofal  biddcth  them  to  take  the  (hield  offaiib,the  helmet  of  falua- 

tion,&  the  fweid  of  the  fpirit,which  is  the  word  of  God  Now  let  the 

readers  here  cal  to  remebrance  that  which  I  haue  before  faidjy  faith 

is  not  ouerthrowen  where  it  is  ioyned  with  acknowledgingc  of  our 

miferyjnedines.&Hlthine*-. For  with  howheauy  weight  foeucr  of  e- 

tiil  doings  the  faithfull  feel  •  themftlues  to  be  ouerloden  or  grieued, 

&ythcy  benotonly  void  of  allthinges  which  may  procure  fauour 

with  Godjbut  alfo  that  they  be  burdened  with  many  oftenfes  which 

may  worthily  make  him  dreadful  to  them:yet  they  ccafle  not  to  pre- 

fent  thcmfclucs,ncither  doth  this  feeling  make  tl^.c  fo  afraid  but  that 

they  ftil  refort  to  him^  forafmuch  as  there  is  no  other  way  to  come 

CO 


The  grace  of  Chrift.      .  Lib.3.         35^ 

tohim.For,praycr  was  notordainedjwhcreby  wc  Iliould  arrogantly 
aduace  our  lelucs  before  God,  or  eftcme  at  great  value  any  thing  of 
our  ownCjbut  whcrby  confeffing  our  giltincs,we  fhould  bcwaile  our 
roiferies  to  him,as  childre  do  familiarly  open  their  coplaints  to  their 
parents.  But  rather  the  vnmeafurable  heape  of  our  euils  ought  to  be 
full  of  (purres  or  prickes  to  pricke  vs  forward  to  pray.  As  alfo  the  pro-  .  ^ 
phet  tcachcth  vs  by  his  example ,  fayingc.  Heale  my  fouIe,becaufe  I  ,  » 
liaue  (inncd  againft  thcc.I  graunt  in  dccde  that  in  fuch  fayings  fliould  ' 

be  deadly  prickings  vnlefTc  God  did  help:  but  the  moft  good  father  j, 

of  his  incomparable  tender  kindes  hath  brought  remedy  in  fit  fea- 
fon,  whereby  appcafing  all  trouble,affuaginge  all  cares,  wiping  away 
fearejjhe  might  gently  allure  vs  to  him,yea  &  taking  away  all  doutes 
(much  more  all  ftoppes)he  might  make  vs  an  eafie  way. 

I J  And  firft  when  he  commaundeth  vs  to  pray,he  doth  by  the  ve- 
ry fame  commaundement  accufc  vs  of  wicked  obftinacy ,  vnlcffe  we 
obey  him. Nothing  could  be  more  precifely  commaunded,than  that 
which  is  in  the  pfalme :  call  vpon  me  in  the  day  of  trouble. But  foraf-  Pfa.  50. 
much  as  among  all  thedueticsofgodIines,the  fcriprure  comcndcth  ^  >• 
none  more  often,!  ncde  not  to  tary  longer  vp6  this  point.  Aske(faith  Mat.7.7 
our  maifter)  &  ye  (hal  recciuc:knocke,it  {halbe  opened  to  you.How- 
beit  here  is  alfo  with  the  commaundement  ioyncd  a  promifc  as  it  is 
ncceflary.For  though  all  men  c5fefle  that  the  comaundement  ought 
to  be  obeied,yet  the  moft  part  would  flee  from  God  whc  he  calleth, 
vnlefTe  he  piomifed  y  he  would  be  eafie  to  be  cntreated.yea  &  would 
offer  himfelfe.Thcfe  two  things  being  ftabiidiedjit  is  certain  ywho* 
foeucr  make  delaies  that  they  come  not  ftreight  to  God,are  not  only 
rebelUous  and  difobediefttjbutalfo  are  proued  gilty  ofinfidcli(y,be- 
caufe  they  diftruft  the  promifes .  Which  is  fo  much  more  to  be  no- 
ted, becaufe  hypocrites  vnder  the  colour  of  humility  &  modefty  do 
as  wel  proudly  dcfpife  the  commaundement  of  God,as  difcredit  his 
gentle  caUinge ,  yea  and  defraud  him  of  the  chiefe  part  of  his  wor- 
(hip. For  after  that  he  hath  refufed  facrihceSjin  which  at  that  time  al 
holines  fcemed  to  ftand,  he  dcclareth  that  this  is  the  chiefe  thing  and 
moft  precious  to  him,aboue  all  other, to  be  called  vpon  in  the  day  of 
jiede.  Therefore  where  he  rcquircth  his  owne,  &  cncourageth  vs  to 
chercfulnes  of  obeyinge,  there  are  none  fo  gay  colours  of  douting  f 
may  cxcufe  vs.  Whcrfore  how  many  teftimonie?  are  comonly  found 
in  y  fcfiptures  wherby  we  are  comaunded  to  cal  vpon  God,fo  many 
ftandardes  are  fette  vp  before  our  eyes  to  put  affiance  into  vs.It  were 
ra(hnes  to  rufhe  into  the  fight  of  God,  vnlefle  he  did  preuet  vs  with 
falling  vs.Thcrforc  he  opcncth  vs  y  way  with  his  owne  voice  faying? 

yy  iiij 


Cap, 


.20.         Of  the  maner  howtoreceiuc 

ch.13  Iwiltriy  to  thcm,Ye  are  my  people:and  ciuy  iha\  fay  to  me,thou  art 
ouu  God.  Wc  fee  how  he  preuenieth  them  th.u  wor{hip  hiiTJ,&  wil- 
leth  them  to  follow  him,  and  therfore  k  is  not  to  be  feared  that  this 
fliould  not  be  a  very  fweie  melody  which  he  tumth. Specially  let  this 
not.ible  title  of  God  come  in  our  minde,whcrupon  if  we  ftay,we  (hall 
^'^^'  eafily  paffe  ouer  all  ftoppes.  Thou  God  that  hearcft  prayer ,  euen  to 
thcc  Ihall  allHelli  come  For  what  is  more  loucly  or  more  aliuringe, 
than  that  God  be  garnifhed  with  this  tale  which  may  afcertame  vs 
that  nothmg  is  more  proper  ro  hisnature,th3n  to  graunt  the  dcfirc  of 
humble  futcrs?Hereby  the  Prophet  gathereth  that  the  gate  ftandeih 
open  not  only  to  a  fewe,  hut  to  all  men:becaufe  he  fptaketh  euen  to 
i».  50.  all  in  this  fayinge:  Call  vpon  me  m  the  day  of  trouble ;  I  will  dtliucr 
thee ,  and  thou  fiialt  glorilie  me.  According  to  this  rule  Dauid  laicih 
for  himfelfe  that  a  promife  was  giucn  himjthat  he  may  obtaine  what 
Sa.7.   he  asketh  :  Thou  Lorde  halt  reuealed  into  the  eare  of  thy  feruaunt: 
'•        therefore  thy  feruaunt  hath  found  his  heart  to  pray.  Whereupon  we 
gather  that  he  was  feareful!,  (auinginfbmuch  as  the  promife  had  en- 
couraged him. So  in  an  other  place  he  armeth  himfelfe  with  this  ge- 
a,i45  O'-'ral  'dodrine.He  will  do  the  will  of  them  that  feare  him.  Yea  &  this 
}.        we  may  note  in  y  Pfilmes  y  ns  it  were  breaking  his  courfe  of  praying 
he  pafllth  ojer  fomtime  to  the  power  of  God,fomtimc  to  his  good- 
nciTe,fonuime  to  the  trueth  of  his  promifes.lt  might  feeme  that  Da- 
uid by  vnfeafonable  thruftingeinof  ihcfefentcnces,madem3ngt.'led 
pr.iicrs.-b'jt:  the  faithfull  know  by  vfe  2nd  experience,  that  feroentncs 
fainteth  vnlclfe  they  put  new  nourirnmenres  ^  nto  ir,  and  rherfore  in 
pravinse  the  meditation  both  of  the  nature  of  God,  and  of  his  word 
IS  not  iuperfluous.  And  fo  by  the  example  of  Dauid^let  it  not  grieue  vs 
to  rhruli  in  fuch  things  as  may  refrefh  fainting  hearts  with  new  liue- 
ly  it rcngtli. 

J  4     And  it  is  wondcrfull  that  with  fo  pircatf/zeeteneflre  of  promifes 
we  are  either  but  coldly  or  almolt  not  at  all  moued,  that  a  great  p<utc 
ofmcn  wandringc  about  by  compalfes  had  rather  leauinge  the  foun- 
taine  of  liuing  waters,  to  dif^ge  for  thcmfcliics  driepirts,  than  to  em- 
brace the  liberality  of  God  freely  offred  the.  An  inuincible  tour  is  the 
•0,18.  name  of  the  Iord,(faithSalomon)to  it  the  righteous  man  fhal  flee,& 
'•        he  fhjlbe  fauf^d.  And  Ioel,aftcr  that  he  had  prophecied  of  that  honi- 
ble  deftrudi5  which  was  at  hand,ndded  this  notable  fcntcnce.Who- 
foeuer  callcth  vpon  the  name  of  y  lord,fhalbef<fe:which  fcntecc  wc 
know  to  pcrtainc  properly  to  tlie  courfe  of  y  Gofpell. Scarcely  euery 
hundreth  ma  is  moued  to  go  forward  to  mete  God.He  himfelf  cricth 
fa.  6$  by  Efay ;Ye  llial  cal  vpo  me,&  I  wil  hcare  you,yea  before  that  ye  cric, 
^  I 


The  grace  of  Chrift.  Lib.3,        .357    , 

I  will  aunfwer  you.  And  this  fame  honor  alfo  in  an  other  place  he 
vouchefaueth  to  geue  in  common  to  the  whole  Church  ,  as  it  bc- 
longethto  all  themembres  of  Chrift.  He  hath  cried  to  me,  1  will  Pfa.  ^i 
hearc  him, I  am  in  trouble  with  him,thai  I  may  deliuer  him. Neither  '  ^* 
yet  (as  I  haue  already  faid)  is  it  my  purpofe  tb  recken  vp  all  the  pla- 
ces,but  to  choofe  out  the  chiefe ,  by  which  we  may  take  a  talt  howc 
kindely  God  allui  eth  vs  vnto  himjand  with  howe  ftreight  bonds  our 
vnthankfulncs  is  bound,when  among  folliarp  prickings  our  fluggifli- 
nclfe  ftil  maketh  delay .  Wherefore  let  thefe  fayings  alway  found  in " 
our  cares :  The  Lorde  is  nie  to  all  them  that  call  vpon  him,that  call  ^'** '  *' 
vpon  him  in  truetii :  alfo  thefc  fayings  which  we  haue  alleged  out  of 
Efaye  and  loel ,  by  which  God  affirmeth  that  he  is  hcdefull  to  heare 
prayers  ,yeaandisdclitcdas  with  a  facrificeof  fwetefauoure,  when 
we  caft  our  cares  vpon  him.  This  flngular  frute  wcreceiuc  of  the 
promifes  of  God,  when  we  make  our  prayers  not  doubtingly  &  ferc- 
fullycbut  trulling  vpon  his  word,whole  maielly  wold  otherwife  make 
vs  afraide ,  we  dare  call  vpon  him  by  tiie  name  of  Father,  forafmuch 
as  he  vouchefaueth  to  pvt  this  molt  fwete  name  into  our  mouthcs. 
It  rcmaincth  thatwehauin^  (uch  alluremenrcsfiiouldknowethat 
we  haue  t'rrereby  matter  enough  to  obtcine  our  prayeis  :  forafmuch 
as  our  prayers  ftand  vpon  no  merite  of  our  own, but  all  their  worthi- 
nes  and  hope  of  obteining  are  grounded  vpon  the  promifes  of  God, 
and  hang  vpon  them  :  fothatit  nedetii  noneothervnderproppjng, 
nor  loketh  vpwardc  hirher  or  thither.  Therfore  we  mult  determine 
in  our  mindsjthat  although  we  excell  not  in  like  holmes  as  is  praifed 
in  the  holy  fathers,prophets  &  Apoftles,y^t  becaufe  the  comaunde- 
menc  of  prayer  is  common  to  vs,  and  faith  is  alfo  common,if  we  reft 
vpon  ihe  word  of  God, in  this  right  we  are  fellowes  with  them.For, 
God(as\vc  hdue  before  lliewcd)promi(ing  that  he  will  be  gentle, 
and  mercifull  to  ail,  gcueth  caufe  of  hope  to  all  euen  the  moft  mife- 
rable  that  they  (hall  obreine  what  they  af  ke.  And  therefore  the  ge- 
nerall  foimcs  are  to  bejnoted,from  which  no  man  (as  they  fay)  from 
the  firft  to  the  laft  is  excluded  ;  onely  let  there  be  prefent  a  purenes 
of  heart,mifl(kingofourfelfes,  humility,  and  faith:  let  not  our  hy^ 
pocrify  vnhohly  abufe  the  name  of  God  with  deceitful!  calling  vpon 
it :  the  moft  good  father  will  not  put  back  them,  whom  he  not  onely 
cxhorteth  to  come  to  him ,  but  alfo  moueth  them  by  all  the  meanes 
thathecanHeruponcometh  the  maner  of  praying  of  Dauid  which  i,Sii.f, 
I  haue  euen  nowcreherfed.Lo  thou  haft  promi(cd,Lorde,to  thy  fer-  *7« 
uam :  for  this  caufe  thy  feruant  at  this  day  gathcreth  courage ,  and 
hath  found  what  prayer  he  might  make  before  thee,  Now  therfore 


Gap*2o.         Or  the  maner  how  to  recciuc 

O  Lorde  God,  thou  art  God ,  and  thy  words  flulbe  true.  Thou  haft 
fpoken  to  thy  feruani  of  thefe  benefits:begin  therfore,  and  do  them. 
"•"^  As  alfo  in  an  other  place ,  Performc  to  thy  fcruant  according  to  thy 
word.  And  all  the  Ifraehtes  together,  fooft  as  they  arme  themfelues 
with  remembrance  of  the  couenant ,  do  fufficiently  declare  that  we 
fhould  not  pray  fearfully, wheras  the  Lorde  fo  apointeth.  And  herein 
to.  32  they  followed  the  examples  of  the  fathers/pecialiy  of  Jacob,  which 
*»        after  that  he  had  cofelTed  that  he  was  vn  worthy  of  fo  many  mercies 
which  he  had  rcce.iued  at  the  hand  of  God,  yet  he  faith  that  he  is 
cncoraged  to  require  greater  things  becaufe  God  had  promifed  that 
he  would  do  the.  But  whatfoeuer  colours  the  vnbclcuers  do  pretend, 
when  they  flee  not  to  God  fo  oft  as  neceflitie  prefleth  the,when  they 
fckc  rM)t  him  nor  craue  his  helpc ,  they  do  as  much  defraud  him  of 
his  due  honor  as  if  they  made  to  themfelfei  newe  Gods ,  and  idoles: 
for  by  this  meane  they  deny  that  he  is  to  the  f  he  author  of  all  good 
thingcs.  On  the  other  fide  there  is  nothing  ftronger  todehuci"thc 
godly  from  all  dout,than  to  be  aimed  with  this  thought,that  no  flop 
ought  to  ftay  them  while  they  obey  the  commaundement  of  God, 
which  pronounceth  that  nothing  is  more  pleafing  to  him  than  obe- 
dience. Here  againe  that  which  I  faid  before  more  clcrely  appercth, 
that  a  drcdlcs  fpirit  to  pray  agreeth  well  with  fear,rcu'erece,and  care- 
fulnes:  and  that  it  is  no  abfiirdity  to  fay  that  God  raifeth  vp  the  oucr- 
thro wen.  After  this  manner  thofe  formes  offpcach  agree  well  toge- 
ther which  in  feming  are  contrary.  lercmie  and  Daniel  f^y  that  they 
Te.4i  throw e  downe  prayers  before  God.  In  an  other  place  leremie  faith. 
Let  our  prayer  fall  down ip  the  fight  of  God,  that  he  may  haue  mercy 
am.5.  ^^  j.|^^  remnant  of  his  people.  On  the  oi'her  fide ,  the  faithfull  are 
•t.  4».  oftentimes  faid  to  lift  vp  prayer.  So  fpcakechEzechias ,  requiring  the 
prophet  to  make  interceffion  for  him.  Arid  Dauid  defireth  that  his 
Ki.ao.  prayer  may  afcende  as  incenfe.  For  although  they  being  perfwaded 
y        of  the  fatherly  loue  of  God,  chercfully  committ  themfelues  into  his 
*'  ^   faithfoJl  kcping,  and  doutnot  to  craue  the  helpe  which  he  freely 
promifeth  :  yet  doth  not  an  idle  carcIefnefTe  hft  them  vp ,  as  though 
they  ha4  caft  away  fliame ,  but  they  afcend  fo  vpward  by  degrees  of 
promifes,that  they  QiU  remair.e  humble  fuppliants  in  the  abacement 
of  themfelues. 

1 5     Here  arc  queftions  obicded  more  than  one.For  the  fcripturc 

rcporteth  that  the  Lorde  granted  certainedefires  which  yet  brake 

forth  of  a  mindc  not  quiet  nor  well'framed  Verily  for  a  iuftc  caufe; 

i,5i20  loatham  had  auowcd  the  inhabitants  of  Sichem,  to  the  dcilrudion 

which  afterward  came  vpon  the:  but  yet  God  kindled  with  fciuctnes 

of 


ThcgracfeofChrift.       Lib.3,  358 

of  anger  and  vengeance  following  his  execration  feemeth  to  allowe 
ill  tcmpcied  violent  paflions.  Such  heat  alfo  caned  Samlon  when  he  lud.^ 
fiiid^Strengthen  me  O  God,that  I  may  take  vengeance  of  the  vncir-  ^  ^* 
cumcifedrFor  though  there  were  fomc  peece  of  good  zele  mingled 
with  it :  yet  a  hotc  ,  and  therefore  faulty  grcdines  of  vengeance  did 
bearc  rule  therin.God  granted  ic.  Whereupon  it  feemeth  that  it  may 
be  gathered,  that  although  the  prayers  be  not  framed  according  to 
the  prcfcribed  rule  of  the  word,yetthcy  obteine  their  efle»Sl  anfwer 
firft  that  a  generall  law  is  not  taken  away  by  fingular  examplcs;again» 
that  fomtime  fpeciall  motions  haue  bene  put  into  a  fewe  men,wher- 
by  it  came  to  pafTe  that  there  was  an  other  c5(ideration  of  the  than 
of  the  comon  people.For  the  aunfwer  of  Chiift  is  to  be  noted,  when  l^uc  ^. 
the  difciples  did  vndifcretly  dchre  to  couterfait  the  example  of  Elias,  55* 
that  they  knewc  not  with  what  fpiric  they  were  endued.  But  we  muft 
go  yet  further ,  and  fay  that  the  prayers  do  not  alway  pleafe  God 
which  he  granteth  :  but  that ,  fo  much  as  ferueth  for  example  that  i$ 
by  clere  praife  made  plaine  which  the  fcripture  teachcth,namly  that 
he  fuccoureth  the  miferable  ,  hcarcch  the  gronings  of  them  which 
being  vniuflly  troubled  do  craue  his  htipe :  that  therefore  he  execu- 
teth  his  ludgemetSjwhen  the  complAints  of  the  poore  rife  vp  to  him, 
although  they  be  vnworthy  to  obteine  any  thing  be  it  neuer  lo  htle. 
For  howe  oft  hath  he  taking  vengeance  or  the  cruelties,  robberies, 
violence ,  filthy  lulf  es  and  other  wicked  doings  of  the  vngodly,  fub- 
duing  their  boldnes  and  rage,and  alfo  ouerthrowing  their  tyrannous 
po\ver,te(hHed  that  he  helpeth  the  vnworthily  opprelfed,  which  yet 
did  beat  the  aire  with  praying  to  an  vnccrtaine  godhcd  ?  Andonc 
Pfalmc  plainely  teachech  that  the  prayers  want  not  ctfeft,  which  yet  rra.107 
do  not  pearce  into  heauen  by  faith.  For  he  gathereth  together  thofe 
prayers  which  neceltitie  wringeth  rk)  lefle  out  of  the  vnbeleuers  tha 
out  of  tne  godly  by  the  very  fehng  of  nature :  to  which  yet  he  pro- 
ucth  by  the  effed  that  God  is  fauourable.  Is  it  becaufe  he  doth  with 
fuch  gentlcnes  teflifie  that  that  they  be  pleafing  to  him  ?  No.  but  to 
enlarge  or  to  fct  out  his  mercic  by  this  circumftance,for  that  cuen  to 
vnbeleuers  their  prayers  arc  not  denied :  and  then  the  more  to  pricke 
forward  his  true  worfhipers  to  pray  1  when  they  fee  that  profane 
wailingcs  fometimc  want  not  their  cffed.  Yet  there  is  no  caufc  why 
the  faithfiill  fhould  fwarue  from  the  lawe  laid  vpon  them  by  Godjor 
fliould  enure  the  vnbeleuers  •  as  though  they  had  gotten  fomc  great 
gainc ,  when  they  haue  obtcincd  their  defire.  After  this  manner  we  i.King. 
haue  faicj.that  the  Lordc  was  bowed  with  the  repentance  of  Achab,  2 1-  3>' 
that  he  might  Aic w  by  (his  example  how  eafy  he  is  to  entreat  toward 


Cap.2o.  Ofthcmanerhowtorcceiuc 

his  eled,  when  true  turning  is  brought  to  appeafe  him.  Therefore  in 
^fa*ico  the  Pfalme  he  blameth  the  Icwes ,  that  they  hauing  by  experience 
'•         proued  him  Co  eafy  to  ^ranc  their  prayers,  yet  within  a  htlc  after  re- 
turned to  the  ftubborrtes  of  their  nature.  Which  alfo  piamely  ap- 
peareth  by  the  hiftory  of  the  ludgesrnarficly  that  fo  oft  as  they  wept, 
although  their  ceares  were  deceirfull,  yet  they  were  delmered  out 
of  the  handes  of  their  enemies.  As  therefore  the  Lord  indifferently 
bringcth  forth  his  funne  vpon  the  good  and  the  euell :  fo  doth  he 
alfo  not  defpife  rheirweepinges,  whofe  caufe  is  righteous  and  their 
miferies  wooithy  of  helpe.  In  the  meane  time  he  no  more  heareth 
ihefc  to  faluation  $  than  herein  miniftreth  foode  to  the  defpifers  of 
j«n.  i8  his  goodnes.The  queftion  feemeth  to  be  fomwhat  harder  of  Abraha 
'  ^        and  Samuel;of  whom  the  one  being  warranted  by  no  word  of  God, 
[I  *°*    prayed  for  the  Sodomites :  the  other  againft  a  manifeft  forbidding 
[ere.  jr.  prayed  for  Saul.Likcwife  is  it  of  leremie, which  prayed  that  the  citic 
i<.       might  not  be  deftroyed.For  though  their  requeftes  were  denied,  yet 
it  femeth  bardt  to  take  faith  from  them.  But  this  folution  fhail  (as  I 
truft)  fatisfic  fober  readers :  that  they  being  inftruded  with  the  genc- 
rall  principles, whereby  God  comaundcth  them  to  be  mercifull  eocn 
alfo  to  the  vnworthy,were  not  ahogcther  without  faith,although  in 
Libr.de  a  fpeciail  cafe  their  opinion  deceiued  them  Auguftine  writeth  wifely 
mDei  in  a  certaine  place.  Howe  (faith  he)  do  the  holy  ones  prav  by  faith, 
kxca.i.  j^  ^^jjg  of  God  contrarie  to  that  which  he  hath  decreed  ?  Eucn  be- 
caufe  they  pray  according  to  his  wilhnol  that  hidde  &  vncheangea- 
blcwilljbut  the  will  which  heinfpirethinto  them)thathcmay  heare 
them  after  an  other  manner :  as  he  wifdy  makcth  differencc.This  is 
well  laid :  becaufe  after  his  incomprehenlible  counfell  he  fo  tempe- 
reth  the  fucccifes  of  things,that  the  prayers  of  the  holy  ones  be  not 
voyde  which  are  wrapped  both  with  faith  and  crrour  together. 
Neither  yet  ought  this  more  to  auaile  to  be  an  example^o  followe* 
than  it  excufeth  the  holy  ones  themfelucs  ,whome  Idenie  not  to 
haue  pafled  meafure.  Wherefore  where  appeareth  no  certaine  pro- 
mifejwe  muft  af  ke  of  God  v/ith  a  condition  adioined.To  which  pur- 
!>fal.7.   pofe  ferueth  that  faying  of  Dauid.  Watch  to  the  iudgemcnc  which 
'»         thou  haft  commaunded:  becaufe  he  telleth  that  he  was  warranted 
by  a  fpeciail  oracle  to  af  ke  a  temporall  benefite. 

16  This  alfoir  is  profitable  to  note  ,  that  thofe  ihingswhichi 
haue  fpoken  of  the  fower  rules  of  right  prayer ,  are  not  fo  exadly  re- 
quired with  extreme  rigor ,  that  God  refufeth  the  prayers  in  which 
he  (hall  not  finde  either  perfe^  faith  or  perfect  repentance  together 
with  a  ferucntneffe  of  zele  and  well  ordered  rcqueftes.We  haue  faid 

thae 


.  The  grace  of  Chfi ft.       Lib.3.         359 

that  although  prayer  be  a  familiar  talke  of  the  godly  with  God ,  ycc 
we  muft  kcpc  a  reucrecc  and  modcftic,chat  we  gcue  not  loofe  rcines 
to  aJI  rcqueftes  whacfoeucr  they  be,and  that  we  dctirc  no  more  than 
God  gcucth  leauecand  then,  leaft  the  maiefty  of  God  fhould  growc 
in  contempt  with  vs,  that  we  muft  lift  ourmindes  vpwardto  apurc 
&  vndefiled  worlhipping  of  him.This  no  man  hath  euer  performed 
with  fuch  purenefTe  as  it  ought  to  be.  For  (to  fpeakc  nothing  of  the 
common  fort)  howe  many  copLuntcsof  Dauid  dofauorc  of  vntem- 
perance:not  that  he  meant  of  purpofetoquaiellwith  God,or  carpc 
agamft  his  iudgementes:  but  bccaufe  he  fainting  for  weakeneflc, 
found  no  other  better  comfort ,  dian  to  caft  his  forrowes  into  hif 
bofome.  Yea  and  God  beareth  with  our  childifn  fpeacb  and  pardo- 
neth  our  ignorance  j  fo  oft  as  any  thing  vnaduifedly  efcapcth  vs  :  as 
trucly  without  this  tender  bearing ,  there  {houldc  be  nolibertieof 
praying.  But  although  Dauids  minde  was  to  fubmit  himfeife  wholljr 
to  the  will  of  God,  and  he  prayed  with  no  lefle  patience  than  deh'rc 
to  obteine :  yet  there  arilc  yea  boile  out  fomctimes  troublous  atfec- 
tious,which  are  much  difagreing  from  the  firft  rule  that  wehaoc  fee 
Specially  we  may  perceiuc  by  the  conclulion  of  the  xxxix.  Pfalmc, 
with  howe  great  vehemence  of  forrowe  that  holy  man  was  earned 
away, that  he  could  not  kepc  meafurc.Cefle  (faith  he) fro  me,til  I  go 
away  and  be  not.A  man  would  f?jy  that  he  like  a  defperate  mandcfi- 
reth  nothing  els  but  that  the  hand  of  God  cefling ,  he  might  rot  in 
his  euels.He  faith  it  not  for  that  he  with  an  auowed  minde  runneth 
into  fuch  outrage ,  or  (as  the  reprobate  are  wont)  would  haue  God 
to  depart  from  him  ;  but  onely  he  coriJ>laineth  that  the  wfath  of 
God  is  to  heauy  for  him  to  beare.  In  thefc  tentstions  alfo  there  fall 
out  oftentimes  requeftes  not  well  framed  according  to  the  rule  of 
the  word  of  God,and  in  which  the  holy  ones  do  not  fufficiently  wey 
what  is  lawfull  and  expedient.  Wharloeuer  prayers  are  fpotted  with 
ihefe  faultes.they  deferuc  robe  refufedryct  if  the  hojy  ones  do 
bewaile,corred  themfelues,and  by  &  by  come  to  themfelucs  againe, 
God  pardoneth  them. So  they  offend  alfo  in  the  fecond  rule.bccaufc 
they  arc  oftentimes  driuen  to  wraftle  with  their  ownc  coldene{re,& 
their  needc  and  mifcry  doth  not  iharply  enough  pricke  then)  to  pray 
carQcftly.  And  oftentimes  it  happeneth  that  their  mindes  do  llippc 
afide ,  and  in  a  manner  wander  away  into  vanitie.  Therefore  in  this 
bchalfe  alfo  there  is  neede  of  pardon,  leaft  our  faint,  or  vnperfed,oc 
broken  and  wandering  prayers  hauc  a  deniall.  This  God  hath  na* 
turally  planted  in  the  mindes  of  men ,  that  prayers  are  not  pcrfe^ 
but  with  mindes  hftcd  vpwarde*  Hereupon  came  the  cercmonic  of 


v^ap.2o.         Or  the  raaner  how  to  receiiic 

lifting  vp  of  handes,as;  we  hsue  before  faid,\vhich  hath  bene  vCed  iit 
all  ages  and  nations,  asyec  it  is  in  vre.F3iithowe  many  a  one  is  there, 
which  when  he  lifteth  vp  his  hands, doch  not  in  his  ownc  confciencc 
finde  himfelfe  dull ,  bccaufe  his  he.irt  reHeth  vpon  the  groundc  ?  As 
touching  the  af  king  of  forgeuenelfe  of  (innes,  although  none  of  the 
faithful  do  ouerpalfe  it,yet  they  which  are  truly  exercifed  in  prayers 
do  fele  ih.it  they  bring  fcarcely  the  tenth  part  of  that  facrilice  ,  of 
Pial  51.  Yvlijch  Dauid  fpcaketh.  An  acceptable  facrifice  to  God  is  a  troubled 
(pirit :  a  bro!<en  and  humbled  heart  O  God  thou  wilt  ndt  defpife.  So 
there  is  alway  double  pardon  to  be  a(  ked,both  becaufe  chey  knowc 
thcmfclues  gilty  in  cofcicnces  of  many  faultes,with  feeling  whereof 
t!)cy  are  not  yet  fo  touched,  that  they  miflike  themfelucs  fo  much  as 
they  ought: and  alfo  thar,  fo  much  as  it  is  giuen  them  to  profit  in  re- 
pentance and  in  the  feare  of  God  ,  they  being  throwen  downe  with 
iuftforrowe  for  their  ofienfeSjfhouldpfay  to  cfcape  thepunifliment 
of  the  iudge.  Chetely  the  feblenelfe  or  imperfedion  of  faith  cor- 
ruptcth  the  prayers  of  the  faithful,  vnlefTe  the  tcndremercic  of  God 
did  helpc  them.  But  it  is  no  maruell  that  God  pardoneth  this  default, 
which  doth  oftentimes  exercife  them  that  be  his  with  fharpc  inftruc- 
lions ,  as  if  he  would  of  purpofe  quench  their  faith.  This  is  a  moft 
hardc  tentation,  when  the  faithfull  are  compelled  to  crie :  How  long 
wilt  thou  be  angry  vpon  the  prayer  of  thy  feruant  ?  as  though  the 
pfj.So.  ygj-y  prayers  made  God  more  angry.So  whe  Icremicfaith.Thc  Lord 
lam.  3.  j^^j^  ^yj  Q^j.  j^y  praycr,it  is  nodout  that  he  was  (haken  with  a  violet 
pange  of  trouble.  Inriumcrable  fuch  examples  are  commonly  found 
in  the  fcriptures ,  by  whiclihppeareth  that  the  faith  of  the  holiooes 
was  oftentimes  mingled  and  tofTed  with  doutinges,  that  in  beleuing 
and  hoping  they  bewrayed  yet  fome  vnfaithfulnefle:but  bicaufc  they 
come  not  fo  far  as  it  is  to  be  wifhed,they  ought  to  endcuor  fo  much 
the  more  that  their  faults  being  amended,they  may  daily  come  nercr 
to  the  perfed  rule  of  prayin2,and  in  the  meane  time  to  fele  in  howc 
great  a  depth  of  eucls  they  be  drowned ,  which  euen  in  the  very  re- 
medies do  get  to  themfelucs  newe  difcafes:  fith  there  is  no  prayer, 
which  the  Lorde  doth  not  worthily  loth  ,  vnkfTe  he  winke  at  the 
fpottes  wherwith  they  arc  all  befprinkled.I  rehcrfe  not  thefe  things 
to  this  endc  that  the  faithfull  Ihould  carelefly  pardon  themfelucs  any 
thing  ,  but  that  in  (harpiy  chaftifing  themfelucs  they  fhould  trauailc 
toouercome  thefe  ftoppes,and  although  Satan  laboure  to  ftoppc  vp 
all  the  waycs,that  he  may  kepc  them  from  praying,  yet  neuerthelcfle 
they  (hould  breakc  through.being  certainly  perfwadedjthat  although 
they  be  not  vncombred  of  all  hinderances,yec  their  cndeuors  do 

plcafe 


The  grace  of  Chrift.  Lib.j.      5^0  v 

plcafc  Gocl,&  their  prayers  arc  allowed  of  himjfo  f  they  trauaile  and 
bende  thefelucs  thithcrward,wheiher  they  do  not  byandby  attainc 
17     But  forafmuch  as  there  i^  no  man  woorthy  to  prefcnt  himfclfc 
to  God ,  and  to  come  into  his  fi^ht:thc  heaucnly  Father  himfelfc  to 
deliucr  vs  both  from  fhanie  and  feare  which  fliould  hauc  throwen 
downc  all  our  courages,  hath  gcuen  to  vs  his  fonne  Icfus  Chrift  our 
Lordc ,  to  be  an  aduocate  and  Mediator  with  him  for  vs ,  by  whofc  i.Tim.) 
leading  we  may  boldly  come  to  him  ,  trufting  that  wc  haue  fuch  an  5' 
inccrcefl'or,  nothing  (hail  be  denied  vs  which  we  afkc  in  his  name,3s  ^^^    ' 
nothing  can  be  denied  him  of  the  Father.  And  here  vnto  muft  all  be 
referred  whatfoeucr  wc  haue  heretofore  taught  cocerning  faith:by- 
caufe  as  the  promife  fetteth  out  vnto  vs  Chrift  for  our  Mediator ,  fo 
vnleffe  our  hope  of  obtcining  ftay  vpon  him ,  it  takeih  from  it  fclfc 
the  bencfite  of  praying.  For  fo  foone  as  the  terrible  maicfty  of  God 
Cometh  in  our  minde,  it  is  impolTiblc  but  that  we  fliould  tremble  for 
fcare,&  theacknowlcdgingof  our  ownvnwoorthincffcfhoulddriuc 
vs  far  away,  till  Chrift  come  meane  bctwenc  vs  and  him  ,  which  may 
change  the  throne  of  dreadfull  glorieinto  the  throne  of  graccras  alio 
the  Apoftletcachcththatwemay  bebouldetoappeare  with  alcon^  ,-     * 
fidence  which  ftiall  obteine  mercy  and  finde  gi^ace  in  helpc  coming 
in  fit  feafon.  And  as  there  is  a  lawe  fet  that  wc  ftiould  call  vpon  God 
like  as  there  is  a  promife  gcuen ,  that  they  ihalbe  heard  which  call 
vppon  him  :  fo  arc  we  peculiarly  commannded  to  call  vppon  him  in 
the  name  of  Chrift,  and  wc  haue  a  promife  fet  forth ,  that  wc  ftiall 
obtcine  that  which  we  ftiall  afke  in  his  namc.Hetherto  ffaith  he)  ye  loh.f  4 
hauc  not  af  ked  any  thing  in  my  name :  afke  and  ye  ftiall  rcceiue.  In  *  5*  ^^ 
that  day  ye  fliall  afke  in  my  name,and  whatfoeucr  ye  afkc,  I  will  do,  ^  '*** 
that  the  father  may  be  glorified  in  the  fonne.Herby  it  is  plainc  with- 
out controuerfie,  that  they  which  call  wpon  God  in  any  other  name 
than  of  Chrift,  do  ftubbornly  breake  his  co,mmaundements,and  rc- 
garde  his  will  as  nothing,  and  that  they  haue  no  promife  to  obtcine 
any  thing.  For  (as  Paule  faith)  all  the  promifes  of  God  arc  in  Chrift,  »-Corj 
yea  and  Amen,that  is  to  fay,thcy  are  confirmed  and  fulfilled.  ^'** 

18     And  y  circunftance  of  the  time  is  dihgetly  to  be  marked,wherc 
Chrift  comaundtth  his  difciples  to  flee  to  interccfl'io  to  him  after  that 
he  is  gone  vp  into  heaucn.ln  that  houre (faith  he)yc  (hall  afkc  in  my  ^^  '* 
name.  It  is  certain  y  euen  from  the  beginning  none  were  hcardc  that 
prayed,but  by  meane  of  y  Mediator.  For  this  reafon  y  Lord  had  or- 
deined  in  the  law,y  the  pricft  alone  entring into  y  (anduaric,  ftjould         ^ 
bcare  vpo  his  {houldcrs  the  names  of  the  tribes  of  Ifraell,  &  as  many  ^  ^]  ^ 
precious  ftc§es  be/ore  his  breaft:but  the  people  (hpuld  ftad  si  f^r  of  in  ^t. 


v>ap.2o.  KJi  tne  maner  now  to  receiuc 

the  porche,&  from  thenfe  fliooldioine  their  prayers  with  the  pricft. 
Yea  and  the  (acriHce  auailed  hcrcto,that  the  prayers  iliould  be  made 
fure  and  offeree.  Therefore  that  IhadowiQi  ccremonieof  the  lawc 
taught  that  we  are  all  ihutt  out  from  the  face  of  God,  and  that  ther* 
fore  we  neede  a  Mediator,which  may  appeare  m  our  name,  and  may 
beare  vs  vpon  his  lhoulders,and  holde  vs  faft  bound  to  his  brratt,that 
we  may  be  heard  in  his  perfon  :  then  that  by  fprinkehng  ofbloode 
our  prayers  are  cleanfed,  which  (as  we  haue  already  faid)  are  neuer 
voide  of  filthinefle.  And  we  fee  that  the  holy  ones,wbcn  they  defired 
to  obteine  any  thing,  grounded  their  hope  vpon  facrifices,  bycaufc 
they  knewe  them  to  be  the  ftablifhings  of  all  requelks.  Let  him  re- 
membrc  thy  oflfiing  (iayeih  Dauid)  and  make  thy  burnt  offring  fatr. 
Hereupon  is  gathered  that  God  hath  bene  from  the  begmnmg  ap- 
peafcd  by  the  intercefTion  of  Chrift ,  to  receiue  the  prayers  of  the 
godly  Why  then  doth  Chrift  apoint  a  newe  heire ,  when  his  Difci- 
pleslhallbeginne  to  pray  in  his  name,butb(caufe  this  grace,  as  it  is 
at  this  day  more  iilorious,fo  deferueth  more  commendation  with  vs. 
And  in  this  fame  fenfe  he  had  faid  a  litle  before.  Hetherto  ye  haue 
not  af  ked  any  thing  in  my  namemow  af  ke.Not  that  they  vnderftood 
nothing  at  all  of  the*office  of  the  Mediator  (whereas  all  the  lewes 
were  inftruded  in  the  principles)  but  becaufe  they  had  not  yet  clere- 
ly  knowen  that  Chrift  by  his  afcending  into  heauen  fliould  be  a 
furer  patron  of  the  Church  than  he  was  before.  Therefore  comfort 
their  greefe  of  the  abfciice  with  fome  fpcciall  frute,heclaimeth  to 
himfelf  the  office  of  an  aduocatejSi  teacheth  that  tbey  haue  hitherto 
wanted  the  chiefe  benefice,  which  it  ihalbe  graunted  them  to  enioy, 
when  being  aided  by  his  mediation ,  they  fhall  more  freiy  call  vpon 

kb.io.  God :  as  the  Apoftle  faith  that  his  newe  way  is  dedicate  in  his  blood. 

'o.       And  (6  much  lefle  excufable  is  our  frowardnes ,  vnleflc  we  do  with 
both  armes(as  the  faying  is)embrace  fo  incftimable  a  benefite,which 
is  proprely  apointed  for  vs. 
N  19     Nowc  whereas  he  is  the  onely  way ,  and  the  onely  entrie  by 

which  it  is  graunted  vs  ro  come  in  vnto  God-.whoe  fo  do  fwarue  from 
this  way  and  forfakc  this  encrie  ,for  them  there  rcmainethno  way 
nor  entrie  to  God:  there  is  nothing  left  in  his  throne  but  wrath, 
iudgement,3nd  terrour.  Finally  fith  the  Father  hath  marked  him  for 
our  heade  ,  and  guide,they  which  do  in  any  wife  (warue  or  go  away 
from  him;do  labore  as  much  as  in  them  Heth  to  race  out  &  disfigure 
the  marke  which  God  hath  imprinted.So  Chrift  is  fer  to  be  the  only 
Mediator, by  whofe  interccffion  the  Father  may  be  made  to  vs  fauo  • 
lablc  and  cafy  to  be  entreated.  Howe  be  it  in  the  me^e  lime  the 

holy 


The  grace  ot  Chrilt.      Lib.3.         351 

holy  oneshaue  their  interccflions  left  to  them  .whereby  they  do 
mutually  commend  the  faferie  one  of  an  other  to  God,  of  which  the 
Apoftle  maketh  mention :  but  thofe  be  fuch  as  hangc  vpon  that  one  '-Tia* 
oncly  intcrccffion :  fo  farre  is  it  of,  that  they  miniili  any  thing  of  ic. 
For  as  they  fpringc  out  of  the  aftedion  of  loue ,  wherewith  we  em- 
brace one  an  other,  as  the  mcmbrcs  of  one  body :  fo  they  are  aJfo 
referred  to  the  vnitie  of  the  hcadc.Siih  therefore  they  alfo  are  made 
inrhename  of  Chrift,whatdo  rhcy  els  buttcftjfie  thatnomannc 
cannebe  holpcn  by  any  prayers  at  all,  but  with  the  interctflionof 
Chnftj' And  as  Chrift  with  his  interceffionwithftandethnot  jbut 
that  in  the  Church  we  may  v/ith  prayers  beaduocates  one  for  an 
other  ;ro  Ut  this  remaine  certaine ,  that  all  the  intcrccfTorsof  the 
whole  Church  ough  t  to  be  diredcd  to  that  onely  one.  Yea  and  for 
this  caufc  we  ought  fpecially  to  be  beware  of  vnihr,nkefulncfi'e ,  by- 
caiifc  God  pardoning  our  vnworthincffe ,  doth  not  onely  £;eue  Icaue 
to  cuery  one  of  vs  topray  forhimfclfe,  but  alfo  admitteth  vstobe 
cntreaters  one  for  an  other.  For,  where  God  appointethaduocatcs 
for  his  Church  which  deferue  worthily  tobcrcieded  if  they  pray 
priuately  eucry  one  for  himfelfe  :  what  a  pride  were  it  to  abufe  this 
libcrtie  to  darken  the  honoure  of  Chrift? 

20     Nowe  it  is  a  mearc  trifclirig,which  the  Sophifters  bablcjthac 
Chrift  is  the  Mediatour  of  rederoption,but  the  faithful!  arc  Media- 
tours  of  intcrccffion.  As  though  Chrift  hauing  perfourmed  a  Media- 
tion for  a  time ,  hathgcuen  to  his  feruauntes  that  etcrnall  Media- 
touriliippc  which  (hall  neuer  dy.  Full  courteoufly  forfoth  they  hadlc 
him,  that  cutteaway  fo  little  a  portion  of  honor  from  him.  But  the 
Scripture  faith  farrc  othcrwifc ,  with  the  Hmpliciiie  whereof  a  godly 
man  ought  to  be  conientcd,lcauing  thefe  deceiucrs.For  where  lolin  ^•'^o\i, 
faith,thatif  any  do  finne,we  baue  an  aduocatc  with  y  Father,  Chrift  ** 
lefus :  doth  he  meane  that  he  was  ones  in  olde  time  a  patrone  for  vs, 
and  not  rather  aftigneth  to  him  an  euerlafting  interceriiion?Howe  fay 
we  to  this  that  Paule  alfo  affirmeth,that  he  fitteth  at  the  right  handc  Fom.  8. 
of  God  the'Father  and  makcih  interceflion  for  vs  ?  And  when  in  an  ?  »• 
other  place  he  calleth  him  the  onely  Mediatour  of  God  and  men:  '•^^"  ^* 
mcaricth  he  not  of  prayers  ,  of  which  he  had  a  little  before  made  ^^^^ 
mention?' For  when  he  hadde  before  faid  that  intcrceftion  muft  be  p, 
made  for  all  men ;  for  proofe  of  that  faying ,  he  by  and  by  addcth, 
that  of  all  mcnne  there  is  oneGodandoneMediatcur.  And  none 
othcrwifc  doth  Auguftine  expounde  it,whcn  hcfaith  thus:Chiifhan  Lib.cS- 
mennc  do  mutually  commendc  thcmfclucs  in  their  prayers .  But  "*J*^'* 
he  for  whom  none  maketh  interccflion^but  he  for  all,  he  is  the  only  **^*''* 

ZZ 


Cap. 20.         Ut  the  mancrhowto  rcceiuc 

and  true  Mcdiatour.  Paulc  the  Apoftle,  though  he  were  a  principall 

membre  vnder  the  hcade  (yet  bycaufc  he  was  a  membre  of  the  body 

ofChrift,andknewe  that  the  greateft  and  trucftpricft  of  the  Church 

cntred ,  not  by  a  figure ,  into  the  inward  places ,  of  the  vaile ,  to  the 

holy  of  holy  places ,  but  by  expreflc  &  ftedfaft  trueth  into  the  inner* 

Rom  ir  nioft  places  of  heauen,  to  a  holincfle  not  fliadowifh  but  cternall)  co- 

30.        mendeth  himfeife  alfo  to  the  prayers  of  the  faithful!.  Neither  doth 

Ephc.tf.  he  make  himfeife  a  Mcdiatour  bctwene  the  people  and  God ,  but 

^'  .       prayeth  that  all  the  membres  of  the  body  of  Chrift  fhould  mutually 

I  .Cor*.   P^^y  ^^^  him:bycaufe  the  membres  are  carefull  one  for  an  otherrand 

12,2$,  if  one  membre  fuffer,the  other  fufFer  with  it.  And  that  fo  the  mutuall 

prayers  one  for  an  other  of  all  the  membres  yet  trauailing  in  earth, 

may  afcends  to  the  head  which  is  gone  before  into  heauenjn  whom 

is  appeafemet  for  our  finnes.For  if  Paul  were  a  Mediatour,the  other 

Apollles  {hould  alfo  be  Mediatours :  and  if  there  were  many  Me* 

diatours,then  neither  ihould  Paules  own  reafon  ftande  faftjin  which 

^P"'4-3  he  hadde  faid,For  there  is  one  God,oneMediatourof  one  God  and 

menne,  the  mannc  Chrift,  in  whom  we  alfo  are  one  if  wc  kcepc  the 

vnitie  of  fiirh  in  the  bondc  of  peace.  Againe  in  an  other  place.  But  if 

thou  feke  for  a  Pricft  he  is  aboue  the  heauens,  where  hemaketh  in- 

In  pfal.  terceffio  for  thec,which  in  earth  died  for  thee. Yet  do  we  not  dreamc 

94«        that  he  fallcth  downe  at  the  fathers  knees  and  in  humble  wife  en- 

treateth  for  vs ;  but  we  vnderftand  with  the  Apoftle ,  that  he  fo  ap- 

peareth  before  the  face  of  God,that  the  vertue  of  his  death  auaileth 

to  be  a  pcrpetuall  interceflion  forvs:  yetfo  that  being  cntred  into 

the  fanduarie  of  heauen,vnto  the  ende  of  the  ages  of  the  world  he 

alone  carrieth  to  God  the  prayers  of  the  people  abiding  a  farre  of 

in  the  porche. 

21  As  touching  the  Saintcs ,  which  being  deadc  in  the  flefh  do 
liue  in  Chrift, if  we  geue  any  prayer  at  all  to  them,  let  vs  not  dreame 
that  they  themfelues  haue  any  other  way  of  afkinge  ,  than  Chrift 
which  onely  is  the  way,or  that  their  prayers  be  acceptable  to  God 
in  ally  other  name.Therfore  fith  the  Scripture  calleth  vs  backe  from 
all  to  Chrift  onlyifith  the  heauenly  fathers  wil  is  to  gather  together 
all  in  him:it  was  a  point  of  to  much  dulnes,!  wil  not  Cay  madnes,fo  to 
defire  to  make  for  our  felues  an  entricby  them,that  wc  fhould  be 
leddc  away  from  him  without  whome  euen  they  them  felues  haue 
no  entrie  open.But,  that  this  hath  bene  vfually  done  in  certaine  ages 
paft ,  and  that  it  is  at  this  day  done  wherefoeucr  Papiftry  reigneth, 
who  can  denie  ?  Their  mcrites  are  from  time  to  time  thruft  in ,  to 
obtcine  the  good  will  of  God :  and  for  the  raoft  part ,  Chrift  being 

paffcd 


The  grace  of  Chrift.       Lib.j.  3(^2 

paHed  ouer ,  God  is  prayed  to  by  their  names.  Is  not  this ,  T  belechc 
you  to  conucy  away  to  ihcm  the  office  of  that  onely  intercefiion, 
which  wehaue  affirmed  to  belong  to  Chnft  alone?  Agame,  what. 
Angel  or  Deuell  euer  reueled  to  any  man  anyone  fyllable  of  this 
their  intercefiion  which  thefc  men  fame  ?  For  in  the  Scripture  is  no- 
thing of  it.  What  IS  the  rcafon  therefore  of  inuenting  it  ?Truely, 
when  the  witte  of  man  fo  feketh  for  it  felfe  fuccoures,wherewith  wc 
are  not  certified  by  the  word  of  God,it  plainly  bcwrayeth  his  ownc 
diftruftfulnefle.  If  we  appeale  to  all  their  confciences  that  are  delitcd 
with  the  intercefiion  of  faintes,we  fhall  tinde  that  the  fame  comerh 
from  no  other  ground,but  becaufe  they  are  greued  with  carefulncs, 
as  though  Chrift  were  in  rhis  behalf  either  to  weake  or  to  rigorous. 
By  which  doubtfulnefle  fiift  they  difhonour  Chrift,  androbbe  him 
of  the  title  of  onely  Mediatour ,  which  as  it  is  geuen  him  of  the  Fa- 
ther for  a  fingular  prcrogatiue  ,fo  ought  not  alfo  to  be  conueycd 
away  to  any  other.  And  in  this  very  doing  they  darken  the  glorie  of 
his  birthjthey  make  voide  his  crofle.finally  whatfoeuer  he  hath  done 
or  fufired  they  fpoile  &  defraude  of  the  due  praife  therof:ror  all  tend 
to  this  ende  that  he  may  be  in  dcedc  and  be  accompted  the  onely 
Mediatour,  And  therewith  they  caft  away  the  goodnefle  of  God, 
which  gaue  himfelfe  to  be  their  Father.  For  he  is  not  their  father, 
vnlefle  they  acknowledge  Chrift  to  be  their  brother.  Which  they 
vtterly  deny  vnlefte  they  thinkc  that  he  beareth  a  brotherly  aftedion 
towardc  them,  than  which  there  can  nothing  be  more  kinde  or  ten- 
der. Wherefore  the  Scripture  offereth  onely  him  to  vs,fcndethvs 
to  him ,  and  ftayeth  v$  in  him.  He  (faith  Ambrofe)  is  our  mouih,  by  Libr.de 
which  wc  fpeake  to  the  Father :  our  eye,by  which  we  fee  the  Father: ^^^  ^ 
our  right  hande  ,  by  which  we  offer  vs  to  the  Father,  otherwife  than  ^^^^** 
by  whofe  interccirion  neither  wc  nor  all  the  Saintes  haue  any  thing 
with  God.lf they  aunfwer  that  the  comon  prayers  whi<;h  they  make 
in  Churches,are  ended  with  this  coclufio  adioined,Through  Chrift 
ourLorde:this  is  a  trifeling  ftiifte  :  becaufe  the  intercefiion  of  Chrift 
is  no  lefie  profained  when  it  is  mingled  with  the  prayers  and  mcrites 
of  dcade  men ,  than  if  it  were  vtterly  omitted  and  onely  dcade  men 
were  in  our  mouth.  Againe,in  al  their  Letanies,Hymnes,and  Profes 
where  no  honoris  lefte  vngeuen  to  dcade  faintes  , there  is  no  men- 
tion of  Chrift, 

21  But  their  folifh  dulnefle  preceded  fo  farre, that  here  we  hauc 
the  nature  of  Supcrftition  exprefledjwhich  when  it  hath  ones  ftiaken 
of  the  bridle  ,is  wont  to  make  no  ende  of  running  a  ftray.  For  after 
that  men  ones  begun  to  loke  to  the  intercefiion  of  Saintes ,  by  Ittle 

ZZ  ij 


Cap.2o.  Of  the  mancr  how  to  recciuc 

and  litle  there  was  gcucn  to  euery  one  his  fpeciall  doing ,  that  ac- 
cording to  the  diuerlky  of  bufincsjfomtimc  one  &  fomtime  an  other 
fhould  be  called  vpon  to  be  interceflor :  then  they  to  them  felues 
cuery  one  his  peculiar  Sainte ,  into  whofe  faith  they  comitted  them- 
felues  as  it  were  to  the  keping  of  fafegarding  Gods.  And  not  onely 
ere  t'  (wherewith  the  prophet  in  the  olde  time  reproched  Ifraell)  Gods 
S.and  yycrc  fet  vp  according  to  the  nubre  of  cities,  but  cucn  to  the  numbrc 
'•*3'  of  perfons.  But  fith  the  Saintes  referre  their  defires  to  the  onely  will 
of  God ,  and  behold  it  and  reft  vpon  it :  he  thinkeih  fooliflily ,  and 
flc{hly,yea  and  fclaunderoufly  of  them,  which  affigneth  to  them  an^ 
other  prayer,  then  whereby  rhey  pray  for  thecommingof  the  king- 
dome  of  God.'from  which  that  is  moft  farre  diftant  which  they  fainc 
to  them,that  euery  one  is  with  priuate  affedion  more  partially  bent 
to  his  owne  worfhippers.  At  length  many  abftained  not  fro  horrible 
facrilege,in  calling  nowe  vpon  them  not  as  helpers  but  as  principal! 
rulers  of  their  faluation.  Lo  wherunto  foolifh  men  do  fall  when  they 
%vander  out  of  their  true  ftanding,  that  is,  the  word  of  God.  I  fpcakc 
not  of  the  grofl'er  monftruoufnelfes  of  vngodlineffe,whcrin  although 
they  be  abhominable  to  God,  Angels, &  men,they  are  not  yet  aflia- 
med  nor  wery  of  thcm.They  falling  downe  before  the  image  or  pic- 
ture of  Barbara,Catharine,and  fuch  oihcr,do  mumble  Pater  noftcr. 
Our  father.  This  madnes  the  Paftors  do  fo  not  care  to  healc  or  rc- 
ftraincjthat  being  allured  with  y  fwete  fauour  of  gainc  they  allowe  it 
with  reioifing  at  ic.But  although  they  turne  fro  themfeluci  the  blame 
offohainousanoffenfe,  yet  by  what  colour  will  they  defendethis 
that  Loy  or  Medard  arc  prayed  vnto  to  looke  downe  vpon  &  helpc 
their  feruantes  from  heauen?  that  the  holy  Virgm  is  prayed  vnto,to 
commaunde  her  fonne  to  do  that  which  they  af  ke?  In  the  olde  time 
it  was  forbidden  in  the  Councel  at  Carrhage,y  at  the  alter  no  diredc 
prayer  (hould  be  made  to  Saintes.  And  it  is  likely  that  when  the  holy 
men  could  not  altogether  fupprefle  y  force  of  that  naughty  cuftome, 
yet  they  added  at  leaft  thisreftraint  that  thepublikc  prayers  {hould 
not  be  corrupted  with  this  forme :  Saint  Peter  pray  for  vs.But  howc 
much  further  hath  their  deuclhih  importunacie  ranged,which  ftickc 
not  to  geue  away  to  deadc  men  that  which  proprely  belonged  onely 
toGodandChnft? 

2  5  But  whereas  they  traauailc  to  bring  ro  pafle  that  fuch  inter- 
cefTion  may  fceme  to  be  grounded  vpon  the  authoritie  of  fcripture, 
therm  they  labor  in  vaine.We  read  oftetimes(fay  they)  of  the  prayers 
ot  A  ngels:  &  not  that  only:but  it  is  faid  that  the  prayers  of  the  faith- 
full  are  by  their  handcs  cat  ied  into  the  fight  of  God.  But  if  they  liftc 

to 


The  grace  or  Chnft.  Lib.j .         3  6^ 

to  copare  holy  men  departed  out  of  this  prcfent  lifc,to  Angels  ;  they  Hcb.i. 
fhould  proue  that  they  are  minillring  fpirits ,  to  whom  is  comitted  p^* 
the  mimftcric  to  loke  to  our  fafetie,  to  whom  the  charge  is  geuen  to  ,  ^^^  ' 
kepe  vs  in  all  our  wayes,to  go  about  vs,  to  admonifh  and  coufell  vs,  pfa,  |  ^, 
to  watch  for  vs:all  which  things  are  geuen  to  Angels,but  not  to  tlie.  8. 
Howe  wrongfully  they  wrappc  vp  deade  holy  men  with  Angels ,  ap- 
peareth  largly  by  fo  many  diuers  offices ,  whereby  the  fcripture  put- 
teth  difference  betwene  fome  and  other  fome.No  man  dare  execute 
the  office  of  an  aduocatc  before  an  carthcly  iudgejVnlefTe  he  be  ad- 
fnittcd)from  whefc  then  hauc  wormes  fo  great  libertie,to  thrutl  vnto 
God  thofc  for  patrons  to  whom  it  is  not  read  that  the  office  is  en- 
joined ?  Gods  will  was  to  appoint  the  Angels  to  loke  vnto  our  faftic, 
wherefore  they  do  both  frequent  holy  affembleSjand  the  Church  is 
a  ftage  to  the.whcrcin  they  wodcr  at  the  diuers  Be  manifold  wifdomc 
of  God.  Who  (bconucyc  away  to  other  that  which  is  peculiar  to 
them,venly  they  cofounde  andperuert  the  ordre  fet  by  God,which 
ought  to  haue  bene  inuiolable  With  hkc  hadfomneflc  they  proccdc 
in  alleging  other  teftimonies.  God  faid  to  Icremie;If  Mofes  and  Sa-  lerc.  15 
muel  (hould  ftand  before  me>  my  foule  is  not  to  this  people.  Howe  *• 
(fay  they)could  he  haue  fpoken  thus  of  deade  men,vnlcflc  he  knewc 
that  they  made  intercedion  for  the  liuingc?But  I  on  the  cotrary  fide 
gather  thus,  that  fith  it  thereby  appearcth  that  neither  Moles  nor 
Samuel  made  interceffio  for  the  people  of  IfracJ,  there  was  then  no 
intercefTion  at  all  of  deade  men.  For  which  of  the  Saintes  is  to  be 
thought  to  be  careful!  for  y  fafetie  of  the  people^whe  Mofes  cefTeth, 
which  in  this  behalfe  farre  pafTed  al  other  when  he  liued?But  if  they 
followe  fuch  flight  futtelcies,  to  fay  that  the  deade  make  mtcrciflion 
for  the  liuingjbecaufe  the  Lorde  faid,If  they  fhould  make  interceffio: 
J  will  much  more  colorably  reafon  in  this  manerrln  the  extreme  nc- 
ccllitie  of  the  people  Mofes  made  not  interccfTiOjof  whom  it  is  faid, 
if  hefhallmakeinierceflion.  Therefore  it  is  likely  that  none  other 
maketh  interceffion ,  fith  they  are  all  fb  farre  from  the  gentlcneffc, 
goodneffc,  and  fatherly  carefulnefle  of  Mofes.  This  forfoth  they  get 
with  cauilling,that  they  be  wounded  with  the  fame  weapons,wher- 
with  they  thought  themfelues  gaily  fenfcd-  But  it  is  very  fonde  that 
a  fimplc  fcniece  fhould  fo  be  wreiled,becau(e  the  Lord  pronounceth 
onely  that  he  will  not  fpare  the  ofFenfes  of  the  peoplc,although  they 
had  feen  Mofes  to  be  their  patron ,  or  Samuel ,  to  whofc  prayers  he 
had  fliewcd  himfclfc  fo  tender.Which  fenfc  is  mofl  derely  gathered 
put  of  a  like  place  of  Ezechiel.  If(faiih  the  Lorde  )  thefe  three  men  Ete.  r^ 
ivcr$  in  y  citic,Noc,Daniel.&  lob,  they  ihall  not  deliuer  their  fonncj  »4. 

ZZ  II) 


Cap.2o.         Of  the  mancr  how  toreceiue 

and  daughters  in  their  righteoufnefle :  but  they  (hall  dehucr  onely 
their  owne  fouies.Whcre  it  is  no  dout  that  he  meant  if  two  of  them 
(hould  happen  to  reuiuc  againe,for  the  thirde  was  the  ahue,namcly 
Daniel],  who  (as  it  is  knowen)  did  in  the  firft  floriftiing  of  his  youth 
(hcwc  an  incomparable  example  of  godlineifcdet  vs  then  leaue  them 
whom  y  Scripture  plainly  fheweih  to  haue  ended  their  courfe.Ther- 
KA.  13.  fore  Paulcwhenhefpeaketh  of  Dauid,teacheth  not  y  he  doth  with 
^.  prayers  helpe  his  pofteriticj  but  onely  that  he  ferued  his  owne  time. 
24  They  anfwere  againe:fh3ll  we  then  take  from  them  all  prayer 
of  charitie,which  in  the  whole  courfe  of  their  life  breathed  nothing 
but  charitic  and  merci'e  ?  Verily  as  I  will  not  curioufly  fearche  what 
they  do,  or  what  they  mufc  vpon:fo  it  is  not  likely,  y  they  arccaried 
about  hether  and  thethcr  wiih  diuerfe  and  particular  requeftes :  but 
rather  that  they  do  with  a  fbayed  &  vnmoucd  will,  long  for  the  king- 
dome  of  God,which  ftandeth  no  lefle  in  the  deftrudio  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  body  of  Chrirt, 
and  CKtendeth  no  furthcr,than  the  nature  of  that  comunion  bearcth. 
But  nowe  though  I  graunc  that  they  pray  in  this  maner  for  vs ,  yet 
they  do  not  therfore  depart  from  their  own  quietneflejto  be  diucrfly 
drawen  into  earthly  caresiand  much  lefle  muft  we  therefore  by  and 
by  call  vpon  them.Neither  doth  it  thereby  foUowe  that  they  muft  Co 
dojbecaufe  men  which  liue  in  earth  may  commcnde  one  an  otlicr 
in  their  prayers.  For  this  doing  fcrueth  for  nourifhing  of  charitie  a- 
mong  them ,  when  they  do  as  it  were  part  and  mutually  take  vpon 
them  their  nectffides  among  themfelues.  'And  this  they  do  by  the 
commandement  of  the  Lordc.andarc  not  without  a  promife,  which 
twoo  things, haue  alway  the  chefe  place  in  prayer.  Ail  fuch  confidc- 
rations  are  farrc  from  the  dead, whom  when  the  Lord  hath  coueyed 
from  our  companic,he  hath  left  to  vs  no  entcrchage  of  doings  with 
therh,nor  to  them  with  vs/o  fane  as  we  may  gather  by  coniedures. 
But  if  any  man  allege,  that  it  isimpoflible  butthatihey  muft  kepc 
the  fame  charity  toward  vs,as  they  be  ioincd  in  one  Faith  with  vs:yet 
who  hath  reudtd  y  they  haue  fo  long  cares  to  reach  to  our  voices? 
and  fo  percing  eyes  to  watch  our  neceffiues?Thcy  prate  in  their  fha- 
dowes  I  wote  not  what  of  the  brightnes  of  the  countenance  of  God 
extending  his  beames  vpon  them ,  in  which  as  in  a  mirror  they  may 
from  on  hie  behold  the  matters  of  men  beneath.But  to  affirmc  thar^ 
fpecially  with  fuch  boldnefie  as  they  dare ,  what  is  it  cllcs  but  to  go 
about  by  the  dronken  dream es  of  our  owne  braine,wiihout  his  word 
to  pearce  &  brcakc  into  the  hidden  iudgcmcnti  of  God,&  to  treadc 

the 


The  grace  of  Chrift.      Lib.3.         3<^4 

the  Scriptnrc  vnder  fete  which  Co  oft  pronouccth  that  the  wifdome  Ro.S.tf. 
of  the  flelh  is  enemie  to  the  wifdome  of  God,which  wholly  condem- 
neth  the  vanitie  of  our  naturall  witt ,  which  willeth  aJl  our  reafon  to 
be  throwcn  downe,and  the  onely  will  of  God  to  be  loked  vnto  of  vs. 
2f    The  other  teftimoniesofScripture  which  they  bring  to  de- 
fcnde  this  their  lie ,  they  moft  noughtily  wrelt.But  lacob  (faid  they) 
praieth  that  his  name  &  the  name  of  his  Fathers  Abraham  &  Ifaac  be  Gen.4S 
called  vpon  ouer  his  poftcritie.  Firft  let  vs  fee  what  forme  of  calling  1 6» 
vpon  this  is  amog  the  Ifraelitcs.Forthey  call  not  vpon  their  Fathers, 
to  helpe  thcm:but  they  befech  God  to  remeber  his  feruantes  Abra- 
ham,lfaaCjand  Jacob.  Therefore  their  example  maketh  nothing  for 
the  that  fpeake  to  the  Saintes  themfelues.  But  becaufe  thofe  blockes 
(fuch  is  their  dwlnefTe) neither  vnderftande  what  it  is  to  call  vpon  the 
name  of  Iacob,nor  why  it  is  to  be  called  vp5;it  is  no  maruell  if  in  the 
very  forme  alfo  they  fo  childishly  ftumble.  Thismanerof  fpecheis 
not  feldome  founde  in  the  Scriptures.  For  Efaye  faith  that  the  name    '*•'*•  '• 
of  the  men  is  called  vppon  ouer  the  womcn,when  they  haue  them  as 
their  huf  bandes  vnder  whoes  charge  &  defenfe  they  liue.Therfore 
the  calUng  vpon  of  the  name  of  Abraha  vpon  the  IfraeliteSjftandeth 
in  this  when  they  conuey  their  pedegree  from  himjand  doo  with  fo- 
lemne  memoric  honor  him  for  their  author  &  parent.Neither  doth 
Jacob  this  becaufe  he  is  careful!  for  the  enlarging  of  the  renome  of 
his  name;but  for  ai'much  as  he  knewe  that  the  whole  bleflednefle  of 
his  pofteritie  cofifted  in  the  enheritance  of  the  couenant  which  God 
had  made  with  him :  he  willieth  that  which  he  fecth  fhouldbethe 
chefc  of  all  good  things  to  them,  that  they  be  accepted  in  his  kinred: 
For,that  is  nothinge  ells  but  to  conuey  to  them  the  fucceflion  of  the 
couenant.They  againe  when  they  bring  fuch  rcmembrace  into  their 
prayersjdo  not  flee  to  the  interceilions  of  deade  men:but  do  put  the 
•Lorde  in  minde  of  his  couenant,  wherby  the  moft  kinde  father  hath 
promifcd  that  he  will  be  fauorablc  &  beneficiall  to  the  for  Abrahas, 
•Ifaacs.and  Jacobs  fakesHowe  litle  the  holy  ones  did  otherwife  leane 
vpon  the  merjtes  of  their  father,thc  comon  faying  of  the  Chirch  in 
the  Prophet  teftifiethjThou  art  our  Father ,  and  Abraham  knewe  v$  Efa.  ^5. 
not,&  Ifraeli  was  ignorant  of  vs.  Thou  Lorde  art  our  Father  and  our  "^  • 
redemer.And  when  they  fay  thus,thcy  adde  therwithalljReturne  O 
Lorde  for  thy  feruants  fakes :  yet  thinking  vpon  no  interceflion,  but 
bendinge  their  minde  to  the  bcne&e  of  the  couenat.But  now  fith  wc 
haue  tl«  Lord  lefus^in  whoes  hand  the  eternall  couenant  of  mercy 
is  not  onely  made  but  alfo  confirmed  to  vs :  whoes  name  {houJd  wc 
.rather  vftin  our  prayers? And  becaufe  thefc  good  maifters  will  haue 

2Z  iiij 


Cap.2o,         Of  the  mancr  how  to  rcccinc 

the  Patrinrches  to  be  by  thefe  wordes  made  interceflors^  I  wouldc 
fsine  knowe  of  them  why  in  Co  great  a  route  Abraham  the  Father  of 
the  Chirch  hath  no  place  at  all  among  them.Out  of  what  finke  they 
feth  their  aduocatcs,it  is  not  vnknowe.  Let  the  aunfwerc  me,how  fit 
it  is  that  Abraha,whom  God  preferred  aboue  all  othcr,and  whom  he 
aduaunced  to  the  hieft  degree  of  honor,  (hould  be  negieded  &  fup- 
piefled. Verily  when  it  was  euidcnt  that  luch  vfe  was  vnknowe  to  the 
old  Chirch,  they  thought  good  for  hiding  of  the  newnefl'e  to  fpcake 
nothing  of  the  oldc  Fathers :  os  though  y  diuerlity  of  names  excufcd 
the  newc  &  forged  maner.  But  whereas  fbme  obicd  y  God  is  prayed 
vnfo,to  haue  mercy  on  y  people  for  Dsuids  fa-ke ,  it  doth  fo  nothing 
at  all  make  for  defenfe  of  their  error,  that  it  is  a  moft  ftrog  profe  for 
the  c5futation  therof  For  if  we  cofider  what  perfon  Dauid  did  beare: 
he  is  feuered  from  all  the  aflembly  of  y  Saintcs,y  God  fliould  ftablifh 
the  couenat  which  he  hath  made  in  his  hade. So  both  y  couenat  is  ra- 
ther cofidcrcd  tha  y  ma,&  vnder  a  figure  y  only  intcrcelTio  of  Chnft 
is  affirmed.For  it  is  certaine  that  that  which  beloged  only  to  Dauid, 
in  fo  much  as  he  was  the  image  of  Chrift.accordeth  not  w  any  other. 
26  But  this  forfoih  moueth  fome ,  that  it  is  oftentimes  red  that 
the  prayers  of  Saintes  haue  bene  hcard.Why  fo?  Euen  bccaufc  they 
Pfa.  12.  prayed.Thcy  trufted  in  thee(faith  the  Prophet)  &  they  were  faued: 
^'  they  cried,and  they  were  not  cofounded.  Therefore  let  vs  alfo  pray 

as  they  did, that  wc  may  be  heard  as  they  wer  e.But  thefe  men,other- 
wift  than  they  ought.do  wrogfully  reafon,that  none  flialbc  heard  but 
thtyt!  at  haue  ones  bene  heard.  Howe  much  better  doth  lames  fay? 
Ia.ii.<>.  Elias;  (rayeihhe)was  a  manlike  to  vs:&  he  prayed  with  prayer  that  it 
*7'        fhould  not  r3ine,&  it  rained  not  vppon  the  earth  in  three  ycares  and 
fix  monethes.  Againe  he  prayed,  and  the  hcauen  gaue  raine,and  the 
carch  gaue  here  frutc.What?doth  he  gather  any  lingular  prtroi^atiuc 
of  £lias,to  which  wc  ought  to  flee?No  But  he  tcacheth  what  is  y  con- 
tinual rtrength  of  codly  &  pure  praier,to  exhorte  vs  likewife  to  pray, 
Vm-  we  do  niggardly  conftruc  the  rcdinefle  &  gentlenelfe  of  God  in 
hearing  the, vnlefTe  we  be  by  fuch  experiences  cofirmed  into  a  more 
fureaffiace  of  his  promifcs,invvhe  promifethy  his  care  flialbc  encli* 
ned  not  to  one,or  two, nor  yet  to  a  few.but  to  all  y  call  vpo  his  name. 
And  fo  much  lefle  cxculable  is  this  foolilhnelfe ,  bccaufc  they  fecmc 
as  it  were  of  fct  purpofe  to  defpifc  fo  many  admonitios  of  Scripture* 
pra.142.  J^^uiti  was  oft  deliucred  by  the  power  of  God.Was  it  that  he  (hould 
I  draw  that  power  to  himfelf,thai  we  (hould  be  deliucred  by  his  hclpe? 

POi.  5a.  He  himfeif  affirmeth  farre  othcrwife:Thc  righteous  loke  for  mccill 
thou  tedcr  to  mc.  AgaincjThe  righteous  iliali fee  &  they  fhall  reioifc, 

and 


The  grace  of  Chrift.       Lib.3.         3^5 

and  truft  in  the  Lord.Behold,  this  poorc  man  hath  cried  to  God,  and  Pfa. } 
he  hath  anfwcrcd  him.There  be  in  the  pfalmes  many  fuch  pr3iers>in  7' 
which  to  craue  that  which  he  recjuireth,he  moueth  God  by  thisma- 
ner,  y  the  righteous  be  not  made  afliamed,  but  may  by  his  exaple  be 
raifed  vp  to  hope  well.  Let  vs  now  be  contented  with  this  one  exam- 
ple. Thereforceucryholy  one  iTiall  pray  to  thee  in  fit  time.  Which  pf^i* 
place  1  hauc  fo  much  the  more  wiUingly  rchcarfed,  bccaufc  the  leud  6, 
babblers  which  do  let  out  to  hire  the  I'eruice  of  their  waged  tongUc 
hauc  not  bin  afliamed  to  alleagcitto  proue  the  interceffion  of  the 
dead.  As  though  Oauid  meant  any  thing  elfe,than  to  {hew  tbc  frutc 
that  fliall  come  of  the  mercifulnefle  and  gentlenefle  of  God ,  when 
he  (hall  be  heard.  And  in  this  kindc  we  muft  learne ,  that  the  experi- 
ence of  the  grace  of  God ,  as  well  towarde  our  felues  as  other ,  is  no 
fclender  help  to  coHrmc  the  credit  of  his  promifes.  I  leaue  vnrchear- 
fed  many  places,where  Dauid  fetteth  before  himrelfe  the  benefits  of 
God  for  matter  of  c6fidence5becaufe  the  readers  of  the  Pfalmes  (lial 
commonly  find  them  without  fckeing.  This  fclfc  fame  thing  had  la- 
cob  before  caught  by  his  owne  example  :  I  am  vnworthy  of  all  thy  Gen  j 
tnercics,and  of  the  trueth  which  thou  halt  performed  to  thy  feruant.  *^» 
I  with  my  ftaffe  hauc  paflcd  ouer  this  Iordane,and  now  I  come  forth 
with  two  bandcs .  He  alleagcth  in  dcede  the  promife ,  but  not  a- 
lone:but  he  alfo  ioineth  the  effed,that  he  may  the  more  couragioul^ 
ly  in  time  to  come  truft  that  God  will  be  the  lame  toward  him  Fo*^  he 
is  not  like  to  mortall  mcn,which  are  wery  of  their  hberality,or  whofc 
ability  is  waftcd:but  he  is  to  be  wcyed  by  his  ownc  nature,  as  Dauid 
wiftly  'ioth  where  he  fayth ,  Thou  haft  redeemed  me ,  O  God  th.^t  ^^*  5' 
fpeakcft  trueth.  After  that  he  hath  giuc  to  God  the  praifes  of  his  fal-  ^' 
uation ,  he  addeth  that  he  is  a  true  fpeaker :  becaufe  vnlcffe  he  wer,c 
cotinually  like  himfelfcjthere  could  not  be  gathered  of  his  benefices 
a  fufficicntly  ftrong  reafon  of  affiance  &  calhng  vpon  him.But  when 
we  know  thatfo  oft  as  he  heJpeth  vs,he  ftiewcth  an  exaple  &  prcpfc 
of  his  goodneffe ,  we  neede  not  to  feare  that  our  hope  fhalbc  put  to 
£hame  or  difapoinc  vs. 

27  Let  this  be  the  fummc.  Whereas  the  Scripture  fetteth  out  this 
vnto  vs  for  the  chiefe  point  in  the  worfhipping  of  God,  (as  rcfufing 
all  facrificcs,he  requircth  of  vs  this  duety  of  godlinefle)  praier  is  not 
without  manifeft  facrilege  direded  to  other.  Wherfore  alfo  it  is  fayd 
in  the  Pfalmc.If  we  ftretch  forth  our  hands  to  a  ftrage  God,fhall  not  pi- 
God  require  thefc  things?Againe,wheras  God  wil  not  be  called  vpo^  lu 
but  of  Faith,  &  cxprefly  commaudcth  praiers  to  be  framed  according 
to  the  rule  of  his  word:  finally  wheras  Faith  founded  vpon  ihc  word. 


Cap.2o.         Of  the  manerhowto  receiue 

is  the  mother  of  right  prater  .fo  fone  as  wc  fwaruc  fro  the  word,  our 
praier  muft  ncedes  be  corrupted  But  it  is  already  fhewed,that  if  the 
whole  Scripture  be  fought, this  honoris  therein  chalengcd  to  God 
only.  As  touching  the  office  of  interceffio,wehaue  alfofhewed  that 
it  is  pecuhar  to  Chrift ,  &  that  there  is  no  praier  acceptable  to  God, 
but  which  that  mediator  halloweth.  And  though  the  faithful  do  one 
for  an  other  ofter  praiets  to  God  for  their  brethren, we  hauc  fhewcd 
that  this  abatcth  nothing  from  the  oncly  intercefTion  of  Chriftibc- 
caufc  they  altogether  ftanding  vpon  it  do  comend  both  thefclues  & 
other  to  God.  Moreouer  wc  hauc  taught  that  this  is  vnHdy  drawen 
to  dead  men,to  whom  we  neuer  read  that  it  hath  bin  commaunded 
that  they  (hcfuld  pray  for  vs.  The  Scripture  doth  oftentimes  exhortc 
vs  to  mutual]  doings  of  this  dueiy  one  for  an  other:but  of  dead  men 
there  is  not  fo  much  as  one  fyllablc-yca  and  lames  loyning  thcfe  two 
things  together ,  that  wc  fiiould  cofefTe  our  felucs  among  our  felucs, 
&  mutually  pray  one  for  an  other,  doth  fecretly  exclude  deade  men. 
Therfore  to  condemnc  this  errour,this  one  rcafon  fufficeth,that  the 
beginning  of  praying  rightly,  fpringcth  out  ofFaith,and  that  Faith 
commeth  of  the  hearing  of  the  word  of  God,  where  is  no  mcntio  of 
the  fained  intcrceflion,  becaufc  fuperftition  hath  rafhly  gotten  to  it 
felfe  patrones  which  were  not  giuen  them  of  God.  For  whereas  the 
Scripture  is  full  of  many  formes  of  praier,  there  is  no  example  found 
of  this  patronrtupjwithout  which  in  y  papacy  they  belcue  that  there 
is  no  praier.  Moreouer  it  is  cenainc  that  this  fuperftition  hath  growe 
of  diftruftfulncffe  either  bccaufe  they  were  not  content  with  Chrift 
lo  be  iheir  interce{rour,or  hauc  altogether  robbed  him  of  his  praifc. 
And  this  later  point  is  eafily  proued  by  their  {hamelefnefle :  becaufc 
they  hauc  no  ochcr  ftrongcr  argumet  to  proue  that  we  hauc  ncde  of 
the  intercefTion  of  Saintes,  than  wh6  they  obieft  that  wc  arc  vnwor- 
thy  of  familiar  acccffc  to  God.Which  wc  in  dccde  graunt  to  be  moft 
truerbutthereupo  wegather,thatthey  le^ue  nothing  to  Chrift,which 
cftcerac  his  intercefTion  nothingc  Worth ,  vnlelTe  there  be  adioyned 
George,Hypolite,or  fuch  other  vifors. 

i8  But  although  prayer  properly  fignifieth  only  wifhes  &  petiti6s: 
yet  there  is  fo  great  affinity  betWene  petitio  &  thankcfgiuing,  y  they 
may  be  fitly  comprehended  both  vnder  one  name.For,thcfe  fpecial 
fortes  which  Paule  rehearfethjfall  vnder  the  firft  part  of  this  diuifion. 
With  asking  &  crauing  we  pourc  forth  our  defires  before  God,rec]ui 
ring  as  well  thofe  things  y  feme  to  fprcd  abroadc  his  glory  &  fet  forth 
his  name,as  the  benefites  that^irc  profitable  to  our  vfe.With  giuingc 
'  df  chankcs^wc  do  widi  due  praifc  tnagnific  his  good  doinges  towarde 


The  grace  of  Chrift.         Lib.3.         ^66 

TJ,  acknowledging  to  be  receiued  of  his  liberality  whatfocucr  good 
ihingsdo  come  to  vs.Thcrfore  Dauid  coprehendcd  thefc  two  partes 
together^fayingrCail  vponmc  in  the  day  of  necelTity  :  I  will  deliuer  pfaf.  j« 
thecj&  thou  (halt  glorifie  me.The  Sctipture  not  in  vaine  comaun-  1 5. 
dcth  vsto  vfe  both.  For  we  haue  faydin  an  other  place  that  our  ne« 
dines  isfogreat,&y  experience  it  felfecrieth  out  that  we  arc  one-  " 

uery  fide  pinched  and  prefTcd  widi  fo  many  &  fo  great  diftrefles,that 
all  haue  caufe  enough  why  they  fliould  both  figh  to  God,&  in  hum- 
ble wife  call  vpon  him.  For  though  they  be  free  from  aduerfities,yet 
the  giltincs  of  their  wicked  doingSj&  their  innumerable  aflaultes  of 
tcntadons  ought  to  pricke  forwarde  the  moft  holy  to  aske  remedy. 
But  in  the  facrifice  of  praife  and  thankcfgiuing  there  can  be  no  intcr- 
rupno  without  hainous  Imnc/orafmuch  as  God  ceficth  not  to  heapc 
vpon  diuerfemen  diuerfe  benefices  to  driue  vs  though  we  be  flacke 
&  floWjto  thankfulnes. Finally  To  great  &  fo  plenteous  largefle  of  hii 
benefits  dothinamanerouerwhtlmc  vs:thcrarcro  many  &fo great 
miracles  of  his  fene  on  euery  fide  which  way  focuer  thou  turnc  thee, 
that  we  neuer  want  ground  and  matter  of  praife  and  thankcfgiuingc. 
Andjthatthefe  thingcs  may  be  fomewhat  plainclierdeclared:fith  all 
our  hopes  and  wealth  ftand  in  God(which  we  haue  before  fufhcient- 
\y  proued)that  neither  we  nor  all  our  things  can  be  in  profpcrity  but 
by  his  blcftinge  :  we  muft  continually  comxpa  our  felues  and  all  our 
tilings  to  him.Then,whatfoeuer  we  purpofe/peake^or  do,lei  vs  pur-  ^^^"-  •<• 
jpofe,fpcake,&do  vnderhs  handc  &  wil.finally  vnder  the  hope  of  his  ["^ 
help.For,all  are  pronounced  accurfed  of  God,  which  dcuife  or  deter-  1.  &  31* 
mineanypurpofesvppontruftofthemfcluesorofanyother  J  which  i. 
without  his  wil,&  without  calhng  vpon  him  do  enterprife  or  attempt 
to  begin  any  thing.  And  whcras  we  haue  diuerfe  times  already  faid,j^ 
he  is  duely  honored  when  he  is  acknowledged  the  author  of  al  good  * 

things:therupon  followeth  that  all  thofe  things  are  fo  to  be  r#eiued 
at  his  hande.that  we  yelde  continuall  thankes  for  them:&  that  there 
is  no  other  right  way  for  vs  to  vfe  his  benefites,which  flow  &  procedc 
fro  his  hberality  to  no  oihcr  end,  but  y  we  Ihould  be  continually  bu- 
ficd  in  confefling  his  praife  &  giuing  of  thankes.For  PauLwhcn  he  tc-  i.Tim.4 
ftificth  y  they  are  fandified  by  the  word  &  praier,doth  therewithal  fi-  5- 
gnify  y  they  arc  not  holy  &  clcane  to  vs  without  the  word  &  praier,  ^'^^to. 
vnderftandingby  y  word,faith  by  figure.  Therefore  Dauid  faith  very  p^f'**! 
wel,when  hauing  receiued  y  liberahty  of  the  Lord, he  dedarcth  that  4,  '  "^ 
there  is  giuen  him  into  his  mouth  a  new  fong:wherby  verily  he  figni- 
fieth  that  it  is  a  malitious  filence.if  we  pafle  ouer  any  of  his  benefits  - 
without  praife  :  fiihhcfooft  giueth  vi  matter  to  fay  good  of  him, 


Cap.20,         Or  the  maner  how  to  rcccuic 

ri.«.    as  he  doth  good  to  vs.  As  alfo  Efay  fettingc  out  the  lingular  grace  of 
*>•        GodjCrhortcththcfaithfulltoanew  and  vnwoncedfonge.In  which 
^'  fcnfc  Dauid  fayth  in  an  other  place,  Lord  open  thou  my  iippes,and 
ifa.  jS.  n^y  tnouth  iliall  fhew  foorth  thy  praife  .Likewife  Ezechias  and  lonas 
,o.        tcftific  y  this  (halbc  to  tlie  the  end  of  their  dehuerancc>  to  celebrate 
oh,  II.  the  goodncs  of  God  with  fonges  in  the  temple.This  fame  Law  Da- 
J*     ^  uid  prefcribeth  to  all  the  godly.  What  flial  I  repay  to  the  Lord(faith 
J  *       he)for  all  the  thinges  that  he  hath  bcftowed  vpon  me?I  will  take  the 
»&,io  6  cup  of  faluations,and  will  call  vpon  the  name  of  the  Lordc.  And  the 
y7*       fame  law  the  Church  foloweth  in  an  other  Pralmc,Saue  vs  our  God, 
*Ci.no,  jj^jjj.  ^g  jjj^jy  confefleto  thy  name  and  glory  in  thy  praife,  Againe,he 
bath  looked  vnto  the  praicr  of  the  folitary,  and  he  hath  not  defpifed 
their  praiers.Thiy  iTialbc  wryttcn  to  the  generation  that  {hal  follow, 
and  the  people  created  (hall  praife  the  Lordc,  that  they  may  declare 
his  name  in  him  and  his  praife  in  Hierufalem.  Yea  fo  oft  as  the  faith- 
full  befecli  God  to  do  for  his  names  fakeras  they  profefle  themfelucs 
vnworthy  to  obtaine  any  thinge  in  their  owne  name ,  fo  they  bindc 
themfelues  to  giuc  thanks,and  they  promifc  that  this  fhalbe  to  them 
the  right  vfe  of  the  bountifulnes  of  God  that  they  fhalbe  pubhihew 
>fe.  14.  o^^'*  ^°  Ofcc  fpcakinge  of  the  redcmptioj^  to  come  of  the  Church, 
|,         fayth :  Take  away  iniquity  O  God,and  lift  vp  good :  and  wc  will  pay 
the  calues  of  lippes.  And  the  benefiies  of  God  do  not  oncly  claime 
to  themfelucs  the  praife  of  the  tongue,bui  alfo  do  naturally  procure 
louc.l  hauc  loued(fayih  Dauid) bccaufe  y  Lord  hath  heard  the  voice 
»fa.ixtf  of  my  prayer.  Againc  in  an  other  place,  rehcarfing  the  hclpcs  which 
'•         he  had  fclt,he  fay th;I  wil loue  thee  O  God  my  ftrength.Neithcr  Ihal 
>faLi«.  jj^^  praifcs  eucr  plcafe  God,  which  (hal  not  flow  out  of  this  fweetcncs 
'hili.4  of  loue.Yea  and  alfo  we  muft  holde  fafl  this  fayinge  of  P3ule,that  all 
».         praiers  are  wrongful!  and  faulty  to  which  is  not  adioyned  giuingc  of 
ihanl^.For  thus  he  fayth.in  all  praier  and  befechingc  with  thankcf- 
giuins,letyour  petitions,be  knowen  with  God.For,fith  teftinclTcteji 
dioufncffcjimpaticnce,  bitternes  of  griefe,and  feare  do  moue  many 
in  prayingc  to  murmure,  he  commaundeth  that  our  afFedions  be  Cq 
tempered,  that  the  faithful  ere  they  haue  obtained  that  which  they 
^e(irc,fhould  neuerthelelTc  chcrefully  blcffe  God.If  this  knot  ought 
to  haue  place  in  things  in  a  maner  cotrary,  with  (6  much  more  holy 
band  doth  God  binders  to  fing  his  praifcs.fo  oft  as  he  maketh  vs  to 
cnioy  our  requeftes.But  as  we  haue  taught  that  our  praiers  are  hallo- 
wed by  the  intercclTion  of Chrift ,  which  otherwife  (houlde  be  vn- 
cIeane:fo  the  Apoftle,  where  he  commaundeth  vs  to  ofter  a  facrificc 
of  praife  by  Chrift,putteth  ji>  mindc  that  we  hauc  not  a  roouth  clean 

enough 


The  grace  of  Chrift.        Lib.3  ♦  5  ^7 

enough  to  praife  the  name  of  God ,  vnlcflc  the  pricfthodc  of  Chrift  Hcb.i^ 
become  the  mcanc.  Whereupon  wc  gather  that  men  haue  bin  mon-  *  J* 
ftruoufly  bewitched  in  the  papacy,where  the  greater  part  maruelcth 
f  Chnttis  called  an  aduocate.  This  is  the  caufe  why  Paulc  comaun-  i.TheC 
dcth  both  to  pray  and  to  giuc  thankcs  without  ceflingc :  namely  for  5'*  J* 
that  he  willcih  that  with  Co  great  codnuing  as  may  be.at  cuery  time 
in  cuery  place ,  in  all  matters  and  bufincfTcs ,  the  praiers  of  all  men 
ihould  be  lifted  vp  to  God, which  may  both  lookc  for  al  things  at  his 
hand  &  yeldc  to  him  the  praife  of  al  things,as  he  offreth  vs  continu* 
all  matter  to  praife  and  pray. 

z^  Bdt  this  continuall  diligence  of  prayingc,  although  it  fpecially 
conccrnc  the  propre  and  priuatc  prayers  of  cuery  man  ,  yetfomc- 
whatalfo  pertaineth  to  the  pubhkc  prayers  of  the  Church. But  thofc 
can  neither  be  commuall ,  nor  ought  othcrwife  to  be  done  than  ac- 
cording to  the  politikc  order  that  Ihall  by  comon  confent  be  agreed 
vponamongeall.  I  graunt  the  fame  in  dede .  For  therefore  certainc 
houres  are  fet  &  appomtcd,as  indifferent  with  God,  fo  neccffary  for 
the  vfcs  of  men,that  the  comodity  of  all  men  may  be  prouidcd  for, 
and  all  thmgs  (according  to  the  faying  of  Paul)  may  becomciily  and 
orderly  done  in  the  CKurch.But  this  maketh  nothing  to  the  cojrary  ^^^^ 
but  that  euery  Church  ought  both  from  time  to  time  to  thrre'vp  it  1 5 .  4^, 
felfe  to  often  vfe  of  prayers,  and  when  it  is  admonifhcd  by  any  grea- 
ter neceffity,  to  be  feruent  with  more  carneft  cndcuour.  As  for  perl 
feuerance  which  hath  a  great  affinity  with  continual  diligcnce,thcrc 
ftiall  be  a  fitte  place  to  fpeake  of  it  about  the  ende .  Nowe  thefe 
make  nothing  for  the  much  babling  which  Chrift  willed  y  we  (hould 
be  forbiddcn.For  he  forbiddeth  not  to  continue  longc  j  nor  oft,  nor  Matt.4;i 
with  much  affeftion  in  praiers,  but  that  we  (houlde  not  truft  that  we  7. 
may  wringe  any  thinge  out  of  God.by  dullingc  his  cares  with  much 
babbling  talke,  as  if  he  were  to  be  perfwaded  after  the  maner  of  mc 
For  we  know  that  Hypocrites,  becaufc  they  do  not  cofider  that  they 
haue  to  do  with  God,do  no  If  fle  make  a  popous  fliew  in  their  praiers 
than  in  a  triumph.  For,  the  Pharifee  which  thanked  God  that  lie  was 
not  like  to  other  men ,  without  dout  reioyfcd  at  himfelfe  in  the  eyes 
ofmen,as  if  he  would  by  praier  feeke  to  get  a  fame  of  holines.  Here- 
upon came  that  much  babblinge,  which  at  this  day  vpon  a  hkc  caufc 
is  vCed  in  y  papacy:whilc  fome  do  vainly  fpcnd  the  time  in  repeating 
the  fame  praiers ,  and  other  fome  do  fet  out  themfclues  amongc  the 
people  with  a  logheape  of  words.Sith  this  babbling  childiflily  moc- 
keth  God,  it  is  no  maruell  that  ic  is  forbidden  out  of  the  Church,  to 
the  end  that  nothing  ihould  there  be  yCcd  but  carneft  Sc  proceeding 


Cap.2o.         Ofthe  maner  hovvto  receiuc 

from  the  bottome  ofthe  hart.Ofa  neere  kinde  and  like  to  this  cor- 
ruption is  there  an  other,which  Chrift  condemneth  with  thiSjnamcT 
ly  thathypocrits  for  boafting  fake  dofeeke  tohaue  many  witnefles, 
and  do  rather  occupy  the  market  place  to  pray  injthan  their  praiers 
(houlde  want  the  praife  ofthe  worlde.But  whereas  we  haue  already 
fhewed  that  this  is  the  mark  that  praier  (hooteth  at,that  our  mindes 
may  be  caried  vpward  to  God,both  to  confeffion  of  praife  &  to  era- 
uinge  of  helpe.-thcreby  we  may  vnderftande  that  the  chiefe  dueties 
thereof  do  ftandin  the  minde  &  the  hart,or  rather  that  praier  it  felfc 
is  properly  an  afFedion  ofthe  inward  hart,  which  is  poured  forth  and 
hid  open  before  God  the  fearcher  of  hearts.Wherfore(as  it  is  alrea* 
dy  fayd)the  heauenly  fchoolemaifter,  whe  he  minded  to  fet  out  the 
lat.^,5  belt  ruieofprayingjComaundedvsto  gointoourchambery&  there 
the  dore  beinge  (hut  to  pray  to  our  Father  which  is  in  fccvctc ,  that 
our  Father  which  is  in  fecretc  may  heare  vs.  For  when  he  hath  dra- 
wen  them  away  fro  the  example  of  hypocritesjwhich  with  ambitious 
boafting  fhew  of  prayers  fought  the  fauour  of  men,  he  therewithal! 
addeth  what  is  better,namely  to  enter  into  our  chamber,  &  there  to" 
pray  the  dore  being  fhut.In  which  words(as  I  expound  them)he  wil- 
led vs  to  fecke  fohtary  beinge,whicb  may  helpe  vs  to  defccnde  &  to 
enter  throughly  with  our  whole  thought  into  our  hart,pf  omifing  to 
the  affedions  of  our  hart  that  God  (halbe  neere  vs  whofe  teples  our 
bodies  ought  to  be.For  he  meant  not  to  deny  biK  that  it  is  expedient 
alfo  to  pray  in  other  places :  but  he  flieweth  that  praier  is  a  certainc 
fecretthingjwhich  both  is  chiefly  placed  in  the  foule,&  rcquireth  the 
quiet  therof  farre  from  all  troubles  of  carcs.Not  without  caufe  iher- 
fore  the  Lorde  himfelfe  alfo, when  he  was  difpofed  to  apply  himfelfc 
morecamcftly  to  praier  conueied  himfelfe  into  fome  folitary  place 
farre  from  the  troublcfome  company  of  men  :  but  to  teach  vs  by  his 
example  that  thefe  helpes  are  not  to  be  defpifed,  by  which  our  mind 
being  to  flippery  of  it  felfe  is  more  bent  to  earneft  applying  of  praier. 
But  in  the  meane  time  eucn  as  he  in  the  middefl  ofthe  multitude  of 
men,3bftained  not  from  praying,ifoccafion  at  any  time  fo  ferued.-fo 
'•Ti.  ».  fiiould  we  in  all  places  where  nede  fhalbe,lift  vp  pure  handes.FinalJy 
^*  thus  it  is  to  be  holdc,  that  whofoeuer  refufcth  to  pray  in  the  holy  af- 

fcmbly  ofthe  godly,he  knoweth  not  what  it  is  to  pray  aparte,  or  in 
folitarinesjorat  home.  Againe,  that  he  thatnegledeth  to  pray  alone 
or  priuatly  how  diligently  foeuer  he  haunt  publike  aflemblics ,  doth 
there  make  but  vaine  praiers:bccaufe  he  giueth  more  to  the  opinion 
of  men  than  to  the  fccrct  iudgement  of  God.In  the  meane  time,thac 
the  commo  praiers  ofthe  Church  (hould  not  grow  into  contempt, 

God 


The  grace  of  Chrift.         Lib.j.         3^ 

God  in  old  time  garnifhcd  them  with  glorious  titles,  fpccially  where 
he  called  the  temple  the  houfc  ofpraier.Forjby  this  fayingc  he  both  Ef«.<#, 
taught  that  the  chiefe  part  of  the  worfhipping  of  him  is  the  ducty  of  7. 
praicr:  &  that  to  the  end  that  the  faithfull  flioulde  with  one  confent 
cxercife  themfelues  in  it,the  temple  was  fct  vp  as  a  ftandard  for  them. 
There  was  alfo  added  a  notable  promife :  There  abideth  for  thee,  O    . 
God,praife  in  Sion:&  to  thee  the  vow  (halbe  paied.By  which  wordes     ^  ^^ 
the  Prophet  telleth  vs,that  the  praiers  of  the  Church  are  neuer  void: 
becaufe  the  Lord  alway  miniftreth  to  his  people  matter  to  (ing  vpon 
with  ioy.But  although  the  fhadowcs  of  the  law  are  ccfled:yct  becaufe 
the  Lords  wil  was  by  this  ceremony  to  nourifli  among  vs  alfo  the  ?- 
nity  of  faithjit  is  no  dout  that  the  fame  promife  belogeth  to  vs,whicii 
both  Chrift  hathftablilhed  with  his  ownc  moui:h,and  Paul  tcacheth 
that  it  is  of  force  for  euen 

30     Now  as  the  Lord  by  his  word  comaundeth  the  faithfull  to  vfc 
common  praiers:fo  there  muft  be  comon  temples  appointed  for  the 
vfing  of  them:whcre  who  fo  refufe  to  communicate  thetr  praier  with 
the  people  of  God,therc  is  no  caufe  why  they  fliould  abufe  this  prc- 
tenfe,that  they  enter  into  their  chamber  that  they  may  obey  the  co- 
maundemec  of  the  Lord.Forhethatpromifeththathe  wildo  what- Mat  il, 
foeuer  two  or  three  (hall  aske  beinge  gathered  together  in  his  name,  lo, 
teftifieth  that  he  defpifeth  not  praiers  openly  madc:fo  that  boaftmgc 
and  feking  of  glory  of  men  be  abfent,fo  that  vnfained  &  true  affcdio 
be  prefent  which  dwellcth  in  the  lecrec  of  the  hart.If  this  be  the  right 
vfe  of  temples  (as  trucly  it  is)  we  muft  againc  beware  that  neither  (m 
they  haue  begon  in  certaine  ages  paft  to  be  accomptedjwe  take  them 
for  the  proper  dwellinge  places  of  God  from  whenfe  he  may  more 
nerely  bende  his  care  vnto  vs:  nor  faine  to  them  I  wote  not  what  fc- 
crete  hohneflc ,  which  may  make  our  praier  more  holy  before  God. 
For  fith  we  our  felues  be  the  true  teples  of  God  we  muft  pray  in  our 
felues  if  we  will  call  vpon  God  in  his  own  holy  temple.  As  for  f  groC- 
neflejet  vs  which  haue  a  commaundement  to  call  vpon  the  Lord  ia 
Spirit  and  tructh  without  difference  of  place,  leaue  it  to  the  Icwes  or 
the  GentilcsThere  was  in  dede  a  temple  in  old  time  by  the  comaun- 
dement  of  God  for  offringe  of  praiers  and  facrifices  :  but  that  was  at  ^^^"'<* 
fuch  time  as  the  truth  lay  hid  figured  vnder  fuch  lhado\vcs,which  be-  *^* 
ing  now  liuely  cxprefled  vnto  v8  doth  not  fufter  vs  to  ftick  in  any  ma- 
teriall  tcmple.Neithcr  was  the  temple  giucn  to  the  lewes  themfelues 
with  this  condition,that  they  fliould  enclofe  the  prefence  of  God,vvin 
the  wallesthereof,but  whereby  they  might  be  exeicifed  to  beholde  Efa.^tf, 
the  image  of  the  true  temple .  Thcrfore  they, which  in  any  thought  *• 


Cap.2o.         Of  the  maner  howto  rcceiuc 

^^  7«   that  God  dwclletli  in  temples  made  with  handes,  were  (liarply  rebu* 

'"•        kcd  of  Elay  and  Stephen. 

3 1  Here  morcouer  it  is  more  than  cuidcnt5that  neither  voice  nor 
fongjif  they  be  vfed  in  praier,  haue  any  force,  or  do  any  whit  profitc 
before  God,vnlefle  they  precede  from  the  depe  affedio  of  the  hare. 
But  rather  they  prouoke  his  wrath  againft  vs,if  rhcy  come  only  from 
the  lippes  and  out  of  the  throterforafmuch  as  that  is  to  abufe  his  holy 
name,  and  to  make  a  mockery  of  his  maiefty:as  we  gather  out  of  the 
words  of  Efay,which  although  they  extendc  rurther,yet  pcrtainc  al' 
foto  reproue  this  fault.This  people(fayth  he)commeth  nere  to  with 
their  mouth  and  honoreth  me  with  their  lippes  but  their  hart  is  farrc 
from  me  :  andthcy  haue  feared  me  with  the  commaundement  and 
dodrinc  of  men.  Therefore  beholde  I  will  make  in  this  people  a  mi- 
racle great  and  to  be  wondered  at:For,wifdom  fliall  perilh  from  their 
wife  men,and  the  prudence  of  the  Elders  fhall  vanifh  away .  Neither 
yet  do  we  here  condemne  voice  or  finging,  but  rather  do  hiely  com- 
mcnde  them,fo  that  they  accompany  the  affedion  of  the  mmde.Fof 
fotheyexercife  thcmindc  and  holdeit  intcntineinthinkingevpon 
God:which  as  it  is  flippery  and  rolling,  eafiiy  flacketh  and  is  diuerfe- 
ly  drawcn  vnlefle  it  be  ftayed  with  diuerfe  belpf  s.Moreouer  whereas 
the  glory  of  God  ought  after  a  certainc  maner  to  lliine  in  al  the  parts 
of  our  body ,  it  fpecially  behoueth  that  the  tongue  be  applied  and  a- 
uowcd  to  this  feruice  both  m  fingingc  and  in  fpeakinge  which  is  pro- 
perly created  to  fliewc  foorth  and  difplay  the  praife  of  God.  But  the 
chicfe  vfe  of  the  tonoue  is  in  pubhke  praicrs ,  which  arc  made  in  the 
aflemblyofthe  Godly;which  tende  to  this  ende,that  wc  may  ali  with 
one  common  voice ,  and  as  it  were  with  one  mouth  together  glorific 
Godjwhom  we  worfhip  with  one  Spirit  &  one  Faith:and  that  open- 
ly ,  that  all  men  mutually,  euery  one  of  his  brother,  may  receiue  the 
tonftflion  of  Faithjto  the  example  wherof  they  may  be  both  allured 
and  ftirred.  v 

:^i  As  for  the  vfe  of  finging  in  Churches  (that  T  may  touch  this  al- 
fo  by  the  way)it  is  certaine  that  it  is  not  only  moft  auncient :  but  that 
it  was  al(b  in  vfe  among  the  Apoftles,  we  may  gather  by  thefe  words 
of  Paule,  I  will  fing  in  Spirit,  I  will  fing  alfo  in  minde.  Againe  to  the 
Coloflians,  Teachingc  and  admonifhingc  you,  mutually  in  hymnes 
pfalmes,and  fpirituall  ionges,  finging  with  grace  in  your  hearts  to  the 
Lord. For  in  the  firft  place  he  teacheth  that  we  iliould  fing  with  voice 
and  hart :  in  the  other  he  commendcrh  fpirituall  fonges ,  wherewith 
the  Godly  do  mutually  cdifie  themfelucs.  Yet  that  it  was  not  vniucr- 
Tall,  Auguftinc  ieftifiech,whichreportcth  that  in  the  time  of  Ambrofe 

the 


The  grace  of  Chrift.        Lib.3.  3<^p 

thc'Ghurch  of  Mjlbin  firft  bcgannc  to  fingc,whcriwhilc  luftina  the 
modlcr  of  Valcminian  cruelly  raged  againft  y  true  Faith,thc  people 
more  vfcd  wacchingsthan  they  were  wonc  and  that  aftcrwarde  the 
other  wcfterne  Churches  followed.  For  he  hadde  a  litle  before  Hiyd 
that  tliis  mancr  came  £1  am  the  Eafterne  Churches.He  tellcth  alfo  in 
his  feconde  booke  of  RetraAacions  that  it  was  in  his;  time  rccciued  in 
Africa. One  Hilarie(Ciy  rh  he)a  ruler  did  in  cuery  place  whcrefoeucr 
he  couldjwith  malicious  blaming  raile  at  the  mancr  which  the  began 
•to  be  at  Cnrthagc,that  the  hymnes  at  the  altar  fhoulde  be  pronoun^ 
ced  out  of  the  booke  of  PfalmesjCither  before  the  oblation,or  when 
^hat  which  had  bin  offered  was  diihibuted  to  y  pceple.Him  I  anfwc- 
Tcd  at  the  commaimdement  of  my  brethren.  And  true  ly  if  fong  be  te*. 
pered  to  y  grauity  which  bccommcth  the  prcfencc  of  God  &  Angels, 
it  both  procureth  dignity  and  grace  to  th  e  holy  actions ,  and  much 
auailech  to  ftirre  vp  the  mindes  to  true  affcdion,  and  fcrueninefTc  of 

5)rayingc.  But  wc  muft  diligently  beware  that  our  eares  be  not  more 
iccdcfully  bent  to  the  norc ,  than  our  mindes  to  the  fpirituall  fenfe 
of  the  words.With  which  peril  Auguftine  in  a  certain  place  faith  y  he  Cofe(r 
yns  Co  moucd ,  that  he  fomtimc  wifhed  that  the  mancr  which  Atha-  ''^•'  *• 
nafiuskeptjfhouldbc  ftablifhed.whichcommaiinded  that  the  reader   ^^'^^ 
{hould  founde  his  wordrs  with  fo  fmall  a  bowinge  of  his  voice,  that  ic 
fhould  be  liker  to  one  that  readeth  than  to  one  that  fingeth.But  when 
he  remcmbred  how  much  profit  he  himfelfe  bad  rccciued  by  finging, 
he  endined  to  the  other  (ide.Therfore  vling  this  moderation,therc 
is  no  dout  that  it  is  a  moft  holy  &  profitable  ordinance.  As  on  the  o- 
thcr  fide  what  fongs  fo  cuer  are  framed  only  to  fwectencs  and  dehtc 
of  the  earcsjthey  both  become  not  the  maicfty  of  the.  Church  &  can 
jiot  but  hicly  difpleaie  GckI  Vr  ..  — 

J  J  Whcrby  it  alfo  plamely  appeareth  that  common  praiers  arc  to 
be  fpoken  not  in  Greeke  amongc  Latinc  men,  nor  in  Lacine  amongc 
Frenchmen  or  Englifhmcn  (as  it  hath  heretofore  bin  ech  where  co- 
-monly  done  )  but  in  the  peoples  mother  tongue ,  which  commonly 
may  be  vndcrftoodc  of  the  whole  aflcmbly:  forafmuch  as  it  ought  to 
be  done  to  the  edifying  cf  the  whole  Church,  which  receiue  no  frute 
at  all  of  a  founde  not  vnderftanded.But  they  which  haue  no  regarde 
neither  of  charity  nor  of  h'^manity,  fhould  at  leali  haue  bin  fomwhac 
moued  with  the  authority  of  Paule,whofe  wordes  arc  nothing  dout-  ^  ^ 
ful.If  thou  blc(rc(fayth  he) in  Spirit,how  ihal  he  that  fijicth  the  place  ,'  ^f 
of  an  vnlcarnedmananfwerc  Amentoihy  bleiTine,iith  heknoweth 
not  what  thou  fayft?For  thou  in  dedc  giueft  thankes » but  the  other  is 
not  edified.  Who  thccefbre  can  fufificicntly  wonder  n  the  vubridcled 

AAA 


^^ap.2o.         uttnemancrnowtorccciuc 

licentioufn^flc  of  chc  Papilles,which,thc  Apoftlc  Co  openly  cryinge 
outagainftic  ,  fcarenotto  roare  out  inaftrangc  rongue  moft  fcab** 
blms  praicrSjin  which  they  thtmfelucs  fometimc  vnderftand  not  one 
fyllable.nor  wouldchaue  other  folkes  to  vndcittanditJ'But  Paul  tea - 
clieth  that  we  ought  to  do  otherwifeiHow  then?I  will  pray  (faith  he) 
with  fpirif  jl  will  pray  alfo  with  minde:!  wil  fing  with  fpirit:!  will  fing 
alfo  with  mindcrfignifyingby  the  name  of  Spiritc,the  lingular  gift  of 
tongues, which  many  being  endued  with  abu fed  it,whcn  they  fcuered 
it  from  the  mind,that  is,  from  vnderftandmg.  But  this  we  muft  alto- 
gether thinke,that  it  is  by  no  meane  polTiblCineither  in  publike  nor 
in  priuate  praicr,but  that  the  tongue  without  the  hart  muft  hiely  di** 
fplefe  God.  Morouer  we  muft  think  that  the  mind  ought  to  be  kind- 
led with  ferucntneffe  of  thought ,  that  it  may  farrc  furmount  all  that 
the  tongue  may  exprefle  with  vtterancc.  Finally  that  y  tongue  is  not 
ncceffary  at  all  for  priuate  praier,  but  fo  farre  as  the  mward  feelingc 
either  is  not  able  to  fuffice  to  enkmdlc  it  fclfe ,  or  the  vehemence  of 
enkindling  violetly  caricih  the  worke  of  y  tongue  with  it.For  though 
verv  ooodpraiers  fomtime  be  without  voice,  yet  oftetimcs  bctidctb, 
that  when  the  affcdi6  of  the  minde  is  feruent,both  the  tongue  brca- 
kcth  foorth  into  voice ,  and  the  other  members  into  gefturing  with- 
i.Sam.i  out  excefliue  {hew. Hereupon  came  the  muttering  of  Hanna,and  fuch 
'  h       -a  hke  thin^^e  all  the  holy  ones  alway  feele  in  themfelucs ,  when  they 
burft  out  into  broken  and  vnpcrfed  voices.  As  for  the  geftures  of  the 
body  which  are  wont  to  be  \kd  in  praier(js  knehng  and  vncouering 
of  the  head  )  they  are  exercifes  by  which  we  endeuour  to  rife  vp  to  a 
greater  reucrcncing  of  God. 
54    Nowe  we  muftlearne  not  onely  a  more  ccrtaincrule,but3lfo 
Matt.^.  *^ic  very  forme  of  prayinge  ;  namely  the  fame  ,  which  the  hcaucnly 
9.         Father  hath  taught  vs  by  his  beloued  Sonne!  :  wliercin  we  may  ac- 
know  his  vnmefurable  goodneife  and  kindtrneffc.  For  belide  this  he 
Luk.i*.  vvarneth  and  cxhorteih  vs  to  feeke  him  in  all  our  neccfllty ,  (as  chil- 
*'  drenarewontfo  flee  to  their  fathers  defence,  fo  oft  as  they  be  trou- 

bled wi>h  any  diftreifc  )  becaufe  he  fawe  that  we  did  not  liifficicntly 
pcrceiue  this,  how  fclender  our  pouerty  wis,  what  were  mecte  to  be. 
askrd,&  what  were  for  our  profif.he  prouided  alfo  for  this  our  ii'no- 
rance,3nd  what  our  capacity  wanted,hc  lupphed  and  furniflied  of  bis 
own  For  he  hath  prefcnbed  to  vs  a  forme  whcrin  lie  hath  as  in  a  Ta- 
ble fetoutwhatfo!  uer  wc  may  dclircof  him,wiiatroeucraunil-th  for 
©ur  profir,&  wharfoeuer  is  necefil^ryto  aske.  Of  which  his  getlenes 
weieceauc  a  {^rcatfrute  ofconr.fort  thatwe  vndciftjnd  that  we  nskc 
no  inconucnicnt  thingino  vnfccaiinge  or  vnfic  thing,tinal]y  nothing 
•'A  A  ihat 


The  graceof  Chrift.         Lib.3.         370 

that  is  not  acceptable  to  him,  fith  wc  a$kc  in  a  mancr  after  his  ownc 
mouth.Whe  Pbto  faw  the  folly  of  men  in  making  rcqutftcs  to  God,  ^Jcib  i 
which  being  grauntedjit  many  times  bcfel  much  to  their  own  hurt:  vel  de 
he  prono'-nced  ihntthisis  the  beft  mancr  of  prayingc  taken  out  of  ^o^ 
theoldcPoetc  ,  Kmee  luppitcr  giuc  vntovs  thebcft  thinges  bo(h 
when  wc  aske  thcm.and  when  we  do  not  aske  thcm,but  commaund 
cuil  things  to  be  away  from  vs  euen  when  wcaskc  them.  And  verily 
the  heathen  man  is  wife  in  this  ,  that  he  judgeihhowe  perillous  itiss 
to  aske  of  the  Lord  that  which  our  owne  dcfirc  moueth  vs;&  thcrc- 
withil  he  bewraieth  our  vnhappy  cafcihat  we  can  nor  ones  ope  our 
mouthes  before  God  without  danger,  vnielTc  the  Spirite  do  inlhud  ^00^8. 
vs  to  a  right  rule  of  prayinre.  And  in  fomiich  greater  tftimntion  this  *' 
priuilcge  is  worthy  ro  be  had  of  v.  jfith  theonely  begotten  Sonne  of 
God  miniUreth  words  into  our  mouth  which  may  dcliuer  our  mindc 
from  all  douring. 

55     This  whither  ycu  call  ir  forme  or  rule  of  praying  is  made  of  (Tx 
petition^.  For,  the  caufc  why  I  agree  not  to  them  that  diuidc  it  into 
feucn  p3rrs,i$  this,that  by  putting  in  this  aduerfatiuc  word(But)it  fe« 
meth  that  the  Euangelft  ment  to  ioyne  thcfe  two  peces  togcthcr,a$ 
if  he;  had  faid :  Suffer  vs  not  to  be  oppreflcd  with  tentation  but  rather  Augnft. 
help  our  vveakenes,&  deliuer  vs,that  we  faint  not.Tlie  old  writers  al-  '"  ^" 
forhiiikcon  our  lide,fo  that  nowe  that  which  is  in  Mathcw  added  in  S'[ 
the  fcuenrh  placc,is  by  way  of  declaratio  to  be  ioyned  to  the  fixt  pe-  rent.c» 
tition.But  although  the  whole  praier  is  fuch  that  in  euery  parte  ofit  ii5. 
regarde  is  fpecially  to  be  had  of  the  glory  of  God,  yet  the  three  firft  ^-hrvf. 
petitions  are  peculiarly  appoynted  to  Gods-  glory,  vv  alone  wc  ou^ht  ^"^  .^ 
in  them  tolocke  vnto  without  anv  refped  (as  they  fay)  of  our  owne  p^.^  ^ 
profit.Thc  other  three  haue  care  of  vs  ,  and  are  properly  afligncd  to 
aske  thofe  thingcs  that  are  for  our  profite.  As  when  we  pray  that  the 
name  of  God  be  hallowedrbecaufc  God  wil  prone  whether  he  be  lo- 
tted &  honored  of  vs  freely  or  for  hope  of  rcward,wc  muft  the  i  hinkc 
nothing  of  our  owne  comodity:but  his  glory  muli  be  fet  be  ore  vs^vf 
alone  we  mnft  behold  with  fised  eies:&  no  otherwife  ought  wc  to  be 
minded  in  Mic  other  praiers  of  this  fort.  And  euen  this  turncth  to  cur 
great  profit,  f  when  it  is  fanftified  as  wc  pray,it  is  alfo  hkewifc  made 
our  fandification.  Butcur  eyes  (as  iti$fayd)muft  winke  and  aftcra 
certaine  maner  be  blindeatfuchprofitjfo  as  they  may  not  ones  lokc 
at  it.'that  if  all  hope  of  our  pnunt  bencfi.:  were  cut  of,  yet  we  ihouldc 
ncrtceaflc  ro  wilhc  and  pray  for  this  fandification  and  other  tbinges  ^'^o-J* 
which  pertainc  to  the  glory  of  God.  As  it  is  feenc  in  the  examples  of  j^^ 
M«fc$  aad  Paulc ,  ro  whom  it  was  not  gricuous  to  turns  away  their  j. 

AAA     ij 


Cap.2o.         Of  the  maner  howtoreceiuc 

mindes  and  eyes  from  themfelucSjand  with  vehement  and  cnHamed 
zeale  to  wifh  their  ovfhc  dcftrudiou  that  though  it  were  with  their 
ownc  lofTc  they  might  auancc  the  glory  &  kingdom  of  God.  On  the 
Other  fide  when  we  pray  that  our  daily  bread  be  giucn  vs:  although 
we  wifh  f  which  is  for  our  owne  commodity,yct  here  alfo  we  ought 
chiefely  to  fccke  the  glory  of  God,  fo  that  we  fliould  not  aske  it  vn- 
IclTc  it  might  turnc  to  his  glory.Now  let  vs  come  to  the  dccbring  of 
chcpraicritfelf. 

C?«r  Tather  rrhich  art  in  heauen. 
'^6     Firftin  the  very  entry  we  mete  with  this  which  wc  faid  before 
that  ail  praier  ought  none  otherwife  to  be  offred  of  vs  to  God  than 
in  the  name  of  Chrift ,  as  it  can  by  no  other  name  be  made  accepta- 
ble vnto  him.  For  fincc  wc  call  him  Father  ,  trucly  wc  alleagc  for  vs 
the  name  of  Chrift .  For  by  what  boldnefl'c  might  any  man  call  God, 
Father  ?  who  fliouldc  burlt  foorth  into  fo  great  rafhneffe ,  to  take  to 
himfclferhehonor  of  theSonncof  God,  vnlcflc  we  were  adopted 
lohn.r.  the  children  of  grace  in  Chriftr  Which  being  the  true  Sonnc,isgiuc 
I »         of  him  to  vs  to  be  our  brother  :  that  that  which  he  hath  proper  by 
i.Ioh. }  nature,may  by  the  bencf  te  of  adoption  be  made  ours ,  if  we  do  with 
PfaUa?  ^^^^  ^*"^^^  embrace  fo  great  bountifulnefle.  As  John  fayth.that  power 
10.       is  giuen  to  the  which  belcuc  in  the  name  of  the  only  begotten  Sonne 
Efa.  61.  of  God,  that  they  alfo  may  be  made  the  children  of  God.Thcrcfore 
'**.       he  both  callcthhimfelfeourFatlier,  &  will  be  fo  calk  d  of  vs,  by  this 
3.  jm.  a  Cyy(.j.tgneffg  of  name  deliuering  vs  from  all  diftruft,  fith  there  can  no 
where  be  found  any  greater  aftedion  of  looc  than  in  a  Father.Thef- 
forc  he  could  by  no  lurer  example  teftifie  his  vnmeafnrable  dere  louc 
toward  vs  than  by  thisthat  we  are  named  the  fonnes  of  God.Bat  his 
louc  is  fo  much  greater  &  more  excellent  toward  vs  than  all  louc  of 
our  parcntcs ,  as  he  paffeth  all  ram  in  goodncfle  and  mercy :  that  if 
all  the  fathers  that  are  in  the  earth, hauing  (haken  of  al  feeling  of  fa- 
therly naturalneffc,  would  forfike  their  children,yet  he  wil  ncuer  faile 
Matt  7  ^s>^^caure  he  can  not  deny  himfclfe.For  wc  haoc  his  promife,  If  you 
, , .    *  *  beingc  cuill  can  giue  good  gifres  to  your  children ,  how  much  more 
Efa. 4^.  can  your  Father  which  is  in  heauen  f"  A  gainc  in  the  Prophet,  Can  a 
«5«         mother  forget  her  children  ?  Though  flic  forget  them,  yet  I  will  not 
forget  thee.  If  we  be  his  children:thcn  as  a  childe  can  not  giue  him- 
felfc  into  the  tuition  of  a  ftranger  ami  foreine  manjVnleifc  he  coplaine 
either  of  the  cruelty  or  poucrty  of  his  fatherfo  wc  can  not  fccke  fuc- 
cours  from  elfe  where  than  from  htm  alone,  vnlclTe  we  reproch  him 
with  pouerty  and  want  of  abihty ,  or  with  cruelty  or  to  extreme  rigo- 
roufnclfc. 

37    Neither 


'^■^ 


The  grace  of  Chrift.         Lib.3.  371 

37  Neither  let  vs  alleage  that  wc  arc  worthily  made  fcarcful  with 
confciencc  of  finncs,  which  may  make  a  Father  be  he  neuer  fo  mer- 
ciful! and  kinde,  daily  to  be  difpleafed  For  if  among  men  the  fonnc 
can  with  no  better  aduocate  pieade  his  caufe  to  his  fatlier,and  by  no 
better  meane  get  and  rccouer  his  fauour  bcmge  loft,than  if  he  him- 
felfe  humbly  &  lowly,3cknowledging  his  fault,do  befech  his  fathers 
mercy  (for  then  the  fatherly  bowels  can  not  hide  thefelues  but  muft  ^ 
he  moucd  at  fuch  prayers)  what  fliall  that  father  of  mercies  do,  and  "" 
the  God  of  all comforieP.ihall  not  he  rather  heare  the  teares  and 
groninges  of  his  children  intrcatinge  for  themfelues(fpecially  (ith  he 
dotli  call  and  exhort  vs  to  do  fo)  than  any  other  interceffions Avhat- 
foeuer  they  be:tothe  fuccour  whereof  they  do  fo  fearefully  flee,not 
without  fome  fhew  of  derpcire»becaufe  they  diftruli  of  the  kindenes  .  . 
and  mercifulnes  of  their  father  i  This  ouerflowing  plenty  of  fatherly 
kindenes  he  depainteth  and  fetteth  out  vnto  vs  in  the  parable,whcre 
the  Father  louingly  embraceth  the  fonne  that  had  eftranged  himfclf  tud  e 
from  him,ihat  had  riotoufly  wafted  his  fubftace,that  had  cuery  way  20. 
grieuoufly  oft'cnded  againfthim  :  andhetaricth  not  till  he  do  with 
words  crauc  pardon,  but  he  himfelfe  preucnteth  him,knoweth  him 
a  farre  of  reiurning,of  his  ownc  wil  goeth  to  meete  him,comforteth 
him  and  rcceiueth  him  into  fauour,  For,fetting  out  in  a  man  this  ex- 
ample of  fo  great  gentlencSjhc  minded  to  teach  vs  how  much  more 
plentifull  kindenes  we  ought  to  looke  for  at  his  hand,  who  is  not  on- 
ly a  Father,but  alfo  the  bcft  and  moft  merciful  of  all  Faih€is,howfo- 
cuer  we  be  vnkinde,  rebellious,  and  naughty  children ;  fo  that  yet  wc 
caft  our  felues  vpon  his  mercy.  And  that  he  might  make  it  to  be  m  ore 
affuredly  bcleued,that  he  is  fuch  a  Father  to  vSiif  we  be  Chriftias:he 
willed  not  onely  to  be  called  Father,but  alfo  by  expreffe  name  Our 
father :  as  if  we  might  thus  talke  with  him ,  O  Father  which  haft  (o 
great  natural  kindnes  toward  thy  children,fo  great  cafines  to  pardon, 
wc  thy  children  call  to  thee  and  pray  to  thee,bcing  affurcd  and  fully 
perfwaded,  that  thou  beareft  no  other  affediontovs  than  fatherly, 
howfoeuer  we  be  vnworthy  of  fuch  a  Father.  But  becaufe  the  fmall 
capacities  of  our  heartc  conceiuc  nor  fo  great  vnmcafurablcnefle  of 
fauour ,  not  only  Chrift  is  to  vs  a  pledge  and  carncft  of  our  adop^ 
tion^  but  alfo  he  giueth  vs  the  Spirit  for  witnefle  of  the  fame  adop-  C«.4»<, 
tion,  through  whomc  we  may  with  a  free  and  lowdc  voycc  eric  Ab  - 
ba.  Father.  So  oft  therefore  as  any  delay  fhall  withftandc  vs,letce  vs 
remember  to  aske  of  him ,  that  corredingc  our  fcarefulneffe  he  will 
fct  before  vs  tk^i  Sp^ritc  of  CQragioufoefe  to  be  our^uidc  tp  praye 
|>ol4cly, 

4  AAA    iij 


Cap.2o,         Of  the  maner  howto  receiuc 

38     Whereas  we  arc  not  Co  taughc  that  euery  one  (hould  feucrally 
call  him  his  ownc  father,but  rather  that  we  fhould  al  in  common  to- 
gether call  him  Our  Facher.thercby  we  are  put  in  minde,how  great 
affedion  of  brotherly  loue  ought  to  be  among  vSjwhich  arc  altoge- 
ther by  one  fame  right  of  mercy  and  liberality  jthc  children  of  fuch  a 
Mat.aj.  Father.Forwe  all  haue  one  common  Fathcrjfrom  whomecommeth 
^"         whaifocucr  good  thinge  may  betide  vnto  vs :  there  ought  to  be  no- 
thing leuerallamonge  vs,  which  we  are  not  ready  with  great  chere- 
fulnelfe  of  mmdc  to  communicate  one  to  an  other, fo  much  as  nedc 
requireth.  Now  if  wc  be  fo  dcfirous,  as  we  ought  to  be,  to  reach  our 
hand  &  help  one  to  in  oiher,therc  is  nothing  wherein  we  may  more 
profit  our  brethren,  than  to  commende  them  to  the  care  and  proui* 
dencc  of  the  moft  good  Father,who  being  wel  plcafed  and  fauoring, 
nothing  at  al  can  be  wanted.  And  verily  cue  this  fame  we  owe  to  our 
Fatht^.r.For  as  he  thattruely  &  hartily  loueth  anyFather  of houfhold, 
dot!)  alfo  embrace  his  whole  houfehold^with  loue  and  izood  wilhhke- 
wifc  what  loue  &  sftedion  wc  beare  to  this  heauely  Father,  we  mud 
ihcw  toward  his  pcople,hi  houfehold  and  his  inhcritancc,which  he 
Bphc.i-  hath  fo  honored ,  that  he  hath  called  a  the  fulnelfe  of  his  onely  be- 
14.        gotten  Sonne.  Lcttc  a  Chriftian  man  theieforc  frame  his  prayers  by 
this  rulc-jthat  th*:ry  be  common,and  may  comprchende  all  them  that 
be  brethren  in  Chrift  with  himrand  not  onely  thofe  whom  he  pre- 
fently  Teeth  and  knoweth  to  be  fuch,but  al  men  that  hue  vpon  earth: 
of  whom,what  God  hath  derermincd,it  is  out  of  our  knowledge  :  fa- 
uin^lhatiti^noieire  p^odly  thennarurall  to  wilh  the  be  ft  to  them,  Sc 
hope  the  bell  ofthem.Howbeit  we  ought  with  a  certaine  fingubr  af- 
fcd;on  to  beare  a  fpcciall  inclination  to  them  of  the  houfcholde  of 
Gala.5.  faith,  whom  the  Apoftle  hath  in  euery  thing  peculiarly  commended 
*o.        vnto  vs.  In  a  fummc,  All  our  praicrs  ought  to  be  fo  made,  that  they 
haue  lefpeift  to  that  community  which  our  Lorde  hath  ihbliihed  in 
his  kingdom  and  his  houfe. 

59  Yet  this  witl.ftandeth  not,  bucthatwemay  fpccially  praye 
both  for  our  felues  and  for  certaine  other :  fo  that  yet  our  minde  de- 
part not  ^rom  hauing  an  cic  to  this  community,  nor  ones  fvvarue  fro 
itjbut  apply  all  things  vnto  it .  For  though  they  be  Angularly  fpokcn 
in  forme, yet  bscaiife  they  are  dircdcd  to  that  marke,  they  ceaflc  not 
to  be  common  All  this  may  be  eafily  vnderftoode  by  a  hke  example. 
The  commaundemcnt  of  God  is  gcnerall,to  rclieue  the  necdc  of  all 
poorcand  yet  they  obey  this  commaundcment  which  to  this  end  do 
helpe  their  pD"jerty  whome  they  knoweor  (ee  to  be  in  ncedc  ,  al- 
though they  paffc  oucr  many  whom  they  fee  to  be  prcffcd  with  no 

Icifc 


^hc  grace  of  Chriit.         Lib.3.  372 

kfffi'ficecflity:  culierbecaufc  chcy  can  nocknowe'all,  or  be  not  able 
to  helpc  al.  After  this  mancr  rhey  alfo  do  not  agninU  the  wiLof  God, 
which  hauing  regard  vmo  and  thinkingc  vpon  this  common  fellow- 
(hip  of  the  Churchjdo  make  fuch  particular  praicrs^.y.v/hicii  they  do 
with  a  common  minde  in  particular  wordes,commcnde  to  God  tlie- 
felues  or  other,  whofe  neceflity  God  willed  to  be  more  neerely  kno  - 
wen  to  them.  Howcbeitallthinges  arenothkeinpraierandinbe- 
flawing  of  goods.For,the  liberality  of  giuing  can  not  be  vfed  but  to- 
ward them  whofe  ncedc  we  hauc  percciued:  but  with  praiers  we  may 
hclpc  cucn  them  that  arc  niofi  ftrange  and  moft  vnknowen  to  vs,by 
howe  great  a  fpace  of  grounde  focuer  they  be  diftant  from  vjs.This  is 
done  by  the  general  forme  ot  prater,  whcrin  all  the  children t)f  God 
arecaotaincd,  among  whom  they  alfo  are.Hereto  we  may  apply  that  ,  fi.  t 
which  Paul  exhorteth»thefaithfullof  his  time,that  they  liftTp  cucry  8. 
where  pure  handcs  without ftrifc:becaufe  when  he  wawierh  thethat 
firife  ihutteth  the  gate  againft  praiers,he  willeth  the  with  oneimifide' 
to  lay  their  petitions  in  common  together,  /  .11 

.^o:*^;  Itisadded,y  he  is  in  heauen.Wherupo  it  is  not  byandbyxo  be 
gathered  that  hcis  bound  faftenclofed  &  compaiTed  with  the  circle 
of  heauen,as  within  ceriaine  barres.For  Salomon  al(o  confefTeth  thac 
the heaucns of  heiuens cantiotcantaine him. And  He himfelfie faith  i.Kiffgs 
by  theProphet  that  heauen  is  his  featej  &  the  earth  his  footcttoQle*  8. 3-, '- ' 
Whcrby  verily  he  fignifiethy  he  is;not  limited  in  any  certainecoaft,  Eia.6^. 
but  is  fprcd  abroade  throughout  all  thingcs.  But  becaufe  our  minde  ^^'^  - 
(Cuch  is  the  ^roflenelTc  of  it  J  couldc  not  other  wife  conceiue  hisvn-t  4^/2^7 
fpcakeable  glory jt  is  fignificd  to  vs  by  the  heauen,  than  which  there  14. 
ca  nothing  come  vnderour  fight  more  ample  or  Juliet  of  maicfty.Sith 
therfore  wherfoeuer  our  fenfes  comprehend  any  thingjthere  they  v(c 
to  fiftcn  it;God  is  fetout  of  all  place.thafwhcn  we  will  feekc  him  we 
fliondd  be  raifed  vp  aboue  all  ferife  botli'of  body  and  foule.  Againe  by 
this  maner  of  fpcaking  he  is  li£ted  vp'aboue  all  chaunce  of  corrupti6 
&change:Hnally  itt»  fignified  that  be  comprehendeth  &  containeth 
the  whole  world  U  gouerneth  it  with  his  power.Wherefore  this  is  al 
•one  as- if  he  had  bin  called  of  infinite  grcatnes  orhcight,of  incoprer 
henfiftle  fubfiance,  of  vnmeafurablc  pawer,  of  euerlafting  immortali-i 
ty.But  while  we  baue  this,we<muftiife  vp  our  mindehier  when  God 
isfpoken  of>that  we:  dreame  notany  earthly  or  flefldy  thipge.of  hitrw 
that  we  meafure  him  not  by  our  finall  p-roportions,  nor  draw  hiswill 
to  the  rule  of  our  affcdions.  And  tlierqy/jthaUsto  be  raifed  vpojir  af- 
fiance in  hi  n,  by  whofe  prouidcnce  andpbwerwe  vnderftand  heauen 
&.  cuth  to  b^  goucrncd.  Let  this  be  y  fuqimcs  that  vnder  cHq  nmf 
.u:  AAA    iiij 


caule  the  word  6f  God  is  like  a  kingly  fcepccr,we  arc  here  commaun- 
«Jed  to  pray  that  he  will  fubdue  the  ftiindcs  and  hartcs  of  all  men  to 
Willing  obedience  of  it.  Which  is  doncjwhcn  with  the  fecrct  infiintiit 
of  his  Spirit  he  vctereth  the  efi'eduall  force  of  his  worde,that  it  may 
be  auaunced  m  fuch  degree  as  it  is  worthy.  Afterward  we  muft  come 
downc  to  the  wicked  which  do  obihnatly  nnd  with  defpcrate  rage 
rcfiit  his  auihontic.  God  therefore  fettcch  vp  his  kingdome  by  hum- 
Wing  the  whole  world  :  but  that  in  diuerfe  maners:  becaufe  he  ta- 
meth  the  wantonneffcs  of  fomc,  and  of  other  fome  he  breakech  the 
vntamcd  pridc.This  is  daily  to  be  willied  that  it  be  done,  that  it  may 
pleafe  God  to  gatherio  himfclf  c  Chirchesout  of  all  the  coaftesof 
the  worldjto  enlarge  and  encreafce  them  in  number,  to  enrich  them 
with  his  giftes ,  to  ftabhfli  right  order  in  them :  on  the  other  fide  to 
oucrthrowe  all  the  enemies  of  pure  doftrinc  and  rehgion,to  fcattet 
abrode  their  counfellsjio  caft  downe  their  cnterprifes. Whereby  ap» 
pearcth  that  the  endcuor  of  daily  preceding  is  not  in  vainc  comaun* 
ded  vs :  becaufe  the  tiiatters  of  men  are  ncuer  info  good  cafe ,  that 
filthinclTe  being  ihaken  away  and  cleanfcd ,  full  purcnelie  fldriflicih 
and  is  in  hucly  force.  But  the  fulneflc  of  it  is  difterrcd  vnto  the  bft 
Cor.  comming  of  Chnft ,  when  Paulc  teacheth  that  God  (halbc  all  in  alU 
3****  And  [o  this  prayer  ought  to  withdrawe  vs  nom  all  the  corrupt  ons  of 
the  world  ,  which  do  feuer  vs  from  God  that  his  kingdome  rtiould 
not  flonfh  in  vs,  and  alfo  to  kindle  dur  cndeuor  to  mortific  the  flefh, 
finally  to  inftrud  vs  to  the  bearing  of  the  croiTe :  forafmuch  as  God 
vill  in  this  wife  hauc  his  kingdome  fprcd  abrode.  Neither  ought  we 
to  take  it  mifcontentedly  that  the  outward  man  be  dettroy  ed>  fo  that 
the  inwardeman  be  rencwed.For  this  is  the  nature  of  the  kingdome 
of  Godjwhert  we  fubmict  our  felues  to  the  righteoufnelVc  thcreof,to 
iiiake  vs  partakers  of  his  glorie.  This  is  done  when  brightly  fetting 
fourth  his  light  and  truth  with  alway  newe  cncreafces ,  whereby  the 
darkenefle  and  lies  of  Satan  and- his  kingdome,  may  vanifh  away,  be 
dcftroyedjsnd  peri{h,hc  dcfendeth  them  that  be  his,  with  the  helpc 
of  his  Spirit  diredeth  them  to  vprightncfTc  and  ftrengtheneth  them 
to  continuance  :  but  ouerthrowcth  tlie  wicked  conspiracies  of  his 
enemicsjfhakcth  abrode  their  trcalcms  aftd deceites, prcueteih  their 
mahce  ,  and  beareih  downe  their  ftubbornncfle ,  till  at  length  he  kill 
Antichrift  with  the  Spirit  of  his  mouth  aiiddeftroytUvngodlincirc 
with  the  brightneflc  of  his  comming.  i  .  - -^ 

4;  The  third  petition  is,Thatthc  wHlof  God  be  done  in  earth 
a>  it  is  in  heauen. Which  although  it  hagetH  vpon  his  kingdome,and 
can  not  be  feucccdfiomitjiinotin.Yainc  added  fcucraliy,for,our 

grofl*-» 


-  The  grace  of  Chrift.  Lib.3.       574 

grofTnefTejwhich  d  oth  not  cafily  or  by  and  by  conceiuc  what  it  is  that 
God  rcigncinthe  world.Itfliall  therefore  be  no  abfurditie  if  this  be 
taken  by- way  of  plainer  cxpolnion :  that  God  iTiall  then  be  kin«  in 
the  world  when  all  tilings  fliall  lubmut  thcmfelues  to  his  will.  Nowe 
here  is  not  meant  of  his  fccrcte\vill,wherby  he  gouerneih  all  things 
and  diredcth  them  lo  their  cndf.For  though  Satan  &  men  are  tiou- 
blcfomly  caried  againit  !iim,yct  he  can  by  his  incoprchenfible  coun- 
feil  not  onely  turnc  alidc  their  violent  motions ,  bdt  alfo  dnue  them 
into  order  that  he  may  do  by  them  that  which  he  hath  purpoied.  But 
here  is  fpoken  of  an  other  will  of  God,  namtly  thar,whereiinro 
aunfwereth  willing  obedience :  and  therefore  the  heauen  is  byname 
compared  v/iih  the  earth :  becaufe  the  Angells,as  it  is  faid  m  the 
Pfalme,  do  willingly  obey  God,&  are  diliizcnily  bent  to  do  hi?  com-  Pfa.io; 
mnundements.  We  are  therfore  co'maunded  to  wifli  that  as  in  heaue  io, 
nothin<jj  is  done  but  by  the  becke  of  God,  &  the  Angells  are  quietly 
framed  to  all  vprightnclfeifo  the  earthj^sll  ftubbornnefTe  &  perucrfc- 
neflc  being  q»ienched,may  be  fubied  to  fuch  gouernemet.  And  when 
we  require  this,  we  renounce  the  defires  of  our  owne  flefh;  becaufc 
Whofocuer  doth  not  religne  jnd  yelde  his  aftections  to  God>ht  doth 
as  much  as  in  him  lieth  let  himkiragainft  himjforafmuch  as  nothing 
Cometh  out  of  vs  but  faulty.  And  we  are  againe  by  this  prayer  framed 
to  the  forfdking  of  our  feluesjthat  God-may  goucrne  vs  after  his  will:  [ 
and  not  that  onely,  but  that  he  may  alfo  crcat  m  vs  newc  mindcs  and 
newe  hartds,our  olde  being  brbu^iht  to  nought :  that  we  may  fcle  in 
our  fclucs  none  other  motion  of  dehVe  than  a  mere  confent  with 
his  will :  fummarily  that  ^e  may  will  nothing  of  out  leJues  ,  but  that 
his  Spirit  may  goucrne  our  har.tes ,  by  whomc  inwardly  teachmg  vs 
we  may  learne  to  loucthofe  things  that  pleafe  him, and  to  hate  thofe 
things  that  difpleafc  him. Whereupon  this  alfo  followeth,that  what* 
foeuer  aft'edions  fight  againft  his  wil ,  he  may  make  them  vaine  and 
voide.  Loe  here  be  the  firft  three  thiefe  pointes  of  this  prayer ,  in 
afking  whereof  wc  ought  to  hauc  the  onely  glorie  of  God  before  out 
eyes,  leauing  the  refped  of  our  felues,  and  hauing  no  rcgardc  to  any 
of  our  owne  profit,  which  although  it  come  hereof  largely  vnco  vs, 
yet  wc  ought  not  here  to  fekc  it.  But  albeit  all  thefe  things ,  though 
we  neither  ihinke  of  thcm,nor  wilh  rhem  ,  nor  af  kc  theni,  muft  nc- 
uerthcleflfe  come  to  paffe  intheirdue  time,  yetwe  muft  wi (he  them 
and  require  them.  And  this  to  do  is  no  fmall  profite  for  our  trauaill, 
that  we  may  fb  teftifie  and  profeffe  our  felues  to  be  the  feruantcs  and 
children  of  God,  as  much  as  in  vs  lieth  cndcuonng  and  being  trocly 
and  throughly  geuentorec  fourth  his  honor  ^  which  is  due  tohun 


being  both  a  Lorde  anJ  a  Father.  Who  Co  therefore  do  nocwith  af. 
fcftion  and  zele  of  auauncing  the  gloric  of  God,pray  that  the  name 
of  God.be  hallowed, chat  his  kingdome  come,that  his  will  be  done; 
they  are  not  to  be  accomptcd  among  the  children  and  feruames  of 
God :  and  as  all  thcfc  things  (halbe  done  againft  their  willcs,  fo  the/ 
ihallturne  to  their  confu (ion  and  deihu^ion. 

44  Nowc  followeth  the  feconde  part  of  the  praycr,in  which  wc 
come  downe  to  oar  owne  commodities ;  not  that  bidding  farewell  to 
the  glory  of  God  (which  as  Paulc  wiinclfethjis  to  be  regarded  cucn 
in  meate  &  drinke  )  we  (hould  feke  onely  what  is  proHtable  for  our 
fclues :  but  we  hauc  already  gcucn  warning  that  thcvc  is  this  dtffc- 
rence,that  God  peculiarly  claiming  three  peiitions  to  himfelfe  doth 
drawe  vs  to  himfelf  wholly,thac  he  may  in  this  wife  proue  our  godli- 
ncffc.  Then  he  graunieth  vs  alfo  to  haue  an  eye  to  our  owne  com* 
moditieSybut  with  this  condition  chat  we  afkc  nothing  for  our  feluef 
but  to  this  cndc  that  whatfoeuer  benefits  he  beftowcth  vpon  vs.thcy 
may  (et  foorth  his  gloryiforafmuch  as  nothing  is  more  rightful  than 
that  we  hue  and  die  to  him.  But  in  this  pctiuon  wc  afkc  of  God  ge- 
nerally all  tilings  which  the  vfc  of  the  body  ncdeth  Vndery  dementi 
of  this  world ,  not  onely  wherewith  wc  may  be  fed  and  clothed,  but 
alfo  whatfoeuer  he  forefeeth  to  be  profitable  for  vSjthat  we  may  catc 
our  bred  in  peace.  By  which  prayer  brcfcly  wc  yclde  our  felucs  into 
his  carc>and  commit  vs  to  his  prouidchce,that  he  may  fcedc^chcrifh, 
and  prefcruc  vs.  For  the  moft  s»ood  Father  difdainetn  not  to  receiue 
alfp  our  body  into  his  faithfull  fauegardc  and  keping,  to  excrcifc  our 
Faith  in  thefc  fmal  things,when  we  loke  for  all  thln^^s  at  his  handes 
cucntoacrumme  of  bred  and  a  droppe  of  water.  For  whereas  it  is 
come  to  pafl'e  I  wore  not  how.e  by  our  iniquitie ,  that  we  be  moued 
tnd  vexed  with  greater  care  of  the  flellie  than  of  the  fople :  many 
which  dare  truft  to  God  for  their  foule,arc  yei  careful  for  their  fleHi, 
are  yet  indoute  what  thcyfhall  cate  ,  and  wherewith  iheyfhalbe 
clothed :  and  if  they  haue  not  plenty  of  wine ,  whcatc  >  and  oyle  a« 
forchandcjthcy  tremble  for  feare.So  much  more  do  wc  edeeme  the 
ihadowe  of  this  life  which  lafteth  but  a  momct,than  that  cuerlafting 
immortalitic .  But  who  fo  iruftmge  to  God  hauc  ones  caft  away  that 
carcfulnelfe  for  the  prouifion  of  the  flcih,do  alfo  by  and  by  loke  for 
faluation  and  euerlafting  hfc  at  his  hand»,which  arc  greater  thins;s.Ic 
is  iherforeno  fmal  cxercife  of  Faith,to  hope  for  thofe  things  of  God, 
which  othcrwife  do  fo  much  holde  vs  in  care:&  wc  haue  not  fmaliy 
profited,  when  we  haue  put  of  thisvnbeleuingneffc  which  fticketh 
uft  witliin  the  bpxtcs  almoQ  qf  all  men .  As  for  chat  which  fome  dq 


The  grace  ot  Chrilt.      Lib.3.  375 

here  tcache  of  tranfubftamiall  bred ,  it  ftmeth  but  fmally  to  agree 
with  the  meaningc  of  Chrift :  yea  but  if  we  did  not  cucn  in  this  fraile 
Jife  gcuc  to  Gody  office  of  anourifhing  Father,  our  prayer  (hould 
be  vnpcrfeft.The  reafon  which  they  bring  is  to  much  profane :  that 
it  IS  not  mete  that  the  children  of  God,which  ought  to  be  fpirituall, 
{hould  not  onely  caft  their  mindc  to  earthly  cares ,  but  alfo  wrappc 
God  there  in  with  them.  As  chough  his  bleffing  and  fatherly  fauor 
dorh  not  alfo  appearc  in  the  fu(tenance  of  our  life ,  or  as  though  it 
were  written  in  vainc  that  godhneffc  hath  promifes  not  onely  of  the 
life  to  come,  but  alfo  of  this  prefent  life.  But  although  the  forgcuc«  '-Tiro, 
ncCTc  of  finnes  is  of  much  greater  value  than  the  fuftenances  of  the  • 
body ,  yet  Chrift  hath  fetthe  inferor  thing  in  the  firft  place  ,  to  the 
entent  to  lift  vs  vp  by  degrees  to  the  other  twoo  petitions  which  do 
properly  belong  to  the  heaucnly  lifc,wherin  he  had  regarde  to  our 
groflTenelTe.Wc  are  commaunded  to  af  kc  Our  bred,  that  we  (hould 
be  contente  with  the  quantitie  which  our  heauenly  Father  vouche- 
faucth  to  gcue  to  vs,and  fliould  not  feke  for  gainc  by  vnlawfuil  craf:y 
nieancs.  Inthemeanctimewemuftlearnethat  it  is  made  Ours  by 
title  of  gifte,bcc3ufc  neither  our  diligenccnor  our  trauaill,  nor  our 
handes  (as  it  is  fayed  in  Mofes)  do  by  themfelues  gett  vs  any  thinp:,  r-cti.n 
vnlefTe  the  blcfling  of  God  be  prefentc :  yea  y  plentic  of  bred  fliould  *^* 
nothing  at  all  profit  vs ,  vnlcfle  it  were  by  God  turned  into  nourifti- 
mentc.  And  therefore  this  liberality  of  God  is  no  lelTe  ncceffarie  for 
the  riche  than  for  the  poore :  becaufe  hauing  their  cellcrs  and  their 
bames  full,they  (hould  yet  fainte  for  drinefTe  and  emptinefTe,  vnleflc 
they  did  by  his  grace  cnioy  their  brcd.The  word  This  day,or  Eucry 
day  as  it  is  in  the  other  Euangelilt ,  and  alfo  the  adicAiue  Daily ,  do 
bridle  the  to  much  gredincs  of  fraile  ihings,whercwith  we  arc  wont 
to  burnc  out  of  meafurCjand  wherunto  arc  ioined  other  cuclls :  (ith 
if  we  hauc  plentifull  abundance,  we  do  glorioufly  poure  it  out  vppon 
plcafure,deiites,boafting,and  other  kindes  of  riotous  excclTcThcr- 
fore  we  are  commaunded  to  af  ke  onely  (b  much  as  is  enough  for  our 
iiecc(fity,and  as  it  were  from  day  to  day,with  this  affiance  that  when 
our  heauenly  Father  hath  fed  r$  this  day ,  he  will  alfo  not  faile  vs  to 
morrowc.Thereforc  howe  great  plentie  of  thingcs  fo  eucr  do  flowc 
vnto  vs ,  yea  when  our  barnes  be  fluffed  and  our  cellcrs  full  :yec  we 
ought  alway  to  af  kc  our  daily  bred:becaufe  we  muft  certainly  belcuc 
that  all  fubflance  is  nothing ,  but  in  fomuch  as  the  Lordc  doth  by 
pouring  out  of  his  ble(fingc  with  continuall  encrealc  make  it  frutt- 
full :  and  that  the  very  fame  fubftnnce  that  is  in  our  hand ,  is  not  out 
owne ,  buc  infgmuch  as  he  dpth  eucty  houie  geuc  r$  a  portion  and 


Cap.2o.  Of  the  maner  how  to  receiuc 

grauntvs  thevfc  of  ir.  This  wlierens  the  pride  of  men  doth  mod 
hardly  fuffcr  it  fclfe  to  he  pcrfuadcdrthc  Loide  tcftiHeth  that  he  haih 
lliewcd  a  lingular  example  thercoffor  all  ages,when  he  fed  his  peo- 
ple with  Manna  in  tlicwiideintlle  ,  to  teachcvs  that  man  liuethnoc 
?3ct.5.  i'^  t)rccl  oncly.but  rather  m  the  vvorde  that  comcth  our  of  his  mouth. 
Whereby  is  declrired,th.it  it  is  his  power  alone  by  which  our  life  and 
ftren^tbcs  are  fufleined.akhoueh  he  do  minifter  it  vnto  vs  vnder  bo- 
dily  iniirumcntcs.  As  he  is  wont  alfo  totcachcvs  by  theconrrarie 
euiC.  ex.imple,  when  he  Co  oft  as  he  will,brcaketh  the  ftrengch  and(as  he 
6-  callcth  it)  the  ftatf  of  bred ,  that  men  eating  may  pine  with  hunger, 
and  drinking  may  be  dried  vp  with  thirft.  But  whofo  not  being  con- 
tented with  daily  bred ,  but  with  vnbrindeled  gredineffc  arc  gaping 
for  cndlelTe  llore ,  or  whofo  being  full  with  their  aboundance ,  and 
carcleflc  by  reafon  of  the  heape  of  ihcir  richelTe,  do  neucrtheUfl« 
fuc  to  God  with  this  prayer ,  they  do  nothing  ells  but  mockc  him, 
For,y  firft  (one  of  fuch  men  af  kc  that  which  ihey  would  not  obteinc, 
yea  that  which  they  moftof  allabhorre,ihat  is,  tohauconely  daily 
bred,  Si.  (o  much  as  in  them  lieth  they  dtfiemblingly  hide  from  God 
the  affcdion  of  their  couetoufneflTe :  whereas  true  prayer  oughte  to 
poure  out  before  him  the  very  whole  minde  it  felfe  ,  and  whatfoeuer 
inwardly  heth  hidiien.  But  the  other  fort  do  afke  that  which  they 
loke  not  for  at  his  hande  ,  namely  that  whicji  they  thmke  that  they 
haue  with  themfelues.ln  this  that  it  is  called  Oures  y  bountifulnefi'c 
of  God  (  as  we  haue  faid)  Co  much  more  appeareth  ,  which  makcih 
that  oures  that  is  by  no  right  due  to  vs.  Yet  that  cxpo{ition  is  not  to 
be  reicded  which  1  haiic  alfo  touched,  that  by  our  bred  ismeanrc 
that  which  is  earned  with  rightfull  and  harmcleire  trauaill ,  and  not 
gocic  with  deceites  &  extorcions:bec3ufe  that  is  alway  Oiher  mens 
which  we  get  to  our  felucs  with  any  ill  doing. Whereas  we  pray  that 
itbe  geuen  vs, thereby  is  fignified  that  it  is  the  onely  and  fre  gitte  of 
God/rom  whenfefoeucr  it  come  to  vs ,  yea  when  it  (hall  mollof  all 
feemc  robe  gotten  by  ourownc  policic  and  trauaill ,  and  earned 
with  our  owne  handes :  forafmuch  as  it  cometh  to  palVe  by  his  onely 
'blciling,that  our  labours  profper  well. 

45     Nowefolloweth ,  Forgcue  vs  our  dettes :  in  which  petition 

and  the  ncxte  fol!owinge,Chrift  hath  brcfdy  contcined  whatfoeuer 

makcih  for  the  hcauenly  life ;  as  in  thcfe  twoo  partes  aboue  ftandcth 

(cre.^t.^liefpjr'tu^l^couenant  which  GOD  hath  made  for  the  faluatioa 

n .  and  of  his  Chirchjl  will  write  my  la wes  in  their  hartes,and  I  will  be  mer- 

JJ-^*    cyftill  ro  their  iniquitie.  Here  Chrift  bcL'inncththeforgeucneireof 

iuiiies :  after  ih:$ .  he  will  by  and  by  adioinc  the  fecon  Jc  sracc,  that 

God 


The  grace  of  Chrift.         Lib.3.         37^ 

God  defend  vs  with  the  power  of  his  Spirit,  and  fuftainc  vs  with  hi» 
heJpe ,  that  we  may  ftandc  vnoucrcome  ay;amft  all  tcncations.  And 
iinncs  he  calleth  dcttes,bccaufe  we  are  detbounde  to  pay  the  penalty 
of  them,  and  were  by  no  mcanes  able  to  fatisfie  it ,  vnltflc  we  were 
acquited  by  this  forgeucnefie.  Which  pardon  is  of  his  free  mercic, 
when  he  himfclfe  liberally  wipeth  out  thefe  dcttes,  taking  no  pai»r>ct 
of  vs,  but  with  his  owne  mcrcie  fatisfying  himfelfc  in  Chrilt ,  which  Rom,}, 
hath  ones  geucn  himfclfe  for  recompcnfe .  Therefore  whofo  truft  *^ 
that  God  fhalbc  fatisfied  by  their  owne  or  other  mrnncs  meritc$,aiKl 
that  with  fuch  fatisfadios  the  forgeueneffe  of  finnes  is  rccompcnic4 
and  rcdemcdjthey  haue  no  parte  of  communicstingofthis  free  for- 
giucnctfe:&  when  they  call  vpon  G  O  D  in  this  mancr,  they  do  no- 
thing but  fubfcribc  to  their  owne  accufationjVca  &  feale  their  owne 
condemnation  with  their  own  witncfTe.For  they  confeflc  tHemfclues 
detters.vnlefle  they  be  acquitcd  by  the  benefit  of  forgeucncflTejwhich 
yet  they  do  not  receiue,but  rather  refufe,  whe  they  thruft  vnto  God 
their  owne  merites  and  fatisfadions.  For,  i'o  they  do  not  bcfcch  his 
mcrcie,but  do  appeale  to  his  iudgemcnt.  As  for  them  that  dr.eame  of 
a  perfedio  in  themfelues,which  takeih  away  neede  to  craue  pardo, 
let  them  haue  fuch  difciples  whom  the  itching  of  their  eares  driueth 
to  errors :  fo  that  it  be  certaine  that  fo  many  difciples  as  they  ^cf,arc 
taken  away  from  Chrift :  forafmuch  as  he  mftruifting  ail  to  confeflc 
their  giltinelTcrecciucth  none  but  finners:not  for  that  be  cberi/heth 
finnes  with  flatterings  ,  but  becaufc  he  kncwe  that  the  faithfull  arc 
neuer  throughly  vnclothed  of  the  vices  of  their  flefli ,  but  chat  they 
alway  remaine  fubie<S  to  the  iudgemcnt  of  God.  It  is  in  dcedc  to  be 
willied,  yea  &  to  be  carneftly  endeuorcd,  that  wc  hauing  performed 
all  the  partes  of  our  dutic  may  truely  reioife  before  God  that  we  arc 
cleane  from  allfpott.'but  foraltruch  as  it  pleafeth  God  by  litlc  &  litle 
to  make  againe  his  image  in  vSjihat  there  alway  remaineth  fome  in- 
fcdion  in  our  flefh,  the  re  medic  ought  not  to  haue  bene  dcfpifed.  If 
Chrift  by  the  authoritie  geucn  to  him  of  his  Fathcr,cQmaundeih  n 
throughout  the  whole  courfe  of  our  life,  to  flee  to  crauing  of  pardo 
of  our  giltinefTcrwho  ftialbe  able  to  fufFcr  thcfe  newe  maifters,  which 
go  about  with  this  imagined  ghoft  of  perfed  innocecie  to  dafcll  the 
eyes  of  the  fimplcjtoroake  them  to  truft  that  they  may  be  made  free 
from  all  fault?  Which,a$  lohn  witncffethjis  nothing  cUs  but  to  make  t.ToIm, 
Godalier.And  withall  one  worke  thcfe lewde  men  by  cacilUng one  »o. 
article  do  tearc  in  fonder  &  by  th<it  meanc  do  weaken  from  the  very 
foundation  v  whole  couenac  of  God.vvherin  we  haue  (Kewcd  that  ouc 
ijlaation  is  c6:cincd:  Co  as  they  be  noc.only  robbers  of  God^bccaufe 


Cap.2o.         Of  the  maner  how  to  recciuc 

they  feuer  thofe  things  fo  conjoined ,  but  alfo  wicked  ami  cruell  be- 
.  caufc  ihcy  oueiwhclme  poorcfoulcs  with defpeire  : and  traitors  to 
themfelues  &  othcr,that  be  like  themjbecauft  they  bring  thcmUlucs 
into  a  flouthfulncflc  diredly  contrary  to  the  mercy  of  God.  But 
whereas  fomc  obieif^jthat  in  wifhing  the  coming  of  the  kingdome  of 
God,  we  do  alfo  af  ke  the  putting  away  of  finne :  that  is  to  childilli, 
bccaufe  in  the  firft  table  of  this  prayer  is  fet  forth  vnto  vs  moft  hie 
perfedion,  but  in  this  part  is  fet  forth  our  weakeneffe.  So  thefc  twoo 
things  do  Httly  agree  together,  that  in  a  fpring  toward  the  markc  wc 
defpifcnot  the  remedies  which  our  neceflitie  requireth.  Finally  we 
pray  that  we  may  be  forgeue  as  we  our  fclucs  do  forgeuc  our  dettors, 
ihatis,aswedoforgeuc  and  pardon  all  ofwhomefoeucr  wchaue 
bene  in  any  thing  offended ,  either  vniuftly  handled  in  decde ,  or  re* 
prochcfully  vCcd  in  word.  Not  that  it  lieth  in  vs  to  pardon  the  gilti- 
nclfc  of  the  fault  and  ofFenfe ,  which  perteineth  to  God  alone :  but 
this  is  our  forgcuing,  of  our  owne  willingncfTc  to  lay  away  out  of  our 
mindc  wrathjhatrcd,  and  defire  of  reuengement,and  with  voluntary 

gfj  ,,  forgetfulneffc  to  treadc  vnder  fote  the  remembrance  of  iniuries. 

aj>.  Wherefore  we  may  not  afke  forgeueneffe  of  finncs  at  the  handc  of 
Godjif  we  do  not  alfo  forgeue  their  offcnfes  towarde  vs  which  either 
do  or  ftauc  done  vs  wrong.But  if  we  kepc  any  hatreds  in  our  hartes* 
and  purpofc  any  reuengemcntesand  imagine  by  what  occafion  w€ 
may  hurt ,  yea  and  if  we  do  not  endeuor  to  come  mio  fauor  againe 
with  our  enemies, &  to  deferue  well  of  them  with  all  kinde  of  frendly 
doings  9  and  to  winne  them  vnto  vs :  we  do  by  this  prayer  befcchc 
God  that  he  do  not  forgeue  vs.  For  we  require  that  he  graunt  to  vs 
the  fame  forgeucncffe  which  we  graunt  to  other.  But  this  is  to  pray 
that  he  sraunt  it  not  to  vs,vnlcffe  we  graunt  it  to  them. Whofo  thcr- 
forc  be  (uch,what  do  they  obtein  by  their  prayer  but  a  more  greuous 
iudgemcnt.^Laft  of  all  it  is  to  be  noted,that  this  codition  that  he  for- 
geuc v«  as  wc  forgeue  our  dettors,  is  not  herefore  added  for  that  wc 
deferue  his  forgeUenefle  by  the  fbrgeuencffe  which  we  graunt  to 
other,as  if  that  caufeof  forgeueneffe  to  vs  were  there  exprcffcd.-but 
by  this  worde  partly  the  Lordes  will  was  to  comforte  the  wcakeneiTc 
of  our  Faith,  for  he  added  this  as  a  figne  whereby  we  may  be  aflured 
that  he  hath  as  furely  graunted  to  vs  forgcuenefle  of  our  finnes,as  wc 
furcly  knowe  in  our  confciencc  that  we  haue  graunted  the  fame  to 
other,  if  our  minde  be  voide  and  cleanfed  of  all  h.ltred,  enuic  and  re- 
'  uengemenr,and  partly  by  this  as  it  were  by  a  markc,he  wipcth  them 
out  of  the  number  of  his  children  that  they  may  not  be  bolde  to  call 
vpon  himartheir  Father,  which  being  hcdlong  hafty  to  reucnge,  and 

hardily 


\ 


The  grace  of  Chrift.       Lib.3.  377 

hardily  entreated  lo  paidon,  do  vfc  ftiffiy  continuing  enmilies,and  do 
chcrifh  in  themfelues  the  fame  difplcafure  tovvardc  other  which  they 
pray  to  be  turned  from  themfelues.  Which  is  alfo  in  Luke  exprcfly 
fpoken  in  the  wordcs  of  Chrift. 

46     The  fixt  petition  (as  wc  hauc'  faid^  aunfwercth  to  the  pro- 
mife  of  engrauing  the  lawc  of  God  in  our  hartes.Butbecaufe  we  do 
not  without  continuall  warrefare  and  hard  and  great  ftriumgs  obey 
to  God ,  we  do  here  pray  to  be  furnifhed  with  fuch  wepons  and  de- 
fended with  fuch  fuccor ,  that  we  may  be  able  to  get  the  vidorie: 
whereby  we  are  warned  thatwcftande  mnecdenot  onely  of  the 
grace  of  the  Spirit,which  may  foften>  bowe,and  dired  our  hartcs  to 
the  obedience  of  God,  but  alfo  of  his  helpe,  whereby  he  may  make 
vs  vnuinciblc  againft  both  all  the  traiterous  entrappinges  and  violent 
conflides  of  Satan.But  now  of  tcntations  there  are  many  and  diuerfc 
Ibi  tes.  For ,  both  the  pcruerfe  thoughies  of  minde  prouoking  vs  to  lam.  i. 
trefpafilng  againft  the  Iawc,vvhich  cither  our  ownc  luft  doth  minifler  ^-^  ^4< 
vnto  vSjOr  the  deuell  ftirreth  vp,arc  tentatios :  and  alfo  thofe  things  ^  ^  ^  j '^' 
which  of  their  owne  nature  are  notcuell,yet  by  the  craft  of  the 
deuell  are  made  tentations,when  they  are  fo  fet  before  our  eyes,thac 
by  the  occafio  of  them  we  be  drawen  away  or  do  fwarue  from  God. 
And  thefetentations  are  cither  on  the  right  hande  or  on  the  left. 
On  the  right  hand,asrichcire5power,  honors,  which  commonly  do  a.Thcf 
with  their  glittering  and  fliewc  of  good  fo  dafell  the  fight  of  men,  hS* 
and  catchc  them  with  the  baited  hoke  of  their  flattcrings,that  being 
entrapped  with  fuch  deceitcs,or  droonke  with  fuch  fwetenefie,  rhey 
may  forget  their  God.  On  the  left  hande ,  as  poucrtie ,  reproches, 
defpifingcs ,  troubles ,  and  fuch  other :  that  they  being  greued  with 
the  bitternefte  and  hardnefTe  thereof  may  be  vtterly  difcouragcd, 
caft  away  faiih  and  hope ,  and  finally  be  altogether  eftranged  from 
God.  To  thefe  tcntations  of  both  fortes ,  which  fight  with  vs  either 
being  kindled  in  vs  by  our  owne  luft ,  or  being  fet  againft  vs  by  the 
craft  of  Satan ,  we  pray  to  our  heauenly  Father  that  he  fufFer  vs  not 
to  yelcie.But  rather  that  he  vpholdc#s  and  raifc  vs  vp  with  his  hande,      ''^ 
that  being  ftrong  by  his  ftrength ,  we  may  ftande  faft  againft  all  the 
aflaultcs  of  the  malicious  enemie ,  whaifocucr  thoughtes  he  put  into 
our  minde  :  then ,  that  whatfoeuer  is  fet  before  vs  on  either  fide ,  wc 
may  turne  it  to  good,  that  wc  neither  be  puffed  vp  with  profperitie, 
nor  throwen  downc  with  aduerfi'ie.  Neither  yet  do  we  here  require 
that  wc  may  felc  no  tcntati5s  at  all,  with  which  we  hauc  great  neede 
fo  be  ftirrcd  vp,pricked,&  pinchcd,Ieaft  by  to  much  refte  we  giowc  pf^  ^g^ 
dulLFornotm  vaine did Dauid  wiftic  to  be  tempted:&  npt  without  2. 


Cap.2o.         Ofthemaherhowtorccciue 

Gcn.a2  cau(e  the  Lordc  daily  temptcth  his  cledc,  chalhfing  chem  by  flTiamff, 
[L*  J.  poueniCstrouble,anci  other  kindcs  of  crofl'e.But  God  lemptcth  after 
»  &  1 J  ^^^  rnancr  and  Satan  afrei"  an  other :  Satan,  to  dcftroy,  damne^  con* 
jl  founde  and  tbrowe  downe  hedlong :  but  God,  that  by  prouing  them 

that  be  his  he  may  haue  a  tnall  of  their  vnfainedngffe,and  by  exerci- 
fing  them  may  confirme  their  flrength,io  moriific  purge  by  ficr,  and 
feare  their  flelh ,  which  vtilt  (Te  it  were  in  this  wife  reflrained ,  would 
t.Cor*    waxe  v/amorj  and  would  wildly  outrage  aboue  mcafure.  Moreoucr 
*o*3'    Satan  afl'afleth  men  vnarmedand  vnredy,that  he  may  oppreflTc  them 
vnware :  God  euen  with  tepting  workcth  the  etfede,ihat  they  which 
be  his  may  pacicntly  beare  whatfoeuer  he  fendeth  vpon  them.  By 
the  name  of  the  Euell,  whether  we  vnderft.mde  the  Deuell  or  flnne, 
s.Pct.i  it  makcth  litle  matter.  Satan  in  dccdc  himfelf  is  the  enemy  that  lieth 
^'         in  waite  for  our  life :  but  with  finne  he  is  armed  to  deftroy  vs.  This 
L  *^'>*  therefore  is  our  requeft^that  we  may  not  be  ouercome  or  oucrwhel- 
med  with  any  tentations  ,bi)t  may  by  the  power  of  the  Lorde  ftande 
ftrong  againft  all  contrary  powers  wherewith  we  are  affailed  :  which 
is,not  to  yelde  vs  vanquiihed  to  tentations,  that  being  receiued  into 
his  kcping  and  charge,&  being  fafe  by  his  protcdion  we  may  endure 
vnouercome  ouer  finne,death,thc  gates  ot  htl,ind  the  whole  king- 
dome  of  the  deuill :  which  is  to  be  deliuercd  from  euell.  Where  it  is 
alfo  to  be  diligently  marked ,  that  it  is  aboue  our  ftrength  to  matchc 
with  the  deu^ll  Co  great  a  warrier,  and  to  beare  his  force  and  violecc. 
Other\vife  we  (hould  but  vairtely  or  as  it  were  in  mockage  al  kc  that 
which  we  had  alil^ady  in  our  fsloes. Surely ,they  which  prepare  them 
to  fuch  a  battell  with  truft  of  themfclues  ,  do  not  fufficicndy  vndcr- 
ftande  with  howe  herce  and  well  armed  an  enemy  they  hauc  to  do. 
Nov/e  we  pray  to  be  deliucred  from  his  power ,  as  out  of  the  mouth 
of  a  mad  &  raging  Lyon ,  whereas  we  Ihould  be  torne  in  peeces  with 
Pfa.tfo.  his  teeth  and  pawe«,and  fwallowed  with  his  throtc,vnlcfle  the  Lorde 
*■♦•        do  deliuer  vs  out  of  the  middeft  of  death :  yet  thercwithall  knowing 
this  that  if  the  Lordc  ("hail  (tande  by  vs,and  fight  for  vs  when  we  arc 
ouerthrowen,  we  (hall  in  his  {ti^igthlTiewe  ftrength.  Let  otl^cr  truft 
as  they  lift  to  their  owne  abilities  and  ftrcngthcs  of  free  will ,  which 
they  thinke  thacrhey  haue  of  themfelues :  but  let  it  fufficc  vs  that  we 
ftand  and  arc  ftrong  by  the  onely  llrength  of  God.  But  this  prayer 
contcineth  more  than  at  the  firrt  fight  it  bearcth  in  (hewe.For  if  the 
Spirit  of  God  be  our  Ihengti  to  fieht  out  our  combate  with  Satan, 
*Vc  (hall  not  be  able  to  get  the  vidoric  vntill  we  being  filled  with 
that  Spiritlliall  hauc  put  of  all  the  weakcnelfe  of  ourflclh.  When 
ihcrforc  we  pray  to  be  dchuered  from  Satan  and  the  Deuell,wc  pray 

to 


The  grace  of  Chrift.  Lib.3.  578 

to  bcc  from  time  to  time  enriched  with  newe  cncreafes  of  the  grace 
of  God ,  till  being  fully  ftiiffed  with  them  we  may  triumph  oucr  all 
cucll.  It  femeth  hard  and  rouoh  to  feme,  that  we  craue  ot  God  that 
he  Icade  vs  not  into  tcntation ,  forafmuch  as  it  is  contrajy  to  his  na- 
ture to  tempt,  as  lames  witncfTeth.  But  this  qneftion  is  already  partly 
aflbiledjwhere  wc  faid  that  outowne  luft  is  properly  the  cauie  of  ail 
the  tentations  wherewith  we  are  ouercomej  and  therefore  worthily 
bereth  the  blame  therof.Ncither  doth  lames  meane  any  thing  ells,  lames, 
but  that  the  faultes  are  without  caufe  &  wrongfully  layed  vpon  God,  »•»  3« 
which  we  are  driuen  to  impute  to  our  felues ,  becaufe  we  knov/e  our 
Tclues  inourconfciencegilty  of  them. But  this  withftandeih  no:  but 
that  Goxl  may  when  it  pleafeth  him  make  vs  bonde  to  Satan  ,  caft  vs 
away  into  a  reprobate  fcnfe,  and  to  hlrhy  Kilies ,  and  \o  h  adc  vs  into 
tcntation  by  his  iudgemec  whjch  ii  righteous  in  dccdc  but  yet  often- 
times fecret:  forafmuch  as  the  caufe  of  it  is  ofttn  hiddc  from  men, 
which  IS  yec  certaineljf  knowen  with  him.  Whereupon  is  gathered 
that  this  is  no  vnfit  maner  of  fpeaking ,  if  we  be  perluaded  that  he 
doth  not  without  caufe  fo  oft  threaten ,  that  when  the  reprobate 
{halbc  ftriken  with  blindncllc  and  hardening  of  hai  te ,  ihefe  fhalbc 
fure  tokens  of  his  vengeance. 

47  Thele  three  pctitions,wherewith  wc  do  peculiarly  comcnde 
vs  and  our  things  to  God,do  euidently  fliewe  this  which  wc  hauc  be- 
fore faid,  that  the  prayers  of  Chriftians  ought  to  be  common  and  to 
tend  to  the  common  edifying  of  the  Chirch ,  and  to  the  encrcafe  of 
the  communion  of  the  faithfulf.  For  there  doth  not  euery  man  pray 
to  haue  art|^  thing  priuatly  geuen,buc  all  in  common  together  do  pray 
for  Our  bred,for  forgeuenefle  of  finncSjthat  wc  may  not  be  led  into 
tentafion,that  we  may  be  deliuered  from  cuill. There  is  furthermore 
adioined  a  caufe  wh/we  hauc  both  fo  great  boldnefle  to  ai  ke ,  and 
fo  great  truft  to  obtcine:  which  although  it  be  not  in  y  larine  copies, 
yet  it  agreeth  more  fitly  in  this  place  tha  that  it  {hould  feeme  worthy 
to  be  omitted,  namely  that  his  is  the  kingdome  ,  and  the  power  and 
the  glorie  for  euer.  This  is  the  perfed  and  quiet  refl  of  our  foulc.  For 
if  our  prayers  were  to  be  commended  to  God  by  their  owne  worthi- 
nelTcjVvho  fhould  be  fo  bolde,as  ones  to  open  his  mouth  before  him? 
NowcTiowfoeuer  we  be  mort  miferablcjhowfoeuer  moftvji worthy 
of  all  mcn,howfoeuer  voide  of  all  commcndation-.yet  wc  (hall  neuer 
want  caufe  to  pray,&  neuer  be  dc-ftitute  of  confidence  :forafmuch  as  ' 
our  father  can  not  haue  his  kingdome,power,  and  gloric  taken  away 
from  him.  At  the  cnde  is  added  Amen,  whereby  is  exprcfled  our  fcr- 
uentnclTe  of  dcliic  to  obicinc  thofc  things  that  wc  haue  af  kcd  of 

BOB    ij 


Cap'.2  o.         Of  the  maner  how  to  rcceiue 

God,  and  our  hope  is  confirmed  that  all  fuch  things  are  already  ob* 

teincd  and  fliall  furely  be  gene  vs  becaufe  they  arc  promifed  of  God, 

which  can  not  deceiue.  And  this  agrecth  with  that  mancr  of  prayer 

which  wehaueherc  before  rehear  feet.  Do  it  Lorde  for  ihy  names 

fake,  not  for  our  fakes  or  our  righteoufnefle  :  whereby  the  holy  ones 

do  not  only  exprefl'e  the  ende  of  their  praiers,  but  alfo  confeflc  that 

they  are  vnworthy  to  obteinc  vnlefle  God  fetch  the  caufc  from  him- 

felf,and  that  their  truft  to  fpcdc  cometh  of  the  onely  nature  of  God* 

Iat,i7.     ^^     Thus  haue  we  whatfoeucr  we  ought  yea  or  in  any  wife  may 

*  afke  of  God,  fet  foorth  m  this  forme  and  as  it  were  a  rule  of  praying 

taught  by  the  beft  fcholemaifter  Chrift ,  whome  the  Lorde  hath  fee 

ouer  vs  to  be  our  teacher,&  whom  alone  he  hath  willed  to  be  harke- 

fj.ii.  ned  vnto.  For  he  both  alway  hath  bene  his  eternall  wifedome  ,and 

being  made  man  is  geuen  to  men  the  Angell  of  great  counfell.  And 

this  prayer  is  in  pU  pointes/o  fully  perfcd,  that  whatfocuer  foreync 

or  fu  age  thing  is  added  which  can  not  be  re%rred  to  it,it  is  vngodly 

ee  Au-  and  vnworthy  to  be  allowed  of  God.  For  in  this  fumme  he  haih  fet 

uitine.  forth,what  is  mete  for  him.what  is  pleafing  to  him,what  is  necclTaiy 

.  jQ  ^  for  vSjHnally  what  he  will  grnunr.  Wherefore  who  (b  dare  go  further, 

roba.  and  to  afke  any  thinc^  of  God  befide  thcfe  ,  firft  ihcy  will  addc  of 

their  ownc  to  the  wifdome  of  God  (which  can  not  be  done  without 

mad  blafphemie)  then  they  holde  not  themfclues  vndcr  tbc  will  of 

God,  but  defpitingii  do  with  gredinelTc  wander  further :  finally  they 

ill  all  neuer  obtsinc  any  thing,forafmuch  as  they  pray  without  faith. 

And  there  is  no  dout  that  all  fuch  plrayers  are  made  without  faith, 

becaufe  here  wanteth  the  woord  of  God ,  vpon  which  vMefic  faith 

be  grounded,  it  can  in  no  wife  ftande.  But  they  which  forfaking  the 

maimers  rulc,do  foUowc  their  ownc  defires,  arc  not  only  without  tnc 

•cfuga  word  of  God,  but  alfo  fo  much  as  they  be  able  with  their  whole  en- 

]^^"'  dcuor.are  againil  it.  Thcrfore  Tertullian  no  lefl'e  fitly  than  truly  bath 

called  this  a  lawcfuU  prayer,  fccrctely  fignfying  that  all  other  arc 

lavvelefft' and  vnlawefull. 

49  We  would  not  banc  tbcfe  things  fo  taktn  as  though  we  werei 
fo  bound  with  ckis  forme  of  praycr,that  wc  may  not  change  a  word 
or  a  fill.ible.For  there  are  cchcwhere  red  many  prayers  in  the  Scrip- 
tures ,  farre  differing  from  rhis  in  woordes ,  yet  written  by  tm  fame 
Spiritjsnd  which  are  at  this  day  profitable  to  be  vfed  of  vs.  Many  arc 
3  cominucilly  put  into  the  mouthes  of  the  faithfuU  by  the  fame  Spirit, 
which  in  likcnefle  of  wordes  do  not  fo  much  agree.This  onely  is  our 
meaning  in  fo  teach!ng,that  no  man  (hould  feke,loke  for,or  afke  any 
other  thing  at  all  than  that  which  is  fummanly  comprehcded  in  this 

prayer. 


The  grace  of  Chrift.      Lib.3.  37^ 

prayer  ,  and  which  though  it  moft  difter  in  worues  yet  differeth  noc 
in  fcnfe.  Like  as  it'is  certainc  that  all  the  prayers  which  are  found  in 
the  Scripturcs,and  which  do  come  out  ot  godly  hartes,  arc  applied  to 
tbis/o  verily  none  can  any  where  be  found,  which  may  match,much 
lefTe  pafle,the  perfedneflb  of  this  prayer.  Here  is  nothing  left  out, 
that  might  be  thougljtvpon  tothcpraifes  of  God  ,  nothing  that 
ought  to  come  into  the  minde  of  man  for  his  owne  profites :  and  the 
fame  (o  fully  that  all  hope  is  worthily  taken  away  from  all  men  to 
attempt  to  make  any  bettcr.In  a  lumme,  let  vs  rcmcmbrc  that  this  is 
thcdodrme  of  the  wifcdomc  of  God,  which  hath  taught  what  he 
willedjsnd  willed  what  was  needefull, 

50  B  ut  ahhough  we  haue  aboue  fayedjthat  we  ought  alway  to 
breath  vpwarde  with  minds  lifted  vp  to  Godj&  pray  without  ccaffing: 
yet  foralmuch  as  fuch  is  our  weakencflfcjas  needeth  to  bee  vpholden 
with  many  helpcs:  fuch  isour  duUeneflc,  as  needeth  to  be  pricked 
forwarde  with  many  fpurres :  it  is  good  that  euery  one  of  vs  appomt 
to  himfelf  priuately  certaine  hourcs  which  may  not  paffe  away  with- 
out prayerjand  which  may  haUc  the  whole  alfedionsofourmindc 
throughly  bi;fied  to  that  purpofetas,  when  we  rife  in  the  morning, 
before  that  we  go  to  our  dayes  worke,  v/hen  we  fitt  downe  to  meate, 
when  we  haue  bene  fedde  by  the  blcfling  of  God ,  when  we  take  vs 
to  reft.  Onely  let  this  not  be  a  fuperftitious  obferuing  of  houres ,  by 
which,as  paymg  a  tafke  to  God,we  may  think  our  felues  difcharged 
for  the  other  hourestbut  attaining  of  our  weakenes,wherby  it  may 
fo  be  exercifed  and  from  time  to  time  ftirred  vp^  Specially  we  ought 
carefully  to  loke  that  fo  oft  as  either  we  our  felues  are  in  diftreffejor 
we  fc  other  to  be  in  diftreffe  with  any  hardneffe  of  aduerfitic ,  wc 
runne  ftreight  way  to  him,not  with  feete  but  with  hartes :  then,  that 
we  fufFer  not  any  profperitie  of  our  owne  or  other  mens,  to  paffe  but 
that  we  teftifie  that  we  acknoweledge  it  to  bee  his  with  praifc  and 
thankefgeuing.Finally,this  is  dili£.etly  to  bee  obferucd  in  all  prayer, 
that  we  go  not  about  to  binde  God  to  certaine  circumftanccs,nor  to 
appoint  to  him>  what  he  fhall  do,  at  what  time,in  what  place,  and  in 
what  mancrras  by  this  prayer  we  are  taught  to  make  to  him  no  lawe, 
nor  to  appoint  to  him  any  condition ,  but  to  leaue  to  his  will  that 
thofe  things  which  he  will  do,  he  may  do  in  what  jnaner,  at  what 
time,ahd  in  what  place  it  plcafeth  him.  Whereforecre  we  make  any 
prayer  for  our  felues,we  firft  pray  that  his  will  be  done :  where  we  do 
already  fubmitt  our  will  to  his:  with  which  when  it  is  reftraincd  as 
with  a  bridle  put  vppon  it,  it  may  not  prcfumc  to  bring  Godil^tO 
rulcjbut  make  him  the  iudgc  and  goucrnor  of  all  her  defires, 

hhn  ii; 


Cap.2o.         Of  the  nianer  how  to  receiue 

51  If  we  60  with  mindes  framed  co  this  obediece/uflFer  our  ftlucs 
to  be  ruled  with  the  lavves  of  Gods  Prouidece,  we  fhall  eafily  karnc 
to  continue  in  prayerjand  with  longing  delires  paciently  to  waite  for 
the  Lord:being  alfured  that  ahhough  he  appeare  nor,yet  he  is  alway 
prefenc  with  vs,  and  will  when  he  feeth  his  time  declare  howe  not 
deafte  eares  he  gauc  to  the  prayers,  which  in  the  eyes  of  men  femed 
to  be  defpifed.  And  this  (halbc  a  moft  prclent  comfort,  that  we  faint 
not  and  fall  downe  by  defpaire>ifatany  time  God  donotaunfwerc 
at  our  firll  requcftes.  Like  as  they  are  wont  10  do,  which  while  they 
are  caried  with  their  fodeine  heate ,  do  fo  call  vpon  God,  that  if  he 
come  not  to  them  at  their  fii  ft  bruntes  &  bring  them  prefent  helpe, 
they  by  and  by  imagine  him  to  be  angry  and  hatefully  bent  againft 
them ,  and  cafting  away  all  hope  of  obtcining  do  cefle  to  call  vpon 
him.  But  rather  difterring  our  hope  with  a  well  tempered  cuennefTe 
of  minde ,  let  vs  go  forwarde  in  that  perfeuerance  which  is  fo  much 
commended  to  vs  in  Scriptures.  For  in  the  Pfalmes  we  may  often- 
times fee  ho'.ve  Dauid  and  other  faithfull  mcn,whcn  they  feeme  in  a 
mancr  wcricd  with  praying ,  did  beate  the  aire ,  bccaufe  they  threwc 
av/ay  their  words  to  God  that  heard  them  not,  &  yet  they  cefle  not 
from  praying :  hecaufe  the  word  of  God  hath  not  his  full  authoritie 
mainteincdjVnleflTc  the  credite  thereof  bee  fet  aboue  all  fucccflcs  of 
things.Moreoucr  let  vs  not  tcmpte  God  and  prouoke  him  againft  v$ 
beirige  weried  with  our  importunacie ,  which  many  vfe  to  do,  which 
•doe nothing  but  indent  with  God  vpon  a  certain^  condition,  and 
binde  him  to  the  lawes  of  their  couenanting  as  ihoudi  he  were 
feruant  to  their  defires  :  which  if  he  doe  not  prefently  obey  ,thcy 
difdaine ,  they  chafe ,  tliey  carpe  againft  him ,  they  murmurc  ,  they 
turmoile.  Therefore  to  fuch  oftentimes  in  his  furor  he  being  angry 
graunteth  that ,  which  to  other  in  his  mercie  he  being  fauorabic 
rira.n  denieth.  An  example  hereof  arc  the  children  of  Ilraell ,  for  whome 
'*  it  had  bene  better  not  to  haue  bene  heard  of  the  Lordc,  than  with 
flefti  to  eatc  vp  his  wrath. 

51  But  if  yet  at  length  after  longloking  for  itourfenfe  do  not 
perceiue  what  we  haite  preuailed  with  praying  ,  and  feleth  no  fruitc 
thereof :  yet  our  faith  (hall  afl'ure  vs  of  d)3t ,  which  can  not  be  per- 
cciucd  by  fcnfi5,namely  that  we  haue  obteincd  that  which  was  expe- 
dient for  vs ,  forafmuch  as  the  Lorde  doth  fo  of  te  and  Co  certainly 
take  vpon  him  that  he  will  haue  care  of  our  greues ,  after  that  they 
haue  bene  ones  laide  in  his  bofome.  And  fo  he  v/ill  make  vs  to  poflTeflc 
aboundance  irt  poucrtie  ,  comfort  in  afflidion.  For  howfoeucr  all 
other  things  do  failc  vs,  yet  God  will  neuer  failc  vs ,  which  fuffereth 

the 


The  grace  of  Chrift.  Lib.5.       580 

Ac  waiting  and  patience  of  them  tiiac  be  his  to  be  ciifappointed.  He 
alone  (hall  fuffice  vsinftecdeof  all  thingSjforafcuchas  hecontci- 
ncth  in  himfelfe  all  good  things,which  he  (hall  one  day  difclofe  vnto  , 
vs  at  the  day  of  ludgcmcnc  when  he  fhall  plamely  fliewcfonh  his 
kingdome.  Befide  this  although  God  graiint  to  vs ,  yet  he  doth  not 
alway  aunfwcr  according  to  the  exprefl'c  forme  of  our  requcft ,  but 
holding  vs  after  outwarde  fecminge  in  rufpcnfe,  yet  by  a  meane  vn-. 
knowe  he  fliewcth  that  our  prayers  were  not  wain.  This  is  meant  by 
the  wordes  of  Tohn ,  If  we  knowe  that  he  hcareth  vs  when  we  af ke 
any  thing  of  him,we  know  thlt  we  hauc  the  petitions  which  we  af  kc  *  '^ohii, 
of  him.  This  feemeth  a  weake  fuperfluoufncire  of  wordes :  but  it  is  '**5' 
a  (ingularly  profitable  declaration  ,  namely  that  God  eucn  when  he 
doth  not  follow  our  dofires,is  yet  gentle  &  fauorable  to  our  prayers, 
that  the  hope  which  refteth  vpon  his  worde  may  neucr  difappoint 
vs.  But  with  this  patience  the  faithfulldofofarre  neede  to  be  fu- 
ftcincd  J  that  they  fhould  not  long  ftand  vnlefTe  they  did  ftay  vpoti 
it.  For  the  Lordedoihby  not  light  trialles  proue  them  that  be  his, 
and  not  tenderly  doth  cxercife  them :  but  oftentimes  driueth  them 
into  the  greatcft  extremities ,  and  when  they  are  driuen  thether  he 
fu6frcih  them  long  to  fticke  faft  in  the  mire ,  ere  he  geue  them  any. 
paft  of  his  fwetcncHe :  and ,  as  Hanna  faith,he  l]ayeth,and  quckneih:  i  sam, 
hcleadcth  downc  to  the  helles ,  and  bringcth  backc  againe.  What  ».tf. 
coulde  they  here  do  but  be  difcouraged,  and  fall  hcdlonge  into 
defpairc :  vnlc(rc  when  they  arc  in  difirelTe  and  defolate  and  already 
halfw'  dead,  this  thought  did  raife  them  vpjthat  God  dothloke  vpon 
them,  and  that  there  Ihall  be  athande  anende  of  their  eucls?Bue 
howcfoeuer  they  ftande  faft  vppon  the  alTurednefTe  of  that  hope, 
they  ceafle  not  in  the  meane  time  to  pray :  becaufe  if  there  be  not  itt 
prayer  a  ftedfaftnefle  of  f ontinuauce  ,  wc  nothing  preuajle  with 
praying. 


The  xxj.  Chapter. 

of  the  eternali  EUStion  ,  whereby  Ged  bath  predeflmatefime  U 
faluation  ,  and  other  fome  to  deJirM&ior$, 

Vt  nowe  whereas  the  couenant  of  life  is  not  cgally  preachedi 
to  all  men,and  with  them  to  whome  it  is  preached  it  doth  not 
either  egally  or  continually  finde  like  place:in  this  diucr(itic  the 
wonderous  deapth  of  the  ludgcmeni  of  Godappeareth.  For 
neither  is  it  any  dout  but  that  this  diuerfitie  alfo  feruc.th  the  free 
i;iiQire  of  Oods  ctcrnallelcdioii.If  it  be  cuident  that  it  is  wrought  by 

BBB    iiij 


B 


Cap.2i.         Of  the  mancr  howtoreceiue 

the  will  of  God  that  faluation  is  frcly  offred  to  rome,and  other  Come 
are  debarred  from  coming  to  it;here  by  and  by  arife  great  and  hard 
quettions  which  can  not  other  wife  bedifculfcd,  thanif  the  godly 
mmdcs  haue  that  certainly  ftablillied  which  they  ought  to  holdc 
concerning  eledion  and  Predeftination.  This  is  (as  many  thinke)  a 
comberfomequeftioibecaufe  they  thinke  nothing  to, be  IcfTe  realb- 
nable  tha  of  the  comon  multitude  of  men  fome  to  be  toreordeined 
to  raluatio,other  fome  to  deftrudion.But  howe  they  wrongfully  en- 
combre  thcmfelueSjfhaU  afterwarde  be  euidet  by  the  framing  of  the 

i  matter  together.Belide  that  in  y  very  fame  darknelTe  which  makcth 
men  afraide ,  not  oncly  the  prdfitableneife  of  this  do<^rine  but  alfo 
the  moft  fwete  fruice  fhcweth  forth  it  felfe.Wc  fhallneuer  be  clercly 
perfuaded  as  we  ought  to  be  ,  that  our  faluation  floweth  out  of  the 
fountainc  of  the  free  mercy  of  God,till  his  eternall  cledio  be  knowe 
to  v$,  which  by  this  comparifon  brightly  fetteth  forth  the  grace  of 
God,  that  he  doth  not  without  difference  adopt  all  into  the  hope  of 
faluation,but  geueth  to  fome  that  which  he  denieth  toother.  Howe 
much  the  ignorace  of  this  principle  diminitheth  of  the  glcry  of  God, 
howe  much  it  withdrawcth  from  true  humiliticit  is  phine  to  fee.But 
Paule  denieth  that  that  which  is  fo  nccefiary  to  be  knowe,is  poffiblc 
to  be  knowen,  vnleflTe  God  leauing  alltogcther  the  refped  of  workes 
do  chafe  them  whom  Ive  hath  determined  with  himfelf  In  this  time 
(uith  he)  theremnantes  were  faued  according  to  free  elcdion.lf  by 
Grace ,  then  not  of  workes  :  forafmuch  as  Grace  ihould  then  not  be 

am.n  grace.  If  of  workes  $  then  notoFGrace ;  forafmuch  as  worke  (hould 
nowe  not  be  workc .  If  we  mutt  be  broudu  backe  to  the  beginning 
of  eledion,  that  it  may  be  certaine  that  (aluation  cometh  to  vs  from 
no  otherwhere  than  fro  the  mere  liberahne  of  God:  they  which  will 
hauc  this  principle  quenched,  do  niggardly  fo  much  as  in  tlicm  lieth 
darken  that  which  ought  glorioufly  &  with  full  mouth  to  haue  bene 
publyHied ,  and  they  plucke  vp  the  very  roote  of  humihtie.  Paule, 
where  the  faluacion  of  the  remnant  of  the. people  is  afcribcd  to  free 
eledion,clerely  telhfieth  that  onely  then  it  is  knowen  that  God 
doth  by  his  mere  good  pleafure  fauc  whom  he  will ,  and  not  render 
rewarde  which  can  not  be  done.  They  which  fhutt  the  gates,  that 
hone  may  be  bolde  to  come  to  the  tafting  of  this  dodrine,do  no  IclTc 
wrong  to  men  than  to  God :  becaufe  neither  fliall  any  other  thing 
fafficc  to  huble  vs  as  we  ought  to  be,neither  fhall  we  otherwife  feelc 
from  our  hart  how  much  we  are  bodde  to  God.  Neither  yet  is  there 
any  otherwhere  the  vpholding  ftay  of  founde  affiace,as  Chrift  him- 
felfc  teachcth,which  to  dehucr  vs  from  all  feare,&  to  make  vs  vnua^ 

quifhable 


The  grace  of  Chrift.       Lib.3.         381 

quifliablc  among  lo  many  clangers,  ambuflies,  &  deadly  battels,pro- 
mifcch  y  whatfoeuei  he  hath  receiucd  of  his  Father  to  kepe,  Ihali  be  loh.  lo 
fafc.Whercof  we  gather  that  they  (hal  with  continuall  trembling  be  *5* 
iJiiferable  ,  whofocuer  they  be  that  knowe  not  themfclucs  to  be  the 
proper  poflelTion  ot  God.-and  therefore  that  they  do  very  ill  prouidc 
both  for  thcmlelues  &  for  all  the  faith  full,  which  in  beinge  blindc  at 
ihefe  three  profits  which  we  haue  touched,  would  wifh  y  whole  fun- 
dation  of  our  faluation  to  be  quite  taken  from  among  vs.  Moreouer 
hereby  the  Church  appcareth  vmo  vs,which  otherwife  (  as  Bernard  Serin 
rightly  teachcth)  were  not  pollible  to  be  founde,nor  to  be  knowen  a-  Cat«7i, 
mong  crcatureszbecaufe  both  waits  in  maruelous  wife  it  hcth  hidden 
within  the  bofomc  oi  blefled  prcdeftination  ,  and  within  the  Maffc 
of  miferablc  damnation.  But  ere  I  entrc  into  the  matter  it  fclf,I  muft 
before  hande  in  two  fortes  fpeake  to^o  fortes  of  mcn.That  the  en- 
treating of  predcftfnation,whereas  of  it  felfc  it  is  fomewhat  combcr- 
fomcjis  made  very  dqptfull  yea  and  dangerousjthe  curioufncs  of  men 
is  the  caufe  :  which  can  by  n4Poppes  be  reftrained  from  wandringc 
into  forbidden  compafTes ,  and  climbing  vp  an  hie  :  which ,  if  it  may, 
wil  leaue  to  God  no  fccrete  which  it  will  not  fearchc  and  turne  oucr. 
Into  this  bold eneile  and  importunacie  forafmuchas  we  commonly 
fee  many  to  runne  headlong,and  among  thofe  fome  that  are  other- 
wife  not  cuiU  men  :  here  is  6c  occalion  to  warne  them  what  is  in  this 
behalfe  the  due  meafute  of  their  dut)||f  irft  thcrfore  let  them  reme- 
bei  jthat  when  they  enquire  vpon  Predeftinati6,thcy  pearce  into  the 
fecret  dofcts  of  the  wifdom  of  God:wherinto  if  any  man  do  carelefiy 
and  boldly  breake  in,  he  ihall  both  not  attaine  wherewith  to  fatisfic 
his  cunoufnefTcand  he  ftiall  entre  into  a  raafc  whereof  he  fhall  findc 
no  way  to  get  out  againc.For  neither  is  it  meete  that  man  (hould  frc- 
\y  fearch  thofe  things  which  God  hath  willed  to  be  hidden  in  himfclf, 
and  to  turne  ouer  from  very  eternity  the  height  of  wifdom,which  he 
willed  to  be  honored  &  not  be  conceiued ,  that  by  it  alfo  he  moughc 
be  maruelous  vnto  vs.Thofe  fccretcs  of  his  will  which  he  hath  deter- 
mined to  be  opened  vnto  vs,he  hath  difclofcd  in  his  word:&  he  hath 
determined,fo  farre  as  he  forefaw  to  pertainc  to  vs  and  to  be  profita- 
ble for  vs. 

X     We  arc  comc(faith  Auguilinc)into  y  way  of  Faith,  let  vs  fted- 
faftly  holde  it.It  brmgeth  into  the  Kinges  chamber,  in  which  all  the  ,^°™h 
trcaiures  of  knowledge  and  wifdom  are  hidden.For,  the  Lorde  hint*  35, 
felfe  Chrift  did  not  cnuy  his  excellent  &  moft  chofen  difciplcs,v/hcn  lohn,  8, 
he  faid,  I  haue  niany  thingcs  to  be  faid  to  you ,  but  ye  can  not  bcare  **• 
them  now.  Wc  muft  walke^wc  aiuft  profit,wc  muft  cncreafe^chat  our 


Cap.2i,         Of  themanerhowto  receiuc 

hartcs  may  be  able  to  conceiue  thofe  thingcs  which  now  we  can  not 
conctiue.If  thelaft  daysfinde  vs  profitinge,therc  wcfhall  learne  that 
which  here  we  could  not.  If  this  thought  be  offeree  with  vs,that  the 
word  of  the  Lord  is  the  only  way, that  may  leadc  vs  to  fearchc  what- 
foeuer  is  lawfull  to  be  learned  of  him :  that  it  is  the  only  hght,  which 
may  giuc  vs  light  to  fee  whatfoeuer  we  ought  to  fee  of  him  :  it  Hiall 
cafily  holdc  backc  and  reftraine  vs  from  all  rafhcneffe.  For  we  rtiall 
know  that  fo  foone  as  we  be  gon^  out  of  the  bounds  of  the  word,wc 
runne  out  of  the  way,and  in  dirkencire,in  which  race  wc  muft  nedcs 
oftentimes  ftray4l!ppe,and  ttumble.Firft  therefore  lette  this  be  be- 
fore our  eyes ,  that  to  couet  any  other  knowledge  of  Predeftination  ' 
than  that  which  is  fet  forth  by  the  word  of  God,is  a  point  of  no  lefle 
madnefle  than  if  a  man  hauc  a  will  to  goc  by  an  vnpaflablc  wayCj 
or  to  fee  in  darkencire.Neith#let  vs  be  afhamcd,  to  be  ignorant  of 
fomewhat  in  it  wherein  there  is  fome  learned  ign6rancc.  But  rather 
let  vs  willingly  abftaine  from  the  fearching  of  t^at  knowlcdge,wher- 
of  the  cxcclTiue  coucting  is  both  fooliU  and  perillous,yea  &  deadly. 
But  if  the  wantonnes  of  wit  prouokc  vs,it  flialbe  profitable  alway  to 
fet  this  againft  it,whercby  it  may  be  beaten  backe,  that  as  too  much 
of  honey  is  not  good,fothe  fearchingc  of  glory  doth  not  turnc  vnto 
ro.i5.  glory  to  the  curious  .  For  there  is  good  caufewhy  wc  ftiouldc  be 
7"  fraicd  away  from  that  boldnes,which  can  do  nothingc  but  throw  vs 
downc  headlong  into  ruine.0 

5  There  be  other  which  when  they  hauc  a  will  to  remedy  this  «•  * 
oill^do  commaund  all  mcntio  of  Predeftination  to  be  in  a  mancr  bu» 
ried,  at  the  leaft  they  teach  me  to  flee  from  euery  maner  of  queftio- 
ningthereofas  from  a  rocke.  Although  ihemoderatio  ofthefe  men 
be  herein  worthily  to  be  praifed,that  they  iudge  y  myfteries  fhouldc 
be  tafted  of  vv  fuch  fobriety:yet  becaufe  they  defcend  too  much  be- 
neath the  meanc,they  litle  prcuaile  with  the  wit  of  man,  which  doth 
nothghtly  fuffer  it  Ct.'\{c  to  be  reftrained.  Therfore,y  in  this  behalfc 
alfo  we  may  keepe  a  right  cnde ,  we  muft  returne  to  the  word  of  the 
Lordjin  which  we  hauca  furc  rule  of  vndetftandjngc.For,the  Scrip- 
ture is  the  fchoole  of  the  holy  Ghoft,  in  which  as  notiimg  is  left  out: 
which  is  both  neceftary  and  profitable  to  be  knowcn ,  fo  nothingc  is 
taught  but  that  which  is  behouefull  to  learne.  Whatfoeuer  therefore 
is  vttered  in  the  Scripture  c5cerning  Predeftination, wc  muft  beware 
that  we  debarre  not  the  faithfull  from  it,  leaft  we  (hould  feme  cither 
enuioufly  to  defraude  them  of  the  benefite  of  their  God,or  to  blame 
and  accufe  the  holy  Ghoft  who  hath  publiflicd  thofe  thinges,which 
it  is  in  any  wife  profitable  tp  be  fupprcfl'cd.Lct  vs(I  fay)giuc  Icauc  to 


The  grace  of  Chrift.        Lib.3.  382 

a  Chriftian  man, to  open  his  minde  and  hif  cares  to  all  the  fayini^s  of 
God  which  arc  dircded  to  him ,  to  that  it  be  done  with  this  tempe- 
rance,thac  fo  foonc  as  the  Lord  hath  ciofed  his  holy  mouth,hc  may 
alfo  forefdofe  to  himfelf  all  y  way  to  enquire  furthcr.This  fhalbe  the 
bell  bound  of  fobrictyjif  not  onely  in  Icarninge  we  alway  follow  the 
Lord  going  before  vs,but  alfo  when  he  maketh  an  end  of  teaching>  P'<*.*  J» 
we  ceafle  to  will  to  learne.Neither  is  the  danger  which  they  feare  of  ** 
fo  great:  importace,that  we  ought  therfore  to  turne  away  our  mindes 
from  the  oracles  God.  Notable  is  the  fayinge  of  Salomon,  that  the 
glory  of  God  is  to  concele  a  word.But  fiih  both  godlinelTe  and  com- 
mon reafofl  teacheth  that  this  is  not  generally  meant  of  eucry  thing, 
we  muft  feekc  a  ditFercnce,  Icafl:  briiullie  ignorance  (hould  pleafe  vs 
vnder  colour  of  modefty  and  fobriety.That  difFerece  is  in  few  words 
plainly  fet  out  by  MofescTo  the  Lord  our  God(rayth  he)bclong  his  ^ 
fecretei:butto  vsandro  our  children  he  hath  difclofcdthcfc  things.  ,„ 
For  we  fee  how  he  commendcth  to  the  people  the  ftudy  of  the  dof 
^rine  of  the  law,only  by  reafon  of  the  decree  of  Godjbecaufc  it  plea- 
fed  God  to  publiih  it :  &  how  he  withholdeth  y  people  within  thofc 
boundcs,by  this  only  reafon  becaufeitis  not  lawful  for  mortall  men 
to  thruli  chcmfelucs  into  the  fccrets  of  God. 
4     Prophanc  men(I  gf  aunt)do  in  the  matter  of  Predcftination  fo- 
dainly  catch  hold  of  fomwhat  v/hich  they  may  carpjOi  cauiljor  baike, 
or  fcoffe  at.But  if  their  waiwardnes  do  fray  vs  away  from  it,the  chief 
articles  of  the  faith  muft  be  kept  fecretjof  which  there  is  almoft  none 
w'lich  ihey  or  fuch  as  they  be  do  leaue  vntouched  with  blafphemy, 
A  fi  oward  wit  will  no  leil'e  proudly  outrage  when  he  heareth  that  ia 
thefllcnce  of  God  there  arc  thr^e  perfons,than  if  he  heare  that  God 
fordaw  what  flioulde  become  of  man  when  he  created  him. Neither 
wiU  they  abftainc  from  laughinge,when  they  fhall  vnderftandc  that  • 
there  is  lidc  more  than  fine  thoufand  ycres  pafled  lince  the  creation 
of  the  world  :  for  they  will  aske  why  the  power  of  God  was  fo  longc 
idell  and  a  flepe.Finally  there  can  be  nothinge  brought  foorth,which 
they  will  not  fcoffe  at.  For  the  reftraininge  of  thcfe  facrileges,muft  we 
holde  our  peace  of  the  GodhcatJe  of  the  Sonne,&  of  the  holy  Ghoft.^ 
or  muft  we  paffe  ouer  in  filence  the  creatio  of  the  world?Yea  but  the 
tructh  of  God  is  both  in  this  behalfe  and  euery  where  mightier  than 
that  It  necde  tq  feare  the  eijill  fpeakinge  of  the  wickcd:as  Auguftinc  Cap  rj 
ftrongly  maintaincth  inhis  worke  of  the  good  of  Perfeuerance.  For  vfquc 
we  fee  that  the  falfc  Apoftles  could  not  by  defaming  and  fclandering  *d  lo. 
the  true  Dodrine  of  Paule,make  him  to  be  afhamcd  of  it.  But  whcr- 
as  they  fayc  that  this  whole  4>rputauon  is  pcrillous  alfo  for  Godly 


Cap.2 1 .         Of  the  maner  how  to  rccciuc 

mindeSjbccaufc  it  mlaketh  againft  exhortati5s,becaufc  it  Ihakcth  faith 
Oeho-  becaufe  it  troublcth  the  heart  it  felferthis  is  vainc.  Auguftine  ftickcth 
lo  per-  not  to  confeffc  that  for  thefc  caufcs  he  was  wont  to  be  blamed ,  for 
rcucr.    jj^^j.  j^^  j-^  jQ  freely  preach  Predcitination:but,as  he  had  in  readines 
^*^    *  wherwithal,hc  largely  confuteth  the.But  we,  becaufe  many  &  diuers 
abfurdities  are  chruft  into  this  place,  had  rather  to  referuecucry 
one  to  be  wiped  away  in  place  fit  for  it.Only  this  I  defire  generally  to 
obtaine  of  them,that  thofc  thingcs  which  the  Lorde  hath  layd  vp  in 
fecret,wc  may  not  fearch;thofe  things  which  he  hath  brought  openly 
abroadcjwe  may  hoc  negled:ieaft  either  on  the  one  part  we  be  con- 
demned of  vainc  curiofity,or  on  the  other  part,of  vntharfkefulnefle. 
Lib.^    For ,  this  alfo  is  very  well  fayd  of  Auguftine,  that  we  may  fafely  fo- 
^A  P*"*  ^^^  ^^^^  Scripture,  which  as  with  a  motherly  pace  goeth  ftoupingely, 
*    ^  **  leaft  it  (houlde  forfakc  our  weakcnefle.  But  who  fo  arc  fo  ware  and  fo 
fcarefull  that  they  woulde  haue  Predeftination  to  be  buried ,  leaft  ic 
fliould  trouble  weakc  foules:with  what  colour,  1  befech  yoii,wil  they 
couer  ihcir  arrogance  ,  when  rhey  indircdly  accufc  God  of  foolidic 
^  vnaduifednciTcas  though  he  forfaw  not  the  dangcr,which  they  think 
themfclucs  to  haue  wifely  met  with  ?  Whofoeuer  thcrfore  trauailcth 
to  bring  the  dodrine  of  Predeftinatio  mto  miflfking,he  openly  faith 
euill  of  God :  as  though  fomwhat  had  vnaduifcdly  Hipped  from  him 
which  is  hurtfulto  the  Church. 

^  5  Predeftinatio  wherby  God  adopteth  fomc  into  f  hope  oflife,& 
iudgeth  fome  to  eternal  deatb,no  man  that  would  be  ac copied  godly 
dare  (imply  deny :  But  tliey  wrap  it  vp  with  many  cauillations,rpcci- 
ally  they  which  make  foreknowledge  the  caufc  of  it.We  in  decde  do 
fay  that  they  be  both  in  God ,  but  we  fay  that  the  one  is  wrongfwlly 
tnade  fubied  to  the  other.  When  we  giue  foreknowledge  to  GodjWC 
•ineane  thar  all  things  alway  haue  bin  and  perpetually  do  remaine  vn- 
der  his  cies ,  fo  that  to  his  knowledge  there  is  nothinge  to  come  or 
paft,but  all  thinges  are  prcrent,&  fo  prefent  that  he  doth  not  imagine 
only  by  conceiucd  formes  (as  thofe  things  are  prefent  to  vs,whereof 
our  minde  holdeth  faft  the  remembj^ance)  but  he  trucly  bcholdeth  & 
(ceth  them  as  fet  before  him.  And  this  foreknowledge  extendcth  to 
-  the  whole  compaffe  of  the  world  and  to  all  creatures.  Predeftination 
we  call  the  eternal  decree  of  God,  wherby  he  had  it  determined  with 
himfclfc  what  he  willed  to  become  of  euery  man.For  al  arc  not  crea- 
ted to  bke  cftateibut  to  fome,eternalllife,and  to  fome,eternall  dam- 
nation is  foreappointed .  Therefore  as  euery  man  is  created  to  the 
one  or  other  ende,fo  we  fay  that  he  is  prcdeftinatc  either  to  life  or  to 
death.  But  this  predeftination  God  h^th  not  pncly  tcftificd  in  euery 

fcu?rgll 


The  grace  of  Chrift.         Lib.j,         383 

feucrall  perfon,buc  hath  (hewed  an  example  thcrof  in  the  whole  iffuc 
of  Abraham ,  whereby  might  plainly  appcaie  that  it  licth  in  his  will 
what  flialbe  the  cftate  of  cuery  nation  .  When  the  Hieft  diuidcd  the  d«u,3» 
nations,  and  fcuered  the  children  of  Adam ,  his  part  was  the  people  8. 
of  Ifracll,  the  corde  of  his  inheritance.  The  reparation  is  before  the 
cies  of  all  men:in  the  pcrfon  of  Abraham  as  in  a  drie  ftockc  one  peo- 
ple is  pecuLarly  chofen>all  other  being  refufedibut  the  caufe  appca- 
reth  not,  fauinge  that  Mofes,  to  cut  of  all  occafion  of  glorying  from 
pofterity,teacheth  that  they  exccll  only  by  y  fre  loue  of  God.Forhc  Deu.  4. 
afligneth  this  to  be  the  caufe  of  their  dehucrace,  for  that  God  loued  i  7» 
the  Fathers  ,  and  chofc  their  feede  after  them.  More  plainely  in  an 
other  chapter :  He  was  pleafed  in  you  to  chofc  yoUjfiot  becaufe  you  Deut.7. 
paflcd  other  nations  in  number,but  becaufe  he  loued  you.  The  fame  ^• 
admonition  is  often  repeated  with  himjBeholdjto  the  Lord  thy  God  ^*"'  '• 
belongeth  the  hcauen,thc  e4rth,and  whatfoeuer  things  are  in  itrand  *^* 
he  hath  pleafed  himfclfc  only  in  your  Fathers ,  and  hath  loued  them, 
&  hath  chofen  you  their  fede.  Againe  in  ^  other  place  fandificatio  is 
commaunded  them,  becaufe  they  are  chofen  to  be  a  peculiar  people  I>eu.»| 
And  againe  in  an  other  placc,Loue  is  affirmed  to  bey  caufe  of  prote-  5- 
dion.  Which  alio  the  faithfuJl  do  declare  with  one  voice,fayinge:He  J*'^^* 
hath  chofen  for  ys  our  inheritace.the  glory  of  Iacob,whom  he  hath 
loued.For  they  do  all  impute  to  free  loue  al  the  giftes  whcrwith  they 
were  garaiftied  of  Godmot  only  becaufe  they  knew  that  they  them- 
felues  had  obtained  the  by  no  dcferuingSjbut  alfo  that  eucn  the  holy- 
Patriarch  was  not  endued  with  fuch  vertue,  that  he  couldc  purchale 
to  himfelfe  and  his  pofterity  fo  great  a  prerogatiue  of  honor.  And, 
the  more  ftrongly  to  treade  downe  all  pride,  he  vpbraided  them  that 
they  haue  deferued  no  fuch  thing,forafmuch,as  they  are  a  ftubbornc 
&  hard  necked  people.  And  oftentimes  y  Prophets  do  hatefully  &  as  Dcuc.j. 
by  way  of  reproch  caft  the  Icwes  in  the  teeth  with  this  eledion,  be-  ^. 
caufe  they  had  fowly  departed  from  it.  Whatfoeuer  it  be,now  let  the 
come  foorth  which  will  binde  the  eledion  of  God  either  to  the  wor- 
thincs  of  men,or  to  the  merites  of  works.  When  they  fee  one  nation 
to  be  preferred  before  all  other,  &  when  they  hearc  y  God  was  led 
with  no  refped  to  be  more  fauorably  bet  to  a  few  &  vnnoble,yea  & 
froward  and  difobedicnt  men: will  they  quarell  with  him,bccaufe  his 
will  was  to  {hewe  fuch  an  example  of  mercy  ?  But  they  fhall  neither 
with  their  p ratling  voices  hinder  his  work,  not  with  throwino  ftone« 
oftauntcs  into  heaucn  fhall  hit  or  hurt  his  righteoufnc0c,  but  rather 
they  flial  fallbackc  vpo  their ownc  heads.MoreouerthcIfraelitsare 
called  h^ckc  to  thitptinciplc  of  the  free  coucnanr,whe  either  thanks 


Cap,2 1 .  Of  the  maner  how  to  rccciuc 

arc  CO  be  giue  to  God,  or  their  hope  to  be  raifed  vp  againit  die  time 
to  come.Hcmade  VS5  &  not  we  our  fehies(fhithy  Prophet) his  peo- 
ple and  the  fheepe  of  his  paflures.The  ncgatiue  is  not  fupcrftuous, 
which  is  added  to  exclude  vsjthat  they  may  knowe  y  of  all  the  good 
ihinges  wherewith  they  excclljGod  is  not  onely  the  a«ihor,but  fet- 
ched the  caufe  thereof  from  himfelfcbecaufc  there  was  nothm*  in 
them  ^volthy  of  To  great  honor.  Alfo  he  biddcth  them  ta  be  conten- 
ted with  the  mere  good  pleafurc  of  God,in  thefe  words,The  feede  of 
>fa.i05  Abraham  arehisfcruantcsithe  children  of  Iacob,his  eled.And  after 
'•  that  he  hath  rehcarfed  thecotinual  beoefifsof  Godasfruitesofthc 

cledion,at  length  he  cocludech,  that  he  dealt  fo  liberally  becaufc  he 
remembred  his^ouenant.  With  which  dodrine  agreeth  the  fon^  of 
'ral.44  the  whole  Church,Thy  right  hand  and  the  light  of  thy  countenance 
h         gauc  the  land  to  our  Fathers^becaule  thou  waft  pleafed  in  them.  Buc 
it  is  to  be  noted,  that  where  metion  is  made  of  the  landjit  is  a  vih'blc 
figne  of  the  fecret  feuering  wherin  the  adoption  is  cotainedTo  the 
fame  rhankefulnefle  Daui^n  an  other  pbce  exhorceth  the  people, 
Pfal  J    faymgjBlelTcd  is  the  natio  whofc  God  the  Lord  isjthe  people  which 
11         hehathchofcnforaninherit.mcetohimfcire.  AndSamucUcncou- 
t.Sa.ac  rageth  them  to  good  hope/ayingjTIie  Lo;  d  wil!  not  forfakc  you/or 
*'•        hisownegreatnamesfakejbecaufe  it  pleafed  him  10  create  you  for  a 
people  to  himfelfe.Likewife  Dauid  when  his  faith  is  afiailedjarmeth 
^fal.<f  5  himfelfe  to  Hght,  fayinge,  BlcfTed  is  he  whome  thou  haft  chofen^hc 
J»         iliall  dwell  in  thy  courtes .  But  forafmuch  as  the  eledion  hidden  in 
God  was  ftabhfiied  as  well  by  the  firft  dehuerance  as  by  the  fccond, 
and  other  mcanc  bensfitcs-.in  Efay  the  word  of  Eledmg  is  transfer- 
,  ^'^^'  red  to  this .  God  fhall  haue  mercy  on  lacob ,  and  he  Ihali  yet  choofc 
out  of  Ifraelhbecau'e  he  fignifying  the  time  to  comc,fayth  that  the 
gathering  together  of  the  remnant  of  the  people  which  he  femcd  to 
haue  foriakenjfhalbe  a  figne  of  the  ftable  and  ftedfaft  eledion,which 
ones  feemed  to  haue  bin  fallen  away.When  alfo  it  is  fayd  in  an  orher 
r  r         place,!  haue  chofen  thee  &  haue  not  caft  thee  away :  he  fetteth  out 
^/    '  the  continuall  courfe  of  the  notable  hberality  of  his  fatherly  good 
£ach.  2  will.  And  yet  more  plamely  the  Angell  fayth  in  Zacharie,  God  fhall 
>  2.        yet  choofe  lerufalem :  as  though  in  hardly  chaftingc  it,  he  had  rcic- 
ded  )t:or  as  though  the  exdc  were  an  interruptinge  of  the  eledion; 
which  yet  rcmaincth  iriuiolablc,althoughy  lignes  therof  do  not  al- 
way  appeatc. 
6     There  is  to  be  added  a  fecod  degree  more  narrowly  rcftraincd, 
©r  in  which  was  fccnc  a  more  fpeciall  grace  of  God  :  when  of  the 
fame  kiiucd  of  Abraham  God  refufcd  feme ,  &  other  fome  by  nou- 

rilhing 


The  grace  of  Chrift^         Lib.3.         3% 

tifhingc  them  in  the  Church  he  llicwcd  that  he  reteined  amonge  his 
childrc.Ifmael  h^d  at  y  beginning  obtained  egall  degre  with  his  bro- 
ther Ifaac ,  becaufc  the  fpiricuall  coucnant  had  bin  no  lelTc  fcaied  in 
him  by  the  figne  of  Circucifion.  He  is  cur  of:and  then,Erau;at  the  laft 
an  innumerable  multitude  and  almoii  Ifraell.  In  Ifaac  was  the  fecde 
calledthe  fame  calling  endured  m  lacob.  A  like  exaple  God  fhewed 
in  reiedmg  Saul:which  thing  is  alfo  glorio^Py  fet  forth  in  the  Pfalm, 
He  hath  put  backc  the  tribe  of  Ioreph,&  y  tribe  of  Ephraim  he  hath  pf^^  _•, 
not  chofen,but  he  hath  chofen  the  tribe  of  luda.  Which  the  holy  hi-  6^ 
ftory  diuerfe  times  repeateth,  that  the  wonderfull  fccret  of  the  grace 
may  the  better  appeare  in  this  change.  irmaell,bfau,and  fuch  other, 
(I  graunt)fcll  from  the  adoption  by  their  owne  fault  &  giltincs;be- 
caufe  there  was  a  condition  adioincd,that  they  fhould  faitnfully  kcpc 
the  coucnant  of  God,which  they  falfely  brake. But  this  was  yet  a  An- 
gular benefit  of  God,  that  he  voutchfaued  to  prefcrre  the  aboue  the 
other  Gentiles:  js  it  is  faid  in  y  Pfalme^He  haih  not  fo  done  to  other 
fjattons^nor  hath  opened  his  iudgcmentes  to  them. But  here  I  hauc  ^J*  ^^* 
not  without  caufe  faid  that  there  be  two  degrees  to  be  noted  :bccaufc 
nowc  in  the  choofinge  of  the  whole  nation  God  ihewed  that  he  is  in 
his  owne  mere  liberality  bounde  to  no  lawes :  but  he  is  free ,  fo  that 
cgall  portion  of  grace  is  not  to  be  required  at  his  handuhc  vnequali- 
ty  whereof  llieweth  rhat  it  is  trucly  of  free  gift.  Therefore  Malachic 
amphfieth  the  vnthankefulncfTe  of  I(rael,becaufe  they  being  not  only 
chofen  out  of  all  mankinde ,  but  alfo  feuered  out  of  a  holy  houfe  to 
be  a  peculiar  people,  do  vnfaithfully  and  wickedly  dcfpife  God  fo  bc- 
neficiall  a  Father.  Was  not  Efau  the  brother  of  Iacobi?(faith  he)  &  yet  »j, 
lacob  I  loued,  but  Efau  I  hatcd.For,God  taketh  it  for  confefled.that '  *  * 
when  either  of  them  was  borne  of  a  holy  Father ,  and  fucceflbur  of 
the  couenaunt,finally  a  braunch  of  the  holy  rootc:now  the  children 
of  lacob  were  more  than  comonly  bond, which  were  taken  into  that 
dignity  .But  when,Efau  the  firft  begotten  being  rcfufed,their  Father 
which  was  by  nature  inferiour  was  made  the  heire^he  proueth  them 
doublely  vnthankefull,  and  complaineth  that  they  were  not  holdcn 
with  that  double  bound. 

7  Although  it  be  already  fufficicntly  euident,  that  God  doth  by 
his  fccrete  counfcll  freely  choofe  whom  he  will,reicdinge  other,yec 
his  free  eledion  is  hitherto  but  halfe  lliewed ,  till  we  come  to  all  par- 
ticular perfoncs ,  to  whomc  God  not  onely  oflfereth  faluation ,  but  — 
fo  afligneth  it  that  the  certainty  of  the  effed  tReroHs  not  in  fufpenfe 
or  doutfull.  For,  there  are  accompted  in  that  onely  fcede,  whcreot 
Paule  makcth  mention .  For  although  the  adoption  was  left  in  the 


Cap.2i.         Ofthcmanerhowtorcceiuc 

hand  of  Abraham ,  yet  becaufe  many  of  his  pofteiity  were  cut  ofas 
rotten  m«mbers  :  that  the  cledion  may  be  efteduall  and  trucly  fted-» 
faftjWe  muft  nedes  afcend  to  the  licad^m  whom  the  hcauenly  Father 
hath  bound  together  his  ele<^onc  with  an  other,  &  hath  knit  them 
to  himfclfe  with  a  knot  impofTible  to  be  loofed  So  in  the  adoption  of 
the  kinred  of  Abrahamjfhincd  the  hberall  fauour  of  God,  which  ho 
denied  to  other  me:yet  iQ  the  members  of  Chnft,appearedi  a  much 
more  excellec  ftrengthofgrace,bccaufe  they  being  grafFed  inro  their 
head  do  neuer  fall  away  fro  faluation.Therefore  Paul  doth  fitly  rea- 
fon  out  of  the  place  of  Malachy  which  I  euen  now  alleaged:y  where 
God  with  makinge  a  coucnant  of  eternall  life  calleth  any  people  to 
bimfelfcthere  is  in  partti  fpecial  maner  of  eledionjthat  he  doth  not 
chocfe  all  effedually  with  common  grace.  Whereas  it  is  fayd,  I  haue 
loued  lacobjthis  pcrtaineth  to  y  whole  ifluc  of  the  Patriarch ,  which 
the  Prophet  there  fctteth  in  coparifon  againft  the  pofterity  of  Efau, 
Yet  this  withftandeth  not  but  that  in  the  perfon  of  one  man  was  fee 
foorth  to  vs  an  example  of  the  eledion,  which  can  not  flip  away  bu^ 
muft  come  to  the  marke  that  it  rcndethto.Thefc  Paul  doth  notvain** 
ly  note  to  be  called  rcmnantcs:becaufe  experience  tcacheth  that  of  a 
great  multitude  many  flfde  and  vanilh  awayjfo  that  oftentimes  there 
rcmaineth  butafmall  portion.  But  why  the  generall  eledionofa 
people  is  not  alway  hrme  &  ftedfaft,there  is  a  rcafon  offring  it  lelfe 
in  readineflerbccaufc  with  whom  God  couenanteth  he  doth  not  by- 
andby  giue  to  them  the  Spirite  of  regeneration,  by  the  power  wher- 
of  they  may  continue  in  the  couenant  to  the  ende:  but  the  outward 
changinge  without  the  inward  efFeduallneflfe  of  grace ,  which  might 
be  of  force  to  holde  them  in,is  a  certainc  meane  thinge  betwene  the 
forfaking  of  whole  mankinde  >  and  the  eledion  of  a  fmall  number  of 
the  Godly .  The  whole  people  of  Ifraell  \jas  called  the  inheritance 
of  God ,  of  whom  yet  there  were  many  ftrangers .  But  becaufe  God 
had  not  for  nothinge  made  couenant  with  them  that  he  woulde  be 
their  Father  and  redeemer ,  he  rather  hath  refped  to  his  owne  free 
fauour  than  to  the  vnfaithfull  fallmg  away  of  manyrby  whom  alfo  his 
tiueth  was  not  abolifhed :  becaufe  where  he  referued  any  remnant ,  it 
appeared  that  his  callingc  was  without  repentance.  For  wheras  God 
did  from  time  to  time  choofe  vnto  himfelfe  a  Church  rather  out  of 
the  children  of  Abraham  ,  than  out  of  the  propbanc  nations,he  had 
regard  to  his  coucnant,which  being  broken  of  the  whole  multitude 
he  reftrained  to  a  few,  that  it  (hould  not  vttcrly  fall  away.  Finally  the 
common  adoption  of  the  feede  of  Abraham  was  a  certaine  vifiblc  i- 
niagc  of  a  greater  benefit,  which  God  hath  vouchfaued  to  graunt  to 

few 


The  grace  of  Chrift.         Lib.3.         38^ 

few  outofmany.  This  i«  the  reafon  why Paule  fo  diligently  puttcth 
difference  betwene  the  children  of  Abraham  according  to  the  flefh, 
and  his  fpiricuall  children  which  were  called  after  the  example  of  l- 
faac.  Not  that  it  was  a  vaine  and  vnfrutefull  thinge  fimply  to  be  the 
childe  of  Abraha(\vhich  might  not  be  fayd  wnhcut  difhonor  of  the 
couenant )  but  becaufe  the  vnchangeable  counfell  of  God,  where- 
by he  hath  predeftinate  whom  he  would,is  by  it  felfe  cfte6uall  only 
to  this  later  forte  vntofaluation  .  But  I  warne  the  readers  that  they 
bringc  net  a  foi  econceiucd  iudgement  on  either  (idc ,  till  it  appearc 
by  the  places  of  Scripture  brought  forth  what  is  to  be  thought.  That 
therefore  which  the  Scripture  clearely  flieweth ,  we  fay  that  God  by 
cternall  and  vnchangeable  counfell  hath  ones  appointed  whomc  in 
time  to  come  he  would  take  to  faluationjand  on  the  other  fide  whom 
he  would  condemne  to  deftrudion.This  counfell  as  touchinij  the  e- 
led  J  we  fay  to  be  grounded  vpon  his  free  mercy  without  any  rcfpect 
of  the  worthinclfe  of  man:but  whom  he  appointcth  to  damnation,to 
them  by  his  iuft  in  dedc  and  irreprehenf)ble,but  alfo  incomprehenfi" 
hie  iudgement,the  cnrry  of  life  is  foreclofed.Now  in  the  eled  wc  fet 
vocation,to  be  the  tcftimcny  of  Eledion:&  then  iuftificaticn  to  be  an 
other  figne  of  the  manifert  ihewing  of  it,til  they  come  to  glory  wher- 
in  is  the  fulltilling  ofit.  But  as  by  vocation  and  eledion  God  makeih 
his  elcd-.fo  by  fhutting  out  the  reprobate  either  from  the  knowled.;c 
of  his  name  or  from  the  fandification  of  his  Spirite,he  doth  as  it  were 
by  thefe  markes  open  what  iudgement  abidcch  for  them.  I  will  here 
paffe  ouer  many  famed  inuentions,  which  foolilh  men  haue  forged 
to  ouerthrowe  predeftination.  For  they  nede  no  confutation,  which 
fo  fone  as  they  are  brought  forth  do  largely  bewray  their  owne  falfe- 
neffc.I  will  cary  only  vpon  rhofe,  which  either  arc  in  controuerfie  a- 
mong  the  lcarned,or  which  may  bring  any  hardmelTe  to  the  (imple, 
or  whicl)  vngodlineffc  with  faire  fecming  fliow  pretcndeth,to  fcoffe  ac 
the  righteoufnelTe  of  God. 

The  xxij.  Chapter* 

^confirmation  ofthu  do£frine  by  tejlimonies  of  the  ScriptHrt. 

AL  thefe  thinges  whifh  we  haue  fet  are  not  without  contro- 
uerfie amonge  many ,  fpccially  the  free  eledion  of  the  faith- 
ful] :  which  yet  can  not  be  weakened. For  the  common  forte 
do  thinke  that  Gcd,  as  he  forefceth  that  eucry  mannes  de- 
feruinges  l}ialbe,fo  makech  difference  betwene  men  :  that  therefore 
whome  he  forcknoweih  that  they  (halbe  not  vnworthy  of  his  grace, 

,ccc 


Cap.2  2 .         Of  the  maner  how  to  rcceiitc 

thtni  he  adopteth  into  place  of  children  :  and  whofe  natures  he  C* 
fpieth  that  they  will  be  bent  to  wickednefle  and  vngodline0c,  them 
he  nppointeth  to  the  damnanon  of  death. So  by  clokinge  it  with  the 
veilc  of  foreknowledge  they  do  not  onely  darken  eledion,butfaine 
that  it  hatli  beginninge  from  elfe  where.  And  this  opinion  receiued 
of  the  common  forte  is  not  the  opinion  of  the  common  forte  alone: 
form  all  ages  it  hath  had  great  maincaineis.  Which  I  do  plamly  c6- 
fefle ,  to  the  entent  that  no  mannc  Hioulde  trufi  that  it  ihall  much 
hurt  our  caufe  if  their  names  be  obicded  againll  vs.  For,the  triieth 
of  God  herein  is  more  certainc  ,  than  that  it  may  be  fliaken :  more 
clcare,  than  that  it  may  be  darkened  with  the  authority  of  mennc. 
But  fome  other  neither  exercifed  in  the  Scripture ,  nor  worthy  of  a- 
ny  voice ,  do  raile  at  this  dodrine  with  greater malicioufncfle,  than 
that  their  frowarde  pride  ought  to  be  futfered.  Becaufe  God  choo- 
linge  fome  after  his  ownc  wiljeaueth  other  fome,  they  picke  a  qua- 
relLigainllhim  .  But  if  the  thinge  itf-lfe  be  knowen  for  true,  what 
lliall  they  pre uaile  withbrawlingeagaintt  God  ?"  We  teach  nothing 
but  that  which  is  approued  by  experience  ,  that  it  wasalway  ath- 
beity  for  God  to  bcftowe  his  sirace  to  whomc  he  will.  I  will  not  cn- 
c]uire  whereby  the  pofterity  of  Abraham  excelled  other ,  but  by  that 
vouchfauinge  ,  whereof  there  is  founde  no  caufe  elfewhercthanin 
God.  Let  them  anfwere  why  they  be  men  rather  than  oxen  or  alTes. 
W^hcn  it  was  in  the  hand  of  God  to  make  them  dogges,he  fafliioned 
tliem  after  his  owne  imaec.  Will  they  eiuc  leaue  to  brute  beaftes  to 
quarell  with  God  for  their  eihte,as  though  the  difiercnce  were  vn- 
nghteous  >Truelyit!sno  more  righteous ,  that  they  llioulde  enioy 
the  prerogatiuc  which  they  haue  obtained  by  nodeferuingcs,  than 
for  God  diuerfly  to  dcale  abroide  his  benefitcs  according  to  the  mea- 
fure  of  his  owne  iudgemet.If  they  skippe  ouer  to  perfons,whf  re  the 
inequality  is  more  hateful  to  the,flt  the  lead  at  the  example  of  Chrift 
they  ought  to  be  afraid  to  prate  fo  boldely  of  fo  hie  a  myfttrie.  He  is 
conceiued  of  the  feedc  of  Dauid,a  mcrtall  manrhy  what  vertues  wil 
they  fay  that  he  defcrued  to  be  in  the  very  wombe  made  the  head  of 
Angelsjthe  onely  begotten  lonne  of  God  ,the  image  &  glory  of  the 
De  cor-  Father ,  the  hght ,  righteoufncfle,  and  faluation  ot  the  worlde  ?  This 
r^'^'-n  ad  ^^^^"S  Auguftine  wifely  noted,that  in  the  very  head  of  the  Church  is 
valcnt.  a  mo(t  clearc  mirror  of  ftee  ele<^ion,  !eaf>  it  fhould  trouble  vsin  the 
crfp.i  s.  mcmbf  rsrandthathc  v/asnot  by  ri8;hteouflvliumgemade  the  fonnc 
De  bo  ofGod,but  vhe  had  fo  great  honor  freely  ciucnhim  ,  that  he  might 
Jio  pt^r  afcttwarde  make  other  partakers  of  his  giftes.  Here  if  any  manaskc 
i[tc.  *    '  why  other  were  not  the  fame  that  he  was ,  or  why  all  we  are  ^o  farrc 

diitanc 


The  grace  of  Chrift.  Lib.3.  $S6 

^iHant  from  him  ,  wliy  all  wcbe  corrupt  andhcpurcncsrfuch  a  man  Dever, 
fluU  bewray  not  oncly  his  madncirc  but  therewithal  alio  his  fhamc-  '^P^"• 
Icfncflc.  But  if  they  go  forward  to  labour  to  take  from  God  the  free  ^     *   * 
power  to  cb.ofe  and  refufc,  let  them  aifo  t.ike  away  that  which  is  gi^ 
ucn  to  Chnft.Now  it  is  worth  the  trauaiie  to  cofjder  what  the  Scrip- 
ture pronounccth  of  euery  one.  Panic  vcnly,  when  he  teachetli  that  Eph.1.4 
wc  were  chofcn  in  Ch.ift  ,  taketh  away  all  refpedofour  ovvne  wor- 
thincffe  .   For  It  is  all  one  as  if  he  haddc  fayd;  bcrcaufcin  the  whole 
feedc  of  Adam  the  hcauenly  father  founde  nothing  worthy  of  his  c- 
lc(fhon,he  turned  his  eies  vnto  his  Chrift,ro  choofc  as  it  were  mem- 
bers out  of  his  body  them  whom  he  wouldc  take  into  the  fclowfiiip 
ot  hFc.Lct  this  rcafon  then  be  of  force  amonge  the  faithful!,  that  wc 
were  therefore  adopted  in  Chnft  into  the  heauenly  inhentance,be- 
caufem  ourfelaeswe  were  not  abletoreceiuc  fo  great  cxcclJeiicc. 
Which  alio  he  toucheth  in  an  other  pbce,when  he  exhorteth  v  Co-  Co!o.  1, 
lofium^  to  giuinge  of  thmkcs ,  for  this  that  they  were  by  God  made  i ». 
fit  to  be  partakers  of  the  eftate  of  the  holy.  If  election  go  before  this 
grace  of  God  ,  that  we  be  made  Ht  to  obtaine  the  glory  of  the  Ire  to 
come:wha:  Ihall  God  himfclfe  nowe  finde  in  vs,  whereby  he  may  be 
moued  to  cled  vs.^My  meaning  fhal  yet  be  more  openly  cxprcfied  by 
an  other  faymgeofhi^  He  hath chofen  vs(fayth  he)erethefunda-  gpj^ ,  . 
tios  of  the  world  were  laid, according  to  the  good  pleafurc  of  his  wil, 
that  we  might  be  holy,and  vnfpotted,and  vnreprouable  in  his  flight: 
wh  ere  he  fcttcth  the  good  plealurc  of  God  againlt  all  our  dcfcruings 
whatfocucr  they  be. 

2  That  the  proofc  may  be  more  ftronge,it  is  worth  the  labour  to 
note  jU  the  partes  of  that  place  ,  which  beinge  coupled  together  do 
Icaue  no  dout. Where  he  nameth  the  eled,  it  is  no  dout  that  he  fpea- 
keth  to  the  faithfuil,as  he  alfo  byandby  afterward  affirmethAViierc- 
forc  they  do  with  too  fowle  a  glofe  abufe  that  name  ,  which  wrtrt  it 
to  the  age  wherein  the  Gofpell  was  firft  publiHud .  Where  he  fayth 
that  they  were  eleft  before  the  beginninge  of  the  worlde,hc  lakfth 
av/ay  all  refped  of  worthines.  For,  what  reafon  of  difference  is  there 
bctwcne  them  which  yet  were  not,andthofe  which  afte^  w.rd  ihould 
in  Adam  be  egall  ?  Nowe  if  they  be  cled  in  Ciirift  ,  »t  follcwcth  ihsc 
not  only  euery  man  is  feucred  without  himf  h'c,  but  alio  one  of  the 
from  an  other ,  forafmuch  as  we  fee  that  not  all  are  the  member*  of 
Chrift.That  which  is  added,  that  they  were  t  led  that  they  mi  ght  be 
holy,  plainely  confutcththe  errour  whicli  dcriucth  cledion  from 
forcknowl<rdw^e  .forafmuch as Paulcciieth  outagainft  it  and  fayeth 
that  whaifocuervertueappcarcthin  men,  it  is  the  tffcd  of  election. 

CCC     i; 


Cap.2  2.         Of  the  maner  how  to  receiuc 

Now  if  a  hier  caufc  be  foughcPaul  anfwcrcth,that  God  hath  Co  prtf- 
deftinate,yea  and  that  according  to  the  good  pleafure  of  his  will.  In 
which  wordcs  he  ouerthroweth  whatfoeuer  meanes  of  their  clcdion 
men  do  imagine  in  thcmfelues.For  he  alfo  teacheth  that  whatfoeuer 
thinges  Godgiueth  toward  fpiritualUifc  ,  they  Howe  out  of  this  one 
fountain, becaufe  God  hath  chofen  whom  he  would, &  ere  they  were 
borne  he  had  feuerally  layd  vp  for  them  the  grace  which  he  vouch- 
faiiedtogiue  them. 

5  But  whercfoeuer  this  pleafure  of  God  reigncthjthere  no  works 
come  to  be  confidered.  He  doth  not  here  in  deede  purfue  the  com- 
parifon  of  contraries,but  it  is  to  be  vnderftanded  fuch  as  he  himfelfe 
(iecIarcth.He  hath  called  vs(faith  he)with  a  holy  calling,  not  accor- 
ding to  our  workcSjbut  accordmg  to  his  purpofe  &  the  grace  which 
is  giuen  of  Chrifl  before  the  times  of  the  world.  And  we  haue  already 
(hewed  that  all  dout  is  taken  away  in  this  which  followcth ,  that  wc 
might  be  holy  and  vnfpotted.For  if  thou  fayjbecaufe  he  forefaw  that 
we  fliouid  be  holy  ,  therefore  he  chofe  vs,  ihou  fhalt  peruert  the  or- 
der of  Paule.Thus  therefore  thou  maift  fafely  gather.  If  he  chofe  vs 
that  we  might  be  holy:then  he  chofe  vs>  not  becaufe  he  forefaw  that 
wc  would  be  fuch. For  thefe  two  thinges  are  contrary  the  one  to  the 
other :  that  the  godly  hauc  itof  eledion  that  they  be  holy ,  and  that 
they  come  to  it  by  meane  of  workes.Neither  is  their  cauillation  here 
any  thing  worth  to  which  they  commonly  flee,  that  the  Lorde  doth 
not  render  the  grace  of  eledion  to  any  workes  goinge  beforc,but  yet 
grauntcth  it  to  workes  to  come.  For  when  it  is  fayd  that  the  faithful! 
were  chofen.that  they  might  be  holyrtherewiihal  is  fignified  that  the 
holineffe  which  was  to  come  in  them  tooke  beginningc  at  eledion. 
And  how  fhall  this  faying  agree  togcther,th3t  thofe  things  which  arc 
deriued  from  elcdion  gaue  caufe  toeledionPIhe  fame  thing  which 
he  fayd  he  feemeth  afterwarde  to  confirme  more  ftrongly,  where  he 
faith,  Accordingc  to  the  purpofe  of  his  will  which  he  had  purpofed 
in  himfelfe.  Forjto  fay  that  God  purpofed  in  himfelfe,  is  as  much  in 
effedas  if  it  had  bin  fayd,  y  without  himfelfe  he  confidered  nothing 
wherof  he  had  any  regard  in  decrcing.  Therforc  he  byandby  addeth, 
that  the  whole  fumme  of  our  cledion  tendeth  to  this  ende,  that  we 
fnould  be  to  the  praife  of  the  grace  of  God.Trucly  the  grace  of  God 
dcferueth  not  to  be  praifed  alone  in  our  eledio,  vnlefle  our  elcdion 
be  free.But  free  it  ftiallnor  be,if  God  in  eleding  his,do  cofidcr  what 
fhalbc  the  workes  of  cuery  one.  Therefore  we  finde  that  that  which 
loh.i  5.  Chrift  fnid  to  his  difciples.haih  place  vniucrfally  among  all  the  faiib- 
^  ^»       fuljYe  haue  not  chofen  me,bui  1  haue  chofe  you, Where  he  not  only 

excludeth 


The  grace  of  Chrift.         Lib.3.         387 

cxdudeth  defcruinges  part,  but  alfo  fignifieth  that  they  had  nothing 
in  themfelues  why  they  fhouldc  be  chofen.if  he  had  not  picucnted 
them  with  his  mercy.Like  as  this  faying  of  Paule  is  alfo  to  be  vnder-  Rom.ii 
ftoodciWho fiift gaue  to  him,&  ihali  receiue  rccopenfei^For  he  mea-  35. 
neth  to  flicwe  that  the  goodnciTe  of  God  fo  preuenteth  men ,  that  it 
findeth  nothing  in  them  neither  paU  nor  to  comc,wherby  he  may  be 
wonne  to  be  fauorable  to  them. 
4  Now  to  the  Romaines,  where  he  fetchcth  this  qtieftio  further 
ofj&  foUovveth  it  more  largely.hc  dcnieth  that  all  they  arc  IfraeJites,  Ro.^.tf. 
which  are  iflucd  of  Ifraell :  becaufe  although  by  right  of  inheritance 
they  were  all  bleffed,yet  the  fucceflion  did  not  egally  pafle  to  the  al. 
The  beginning  of  this  difputation  preceded  of  the  pride  &  deceitful 
glorying  of  the  lewilli  people. For  when  they  claimed  to  themfelues 
the  name  of  the  Church,they  would  haue  y  credit  of  the  Gofpell  to 
hang  vpo  their  wilhas  the  Papiftcs  at  this  day  would  gladly  with  this 
faincd  colour  thruft  thcfelues  into  the  place  of  God.Paule,aIthough 
he  graunt  that  the  offpringe  of  Abraham  is  holy  by  reafon  of  the  co- 
ucnant,yct  aftirmeth  that  the  moft  part  of  them  are  ftrangers  in  it:  & 
that  not  onely  becaufe  they  fv/aruc  out  of  kinde ,  fo  that  of  lawcfull 
children  they  become  baftardes,  but  becaufe  the  efpeciall  cledion  of 
God  ftadeth  aboue  &  reigneih  in  the  hieft  top,  which  alone  maketh 
the  adoption  thereof  fure.  If  their  owne  godlines  ftablifhcd  fomc  in 
the  hope  of  faluation,  &  their  owne  falling  away  alone  difherited  o- 
thcr  fome:Paui  verily  fhould  both  fondly  and  vnconueniently  lift  vp 
the  readers  euen  to  the  fecrct  eledion.Nowe  if  the  will  of  God  (the 
caufe  wherof  neither  appeareth  nor  is  to  be  fought  without  himfelf ) 
maketh  the  one  fort  dift'ering  from  the  other,fo  that  not  all  the  chil- 
dren of  Ifraell  be  true  Ifraeht€S,it  is  vainly  fained  that  euery  mans  c- 
ftate  hath  beginning  in  himfelfc.Thcn  he  further  followeth  the  mat- 
ter vnder  the  example  of  lacob  &  EfauFor  when  they  both  were  the 
fonncs  of  Abraham.both  together  enclofed  in  one  mothers  wombc, 
it  was  a  mofterlike  change  that  the  honor  of  firft  birth  was  rcmoued 
to  lacobjby  which  change  Paul  affirmeth  that  there  was  tcftiHed  the 
cledion  of  the  one  &  the  reprobation  of  the  othcr.The  originall  & 
caufe  of  it  is  enquired ,  which  the  teachers  of  foreknowledge  will 
haue  to  be  fet  out  in  the  vertues>and  vices  of  men.For  this  is  an  ea- 
lic  (hort  way  with  them^that  God  fhewed  in  the  perfon  of  lacobjthac 
he  choofeth  the  worthy  of  his  grace:and  in  the  perfon  of  Efau,he  re- 
fiifeth  them  whom  he  forefeeth  to  be  vnworthy.Thus  they  fay  bold- 
ly.But  what  fayth  Paule  ?  when  they  were  not  yet  borne,and  hadde 
pot  done  any  good  or  euiU,that  according  to  eledion  the  purpofc  of 

CCC    iij 


Cap.2  2.  Of  the  mancr  how  toreceiuc 

Uro.5).  God  might  abide, nor  of  \vorks,buc  of  him  that  calleth,it  is  faydjThc 
"•  elder  ihall  feruc  the  yonger  :  as  Jt  is  wrytteiijlacob  I  haue  loucd,  but 
Efau  1  haue  hated.  If  toreknowledgc  were  of  any  force  in  this  diffe- 
rence of  the  brethren,  then  verily  mention  weie  vnfirly  made  of  the 
timc.Ler  vs  graunt  that  lacob  was  chofenjbecaufe  he  hadworthincs 
gotten  by  v/oikss  to  come:  to  what  purpofe  ihould  Paule  fay  thst  he 
was  not  yet  borne  ?  And  this  now  Ihould  be  vnaduifcdly  added,  that 
he  had  yet  done  no  good  :  bccaufe  this  Ihalbc  a  ready  anfwere,  that 
nothing  js  hidden  from  God,  andthat  fo  the  godhnesof  lacob  was 
prefcnt  before  him.  If  workes  do  win  grace  ,  they  fliould  then  wor- 
thily haue  had  their  price  before  that  lacob  was  borne  as  if  he  had 
bin  grov/en  to  full  age.  But  the  Apoftlc  goeth  forward  in  vndoinge 
this  knot,  and  teacheth  \hn  the  adoption  of  lacob  was  not  made  of 
workeSjbut  of  the  callinge  of  God.  In  workes  he  enterlaccth  not  the 
time  to  come  or  tiracpaft.&  then  he  dirtdlv  fettcth  them  agaiuft  the 
caliinKofGod,meanmgby  flablifhingeof  theonc  cxptvfly  to  oaer- 
tb.row  the  othcrras;  if  he  had  faid  that  it  is  to  be  colidercd  what  hath 
plcarcvi  God, not  what  men  haue  brought  of  themfelues.  Laftofallic 
is  certaine  diat  by  the  words  of  Eledion  &  Purpofe, all  caufes  what- 
foeucr  men  are  wont  to  faine  elfewhcrc  than  in  the  fccret  counfel  of 
God,are  quite  remould  from  this  matter. 

5  What  colour  wil  ihcy  bring  to  datkcn  thefc  thing«,who  in  elc- 
&.,on  iiiifnc  Come  place  to  workes  cither  p-fl  or  to  comef'For  this  is 
Vtterly  to  mocke  6ut  that  which  the  Apoftle  affirmeth,that  the  diffe- 
renceof  the  brethren  hangcth  not  vpon  any  conlidcration  of  woiks, 
but  vpon  the  mere  calling  of  God.becaufe  it  was  put  betwcne  them 
when  they  were  not  yet  borne .  Neither  had  he  bin  ignorant  of  this 
their  futtelty>if  it  had  had  any  foundnes  in  it:but  becaufe  he  very  well 
knewjthat  God  can  forefec  no  goodneffc  in  man,  but  that  which  he 
hath  lull  determined  by  y  benefit  of  his  cledion  to  giuc  him:he  flceih 
not  to  that  vnovderly  order  ,  to  fet  good  workes  before  the  caufe  of 
themfelues .  Thus  haue  we  by  the  words  of  the  Apoftle  that  the  fal- 
uation  of  the  faithful  is  {oundcd  vpon  the  will  of  the  only  eledion  of 
God:&  that  the  fame  fauour  is  not  gotten  by  works,but  commeth  of 
free  calling.Wc  haue  alfo  as  it  were  an  image  of  that  thing  fet  before 
vs.Efau  &  lacob  are  brethren,  iffuing  both  of  one  the  fame  parents, 
cnclofed  yet  both  in  one  wombe,not  yet  brought  out  into  the  world. 
In  them  all  things  are  egall,yer  of  the  y  iudgement  of  God  is  diuerfe. 
For  he  taketh  the  one  &  forfakcth  the  other.Thcre  was  nothing  but 
the  only  firft  birthjby  right  wherof  the  one  excelled  the  other.But  this 
alfo  being  paffcd  ouer,ihat  thing  is  giuen  to  the  yonger  which  is  de- 
nied 


The  grace  of  Chrift.        Lib.3.  388 

nied  to  the  elder.  Yea  and  in  o:her  alio  God  ftcmeth  alway  as  of  (et 
purpofc  ro  hauc  defpifcd  hrft  birth,to  cut  of  from  the  flefli  all  matter 
of  glorying.  Rcfufingc  Ifmaclljhc  cafthis  mindetolfaac.Piackingc 
backe  ManaiTejhe  more  honored  Ephraim. 

•  6     If  any  man  interrupt  me  with  faying  that  we  muft  not  by  thefc 
inferiour  &  fmal  benefits  determine  of  the  fumme  of  y  life  to  come, 
that  he  which  hath  bin  aduancedtotiie  honor  of  fit  ft  birth  ,ftiouldc 
therfore  be  rcckened  to  be  adopted  into  the  inheritance  of  heaucri: 
(for  there  be  fome  which  fpare  not  Paul  hunfclfejas  though  in  allea- 
ging  thefe  teftimonies  he  had  wrtfted  y  Scripture  to  aftrage  fenfe:) 
I  anlwere  as  I  haue  done  hcrchefore,  that  y  Apoftlc  neither  flipped 
by  vnaduifcdnes,n6r  wilfully  abufed  y  teftimonies  of  the  Scripture. 
But  hefaw(which  they  can  not  abide  to  confider)that  God  minded 
by  an  earthly  figne  to  declare  the  fpiritual  election  of  Iacob,which  o- 
therwife  was  hidden  in  his  inacccffible  throne.For  vnles  we  refer  the 
firft  birth  graunted  to  him  vnto  the  worlde  to  come ,  it  fhoulde  be  a 
vaine  &  fondc  forme  of  blc(fing  whereby  he  obtained  nothinge  but 
mamfolde  miferics,dircommodities,grifefull  banilhment,and  many 
bitterneflfe  of  forrow  and  cares.  Therefore  when  Paule  fawe  without 
doutinge,  that  God  by  outward  blefllng  leftified  the  blcfling  which 
he  had  m  his  kingdom  prepared  fpirituall  and  neuer  decayinge  for 
his  fcruant:he  douted  not  for  proofe  of  this  fpiritual  bleflingjto  fetch 
an  argument  from  that  outward  blefTing.  This  alfo  wc  muft  remem- 
ber that  to  the  land  of  Canaan  was  adioyncd  the  pledge  of  the  hea- 
ucnly  dwelling:fo  that  it  ought  not  at  al  to  be  douted  that  lacob  was 
grafTed  with  the  Angels  into  y  body  of  Chrift  that  he  might  be  par- 
taker of  the  fame  life.  Jacob  therfore  is  chofenjwhe  Efau  is  reieded:  Rotr,^. 
and  by  the  Prcdeftination  of  God  is  made  different  from  him  from  *  5« 
whom  he  differed  not  in  any  d:fcruinges.If  you  askc  a  caufejthe  A- 
poftle  rendreth  this,becaufe  it  is  fayd  to  Mofes,!  wil  haue  mercy  vpo 
whom  I  will  haue  mcrcie  :  and  I  will  vouchfauc  to  graunt  mercy  to 
whom  foeuerl  will  vouchfaue  to  graunt  mercy. And  what,!  befccch 
you,meancth  this  ?  Verily,the  Lord  himfelfe  moft  plainely  pronoun- 
ceth  that  men  haue  in  thcmfelucs  no  caufe  why  he  fhould  do  t^ood 
to  them,but  he  fetcheth  the  caufe  from  his  own  mercy  only:&  ther- 
fore that  the  faluation  of  his  is  his  owne  worke.  When  God  fetteth 
thy  faluatio  in  himfelfe  alone.why  wik  thou  defcend  to  thy  felf^Whc 
he  appointcth  to  thee  his  mercy  alone,  why  wilt  thou  runne  to  thine 
own  deferuings^When  he  holdeth  thy  thought  wholly  in  his  merci- 
fulnes  alone,why  wilt  thou  turnc  part  to  the  beholding  of  thine  own 
workcs?  Therefore  v/c  muft  nedes  come  to  that  leflcr  people,whicb 

C  C  C    iiij 


Cap.22.         Ofthemanerhowtoreceiuc 

Rom.  1 1  Paul  in  an  other  place  raythtohauebinforeknowentoGodrnocin 
*•  fuch  fort  as  thefe  men  im3gine,to  foreknow  out  ofanidie  watchtour 

the  thinges  that  he  workethnot :  but  in  fuch  fenfe  as  it  is  oft  rcade. 
Aft.i.  For  truely  when  Peter  faith  in  Luke,that  Chrift  was  by  the  determi- 
*>  ned  counfell  and  foreknowledge  of  God  appointed  to  death,he  doth 
not  brins;  God  as  a  looker  on  but  the  author  of  our  faluation.So  the 
i.Pet.i;  fame  Peter  alfo,  where  he  fayth  that  the  faithful!  to  whom  he  wrote 
*•  were  chofen  accordinge  to  the  foreknowledge  of  God,  properly  ex- 
prcllVth  that  fecrete  Predeftination  whereby  God  hathmarkedfor 
his  children  whom  he  would.  And  the  word  Purpofe,  which  he  ioy- 
neth  for  a  diuers  word,exprelling  all  one  thing,forafmucli  as  it  doth 
cuery  where  (ignifie  a  ftedfaft  determination  as  they  commonly  call 
it,vndoutedly  teacheth  that  God  when  he  is  author  of  our  faluation 
goeth  not  out  of  himfelfe.In  which  fenfe  he  faith  in  the  fame  Chap- 
ter that  Chnft  was  the  lambe  foreknowen  before  the  creation  of  the 
worlde.For  what  is  more  fonde  or  trifling,than  to  fay  that  God  from 
on  hie  did  ftand  looking  whenfe  faluation  Ihould  come  to  mankinde? 
—•  Therefore  in  Paul  the  foreknowen  people  is  as  much  as  a  fmall  por- 
,  o  *  *  t'O'^  mingled  with  the  multitude  which  falfely  pretendeth  the  name 
of  God.In  an  other  place  alfo  Paulc  to  beate  downe  their  boaftinge 
which  beinge  but  couered  with  a  viforjdo  take  vpon  themfclues  the 
chiefe  preeminence  amog  the  godly  before  tiie  world,faith  that  God 
knowech  who  be  his.  Finally  by  that  fayinge  Paule  pointeth  vnto  vs 
two  fortes  of  people:rhe  one ,  of  the  whole  kinred  of  Abraham :  the 
other,feucrally  chofen  out  otitjand  which  beinge  laid  vp  vnder  the 
eiesofGodis  hidden  from  the  fightofmen.  Audit  is  nodoutthac 
he  tooke  this  out  of  Mofcs ,  which  affirmcth  that  God  will  be  mer- 
cifull  to  whom  he  will  (  although  he  there  fpake  of  the  cled  people, 
whofeeftateinoutwardefecminge  was  egall)  as  if  hefliouldehauc 
fayd ,  that  m  the  common  adoption  is  included  with  him  a  fpeciall 
grace  toward  fome ,  as  it  were  a  more  holy  treafure:and  that  the  c5- 
mon  couenauntwithflandeth  not  but  thatthe  famefmall  number 
may  be  exempt  in  degree :  and  he  willinge  to  make  himfelfc  the  free 
difpofer  and  ruler  of  this  thing,precifely  denieth  that  he  vvil  be  mer- 
cifull  to  one  rather  than  to  an  othcr,for  any  other  refon,but  for  that 
it  fo  pleafeth  him;becaufe  when  mercy  commeth  ro  him  that  feeketh 
itjtiiough  he  in  dcede  fufFcr  not  a  deniall,  yet  he  either  preuentcth  or 
partly  getteth  to  hirafelfe  the  fauour  whereof  God  claimeth  to  him- 
felfe  the  praife. 

7     Now  let  the  foueraignc  ludge  &  maifter  pronounce  of  y  whole 
matter. Whe  he  faw  Co  great  hardneflc  in  his  hcarers^thac  he  did  in  a 

mancr 


The  grace  of  Chrlft.       Lib.3.  38^ 

mancr  wafte  his  woi dcs  without  fruitc  among  the  multitude  :  to  re- 
medie  this  offence,he  crieth  out,VVhatrocuer  my  Father  geueih  me, 
it  fliall  come  to  me.  For  this  is  the  will  of  my  Father,thai  whatfoeuer 
my  Father  hath  geucnme,!  (halnotlofeany  thing  ofit.  Note  that  Tohn.6, 
the  begmning  is  taken  at  the  Fathers  gifte  ,  that  we  may  be  dehuered  ^7» 
into  the  faithfull  keping  and  defence  of  Chrift.Here  fome  man  per- 
aduenture  will  turnc  a  circle  about ,  and  will  take  exception ,  faying 
that  they  onely  arc  accepted  m  the  propre  poflelTlon  of  the  Fa:her, 
whofe  yecldingc  hath  bene  vohmtarie  by  faith .  But  Chrift  ftandeth 
oncly  vpon  that  pointe,that  although  the  fallings  away  of  great  mul- 
titudes dolhakcthe  whole  world  ,  yet  the  counfell  ofGodlhalbc 
ftedfcift  and  ftande  fafter  than  the  heauens  themfclues,thai  his  elec- 
tion may  neuer  fade.  They  arefaidc  tohaue  benethe  eled  of  the 
Fa:her, before  that  he  gaue  to  them  his  onely  begotten  Sonne.They 
af  ke  whether  it  were  by  nature:yea  rather.them  which  were  llraun- 
gers  he  made  his  owne  hy  drawing  them  to  him.  There  is  a  greater 
clcarenefl'c  in  the  wordes  of  Chnft.chan  can  by  ^lifting  be  couered 
with  any  darknellc.  No  man  (faith  he)  can  come  to  me ,  vnleffc  my  lohn.^. 
Father  drawe  him. But  who  fohachhearde  &  learned  of  my  Father,  ^4' 
he  commcth  to  me.  If  all  generally  without  difference  ihouid  bowc 
their  knee  before  Chrift ,  then  the  cledion  were  commori:bu!:  nowc 
in  the  fevvncire  of  the  beJeuers  appeareth  a  manifeft  diuerhiie.Ther" 
fore  after  that  Chiift  had  rffirmed  that  y  difciples  which  were  giuc 
him  ,  were  the  peculiar  poflcirion  of  God  the  Father>  within  a  little 
after  he  added ,  I  pray  not  for  the  worlde,  but  for  thofe  whom  thou  loh  17. 
hall  geuen  me ,  becaufe  they  are  thine.  Whereby  is  proucd  that  the 
whole  world  belongcth  not  to  the  Creator  of  it ,  fauing  that  grace 
deliucrcth  a  fevve  from  the  wrath  of  God ,  and  from  etcrnall  death, 
which  otherwifc  fliould  haue  penftied :  but  the  world  it  felfe  is  lefte 
in  his  owne  deftrudio  to  which  it  was  appoimed.In  the  meane  time 
although  Chrift  putte  himfelfe  meane  betweenc,yet  he  claimcth  to 
himfelfthe  power  of  choofingin  common  with  the  Father.  I  fpeake  loh.?  |, 
not  (fjith  he)  of  all :  I  knowc  whom  I  haue  chofcn.  If  any  man  afke  *  ^' 
fro  whenfe  he  hath  chofen  the,  he  anfwererh  in  an  other  place,Out  ^°'*  '  ^' 
ofthe  world  ,  which  he excluderh out  ofhisprayers  whenhecom-     * 
mendcth  his  difciples  to  his  Father,  This  is  to  be  holden,  that  when 
he  affirmeth  that  he  knowcth  whome  he  hath  chofenjihcre  is  fi^nif 
fied  fome  fpeciall  fort  in  the  generall  kinde  of  men :  then ,  that  the 
fame  fpeciall  fort  is  made  to  difter  not  by  the  qualitie  of  their  owne 
vcrtuesjbut  by  the  heauenly  decree.  Whereupon follov/cth that 
many  excel!  by  their  owne  force  or  diligence ,  when  Chrift  maketh 


Cap.2  2.  Of  the  maner  how  to  recciuc 

himtclfe  the  author  of  eledio.For  when  in  an  other  place  he  rcckc- 
neih  ludas  among  the  elcd,  whereas  he  was  a  deutll,  this  is  referred 
oncly  to  the  office  of  Apofticfliip  which  although  it  be  a  cLcre 
mirror  of  the  fauor  of  God  (as  Paule  fo  oftentimes  acknowledgeth 
in  his  owneperfone,)  yet  itconteineth  not  in  it  fclfe  the  hope  of 
ctcrnallHiluation.  ludas  therefore,  when  he  d?d  vnfaithfuUy  bearc 
thcofficeof  an  Apoftle,mightbc  worfe  than  the  deuell;  butofthofc 
whom  Chrirt  hath  ones  graffed  into  his  body  ,  he  will  fuftle  none  to 
pcriflic :  bccaufc  in  preferuing  their  falujtion  he  will  per  forme  that 
which  he  hath  promifed  ,  that  is  ,  he  will  ftretch  forth  the  power  of 
God  which  is  greater  than  all.  For  whereas  he  faith  in  an  other  place, 
oh.io«  Father ,  of  thofe  whom  thou  hafte  geuen  me ,  I  hauc  loft  none  buc 
•  the  fonne  of  perdition :  although  it  be  an  abufiue  fpeche  by  figure, 
yet  it  hath  no  doutefull  meaning.  The  fiimme  is ,  that  God  maketh 
them  his  children  by  fice  adoption  whom  he  will  hauc  to  be  his 
children  :  and  that  the  inwardc  caufe  thereof  is  in  himfelfe:  becaufc 
he  his  content  with  his  owne  fecrete  good  pleafurc. 

8     But  Ambrofe  Origtne,and  Hierome  thought  that  God  diftri- 

buteth  his  grace  among  men ,  as  he  forfeeth  that  euery  man  will  vfc 

it  well :  Yea  and  Auguftine  was  ones  in  the  fame  opinion.  But  when 

lYl'^'  he  had  better  profited  in  knowled.-e  of  the  Scripture ,  he  notonely 

ap.i.*    reuoked  it  as  euidcntly  falfe ,  but  alio  itrongly  confuted  it :  yea  and 

pifto.  after  his  rcuoking  of  it,  in  repi  oumg  the  Pelagians  for  that  they  con- 

d  j'ixc.  tinued  in  the  fame  error ,  fayeth :  Who  can  not  mcruaill  that  the  A- 

°  '      poftleknewenot(hismoft  furtlefnfe  .^Forwhcnhehaddcfctteouc 

a  thing  to  be  wondi  ed  at  of  thefc  brethren,  while  they  were  not  yet 

borne,  and  afterwarde  obieded  a  queftion  againft  himfelfe  ,  faying: 

what  then?  Is  there  vniuftice  with  God?  Here  was'fittc  place  for  him 

to  aunfwere ,  that  God  forefawe  the  meritcs  of  them  both :  yet  he 

^omil.  fayeth  not  this,but  fleeth  to  the  iudgements  and  mercy  of  God.  And 

"  ^°^'  in  an  other  place,whcn  he  had  taken  away  all  merites  before  clcdio, 

Here  (faith  he)  is  confuted  their  vaine  reafoning  which  dtfende  the 

foreknowledge  of  God  againft  the  grace  of  G  O  D,  and  therefore 

fay  that  we  are  chofcn  before  the  making  of  the  world,becaufe  God 

forckne  we  that  we  would  be  good, not  that  he  himfelfe  would  make 

[oh.i  J.  vs  good.He  fayeth  not  this,  which  faith.  Ye  haue  not  chofen  me,But 

1 6.       I  hauc  chofen  you.  For  if  he  hadde  therefore  chofen  vs ,  becaufc  he 

forknewe  that  we  would  be  good :  he  fhould  therewithal!  alfo  hauc 

foreknowen  that  we  would  choofc  him:  and  fo  forth  as  followeth  to 

that  efFe«5l.Let  the  teftimonie  of  Auguftine  be  of  force  among  them 

that  Willingly  reft  in  y  authority  of  the  Fathcrs.Howc  be  it  Auguftina 

""  fuftrcth 


The  grace  or  Chnlt.       Lib.3.         3po 

fijffrcth  not  himfclte  to  be  feuercd  fi  om  the  reft :  but  by  dcere  tefti- 
monies  (heweth  that  this  diran,reem5iu  is  falfe  with  y  mahcc  whciof 
the  Pebgians  burdened  him.  For  in  the.  xjx.  chapter  of  his  bookc  of  r>«  pr* 
the  Predlftination  of  Sainctcs  ,  hcallegcdi  out  of  Ambrofc ,  Chnft  "j^^^^^^ 
calleth  whom  he  hath  mercieon.  Againe,  If  he  had  wiikd,of  the  ^a  ifj 
vndeuoucc  he  might  haue  made  deuouto.But  God  calleth  whom  he 
vouchraueth:&:  whom  he  will  he  maketh  rehgiousjfi  lifted  to  knittc 
tootthcr  a  whole  volume  outofAuguftineJ  could  readily  ihewe  to 
the  readers  that  1  ncede  no  other  words  but  his ;  bur  I  will  not  loade 
them  with  tedioufncire.But  go  to.Iet  vs  imagine  that  they  fpcake  not 
at  all :  but  let  vs  geue  hcde  to  the  matter  it  Ulfe.  A  harde  qudbo  was 
moued,  whether  God  diddc  righteoufl/  in  this  that  he  vouchefaucd 
to  graunte  his  grace  but  to  fome:Of  which  quclho  Paul  might  hauc 
vncombrcd  hitnfelfe  with  one  word  if  he  had  alleged  the  relpcd  of 
workes.  Why  thcrfore  doth  he  it  not,  but  rather  continucth  on  a  dif- 
courie  which  abideth  in  the  fame  havdenefle  ?  Why ,  but  bccaufe  he 
ought  not?Fot  the  Holy  ghoft  which  fpake  by  his  mouth.had  not  the 
dileafe  of  forgetfulncs.Therforc  without  any  circuft.inces  he  anfwc- 
rcihjthat  God  therefore  fauoreth  his  eled,  becaufc  he  will:  herefore 
hath  mercy,becaufe  he  wil.For  this  Oracle  of  God.  I  wilhaue  mercy  ^^'  U' 
vppon  whom  I  will  haue  mcrcy,&  I  wil  (hewe  mercie  to  whom  I  will  *^* 
Ihevve  mercie  ,  is  as  much  in  effcd  as  if  ic  had  bene  laid,  that  God  is 
moued  to  mercy  by  no  other  reafon  but  bccaufe  he  will  haue  mercy. 
Therefore  this  faying  of  Auguftine  rcmaineth  true,  that  the  grace  of 
God  doth  not  find  menHtt  to  be  chofen.but  maketh  them. 

p     Neither  do  we  any  c'.ing  paflc  vpon  that  futttltie  of  Thomas, 
that  the  foreknowing,  of  deferuings.is  not  in  deede  the  caufe  of  pre-  '"*  *• 
deftination  on  the  behalfe  of  the  z£t  of  him  that  doth  predcftinate,  t;^^,^^, 
bur  on  our  behalfe  it  may  after  a  certaine  maner  be  fo  called,  that  is,  zj.que- 
according  to  the  particular  wcyeng  of  Prcdtftination  :  as  when  it  is  ftjo,2j. 
faid  that  God  predeftinateth  glorie  to  man  by  deferuingSjbccaufc  he 
hath  decreed  to  geue  to  him  grace  by  which  he  may  deferue  gloric« 
Forfi::hthe  Lordc  willin  eleftion  haue  vs  to  loke  vnto  nothing  but 
his  meere  goodnefle ,  if  any  man  ftiall  couet  here  to  fee  any  more,  it 
{halbe  a  wrongfull  gredineffe.If  we  iufted  to  ftnue  in  fljttcltie,we  want 
not  wherewith  to  beat  backe  this  filly  futteltie  of  Thomas.  He  affir- 
xneth  that  to  the  cled  glorie  is  after  a  certaine  mancr  prcdeftinate  by 
dcferuingSjbccaiife  the  Lord  doth  after  a  certain  miner  predcftinate 
to  the  the  grace,by  which  they  may  deferue  glory.What  if  I  aunfwcr 
on  the  contrary  fide  and  fay  thatpredeftination  vnto  grace  ,  ferueth 
ek^ion  vnto  life,  and  is  as  ic  were  a  waiting  maide  after  it?  that  grace 


Cap.22.         Otthc  maner  how  to  receiuc 

is  predeftinatc  to  them,  to  whom  the  poffcflTion  of  glorie  hath  bene 
long  ago  apointed :  becaufe  it  pleafeth  the  Loide  to  bring  his  chil- 
dren from  eledion  into  luftjfication  f  For  thereupon  it  fiiall  followc 
that  the  predeftination  of  glorie  was  rather  the  caufe  of  the  Pre* 
deftination  of  grace  ,  than  contrariwife ,  But  away  with  thefe  ftri- 
uinges,as  things  fuperfluous  forfuch  aslTiall  thinke  that  there  is 
wjfedome  enough  for  them  in  the  worde  of  God.For  this  vas  in  olde 
ivnhr.  time  truly  written  of  an  Ecclefiafticall  writer,that  ibey  which  afTignc 
*  ^Z'   the  ehdio  of  God  to  merites  arc  more  wife  than  they  ought  to  be. 
jbr.i.'      ^^     Some  do  obied  that  Godfhouldbe  contrary  to  himfelfe,  if 
ap  1.    he  fhould  vniuerfally  call  all  men  to  him,&  receiuc  but  a  fcwe  eleft. 
So  by  their  opinion  the  vniuerfalnes  of  the  promife  takcth  away  the 
difference  of  fpcciall  grace.  And  thus  cerraine  fobrc  men  fpeake,  not 
(o  much  to  oppreffe  the  truth,as  to  debarrc  crabbed  queftions ,  and 
to  bridle  the  cuiiofitie  of  many  .Their  will  is  praife  worthy,but  their 
counfeil  IS  not  to  be  allowed :  becaufe  dallying  by  fhifts  is  neucr  ex- 
cufable.But  their  obieding  of  it  which  do  more  railingly  inucy  againft 
ir,i$  verily  to  fonde  a  cauillation,or  to  Jliamefuli  an  error.  Howe  the 
Scripture  maketh  thefe  two  to  agree  togcther,that  by  outward  prea- 
ching all  men  are  called  to  Repentance  and  faith  ,  and  yet  not  to  all 
men  is  geuen  the  Spirit  of  Repentance  and  fsiih ,  I  haue  in  an  other 
place  already  declared ,  and  by  and  by  fomcwhai  of  it  muft  be  re* 
peted  agame.  Nowe  that  which  they  require  I  denic  to  them  ,  fith  it 
is  two  wayes  falfe.For,he  that  thretneih  that  while  it  raineth  vppon 
no  OS.  one  citic,  there  fhall  be  drought  vppon  an  other :  He  that  pronoun- 
^^"^  ccth  that  there  Ihall  in  an  other  place  be  famine  of  dodt:ine,bindeth 
6t  1 6.  ^^^  himfelf  with  a  certaine  lawe  to  call  J\  men  egaliy.  And  he  which 
,         forbidding  Paule  to  fpeake  in  Afia ,  and  turning  him  from  Bithinia 
drawcth  him  into  Macedonia,flicweth  that  it  is  in  his  own  power  to 
diftribute  this  treafure  to  whomefoeuer  it  iliall  pleafe  him.  Yet  more 
fa. 8 .   plaincly  he  fheweth  by  Efaie ,  howc  he  peculiarly  diredeth  to  the 
clede  the  promifes  of  faluation :  for  he  fayeth  of  them  onely ,  and 
not  of  all  makinde  indifferendy ,  that  they  (hall  be  his  difciples. 
Whereby  it  is  certaine  that  the  dodrine  of  faluation  is  wrongfully 
fcttc  open  in  common  to  all  men  to  profite  cfFedually ,  which  is  faid 
to  be  feuerally  laide  vp  onely  for  the  children  of  the  Chirch.Let  this 
fuffifcatthis  prefcnte,that  although  the  voice  of  the  Gofpell  fpeake 
Pa  5  J.  generally  to  all ,  yet  the  eifte  of  faith  is  rare  .  Efaie  afligneth  a  caufe, 
forthatthearmeof  theLordeisnotopcntoallmen.  Ifhe  had  faid 
that  the  Gofpell  is  malicioufly  and  frowardly  defpifed  ,  becaufe 
many  do  ftubbornly  rcfufe  to  heare :  peraduenture  this  color  tou- 
ching 


The  grace  of  Chrift,      Lib.3.  35?! 

ching  vniucrfall  callinge  J[hould  preuaile.Neithcr  is  it  the  purpofc  of 
the  Prophet  to  diminilli  the  faulte  of  men ,  when  he  tcacheth  thac 
the  fountaine  of  blindnefTe  iSjthat  God  vouchfaueth  not  to  open  his 
arme  to  them :  onely  he  geueth  warning  >  that  becaufe  faith  is  a  fin- 
gular  iiift,thc  cares  are  beaten  in  vaine  with  outwarde  dodrine.  But 
I  would  faine  knovvc  of  thefe  doftors  ,  whether  oncly  preaching  ,  or 
faith,make  the  children  of  God.Cerramly  when  it  is  faid  m  the  firft 
chapiter  of  Iohn,Whofocucr  belcue  in  the  onely  begotten  Sonne  o{  ^^^"  -*« 
God,are  themfelues  alfo  made  the  children  of  God ,  there  is  not  in  *'' 
that  place  a  confufed  heape  iumbled  vp  togethenbut  a  Ipeciall  order 
is  geuen  to  the  faithfull ,  which  are  borne  not  of  blood ,  not  of  the 
will  of  the  flelli,  nor  of  the  will  ofman,  butof  God.  But  (fay  they) 
there  isamutuall  confent  of  faith  with  the  word.  Namely  wherc- 
focuer  is  faith.  But  it  is  no  ncwe  thing  that  feede  fall  among  thornes 
or  in  ftonie  places  :  not  onely  becaufe  the  greater  part  appcareth  m 
deede  obftinatc  againft  God)  but  alfo  becaufe  not  all  mtn  haue  eyes 
&  eares.How  then  fhal  it  agree  that  God  callcth  to  him  the  who  he 
knoweth  will  not  come  ?  Let  Auguftine  aunfwere  for  me.  Wilt  thou  De 
difpute  with  mc?Meruaile  with  mejand  crie  out,0  depth. Let  vs  both  vei  b. A- 
agree  in  feare,leafl:  we  perilli  in  error?  Moreouer  if  eledion  (as  Paule  poft-^*^ 
witneffcth)  be  the  mother  of  faith, I  turne  backc  the  argument  vpon  "^®**** 
their  owne  head,that  faith  is  therforc  not  generall^becaufe  cleftion 
is  fpeciall.For  by  the  orderly  hanging  together  of  caufes  &  effedes, 
it  is  eafily  gathered  that  where  Paule  faithjthat  we  are  full  of  all  fpi-  Fphe.i 
rituall  blefling,as  God  had  chofen  vs  before  the  crcatio  of  the  world:  j. 
therefore  chefc  richeflTc  are  not  common  to  all ,  becaufe  God  hath 
chofen  onely  whom  he  would.  This  isthereafon  why  in  another  Tit  i.i 
place  he  comendeth  the  faith  of  the  elede,leaft  it  (hould  be  thought 
that  any  man  doth  by  his  owne  motion  get  faith  to  himfelf :  but  that 
this  glorie  may  remaine  v/ith  God,thac  they  ai  e  freely  cnlightncd  of 
him,whome  he  had  chofen  before.For  Bernarde  faith  rightly,  Fren-  Adrho. 
des  do  feuerally  heare ,  to  whom  he  alfo  faith  ,  Fcare  not  thou  fmall  S'^^^^* 
flocke  ;for  to  you  it  is  geuen  to  knowerhe  mifterieof  rhckingdomc  Epi(i„^ 
of  heauen.Who  be  thefe?  euen  they  whom  he  hath  forcknowen  and  107. 
prcdeflinate  to  be  fafhioned  like  to  the  image  of  his  Sonne.  A  great 
and  fecrete  counfell  is  made  knowen.  The  Lorde  knewe  who  be  his: 
but  that  which  was  knowe  to  God,is  made  manilelt  to  men:neither 
doth  he  vouchfafe  to  make  any  other  partakers  of  fo  great  a  misery, 
but  thofe  felfe  fame  men  whome  he  hath  forknowen  &  pccdeftinate 
to  be  his.  A  little  after  hcconcludeih.  Themercic  of  God  is  from 
ccernitic  cucn  to  ctcrnicic  vpon  them  that  fearc  him:from  ctcrnitic^ 


Cap.22.         Ofthemancrhowtoreceiue 

by  reafbn  of  prcdcftinatio:!©  etermtic,  by  reafon  of  blelVcd  making: 
the  one  without  hes[innin;,v  other  without  errdino.  But  what  ncedc 
I  to  cite  Bctnarde  For  witncHe,  when  we  heai  e  of  the  mr.dcrs  ownc 
Mm  6  "^0"fh,than  none  doe  fee  but  they  which  are  of  God?  By  which 
^4,      *  wordes  he  fignilieth,  that  all  they  which  are  not  begotten  asiainc  of 
Godjdodaftiintthebrightncfieof  his  countcnacc.  And  toel:dion 
faith  in  deedeis  fittlyiomed/o  chatitkcpe  the  fecod  degrce.Which 
o"der  the  wordes  of  Chrill  do  clercly  expreffe  in  an  other  place. 
This  is  the  wsll  of  my  Fatherjthat  I  lofc  not  that  which  he  ha:h  giuc. 
For  this  is  his  will ,  chat  whofoeuer  bcleueth  in  the  Sonne  dial]  not 
perifli.  If  he  y^ould  haue  all  faued ,  he  would  appoint  oucr  them  his 
Sonne  to  be  their  kepcr  ,  and  would  ?,raffe  them  all  into  his  body 
with  the  holy  bond  of  fjith.  Nowc  it  is  certain  that  faith  is  a  fingular    ' 
pledge  of  his  fatherly  looe,ljyedvp  for  his  children  whom  he  hath 
foh.io.  adopted.  Therefore  Chrirt  in  an  other  place  faith  chat  the  ihepc 
^  followe  the  fliepherd.becaufe  they  know  his  voice'.butthcy  followc 

not  a  fiiangcr,  becaufe  they  knovve  not  the  voice  of  ftraun^ers, 
Whenfe  commeth  this  diffcrefe,  but  becaul'e  their  eares  are  beared 
by  God  ?  For  no  man  makcth  himfclfe  a  fliepe :  but  he  is  made  one 
by  the  heaucniy  grace  For  which  caufe  alio  the  Lorde  teachet'i  that 
our  fafetie  fhall  alway  be  certaine  and  free  fom  dangeijbecaufe  it  is 
keptc  by  thcinuincible  power  of  God.  Wherefore  heconcludcth 
thaty  vnbelcueis  are  not  of  his  fliepe':  namely  becaufe  they  are  not 
%  of  the  number  of  them  jwhome  God  hathpromifcd  by  E(a:c  that 
they  flialbe  his  difciplrs .  Nowe  becaufe  in  the  teftimomes  which  I 
haue  alleged i-  cxpicfTcd  pcrfeucrance  ,  they  do  therewithall  tcftific 
the  vnmouable  ftedfaftnefie  of  cicdion. 

II     Nowc  let  vs  fpeake  of  the  reprobate  ,  whom  the  Apofllc 
Pom  5).  ioinech  there  together.  For  as  lacob ,  hauing  yet  with  good  workcs 
'i-        dcfcrued  nothing, is  taken  into  grace :  fo  Erau,being  yet  defiled  with 
no  wicked  doinge ,  is  hated.  If  we  turne  our  eyes  to  workes ,  we  do 
wron?,tothe  Apoftle,as  though  he  fawenotthe  fame  thing  which 
we  clcrely  fee.  It  i?  proued  that  he  (awe  it  not ,  forafmuch  as  he  ex- 
prelly  enforceth  this  pointe  ,  that  when  they  had  not  yet  done  any 
good  or  euell ,  the  one  was  chofen  ,  and  the  other  refufed ,  to  prouc    M 
that  the  foundation  of  the  prcdcftination  of  God  is  notin  workeS.     1 
Acaine  when  he  moued  rhe  obie(fti6,vvhether  God  be  vnrighteous,     * 
he  allcucth  not  that  which  had  bene  the  moft  certaine  and  plaine  de- 
fence of  his  riRhteoufncflcjnamely  that  God  reduced  to  Efau  accor- 
ding to  his  eucllneife  :  hut  he  was  content  with  an  other  folution, 
tijat  tlie  reprobate  arc  ihrred  vp  to  this  ende,  that  the  gloric  of  God 

may 


The  grace  of  Chrift.  Lib.;.       392 

may  be  fct  forth  by  them.  Laft  of  all  he  adioineth  a  concluding  fcn- 
tcncc ,  that  God  hath  mcrcie  vpon  whomc  he  will ,  and  hardencth 
whom  he  will. See  you  not  howe  he  imputeth  both  to  the  onely  will 
of  God?  Therefore  ifwecannot  declare  a  reafon  whyhevouchfa- 
uethtograunt  mcrcie  to  them  that  be  his,  but  becaufe  it  foplcfcth 
him:neither  alfo  fhall  we  haue  any  other  caufc  in  reicding  of  other, 
than  his  own  will.For  when  it  is  faid  that  God  hardenetb,or  (hewcth 
mercie  to  whome  he  will ,  men  arc  thereby  warned  to  fekc  no  caufc 
ells  where  than  in  his  will. 

The  xxiij.  Chapter. 

^  (Confutation  ofthtfclaunders  vvherevvtth  thu  doHrint  hath  al  way 
bent  V  hrongfuHj  burdened 

Vtwhcn  the  win  of  man  hcareth  thcfe  things, the  froward- 
nefle  thereof  can  not  be  rellraincdjbut  chat  by  &  by  as  at  rhc 
bloody  blaftof  a  trumpet,  founding  to  battp.ile,irdiucrf]y  and 
exceffiuely  turmoylech.  And  many  in  deede ,  as  though  they 
Would  driue  away  the  malice  from  God,dofo  grauntcel  dion,thac 
they  denie  that  any  man  is  reprobateibut  they  do  to  i gnorantly  and 
childifliely  :  forafmuch  as  elcdion  it  fclfe  could  not  ftande  vnlefTc  it 
were  fet  contrary  to  reprobation:God  is  faid  to  feuer  them  whom  he 
adopteth  vnto  faluation :  it  fliould  be  more  than  fooiiflily  faid  that 
other  do  either  by  chaunce  or  by  their  owne  endeuor  obteine  that 
which  onely  elcdion  gcueth  to  a  fcwe.Thcrfore  whom  God  paflcrh 
oucr,he  rciedeth :  and  for  none  other  caufe,  but  for  that  he  will  ex- 
clude them  from  the  inheritance  which.he  doth  predcftinatc  to  his 
children. Neither  is  rhe  waiwardacs  of  men  tolcfab!e,if  it  fuffre  not  it 
felfe  to  be  bridled  with  the  word  of  God,where  the  incoprehenfibic 
counfell  of  God  is  entreated  of,  which  the  Angels  thcmfelues  do 
worfhip.But  we  haue  already  heard,  that  hardening  is  no  Icfl'e  in  the 
hand  and  will  of  God  than  mcrcie. Neither  doth  Paul  (as  thefe  men  Rom.^ 
do  that  I  haue  fpokenof)  bufily  labour  to  excufe  God  with  a  lying  20. 
dcfcncerbut  onely  he  teacheth  that  it  is  not  lawfull  for  the  thing  for- 
med to  quarel  with  him  that  formed  it.Now  who  fodo  not  admit  that 
any  are  reieded  of  God,  howe  wdl  they  vnconibre  themfclues  from 
that  faying  of  Chrifl  ,Euery  tree  which  my  father  hnih  not  planted,  Mat  ij. 
fhalbe  plucked  vp  by  the  roote?  They  plainly  heare  that  all  they  are  1 5. 
adiudged  and  auowed  to  deflrudion  ,  whomc  the  hcarenly  Father 
hath  nor  vouchfaued  to  plat  as  holy  trees  in  his  ground. If  they  denie 
this  to  be  a  figneof  rcprobati6,thcnis  thcrcnothingfoclere  thatic 
may  be  proucd  to  thcm.But  if  they  ceffc  not  to  wranglejict  y  fobricty 


Cap.2  3 .         Of  the  maner  how  to  recciuc 

Rom,<).  ot  faith  be  contented  with  this  admonition  of  Paulc^that  there  is  no 

**•        caufc  to  quarel  with  God ,  if  iie  willing  on  the  one  fide  to  fhevve  his 

wrarh  and  to  make  his  power  knov;cn  do  with  dummc  fufferaccand 

lenitie  beare  with  the  veflels  of  wrath  prepared  to  deftrudion :  and 

on  the  other  fide  he  make  knowen  thericheflfcof  his  glorie  toward 

the  velTels  ofmercy  which  he  hath  prepared  to  glory.Let  the  Rcders 

markejhowe  Paul  to  ciitte  of  occafion  from  vyhifperinges  &  backbi  • 

tingesjgeueth  the  chiefe  rule  to  the  wrath  &  power  of  God:b}'caurc 

it  is  vniuft  that  thofe  depe  iudgemecs  which  fwaliowe  vp  all  our  fen- 

fcSjfhould  be  made  fubied  to  our  determination.  Our  adueriarics 

anfwere  is  very  trifling,that  God  doth  not  vtre;  ly  reicd  them  whom 

he  fuffreth  in  lenitie  ,  bur  abideth  with  a  minde  hanginge  in  fufpence 

towarde  them,  if  peraduenrure  they  may  repente.  As  though  Paulc 

geucrh  to  God  a  patiencc,to  loke  for  their  turning,whome  he  fayeth 

libr.  5.  to  be  made  to  deftrudion.For,  Auguftme  faith  rightly  where  lie  ex- 

contra  poundcth  this  place,  where  power  is  ioined  to  fufterance,  God  doth 

lul.  c  5.  j^Qt  Cy^-j.j  ^  |jm  gouerne  with  his  po",ver.  They  further  fay  alfo  that  ic 

is  not  for  nothing  faid  that  the  veffels  of  wrath  are  prepared  to  de- 

ftrudion:  but,thatGod  hath  prepared  the  vcffc'ls  ofmcrcierbecaufc 

by  thismeanehe  afcribeth  and  chaKngeth  the  praife  of  faluarionto 

God  ,  but  the  blame  of  deftrudion  he  c.ifteth  vpon  them  which  by 

their  owne  will  do  bring  itvpon  ihemfelues.  But  although  I  graunt 

to  them  that  Paul  by  the  diuerfe  maner  of  fpeaking  didde  foftcn  the 

roui-hnelfe  of  the  firrt  part  of  the  fentence  ,  yet  it  is  not  mcete  to 

adigne  the  preparing  vnro  deftrudion  to  any  other  thing  than  to  the 

lecret  counfell  of  God  •  which  alfo  is  affirmed  a  little  before  in  the 

rtft  of  the  rcxte,That  God  Ihrred  vp  Pharao:The,  that  he  hardneth 

whom  he  will.  Wherupon  followeih  that  the  hidden  counfell  of  God 

libr  1.  isthecaufeofhardning.Thisattheleftlget  which  Auguftine  faith, 

dc  pre  that  when  Godof  wolues  maketh{hepc,he  doth  with  a  mightier 

fa^na"'   ^"'^^  reforme  them,that  their  hardnes  may  be  tamed:  and  therefore 

cap.  2.    ^<^^  ^^^  f^'S  caufc  doth  not  conuert  the  obftinate ,  becaufe  he  doth 

.    not  flicwc  forth  in  them  the  mightier  grace ,  which  he  wantcth  not 

jf  he  would  Pile  we  it  forth. 

z  Thefe  fayinges  in  deede  fliould  be  fufficient  for  the  godly  and 
fobrr,&  them  which  remebre  themfelues  to  be  men.  But  forafmuch 
as  thefe  vcnemousdogges  do  caft  vp  not  onely  one  fort  ofvenimc 
againft  God,  we  will  as  the  matter  (hall  ferue,  aunfwer  to  eucry  one 
particularly.  FooliiLe  men  do  diuers  wayes  quarell  with  God,  as 
though  they  had  him  fubied  to  their  accufations.Firft  therforc  they 
af  kc ,  by  what  right  the  Lorde  is  angry  with  his  creatures,  of  whomc 

he 


!:i:ii€  grace. oiv>nriii.  JL.10.5.  3^5 

lit  bath  not  bene  fiift  prouokcd  by  ijny  oSencc ;  for  lo  condemnc  to 
<ieftrMc%n  v/hom  he  wil],agreeth  rathet  with  the  wilfulncfle  of  a  ty- 
r^n^jihAQfhe  lawefull  femcrne  of  a  iudgc.  Therefore  ihcy  fay  that 
there  is  caufe  why  men  should  charge  God,  if  by  his  bare  will,  with-? 
piK  thf  »rpwne  dcfcruing ,  they  be  predcftinate  to  eternall  death.  If 
fuch  jh.o*itihts  do  at  ar^y  time  come  into  the  mindc  of  the  godly ,  rq 
1>ieake  their  violent  afifaultes  they  {halbe  fiifEcicmly  armed  with  this 
fJehough  they  hadno  morc,if  they  confidei  how  great  wickedneffe 
it  isjcuen  (0  much  as  to  erxquirc  of  the  caufcs  of  the  will  of  God:(ith 
of  all  things  char  are, it  is  the  caufcjand  worthily  fo  ought  to  be.  For  THs  is 
if  it  hauc  nny  caulc^then  (omevvhat  muft  go  b^efore  it,wherto  it  mtft  ^^'^^'^ 
be  as  It  were  bound  :  which  it  is  vnlawfull  ones  to  imagine.  For,  the  ^^^.gy, 
.will  of  God  is  fo  the  highcflrule  cfiighteoufnes,thatwhatfoeuer  he  ft.n.li.i. 
wilkth,eiien  for  this  that  he  willtth  it.it  ought  to  be  take  for  righte-  dc  Gen, 
pus , .  When  therefore  it  is  af  kcd  ,  why  the"Lorde  did  u :  it  is  to  be  ^""^. 
Bunfwcredjbecaufe  he  willed  it.Biit  if  thou  go  further  in  afking  why  "^^J  ,^* 
he  willed  it,thou  af  keft  feme  greater  and  hier  thing  than  the  will  of 
God  :  which  can  not  be  found.  Let  therefore  the  raihncife  of  man 
reftraine  it  fclfe,  and  not  feke  that  which  is  not,  leaft  paraduenturc  it 
may  not  finde  that  which  is.  With  this  biidls  (I  fay  )  he  fhalbc  well 
*vithholdcn  whofoeuer  he  be  that  will  difpute  of  the  lecrets  of  God 
.With  reuerence.As  for  the  boldenefie  of  the  wicked,which  drcde  not 
openly  to  fpeakecuell  of  Godiagainft  it  the  Lorde  with  hisownc 
righteoufncfie,  without  any  our  defcnfe  fliall  fufhcietly  defend  him- 
lelfc,  when  he  fliall  take  all  {hifring  from  their  confciences,  and  hold 
them  faft  conuinced,and  condenmc  them.Neither  do  we  yet  thruft 
in  the  fained  deuife  of  abtolute  power ,  which  as  it  is  prophane  ,  fo 
worthily  ought  10  be  abhorred  of  vs.  We  faine  not  God  lawelefle, 
who  IS  alawe  to  himfelfe:bccaufe(as  Plato  faith)  menlbndin  needc 
oflawesjwho  are  troubled  with  vnlawfull  iuftcs:but  the  will  of  God 
isnotonel/pure  from  all  fault,but  alfois  the  hieft  rule  of  perfedio, 
yea  and  thclaweof  alllawes.But  we  denie  that  he  isfiibiedtoyelde 
accompt.  We  dcnie  alfo  that  we  are  mete  iud^es,  which  would  pro- 
noucc  of  this  caufe  after  cur  owne  fenfe.  Wherefore  if  we  attempt 
further  than  we  lawefuljy  may,  let  that  threatening  of  the  Plalmc  pfa,5i. 
bring  vs  in  fearc ,  that  God  fliall  ouerconic  fo  oft  as  he  is  iudgcd  of  tf. 
any  mortal!  man. 

5  So  can  God  in  kepihg  filencc,  put  his  enemies  to  filencc.  But, 
that  \vc  may  not  fuffer  them  freely  to  fcorne  his  holy  narrc  ,  he  dc- 
liucreth  to  vs  out  of  his  word  weapons  againft  them.  Wherefore  if 
any  man  aiTaiic  vs-wiih  fuch  wordes;why  Gpd  hath  from  the  begin- 

DbD 


Cap.23.         ^i  the  mailer howto  fcceiuc 

hing  predeftinate  fome  to  death ,  which  when  they  were  not ,  could 
hot  yet  defdruc  the  iudgement  of  death:  we  in  fteede  of  aunfwcr  may 
againe  on  otir  fide  afke  of  them ,  what  they  thinke  that  God  owcth 
to  minjif  he  will  iudge  him  by  his  ownc  nature.  In  fuch  fort  as  we  be 
all  corrupted  with  finne  ,  we  can  not  but  be  haiefull  to  God :  6c  that 
hot  by  tirannous  crueltie,but  by  moft  vpright  reafon  of  iufticc.  If  all 
they  whom  the  Lord  doth  predcftinate  to  death ,  are  by  the  cftate  of 
nature  fubicft  to  the  iudgemem  of  death :  of  what  vniuftice  againft 
ihcmfelaes,  T  befechc  you,  may  they  complaine  ?  Let  all  the  fonncs 
of  Adam  come ;  Let  them  ftriue  and  difpyte  with  their  creator ,  for 
that  by  his  cternall  prouidence  they  were  before  their  generation 
condemned  to  euerlafting  miferie.  What  {hall  ihey  be  able  ones  to 
murter  againft  this  defcnfcjwhe  God  on  the  other  fide  (hall  call  them 
to  reknowledging  of  themfelues?  If  they  be  all  take  out  of  a  corrupt 
malTcit  is  no  m  aruell  if  they  be  fubied  to  damnation.  Let  them  not 
therefore  accufe  God  of  vnfufticc ,  if  by  his  cternall  iudgement  they 
be  apomtcd  to  death,to  which  they  themfelues  do  fele  whether  they 
will  or  nojthat  they  are  willingly  led  of  their  owne  nature.  Whereby 
appereth  howe  wrongfull  is  the  defire  of  their  murmuring  ,  becaufc 
they  do  of  fet  purpofe  hide  the  caufe  of  damnation  which  they  arc 
copelled  to  acknowledge  in  themfelues,  that  the  laying  of  the  blame 
vpon  God  may  acqmte  thcm.But  though  I  do  a  hundred  times  con- 
fcfle,  as  it  is  moft  true,  that  God  is  the  author  of  it ,  yet  they  do  not 
by  and  by  wipe  away  the  gihineffe  which  being  cngrauen  in  their 
cofcieces  from  rime  with  oft  recourfe,prefenteth  it  felfe  to  their  eyes. 
4  Againe  they  except  and  faytwere  they  not  before  predeflinatc 
by  the  ordinance  of  God  to  the  fame  corruption  which  is  nowe 
alleaged  for  the  caufe  of  damnation  ?  When  therefore  they  pcriih 
in  their  corruption,they  do  nothing  but  fuffer  the  puniftiment  of  that 
miferie  into  which  by  his  predeftmation  Adam  fell  and  drewe  his 
pofteritie  hedlong  with  him.  Is  not  he  therefore  vniuft ,  which  doth 
fo  cruelly  mocke  his  creatures. I  grauntin  decde  that  all  the  children 
of  Adam  fell  by  the  will  of  God  into  that  miferie  of  ftate  wherin 
they  be  nowe  bound :  and  this  is  it  that  I  faid  at  the  beginning ,  that 
at  length  wemuft  alway  rcturne  ro  the  determination  of  the  will  of 
God,  the  caufe  whereof  is  hidden  in  himfclfc.  But  k  followeth  not 
byandby  that  God  is  fubicd  to  tiiis  fclaunder.For  we  will  with  Paulc 
aunfwer  them  in  this  maner ,  O  man ,  what  art  thou  that  conrendeft 
^om.p.  ^jjj^  QqJ  5  JqjI^  jj^g  jj^jj,^  formed  fay  to  him  that  formed  it , Why 

haft  thou  formed  me  fo  ?  Hath  not  the  potter  power  to  make  of  the 
fame  lumpe  one  veflel  to  hQnor,and  an  other  to  diftionor>They  vvill 

^'^•'-V  '  fay 


The  grace  of  Chrifl:.       Lib.3.  394 

fay  thatthc  righttoufnelTe  of  God  is  (o  not  trucly  cicfended,but  that 
we  fekc  a  {hifc.fuch  as  they  are  wont  to  haue  that  want  a  iuft  excufc. 
For  what  els  fcemcth  here  to  be  faid ,  than  that  God  hath  a  power 
which  can  not  be  hindered  from  doing  any  thinti  whatfoeutr  it  be  as 
he  will  himfclfe  ?  But  it  is  farre  otherwifc.  For,  what  flronger  rcafon 
can  be  brought  than  when  we  are  cominaunded  to  thinkewhata 
one  God  is?For  howe  (liould  he  commit  any  vniuftice, which  is  iudgc 
of  the  world?  If  it  properly  peneinc  to  the  nature  of  God  to  do 
iudgementj  then  he  naturally  loucth  righteoufnelfe ,  and  abhorreth 
vnrighreourncfle. Wherefore  the  Apoflic  did  not, as  though  he  were 
ouertakcn  ,  loke  about  for  holes  to  hide  him  ;  but  (hewed  that  the 
reafon  ot  the  righteoufnefle  of  God  is  hicr  than  that  it  either  is  ro 
be  meafurcd  by  the  meafure  of  man  ,  or  may  be  comprehended  by 
the  fclender  capacitic  of  the  wit  of  man.  The  A  poftle  in  deede  con- 
feficch  that  there  is  fuch  depth  in  the  iudgcments  of  God,\vhcrewLth 
the  mindes  of  men  iLould  be  f»valowcd,  if  they  endcuored  to  pcarce 
into  it.  But  he  teacheth  alfo  howe  hainous  wrong  it  is ,  to  binde  the 
workes  of  God  to  fuch  a  lawe  ,  that  fo  fone  as  we  vnderftand  not  the 
reafon  of  them  ,  we  may  be  bold  to  difalowe  them.  It  is  a  knowcn 
faying  of  Salomon(which  yet  fewc  do  rightly  vnderftand)  The  great  Pro.  i6, 
creator  of  ail  rcndreth  reward  to  the  foolcj  and  reward  to  tranfgicf-  *^* 
fors.For  he  cricth  out  concerninge  the  greatnelTe  of  God  :  in  whofc 
will  it  is  to  punifh  fooles  &  tranfgrcflorSjalthough  he  do  not  vouchc- 
faue  to  lee  them  haue  his  Spirit.  And  monftruous  is  the  madnefle  of 
men,whe  they  fo  couet  to  make  that  which  is  vnmeafurablc,  fubicd 
to  the  fmal  meafure  of  their  reafon.The  Angels  which  ftoode  ftil  in 
their  vprightnefTejPaule  calleth  cled. If  their  ftedfaftnes  wasgroun- »  Tim. 
ded  vpon  the  good  pleafurcof  God,  the  falling  away  of  the  other  5*** 
proueth  that  they  were  forf3ken:Of  which  thing  there  can  no  orhcr 
caufebe  alleged  than  reprobation,  which  is  hidden  in  the  fccrci 
counfellof  God. 

5  Go  to:let  there  nowc  be  prcfcnt  fomc  Manichcc,or  Celefline, 
a  fclaunderer  of  the  prouidcnce  of  God :  I  fay  with  Paule  that  there 
ought  no  reafon  to  be  rendrcd  thereof :  becaufe  with  the  grcaintfTc 
of  it,it farre  furmounteth  our  vnderftanding.What  maruell?  or  what 
abfurditieisit?Would  he  haue  the  power  of  God  fo  limited,  that  ic 
maybe  able  toworkenomore,th3nhi$minde  is  able  toconceiue? 
I  fay  with  Auguftine,that  they  are  created  of  y  Lord,whom  he  with- 
out doutingforeknewe  that  they  (houldgo  into  deftrudtion:andthac 
it  was  fo  done,  becaufe  he  fo  willed :  but  why  he  willed,  it  is  ngt  our 
pare  to  af  Le  a  reafon  of  it,  who  can  notcomprehrnd  u:  neuher  iiic 

DDD    ij 


Cap,2  3 .         Of  the  maner  how  to  receiue 

mete  that  the  will  of  God  lliould  come  downc  into  controuerffe 
amon^  vs,  of  which  fo  oft  as  mention  is  made,  vnder  the  name  of  it 
is  named  the  hieft  rule  of  righteoufnefTe.Why  therefore  is  any  c^uc- 
ftion  moucd  of  vnnghteoufnefle  where  righteoufnefl'c  clerdy  ap- 
pcreth.f"  Neithtr  let  vs  be  a(hamed,  after  the  example  of  Paule,fo  to 
ftoppe  the  mouthes  of  the  wicked ,  and  from  time  to  time  fo  oft  as 
they  Ihalbc  bold  to  barke  againft  it,  to  repete  this,  Who  be  ye  mife- 
tablc  men,  that  lay  an  accufation  to  Gods  charge ,  and  do  therefore 
lay  itio  his  charge  becaufe  he  doth  not  temper  the  greamefle  of  his 
workes  to  your  dulnefle  ?  As  though  they  were  therefore  wrongfull, 
becaufe  iheyare  hidden  from  flelh.  The  vnmeafurablenciTeof  the 
iudgcrhentcs  of  God  is  by  cleare  experiences  knowen  vnro  you.  Yc 
Pfa.  36.  knowethat  they  are  called  the  depc  bottomlefle  depth.  Nowc  afkc 
of  the  narrowe  capacities  of  your  wit,  whether  they  comprehend 
that  which  God  hath  decreed  with  himfelfe.What  good  doth  it  you 
therefore  with  mad  fearching  to  plunge  your  felues  into  the  bottom- 
lefle depth  i  which  rcafon  it  fclfc  teacheth  you  that  it  (halbe  to  your 
dcftrudion  f  Why  are  ye  not  at  the  leaft  retrained  with  fome  fearc 
of  that  which  both  the  biftorie  of  lob  and  the  bookes  of  the  Pro- 
phets do  report  of  the  incomprehenfible  wifcdomejand  terrible 
power  of  God.  If  thy  rainde  be  vnquieted,  let  it  not  greue  thee  to 
Auguft.  embrace  the  counfellof  Auguftine,  Thou  bcingamanlokeft  for  an 
dcverb.  aunfwerat  my  hand:andl  alfo  am  aman.Therforelet  vs  both  hearc 
apoiio.  j^jjj^  j.}^g,  ^- jj^ .  Q  nian,what  art  thou?  Better  is  a  faiihfull  ignorance 
jQ^  *  than  rafli  knowledge,  Sekc  merites:thou  fhaltfinde  nothing  but 
peine.  O  depth.  Peter  dcnietbthe Thefe  beleueth;0  depth.  Sekcft 
thou  a  reafon?  I  wjli  treble  at  the  depth.Reafon  thou,  I  will  wonder: 
difpnte  thou.l  will  beleue:!  fee  depth,but  I  rcache  not  the  bottomc. 
Paul  reftedjbccaufe  he  found  wondering.He  calleth  the  iudgcmcnts 
of  God  vnfcarchable :  and  art  thou  come  to  fearche  them  ?  He  faith 
that  his  wiyes  are  impofl'ible  to  be  traced  out :  and  docft  thou  trace 
them?  with  proceding  further  we  ihall  nothing  profit:  For  neither 
we  lliall  fatisfie  their  way  wanton  curioufneffcjncithcr  doth  the  Lord 
necdc  any  other  dcfenfe.rhan  which  he  hath  vfed  by  his  Spirit, 
wl'ich  fpakc  by  the  mouth  of  Paule :  and  we  forget  to  fpeake  well, 
when  we  cefle  to  fpeake  with  God. 

6  Their  other  obiedion  alfo  arifeth  out  of  vngodlirtefle,  which 
yet  tedeth  not  fo  dircdiy  to  the  acculing  of  God  as  tothe  excufing 
of  the  (inner.  Howcbeit  the  (inner  which  is  condemned  of  God  can 
not  be  iuftined  without  diflionorof  the  iudge.  Thus  therefore  pro- 
phane  tongs  do  barkc  againlt  God,  faying :  why  (hould  God  impute 

thofc 


The  grace  of  Chrift.      Lib. 3,  3py 

thofc  things  for  finne  to  men,whereof  he  hath  by  bis  predeftinaiion 
hycd  neccmtie  vpon  men  ?  For ,  what  fhould  they  do  ?  Should  they 
wraftle  with  his  decrees  ?  But  foihould  they  do  it  in  vaine ,  fith  they 
can  not  do  it  at  all.  Therefore  they  are  not  rightfully  pumihed  for 
thofe  things ,wherof  the  chefc  caufe  is  in  Gods  prcdeftinatJon.HcTC 
I  will  abfteine  from  that  dcfenfe,wherunto  the  Ecclefiaftical  writers 
do  commonly  flee,  namely  that  the  foreknowledge  of  God  withfta- 
dcth  not  but  that  man  may  be  accompted  the  (inner :  becauie  God 
forcfeerh  the  cuels  of  manjnot  his owne.For  fo  the  cauillatio  would 
notftay  here,  but  will  rather  prelTe  vs  further  with  faying  that  God 
might  if  he  had  would,haue  prouided  remedie  for  thofe  euds  which 
he  forefawrand  that  (ich  he  hath  not  fo  donejhe  hath  of  determined 
purpofc  created  men  to  that  endc  that  he  fhould  fo  behaue  himftlf 
m  earth  :  and  if  by  the  prouidence  of  God,  man  was  created  to  this 
condition,  that  he  fhould  do  all  thofe  things  that  he  doth :  then  he  is 
not  to  be  blamed  for  that  which  he  can  not  auoide,  &  which  he  en- 
terprifcd  by  the  will  of  God.Therfore  let  vs  fee  how  this  knot  ought 
to  be  well  loofed.Firft  of  all  this  ought  to  be  holdencertaine  among 
all  men  which  Salomon  faith ,  that  God  hath  created  all  things  for  Pro.itf. 
himfelf,&  the  wicked  man  to  an  euelday.Beholdjwhen  the  difpifing  4. 
of  all  things  is  in  the  hand  of  God,when  in  his  power  remaincth  the 
rule  of  fafctie  and  death :  he  fo  ordercth  them  by  his  counfell  and 
beckc ,  that  among  men  there  are  borne  fome  adiudged  euen  from 
their  mothers  wombe  to  death ,  which  with  their  deftrudion  may 
glorifie  his  name.If  any  man  anfwerjthat  there  is  no  neceffitie  layed 
vpon  them  by  the  prouidcce  of  Godjbut  rather  that  he  created  them 
infuch  eftate  ,  becaufe  he  forefawe  their  peruerfnefle  to  come:  he 
neither  faith  nothing  at  alljnor  altogether.  The  old  writers  arc  wont 
in  deede  fomtimes  to  vfc  this  folution :  but  as  it  were  doubtingly.But 
the  Scholeihcn  reft  vpon  it,  as  though  nothing  could  be  obieded 
.  againft  it.In  dede  I  wii  wiUingly  graunt,y  foreknowledge  alone  brin- 
geth  no  ncceflitie  to  creatures,  although  all  men  do  not  fo  agree :  fot 
there  be  fome  that  will  hauc  it  alfo  to  be  the  caufe  of  things.  But  it 
feemeth  to  me  that  Valla ,  a  man  ocherwife  not  much  pradifed  in 
holy  writingeSjfaw  both  more  depely  &  more  wifely,  which  (hewed 
that  this  contention  is  fuperfluous :  becaufe  both  life  and  death  arc 
rather  the  doings  of  Gods  will  thar>  of  his  foreknowledge.  If  God 
did  butforefee  the  fuccelTes  of  men, &  did  not  alfo  difpofe  and  order 
them  by  his  will,  then  this  queflion  (hould  not  without  caufe  be 
moued ,  whether  his  foicfeing  any  thing  auailcd  to  the  nece(ritie  of 
them>But  (ith  he  doth  none  otherwifc  forfee  the  things  y  (hall  come 

DDD  iij 


Cap.ij.         Of  the  maner  how  to  receiiic 

to  pafle ,  than  becaufe  he  hath  decreed  that  they  fliould  fo  come  to 
paflfe  :  it  is  vainc  to  moue  controucrfie  about  foreknowledgc,wherc 
it  is  certaine  that  all  things  do  happen  rather  by  ordinance  and  com-* 
maundctnent. 

7  They  fay  that  this  is  not  written  in  cxprefTe  words,  that  it  was 
decreed  of  God ,  that  Adam  (hould  periili  by  his  falhng  away.  As 
though  the  fame  God,whomc  the  Scriprure  reporteth  to  do  what  • 
foeucr  he  will,created  the  nobleft  of  allhis  creatures  to  an  vncertaine 
cnde. They  fay  he  had  freewill,  that  he  might  ihapc  to  himfeJfe  his 
owne  fortune ;  and  that  God  decreed  nothin  _',but  to  hnndlc  him  ac-  j 
cording  to  his  deferuing.If  fo  cold  a  deuiic  be  recciued,where  llialbc 
that  almightines  of  God,wherby  he  gouerneth  all  things  according 
to  his  fecret  counfcll ,  which  hangeth  vpon  none  other  thing  than  ic 
felfe?  But  predelhnation,  whether  they  will  or  no,  iheweth  himfelfc 
in  Adams  pofkeritie.  For  it  came  not  to  paflTe  naturally  that  all  men 
fliould  lofe  faiuation  by  the  fault  of  one  pdiccWhat  hindereth  them 
to  confefTe  of  one  man,  that  which  agamft  their  wiHcs  they  confeile 
of  nil  m^inkinde*  For  why  (hould  they  lofe  their  labour  with  dallying 
fliiftcs?  The  Scripture  cricrh  out  that  all  men  were  in  the  perfone  of 
one  man  made  bondc  to  eternal!  death, Sith  this  can  not  be  imputed 
to  nature  ,  it  is  plaine  that  it  preceded  from  the  wonderous  counfell 
of  God  But  it  is  to  muchabfurditierhnt  thefe  good  Patroncs  of  the 
righteoufneffe  of  God  do  foftumble  at  a  ftr  v-ve,;md  Icapeouer  great 
beames.  Agaj'ne  lafkc  :  howecame  it  to  paire,that  the  fail  of  Adam 
did  wrappe  vp  in  eternall  death  fo  many  natios  with  ihcir  children 
being  infantes  without  remedicbut  becaufe  it  fo  pleafed  God?Hcrc 
their  tongues  which  areothcrwife  fo  pr^^tbng,  muft  ofncceflltie  be 
dumme.  It  is  a  terrible  decree,  I  graunr  ^ytt  no  man  thalbe  able  to 
denie ,  but  that  God  forekncwe  what  ende  man  (hould  haue ,  ere  he 
created  him, and  therefore  foreknewe  it  bycaufe  he  haJ'fo  ordcined 
by  his  decree.  Ifanym.mhere  inuey  agnin(^the  foreknowledge  of 
Godjheralhly  and  vndifcretely  liumbleth  For,  what  matter  is  there, 
I  bcfech  you  ,  why  the  heauenly  iudge  lliould  be  accufed  for  that  he 
was  not  ignorant  of  that  which  was  to  come?  Therefore  if  there  be 
any  either  iufte/^r  colorable  complaint ,  it  toucheth  prcdeftination. 
Neither  ought  ic  to  ferue  an  abfurdity  which  I  fay,that  God  forefaw 
not  onely  the  frdl  of  the  firft  man,  and  in  him  the  ruine  of  his  pofte- 
rity,but  alfo  difpofed  it  after  his  owne  wil.  For  as  it  bclongcth  to  his 
wifedome,to  foreknowc  all  things  that  flialbe ;  Co  it  bclongcth  to  bis 
Enchir.  power ,  to  rule  and  goucrnc  all  things  with  his  hand.  And  rl.is  que- 
ad  Lau.  ftion  Auguftinc  very  well  difcuflfcth ,  as  he  doth  other ,  faying :  Wc 

moil 


The  grace  of  Chrift,  Lib.  3 ,      39  6 

moft  holfomely  confefle  that  which  we  moft  rightly  belcue,that  the 
God  andLotdc  of  all  things,  which  created  all  things  very  good, 
and  foreknewe  that  euell  things  (hould  fpring  out  of  good ,  and 
krrewc  thac  it  more  perteined  to  his  almighty  goodncfle  eucn  of 
cucli  things  do  well ,  than  not  to  fuffer  them  to  be  euell :  that  he  Co 
ordered  the  life  of  Angels  and  men ,  that  in  it  he-might  firft  fhewc 
what  free  will  could  do,  and  then  what  the  benefit  of  his  grace  and 
judgement  of  iullice  could  do. 

'.  i8  Here  they  runnc  to  the  diftinftion  of  will  and  permiflion ,  by 
ivhich  they  will  hauc  it  graunted  that  the  wicked  do  perifii ,  God 
onely  permitting  but  not  wiUing  it.  But  why  fhould  we  fay  that  he 
pcrmittethit,butbccaurehe  fowilleth.  Howebcitit  is  not  likely, 
thac  man  by  himfelfe ,  by  the  onely  permiffion  of  God,  without  any 
his  ordinace,brought  deftrudioji  to  himfelfe :  as  though  God  apoin- 
ted  not ,  of  what  condition  he  woulde  haue  the  chiefc  of  his  crea- 
tures to  be,  I  therfore  will  not  dout  tocofefle  fimply  with  Auguftine,  ce  cen. 
that  the  wil  of  God  is  a  neceffitie  of  things  and  that  what  he  willeih,  J^^'^"' 
it  muft  of  neceffitie  come  to  pafle :  as  thofe  things  {hall  truelly  come  ^3'',,^*^ 
to  pafle  which  he  hath  forefeen.  Nowe  if  for  excufe  of  themfelues 
and  of  the  vngodlyjcither  the  Pelagias,  or  ManichecSjOr  Anabapti- 
^cs,  or  Epicureans  (for  with  thefe  fower  fedcs  we  haue  to  do  in  this 
queQion)(hall  obied  againft  vs  neceffitie  wherewith  they  be  bound 
by  the  predeili nation  of  Godrthey  bring  nothing  fit  to  the  purpofc. 
For  ifpredcfiinationbe  nothing  elsbuta  difpenfation  ofrightcouf- 
neflc  ofGod,  which  IS  hidden  in  deede,  but  yet  without  faulte:  For 
afmuch  as  it  is  certaine  that  they  were  not  vnworthy  to  be  prcdefti- 
natc  to  that  eftatc ,  it  is  alfo  as  certaine  that  the  deftrudion  is  moft 
righteous  vv^hich  they  cntre  into  by  predeftination .  Moreoucr 
their  dcftrudion  fo  hangeth  vpon  the  predeftination  of  God ,  thac 
both  caufe  and  matter  thereof  is  founde  in  themfelues.  For  the  firft 
man  fell ,  becaufe  the  Lordc  fo  iudged  it  to  be  expedient :  why  he  fo 
iudgedjis  vnknowen  to  vs :  yet  it  is  certaine  that  he  fo  iudged  for  no 
other  reafon  but  becaufe  he  fawe  that  thereby  the  glorie  of  his  name 
fhould  be  worthily  Ccc  foith.  When  thout  heareft  mention  of  the 
glorie  of  God, there  thinke  of  his  righteoufnes:For  it  muft  be  righte- 
ous that  deferueth  praife .  Man  therefore  falleth  ,  the  prouidcnce 
of  God  fo  ordeininge  it :  but  he  falleth  by  his  owne  fault.The  Lordc 
had  ahtlc  before  pronouccd,that  all  ihe  things  which  he  had  made 
were  very  good.  Whcnfe  therefore  commeth  that  perucrfnefle  to  ^cn.i, 
man ,  to  fall  away  from  his  God  ?  Leaft  it  (hould  be  thought  to  be  ^** 
of  creation ,  the  Lordc  with  his  commendation  allowed  chat  which 

PDD   iiij 


Cap.23.        ^Ofthemariei^howtorccciuc 

came  from  himfclfe.  Therefore  by  hisowne  euelneflfe  he  cbrruptc<! 
the  nature  which  he  had  receiued  pnre  of  the  Lorde ,  aiid,  by  his 
fall  he  drewe  hi*  wh]Dle  pofteritic  with  hira  into  dcftrudion.  Where- 
fore let  vs  rather  bcholde  an  euident  caiife  of  damnation  in  the  cor^ 
rupred  nature  of  mankmde ,  which  is  ncrer  to  vs ,  than  fearch  for  a 
hidden  and  vtterly  incomprchenfible  caufc.theteaf  in  the  piedefti* 
nation  or'G<><l.  Neither  let  it  greue  vs  fo  faw-e  to  fubmit  our  wit  to 
the  vnmeafiirable  wifdome  of  God,  that  it  may  ycld  in  many  fecrets 
6f  his.  Fofjof  tliofe  things  which  it  is  ucuhergrauntednoc  lawefull 
to  knowe,  the  ignorance  is  well  iearxicd :  the  coueting  of  knowledge^ 
is  a  kinde  of  madnefTc.  .'i-iotrjuc 

9  Some  man  parhappes  will  fxy  :  that  I  haiic  not  yet  brought 
enough  to  fabduc  that  wicked  excule.But  I  rerily  contcfle  thatit  can 
ncuer  be  brought  to  paiTc  ,  but  that  vngodlinelle  will  alway  grudge 
and  murmure  againft  it :  yet  I  thinkc  that  I  haue  fpt-ken  fo .  much  as 
might  fuffice  to  take  away  not  Oiiely  all  realoabut  alfo  all  colour  of 
gainefaying.  The  reprobate  would  be  thought'Cxcufable  inlinrungj 
becaufe  they  can  not  efcape  thcnecefficie  of  iinnin^^cfpecially  lidi 
fuch  neceflitie  is  caft  vpon  them  by  the  ordinance  of  God.  But  wc 
denicthac  theyare  thereby  v/ ell  excufed ,  becaufe  the  ordinance  of 
Godjby  which  they  complaine  that  they  are  deftinate  to  deftruftion, 
hath  his  rightcoufneflej  vnknowen  m  dcede  to  vs,  but  yet  moft  cer- 
taine.Whcrupon  wc  conclude,that  they  b  are  no  euel  which  is  not 
laycd  vpon  them  by  the  moft  righteous  iudgemcnt  of  God  Thcn,wc 
leach  that  they  do  ouerthvvartly,whicb  to  feke  out  the  beyinnin'^  of 
their  damnat«on,do  bend  their  eyes  to  the  fccret  dofets  to  the  counr 
fell  of  God,and  vvinke  at  the  corruption  of  ruiture,fom  whenfc  their 
damnation  fpringeth.  And  this  withllandcih  that  they  can  not  im^ 
pute  ic  to  God ,  for  that  he  witnefTeth  of  his  ownc  creation.  For  al- 
though man  is  creat  by  the  eiernall  prouidence  of  God  to  that  cala- 
mine ,  whereumo  he  is  fubicd :  yet  the  matter  thereof  he  tooke  of 
himfclfe,not  of  God ;  forafmuch  as  he  is  by  no  other  mcane  fo  loft, 
but  becaufe  he  wente  out  of  kmde  from  the  pure  creation  of  God 
into  a  corrupt  and  vnpure  perucrfneife. 

10  Nowe  the  aduerfaries  of  Gods  predcftination  do  fclandcr  it 
alfo  with  a  ihirdabfurditie-Forwhcn  we  impute  it  to  nothing  els  but 
to  the  choife  of  the  will  of  God,  y  t^hey  are  made  free  from  the  vni- 
uerfall  deftru(ftion,whom  he  maketh  heires  of  his  kingdome,thereby 
they  gather  that  there  is  with  him  accepting  of  perfones  ,  which  the 
Scripture  eucry  where  dcnicth;&  therfore  ,  that  cither;  the  Scripture 
dlfagrccth  with  it  fclf,or  that  in  the  cledio  of  God  there  is  refped  of 

defer- 


-  The  grace  of  Chrift.         Lib.j,         5^7 

dcfcruings.Firttjche  Scripture  in  an  other  fenfe  Qcnieth,that  God  is 
an  accepter  of  perfones  ,  thanas  they  iudgeit.  For  by  the  name  ojf 
Perfonjit  lignifieth  not  a  man,but  thofe  thin.^cs  which  bcinge  fcenc 
with  eics  in  man  arc  wont  to  procure  cither  fauour,  grace,  and  di- 
gnity.or  hati  ed,comcmpt,and  Ihame :  as,richcfle,we3lth,powcr,no- 
bihtyjofficCjCountrey,  excellency  of  beauty ,and  (uch  other :  on  the 
other  fide  pouerty,  nccdc,  bafeneire,vilenefle,contcmpt,and  fuch  o- 
ther.  So  Peter  and  Paul  do  teach  that  the  Lord  is  not  an  accepter  of    _ 
perfoneSjbecaufe  he  putteth  not  difference  betwene  the  lew  &  the  , .  '  *** 
Grecian,to  rcfufetheoneand  embrace  the  other  for  only  refpedof  Kom.j. 
nation.So  lames  vfcth  the  fame  words  when  he  mindeth  to  nffirme,  'o- 
that  God  in  his  iudgcment  nothing  regardfeth  richelfe.  But  Paule  m    ^  ^*  ^ 
an  other  place  fpeaketh  thus  ofGod,thatiniudginghehathnocon-  y^^  ^  - 
lideration  of  freedome  or  bondage.Wherctorc  there  ihalbe  no  con-  Colo.  3, 
trariety  if  we  (hall  fay  that  God  accordinge  to  the  will  of  his  good  ^  >• 
pleafure  without  any  deferuinge  choofeth  to  his  fonnes  whome  he  ^P*^*^-^* 
vvjll,reicdinge  and  1  cfuljng<^  other.  But  the  matter  may  thus  be  ope-  '* 
ncd.that  men  may  be  more  fully  fatisHed.  They  askehosveic  com*    . 
meth  to  paiTe,  that  of  two  betwene  whom  no  deferuinge  putteth  a- 
ny  difference  ,  God  in  his  eledinge  palkch  ouer  the  one  and  t.}keth 
the  other.  I  on  the  other  fide  do  aske  them,wheiher  they  thinkc  that 
in  him  that  is  taken  there  is  any  thini^e  chat  may  make  the  mindi  of 
God  to  encline  toward  him- If  they  conrcire(as  ihey  nedcs  muff)  that 
there  IS  nothtngjit  ihall  follow  that  God  looketh  not  vpon  man,  but 
from  hisownc  goodneffc  fetchcth  acaufe  whytodojiood  tohitn. 
VVhcras  therfore  God  clioofcth  one  man,refufing  an  otber,tbis  c6^  Aug.ad 
meth  not  of  refped  of  man,but  of  his  mercy  alone ,  which  ought  to  Boiiif. 
haue  liberty  to  ffiew  forth  and  vtter  it  Cclh  where  and  when  it  pica-  ''•  *•  ^^ 
fcih  him.  For  we  haue  in  an  other  place  alfo  ihewcdjthat  there  were  ^'^ 
not  fro  the  beginninge  many  called  noble,or  wife,or  honorable,thac  3,$, 
God  might  humble  the  pride  of  fleffi  :  fo  farre  is  it  of,  that  his  fauour 
was  bound  to  perfones.  - 

ti  Wherefore  many  do  falfely  and  wickedly  accufc  God  of  par*, 
tiall  vnrighteoufneffejfor  that  he  doth  not  in  his  predefliination  kepc 
one  felfe  courle  toward  all  men.H^ay  they) he  findc  all  giliy,let  him 
cgally  puniffi  all:  if  he  finde  them  vngilty,let  him  withholdc  the  ric;or 
of  his  iudgemet  from  all.  But  fo  they  deaic  with  him,as  if  either  mer- 
cy were  forbidden  him,  or  whe  he  would  haue  mercy  he  be  compel- 
led altogether  to  giue  ouer  his  iudgemet. What  is  it  that  they  requires 
if  all  be  gilty,thatall  may  together  fufter  al  one  paine.We  graunt  the 
giltineflc  to  be  common,  but  we  fay  that  the  mercy  of  God  hclpcih 


Cap.2  3 .         Of  the  maner  how  to  rcceiue 

fome.  Let  it  help  all,  fay  they.  But  we  anrwcrc>that  it  is  rightfull  that 

he  iliould  alfo  in  punifliinge  (hewe  himfclfc  a  rightfull  iudge.When 

ihcy  fufter  not  this  :  what  do  they  elfe  but  either  go  about  to  fpoylc 

God  of  his  power  to  haue  mercy ,  or  at  Icaft  to  graunt  it  him  vppon 

this  condition ,  that  he  vtterly  giue  oucr  his  Judgement.  Wherefore 

Epift     ihcfe  fayingesof  Auguftincdo  very  well  agree  together .  Sithin 

'"*^^  ft  the  firtt  man  the  whole  mafle  of  mankinde  fell  into  condemnation, 

&  erat.  '^^^^  veflch  that  are  made  of  it  to  honor,are  not  the  veffels  of  their 

owne  nghteoufneflc,  but  of  the  mercy  of  God:&  whereas  other  are 

made  to  difhonor ,  the  fame  is  not  to  be  imputed  to  vnrighcfulnciTc 

De  bo  but  to  iudgemcnt  &c ;  That  to  thofe  whom  he  refufeth ,  God  ren- 

perfeu.  dereth  due  painc :  to  thofe  whom  he  calleth,hc  giueth  vnderfcrued 

caj>.»».  grace :  that  they  are  deliuered  from  all  accufation,  after  the  manner 

of  a  creditor,in  whofe  power  it  is,to  foi"giue  to  the  one, and  aske  of 

the  other.Thereforc  the  Lord  alfb  may  giuc  grace  to  whom  he  will, 

becaufe  he  is  mercifult :  &  giue  it  not  to  all,bccaufe  he  is  a  iuft  iudge. 

He  may  by  g'uing  to  fome,that  which  they  do  not  defcrue,  fhev/  hii 

free  grace :  and  by  not  giuinge  to  i\\ ,  declare  what  all  defcrue.  Fot 

Rom  1 1  whcras  Paul  writeth  that  God  cnclofed  all  vnder  Hnne^that  he  might 

1 1.        haue  mercy  vpon  all ,  it  is  therewithall  to  be  added  that  he  is  dettoc 

to  no  man  :  becaufe  no  man  firftgauc  to  him,  that  he  may  require 

like  of  him. 

1 1  This  alfo  they  often  fay ,  to  ouerthrowc  predeftination,  that 
while  itftandethjallcarcfulncfle  and  endeuour  of  welldoing  falleih 
away.  For  who  (fay  they)  fhall  hearc  that  either  hfe  or  death  is  cer- 
tainely  appointed  for  him  by  the  cternall  decree  of  God,  but  that  it 
will  byandby  come  into  his  minde  that  it  maketh  no  matter  how  he 
behauc  himfelfejiiih  the  predeftination  of  God  can  by  his  workc  be 
nothinge  hindered  or  furthered  ?  So  (hall  all  men  diiToluiely  throw 
foorththemfelues,and  after  a  defperate  manner  runne  headelongc 
whether  their  Iuft  (hal  cary  them.  And  verily  they  fay  not  altogether 
falfciy,for  there  be  many  fwine,  which  with  filthy  blafphemies  defile 
thedoflrine  of  predeftination,and  by  this  pretenfc  alfo  do  mocke  out 
all  admonillimenies  and  rebukinges,fayingc,  God  knoweth  what  he 
hath  ones  determined  to  do  with  vs:if  he  haue  decreed  our  faluatio, 
he  will  bring  vs  to  it  at  the  time  appointed :  if  he  haue  predcftinatc 
our  deatbjwe  (houldc  trauaile  in  vainc  to  the  contrary.But  the  Scrip- 
turc,when  it  teacheth  wiih  how  much  greater  reuerence  and  rcligi- 
oufneife  we  ought  tothinke  of  fo  great  a  miftery,doth  both  inftruft 
the  godly  to  farre  other  fenfe,and  well  confute  thefe  mens  outrage. 
For  it  doth  not  fpeake  of  prcdclunaiio  to  this  cnd,tliat  wc  fliould  be 

encouraged 


The  grace  of  Ch rift.         Lib.3.  39^ 

encouraged  to  boldneffe  ,  and  with  vnlawfuli  raHjenclTe  attempt  to 
fearch  the  vnartaiacd  fetrctcsof  God  :  but  rather  chat  being  hum- 
bled and  abaced  we  fliouid  icarne  to  tremble  at  his  iudgemc:  ii,&  re- 
uerently  to  loolce  vp  to  his  merry.To  this  maike  the  fajtntull  wil  Ic- 
ueli  therafelues.  As  for  that  filthy  gronitige  of  fwine » ins  well  con- 
fiitcd  of  Paule.  They  fay  that  they  go  carclefly  forward  in  vices;be- 
caufc  if  they  be  of  the  number  of  the  eled,  iheir  vices  (hall  nothingc 
hinder  them,buc  that  they  ilull  at  length  be  brought  tohfe.But  Paul  EpH.1.4 
ttlleth  that  we  be  to  this  end,  that  we  ihould  lead  a  holy  &  fauhleffc 
hfc.  If  the  marke  that  eledion  is  direded  vnto  be  holineffe  of  Ijfc, 
it  ought  more  to  awake  &  fturre  vs  vp  chcrefuUy  to  pradifc  that  ho- 
lincfle,than  to  ferue  fora  clokingc  of  flothfulnefTe.For  howe  greatly 
do  thcfc  thinges  differ  the  one  from  the  other  :  to  ceafTc  from  well 
doingjbecaufe  eledionfufticech  to  faluationiand  that  the  appointed  ^ 
cnde  of  cledionisthac  we  fhouldc  apply  our  feluestothe  endeuour 
of  good  doings.  Away  therforc  with  fuch  facrileges  which  do  wrong- 
fully mifturne  the  whole  order  of  election.  Where  they  ftretch  their 
blafphcmies  further,  when  they  fay  that  he  which  is  reprobate  of 
God ,  (hallloofc  his  labour  if  he  go  about  to  make  himCelfe  allowc- 
able  tohim  withinnoccncy  &honefty  oflifetherin  they  are  taken 
with  amoft  lliameleflc  lye.  Forjwhenfe  coulde  fuch  endeuour  come 
but  of  eledion  ?  For  whofoeuer  be  of  the  number  of  the  reprobate, 
as  they  arc  veffels  made  to  didionor/o  they  ceafie  not  wirh  continu- 
all  wicked  doinges  to  piouokethe  wrath  of  God  aijainft  themfeluej, 
and  by  euident  tokens  to  confirme  the  iudgement  of  God  which  is 
already  pronounced  vpon  them:  fo  farr^  be  they  from  ftriuinge  with 
him  in  vainc. 

I  g  But  other  do  malicioufly  &  fhamefully  fclaundcr  this  dcdrlne 
as  though  it  did  oucrthrovve  all  exhortations  to  godly  liuinge.  For 
which  matter  in  olde  time  Auguftine  was  burdened  with  a  great  ma- 
lice. Whichhc  wiped  away  with  his  booke  of  correption  and  Grace 
wrytten  to  Valentine ,  the  readingc  whereof  will  appeafc  all  Godly 
Ttnd  tra(3ablc  men  :  yet  I  will  touch  3  fewe  thinges,which(as  t  truft) 
fhall  fatisfie  them  that  be  honeft  and  not  contentious .  We  haue  al- 
ready fcene  how  open  and  loude  a  preacher  of  the  free  eleftion  Paul 
wa$:vvas  he  therefore  cold  in  admonilhing  and  exhorting?  Let  thefe 
good  zealous  men  compare  their  earncftncfTe  with  his,  and  it  fhalbe 
found  in  them  ife  in  comparifon  of  his  incredible  heatc.  And  truely 
this  principle  taketh  away  all  doutSjthat  we  are  not  called  to  vnclen-  ._., 
neflc ,  but  that  euery  man  (hould  poffelTc  his  vciTell  in  honor, &c.  A-  4.7,  ^  * 
gaine  >  chat  we  arc  the  handy  worke  of  God  created  to  good  woikes- 


Cap.i  3 .         Of  the  maner  how  to  receiuc 

'h«.3.  which  he  hath  prepared  that  we  ihoulde  walke  in  them.  Summarily^ 
they  that  arc  cuen  but  meanly  excrcifed  in  Paul,  iliall  without  ionge 
declaration  cafily  perceiue  how  fitly  he  makcth  thefc  things  to  agree, 
which  they  fainc  to  difagree.  Chriit  commaundeth  that  men  beleue 
in  him  ;  Yet  is  hisdefinuiue  fentence  neither  falfe  nor  contrary  to 
hn.6.  this  commaundemcnt, where  he  fayth.Nomancan  come  to  me,bue 
he  to  whom  It  is  giuen  of  my  father.  Let  preachinge  therefore  haue 
his  courfe,  which  may  bringe  men  to  f3ith,and  with  continuall  profi- 
ting holdc  them  faft  in  perfeuerance.  Neither  yet  let  the  knowledge 
of  predeltination  be  hmdercd,y  they  which  obey  may  not  be  proud 
as  of  their  ownc,bot  may  glory  in  the  Lord.  Chrift  not  for  nothing 
at  1 3  faytbjWho  fo  hath  cares  of  hearinge,  let  him  heare.Therforc  when 
we  exhortc  and  preach.they  that  haue  eares  do  willingely  obey :  buc 
f"  .'  ^  who  fo  lacke  cares ,  in  them  is  fulfilled  that  which  is  wrytten ,  That 
3no     hearing  they  hearc  not.But  why  (feith  Auguftine){hould  fome  haue, 
;rf€n.  and  other  not  haue  ?  Who  hath  knowe  the  minde  of  the  LordPMuft 
'P-»  5  •  that  therefore  be  denied  which  is  open ,  becaufc  that  can  not  be  c6- 
prehended  which  is  hidden?Thefe  fayinges  I  haue  faithfully  repor- 
ted out  of  Auguftinerbutbecaufe  paraducnture  his  wordesllial  haue 
more  authority  than  mine, go  to,let  vs  bringe  forth  the  very  wordes 
that  are  read  in  himfelfe.  If  when  this  is  heard,  many  are  turned  into 
dulneflc  &  flugqifhneflc,  and  beinge  enclined  from  labour  to  luft  do 
go  after  their  defires  :  oughtthat  therefore  to  be  accompted  falfe 
which  is  fpoken  of  the  foreknowledge  of  God?If  God  haue  forekno- 
wen  that  they  (halbc  good,{hall  they  not  be  good,in  how  great  euil- 
ntflc  focuct  they  now  hue  ?  and  if  he  haue  foreknowcn  that  they  will 
be  euill,(hall  they  not  be  euill,  in  how  great  goodnefl'e  foeuer  they  be 
now  feene  ?  Shall  therefore  thofe  thinges  which  are  truely  fpoken  of 
the  foreknowledge  of  God,  be  for  fuch  caufes  either  to  be  denied 
or  to  be  lefte  vnfpoken  of  ?  namely  then  when  if  they  be  not  fpo- 
'ap.i5  ken  of,mcn  go  into  errours  ?  The  rule  (fayth  he)  to  keepe  trueth  vn- 
fpoken ofjis  one  thinge,&  the  necelTity  to  fpeake  trueth  is  an  other. 
As  for  the  caufes  of  leauinge  trueth  vnfpoken,  it  were  Ionge  to 
fearch  them  outall :  of  which  yet  this  is  one,  that  they  be  not  made 
worfe  which  vnderftandc  it  not, while  we  meane  to  make  them  more 
learned  that  vndcrftand  it,  who  when  we  fpeake  any  fuch  thing  are  in 
dede  not  made  more  le3rned,nor  yet  are  made  worfe.But  when  a  true 
thing  is  in  fuch  cafcjthat  whe  we  fpeake  it,he  is  made  worfe  that  can 
not  conceiue  it:and  when  we  fpeake  it  not,he  is  made  worfe  that  can 
conceiue  itrwhat  thinke  we  now  to  be  done  ?  is  notthe  trueth  rather 
to  befpokcjihat  he  may  conceiue  it,that  can  coceiue  if.than  to  kepc 

it 


The  grace  ojfChrift.         Lib.3.         3^^ 

ft  vnfpokcn,  that  not  only  neither  of  them  may  concciue  it,but  air6 
he  that  more  vnderftadeth  may  be  the  worfes'wheras  if  he  did  hcarc 
and  concciue  it,  by  him  alfo  many  fhouldc  learne  ?  And  we  wiU  not 
fay  that  which,  as  the  Scripture  witnefleth,  we  lawfully  might  hauc 
fpoken.  For  we  fearc  forfooth  leaft  when  we  fpcake,  he  be  offended 
that  can  not  conceiue  it :  but  we  feare  not  leaft  while  we  holde  our 
peace, he  that  can  concdae  trueth  be  decciued  with  faUhode.Which 
fentencc  he  at  the  iaft  fliortly  knitting  vp,more  plainely  alfo  confir- 
meih.  Wherefore  if  the  Apoftlcs,and  thry  which  followed  ihem,thc 
doctors  of  the  church  did  both.namely  both  sodhly  preach  of  the  Ci* 
ternall  eledion  of  God,and  hold  the  faithfiili  in  awe  vndcr  the  difci^- 
pline  of  Godly  life:  why  do  thcfe  our  aduerfarics  being  confuted  with 
inuincible  violence  of  trueth,  thinkc  that  they  fay  well  in  faymg  thac 
that  which  is  fpoken  of  prcdeftination  is  not  to  be  preached  to  the 
people  although  it  betrue.  Yea  it  muft  in  any  wife  be  preached.v  he 
which  hath  eares  to  heare  may  hearc.  But  who  hath  eares  if  he  hauc 
not  receiued  the  from  him  y  promifcth  tliat  he  wd  giue  them?Truew 
ly  let  him  that  rccciucth  not,refufe  it:fo  that  yet  he  which  receiueth 
itjdo  take  &  drinke,do  drinke  and  hue.For  ais  godhnes  is  to  be  prca- 
chedjthat  God  may  be  rightly  worfliippcd:fo  is  alfo  predcftination, 
that  he  which  hath  eares  to  heare  of  the  grace  of  God,may  glory  m 
God  and  not  in  himfelfe. 

14  And  yet  that  holy  man ,  as  he  had  a  fingular  defire  to  edifie,  Co 
tcmpereththc  maner  of  teaching  the  trueth, that  offenfe  be  wifely  a- 
uoided  fo  far  as  it  lawfully  may  be.For  he  fheweth  that  thofe  thinges 
which  are  trucly  fayd  ,may  alfo  be  conueniently  fayd.  If  any  man  do 
thus  preach  to  the  people.  1  f  ye  bcleue  not,  y  caufe  is  for  that  ye  arc 
already  prcdeftinate  of  God  todeftrudion:fuch  a  man  doth  not  only 
cherifh  flothfulnelTcbut  alfo  maintaine  wickednelTe.If  any  man  alio 
ftretch  his  faying  to  the  time  to  come,and  fay  that  they  which  hcarc 
(hall  not  belcue,  becaufe  they  arc  reprobate:  this  {halbc  rather  a  cur- 
ling than  a  teaching.  Such  therefore  Auguftine  not  vnworthily  bid- 
deth  to  depart  from  the  Church,as  fochfh  teachers,and  vnlucky  and 
jll  prophecying  Prophetcs.In  an  other  place  he  trucly  affirmeth  thac 
,it  IS  to  be  holden  that  a  man  then  profiteth  with  rebukinge,when  he 
hath  mercy  and  helpeth  which  maketh  to  profit  whom  he  will,  euen 
.without  rebukingc.  Bu  t  why  fome  thus ,  and  fomc  otherwife  ^  God 
forbid  thatjthat  we  fhould  fay  that  the  power  of  ludging  belogeth  ra- 
ther to  the  clay  than  to  the  potter.  Againc  afterward.  When  men  by 
rcbokmge  either comcor  returneinto  the  way  of  righteoufneffe, 
who  workethfaluation  in  their  hearts  but  hcwhich  when  any  whQ» 


Cap.24-         Ofthemanerhowtorecciuc 

foeuer  he  be  planteth  and  watercth,giuech  tbe  cnereafejwliomvvlicn 
he  will  fauejno  freewill  of  man  rcfiftcih?Ic  is  therefore  not  to  be  dou- 
t€«d  that  the  wils  of  men  can  not  refift  the  will  of  God(which  botbin 
'heauen  and  earth  hath  done  whatfoeucr  he  wotiide,and  which  hath 
blfo  done  thofe  things  that  are  to  come)bilt  that  he  may  do  what  he 
will/orafmuch'  as  cuen  of  the  very  wils  of  rrscn  he  doth  what  he  wilL 
Againe,whenhe  will  leadc  me  to  himjdoth  he  binde  them  with  cor- 
porallbondes  f  He  inwardly  worketh,inwardly  holdeih  hearies,in-. 
^  :wardly  moucth  hearts,  &'draweth  the  with  their  wils  which  he  him* 
■felfe  hath  made  in  thcm.Butjthat  which  he  byandby  addcth  ought  in 
no  wife  to  be  omitted  i  that  becaufc  we  know  not  who  bclongeth  or 
not  belongeth  to  the  number  of  the  predeftinate  ,  we  ought  fo  to  be 
iafFedioned  that  we  woulde  all  men  to  befaued .  So  (hall  it  come  to 
pafiejthat  whomfoeuer  we  finde,we  fhall  trauailc  to  make  him  par-? 
4aker  of  peace .  Bm  our  peace  (hall  reft  vpon  the  children  of  peace . 
•Therforc  for  our  part,we  mu0  apply  holfome  &  fliarp  rebuking  to  ail 
men  like  a  medecine,ihat  tlaey  perillie  not,  nor  dtftroy  other,  but  it 
ihalbc  the  worke  ofGod  to  make  it  profitable  to  the  whom  he  hatli 
foreknowen  and  predeftinate. 

The  xxifi)^  Chapter. 

Th4t  tleSfion  ujiabtished  by  the  caUinge  of  God ;  bttl  that  the  reprobate  (h 
bring  vpon  tbemfelues  the  iufi  defira£iienvvheref4nto 
they  are  appointed 

BVt,  that  the  matter  may  more  pijaincly  appeare ,  we  muft  en- 
treate  both  of  the  callinge  of  the  eled,and  of  the  blinding  and 
hardeninge  of  the  wicked .  Of  the  firft  of  thefe  I  haue  ahea* 
dyfpoken  fomewhat,  when  I  confuted  their  erroar  ,  which 
think  that  the  generalnesofthe  promifcs  extedeth  egally  toal  man- 
kinde.  But  this  eledixm  which  otherwife  God  hath  hidden  with 
himfelfe  he  doth  not  without  choifc  at  tength  difdofc  by  his  calling, 
ora.?.  which  a  man  may  therefore  call  the  teftifyinge  of  it.  For,  whom  he 
9'  hath  foreknowen,  them  he  hath  alfo  foreappoimed  to  be  fashioned 
like  the  image  of  his  fonne :  whom  he  hath  foreappoimed ,  them  he 
hath  alfo  called  ,•  whom  he  hath  called ,  them  he  hath  alfo  iuftified, 
that  m  time  to  come  he  may  glorifie  them. When  the  Lorde  hath  by 
cleding  already  adopted  his  mto  the  number  of  his  children:  yet  wc 
fee  how  they  entre  nor  intopoffeftlon  of  fo  great  a  bcnefit,but  when 
they  be  called:on  the  other  lide,how  being  called  they  do  now  enioy 
a  certaine  communicatinge  of  his  cledion.  For  which  rcafon  Paulc 
callcwh  the  Spirite  which  tlicy  recciuc^boih  the  Spiricc  of  adoption, 

and 


The  grace  of  Chrift.        Lib.3.         400 

md  the  fcalc,  &  carneft  of  the  inheritance  to  comemamcly  becaufc  Ephcj. 
it  doth  with  the  tcftimony  thereof  ftabhfh  and  fealc  lo  their  heartcs  *  3* 
the  affuredncfle  of  the  adoptio  to  comc.For  though  the  preaching  of 
the  Gofpell  fpring  out  of  the  fountaine  of  clcdi6:yet  becaufeitis  al« 
fo  common  to  the  rcprobate,therforc  it  could  not  by  it  felfc  be  a  furc 
proofe  thereof.  But  God  effedually  teacheth  his  dc6t ,  chat  he  may 
bring  them  to  faith:as  we  haue  before  alleaged  out  of  the  wordcs  of 
Chnft.Who  fo  is  of  God,hc  &  none  other  feeth  the  Father.  Againe,!'  loha  4, 
haue  fhcwed  thy  name  to  the  men  whom  thou  halt  giucn  me;Wher-  4^. 
as  he  faith  in  an  other  placejNo  man  can  come  to  me,vnleflc  my  Fa-  ^°'^-  *7» 
ther  drawc  him.Which  place  Auguftine  wifely  vvcieth,  whofe  words  io},„^ ' 
arc  ihefc.  If  (  as  Trueth  fayth  )  euery  one  that  hath  learned ,  com-  ^4.' 
mcth;whofocuercommeth  not,ccrtainely  neither  hath  he  learncd.lt  Lib.df 
doth  not  therefore  followe  that  he  which  can  come ,  alfo  commeth^  ^Z"^*' . 
vnleffe  he  haue  both  willed  &  done  it.  But  cucry  one  that  hath  lear-  j.   " 
ned  of  the  Father,not  only  can  come,but  alfo  commeth,  when  nowe  Pehg. 
there  is  prclcnt  both  the  profit  of  comming,and  the  aftedion  of  wil-  &  Cjt« 
Iinge,and  the  effed  of  doinge.  Alfo  in  an  other  place  more  plainely.  ^^^^-  ca. 
What  is  this  clfe,Euery  one  that  hath  hcarde  of  the  father,  and  hath  'jj*  *  ^' 
learnedjCommeth  to  me,but  there  is  none  chat  hearech  and  learneth  j^u 
of  the  father  and  commeth  not  to  me  fFor  if  euery  one  which  hath  (^n^ 
hearde  of  the  father  and  learned  >  commeth :  trucly  cuery  one  that  cap.t. 
commeth  not ,  hath  not  heard  of  the  father  ,  nor  learned ;  for  if  he 
had  heard  and  learned,he  woulde  come  .  This  Ichoole  is  farre  from 
the  fenfes  of  the  fleftie ,  in  which  fchoole  the  father  is  heard  and  tea- 
cheth,that  men  may  come  to  the  fonnc.  And  a  litic  aftcr.This  grace 
which  is  fecrctly  giuen  to  the  heartcs  of  men,  is  receiued  of  no  hard 
h  carte :  for  it  is  therefore  giuen,that  the  hardnefle  of  the  heart  may 
firlt  be  taken  away  .  When  therefore  the  father  is  heard  within ,  he 
taketh  away  the  ftony  heart.and  giueth  a  fleihly  heart.  For  fo  he  ma-         ' ' 
-  keth  the  children  of  promife  and  veflels  of  mercy,whichhe  hath  pre- 
pared to  glory.  Why  therefore  doth  he  not  teach  all,that  they  may 
come  to  Chrift,but  becaufe  all  whome  he  teacheth,  by  mercy  he  tea- 
cheth :  whom  he  doth  not  teach,by  iudgcment  he  doth  not  tcache? 
becaufe  he  hath  mercy  vppon  whom  he  will,  and  hardencth  whomc 
he  will.   Therefore  Godaffigncth  them  for  children  lohimfelfe, 
and  appointeth  himfelfe  father  to  them,whom  he  hath  chofen.Now 
by  calling  he  bringeth  them  into  his  houfehold,and  vniteth  himfelfe 
to  them.that  they  may  be  one  together.But,  when  Calling  is  ioyncd 
to  eledion ,  in  that  manner  the  Scripture  fufficicntly  fignifieih  thas 
in  ic  nochingcis  to  be  required  but  the  mercy  of  God.For  if  we  askc> 


Cap. 24.         Of  the  maner  howto  rcceiue 

whom  he  calleiih  and  for  what  reafon :  he  anfwcreth ,  whom  he  had 
clcdcd.But  when  we  come  once  to  elecbon,therc  the  oncly  mercy 
Rom  5>.  of  God  appeaieth  on  eucry  fide.  And  here  that  faying  of  Paul  truely. 
1 6,  hath  place,  1 1  is  not  of  him  that  willcth,  nor  of  him  that  runneth,but 
of  God  that  hath  mercy:  Neither  yet  that  fame  fo  as  they  common-^ 
ly  take  it,which  part  it  betwene  the  grace  of  God,  &  the  willing  and 
running  of  man.  For  they  expound  it,that  the  defire  &  endeuour  of 
man  haue  in  deede  no  force  of  them(cJues,vnleire  they  be  profpered 
by  the  grace  of  God:hut  when  they  arc  holpen  by  Iiis  blc{Iing,then 
they  affirmc  that  they  haue  alfo  their  partes  in  obtaininge  faluation. 
Enchir.  Whofe  cauiUation  I  had  rather  confute  with  Auguftines  wordes  tha 
*  P^"'  mincowne  :  Ifthe  Apoftlemeantnothiivieelfe  butthatitisnotof 
2  j^  '  '  him  only  that  wiUeth  or  runneth ,  vnlcfle  the  Lordc  be  there  prcfent 
mercifall:we  tnay  contrariwife  turnc  itagainft  them  and  fay  that  it  is 
not  ofonly  mercyjvnleife  there  be  prefent  willing  and  runninge.But 
if  this  be  openly  wicked ,  let  vs  not  dout  that  the  Apoftle  giucth  all 
to  the  mercy  of  the  Lord,&  leaueth  nothinge  to  our  willes  or  cndc* 
uouiS.To  this  effcd  fpcakcth  that  holy  man.  And  I  fet  not  a  ftravv  by 
that  nice  futtelty>that  they  fay  that  Paule  would  not  haue  fo  faid  vn- 
lefle  there  had  bin  Ibme  endeuor  &  fomc  wil  in  vs.For  he  did  not  c6- 
fider  what  was  in  man:  but  when  he  faw  that  fomc  did  afllgnc  part  o( 
Taluation  to  the  endeuour  of  men,he  limply  condemned  their  errour 
in  the  hrft  parte  of  the  fcntence,  and  in  the  fecond  he  chalcnged  the 
whole  fummc  of  faluation  of  v  mercy  of  God.  And  what  other  thinge 
do  the  Propheies  trauaile  about ,  but  continually  to  preach  the  free 
calling  of  God  .^ 

'2     Morouer  the  very  nature  alfo  and  difpenfation  of  Calling  doth 
cleaiely  fliewe  it,  which  confifteth  not  in  the  only  preachinge  of  the 
woidjbut  alfo  in  the  enlightning  of  the  Spirit.To  wiiom  God  ofFreth 
Efa.oj .  j^^  wordjis  Ihew^d  vs  in  the  prophet:  I  am  foud  of  them  that  fought 
me  not:I  haue  openly  appeared  to  them  that  did  not  aske  for  me.To 
a  people  which  hath  not  called  vpon  my  name  I  haue  faydjLoc  I  am 
prefent.  And  leaft  the  lewcs  {hould  thinke  that  this  kindcnes  belon* 
ged  only  to  the  Gentiles,he  doth  alfo  put  them  in  remebrance  from 
Iho.24.  whenfe  he  tookc  their  father  Abraham, when  he  vouchfaued  to  ioine 
3*         him  to  himfelfeyDamely  from  mere  idolatry,  in  which  he  was  drow- 
ned with  all  his.  When  he  firft  lliineth  with  the  light  of  his  worde  to 
men  not  deferuinj^e  itjhe  therein  (heweth  an  example  plaine  enough 
of  his  free  goodnelle .  Here  therefore  the  vnmcafurable  goodnes  of 
God  (lie weth  forth  itfelf,butnotvntofaluatio  to  alhbecaufe  for  the 
reprobate  there  abid«th  a  more  grieuous  iudgemcnt ,  for  that  they 

rcfufc 


The  grace  of  Chrift.         Lib.^ .         401 

rcforcthctcftimony  of  the  will  of  Go<i.  And  Godalfo,  tofetfoorth 
his  glory,  withdrawcth  fiom  them  the  cflfcduall  force  of  his  Spiritc. 
Therefore  this  inward  calling  is  a  pledge  of  faluation,  which  can  not 
decciue  vs.For  which  purpofe  maketh  that  faying  of  John,  Thereby  i.ioh.  j 
Yfc  know  that  wc  are  his  children,by  the  Spirit  which  he  hath  giueh  14. 
vs.  And  leaft  flcfli  fhould  ulory,  that  ic  did  at  the  Icaft  anfwere  to  him 
when  he  called  &  of  hisowne  wiiloffred  himfclfe,hc  affirmcth  that 
it  hath  no  earcs  to  hcare,no  eics  to  fee,but  which  he  hath  madc.and 
that  he  maketh  them,notaccordingeto  cucry  mans  thankefulncfTc, 
but  accordmg  to  his  owne  clcdion.Of  which  thingc  vou  hauc  a  no- 
table example  m  Lukei  where  both  Icwcs  and  Gentiles  in  common 
together  heard  the  preaching  ofPaulc  and  Barnabas.  Whereas  they  ASt,  i  j, 
were  at  that  time  all  taught  v/ith  one  fclfe  fame  worde,  it  is  fay  d  that  «4' 
they  beleued  which  were  ordained  to  cuerlaftinge  life .  With  what 
face  may  we  deny  that  the  Callinge  is  free,  in  which  eucn  to  the  very 
laft  part  clcdion  reigneth  alone. 

5  But  here  wc  muft  beware  of  two  crrours  :  becaufe  many  make 
man  a  worker  together  with  God ,  that  he  by  his  confent  may  make 
the  elcdion  to  be  offorccrfo  by  their  opini6,rhe  wil  of  man  is  aboue 
the  counfell  of  God.  As  though  the  Scripture  did  tcach,that  it  is  only 
giuen  vs  that  we  may  bclcucand  not  rather  faith  it  fclfc.Other  fome, 
although  they  do  notfo  weaken  the  grace  of  the  holy  Ghoft:yet  be- 
ing led  by  1  wore  not  what  refon,  hang  clcdion  vpon  faith  as  though 
it  were  doutfull,yea  &  vncffeduall  vntill  it  be  confirmed  by  faith.It  is 
in  deedecertainethat  it  is  confirmed,3S  toward  vs  :  and  we  haue  al- 
ready (hewed  that  the  fccrct  counfcl  of  God  bcginneth  to  lliinc  out, 
which  was  before  hidden:  fo  that  by  this  word  you  vnderftande  no« 
thingc  elfejthan  that  it  is  approued  which  was  vnknowen,and  is  as  it 
were  fealed  with  a  feale.But  it  is  falfely  fayd,that  elcdion  is  then  and 
not  till  then  effc(5ball,whcn  we  haue  embraced  the  Gofpcll,and  that 
thereof  It  taketb  liucly  ftrength.  Wc  muft  in  decdc  from  thcnfe  fetch 
the  certainty  of  it:  Becaufe  if  wc  attcpt  to  reach  vnto  the  eternall  or- 
dinance ofGodjthatdecpc  bottomlcffe  depth  wil  fwallowvs  vpBut 
when  God  hath  opened  it  vnto  vs,  we  muft  climbe  vp  hicr,  leaft  the 
cffedlliould  drownc  the  caufe.For  what  greater  abfurdity  or  ihamc- 
full  vniufticc  is  there,  than  that  when  the  Scripture  teacheth  that  wc 
arc  enlightened  as  God  hath  chofen  vs,our  eyes  (houlde  be  fo  dafc- 
led  with  this  light,  that  they  fhoulde  rcfufe  to  looke  vppon  eledion  > 
Yet  in  the  mcanc  time  I  deny  not ,  that  to  the  ende  we  may  be  cer- 
laine  of  our  faluation.wc  muft  be^inne  at  the  word,  and  that  our  affi- 
ance ought  therewith  to  be  contented^  that  wc  may  call  vppon  Qod 

£££ 


Cap.24.         Ofthernanerhowtorcceme 

by  the  name  of  Fatlicr.  For  fomc  cjuicc  contrary  to  right  order,  that 
they  may  be  certified  of  the  counfell  of  God  (  which  is  neerc  vnto 
vsjin  our  mouth  &  in  our  heart )  do  couct  to  flic  aboue  the  cloudes. 
)eu.3o  Therefore  that  rafhnes  is  to  be  rcllrainedwith  fobricty  offaith,that 
**•  it  may  fufSce  vs  that  God  in  his  outwardc  worde  is  a-witncfle  of  his 
hidden  grace' :  to  that  the  conduit  pipe  out  of  which  there  floweth 
water  largely  for  vs  to  drinkejdo  not  hinder  but  that  the  fptinghead 
may  haue  his  due  honor. 

4  Therfore  as  they  do  wrongfuUyjwhich  hang  the  ftrength  of  e- 
Icdion-vpon  the  faith  of  the  gofpcl,by  which  faith  wefeele  thatcle- 
dion  pcrtaincth.to  vs:fo  we  iTiall  k^pe  the  beft  order,if  in  feking  the 
certainty  of  our  eledtion,  we  ftickc  faft  in  thcfe  later  figncSjwhicn  arc 
fure  witneffings  of it.Satan  doth  with  no  tentation  either  more  gric- 
uoufly,or  more  dangcroufly  aftonifh  the  faithfull,tha when  difquic- 
ting  them  with  dout  of  their  eledion,  he  doth  alfo  mouc  them  with 
a  pcruerfc  dcfirc  to  feeke  it  out  of  the  way. I  cal  it  fecking  out  of  the 
way,  when  a  Wretched  man  cmerprifeth  to  breakc  into  the  hidden 
fecretcs  of  thfe  wifdom  of  God,  ^nd  topearcc  cucn  to  the  hieft  etcr* 
nity  to  vnderftand  what  is  determined  of  himfelfe  at  the  iudgemenc 
feate  of  God. For  then  he  throweth  himfelfe  headlong  to  be  fwallo- 
wed  vp  into  the  depth  of  the  vnmeafurablc  deuouringe  pit:  then  he 
wrappeth  himfelfe  with  innumerable  fnares  and  fuch  as  he  can  not 
winde  out  of:  then  he  ouerwhelmeth  himfelfe  with  the  bottomleffc 
depth  of  blinde  darkenefle.For  fo  is  it  rightful  that  the  fooliflinefTc 
of  the  wit  of  man  be  punifhed  with  fo  horrible  ruine,whcn  he  attep- 
teth  of  his  owne  force  to  rife  vp  to  the  height  of  the  wifdom  of  God. 
And  fo  much  more  deadly  is  this  tentation.as  there  is  none  to  which 
we  are  commonly  all  more  bent.For  there  is  moft  rarely  any  man  to 
be  found c,  whofe  minde  is  not  fometime  ftriken  with  this  thought. 
Whenfe  haiUhou  faluation ,  but  of  the  cledion  of  God  ?  And  of 
Ecledion  what  reuelation  haft  thou  f*  which  thought,  if  it  haue  ones 
taken  ^iaceiii  'any  man,  either  perpetually  vexcththe  mifcrable 
man.\wrh'tetriblc  tormentcs ;,  or  vtterly  difmayeth  him .  Truely  I 
would  haue  rioforer  atgument  than  this  experience  to  proue  ,  howe 
wrongefully  fuch  men  imagine  of  predeftination.For  the  mmde  can 
l>e  infcdcd  with  no  errour  more  reftjlentjthan  that  which  plucketh 
downe'and  thrutteth  the  conference  from  her  peace  and  quietncffc 
towarde  God-  Therefore  if  we  feare  ihipwrecke,  we  mtift  diligently 
beware  of  this  rockc,  which  is  ncuer  fbriken  vpon  without  deftru- 
flioti.  Arid  though  the  difputinge  ofpiedeftination  be  efteemed  like 
~«  dangerpys'Sca^yct  in  paffinge  through  it  there  is  found  a  fafe  and 
-  -  a  quiet 


The  grace  of  Chrift.  Lib.3.  402 

quiet  yea  and  pleafinc  n3yl!ngc>vnlcl]c  a  man  do  wilfully  couct  to  be 
in  dans^cr.  For  as  they  dodrowne  chemfduco  in  the  deadly  bottom- 
Icllc  depth,  which  to  be  certified  of  rhcir  ek  dion  do  encjuire  of  the 
fccrct  CounfcU  of  GckI  without  his  word :  fo  they  which  do  righdy 
and  orderly  fearche  it  in  fuch  forte  as  it  is  contained  in  the  worde, 
receiuc  thereof  a  fingular  frutc  of  comfort.  Let  this  therfore  be  our 
way  to  fcarch  it,  that  we  beginne  at  the  calling-e  of  Godjand  cndc  in 
the  fame.  Howebcit  this  wiihftandeth  not,  but  thnt  the  faithfuJl  may 
thinkethat  thebcnefitcs  which  they  daily  receiue  at  thehandeof 
God,do  dcfccnd  from  that  fecretadoption:as  they  fay  in  Hfay,7hou  e&.j^, 
haft  done  marucls,  thy  thoughtcs  are  olde,  true,  and  faithfull.'foraf- 
muchas  by  that  adoption  asby  a  token.theLordes  wilisro  c5iirmc 
fo  much  as  is  lav/fuU  to  be  knowen  of  his  counfell.But  ieaft  any  mcrn 
{hoiilde  thinke  this  a  weake  teftimony,lct  vs  cofider  how  much  both 
clearcneflc  and  certainety  it  b;  mgeth  vs. Of  which  thinge  Btrnarde 
fpeaketh  fitly. For  after  that  he  had  fpoke  of  the  reprobntc,he  fiich; 
The  purpofeof  God  ftandeth,the  CcJicence  of  peace  ftandeth  vpon 
them  that  feare  him, both  couerifig  their  euilsjand  rcwardingc  their 
good  thingcs:fo  as  to  them  after  a  maruelous  maner  not  crtiely  good 
thingeSjbut  alfo  euil  do  worke  together  vnto  good.  Who  flial  accuic 
the  cicdofGod?Itfuflficcth  me  t0  3l]rightcournef{e,tohaueh«m  a- 
lone  merciful)  to  whom  alone  I  hauc  finned.  Al  that  he  hath  decreed 
not  to  impute  to  me,  is  fo  asif  itneuer  had  bin.  Andaliile  after:  O 
place  of  true  reft,3nd  to  which  not  vnworthily  I  may  glue  the  name 
of  a  bedchamber,in  which  God  is  fecne  not  as  troubled  with  w^-ath, 
not  as  withholden  with  careibur  his  will  is  proued  in  him  good, and 
well  plcafinge,  and  perfed.This  fight  doth  not  make  afrayd,bui  cal- 
mcth  :  doth  not  ihrrc  vp  vnquiet  curioufnefTejbut  appeafeth  ir:doth 
not  weary  the  fenfcs  ,  but  quietcth  rhem.Heic  is  quiet  truely  taken. 
God  being  appc3fed,appcafeth  alkhingsiand  to  behold  him  cj»iet,i$ 
to  be  quiet. 

.5     Firftifwe  feckc  a  fatherly  kindeneflfc  and  fauorablemindtof 
God ,  we  miift  turne  our  eies  to  Cirrift ,  in  whom  alone  the  fbule  of 
the  father  rcfteth.Tfwe  feeke  faliiation,life5&  the  immortality  of  the  |_  ^^'^' 
hcauenly  kingdome,we  muft  then  alio  fiee  to  no  other  :forafmuch 
as  he  alone  is  both  the  fountayne  of  life  ,  and  author  of  faluation, 
andheire  of  thekingdomeof  Hciuen.  Now  whereto  ferueth  ele- 
dion,but  that  being  adopted  of  inc  hcauenly  Father  into  the  dcgrc 
of  children ,  we  may  by  his  fauour  obtaine  faluation  and  immortali- 
ty ?  Howefbcuer  in  feekinge  thou  toffe  it  and  (liake  it,  yet  thou  fhalc 
finde  that  the  vtiermoft  markc  of  it  exicndcth  no  further.Thereforc 

EEE    ij 


Cap.24.         Of  the  maner  howtorecciiic 

whom  God  hath  taken  to  his  childre.it  is  not  faid  that  he  hath  cho- 
plj.i.4  ^^^  them  in  themfelues ,  but  in  his  Chrift;becaure  he  could  not  louc 
them  but  in  him,  nor  giue  them  the  honor  of  the  inheritance  of  his 
kingdom ,  vnlcffe  they  had  fiift  bin  made  partakers  of  him.  If  we  be 
chv/fcn  in  him ,  we  fhall  not  finde  in  our  fclucs  the  certainety  of  our 
cledion :  no ,  nor  yet  in  God  the  Father  t  if  we  imagine  him  naked 
without  the  Sonne .  Chrift  therefore  is  the  mirrour ,  in  whome  wc 
both  muft,and  without  deceite  may  beholde  our  eledion.For  fith  it 
is  he  into  whofe  body  the  Father  hath  appointed  to  grafFe  ail  them 
whom  from  eternity  he  hath  willed  to  be  his ,  that  he  may  take  for 
his  children  fo  many  as  he  reknowlcdgeth  among  his  members:  wc 
hauc  a  witneffe  plaine  and  fure  enough ,  that  we  are  wry tten  in  the 
booke  oflire,ifwc  communicate  with  Chrift.  And  that  fure  commu- 
nion of  himlelfe  he  gaue  vs,  when  by  the  preachingc  of  the  GofpcU 
he  teftjficd  that  he  was  giucn  to  vs  of  the  father,  that  he  with  all  his 
°""*  *  good  things  fnould  be  ours.We  are  fayd  to  put  on  him,and  to  grow 
in.  5.  together  mto  him,  that  we  may  liue :  becaufe  he  hueth.  So  oft  is  this 
5.  dodrinc  repeated ,  The  Father  fpared  not  his  only  begotten  fonne, 
lion. 5.  that  whofoeuer  bclcueth  in  him,  may  not  perifhe.  But  he  that  bele- 
*,  ^  ucth  in  him,  is  fayd  to  haue  paffed  from  death  into  life.  In  which 
.  '  '  fenfe  he  calleth  hirafeife  the  bread  of  life ,  which  vvhofo  eatethj  he 
flul  not  die  for  euer.Hc(l  fjy)hath  bin  a  witncfle  to  vs,that  they  fhal 
be  recerued  of  theheaucnly  Father  in  place  of  his  children,of  whom 
he  hath  bin  receiued  by  faith  .  If  we  couet  any  more  than  to  be  ac- 
coaipted  among  the  children  &  heires  of  God ,  then  we  may  climbc 
abouc  Chrift.  If  this  be  our  vttermoft  maike:howe  much  be  we  mad 
in  feeking  without  him  that  which  we  haue  already  obtained  in  him, 
and  which  may  be  founde  in  him  alonef  Moreouer  fith  he  is  the  e- 
ternall  v/irdom,the  vnchangeablc  trueth,  and  faft  fettled  counfell  of 
the  Fathcr:it  is  not  to  be  feared  leaft  that  which  he  declareth  to  vs  in 
his  wordjllaoulde  vary  any  thinge  be  it  neuer  fo  title  from  that  will  of 
the  father  which  we  feeke :  but  rather  he  faithfully  opencth  it  vnto 
vSjfuch  ?.s  it  was  from  the  beginninge,  and  euer  ihalbe.The  prs<ftifc 
of  this  dodrine  ought  alfo  to  be  in  vre  m  prayers .  For  though  the 
faith  of  election  doth  encourage  vs  to  call  vppon  God :  yet  when  we 
make  our  praicrs,ic  were  vnorderly  done  to  throft  it  into  the  prefencc 
of  God,or  ro  couenant  with  thisconditio.  Lordjifl  be  elefted,  heare 
me;  forafmuch  as  he  willcih  vs  to  be  content  with  his  promifes,  and 
no  where  elfe  to  feeke  v/heiher  he  will  be  entreateablc  to  vs  or  no. 
This  wifdom  {baJlddiuer  vs  from  many  fnares ,  if  we  can  skill  to  .ip- 
ply  that  tQ  a  right  vfc  which  hath  bin  rightly  wry  tten ;  but  let  vs  not 

vndifcrct- 


The  grace  of  Chrift.         Lib.3 .         403 

vndifcretely  drawc  hither  and  chithcr  that  which  ought  to  haue  bin 
rcftraincd. 

6    There  is  alfo  for  ftabhfhing  of  our  affiance  an  other  ftay  of  clc- 
dion,which  we  haue  fayd  to  be  loyned  with  our  calling.  For,whom 
Chritt  taketh  bcinge  enlightened  with  the  knowledge  of  his  name 
into  the  bofomcofhis  Church  J  them  he  is  fayd  torecciuc  into  his 
faith  &  protcdion.  And  whom  locucr  he  reccmeth,  they  arc  fayd  ^o     , 
be  committed  to  him  of  the  father  &  dcliuercd  to  his  truft.ihat  they  ^     ^^^ 
may  be  kept  into  eternall  life .  VVhat  meane  we  ?  Chrift  crieth  out  1 7. 6. 
with  a  loudc  voiccthat  fo  many  as  the  Father  willeth  to  be  faoed,  he 
hath  dcliuercd  chcm  into  his  protcdion.  Thcrfore  if  we  lift  to  know 
whether  God  haue  care  of  our  fafety ,  1  et  vs  feekc  whether  he  hath 
committed  vs  to  Chrift,  whom  he  hath  made  the  onely  Sauiour  of  all 
his.  Now  if  we  dout  whether  we  be  rcceiued  of  Chrift  into  his  faith 
and  keping,hc  prcuenteth  our  douting,whcn  he  voluntarily  ofFereth 
himfclfc  to  be  oar  (hepeheard ,  and  pronounceth  that  we  ihalbe  in 
the  number  of  his  ftiepe  if  wc  heare  his  voice .  Let  vs  therefore  cm-  ioh.io. 
brace  Chrift,bcing liberally  fet  open  for  vs,and comming  to  mcetc  vs:  3. 
he  fhaU  number  vs  in  his  fliockcjand  ftiall  kcpc  vs  cnclofed  within  his 
folds  .  But  there  cntreth  into  vs  a  carefulnefTe  of  our  ftatc  to  come. 
For  as  Paulc  teacheth  that  they  arc  called ,  which  were  before  cho- 
fen:fo  Chrift  fhewcth  that  many  arc  cailed,but  fcwc  arc  chofcn.Yea    °^'  ' 
and  alfo  Paulc  himfclfe  in  an  other  place  diftiortcth  vs  from  careful-  Mac  a* 
neflerLet  him  that  ftandcth (fay thhe)looke  that  he  fall  not.  Againe,  «4. 
Art  thou  gvaffed  into  the  people  of  God  i  Be  not  proudc  ,  but  feare:  '■^^« 
for  God  is  able  to  cut  thee  of  againc  that  he  may  grafte  other.   Fi-  ^°**** 
nally  wc  are  fufficiently  taught  by  experience  it  felfe,  that  calling  & 
faith  areof  fmal  valuc^vnlcilc  there  be  adioyned  continuance  which 
happcncth  not  to  al  men.But  Chrift  hath  dehuered  vs  fro  this  care; 
fo'r  verily  thefe  promifes  haue  refpcd  to  the  time  to  come  .  All  that  lohn  6, 
my  Father  giueth  me ,  fiiall  come  to  me  :  and  him  that  fliall  come  to  j?.  and 
mc ,  I  will  not  caft  him  out  of  doers.  Againe,  This  is  the  will  of  him  4o. 
that  fcnt  mc,  the  Father,  that  I  loofc  nothingc  of  all  thingcs  that  he 
hath  giuen  me,but  may  raife  them  vp  againe  in  the  laftday.  Againe, 
My  (hepe  heare  my  voice  and  they  followe  mc  :  I  knowe  them ,  and  loh.i©, 
I  giue  them  eternall  hfc ,  and  they  fhall  not  perifhe  for  eucr ,  neither  17.  * 
{hall  any  man  take  the  out  of  my  hand.  The  Father  which  gaue  them 
to  me,is  greater  then  all;and  no  man  can  take  them  out  of  the  hand^ 
of  my  Father.  Now  when  he  pronounceth,Eucry  tree  which  my  Fa-  Mat.i  c 
thcr  hath  not  planted ,  fhalbc  plucked  vp  by  the  roote :  he  fignifieth  13. 
pn  the  cpntrary  iide^th^t  they  can  neuei'  be  plucked  from  faluation, 

£E£    iij 


Cap. 24.         Of  the  maner  howto  recefue 

which  hauc  roote  in  God.  Wherewith  agreeth  that  faying  of  lohn^ 

r.Toh.2.  Ifthey  had  bin  of  vSjthcy  had  not  at  all  gone  out  from  vs. Hereupon 

'9-         alfo  commeth  that  noble  glorying  of  Paule  againft  life  and  death, 

g    '      prefent  thingcs  and  tlwngcs  to  come ;  which  gloryinge  mutt  needcs 

be  grounded  vpon  the  gift  of  connnuacc.  Neither  is  it  any  dout  that 

he  dircdeth  this  faying  to  all  the  faithful. In  an  other  place  tlie  fame 

Phi!. I.   Paule  fayth.He  that  hath  begonne  in  you  a  good  worke,  Ih.dl  cnde  it 

'^*        eucn  vntillthe  day  of  Chrift.  As  alfo  Dauid,  when  his  faith  fainted, 

Pfi  1 3  8  leaned  vron  this  ftay:Thou  fhah  not  forfake  the  worke  of  thy  hands. 

®*  And  now  neither  is  th»«  doutfuii,  that  Chrift  when  he  prayeth  for  all 

the  faithful],  askcththe  fame  thinge  for  them  which  he  asketh  for 

Luk,  22  Peter ,  that  their  faith  may  ncuer  faint .  Whereby  we  gather ,  that 

i  '*       they  arc  out  of  daunger  of  falJinge  away,becau(e  the  fonnc  of  God, 

askinge  ftedfaft  continuance  for  their  godlintfie,  fuffered  no  dcniall. 

What  wouldc  Chrift  haue  vs  to  learne  hereby ,  but  that  we  fliouldc 

truft  that  wcHiall  perpetually  be  fare,  becaufc  wc  are  ones  made 

his  .5 

7     But  it  daily  happcneth,  that  they  which  feemed  to  be  Chriftes, 

do  againc  i  eaolt  from  him  &  fal.Yea  &  in  the  very  fame  place  where 

he  afhrmcth  that  none  had  periflied  of  them  which  were  giucn  him 

loh.ttf.  of  thcFather,yethe  cxceptcth  the  fonne  ofperdinon.Thatis  trueiti 

**•         dcedc:but  this  is  alio  as  certainCjthat  fuch  did  ncuer  cicaue  to  Chrift 

witli  that  affiance  of  heart  with  which  I  fay  that  the  aflurednes  ot  our 

i.Ioh.  I  eledion  is  ftablifhed.  They  went  out  from  vs  (  fayth  lohn  )  but  they 

'^*         were  not  of  v%.  For  ifthey  had  bin  of  vs,  they  had  ftill  taned  with  vs. 

Neither  do  I  deny  that  they  haue  like  fi.nes  of  callmge  as  the  dtd: 

haue  :  but  I  do  not  graunt  that  they  haue  that  fure  ftabhfhment  of  c- 

ledion  which  I  bid  the  faithfull  to  fetch  out  of  the  worde  of  the  Go- 

fpcU.  Wherefore  let  not  fuch  examples  moue  vs  but  that  we  quietely 

lohri  ?.  reft  vpon  the  promife  of  the  Lordc  ,  where  he  pronounceih,  that  all 

1 6.  5c  <J  they  are  giue  to  him  of  the  Father,which  receiuehim  with  true  faith, 

35>*        of  whom  fich  he  is  their  kcper  and  Paftor,noneniallperifli.OfIudas 

wc  fhall  fpcake  hereafter.Paule  doth  not  counfell  Chriftians  from  af- 

furedneffe  altogethcr,but  from  carelcflc  and  loofe  afluredneffe  of  the 

flefhjwhich  draweth  with  it,pride,prefumption,  &  difdaine  of  other, 

and  qucnchcth  humility  and  the  reaerencc  of  God,  &  bringeth  for- 

gettulncsof  grace  rcceiued.For  he  fpeaketh  to  the  Gentiles,  whom 

»he  teacheth,  that  they  ought  not  proudly  &  vngenily  to  reproch  the 

lewes  for  this, that  the  I  ewes  beingc  difherited,ihcy  were  fet  in  their 

ftede.Feare  alfoherequircthnot  v/herv/ith  they  ftiould  be  dilmaied 

andfl:agger,but  which  framing  vs  to  the  hilbler  receiuing  of  the  grace 

of 


The  grace  of  Chrift.       Lib.3.    .      404 

of  GodjOiould  abate  nothing  of  the  .iffiance  thf  rcof-jas  we  hauc  la)  d 
inanother  place  Befidethat,he  doih  not  there  fpcakc  to  cuery  man 
partictJlarly,but  to  the  fedcs  thcfelucs  generally. For  whvn  y  Church 
was  diuidcd  into  two  parts,  &  cnuy  bred  dilfenhon.Paule  putccth  the 
Gentiles  in  minde  that  their  being  fupphedWto  the  place  of  y  pecu- 
liar &  holy  people,  ought  to  be  to  them  a  caufe  of  tcare  &  modcfty. 
And  among  them  there  were  many  puflfed  vp  with  glory ,whofe  vain 
boftingit  was  profitable  to  beat  down.But  we  haue  in  an  other  place 
fhewedjthat  our  hope  is  extended  to  the  time  to  come  euen  beyond 
death,  and  that  nothing  is  more  contrary  to  the  nature  of  it,  than  to 
dout  what  fhall  become  of  vs. 

8  That  faying  ofChrift,cfmanybcingc  called  but  few  chofcn,is 
very  ill  taken  after  that  mancr.Therc  (halbe  nothingc  doutfull  if  wc 
hold  faft  that  which  ought  y)  be  cleare  by  the  things  aboue  fpoken, 
that  there  arc  two  forts  of  calling.  For  there  is  an  vntuerfall  callmgc 
wherby  through  the  outward  preaching  of  the  word,Godcalleth  al- 
together to  himjcuen  them  alfo  to  whom  he  fettcih  it  forth  vnto  the 
fauor  of  death,&  vnio  matter  of  more  grieuous  condemnation.The 
other  is  a  fpcciall  calling  which  for  the  moft  parte  he  vouchfaueth  to 
giuc  only  to  the  faithfull,whcn  by  the  inward  enlightnin?,  of  his  fpirie 
nemakeihythe  word  preached  is  fettled  in  their  hearts.Yeifomtimc 
he  maketh  them  alfo  partakers  of  it  whome  he  enlighteneth  but  for  a 
timej&  afterward  by  the  dcferuing  of  rheir  vnthankfulnes  forfaketh 
thcm,&  ftriketh  them  with  greater  bhndencs.Now  when  the  Lorde 
faw  the  Gofpell  to  be  publifhed  farre  and  wide ,  and  to  be  defpifed  of 
many ,  but  to  be  had  in  due  price  of  fewe  ;  he  defcribcth  to  vs  God  w.j^,  ^ 
vnder  the  perfon  of  a  king,which  preparinge  a  folemne  feaft  fendcth 
his  mcfl'engers  rounde  about  to  biddeagreat  multitude  to  be  his 
geftcs,and  yet  can  get  but  a  fewcjbecaufc  euery  one  alleageih  lettcs 
for  his  excufe,  fo  that  at  length  he  is  compelled  vpon  their  refu- 
falljto  call  out  of  the  hie  waves  euery  one  that  he  meeteth. Hither- 
to euery  man  feeth  that  the  parable  muft  be  vnderftande  of  the  out- 
ward callinge.  He  addeth  afterward  that  God  doth  like  a  good  maker 
of  a  feaft ,  which  goeth  about  the  tables ,  to  cheerc  his  geftes .  If 
he  finde  any  not  clothed  with  a  wedding  garment,he  will  not  fuffer 
him  with  his  vncleanlineffc  to  difhonour  the  folemnity  of  the  fcaft.' 
This  parte  of  the  parable ,  I  graunt ,  is  to  be  vnderftande  of  them- 
which  enter  into  the  Church  by  the  profeflion  of  faith ,  but  are  not 
clothed  with  the  fandification  of  Chrift.  Suchdiflionors  and  as  it 
were  botches  of  his  Church,  the  Lord  will  not  fuffer  for  eucr:but,as 
their  fikhinclTe  deferucth  he  wUl  catt  them  out.  Therefore  fewj?  arOi 

££E    iiij 


Cap.24.         Of  themanerhowto  receiuc 

chofen  out  of  a  great  number  of  them  that  arc  called,  but  yet  not 
with  that  callinge  by  which  we  fay  that  the  faithfull  ought  to  iudgc 
their  eledion,  For,that  gencrall  caUinge  is  alfo  common  to  the  wic- 
ked :  but  this  fpcciall  Callinge  bringctn  with  it  the  fpiritc  of  regene- 
ration, which  is  the  earncft  &  Icalc  of  the  inheritace  to  come,wher- 
with  our  hearts  are  feakd  vp  againft  the  day  of  the  Lord.In  a  fummc 
phe.i.  fith  hypocrites  boaft  of  godlineflfe  as  well  as  the  true  worfhippers  of 
?-        GodjChrift  pronounceth  y  at  length  they  fhalbe  caft  out  of  ihe  place 
u.iS.  ^hich  they  wrongfully  pofiTefTe:  as  it  is  fayd  in  the  PfalmejLord^who 
ihall  dwell  in  thy  tabernacle  ?  The  innocent  in  handes,^  the  man  of 
fa.  %i  ^  P""*^  heart.  Again  in  an  other  placcThis  is  the  generation  of  them 
that  feckc  God,of  them  that  feckc  the  face  of  the  God  of  lacob.  And 
fo  doth  the  Spirit  exhortc  the  faithfull  to  fufferance,  that  they  take  ic 
not  grieuoufly  that  the  Ifraelites  be  mingled  with  the  in  the  Church: 
for  at  length  their  vifor  fhalbe  plucked  from  them  &  they  fhalbe  caft 
out  without  fliame. 

8     The  fame  refon  is  of  y  cxceptio  cue  now  alleaged,wherc  Chrift 
>h  17.  ^^y'^  that  none  perilhed  but  the  fonne  of  perdition.  It  is  in  deede  an 
2,        vnproper  fpeeche ,  but  yet  not  darke .  For  he  was  not  accompted  a- 
mongc  the  fhcpe  of  Chrift,  for  that  he  was  one  in  deede, but  becaufe 
ahn  6  ^^  ^^P'  ^^^  place  of  one .  And  where  in  an  other  place  the  Lord  af- 
o^     '  firmcth  that  he  was  chofen  with  the  Apoftlc5,that  is  fpoken  onely  in 
oho  15  rcfped  ofthe  miniftery.Twclue(fayth  he)haue  I  chofen,  and  one  of 
tbtm  is  a  Diuilrthat  is,hc  had  chofen  him  to  the  office  of  an  Apoftle. 
But  when  he  fpeaketh  ofchoofing  tojfaluation,hedeniethvhim  farrc 
away  from  the  number  of  the  chofen  fayinge :  I  fpeake  not  of  all :  I 
T        kaowe  whome  I  hauc  chofen.  If  a  man  do  in  both  places  confounde 
l^ '  ''  the  wordeof  Chooiinge  he  ftiall  miferably  cntam^le  himfelfe :  if  he 
omi[    make  difference ,  nothmeje  is  more  pi  aine.  Therefore  Gregory  tca- 
'         cheth  very  ill  and  peftilently  when  he  fayth  that  we  knowc  onely  our 
callinge ,  but  are  vncertaine  of  our  eledlion :  whereby  he  moueth  all 
men  to  feare  and  trcmblinge :  vfinge  alfo  this  rcafon,  but  becaufe  we 
know  what  we  be  to  day,but  what  we  (halbe  wc  know  not. But  in  that 
place  he  fufficiently  dcclareth ,  how  he  ftumbl.d  at  this  blocke.For, 
becaufe  he  hanged  eledion  vppon  the  merices  of  workes,he  had  mat- 
ter enough  and  more  to  difcourage  the  mindes  of  menrbut  he  could 
not  ftrengchen  them,which  did  not  remouc  them  from  themfelues  to 
the  affiace  ofthe  goodnes  of  God.Hereofy  faithful  haue  fome  taft of 
rha»:  which  we  haue  determined  at  the  biginningy  predeftinatio  if  it  be 
righf  ly  thought  vpon,  bringeth  not  a  {haking  of  faith,  but  rather  the 
bcft  ttrcngthning  of  ir.  And  yet  I  deny  not,that  y  holy  Ghoft  frameth 

his 


The  grace  of  Chrift.       Lib.j.         405 

his  talkc  to  the  Imale  mcfure  of  our  fenfe.  As  when  he  faith.  In  the  Fxe.13 
fccrct  of  my  people  they  fhall  not  bc.and  in  the  rowle  of  my  feruats  ^• 
they  fliall  not  be  written.  As  though  God  did  beginnc  to  write  in  the 
bookc  of  hfe,them  whom  he  reckencrh  in  the  numbrc  of  his:whcra$ 
yet  we  knowe.euen  by  the  witnefle  of  Chrift,  that  the  names  of  the 
children  of  God  arc  from  the  beginning  written  in  the  booke  of  hfe.  Phil. 4 
Butinthefewordsisonly  exprefledthecaihngaway  of  ihemwhich  ?• 
fcemed  the  chefe  among  the  ekd :  as  it  is  faid  in  ihc  Pfalme.  Let  ^'^    ^ 
them  be  blotted  out  of  the  bookc  of  life,8c  let  them  not  be  written 
with  the  righteous. 

^  But  the  eled  are  neither  immediatly  from  the  wombcnor  all 
at  one  time ,  by  calling  gathered  together  into  the  flocke  of  Chrift, 
but  as  It  pleafcth  God  to  diftribute  his  grace  to  them.But  ere  they  be 
gathered  together  to  that  chefe  {liepeherd,they  are  fcattered  abroad 
and  ftray  in  the  common  defertc ,  and  differ  nothing  from  other, 
faumg  that  they  be  defended  by  the  fingular  mercie  of  God  ,  from 
falhnge  in:o  the  extreme  hedlongc  downefali  of  death.Therefore  if 
youlokc  vpon  rhem  felues,you  llial  fee  the  offpring  of  Adam,  which 
fauorcth  of  the  common  corruption  of  the  whole  mafle.  That  they 
be  not  earned  into  extreme  and  dcfpcired  vngodlynefie ,  this  com- 
meth  not  to  paffe  by  any  goodnefle  naturally  planted  in  them  but 
becaufe  the  eye  of  God  watcheth ,  and  his  hand  is  ftrciched  out  to 
their  (aluaiion.  For  they  that  dreame  that  from  their  very  naxiuitic 
there  is  plated  in  their  hcartes  I  wore  not  what  Cctdc  of  tledion,by 
the  vertue  whereof  they  are  alway  enclincd  to  godlyncs  and  to  the 
feare  of  God,they  both  are  not  holpen  to  proue  it  by  the  authoritic 
of  Scripture,and  alfo  are  confuted  by  experience  it  felfe.Thcy  do  in 
dccde  bring  forth  a  fewe  examples  to  proue  that  the  eled  cucn  be- 
fore their  enlig'itning,were  not  vtterly  ftrangers  from  rehgion :  that 
Paule  in  his  being  a  Pharifeeliued  vnreprouable,thatCornehus.was  PHil.3. 
by  almes  and  prayers  accepted  of  God :  and  fuch  other.  Of  Paule,  ^' 
we  graunt  to  themrof  Cornelius,  we  fay  that  ihey  are  deceiued.  For  ^  ' 
it  appeareth  that  he  was  then  already  enlightned  and  regenerate ,  fo 
that  he  wanted  nothing  but  the  clerereuelingof  the  Gofpell.  But 
what  will  they  wring  out  by  thefe  fewe  examples  ?  that  ail  the  eledl 
are  alway  endued  with  the  fpirit  of  goodlinefle?  No  more  than  if  a 
man  by  fticwiigthe  vprightncfle  of  Ariftides,  Socrate$,Xenocrate$, 
Scipio ,  Curius ,  Camillius,  and  other,  fliould  thereof  gather  that  all 
they  that  are  left  in  blindnelfe  of  idolatrie,werc  defirous  followers  of 
holines  &  honeftie.  Yea  and  the  Scripture  in  more  places  than  one, 
openly  crieth  out  againft  them.  For,  the  ftate  which  Paul  defcribeth 


Cap.24.         Ofthemanethowtoreccmc 

Ephe.2.  of  chcEphefians  before  their  regeneration  jfhewcth  not  one  grain 

*•  of  this  feede.  Yc  were  (faith  he)  deadc  with  defaultes  and  finnes  jin 

which  yc  walked  according  to  the  time  of  this  worJde, according  to 

the  prince  of  the  aire,which  nowe  worketh  in  the  obttinate  children: 

among  whom  we  all  alfo  were  fometime  conucrfant  in  the  luftes  of 

our  flelh ,  doing  thofe  things  that  hked  our  fleOi  and  mindc.  And  wc 

IpKe.5.  were  by  nature  the  children  of  v/rath,as  other  alfo  were.  Againe,Rc- 

^'         mcmbrethat  ye  were  fomtime  without  hope,  aud  lacked  God  in  the 

P  ^•4*  vvorld  Againe.  Ye  were  fomtime  darkcnelTe :  but  nowe  ye  are  light  in 

the  Lorde :  walke  as  the  children  of  light.  But  pardyenture  they  will 

hauc  thefe  things  to  be  referred  to  the  ignorance  of  the  true  God, 

wherewith  they  denie  not  that  the  eled  are  holden  before  that  they 

be  called.  Albeit  this  were  a  fhamelclTe  cauilling,fi th  he  thereof  con- 

cludeth,  that  they  ought  nowe  no  more  either  to  lie  or  to  ftealc :  yet 

x.Cor.  what  will  they  aunfwer  to  other  places  ?  as  is  that  place  to  the  Corjn- 

^■^'      thians,wherc  when  he  had  pronounced  that  neither  whoremongers, 

nor  idolatrets  ,  nor  adulterers ,  nor  weakehngs ,  nor  buggerers ,  nor 

theues,nor  couetous  mcn,lhalbe  heires  of  the  kingdome  of  God:hc 

by  &  by  adderh  that  they  were  wrapped  in  the  fame  hainous  oftenfes 

before  that  they  kncwe  Chrift :  but  nowe  that  they  are  both  wafhed 

by  his  bloodc  and  made  free  by  his  Spirit.  Againe  an  other  place  to 

Pom.«.thcRomaines.  Asyehauegeuen  your  membrcsbond  to  vnclean- 

■^*        ne{le,and  to  iniquitie  vnto  iniqnitie ,  nowe  yeld  theni  in  bondage  to 

rightcoufneire.  For  what  frute  had  you  of  thofe  things ,  in  which  yc 

arc  nowe  worthily  afhamed.&c. 

II     What  maneroffeedcofeledionj  pray  you,  did  then  budde 

in  thc,which  being  manifoldly  defiled  in  all  their  lifc>  as  it  were  with 

defperate  wickednes,  wallowed  in  the  moft  abhominablc  &  accurfed 

finne  of  all  ?  If  he  would  hauc  fpoken  after  their  opinion ,  he  fhould 

haue  Ihewcd  howe  much  they  were  bond  to  the  bountifulneflcof 

God ,  by  which  they  had  bene  preferued  from  Aiding  into  (o  great 

i.Pet.if.  filthinefte.  So  Peter  alfo  fhould  haue  exhorted  his  to  thankefulneflc 

I*         for  the  perperuall  {cede  of  eledion.  But  he  contrary  wife  putteth 

them  in  minde  thaty  time  part  ftifSced  to  make  an  ende  of  the  luftes 

Icri  I  oftheGetiles.Whatif  wccometocxamplesfwhat  buddeof  righte- 

a.Kin.  oufnc'lTe  was  there  in  Rahab  the  harlot ,  before  faith  ?  in  M.mafle, 

12.17-    when  Hierufalem  was  dipped  and  in  a  maner  drowned  in  the  bloodc 

^"*^''*- of  the  Prophetcs  ?  in  the  Thefe ,  which  among  his  laft  gafpings  be- 

*   *       ganne  to  thinke  of  repentance?  Away  therefore  with  thefe  argumcrsj 

which  filly  curious  men  do  rafliely  deuife  to  themfelues  without  the 

Scripture.  But  let  that  abide  certaine  with  vs ,  which  the  Scripture 

hath, 


i 


Tlie  grace  of  Chrift.       Lib.3,         40^ 

liath  ,  that  all  bauc  ftrayed  like  loft  llicpc ,  cuery  one  hath  fwarucd  ^^^  Sh 
into  his  owne  way>that  is, perdition.  Out  of  this  goulfc  of  perdition,  ^* 
whom  the  Lorde  hath  determined  ones  to  plucke  forth ,  them  he 
differreth  til  his  fit  time  :  oncly  he  preferueth  them,that  they  fall  not 
vnto  vnpardonablc  blafphemy. 

12  As  the  Lorde  by- the  efFe<5lualncire  of  his  callinc;  towardc 
the  elc(5l,makcih  perfed  the  faluation,wher€  vnto  he  haddc  by  eter- 
hall  counfell  appointed  them  :  fo  he  hath  his  judgements  againft  the 
rcproh.itc. whereby  he  executeth  his  counfell  of  them. Whom  ther- 
fore  he  hath  created  vnto  the  fhameof  lifcjand  deftrudion  of  death, 
that  they  lliould  be  inftrumentcs  of  his  wrath  ,  and  examples  of  his 
feuentie:  tromchcmjthat  they  may  come  to  their  ende,fomtime  he 
takcth  away  the  power  to  heare  his  word,  and  fomtime  by  the  prea- 
ching of  it  he  more  blindeth  and  amafeth  them.  Of  the  firft  mancr, 
whereas  there  be  innumerable  examples, let  vs  choofe  out  one  more 
clearc  and  notable  than  all  the  reft.  There  paflfed  away  about  fower 
thoufande  ycares  afore  Chrift,  in  which  he  hidde  frorn  ail  the  Gen- 
tiles the  light  of  his  health  bringing  dodrine.  If  any  man  anfwer  that 
he  therefore  made  them  not  to  emoy  fo  great  a  benefit  bycauie  he 
iudged  them  vnworthy  ,they  which  come  after  fliallnot  be  proued 
any  more  worthy.  Of  which  thing,  bilidethe  experience,  Malachie  is  Mala  4, 
a  fubft.mtiali  witncs,  which  reprouingmfidelitie  mingled  with  grofl'e  *• 
blaiphcmies ,  yet  declarcth  that  there  ili^ill  come  a  redeemer.  Why 
therefore  is  he  rather  geucn  to  thefethan  tothofe?He  fliall  trouble 
himfelfe  in  vaine  ,  that  fliall  here  fcarch  for  a  caufe  hicr  than  the  fc- 
crec  and  vnfearchable  counfell  of  God.  Neither  is  it  to  b^  feaied 
leaft  any  fcholctof  Porphyrie,  (hou!d  freely  gnawe  attheri^hteouf- 
neflie  of  God  while  we  aunfvver  nothing  in  defenfe  of  it.  For  when  we 
fay  that  none  perifh  vndeferuing,3nd  that  it  is  of  the  free  bountiful- 
iic-ftc  of  God  that  fomc  be  deliuered,  there  is  largely  enough  faid 
for  the  fetting  forth  of  his  glorie,  fo  that  it  needeth  not  our  lifting. 
The  foueraigne  iudge  therefore  maketh  a  way  for  his  predeftination, 
when  whomc  he  hath  ones  reicded ,  them  being  depriued  of  the 
communicating  of  hislight  heleauethin  blindenclTe.  Of  the  other 
mancr  there  arc  both  daily  examples,  and  alfo  many  coteined  in  the 
Scripture.  One  felfe  fame  preaching  is  comonly  made  to  a  hundred, 
twenty  recciuc  it  with  ready  obedience  of  faith;  the  reft  do  either  fet 
naught  by  it ,  or  fcorne  it ,  or  hiife  it  out ,  or  abhorre  it.  If  any  man 
aunfwer  that  this  diuerficie  proceedcth  of  their  mahce  and  pcruerf- 
ncffcjhc  {hall  not  yet  fatisfie  vs :  bycaufe  the  others  witt  alfo  Oiould 
be  poifefled  with  the  fame  mahce ,  vnlefl'e  God  did  amende  it  with 


Cap.24.         Ofthcmanerhowtorccciuc 

his  goodneffe.  Therefore  we  ihall  ftill  be  encombrcd,  vnlcfle  we  call 
"or.   to  mind  that  which  Paul  faichjWho  maketh  thee  to  differ?  Whereby 
^*       he  fignificrii  that  fome  exccll  other  feme,  not  by  their  owne  vcrtue, 
but  by  the  onely  grace  of  God. 

1 5     Why  therforc  doth  he  in  graunting  grace  to  thofc  paffe  ouer 
i-tj.  there?Of  thofeLukefhewethacaufe,  Bycaufe  they  are  ordcined  to 
hfe.  Of  thefe,whai  (hall  we  ihink,but  becaufc  they  are  the  veflels  of 
Gen,  wrath  vnto  diihonor  ?  Wherefore  let  it  not  grcue  vs  to  fay  with  Au- 
J"c«guftme.  God^faith  he)  might  turne  the  will  of  the  euell  into  good, 
p.io.  becaufe  he  is  almighty.Hc  might  in  deede.Why  therefore  doth  he  k 
not?  becaufe  he  would  nor.  Why  he  would  not, is  in  himfclf  For  we 
ought  to  be  no  more  wife  than  we  ought  to  be.  And  that  is  much 
)m!l.  better,  than  to  (hift  with  Chryfoftomc,  and  fay  that  he  draweih  him 
con-  that  is  willing  and  reacheth  his  hand ,  that  the  difference  may  not 
'^^<^'  feeme  to  ftand  in  the  iudgemct  of  God,but  in  the  onely  will  of  men. 
Truely  it  fo  ftandeth  not  in  the  propre  motion  of  man,that  eucn  the 
godly  and  they  that  fearcGodhaueneede  of  a  fingular  inftrudion 
J.I  6.  of  the  Spirit.  Lidia  thepurplefeller  feared  God,  and  yet  it  behoued 
that  her  heart  fhould  be  opcned,that  (he  might  harken  to  the  doc- 
trine of  Paule ,  and  profit  in  it.  This  is  not  fpoken  of  one  woman 
alone,  but  that  we  fhould  knowe  that  the  profiting  of  euery  man  in 
godhnefle  is  the  fecrete  woike  of  the  Spirit.  This  verily  can  not  be 
brought  in  queftion,that  the  Lord  fendeth  his  word  to  many,whofc 
blindncife  he  will  haue  to  be  more  enforced .  For ,  to  what  purpofc 
doth  he  bidde  fo  many  commaundements  to  be  carried  to  Pharao? 
was  it  becaufe  he  hoped  that  with  often  repeted  mcfTages  he  would 
be  appeafed  ?  No,  but  before  he  beganne ,  he  forekncwe  and  fore- 
».ii.  tolde  the  ende.  Go  (faid  he  to  Mofes  )  and  declare  to  him  my  will: 
^^■**  but  I  will  harden  his  heart ,  that  he  obey  not.  So  when  he  ftirreth  vp 
'  Ezcchiel ,  he  warneth  him  aforchande  that  he  fendeth  him  to  a  rc- 
belhousand  ftubborne  people :  to  the  ende  that  he  fhould  not  be 
afraydc  if  he  perceiue  himfelf  to  finge  to  def  men.So  he  foretelleth 
rca .  to  IcremiCjthat  his  doftrine  fhould  become  a  fier,to  deftroy  and  waft 
I  <  a  ^^^  people  like  fluble.  But  the  prophecie  of  Efaie  yet  more  enfor- 
ccth  it.  For  he  is  thus  fcnt  of  the  Lorde  :  Go  and  fay  to  the  children 
of  Ifraell :  With  hearing  heare  ye,and  vndcrflandc  not  :With  fcing 
fee  ye,and  knowe  not.  Make  obll:!nate  the  heart  of  this  people ,  and 
make  heauy  their  eare$,and  ouer  plaifter  their  eyes :  leaft  paraduen- 
turcthey  may  fee  with  their  eyes,  and  heare  with  their  eareSj  and 
vnderftand  with  their  heart ,  that  beinf;  turned  they  may  be  healed* 
Behold  he  dirc^eth  his  voice  to  them^but  that  ihey  may  vyaxe  more 


The  grace  of  Chrift.  Lib.3.         407 

Jcffchc  lightcih  a  lighr,buc  that  ihcy  may  be  made  more  blindcchc 
(hcwcth  forth  doftrine ,  but  that  they  may  be  made  more  dull :  he 
Jaiethto  them  a  remcdy,but  not  that  they  may  be  healed.  And  John  loh.ia, 
allegmg  this  prophccic ,  affirmeih  that  the  I  ewes  could  not  bclcuc  ^^' 
the  dodnneof  Chrift  jbecaufc  this  curfc  of  God  lay  vponthcm. 
Neither  can  this  alfo  be  in  controuerh'e ,  that  whom  God  will  not 
haue  to  be  enlightened,  to  ihcm  he  dcliucred  his  dodrine  wrapped 
vp  in  darke  fpcches ,  that  they  may  nothing  profit  thereby  but  to  be 
thruft  into  greater  dulneffe.  Chriit  alfo  rcftifieth>thac  he  doth  there- 
fore expound  onely  to  the  Apoftles  the  parables  in  which  he  had  Mat.ij, 
Ipoken  to  the  multitude,  bycaufe  to  them  it  was  geuen  to  knowc  the  "• 
mifteries  of  the  kingdomc  of  God ,  but  to  the  common  people  not 
fo.  What  meancth  the  Lordc  (wilt  thou  fay)  in  teaching  them ,  of 
whome  he  prouideth  that  he  may  not  be  vnderftandcd  f  Confider 
whcnfc  is  the  faulr.and  thou  wiit  ccflc  to  afkc.For  in  the  word  howc 
great  darknefTe  foeuer  there  be  ,  yet  there  is  alway  light  enough  to 
conuince  the  confciencc  of  the  wicked. 

14     Nowe  remaineth  for  vs  to  (ce,why  the  Lord  doth  that  which 
it  is  plaine  that  he  doth. If  it  be  aunfwered  that  it  is  fo  done  becaufc 
men  haue  fo  deferucd  by  their  vngodlincire,wickcdnes,&  vnthanke- 
fulnes :  the  fame  fhall  in  dedc  be  well  &  truely  faid:but  bjcaufc  there 
appearcth  not  yet  the  reafon  of  this  diuerlitic ,  why  when  fome  arc 
bowed  to  obcdicnce.other  fome  continue  hardened,  in  fearching  it 
wemuft  needes  go  to  that  which  Paule  hath  noted  out  of  Mofcs,  Rom.> 
namely  that  God  hath  raifcd  them  vp  from  the  beginning,  that  he  »7« 
might  ihewe  his  name  in  the  whole  earth.  Whereas  therefore  the 
reprobate  do  not  obey  the  word  of  God  opened  vnto  them,  that 
ihalbc  well  imputed  to  the  malice  and  perucifeneffc  of  their  heart, 
fo  that  this  be  therewithal!  added  that  they  are  therefore  geuen  into 
this  peruerfncflTe ,  becaufc  by  the  righteous  but  yet  vnfcarcheablc 
iodgemec  of  God  they  are  railed  vp  to  fet  forth  his  gloric  with  their 
damnation.Likewile  when  it  is  faid  of  the  fonncs  of  Hely,  that  they  i.Sim, 
harkened  not  to  holfomc  warnings,  bccaufe  the  Lorde  willed  to  kill  *»'S» 
them  :  it  is  not  denied  that  the  ftubbornelTc  procedcd  of  their  ownc 
naughtineflc ;  but  it  is  therewiihall  touched  why  tlrcy  were  leftein 
ftubborneflc ,  when  the  Lorde  might  haue  foftencd  their  heartes, 
namly  becaufc  his  vnchageable  decree  hadde  ones  appointed  them 
todeftrudion.  To  the  famepurpofe  feructh  that  faying  of  lohn,  Toh- 1^ 
When  he  had  done  fo  great  fignes,  no  man  beleued  in  him:that  the  3** 
word  of  Efaic  mi-^ht  be  fulfilled  ,  Lordc,  who  hath  beleued  our  fay- 
ing? For  though  he  do  not  cxcufc  the  ftifncckcd  from  blame ,  yet  he 


Cap.24.         Of  the  maner  how  to  receiuc 

is  eocene  wj^th  rhatrcafonjthat  the  grace"  of  God  is  vnfauoric  to  meri» 
till  the  holy  Ghoft  bringtaft.  AndChnit  alleging  the  propbccie  of 
6hn.<f.  EfaiejThey  fi^aU  all  be  taught  of  God^  tcndcth  to  no  other  cnde  buc 
^)«  ro  proue  that  the  levves  ard  reprobate  and  Grangers  fro  the  Church, 
becaufe  they  arc  vnapt  to  learnc :  and  he  bringcth  no  other  caufe 
thereofjbut  for  that  the  promife  of  God  doth  not  perteine  to  them. 
Which  thing  this  faying  of  Paule  conHrmeth  ,  that  Chrift  v/hich  to 
the  Icwes  is  an  offenfe,and  to  the  gentiles  foolifiines,is  to  the  called 
the  (Vrengthand  wifcdome  of  God.  For  when  he  hath  toldewhat 
commonly  happeneth  fo  oft  as  the  Gofpell  is  preached ,  namly  that 
fomcit  makcthmoreobftinatc,andoffome  itisdefpifed,  he  faith 
that  it  is  had  in  price  of  rhem  onely  which  are  called.  He  had  in 
deedc  a  litde  before  named  them  belcuerSibut  he  meant  not  to  tak^ 
away  the  due  degree  from  the  grace  of  God  which  goeth  before 
faith, buc  rather  he  added  this  feconde  faying  by  way  of  Corrcdion, 
that  they  which  had  embraced  the  Gofpell  ihould  ijeuc  the  praife  of 
their  faith  to  the  callingof  God.  As  alfo  a  Inle  after  he  teachech  that 
they  are  chofcn  of  God  When  the  vngodly  hcare  thefe  things,they 
crieout  that  God  with  inordmate  poAver  abufeth  his  poorc  crea- 
tures for  a  fporie  to  his  crueltie.  But  we  whjch  knowe  that  all  men 
are  fo  many  wayes  endangered  to  the  iudgcment  featc  of  God  ,  that 
being  af  ked  of  a  thoufand  things  they  can  not  fatisiie  in  one,do  con- 
feife  that  the  reprobate  fufFer  nothing  which  agreeth  not  with  the 
mofi  lufl  iudgement  of  God.  Whereas  we  do  not  clerely  atteine  the 
reafon  thereof,let  vs  not  be  difcontent  to  be  ignorant  of  fomewhat, 
where  the  wifedom  ot  God  lifteth  vp  it  felfe  into  fo  great  heigth. 

1 5  But  forafmuch  as  there  are  a  fewe  places  of  fcripture  wont 
to  be  obiededjin  which  God  feemeth  to  dcnie  that  it  is  done  by  his 
ordinance  that  the  wicked  do  peri{h,but  by  this  that ,  he  crieng  out 
againll  kt,they  wilfully  bring  death  vpon  themfeluesdet  vs  by  brefely 
declaring  thefe  places^ewe  that  they  make  nothing  againft  the  fen- 
tence  aboue  fet.There  is  brought  forth  a  place  of  E2rchicl,thai  God 
will  not  the  death  of  a  finner ,  but  rather  that  he  may  be  turned  and 
liue.lf  they  will  extende  this  to  all  mankinde:why  doth  henotmouc 
many  to  repentance  ,  whole  mindes  are  more  pliable  to  obedience, 
than  theirs  which  at  his  daily  allurements  waxe  harder  and  harder? 
With  the  Sodomites  (  as  Chrift  witnefTcth  )  the  preaching  cf  the 
Gofpell  and  miracles  would  haue  brought  forthmorefrute  thanin 
I  urie.Howe  commcth  it  to  palTe  therfore,if  God  will  all  to  be  faued, 
that  he  openeth  not  the  gate  of  repentance  to  thofe  mrferable  men 
that  would  hauc  bene  more  ready  to  receiuc  grace  ^  Hereby  we  fee 

thac 


The  grace  of  Chrifl.  Lib.3.      408 

.that  the  place  is  violently  wrefted ,  if  the  will  of  God ,  whereot  che 
Prophec  inaketh  mcntion,be  fet  againft  his  ctcrnall  counfcll,whcre- 
by  he  hath  fcucred  the  cled  from  the  reprobate.Now  if  we  fcke  foe 
the  true  natural}  meaning  of  the  Prophet:  his  purpofe  is  to  bring 
hope  of  pardon  to  y  penitent.  And  this  is  the  fummejthat  it  is  not  to 
be  doutcd  bur  that  God  is  ready  to  forgcuc  fo  (one  as  the  (inner  tur- 
neth.  Therefore  he  willeth  not  his  death ,  in  fo  much  as  he  wiUcth 
his  repentance.  But  experience  teachcththathc  fo  willcthihcmto 
repent  whome  he  generally  calletb  to  him,  that  yet  he  toucheth  not 
all  their  heartes  .  Yet  is  it  therefore  to  be  faid  that  he  dealeth  de- 
ceitfully, becaufc  although  the  outward  voice  do  but  make  them 
vncxcufable  which  hcarc  &  do  not  obey  it,yet  it  is  trucly  accomptci 
the  tcftimonie  of  the  grace  of  God ,  by  which  teftimonic  he  rccon- 
cileth  men  to  himfelfe.  Therefore  let  vs  holde  this  for  the  meaning 
of  the  Prophetjthatthc  death  of  a  (inner  pleafeth  not  Godithat  the 
godly  may  haue  affiance,  that  fo  fone  as  they  fhalbe  touched  with 
repcntace,therc  is  pardon  ready  for  them  with  God:and  the  wicked 
may  fele  that  their  fault  is  doubled,  becaufc  theyaunfwer  nottofo 
great  mercifullkindenelTeand  gentlencffe  of  God.  Themercicof 
God  therefore  wil  alway  mete  rcpentance,but  to  whom  repentance 
is  geuen  >  both  all  the  Prophets  ,and  ApofHes ,  and  Ezechiell  him- 
felfe do  plainely  teach.  Secondly  there  is  alleged  a  place  of  Paulc,  i  Tim. 
where  he  faith  that  God  wiUeth  all  men  to  be  (aued,  which  although  ^•4. 
it  haue  a  diuerfe  meaning  from  the  other,yctin  fomthing  they  agree; 
together.  I  aunfwer,firft  that  by  the  reft  of  the  texte  it  is  made  plaine* 
howe  he  willeth.  For  Paule  coupleth  togethcfjthat  he  willeth  them 
to  be  faucd,and  to  come  to  the  acknowledging  of  the  tructh.  If 
they  will  haue  this  to  be  determined  by  the  eternall  cOunfcll  of 
Godjthat  they  receiue  the  dodrine  of  faluation :  what  meaneth  that 
faying  of  Mofes ,  What  nation  is  fo  noble, that  God  commeth  ^c"^'4' 
neare  to  it  as  he  doth  to  thee  f  How  came  it  to  palTc  that  God  ref-  ^' 
ftrained  from  many  peoples  the  light  of  the  Gofpell ,  which  other 
cnioyed  ?  Howe  came  it  to  paffe  that  the  pure  knowledge  of  godly- 
nelfc  neuer  came  tofome ,  and  fome  fcarcely  taftcd  Co  much  as  any 
darke  principles  of  it?Hereof  itfhallnowe  be  eafy  to  gathcr,where- 
to  Paule  tcndeth.  He  haddccommaund.cdTimothce  to  make  fo- 
lemne  prayers  la.the.Chiirchc  foe  kinges  and  princes.  But  when  it 
Teemed  fomewhat  an  abfurdicie  th.it  prayers  Ihoulde  be  made  to 
God  for  a  kinde  ofmenncin  a  manner  defpcired  (becaufethey 
were  not  onely  ftrangcrs  from  the  body  of  Chnft ,  but  a'fo  cnde- 
uored  with  all  ihcir  forces  to  oppreflfhts  kmgdomc)  h?  added,  tha: 


Cap.24.         Of  the  maner  how  to  receiue 

the  fame  is  acceptable  to  God  which  vvilleth  all  men  to  be  faue^. 
Whereby  verily  he  figniaerh  nothing  ds  but  that  he  hath  flopped 
vp  the  way  vnto  faluation  to  no  degree  of  men :  but  rather  that  he 
hath  Co  powrcd  out  his  mercic  that  he  willeth  no  man  to  be  voidc 
of  it.The  other  fenteces  do  not  declare  what  God  hath  by  his  fecret 
iudgemet  determined  of  all  men :  but  do  (hcwe  that  there  is  pardon 
redy  for  all  finners  which  do  oncly  turne  ihemfelues  to  require  k. 
For  if  they  more  ftifly  ftande  vpon  this  that  it-is  faid  that  he  will  banc 
mercic  vpon  all ,  I  will  on  the  contrarie  fide  aunlwer  them  with  that 
>fa.if5.  which  is  written  in  an  other  place,That  our  God  is  in  heaucn  where 
i^-  he  doth  whatfoeuer  he  will.This  word  iherfore  mutt  To  be  expouded 

^o«35'  j},3j  jj  jjj^y  agree  with  the  other,  I  will  haue  mercie  vpon  whome  I 
will  haue  mercy, and  I  will  lliewe  mercie  to  whom  I  will  fhcw  mercy. 
He  that  choofcih  out  them  whom  he  will  haue  mercie  on ,  doth  not 
gcuc  it  to  all.  But  fith  it  dcarely  appereth  that  m  that  place  is  fpoken 
not  of  all  particular  men,but  of  degrees  of  mcn,we  wil  make  no  lon- 
ger difputing  about  it.  Howebeit  it  is  alfo  to  be  noted,that  Paul  doth 
not  affirmc  what  God  doth  alway  and  euery  where  and  in  all  mem 
but  Icaucth  it  to  him  at  his  libcrtie  at  length  to  rrjake  kings  and  ma- 
giftrats  partakers  of  the  heauenly  dodnne ,  although  by  reafon  of 
their  blindcnefl'e  they  do  nowc  rage  againft  it.  They  feeme  to  prcifc 
vs  more  ftrongly  with  obieding  the  place  of  Peter,th3t  God  willeth 
none  toperilh,  but  receiueth  all  to  repentance.  But  the  vndoingof 
this  knot  doth  by  and  by  offer  it  felfe  in  the  fecond  woide ,  bycauic 
the  will  to  rcceiuc  can  not  be  vnderftaded  to  be  any  other  than  thar 
ire  $6.  which  is  euery  where  taught.  Truely  the  turning  is  in  the  hand  of 
'6.       God :  whether  he  will  turne  all  or  nojet  himfelfe  be  afked  ,  when  he 
promifeth  that  he  will  geue  to  a  cercaine  fewemena  flefhly  heart, 
leaning  to  other  fome  a  ftony  heart.  It  is  true  in  deedc ,  that  rnleflc 
he  v/ere  ready  to  rcceiuc  them  which  call  vpon  his  mercie,this  faying 
lach.x.  fliould  be  falfc,  Turne  to  me  ,  and  I  will  turne  to  you.  But  I  fay  that 
!•         none  of  all  mortall  men  doth  come  to  God  but  he  that  is  prcuented 
I  Tim   of  God.  And  if  repentance  were  in  the  will  of  man,Paulc  would  not 
'^5'     fay,Ifparaduenturc  he  geue  them  repentance.  Yea  vnleflc  the  fame 
God  which  with  word  exhortcth  all  men  to  repentance,  did  with 
fecret  mouingofhis  fpirit  bring  the  chofen  to  it :  Icremie  would 
g""^-  3^*  not  fay,  Turne  me,  Lorde ,  and  I  flialbc  turned :  for  when  thou  haft 
turned  me,I  haue  repented. 

16  But  (thou  wilt  fay)  if  it  be  fo,there  fhalbe  (mal  truth  in  the 
p'.  omifcs  of  the  Gofpell,which  when  they  teftifie  of  the  will  of  God, 
ailirmc  that  he  willeth  that  which  i«  aaaindhis  inuiolablc decree. 

Not 


The  grace  of  Chrift.       Lib.3 .  409 

Not  fo.For  howclf:)cuer  the  proraifcs  offaluation  be  vniuerfall ,  ycc 
they  nothing  difagiec  with  the  predcftination  of  the  reprobate  ,  Co 
Xhn  we  direct  our  mindcs  to  the  effed  of  them.VVc  knowc  that  iheu 
and  not  till  then  the  promifes  are  cjfFtduall  to  vs ,  when  v/e  receiuc 
them  by  faith ,  on  the  other  fide  when  faith  is  made  voide  ,  the  pro- 
mifc  is  there\Tithall  aboliilicd.  If  this  be  the  nature  of  them  ,let  rs 
then  fee  whether  rhefc  things;  difagrce  together  :  that  it  is  faid  that 
God  hath  from  cternitie  ordeined  whome  he  wjU  embrace  with 
loue.and  vpon  whom  he  will  exercifc  wrath :  and  that  he  promifeth 
faluation  to  all  without  difference.  Truely  I  fay  that  they  agree  very 
well.For  in  Co  promiling  he  mcaneth  nothing  els  than  that  his  mercy 
is  fct  open  for  all  v/hich  do  couet  and  crane  it:  which  thing  none 
do  but  they  whom  he  hath  enlightncd .  And  them  he  enlightncth, 
whom  he  hath  predcftinate  to  faluation.Tliey  (1  fay)  haue  the  truth 
of  the  promifes  fure  and  vnfhaken,  fo  as  it  can  not  be  faid  that  there 
is  any  difagreement  betwene  the  eternal!  clcdion  of  God  ,  and  the 
teflimonic  of  his  grace  which  he  offercth  to  the  faiihfull.  But  why 
nameth  he  All?  verily  that  the  confcicnccs  of  the  godly  may  the 
more  fafely  reft,when  they  vnderftand  that  there  is  no  difference  of 
(inncrs ,  fo  that  faith  be  prefcnt :  and  that  the  wicked  may  not  cauill 
for  their  excufcjthat  they  want  a  (anduary  whcrunto  they  may  wiih- 
drawe  ihemfelucs  from  the  bondage  of  finne,when  with  their  ownc 
vnthankfulneHe  they  rcfufe  it  being  ofFrcd  them.Therfore  when  the 
mcrcie  of  God  is  by  the  Gofpell  offred  to  both  fortes,  it  is  faith,thac 
is  to  fay  the  enlightning  of  God  ,  which  maketh  diiference  betwene 
the  godly  and  vngodly  ,  fo  as  the  one  fort  fcleth  the  effedualneffe  of 
the  Gofpell,  and  the  other  fortobteine  no  frute  rherof.The  enlight- 
ning itfelf  alfo  hath  the  eternall  eledionof  God  for  the  rule  thcrof. 
The  coplaint  ofChrift, which  they  allege ,  Icrufalem,  IerufaJem,how  ^^^»^i 
oft  haue  I  willed  to  gather  together  thy  chickcn&,but  thou  wouldeft  '^' 
notPmaketh  nothing  for  them.  I  graunt  that  Chrift  there  fpekeih  not 
onely  in  the  perfon  of  man,but  alfo  reprocheth  them  that  in  all  agci 
they  haue  refufed  his  grace.  But  we  muft  define  y  will  of  God  which 
is  entreated  of. For  neither  is  it  vnknowcn,hoWc  diligently  God  cn- 
<3euored  to  kepe  ftill  that  people,  and  with  how  great  ftiffencffe  they 
cuen  from  the  Hrft  to  the  laft  being  gcuen  to  their  wandering  defires 
refufed  to  be  gathered  together:  but  it  followeth  not  thereof  that 
thecounfell  of  God  was  made  voide  by  the  malice  of  men.  They 
aunfwer  and  fay  that  nothing  lelTe  agrceth  with  the  nature  of  God 
than  to  haue  a  double  will  in  him.  Which  I  graunt  to  thejfo  that  tiicy 
fitly  expound  it.  But  why  do  they  not  conlidcr  fo  many  teftimonics* 

FFJ? 


Cap.24.         Of  the  manerhowto  rccciiie 

where  God  putting  vpon  him  the  affldions  of  man  defcendeth  be- 
^fa.  6)»  neath  his  owne  maiclly?Hs  faith  that  he  harh  with  Wretched  out  ar- 
'•  mes  called  the  rebellious  people,th.u  he  hath  early  &  late  trauailed 

ro  bring  ihem  backe  to  him. If  they  wil  apply  all  thefe  things  to  God, 
and  not  con(ider  the  Hgurc  ,  there  fhall  arife  many  lupcrfluous  con- 
tentions ,  winch  this  one  folution  bringeth  to  agre-mcnt,that  the 
propretie  of  man  is  figuratiuely  applied  to  God.Howibeitthe  folu' 
lion  which  we  haue  brought  in  an  other  place  largely  fufficethjthac 
although  the  will  of  God  be,  as  to  our  fenfe  manifold  ;  yet  he  doth 
not  in  himfelfe  diueifly  will  this  and  that,  but  according  to  his  wifc- 
Jphe.j.  dome,  which  IS  dmerlly  manifold  (a^Paule  callcth  it  )  he  anriafeth 
0»        our  fenfesjtill  it  lliall  be  gsue  vs  to  know  that  he  maruedoufly  willeih 
that  which  now  feemeth  to  be  againft  his  will. They  alfo  mocke  with 
•    cauillation'jthat  (ith  God  is  the  father  of  all,it  is  vnriahteoiis  that  he 
ihould  dillierit  any  that  hath  not  before  with  his  own  fault  defcrucd 
this  punifhmec.  As  though  the  liberalitie  of  God  llrerchcth  not  euen 
tohogges  &dogges.But)f  they  fpcakconly  of  mankind, let  the  an- 
fwerc  why  God  bound  himfelf  to  one  peOple,to  be  the  father  therof: 
and  why  alfo  out  of  the  fame  people  he  picked  a  fmal  numbre  as  it 
were  a  tlourc.  But  their  owne  lull  of  euel!  fpeaking  hindereth  thcic 
railers  that  they  cofider  not  that  God  fo  bringeth  forth  his  funne  to 
Ihine  vpon  the  good  and  euell ,  that  t!)e  inheritance  is  layedvpfor  3' 
fewe,  to  whome  it  lli.ill  one  day  hz  faid ,  Come  ye  blcff.d  of  my  Fa- 
•^att.5.  ther,  polftflcthekingdomc.&c.  They  obicd  alfo  tliat  God  hateth 
^5-        none  oi  thefe  things  that  he  hath  made.  Winch  although  J  grauntc 
'  '^^'  *^'  them,yet  this  remaineth  fife  which  I  teac  he,  that  the  1  eprobate  arc' 
''^'        hatcfull  to  God,and  that  very  rightfully.bccau'c  they  being  dtftitutc 
of  his  Spirit  can  bring  forth  nothing  but  caufe  of  curfe.  They  fay 
further,that  there  is  no  difference  of  the  lewe  and  the  Gentile,  and 
therefore  that  the  grace  of  God  is  without  difference  fet  before  all 
Lorn  5).  menncrnamely  if  they  graunt  (as  Paul  dctermineth)  that  God  calleth 
,4.        as  well  our  of  the  lewes  as  out  of  the  Gentiles,nccordmg  to  his  good 
pleafurejfo  that  he  is  bound  to  no  man.  rafter  this  maner  alfo  is  that 
Lom  II,  ^'^'pd  away  which  they  obiedin  an  other  pi  jce,  thit  God  hath  en- 
2.        clofcd  all  things  vnder  linne,that  he  may  hauc  mercy  vpon  alhname-' 
lybecaufe  he  will  that  the  faluationof  all  them  that  are  faued  be 
afcnbed  to  his  mercie,  although  this  benefite  be  nor  common  to  all. 
Nowe  when  many  things  are  alleaged  on  both  parts  ,  let  this  he  our 
conclu(ion ,  to  tremble  with  Paule  at  fo  ereat  depth  ,  and  if  wanton 
Lom. 5.  tongues  lliall  be  bufie,that  we  be  not  afhamed  of  this  his  crieng  out, 
°'       O  man,  what  aric  thou  that  ftriuefi  with  God?For  Augulhne  trudy 

affir- 


The  grace  of  Chrift.       Lib.3.  410 

affirmeth  that  rhey  do  pcrucifly  which  mcafure  the  rightcoufneHc  t)epr?- 
of  God  by  the  mcafurc  of  the  nghtcoufneirc  of  man.  oJa/ia* 


cap. 2. 


A 


The  XXV.  Chapter. 

of  the  lajl  \efurrtHion. 

Lthough  Chrift  the  fonnc  of  righteoufnefic,  hauing  ouer- 
comc  death, fhining  by  the  Gofpcljgeucth  vs  the  hght  of  hfc 
(ss  Paule  wirneflcth)  whereby  alfo  it  is  faid  that  by  btle-  2. Tim. 
uing  wehauc  palled  from  death  into  life,  bemgnowe  not  »>o. 
foreners  and  Grangers,  but  citizens  with  the  faintes  ,  and  o!-  the       '"•^* 
houfholde  of  God,  which  hath  made  vsto  (it  with  the  onely  be-  Enhe.». 
gotten  fonne  himfelfe  in  hcaucnly  placcs,ihat  nothing  moy  be  wan  •  i^. 
tin;^  to  pcrfcd  fchcitie :  yet  Icaft  it  fhould  be  greuous  vnto  vs  to  be 
cxercifcd  vnder  this  hard  warfare  ,  as  though  wc  had  no  frute  of  the 
vidorie  which  Chrill  hath  ^oitcn,we  muft  holde  faft  that  which  is  in 
an  other  place  taught  of  the  nature  of  hope.  For ,  bccaufe  wc  hope 
for  thofc  things  which  appearc  not,&  (as  it  is  faid  in  an  other  place) 
faith  is  a  demonftration  of  things  inuifible:fb  long  as  we  arccn- 
clofed  in  tht'  pnfori  of  the  flclh ,  we  are  wayfaring  from  the  Lordc. 
For  which  rcafon  the  fmie  l^aule  fairh  in  an  otherplacc  that  we  arc  Rotn.8. 
deade,  andch.it  our  life  IS  hidden  with  Chrift  in  God  ,  and  that  when  28. 
he  which  IS  our  life,  (hall  appeare.then  {naliwealfo  appcarewirh  Htb.ii. 
him  in  gloiie.  This  therefore  is  our  condttioii,  that  with  liuingfo-  '"^ 
berly  and  iuftly  and  godlily  in  this  worlde,  we  lokefor  ihc  bLiltd  ^jj. 
hope.andthecommingof  the  gloricof  the  great  God,  and  of  our  Colo  j. 
fauiour  lefus Chrift.  Hc're  we  neede a  fingular  patience,  that  vvc  be  ^ 
*iot  wearied  and  either  toi/m\  backe  our  courfe  ,  or  forfake  our  ftan-     ^'  ** 
ding.  Therefore  whatfoeuerharh  bene  hetheito  fct out  concerning 
our  r3luation,requireth  mindes  lifted  vp  to  heaucn,that  we  may  loue 
Chrift  whome  we  haue  not  feen  ,  and  belcuingin  him  may  rcioiic 
wi'h  vnfpeakeable  and  glorious  ioyfulncffe,  till  we  receiue  the  cndc 
of  our  faith,  as  Peter  telleth  vs.  Afterwiiichmaner,  Paulc  faith  that  1  Pct.i. 
the  faith  and  chariiic  of  the  godly  bach  tcfpfd  to  the  hope  which  is  8  . 
laycd  vpin  hcaue.  When  wc  thus  with  our  eyes  faftenedvpon  Chrift  ^<*lo-*' 
dohangof  hcaucn,  and  nothing  withholdeth  them  inearth  ,  from 
carriengvsto  the  promifcd  blfftedncfle:  then  is  that  tiutly  fulfilled, 
Our  heart  is  where  our  treafure  is.  Hereupon  commcih  that  faith  is  Mat.7. 
'io  tare  in  the  world,  becaufc  nothing  is  morchaid  to  our  dulnelfe  ai, 
then  through  innumerable  fteppes  to  chmbe  vp  aboue  them  with 
endcuoring  forward  to  the  price  of  our  heaucnly  calling:  To  the 
great  hcape  of  mifcries  wherewith  we  bcalmoft  ouerwhelmcd,arc 

FFF    ij 


Cap,i5*         Ofthemanerhowtoreceiue 

added  themockings  of  vngodly  men, wherewith  our fimph'crtic is 
railed  at,  when  volucarily  forfaking  the  allurcmentcs  of  prefent  good 
things,  we  feeme  to  followe  the  blelVedQcs  hidden  from  vs,as  it  were 
a  fleeing  Ihadow.Finally  aboue  and  bencth  vs,bcfore  vs  and  behindc 
vs,violent  tcntations  befege  vs,tothe  fuftciningof  thcfcarc  whereof 
our  courages  lliould  be  farre  to  weakejvnleffe  bcingc  vncumbred  of 
earthly  things  they  were  faft  bound  to  the  heauenly  life,  which  in 
fcming  is  farre  from  vs.  Wherefore  onel/it  hath  foundly  profited  in 
the  GofpelI,which  is  enured  to  acoiinuail  meditation  of  the  blefled 
rcfurredion. 

2     Of  the  foucraignc  ende  of  good  things,the  pbilofophers  hauc 

in  olde  time  curioufly  difputcd ,  and  alfo  ftriued among  thcmfclucs: 

yet  none  except  Plato,acknowlcdged  the  foucraignc  good  of  man  to 

be  his  conioining  with  God. But  what  maner  of  conioining  that  was, 

he  could  not  pcrceiue  fo  much  as  with  any  fmale  taft,and  no  maruel, 

lith  he  had  neuer  learne d  of  the  holy  bondc  thereof. To  vs  the  only 

and  perfedfehcitie  is  knowc  euen  in  this  earthly  wayfaringrbut,  fuch 

as  daily  more  and  more  enkindleth  our  heartcs  with  dcfirc  of  it ,  till 

the  full  enioyingc  may  fatisJie  vs.Therefore  I  faid  that  none  receiuc 

friite  of  the  benefites  of  Chnll,  but  they  that  lift  vp  their  mindes  to 

Pl^'l  J-  the  refurredio.For,Paulfectethvp  this  market©  the  faithfulljtoward 

■  wiiic'n  he  faith  that  he  endcuoreth  ,  and  forgetteth  all  things  till  he 

come  to  it.  And  fomuch  the  more  cherfuTly  ought  we  totrauaill 

towaide  itjleaft  if  this  world  withholde  vs,we  fuflfcr  greuous  punifh- 

ment  for  our  fiothfulneffe. Wherefore  in  an  other  place  he  markcth 

thefaithfull  with  this  marke ,  that  their  conuerfation  is  in  heauen, 

from  v/henfe  alfo  they  looke  for  their  (^uiour. And  y  their  courages 

fhould  not  faint  in  this  race,  he  ioineth  all  creatures  companies  with 

•them.  For,  becaufe  eucry  where  arc  feen  deformed  ruines ,  he  faith 

that  all  things  in  heauen  &  earth  do  endeuour  to  the  renewing.  For 

^om.3.  fijh  Adam  by  his  fall  difTolued  the  perfed  ordrc  of  nature  to  the 

^'        creatureSjtheir  bondage  is  peinefull  and  greuous,whcrunto  they  arc 

fubicdby  reafon  of  the  finne  of  man,not  for  that  they  are  endued 

with  any  feling,  but  for  that  they  naturally  couet  thcperfedeftatc 

from  which  they  are  fa'len.Thcrefore  Paul  faith  that  they  grone,and 

arc  as  in  peine  of  childc  bearing,that  we  to  whom  are  gcucn  the  firft 

frutes  of  the  Spirit,may  be  afhamed  to  pine  away  in  our  corruption, 

and  not  at  the  leaft  to  followc  the  dead  clcments,which  beare  painc 

of  an  others  (Inne.  And  the  more  to  pricke  vs  foryvard,he  calleih  the 

laftcommingof  Chrift  our  redemption.  It  is  true  in  deede  that  all 

the  partes  of  our  rcdcmptio  are  already  fulHUed :  but  becaufe  Chnft 

hath 


The  grace  of  Chrift.       Lib.3.         411 

Jiath  ones  bene  otieredfor  llnnes  ,  he  fliallbe  fecne  againc  without 
iinne  vnto faluation  .  With  what  miferiesfocucr  we  beprefTcd  jlet  Heb.ic. 
thrs  redemption  fufteinc  vs  caen  vntiU  the  performance  of  it. 

5  The  very  weight  of  the  thing  it  fclfe  Diall  whet  our  endeuor. 
Forneither  doth  Paul  without  caufe  aflBrme  that  the  whole  Gofpcl  is  i.Cor. 
void  and  deceitfuU,vnlcfle  the  dead  do  rife  againc :  bccaufc  our  ftate  M  M* 
lliould  be  more  mifcrable  than  the  ftate  of  all  mcu ,  namely  fith  we 
lieng  open  to  the  hatrcdes  and  reproches  of  many,  are  cuery  hourc 
in  dangefjyea  &  arc  as  fliepc  appointed  to  the  llaughtcr :  and  there- 
fore the  authority  thereof  fliould  fall  away  not  only  in  one  part,  but 
alfo  in  the  whole  fummc  which  both  our  adoption  and  the  iffzCi  of 
our  faluation  cotcineth.  And  fo  let  vs  be  hedefully  bent  to  this  moft 
carneft  thing  of  all,  that  no  continuance  of  time  may  make  vs  wery. 
For  which  purpofe  I  hauc  differrcd  to  this  place  that  which  I  haddc 
brcefcly  to  entreatc  of  it,that  the  readers  may  learnejwhen  they  hauc 
receiucdChrift  the  author  of  their  faluation,to  rife  vp  hier,and  may 
knowe  that  he  is  clothed  with  heaucnly  immortality  and  glorie,  that 
the  whole  body  may  be  made  hke  fafhioned  to  the  heade:as  alfo  the 
holy  Ghoft  oftentimes  fetteth  forth  in  his  perfon  an  example  of  the 
refurredion.lt  is  a  thing  harde  to  be  beleued,that  bodies  v/hen  ihcy 
haue  bene  confumed  with  rottenneflc,  ftiall  at  their  appointed  time 
nfc  vp  againe.Therefore  where  many  of  the  Philofophers  haue  af- 
firmed foules  to  be  inimcrtall .  the  refurredio  of  the  flefh  hath  bene 
allowed  of  fewc ;  wherin  although  there  was  no  cxcufe ,  yet  we  arc 
thereby  put  in  mindc,  that  it  is  to  harde  thing  to  drawe  mans  fenfes 
to  beleue  it.That  faith  may  ouercome  Co  great  a  ftoppe,thc  fcripture 
ininiftreth  two  helpes:the  one  is  in  the  likenes  of  Chriftjthe  other  is 
the  almightines  of  God.  Nowe  fo  oft  as  the  refurrcdion  is  thought 
ofjlct  the  image  of  Chrift  come  into  our  mindes:which  in  y  nature 
that  he  tookc  of  vs,  fo  ranne  out  the  race  of  mortall  life ,  that  nowe 
hauingobteined  immortalitie,he  is  to  vs  a  pledge  of  the  refurredio 
to  come.For  in  y  miferics  wherewith  we  are  bcfeged,we  carie  about  *  ^^* 
his  mortifying  in  our  flefh ,  that  his  life  may  be  openly  (hewed  in  vs. 
And  we  may  not  feuere  him  from  vs ,  neither  can  we  poffibly ,  but 
that  he  muft  be  torne  in  funder.  Whcrupon  commeth  that  argumct 
of  Paul,  If  the  deade  do  not  rife  againe,  then  neither  is  Chrift  rifen  »Cor, 
againe-.becaufe  verily  he  takethy  principle  for  confeftcd,  ihatChnft  *5*'5* 
was  not  made  fubied  to  death  ,  nor  obteined  vidoric  of  death  by 
rifinge  againe,priuatcly  for  him  felfe :  but,that  that  was  begon  in  the 
beade  which  muft  necdes  be  fulfilled  in  all  the  mcmbrcs,  aecordinge 
to  thp  degree  and  ordre  of  euery  one.For  it  were  not  right  that  tbey 

FFF   i?j 


Cap.2  5.         Of  the  maner  how  to  rccciuc 

Hi  «^.  fhould  in  all  points  be  made  egall  with  him.  It  is  faid  m  the  Pfalme.' 
^»  Thou  (halt  not  fufFer  they  meke  one  to  fee  corruption.  Ahhough  a 
portion  of  this  truft  pertcine  to  ^s  according  to  the  meafure  of  gift, 
yet  the  full  efted  hath  not  appeared  but  in  Chrift ,  which  being  free 
from  all  rotting  hath  rcceiued  againe  his  body  whole. Nowe  leaft  the 
hil.j.  fcllowfhjpof  blefledrefurrcdion  with  Chnft  lliould  be  doutfull  to 
*•  vSjthat  we  may  be  contented  with  this  pledge ,  Paule  exprefly  affir- 
meth  that  he  therefore  fitteth  in  heauen  ,  and  fhall  come  at  tlic  laft 
day  a  ludgCj  that  he  may  make  our  bafe  and  vile  body  likefaRiioned 
to  his  glorious  body.  In  an  other  place  alio  he  teachcth  ,  thai  God 
raifed  not  vp  his  fonne  from  death  to  the  cnrent  to  ihcwe  a  token  of 
his  pov/er  :buttortretch  out  the  fame  efFcduall  force  of  the  Spirit 
toward  vs  which  arc  faithfuil :  whom  he  therefore  cnllcth  life,  while 
he  hueth  in  vs,becaufe  he  was  geuen  to  this  endc  that  he  ihould  make 
aliue  that  which  is  mortall  in  vs.  I  knic  vp  in  a  brefe  -  bridgemet  thoHe 
thin^,s  which  might  both  be  more  largely  handelcd  and  are  worthy 
to  be  more  gorgeoufly  fet  out :  and  yet  I  trtft  that  the  godly  leaders 
fliall  in  fewe  words  hnde  matter  enoui;h  whici?  may  fufticc  to  cdific 
V  their  faith.Chnft  iherforc  is  rifcn  3gaine,that  he  might  haue  vs  com- 
panies of  the  life  to  come  He  was  raifed  vp  of  the  father,  in  fo  much 
as  he  was  y  head  of  the  Church,from  which  he  doth  in  no  wife  fuffer 
himfelfe  to  be  plucked  away  .  He  w.is  raifed  vp  by  the  power  of  the 
Spirit ,  which  is  common  to  vs  vmo  the  office  of  quickening.  Finally 
he  was  raifed  vp,that  he  (hould  be  refurr ed  6  and  life. But  as  we  haue 
faid  thnt  in  this  mirrour ,  there  is  to  be  feenc  of  vs  a  liucly  image  of 
therefurredion,(oietit  betovs  a  fure  fubUace  to  ftay  our  minde,fo 
thatyet  wcbenotlothfuil  or  wcry  of  longt^ntng:  bycaufeitis  not 
our  part  to  meafure  the  feafons  of  times  by  our  will ,  but  patiently  to 
reftjtill  God  at  his  own  fit.  time  rcpaire  his  kingdome.To  which  pur- 
poft  feemeth  that  exhortation  of  Paule.The  fird  frutes  is  Chrift:and 
then  rhey  that  are  Chrift.s,euery  one  in  his  ordre.Buty  no  queliion 
fliould  be  mbued  of  the  refuriedion  of  Chrift ,  vpon  which  the  re- 
furredfonofysallis  founded,  we  fe  by  howe  many  and  how  diucrfc 
meanes  he  hath  made  it  approucd  by  witncfle  to  vs.  Fine  nofed  men 
wil  laugh  at  y  hiftory  which  the  Euangcliftcs  rehearfe,as  at  a  childifh 
mockerie.For  of  what  importacc  fliall  the  meffage  be  whjchharcfull 
filly  women  bring ,  snd  afterward  thedifciples  confirme  being  in  a 
maner  aftoniilicd?  Why  did  not  Chrift  rather  fct  vp  [he  rriumphingc 
enfignesof  his  vidoriein  the  middeft  of  the  temple  and  the  market 
place?  Why  came  he  not  forth  terrible  into  the  fight  of  Pilate?  Why 
<ioth  he  not  alfo  proue  himfelf  to  the  pricfts,and  to  whole  Hicrufalc 

that 


The  grace  of  Chrlft.  Lib.;.      412 

tliatheisrilcn  vp  aliueagaine?  As  for  the  witnrflTes  which  he  chofe, 
prophane  nun  will  fcarfctly  graunc  them  to  be  lufficienc.  I  aunfwer 
that  alchou;h  in  ihefe  beginnings  the  weakenefife  thereof  was  con- 
temptiblcjyet  all  thii  was  gouernf  d  by  the  wonderful  prouidcnce  of 
God:thjt  p.irtly  the  louc  oi  Chrirt  and^LcIe  of  godlineirc,  and  partly 
their  owac  h  Jrdnefle  of  bclefe  lliould  carry  them  in  halt  to  the  fe- 
pulchre  which  hadl.itcly  binedifinaied  forfearcthat  they  might  not 
only  be  feing  witnclTcsof  y  thing,  but  alfolTiould  hcareofy  Angels 
that  which  they  fawcwith  their  eyes.Howfhall  we  fufpedtherr  ere* 
ditjwho  thought  it  to  be  a  fable  which  they  had  heard  of  the  wome, 
till  they  were  brought  to  the  p^•e^ent  fight  of  the  thing  it  fclfe?  As  for 
all  the  people  and  the  Ruler  himfelfjafier  that  they  had  bene  largely 
c6uinc?d,it  is  no  maruell  if  as  well  the  light  of  Chrift,as  other  %nes, 
was  not  grauntcd  the.  The  fepulchrc  was  fealed  vp,  the  watchemen 
warched  ir,the  third  day  the  body  was  not  found,The  Ibldiours  cor- 
rupted with  mony  fcaticred  a  rumor  f  his  Difciples  had  llolen  him  Mit.if 
away.  As  though  they  had  had  power  to  gather  a  band  together,  or  <»  <-.  anti 
•had  armure,or  were  pradifed  men  to  enterprife  any  fuch  fcate.It  the  *8•"• 
foldiars  had  not  courage  enough  to  driue  them  away  ,  why  did  they 
not  piirfuc  them,ihat  with  the  hclpe  of  the  people  they  might  haue 
taken  fome  of  them  f  Pilate  therefore  with  his  t  ing  trucly  fealed  the 
refurre(ftion  of  Chril} :  and  the  watchemen  which  were  fee  at  the  Ic- 
pulchre  both  in  their  holding  their  peace  and  in  theit  licn5,were 
made  publifhcrs  of  the  fame  refurrevftion .  In  the  meane  time  the 
voice  of  Angels  founded  ,  He  isrifen  ,heis  nothcre.  Theheauenly 
glifterjngplainelyfliewed  that  they  were  not  men  but  Angels.  After-  I-uc.i^ 
ward,  if  there  remained  any  douting,  Chrift  himfelfe  tookeit  away.  ^* 
The  difciples  fawe  him  ofter  than  ones ,  and  alfo  felt  his  feete  and 
his  handes ,  and  their  hardnefie  of  bcleuing  not  a  litle  profited  to 
the  ftrengthenmg  of  our  faith. He  difputeih  among  them  of  the  mi- 
Iteries  of  the  kMV2.domc  of  God>and  at  the  lad  in  their  fightes  behol- 
ding him,  he  afcended  intoheauen.  And  not  onely  this  fight  was  AA.i.j 
flicwed  to  the  xi.  Apoftlcs ,  but  alfo  he  was  feen  at  ones  of  mo  than 
fiue  hundred  btethtin.  Nowe  when  he  fcnt  the  holy  Ghoft,hc  i.Cor. 
(hev/ed  a  lure  proofe  notoncly  of  hfe,  butalfoof  the  fouereignc  15.6. 
power:as  he  had  fjid  before,  It  is  profitable  for  you  that  I  ^orother-  loh.itf. 
wife  the  holy  Gholt  (hr.il  not  come.  But  nowe  Paulc  was  ouerthro-  '^^  ^  ^ 
wen  by  the  wiy  not  by  the  ftrength  of  a  dead  man,  but  he  felt  him  ^^  '^' 
whom  he  perfecuted  to  h.iue  mofthye  power.  To  Stephan  he  ap- 
peared for  an  other  ende  , namely  thit  with  alTuredncs  of  life  he 
might  ouercome  the  fcarc  of  dcath.To  difcredit  fomany  autkcntike 

F  F  F  jiij 


Cap.2  5.         Of  die  maner  how  to  reccmc 

witnefles  is,  not  oncly  a  parte  of  diftruftfulnefTc,  but  alfo  of  frowarde 
and  furious  itubbourneffe. 

4     This  which  we  hauc  faid,  that  in  prouing  the  refurredion  our 
hil,  J.  fcnfes  muft  be  direded  to  the  infinite  power  of  God,  Paulebrefcljr 
°*       teachethjthat  he  may  make  (faith  he)our  vile  body  hkefalliioned  to 
the  body  of  his  brightncsiaccordingtothe  working  of  his  power,bjr 
which  he  may  fubdue  all  things  to  himfelfe.  Wherefore  nothing  is 
more  vnmete,than  here  to  haue  refped  what  may  naturally  be  done, 
wher'e  an  ineftimablc  miracle  is  fet  before  vs,  which  with  f  greatncs 
thereof  fwalloweth  vp  our  fenfes.Yet  Paul  by  fetting  forth  an  exam- 
ple of  nature ,  reproueth  their  dulncs  which  deny  the  refurredion. 
Thou  foole(raithhe)that  which  thou  foweft  is  not  quickened  vnleflTe 
it  firft  dy.&c.Hc  faith  that  in  feede  is  fent  a  forn^c  of  the  refurredio, 
becaufe  out  of  rottenncs  groweth  come.  Neither  were  it  fo  harde  a 
thing  to  beleuc,if  we  were  as  hcedefuU  as  we  ought  to  be  to  the  mi- 
racles which  throughout  all  fhc  coftes  of  the  world  do  offer  thcm- 
felues  to  our  eyes.  But  let  vs  remembre  that  none  is  trudy  perfwaded 
of  the  refurredion  to  Gome,but  he  which  being  rauirtied  into  admi* 
Ci,i6.  tation,geueth  to  the  power  of  God  his  glory.Efaie  lifted  vp  with  this 
y.        affiance,crieth  our, Thy  deade  lliallliue,my  carcafe  (liall  rife  againc» 
Awake  ye,&  praifcjye  dwellers  of  the  duli  In  defpeircd  cafe  he  lifteth 
vp  himfelfe  to  God  the  author  of  lifcjin  whofe  hande  are  the  endes 
fj.CH.  ^^  death ,  as  it  is  faid  in  the  Pfalme.  lob  alfo  being  hker  to  a  carrion 
ib.1  j>.  than  to  a  man,trufting  vpo  the  power  of  God  fticketh  not  as  though 
S'        he  were  whole  and  founde  to  lifte  vp  himfelfe  to  that  day  faying ,  I 
knpAe  that  mv redeemer  liueth;and  in  the  laft  day  he  fhall  rife  vpon 
the  dujl  (namely  to  (hev/e  forth  his  power  therein)  and  I  (hall  againe 
be  compalfed  with  my  rkinne,and  in  my  flefhl  fhall  fee  God  ,  T  (hall 
fee  him ,  and  none  other.  For  albeit  that  fome  do  futcely  wrelte  thefc 
places,as  though  they  ought  not  to  bee  vnderftande  ofthercfurrec- 
tion.yec  they  ftrengthen  that  which  they  couet  to  oucrthrowe :  by- 
cauie  the  holy  mennc  in  their  euels  fecke  comfortc  from  no  where 
els,thanfromthelikenefleof  therefurrtdion.  Which  better  appea- 
reih  by  the  place  of  Ezechiell.  For  when  the  lewes  beleued  not  the 
promife  of  their  returne,and  obieded  that  it  was  no  more  likely  that 
a  way  fhould  be  made  open  for  them,  than  that  deade  menne  fliould 
te.j7  come  out  of  their  graue  :  there  was  a  vifion  lliewed  to  the  Prophet, 
a  hclde  full  of  dry  bones  :thofe  the  Lorde  commaunded  to  take 
againe  flefh  and  iincwes.  Although  vnder  that  figure  he  raifeth  vp 
the  people  to  hope  of  rcturne;yet  the  matter  of  hoping  he  gathereth 
of  the  refurredion :  as  it  is  tovsan  examplar  of  the  dehuerances 

which 


The  grace  of  Chrift.        Lib.3.  415 

which  the  faichfull  do  fcelc  in  this  world.So  Chrift,whcn  he  haddc  Iohn.j. 
taught  tliai  the  voycc  of  the  Gofpcll  giucth  hfe :  becaufe  the  lewes  ^7» 
rccciucd  not  this,he  byandby  fayd  further:  Maruell  not  at  this,  be- 
caufe the  houre  commcth  in  which  all  that  are  in  the  graues  (hall 
hearc  the  voycc  of  the  fonnc  of  God,and  Ihall  come  forth.  Therforc 
after  this  example  of  Paule, let  vs  already  chercfullytriumphe  in  the  j.-j-j 
middclt  of  battels ,  becaufe  he  which  hath  promifcd  hfe  to  come ,  is  < , 
mighty  to  keepe  that  which  is  left  with  him  ;  and  fo  let  vs  glory  that 
a  crowne  of  rightcoufneffe  is  layd  vp  for  vs,which  the  iuft  ludgc  ihal 
-dehuer  vs.So  fliall  it  come  to  pafTcjthat  whatlocucr  gricues  we  fuffer , 
ihey  fhalbe  to  vs  a  rtie  wingc  of  the  life  to  come  ,  becaufe  it  agrecth 
with  the  nature  of  God  to  render  afflidion  to  the  wicked  which  af- 
Hi<fl  vs; but  to  vs  which  arevniuftly  afflidcd,  rclt  at  theappearinge  of 
Chrift  with  the  Angels  of  his  power  ,  in  a  flame  of  firc.But  that  is  to 
be  holden which  headdcth  byandby  afterwarde,  that  he  Ihall 
come  that  he  may  be  tlorihcd  in  his  faintes,  and  be  made  won- 
derful! in  all  them  that  haue  bcleucd ,  becaufe  the  Gofpeil  hath  bin 
beleued. 

5     But  although  the  minde s  of  men  ought  to  haue  bin  continually 
occupied  in  this  liiidy:yet  as  though  they  would  of  fet  purpofe  dertioy 
•all  remembrance  of  the  refurrcdion ,  they  haue  called  death  the  vt- 
•termoft  bound  of  all  things  &  the  deRi  udion  of  man.For  verily  Salo- 
mon fpcaketh  of  the  common  and  receiucd  opinion,  when  he  fayth  ^^^'^-^ 
that  a  liuing  dogge  is  better  than  a  dead  Li5.  And  in  an  other  place: 
Who  knoweth  whether  the  foule  of  a  man  go  vpward,&  the  foule  o(  g^^j^  . 
abeaft  go  downcwardrBut  in  all  ages  this  brutifli  fenflcscrrour  hath  it. 
bin  common  in  the  world,yea  &  hath  broken  into  the  Church  it  felf: 
for ,  the  Sadduces  haue  prefumcd  to  profefle  openly  that  there  is  no  Mar.i  j. 
refurredion  ,  yea  and  that  foules  are  mortall.  But  that  this  groffei- i8. 
gnorance  /liould  not  help  to  excufe  any  manjthe  infidels  euen  by  vc-  Luk.  lo 
ry  inftind  of  nature  haue  alway  had  an  image  of  the  refurrcflion  be-  *^  ,  « 
fore  their  eics.   For  to  what  purpofe  fcrtied  that  holy  and  inuiolabic 
maner  of  burying, but  to  be  an  earncft  of  new  hfe'  Neither  may  it  be 
anfwered  that  this  fpring  of  errour: becaufe  the  religioufneffc  of  bu- 
riall  was  alway  in  vre  amonge  the  holy  Fathers ,  and  God  willed  the 
fame  maner  to  remainc  among  the  GentileSjthat  an  image  of  the  rc' 
furredio  fet  before  them  might  awake  their  drowfines.But  alrhoush 
that  ceremony  wanted  his  vfe  ofprofiting,yet  it  is  profitable  for  vs  if 
we  wifely  marke  the  end  of  if,becaufe  it  is  no  fdender  confutationof 
vnbcliefe,that  altogether  profefl'cd  that  which  no  man  belcucd.But 
Satan  hath  noc  only  aiionillied  the  fcnfcs  of  men ,  fo  that  they  haue 


Cap.2  J.         Of  the  maner  how  to  rcceiuc 

buried  with  the  bodies  the  remembrance  of  the  relurredion,  but  al* 
fo  hath  pradifed  to  corrupt  ihis  part  of  doftrine  with  diuerfe  faincd 
inuentions ,  that  at  length  it  might  viterly  die .  I  pafTc  oucr  howe  ia 
Paules  time  Satan  began  to  pinch  at  itrbtit  in  a  litle  after  there  follo- 
wed the  MillenarieSjwhich  hmited  y  rcigne  of  Chritt  to  a  thoufandc 
ycarcs.This  crrour  is  fo  childifh,thacit  needeth  not  or  is  not  worthy 
Uu.io.  of  any  confutation. Neither  doth  theReuclation  make  on  their  fide, 
^'  by  which  it  is  certaine  tliat  they  coloured  their  crrour:  forafmueh  as 

in  the  place  where  he  mentioncth  the  number  of  a  thoufand,he  cn- 
ircateth  not  of  the  eternal  blefledaefle  of  the  Churchy  but  only  of  the 
diuers  troubles  which  were  to  come  vppon  the  Church,  while  it  yet 
trauailed  in  earth.But  the  whole  Scripture  crieth  out  that  there  flial- 
bc  no  end  of  ihe  bleffednefle  of  the  eled,  nor  of  the  pumflimcnt  of 
the  reprobate.  Now  of  all  thinges  which  both  are  hidden  from  our 
fight  and  do  farre  pafle  the  capacity  of  our  mindc ,  cither  we  muft 
fetch  the  credit  out  of  y  certaine  oracles  of  God ,  or  we  muft  vtterly 
caft  it  away.They  which  aiTigne  to  the  children  of  God  a  thoufandc 
yeres  to  enioy  the  inheritace  of  the  life  to  come,  do  not  marke  how^ 
great  a  difhonor  they  do  both  to  Chrift  and  his  kingdom.For  if  they 
(hall  not  be  clothed  with  immortality:then  neither  is  Chnft  himfelf, 
to  whofe  glory  they  flialbc  newly  fafhioned ,  receiucd  into  the  im- 
fnortall  glory.  If  their  bleffednefle  fhali  haue  any  end:then  the  king- 
dome  of  Chriftjvpon  the  ftcdfaftnes  whereof  it  ftandeth ,  cndurcth 
but  for  a  time. Finally  cither  they  are  moft  vnskilfuU  of  all  mat'cr  co« 
ccrning  God,or  they  go  about  with  crooked  malicioufneffe  to  ouer- 
throw  the  whole  grace  of  God  and  power  of  Chnft ,  the  fullillmgc 
wherofis  no  otherwifc  per fed,but  when  finne  being  blotted  out  & 
death  fw allowed  vp,eternal  life  is  fully  rcftored.But  very  blmde  men 
may  fee  how  fondly  they  play  the  fooles,which  Lare  that  they  iTiold 
afcribe  to  God  to  great  cruelty  if  the  reprobate  be  c  ondemned  to  e- 
ucrlafting  paines.The  Lord  forfooth  Ihall  do  wroniie,if  he  deny  his 
kingdome  to  them  which  haue  by  their  vnthankefuinclle  made  the- 
felues  vnworthy  of  it.But(fay  they)their  finnes  endure  but  for  a  time 
I  graunt :  but  the  maiefty,yea  and  the  ri  ihteoufncffe  of  God, which 
they  haue  offended  by  finning,is  eternall. Worthily  therefore  the  re- 
membrance of  iniquity  dieth  not:But  fo  the  paine  exccdeth  the  me- 
furc  of  the  fault.This  is  a  bla(phemy  not  to  be  fuffred.when  the  ma- 
icfty  of  God  is  (6  litle  fet  by,when*rhe  defpiling  thereof  is  cfteemed 
at  no  greater  value  than  thcdeftrudinn  ofonefoule.But  let  vsleaue 
thefe  trifles  ,Ieaft  9?i«trary  to  that  which  we  haue  before  fayd  ,  we 
may  fccmc  to  iudgc  their  dotages  worthy  of  confutation. 

6    Befide 


The  grace  of  Chrift.         Lib.3,         414 

6    Bcfide  thele,rhcic  haue  bin  two  other  docing  crrours  brought 
in  by  men  pcrucrfly  curious. The  one  forte  thought,  as  though  the 
whole  man  dted^that  the  foules  ihall  rife  againc  with  the  bodies.Thc 
other  forarmuch  as  they  graunt  that  the  Joules  be  immortall  fpiritcs, 
fay  that  they  llialbe  clothed  with  new  bodics:whereby  they  deny  the 
rcfuncdiooFiheflclh.Ofthefirf^fortjbecaufe  I  haue  touched  fom- 
what  in  fpcakin^^of  the  creation  of  man,  it  ihalbc  enough  for  me  to 
warne  the  readers  againe,how  bcalily  an  errour  it  is  to  make  of  a  fpi- 
rit  fafliioned  after  the  image  of  God  ,  a  vaniihingc  hUH  which  doih 
nothing  but  quickc  the  body  in  this  frailc  life:&  to  bring  the  temple 
of  the  holy  Gholl  to  notiiing:  Finally  to  fpoyle  that  part  of  vs  wher- 
in  diuinencfle  chiefcly  iTiineth  and  marks  of  immo;  tality  appcare,to 
fpoyle  it([  fay)ofthis  gifc :  fo  ihattlie  cft.itc  of  the  body  Ih.oulde  be 
better  &  more  excellent  than  the  elbtc  of  the  foulc.  The  Scriprurc 
teacheth  fai  re  otherwife,which  compareth  the  body  to  a  coraL;e,out 
of  which  It  fayeihihatwc  remouc  when  we  die,,  bccaufejt  eftec- 
mcth  vs  by  that  part  whichmakcth  vs  differinge  from  brute  bciflf  s. 
So  Peter  beingc  me  to  death,  fayth  that  the  time  is  come,  when  he  i.Pe.  t, 
muftlay  away  his  tent.  And  Paule  fpcakinge  of  the  faithfull,aftcrthat  14^ 
he  hath  fayd :  That  when  our  earthly  houfe  fnalbc  diflolued,  there  is  -■<-or.5 
a  buildingefor  vs  inhcauen  adioyn°ththat  we  are  wayfaringe  from 
the  Lord  fo  long  as  we  abide  in  t!ic  bo.ly,  butdodefire  the  prcfcncc 
of  God  in  the  abfcence  of  the  body.  Il  the  loulcs  i\o  not  oucilmc  the 
bo  Jics,  what  is  it  that  hath  God  prcfent  when  it  is  fcucrcd  from  the 
body  ?  But  the  Apoftle  taketh  away  all  doutinge ,  when  he  teacheth 
that  we  arc  lovne-d  in  fcUowlhip  to  the  fpirites  ofthe  righteous.  By  "^''•'^ 
which  words  he  iheweih.that  we  are  loyned  in  fcUowlliip  to  the  ho- 
ly  fachcrs,v/hich  euen  beinq  dead  do  kcpc  tlie  fame  godlincflc  with 
V5,fo  that  we  can  not  be  the  members  ofChrift  vnlelfc  we  grow  to- 
gether with  them.  VnlcfTe  aifo  the  foules  being  vnclothed  of  tb:  bo- 
dies,  xlidkcepc  ftill  their  fubft  nice  and  were  able  to  receiueblclfed 
glory,  Chrilt  would  not  hauj  fayd  to  the  thiefe  :  This  day  thou  (halt  luk.  >| 
be  with  me  in  paradif-'.Hauinge  fo  clcarc  teitimonies,let  vs  not  dout  4J' 
after  the  example  oF  Chrilt  when  we  arc  dyinge ,  to  commende  oar 
foules  to  GodjOr  after  the  example  of  Stephen  to  commit  them  to  Ad  7, 
Chrilt  to  keepe ,  which  not  vnworthily  is  called  a  faiihfull  lliepcherd  59- 
and  Bifl^op  of  them.To  cnquii  e  of  their  meane  ftate ,  is  neither  law-  ^     '  *' 
ful  nor  e^pedient.Many  do  much  comber  themfelues  with  difputing 
what  place  they  kepe,  and  whether  ihev  do  now  cnioy  the  heauen- 
ly  glory  or  no.  But  it  is  fvlly  and  rafhncfle,  to  fearch  dcepclier  of  vn- 
knowen  thinges.than  God  doih  giuc  vs  Icauc  to  knowc.  When  the 


Cap.2y.         Of  the  maner  howto  receiuc 

Mat.5.8  Scripture  hath  fayd  that  Chrift  is  prefent  with  them,  andreceiueth 
and  a  6.  ^hem  into  paradife  that  they  may  enioy  comfort,on  y  other  fide  thac 
o^i.i  2.  ^^^  foules  of  the  reprobate  do  fufFer  fuch  paines  as  they  haue  defer- 
ucdrit  gbeth  no  further.  What  teacher  or  maifter  (hall  now  open  to 
vs  that  which  God  hath  hidden?  Of  the  place,the  queftion  is  no  leflc 
fonde  and  vaine  :  forafaiuch  as  we  know  that  there  is  not  the  fame 
dimenfion  of  the  foule  which  is  of  the  body.  Whereas  the  bleffed 
gathering  together  of  holy  fpirits  is  called  tlic  bofome  of  Abraham, 
it  is  enough  for  vs  after  this  wayfaringe  to  be  receiued  of  the  com- 
mon father  of  the  faithfull ,  that  he  may  communicate  with  vs  the 
frutc  of  his  faith.  In  the  meane  time  fith  the  Scripture  cuery  where 
i)iddcth  vs  to  hang  vpon  the  expedation  of  Chriftes  comminge,  and 
differrcth  the  crowne  of  glorie  till  then  :  let  vs  be  content  with  ihefe 
bondes  appointed  vs  of  God:namely,that  the  foules  of  the  godly  ba- 
iling ended  the  labor  of  their  warfare  do  go  into  a  bleffed  reft,  where 
with  happy  ioyfulnefle  they  looke  for  the  enioyinge  of  the  promifed 
glory :  arid  that  fo  all  thinges  are  holden  in  fufpenfc  till  Chrift  the  re- 
deemer appeare.  As  for  the  rcprobate,it  is  no  dout  that  they  haue  the 
Xad.1.6  fame  eftate  which  lude  affigneth  to  the  Deuils ,  to  be  holden  boundc 
with  cheineSjtill  they  be  drawen  to  the  punifhment  whereunio  they 
are  condemned. 

7     No  lefle  monftruous  is  their  crrour,  which  imagine  that  foules 

Ihall  not  rccciue  againe  the  fame  bodies  wherwith  they  arc  now  clo-» 

^      thedjbut  (hal  haue  new  and  other  bodies.  And  the  reafon  of  the  Ma* 

nichees  was  very  triflinge,that  is,that  it  is  riot  meete  that  flefh  which 

is  vncleane  fhould  rife  againe.  As  though  there  were  no  vncleannes 

of  foules,  which  yet  they  debarred  not  from  the  hope  of  euerlaftingc 

life.It  was  therefore  all  one  as  if  they  (hould  fay  that  that  which  is  in- 

fcftcd  with  the  filth  of  finnc  can  not  be  cleanfed  by  God.  For  I  nowc 

pafle  ouer  that  dotage ,  y  flefh  was  naturally  vncleane,  becaufe  it  was 

create  of  the  DcuilhOnely  I  fliew  that  whatfoeuer  is  nowe  in  vs  vn- 

worthy  ofheauen,ithinderethnot  the  refurredion.Andfirft  wheras 

i.Cor.7  Paule  biddeth  the  faithfull  to  cleanfe  themfelues  from  all  defilinge  of 

'■^     -theflcfhe  andof  theSpirite,  thereupon  followeththe  iudgement 

,j\     *   which  he  in  an  other  place  pronoucethjthat  euery  man  flial  receiue 

by  his  body  either  good  or  cuill .  Wherewith  agreeth  that  which  he 

i.Cor.4  wryteth  to  the  Corinthians ,  That  the  life  of  lefus  Chrift  may  be  o- 

'  ^-        penly  (hewed  in  our  mortall  flefh.For  which  reafon  in  an  other  place 

[.The.  5  j^g  JqjJ^  j^q  jp^g  pj-gy  ^^ ^^  Q^^  oreferue  the  bodies  whole  vnto  the 

day  ofChriftjthan  the  foules  and  fpiritcs.  Andnomarucll,becaufcit 
were  a  moft  great  abfurdity  that  the  bodies  which  God  ha|h  dedicate 


The  grace  of  Chrift.  Lib.3.         415 

to  be  temples  tohimfcUc,  iTioulde  fall  awny  into  rotrcnnefiTc  with- 
ouchopeofrilingcagaine.  Whatfay  wetothiSjthattheyarcalfothc  iCor.6 
members  of  Chrill  f  chat  God  commaundcth  all  the  partes  of  them  '  ^ 
tobcfandificd  tohimfelfc  ?  thathc  wiUeth  hisname  tobe  praifcdj'  ""** 
with  tongues,pure  handcs  to  be  lifted  vp  to  him,facrifices  to  be  offe- 
red ?  What  madncfle  is  it  therefore  that  that  part  to  which  the  hea- 
uerily  iudge  hath  vouchefaued  to  grauntfo  great  honor ,  (houlde  be 
brought  from  a  mortal  man  into  duft  without  any  hope  of  rcftoring? 
Likcwife  when  Paulecxhortcthvs  to  fufl'er  the  Lord  as  well  in  body    ^     - 
as  in  foule ,  becaufc  both  belong  to  God,vetily  he  fiift'ercth  not  that  ,j,^ 
which  he  chalengeth  to  God  as  holyjto  be  adiudged  to  cternall  rot- 
tenneflc .  Neither  is  there  a  plainer  determmation  of  the  Scripture 
for  any  thing,  than  for  the  rifing  againc  of  this  flcfh  which  we  bcare. 
This  corruptible  (fay thPaulc  )  muft  putonvncorruprion,and  this 
morcall  muft  put  on  immortality.If  Goci  did  make  new  bodies, where  '■^^^• 
is  this  changing  ofquahty?  Ifithadbin  faydthatwemuft  berenued,    '*''' 
the  doutful  fpech  paraduenture  mought  haue  giucnoccafion  to  their 
cauillation .  But  nowe  when  poyntingc  with  his  finger  to  the  bodies  r^.i^, 
wherewith  we  arc  clothed,  he  promifcth  to  them  vncorruption ,  hcn. 
plainely  enough  denieth  any  new  bodies  to  be  made.Yea  nc  couldc 
not(fayth  Tertullian)fpeake  more  plainly,  vnlefle  he  had  holdcn  his 
ownc  skinne  in  his  hande.  And  they  can  by  no  cauillation  efcape  fro 
this ,  that  where  in  an  other  place  he  fayth  that  Chrift  ftialbc  y  iudge 
of  the  worlde ,  he  alleageth  this  tcftimony  of  Efay ,  I  Hue  (fayth  the  Efa.  45, 
Lord)cuery  knee  fhal  bow  to  merfor  as  much  as  he  plainly  pronoun-  *<• 
ceth  y  they  to  whom  he  fpcaketh  (halbe  fubied  to  yeeld  an  accompt 
of  their  life:which  couJd  not  agree,if  new  bodies  fhoulde  be  brought 
before  the  iudgement  feate.Now  in  the  words  of  DanicU  there  is  no  ^ 
doutfuJneire-.And  many  of  them  ihatflepein  the  earth  of  duft ,  fball 
awake,fome  to  eternall  life,  and  fome  to  reproches  and  to  euerlafting 
contcmpt:fith  he  fetcheth  not  new  matter  out  of  the  foure  elementes 
to  make  men,but  calleth  dead  men  out  of  their  graues.  And  this  very 
plaine  refon  teacheih.For  if  mortality  which  tookc  beginning  at  the 
fall  of  man,be  accidentalhthen  the  repayring,which  Chrift  brought, 

f)ertaincth  to  the  fame  body  which  beganne  to  be  mortall.  And  true- 
y,  whereas  the  Athenians  laughed  when  Paule  affirmed  therefiirre- 

ftion,thereupon  we  may  gather  what  maner  of  refurredion  he  prea- 
xhed:and  that  fame  laughinge  not  finally  auailcth  to  ftrengthen  our 
faith.The  faying  of  Chrift  alfo  is  worthy  to  be  ncted;Fcarc  not  them  ^^^  .^ 
which  kill  the  body,  and  cannotkill  the  foule  :  but  fcare  him  which  18. 
can  throwc  both  the  foule  aod  the  body  into  hell  of  rii  c ,   For  there 


Cap. 25.         Of  the  maner  liowto  receive 

is  no  caufe  to  fcarc,  vnlcfle  the  body  which  we  news  bearc  be  fii!>- 

bhn.j.  i^^'to  punilliment,  Anciftokfil'pbine  is  an  othor  fayingc  of  the 

,S.        lame  Chril>,The  hourc  commeth,  when  all  they  chat  are  in  graucs, 

fhal  hearc  the  voice  ofthe  fonnt  ofGod,&  iTial  come  for:h:chey  thac 

haue  done  goodjinto  the  rerurie<fiion  of  hferbu: they  that  haue  done 

cuill,  into  c  ie  rcfuircilion  of  iudgcnicnt.  Shall  we  fay  that  foules  reft 

in  the  grades, that  they  lying  there  may  heare  Chriftj'  and  not  rather 

that  at  his  commaundemenc  the  bodies  niallrcturnc  into  the  l»ue!i- 

nes  which  they  had  loft  ?  Moreouer  if  we  llial)  haue  new  bodies  giue 

vs,  where  is  the  like  falhioning  ofthe  head  and  the  members?  Chrift 

,        rofe  againc  :  wa5  it  with  forgmg  to  himfcife  a  new  body  ?  No,  but  as 

^    '  *  he  had  faid  before,Deftioy  this  temp]c,and  in  three  daycs  I  wil  build 

it  vp  ;  he  looke  againe  thefame  body  which  he  hadde  before  borne 

mortall,For  he  bad  not  much  profited  vs,  if  a  new  body  beiag  put  in 

place ,  y  old  body  had  bin  deftroicd  which  was  offred  vp  far  a  facri- 

fice  of  fatisfadory  cleanlingc.  We  muft  ahb  holdc  fait  that  felowlliip 

i.Cor.    which  the  Apoltle  preachech  ?  That  we  nfe  againe ,  becaufe  Chrift 

*i'^  *'  hath  rifen  againerfor  nothing  is  Kife  probable  than  thatcur  flefh  in 

which  w^c  bcare  about  the  mortifymge  of  Chrift,  fliould  be  depriucd 

ofthe  rcfurreCtiootGhFift.  Which  verily  appeared  by  a  notable  ex* 

Mjt.17.  amplc,whenatynlmg  againe  of  Chift.  many,bodics  ofthe  Saintes 

J*»    .    came  out  ofthe  graues. Font  can  not  be  denied  that  this  was  a  forc- 

Candi-  fj^ewingjor  rather  an  earneft  of  the  laft  refurredion  which  we  hope 

meclo   forifuchas  was  before  in  Hnoch  and  Elias ,  whonicTertullian  cal- 

thed  in  leth  New  pcfleflbrsofthc  rclurrcdion :  becaufe  they  being  in  body 

white,  &  foule  deliuered  from  coiruption ,  were  receiued  into  the  keping 

ihcRo-  ^  ^^^  afhained in  fo dearc  a  matter  to  fpende  fo  many  wordes^: 
tttatnes  but  the  readers  (hall  contentedly  bcare  this  trouble  with  me,  that  no 
they  hole  may  be  open  for  frowarde  and  boldc  wittes  to  deceiue  the  fim- 
^*'^^  pie.  The  ftemge  fpirites  with  whom  I  now  difputCjbriivg  fcw^th  a  fai- 
futers  ^*^^  inuention  of  their  ownc  braine,that  at  y  refurredion  there  fliaU 
or  new  bi-  a  creation  of  new  bodies.  What  rcafon  moueth  them  to  thinke  fo, 
ly  cL'.  bjt  becaufe  it  feemeth  to  them  incredible ,  that  a  canon  confumcd 
ft:d  in-  yvith  ff)  ]oncT  rottenncs  (hould  returnc  into  his  aunciet  ftate^Thcrforc 
|j°  °  '  only  vnbehefe  is  the  mother  of  this  opinion.But  vs  on  y  other  fide 
Colo.s.  the  Spirit  of  God  ech  where  in  the  Scripture  cxhorteth  to  hope  foe 
I  it  the  refurrcdion  of  our  flefti.For  this  reafon  baptifmc(3S  Paul  witnef- 
j^.  feth)is  to  vs  a  feale  ofthe  rcfurrcdion  to  come:and  likewifc  the  holy 

Supper  allureth  vs  tothetruft  thereof,  when  wc  rcceiuewith  out 
mouth  the  Signcs  of  fpirituall  grace.  And  irucly  the  whole  exhorta- 
tion 


Tnc  grace  of  Ch rift,         Lib.3.         41^ 

lion  of  Paulc,  mat  we  giue  our  members  to  be  weapons  vnto  the  o-  a.Cor.tf 
bedicnceofrightcourneflc,  fhoulde  be  colde  vnldfc  thatwcrcioy- '♦•^n'^  7 
ncd  which  he  addcth  afterwardc ,  He  tiiat  hath  raifed  vp  Chrift  from      "*'   * 
the  deadc  ,  fliall  quicken  ah'o  your  mortall  bodies.  For,  what  fhouldc 
it  proHic  to  apphe  our  feete ,  handes  ,  eyes ,  and  tongues  vnto  the 
fcruicc  of  God,  vnlcffcthey  were  partakers  of  the  frutc  and  re- 
wardc  ?  Which  thingc  Paulc  plaincly  confiimcth  with  his  ownc  i.Cor.4 
wordes/ayinge;  The  body  not  to  fornicationjbuccotheLord  rand  iz.&»5 
the  Lord  to  the  body  .  And  he  that  hath  raifcd  vpChriil,  {hallaifo'^. 
raife  vp  vs  by  his  power .  More  playne  arc  thofe  wordes  which  fol- 
lowe:th3t  our  bodies  arc  the  temples  of  the  holy  Ghoft  &  the  mem- 
bers of  Chrift  .  In  the  mcane  time  we  fee  howe  he  ioyncth  ihc  rc- 
rurre(ftion  with  chaftitic  and  holincflc ,  as  a  hdc  after  he  faycth  that 
the  price  of  redemption  pertaineth  alfo  to  the  bodies.  Now  it  were 
not  rcafonable  that  the  body  of  Paulc ,  in  which  he  hath  borne  the  <^at4.tf, 
printes  of  Chrift ,  and  in  which  he  honorably  glorified  Chrift,fhould  ^7» 
joorethcrewardeofthc  crownc  .  Whereupon  alfo  came  that  glo- p.... 
ryinge ,  We  lookc  for  the  redeemer  from  heaucn,  which  ft)all  make  j,  *  '*  '' 
our  vile  body  Iikefaftiioned  to  the  body  of  his  bnghtncs.  And  if  this 
be  true ,  that  we  muft  by  many  afflidions  enter  into  the  kingdom  of  Ad.  14. 
God,no  reafon  fuflfieth  to  dobarre  the  bodies  from  this  entry,which  »». 
God  both  excrcifeth  viider  the  ftandard  of  the  crofle,3nd  honoreth 
with  the  praife  of  viftory.Thereforc  of  this  mattes  there  arofe  amog 
the  Saintes  no  doutmge,  but  that  they  hoped  to  be  companions  of 
Chriltjwhtch  remoueth  into  his  own  jscrfon  all  the  afflidions  whcr- 
with  we  are  proued,to  tcache  that  they  bring  life.  Yea  and  vnder  the 
law  he  exercilcd  ihe  holy  fathers  in  this  faith  with  an  outward  cere- 
mony.For  to  what  purpofe  ferued  the  vfage  of  buryingc,3S  we  hauc 
alrcdy  (hewed, but  that  they  fhoiild  know  that  there  is  new  life  pre- 
pared for  the  bodies  that  are  layd  vp  <?  Hereunto  alfo  tended  the  fpi- 
ccs  &  other  lignes  of  immortality,wherewith  vnder  y  law  the  darkc- 
ncfle  of  faith  was  holpen  cuen  as  it  was  by  the  facrifices.Neither  was 
that  maner  brcddc  by  fuperftition,forafmuch  as  we  fee  that  the  Spi- 
rircdoth  nolc/Ie  diligently  rehcarjc  burialles  than  the  chicfc  my- 
ft  ries  offayth.  And  Chrift  commcndcth  ihatworkeas  a  fpcciall  jVfat  itf 
worke  ,  truely  for  none  other  reafon  but  becaufe  it  lifteth  vp  our  eyes  10.  ' 
from  beholding  of  the  graue  which  corruptcth  &  deftroyeth  al,to  the 
fight  of  the  renuinge  .   Moreouer  the  fo  diligent  obferuinge of  the 
ceremony  which  is  praifcd  in  the  Fathers,  fufficiently  proueth  that  it 
was  to  them  a  rare  and  ptctious  help  of  faith.  For  neither  would  A-  Genij 
traham  hauc  fo  carefully  prouidcd  for  the  burying  place  of  his  wife,  4.5c  1  j 


Cap.25.  Of  themanerhowtoreceiue 

vnleife  there  had  bin  fet  before  his  eyes  a  religion  and  a  proficc  hyer 
than  the  world,  namely  that  garniflnnge  the  deade  body  of  his  wife 
with  the  (ignes  of  the  refurrei^ion  he  might  confirme  both  his  ownc 
3<;n.47  faith  and  the  faith  of  his  houfchold.But  a  clearer  proofe  of  this  thing 
^*^*        appeareth  in  the  example  of  lacob,  which  to  tefttfie  to  his  poftenty 
that  the  hope  of  the  promifedlande  was  not  eucn  by  death  failcn 
out  of  his  mindc ,  commaunded  his  bones  to  be  caried  thither.  1  be- 
fecch  you,  if  he  was  to  be  clothed  with  a  ncwe  body,  llioulde  he  not 
haue  giuen  a  fonde  commaundement  concerninge  duft  that  fhouldc' 
be  brought  to  nothinge  f  Wherefore  if  their  authority  of  the  Scrip- 
ture be  ofany  force  with  vs,  there  can  be  required  of  no  doiftrine  ei-* 
ther  a  more  cleare  or  more  certaine  proofe .  For  this  euen  children, 
ynderftande  by  the  wordes  ofRefurre<ftion,and  raifing  vp  againe.For 
neither  can  we  call  it  the  Rcfurredion  of  that  which  is  now  fii  tt  crea- 
tofin.  6  ted,  neither  (houlde  that  faying  of  Chrift  ftande  faft,  Whatfocuer  the 
J^'        Father  hath  giuen  me,it  {hall  not  penflijbut  I  wiUraifeitvp  in  the  Lift- 
day.  To  the  fame  puipofe  feiueth  the  word  of  Sleping,which  perrai- 
ncth  only  to  the  bodies.Whereupon  alfo  burying  places  were  calh  d 
Coemeteria,  Sleping places.  Noweitremaineththatllpcal^c  fome 
1  .Cor.  what  of  the  maner  of  the  refurredion.  I  vfe  this  word,  becaufe  Paule 
15.51.   calling  it  a  miftery,exhorteth  vs  to  fobrietVjand  bridleih  the  liberty 
to  difpute  like  Philofopheis  ff  eely  &  futrelly  of  it.Firft  we  muft  hold, 
as  we  haue  fayd ,  that  we  fhall  rife  againe  in  the  fame  flefh  which  we- 
beare,as  touching  the  fubftace,but  the  quality  fhalbc  other.  As  whc 
the  fame  flc/h  of  Chrift  which  had  bin  oftied  for  facrificCy  was  railed 
vp  againe,  yctit  excelled  in  other  qualities  as  if  it  had  bin  altogether 
an  other  flcfh.  Which  thing  Paule  declareth  by  familiar  example*. For' 
as  there  is  all  one  fubftanceoftheflellieof  a  man  ,  andofabeaftj 
but  not  all  one  quality  :  as  all  ftarres  haue  like  matter,  but  not  like 
brightncflfetfo  he  teacheth  that  though  we  fhall  kepe  ftill  thefubftaoc^ 
of  our  body,  yet  there  Ihalbe  a  change ,  that  the  ftatc  of  it  may  be 
much  more  excellent .  The  body  therefore ,  that  we  may  be  raifcd; 
vp  againejflial  not  periOi  nor  vanidi  away:but  putting  of  corruption, 
itfliall  put  on  vncorruption .  But  forafmuch  as  God  hath  all  the  elc- 
mentes  ready  at  his  becke,no  hardineflc  fhall  hinder  him,but  that  he 
may  commaunde  both  the  earth  and  waters  and  fier ,  to  render  that 
ECi.26.  which  feemcth  to  be  confumed  by  them.  Which  alfo  Efay  teftifieth 
>«.        though  not  without  a  figurc,where  he  fayth,BehoIde,the  Lorde  {hall 
go  forth  of  his  place,  that  he  may  vifit  the  inquity  of  the  earth:  &  the 
earth  (hall  difcouer  her  bloode,  and  fhall  no  more  hide  her  dead.  But 
there  is  to  be  noted  a  difference  bee  wcne  them  that  haue  bin  deade 

longc 


The  grace  of  Chrift.       Lib.3,  417 

longe  beforehand  thofewhomih.itdny  (IidU  finde  aliuc.  Forvvc  fhall  'Cor, 
not  all  flcpe  (as  Paul  layth)  but  wc  fliali  all  be  changcdrthac  is  lo  fay,  *  5-  S  «• 
iclhnllnotbcof  neccfiltic  iIul  there  be  a  diftance  of  timebetwcne 
death  and  the  beginning  of  the  fecond  life:becrufe  in  a  moment  of 
nme,and  in  the  twmclmgc  of  an  cyc,the  foundc  of  tlie  trompet  rtull 
pcaice.to  raifc  vp  the  dcadc  vncorruptible,&  with  a  fodaine  change 
to  falliionagsine  the  lining  mto  the  l.mie  glory  So  in  an  other  place  i.Tbe. 
be  comfortcth  the  fnithfiiil  which  muft  die  :  bccaufe  they  which  fliall  1 5. 
then  remaine  aliuc  fhal  not  go  before  the  dcad,but  rather  they  dial 
firrt  rile  againe  which  haue  flcpt m  Chrift.  If  ?.ny  obieft  that  fayinge  ^c^^.* 
of  the  Apoftlcjthatit  is  appointed  to  allmortallmenonesto  die,it  is  *^' 
calic  to  anlwcre  it  with  faying  that  when  the  ftatc  of  nature  is  chan- 
gcd,itis  akmdf  of  deaibjandr  fiitely  fo  called.  And  therefore  thefc 
things  agree  wel  togcther,rhat  all  l*halbc  rcnued  by  death  when  they 
fiiall  put  of  their  mottall  body  :  and  yet  that  it  is  not  ncccfijry  that 
there  b."  a  i'c  iieringe  of  the  body  arudihc  foule  where  there  Ihalbc  a 
,  roJaine  changing. 

9     But  here  ariTcth  a  harder  qucftion.by  what  right  the  rcfurrcdio 
whicii  is  the  fingular  benefit  of  Chrift  is  common  alio  to  the  wicked 
andthcaccuifcd  of  God.  We  knowe  that  all  were  in  Adam  condcm-  i^Kn 
nedto  death.-Chnft  came  the  rcfurredio  &Lfe.  Came  he  to  giue  life  *5* 
to  all  mankinde  vniuerfiUy  without  choife  ?  But  what  is  more  againft 
rcafon ,  thin  that  they  ("houide  by  their  obftinatc  bhndencfic  obcainc 
that  which  the  godly  worft>ippeis  of  God  do  obtaine  by  oncly  hvhf 
Yet  this  rcmaincih  certainc,  that  there  fhalbe  one  refuricdion  of 
iudgement,and  an  orhcr  refurrcdion  oflife,&  that  Chrift  ftial  come  Mat.  15 
tofcucrc  the  Lambes  frothe  Goatcs.  lanfwcrc,that  this  ought  not  3». 
10  feemc  ftrangc  j  the  likencfTe  whereof  wc  fee  in  dayly  experience. 
Wc  (ce  that  in  Adam  wc  were  depriued  of  the  inheritance  of  the 
whole  world,and  that  we  are  by  no  leffe  iufte  rcafon  debarred  from 
common  foode,than  from  the  eating  of  the  tree  of  life.Whenfe  then 
commcth  it  to  p.ifle,  that  Cod  doth  not  onely  make  his  funne  to  rife  Matt,  j 
vpon  the  good  and  euill,  but  al.'o  as  touching  the  vfesofthis  prefcnt  45* 
hfe,  his  ineftimable  liberality  continually  floweth  forth  to  them  with 
large  plentuoufncfte  ?  Hereby  verily  wc  knowe  that  thofe  thingcs 
which  properly  belonge  to  Chrift  and  his  members ,  do  alfo  oucr- 
flow  CO  the  wicked  ;  not  that  it  is  their  rightfull  pofleflion ,  but  that 
they  may  be  made  y  more  inexculable.So  the  wicked  do  ofrentimci 
finde  God  bencficialljby  more  than  meanc  proucs,yea  fuch  as  fomc* 
time  do  darken  all  the  bltftinges  of  the  Godly ,  but  yet  do  turnc  to 
cheir  greater  damnation.  If  any  man  obied,  that  the  reiuriedionis 

GGO 


Cap.2  5«         ^^  the  mancr  how  to  rcceiue 

not  hcly  compare-d  Co  fadingc  and  earthly  bencfices:here  alio  I  aun-' 
fwcre  that  (o  foone  as  they  were  cftranged  from  God  the  fountainc 
of  life,thcy  deferued  the  death  of  the  Deuiil,  whereby  they  fhouldc 
be  vtterly  deftroyed  :  Yet  by  the  matuelous  counfell  of  God  there 
was  found  a  meane  ftate  that  out  of  life  they  might  liuc  in  death.No 
more  abfurdity  ought  it  to  fccmcjif  the  refurredio  happen  to  the  wic- 
ked ,  which  dravveth  them  againft  their  willes  to  the  iudgement  featc 
of  Chrift ,  whom  now  they  refufe  to  Iiearc  for  their  mailter  and  tea- 
cher .  For  it  were  a  fmall  paine  to  be  confumed  away  with  death,  if 
they  were  not,to  fuffer  punifhment  for  their  obftinacy ,  brought  be- 
fore the  iudge,  whofe  vengeance  they  hauc  without  cnde  and  mea- 
fure  prouoked  againft  themfelues .  But  although  we  muft  holde  that 

;.a4,  which  we  haue  (ayd,and  which  that  notable  confeffion  of  Paul  be- 
fore Felix  containeth,that  he  iooketh  for  y  refurredion  of  the  righ- 
teous and  wicked :  yet  the  Scripture  oftentimes  fetteth  foorth  elc- 
dion  together  with  the  heauenly  glory  to  the  only  children  of  God : 
Becaufe  Chrift  properly  came  not  to  the  dcftrudion ,  but  to  the  faU  . 
uation  of  the  world.Thereforc  in  the  Crcedc  there  is  made  mention 
ofchc  blcfTedhfe  only. 

.J  lo  But  forafmuch  as  the  Prophecy  of  death  fwallowcd  vp  by  vi- 
ftory  >  Hiall  then  and  not  till  then  be  fulfilled  :  let  vs  alway  haue  in 

*or.    minde  the  etcrnall  fchcity,the  endc  of  the  rcfurre6iion:of  the  cxcel- 

54'  lency  whereof,if  all  thingcs  were  fpoken  which  the  tongues  of  men 
were  able  to  fpeake,yet  fcarcely  the  fmalleft  parcell  thereof  fliouldc 
be  exprelTed .  For  howefoeuer  we  truely  hearc  that  the  kingdome  of 
God  Ihalbc  fluffed  full  with  brightneffe,  ioy ,  felicity ,  and  Jory :  yet 
thofc  chingcs  that  are  fpoken  of  are  moft  farrc  remoueA  from  our 
fenfe  >  and  remaine  as  it  were  wrapped  in  darke  fpcachcs,  vntillthac 
day  come  when  he  himfelfe  fhall  giue  to  vs  his  glory  to  be  feene  face 

ojj, ,  to  face.We  know(faith  Iohn)that  we  arc  the  children  of  Godi  but  it 
hath  not  yet  appeared.But  when  we  ftialbe  like  to  him,thcn  we  Ihall 
fee  him  fuch  as  he  is.Wherefore  the  Prcphetes,  becaufe  they  could 
by  no  wordes  expreflfe  the  fpiritual  bicfledncfi'e  in  it  felfe,did  in  a  ma- 
ner  grofly  portray  it  out  vnder  bodily  thingcs .  But  forafmuch  as  the 
fcruentneflc  of  defire  muft  with  fome  taft  of  that  fwetenefle  be  kind- 
led in  vs,  let  vs  chiefely  continue  in  this  thoughtjy  if  God  do  as  a  ccr- 
lainc  fountaine  which  can  not  be  drawen  drie ,  containe  in  him  the 
fulncfte  of  all  good  thinges,nothinge  is  beyonde  him  to  be  coueted 
of  them  that  tende  towardc  the  foueraigne  good  and  the  full  perfe- 

,_  J-  dion  of  felicity  :  as  we  are  taught  in  many  places ,  Abraham ,  I  am 
thy  rcwardecxcecdingc  great,  Wuh  which  fay  inge  accordethDa- 

uid. 


The  grace  of  Chrift.  Lib.3.^  418 

ui<!,  The  Lord  is  my  portion,  the  lot  hath  very  well  fallen  to  me.  A-  PHi.i  < 
gainc  in  an  other  place,  1  llialbe  fatisfied  with  thy  countenance.  But  ^ 
Peter  pronounccth  that  the  faithfull  are  called  to  this  cndjthat  they 
may  be  made  partakers  of  the  nature  of  God.  Howe  fo  ?  becaufc  he  i.Pcr, 
ftialbc  glorified  in  all  his  faintcSjand  flialbe  made  wonderful  in  them  4. 
that  haue  beleucd.If  the  Lord  will  enterpartcn  his  glory,power,3nd 
righeoufncs  with  his  clcd,  yea  and  will  giuc  himfelfe  to  them  to  be 
cnioyed,  and(which  is  better)  Will  after  a  ccrraine  maner  grow  into 
one  with  them:let  vs  remember  that  vndcr  this  benefit  is  contained 
all  kinde  of  felicity.  And  when  we  haue  much  profited  in  this  medi- 
tation ,  let  vs  rcknowlcdge  that  wc  yet  ftay  bcncih  at  the  bortome  of 
the  rooteSjif  the  conceiuing  of  our  mindc  be  coparcd  with  the  hi.;h- 
ncffe  of  this  miltery .  Wherefore  in  this  behalfe  we  mutt  keepe  fo^ 
bricty,  leaft  with  how  much  greater  boldnefle  wc  fliall  flie  vp  on  hie 
beingc  vnmindefullof  our  ownefmallmeafurc,  fo  ranch  more  the 
brightncflc  of  the  heauenly  glory  ouerwhelmc  vs.We  fceie  alfo  how 
the  vnmcafurable  gredmefle  to  know  more  than  is  lawcfull,ticklcth 
vs:frora  whenfe  both  tnflingc  and  hurtful!  queftions  do  fpring  from 
time  to  time:  triflmg  I  call  thofe  of  which  there  can  no  profit  be  ga- 
thercd.But  this  lecond  kmd  is  worfe,becaufe  they  .which  giue  them- 
felucs  tothem,do  entangle  themfelues  with  pernicious  fpeculatios, 
and  therefore  Icall  themhurtcfull.  That  which  the  Scriptures  do 
teach, ought  to  be  out  of  all  dout  with  vs.-namely  that  as  God  diuerfly 
diftributinge  his  giftes  to  the  Saintes  in  this  worldc  jdoth  vnequaU 
ly  enlighten  them,  fo  the  meafure  of  glorie  fliall  not  be  cquall  in  hea^ 
uen  where  God  (hal  crowne  his  gifts.  For  neither  doth  this  bclongc 
indifferently  to  all  which  Paule  fayth ,  Ye  are  my  glorie  and  crowne  i.The 
inthcday  of  Chrift  :  nor  alfo  thatfayingeof  Chrift  to  the  Apoftlcs:  a. 19. 
Yefhallfit  iudginge  the  twelue  tribes  of  Ifraell.  But  Paule  (which  '^'*^"' 
knewc  that  as  God  enricheth  the  holy  ones  with  fpirituall  giftcs  in  *  * 
earth  ,  fo  he  beautifieih  them  with  glorie  in  heauen  )  doutcth  not 
that  there  is  a  pecJuHar  crowne  layd  vppe  for  him  accordingc  to  the 
rate  of  his  labours.  And  Chrift  to  fei  forth  to  the  Apoftles  the  digni- 
ty of  the  office  which  they  did  bearctelleth  them  that  the  frute  ther- 
of  is  layd  vp  for  them  in  heauen  .  So  Daniell  alfo  fayth,  But  the  wile  Dan.i 
fliall  fliine  as  the  brightncfte  of  the  firmament ,  and  they  which  iur  J* 
ilifiemany  ,  as  Starres  to  the  worldes  endc  and  for  euer.  And  if  a 
manne heedefully  confiderihe  Scriptures,  they  do  notonelypro- 
mifc  cternall  life  to  the  faithful ,  but  alfo  fpcciall  reward  to  euer)'  one. 
Whereupon  commeth  that  fayingc  of  Paule  ,  The  Lorde  render  to  ^1^,^ 
him  in  that  day.  Which  the  promifc  of  Chrift  confirmeth ,  Yc  iTialjl  i^ 

GOG    ij 


Cap.25.         Of  themanerhowtorccciuc 

''^9  rcceinea  hundred  folde  in  the  cternall  life .  Finally  as  Chnft  begins 
neth  in  this  vvcrlde  the  glory  of  his  body  with  manifolde  diuerJity  of 
giftc-,and  encreafeth  it  by  degreesrfo  he  (hall  alfo  make  it  perfedin 
hcauen. 

1 1  But  as  all  the  godly  will  rccciue  this  with  one  confentjbecaufc 
it  is  fiifficienily  tcftiht  d  by  the  word  of  Godrfo  on  the  other  lide  lea- 
uing  crabbed  quellions,which  they  (h:ill  know  to  be  a  hinderarrce  to 
them,  ihty  Will  not  pafTe  their  appointed  boundts.  As  for  my  parte, 
1  do  not  onely  pnuatcly  forbeare  fupcifluous  fearchinge  of  vnprofi- 
table  thinges  ,  burl  alfo  thinke  that  I  oiight  to  beware  that  1  do  not 
with  aunfvveringe  nourifhcthelightneifeofotlier  .  Mennc  hungrie 
of  vayne  knowledge  doaske  howe  great  (hail  be  the  diftance  bc- 
twcne  the  Prophetes  and  the  Apoftles ,  and  agayne  betwcne  the  A- 
poftlcs  and  the  Martyrs  :  howe  many  degrees  Virgincs  differ  from 
imaried  folkes  :  Hnallythey  leaue  no  corner  of  heaucn  vnfearched. 
Then  it  commeth  in  their  mindes  to  enquire  to  what  purpofe  ferueih 
the  repairinge  of  the  worlde,  fith  the  children  of  God  Ihal  neede  no- 
tbingeof  all  this  fo  great  and  incomparable  plenty  :  but  fhalbe  likd 
TO  the  Angels ,  whofe  not  eatingcis  a  Signe  of  the  eternall  bh  fled- 
rtefl'e.  But  I  atinfwere  that  in  the  very  fight  there  Hial  be  fo  great  plca- 
fauntncfle ,  fo  great  fwcetencffe  in  the  onely  knowledge  without  any 
vfe ,  that  this  felicity  (hall  farre  paffe  all  the  helpcs  wherewith  we  be 
nowe  holpen  .  Lctte  vs  imagme  our  felucs  to  be  fette  in  the  moft 
wealthy  coaft  of  the  worlde,  and  where  we  fliall  want  no  pleafurc:yec 
V^ho  is  there  whome  his  fickenelTe  do  not  fometime  hinder  and  not 
HtfFcr  to  vfe  rhe  beneBtes  of  God  ?  Whois  there  whofe  courfe  his 
ownc  intemperance  doth  not  oft  brcake  in  funder?"  Whereupon  folo- 
wcththataclcarcenioyin<jeand  pure  from  .nil  fault ,  although  there 
ben6  vfe  of  corruptible  hfcjis  the  perfedion  of  felicity.  Some  go  fur- 
ther and  asl-re  whether  droffc  and  other  corruptions  in  metalles ,  be 
not  farre  from  reftonngc  and  are  contrary  ro  it.  Which  though  in 

ji.  8.  fome  refped  I  graunt  them ,  yet  I  looke  with  Paule  for  the  reparingc 
t>f  thcfe  faultes  which  tooke  their  bcginnioge  at  (innc ,  towardc 
which  repayringe  they  grone  and  arc  in  trauailc  .  Yet  thfey  proccedc 
fimher ,  and  aske  what  better  eftate  is  prepared  for  mannc  ,  (ith  the 
blcflingeofiflbe  fliallthcnbe  atan  ende  .  This  knotis  ahbcaficto 
be  loofcd. Whereas  the  Scripture  fo  honorably  fctteth  out  ihat  kindc 
of  bleffinge ,  that  is  referred  to  the  encreafces  wherewith  God  con- 
tinually draweth  forwarde  the  o'.dcrof  nnturc  herrharke  ;  but  in  the 
pferfedion  it  is  knowcn  that  ihefc'is  an  other  manner ;  But  fith  the 
vnware  arc  cafily  taken  with  aliuremcntes ,  and  the^the  maze  dra* 

wcth 


The  grace  of  Chrift.        Lib.3.  41^. 

V9'«li  them  in  dccplicr ,  and  at  length  when  cucry  manncs  ucuifcs 
plcafc  himfelfe  there  is  no  end  of  i^riuingc  :  therefore  let  this  be  a 
[liorcc  way  for  vs ,  to  be  contented  with  the  glaffe  and  darke  fpeJch 
vntill  wc  ihall  fee  face  to  face .  For  fcwe  of  a  great  multitude  care 
which  way  they  may  go  to  heaucnrbut  z\\  do  before  their  time  couet 
to  know  what  is  done  there.  All  beinge  commonly  fluggifli  and  flow 
to  enter  into  battels,  do  already  paint  out  to  thcmlclucs  imagined 
triumphcs. 

1  z     Now  becaufc  no  defcription  can  matthc  the  gricuoufncfle  of  j^.      . 
the  vengeance  of  God  vppon  the  reprobate ,  their  tormentesand  12.&2 
paines  are  figured  to  vs  by  bodily  thinges.Hamely  bydaikcnes,  we-  i?. 
pinge,  gnalliingc  of  teeth ,  vnquencheable  fier ,  and  a  worme  cnde-  ^jrc.; 
leflcly  gnawing'the  heart.For  by  fuch  mancrs  offpeech  it  is  certainc  '*^* 
that  the  holy  Ghofl:  meant  to  trouble  all  our  fenfes  with  horrour  : 
as  when  it  is  faydthat  there  is  prepared  from  eternity  adeepcHell,  ^^^  ^^ 
that  the  nourifhmentes  thereof  are  fire  and  much  woode  :  that  the  *** 
blaft  ofche  Lord.c,as  a  ftrcame  of  brimftone,dotli  fet  it  on  fier.  As  by  r,r 
fuch  thinges  we  muft  be  holpcn  after  a  certaine  maner  to  conceiuc  ,, 
the  miferable  ftatc  of  the  wicked ,  fo  we  ought  chiefely  to  faiten  our 
thought  vpon  this  howc  wretched  a  ihinge  ic  is  to  be  eftranged  from 
the  fcllowfhippe  of  God  :  and  not  that  oncly  ,  bur  alfo  to  feele  the 
maiefty  of  God  fo  bent  againft  thee ,  that  thou  canft  not  efcape  but 
be  fart  drained  of  it.  Forfiifthis  difplcafure  is  like  a  moft  violent  fier, 
with  touchingc  whereof  all  thinges  are  deuoured  and  fwallowed  vp. 
Then,  all  creatures  fo  fcrue  him  to  execute  his  iudgement,  that  they 
to  whom  the  Lord  fliall  fo  fhew  his  wrathjfbal  fcle  the  heauenjcarth, 
fcaiandbeaftesjas  it  were  with  cruell  indignation  cmflamedagainft 
them  and  armed  to  their  dettrodion.  Wherefore  it  is  no  fmall  thinge 
that  the  Apolile  pronounccth  when  he  fayth  that  the  vnbeleuingc  i.Thc.i 
fhall  fuffer  etcrnall  punilhmentby  dyinge  from  the  face  of  the  Lord,  9* 
and  from  the  glory  of  his  power.  And  fo  oft  as  the  Prophc'cs  do  caft 
vs  in  feare  with  bodily  figures ,  although  they  fpeake  norhingc  ex- 
ccfliuely  for  our  dulncflfc,  yet  they  adJe  forefhewingcs  of  the  iudge- 
ment CO  come  ,  in  the  funnc  and  the  moone  and  the  whole  frame  of 
the  world.  Wherefore  the  vnhappy  confcienccs  do  finde  no  reft, from 
b(^g  vexed  and  toflcd  with  a  terrible  whirlewinde,  fro  feeling  thcm- 
felues  tobetorncinpeeces  by  Godbeingc  angirly  bent  againft  them, 
from  being  pcarccd  and  Inunccd  with  deadly  ftinges,  from  trembling 
atthelightcningcofGod,andbt'inge  broofed  with  the  weight  of  hit 
hand:fo  that  it  is  much  more  eafc  to  enter  into  al  bottomlcs  dcpthct 
and  dcuourmgc  pittes,  than  to  (landc  one  moment  in  thofe  tcrroun. 

G  G  G    iij 


Cap.i .  Of  the  outward  mcanes 

What  and  how  great  then  is  this,  to  be  prcfled  with  eucrlafting  and 
ncucr  ceafling  fiege  of  him  ?  Of  which  thing  the  90.  Pfalmc  contai- 
neih  2  notable  fentence :  that  although  with  only  fight  he  fcattcr  a- 
broade  all  moitall  men  and  hringc  them  to  nought,  yet  his  worfhip- 
pcrs,ho  w  much  more  fearefull  they  are  in  the  worldc/o  much  more 
he  cnforceth  them  and  pricketh  them  forward  lodcn  with  the  croffc, 
vniill  he  be  all  in  all. 

THE    FOVRTH    BOOKE 

OF  THE    INSTITVTION    OF 

CHRISTIAN    RELIGION,    WHICH 

intrcateth  of  the  outward  meanes 

or  helpeSjWhercby  God  allureth 

vs  into  the  fclowshippcof 

Chrift  and  holdcth  vs 

therein. 

The  firft  Chapter. 

Oftht  true  Church  with  which  we  ought  to  kepe  vnity  Jitecaufe 
it  is  the  mother  of  all  thfged^j. 

C^O/€P>  f'  Hat  by  Faith  of  the  Gofpel  Chrif!  is  become  ourcs, 
".  &  we  be  made  pnrtakers  of  the  faluation  brought  by 
him  &  of  eternal  blcHedncSjis  already  declared  in  the 
laft  booke.  But  bccaufe  our  rudencllc,  and  flothful- 
neG'e,yea  and  vanity  of  wit,do  nede  outward  hclpes 
whereby  Faith  in  vs  may  both  be  c.n!:endred,  and 
grow  and  cncreafc  in  proceeding  toward  the  markc  wherumo  it  tcn» 
deth:God  hath  alfo  added  them  therby  to  prouide  for  our  weakencs. 
And  that  the  Preaching  of  the  Gofpel  might  florifh,hc  hath  left  this 
'^c.4  trcafurc  with  the  Church .  He  hath  appomtcd  Paftors  and  teachers, 
by  whofe  mouth  he  might  teach  them  that  be  his :  he  hath  furnifhed 
them  with  authority ,finally  he  hath  left  nothing  vndonc  that  might 
auaile  to  the  holy  confent  of  faith  and  right  ordcr.Firft  of  all  he  hath 
ordained  Sacrainentes,which  wc  feelc  by  experience  to  be  more  than 
profitable  helpes  to  nourifhc  and  confirme  Faith.  For  becaufe  beingc 
cnclofed  in  the  prifon  of  our  fl  c{h>we  do  not  yet  attaine  to  the  degrc 
of  Angels,  God  applying  himfelfe  to  our  cappacity  according  to  his 
ifij  wonderful 


ToSaliiation.         Lib.4.  420 

wonderful  Prouidcncc,  hath  appointed  a  mcane  whereby.we  being 
farrc  diftancfrom  him  might  come  vntohim.  Wherefore  the  order 
of  teaching  rcquircth  that  now  we  entreate  of  the  Church,  &  of  the 
gouerncmcnt,orders,&  power  of  ir,&  then  of  the  Sacramtntcs.and 
bftly  alfo  of  ciuilc  ordcr:and  therwithall  that  we  call  away  the  godly 
readers  from  rhofe  corruptions  wherewith  Satan  in  the  Papacy 
hath  dcpraued  all  things  that  God  hath  appointed  for  our  faluation. 
I  will  beginne  at  the  Church,  into  whofc  bofome  God  will  haue  hi« 
children  to  be  gathered  together ,  not  only  that  they  (hould  by  her 
hcjpe  and  minillery  be  nourifhcd  while  they  are  infantes  and  yongc 
children,  but  alfo  be  ruled  by  her  motherly  care  till  they  grow  to  ri- 
per age.and  at  length  come  to  the  marke  of  Faith.  For  it  is  not  law- 
full  that  thofe  things  be  feuered  which  God  hath  conioined,that  to 
whom  he  is  a  Father,  the  Church  be  alfo  their  mothenand  that  not  (vjat.i  e 
only  vnder  the  law,  but  alfo  fince  the  coming  of  Chrift,  as  Paul  wit-  ^ 
ncffeth.which  tcacheth  that  we  arc  the  children  of  the  new  &  hea-  oala.  J 
ucnly  Hicrufalcm.  *^» 

1  In  the  Crcede.whcre  wc  profeffe  tliat  we  belcuc  the  Church, 
that  is  not  fpokcn  onely  of  the  vifible  Church  whereof  we  nowe  en*- 
trcatc,bnt  of  all  the  elcd  of  God>  in  whofc  nuber  they  are  alfo  cS" 
prehended  that  are  departed  by  death.  And  therforc  this  word  Be- 
leue  is  tiiere  fer,  bscaufe  oftemimes  there  can  no  other  difference  be 
noted  betwene  the  children  of  God  &  the  vngodly,bctwcnc  his  pe- 
culiar flocke  and  fauage  bcaftes.  For  whereas  many  do  cnterlace  this 
worde  in,that  is  without  probable  reafon.  I  graunt  in  dcede  that  it  is 
the  more  commonly  vfed,&  alfo  wateth  not  the  confentingteftimo- 
ny  of  antiquity,forafmuch  as  euen  the  Nicen  Crcde,as  it  is  reported 
intheEcckfiarticalhiftory,addeththeprepofitionin.Butthercwfth- 
all  we  may  marke  by  the  wrytings  of  the  aunci^t  Fathers,that  it  was 
in  olde  time  receiued  without  controueifie  to  fay,  that  they  beleucd 
the  Church  &  not  in  the  Church.For  Auguftine,&  that  ancient  wri* 
ter  whatfoeucr  he  was,  whofe  work  rcmaincth  vndcr  y  name  of  Cy» 
prian  concerning  the  expofition  of  the  Crede,  do  not  only  fo  fpeakc 
thefclueSjbut  alfo  do  exprefly  note  that  it  (liould  be  an  vnproper  ma- 
ner  of  fpeakinge  if  the  prepofition  were  adioyncd,&  they  confirmc 
their  opmion  with  no  triflmg  reafon.For  we  therforc  teftifie  that  wc 
belcue  in  God  becaufe  vpo  him  as  a  true  fpcaker  our  mind  rcpofeth 
it  felfc,  &  in  him  our  conhdcnce  rcftcth  which  could  not  fo  coucni- 
cntly  be  fpokcn  to  fay  in  the  Church,no  more  than  it  could  be  fayd, 
I  belcuc  in  the  forgiuenes  offinnes,  orinthcrcfurredigoftheflel'h. 
Therefore  aithougU  I  woulde  not  ftriuc  about  wordes,  yet  I  haddc 


Cap.i .  Of  the  outward  mcanes 

rather  follow  the  propriety  of  fpcakinge  that  rtiouldc  be  fittcfl  to  ex- 
prclfe  the  m  itter,than  curioufly  to  fccke  for  formes  of  fpcech  where- 
by the  matter  may  without  caufe  be  dirkened  .  But  the  cnde  is,ihac 
we  rtioulde  knowe  th.u  although  the  Deuill  attempt  all  meanes  to  o- 
uerihiowc  the  grace  of  Ch  rift,  and  though  the  enernies  of  God  be 
caried  with  violent  rage  to  the  fame  entent  :  yet  it  can  not  be  extin- 
gujihcd ,  nor  the  bloudc  of  Chrift  be  made  barren  ,  but  that  it  will 
bring  foorth  fome  frute.  And  fo  is  both  the  fecret  cledionof  God, 
and  his  inwarde  callingc  to  be  conlidcred  :  bscaufe  he  alone  kno- 
wcth  who  be  his ,  and  holdeih  them  enclofcd  vnder  a  fcale  as  Paulc 
tcarmeth  it ;  faying  that  they  beare  his  tokens  whereby  they  may  be 
^*'**  feucrally  knowcn  from  the  reprobare.  But  becaufe  a  fmali  and  con- 
temptible number  lieth  hid  vnder  a  huge  multitude,  &  a  few  graincs 
of  whcatc  are  coucrcd  with  a  heape  of  chaffe,  to  God  onely  is  to  be 
.  left  the  knowledge  of  his  Church,  the  fundation  whereof  is  his  fe- 
cret cledio.  But  If  IS  Jiot  fufficient  to  concciue  m  thought  and  mindc 
the  multitude  of  the  elect,  vnleflc  we  thinkc  vppon  fuch  an  vnicy  of 
the  Church  into  which  we  be  truly  perfwaded  that  we  our  feiues  be 
engrafted.  ForvnlffTewe  be  vnder  our  hcide  Chrift  vnitedtogc-! 
ihcr  with  all  the  reft  of  his  members  -  there  abideth  for  vs  no  hope 
of  the  inheritance  to  come.  It  is  therefore  called  Catholike  or  Vni- 
iierfill ,  becaufe  we  can  not  finde  two  or  three  Churches  bur  that 
Chnft  muft  be  torne  in  fonder, which  can  not  be  done. But  all  the  e- 
led  of  God  are  fo  knit  together  in  Chrift » that  as  they  hang  vppon 
one  head>fo  they  may  grcwc  together  as  it  were  into  one  body,clca- 
umg  together  with  fuch  a  comparing  of  ioynics  as  the  members  of 
one  fehe  body  :  being  truely  made  one, which  with  one  hope,F3!ch, 
Charity  jWith  one  ftlfc  Spiritc  of  God  do  hue  together,  beingc  cal- 
.  led  not  only  into  one  inheritance  of  eternal  hfe,but  alfo  into  one  par- 
takinge  of  one  God  and  Chrift.  Wherefore  although  the  forowefull 
defolationthatonech  fide  prefenteth  it  ftlfe  in  fight,  criethouithac 
there  is  nothinge  left  of  the  Church ,  yet  Ictre  vs  know  that  CrTiftcs 
death  is  frutefuUand  that  God  maruelloufly  as  it  were  in  fecretc 
corners  preferueth  his  Church.  As  it  was  C^yd  to  Elins,  I  haue  kept 
to  my  felfe  feuen  thoufand  meji  that  haue  not  bowed  their  knee  be« 
fore  Baal. 

5  Albeit  this  article  of  the  Crcede  doth  in  fome  refped  belongc 
to  the  outwarde  Church,  that  euery  one  of  vs  (liould  holde  himfelfc 
in  brotherly  confent  with  ail  the  children  of  God  ,  fhoulde  yccldc 
vnto  the  Church  that  authoritie  which  it  deferueth,  finally  ftiould  fo 
bchauc  himfclfe  as  a  /hepe  of  the  docke.  And  chwrfore  is  adioynedthe 

commit 


to  Saluation.       Lib.4..  421 

communion  of  Saintes.Which  pnrccll,althoueh  commonly  the  oldc 
wncers  dolcaue  k  out,  yet  is  not  to  be  neglcftcd  :  bccaiifcir  very 
well  exprclTcth  the  qualitieof  theChurche:  as  if  it  had  bene  fayed 
that  the  Saints  are  gathered  together  into  the  fcllowrnippe  ofChrift 
with  this  condition,  that  whaiioeiier  benciites  God  bcrtowcth  vpon 
them  th^y  lho«Id  concuiually  communicate  them  one  to  an  other. 
Whereby  yet  the  diucriinc  of  graces  is  not  taken  away, as  we  knowc 
that  the  gifces  of  thcholy  Ghoft  are  diueifly  diihiouted:  neithcris 
the  order  of  ciuile  gouernementdifturbed,  by  whicii  it  is  Jaw  full  for 
cuery  man  priuately  to  enioy  his  owne  poflcflions.as  it  is  necclfary, 
that  for  preferuation  of  peace  among  men,  they  fhould  hau?  among    • 
them  felues  pccuhare  anddeuidcd  properties  of  things.  But  there  is 
a  community  affirmcdjfuch  as  Luke  defcribeth,that  of  the  multitude  A^.4. 
of  the  belcuers  there  was  one  harte  and  one  foulczand  Paule,  when  ^.'* 
hecxhorteththe  Ephciians  ro  be  one  body,  one  Spirit,  as  they  be  J' '*^"* 
called  in  one  hope.  For  it  is  nor  portibie ,  if  they  be  rrucly  pcrfwaded 
tliat  God  is  the  common  father,  and  Chrift  the  common  head  to 
them  all, but  that  being  coniotned  among  thcmfcJucs  with  brot!  erif 
tour  ,  they  Ihoiild  continually  communicate  thofc  things  that  thfy 
liaue.  Nowe  it  much  behoueth  vs  to  knovve  what  profice  thereupon 
rcturneth  vnto  vs.  For  we  bcleue  he  Churche  to  this  ende ,  that  we 
may  be  certainly  perfwaded  that  we  are  the  merr.bers  of  it.  For  by 
this  meanc,  our  faluation  relteth  vpon  fure  and  foundc  ftayes,  that  it> 
although  the  whole  frame  of  the  world  be  iliai^en ,  can  not  come  fo 
ruine  and  fall  downe.  Firrt  it  ftandeth  with  goddcs  elcdion  ,  netrher 
can  it  vary  or  fade  but  together  with  Iflseternall  Proiiidcnce.  Then, 
it  IS  after  a  certaine  mancr  ioined  with  the  ftcdfadnclfe  of  Chnft, 
which  will  no  more  fuftcr  his  faithfull  to  be  plucked  from  him  ,  than 
his  owne  members  to  be  rente  and  torne  in  peccs .  Beiide  that ,  we 
arc  allured  that  rrueth  iliall  alway  abide  with  vs ,  fo  lon»  as  we  are 
holdenin  the  bofomeof  the  Church  Laftof  altha:  we  feic  that  thefc 
promifcs  belong  to  vs,  there /lialbefaluation  in  Syon,  God  Ihall  for  loeT.t. 
cuer  abide  in  Hierufalem ,  that  it  may  not  at  any  time  be  moued.  So  ?  '• 
much  canthcpartakingofthc  Church  do,  that  it  holdeth  vsin  the  ^]!"^  '^ 
fellowippe  of  God.  Alfo  in  the  very  worde  Communion  is  much  ^  ^  **• 
comfort :  becaufe  while  it  remaincth  certaine ,  that  whatfoeuer  the 
Lorde  gcucth  to  his  and  our  members,  belongeth  to  vs,  our  hope  is 
by  all  their  good  things  confirmed.  But  in  fuch  forte  to  embrace  the 
vnitie  of  the  Church ,  it  is  not  needefull  (as  we  haue  already  fayed) 
to  fee  the  Church  it  felfc  with  our  eyes  >  or  felc  it  with  our  handes: 
but  rather  by  this  that  it  confiiicch  ia  Faith^  wc  are  admonifhed  thoc 


Cap.xJ  Of  the  outward  mcanes 

we  ought  no  IcfTc  to  thinkc  it  to  be ,  when  it  paflcch  our  vndeift5n«sL 
ding ,  than  if  it  openly  appeared.  Neither  is  our  faith  therefore  the 
worfe ,  becaufe  it  conceiaeth  it  vnknowcn  :  for  afmuch  as  we  are  not 
here  in  comaunded  to  difcerne  the  reprobate  from  the  cled  (which 
is  the  office  of  God  onel7,and  not  ourcs)but  to  determine  aUuredly 
in  our  mindcs,  that  all  they  that  by  the  merciful!  kindneffc  of  God 
the  father  through  the  effeduall  working  of  the  Holy  Ghoft,  arc 
come  into  the  partaking  of  Chrift,are  feuered  into  the  pecuharright 
and  proper  poffeffion  of  Chrift :  and  that,for  afmuch  as  we  be  in  the 
number  of  thore,we  are  partakers  of  fo  great  a  grace. 

4     But  fith  it  is  now  our  purpofe  to  entreat  of  the  vifible  Church, 

let  vs  Icarne  cuen  by  this  one  title  of  Mother,how  much  y  knowledge 

thereof  is  profitable,  yea  ncceffary  for  vs :  for  afmuch  as  there  is  no 

other  entry  into  lifejVnlcffefhcconceiuc  vsinhcrwombc  ,vnlcflc 

fhc  bring  vs  forth  ,  vnlcffe  ihc  {cede  vs  with  her  breaftcs,  finally  vn- 

lefle  (he  kepe  rs  vnder  her  cuftody  and  goucrnaunce,vntilI  fuch  time 

M.it.21.  as  being  vnclothed  of  mortal!  flefli  we  lliall  be  like  vnto  AngcIs.For 

'°-        our  weakeneflc  fuftVeth  vs  not  to  be  difmifled  from  fcholejtill  we  hauc 

^'  ^7-  bene  fcholars  throuf;hout  the  whole  courfe  of  our  life.  Befidc  that 

loel.'.  outof  hcrbofomc  there  isnoforgeuenelfe  of  (innes ,  and  no  falua- 

»s.        tion  to  be  hoped  for,a5  witncfleth  Efaie  &  loci,  with  whom  agreeth 

Exe.  1 3.  Ez.cchiel  when  he  declareth  that  they  (hall  not  be  in  the  number  of 

^         Goddcs  people  whom  he  puttcth  away  from  the  heauenly  hfe.  As 

on  the  contrary  fide ,  they  arc  fayd  to  write  their  names  among  the 

circiens  of  Hierufale,that  turnc  them  felues  to  the  following  of  true 

PfajoS  godhneffe.  After  which  marter  it  is  alfo  fayed  in  another  Pfalme: 

4»         Remember  me ,  Lorde,  in  the  good  will  of  thy  people  :  vifite  me  in 

thy  faluation  that  I  may  fee  the  benefites  of  thy  elcd ,  th.;t  I  may  be 

merry  in  the  mirth  of  thy  pcople,th3t  I  may  reioife  with  thy  enheri- 

taunce.In  which  wordes  the  fatherly  fauor  of  God,  and  the  peculiar 

teftimonicottheSpiritualllife  isreftrained  tohisflockcjCothatihc 

departing  from  the  Church  is  alway  damnable. 

5     But  let  vs  precede  to  profecute  that  which  properly  belongeth 

Ephe.4.  to  this  place.Paul  writeth  that  Chrift,  that  he  might  fulfill  all  things, 

* '  •       gaue  fome  Apoftles ,  fome  Prophetes,  fome  Euangeliftes ,  and  fome 

Paftors  &  teachers,to  the  reftorins;  of  the  holy  ones,  into  the  worke 

'  of  minift  eric,  vnto  the  edification  of  the  body  of  Chrift :  vntill  we  ali 

come  into  the  vnitie  of  Fayeth ,  and  of  the  acknowledging  of  the 

fonne  of  God ,  vnto  a  perfed  manne ,  and  to  the  meafure  of  the  full 

growen  age  of  Chrift.  Wc  fee  howe  God ,  which  was  able  to  make 

them  that  be  his  perfect  in  a  momenjc,  yet  will  no:  haue  them  grow 


To  Saluation.  Lib4.  422 

into  manly  age  but  by  the  bringing  vp  of  the  Church.  We  fee  the 
mcane  cxprcHedjfor  that  vnto  the  Paftorsis  enioincd  the  preaching 
ofthchcauenly  dodrine.  We  fee  howe  all,  not  one  excepted,  are 
brought  into  one  rule,that  they  fhould  with  milde  Spirit  and  willintj 
tolearnc,yelde  tJicmlHues  to  the  teachers  appointed  for  that  vfe. 
And  by  this  markc  Efayc  had  longc  before  fet  out  the  kingdomc  of  Ffa  59. 
Chrilt.where  he  faycih  :  My  Spirit  which  is  in  ihce  ,nnd  the  wordcs  =»• 
that  I  haueput  m  thy  mouth  fhallneuerdcparte,  neither  out  oFthy 
mouth,nor  out  of  y  mouth  of  thy  fedc  &  thy  childres  childre.  Wher- 
vpon  followeth  that  they  are  worthy  to  pcriOi  with  famine  &  pming 
hunger  ,whofoeucr  they  be  that  refufe  the  Spifituall  meate  of  the 
(bule  reached  vnto  thctn  of  God  by  the  handcs  of  the  Church.  God 
doth  breath  faith  into  vs ,  but  by  the  inftrument  of  his  Gof'peJl ,  as 
Paule  faycth  that  faith  is  by  hearmg.  A%  alfo  with  God  rcmamerh  ^om.to 
his  power  to  faue,but  (as  the  fame  Panic  witnclTcth)  he  vtrcreth  and  *  ^* 
difplayeth-thc  fame  in  the  preaching  of  the  Gofpell.For  this  reafon 
in  olde  time  he  wiled  that  there  ihould  be  made  holy  afTemblies  to 
the  fanduary,thatdodrine  ntercd  by  the  mouth  of-the  Pricft  fhould  Pfa  i  ji 
nourilh  the  confente  of  faith.  And  to  no  other  ende  thofe  plorious  '^' 
titles  haue  rcfped  ,  where  the  temple  is  called  the  rclt  of  God  ,  and  , 
the  fanduary  his  houfe,  vvherc  he  is  .Oiyed  to  fit  betwene  the  Cheru- 
bins,but  to  bring  eftimationjloue,  reuerence  and  dignitie  to  the  mi- 
nifteric  of  the  hcauenly  dodrme,  which  orherwifc  the  fight  of  a 
mortall  and  defpifed  man  would  not  a  litle  diminifli.  Therefore  that 
weftiould  knowe,  that  out  of  earthen  vcflelsis  brought  fourth  vnto  J.ror. 
vs  ineftimable  treafure,  God  himfclf  cometh  fourth, &  in  as  much  as  4-7  • 
he  is  author  of  this  degree,  fo  he  will  haue  himfclf  to  be  acknowled- 
ged prefentc  in  his  irjftitution.Therforc  after  that  he  hath  forbidden  Lcui.ip 
his  to  giue  themfcluesto  iudgemcnt  by  flying  of  birdcs,  to  fouth  j*« 
fayings,magicall  aries,necromancy  and  other  fuperftitions,he  immc- 
diatly  addcfh  that  he  will  geue  them  that  which  ought  to  fuffice  in 
ftcade  of  all,  that  is  to  fay,  that  they  fhall  neucr  be  deftitute  of  Pro- 
phetes.But  like  as  he  fent  not  the  olde  people  to  Angels ,  hut  raifed 
vp  teachers  out  of  the  carth,which  might  truely  performe  the  office 
of  Angels :  fo  at  this  day  alfo  his  will  is  to  teach  vs  by  men.  And  as  in 
the  olde  time  he  was  not  contente  with  the  onely  lawe ,  but  added 
Pricfts  for  expofitors ,  at  whofe  hppes  the  people  (hould  enquire  for 
the  true  meaningc  thereof;  fo  at  this  day  he  not  onely  wiUeth  vs 
to  be  hedefully  bent  to  reading,but  alfo  appointcth  maifters  ouer  vs, 
by  whofe  trauail  we  may  be  holpcn :  whereof  cometh  double  profit. 
For  on  the  one  parte  by  a  very  good  triali  it  proucth  our  obedience, 


Gap.i .  Of  the  outwarde  meanes 

where  wchcare  his  miniftersfpeakingeuen  as  it  were  himfelfc.  On 
the  other  fide  it  alfo  prouideth  for  our  wcaknelTe ,  while  after  the 
mancr  of  men  he  had  rather  fpeake  vnto  vs  by  interpreters  to  allure 
vsvnto  him,  than  with  thondring  driue  vs  away  from  him.  And 
rruelyhor^e  expedient  thisfamdiar  maner  of  tcachmg  is  for  vs,  all 
the  godly  do  fele  by  the  feare  wherewith  the  maieftie  of  God  doth 
virorthily  aftonifhthem.  Bur  they  that  thinkc  that  the  authoritieof 
thcdodrineis  abaced  by  the  contempt  of  chr  men  that  are  called 
to  teach,  do  bewray  their  vnthunkcfulncffeibecaufe  among  fo  many 
excellent  giftes  wherewith  God  hath  garnifhed  mankinde  :  this  is  i 
fin;>ular  prerogatiue,  that  he  vouchcfaueth  to  confccrat  the  mouths 
and  tongcs  of  men  to  himfelfc,  that  his  owne  voice  flio uld  found  in 
them.  Wherefore  on  our  behalues  let  vs  not  be  greued  obediently 
to  embrace  the  dodrinc  of  faluation  fet  foorth  by  his  commaunde-r 
tncntand  by  his  owne  mouth  :  becsufc  although  the  power  of  God 
is  not  boundc  to  outwarde  meanes ,  yet  he  hath  bounde  vs  to  ao  or-» 
dinarymmerof  teaching  .which  whylc  phrcntikcmcnnc  refufe  to 
kepe,they  wrappcthcmfrlues  m  many  deadly  fnares.  Either  pride, 
or  difdauiefulneifc^orenuie  moiieth  many  to  perfwade  themfeluej 
that  they  can  fufficicntly  profit  by  their  owne  priuate  reading  and 
ftudy ,  and  fo  to  defpife  publike  afiTcmblics  ,  and  to  accompte  prea- 
ching fuperfluous.Btit  fith  they  do  as  much  as  in  the  is  lofe  or  breake 
in  fonder  the  holy  bondc  of  vnitie  >  no  man  efcapeth  the  due  pu- 
nifhmentof  this  diuorce,  bathe  bcwiccheth  himfelfe  with  peftilenc 
errouTS  and  moft  wicked  dotages.  Wficreforc,  that  the  pure  (impli- 
citie  o(  faith  may  florifh  among  vs ,  let  vs  not  be  grieusd  to  vfe  this 
excrcifc  of  godlinefle,  which  God  by  his  inftitution  hath  {liewed  to 
be  necefTarie  for  vs  and  fo  carneftly  comendcth.  But  there  was  neuer 
yet  foud  any  eucn  of  the  moft  wanton  dogges  which  would  fay  that 
we  ought  to  ftoppe  our  cares  againft  God  t  but  in  all  ages  the  Pro- 
phets and  godly  teachers  haue  had  a  hard  ftnfe  againft  the  wicked, 
whoes  fti(bbornefle  can  neuer  come  vnder  this  yoke,  to  be  taught  by 
the  mouth  and  minifterie  of  mennc.  Which  is  as  much  as  to  blottc 
out  the  face  of  God  which  lliineth  vnto  vs  in  dodrine.  For ,  in  oldc 
time  the  faithfull  were  commaunded  to  fekc  the  face  of  God  in  the 
Sanduarie,  and  the  fame  is  fo  ofte  rcpeted  in  the  iawe,  for  no  other 
caufc  but  for  that  the  dodrinc  of  the  Iawe  and  the  exhortations  of 
the  Prophets  were  tothem  ahucly  image  of  God:  as  Paule  affir- 
mcththat  in  his  preaching  fhineth  the  glorieof  Godin  thcfaceof 
Chrift.  Howe  much  the  more  detcftable  are  the  A  poftates,  which 
gredcly  fecke  to  deuide  Churches,  as  though  they  did  driue  Ihcpa 

from 


to  Saluation.        Lib.4.  42^ 

from  their  foldes  and  calt  chem  into  the  niourhc^  of  wolues.  Bcjc  wc 
murt  holdc  that  which  we  hauc  alleged  out  of  Pauljthnc  (he  Church 
isnoothcrwirebildcd  bucby  outwarde  pieaching.nnd  that  the  holy 
ones  are  holden  together  with  no  other  bonde  but  when  with  lear- 
ning and  prorting  with  one  confentc  they  kepe  the  order  appointed 
by  God  to  the  Church.To  this  cnde  pnncipally,fls  I  hauc  fayed,  the 
faithfull  inoidc  time  vnder  the  lawcwere  commaundtd  torcforte 
to  the  fanduary.Brcaufc  whcnMofes  fpeikcth  of  the  dwelling;  plnce  Exo.io» 
of  Godjhe  doth  there  withall  call  It  the  place  of  n>me  ,  where  God  -4. 
hath  fet  the  memoric  of  hisname.  Whereby  he  plainely  teachcrh 
that  without  the  do6i''ineofgodlintfic  there  IS  no  vfc  thereof  And 
it  IS  not  doutcfull  but  that  for  the  Ihme  reafon  D.iuid  with  great  bit. 
tcrncfle  of  Spirit  cornplaineth  that  he  is  by  the  tyrannous  cnr^lcicof 
his-  cnetnies  kept  from  entring  into  the  Tabernicle.  It  femtth  com- 
monly to  many,a  childifh  lametation,becaufe  it  fhould  be  but  a  very 
fmall  JoiTe,and  alfo  no  great  pleafurc  ihould  be  forgone  thereby,  to 
w.uite  the  entric  of  the  temple,  fo  that  there  were  enough  of  other 
dclitefuli  things.  But  he  bewajleth  that  with  this  one  gricfe,an2uiib, 
and  forowe  ,  he  is  fretted  &  vexed  &  in  a  msncr  waflcd.  For  nothing 
is  of  greater  cftimation  with  the  faithfull,  than  this  helpe  whereby 
God  by  degrees  lifteth  vp  his  on  hie.  For  this  is  alfo  to  be  noted, that 
God  in  the  mirror  of  his  dodrine  alway  fo  (hewed  himfelfe  tothc 
holy  Fatbers, that  the  knowledge  was  fpirituall.  Wherefore  the  tem- 
ple IS  called  not  oncly  his  face,but  alfo  (to  take  away  all  fuperftition) 
his  foote  ifole.  And  this  is  that  happy  meting  into  vnitie  of  faith, 
Vvhile  from  the  hieft  cuen  to  the  loweft  all  do  afpire  to  the  head.  All  ppa.!  3% 
the  temples  that  cuer  the  Gentiles  vpon  any  other  purpofe  buildcd  7. 
to  God ,  were  but  a  mere  prophaning  of  his  worfhip  :  whcreunto  ^f^^-99' 
though  not  with  like  groflenes,yct  fomwhat  the  lewes  fell. Whereof  ^'p' 
Stephwi  out  of  the  mouth  of  Efay  rcprocheth  the,whcre  he  faycih,  ,*g  2. 
that  God  dwelleth  not  in  temples  made  with  handes.&c.  B'ecaiifc  ^St.^, 
onely  God  doth  by  his  worde  fan^tifie  to  himfelfe  temples  to  the  43. 
iawefull  vfe.  Andifwc  rafhly  attempt  any  thing  without  his  com- 
maundement,  by  and  by  to  an  euill  beginning  do  dcauc  ncwc  deui- 
f€S  by  which  y  euill  is  fprcade  abrode  without  mcafurc.  Yet  Xerxes, 
when  by  the  coijfell  of  the  Magitias  he  burned  vp  or  plucked  downc 
alltheteplesof  Greece,vndifcrete]y  fayedjtharthcgoddes  to  whom 
all  things  ought  to  be  freely  open  were  inclofed  within  wals  &  tile«. 
As  though  it  were  not  in  the  po.  cr  of  God,to  the  entente  he  mt^^hc 
be  ncrc  vs,after  xeeitaine  m.incr '  o  dcfcende  vnto  vs,&  yet  neither 
to  chaunge  place ,  nor  tofaftcn  ys  to  earthly  mcancs :  but  rather  by 


Cap. I.  Of  the  outwarde  meanes. 

certaine  chariotes  to  carry  vs  vpto  hisheauenly  gloiy  ,  which  wktl 
the  inmeafurable  grcatneifc  cherof  Bleth  all  things,  yea  &  in  heigch 
furmounreth  the  heaucns. 

6     Nowe  forafmuch  as  at  this  time  there  hath  bene  great  ftrifc 
about  the  cffediialnelTe  of  the  minifteryjwbile  Tome  cxcefliucly  am- 
plifie  the  dignitic  thereof:  and  feme  other  affirme  that  that  which 
improperly  belongmg  to  the  Holy  Ghoft  is  wrongfully  geucnaway 
CO  mortallman,if  we  thinke  that  rainiftcrs  and  teachers  do  pcnrcc  to 
the  mindes  &  harteSjto  amende  as  well  the  bhndncfie  of  the  mindes 
as  the  hardnefle  of  hartes :  it  is  mete  that  we  geue  a  right  determi- 
nation of  this  cotrouerfy. All  that  they  contende  on  both  partes  (hal 
cafily  be  accorded  by  exprefly  noting  the  places  where  God  the  au- 
thor ofprcaching  ioining  his  Spirit  with  it  promifeih  fruit  thcrcofrc^ 
againe,  when  fettering  himfelf  from  outwardc  helpcs  he  chalengeth 
•to  himfclfe  alone  as  well  the  beginnings  of  f^ith  as  the  whole  courfc 
Mala.4.  thercof.lt  was  the  office  of  the  fecode  Elias  (as  Malachie  witneffeth) 
Ioh.i  K  *^  enlighten  the  mindes , and  to  turne  the  bancs  of  fathers  to  the 
X  6.        children,  and  vnbeleucrs  to  the  wifedome  of  the  righteous.  Chrift 
I. Pet. I.  pronounceth  that  he  fendeth  the  Apoftles  ,  that  they  fbould  bring 
*^.       fruitc  of  their  labor.  But  what  that  fruite  is  Peter  fhortly  deHneth, 
"■^  ?^'  -Tayingthat  we  be  regenerate  with  incorruptible  fcede.  And  there- 
I. Cor  p  fore  Paule  gloricth  that  he  by  the  Gofpcll  begate  the  Corinthians^ 
».         and  that  they  were  the  fealeof  his  Apoftlciliippe:  yeathathc  was 
z.Cor.   notahterallminifterjfuchasdidonely  bcate  ihc  eares with  founds 
^C  r    pf  v^Jcc  ,  but  that  there  was  geuen  him  an  eft'cdualnellc  of  Spirit, 
^'.4.  '   thathisdodfineniouldnotbevnprofitable.  In  which  meaning  alfo 
Gal  ?.i  in  an  other  place  he  fayeth  ,that  his  Gofpell  was  not  in  word  oncly, 
i.Cor.    but  jn  power.  He  affirmeth  alfo  that  the  Galathians  by  hearinge  re- 
^  ^'       ceiucd  the  Spirit  of  faith.  Finally  in  many  places  he  maketh  himfclfe 
not  oncly  a  worker  together  with  God ,  but  alfo  affigncth  Uimfelfc 
the  office  of  geuing  faluation.  Truely  he  neuer  brought  fourth  all 
thefc  things  to  this  entent  to  geue  vnto  himfclfe  any  thing  were  ifc 
neuer  foUttle  feuerally  from  God :  as  in  an  other  place  he  fhortly  dc- 
claicih ,  faying :  our  labourc  was  not  vnprofitablcin  the  Lordc ,  ac- 
y^  r  cording  to  his  power  mightily  working  in  me.  Againe  in  another 
^',,     *  placc,he  that  was  mightic  in  Peter  towarde  thecircumcifion,  was 
Gala. 2.  alfo  mightie  in  me  towarde  the  Gentiles.  But  howe  he  leaueth  no- 
^'         thing  feuerally  to  the  roiniftcrs,appearcth  by  other  places,as:hc  that 
I.Cor.  piajjt^thjs  nothing,  and  he  that  watcreth  is  nothing,  but  God  that 
geucth  the  encrcafe.  Again:!  haue  laboured  more  than  all :  not  T,but 
the  grace  of  Go(i  that  was  with  me.  And  truely  we  muft  holde  fait 

thofc 


To  Saliiation.       Lib.4.  424 

tTiofc  fayings,  where  Godafcnbing  tohirtifclfe  che  cnlighrcningof 
the  minde  ,  and  che  renewing  of  the  harte  ,  teacheth  that  it  i  j  a  rob- 
bcrie  of  God  if  man  take  vpon  himfelf  any  parte  of  either  of  them. 
In  the  mcane  time  if  any  man  offer  himfelfc  to  the  minifters  whom 
God  ordcineth,  willing  to  learnc>hc  fhall  knowe  by  the  fruce,  that 
this  maner  of  teaching  not  in  vaine  plcafcd  God,  and  that  this  yoke 
of  modefty  was  not  in  vaine  layed  vpon  the  faithful!. 

7  But  as  for  the  Church  vilible  and  which  is  within  the  compafle 
of  our  knowledge  ,  what  iudgcment  is  mete  to  be  geucn  thereof,  I 
ihinkeit  already  appeareeuidcntly  by  that  which  we  hauc  before 
fayed.  For  we  hauc  fayed  ,  that  the  holy  Scripture  fpcaketh  of  the 
Church  after  two  fortes.  Somtime  when  it nameth  the  Church,  it 
mcancth  that  Church  which  is  in  dcede  before  Godjimo  which  none 
are  receiued  but  they  that  are  both  by  grace  of  adoptio  t  he  children 
of  God,  and  by  fanftification  of  the  Spirit  the  true  members  of 
Chrift.  And  then  truely  it  comprchcndeih  not  oncly  the  holy  ones 
that  dwell  in  earth  ,  but  alfo  all  the  elcd  that  haue  bene  fince  the  be- 
ginning of  the  world.  But  oftentimes  vnder  the  name  of  the  ChurcU 
it  figniHcth  the  vniucrfall  multitude  of  men  fcatcered  abrode  in  the 
world,  which  profeffe  that  they  worfhip  one  God  and  Chrift,  by 
Baptifmc  cntre  into  his  faith,by  partaking  of  the  Supper  teftific  their 
vnirie  in  true  do^rine  and  charitie ,  haue  an  agreement  in  the  word 
of  the  Lorde,  and  for  the  preaching  thereof  do  kepc  the  minifteric 
ordeined  by  Chrift.  In  this  Church  there  be  mingled  many  hypo- 
crites which  haue  nothing  of  Chrift  but  the  name  and  outwardc 
ftiewe  :  there  be  many  ambicious,couetous,  enuious,  cuill  fpeakers, 
fome  of  vnclcane  life:  which  be  fuffred  for  a  time,  either  becaufc 
they  can  not  by  lawfull  order  of  iudgemec  be  conuinced,  or  becaufc 
thereisnotalway  in  vre  that  feucritie  of  difcipHnc  that  ought  to  be. 
Therc/orc  as  we  muft  ncedes  beleue  that  the  Church  which  is  inui- 
fible  to  vSjis  to  be  feen  with  the  eyes  of  God  oncly :  fo  arc  we  com- 
maunded  to  regarde  this  Church  which  is  called  a  Church  in  refpcd 
of  men, and  to  kepc  the  communion  of  it. 

7  Therefore  fo  much  as  behoucd  vs  td  knowe  it,the  Lord  haili  j.TJm, 
fct  It  out  by  certaincmarkcs  and  as  it  Vi'ere  (ignes  vnto  vs.  This  is  21^. 
in  dcede  the  fingular  prerogaiiue  of  God  himfelfe ,  to  knowe  who 
be  his ,  as  we  hauc  already  alleagcd  out  of  Paule  .  And  ti  ucly  that 
the  ralTieneffcof  menne  ftiould  not  crepe  fo  farre,it  is  prouided,  by 
the  very  fucceiTeofthingcs  daily  putting  vs  in  mindc,howc  farre 
his  fccret  iudgementcs  do  I'urmounte  our  vnderftanding.  Foreuen 
they  that  fccmcd  moft  defpcratc ,  and  accomptcd  vttcily  paft  hopc» 


Gap.r,^  Of  the  outwardemcp.ncs 

are  by  his  goodneffe  called  backc  into  the  way ;  &  they  ihnt  fecmc^ 
to  ftande  fcifl  in  comparifon  of  other,doa  oftentimes  fall.  Therefcjrc 
Tomch  according  to  the  fecret  prcdcftination  of  Gcd  (as  Aui^uftjnc  faycdi) 
n  loa.  there  be  many  fhcpe  with6ut,3nd  many  woiucs  wuhin  .  For  he 
^^  •       knowcth  chem,  and  hath  them  marked  that  knowc  neither  him  nor' 
themfelucs  But  of  thofe  that  openly  beare  bis  badE;e,nis  oneiy  eyes 
.   do  fee  who  be  both  holy  wirliout  foming,and  who  wlH  corinue  eiicri 
to  the  ende,  which  is  the  very  chiefe  point  of  falnatjon.  Yeronthe 
other  fide ,  forafmuch  as  he  forfawc  it  to  be  fomedcale  cvpcdJenr^ 
that  we  (hould  knowe  who  were  to  be  accomptcd  his  children  ,  he 
hath  in  this  parte  apphed  himfelfe  to  our  capacitie.  And  becaufe  the 
certaintie  of  faith  was  not  ncceffarie  >  he  hath^puc  in  place  thereof  a 
ccrtaine  iudgementofchiritie'.vvhercby  we  lliould  acknowledge  for 
mcmbres  of  the  Church  thofe  that  both  withconfcftionof  f.'.ith,3n4 
With  example  of  Jife,  and  with  partaking  of  facraments,do  prcfcilc 
the  fame  God  and  Chri(l  with  vs. But  as  for  the'  knowledge  of  the 
body  thereof,  howe  much  more  that  he  kncwe  it  to  be  neceflary  for 
our  (aluation.withfo  much  v  more  ccrtaine  mnrkcs  hchathfet  itoi^t. 
9     Loe  hereupon  groweth  &  arifethvnto  vs, a  face  of  the  Church 
vilible  to  our  eyes  For  wherefoeuerwe  (ee  the  word  of  God  to  bcf 
purely  preached  and  hearde..  and  the  facraments  to  be  miniftrcd  ac- 
cording to  the  inftirutio  of  Chrift,there  it  is  in  no  w/fe  to  be  douted 
that  there  is  fome  Church  of  God  :  forafmuch  as  his  promife  canne 
»tn,i  8.  not  decciuc,  Whcrfocuer  two  or  three  are  gathered  together  in  my 
^'        namejtherc  I  aminihemiddes  of  them  .  But  that  wc  may  euidcnrljr 
vnd  .rftande  the  fumme  of  this  matter,  we  muft  proccde  by  the  fe  as  ic 
were  degrcesrrhat  is  to  fayjthat  the  vniuerfall  Church  is  a  multitude 
gathered  together  out  of  all  narios  whatfoeuer  they  be,  which  being 
iondcred  and  feucrally  fcattercd  bydiftanccs  of  places,  yet  dorh 
5-gree  in  one  truth  of  godly  dodiine,and  is  boundc  together  with  the 
bonde  of  one  fclfe  religion:  And  that  fo  vnderthis  arc  coprehended 
all  particular  Churches  which  are  in  allfownes  and  ftrcetes  accor- 
ding to  rhc  0!-der  of  mens  neceflltie,fo  that  euery  one  of  them  may 
nghifuUy  htue  the  name  and  alstboritie  of  a  Church  :  And  that  all 
particular  men  which  by  profcffio  ofgodlinefle  arcrcckcncd  among 
I'uch  Churches,  although  they  be  in  dede  ftragers  from  the  Church, 
yet  do  after  a  ccrtaine  maner  belong  vnto  it,till  by  poblikc  iudgemet 
they  be  banifhed  out  of  it.  Howbeit  there  is  fomwhata  diuers  manet 
in  induing  of  priuate  men  and  of  Churchcs.For  it  may  fall  in  expe- 
rience, that  fuch  men  as  we  (liall  thinke  not  to  be  altogether  worthy 
of  the  company  of  the  godly,  yet  we  muft  vfe  like  feicthren,  and  ac- 

compc 


To  SaiLiation.  Lia4.  425 

comptthcm  amongc  cljcbithiull ,  for  the  common  confcnt  oii  he 
Church,  whcrby  they  arc  (uftcicd  :\nd  borne  W'ith.>llin  the  body  of 
Chiift .  We  do  not  by  ouic  teltimonie  allowe  fuch  to  be  rricrrbcrs 
of  the  Church:  but  we  Icaue  .hem  rlic  place  that  tlie\  hauc  rn.on  .x 
the  people  of  God,  till  it  be  by  ordcily  ri.'ht  ot  lawc  ta':e  away  h  cm 
them.  But  of  the  very  multitude  wemuH  othcrwiie  thinkc  :  which 
if  It  hath  and  honorcih  the  miniHciy  of  the  Woid^and  ilicadnuni- 
llracionofSacramcntes ,  udefeiueih  without  douc  to  be  efvttn.td 
&  iudi]^cd  a  Church  :  bccaufc  it  is  ccrcaine  that  thole  rhings  arc  not 
without  fruiie  .  So  we  do  alio  picjcruc  to  the  vniucrf all  Chinch  her 
vnitie  ,  which  diuchllie  fpirits  biue  alway  trauailed  to  cue  m  fundcr; 
neither  do  wc  dch aude  of  their  authoritie  iholc  bwfull  aficmblics 
w  hich  are  dilpofcd  according  to  the  fitnclle  of  places. 

10  Wc  hnuc  fet  for  iif  n  s  to  difccrne  the  Church  by  ,  the  prea- 
ching of  the  VVoid>  and  the  obfcruing  of  the  Sacramcnis  F  or  tiitTc 
can  be  no  where  but  they  n^utl  bring  forth  fruitc  •,  and  be  piofpcred 
with  the  blcflingof  God  1  do  not  fay,  that  whcreloeuci  th'.' word  is 
preachcdjthcre  by  and  by  fprinecthvp  fruit:  but  I  lay  that  no  where 
it  IS  receiucd  and  hath  ailayed  featc ,  but  that  it  brin  :cth  foith  the 
cffcdualnciVc  thereof.  Where  the  preaching  of  the  Gofpcll  is  rcue- 
rcntly  heard,  and  the  Sacraments  are  notnegl-dcd  ,howtfoeucr  it 
be,there  for  that  time  appearcth  a  not  deceitful!  &  not  uoutfull  face 
ot  the  Church,  whereof  no  man  may  vnpunillicd  either  del  pile  the 
authoritic,or  refufe  the  admonitionsjor  refilf  the  cciuells,  or  mockc 
at  the  corredions ;  much  Icilc  to  depart  from  it ,  arid  to  brcikc  in 
lunder  the  vnitie  of  it.  For  the  Lorde  fo  hiely  citecmcth  the  Com- 
munion oi  his  Church ,  that  he  comptcth  him  for  a  tratcrous  lunnc 
away  and  forfaker  of  Rehgion.whofocuer  fhal  (tubborncly  tiiraunge 
himfelfc  from  any  Chriihan  fcllowcfliip  ,  fo  that  it  be  inch  a  .one  a$ 
hath  the  true  miniftcric  of  the  Word  and  Sacraments.  He  fo  com- 
mcndeth  the  Churches  authority, that  when  it  is  violate, he  lud^cth 
his  owne  diminifhcd  .  Neither  is  it  of  fmall  importnuncc ,  thai  the 
Church  is  called  the  piller  and  ftrong  ftay  of  truth  and  the  houfe  of «  T;™ 
God.By  which  vvorde$»P.'3ulc  fignifieth,  that  to  the  endc  the  truth  of  '5- 
God  fhould  not  decay  in  the  world ,  the  Church  is  a  faithful  kcper 
thereof :  becaufc  Gods  will  wastohauethe  preachingof  his  word 
kept  pure,and  to  fhcwc  himfelfe  vnto  vs  a  father  ot  houlholdc  by  her 
miniftcrie  and  labour ,  while  ilie  fccdcth  vs  with  fpirituall  nounflie- 
ments,  and  procuieth  all  things  that  make  for  our  laluation.  It  is  alfo  ^P^''  ^ 
noiclcndcr  praile,that  it  is  faidthatfhc  is  chofen  and  fcucrcdby  Epi,e.i 
Chrilt  to  be  his  fpoufe}  chat  ihouid  be  without  wrinkle  and  Ipot^the  a^. 

HHH 


Cap.i ,  *0f  the  outwarde  mcancs 

hoAy  and  fulnes  of  him.  Whereupon  followeth,  that  departing  from 
the  Church  is  a  denying  of  God  and  of  Chrift.  Therefore  fo  much 
the  more  we  muit  beware  of  fo  wicked  difagreement .  For  while  we 
go  abouc/o  much  asm  vs  licth,  to  procure  the  ruinc  of  Gods  truth^i 
we  are  worthy  that  hefhould  fende  downc  his  lighteninii  with  the 
whole  violent  force  of  his  wrath  to  deftroy  vs.  Neither  can  there  be 
imagined  any  fauUe  more  hainou^,than  with  wickedbrcache  of  faith 
lo  dchle  the  maiiagc  that  the  oncly  begotten  fonnc  of  God  hath 
vouchefaued  to  contraftc  witli  v&i 

1 1  Wherefoye  let  vs  diligently  kepc  chcfc  markes  cmprintcd 
in  our  raindes,and]et  vs  efteeme  them  according  to  theLordcs  will'. 
For  there  is  no  thing  that  Satan  moic  endeuoureth  than  to  take  away 
and  abo'illi  the  one  of  thefejOrboth  :fomctimctbat  whenihefc 
markes  are  raced  and  blotted  out.he  may  ta';e  away  the  true  andf 
natural]  diftin(ftion  of  the  Church  :  fomctimc  that  when  they  arc 
brought  m  contempt,  he  may  with  open  falling  away  pfucke  vs  from 
the  Church.By  his  craft  it  is  brought  about,that  in  certain  ages  pafti 
the  pure  preachin-gof  the  word  hath  vanished  away :  and  now c  he 
doth  with  as  great  importunacy  trauaile  to  ouerthrowe  tliemini* 
fterie,  which  yet  Chi  ill  hath  fo  (hbl;llied  in  rlie  Church,  that  when 
it  is  taken  away,  the  edification  of  the  Church  perifheth.  But  nowc^ 
howe  d-iuiigerous,  yea  howe  deadly  a  tentaiion  i«  it  when  it  doth  but 
conu'  in  our  mir.de- [o  depart  from  thit  cpngregarion  ,  wherein  arc 
fccne  the  fignes  and  tokens  by  which  the  ^orde  thought  his  Church 
fufficiently  defcribed?VVe  fe  howe  great  he6e  is  to  be  taken  on  both 
fides.  For,  that  wcfhoclde  not  be  dccciued  voder  the  tide  of  the 
€hurch,cucry  co^regation  that  prctedcth  the  name  of  the  Church 
muft  be  examined  by  that  maner  of  triall,as  bya  touchftone.lf  ithaue 
in  the  word  and  Sacraments  the  order  appomted  by  the  Lord,it  will- 
not  decciue  vs :  let  vs  boldly  yeld  vnro  it  the  honor  due  to  Churches* 
But  contrary  wife  if  it  boalt  it  felfe  without  the  word  and  Sacramets, 
we  muft  no  lefle  with  fearefull  confcicncd  beware  of  fuch  deceites^. 
riian  on  the  other  fide  we  muft  flee  rofhf  neffe  aad  pride. 

iz  Where  as  we  fay  that  the  pure  minifterie  of  the  word  and  the 
pure  vfagc  in  celebrating  the  Sacraments ,  is  a  fufficient  pledge  and 
earneft ,  fo  that  we  may  fafely  embrace  as  the  Church  any  fellowc- 
ihippe  wherein  both  thefeliialbe:  this  extendeth  Co  farre,tbai  it  is 
neuer  to  be  caft  of,  fo  longe  as  it  fhall  continue  in  thofe ,  although  it 
fwarme  fullof  many  other  faultes.  Yea  and  there  may  fome  faulti- 
nefTecreepe  into  it,  in  the  adminiftrationeiihcr  of  Dodrine^or  of 
the  Sacramentes ,  which  ought  not  to  eilraunge  vs  from  the  CGm« 

munion 


ToSaluation.         Lib.4.  42^ 

fnanion  of  it.Forall  the  articles  of  true  Dodrme  be  not  of  one  lortc. 
Some  be  fo  necelfanc  to  be  knowcn ,  that  they  ought  to  be  ccrtainc 
tnd  vndoutcd  to  all  men  ,  as  the  propre  principles  of  Religion  :  of 
which  fort  arc ,  That  there  is  one  God.  That  Chrift  is  God,  and  the 
fonne  of  God:  that  oui  Saluation  conliftcth  m  the  mercy  of  God: 
andfuch  like.  There  be  other  that  beino  in  conrroucific  bctwcnc 
Churchcs,yct  do  not  breake  the  vnicie  of  faith.  For  thole  Churciics  ' 
that  difai^rec  about  this  one  point, if  without  lull  of  cbntcntion, 
>\ithout  ftubburncflc  of  affirming ,  the  one  thinke  that  foules  when 
they  depjrtc  from  the  bodies  do  flie  vp  into  henuen  ,  and  the  other 
Church  dare  determine  notb.ing  of  the  pl3ce,but  yet  certainel)  hoi  • 
deth  that  they  hue  to  the  Lorde.Thc  wordcs  of  the  Apoltle  arc:Lct  Phil.  5. 
all  vs  that  be  perfed  thinke  all  one  thing :  but  if  ye  ihinke  any  thing  '^* 
otherwife,  this  the  Lorde  fliall  allorcuele  vnto  you.  Doth  he  not 
fufficiently  l"hewc  thai  diuerliiie  of  opinions  about  thefe  matters, 
that  be  not  To  neceflary ,  ought  to  be  no  grounde  of  difagrcemenc 
among Chriftians?  It  is  in  dtcde  a  principall  pomte,tbat  we  agree 
in  all  things.  But  for  as  much  as  there  is  no  man  that  is  not  wrnppcd 
with  fome  littell  clowde  of  i^norauncc:  either  wc  muHeleaue  no 
Church  at  all.or  we  muft  pardon  a  bcinge  deceiucd  in  fuch  things  as 
may  be  vnknowen  without  violating  the  fummt;  of  Religion  ,  and 
without  lolTe  of  faluation.  But  I  meanc  not  here  to  defend  any  errors 
be  they  ncuer  fo  litlc,  fo  as  I  would  thinke  that  they  (hould  be  chcri- 
(hcd  with  flattering  and  winking  at  them:but  1  fay  that  we  ought  not 
rallily  for  cucry  light  diflcntion  forfake  the  Church,in  which  at  leaft 
that  Dodrine  is  reteincd  fafc  and  vncorrDpt.ed ,  wherin  ftandeth  the 
fdfetieof  godlincfle  ,and  rTie  vfe  of  Sacramentcs  is  kept  as  it  wasin- 
ilitutc  by  the  Lonrde.  In  the  meane  time  if  we  endeuor  to  amend 
that  which  difpleafeth  vs,we  do  thcrin  according  to  our  dutie.  And 
hereunto  belongeih  that  faying  of  Paoie  :  If  any  thing  better  be  i.Cot. 
rcuclcdtohim  that  (itieth  ,  let  the  firft  holdc  his  peace.  Whereby  *4JO* 
it  is  cuidente  ,  that  all  the  membrcs  of  the  Church  are  cuery  one 
charged  with  endcuour  to  publike  edification, according  to  the  mea- 
furc  of  his  grace,  fo  that  it  be  done  comely  and  according  to  or- 
der: that  is  ,  that  we  neither  do  forfake  the  communion  of  the 
Church,nor  abiding  ia  it,do  trouble  the  peace  and  well  ordred  difci- 
pliae  thereof^ 

I J  Butinbcaringc  with  the  rmpcrfedion  of  life,our  gentle  tcn- 
demcflc  ought  to  go  much  fnrther.For  herein  is  a  very  flippenccaC- 
nclfc  to  fall :  and  herein  with  no  fmall  deuifes  doth  Satan  lay  wait 
for  vs.  For  there  haae  bene  alway  fome ,  which  filled  with  falfe  pcr<. 

HHH   ij 


Cap.i .  Of  the  outwarde  mcancs 

fwalion  of  pcrfcft  holinclVe  as  though  they  were  already  made  ccf* 
tjinc  ayry  fpirits  ,  defpifcd  the  company  of  all  men ,  in  whomc  they 
fawc  remaining  any  thing  of  the  nature  of  man.  Such  in  old  time 
were  the  Cachary,  and  they  that  were  as  madde  as  they ,  the  Dona- 
tiiics.  Such  at  this  day  arc  fome  of  the  Anabaptiftes ,  which  would 
fceme  to  haue  prontcd  abouc  the  reft .  Some  there  be  that  offende 
more  by  an  vndifcrete  zele  of  nghtf  oufnefle ,  than  by  that  maddc 
pride. For  vfhen  they  fee  among  them  to  whom  the  Gofpell  is  prea- 
chcdjthc  fruit  of  life  not  agreably  anfwering  to  the  doftrinc  therof» 
they  by  and  by  iudge  that  there  is  no  Church.  It  is  in  deede  a  moft 
iuft  difplcafure,and  fuch  a  one  whereunto  in  this  moit  miferablc 
age  of  the  world,  we  geuc  to  much  occa(ion.  Neither  may  we  excufc 
our  accurfcd  llouthfulnelfe ,  which  the  Lordc  will  not  fuffer  vnpuni- 
fhedrns  euen  already  he  begmncth  with  grcuoas  fcourges  to  chaftifc 
it.  Wo  therefore  to  ys,  which  with  fo  diflblute  licentioufnefl'e  of 
wicked  dooinges ,  make  that  wcake  confciences  be  wounded  by  rea- 
fon  of  vs. But  in  this  againc  they  ofFendc  whom  1  haue  fpokcn  ofjbc- 
caufc  they  can  not  meafure  their  beeing  difpleafed.  For  where  the 
Lorde  requireth  clemencie,  they  leaning  it, do  geuc  themfelues 
wholly  to  immeafurable  rigoroufncfle.  For,becaufe  they  ihinkc  that 
there  is  no  Church  where  there  is  not  founde  purencfle  and  vpright- 
nelfe  of  hfe ,  for  hatred  of  linnes  they  departc  from  the  lawcfull 
Church.while  they  thinkc  that  they  fwarue  from  a  company  of  wic- 
ked men.  They  alledge  that  the  Church  of  Chrift  is  holy.  But  that 
they  may  alfo  vnderftande  that  it  is  mingled  of  good  and  euillmen, 
let  them  hearc  this  parable  out  of  the  mouth  of  Chxift,  wherin  it  is 
fit.i  3.  compared  to  a  nctte^in  which  fiflies  of  alfkindes  are  gathered  toge- 
J'  ther;&  are  not  cho(en  out  til  they  be  laid  abrode  vpon  y  Ihoarc.  Let 
j^  ^'  them  heare  that  it  is  ike  vnto  a  corne  Hclde,which  being  fowen  with 
latc.j,  good  graine,  is  by  the  enemies  fraudc  fcattered  with  tares,  of 
>•  which  itisnotclcanfedvntillthecroppebe  brought  into  the  barnc 
floore.Finally  let  them  heare  that  it  is  like  vnto  a  floore,  wherein  the 
wheat  is  fo  gathered  together ,  that  it  lieth  hidden  vnder  the  chaftc, 
till  being  clcnfcd  with fanne  and  fyue  it  be  at  length  laid  vpinthc 
grainer.  If  the  Lorde  pronounce  that  the  Church  iliall  euen  to  the 
day  of  ludgement  be  troubled  with  thtseuill ,  to  be  burdened  with 
mingling  of  euill  men:  they  do  in  vaine  fecke  for  a  Church  fprinklcd 
with  nofpotte. 

14  But  they  eric  out  that  it  is  an  intollerable  thing,that  the  pefti- 
lence  of  vices  fo  raungcth  abroade.  What  if  the  fayingof  the  A- 
poille  do  here  alfo  anfwerc  them^Amongthe  Corinthians  not  onely 

a  fewe 


To  Saluation.       Lib.4.  427 

a  fcwe  had  gone  out  of  the  way,  but  the  infcdion  haddc  in  a  mnncr 
poflcffcd  the  whole  body  :  There  was  not  ontly  one  kinde  ot"  linnc, 
but  many  :  neither  were  they  light  oftences ,  but  certainc  horrible 
outragious  doings :  it  was  not  only  corruption  of  mancrs ,  but  alio  of 
dodrinc.  What  in  this  cafe  faith  the  holy  Apolile,  that  is  to  fay,  the 
inftrument  of  the  Holy  Gholt ,  by  whoes  teftimonic  the  Cb.urclic 
ilandeth  and  falleth?  Doth  he  require  a  diuifion  from  them?  Doth  he 
banifh  them  out  of  the  kin^dome  of  Chrift  ?  Doth  he  ftrike  them 
with  the  extrcmeft  thunderbolt  of  curfe  ?  He  not  onely  doth  none 
of  all  thefe  thinges :  but  he  both  acknowledgeth  and  reporteth  it  a 
Church  of  Chrift  and  fellowfliip  of  faindcs.  If  there  remaioe  a 
Church  among  the  Corinthians ,  where  contentions ,  fecflcs ,  and  ''^°^'' 
cnuious  partakinges  do  broile :  where  quarels  and  brawlinges  be  in  ^  g,    * 


w —  f.^ ^^-^ .-> J . .-      ^  J.Ccj.i 

vre.with  a  gredmefle  of  hauing  where  that  wicked  dooing  is  openly  ^,  g.  ^ 
allowed,  which  were  abhomin:>ble  among  the  very  Gentilcs.-wherp  & .  5>  i 
Paules  name  is  vniuftly  railed  at ,  whom  they  ought 


red  as  then  father :  where  fomc  fcorne  at  the  rcfurredion  of  the  ^' 
dcadjwith  ruine  whereof  the  v^hole  Gofpell  falhth :  where  the  gra- 
cious gifrs  of  God  ferue  to  ambition,  &  not  to  charitie:wherc  many 
things  are  vncomely  and  vnorderly  doone  :  and  if  therciore  there 
ftiliremaincaChurch,bccaufe  theminiftericofthe  word  and  of  the 
Satraments  is  there  not  rcfufed,  who  dare  take  away  thenamcof 
the  Church  from  them  that  can  not  be  charged  with  the  tenth  pare 
of  thefe  fautes?  They  that  with  fo  great  precifenefle  dcale  (o  cruelly 
againft  the  Churches  of  this  prefent  time :  what  (I  pray  you)  would 
ihev  haue  done  to  the  Galathias  ,  which  were  almoll  vtter  forfakers  ^^l-^ ' 
of  the  Gofpell  amog  whom  yet  the  fame  Apoftle  founde  Churches: 
I  f  They  obieft  alfo ,  howc  that  Paulc  greijoufely  rebuketh  the 
Corinthians  for  fuflering  in  their  company  a  man  that  was  a  hainous 
finner  ..^nd  then  he  feiteth  a  generall  fentence  wherin  he  pronoun- 
ceth,  that  it  is  vnlawefull  euen  to  eate  brcade  with  amanncofre- 
prochcfullhfc.Hcre  they  crie  out:  If  it  be  not  lawefuU  toeatecom-  i.Cor. 
mon  breade,  howe  may  it  be  lawefull  to  eate  with  them  the  bread  of  S*'. 
the  Lorde.  I  confefle  in  deede  that  it  is  a  great  dilhonour,  if  hogges 
and  dogges  haue  place  among  the  children  of  God  :  it  is  alfo  a  much 
niore  dilhonourif  the  holy  body  of  Chrift  be  geuen  forth  to  them. 
And  truclyif  they  be  well  ordred  Churches  ,tiiey  will  not  fufFcr 
wicked  men  in  their  bofomc,  and  will  not  without  choife  admitt^c 
both  worthy  and  vnworthy  together  to  that  holy  banket.Buc  foraf- 
much  as  the  Paftors  do  not  alwav  fo  diligently  vvatchc,yea  and  lome- 
time  arc  more  tender  m  bearing  wuh  men  than  t!iev  ought  to  be,  Qt 

•  -  HHH    lij 


Cap.i .  Of  the  outw^arde  meancs 

are  hindered  Co  that  they  can  not  vfe  that  fgucriiic  that  they  wouM: 
it  cornmerli  top^iie  thaceuen  rhey  that  are  openly  euill ,  are  noi; 
alway  thrurt  out  of  che  company  of  the  holy  ones.ThisIgraunteto 
be  a  faulrc:  neither  will  I  diminillie  it,  iith  l^aule  doth  fo  iharpely 
rebuke  It  m  the  O^nnthians.  But  although  the  Church  be  flacke  in 
her  duetic  ,it  (hall  not  be  therefore  immediately  in  the  power  of 
cnerv  pri'«  'te  man ,  to  take  vppon  him  felfc  the  ludgement  to  (eiiet, 
him.  1  do  «n  dcdc  notdeny  that  it  \s  the  doing  of  a  godly  ma  to  with* 
drawe  himlelfe  from  all  piiuate  company  of  eoill  men,  to  entangle 
himfeife  in  no  willmgfamiiuritic  with  them.  But  it  is  one  thing  to 
flee  the  compaiue  ofeuill  men,and  an  other  ihmg  for  hatred  of  them 
to  forfake  the  Communion  of  the  Church.  But  where  as  they  thinkc 
it  fact  ilege  to  be  partakers  of  the  Lordes  Bread  with  them ,  they  arc 
therinmuc!»  more  rigorous  than  Paule  is.  For  where  he  exhorteth 
vs  to  a  holy  and  pure  partaking",  he  requireth  not  that  one  Ihould 
examine  an  other,or  cuery  man  y  whole  Church,buty  they  (houldc 
echone  proue  h-mlelfe-lf  it  were  vnlawfuil  to  communicate  with  an 
vnworthy  m.in,then  truely  Paul  wo|^ld  bid  vs  co  looke  circumfpe<S- 
ly  whether  there  were  any  in  the  muliitude,by  whocs  vndeannefl'c 
vvemightbedefii'jd.  Nowe  when  he  requireth  onely  ofeutryman 
the  proofe  of  ihcmfelues ,  he  iheweth  that  it  nothing  hiirteth  vs  if 
any  vnworthy  do  rhruft  thcmfelues  in  among  vs.  And  nothing  el's  is 
mcnt  by  this  which  he  fayeth  afterwardcjHe  that  eateth  vnworthily, 
eateth  and  drinketh  iudgementto  himfeife. He  doth  not  Uy,to  othcrj 
but  to  himfelf  And  rightfully.For  it  ought  not  to  ftande  in  the  choifc 
of  eucry  particular  man,who  be  to  be  recciucd,&  who  to  be  reicdcd. 
The  knowledge  '.hereof  bclongeth  to  the  whole  Churche  ,  which 
knowledge  can  not  be  had  without  lawcfuU  order,as  hereafter  {hall 
be  faid  more  at  large.  Therefore  it  fhouldbe  vnrightuous,  that  any 
priuateman  (hpuld  bedef.led  with  the  vnworthincife  of  an  other, 
whom  he  neither  can  nor  ought  to  kepe  backe  from  comming  to  it. 

i6  But  although  by  this  vndifcrete  zeale  of  rightcoufnelfe  this 
tentation  doth  fometime  alfo  entre  into  good  men ;  yet  this  we  fliall 
finde  that  to  much  precifeneflc  groweth  rather  of  pride ,  difdainfuU 
nefle,and  falfe  opinion  of  holyneire,than  of  true  hplincfTc  and  true 
zeale  thereof  Therefore  they  that  are  bolder  than  other,  and  as  it 
were  ftnndcrd  bearers  to  make  any  departing  from  the  Chprcb ,  for. 
the  moft  parte  do  it  vpon  no  other  caufe  ,  but  in  defpifing  of  all  men 
to  boatt  themfelues  to  be  better  than  other  .  Therefore  Aiif  uftinc 
fayeth  well  and  wifely:When  godly  order  &  maner  of  Ecclefiaftical! 
dticipline  ought  principally  to  haue  rcgarde  vnio  the  ynitie  of  Spirit 

in 


c.  s 


To  Saluation.       Lib.4.  428 

inthc  bondc  of  peace  :  which  the  Apoftle  comniaundcd  to  be  kept 
by  bearing  one  wiih  .in  other :  and  which  bcinge  not  kept ,  the  me- 
dicine oi  reuenge  is  proucd  to  be  not  only  fuperfluous,  but  alio  per- 
nicious,and  therefore  nowe  to  be  no  medicine  at  alhthofe  euill  chil- 
<lrcn,which  not  for  hatred  of  other  mens  miqijiiits,biit  lor  affc(ftion 
of  their  owne  contentions ,  do  gredily  labour  cither  wholy  to  drawc 
oratlealt  lodmide  the  wcakccommon  people  ent.mglcd  with  the 
•bofting  of  their  name, fwell.ng  with  pride>madde  with  llubburneflc, 
traiterous  with  fdaundcrs,  troublelome  with  feditions  ,leaft  they 
iliould  fcemexo  want  the  hght  of  truth ,  do  pretende  a  Ihadowc  of 
rigorous  feueritic  :  and  thofc  things  that  are  in  the  holy  Script  jres 
<6  naundcd  to  be  done  with  a  gentler  kinde  of  healing/auingthe  fin^ 
ceritic  of  iouejand  kcping  the  vnitic  of  peace,  to  corrcd  the  faultcs 
of  brethren,  they  abufe  it  to  facrilcgcof  fchifme  ,  andtooccafioiiof 
<rutting  of  But  to  godly  and  quiet  men  he  geueth  this  counfeli  >that  Bhifd, 
ihcy  mercifully  correct  that  which  they  can,  and  that  which  they  can  *'b 
not ,  paciently  beare ,  and  gronc  and  mournc  with  Joue ,  vnttll  God 
citiier  amende  and  corred  them,or  at  the  harueft  rootc  vp  the  tares, 
and  fannc  out  the  chaffe.Lct  the  godly  trauaile  to  fortifie  thcmfelucs 
with  thcfe  arnuires,  Icall  while  they  fecmc  to  thcmfclues  ftrong  and 
couragious  reuengcrs  of  righteoufnes ,  they  departe  from  the  king* 
dame  of  he3ucn,which  is  the  oneiy  kingdomc  of  righteoufncffe.Foc 
(ith  it  is  Gods  will  to  hauc  the  communion  of  his  Church  to  be  kept 
in  this  outward  ft  lowfhip:he  that  for  hatred  of  cuil  men  doth  break 
the  token  ofthat  feloilwp ,  entreth  into  a  way  whereby  is  a  flippeiy 
falling  troro  the  communio  of  faints.  Let  thcmthinkcthatina  grcac 
multitude  there  be  many  truely  hftly  and  innocent  before  the  eyes  of 
the  Lord, whom  rhey  fse  not.Let  them  think  that  euen  of  them  that 
be  difcafcd  there  be  rtftny  that  do  not  plcafe  or  flatter  thcmfclues  in 
ihcir  faulres,  but  bcmg  nowe  and  then  awakened  with  carneft  fearc 
of  God  do  afpire  to  a  greater  vprightnefle.  Let  them  thinkc  that 
iudgement  ought  not  to  be  geucn  of  a  man  by  one  deede:forafmuch 
as  the  liolicft  do  fomtime  fall  away  with  a  moft  greuous  fall.Lctthcm 
thinke  that  to  gather  a  Church  there  licth  more  weight  both  in  the 
miniderieof  thcwordand  in  the  partakingc  of  the  lioly  myitcrics, 
than  that  all  v  force  fhould  vani{hc  away  by  the  fault  of  fome  wicked 
men.  Laft  of  all  le't  them  confidcr ,  that  in  iudging  the  Church ,  the 
iudgement  of  God  is  of  greater  value  than  the  iudgement  cf  man, 
17  Where  nlfo  they  preted  that  the  Cliurch  is  not  without  caufff 
pallid  Holv,  it  is  mere  to  wey  with  what  holincflV  it  excelleth:Icart  if 
^rp  w^ii  admiitc  no  Chu>:ch  bat  fuch  A  oftC  a*  is  in  all  pointcs  pcrfe^, 


Cap.i,  Ofthe  outwardemcancs 

>he  5.  vve  leauc  no  Church  at  all :  It  is  true  in  deedc  which  Paulc  faithjthat 
Chnlt  gaue  hinifelfc  for  the  Church  to  fanftifie  it :  that  he  denied 
-it  with  the  liuer  of  water  with  the  word  of  hfc ,  to  make  her  vnto 
iiimfclfe  a  glorious  fpoufe  haufng  no  fpotte  or  wrinkle  &c.Yet  this  is 
alfo  nothing  Idle  true,that  the  Lorde  daily  worketh  in  fmothing  her 
wrinkles  and  wiping  away  her  (pot:cs.  Whereupon  foUowcth  that 
herholinelie  is  nor  yec  Fully  finiihed.  Therefore  the  Church  is  To 
holy,  that  it  daily  profireth  and  is  not  yet  perfeft.daycly  procedeth, 
&  if)  not  yet  cotr.c  to  the  inarkeof  holincITcias  alfo  in  an  other  place 

'tl«?«  fhalbemore  largely  declared,  wiiercns  therefore  the  Prophets  pio- 
phecic  that  there  (haibe  a  holy  Hicrufalem^rhrouoh  which  itraungcrs 
*  ^  ihali  not  palfe  :  and  ;i  holy  temple  vvhereinto  vndeane  men  ihall  not 
entre  :  let  vs  not  To  t.ike  it,a$  if  there  were  no  fpotte  in  the  membrcs 
of  the  Church:but  /or  that  with  their  whole  ciideuour  they  afpire  to 
holincffeand  found  pureneiTcjby  the  goodnclTc  of  God  clcnnncfTc  is 
afcnbed  to  them  ,  which  they  hauc  not  yet  fully  obtemcd.  And  al- 
though ofccnnmes  there  be  but  rare  tokens  of  luch  fandification  a- 
mon^je  mcn:yet  we  muft  dcteririncV  there  hath  bene  no  time  fincc 
the  creation  of  rhc  world  whenn  the  Lord  hath  not  had  his  Church, 
and  that  there  Hiall  alfo  be  no  time  to  the  very  cnde  ofthe  world, 
whenn  he  Ihall  not  h>iue  it.  For  albeit  immediatly  firo  the  beginning 
the  whole  kinde  of  menis  corrupt  and  defiled  by  (he  finneof  Adam; 
yet  out  of  this,  asit  were  a  polluted  maiTe,  Godalway  fandifieth 
fom  e  veifeis  vnro  honour,that  there  fliould  be  no  age  without  feling 
Oi'  his  mcrcie.Which  he  hath  tcftiiied  by  cert^inc  promiles :  as  thefe: 

I'Sp.  I  haueordeineda  teflament  to  my  tled:I  haue  fworne  toDauidmy 
feruant ,  I  will  for  cuer  continue  thy  fccdc :  I  will  buildc  thy  featc  iii 
genvLUionand  generation.  Ai^aipc,  the  Lorde  hath  chofenSyon,  he 

er  51.  hath  chofen  it  for  a  dwellingtohimfelfe:Thi?ismy  reft  for  cuer.&c. 
A^ijine, Thefe  things  faith  the  Lord  which  sjeueth  the  Sunne  for  the 
hght  of  y  d;iy ,  the  mone  &  ftarres  for  tl  ic  light  ofthe  might.If  rhefc 
lawes  ihall  faile  before  mc,then  the  fcede  of  Ifraell  ("hall  alfo  failc. 

18  Hereof  Chrift  himfelfe,  the  Apoflles ,  and  in  maner  all  the 
Prophets  hauc  geuen  vs  example.  Horrible  are  thofe  defcriptions 
whenn  Efaic  ,  Hieremic,  loel,  Abacuc,  and  the  other  do  lament  rhc 
fickncfl-'S  of  the  Church  of  Hierufalcm.  In  the  common  p;ople,in 
the  m.igilfratjjn  the  Pricfts  all  things  were  focorriiptjthat  Efiie  dou- 
teth  not  to  mntch  Hierufalcm  with  Sodom  and  Gomorrha.Religion 
was  pai  tely  dcfpifed,  partely  defiled:  in  their  maners  are  commonly 
reported  theftcs,cxtortions,brc3chts  of  faith  ,murtbcrs  and  like  mif- 
chicucs.  Yet  therefore  the  Prophets  did  neither  ercd  to  thcmfclue^ 

ncwc 


.To  Saluation.         Lib.4.  429 

ocwc  Churches,nor  build  vp  ncwc  altars  on  which  they  might  hauc 
fcu<.iaUlaciitices:buc  of  whatfoeucrmanermcn  they  wcre,yccbc- 
caufe  they  conlidcrcd,  that  God  had  left  his  word  with  them,  and 
ordained  Ceremonies  whcrby  he  was  there  woiiiiippcd,m  the  mid- 
deil  of  the  aflcmbly  of  the  wicked  they  hcldc  vp  pure  handcs  vnto 
him.  Truely  if  they  had  thought  that  they  did  gather  any  infcdion 
thereby  ,  they  wouldc  rather  hauc  died  a  hundred  times  than  hauc 
fufficd  thcmlclues  to  be  drawen  thereunto.  Therfore  nothing  with- 
held them  fro  departing,  but  defire  to  the  keping  of  vnity.But  if  the 
Prophets  thought  it  againft  confcicnce,io  eftrange  ihemleiues  fi  om 
the  Churchjfor  many  &  great  wicked  doings,not  of  one  or  two  men, 
but  in  mancr  of  the  whole  people  :  then  we  take  too  much  vpon  vs, 
if  we  dare  byandby  depart  fro  the  communio  vf  the  Church,  where 
not  all  mens  maners  do  fatisHe  either  our  iudgemet,yca  or  the  Chrt- 
ftian  profcirion. 

19  Now  what  ttjancr  worldc  was  there  in  the  time  of  Chrift  and 
the  ApolHcs  f"  And  yet  that  dcfperate  vngodhnefH.  of  thePiianfees, 
and  the  diflolute  liccntioufncfle  flf  liuinge,  whtch  then  eche  where 
xeigned,could  not  hinder,  but  that  they  vied  ;he  fame  Ceremonies  • 
with  the  people, and  ailemblcd  with  the  reft  into  one  temple  to  the 
publike  excrcifes  of  religion.  Whtreof  came  that,  but  becaufe  they 
knew  that  the  felowlhip  of  euil  men  did  not  defile  ihcm, which  with 
a  pure  confcience  did  communicate  at  ihc  fame  Ceremonies  .  If  any 
man  be litlc  moued  with  tlic  Piophccsand  Apoftles,lct  him yer  obey 
the  authority  ofChrift.Thereforc  Cyprian  well  fay th,though  there  Libr.a 
be  fcene  tares  or  vnclcane  vcflcls  in  the  Church, yet  there  is  no  caufc  cpift.5 
why  we  ihould  depart  from  the  Church:we  muft  only  labour  that  wc 
may  be  wheate:  wc  muft  vfe  diligence  andendcuouras  much  as  wc 
may  y  we  may  be  a  golden  or  (iluer  veftel.  But  to  breakc  the  earthen 
vclicls,  is  the  only  wprkc  of  t!ie  Lord ,  to  whom  alfo  is  giucn  an  iron 
rodde  .  And  let  no  man  chalengc  to  himfcifc  that  which  is  properly 
belonging  to  the  Sonne  onely  ,  to  be  able  alone  to  fanne  the  floore, 
and  clenfe  ihechaft'e  ,  andfcuere  allthc  tares  by  mans  iudgement. 
This  is  a  proude  obftmacy,and  a  prefumption  ful  of  facrilege,which 
a  peruerfe  furour  taketh  to  it  felfe.  &c .  Therefore  let  both  thcfc 
thingcs  remaine  ccrtainely  fixed. Firft  that  he  hath  no  excuic.that  of 
his  owne  will  forlbkcth  the  outwarde  communion  of  the  Church. 
Whtrcthe  wordof  God  is  preached  and  the  facramenrcs  miniftrcd: 
then  chat  the  faulies  of  a  fewe  or  of  many  are  no  hindrance,  but  that 
wc  may  therein  rightly  profeffc  our  faith  by  the  Ceremonies  inftitutc 
jby  God;becaiife  a  godly  confcience  is  not  hurt  by  the  vnwonhinc* 


Cap.i.  Ofthcontwardmcancs 

of  any  othcf  dthcr  paftor  or  priuaic  man ,  and  the  mifterics  are  to  a 
holy  &  vpright  man  neuertbclefle  pure  &  hoirome  bccaofe  they  arc 
together  handled  of  vnclcanc  men. 

JO  Their  prccifcnefie  and  difdainfulncs  proccedcth  yet  furthcn 
becaufc  rhcy  acknowledge  no  Church  but  fuch  a  one  as  is  pure  from 
all  fpottes  be  they  neger  fo  fmall ;  yea  they  arc  angry  wich  good  tea- 
chci  Sjfor  that  in  exhortinge  che  faiihfull  to  go  forward,  they  teache 
them  all  their  life  long  to  gronc  vndcr  the  burden  of  vices,&  to  flee 
vnto  pardo.For  they  prate  y  by  this  meane  men  be  led  fro  perfcdjo, 
I  grauntin  dccde,  that  in  earnelt  callinge  vpon  pcrfedion  we  ought 
not  fiowely  or  coldly  to  irauaill,  much  leflc  to  be  idle ;  but  to  fill  our 
fnmdcs  with  confidence  thereof  while  we  be  yet  in  our  courle>I  f;;y, 
it  is  a  deueliflic  inuencion.  Therefore  in  the  Crcedc  the  forgiueneflc 
of  finnes  is  aptly  ioyned  next  after  the  Church.  For  none  do  attaint 
it,but  only  they  that  are  citizens  and  of  the  hoafnold  of  the  Churchy 
^f^  .  3S  it  is  read  in  the  Prophet.  Therefore  the  buildingc  of  the  heauenly 
24.  Hierufalem  ought  to  go  before,vvherein  afterward  this  mercifulnefie 
of  God  may  haue  place,  that  whoToeuer  come  vnto  it,  their  iniquity 
may  be  taken  away.  I  fay  that  it  ought  firft  to  be  buildcd,not  for  rhat 
there  can  be  any  Church  without  the  forgiucnes  of  finnes ,  but  be- 
caufe  the  Lord  hath  not  promilcd  his  mercy  but  in  the  Commump 
of  Saintcs.Therforc  the  firft  entry  for  vs  into  the  Church  and  king- 
dome  of  God,  is  the  forgiueneflc  of  finnes,  without  which  we  hauc 
Of c.  1.  no  couenam  or  conioyning  with  God.For  thus  he  fayth  by  the  Pro** 
phet  :  In  that  day  I  will  ftrike  you  a  coucnant  with  the  bcaft  of  the 
fieldc.with  the  fowle  of  the  aire,  and  with  the  vermine  of  the  earth. 
I  will  brcake  the  fworde  and  warrc  from  out  of  the  earth ,  and  I  wiH 
make  men  to  flcepe  without  fcarc.  I  will  efpoufe  you  vnto  me  for  e- 
uer,T  will  efpoufe  you(I  fay)in  rightcoufnefTc,  in  iudgemcnt,  in  mer- 
cy,and  in  compaflions.We  fee  how  by  his  mercy  the  Lord  reconci- 
leth  vs  to  himfelfc.  And  fo  in  an  other  place,  when  he  fore  fayth  that 
the  people  fhalbc  gathered  together  againe,  whom  he  had  fcattcred 
lere.  j  3.  abroadc  m  his  wrath  ,  he  fayth ,  I  will  clenfe  them  from  all  wickcd- 
*•  nefle  wherewith  they  haue  finned  againft  me .  Wherefore  by  the 

fi^nc  of  wafhinge  we  enter  into  the  felofhippe  of  the  Church,  vvhtr- 
by  we  miy  be  taught,that  there  is  no  entry  open  for  vs  into  y  houfc- 
holdc  of  God,  vnleffc  oiir  filthmes  be  firft  wiped  away  with  his  good- 
nelTe. 

2 1  But  by  the  forgiueneflc  of  finnes  the  Lord  doth  not  onely  re- 
ceiue  &  adopt  vs  once  into  the  Church,  but  by  the  fame  he  alfo  pre- 
feruethand  mainpinech  vs ftiU in  it.  Forte  whatpurpofe  were  it,  to 

ha^e 


ToSaluation.  Lib.4.  430 

hauefbclia  pardon  grunted  vsjasfliouldferuc  torno  vrc?But  tue- 
ryone  ot  the  gpdly  is  a  wjtneffc  to  himfclfe  that  the  mercy  of  God 
ihould  be  vaine  and  mockinij,  if  it  ihould  be  graunccd  only  but  oncer 
bccaufc  tlieic  IS  none  v  is  not  in  hisowncconfcieccpnuic  through' 
out  his  whole  life  oFmany  wcakneircs,  which  m  dc  y  mercy  of  God. 
And  iruirlv  not  in  vainc  God  promifcth  this  grace  pecuharly  to  the 
of  his  owne  h.^ufholde :  and  not  in  vaine  He  commaundcrh  the  fame 
mtlfagc  ot  rcconcihation  to  be  daily  offrcd  vnio  them.  Therefore  as 
thT-ouszhoutsil  ourlifc  wecary  about  vsthe.remn.inicsoffinnc  ,  vn* 
Itfle  we  be  fuliaincd  with  the  continuall  grace  of  the  Lorde  in  forgi- 
uingour  llnnes  ..wefhall  karccly  abideone  momeniin  th.eChufch. 
B'lr  the  Lord  hath  called  his  vnto  eternail  faluation.  Therefore  they 
ouohtto  thmkcthat  there  is  pardon  alway  ready  for  their fiiines. 
Whcrforewcoughttohoideaflbredly,  that  by  the  liberality  otGcxJ 
by  meanc  of  Chriftes  dcferuinfj  through  the  SandiHcatio  of  the  Spi- 
rit,(?nncs,  haue  bi^  nnd  aredaily  paruoncd  to  vs  which  be  called  and 
graffcd.into  the  bodv  of  the  Church. 

zz    To  dcale  this  benefit  vnto  vs,the  keies  were  giue  to  the  Churdi 
For  when  Chrill  gaue  cSc  Apofties  commaiindcment,  anddcliucrcd  Mat.f4 
the  power  to  forgiue  (innes,he  meant  not  tins  oncly,th3t  they  fhould  ''-^  '■ 
loofe  the  from  linnestliat  were  fr6  vngodlines  couerted  to  the  f^ith  j^j,  j^ 
of  Chnrt:  but  rather  tha:  they  lliould  continually  execute  this  office  i  ?. 
among  the  faithful!.  Which  thing  P.111I  teafhetb,whe  hcwritethihat  «  Cor.j 
the.emb;ifrnoe  of  reconciliation  wns  left  with  the  miniftcrs  of  the*"* 
Church, w4itrcby  they  rhoulde  often fimcs in  Chriftesnamc.exhortc 
the  Jjcoplcxo  reconcile  chemlcluc?  to  God.  Therefore  in  the  .Com- 
munion ofSamteSjby  the  miniftery  of  the  Church  it  fclfe,(innc$  arc 
continually  forgiuen  vs ,  when  the  Pritftcs  or  Bilhops ,  to  whom  that 
office  i>  comrnitt:!d,  do  with  the  promifesof  the  Gofpell  confirmc 
godly  confciences  in  hope  of  pardon  and  forgiuencsiand  that  as  well' 
publikelyaspriuarely.accordmge  as  neci-diryrcquireth. For  there  be 
very  many.which  for  their  weakenes  do  neede  a  finiiular  atonement. 
And  Paul  reportcth  thatnofonlv  in  common  preaching,  but  alfo  in  Aft  j«, 
houfcs  he  h  :d  tedifted  the  f  .lith  in  Chrift ,  and  feucraily  admunifhed  ^°* 
curry  one  of  the  dodrine  of  faJuation.Therefore  v/chaue  hercthre 
things  to  be  ".oted.Firft,that  with  how  great  holmes  I'oeucf  the  chil- 
dren of  God  do  exccli,yet  they  be  alway  in  this  clbte,  fo  long  as  they 
dwell  in  a  morrallbody  ,  that  without  for^iueneffi- of  finnes  they  can 
not  ftandc  before  God.Secondly,that  this  benefit  is  fo.proper  to  the 
Churchy  that  we  canne  next  otherwife  cniov  it ,  but  if  we  abide  in  the 
Communion  therco£,Thirdiy»ihac  it  is  diilcibuted  voto  vs  by  the  mi< 


Cap.i ,  Of  the  outward  mcancs 

niters  and  Paflors,  cither  by  prcachingc  of  the  Gofpell ,  or  by  mini^ 
firing  of  the  Sacraments:&  that  in  this  bchalfc  principally  appeareth 
the  power  of  the  kcics ,  which  the  Lord  hath  giucn  to  the  fclowfhip 
pf  the  faithful.Whcrfoic  let  cucry  one  of  vs  think  this  to  be  his  duc- 
ty,no  where  clfc  to  fecke  forgiucnes  of  finnes,  than  where  the  Lord 
hath  for  it.  Of  publikc  reconciliation  which  belongcth  to  difciplinc 
we  (hall  fpcakc  in  place  fit  for  it. 

i  J  But  forafmuch  as  thofc  phrentike  Spirites  that  I  hauc  fpoken 
ofjdo  go  about  to  plucke  away  from  the  Church  this  only  anchorc 
of  faluation  ,  confcicnces  are  the  more  ftrongly  to  be  confirmed  a* 
gamft  a  Co  pcftilent  opinion.Thc  Nouatias  in  old  time  troubled  the 
Church  with  this  dodrine:but  not  much  vnlikc  to  the  Nouatias  our 
age  alfo  hath  many  of  the  Anabaptiftcs  which  fall  to  the  fame  dota- 
ges -  For  they  faine  that  the  people  b(  God  are  in  Baptifme  regenc*' 
fate  into  a  pure  and  Angclike  life,that  is  corrupted  with  no  filthincf 
of  the  flefh.But  if  any  man  offend  after  Baptifme,they  Icauc  vnto  him 
nothing  but  y  vnappeafable  iudgemct  of  God.  Briefly  they  graunt  no 
hope  of  pardon  to  a  finner  falle  after  grace  receiued :  becaufe  they 
acknowledge  no  other  forgiucnes  of  finnes  but  that  whereby  wc  be 
firft  rcgcncrate.But  although  there  be  no  lie  more  clcarcly  confuted 
by  the  Scripture; yet  becaufe  thcfe  men  findefome  whom  they  may 
4ecciuc(as  alfo  in  old  time  Nouatus  had  many  folowers)let  vs  lliort- 
ly  (hew  how  mad  they  be  to  their  owne  and  others  deltrudion.  Firft, 
whereas  by  the  commaundement  of  the  Lod,ihe  holy  ones  do  daily 
rcpeatc  this  praier-.forgiue  vs  our  dettesrtruely  they  do  confefTe  them 
fclucs  detters .  Neither  do  thcy^craue  it  in  vainc  becaufe  the  Lordc 
hath  al  way  appointed  no  other  thingc  to  be  asked ,  than  that  which 
be  himfclfc  would  giue.  Yea  whereas  he  hath  teftified  that  the  whole 
praicr  (haibe  heard  of  his  father,  yet  he  hath  alfo  fealed  this  abfola- 
tion  with  a  peculiar  promife.What  wil  wc  more?The  Lord  rcquireth 
of  the  holy  ones  all  their  \i(e  long  a  confeflion  of  finnes,yea  and  that 
continual!, &  promifeth  pardon.  What  boldncs  is  ir,either  to  exempt 
them  from  finnc »  or  if  they  haue  ftuml^ed ,  vtrerly  to  exclude  them 
from  grace  ?  Now  whom  doth  he  will  vs  to  forgiue  feuenty  times  fe- 
uen  times  ?  not  to  our  brethren  ?  To  what  end  did  he  commaund  it, 
but  that  wc  fhoulde  folow  his  clemency.  He  forgiueth  thereforc,noC 
once  or  twife  :  but  as  often  as  being  ftrikcn  dov/nc  with  the  acknow-« 
ledging  of  finnes  they  figh  vnto  him. 

14  But  tha^(we  may  be^in  in  a  maner  at  the  very  fwadling  cloutcf 
of  the  Church)ihe  Pacriarchcs  were  circumcifed,being  allured  into 
partakingc  of  the  coucnant  hauinge  vtidoutcdly  by  their  fathers  dili  -» 

gencc 


ToSaluation,        Lib.4.  43 1 

l^cncc  liin  taught  righteoufnelTc  anclinnoccncc,whcn  they  conlpt- 
rcd  to  murthcr  their  brother :  this  was  a  mifchieuous  act ,  to  be  ab-  Gen,  3 
horred  eucnofthemoft  defperate  thecucs.  At  the  laft  being  meckc-  '^* 
ned  with  the  monitions  of  ludas,  they  folde  him;this  was  alfo  an  in-  ^ 
tolerablehaynoufneffc.  Simeon  and  Leui,with  wicked  rcucngCjand  ,jj^  ' 
fuch  as  was  ahb  condemned  by  their  owne  fathers  iudgemcnt ,  vfed  Gen.  3 
cruelty  againft  the  Sichemites .  Ruben  with  moft  vnclcane  Kift  dch*  ^  5 . 
led  his  fathers  bed.Iudas  when  he  would  giuehimfeh'c  to  fornication  ^'"-3 
againft  the  law  of  nature,  went  into  his  fonnes  wife,  And  yet  I'o  farre  q^*^ 
arc  ihcy  from  being  wiped  out  of  the  choicn  peoplc,that  ihcy  be  ra-  i  c. 
thcrraifed  vp  to  be  hcades  of  it.  But  what  did  Dauid  ?  when  he  was  3.sa.i 
a  gouernour  ofiuftice,  with  how  great  wicUcdneflc  did  he  by  (heding  4.  &« 
of  innocent  bloude  open  the  way  to  his  blinde  luft  ?  He  was  already 
rcgeneiatc,and  among  the  regenerate  garnifhed  with  notable  praifcs 
of  the  Lordmcuerthelelfe  he  committed  that  haynous  ofFence,which 
is  horrible  euen  amoge  the  Gentiles :  and  yet  he  obtained  pardon. 
And  ( that  we  may  not  tary  vpon  fingle  examples  )  how  many  pro- 
mifes  there  are  in  the  law  and  the  Prophetes  of  Gods  mercy  towardc 
the  Ifrachtes ,  fo  oft  u  is  proued  that  the  Lord  fheweth himfclfc  ap- 
peafcable  to  the  offenfes  of  his  people.For  what  doth  Mofes  promife  Dcu.  3 
to  come  to  paffe ,  when  the  people  beingc  fallen  into  Apoftafie  (hall  ^' 
returnc  vnto  the  Lord  ?  Helhallbringetheebacke  outof  captiuity, 
and  (hall  haue  mercy  on  thee,&  Ihall  gather  thee  together  out  of  tht 
peoples  to  whom  thou  haft  bin  difperfed .  If  thou  be  fcattered  euen 
to  the  borders  of  the  hcaucn ,  I  will  from  thenfe  agaync  gather  thee 
together. 

2^     But  I  will  not  beginnc  arecital  that  fhouldc  ncuer  be  ended. 
For  the  Prophetes  are  full  of  fuch  promifes ,  which  do  yet  offer  mer- 
cy to  the  people  couered  with  infinite  wicked  doinges.What  offenfc 
is  there  more  hainous  tha  rebellion? for  it  is  called  a  diuorce  bctwenc 
God  and  the  Church.  But  this  is  ouercome  by  the  goodnefle  of  God.     . 
What  man  is  there  (  fayth  he  by  Icremy  )  that  if  his  wife  giue  foorth  Icr.i. 
her  body  in  common  to  adulterers,  can  abide  to  rcturne  into  fauour  ^  ^  •• 
with  her  ?  but  with  thy  fornications  all  the  wayes  are  polluted,0  lu- 
da,the  earth  hath  bin  filled  with  thy  filthy  loues.But  returne  vnto  me, 
and  I  will  receiue  thee. Returne  thou  turne  away ,  I  will  not  lurne  a- 
way  my  face  from  thecibecaufe  I  am  holy,and  am  not  angry  for  euer 
And  trucly  he  can  be  no  othcrwife  minded,which  aflfirmeth  y  he  wil-  Ftc.iI 
Icth  not  the  death  of  a  finner^bui  rather  that  he  {hould  be  conuertcd  *  J*  3( 
&  line.  Therforc  when  Salomon  did  dedicate  the  temple, he  appoin  •  \  *^ 
ccd  ic  alfo  CO  this  vfc>thai  the  praiers  made  for  obcainingc  pardon  of  3  ,|$, 


aS, 


Cap.i .  Of  the  outward  mcaftcs 

finncs  lliouldc  be  heard  from  thenfe .  If  (  fayd  he  )  thy  fonncs  llial 
finne  (far  there  is  no  man  that  finneth  not)  ,ind  ihou  bcinge  angry 
ftiaL  dcliucr  them  to  their  enemies,&  they  Ihalrcpenr  in  their  hart^ 
aftdbcinge  turned  (hall  cntreace  thee  in  their  capiiuity,fayinge,  wc 
haae  finned ,  wc  hauc  done  wickedly  ,  and  fhall  pray  towaid-e  the 
bnde  which  thou  haft  giuen  Co  their  Fathers ,  and  cowarde  this  ho- 
ly temple:chou  ilialt  heare  therr  praiers  m  hcauen,an;d  ihalt  be  made 
mercifull  to  thy  people  that  hath  finned  againft  thee,and  to  all  their 
wickcdncfles  wherewith  they  haire  oftcndcd  thee  .  And  not  vainely 
«hc  Lorde  ordained  in  the  iawedaily  Sacrifices  for  finhes .  FoTFfthe 
Lorclhad  not  forcfeene  that  his  people  (hould  be  troubled  with  con- 
tinuaU  dffeafes  of  finnes,  he  wouldc  ncucr  hauc  appointed  thcfc  rc^ 
n>cdiesfortherrJ. 

x6     Was  this  bcnefite  taken  away  from  the  faithful!,  by  the  com-^ 

ming  of  Chrjft,  wherein  rhe  fulnes  of  grace  was  flrewed  forth/athau 

chcy  dar  e  not  now  pray  for  pardon  of  finncs.^  that  if  they  oftcnde  the 

'^^' J"^  Lord  they  may  not  obtains  any  mercy  ?^  What  (hall  this  be  elfe,  but 

f im.1  *<*  ^y  that  Chrift  came  to  the  de(h  udion  of  them  that  be  liis,  &  not 

co-thcir  (aluat  jon  ,  if  that  mcrcifulnclfe  of  God  in  pardoninge  finncs 

lacio.  which  in  the  oldteftamentwas  continually  ready  for  the  holy  ones^ 

^^^  ^  be  now  fayd  to  be  vtterly  taken  away?Bur  if  wcbeleiic  the  Scriptures 

I     '     which  expicfly  cric  out,that  inChrift  only  the  grace  &  kindcnci  of 

at  »5  the  Lord  fully  appeared>that  the  plcntifulntlfcof  n^ercy  waspoured 

»•        outjthat  the  rcconcihation  of  God  an^meir  was  fulfilled :  let  vs  noe 

^  *  •  dour  that  there  flowcth  vnto  vs  a  more  bountiful!  mcrcifulnes  of  the 

5^[g,    hcaucniy  fathcr,thanthatitis  cutof  or  fhortned.  And  hereof  there 

'..        want  not  cxamplcs.PeterwlwcH  had  heard  that  he  fhould  be  denied 

»-•»  -^  before  the  Angels  of  Godthat  cofeffcd  not  the  name  of  Chnft  be- 

Sir 

*•'  ^  tore  mcn,d€nied  him  thnfe  in  one  night,  and  that  not  without  exe- 

(-„r^    cranonryet  he  was  not  put  away  from  pardon.They  thatliued  inor- 

.ai.    dinatly  amonge  the  Thcfialonians  are  fo  chaftifed,  that  yet  they  be 

gently  called  to  repentance.  EuenSymonthe  Magician  himielfcil 

not  caft  in  dcfperation,  but  he  is  rather  commaundedto  hope  wellj 

wiicn  Peter  counfelleih  him  to  flee  to  praiers.    • 

27  Yea  moft  haynous  finnes  haue  fomctfme  pofleflcd  wholfe 
Churches,  oueof  which  Paule rather  gently  vnwrapped  ihem,  thaa 
pronounced  them  accurfed.The  falhng  away  of  the  Galathians  was 
no  mcanc  offenfe.The  Corinthians  were  fo  much  lefl'e  excufable  iha 
chey,as  they  abounded  m  mo  8c  thofe  nothing  hghtcr  finnes:yet  nei- 
ther of  the  are  excluded  from  the  mercy  of  God.  Yea  euen  they  that 
had  finned  aboue  the  reft  in  vncleancs*  fornicacion  &  vnchaftiiyiarc 

namely 


ToSaluation*  Lib.4.  432 

toamcly  called  to  repentance.  For  the  coucnantof  the  Lordc  rcmai- 
ncth  &  (hall  rcmaine  for  cucr  inuiolablcj  which  he  folcmncly  made 
with  Chnft  the  true  Salomon  5c  his  mcmbcrs^in  chefe  wordcs>U  his 
^nnes  (hall  forfakc  my  law,  &  fliall  not  walkc  jn  my  iudgcmentcs,tf  Pfa.Jjj, 
they  flial  defile  my  right eoufneflcs,&  not  kcpc  my  comaundcments,  3*« 
I  will  Yifite  their  miquities  with  a  rod,&  their  finncs  with  ftripesiBut 
my  mercy  I  will  not  take  away  from  him  .  Finally  by  (he  very  order 
of  the  Creede  we  be  taught ,  that  there  rcmaintth  in  the  Church  of 
Chrift  contimiall  pardon  of  iinnes:for  that  when  the  Church  is  as  ic 
Were  ftabiilhed.yet  forgiucncflc  oHinnes  is  adioyned. 

z8  Some  that  be  fomewhai  wifer,  when  they  fee  the  dodrinc  of 
Nouatus  to  be  confuted  with  fo  great  plainnefle  of  Scripture ,  make 
not  cucry  (inne  vnpai  donabU,but  wilful  tranfgreiling  of  the  la  vv,m- 
to  which  a  man  wittingly  &  willingly  failcth.  Now  they  that  fay  fo, 
do  vouchfaue  to  graunt  pardo  to  no  finne,  but  where  a  man  hath  er- 
red by  ignorance. But  whereas  the  Lord  in  the  law  comaundeth  one  ^c*"*4» 
forte  of  Sacrifices  to  be  offrcd  for  clenfing  of  the  wilful  finnes  of  the 
faithfulljand  other  to  redcme  their  ignorances :  how  great  Ic wdnes 
(hall  It  be  to  grauni  no  clenfing  to  wilful  finncf*!  fay  thai  there  is  no- 
thing plainer,  than  that  the  onely  Sacrifice  of  Chi  ili  auailcth  to  for- 
giue  the  wilful  finnes  of  the  holy  ones.forafmuch  as  the  Lor  de  hath 
teftjfied  the  fame  by  carnall  Sacrifices  as  by  figncs  .  Againe  who^an 
cxcufe  Dauid  by  ignorance,  whomc  it  is  euident  to  haue  bin  fo  well 
intruded  in  the  \m/  ?  Did  Dauid  not  know,  how  great  was  the  faulf 
of  adultry  &  manflaughter,  which  daily  punifhed  the  fame  in  other? 
Did  brotherflaughter  feme  to  y  Patriarches  a  lawful  thing  J"  Had  the 
Corinthians  fo  ill  profited  that  they  thought  that  wantonncHejVn- 
cleanne{re,whoidom,  liatreds  &  contentions  pleafed  God^  Did  Pe- 
ter beingc  fo  diligently  admonilhed  not  know  howc  great  a  matter  ic 
was  to  forfwearc  his  malftcr?Thercfore  let  vs  not  with  our  owne  en* 
uioufneflc  ftop  vp  the  way  againft  the  mercy  of  God  ihatfo  gently 
?tterethitfelfe. 

ly  Trucly  I  am  not  ignorant  that  the  oldc  wry  ters  expounded 
thofe  finnes  that  are  daily  forgiuen  to  the  faithfull ,  to  be  the  li^ht 
off-nfes  that  crepe  in  by  weakcncffc  of  the  flcth:&  that  they  thought 
that  the  folemne  repentance  which  was  then  required  forhaynous 
mifdeedes  mi-^^ht  no  more  be  iterate  than  Baptifme.  Which  fayinge 
is  not  fo  to  be  taken,as  though  they  would  either  throw  them  dowa  • 
headlongc  into  defperation  tiiat  after  their  fiift  rt- pentance  had  fal- 
len againe,or  extenuate  thofe  other  finnes  as  though  they  were  fmal 
in  the  fight  of  God.  For  they  knew  that  ilie  holy  ones  do  oftentimCvS 


Cap. I.  Of  the  outward  mcancs 

ftaggerby  infidelity  that  fupcrfluou  othes  do  lomctimcs  fall  from 
thcm,thac  they  nowe  and  then  arc  chafed  vnro  anger,  yea  that  chey 
breakc  out  cuen  into  manifcft  raylingcs,  &  bdide  thcfe  be  troubled 
with  other  euils  wbich  the  Lord  not  Iclendcrly  abhorrcth:but  they 
fo  called  thcn-!,to  put  a  differs  ncc  bccwcne  them  and  publikc  crimes 
y  wiih  great  ofilnfc  came  to  the  knowledge  of  the  Church. But  wher-. 
as  they  did  fo  hardly  pardon  them  that  had  comitted  anything  wor- 
thy of  Hcdciiafticall  corredion ,  they  did  not  thisthereforc,becauic 
they  thought  that  luch  lliould  hardly  hnue  pardon  v/ith  the  Lord:bui: 
by  this  feueiity  they  meant  to  make  other  afraid  that  they  ihould  not 
rallily  runne  into  wicked  doings,by  the  deferuing  whcfof  they  might 
be  ei^rangcd  from  the  Communion  of  the  Church :  how(  beit  truely 
the  word  of  the  Lord  which  herein  ought  to  be  the  only  rule  vnto  v$, 
appointeth  a  greater  moderation. For  it  tcacheth  that  the  rtgor  of  di-^ 
fcipline  IS  fo  farre  to  be  extended ,  that  he  that  ought  cluefely  to  be 
prouidcd  for  be  not  fwallowcd  vp  with  heauines:  as  we  haue  before 
declared  more  at  large. 

The  ij.  Chapter. 

w/l  compart  fan  ofthefaife  {"hunb  with  the  trtfe  Church, 

OF  howe  great  value  the  miniftery  of  the  worde  and  Sacra- 
mcntesoughttobe  with  vs,  and  how  farre  the  rcucrence  of 
itought  to  proccede  ,  that  it  be  vntovsj  perpetuall  token 
whereby  to  difcerne  the  Church,it  hath  bin  already  deda- 
red.That  is  to  ray,whetlbeuer  that  miniflcry  abide th  whole  and  vn- 
corruptcd,thtre  the  faultes  or  dtfeafes  of  maners  arc  no  impedimenr,- 
butthatitmay  bearc  thcna'^^'^ofaChurch.Thcn,  that  the  very  mi- 
niftery it  fclfe  IS  by  fmall  er  rs  not  fo  corrupted,but  that  it  may  be 
cftemed  lawhil.Morouer  we  haue  (liewcd  that  the  errours  that  ought 
fo  to  be  pardoned,are  thofc  wher  by  the  principal  dodrine  of  rcligio 
is  not  hurt,  whcrby  thofe  chiefe  pointes  of  religion  that  cu^ht  to  be 
agreeably  holdcn  among  the  faithful  arc  not  dcftroied,and  in  the  Sa- 
cramentC5,thofc  that  do  not  abolifli  nor  cmpaire  the  lawefull  inftitu- 
tion  of  him  that  ordained  them.  But  fo  foone  as  lying  is  broken  into 
the  chiefe  tower  of  religion ,  fo  foone  as  the  fumme  of  neceflfary  do- 
dnoe  is  peruerted  ,  and  the  vfc  of  the  Sacramentes  falleth  :  truely  the 
dtftrudion  ofthe  Church  followeth/  like  as  a  mans  life  is  at  an  end, 
when  his  throte  li  rhruft  through  or  his  hart  deadly  wounded  .  And 
iphc.2.  this  isclearcly  proued  by  the  wordes  ofPaulc^whcn  he  teacheth  that 
^«       the  fundaiion  of  the  Church  is  lay  d'Vppon  the  dodrinc  of  the  Apo- 


ToSaluitiofi.  Lib.3.  "  433 

fHcs  and  Prophets,  Chnlt  himfelfc  bcingc  the  head  corner  ftonc  If 
the  fundation  of  the  Church  be  the  dodrinc  of  the  Prophets  &  A- 
poftlcsjhy  which  the  faithful  are  commaunded  10  rcpofc  their  ialua- 
lion  in  oncly  Chnlhthcn  take  away  that  dodime,and  how  {hall  the 
building  ftande  any  longer?  Therefore  the  Church  muft  ncedes  fall 
downe,wlierc  that  fumme  of  rcligio  fallcth  which  is  only  able  to  vp* 
holde  it.  Againcjif  the  true  Church  be  the  piller  &  ftay  of  the  tructh,       . 
it  is  certaincihat  there  is  no  Church,  where  lying  &  falilioodc  hauc  ^  I 
vfurped  the  dominion. 

X     Sith  It  is  m  futh  cafe  vndcr  the  Papiftry ,  we  may  vnderftandc 
how  much  of  the  Church  is  there  remainingc.  Inftcde  of  the  mini- 
ftery  of  the  word,  there  rcigneth  a  pcrucrfe  gouerrtement  and  made 
of  lies  mingled  together,  wr.ich  partly  quenchcth  and  partly  chokcth 
the  pure  light .  Into  the  place  of  the  Lordcs  Supper  is  cxitrcd  a  moft 
filthy  facrilcgeahe  forme  of  worfliippingc  God  is  deformed  with  a 
manifold  and  intolerable  heape  of  fuperltitions  :  the  doftrinc,with> 
out  which  Chriftianity  can  not  ftande,  is  altogether  buried  and  dri- 
ucn  out :  the  publike  aflcmblics  arc  the  fchoolcs  ofidolatry  and  vn- 
godlinefle.  Therefore  there  is  no  perill  leaft  in  departing  from  a  darm- 
nable  partaking  of  fo  many  mifchicucs,we  be  plucked  fro  the  Church 
of  Chrift .  The  communion  of  the  Church  was  not  ordained  to  this 
cndjthat  it  fhould  be  a  bond  whereby  wc  fhould  be  entangled  with  i- 
dolacry,vngodlinc{re,ignorance  of  God,and  other  kindcs  of  euils:but 
rather  whereby  we  (hould  be  faft  hold  en  in  the  fearc  of  God  &  obe- 
dience of  truth.  They  do  in  dedc  glorioufly  fct  out  their  Church  vn- 
to  vsjthat  there  ftiould  fceme  to  be  no  other  Church  in  the  worlde: 
and  afterward,a$  though  the  vidory  were  gotten, they  decree  that  al 
be  Schifmatikes  that  dare  wirhdrawe  themliclucs  from  the  obedience 
of  that  Church  that  they  paint  outcand  that  all  be  hcretikcs  that  dare 
once  mutter  againft  the  dodrinc  thereof.But  by  what  proues  do  they 
confirme  that  they  hauc  the  true  Church  ?  They  aljifagc  out  of  the 
juncient  Chronicles ,  what  in  olde  time  was  in  Italy ,  in  Fraunce  ,  in 
Spainc.rhey  fay  that  they  fetch  their  beginning  fromthofe  holy  me 
that  with  found  dodrine  founded  &  raifed  vp  Churches,&  ftabhfhcd 
the  fame  dodrine  &  edifying  of  y  Church  with  their  bloud.  And  that 
fo  the  Church  hath  bin  at:  oiig  the  fo  confecrate  both  with  fpiiitual 
giftes,  &  with  the  bloud  of  inattyrs,&  preferucd  with  continual]  fuc- 
ceflionofBifhopSjV  it  might  not  fall  away-Theyrehearfe  how  much 
Ireneus,Tcrtullian,  Origen,Aug'.»ftinc,&other  eftemed  this  fuccef« 
lion. But  how  trifling  thcfc  things  be,&  howthcv  be  but  very  mocke* 
liesjl  wil  make  them  very  ca/iiy  to  vndcrftandc  that  wd  bic  content  a 

:  in 


Cap.2 .  Of  the  outward  mcancs 

litlc  to  wcy  them  with  mc ,  Trucly  1  wouldc  alfacxhort  thcmfeluci 
carneftly  to  take  hcde  hercnnto,if  I  did  truft  that  I  might  any  thing 
preuailc  with  them  by  tcachinge.  But  forafmuch  as  they,lcauinge  au 
regard  of  trueih,  do  bend  themfcJues  to  this  only  purpofe^by  all  the 
waycs  that  they  canjto  defend  their  owne  caufe,  I  will  only  fpcakc  a 
"few  thingcs  whereby  good  men  and  thofe  that  lone  the  truethamay 
winde  themfcluesout  of  their  futile  cauillatios.  Firft  I  aske  of  them, 
why  they  do  not  alleage  Aphnke,  andRgypt,  andall  Afia?  Euen 
becaufe  in  all  thofe  countrcycs  this  holy  Succcffion  of  Bifhops  hath 
ceaflfed ,  by  meane  whereof  they  boaft  that  they  haue  preferued 
Churches.They  come  therefore  to  this  point  to  fay,that  they  there- 
fore haue  a  true  Cliurch ,  becaufe  lince  it  firft  bcganne  to  be ,  it  hath 
not  bin  delticutc  of  Bilhops :  for  in  perpetuall  courfe  they  haue  fuc- 
ccded  one  an  other.But  what  if  I  caft  Greece  in  their  way?Therfore 
I  aske  againe  of  them ,  why  they  fay  that  the  Church  is  loft  amonge 
the  Grecians,  among  whom  that  fucccffion  of  Biftiops  was  ncucr  in- 
tfTTupted,  which  in  their  opinion  is  the  only  keeper  and  prefcrucr  of 
the  Church.They  make  y  Grecians  Scbifmatikcs,but  by  what  right? 
becaufe  in  departmg  fro  the  Apoftohke  i^ca,  they  haue  loft  their  pri- 
uilege;what?  Do  not  they  much  more  deferue  to  Jcofc  it  that  depart 
from  Chrift  himfelfe  ?  It  foloweth  therfore,  that  the  pretence  of  fuc- 
ceftion  is  but  vaine,vnlefle  the  poftcnty  do  kepc  faft  and  abide  in  the 
truth  of  ChnftjWhich  they  haue  receiued  of  their  fathers  from  hand 
to  hand. 

}  '  Therefore  the  Romaniftes  at  this  day  do  alleage  nothingc  elfe 
but  that,  which  it  appeareth  chat  the  lewes  in  old  time  alleaged  whc 
they  were  by  the  Prophetcs  of  the  Lord  reproued  of  bhndenes,  vn- 
godhncs  and  idolatry  For  they  glorioufly  boaftedofthetemple,Cc-^ 
r  emonies&  prieftlToodes,by  which  things,  by  great  reafon  as  they 
thinke  they  mcafur  1  the  Church.  So  in  fteede  of  the  Church,  they 
fhcwe  ccrtaine  outwarde  vifours,  that  oftentimes  are  farre  from  the 
Church,and  without  v/htch  the  Church  may  very  well  ftand.Thcre- 
fore  we  neede<o  confute  them  with  no  other  argument ,  then  that 
er.7.4  wherewith  Hieremy  fought  againft  the  foolifli  prefumptuoufnes  of 
the  Iewes:thatis,that  they  fhould  not  boaft  in  lying  wordes,  faying* 
The  temple  of  the  Lord,  the  temple  of  the  Lord,  it  is  the  temple  of 
the  Lorde.  Forafmuch  as  the  Lord  doth  no  where  acknowledge  any 
thiage  for  his ,  but  where  his  word  is  heard  and  rcuerently  obicrued. 
So  when  the  glory  of  God  did  /it  betwene  the  Cherubins  in  the  San- 
ixc.  10.  duary,&  he  had  promifed  tliem  that  that  (hould  be  his  ftedfaft  (i^Mc: 
h         y et^hen  che  Pacftes  once  corrupted  the  worftiippiagc  of  himXvith 

peruerfc 


To  Saluation.       Lib.4.  434 

pcrucrfcfupcrftitionshc remould  elfc  where,  &  Icfttbc  place  wjth- 
ouc  any  holincfle.  It  the  fame  temple  which  feemcd  to  be  holily  ap- 
pointed to  the  pel  pctuall  dwclhng  ot  God,mJi^ht  be  forfake  ot  God 
and  become  vnholy:there  is  no  caufc  why  thefe  men  (hould  faine  to 
vs  chat  God  is  Co  bound  to  perfons  or  places,  and  Co  faft  tied  to  out- 
ward obieruations  ,  that  he  muft  nccdcs  abide  with  them  that  hauc 
oncly  the  title  and  (hcwc  of  the  Church.  And  this  is  it  about  v/hich 
Paulc  contcndeth  in  the  Hpiftle  to  the  Romaincs,fiom  th::  9.  chap- 
ter Co  the  I  z.For  this  did  fore  trouble  wcake  cofcienceSjthat  the  Ic« 
wcs  when  they  fcemed  to  be  the  people  of  God,  did  not  only  rcfufc 
the  dodrine  of  the  GofpelLbut  alfo  pcrfecute  it.Thcrforc  after  that 
he  hath  fct  out  the  doifti  ine,he  remoueth  this  dour,and  denicth  that 
thofc  lewcs  bcinge  enemies  of  the  tructh  are  the  Church,  howfoc- 
ucr  they  wanted  nothinge  that  otherwife  might  be  required  to  the 
outward  forme  of  the  Church.  And  therefore  he  denicth  it,  becaufc 
they  embraced  not  Chrift.But  fomwhat  more  cxprcfly  in  the  Eo.ftlc  GaU.4, 
to  the  Galathiansrwhcrein  coparing  Ifmael  with  llaache  fay ih  that  »  ». 
many  hold  place  in  the  Church,  to  whom  the  inheritance  bclongcth 
not,  becaufe  they  are  not  begotten  of  the  free  mother.  From  whence 
alfo  he  defcendeth  to  the  comparifon  of  two  Hierufalems.Bccaufc  as 
the  lawc  was  giuen  in  the  mount  bina ,  but  the  Gofpcll  came  out  of "" 


L' Gen.  21 


a 


Hicfufalem.Somany  being  feruilely  borne  and  brought  vp  do  with- 
out doutinge  boafl  themfelues  to  be  the  children  of  God  and  of  the 
Church,yca  they  proudly  dcfpife  thcnarurall  children  of  God,vvhc 
ihcfclues  be  but  baftard  s.  On  the  other  fide  alfo,when  we  hearc  that 
it  was  once  pronounced  from  heauenrCafl  out  the  bond  woman  and 
her  fonne,  let  vs,  {landing  vppon  this  inuiolable  decree,  boldely  dc- 
fpife their  vnfauery  boaflings^For  if  they  be  proud  by  realon  of  out- 
ward profeflion,  Ifmael  was  alfo  circumcifed:ifthcy  contcnde  by  an- 
tiquity ,he  was  the  fiift  begotten,  and  yet  we  fee  that  he  is  put  away. 
If  the  caufe  be  demaunded ,  Paulc  afligneth  it,  for  that  none  arc  ac-  Ro^  6 
compted  children, but  they  that  are  begotten  of  the  pure  and  lawful 
feeds  of  dodrine  .  According  to  this  rcafon  God  denicth  that  he  is 
boundc  to  wicked  Pricfles  by  thi^  that  he  couenanted  with  their  Fa- 
ther Lcui  that  he  fhoulde  be  his  Angcll  or  interpreter  :  yea  he  tur- 
ncth  againll  themfelues  their  falfe  boalhng,whcrwith  thcv  were  wont 
to  rife  vpagainft  theProphetes,  thatthedignuy  ofPricfthoode  was 
tobehad  infingularcflimition  .  This  he  wjllingcly  admitteth,  and. 
with  the  fame  condition  he  debateth  with  them,  becaufc  he  is  ready 
to  keepe  his  couenant»but  when  rhcy  do  not  muru.^l!y  ptrrfoi  m  tlieir 
pa<-c  10  him^chey  defJbruc  to  be  reid<^tL  d.Loe  what  fucccfCon  auaicth, 
.-"■  Ill     li 

4     1.  ' 


Cap.2.  Of  the  outward  meancs 

vnlcirc  therewithal  be  alfb  ioyncd  aninuitatioa  &  cucnly  continth* 
inge  courfe :  cucn  to  this  cft'edthat  the  fucccflbrs,  fo  foonc  as  they 
be  proued  to  hauc  fwarued  from  their  originall ,  be  depriued  ot  all 
honor.  VnieiTc  pcthappcs  becaufe  Caiphas  fucceeded  many  Godly 
-^Bifhoppcs  (  yea  there  w2S  cucn  from  Aaron  to  him  a  continuall  vn- 
broken  courfc  of  fuccclTion)  thc;^forc  that  fame  mifchicuous  affem- 
bly  was  worthy  the  name  of  the  Church.But  this  were  not  tolerable 
cucn  in  earthly  dominions,  that  the  tyranny  of  Caligula,  Nero, 
Heliogabalus  and  fuch  other ,  ihould  be  called  a  true  fiate  of  Coni'. 
mon  wcalcjfor  that  they  fucceeded  the  Brute$,Scipions,&  Camilles. 
But  fpccially  in  the  gouernemcnt  of  the  Church  there  is  nothingc 
more  fonde,than  icauinge  the  Dodrinc  to  fet  the  fucccflion  in  the 
Pcrfons  oncly ,  but  neither  did  the  holy  dodours  whom  they  falfcly 
thrurt  in  vnro  vs,mcane  any  thing  leilc,then  to  pray  that  precifeiy  as 
it  were  by  right  o^inheritanc^Churchcs  be  there  where  Bilhops  arc 
fuccefTiiiely  placed  one  after  an  othcr.But  where  as  it  was  then  out 
of  controucrficjthat  from  the  very  beginninge  to  that  age  nothingc 
was  chaungcd  in  Dodrine  >  they  alleaged  that  which  might  fuffifc 
to  make  an  ende  of  all  news  errours ,  that  is ,  that  by  thofc  was  that 
dodrme  oppugned,whjch  had  bin  cucn  from  the  Apoftles  conftanc* 
ly  and  with  one  agreeinge  con fent  retained .  There  is  therefore  no 
caufejwhy  they  (hould  any  longer  go  forward  to  decciue  by  preten- 
ding a  falfe  colour  vndcr  the  name  of  the  Church,  which  we  do  reuc- 
rcntly  eftemc  as  becommeth  vsrbut  when  they  come  to  the  definitio 
of  It,  nor  only  water  (as  the  common  fay  inge  is)cleaucth  vnto  them, 
but  they  fticke  faft  in  their  ownemyre  becaufe  they  put  a  ftinkingc 
harlonn  place  ofthe  holy  (poufe  of  Chrift  .  That  this  puttinge  in  of 
a  changeling  ihoulde  not  dcceiue  V5,befidc  other  adfnonitions,let  v$ 
Ac^  Vin  remehcr  this  alfo  of  Auguftine.For  fpeaking  of  the  Church,hc  fayth. 
cen.e  Itis  it  thatis  fomtime  darkened,  &  couered  with  multitude  ofoffcn- 
pilU48.  (.£5  asvviih  a  cloudc:  fomccime'calmeneflc  oftime  appeareth  quiet  & 
freerfomedme  is  hidden  and  troubled  with  waue  of  tribulations  and 
temptations.  He  bnngeth  forth  cxamplcs,y  oftentimes  theftrongcft 
pillers  cither  vahanrly  fuftred  banifhmet  for  the  faith,or  were  hidden 
in  the  whole  world. 

4  In  hke  maner  the  Romaniftes  do  vexe  vs,and  make  afraid  the  i- 
gnorant  with  the  name  of  the  Church,whereas  they  be  the  deadly  c- 
nemres  of  ChrilijThercfore  ahhough  they  p«  etende  the  temple, the 
priefthoode  and  the  other  fuch  ounv.^td  (hevvcs,  this  vaine  ghftjingc 
wherewith  the  eies  of  thefirnpl?be  djfcledou^hc  nothing  to  mouc 
vs  CO  graunt  chat  there  is  a  Church  where  the  Word  of  God  doth  not 

appearc. 


To  Saluation.         Lib.4.  435 

tppearc.For  this  is  the  perpetual  markcwhcrwiih  Godhsth  marked 
them  that  be  his.Hc  that  ii  of  the  tructh  (faith  hc)heareth  my  voice.  loh.i  f, 
Againcjl  am  that  good  fticpchcrd.and  I  know  my  {hcpe,&  am  kno-  '^*  ^^ 
wen  of  them.  My  fhcpe  hcare  my  voyce,  and  1  know  them  and  they       '    ' 
follow  mc.  And  a  iitlc  before  he  had  fayd,that  the  flicpc  follow  their 
fhepeherd  ,  bccaufc  they  know  his  voice:but  they  follow  not  a  itran- 
gcr ,  but  runnc  away  from  him,  bccaufe  they  kno  we  not  the  voice  of 
ftrangers.Why  are  we  therefore  wilfully  mad  in  iudging  the  Church, 
whereas  Chrift  hath  marked  it  with  an  vndoutful  {igne,which  whcr- 
foeucr  It  is  fecne  can  not  dccciue ,  but  that  it  ccrtaincly  (he  wcth  the 
Church  to  be  therc:but  where  it  is  not,iherc  rcmaincth  nothing  that 
can  giue  a  true  fignification  of  the  Church.  For  Paulc  rehearfc^h  that  Ephe.t, 
the  church  was  buildcd,not  vpon  the  iudgcmentes  of  men,not  vpon  *«*• 
pncfthoodes ,  but  vpon  the  dodrinc  of  the  Apoftles  and  Prophetes. 
But  rather  Hicrufalcm  is  to  be  fcuerally  knowen  from  Babilon ,  and 
the  Church  of  Chrift  from  the  confpiracy  of  Satan,by  that  difference 
wherewith  Chrift  hath  made  them  different  one  from  the  orher .  He 
that  is  of  God(faith  he)heareth  y  Words  of  God.Ye  therefore  hearc  lohn.  t 
not,bccaufe  ye  arc  not  of  God.In  a  fumme/orafmuch  as  the  church  '*7» 
ii  the  kingdom  of  Chrift,&  he  rcigneth  not  but  by  his  word,can  it  be 
now  doutfull  to  any  man,  but  that  thofe  be  the  wordes  of  lyinge,  by 
which  Chriftes  kingdome  is  fained  to  be  without  his  fcepter ,  that  i$ 
to  fay  wijhout  his  holy  word  ? 

1     But  now  where  as  they  accufc  vs  of  Schifmc  &  herefic,  becaufe 
we  both  preach  a  contrary  dodrine  to  them,&  obey  not  their  bwcs, 
and  hauc  our  aflcmblics  to  Praicrs,to  Baptifmejto  the  miniftraiion  of 
the  Supper,and  orher  holy  doing$,feuerally  from  themrit  is  in  dcede  a 
very  fore  accufation,  but  fuch  as  nedeth  not  a  long  or  laborfomc  dc- 
fcnce.They  are  called  hcretikcs  &  fchifmatike$,which  making  a  di- 
uifion,  do  breakc  in  funder  the  communion  of  the  Church.  And  thit 
communion  is  holden  together  with  true  bondcs ,  that  is  to  fay  ,thc  Li.<|uc 
agrcmentof  true  Dodrine,&  brotherly  charity.WherUpon  Auguftin  fti.eua^ 
putteth  this  difference  betwenc  heretikcs  &  fchifmatik«$,  that  here-  !^*^""^ " 
tikes  in  dede  do  with  falfe  dodrines  corrupt  the  purenes  of  faith,  but      ,  * 
the  Schifmatikcs  fomeiime  euen  where  there  is  like  faith,  do  breakc 
ihe  bondc  of  felowftiip.But  this  is  alfo  to  be  noted,  that  this  coniojri- 
nitlg  of  charity  fo  hangcth  vpon  the  vnity  of  Faith,  that  Faith  oughc 
to  be  the  bcginningc  thereof,  the  endc,  and  finally  the  only  rule.Lct 
vs  therefore  remember  that  fo  oft  as  the  vnity  of  the  Church  is  com* 
«n|ded  vhto  vs,this  is  requircd,that  while  our  mindes  agree  in  Chrift, 
our  wiU  alfo  may  be  ioyaed  toother  w  muiuall  wel  willing  io  Chrift 
J'»»     ".  Ill    iij 


Cap.2.  Of  the  outward  mcancs 

Eph.4. 5  Therefore  Paule,when  he  cxhortcch  vs  to  that  well  willingc,takciK 
Phili.  a.  £qj.  j^J5  fundation  that  there  is  one  Go(i,one  F  aith,  &  one  Baptifmc* 
»•  &  5  •  Yea  vvherfoeuer  he  teacheth  vs  to  be  oFonc  mindc ,  and  of  one  will, 
he  bvandby  addeth  in  Chrift,or  according  to  ChnR.-meaningy  it  is  a 
fadious  copany  of  the  wicked,  &  not  agremcnt  o£the  faithful  which 
is  without  the  word  of  the  Lord. 
6  Cyprisn  alfo  following  Paulderiueth  the  whole  fbutainc  of  the 
agreement  of  the  Church,from  the  only  Ufl^opiikeofChnft.He  af- 
terward addctli  the  Church  IS  but  one.whjjrhfpredcth  abroad  more 
largely  into  a  multitude  with  encrcafe  of  frutetijln<;;ire :  like  as  there, 
be  m?\\y  funnebccimcs.but  one  lighr.and  many  braunches  of  a  tiee, 
bur  one  body  grounded  vpon  a  fail  rootc  :  And  when  many  ftrcamcs 
do  ftow  from  one  foiintaine,a!ihoush  the  number  (tcme  tu  be  fcat-i 
tered  abroadc  by  largenes  of  ouerflowing  piety  ,yct  the  vnity  abideth 
in  the  originall.  Takeaway  a  beamc  ot  the  iunne  from  the  body,thc 
vnity  can  fuffer  no  diuilion.Brcake  a  braunchfrom  the  tree.thc  bro- 
ken braunch  can  not  fpring.Cut  of  the  ftreart'C  from  tl^e  fprint;  bed, 
bemg  cut  of  it  drieth  vp.So  alfo  the  church  being  ouerlpred  with  the 
light  of  the  Lord,  is  extended  ouer  the  whole  worl.d:yet  there  is  but 
one  hght  that  is  fpred  euery  where. Nothmg  could  be  fayd  more  fitly 
to  exprefl'e  that  vndiuidable  knitting  together,  which  all  the  mebcrs 
of  Chrift  haue  one  with  an  other.We  Ice  how  he  continually  calleth 
vs  backe  to  the  very  head.  VVhcrupon  he  pronounceth  that  herefief 
$i  fchifmes  do  arife  hereof,  that  men  do  not  returne  to  the  originall 
of  cru5th,nordofckcthehcad,norkcpethe  dodnne  of  the  hcauely 
itiaiftBr,  No«r  let  the  go  &  cry  that  we  be  heretikcs  that  haue  depar- 
ted {t6  their  Church:(ith  there  hath  bin  no  caufe  of  oui  tftranginge 
from  tbcm  but  this  orte,that  they  can  in  no  wife  abide  the  pure  pro- 
feilliig  of  the  trueth.-but  I  tell  not  how  they  haue  driucn  vs  out  with 
curiingies  and  cruel  execrations.Which  Very  felfe  doing  doth  abun- 
datly  enough  acquite  vs,vnles  they  wil  alfo  condemne  the  Apoftles 
forScWnnatikcSjWith  whom  wchauc  all  one  caufe.Chrift(i  fay)did 
forcfay  to  his  Apoftles, that  the  time  (hould  come  when  they  (hould 
be  caftout  of  the  Sinagogcs  for  his  names  fake.  And  thofc  Sjnagogc$ 
of  which  hefpeakctlvwcrethen  accomptcd  law^full  Churchps.Sith 
fherforcitiscuid^ntihat  we  bccaftour,&  we  bt ready  10  fhcwy  the 
fame  is  <Jonc  for  ^he  riSrHes  fake  ofChrift,truely  the  caufe  ought  (\til 
Co  be  enquired  of,befbre  that  any  thin.>c  be  determined  vpon  v<-,«*' 
therorve  w^y  orothcr.Howbeii,if  they  wil,I  am  cotent  to  difchargp 
them  of  this  point,  f'or  it  is  enough  for  me,  that  it  behoued  that  we 
(hould  depart  from  thcm,that  wc  might  come  to  Chrift.  ,  1  . ,  :^^ 
4..    -    »  7    Buc 


ToSaluatlon,         Lib.4.  "'43^ 

'f    Butitfliallappeareyct  morcccrtaincly,  invvfijitcftimation-A'c 
ought  to  hauc  ail  the  Churclies  whom  the  tyranny  of  that  Romifhc 
idoll  hath  polTeflcdjif  it  be  compared  with  the  old  Church  of  the  If- 
raclitcs ,  as  it  is  defcnbed  in  the  Prophctcs  .  There  was  then  a  true 
Church  among  the  Icwes  and  irraelites,whcn  they  continu  d  in  the 
Jawes  of  the  couenam,  for  they  obtained  thofe  thing*  by  rhe  bcnertt 
of  Godjwheruponthc  Church  coliltcth.They  had  the  tructhofJo- 
^rine  in  the  lawrthc  mmiftcry  thereof  was  among  the  Prieftcs  &  the 
Prophcts:with  the  fignc  of  circumcifion  they  entred  into  rehgion:by 
other  Sacraments  they  were  cxcrcircd  to  the  confirmation  of  Faith. 
It  is  no  dout  that  thofe  titles  wherwith  the  Lorde  hath  honored  his 
Churchjfitly  pertained  to  their  felowfhip.  After  that,  forfakinge  the 
law  of  the  Lord, they  went  out  of  kinde  to  idolatry  and  fupcrftition, 
they  partly  loft  that  prcrogatiue.For  who  dare  take  away  the  name  of 
the  Church  from  them ,  with  whom  God  hath  left  the  preaching  of 
his  word  and  obfcruation  of  his  myftenes.^Againe,  whadare  cal  ihac 
the  Church  without  any  exceptio,  where  y  word  of  y  Lord  is  open- 
ly &  freely  troden  vnder  foote.^whcre  the  miniftery  tl»€rof,thc  chief 
Cnew,yca  the  very  foule  of  the  Church  is  dcftroyed  ?  'on  o 
•  8     What  then?wili  fome  man  fay:was  there  therfore  no  parcel  of  a 
Church  remaining  among  the  Icwes  after  that  they  M  away  to  ido- 
latry?The  anfwerc  is  eafie.  Firft  I  fay  y  in  the  very  falling  away  there 
were  ccrtaine  dcgrecs.For  we  wil  not  fay  that  there  was  all  one  falle 
of  luda,  and  Ifraell,  at  fuch  time  as  they  both  firft  fwarucd  from  the 
pure  worlliipping  of  God.  When  larobeam  firft  made  calue5,againft 
the  open  prohibition  of  God,  8c  did  dedicate  an  vnlawfuH  place  for 
^vorlblpplnf»,he  did  vttcrly  corrupt  religion.Thc  lewes  did  firft  defile 
themfelues  with  wicked  &  fupetftitious  maners  before  y  they  wrogi 
fully  chanf^cd  the  order  in  the  outward  forme  of  rehgio.For  althogh 
vnder  Rcchabeam  they  had  already  gotten  them  many  pcruerfeCe- 
remonie&jyet  becaufc  there  taried  atHierufalcm  both  the  Dofirine 
of  the  Law,&  the  Priefthoodc,and  the  Ceremonious  vfeges  in  fuch 
{on  as  God  had  ordained  the ,  the  godly  bad  ihff^  a  tolerable  ftard 
of  Church .  Amoni^c  the  Ifrachtcs  vnto  the  reigne  of  Achab,thcre 
was  no  amend  ^mcnt  of  things,  and  from  thcnfe  forth  they  feli  from 
vrotfe  to  worfe.They  that  fucceded  afcerward,tothe  very  deftrudion 
of  the  kingdom,partly  were  like  vnto  him,&  partly  (when  they  min- 
ded xo  befomwhar  betrer  than  he)  they  folowcd  the  example  of  la- 
robeam :  but  they  all  euery  one  were  v/ickcd  and  idolaters.  In  lewry 
there  were  nowe  and  then  diu^rfc  changes,  while  fome  kinges  per- 
Ucrted  the  worfhippingc  of  God  vvilh  falfc  and  fargcd  fupcrlhiionS| 
>-£  III    iii) 


Cap,2.  Uttne  outward  mcancs 

fome  other  rcftorcd  religion  that  was  dccaied:  vmil  the  very  prieftcf 
themfclues  deiiled  the  temple  of  God  with  prophanc  &  abhomina* 
ble  vfages. 

9    Now  let  the  Papiftes  if  they  can  howe  much  Ibcucr  they  cxtc« 
nuatc  their  owne  faultes,deny  that  among  them  the  ftaic  of  religion 
is  a«  corrupt  and  defiled  as  it  was  in  the  kingdom  of  Ifraell  vnder  la- 
robeam.But  they  haue  a  groflfer  idrJatric;  &  in  dodrme  they  arc  not 
onedroppc  purcrrvnlelTc  paraduenturc  euen  in  it  alio  they  be  more 
vnpurc .  God,  yea  all  men  that  are  endued  but  with  a  meane  iudgc- 
ment,  (halbe  wiineflcs  with  me,  and  the  thingc  it  felfe  alfo  declareth, 
how  herein  I  tell  nor  hinge  more  then  trueth.  Nowe  when  they  will 
driue  V5  to  the  communion  of  the  Church,  they  require  two  thingcs 
of  vs :  fiift,  that  wc  fhoulde  communicate  with  all  their  praiersjfacra- 
mentcs,and  Ceremonicsrthen  that  whatfoeuer  honor,power  and  iu-^ 
rifdi(^ion  Chrift  giueth  to  his  Church  ,  we  ihoulde  giue  the  fame  to 
their  Church.  As  to  the  firft  point,!  graunt  that  ali  the  Prophets  that 
were  at  Hicrufalem.,  when  thinges  were  there  very  much  corrupted, 
did  neither  fcuerally  racnfice,nor  had  aifcmbhes  to  pray  feueralfrom 
other  men.For  fhey  had  a  commaundement  of  God ,  whereby  they 
Ixo.a^,  were  commaundcd  to  come  together  into  Salomons  temple  :  they 
9*         knew  that  the  L'  uiticall  prieftes ,  howefoeuer  the^  were  vnwori hy  of 
that  honor jyctbecaufe  they  were  ordained  by  the  Lord  minifter^  of 
the  holy  Ceremonies, &  were  not  as  then  depofed,did  yet  ftill  right- 
fully poffeflTe  that  place.  But  (  which  is  the  chicfe  point  of  this  cjucfti* 
on  )  they  were  dompcllcd  to  no  fuperftitious  worfhippinge,  yea  they 
tookein  hande  to  do  nothing  but  that  which  wj»s  ordained  by  God. 
But  among  thefc  men,I  meanc  the  Papiftes,what  like  chincjis  thcre> 
For  wc  can  fcarccly  haue  any  meetinge  together  with  them ,  where- 
in we  flaall  not  defile  our  fekies  with  open  ulolatrie.  Truely  the  prin- 
cipal! bonde  of  their  communion  is  in  the  mafle ,  which  we  abhorre 
as  the  greateft  facrilege.  And  whether  we  do  this  rightfully  or  wrong- 
lully ,  (halbe  feene  in  an  other  place .  At  this  prefent  it  is  enough  to 
(hew  chat  in  this  behalfc  wc  arc  in  other  cafe  tha  the  Prophets  wcrc> 
which  although  they  were  prc/cnt  at  the  Ceremonies  of  the  wicked^ 
were  not  coptUed  to  behold  or  vfe  any  Ceremonies  but  fuch  as  were 
inftitute  by  God .  And ,  if  they  will  necdes  haue  an  example  altoge- 
ther like ,  lettc  vs  take  it  out  of  the  kingdom  of  Ifraell.  After  the  or- 
dinance of  lerobeam  Circumcifion  remayned ,  the  facrifices  were 
offered,  the  lawe  was  accomptcd  holy ,  the  fame  God  was  called  vp?. 
t.lCing   pon  whom  they  had  receiued  of  their  Fathcrsibuc  for  the  forged  and 
^  2'3>*  forbidden  formes  of  worfhippingc .  God  diiallowcd  and  condemned 

aU 


To  Saliiation.  Lib.4.  437 

all  that  was  there  done  Shcwc  me  one  Prophet ,  or  any  one  godly 
man  that  ones  worlhippcd  or  faciiliccdm  Bcthcll.  For  they  knc.vc 
they  couldc  not  do  jt,  but  that  they  Ihould  detile  thcmlcUics  wirh 
(bme  facriiegc.  Wc  haiic  then  thus  much ,  that  the  communion  of 
the  Church  ought  not  fo  farre  to  be  of  force  with  the  ^otlly,  that  if 
it  ihould  degenerate  to  prophane  and  Hlthy  vfages,ihcy  (houid  forth 
with  of  neccflicie  followe  it. 

10     But  about  the  other  pointe  wc  contcnde  yet  mote  carncftly. 
For  if  the  Church  be  fo  conlidered  to  be  iuch,  whocs  lud^tmcnt  wc 
ou£ht  to  rcucrcncc  ,  whoes  authontie  to  regarde,  whoes  monitions 
to  obey  ,withw hoes  chaAifcments  lo  be  moutd,  whocs  communion 
in  all  things  we  ought  religioufly  to  obrerue:thcn  wc  can  not  graunt 
them  a  Church,but  ihai  we  muft  of  neceffity  be  boundc  to  fubiedio 
and  obedience  vnto  it.  Yet  we  will  willingly  graunt  them  that  which 
the  Prophets  graumed  to  the  lewcs  &  ifraelitcsof  theirtimeiwhen 
things  were  there  m  as  good,vca  or  in  beittt  ftatc.  But  we  fee  houc 
eche  where  they  cne  out,  that  their  aiiembhes  arc  vnholy,  to  which 
it  is  no  more  lawtfullto  confenc  than  ir  is  to  denic  God.  And  trucly 
if  thofc  were  Churcl>e$ ,  it  foUoweth  rhcrfore  that  in  Ifraeil  Helms*, 
^ichcas  and  fuch  other  :in  luric,  Efaie,  lercmie,  Ofecandoth*  r  of 
that  fortCjwhom  the  Prophets, priefts  and  people  of  that  time  hated  '  Tia 
and  dc tc ttc d  v/or fc  than  any  vncircumcikd  men,  were  ftraiinticrs  3-^5 
from  the  Church  of  God.lf  thofe  were  Churches,then  th-  Church 
was  not  the  piller  of  truth,  butthcfby  of  lieng:not  the  taberjtacle 
of  thehuing  God  ,  but  the  receptacle  of  idoles.  Therefore  it  was 
ne^defull  for  them  to  depart  fiom  the  confent  of  thoic  airemblies, 
which  was  nothing  els  but  a  wicked  confpiracic  againit  God.  In  hkc 
fnaner  »f  any  man  acknowledge  thcaflembhcsat  thcfc  daycs  being 
detilcd  with  idolatrie ,  fuperttition  and  wicked  dodrine,  to  be  fuch  in 
whocs  full  communion  a  Chriftian  man  ought  to  continue  cuen  to 
the  cofcntcof  dodrine.hefliaW^reatly  erre.For  if  they  be  Churches 
then  they  hape  the  power  of  the  keyes.  But  the  keyes  are  vnfepara- 
bly  knitte  with  the  word ,  which  is  from  thenfe  quite  driuen  away. 
AgainC)  if  they  be  Churches,  then  the  promife  of  Chrift  is  of  force 
amon^  theni,whatrocuer  ye  bindc.&c.  But  they  contrari  wife  do  ba-  Mat  \ 
fiifhe  from  their  communion  all  fuch  as  do  profeflc  themfclues  not  '^  * 
fainedly  the  fcruates  of  Chrift.Thcrfore  either  the  promife  of  Chrift  J^. ' 
isvainejoratleaftinthisrefpe^  they  are  not  Churches.  Finally  in  jj/ 
Hede  of  the  minifterie  of  the  word  they  hauc  fcholes  of  vhgodh- 
neifcjanda  (inkeofall  kindcs  of  errors.  Therefore  cither  m  this 
refpedc  chey  arc  not  Churches ,  oc  there  fhali  rcmaine  no  token 


Vvcip.z,  v^r  tiic  oucwarac  mcancs 

whereby  the  lawcfuli  aflemblics  of  the  faithfuU  may  be  fcucrally 
knovvcn  from  the  meetinges  of  Turkes. 

1 1  But  as  in  the  olde  time  there  yet  remained  among  the  Icwc$ 
ccrtaine  peculiar  prerogatiucs  of  the  Church,  fo  at  ibis  day  alfo  wc 
take  not  from  the  Papiftes  luch  ftcppes  as  it  pleafed  the  Lorde  to 
haue  remaining  among  them  after  the  diffipatio  of  the  Church.Thc 
Loide  haddeones  made  his coucnant  with  the  Jewes.  That  fame 
rather  bemgc  vpholden  by  the  fredfaftneffc  of  it  felfe  didde  continue 
with  (triuing  againft  their  vngodlin£fl"e,than  was  preferued  by  them. 
Therefore  (  fuch  was  the  afi'urednelfe  and  conftancie  of  Goddet 
poodncfle)  there  remained  the  couenatit  of  the  Lord,  neither  could 
his  fairhfulnefle  be  blotted  out  by  their  vnfaithfuinefTerneither  could 
Circumcifion  be  (o  prophaned  with  their  rncleane  handes,but  that 
it  ftill  was  the  figne  and  facramenr  of  that  couenante.  Whcrcuppon 
the  childcrn  that  were  borne  of  them ,  the  Lorde  called  his  ownc, 
which  vnleflc  it  were  by  fpecial  bleffing.belonged  nothing  to  him.So 
when  he  hath  left  his  couenaunt  in  Frauncc,ltaly,Germany,Spaine^ 
Englande  :  fins  thofe  prouinccs  haue  bene  oppreffcd  with  the  ty* 
ranny  of  Ancichrift,  yet  that  his  couenaunt  might  remaine  inuiola-'- 
ble,iirft  he  there  preferued  Baptifme,the  tcftimonie  of  his  couenanr, 
which  being  cofecrate  by  his  owne  mouth  reteineth  her  owne  force 
notwithftanding  the  vngodhnefleof  man:then,with  his  prouidence 
he  hath  wrought  that  there  fhould  remaine  other  rcmnantes ,  Icaft 
the  Cliurch  should  be  vtterly  deftroyed.  And  as  oftentimes  bildingei 
are  fo  pulled  downei  that  the  foundations  and  mines  reimaine:fo  he 
haih  not  fuffred  his  Church  either  to  be  ouerthrowen  by  Antichrift 
from  the  very  foundation,or  to  be  laid  euen  with  the  grounde(how« 
foeuer  to  puniflithe  vnthankfijlnefie  of  men  that  had  defpifed  his 
word ,  he  fuftVeth  horrible  (haking  and  didipation  to  chaunce)  but 
euen  after  the  very  wafting  he  willed  that  thebilding  half  pulled 
downclliould  yet  remaine.  • 

J 1  Whcras  therefore  wc  will  not  fimply  graunt  tq  the  Papiftes 
the  title  of  the  Church,we  do  not  thcrfore  deny  that  there  be  Cimr?- 
ches  among  them :  but  onely  we  contende  of  the  true  and  lawefull 
ordcrmg  of  the  Churchrwhich  is  required  in  the  communion  both 
of  thcfacramcnts  which  arethefignes  ofprofeflion.biit  alfofpc- 
an.  p.  cially  of  do6lrine.Daniel  and  Paule  foretolde  that  Anrichrift  (hould 
72_  fitte  in  the  temple  of  GodAVith  vs  we  accompt  the  bifl^op  of  Rome 
hecaptsine  and  ftandard  bearer  of  that  wicked  and  abhominable 


The.  2 


kini^dome. Whereas  his  feate  is  placed  in  the  temple  of  God,theieby 
is nieant  (bac his kingdorae  fhalbe fuch as.can not abolifhtbc name 


To  Saluanon.      Lib.4.  438 

of  Qirtft  nor  of  his  Church.  Hereby  iherfore  appc3rcth,that  we  do 
not  deny  bur  that  eucn  vnder  his  tyrannic  remain  Churches:but  luch 
as  he  hath  prophancd  with  vngodhneifc  full  of  facnlegc  ,  fuch  as  he 
hathafflided  with  ourragious  dominion  ,  fuch  as  he  hath  corrupted 
and  in  maner  killed  with  cuijl  &  damnable  dodnnes,as  with  pciloncd 
drmkcs :  fuch  wherein  Chrift  Jierh  halfc  buried  ,  the  Gofpcll  oucr- 
whelmed,  godlmefle  banifhcd,  the  worOiipping  of  God  in  a  mancr 
abohfhcd  :Tuch  finally  whcrin  all  things  are  lo  troubled,  that  thciin 
tathcr  appereth  the  face  of  Babylon  then  of  the  holy  c:tic  q£Go  J. 
Ina  fumme,  I  fay  that  they  be  Churches, in  lefped  that  the  Loidc 
there  marucloufly  preferucththe  rcmnauntesof  his  people  lowc- 
foeuer  they  were  di(pcrfed  and  icatccred  abroadc  ,inrefpcdc  rhac 
there  remaine  fome  tokes  of  the  Church,  fpecially  thcfe  tokens,thc 
cft'cdualneflc  whereof  neither  the  craft  of  the  Dcuil  ,nor  tiie  mali- 
cioufnelfe  of  man  can  dcftioy.  But  on  the  oilier  (ide  bccaufe  thefc 
markcs  arc  blotted  out,  which  in  this  difcourfe  we  ought  principally 
to  hauc  refped  vmo,  1  fay  that  eoery  one  of  their  aflcmbiics  and  the 
yvholc  body  wantcih  the  lawefuU  forme  of  a  Church. 

The  iij.  Chapter. 

O/the  ttachers  and  minijitrs  of  the  C(n*r-ch,and  of  their  ele^ion  and  office. 

"Owe  it  is  mete  that  we  fpcake  of  the  order,  by  which  it  was 
theLordvS  willto  hauchis  Church  gouerncd. For  alciK)Ui;h 
in  his  Church  he  onely  muft  rule  and  reigne,yea  and  bcare 
preeminence  or  ^xccllc  in  it ,  and  this  gouernmenc  to  be 
vfed  or  executed  by  his  oneiy  word  .-yet  becaufc  he  dwellcih  nor 
ampng  vs  in  vi(ible  prefence ,  fo  that  he  can  prefently  with  his  ownc  Mat.j 
xrouthdeclare  his  will  vnto  vs,  we  haue  fayed  that  in  thishevfeth  •  •• 
die  mintfterie  of  men,  and  as  it  were  the  trauaille  of  deputies,  not  in 
transferring  his  right  and  honour  vnto  them,but  oncly  that  by  their 
moiith  he  rnight  do  his  owne  workCjlike  as  a  workcman  to  do  his 
worke  yfeth  hi>  inftrumem.  I  am  compelled  to  repetc  againc  thofc 
things  that  I  haue  already  declared.  He  might  in  decde  do  it  cither 
by  himfelfe  without  any  other  hdpc  or  jnftrumcnt,  or  alfoty  tne;*nc 
of  Angells  :  but  there  arc  many  caufes  why  he  had  rather  do  it  by 
ipcn.  For  by  this  meanc  firft  he  declareth  his  goodwill  toward  vs, 
vbcn  he  taiketh  out  of  men  them  that,  {hall  do  his  mcfTigc  in  the 
world,  that  ilialbc  the  interpreters  of  his  fecret  will ,  finally  that  fliall 
reprcfent  his  owne  perfon.  And  fo  by  experience  he  proueth  tlutit 
i^  not  vainc  chat cotnm only  hcc«4^echvs  his  temples,  whenoucof 


Cap.j.  Or  the  outwarde  mcancs 

the  mouchcs  of  men,as  out  of  his  randuane,he  geucth  aun(wcrc$  t© 
oguft.  mcn.Sccondly5this  is  the  beft  and  moft  profitable  cxcrcifc  to  humi- 
!>  I  de  litic ,  when  he  accuftometh  vs  to  obey  his  worde ,  howefocuer  it  be 
oan.  preached  by  men  hke  vnto  vs,yea  fomctime  our  inferiors  in  dignity. 
"*  '•  If  he  himfelfe  fpake  from  heauen,  it  were  nomarucllif  his  holy 
Oracles  were  without  delay  reucremlyrccciued  with  the  cares  and 
mindes  of  all  mcn.For  who  would  not  drede  his  power  being  in  pre- 
sence? who  would  not  be  throwcn  downc  at  the  firfl:  fight  of  fo  great 
maicfty  ?  who  woulde  not  be  confounded  with  that  infinite  biight- 
nclFe?  But  when  fome  filly  manrifen  out  of  the  duft  fpcaketh  in  the 
name  of  God,  here  with  very  good  tcftimony  we  declare  our  godli- 
ncflc  and  rcucrent  obedience  toward  God  himfelfe ,  if  to  his  mini- 
fter  we  yelde  our  felucs  willing  to  learne ,  which  yet  in  nothing  ex-* 
^^j.^  cclleth  vs.  Therefore  for  this  caufe  alfo  he  hath  hidden  the  treafure 
.7,  of  his  heauenly  wifedome  in  brickie  &  earthen  vcflTclsjthac  he  might 
haue  the  ccrtainer  profe  howe  much  he  is  cftcemcd  of  vs  Morcoucr 
there  was  nothing  fitter  for  the  cherifhing  of  mutuall  charirie,  than 
that  men  ihould  be  bound  together  one  to  an  other  with  this  bonde, 
when  one  is  made  a  paftor  to  teach  the  reft ,  and  they  that  are  com- 
maunded  to  be  fcholars  receiue  all  one  doi^rine  at  one  mouth.  For 
if  eucrv  man  were  able  cnoug;h  to  feruc  himfelfe ,  and  needed  not 
tlic  helpc  of  another:  fuchis  the  pride  of  mans  nature,  that  euery 
one  would  dclpife  other,  and  (hould  againc  be  defpifed  of  them. 
Therfore  the  Lord  hath  bounde  his  Church  with  that  knortc,  which 
he  forfawe  to  be  the  ftrongeft  knottc  to  hould  vnity  togcthcr,whea 
he  hath  leftc  with  men  the  dodrine  of  faluation ,  and  of  eternall  life, 
that  by  their  handes  he  might  communicate  it  to  the  reft  Hereunro 
l>h.4»  Paule  had  refpc^  when  he  wrote  to  the  Ephefians ,  One  body  one 
rpiiir,asalfo  ye  be  called  in  one  hope  of  your  calline.One  Lord»one 
faith,  oncBaptifme.  One  God,  and  the  fatherof  all,  which  is  abouc* 
aU,and  by  all,and  in  vs  all.But  vnto  euery  one  of  vs  grace  is  gcucn  ac- 
cording to  thcmeafure  of  the  gift  of  Chrift .  Wherefore  he  faith? 
When  he  was  gone  vp  on  hy ,  he  ledde  captiuitie  captiuc ,  he  gauc 
giftcs  to  men.  He  that  wente  downe  is  the  felfe  fame  he,that  wcntc' 
rpjthai  hd*might  fulfill  all  things.  And  the  fame  hath  gcuen  fome  to' 
be  Apoftlts,  and  fome  Prophets,  and  fome  Euangehftes ,  and  other 
Ibmc  Paftors  and  teachers ,  vnto  the  rcftoring  of  the  holy  ones ,  tor 
the  workc  of  miniftration,to  the  edifying  of  the  body  of  Chrill,vntit 
we  come  all  into  the  vniiic  of  faith ,  and  of  the  knowledge  of  the 
Sonne  of  God ,  into  a  pcrfcd  man ,  into  the  meafure  of  full  growen 

age:  chat  we  be  no  mo|:e  jchildren  chat  may  bp  c^ti^d  about  witH 

cucry 


To  Saluation.       Lib.4.  43^ 

cucry  windc  of  do^rinc :  buc  following  truth  in  charicie  i  let  vs  in  all 
things  growc  into  him  that  is  ihched,cuenChrift,in  whomeihe 
whole  body  conioincd  and  compadcd  together  by  all  thciointof 
rubmini{trati6,according  to  the  working  m  mcafure  of  eucry  parte, 
makcth  enacal'c  of  the  body,vnto  rhc  edifying  of  it  fclfc  by  charity. 

1  By  thefe  words  he  {hewcth,that  that  niinillcrie  of  men,which 
God  vfeth  in  gouerning  his  Church  is  the  chiefe  finew,  wherby  the 
faithful!  cleaue  together  in  one  body  :  and  alfo  he  (hewcth  that  the 
Church  can  not  otherwilc  be  prelcrucd  fats,  but  if  it  be  vpholde  by 
thefe  ftaie$,in  which  it  plcafed  the  Lord  to  repofc  the  faluation  of  it, 
Chrift  (layeth  he)  is  ^onc  vp  on  hy  ,  that  he  might  fulfill  all  things.  Fpfic.i 
This  li  the  maner  of  ful£ilhnti,ihat  by  his  minifterSjto  whom  he  hath  »®« 
committed  that  ofHcc ,  and  hath  gcucn  the  grace  to  execute  that 
workes  he  difpoleth  and  diftributcthhisgiftcs  to  the  Church  jyct 
and  after  a  certainc  maner  geueth  himfelfe  prefent,  with  extending 
the  power  of  his  fpirit  in  this  inf^itution,  that  it  fhould  not  be  vain  or 
idle.So  is  the  rcftoringc  of  the  holy  ones  performed :  fo  is  the  body 
of  Chrift  edified :  fo  do  we  by  all  things  growe  into  him  that  is  the 
bed,  and  do  grow  together  among  our  felucs :  (o  are  we  all  brought 
into  the  vnitie  of  Chrift.if  prophecic  flourifti  among  vs,if  wc  recciue 
the  Apoftles,if  we  rcfiife  not  the  dodrinc  miniffred  vmo  vs.  There-  Epl»»4" 
fore  he  gocih  about  the  diffipatiojor  rather  the  ruine  &  deflrudion  '  *• 
of  the  Church,  whofoeucr  he  be  that  either  endeuoreth  to  abolifh 
this  Order  of  whom  we  fpcakc ,  and  this  kinde  of  gouernement ,  or 
minilheth  the  elfimatio  of  it  as  a  thing  not  fo  nccclfary.  For  neither 
the  light  and  heatc  of  the  funnc,nor  mcate  &  drinke  are  fo  neceflary 
to  nourifh  and  fuHeine  this  prefeni  Iife.as  the  office  of  Apoftlcs  and 
paffors  is  neceilaric  to  prefcrue  the  Church  in  earth. 

}     Therefore  I  haue  aboue  admoniOied ,  that  God  hath  often- 
times with  fuch  titles  as  he  could,commendcd  the  dignitie  thereof 
vnto  v$  3  that  wc  ihould  haue  it  in  moft  hy  honour  and  price ,  as  the 
moft  excellent  thing  of  all.  He  teitifieth  that  he  geueth  to  men  a  fin- 
gular  benefite,  in  raifing  them  vp  tc.Tchers,  where  he  commaundcth  Efa  jj 
the  Prophet  to  crie  out  that  faire  arc  the  fccte,  &  blelTed  is  the  com-  7. 
ming  of  them  that  bring  tidings  ofpcacc:  and  when  he  calleth  the  ^^^'-f 
Apoftles  the  light  of  the  world^and  falte  of  the  earth.Neither  could  I '*  *" 
this  office  be  more  honourably  aduanced ,  than  it  was  when  he  faid:  Luk  u 
He  that  heareth  you ,  hcareth  me.  He  that  defpifeth  you ,  defpifeth  '*• 
me.  But  there  is  no  place  more  plainc,  than  in  Paule  in  his  feconde  *  ^°' 
Epiftlc  •  o  the  Corinthians, where  he  as  it  were  of  purpofe  cntrcatcth  ^'p 
of  this  matter.  Hq  affirmcth  therefore ,  that  there  is  noiliingin  the  j.^^  ' 


Cap, 


3 ,  Of  the  outwarde  mcanes 

Church  more  cxcellet  or  glorious  than  the  minittery  of  the  Gofpcl* 

f.  or.g  fQj-gfjpu^j^  35  jf  J5  jt^g  aciininiftration  of  the  Spirit ,  andof  righteoufi 

neiVe,arKl  of  etcrnall  life.  Thefeandhke  fayingsfeiucto  this  pur- 

pofc,  that  'hat  order  of  goui  rning  &  prefer uing  the  Church  by  mi^ 

niftcrs,  which  the  Lord  hath  ftablilhed  for  euer,  ihould  not  growc 

out  of  cthmation  among  ySjand  fo  at  length  by  very  contempt  grow 

outof  vfe.And  howe  great  is  the  neceffity  thereof,he  bach  declare'i 

not  onely  by  wordes  ,  but  ahb  by  examples.  VVhtn  his  wiil  was  to 

\St.  lo.  {^mQ  more  fuily  to  Cornelius  with  the  light  of  his  trueth  ,  he  feme 

La.o.<J  ^"  Anaeil  from  heauen  to  fende  Peter  vnto  him.  When  his  will  was 

to  call  Paulc  to  the  knowledge  of  himfclfe,  and  to  engrafte  htm  into 

the  Church, he  fpake  not  to  him  with  his  owne  voice,  but  fente  him 

to  a  man,of  whom  he  ihould  receiue  both  the  dodiine  of  faluation, 

andthc  fanchficationof  Baptifo'ie.  If  it  be  not  done  without  caufe, 

that  an  Ane;ell,which  is  the  interpreter  of  God, do  himfclfe  abftemc 

from  declaring  the  will  of  God,  but  commaundcth  thataman  be 

fcnte  for,  to  declare  it;  and  not  without  caufe  that  Chrift  the  onely 

iXor,  fcholemaiiter  of  the  faithfull  committcth  Paule  to  the  fchoohng  of  a 

*•*•     man,  yea  cuen  that  fame  Paulc  whom  he  had  determined  to  take  Vp 

into  the  rhirde  heauen ,  and  to  vouchfaue  to  graunt  him  miraculous 

rcuelation  of  things  vnfpeakable:whois  there  novve  that  dare  delpiic 

that  miniftciy.or  p'.ifle  it  ouer  as  a  thing  fuperfluous,the  vfe  whereof 

it  hath  plcalcd  God  to  make  approued  by  luch  examples? 

4     Thev  that  hauc  rule  of  the  goucrnment  ot  the  Church  ac- 
•ph  4.  cording  to  the  inftitution  of  Chrift,are  named  of  Paul  fiitt  Apoftlcs^ 
i  1,        then  Prophrts,  thirdly  Euangeliftes,  fourtlily  Paftors,  laft  of  ail  tea- 
chers. Of  which,  the  twoo  laft  alone  haucordinarie  office  in  the 
Church:  the  otherthrec  the  Lordc  raifcdvp  at  the  begmningof 
his  kinedome,  and  fometimc  yet  alfo  raifeth  vp ,  as  the  neccflltie  of 
War.itf.  ^"^"  requireth.What  is  the  Apoi^les  office,  appearcth  by  that  com* 
15.       *  maundcment :  ^o  ,  prcache  the  Gofpeli  to  eucry  crcature.There  arc 
not  cerraine  boundes  appointed  vnto  them :  but  the  whole  world  is 
alTi^ned  them ,  zo  be  brought  into  the  obedience  of  Chnft  :  that  in 
fprcadmg  the  Gofpeli  among  all  nations  wherefoeuer  they  {hall  be 
lorn. I '  ^^^^»  ^''^y  ^^y  ^^'"^^  where  rahfe  vp  his  kingdome.  Therefore  Pauic, 
9.  ana  when  he  wcnte  about  to  prouc  his  Apof^lclliip ,  rehcarkth  that  he 
to.        harh  gotten  to  Chrilt  not  foroe  one  citie ,  but  hath  farre  and  wide 
fpred  abrode  the  Gofpeli :  and  that  he  hath  not  layed  his  handcs  to 
an  other  mans  fundacio,but  plated  Churches  where  the  name  of  the 
iphc4  Lorde  had  neucr  bene  heard  of. Therefore  the  ApolHcs  were  fente 
ii.        to  bring  backc  the  world  from  failing  away ,  vmo  true  obedience  of 

God* 


To  Saluation.         Lib.4.  440 

God,  and  cchc  where  to  ftabiilh  his  kingdomc  by  preaching ot  the 
Gofpelhor  (if  you  hke  thac  better)  as  the  hi  ft  bilders  of  the  Chuich, 
to  lay  the  fundations  thereof  m  all  the  world.  Prophctcs  he  cailcth, 
not  all  expolitors  of  Gods  wiJl  whatroeuer  they  be ,  but  thofc  thac 
by  (ingular  reuelation  excelled ,  fuch  as  at  this  time  cither  be  none» 
orarcleffc  notable.By  Euangcliftes  I  vndcrftandctiiofe,  which  when 
indignity  they  wcrcleCfe  than  the  Aportles,y  et  in  office  were  nextc 
vnto  them,  yea  and  occupied  their  roonits.  Such  were  Luke, Timo-  Luk.iq 
thee ,  Titus  and  other  like :  and  paraducnture  alfo  the  feucntie  Dif-  '• 
ciplcs.whom  Chrift  appointed  in  the  fecondc  place  after  the  A-  "**" 
poftles.  According  to  this  expofition(which  feemcth  totnc  agrcablc 
both  with  the  wordes  and  meaning  of  Paule  )  thole  three  offices 
were  not  ordcincd  in  the  Churche  to  this  ende  that  they  lliould  be 
pcrpetuall ,  but  onely  to  fcrue  for  that  time  wherein  Churches  were 
to  be  ereded ,  where  were  none  before ,  or  at  Waft  to  be  remoucd 
from  Mofes  to  Chnft.  Albeit  I  denie  not,butthat  afterward  alfo  the 
Lordc  hath  fometime  raifcd  vp  Apoftles  ,  or  at  leaft  in  their  places 
Euangcliftes,3S  it  hath  bene  done  in  our  timc.For  it  was  needcfull  to 
hauc  fuchjto  brin;^  backe  the  Church  from  the  falling  awayof  An- 
tichrift.  Yet  the  office  it  fclfe  I  do  ncuerthelelie  call  extraordinarir, 
bccaufc  itliath  noplace  in  the  Churches  already  well  let  in  order. 
Next  after  thcfc  are  Paftors  and  Teachers,  whomc  the  Church  may 
neucr  lackc:bctwcne  whom  I  thmke  that  there  is  this  difterencc,that 
the  Teachers  are  not  appointed  to  bearc  rule  ot  dilciphnc  i  nor  for 
the  miniftration  of  Sacramentes,nor  admoniftiments  or  exhorta- 
tions ,  but  onely  to  expoundc  the  Scripture ,  that  pure  and  foundc 
dodnne  maybe  kept  among  the  faithfull.  But  the  office  of  Paftor 
contcincth  ail  thefe  things  within  it. 

1  5     Nowc  we  haue ,  which  were  tbofc  minifterics  in  the  Church 
that  continued  but  for  a  time ,  and  which  were  thofe  that  were  or- 
deincd  to  endure  perpetually.  It  we  ioine  the  Euangehftes  with  the 
Apoftlcs,  we  llial  hauc  remaining  two  couples  after  a  certaine  mancr 
aunfwennge  the  one  to  the  other.  For  as  our  Teachers  are  like  to 
the  oide  Prophets  ,  in  fuch  fort  are  our  Paftois  hke  to  the  Apoftlcs, 
The  office  oi  Prophets  was  roore  cxcellcnt,by  reafon  ot  the  iln^ular 
gifte  that  they  had  of  reuelation:  but  the  office  of  Teachers  hath 
ina  maner  like  order ,  and  altogether  the  fame  ende.  So  thofc.  xij.  Luc.& 
whom  the  Lorde  did  choofc ,  that  they  fhould  publifh  abroadc  to  •  ^• 
the  world  tiic  newe  preachine;  of  the  Gofpcll,  in  dcgrc  and  dignitic  ^*'** 
went  before  the  reft  .  For  although  by  ihc  meaning  and  propcrtic 
of  the  word  >  all  chc  miniftcis  of  (he  Church  may  be  lighUy  called 


\o  16 

r. 


vlac-to. 

I. 


Cap.3,  Of  the  outward  meancs 

ApoltlcSjbecaufc  they  arc  feme  of  cbc  Lordc,&  arc  his  mcflcngcrs} 
yc  cbccaufe  it  was  much  bchouefuU,  that  there  fiiould  be  a  ccrtamc 
knowledge  had  of  the  fending  of  them  that  Ihould  bring  a  thing 
newr  and  vnheard  of,  itVasneccflarie  that  thofc  xij  (to  whoes 
number  Paule  was  afterwarde  added)  Ihould  be  garniilicd  with  fomc 
peculiar  title  aboue  the  reft.  Paule  himfeife  indccdcinone  place 
gcueth  this  name  to  Andronicus  &  lunias,  whom  he  fayeth  to  hauc 
bene  notable  among  the  Apoftles :  but  when  he  meancth  to  fpeakc 
properly ,  he  referrctli  it  to  none  orher  but  ro  that  principall  degree. 
And  this  IS  the  common  vfe  of  the  Scripture.Yet  the  Paftors  (fauing 
that  eche  of  them  do  gouernc  fcuerall  Churches  appointed  to  them) 
haue  all  one  charge  with  the  Apoftles.  Nowc  what  mancr  of  thing 
that  is. let  vs  yet  hcare  it  more  plainly.  * 

k>lac.iS      6     Tlie  Lofde,when  he  fcnte  the  Apoftles,  gauc  them  comauit* 
>•         dement  (as  we  faid  cuen  nowe)  to  preach  the  Gofpell,3nd  to  baptifc 
them  that  bele'uc  vnto  forgeueneffe  of  finncs.  He  had  before  com- 
maundcdjihat  they  Ihould  diftribute  the  holy  figncs  of  his  body  and 
bloud,as  he  had  done.  Loc  here  is  a  holy ,  inuiolablc  and  perpetual! 
lawe  layed  vpon  them  that  lucccdc  in  the  Apoflles  place ,  whereby 
they  receiue  commandcment  to  preache  the  GcW'pell  >  and  minifter 
the  Sacramets.Whereupon  we  gather,that  they  vvhich  neglcd  borh 
theie  things  ,  do  fafly  fay  that  they  bcare  the  perfon  of  the  Apoftles. 
.Cor.4  But  what  of  the  Paftors  ?  Paule  fpeaketh  not  of  himlelfe  oncly ,  but 
of  them  alljvvhen  he  fayeth :  let  a  man  fo  efteemc  vs  as  the  tninifters 
*     'of  Chrift,  anddiftiibuteisof  the  miftericsofGod.  Againcinanr 
other  place.a  Biihop  muft  be  a  faft  holder  of  that  faithful  word  which 
is  according  to  dodrine  :  that  he  may  be  able  to  exhorte  by  founde 
dodrine,  and  to  coijuince  the  gaine(;iyers.Out  of  thole  and  like  pla- 
ccSjwhich  are  cchwhcrc  to  be  founde,we  may  gather jthat  alfo  in  the 
office  of  the  Apoftles  thefe  he  the  two  principall  partes,  to  preach 
the  Gofpell,and  to  miniftcr  the  Sacraments.  As  for  the  order  of  tea- 
ching ,  It  confiftcth  not  only  in  publike  Sermons,  but  belongcth  aKb 
l<ft.3o  to  pnuite  admonitions.So  Paul  calleth  the  Ephcfians  to  witncfle  that 
©•        he  harh  not  fled  from  doing  of  any  of  thofe  things  that  were  for 
their  proHt ,  bur  that  he  preach.ed  and  taught  them  both  openly  ancl 
in  eucry  houfe,tcftif)  ing  both  to  the  lewes  and  Grecians,  repentacc 
c.       and  faith  in  Chrift.  Againc  a  little  aftercthat  he  hath  not  ceaflcd  with 
, ,/     '  reares  to  admonifhe  euery  one  of  them.Ncither  yet  bclongeth  it  to 
my  purpofe  at  this  prefent  to  expreife^all  the  quahticsof  agood 
P.iftor,  bur  onely  to  point  out  what  they  profefte  that  call  themfelues 
Paftors ;  that  is^that  they  are  To  made  rulc|;s  of  the  Church,  not  that 

they 


To  Saluation,  Lib.4.  441 

they  (hould  hauc  ^n  idle  dignity,  but  that  they  (houM  with  the  doc- 
trine of  Chrift  inftrud  the  people  to  true  godlineflc,minilterthc 
holy  myfterics,  and  prcfcrue  and  excrcifc  vpright  difciplinc.  ForEze.  i 
whofocucr  be  fcr  to  be  warchcmcn  in  rhe  Church  ,  the  Lorde  deda-  '  7» 
rcth  vnto  them,  that  if  any  bv  their  negligence  perifli  through  igno- 
rance,he  will  require  the  blcud  at  their  handes.That  alfo  pcrtaineth 
to  ihcm  all, which  Paul  fayeth  of  himftlferwo  to  me  vnlcfle  I  preach 
the  Gofpell ,  forafnnich  as  the  diftiibuting  thereof  is  committed  to 
me.  Finally  what  the  Apoftles  performed  to  the  whole  world  ,  the  '-^or 
fame  ought  euery  Paftor  to  pcrformc  to  his  flockc  to  which  he  is  * 
appointed. 

7     Albeit  when  we  nfligne  to  cuery  one  their  feueralJ  Churches, 
yet  in  the  meanc  whilf  we  do  not  dcnic  but  chat  he  which  is  boundc 
to  one  Church  may  hc]peorhcrChurchcs,if  any  troublcfomc  tiling 
do  happen  thatrcquirerh  his  prefencc  ,or  if  he  be  afked  counfell  of 
any  darkc  matter .  But  foraimuch  as  for  the  kcping  of  the  peace  of 
the  Churchjthis  policy  is  necclfaryahat  there  be  fctte  forth  to  cuery 
man  what  he  fhould  do,lcaft  all  ^louldc  be  confufcly  difordered, 
runnc  about  without  caJling  ,-or  rafhly  runne  altogether  into  one 
place,and  Icaft  fuch  as  arc  more  caretull  for  their  owne  commodinc 
than  for  the  edification  of  the  Church,  fhoiild  at  their  owne  will 
leauc  their  Churches  vacant :  this  ordering  ought  commonly  to  be 
kept  fo  nerc  as  may  be  jthat  cuery  man  contented  with  his  owne 
boudes  (hould  not  breake  into  an  other  mans  charge.  And  this  is  no 
inuention  of  man,but  the  ordinance  of  God  himfelfe.  For  wc  reade 
that  Paule  and  Barnabas  created  Prictts  in  all  the  feuerall  Churches 
of  Liftra  5  Antiochc  ,  Iconium :  and  Paule  himfelfe  commaundeth  Aft  14 
Tituf  that  he  fhould  appoince  Prjcftiin  euery  towne.So  in  one  place  ^'• 
he  fpeaketh  of  the  Bifboppcs  of  Philippcs ,  and  in  an  other  place  of  JlV  '^ 
ArchippusBiftiopof  theCoIoflians.  And  there  remainethanota-  Colo.l 
ble  Sermon  of  his  in  Luke  ,  to  the  Pricfts  of  the  Church  of  Ephefus.  1 7. 
Whofocuer   therefore  (hall  take  vpon  him  the  gouernment  and  ^^  ^"^ 
charge  of  one  Church  ,  let  him  knowc  that  he  is  bound  tothislawc  * 
of  Gods  calling :  not  that  as  bounde  to  the  fojlc(as  the  lawyers  termc 
it)  that  is,  made  bonde  and  fartencd  vnto  it>  he  may  not  ones  moue 
his  footc  from  thenfc ,  if  the  common  profit  do  fo  require ,  fo  that  it 
be  done  well  and  orderly  :  but  he  that  is  called  into  one  place  ought 
not  himfelfto  thinke  of  remouine,norfcketo  be  dcliuercd  as  hclhal 
thinke  to  be  good  for  his  commoditie.  Then,  if  it  be  expedient  that 
any  be  remoued  to  an  ot!»er  place ,  yer  he  ou^tht  not  to  attempt  it  of 
his  owne  priuatc  aduifc,but  to  tary  for  pubhke  authontie. 

KKK 


Cap.3.  Of  the  outwarde  meaiies 

8  But  whereas  I  hauc  without  difference  called  them  Br(hopf , 
and  Pricfts,and  Paftors,and  Minifters,that  rule  Churches :  1  did  that 
according  to  the  vfage  of  the  Scripture,  which  indifferetly  vfeth  ihcfc 
wordcs.  Forwhofoeuerdo  execute  the  miniftcry  of  the  word ,  to 
ihcm  he  geuetii  the  title  of  Bidiops.  So  in  Paule ,  where  Titus  is 
commaunded  to  appointc  Priefts  in  euery  towne  ,  it  is  immediatly 
added.  For  a  Bifhop  muft  be  vnreprouable.&c.  So  in  an  other  pbcc 

fit.i.j.  he  faluteth  many  Billiops  in  one  Church.  And  in  the  ades  it  is  rc- 
^hi  1 1,  hearfed ,  that  he  called  together  the  Priefts  of  Ephefus ,  whom  he 
\^io.  himfclfe in  his  ovvne  Sermon  calleth  Bifhops.  Herenowe  it  is  to  be 
lom.i>  noted, that  hcthcrto  we  hauc  recited  none  but  thofe  offices  that 
r.         ftande  in  the  minifterie  of  the  word.-neiihcr  doth  Paule  make  men- 
i.  Cor.   tion  of  any  other  in  that  fourth  chapter  which  we  hauc  alleged.  But 
'*•**•    in  the  Epiftle  to  the  Romaines ,  and  m  the  fiift  Epiftle  to  the  Corin- 
thians, he  reckeneth  vp  other  offices,  as  powers,  the  gift  of  healing, 
interpretation ,  gouerneraent ,  caring  for  the  poore.  Of  the  which  I 
omitted  thofe  that  endured  but  for  a  timc,becaufe  it  is  to  no  profita- 
ble purpofe  to  tary  vpon  thcm.But  there  are  two  that  do  perpetually 
abide,that  is  to  fay,gouernement  and  care  of  the  poorerGoaernours 
I  thinke  were  the  Elders  chofen  out  of  the  people,that  fliould  toge- 
ther with  the  Bi{hops,haue  rule  of  the  iudgement  of  mancrj,and  the 
Yfing  of  difcipline.  For  a  man  cannot  otherwife  expounde  that  which 
he  fayeth :  let  him  that  ruleth  do  it  with  carefulnelfe.  Therefore  at 
'^om.a.  the  bcginninge  euery  Church  had  their  Senate,  gathered  of  godly, 
^'         graue  and  holy  men :  which  had  that  fame  iurifdidion  in  correding 
of  vices ,  whereof  we  (hall  fpeake  hereafter.  And  that  this  was  the 
order  of  more  than  one  agcexperience  it  felfe  declareth.Thcrefore 
this  office  of  goucrnement  is  alfo  nectffarie  for  all  ages. 

9  The  care  of  the  poore  was  comitted  to  the  Deacons.Howbeit 
to  y  Romaines  there  are  fet  two  kindes.  Let  him  that  geueth  (fayeth 

Rom.1  i  Paule  in  that  place)  do  it  in  fimplicitie :  let  him  that  hath  mercy,do  it 
9*  in  cherefulneffe.  Forafmuch  as  it  is  certaine  that  he  fpeaketh  of  the 
publike  offices  of  the  Church  ,  it  muft  needes  be  that  there  were 
two  feuerall  degrees.  Vnleffc  my  iudgement  deceiue  me  ,in  the  firft 
point  he  meaneth  DeacoSjthat  diftnbuted  the  almesrin  the  other  he 
fpeaketh  of  them  that  had  geuen  themfelues  to  loking  to  the  poore 
and  ficke:of  which  fort  were  the  widowes  of  whom  hemaketh  men- 
tion to  Timothee.  For  women  could  execute  no  other  pubhk  office, 
but  to  2;eue  themfelues  to  the  feruice  of  the  poore.If  we  graunt  this, 
(as  we  muft  needes  graunt  it)  the  there  ihalWe  two  fortes  of  Dcacos: 
of  which  one  fort  ftiall  lerue  in  diftributing  the  things  of  the  poore, 

the 


I  Tim. 
5.10. 


ToSaluation,         Lib4.  442 

the  other  in  loking  to  y  poorc  of  the  Church  themfelues.But  although 
the  very  woriIDiaconi.T,Deaconiiecxtedeth  further:  yet  the  Scrip- 
cure  fpccially  callctb  the  Deacons,co  whom  the  Church  hath  geucn 
the  charge  to  dittnbutc  rhe  almcSjand  to  take  care  of  the  poore,and 
hath  appointed  them  as  it  were  ftcwardes  of  the  common  crcafuric 
of  the  pooreiwhoes  begmning,inftitution  and  office,  is  dcfciibcd  of 
Luke  in  the  Ades.  For  when  a  murmuring  was  raifedby  the  Grc-  Aft.^. 
cians  -  for  that  in  the  minilkrieof  the  poorc  their  widowes  were 
neglcfted  ,  the  Apr^ltlrs  cxcudnc  themlclues  with  faymg  that  they 
could  not  ferue  both  offices.both  the  preaching  of  the  word  and  the 
miniftring  at  tables,  rec^uired  of  the  multitude,  that  there  might  be 
chotcn.  vij.  honcft  men  ,to  whom  ihcy  might  commit  that  doing. 
Loe  what  mancr  of  Deacons  the  Apoftolike  Church  had, and  what 
Deacons  it  were  mete  fot  vs  to  haue  according  to  their  example. 

10  Now  whereas  in  tlie  lioly  aflemblie  all  things  are  to  be  done 
in  order  and  comely,there  is  nothing  wherin  that  ought  to  be  more 
diligently  obferued  ,than  in  IhbUfhingthc  order  of  goucrnemcnt: 
becaufe  there  is  no  where  gr.  atcr  peril!  if  any  thing  be  done  vnor- 
dcrly.  Therefore  to  the  ende  that  vnquiet  and  troublelomcmcn 
(which  othcrwife  would  happe)  (hould  rafhly  thruft  in  themlelues  to 
teach  or  to  rule,  it  is  exprtfl\  prouided ,  that  no  man  fhould  without 
calling  take  vpon  him  a  publikc  office  in  the  Church.Thercfore  that 
a  man  may  be  ludgcd  a  true  minirter  of  the  Church ,  firft  he  muft  be 
orderly  called:  thetj  h<"  muft  aunfwere  his  vocation,  that  is  to  fay, 
take  vpon  him  and  execute  the  duties  enioined  him.  This  we  may 
oftentimes  marke  in  Paulerwhich  when  he  mcaneth  toapprouchis 
Apoftlefhip ,  in  a  maner  alway  with  his  faithfulnefl'e  in  executing  his 
office  he  allegeth  his  calling.  It  fo  ^reai  a  miniiter  of  Chnft  dare  not 
take  vpon  himfelfe  the  authoritie  that  he  fhoulde  be  heard  in  the 
Church,  but  becaufe  he  both  is  appointed  thereunto  bythecom- 
maundcmsnt  of  the  Lord,  and  alfo  faithfully  pertormeth  that  which 
is  committed  vnto  him :  howc  jireat  Hiamcfulnefle  ihall  it  be ,  if  any 
man  wanting  both  or  cithcrof  thcfe,ffiaU  chalenge  fuch  honoi  to 
himfclt?But  becaufe  we  haue  abouc  touched  the  nectffitic  of  exccu' 
ting  the  office,nowe  let  vs  entreate  onely  of  the  calling. 

1 1  The  difcourfc  therot  ft.mdeth  in  foure  poinresrthat  we  fhould 
knowe>what  maner  of  minifters,iovv,and  by  whommimftcrs  ouc,ht 
to  be  inftitute,  and  with  what  vfagc  or  what  Ceremonie  they  are  to 
be  admitted.  Ifpeakeofthc  ourw.irde  and  folemneollmg,  which 
belongeth  to  publike  order  o^  the  Church:as  for  that  fecrete  calling, 
whereof  cuery  miniiler  is  priuy  in  his  own  confciece  before  God.Sc 

KKK    ij 


Cap.3 .  Or  the  outwardc  mcancs 

hath  not  the  Church  witneffc  of  it,  I  omitt  it.It  is  a  good  witneflc  of 

our  hart,that  not  by  any  ambition,  nor  couetoufncflc,  nor  any  other 

gredy  dcfirc ,  but  with  pure  fcarc  of  God  and  zclc  to  cdcfic  to  the 

Church ,  we  recciuc  the  office  offered  vnto  vs.  That  in  decde  is  (a» 

Ihaue  raycd)neceiraricforeucryoneofv$,ifwe  will approuc otn* 

minifterie  allowable  before  God.  Neuerthelcffe  he  is  rightly  called 

in  prcfence  of  the  Church ,  that  commeth  vnto  it  with  an  cuill  con- 

fcience ,  fo  that  his  wickedncs  be  not  open.  They  are  wont  alfo  to 

(ay  that  euc  priuatc  men  are  called  to  y  minifterie, whom  they  fee  td 

be  mete  and  able  to  execute  it :  becaufc  verily  learning  iojncd  with 

godlincflc  and  with  the  other  quahties  of  a  good  Paftor,is  a  ccrtainc 

preparation  to  the  very  office.  For  whom  the  Lorde  hath  appointed 

to  fo  great  an  office,  he  firft  furniflieth  them  with  thofe  armurcs 

that  are  required  to  fulfill  it ,  that  ihey  fhouldnot  come  empty  and 

.Cot.    vnpVeparcd  vnto  it.  Whereupon  Paul  alfo  to  the  Corinthians,when 

*«7'     he  meante  to  difputc  of  the  very  offices,  firft  rehearfedthe  giftcs 

which  they  ought  to  haue  that  execute  the  offices.  But  becaufe  this 

is  the  firft  of  thofe  fower  pointes  that  I  haue  propounded,  let  v$ 

nowe  go  forwarde  vnto  it.  .  ,> 

'it.1.9.       iz  "  What  maner  of  Biilioppcs  it  is  mete  tochofofc ,  Paule  dotli 

■Tim.  largely  declare  in  two  places,but  the  fummc  commeth  to  this  effed^ 

'^*       thar  none  are  to  be  chofenjbut  they  that  are  of  founde  doftrinc,and 

of  holy  Iifc,&  not  notable  in  any  vice,  which  might  both  take  away 

credite  from  chem,&  procure  flaimder  to  their  miniftery.Of  Deacos 

and  Elders  there  is  altogether  like  confidcration.  It  is  alway  to  be 

looked  vnto ,  chat  they  be  not  vnablc  or  vnfit  to  bcare  the  burden 

that  IS  bycd  vppon  them ,  that  is  to  fay ,  that  they  may  be  furnifhed 

wirh  thole  powers  that  are  neceflarie  to  the  fulfillmg  of  their  office* 

uc.i  ?.  So  when  Chrift  was  about  to  fende  his  Apoftles,  he  garnifhed  them 

5.  and  vvith  thofe  weapons  &  inftrumcnts  which  they  could  not  wantc.  And 

J'^^'  Paule  when  he  had  painted  out  the  image  of  a  good  &  true  Biihop, 

5,  *    '  warneth  Timothce,that  he  fhould  not  defile  hinifelfe  with  choofing 

i&  i.i  any  man  that  differethfrom  it.  I  referrc  this  word  Howe,  not  to  the 

■'i'*m.5  ceremonie  of  choofing ,  but  to  the  rcuerente  feare  that  is  to  be  kept 

*•       in  the  choofing.  Hereupon  come  the  faftings  and  prayers ,  which 

Lukereciteth  that  the  faithfuU  yfed  when  they  madePriefts.  For 

whereas  they  vndcrftoode  that  they  mcdjed  with  a  moft  earned 

matter ,  they  durft  attempt  nothing ,  but  with  great  reucrcnce  and 

carefulncfle.But  they  chefely  applied  themfelues  to  prayer$,whcre- 

hy  they  might  craue  of  God  the  Spirit  of  counfell  and  difcrction. 

I J     The  third  thing  that  we  haue  fet  in  our  diuifio  was*by  whom 

xniniftcrs 


To  Saliiation.  Lib.4.  443 

mmiftcrs  arc  to  be  chofcn.Of  this  thing  no  ccrtainc  rule  can  be  i;a- 
thcrcdoutoftheinftitucion  of  Apolllcs,  which  had  fome  difference 
from  the  common  caUmg  of  the  rcll.  For,  bccaufc  it  was  an  extraor- 
dinary miniftcric ,  that  it  might  be  made  difccrnablc  by  fome  more 
notable  marke.it  behoucd  that  they  which  ihould  execute  ir,lhould 
be  called  and  appointed  byihe  Lordcs  owne  mouth.They  therefore 
tooke  in  hande  their  doing,bcing  furniflicd  by  no  mans  eledion,but 
by  the  oncly  commaundement  of  God  and  of  Chrift.  Hereupon  ^5.  r. 
commeth  that  when  the  Apoltles  would  put  an  other  in  the  place  of  '  ^' 
ludaSjthey  durft  not  certainly  name  any  one  man,but  they  brought 
forth  two ,  that  the  Lorde  (houldc  declare  by  lot,  whether  of  them 
he  would  haue  to  fucccde.  After  this  mancr  alfo  it  is  mete  to  take 
chiSjthat  Paule  denieth  that  he  was  creat  Apoftle  of  men  or  by  man,  Oala.i 
but  by  Chrift  and  God  the  father.  That  firft  pointe,  that  is  ro  fay  of  *  ^' 
menjhe  had  common  with  all  the  Godly  minilters  of  the  worde.  For 
no  man  could  rightly  take  vppon  him  that  execution  ,  but  he  that 
were  called  of  God.  But  the  other  point  was  proper  and  fmgular  to  • 
himfelfe.  Therefore  when  he  glonethofthis,hedoth  not  onely 
boft  that  he  hath  that  which  belongeth  to  a  true  and  lawcfull  Paftor, 
but  alfo  bringcth  foorth  the  fignes  of  his  Apoftlelliip.For  whe  there 
were  fome  among  the  Galathians ,  which  trauailing  to  diminilh  hit 
authoritie,  made  him  fome  meanc  difciple ,  put  in  office  vndcr  them 
by  the  principall  Apoftles :  he,to  defcnde  in  fafctie  the  dignine  of  his 
preaching,  which  he  kncwe  to  be  fhot  at  by  ihofc  futtle  deuifes, 
needed  to  fhewe  himfelfe  in  all  pointes  nothing  inferior  to  the  other 
Apoftles .  Therefore  he  affirmeth  that  he  was  chofen ,  not  by  the 
iudgement  of  men.likc  fome  common  Bifhop,but  by  the  mouth  and 
manifeft  Oracle  of  the  Lorde  himfelfe. 

14     But  no  man  that  is  fober  will  deny,  that  it  is  according  to  the 
order  of  lawcfull  calling,  that  Bifliops  fliould  be  appointed  by  mem 
forafmuch  as  there  arc  fo  many  teftimonies  of  y  Scripture  for  profc 
thereof.Ncither  doth  that  faying  of  Paule  make  to  the  contrary ,as  it  Gal.x. 
is  faid,  that  he  was  not  fent  of  men ,  nor  by  men :  forafmuch  as  he 
fpcaketh  not  there  of  the  ordinary  choofing  of  minifters ,  but  cha- 
lengeth  to  himfelfe  that  which  was  fpccial  to  the  Apoftles.  Howbcic 
God  alfo  fo  appointed  Paule  by  himfelfe  by  fingular  prerogatiue, 
that  in  the  meane  time  he  vfed  the  difcipline  of  Ecdefiaftical  callmg. 
For  Luke  reporteth  it  thus ,  when  the  Apoftles  were  faftmg  and 
praymg,the  Holy  Ghoft  faid:Separate  vnto  me  Paule  and  Barnabas  Aft.! j 
to  the  worke  to  which  I  haue  feuerally  chofen  them.  To  what  pur-  *• 
pofe  fcrucd  that  (cparacion  and  putting  on  of  bandes ,  (ith  the  Holy 

KKK   iij 


Cap.3.  Of  the  outwardc  mcancs 

Gholt  hath  teftified  his  ownc  elcdion ,  but  that  the  difcipline  of  the 
Church  in  appointing  mimfters  by  mcHjmight  be  prcfcrucdrThcrc- 
fore  the  Lord  could  by  no  pbiner  example  approuc  fuch  order,than 
he  did  when  hauing  firll  declared  that  he  had  ordained  Paul  Apoftle 
for  the  Gent»les,ytft  he  willeth  him  to  be  appointed  by  the  Church. 

ft.  !•   Which  thing  we  may  fee  in  the  choofin^  of  Mathias.  For,  becaufc 

i*  the  office  of  Apoftlclhip  was  of  fo  greate  importance,  that  they  durft 
not  by  their  ownc  iudgement  choofe  any  one  man  into  that  degrec> 
they  did  fet  two  men  in  the  middes  ,  vpon  the  one  of  whom  the  lot 
fhouJd  falhchat  fo  both  the  clcciion  might  haue  an  open  teftimonic 
from  heaucn ,  and  yet  the  poiicie  of  the  Church  ihould  not  be  paf- 
fed  oucr. 

15^  .Nowe  it  isdemaundcd  whether  the  minifter  ought  to  be 
chol'en  of  the  whole  ChurchjOr  only  of  the  other  of  the  fame  office, 
and  of  the  Elders  that  haue  the  rule  of  difcjphne,or  whether  he  may 
be  mads  by  the  authority  of  one  man  They  that  geue  this  authority 

it.  1.5.  to  one  man,allcge  that  which  P^ule  fayth  to  Titus:Thercfore  I  haue 
lefte  ch.ee  in  Creta ,  that  thou  Ihouldeft  appointe  in  cuery  townc 

Tim-    Prieftes.  Againe  to  Timofheerlay  not  handes  quickly  vppon  any  man. 

***  But  they  are  deceiued  if  they  thmk.that  either  TimotheeatEphcfus, 
or  Titus  in  Cicta  >  vfed  a  kingly  power ,  that  cither  of  them  ihould 
difpofe  all  things  at  his  ownc  will. For  they  were  aboue  the  ieft,onIy 
TO  go  before  the  people  with  good  and  hoKome  counfells :  not  that 
they  onely,cxcluding  all  other,fhould  do  what  they  lifted.  And  that 
I  may  not  fcemeto  faineany  thing,!  will  make  it  plaine  by  a  like 

5;  14.  example.  For  Luke  rehearfeth  that  Paule  .ind  Barnabas  appointed 

i'  Prietls  in  diuerfe  Churchcs:but  he  alio  cxpreflfeth  y  order  or  mancr 
howe ,  when  he  fayeth  that  it  was  done  by  voices :  ordeining  Priefts 
(faycth  he)  by  hfting  vp  of  handes  in  euery  Church.Thcrefore  they 
two  did  creat  thcmibut  the  whole  multitude,a$  the  Grecians  mancr 
was  in  ele<5lions,  did  by  holdmg  vp  their  handes  declare  whom  chey 
v/ould  haue.  Eucn  in  hke  mancr  the  Romaine  hiftories  do  oftetimes 
fay  ..that  the  Conful  which  kept  the  affemblicSjCreatcd  ncwe  officers, 
for  none  other  caufe  but  for  that  he  rccciued  the  voices  &  gouerned 
the  people  in  the  eleiftion.Truely  it  is  not  likely  that  Paule  graunted 
more  toTimothceand  Titusthanhc  toke  to  himfelfe.  But  wcfce 
that  he  was  wonce  to  creat  Billiops  by  voices  of  the  peoplc.Thcrfore 
the  places  abouc  are  lb  to  be  vnderftanded,that  they  minifh  nothing 
of  the  comon  right  and  libcrcic  of  the  Church.  Therefore  Ciprian 
fayeth  well,when  he  affirmeth  that  it  commeth  from  the  authoririe 
of  God ,  that  the  Pricft  Ihould  be  chofcn  in  prefcnce  of  the  people 

before 


To  Saluation.       Lib.4.  444 

before  the  eyes  of  all  men,  and  (hould  by  publike  iudgement  and  te- 
ftimonie  be  allowed  for  worthy  &  mete.  For  we  fee  that  this  was  by 
the  commaundemet  of  the  LordeobfcruedintheLeuiticallPriefts,  Leui.8. 
chat  before  their  cofecraiio  they  fhould  be  brought  into  the  fight  of  ^• 
the  people. And  no  otherwife  is  Maihias  added  to  tlic  fellowlhip  of  ^  "  ^  ^' 
the  Apoftles:and  no  otherwife  the  fcucn  Deacons  were  created:  but  aSLi.  ' 
the  people  fcing  and  allowing ic.Thcfe  examples  (fayeth  Ciprian)do  1 5. and 
(hewe ,  that  the  ordring  of  a  Pricft  ought  not  to  be  done ,  but  in  the  '^•*« 
knowledge  of  the  people  ftanding  by :  that  the  ordering  may  be  iuft 
and  lawfulljwhich  hath  bene  examined  by  the  witnefie  of  all.  We  arc 
therefore  come  thus  farrc>that  this  is  by  the  word  of  God  a  lawcfull 
calling  of  a  miniftcr ,  when  they  that  fceme  mete  are  created  by  the 
f  onfent  and  allowaunce  of  the  people,And  that  other  Paftors  ought 
to  beare  rule  of  the  ele<5lion,that  nothing  be  done  amiflc  of  the  mul- 
titude either  by  lightnefTejOr  by  euill  afFedions,or  by  diforder. 

1 6  Now  remaineth  the  forme  of  orderingjto  which  we  aflignc^ 
the  laft  place  in  the  caUing.  It  is  euidenc  that  the  Apoftlcs  vfedno 
other  ceremonie,when  they  admitted  any  man  to  minifteiie.btjt  the 
laying  on  of  handes.  And  I  thinke  that  this  vfage  came  from  the 
maner  of  the  Hebrues ,  which  did  as  it  were  prcfente  vnro  God  by 
laying  on  of  handes  that  which  they  would  haue  blefll-d  &  hallowed. 
So  when  lacob  was  about  to  blefle  Ephraim  and  ManalTe ,  belayed  ^«"*4l 
his  handes  vpon  their  heds.Which  thing  our  Lorde  followed,  when  ^^^ 
he  prayed  ouer  the  infantes.  In  the  fame  meaning  (  as  I  thinke)  the  ij. 
Icwes,by  the  ordinace  of  the  lawe,layed  handes  vpon  the  Sacrifices.  Aa.15 
Wherefore  the  Apoflles  by  laying  on  of  handes  did  fignifie  that  they  ^» 
offered  him  to  God,whom  they  admitted  into  the  minifterie.  Albeit 
ihcy  vfcd  it  alfo  vppon  them ,  to  whom  they  applied  the  vifiblc  gra- 
ces of  the  Spirit .  Howefoeuer  it  bee ,  this  was  the  (blcmnc  vfage,  Co 
ofte  as  they  called  any  man  to  the  minifterie  of  the  Church.  So  they 
confecrated  Paftors  and  tcachers,and  fo  alfo  Deacons.  But  althougn 
there  be  no  ccrtaine  commaundement  concerning  the  laying  on  of 
handes ,  yet  bccaufe  we  fee  that  it  was  continually  vfed  among  the 
Apoftlesjtheir  fo  diligent  obfeiuinge  of  it  ought  to  be  to  vs  in  ftcdc 
of  a  commaundement.  And  truely  it  is  profitable,that  by  fuch  a  fignc, 
both  the  dignitic  of  the  miniftery  fhould  be  comendcd  to  the  people, 
and  al(b  chat  he  which  is  ordered  fhould  be  admonifhed ,  that  he  is 
not  nowe  at  his  own  liberty,but  made  bonde  to  God  &  the  Church, 
Moreouer  it  ftiall  not  be  avaine  figne>ifit  bereftorcd  to  the  na- 
tural! beginning  of  it.  For  if  the  Spirit  of  God ,  hath  ordeined  no- 
thing in  the  Church  iovainC|Wcix)uftihinkethat  this  Cercmomc, 

KKK    iiij 


Cap4«  Ot  the  outward  mcancs 

fith  it  proccdcd  from  him,is  not  vnprofitablc,fo  chat  it  be  not  turned 

into  a  fuperftitious  abufe.  Laft  of  all  this  is  to  be  holden,  that  not  the 

whole  multitude  did  lay  their  handes  v^on  the  minifters ,  but  the 

Paftors  oncly.  Howbcit  it  is  vncertaine  whether  many  did  alway  lay 

on  their  handes  or  no.  But  it  is  cuident  that  that  was  done  m  the 

^a  ^ .   Deacons,  in  Paule  and  Barnabas,  and  a  fc wc  other.  B  ut  Paule  him- 

^  *  3  felfc  in  an  other  place  rcporteth,  that  he  ,  and  not  many  other ,  did 

Tim.  ^^y  ^*  handes  vppon  Timothce.  I  admoni^  thee  (faycth  he)  thac 

'tf,       thou  raife  vp  the  grace  which  is  in  thee  by  laying  on  of  my  handes. 

For,  as  for  that  which  in  the  other  Epiftle  is  Ipoken  of  the  laying  on 

of  the  handes  of  the  degree  of  Priefts,  I  do  not  fo  take  it,  as  though 

Paule  did  fp'eake  of  the  companie  of  the  Elders  ,  but  I  vndcrftandc 

by  that  word  the  very  ordinance  it  felfe  :  as  if  he  had  fayed;  Make 

that  the  Grace ,  which  thou  haft  rcceiucd  by  laying  on  of  handes 

when  I  did  crcat  thee  a  pricft,may  not  be  voidc. 

I  he  111),  Cnapter. 

of  the  fiat  t  of  the  olde  Church, and  of  the  m^ner  of  gouerning  that  VVM 
in  vfe  before  the  Tapaiie. 

HTthenowe  haue  intreatcd  of  chc  order  of  gouerning  the 
Church,  as  it  hath  bene  dcliuered  vs  out  of  the  pure  word 
ofGodrand  of  the  minitterics ,  as  they  were  inftituteby 
Chrift.Nowc  that  all  thcfc  things  may  be  more  clcrely  and 
familiarly  opened,and  alfo  be  better  fattened  in  our  mindesnt  fhaibc 
profitable  in  thcfe  things  to  cofidcr  the  forme  of  the  Olde  Church, 
which  fhall  reprclent  to  our  eyes  a  ccrtaine  iniage  of  Gods  iniliiutio. 
For  although  the  Bifhops  of  thofc  times  did  fct  forth  many  Canons, 
wherin  they  feemed  to  cxprefle  more  tlia  was  expreflcd  in  the  holy 
Scripture :  yet  they  with  fuch  hcdefulnefle  framed  all  their  order 
after  the  oocly  rule  of  Gods  word,  that  a  man  may  ealily  fee  that  in 
this  behalf  they  had  inamaner  nothing  difagrcing  from  the  word 
of  God.  But  although  there  might  be  fomcwhat  wantingc  in  their 
ordmances^yet  becaufe  they  with  finccre  zeale  endeuoured  to  prc- 
feruc  Gods  inftituti6,&  they  fwarued  not  much  fro  it,it  dial  be  very 
profitable  here  Ihortely  to  gather  what  maner  of  obferuation  ihcy 
had.  As  we  haue  declared  that  there  arc  thre  fortes  of  minifters  co- 
meded  vnto  vs  m  the  Scripture:fo  all  the  minifters  y  the  olde  Church 
had,it  diuided  into  thre  Orders.For  out  of  the  order  of  Elders  were 
partly  chofcn  Paftors  and  Teachers  :  the  reft  of  them  had  the  rule 
of  theiudgementand  corrcdionofmancrs.  To  the  Deacons  was 
commitied  the  cace  of  the  poorc,and  die  diftiibutipg  of  the  almes. 

As 


To  Saluation.         Lib.4.  445 

A$  for  the  Readers  and  Acoluch,werc  not  namci  of  ccrtainc  offices: 
but  chote  whom  they  called  Clcrkc$,they  trained  from  their  )  outh 
vpward  m  certame  cxercifcs  co  feruc  the  Church, that  they  might  be 
y  better  vnderftandc  to  what  purpofe  they  were  appointed, d5(  miq;ht 
in  time  come  y  better  prepared  to  their  office:as  I  ilial  byanciby  (hew 
more  at  large.ThercforcHievomCj  when  hchadappomtcd  fiuc  or-  inpf^. 
ders  of  the  Church,rcckcncth  vp  Bi(hopSjPrieftcs,Deacon$,Beleucrs,  cap.^. 
and  Cathecumcni  :  to  the  reft  of  the  Clergy  &  monkcs  he  giucih  no 
proper  place. 

X     Therefore  to  whom  the  office  of  teachinge  was  enioyned,  all 
them  they  named  Pricftcs.Tn  cuery  city  they  chofe  out  of  their  own 
number  one  man,to  whom  they  fpecially  gauc  the  title  of  BiHioppc: 
that  dilfcntions  ihoulde  not  ^row  of  cqualiry,3S  it  is  wont  to  come  to 
palTc.  Yet  the  Bilhop  was  not  To  aboue  the  reft  in  honor  and  dignity, 
y  he  had  a  dominion  ouer  his  felowes.But  what  office  y  Conlul  had 
in  the  Senare,to  propound  of  matterb,to  askc  opinions,togo  before 
the  other  with  counrelling,momlhing  and  exhorting,to  goucrne  the 
whole  adion  with  his  authority, and  ro  put  in  execution  that  which 
is  decreed  by  common  counfclhthe  fame  office  had  the  Bifhop  in  rhc 
aflembly  ot  the  Pncftes.  And  the  olde  wryrers  thcmfclues  confefTc, 
that  the  fame  was  by  Mens  confent  brought  in  for  thcncceflTKy  of 
the  times.  1  hcrcforc  Hierome  vpon  the  Epiftle  to  Titus  faith  :  The 
lame  was  a  Pneft  which  was  a  Bifhop.  And  before  that  by  the  inftin- 
^lon  of  the  Deuill,therc  were  diflentions  in  rcligion,3nd  it  was  faid 
amonge  peoples ;  I  am  of  Paule,I  am  of  Cephas,  Churches  were  go-       M 
ucrncd  by  common  counfcll  of  Elders.  Afterward,  that  the  fecdes  of 
diflcnDons  might  be  plockcci  vppe,all  the  care  was  commuted  to  one 
man.  As  thcrforc  the  Priefts  do  know,  that  by  cuftome  of  the  Church 
they  are  fubicd  to  him  that  is  fct  ouer  thcm:fo  let  the  Biffiops  know,  ' 
that  they  are  aboue  the  Priefts.rathcr  by  cuftome,  than  by  the  truth 
of  the  Lordes  difpofing,and  that  they  ought  to  goueme  the  church 
in  common  together.  But  in  an  other  place  he  tcacheth,how  aunci- 
ent  an  inftitutio  it  was.  For  he  fayth  that  at  Alcxandria,from  Marcke  ^pi^^* 
ihe  Euangchft  euen  to  Hcraclas  and  Dionyfius  ,  the  Prieftes  did  al-  *^  *^"*' 
way  choofc  out  one  of  thcreluej,and  fct  him  in  a  hycr  dcgrcc,whom 
they  named  a  Bifhop.Thcrfore  eucry  city  had  a  company  of  Prieftes 
which  were  Paftors  and  Teachers .  For  they  all  did  execute  amonL-ic 
the  people  that  office  of  teaching,  exhorting  and  correding,  which 
Paul  appointcth  to  the  Bifhops:and  that  they  might  leauc  fccde  af-  Tit.i.f. 
tcr  thcm,they  trauailcd  in  teaching  the  yon^^er  men,  that  hadde  pro- 
fcflcd  thcmfclues  ibuldiours  in  the  holy  warfare,  lo  cuery  city  there 


Cap4.  Of  the  outward  mcancs 

Vf2ti  appointed  a  certame  counti  cy ,  that  ihould  take  their  Prieftc« 
from  thence,  and  be  accomptcd  as  it  were  into  the  body  of  that 
Churcii.  Euery  company  (a%  I  haue  before  rayd)only  for  preferuatio 
of  Policy  and  Peace,were  vnder  one  Bilhop:which  was  fo  aboue  the 
left  in  dignuy,that  he  was  fubied  to  the  affembly  of  his  brethren.  If 
the  compaflc  of  ground  that  was  vnder  his  Bilhoprike  were  fo  great, 
that  he  coulde  not  fuffife  to  fcrue  all  the  offices  of  a  Bifhop  in  euery 
place  of  it ,  in  the  countrey  it  felfe  there  were  in  certaine  places  ap  " 
pointed  Prieftes  which  in  fmall  matters  (hould  execute  his  authori^ 
ty.Them  they  called  countreybifhops,bccaufc  in  the  countrey  they 
rcprclented  the  Bilhop. 

5     But,fo  much  as  belongeth  to  the  office,whcrof  we  now  fpeake, 

as  well  the  Bilhops  as  the  Prieftes  were  bound  to  apply  the  diftribu- 

ting  of  the  word  and  Sacramcntes.  For  it  was  ordained  only  at  Alc- 

E  ifto    xandria,(bccaufc  Arrius  had  there  troubled  the  Church)y  the  prieft 

ki  tnl  ihould  not  preach  to  the  people,as  Socrates  fayth  in  the  9.booke  of 

ihc  Tripartite  hiftory.Which  yet  Hicrome  confeflTeth  that  he  mifii- 

kcth  not.Trucly  it  (hould  be  counted  monftruous,if  any  man  had  gi- 

ocn  out  himfelfe  for  a  Bifhop,  that  had  not  alfo  in  very  dede  (hewed 

himfelfe  a  true  Bi(hop.Therefore  fuch  was  y  feuerity  of  thofe  times, 

that  all  miniftcrs  weredriuen  to  the  fulfillinge  of  fuch  office,  as  the 

Lordrequireth  of  the.  Neither  do  1  rehearfe  the  maner  of  one  age 

aIonc:For  cuen  in  Gregorics  time,  when  the  Church  was  now  almoft 

dccaied(certainely  it  was  much  degenerate  from  the  auncicnt  pure- 

»es  )  it  had  not  bin  tolerable  that  any  Bilhop  (houlde  abftaine  from 

Epi.4     prcaching.The  Prieft(fayth  he  in  one  place)  dicth  if  there  be  no  foud 

Homcl.  jj^jrd  of  him:  bccaufe  he  asketh  againft  himfelfe  the  wrath  of  the  fc-' 

Ad'io.  crcteiudge,ifhego  without  founde  of  preachinge.  And  in  an  other 

i6»        placc:Whcn  Paule  teftifieth  that  he  is  clcane  from  the  bloud  of  alhin 

this  faying  we  be  conuinced,we  be  bounde,we  be  (hewed  to  be  gilty» 

which  are  called  Prieftes,  which  belide  the  euils  that  we  haue  of  ouf 

ownc,addc  alfo  the  deathes  of  other :  becaufe  we  kill  fomany  as  wc 

beinge  luke  warme  and  (ilent  do  daily  fee  to  go  to  death .  He  calleth 

himfelfe  &  other  (ilent,becaufe  they  were  leflc  diliget  in  their  workc 

than  they  ought  to  be.When  he  fpareth  not  them,that  did  halfe  per- 

forme  their  duety.'what  thinke  you  he  would  haue  donejif  a  man  had 

altogether  (itte  idle  ?  Therefore  this  was  a  great  while  holden  in  the 

Churchjthat  the  chiefe  duty  of  the  Bifhop  was  to  fccde  Gods  people 

with  the  word ,  or  both  pubhkely  and  priuately  coediHe  the  Church 

with  found  dodrine. 

4    But  whereas  cucry  prouince  haddc  among  their  Bi(hoppes  one 

A^chcbj- 


To  Salu-^tion.         Lib.4.  44^ 

Archebi{hop:alfo  where  in  the  Niccnc  Synodc  there  were  ord>Hr»ed 
P.unarchcs,which  Ihouldc  in  degree  &  dignity  bcabouc  the  Arch- 
biflwps,  that  pertained  to  the  prefcruinge  of  difcipline.Howcbeit  la 
this  difcourfe ,  that  which  was  moft  rarely  vfcd  may  not  be  omitted. 
For  this  caufc  therfore  chiefely  thefe  degrees  were  ordained,  that  i£ 
any  thingc  hapncd  in  any  Churchythat  could  not  well  be  ended  by  a 
fcwc,  might  be  referred  to  a  prouinciall  Synode.  If  the  greatncflc  or 
difficulty  of  the  matter  required  a  greater  difculfingCjthe  Patriarchef 
were  alio  called  to  it  with  the  Synodes,fro  whom  there  might  be  no 
appcllc  but  to  a  General  Councei.The  gouernment  fo  ordered  ma- 
ny called  a  Hierarchie,  by  a  name  (as  I  thinkc)  vnproper,and  iru;:ly 
vnufed  in  the  Scriptures .  For  the  holy  Ghcft  willed  to  prouide,  that 
no  ma  fhould  drcame  of  a  principality  or  dominion  whe  the  gouern- 
ment of  the  Church  is  fpokcn  of.  But  if,  Icaumge  the  word  wc  lookc 
vpon  the  thing,wc  (ballfinde  that  the  old  Biibops  ment  to  forge  no 
forme  of  ruling  the  Church,  difl'ering  from  that  which  the  Lord  ap- 
pointed by  his  word. 

5  Neither  was  the  order  of  the  Deacons  at  that  time  any  other 
thenitwas  vndcnhe  Apoftlcs.  For  they  rcceiucd  the  daily  ofTringes 
of  the  Faithfull,  and  the  yearcly  reuenues  of  the  Church,  to  befiowc 
them  vponrruc  vfcs,  that  is  to  fayjto  diftribute  the  to  fede  partly  the 
mini(lcrs,&  parteJy  the  poore:but  by  the  appointment  of  the  Bilhop, 
to  whomc  alfo  they  yearcly  rendred  accomptcs  of  their  diftnbution. 
For  whereas  the  Canons  do  eucry  where  make  the  Bifhop  diftribu- 
tcr  of  all  the  goods  of  the  Church,  it  is  not  fo  to  be  vnderftanded,a$ 
though  he  did  by  himfclfe  difchargc  that  care:but  becaufe  it  was  his 
part  to  appoint  to  the  Deacon,who  fhould  be  receiued  into  the  com- 
mon almes  of  the  Church,and  of  that  which  rcmaincd,to  whome  it 
fhould  be  giuen,  &  how  much  to  eucry  onc:bccaufc  he  had  an  ouer- 
{ceing  whether  the  Deacon  did  faithfully  execute  that  which  beloged 
to  his  office.  For  thus  it  is  red  in  the  canons  which  they  afcribc  to  the 
Apoflles:Wc  commaunde  that  the  Bifhoppe  haue  the  goodes  of  the 
Church  in  his  owne  power .  For  if  he  be  put  in  truft  with  the  foulcf 
of  mcH,which  arc  more  prccious,much  more  it  is  meetc  that  he  haue 
charge  of  money  :  fo  that  by  his  power  all  thinges  may  be  diftribu- 
tcd  to  the  poore  by  the  Elders  and  Deacons:  that  they  may  be  mini- 
ftred  with  all  fcare  and  carefulncife.  And  in  the  Councel  of  Antioche  Cap.jj 
it  is  decreed,  that  the  Bifhops  fhoulde  be  reftrained  that  meddle  with 
the  goodes  of  the  Church,  without  the  knowledge  of  the  Elders  and 
Deacons.  But  of  that  point  wc  needc  to  make  no  longer  difpurarion, 
£th  It  IS  euident  by  many  cpiftics  of  Grcgoric^that  cuen  at  that  tune. 


Cap.4.  Of  the  outward  mcancs 

when  othcrwifc  the  ordinances  of  the  Church  were  much  corrupted, 
yet  this  obferuation  continued,  that  the  Deacons  fliouldc  vnder  the 
Bifhop  be  the  ficwardcs  of  the  poore.  As  for  Subdcacons,  it  is  likely 
y  at  the  beginning  they  were  ioyned  to  the  Deacos.that  they  (hould 
yfc  their  feruice  about  the  poore:but  that  difference  was  by  litle  and 
litle  confounded.  But  Archdeacons  began  then  to  be  created,  when 
the  plenty  of  the  goods,  required  a  new  and  morecxadt  maner  ofdi- 
Epi.ad  fpofing  them:  Albeit  Hieromc  doth  fay,  that  it  was  cuen  in  his  agc.In 
Ncpot.  their  charge  was  the  fumme  of  their  reucnues,  pofleflions,and  ftore, 
BpiU.io  and  the  colledion  of  the  daily  offcringes.  Whereupon  Gregory  dc- 
"^''*     clartth  to  the  Archdeacon  of  Salon,  that  he  fliouldc  be  holdcn  gilty 
if  any  of  the  goodcs  of  y  Church  perifhcd  either  by  his  fraud  or  nc- 
ghgencc.But  whereas  it  was  giuen  to  them  to  rcadc  the  Gofpcl  to  the 
people,and  to  exhort  them  to  prayer :  and  whereas  they  were  admiN 
ted  to  deliuer  the  Cuppe  in  the  holy  Suppcr,that  was  rather  done  to 
garnifh  their  office,  that  they  fliouldc  execute  it  with  the  more  reuc^ 
rcnce ,  whe  by  fuch  fignes  they  were  admoniflicd  that  it  was  no  pro^ 
phane  bailiwike  that  chey  exercifed ,  but  a  fpirituall  fun(^ion  and  de- 
dicate to  God. 

6  Hereby  alio  we  may  iudgc  what  vfc  there  was,  and  what  maner 
of  diftribution  of  the  Church  goods.Ech  where  both  in  the  decrees  ot 
the  Synodc$,and  among  the  old  wrytcrs  it  is  to  be  found>  that  what- 
(beuer  the  Church  poflcflcth  either  in  landcs  or  in  moncy,is  the  pa- 
trimony of  the  poore.  Therefore  oftentimes  there  this  fong  is  fungc 
to  the  Bifliops  and  Deacons ,  that  they  fliouldc  remember  ,that  ihcy 
medic  not  with  their  ownc  goodes ,  but  the  goodcs  appointed  to  the 
neccffity  of  the  poore  ;  which  if  they  vnfaithfully  fupprefle  or  waft, 
ihcy  flialbc  gilty  of  bloud.  Whereby  they  are  admoniihcdjWith  great 
fearc  &  rcucrence,  as  in  the  fight  of  God,without  refped  of  pcrfons, 
to  diftribute  them  to  whom  they  be  due.  Hereupon  alfo  come  thofe 
grauc  proteftations  in  Chryfottomc,Ambrofe,  Auguftinc,and  other 
like  Biflioppcs, whereby  they  affirme  their  ownc  vprightncfle  to  the 
people.But  fithit  is  equity,  and  eftabliflied  by  the  law  of  the  Lorde, 
that  they  which  employ  their  feruice  to  the  Church ,  fliouldc  be  fed 
with  the  common  charges  of  the  Church,  and  alfo  many  Pricftes  in 
that  agCjConfccrating  their  patrimonies  to  God,were  willingly  made 
poore :  the  diftributingc  was  fuch ,  that  neither  the  minifters  wanted 
(uftcnancc,nor  the  poore  were  neglc6ed.But  yet  in  the  meane  time 
it  was  prouided ,  that  the  minifters  themfelues ,  which  ought  to  giue 
exaplc  of  honeft  fparing  to  other,  ftiould  not  hauc  fo  much,  whcrby 
they  might  abufe  ic  to  riocous  cxce^e  or  delicioufnes,bu(  only  wherVt 

wi?b 


To  Saluation.         Lib.4.  447 

with  to  fuftainc  their  ownc  ncdc.For  thofc  of  the  Clcrgy(rayth  Hic- 
rome)which  arc  able  to  hue  of  the  goods  of  their  parents,if  they  take 
that  which  is  the  poores,do  commit  facrilegc,  &  by  fuch  abufc  they 
cate  and  drinkc  to  tbemfelues  damnation. 
7  Firlt  the  minittration  was  free  and  voluntary ,  whereas  the  Bi- 
fl)ops  and  Deacons  were  of  their  owne  wil  faithfull,and  vprightnefle 
of  conlcience  and  innocence  of  life  were  to  them  in  ftcde  of  lawcs. 
Afccrwaide  when  euiU  examples  grcwe  of  the  gredineflc  or  perucrfc 
tftcdions  of  fomc ,  to  corrc^  thofe  faultes  ,  the  canons  were  made, 
which  diuided  thereucnues  of  the  Church  into  foure  partcs:of  which 
they  affigned  one  part  to  the  of  the  Clergy,  the  fecond  to  the  poorc, 
the  third  to  the  maintenance  and  reparation  of  Churches,and  other 
ho]y  buildingeSjthe  fourth  to  the  poorc  as  well  ftraungcrs  as  of  their 
ownc  countrey .For  whereas  the  other  canons,  giue  this  laft  parte  to 
the  Bifliop,that  varicth  nothing  fro  my  aboucfaid  diuifion.  For  they' 
meanc  not  that  that  part  (hould  be  his  owne,that  either  he  himfelfc 
alone  (houlde  deuourc  it,or  poure  it  out,vpon  whom  or  what  he  lift, 
but  that  it  fliould  fuffice  to  maintaine  the  Hofpitality  which  Paul  re- 
quiretb  ofthat  order.  And  fo  do  Gelafius  &  Gregory  expound  it.For  l"  '™*^ 
Gclafius  bringcth  no  other  reafon  why  the  Biihop  fhould  chalengc 
any  thinge  to  himfelfc ,  but  that  he  might  giue  it  prifoners  and  ftran* 
gers.  And  Gregory  fpeaketh  yet  more  plainely.  It  is  the  moncr(rayth 
he)of  the  fea  Apoltolike,to  giue  comaundement  to  the  Bifhop  when 
he  is  ordrcdjthat  of  all  the  reuenue  that  arifeth,th  ere  be  made  foure 
portions :  that  is  to  fay,the  one  to  the  Bifhop  and  his  ramily  for  Ho- 
fpitality,&  entcrtainmcntrthe  fecond  to  the  Clergyrthc  third  to  the 
poorc.  the  fourth  to  the  repairing  of  Churches. Therfore  it  was  law- 
ful! for  the  Bifhoppc  to  take  nothing  to  his  ownc  vfe,  but  fo  much  at 
were  enough  for  moderate  &  meanc  foode  and  clothing.  If  any  be* 
gan  to  excede.eithcr  in  riotous  expen(e,or  in  oftentation  and  pomp, 
he  was  byandby  reprcffcd  by  his  fclowes ,  &  if  he  obeyed  not,  he  was 
put  from  his  dignity. 

-    8     As  for  that  which  they  beftowed  vppon  garnilhinge  of  holy 
thinges,at  the  firft  it  was  very  litle.  Afterward  when  the  Church  be- 
came fomwhat  richcr,yet  in  that  bchalfe  they  ftil  kept  a  mcane.  And 
yecall  the  money  that  was  beftowed  therupon,rcmained  fafe  for  the 
poore.if  any  greater  neceftity  happened.  So  when  famine  pofTcfled  Trfpw. 
the  Prouince  of  Hierufalcm,and  the  ncde  could  not  otherwife  be  re-  hill  li.  j 
Jieucd.Cyrillus  folde  the  vcftcls  and  garmcntes.and  fpent  them  vpon  ^  '^  '  *' 
fuftcnancc  of  the  poorc.  Likewife  Acarios  Bifhop  of  Amida,  when  a  ^*^*  *  * 
great  multitude  of  the  Pcrfians,in  a  mancr  ftarued  for  hunger,  called 


Cap.4.  Of  the  outwardmeancs 

together  the  Clergy ,  and  when  he  had  made  that  notable  oration^ 
Our  God  necdcth  neither  difhes  nor  cuppes,hecaufe  he  neiriitr  ca^ 
tcth  nor  drinkcthjhe  molt  the  vcireb,tomakc  thereof  boihmeatc 
AA  Ne  &  ranfome  Tor  me  in  mifcry.  Hierom  alfojwhen  he  inueyeth  agamft 
poua.    jj^g  jQ  much  gorgioufncs  of  tcmplcs^doth  with  honor  make  mcntiS 
of  Exuperius  Bi.'hop  ofThoIofa  m  his  time,  which  cariedtbc  Lords 
body  in  a  wicker  basket,andhis  bloud  m  glaffcybutluffirednapuorc 
ma  to  be  hungry.  That  which  I  euen  now  fay  J  of  AcatiuSjAmbrotc 
lib.  de  rchearfcth  of  himfelfc.For  when  the  Arrians  charged  him.for  ^  he 
«ffic.     had  broken  y  holy  veflcls  to  ranfom  prifoncrSjhc  vfcd  this  moft  god- 
cap.i8.  jy  excuferHe  that  lent  y  Apoftlcs  without  go]de,gathered  Churches 
togechei  without  gold.  The  Church  hath  gold,not  to  kepc  it,but  to 
bcftow  it,&  to  giuc  relicfe  in  neccffitics.What  neede  is  to  kepc  thai 
which  helpeth  not.^Do  wc  not  know.how  much  golde  and  (iluer  the 
Aflyrians  tookc  out  of  the  temple  of  the  Lord  ?  Doth  not  the  Prieft 
better  to  melt  them  for  the  fuftenancc  of  the  poore,  if  other  rcliefcs 
do  failcjthan  an  enemy  a  robber  of  God  to  bcarc  them  away  ?  Will 
not  the  Lord  ray:Why  haft  thou  fufFred  (bmany  ncdy  to  dre  for  hur^- 
gcr  ?  &  verily  thou  hadft  gold  whereof  thou  mightcft  haue  miniftrcd 
them  fuftcnancc.Why  were  fo  many  led  away  captiue,  &  not  ranfo<- 
med  ?  why  were  fo  many  flainc  by  the  enemy?  It  had  bin  better  that 
thou  fhouldcft  faue  the  vcffels  of  liuingc  men,  than  of  mctallcs.  To 
thefe  thinges  thou  (halt  not  be  able  to  aunfwcrc.  For  what  wouldeft 
thou  fay?I  feared  leaft  Gods  teple  fhould  want  garnifhing.Hc  would 
anfwerc:Sacraments  require  not  goldrneither  do  thofe  things  pleafc 
Hb.5.e-  with  golde  that  arc  not  bought  with  goldc.The  ranfoming  of  prifo*- 
piit.ji.  ncrs  isa  garnilhin;;  of  Sacraments.  In  fummc,  we  fee  that  it  is  moft 
*  33-     true  which  the  f^me  man  faycth  in  an  other  place ,  that  whatfocusr 
the  Church  thepoflcfled  wastheftoreofthenedy.AgaineuhataBi- 
fhop  hath  nothing  that  is  not  the  poores. 

9     Thefe  that  wc  haue  rehcarfed  were  the  minifteries  of  the  Old 
Church .  For  the  other  of  which  the  Ecclefiafticall  wryters  make 
mention,  were  rather  certaine  cxercifcs  and  preparations,  than  ap- 
'  pointed  offices .  For  thofe  holy  men ,  that  they  might  leauc  a  ftore 

for  the  Church  after  them,receiued  into  their  charge,  gouernancc 
&  difciphne,  yong  men  which  with  the  confent  &  authority  of  their 
parenteSjprofcfled  thcmfelues  fbuldiours  of  the  fpirituall  warfare  :  flc 
they  fo  framed  them  from  their  teder  age,  that  they  fhould  not  come 
vnskjlful  &  raw  to  the  executing  of  their  office.But  all  they  that  were 
inftruded  with  fuch  beginnings,were  called  Clerkes.I  would  in  dedc 
(hat  Tome  other  proper  name  haddc  rather  bin  giucnthcm.For  this 

name 


ToSaluation.         Lib.4.  44.8 

name  grew  of  crrour,  or  of  corrupt  affcdioiforafmuch  as  Peter  cal-  ».P«fcf» 
Icth  the  whole  Church  the  C!ergy,that  is  to  fay.thc  Lordes  inhcri-  J* 
tancc .  But  the  inftitution  it  feUc  was  very  holy  and  proHtable  ,  that 
they  which  woulde  contecraic  thcnrifclucs  and  iheir  fcruicc  to  the 
Churchjlhold  be  fo  brought  vp  vnder  the  kCping  of  the  Bilhopjtliac 
none  (hould  minifter  to  the  Chui  ch,bui  he  that  were  well  informed 
aforehande,  and  that  had  from  his  very  youth  both  fucked  holy  do- 
^rine,and  by  feuerc  difcipline  put  in  a  certaine  continuing  quality  of 
grauity  &  holy  life,&  were  cftranged  from  worldly  cares»&  were  ac- 
cuftomed  to  Ipintual  cares  and  iKidiesBut  as  yong  fouldiours  are  by 
certaine  countcrfaitskirmiOies  inltrudcdtolearnc  true  and  earncft 
fightjfo  there  were  alio  certaine  rudimcntes,  whereby  they  were  ex- 
ercilcd  while  they  were  Clerkes ,  before  that  they  were  promotW  to 
the  very  offices.  Therefore  hrft  they  committed  to  the  Clerkes  the 
charge  Co  open  and  (hut  the  Church,and  they  named  them  Oiiiarij* 
dorekepers.  Afterward  they  called  them  Acoluthi,  folowcrs,  which 
waited  vpon  the  Bifhop  in  his  houihold  fcruices,  and  did  contmuailjr 
accompany  him,firft  for  honors  fake,&  then  that  no  fufpition  fbouUl 
arife  of  them.Morouer  y  by  Utle  &  litlc  they  might  become  knowcn 
to  the  people,  and  get  to  ihemfclues  commendation :  alfo  that  they 
might  Icarne  to  abide  the  fight  of  all  men,&  to  fpeake  before  al  men: 
that  being  made  Prieftes.whcn  they  came  forth  to  teach,ihey  fhould 
not  be  abafhed  with  {hamc:therfore  place  was  appointed  the  to  read 
in  the  pulpct .  After  this  roaner  they  were  promoted  by  degrees ,  to 
fhew  proofe  euery  one  of  their  diligece  in  all  their  fcuerall  exercifes, 
till  they  were  made  Subdeacons.Tbis  only  is  my  mcaning,that  thofe 
were  rather  groffe  beginnings ,  than  fuch  offices  as  were  accompted  * 
among  the  true  miniftenes  of  the  Church. 

10  Wheras  we  faidy  the  firft  &  feconc)  point  in  the  calling  of  mi- 
nifters,are,what  maner  of  men  they  ouglit  to  choofc,  &  bow  great  a 
religious  carefulnes  they  ought  to  vfe  in  thatmatter:therin  the  old 
Church  harh  folowed  the  prefcribed  order  of  Paul,  &  the  examples 
of  the  ApoftleSjFor  they  were  wot  to  come  together  to  choofe  y  pa- 
ftors  with  moft  great  rcuercncc,&  c^rtfull  callinge  vpon  the  name  of 
God.Befide  this  they  had  a  forme  of  ex3mination,wherby  they  tried 
the  life  &  dodrinc  of  the  that  were  to  be  chofen  by  that  rule  of  PauL 
Only  they  fom what  offended  herein  with  too  great  feueritv^becau^c 
they  would  require  more  in  a  Bifhop  than  Paule  requjred,&  fpccially  ^  ^ 
in  proceffe  of  time  they  require,  i  vnmaried  life.  But  in  y  other  points  ». 
their  obferuation  was  agf  ein^  -, with  Paules  defcription.  But  in  this 
which  we  made  the  third  poinc,that  is  to  fay^who  ought  to  inliuutc 


Cap4.  Of  the  outward  mcancs 

mimrtcrs,thcy  kept  not  aJway  one  order.  In  olde  timc,none  was  rc^ 
cciuedintothc  company  of  Clcrkcs  without  the  confent  of  all  the 
lib  1.  pcoplcrinfomuch  that  Cyprian  la borcth  earncftly  to  cxcufe  that  he 
«pift,  5.  appointtd  one  Aurehus  to  be  a  Reader  without  asking  aduife  of  the 
Church.bccaufe  that  was  done  befidc  the  cuftome,though  not  with- 
out rcafon.For  this  he  fayth  bcforc.In  ordering  of Clerkcs,derc  brc- 
ihrcn,wc  are  wont  firft  to  aske  you  aduife,  and  by  common  counfeil 
to  wey  the  maners  and  deferuings  of  eucry  one.  But  bccaufc  in  thefe 
Icflcr  exercifes  there  was  not  much  pcrilrbccaufc  they  were  chofcn 
to  a  longe  proofe,  and  not  to  a  great  office, therefore  the  confent  of 
the  people  therin  ceffcd  to  be  asked.  Afterward  in  the  other  degrees 
al(o,exccpt  the  Bilhoprike,  the  people  commonly  left  the  iudgcmct 
andfhoifc  of  them  to  the  Bifhop  and  the  PricftcSjthat  they  fhoulde 
examine  who  were  mecte  and  worthy  :  fauinp.e  peraducnture  when 
new  Prieftes  were  appointed  for  parochcs :  for  then  it  behoued  that 
the  multitude  of  that  place  namely  (hould  confent.  Neither  is  it  any 
maru<\ill,that  the  people  in  this  behalfc  was  litie  careful!  in  keepingc 
their  owne  right :  For  no  man  was  made  a  Subdeacon ,  that  had  not 
fhcwed  a  longe  proofe  of  himfelfe  in  his  bein^e  a  Gierke,  vnder  that 
fcucrity  of  difcipline,  which  then  was  vfed.  After  that  he  haddc  bin 
tried  in  that  df  grce,he  was  made  a  Deacon.  From  chenfe  he  came  to 
thchonorof  priefthoodcifhc  hadbchaued  himfelfe  faithfully.  So  no 
man  was  promoted,of  whom  there  had  not  bin  in  decde  a  triall  had 
mriny  ycares  before  the  eics  of  the  people.  And  there  were  many  ca- 
nos  to  puniih  their  faultes:  fo  that  the  Church  could  not  be  troubled 
with  cuil  Prieftes  or  Deacons,vnIes  it  ncgledcd  the  remedies.  How- 
beit  in  the  Prieftes  alfo  there  was  alway  required  the  cofent  of  them 
of  the  fame  cityrwhich  the  very  firft  canon  teftifieth  in  the  <>7.diftin« 
^ion,  which  is  fathered  vpon  Anadctus .  Finally  all  the  admiftions 
into  orders  were  therefore  done  at  ccrtaine  appointed  times  of  the 
ycare,thatno  man  fliould  priuily  crepe  in  without  the  confent  of  the 
faithfull ,  or  Ihoulde  with  too  much  ealincffe  be  promoted  without 
witncfTes. 

II  In  choofing  of  Bifhops  the  people  had  the  liberty  longe  pre- 
ferucd ,  that  none  {houlde  be  thruft  in  that  were  not  accepted  of  all. 
This  therefore  was  forbidden  in  the  counfeil  at  Antiochc,that  none 
fhoulde  be  thruft  in  to  them  againft  their  will.  Which  thinge  alfo 
lpj.90.  Leo  the  firft  doth  diligently  confirme.Hereupon  came  thefe  fayings: 
*^P'  *•  Let  him  be  chofen,whom  the  Clergy,  and  the  people,or  the  greater 
number  (hall  require.  Againe:Let  him  that  ftiall  bearc  rule  oucr  al,be 
choicn  of  alLFor  it  muft  necdcs  bc,that  he  that  is  made  a  ruler  being 

vnknowca 


^  To  Saluation,        Lib.4.  44^ 

vnkowcnand  not  examined,  is  tbruft  in  by  violence-  Againc,  Lcctc 
him  be  chofcn  » that  is  both  chofcn  by  the  Clerkcs  ,  and  defired  by 
the  pcoplc:&  let  him  be  confecratc  by  thctn  of  that  Prouince,  widi 
the  iudgemcnt  of  the  Mctropohtane  .  The  holy  Fathers  looke  fo 
great  heede  that  thii  liberty  ot  the  people  lliould  by  no  meane  be  di- 
miniflied,  t\ut  wi^cinhc  gt  ncr.ill  Synodc  j^athcred  together  at  Con- 
ftantinoplc  did  order  Ncdanu>ithey  would  not  do  it  without  the  al- 
lowance of  the  whole  Clergy  &  pcople,as  they  tefljfied  by  their  cpi- 
file  to  the  Synodc  at  Rome.Therfore  when  any  Bifhcp  did  appoint  a. 
fucceflbr  tohimlelfcjit  was  not  oihcrwife  ftablirned,vnlcs  the  whole 
people  did  conHrmc  it.  Wlicreof  you  haue  not  ontly  an  examplc,but 
alfo  the  very  torme  in  Auc^nltme  in  y  naming  of  Eiadius.  AndThe-.  z.^'"'* 
odoritc,vvhen  he  reherieth  that  Peter  was  named  by  Athanafiuj;  to  n  . 
be  his  fucccffourybyaniiby  addeth,  tliat  the  order  of  prieftes  confii-  cap.ao. 
med  It, &  the  magi(irate,3nd  nobihty,&  the  people  approued^t  wiib 
their  allowing  ilaowte. 

11  I  graunt  in  dc6c  that  this  alfo  was  by  very  good  reafon  ftabli- 
flied  in  the  Councel.l  at  Laodicea,  th;}t  the  Eledion  fhould  noi  be  left 
10  multitude^ .  F Of  It  fcarc(  ly  happcnecb  at  any  time  ,  that  (o  many  "P* '  ^ 
heades  (hould  wei  order  any  thing  with  one  mcaning:and  common,- 
\y  this  is  true,  that  the  vncertamc  communaky  is  diuidedinio  con- 
trary affe<ftions.But  foi  this  pt  ril  there  was  vfed  a  very  good  remedy, 
For-firft  the  Clcrkes  onely  did  choofc  :  whom  they  had  chofen  they 
prefenicd  to  the  Magiftrate  ,ortQ  the  Senate  andchiefemcnof  the 
people. Thcv, after  confultation  hadde ,  if  they  thought  the  eledion 
goodjConfirmed  )t:if  not.they  did  choofe  an  other,  whome  they  did 
rather  allow. Then  the  matter  was  mowed  to  the  multitude,which  al- 
though they  were  not  bound  to  thofe  fore  iudgemences,yet  thereby 
they  could  the  Icflc  be  difordcred.Or  if  they  began  at  the  multitude: 
that  was  dune  onely  to  Icaine  whom  they  did  chiefly  defire.  When 
the  defircs  of  the  people  were  heard,thc  they  of  y  Clergy  did  choofc 
him.  Soneither  was  It  bwfull  for  the  Clergy  to  appoint  whom  they 
lifted ,  neither  were  i  hey  bounde  to  obey  the  focliftic  defires  of  the 
pcople.Leo  appointcth  this  order  in  an  other  place,  when  hefayth: 
There  are  to  be  looked  for,  both  the  deiires  of  the  citizens,  the  peo-  p.pift 
pies  teftimonies,  the  iudgement  of  the  honorable,  &  the  eledion  of  87, 
the  clcrkes.  Ai:ainc,Let  there  be  holden  the  tcftimony  of  the  hono- 
rable, the  fubfcrjption  of  the  clerkcs,the  confcnt  of  the  order  &  c6' 
munalty.  No  reafon(f3yth  he)fuffreth  it  to  be  otherwifc  done.  And 
nothingc  clfc  mcancth  y  decree  of  the  Synode  at  Laodicca,but  that 
the  cicrgy.&chicfcof  thepeople,fliould  notfufFer  rhemfcluestobc 

LLL 


Q. 


Cajp4.  Ojfthcoittwardmcaries 

called  away  by  the  vndifcrete  multitude  ;  but  rathcrthal  With  thcif 
vvifdom  &  grauity  they  fhould  reprclTc  the  peoples  foolini  affcdions,' 
if  ar  any  time  nede  (bould  fo  require.  j 

'  1  f     This  order  of  choofing  was  yet  in  force  in  the  time  of  Grcgo-J 
ry  :&  it  is  hkcly  that  tt  endured  long  after.Thcrc  rcmamc  many  Epi- 
ftfes  of  hiSjthat  giueeuidcnt  tcrtimony  of  this  matter.  For  fo  oft  as  he 
hath  to  do  with  the  creating  of  any  new  Biihop,  he  vfcth  to  wryte  to 
the  clergy.to  the  ordcrj&  to  the  people,&  romtirae  alfotothc  ruler^ 
according  as  the  gouernment  of  the  city  is  appointed.But  if  by  rea- 
fbn  of  the  difordcred  ftate  of  the  Church,he  camittech  to  any  Biihop' 
adioyninge,  the  charge  of  ottcrfceinge  in  the  eicdion,  yet  he  alway 
requfrcth  a  folemnc  decree  ftregthened  with  the  fubfcriptions  of  alL 
lb  a.    Yea  and  when  there  was  one  Conftantius  create  Bifliop  at  Milainey 
]^u6^.  jnd  that  maay  of  the  MiJlaneis  were  by  reafonof  the  inmiion  of  the 
barbaf6t«  nations  fled  to  Genua;  he  thooght  thatihc  eledion  could 
nototherwife  be  lawful,vnlefle  they  alfo  were  called  together  &  gauc? 
their  alfent .  Yea  there  arc  not  yet  fiue  hundred  ye^es  paft ,  fincc 
►iftiu.  r*ope  Nicolas  decreed  thus  of  the  ele^ion  of  the  Biftiop  of  Rome? 
3  op.  that  the  Cardinal!  Bifhepsfhoulde  bcginne ,  ehert  that  they  fliouldc 
n  no-   ioync  t©  them  the  reft  of  the  clergy  jlaft  of  all  that  the  elcdion  ihould 
»i"c.     [)t  confirmed  by  the  confent  of  the  people.  And  in  the  endc  he  reci- 
teih  that  decree  of  Leo,which  I  euen  now  alleaged,&  commaundeth 
h  from  thenfe  fobrth  to  be  in  force .  But  if  the  mahi:e  of  wicked 
men  Ihall To  preuaile,that  thcclerkcs  to  make  a  true  tie^idrl  be  com*< 
j>elled  to  depart  out  of  the  city:  yet  he  eommaudcth  thai  P>me  of  the 
people  be  prefent  with  them,  As  for  the  Emperoups  confcnt/o  fatrc 
as  I  can  pcrceiue,  was  required  only  in  two  Churches^  that  is,  Rom  e 
a/id  Conftantinopleibecaufe  there  were  the  twofcatcs  of  the  Empire. 
For  whereas  Ambrofe  was  fent  to  Milaine  with  a  power  from  Vaien- 
,  tinian  to  goucrne  the  elcdion  of  the  newBifhop;  that  was  extraor- 
dinarily done,  by  rcfon  of  gridubus  fadions  wherewith  the  citizens 
then  boyled  among  themfelues.  But  at  Rome  in  old  time  the  Empc- 
rours  authority  was  of  fo  great  fbi-ce  in  creatinge  of  the  Btfhop ,  thae 
!pift.5.  Gregory  fayeth  ,thathe  was  fctby  hiscommaundemcnt  in  the  go- 
^'^*     ucrnmentoftheChurch:whenyctby  folemne  vfagt  hcwasdefired 
by  the  people.This  wias  the  maner,that  whc  the  clergy  &  the  people 
had  appointed  any  biflvopjthe  clergy  fhould  forthwith  moue  it  to  ihc 
Empcrourjthat  he  (hould  cither  by  his  allowance  confirme  the  cle- 
ftiottjOr  by  difalowance  vndo  it.Neither  are  the  decrees  that  Gratian 
garhereth  togethcr,repugnam  to  this  cuftomc :  wherein  is  nothingc 
ciTc  faydibu(  ihs^  it  is  in  no  wife  Co  be  fu^cd  ^  that  cakingc  ^way  the 

cano« 


To  Saluation*  Lib.4.  450 

dnonifall  clci^bony  a  kinge  Uioulde  appoint  a  Bilhop  after  his  ownc 
luii&  tliat  the  Mriropohtan  lliou'dcoiecratc  none  that  wcrcfopTo- 
irtotedbv  violcnf  powers:  Font  is  one  thnigc  lofpoylc  the  Church 
of  >>«•  right, ihjt  all  iho.jLl  be  transfer!  ctj  to  the  luit  ofouc  m.m.afid 
af»  6therihin.;c  lograunt  this  honor  ton  kinpe  oranErnperour,that 
by  his  authority  he  m,iv  confinnc  a  lawtull  cledion. 

14  Now  It  tollovtcth,  that  we  enrreatc,  with  what  forme  tlic  mi- 
niUcrs  of  the  Church  were  admitted  into  their  office  after  eledion: 
8JH5  the  Latmcs  cslleJ  Qrdmaiio  or  Confccration  :  the  Grckcs  hauc 
earlled  it  ChciroroniajiUinge  vp  of handcs.and  lometimc  alfo  Chci- 
rotheiia,Iayingon  Oi  h-inues.  I-fowbcit  Chcnotoma  is  properly  cal- 
led th.it  kindc  of  eledio,  wiicre  mens  t  onfcntcs  are  declared  by  hol- 
ding vp  ot  their  hands.  There  fcmamcth  a  decree  of  the  Niccnc  coij- 
celjtbat  the  Mctropolitane  lliotild  mere  together  with  aithc  BTilhops 
of  the  proujnce  to  order  him  whjfch  is  cliofcn.Uut  if  lomc  of  them  bt- 
feindercd  cither  by  h'ni^th  of  j^  way,  or  by  Hckcncs.qr  by  any  netcdi-i! 
iy,chat  yec  three  dt  the  leatl  iliould  mete  :  and  that  they  that  arc  ab- 
sent (houlde  by  letters  tclhfie  their  coaitnt.  And  this  Canoniwhcn 
vvith  difcontinuiiccit  |>rcw  our  of  vie,  was  afterward  renucd  with  ma- 
ny Synodes.  But  all, or  atleaft  as  many  as  had  no  excule,were  there- 
fore comaundcdjo  bc.prclentjthat  tht  y  might  haue  the  grauer  niall 
of  the  learnmse  and  mancis ,  ot  him  that  was  to  be  ordered  :  for  tiie 
matter  wa*  not  done  without  mall .  Anditappearcth  by  Ciprians 
words,  that  in  t'nc  old  time  they  were  wont  not  to  be  called  after  the 
election,  but  to  be  prci'ent  at  the  eledionrand  to  this  ende  that  they 
{hould  be  as  it  were  i:oucrnours,that  nothing  fhould  be  troublefomly 
done  in  the  muhirude.  For  where  he  fayd  chat  f he  people  haue  po« 
wcr  cither  to  ciiooic  worthy  Pricftes,or  toicfufcvnworthy,within  a 
litle  after  headd-  th:  Wherefore  accordmge  to  the  tradition  of  God  g  (^ 
&  of  tiic  ApoftleSjit  IS  to  be  diligently  kept  and  holden  (which  is  yet  iib.i. 
holden  with  vs  alfo  &  in  a  maner  throughout  all  prouinccs)  that  for 
jhc  light  celebration  of  orderings,  all  the  Bilhops  adioyninge  of  the 
fame  prouince  fhould  come  together  to  that  people  for  which  a  go- 
ucmour  is  ordered,  and  that  the  Bifliop  be  chofcn  hi  prcfencc  of  the 
people.  But  when  they'  were  fomtimc  flowly  gathered  together,and 
iheie  was  peril  Icaftfomc  would  abufc  that  delay  to  occafion  of  am- 
bitious fuing:it  was  thought  that  it  fhould  be  enough  if  after  the  ele- 
dion made,  they  lliould  mete  and  after  allowance  vpon lawfull exa- 
mination confecratc  him. 

1  1,5  When  this  was  ech  where  done  without  exception,  by  litle  8c 
litle  a  diucrfe  mancr  grew  in  vfejthat  they  which  were  choft  fhouli 
i.ji  /.'  I-  L  L     ij 


Cap.5«  Of  the  outward  meancs 

reforte  ro  the  Mctropolitanc  city  to  fetchc  their  ordcringc.  Whichf 
came  to  palTe  rather  by  ambition,  and  by  deprauation  of  the  firft  irt- 
ftitucion,than  by  any  good  reafon.  And  not  long  aftetiWhcn  the  au- 
thority of  the  feae  of  Rome  was  now  cncreafcd^thcrc  came  itt  place 
yet  a  worfe  cuftome ,  that  the  Btllioppes  almoft  of  aU Italy  fhoiildc 
fetche  their  confccration  from  thente  .Which  we  may  note  out  of 
.  .^  the  Epiftlcs  of  Gregoric.  Onely  a  fe we  ciiiesywhrch  6id  not  fo-eafi- 
Epi  69  ^y  b'"^  place,  haddc  their  aunciem  right  preferuedras  there  is  an  ex- 
^6,  *  amplchadofMillaine.Paraducnturc  the  onefy  Mctropolitanc  cities 
kept  their  priailcdgc^  For  aU  the  Bidioppesof  the  Prouincc  were 
wont  to  come  together  to  the  chiefe  citie  to  confecrate  the  Archc- 
bifhoppe.  But  the  Ccrcmonie  was  laying  on  of  handes.  For  I  rcadc 
of  no  other  Ceremonies  vfed  :  fauinge  that  in  the  folemne  affem- 
bly  the  Bjlliops  hadaccttaine  appareli  whereby  they  might  bedi- 
ftindly  knowen  from  other  PricftcS ,  They  ordered  alfo  Pneftes  and 
Deacons  with  onely  layinge  on  of  handes  .  But  cuery  Bifhoppe  with 
the  company  of  Priefts  ordered  his  owne  Prfeftes.But  although  they 
did  all  the  fame  thing:yet  becaufe  the  Bifhop  went  before,and  it  was 
all  done  as  it  were  by  his  guidinge,therefore  the  ord;eving  was  called 
his.Whereupon  the  old  writers  haue  oft  this  fayingrthat  a  Prieft  dif- 
fereth  from  a  Billiop  in  noother  thingc,butbccaulc  he  hath  not  ihe^ 
power  of  ordering,         , 

The  V  Chapter. 

That  the  elde  forme  ofgotternmtnt  u  vtterly  ouerthrtvven 
bj  the  tyranny  of  the  Tafacy, 

•Ow  it  is  go5d  to  fet  before  mcs  eies  the  order  of  gouerning 
the  Church ,  that  the  feaeof  Rome  and  all  the  champions 
thereof  do  kepe  at  this  day,  &  the  whole  image  of  that  Hie- 
rarchic which  they  continually  hauc  in  their  mouth,and  to 
compare  it  with  that  order  of  the  firft  &  old  Church  which  we  haue 
defcribed:y  by  the  coparifon  it  may  appearc  what  maner  of  Church 
they  hauc,which  vfe  this  only  title  to  charge  or  rather  to  oucrwhelm 
vs.  But  it  is  beft  to  begin  atCaHinge,that  we  fee  both  who,  and  what 
maner  of  me,and  by  what  order  they  be  called  to  this  miniftery.  And 
then  afterward  we  (halconfider  how  faithfully  rhey  execute  thcirof- 
fice.We  will  giue  the  firft  place  toBifiiops:  to  whom  I  would  to  God 
this  might  be  an  honor,  to  haue  y  firft  place  in  this  difcourfc  But  the 
matter  It  fclfc  doth  not  fuftermc  ,  ones  to  touch  this  thing  be  it  nc- 
uer  fo  lightly,  without  their  great  (hame.  And  yet  I  will  rcmembcfjin 
what  kindc  of  wryting  I  am  now  occupied:&  will  not  fufler  iwy  ralkc, 

wiiich 


ToSaluation.  Lib.4,  451 

which  ought  to  be  framed  onely  to  fimple  dodtrine,  to  flow  abroade 
bcyonde  due  boudcs.Bur  kt  Tome  one  of ihcm  that  hauc  not  vttcrly 
loft  all  (hame,  annlweicme,  what  mancrofbidioppes  arcattliisday 
coraoionly  chofcn.  Ti  uely  it  is  now  growen  too  much  out  of  vfe,to 
hauc  any  examinatio  had  of  their  learninge :  but  if  there  be  had  any 
refped  ofiearning,  they  choofe  fomc  lawyer  that  an  rather  brawlc 
in  a  courtjthan  preach  m  a  Church.  This  is  certainejthat  thefe  hun- 
dred yeares  there  hath  fcarccly  bin  eucry  hundrcth  man  chofcn  ihac 
vndei  ftoodc  any  thing  of  holy  dodrine.  1  do  not  therefore  fpare  the 
former  ages,  for  y  they  were  much  bttter,but  becaufe  wehauenow 
only  the  prtfent  Church  in  qucftiolf  ludgemcnt  be  had  of  their  ma- 
nerSjWc  flAall  Hnde  that  there  hauc  bin  few  or  almoft  none,whom  the 
olde  Canons  wouldc  not  hauc  iud^ed  vnworthy .  He  that  was  not  a 
dronkard  was  a  whoremongenhe  that  was  alfo  cleane  from  this  wic- 
kcdncfl"c,was  cither  a  dycer,or  a  hunter,or  dilTolute  in  fome  parte  of 
his  life. For  there  be  hghrer  faultes,  which  by  the  olde  Canons  do  CX' 
clode  a  man  fro  being  a  hifliop.But  this  is  a  moft  great  abfurdityjV  ve- 
ry children  fcarccly  ten  yeares  olde  ,  arc  by  the  Popes  graunt  made 
bifhops.They  are  growen  to  fuch  rtiamelefncs,  and  fenfelcfle  dulnes, 
that  they  dreaded  not  that  extreme  yea  &  monltruous  wicked  doing, 
which  is  vtterly  abhorring  from  the  very  fenfc  of  nature. Hereby  ap- 
pcareth  howe  religious  their  clcdions  were ,  where  the  negligence 
wasfocarclcflc. 

z  Now  in  cle<ftion,all  that  right  of  the  people  is  take  away. Their 
defiringSitheir  aflentings,  their  fubfcribings,  and  all  fuch  thingcs  are 
vanifhed:the  whole  power  is  transferred  to  the  Canons  oncly.  They 
bcftowe  the  bifhopnke  vpon  whom  they  will,  and  afterwarde  bringe 
him  forth  into  the  fight  of  y  people,  but  to  be  worfiiippcd,  not  to  be 
examined.  But  Leo  crieth  on  the  other  fide,  that  no  reafon  fuflfrcth  it, 
and  he  pronounceih  that  it  is  a  violent  impofition.Ciprian,when  he 
teftjfieili  that  itproce.cdeth  from  the  law  of  God  that  it  (houldnotbc 
done  but  by  the  conixm  of  the  people, fhewcih  that  the  cotrary  ma- 
Tier  is  repugnac  to  the  word  of  God.The  decrees  offo  many  Synodes 
do  moll  feucrely  forbid  it  to  be  otherwife  done :  &  if  it  be  done,thcy 
commaunde  it  to  be  voide.If thefe  thinges  be  truc,there  now  remai- 
lieth  in  y  Papacy  no  Canonical  cle^ion,neither  by  Gods  law  nor  by 
the  Eccleliaftical  law.But  although  there  were  no  other  euil,yet  how 
fiiaj  they  be  able  to  excpfe  this  that  they  hauc  fo  fpoylcd  the  Church 
of  her  right  ?  But(fay  they)  the  corruption  of  times  fo  required,  thac 
becaufe  in  appointinge  of  bifhops ,  hatreds  and  aftcdions  more  prc- 
uaiUd  with  the  people  and  the  Magidratcs ,  than  right  and  (ounde 
».v  LLL    iij 


Cap.5.         •  -Of  the  outward  meanis 

iudgementjtherfore  the  rule  thereof  flio'uldl  be  giuen  to  a  few.  Ad- 
mit verily  that  thts  were  the  extreme  remedy  of  a  mifchiefe  in  de- 
fpeiied  caic.But  fith  the  mcdecine  it  felFe  h^th  appeared  more  hurt-- 
full  than  the  very  dircafe,why  is  not  tins  new  euil  alfo  remedied?BuP 
(fiiy  thi-y)ic  is  cxadiy  prckribed  to  the  Cnnons,wbvit  they  ought  to 
folovv  in  che  cledion.But  do  We  douC;hut  that  the  people  m  old  tinitf 
did  vndei  ftand  chat  they  were  bound  to  moft  holy  lnwcs,when  they 
faw  that  they  had  a  rule  let  the  by  tijc  word  of  God, when  they  came 
together  to  choofe  a  bifhop?For  that  only  voyce  of  God,whcrby  he 
defcribcth  the  true  Image  of  a  b!lliop,ou£;ht  worthily  to  be  of  more 
value  than  fufinit  thoufandes  of  Canons.  But  neuerthelcflc  the  peo- 
ple,corrupted  with  a  moft  euill  aflfedionjhad  no  regard  of  the  lawc 
or  of  equity.So  at  this  day  though  there  be  very  good  lawcs  written 
yet  they  remaine  buried  in  papers.  Yet  for.  the  n^o{\  part  it  is  vfcd  in 
mens  manerSjVea  and  alowcd  as  though  it  v/e re  done  by  good  rcafon, 
th.u  dronkard«,whoiemDngers,dycers,arGcommonly  promoted  to 
this  honor:  (it  is  butlitle  that  I  ray)that  buhoprjkesarcthe  rewardes 
of  adulteries  And  bawdcries .  For  when  they  arc  giucn  but  to  hun- 
ters dnd  falconerSjii  is  to  be  thought  to  be  gaily  well  bcfto'vcd- Any 
way  tocxcufe  fohaynous  indignity, it  is  too  much  wicked,  f  hcpco-i 
pte  (fay  I)  had  m  olde  time  a  very  ^ood  Canon  to  v/hom  Gods  word 
prefcnbed  ,  that  a  bilTioppc  ought  to  be  vnreprou;ib]e,  a  teacher,  no 
Hi^htcr.&c- Why  therefore  is  the  charg^^  of  choofinge  remoiled  from 
the  people  to  ihefe  men  ?  Bccaufe  forsooth  the  word  of  God  was  not 
heard  among  the  tumultes  &  feditious  part;>kings  of  the  people.  And 
whyfhoulde  it  not  at  this  day  be  remoucd  againc  from  thefcmen, 
which  not  onely  do  breakc  all  lawcs,  bur  caftingc  av»ay  all  fliame  ,  do 
wantonly,  coue:oijlly,ambitioufl)5mingle  and  confounde  Gods  and 
mens  matters  together? 

5  Bur  they  lye, when  they  fay,y  this  was  deuifed  for  a  remedy.We 
of:cn  read  that  in  old  rime  C  hurciies  wrrc  in  tumultes  at  the  choofing 
of  bifliops.-yet  neuer  any  man  durft  thinke  of  taking  away  the  autho- 
rity from  the  people.  For  they  had  other  wayes  whereby  they  might 
either  preuentthcfefaulteSiOr  amend  the  if  they  were  alredy  comit- 
ted. But  I  will  tell  what  it  is.  When  the  people  began  to  be  negligent 
in  makinge  the  eledions  ,  and  did  caft  that  care  vpon  the  Pricftcs  as 
litle  beloni»ing  to  them,  they  abufed  this  occafion  to  vfurp  a  tyranny 
to  themfclues,  which  afterwarde  they  ftablifticd  by  new  Canons  fdt 
forth.  As  forthi^k  ordering.itis  nothing  els  but  a  mere  mockagc.For 
the  (hew  of  examination  that  they  there  Cn  out  i^  fo  vainc  and  hun- 
gry,(hat  it  Wanteth  cuen  all  colour.  Thcr fore  ^yh€ras  iti  fome  places 
s  Princes 


ToSaluation.      "    Lib.4.  452 

Princes  hauc  by  couenat  obtained  of  the  bidiops  orRomf ,  that  rhey 
thcmfelucs  mjehtname  billiops,thcrcin  the  Church  fuffered  no  new 
loilcbccaufc  the  cledion  was  taken  away  ,  oncJy  from  the  Canons, 
which  had  by  no  riiiht  violently  take  it,or  verily  ftolen  it.Trueiy  this 
is  a  moft  fowlc  cxamplc,y  out  of  the  court  are  (cnt  bilhops  to  poflc/fe 
Churches:  &  it  ihould  be  the  worke  of  godly  Princes  to  abftame  from 
fuch  corrupiion.For  it  is  a  wicked  fpoyling  of  y  Church,when  there 
is  thruft  vnto  any  people  a  bifhop,whom  they  hauc  not  defjred,or  at 
Icaft  With  free  voice  allowed.  But  that  vnordcrly  maner  which  hath 
longe  ago  bin  in  the  Churches  ,  gaue  occafion  to  Princes  to  take  the 
prefentation  of  bilhops  into  their  ownc  handcs.For  they  had  rather 
that  It  rtiould  be  their  gjft,than  thofc  n7cns,to  whom  it  nothing  mor« 
belonged, and  which  did  nolcfle  wrongfully  abufcit. 
4  Loc  here  is  a  noble  calling,by  reafon  whereof  the  bifhops  boaft 
themfelucs  to  be  the  fuccclTors  of  the  Apoftlcs.But  they  fay  that  the 
authority  to  create  Pneftcs  belongeth  to  them  only.But  in  this  they 
moft  lewdly  corrupt  the  old  inftitutionibecaufe  they  do  not  by  their 
ordering  create  Prieftes  to  rule  and  fede  the  people,  but  Sacrificers  to 
SacriliceXikcwifc  when  they  confecrate  Deacons,they  do  nothinge 
of  their  true  8c  proper  office,  bur  they  ordainc  them  only  to  certainc 
Ceremonies  about  the  chahceand  the  paten.  But  in  the  Synode  Difl.7< 
at  Chalccdon ,  it  is  contrariwife  decreed ,  that  the  orderings  fhould  ^-^P-  »• 
not  be  abfolutcly  giuen ,  that  is  to  fay,  but  that  a  place  (houlde  be 
therewithall  aflTigncd  to  them  tliat  arc  ordered,where  they  (hall  ex- 
crcife  their  office.  This  decree  is  for  two  c.iuies  very  profitable.  Firft» 
that  the  Church  ffiouldc  not  be  burdened  with  fupcrduous  charges : 
nor  that  that  (hould  be  fpent  vppon  idle  men  which  ffiould  be  giuen 
to  the  poore :  Secondly^  that  they  which  be  ordcred,lliould  thinkc 
that  they  be  not  promoted  to  an  honor ,  but  that  there  is  an  office 
committed  vnto  them,  to  the  execution  whereof  they  arc  bounde  by 
Iblemne  protcftation.  But  the  Romifhc  maifters  (  which  thinke  that 
there  is  nothinge  in  rehgion  to  be  cared  for,  but  their  bellie  )  fii  (1  do 
cxpouwic  titlctobcthereuenue  that  may  fufficc  to  fuftaine  them, 
whether  it  be  by  their  owne  liuclyhoode  or  by  bencficc.Thcrcfore 
when  they  order  a  Deacon  or  a  Prieft.wirhout  raking  care  where  they 
ought  to  miniftcr,thcy  giue  them  the  order,tf  they  be  rich  enough  to 
dndt  themfelucs .  But  what  man  can  admit  this ,  that  the  title  which 
the  decree  of  the  Counccll  requireth,(houldc  be  the  yearcly  reucnuc 
for  their  fuftenance }  But  nowc  becaufc  the  later  Canons  condem* 
ned  the  biHioppes  with  penalty  to  finde  them  whom  they  had  orde- 
red without  fuiHcieot:  title^  by  this  mcane  to  redrainc  their  too  much 

LLL    tiij 


Cap.5.  Of  the  outward  meancs 

eafie  admitting:  there  bath  bin  alio  a  fuitelty  deuiied  to  mbckc  oOt 
this  penalty.  For  he  that  is  ordered,  nammgc  any  title  wbatfoeuer  it 
bejpromifeth  that  he  wiibe  content  there withrby  this  fhift  he  isdri- 
uen  from  his  adion  for  his  finding.  1  pafTc  ouer  a  thoufandc  fraudes 
that  arc  herein  vfed :  that  when  lomc  do  fallcly  name  vame  titles  of 
bencfices,whcrupon  they  can  not  make  fiuc  (hillmgcs  by  yere;0{her 
fome  vnder  fecret  coucnar  do  borow  benefices,  which  they  promife 
that  they  wil  by^ndby  rcttore  againc  ,  but  fomtimc  they  rcftorc  not 
at  all.  And  fuch  other  mifteries. 

5  But  although  thcfe  grofler  abufes  were  take  away.is  not  this  al- 
way  an  abfurdity,  to  appoint  a  Pntli  to  whom  you  ufligne  no  place  f 
Alfo  they  order  no  man  but  to  SacriHcd.  But  the  true  ordinacc  of  a 
Prieft  iSjto  be  called  to  the  t;ouernment  of  the  Church;&  a  Deacon 
to  be  called  to  the  gathcnng  of  y  almesuhcy  do  in  decde  with  many 
pompes  fhadow  their  doing,that  in  the  very  fhovv  u  may  hauc  a  rc- 
ucrcce  among  the  fimplc.  But  among  men  that  haue  their  found  wit, 
what  can  thefe  diOuiiings  auailcjiFtherc  be  no  found  ftuffe  or  trueth 
vnderncth  them  ?  For  they  vfe  Ceremonies  about  it,  cither  fetched 
out  of  lewilhnes,  or  famed  oi  thelelues :  which  it  were  better  to  for- 
bearc.  But  of  true  examination ,  (for  I  nothinge  pafle  vponthat 
fhadow  which  they  j:etaine)of  the  peoples  c6lent,&  of  other  things 
neceflary,they  make  no  mention,  1  call  a  Ihadow  their  foolifh  geftu- 
rings  mete  to  be  laughed  at,framed  to  a  fond  &  coldc  connterfaiimg 
of  anticjuity.  The  brfhops  hauc  their  deputies  which  before  the  or- 
licring  may  enquire  of  their  learnmge.  But  what  ?  whether  they  can 
reade  their  mafl"es:whcther  they  an.  decline  a  common  nowne,that 
they  fhal  light  vpon  in  rcading,or  coniugate  a  vcrbe,or  do  know  the 
fignification  of  one  word,for  it  is  not  neccffary  that  they  be  cunning 
enough  to  conftruc  a  vcrfe.And  yet  they  bt-  notputbackef  5  Prieft- 
hoodcjwhich  failc  cucn  in  the  childi(h  rudimcnts,fo  that  they  bring 
any  money  or  commendation  of  fauour.  Of  hkc  (ortit  is»that  when 
they  arc  brought  to  y  altare  to  be  ordei  ed,  it  i<-  asked  thrife  in  a  tong 
.not  vnderftandcdjwhether  they  be  worthy  of  that  honor.One  aun- 
fwcreih(which  neuer  faw  themrbut  bccaufe  nothinge  fhould  want  of 
the  forme, he  hath  that  part  in  the  play)  They  are  worthy  .What  may 
a  man  blame  in  thcfe  rcuercnd  fnhcrs ,  but  that  with  mockingc  in  Co 
open  Sacrileges ,  they  do  without  Oiamc  laugh  to  fcorne  both  God 
and  men?But  becaufe  they  are  in  long  pofTeffion  therof,  they  thinke 
that  nowc  it  is  lawefull  for  thtm  For  whofoeucr  dare  once  open  his 
mouth  againft  thefe  fo  euident  and  fo  haynous  wicked  doingcs,hc  is 
foorthwich  haled  by  them  to  punifhment  of  death ,  as  though  it  were 

one 


one  that  had  in  olde  ume  difclofcd  abrodc  the  holy  miftcricj  ot  C  c- 
fcsjwould  they  do  this  if  chcy  thought  that  there  were  any  God  ? 

6  Nowe  howc  much  do  ihey  bchaue  chcmfclues  better  m  bc- 
ftowingc  of  benehces:wh>ch  thing  was  ones  loined  with  y  ordering, 
but  nowc  II  IS  altogether  feparate  ?  There  is  among  them  a  diuerfc 
mancr.For  the  Bjfhops  onely  do  not  confcrre  bencfices:and  in  thofc 
whereof  they  arefaidto  hauc  the  conferrtnc,  they  haue  not  the  full 
right :  but  other  hauc  the  prefcntation ,  an  J  thty  retcinc  onely  the 
title  of  collation  for  honors  fake.  There  are  alfo  nominatios  out  of 
fcholes,&  rcfignations,cither  (imple,or  made  for  caufc  of  elchange, 
commcndatone  writings,  prcucntions  ,  and  whatfoeuer  is  of  that 
forte.  But  they  alfobehaue  themfelues  that  none  of  the  can  rcproch 
an  other  with  any  thing.  So  I  affirme  ,  that  fcarcely  cuery  hundreth 
benefice ,  is  bcftowed  at  this  day  in  the  papacy  without  Simonic ,  as 
tie  oldc  writers  defined  Simony.I  do  not  lay  that  they  all  buy  them 
with  ready  money :  but  ihewc  me  one  of  twcntie  that  commetli  to 
a  benefice  without  fomc  by  commendation  ,fome  either  kinrcd  or 
alliance  prQmorcth,and  fome  the  authontie  of  their  parcntes:  fomc 
by  doing  ot  plealures  do  get  themfelues  fiuor.  Finally  benefices  arc 
gcucn  to  this  eude ,  not  to  piouide  for  the  Churches ,  but  for  them 
that  receiue  them.  Therefore  they  call  them  benefices  ,  by  which 
wordc  they  do  fufncicntlv  declare,  that  they  make  no  other  accompt 
ofihcm^butasthe  bcnenciallgiftes  of  princes,  whereby  they  either 
get  the  fauour  of  their  foidiars  or  rcwnidc  their  feruiccs.T  omit  how 
thcfe  rewardcs  are  bellowed  vpon  barbers,cookesjn)oile  kepers,.ind 
fuch  dreggiilie  men.  And  nowc  ludiciall  courtes  do  ring  of  no  mat- 
ters more,  than  aboute  benefices;(o  that  a  man  may  fay  that  they  arc 
nothing  eh  but  a  pray  caft  afore  dogs  to  hunt  after.  Is  this  tolerable 
cuen  to  be  heard  ofjthat  they  fhould  be  called  Paftors ,  which  h.iuc 
broke  into  thcpoifeffioof  a  Church  as  into  a  ferme  of  their  enemy? 
that  haue  gotten  it  by  brawling  in  the  lawe  ?  that  hauc  bought  it  for 
money?  that  haue  deferuedit  by  filthy  fciuices  ?  which  being  childrc 
yet  fcantjy  able  to  fpeakc ,  haue  recciued  it ,  as  by  inheritance  from 
their  wncles  and  kinfmen,and  fome  baltardes  from  their  fathers? 

7  Wouldeuer  thclicentioufneileof  thepeople,though  they  had 
bene  ncucr  Co  corrupt  and  lawelcflfc ,  haue  gone  fo  farre  j"  But  this  i$ 
alfo  more  monftrous  >  that  one  man  ,  (I  will  not  fay  what  mane  r  of 
man  ,  but  rruely  fuch  a  one  as  can  not  goucrne  himfelfc)  is  fct  to  go- 
uerne  fiuc  or  (ix  Churches.  A  man  may  fee  in  thefc  daycs  in  Princes 
courtes ,  yong  men  that  haue  thre  abbacies ,  two  Bilhoprikes ,  one 
Archbifnopnkc.Buc  there  be  coinonly  Canons  with  Hue^fix  or  feuen 


C^.j.  Of  the  outwardc  mcancs 

benefices ,  whereof  they  hauc  no  care  at  all,  but  in  rccciuing  the  rc- 
nenues.  I  will  not  obieOe ,  that  it  is  cchc  where  cried  oik  againft  by 
the  word  of  God ,  which  hath  long  ago  ceffcd  to  be  ot  any  eiiima- 
tion  at  all  among  ihem.  1  will  not  obied,  that  there  haue  bene  many 
mortfeuere  pcnall  ordinances  in  many  councelis  made  ag.iinft  this 
wickcdnes :  for  thofe  a!fo  they  boldly  defpife  as  oft  as  they  hli.  But  I 
fay  that  both  are  monftrous  wicked  doings,  which  are  vtterly  againft 
God  6(  nature  and  the  gouernment  of  the  Churcb,that  one  robber 
ih-ill  opprcflfe  many  Churches  at  ones ,  and  that  he  rtiould  be  called 
a  Paftor,  which  can  not  be  prefente  with  his  flocke  though  he  would: 
and  yet  (fuch  is  their  fliamclefnefle  )  they  coucr  fuch  abhomi- 
nable  HUhincfTc  with  the  name  of  the  Ch6rc!>,to  deliuer  themfelues 
from  all  blame.  But  alio  (and  God  will)  in  thefc  lewdeneffe*  is  con- 
tcinedthat  holy  focceffion,  by  the  merit  whereof  they  boll  that  u  is 
wrought  that  the  Church  may  not  perilTie. 

$  Now  (which  is  the  fecotidc  marke  in  iudging  a  lawfull  Paftor) 
letvsfce  howe  faithfully  they  cxercife  their  office.  Of  the  Prieftf 
that  be  there  created,  fome  be  Monkes,fome  be  (as  they  call  them) 
Secular.  The  fiift  of  thefe  two  companies  was  vnknowen  to  the  oldc 
Church :  and  it  is  fo  againft  the  profcfllon  of  Monkes ,  to  hauc  luch 
a  place  in  the  Church,  that  in  oldc  tunc  when  they  were  chofen  out 
of  Monaftcries  into  the  cleri;ie,they  ccfled  to  be  Monkes.  And  Grc- 
gorie,vvhoes  time  had  much  dreggc$,yct  iuffered  not  this  confulion 
to  be  made.  For  he  willeth  that  they  be  put  out  of  the  Clergic  that 
be  made  Abbots ,  for  that  no  man  can  rightly  be  together  both  a 
Monke  and  a  clcrke :  (ith  the  one  is  a  hinderance  to  the  other ,Nowe 
if  I  afke,howc  he  wellfulHlleth  his  office,vvbom  the  Canons  declare 
to  be  vnmetc :  what  I  pray  yoii,will  they  aunfwerc?They  will  forfoth 
iillegc  vnto  me  thofe  vntimcly  borne  decrees  of  Innocent  and  Boni- 
face, whereby  Monkes  are  fo  receiued  into  the  honor  and  power  of 
Priefthode,that  they  might  flill  abide  in  their  Monaftcries.  But  what 
reafon  is  this,that  euery  vnlearned  alTejfo  fone  as  he  hath  ones  pof- 
feflcd  the  fea  of  Rome,m.'»y  with  one  word  ouerthrowe  all  antiquity? 
But  ofrhis  matter  we  (hall  fpcake  hereafter.  Let  this  fuffice  for  this 
timcjthat  in  the  purer  Church  it  was  holden  for  a  great  abfurdity.if 
a  Monke  did  execute  the  office  of  Pricftbode.  For  Hierome  fayeth 
that  he  doth  not  execute  the  office  of  a  Prieft,  while  he  is  conucrfant 
among  Monkes :  and  maketh  himfelfc  one  of  the  common  people 
to  be  ruled  by  the  Priefts.  But,  although  we  graunt  them  this ,  whac 
do  they  of  their  dutie  ?  Of  the  mendicantes  feme  do  preach :  all  the 
other  Monkes  cither  finger  mumble  vpnaaftes  in  their  dcnnes.  As 

though 


though  cither  Chrirt  willcxl ,  or  the  nnture  of  the  office  fufFercth, 
Pricrts  to  be  made  ro  this  purpofc.  Wiicicas  the  Scripture  plainly  A<a,i®. 
teftifieth,  thaiit  is  the  pncih  office  ro  rule  his  ownc  Church,  is  it  not  *  J* 
a  wicked  prophaiuiion,to  turnc  an  other  way,yeA  vtterly  to  change 
the  holy  mftitution  of  God?  For  when  they  arc  ordered,  they  arc 
expi  cUy  fo«  biddc  lo  do  the  things  that  God  comaunxlcth  all  pricfts. 
For  this  4oiig  is  fone  to  them  :  let  a  Monkccotente  with  his  cloii^er, 
not  prelunve  (o-mini(icrthc  Sacramcmes,  nor  to  execute  any  thing 
belonging  to  publifce  office.  Let  them  deny  ,  if  they  can ,  that  it  is  an 
open  mockcrie  of  God ,  that  any  prieft  (hould  be  made  to  this  pur- 
pore,toabiteinefr(>m  his  true  and  natural!  office  -.and  that  he  which 
hath  the  name, may  not  haue  the  thing. 

.  ^  I  come  to  tbcfecuiar  priefts:which  arc  partly  beneficed  men, 
(as  they  call  them)  that  is  to  fay ,  haue  benefices  whereupon  to  iiuc: 
and  partly  do  let  out  t'.eir  daily  labourc  to  hire,in  maffim^jOr  tingmgj 
and  hue  as  11  were  of  a  ftipcndc  gathered  thereupon. Benefices  haue 
cither  care  of  foulcs,  as  biihoprikcs,  and  cures  ofparoches  :  or  they 
be  the  ftipendcs  of  deiniie  men  ,  that  get  their  tiuing  with  fini;ing, 
as  prebendes,  Canonlhips,  perfonages,  and  dignities,  chaplainfhips, 
and  luchother.Howbcit,  fins  things  are  nowe  turned  vpfide  dovvnc, 
Abb.itics  and  prioncs  ar--  gcuen  to  very  boyes,by  priuilcge  ,  that  is 
to  lay  by  common  and  vfuall  ciiftome.  As  concerning  the  hirelingSj 
that  get  their  liuing  from  dny  to  day, what  ihould  they  do  otherwife 
than  they  do?chat  is  in  ieruile  and  llramcful  maner  to  giuc  out  them 
felucs  tor  game ,  IpecJally  (ith  there  is  (o  great  a  multitude  as  nowe 
the  world  f^varmeth  with^Thercforc  when  they  dare  not  beg  opcn- 
Jy  ,  ocforafmuch  as  they  thinke  they  ihouldcbut  little  profiteihat 
way,  they  go  about  like  hungry  dogs ,  and  with  their  imoortunacic, 
as  with  barking,  they  enforce  out  of  men  againft  their  willes  fome- 
whattothruft  into  their  bcaly.  Here  if  I  would  ho  about  tocxprciTe 
in  wordes,  howc  great  a  dilhonour  it  is  to  the  Church  ,  that  the  ho- 
nor and  office  of  priefthod  is  come  to  this  pomt ,  I  ihould  hiue  no 
cnde.  Therefore  it  isnot  mctc  that  the  readers  {hould  Iroke  for  at 
my  handc  fuch  a  lona;  declaration  as  may  be  proportionall  to  lb 
heinous  indienitie.  Brcfcly  I  fay,  if  it  be  the  office  of  pnerthod,  (  as 
the  word  of  God  prefcribeth  ,  and  the  awicient  canons  require  ^  to 
fcedethc  Church,and  togoucrne  the  fpnituallkingdomeofChrift:  1.C0T.4 
all  fucfa  facrificers  as  haue  none  other  worke  or  wages,  butinma-  *»• 
king  a  market  of  maflcSjarcnotoncly  idlcin  their  office, bucalfo 
hiuc  no  office  at  all  to  exercifc.  For  there  is  no  place  afligned  them 
to  teach :  they  haue  poficKke  to  gouernc  :  Finally  there  is  nothing 


Cap.5.  Of  the  outward  meancs 

Icftc  to  them ,  but  the  altar,  whereupon  to  facrifice  Chrift :  which  IS 
not  to  offer  to  Go<i,but  to  deuils,as  we  (hall  fee  in  an  other  place. 

lo  I  do  not  here  touch  the  oucwardc  faulccs,  but  oncly  the  in- 
vrardc  euill,which  Hicketh  faii  by  the  roote  in  their  mihtution.I  will 
adde  a  laying  ,  which  will  found  ill  in  their  eares:  but  becaufc  it  is 
true ,  I  muft  fpcake  it :  thai  in  the  fame  degree  are  to  be  accompted 
Canons  ,  Deanes  ,  Chaplains,  Prouofh ,  and  ail  they  that  are  feddc 
with  idle  beneficesFor  what  feruicc  can  they  do  to  the  Church  J*  For 
they  hauc  put  from  themfelucs  the  preaching  of  the  word,  the  care 
of  difcipline ,  and  miniftration  of  Sacraments  ,  as  to  much  trouble- 
fomc  burdens.  What  then  haue  they  remaining,  whereby  they  may 
boaft  thcmfelues  to  be  true  pricfts?  Singing  forfooth.anda  pompe  of 
Cercmonies.Buc  what  is  that  to  y  purpofeMf  they  allcdge  Cuftomc, 
if  vfe,if  prcfcriprion  of  long  time ;  I  againc  on  the  other  fide  do  lay 
vnto  them  the  definition  of  Chrift,  whereby  he  hath  expreffed  ynto 
vsboth  true  pnefts ,  and  what  they  ought  to  haue  that  will  be  ac- 
compted fuch.  But  if  they  can  not  bearc  fo  hard  a  lawe  » to  fubmit 
themfelucs  to  Chriftes  rule  :  at  the  leaft  let  them  fuffer  this  matter  to 
be  determined  by  the  authoriiie  of  the  Primitiue  Church.  But  their 
cafefhallbcneuerthc  better,  if  ihcir  ftatebciudgcd  by  the  olde  ca- 
nons. They  that  haue  degenerate  into  Canons ,  (hould  hauc  bene 
priefts,as  they  were  in  olde  time  ,that  lliould  rule  the  Church  in  cp- 
mon  with  the  BitTiop,  and  be  as  it  were  his  companions  in  the  ofticc 
of  Paftor.  Tho(e  Chapiter  dignities  .is  they  call  them ,  do  nothing  ac 
ail  belong  to  the  goucrning  of  the  Church:much  lefTcjChapleinlliips, 
and  the  other  dregges  of  like  names  ,What  accompt  thenlhall  wc 
makeof  them  all?Truely  both  the  word  of  Chrilt,  and  the  vfage  of 
the  Church  excludeth  them  from  the  honor  of  pnefthode.Yet  they 
ftiffcly  holde  that  they  be  priefts:buc  we  muft  plucke  of  their  vifour; 
fo  fhall  wc  finde,  that  their  whole  profefTion  is  moft  ftrange  and  far 
remoued  from  that  office  of  priefts.both  which  the  A  poftles  defcnbc 
vnto  vs,and  which  was  required  in  the  primitiue  Church.Therefore 
all  fuch  Orders,  with  what  titles  foeuer  they  be  notified,  fith  they 
be  newe ,  being  verily  neither  vpholden  by  the  inftiiucion  of  God, 
nor  by  the  auncient  vfage  of  the  Church,ought  to  hauc  no  place  in 
the  dcfcripcion  of  the  fpiritual  gouernment,which  the  Church  hat/i 
rcceiued  confecrate  with  the  Lordes  owne  mouth.  Or  (if  they  will 
rather  haue  me  to  fpeake  more  fimply  and  groff-ly)  for  as  much  a$ 
chaplains,canons,Deane$,  Prouofts,&  other  idle  bealies  of  the  fame 
fortCjdo  not  fo  much  as  with  their  litlc  finger  touch  any  (mall  psrccll 
of  chat  oiEcc  %  which  is  neccftarily  required  in  pricfts ,  it  is  pot  to  be 

fuftred, 


lo  baluaaon.       L.ib.4.  455 

(uffred,thacin  wrongfully  taking  a  (As  honor  vpon  themfclucs,  ihcy 
(hould  brcakc  the  holy  inftitutionof  Chrift. 

1 1  There  rcmaine  Biftiopi ,  and  pcrfons  of  Paroches ;  who,  I 
would  to  God  they  did  ftiiuc  to  rcteinc  their  office.  For  wc  would 
Willingly  graunt  vnto  them  ,  that  they  hauc  a  godly  andcxceileat 
office, if  they  did  execute  it. But  when  they  will  be  accepted  Payors, 
wiiile  thcyforfakc  the  Churches  committed  to  them  ,  and  caft  the 
care  of  them  vpon  other ,  they  do  as  if  it  were  the  Paftors  office  to 
do  nothing.lf  an  vfurer  ^  ncuer  ftirred  his  footc  out  of  the  city, would 
profcllc  himfclfa  plowman, or  a  keperof  a  vincyardc:ifatou]diouf 
that  had  bene  continually  in  the  batailc  and  in  the  campe,and  haddc 
neucr  fccnc  iudiciall  court  or  bookcs  ,  would  boafthimfelfc  for  a 
lawyer,  who  could  abide  (uch  linking  fohcs.'But  thefe  me  do  fomc- 
what  more  abfurdly,that  will  fecmc  and  be  called  lawefuU  Paftors  of 
the  Church ,  and  yet  will  not  be  fo.  For  howc  many  a  one  is  there, 
that  doth  fo  much,  as  in  (hcwc ,  excrcife  the  goucrncmentofhis 
Church?  Many  do  all  their  life  long  dcuoure  the  reucnues  of  Chur- 
cheSjto  which  ihcy  ncuer  come  fo  much  as  to  lokc  vpon  them.Some 
orher  do  ones  by  yeare  either  come  themfeiues ,  or  fendc  their  ftc- 
wardc,that  nothint;  {hould  be  loft  in  the  letting  to  fermc.  When  this 
corruptionfirft  crept  in,they  that  would  cnioy  this  kindc  of  vacation, 
exempted  themfeiues  by  priuiledges:  noweitisa  rare  example ,  to 
hauc  one  rehdent  in  his  owne  Church.  For  they  efteeme  them  none 
otherwife  than  farmes ,  oucr  which  they  fet  their  vicars  as  bailies  or  \ 
farmers.  But  this  very naturallreafonrcicdcih,that he ftiouldbc 
paftor  of  a  flocke.ihat  neuer  fawe  one  fhepe  thereof. 

iz  It  appcreth  that  eucn  in  the  time  of  Gregorie ,  there  were  HomiL 
certainc  fcedcs  of  this  mifchief ,  that  the  rulers  of  Churches,  began  »7* 
to  be  ncgligetm  teaching:  for  he  doth  in  one  place  grieuouflycom- 
plaineofit.  The  world  (faycthhe)  is  full  of  priefts:  bur  yetin  the 
narueft  there  arc  feldomc  workcmen  founde :  becaufe  indecdewe 
take  vppon  vs  the  office  of  prieft,  but  we  fulfill  not  the  workc  of  the 
office.  Againc,  becaufe  they  haue  not  the  bowellcs  of  cbariiie,thcy 
will  feeme  Lordes  :  they  acknowledge  not  themfctucs  to  be  fathers. 
They  change  the  place  of  humihrie  into  the  aduauncing  of  lordli- 
nefle.  Againc,  but  what  do  we,  O  paftours, which  receiue  y  rewarde, 
and  Ate  no  woikcmcn?  Wc  arc  fallen  to  outwardc  btifincffe  ,  and  we 
take  in  handc  one  thing ,  and  performe  an  other.  Wc  leaue  the  mi- 
niftene  of  prcachingrand  to  ourpunilhmcnt ,  as  1  fee ,  we  are  called 
Biftiops  ,  that  kcepe  the  name  of  honor  and  not  ofvertuc.  Siihhe 
vlech  fo  great  {harpncftc  of  word(.s  agamft  thcm,which  were  but  IcRc 


Cap.j,  .  Of  the  outwarde  meaflcs 

concinuing  and  IcfTc  diligent  in  chcir  oflice:  What  1  pray  yoii\  W6^ld 
he  fay ,  if  he  fawe  of  the  Bifhops  almoft  none,  or  truely  very  fewci 
and  of  the  reft  fcarcely  cuery  hundreth  man  ones  irr  all  his  fife  cd  go 
Tp  into  a  pulpet?  For  men  be  come  to  fuch  madiiefle  ,  that  it  is  com'' 
monlycompieda  thing  to  bafe  for  the  dif^nitic  of  a  Bilhopjto  make 
a  fcrmon  to  the  people. In  the  time  of  Bcrnarde,  things  were  fomc- 
what  more  decayed;  but  vvc  fee  alfo  witn  howe  iharpe  c'nidings  he 
inueyeth  againrt  the  whole  ordcr:which  yet  it  is  hkely  to  haue  bsiiQ 
then  much  purer  than  It  is  nowe.  :..,-.:,:< 

i^  But  11:  a  man  do  weU  wey  &  examine  this  outward  forme  of 
ecdeftafticail  goueincment  that  is  at  this  diy  vnder  the  papacy  ,  he 
fliall  iindethat  there  is  no  thcuilh  corner  whcrin  robbers  do  more 
liccncioufly  range  without  lawe  and  mcafure.  Truciy  all  things  are 
there  fo  vnhke  the  mftitution  of  Chnft ,  yea  (o  contrary  to  it ,  they 
arefo  degenerate  from  the  auncient  ordinances  and  maners  of  the 
Church,  they  arc  fo  repugnant  to  nature  and  rcafon  ^thattheic  can 
bene  greater  iniurie  done  toChnft,  than  when  chey  pretend  his 
tiamc  to  the  defence  of  fo  difordred  gouernement.  We  (fay  they) 
are  thepillers  of  the  Church,tlie  chief  Bifhops  of  rcJigio^y  ^vicars  of 
Chrift.theheadesofthefaithfulhbecaufc  the  power  of  the  Apoitles 
isby  fucceflion  come  vntovs.  They,  are  alway  bragging  of  rhefe 
follies ,  as  though  they  talked  vnto  flockes.  But  fo  oft  as  they  (hall 
boaftof  this  ,  I  will  afke  of  them  afgaine  ,  what  they  haue  common 
with  the  Apoftles  For  we  fpeake  not  ot  any  mheritabiy  defcending 
honor >that  may  be  gcuen  to  men  euen  while  they  \y  fltpilig,:  but  of 
the  office  of  prcachin'4,which  they  fo  much  flee  from.Likewife  wheo 
we  affirme  that  their  kingdom  is  the  tyranny  of  Antichnft^  byandby 
they  aunfwer,  that  it  is  that  reuerende  Hierarchiej  io  ofie  praifed  of 
notable  and  holy  men.  As  though  the  holy  fathers,  when  they  com* 
mended  the  Ecclefiafticall  Hierarchic  or  fpirituall  gouernement,  as 
it  was  deliuercd  them  from  handc  to  handc  from  the  Apoftlcs ,  did 
dreameof  this  miflhapen  and  wafte  difordred  heape.,  where  the  Bir 
fhops  are  for  themolt  part ,  cither  rude  aifcs  ,  which  knowc  not  the 
very  flrft  and  common  principles  of  faith,  or  fometime  children  yet 
ncwe  come  from  the  nouf  fe :  and  if  any  be  learneder  (which  yet  is  a 
rare  example)  they  thinke  a  Bifhoprike  to  be  nothing  els  hut  a  title 
of  glorioufnefleiand  magnificence:  where  the  perfoncs  of  Chucr 
chcs  thinke  no  more  of  fcedinge  the  flocke  ,  than  a  flioemaker  doth 
of  plowing:  where  all  things  are  confounded  with  more  than  Baby- 
lonicall  difpei ling,  that  there  remaineth  no  more  any  one  fteppt 
whole  of  chat  ordinance  of  the  Fathers. 

14  What 


I  o  valuation.  JLID.4,  -    45c> 

-14  What  if  wc  derccndc  to  their  ma nei  s  ?  where  {lialbc  that  Matr.j, 
light  of  the  world  ,  which  Chrift  rtqum  th  ?  where  is  the  faltc  of  the  '^ 
earth  }  where  is  that  hohncife  ^  winch  may  be  as  a  perpetuall  rule  to 
iudgc  by  ?  There  is  uo  degree  of  men  at  this  day  more  il  fpokcn  oC 
for  rioc,wantonne(re,dcin(ineirc,fiiully  all  '.indc  of  luftts.  There  arc 
of  no  degree  men  etcher  fitter ,  or  coimwiger  madtcrs  of  all  deceit, 
fraude,trearon,and  breach  of  faith ;  there  is  no  where  To  great  con« 
nmg  or  boldnclie  to  do  hurt.I  piQa  ouer  (heirdifdainfulaciTe,  pride* 
cxtorcion  ,  criiciiie.  I  pafle  ouer  the  dilfolute  liccncioufneiremall 
the  parts  of  their  hfc.  In  futfering  whereof  tlic  world  is  fo  wcncd, 
(iiat  ic  is  not  to  be  feared  ,  that  1  ihould  icemc  to  enforce  any  thing* 
^o  much.  This  one  thing  I  fay ,  which  fhey  themfclues  ftiall  not  be 
able  to  denie.-that  of  the  Bifhops  there  is  almoft  none,of  the  Parfoni 
of  parodies  not  c!  ic  hundreih  man,but  if  ludgemcc  fhould  bcgeuca 
of  his  maners ,  according  to  the  oldc  Canons ,  he  ftiould  be  either 
to  be  excommunicato ,  or  at  Icfi  to  be  put  from  his  office,  I  fccmc  to 
(ay  fomwhat  incredible  :  fo  farre  is  that  auncienc  Difciphnc  growca 
out  of  vfe,  that  commaunded  an  exaftcr  triall  to  be  Iiad  of  the  ma-. 
ncrs  of  the  dergic  :  but  the  truth  is  fo.  Novir  let  them  go,  that  fij^hc 
vndcr  the  ftanderd  and  guiding  of  the  fee  of  Rome,  &  let  thco)  boft 
among  thcmfelues  of  the  order  of  prieftchodc.  As  for  the  order  that 
they  hauc ,  trucly  it  is  euident,  the  it  is^ncithcr  of  Chrill ,  nor  of  hiS' 
Apoftles,nor  of  the  fachci$,nor  of  the  olde  Church.  •   -^ 

I  ^  Nowc  let  the  Deacons  come  forth,and  that  moft  holy  diftri* 
buting  that  they  haue  of  the  goods  ofthcChurchjHowbcittbcy  do 
not  nowe  creat  their  Deacons  to  that  purpofe/or  ihcy  cnioine  them 
nothing  els  but  to  minifter  at  the  alcar,to  read  and  ling  the  Gofpell,* 
and  do  I  wore  not  what  triflcs.Notl>ing  of  the  almes,nothingof  the 
care  of  the  poore,norhingof  all  that  fundio  which  they  in  olde  time 
executed.!  fpeakeofthe  very  mlhtuiion  For  if  we  haue  rcfpcd  what 
they  dojin  decdt  it  is  not  to  them  an  office,bui  oncly  a  ftcppc  toward 
prieflhoode.  In  one  thing ,  they  that  kcpc  the  Deacons  place  at  the 
maire,dorcprefcntc  a  voidc  image  of  antic|uity.For  they  recciuc  the 
offi  ingj  before  tf  c  confccration.  This  was  the  auncientmancr.that 
before  the  communion  of  the  Supper  ,  the  faithfuU  did  kiffe  one  ai» 
other,and  ofler  their  aJmes  at  the  aharrfo  firft  by  a  fignc,&  afterward 
by  very  hbcrahtie  they  fliewed  their  charitie.Thc  Deacon,  that  wa« 
the  poorc  mens  fteward.receiued  that  which  was  giuen,todiftributc 
it.Nowc  of  thole  alme», there  comcth  no  moi  e  to  the  poo:  e.than  if 
they  verc  tbrowcn  into  the  fca.  Ti  crefo.rc  chcy  mockc  the  Church 
with  this  lying  Dcaconne.  Truely  thejiQ  c^cy  haikc  nothing  like. 


Cap.j.  Of  the  outwarde  mcancs 

neither  to  the  inflitutton  of  the  Apoftlcs,nor  to  the  auncicnt  vfagc. 
But  the  very  deftnbution  of  the  goods  they  haue  coueyed  an  other' 
way :  and  haue  (b  framed  it,  thax  nothing  can  be  dcuifedmorc  vnor- 
dcrly.  For  as  theues  ,whcn  they  haue  cutte  mens  throres  ,  do  duiidc 
the  pray  among  them;  fothefe,  after  the  <]uenchingof  th«>]ight  of 
Gods  wo:  d,as  though  the  Church  were  flame,  do  thmke.that  what-- 
(ocuer  was  dedicate  to  holy  vfes  is  laid  open  for  pray  and  fpoilc^ 
Therefore  making  a  diuifion,euery  one  hath  faatched  to  himlelfe  as 
much  as  he  coulde.  :      r  n-   ?     ';  •> 

16  Here  all  thefcolde  orders,  that  we  haue  declared,  arc  not 
oncly  troubled,  but  vttcrly  wiped  out  and  rafcd.  The  Bi(hops  and 
priefts  of  cities,  which  being  made  riche  by  this  pray,  were.iourned 
into  canonsjhaue  made  hauocke  of  ihe  chicfe  part  among  them.Buc 
it  appereth  that  the  partition  was  vnorderlyjbecaufe  to  thfs  day  they 
ftriuc  about  the  boundes.  Whatfoeuer  it  be,by  this  diuilion  it  is  pro-, 
uided,thatnotonehaIfepcny  ofthc  goodes  of  the  Church  fhould 
come  to  the  poore.whoes  had  bene  the  balfe  part  at  leaft  For  the  ca- 
nons dogiue  them  thefowerdi  part  by  namerand  the  other  fowerth 
parte  they  do  therefore  appoint  to  the  BiHiops  ,  that  they  fhouldc 
bcftowc  It  vpon  hofpitahtie  ,  and  other  duiics  of  charitic.  I  (peakc 
not  what  the  clerkesoughttodo  with  their  portion,and  towhatvfc 
they  ought  to  bcflowe  it.  For  we  haue  fufficiently  declared,  that  the 
reft  which  is  appointed-:  for  temples ,  buildings  and  other  cxpenfes, 
ought  to  be  open  for  the  poore  in  neccffiiie.  I  pray  You,if  they  had 
one  fparke  of  the  fearc  of  God  in  their  harr,  would  they  abide  this 
burden  of  confcience,that  all  that  they  eare,and  whcrewnh  they  be 
clothed  ,  Cometh  of  thcfte  ,yea  of  facrileiie  ?  But  firh  they  arc  litlc 
moued  with  the  iudi^ementof  God, they  ihould  atlesft  thinke,  that 
ihofe  be  men  endued  with  wit  and  reafon ,  to  whome  they  would 
perfuade ,  that  they  haue  fo  goodly  and  well  framed  orders  in  their 
Church  ,  as  they  arc  wont  to  boaft.  Let  them  aunfwer  roe  fhortly, 
whether  deaconric  be  alicece  to  fteale  and  robbe.If  they  denie  this, 
they.ihall  alfo  be  compelled  to  confcfl'e,  that  they  haue  no  deaconric 
left :  for  as  much  as  among  them, all  the  difpofition  of  the  goodes  of 
the  Church  is  openly  tourncd  into  a  fpoiling  fullof  facrilegc. 

17  But  here  they  vfe  a  very  faire  colour.  For  they  fay ,  that  the 
dignitic  of  the  Church  is  by  that  magnificence  not  vncomjily  vphoU 
den.  And  they  haue  of  their  feftc  fome  fo{liamelefle,that  they  dare 
openly  boaftjthat  fo  onely  arc  fulfilled  thofe  prophecies,whereby  the 
oide  Prophets  defcribe  the  glorioufnefle  of  the  kingdome  of  Chrift, 
when  that  kingly  gorgeoufneffe  isfccn  io  the  pricftly  order.  Not  in 

vainc 


rayne {fay  they)  God  hath  promifcd  thc(c  things  to  his  Chu;ch:  Pri7  = 
Kings  (hall  comcjiliey  lluU  worlhip  in  thy  Hglitjihcy  fhall  bring  thee  *  °- 
giftes.  Anre,arire,clothc  thte  with  thy  ftrcngth,0  Syon  :  clothe  thee  ^  ^^^ 
with  the  garmcnrcs  of  thy  ^loric,0  Hicruialem;  All  Ihall  come  from  ^, 
Saba,  bringing  golde  and  inccnfc,  and  fpcaking  praife  to  the  Lordc. 
All  the  cattcll  ol  Cedar  (halbc  gathered  together  to  thee. If  i  llioiiJd 
tanc  long  vpon  confuting  ihislcwdneffc.I  feareleaft  I  fliouldlccmc 
fondc.  1  hci cfore  1  will  not  lofc  wordcs  in  vainc.  But  I  afkc :  if  any 
lewe  would  abuie  ihcfe  tcltimonics,  what  folution  would  they  gcuc? 
Verily  they  would  reprehf  nde  hu  dullnefle ,  for  that  he  tranvierrcd 
thofe  things  to  the  tklh  and  the  woild ,  that  arc  fpirituaily  fpokcn  of 
the  fpirituall  kmgdome  of  ChnliFor  we  knowe,  that  the  Prophetes 
vndcr  the  image  of  earthly  things, did  pamt  out  vnto  vs  the  heaucnly 
gloric  of  God ,  that  ought  to  lljine  in  the  Church.  For  the  C  hurcli 
hadneucr  leflc  abundance  of  thcfc  bitffings ,  which  their  wordes 
fxprcflc,  thaninihciimcofihe  Apoftles  :  and  yet  all  confcfTe,  that 
the  force  of  the  kingdomc  of  Chnft  then  chicBy  florifhed  abioadc. 
What  then  mean  thefe  fayme*  ?  Whatfocuer  is  any  where  pj  ecious, 
hy,exccllcnt,itought  tobe  made  fubied  to  the  Lord.  Where  as  iti$ 
namely  fpoken  of  kings, that  they  (hal  fubmit  their  fceptcrs  to  Chrifl", 
that  iheyfliall  throwc  downc  their  crownes  before  his  fecte,that 
they  (hall  dedicate  their  tcodes  to  the  Church :  when  (will  they  fay) 
Was  It  better  and  more  fully  performed,  than  when  1  hcodofius,caf- 
ling  away  his  purple  roabe,  leau  ng  the  ornamcntcs  of  the  empire, 
as  fomc  one  of  the  common  pcople,fubmitted  himfelfe  betore  God 
and  the  Church  ,  to  folcmne  penance  ?  then  when  he  and  other  hkc 
godly  prince*  beftowed  their  endeuors  and  their  cares  to  prefcruc 
pure  dodrinc  in  the  Church,  and  to  cherifli  and  dcfende  founde  tea- 
chers ?  But  howe  priefts  at  that  time  excedcd  not  in  fupcrfluous  ri- 
cheHc ,  that  oncly  fcntence  of  the  Sinode  at  Aquileia ,  where  Am- 
brofc  was  chief,  fufficicntly  dcclarcth  :  Glorious  is  pouertie  in  the 
priefts  of  the  LordTrucly  the  Birtiops  had  at  that  time  fome  richcfle, 
wherewith  they  might  haue  fet  out  the  Churches  honor,if  they  had 
thought  thofe  to  be  the  ti  ue  ornamentcs  of  the  Church.  But  when 
they  knew  that  there  was  nothing  more  againft  the  office  of  Paftors, 
than  to  glifter  and  ihew  themfelues  proudly  with  deintinefife  of  fare, 
with  gorgeoufnelTe  of  garments,  with  great  tram  of  leruanteSjWiih 
liately  pal3ccs,thcy  followed  &  kept  the  humblencfle  &  modeftic,yca 
the  very  pouertie  which  Chrift  holily  appointed  amo^  his  minifters, 
i8  Bur,  that  we  may  not  be  to  long  in  this  point,  let  vsagaine 
gather  into  a  ihorc  rurome,  howc  fane  that  dilpefation  or  difSpacioa 

MMM 


Cap.j.  Of  the  outwardc  mcanes 

of  the  goods  of  the  Church,  that  is  nowevfed,  diffcreth  from  the 
true  cicacpnrie,  which  both  the  word  of  God  commendeth  vnto  v$, 
and  the  auncicm  Church  obferued.  As  for  that  which  is  bcftowed 
vpon  the  garnifhing  of  temples,!  fay  it  is  ill  beftowedjif  that  meafurc 
be  not  vfed,  which  both  thcvery  nature  of  holy  things  appoimeth, 
and  the  Apoftlcs  and  other  holy  fathers  haue  prefcribcd  both  by 
dodrinc  and  examples.  But  what  hkc  thing  is  there  fecn  at  this  day 
in  the  temples?  whatfoeuer  is  framedjl  will  not  fay  after  that  aunciec 
fparing ,  but  to  any  honell  meane  it  is  reiedcd  Nothing  at  all  plea- 
(et'h ,  but  that  which  fauoureth  of  riot  and  the  corruption  of  times. 
In  the  meane  time  they  are  Co  farre  fro  hauing  due  care  of  the  Iiuc- 
ly  temples ,  that  they  woulde  rather  fufifcr  many  thoufandes  of  the 
poorc  to  perifh  for  hunger ,  than  they  would  breake  the  Icaft  chalice 
or  cruet,  to  releue  their  needc.  And  that  I  may  not  pronounce  of  my 
felfe  any  thing  more  greuoufly  againft  them, this  oncly  I  would  haue 
the  godly  readers  to  thinke  vpon:  if  it  ihould  happen  that  fame 
Exuperius  bifhop  of  Thc^ofa ,  whom  we  euennowc  rehearfed ,  or 
Acatiusjor  Ambrofe,  or  any  fuch  to  be  raifed  from  death,what  they 
Would  fay.  Truely  they  would  not  allowe  that  in  fo  great  neceflicic 
of  the  poore,richctreinamaner  fuperfluous  ihould  betournedan 
other  way  Admit  I  fpeakc  nothing  howe  rhcfe  vfes  vpon  which  they 
be  bcftowed,(although  there  were  no  poore)arc  many  waies  hurtful, 
but  in  no  behalfc  profitable.  Bur  I  Icaue  to  fpeakc  of  men.  Thefc 
goodes  are  dedicate  to  Chrift:  therfore  they  are  to  be  difpofed  after 
hisv/ill.  But  they  (hall  in  vaine  fay,  that  this  part  is  beftowed  vpon 
Chnft,v/hich  they  haue  wafted  othcrwife  than  he  commaumied; 
Howbeit.toconfefle  the  trucih,  there  is  not  much  of  the  ordinaric 
reuenueofthe  Church  abated  for  thefe  cxpcnfes.  For  there  arc  no 
bitlioprikcs  fo  welthy,  no  abbaries  fo  fatte ,  finally  neither  fomany, 
nor  fo  large  benefices ,  that  may  ferue  to  fill  the  gluttonic  of  priefts. 
But  while  they  feke  to  fpare  rhentifclues,  they  perfuade  the  people  by 
fuperftit!on,to  turne  that  which  ihould  be  beftowed  vpon  the  poorc, 
to  builde  temples ,  to  fetne  vp  images ,  to  buy  iewels ,  to  gettc  coftly 
garmentcs.So  with  this  gulfe  are  the  daily  almes  confumcd. 

19  Of  the  rc'.ienue,that  they  receiue  of  their  landes  and  poffei^ 
fion.what  els  ftiall  I  fay,but  that  which  I  haue  already  faid,  &  which 
is  before  all  mens  eyes  ?  We  fee  with  what  faithfulneffe  they  which 
are  called  bifhops  and  Abbots  do  difpofc  the  greatcft  parte.  What 
madneffe  is  it,to  feekc  here  for  an  ecclefiafticall  order  ?  Was  it  mete 
that  thcy,whofc  life  ought  to  haue  bene  a  fingular  example  of  fruga- 
lictCjoAdeftie,  continence,  and  humilities  (hould  comcnde  with  the 

royaltic 


To  Saluation.       Lib^.  458 

fbyalric  ofprinces  in  number  of  goodcs,  in  gorgioufn*  ffc  of  houlcs, 
in  dcintineirc  of  appartlJ  and  fare  ?  And  howc  much  was  this  con- 
trary CO  thch-  ofHc'-,that  they,  whom  the  erernall  and  muiolable  c6-  Tit.i.y 
iraundemcnt  of  Gcd  forbiddcth  to  be  dcfirous  of  filthy  a'gainc,  and 
bitMeth  to  be  c  orcnfe  with  fimplc  hiim^.lhould  not  only  lay  handcs 
vpon  towncs  and  cjltcis  ,  but  nlfo  vrolcntly  entre  vpon  the  grcatcll 
loidlh»ps,fin:!lly  poOefil  forccrably  very  empires  ?  If  they  defpifc  the 
word  of  God :  what  will  they  auiifwere  to  thofe  auncient  decrees 
of  the  Synodcs :  whereby  it  is  decreed  that  the  bilhop  fhould  hauca  ^^    .. 
fmall  lodging  not  farrc  from  the  Church,  mcanc  fire  8c  houfcholJc  lJ^^  (^  gj. 
fturt'e  f  what  will  they  fav  to  thai  praife  of  the  Synode  at  Aqui-  thap  4. 
Icia  :  where  poueriieis  reported  glorious  in  the  pri-rftsof  the  Lorded  cnp.14 
For  pcrhappcs.they  will  vtterly  ref'.ile  as  to  much  rigorous  ,  that  *"    '^' 
which  Hicrome  aduileth  Ntpo»anus,thai  poore  men  and  ItrangerSi 
and  among  them  Chrilt  as  a  gucft ,  may  knowe  his  table.  But  that 
which  he  by  and  by  addcch  ,  they  will  be  aOiamed  to  denie ,  that  it  is 
the  glory  of  a  billiop  toprouidc  forthegoodes  of  the  poorcrthat 
it  is  the  Ihame  of  all  pri'lh  to  ftudy  for  their  owne  richcftc.  But  they 
can  not  rccciue  thi$,i->utthey  mufl  all  codcmnc  themfelues  of  Ihame. 
But  it  IS  not  nccdcfull  in  this  place  to  fpeake  more  hardly  againft 
them,  fith  my  meaning  was  nothing  els  ,  but  to  (hcwe ,  that  among 
them  thelawcfull  ord^rof  dcaconryis  long  ago  taken  away:  that 
they  may  no  more  gloi  ic  of  this  title  to  the  commendation  of  their 
Church :  which  I  tliinke  I  hauc  already  (utficiently  {hewed. 

The  vj.  Chapter. 

of  the  Supremaae  of  the  See  of  T{omt. 

Hitherto  we  hauc  reherfed  thofe  orders  of  y  Church,  which 
were  in  the  goucrncmetttof  ihc  olde  Church  :  but  afier- 
wardc  corrupted  in  nmes,and  from  thencefoorthc  morft 
and  more  abufcd,  do  nowc  in  the  Popiflic  Church  retcinc 
oncly  their  name,  and  in  dcede  are  nothing  els  but  vifoUrs :  that  by 
ccmparifon  the  godly  reader  might  iudge ,  what  mancr  of  Church 
the  Romanifles  haue ,  for  whoes  fake  they  make  vs  fchifmatikcs,  bc- 
caufe  we  hauc  departed  from  it.  But  as  for  the  hed  and  top  of  the 
whole  order^fhat  is  to  fay,thc  fupremacy  of  the  fee  of  Rome,whcrc- 
by  they  trauailc  to  prouc  that  they  only  haue  the  catholike  Church, 
we  haue  not  yet  touched  it :  bccaufe  it  toke  beoinninp  neither  from 
thcinftitution  of  Chrift,  nor  from  the  vfe  of  the  olde  Church  ,at 
thole  former  partes  did:  which  we  haue  fliewed  to  hauc  fo  pre- 
ceded from  anuquiue  ,that  by  wickcdncflc  of  times  they  arc  vticiJ/ 

MMM    i^ 


Cap.^.  Of  the  outward  meancs 

degenerate,  and  hauc  put  on  alkogcthcr  a  new  forme.  Ancf  yet  they* 
go  about  to  perfuade  the  world.that  this  is  chc  chief  and  in  a  maner 
onely  bonde  of  the  vnitie  of  the  Church ,  if  wc  cleaueto  the  fee  of 
Rome, and  continue  in  the  obedience  thereof.  They  rci\  (1  fay) 
principally  vppon  this  ftay  i  when  they  will  take  away  the  Churcn 
from  vs ,  and  chime  it  to  themfelues  ,for  that  they  kcpe  the  head, 
vpon  which  the  vnitie  of  the  Church  hangeth  ,  and  without  which 
the  Church  muft  needesfall  afunder  and  be  broken  in  pieces.  For 
thus  they  ihinke,  that  the  Church  is  as  it  were  a  maimed  and  head- 
lefic  body ,  vnleffe  it  be  fubicd:  to  the  fee  of  Rome ,  as  to  her  head. 
Therefore  when  they  talke  of  their  Hierarchie,they  alway  take  their 
beginning  at  this  principle :  that  the  bilhop  oi  Rome  (as  the  vrcar  of 
Chrift,  which  is  the  head  ofthe  Church)  is  in  his  ftcedc  Preiideht 
of  the  vniuerfall  Church :  and  that  othcrwife  the  Church  is  not  well 
ordred ,  vnlefle  that  See  do  holde  the  Suprcmacic  aboue  all  other. 
Therefore  this  alfois  16  be  examined,  of  what  fort  it  is:  that  we 
may  omitt  nothing  that  perteineth  to  a  iuft  goucrnement  of  the 
Church. 

1  Let  this  therfore  be  the  principal  point  of  the  qucftion: Whe- 
ther it  be  neceflary  for  the  true  forme  of  Hierarchic  (as  they  call  it) 
or  cccleiiaiiicali  order,that  one  See  (liould  be  aboue  the  other  both 
in  dignitie  &  in  power,that  it  may  be  the  hcade  of  y  whole  body.Bui 
ive  make  the  Church  fubied  to  too  vniuft  lawes ,  ifwc  lay  this  nc- 
ceflity  vpon  it,without  the  word  God.Therfore  if  the  aduerfarieswil 
proue  that  which  they  require,  they  muft  firft  Ihew  y  this  difpolition 
was  ordcined  by  Chrift.Forthis  purpofc  ihty  alledgeout  ofthe  law 
the  hy  priefthodc ,  alfo  the  hy  ludgement ,  which  God  did  mftjtutc 
at  Hierufalem.  But  it  is  cafy  to  geue  a  folution,and  that  many  waye*, 
if  one  way  do  not  fatisfic  thcm.Firft  no  reafon  compellcth  to  cxtcdc 
that  to  the  whole  world ,  which  was  profitable  in  one  nation :  yea  ra- 
ther, the  order  of  one  nation  and  of  the  whole  world  (ball  bcfarre 
difFcrent.Becaufe  the  lewes  were  on  echc  fide  compared  with  idola* 
trers:  that  they  fhould  not  be  diuerfely  drawen  with  varictie  of  rc- 
ligionSjGod  appointed  the  place  of  worftiipping  him  in  the  middcft 
part  of  the  landc :  there  he  ordeined  ouer  them  one  head  bifhop, 
whom  they  fliould  all  haue  regard  vnto,  that  they  might  be  y  better 
keptc  together  in  vnitie.Nowe,  when  religion  is  fpred  abroadc  into 
the  whole  world, who  doth  not  fee  thar  it  is  altogeti  ,cr  an  abfurdity, 
that  the  gouernment  ofthe  Eaft  and  Wtft  be  geuen  to  one  man?For 
it  IS  in  cffed  as  much  as  if  a  man  fhould  affirme,that  the  whole  world 
ought  CO  be  goucrned  by  one  ruler^becaufe  one  piece  of  landc  hath 

no 


no  mo  rulers  but  one.  But  there  is  yet  an  other  rcalbn ,  why  that 
ought  not  to  be  made  an  exaplc  to  be  followed  No  man  is  ignoranc 
that  that  hy  biiliop  was  a  figure  of  Chrift.  Nowe,  fins  the  pricllhcdc 
is  remoucd  jthat  right  mull  alio  be  remoued.  But  to  whom  is  it  re-  Hebr 
moucd  ?  Trucly ,  not  to  the  Pope  (as  he  htmfclfe  is  fo  bold  {hime-  i s. 
IclTciyto  bo.ift)when  he  diaweth  this  title  to  himfelferbut  to  Chrift, 
which  as  he  alone  fufteineth  this  office ,  without  any  vicar  or  fuc- 
ccflbr ,  fo  he  refigneth  the  honor  to  none  other.  For  the  priefthodc 
-confifteth  not  in  dodrine  onely,  bat  in  the  appcafing  of  God,  which 
Chrift  hath  fully  wrought  by  his  dcath,and  in  that  inierctftio  which 
he  nowe  vfeth  with  his  Father. 

^     There  is  therefore  no  caufc  why  they  fliould  bind  vs  by  this 
example,  as  by  a  perpetuall  rule,  which  we  haue  fene  to  be  enduring 
but  for  a  time.  Out  of  the  newe  teftament  they  haue  nothing  to 
bring  forth  for  proofc  of  their  opinion,but  that  it  was  fayed  to  one: 
Thou  art  Peter,  &  vpon  this  ftone  I  will  buildc  my  Church.Againe,  Mat. 
Peter,  Loucft  thou  me?  Feedc  my  fhepe.But  admitting  chat  thefe  be  ^^j^ 
ftrong  proues ,  they  muft  firft  fhewe ,  that  he  which  is  commaunded  °  * 
to  feedc  the  flocke  of  Chrift ,  hath  power  committed  to  him  ouer  all 
Churches :  and  that  to  binde  and  to  lofe  is  nothing  els  but  to  be 
ruler  of  all  the  world.  But  as  Peter  had  rcceiued  the  comaundement 
of  the  Lorde  ,  fo  he  exhorteth  all  other  priefts  to  feedc  the  Church.  i.P<« 
Hereby  we  may  gather,that  by  this  faying  of  Chrift,there  was  either  *• 
nothing  geuento  Peter  more  then  to  the  reft,  or  that  Peter  did  ^    ' 
cgally  communicate  with  other  the  power  that  he  had  rcceiued. But, 
that  we  ftriue  not  vainly ,  vvc  haue  in  an  other  place  a  clearc  expofi- 
tion  out  of  the  mouth  of  Chrift,  what  is  to  binde  and  to  loferthat  is 
to  fay  >  td  reteine  and  to  forgcue  (innes.   But  the  maner  of  binding 
and  loohngjboth  the  whole  Scripture  eche  where  {heweth,and  Paul  a.Cc 
very  well  dedarethjwhen  he  faith  that  the  miniftcrs  of  the  Gofpell,  ^•*' 
haue  comaundement  to  reconcde  men  to  God, and  alfo  haue  power 
to  puniftie  them  that  rcfufc  this  bcnefite. 

4  Howe  (hamefully  they  wreft  thofc  places,  that  make  mention 
of  binding  and  loofing ,  I  both  haue  already  fliortly  touched ,  and  a 
Iitlc  hereafter  1  ftiall  haue  occafion  to  declare  more  at  large.  Nowe 
it  is  good  to  fc  onely ,  what  they  gather  of  that  famous  aunfwerc  of 
Chrift  to  Peter. He  promifed  him  y  keyes  of  the  kingdome  of  heaue: 
he  fayed  that  whatfocucr  he  boundc  in  earth ,  ftiould  be  boundc  m 
heauen.If  we  agree  vpon  the  word  keyes,and  the  maner  of  binding, 
all  contention  fhall  by  and  by  ccircFor  the  Pope  himfclfe  will  gladly 
geuc  Qucr  the  charge  eniouicd  (o  che  Apoftlcs ,  which  being  full  of 

MMM    iij 


Cap,6.  Of  the  outvyardc  mcancs 

trauailc  and  gnef,rtioulcl  ihalcefrom  him  his  plea(urcs,with6utgaine. 
Forafmuchas  the  hcauens  are  opened  vnto  vs  by  thedodrineof  the 
Gofpell  ,ic  is  with  a  very  fie  metaphore  exprefTed  by  the  ijamc  of 
keycs.Nowe  nvcn  arc  bounde  and  loofed  >n  no  other  wifcbut  whcu 
fatch  reconciler h  fome  to  God ,  and  their  owne  bclefe  biadcch  othcc 
fome.  If  the  Pope  did  take  this  onely  vpon  him  :  I  thinke  there  WiU 
be  no  man  ihac  would  cither  enuie  it  or  dinuc  about  it.  But  becaufc 
this  fucccffion  being  trauailiome  and  nothing  gainefull  pleafeth  not 
the  Pop£jherenpon  groweth  the  beginninj;  of  the  contcntion,whar 
Chriftproraifed  to  Peter.  Therefore  Igather  by  the  very  rnatccrit 
felfc  ,  that  there  is  nothmg  meant  by  the  dignitic  of  the  office  of  an 
Apofticjwhich  cannot  be  feuered  from  the  charge.  For  if  that  dcfi' 
nitio  which  I  haue  rehearred,be  receiued  (which  can  not  but  (hamc* 
lefly  be  rcieded)  here  is  nothing  gcuen  to  Peter,  that  was  not  aho 
common  to  his  other  fellowes  :  becaufe  otherwife  there  (liquid  no? 
only  wrong  be  done  to  the  perfonSjbuc  the  very  maieftie  of  dodrinc 
fhould hale.  They  crie  out  on  the  other  (i Jc :  what  auaileth  it,  I  pray 
yoUjto  run  vpon  this  rockc?'For  they  (liall  not  prouejbut  as  the  prca- 
ching  of  one  fame  Golpcll  was  eniomed  ro  all  the  Apoftles ,  fo  they 
were  alfo  all  .ilike  furnifhcd  with  power  to  binde  Sc  loofe.Cbrift  (fay 
I«.i  8  they)  appointed  Peter  Prince  of  the  whole  Church ,  when  he  pro- 
7        mifcdthat  he  would  geue  him  the  keyes.Butthac  which  he  then  pror 
'"•*°*  mifed  to  one,in  an  other  place  he  gaue  it  alfo  to  all  the  rcft,and  deli- 
uercd  it  as  it  were  into  their  hades.If  the  fame  power  were  grauntcd 
to  all,  which  was  promifcd  to  one, wherein  ihall  he  be  aboue  his  felr 
lowes  ?  Herein(f3y  they)  he  cxcellcthjbecaufc  he  receiued  jt  both  in 
comon  togcther.wi.ch  them,  &  feuerally  by  himfclfe,  which  was  not 
geuen  totheother.butin  common.Wharif  I  anfwcrc  with  Cyprian 
e  /im.  and  Auguftine ,  that  Chrift  did  it  not  for  this  purpofe ,  to  prefer  one 
"*•     man  before  oihcr,buc  fo  to  fet  put  y  vniiie  o{  the  Church.  For  thus 
fayeth  Cyprian,  that  Qod  in  the  perfon  of  one  gaue  the  kcyes  to  all, 
to  fignific  the  vnitic  of  alhand  ihap  the  reft  were  the  fame  thing  that 
f  Peter  was,endued  with  hkc  partaking  both  of  honor  and  powerrbut 
;  that  the  beginning  is  taken  at  vnitie,  that  the  Church  of  Chrift  may 
omil.  ^^  Ihewcd  to  be  one.  Auguftine  fayeth :  If  there  were  not  in  Peter  a 
I  lo  I .  miftery  of  the  Church ,  the  Lordc  would  not  fay  to  him,  I  will  geue 
omil.  thee  the  keycs.For  if  this  was  fayed  to  Pcter,ihc  Church  hath  them 
'•        not :  but  if  the  Church  haue  them,then  Peter, when  he  receiued  the 
keyes,betokcned  the  whole  Church.  And  in  an  other  plapc.  When 
they  were  all  afked,onely  Peter  aunfweredjthou  art  Chriftj  and  it  is 
faid  to  him ,  I  will  geue  thcc  the  keyes  »  as  though  he  alone  had  re- 
ceiued 


To  Saluation.    .       Lib.4.  4^0 

ceiued  tVic  power  ot  binding  and  loofingiwhereas  both  he  being  one 
faid  the  one  for  all,and  he  receiued  the  other  with  all, as  bearing  the 
pcffonot  vnitic.Thercforc  one  for  all,  bccaufe  there  is  irnuie  in  all. 
-I'f,:;  But  this,  Thou  art  Pcrcr,  and  vpon  this  rocke  I  willbildemy  ^^'• 
Church,is  no  where  red  fpokcn  to  any  other.  As  though  Chrift  fpake     * 
there  any  other  thing  of  Peter,than  that  which  Paul  and  Peter  him- 
fclfc  fpeakethof  all  Chriftians.  For  Paule  maketh  Chrift  the  chiefc  Ephc 
and  corner  ftone ,  vpon  which  they  arc  bilded  together  that  growc  ^^' 
into  a  holy  temple  to  the  Lorde.  And  Peter  biddeth  vstobeliuely  '    *' 
ftoncs  which  being  founded  vpon  that  chofen  and  precious  ftone,do 
by  this  ioynt  and  coupling  together  with  our  God,  cleaue  alfo  toge- 
ther among  our  fducsHc  (fay  they)  aboue  the  i  elhbecaufe  he  hath 
the  name  pcculiarly.In  deede  I  do  willinj.  ly  graunt  this  honor  to  Pc- 
tcr,that  in  the  bilding  of  the  Church  he  be  placed  among  the  firft,or 
( if  they  will  haue  this  alfo)  the  firft  of  all  the  faithfulhbut  I  will  not 
luflTerihcm  to  gather  thereupon,  that  he  fl\ouldhauc  a  Supremacic 
ouer  y  rcft.For  what  mancr  of  gathering  is  this  ?  He  exccUcth  other 
in  feruemnefle  of  zelc,  in  learning ,  and  courage :  therefore  he  hath 
power  oucr  the.  As  though  wc  might  not  with  better  colour  gather, 
that  Andrewe  is  in  degree  before  Peter,bccaufe  he  went  before  him 
in  time ,  and  brouglit  him  to  Chnft.  But  I  palfe  oucr  this.  Let  Peter  ^°^^ 
truly  haue  y  firft  place:yct  there  is  great  difFt rence  betwcnc  y  honor  '^^  ^ 
of  degree  and  power. We  fee  that  the  Apoftles  commonly  graunicd 
4:histoPetcr,tl)athefhould  fpeakeinaliremblies,&  after  acertainc 
maner  go  before  them  v/ith  propounding ,  exhorting,  and  admoni- 
shing :  but  of  his  power  we  readc  nothing  at  all. 
I    6     Howbeit  we  bcnot  yet  cometodifputcof  thatpointt  onely 
at  this  prefcnr  I  wo-jld  proue,that  they  do  to  fondly  reafonswhen  by 
■the  oncly  name  of  Peter  they  would  bildc  an  Empire  ouer  the  wliele 
Church  For  ihofc  olde  follies  wherwiih  they  went  about  to  deceiue 
at  the  beginning ,  are  not  worthy  to  be  lehearfcd ,  much  lelfe  to  be 
4c6futed,that  the  Church  v/as  bilded  vpon  Peter,becaufe  it  was  faid 
vpon  thisrock.Sic.  Butfomc  of  the  Fathers  haue  fo  expounded  it. 
But  when  the  whole  Scripture  crieth  out  to  the  contrary  ,  to  what 
purpofe  is  their  authoritie  alleged againft  God?  Yea,  why  do  wc 
ftiiuc  about  the  meaning  of  thefe  wordcs,as  thoughi  t  were  darke  or 
iloutfulljwhc  nothing  can  be  more  plainly  nor  more  certainly  fpoke? 
Peter  had  cofefled  in  his  owne  and  his  brcthrens  name  ,  that  Chnft  '^^t. 
is  the  fonncof  God.  Vpon  this  rocke  Chrift  bildeth  his  Church:  '** 
bccaufcit  is  (as  Paule  faycth)  the  onely  foundation,  beh'de  which  ,  q 
there  can  belayed  none  orhcr.Neither  do  I  here  thcrfore  refufc  the  j.u. 

MMM    iiij 


'  Czp.6.  Of  the  outwardemcanes 

authority  of  the  Fathers, becaufc  1  wante  their  teftimonics,if  I  lifted 
to  allege  them :  but  (  as  I  haue  fayed  )  I  will  not  with  contending 
about  fo  cleare  a  matter  trouble  the  readers  in  vainc ,  (pccially  iith 
this  point  hath  bene  long  agoc  diligently  enoug!»  handeled  and  de- 
clared by  men  of  our  fide. 

7  And  yet  m  deede  no  man  can  better  afloile  this  qucftion,thart 
the  Scripture  itfclfc,if  we  compare  all  the  places,  where  it  teachethj 
what  office  and  power  Peter  had  among  the  Apoftles,howc  he  be- 
haued  himfelfe,and  hovve  he  was  accepted  of  them.  Runne  ouer  all 
that  remaineth  written ,  you  iTiall  finde  nothing  els ,  but  that  he  was 
one  of  the.  xij.  c^Al  with  the  reft ,  and  their  fellowc,,  but  not  rheir 

•''*  Lordc.  He  doth  in  deede  propounderothecouncell,ifanything  be 
to  be  donc,3nd  geueth  warning;  what  is  mete  to  be  done  :  but  ihere- 
wirhall  he  heareth  other ,  and  doth  not  oncly  graunte  them  place  to 
fpcake  their  minde , but Icaueth the iudgcment to tlicm  -.when  they 
had  determined  ,  he  followed  and  obeyed.  When  he  writcrh  to  the 

'ec.  PailorSjhe  doth  not  commaunde  them  by  autboritic,as  Supcrioi:but 
he  makcth  them  his  companions ,  and  gendy  exhorteth  them ,  as 
C2alles  nre  wont  to  do.  When  he  was  sccu'ed  for  that  he  had  gone  in 

1. 1 1,  to  the  Gentiles,  although  it  were  without  cau!e,yet  he  aunfwcred  8c 
purged  himfelfc.  When  he  was  commaundcd  by  his  fellowes ,  to  go 

*  '  wrh  lofin  into  Samaria ,  he  refufed  not.  Whereas  the  ApolUes  did 
fend  himjthey  did  thereby  declare  that  they  helde  him  not  for  their 
fijperior.Wheras  he  obeyed  and  toke  vpon  him  the  embalfage  com- 
mitrcd  to  him,he  did  thereby  confeirc>that  he  had  a  feliowfliip  with 
thcm,and  not  an  authority  ouer  them.  If  none  of  thefe  things  were, 

1.1 1,  yet  the  only  Eptftle  to  the  Galathias  may  calily  take  all  douting  from 

^  2*  vs.'where  almoft  in  two  whole  Chapters  together  Paulc  trauaileth  to 
proue  nothing  els ,  but  that  he  himfclfe  was  egall  to  Peter  in  honor 
of  Apoiilelliip.  Then  he  rchearfeth  ih.it  he  came  to  Peter ,  not  to 
profcife  fubicdion ,  but  oncly  to  make  their  confcnt  of  dodrine  ap- 
proued  by  teftimonie  to  all  raen;and  that  Peter  himfelfe  required  no 
fuchihingjbut  gauc  him  his  right  hande  of  fellowfhip,  to  workein 
common  together  in  the  Lordes  vineyarde:&  that  there  was  no  Icifer 
gracegeuen  to  him  among  the  Gentiles ,  than  to  Peter  among  the 
lewes:  Fmally  that  when  Peterdealt  not  very  faithfully,  he  was  cor- 
rt-dedby  him,  and  obeyed  his  reprouing.  All  thefe  things  do  make 
plaine,  either  that  there  was  an  equalitie  betwecne  Paulc  and  Peter^ 
or  at  leaft  that  Peter  had  no  more  power  ouer  the  reft,  than  they 
had  ouer  him.  And  (as  I  haue  already  fayed)  Paule  of  purpofcla- 
boureth  about  this  ^  that  none  (houidc  pretcrrc  before  him  in  the 

Apoftlc- 


To  Salftacion.         Lib.4.  4^1 

Apoftlcfhip  either  PciefjOr  lohn,which  were  fclowcs  not  Lordcs. 
,  8     Bufjto  graunt  thcni  chat  which  ihey  require  conccrnin^c  Pc* 
tcr,thatis,thathc  wa^the  Prince  of  the  ApolHci,  and  excelled  the 
reft  in  dignity :yet  there  is  no  caufe  whyihey  (houid  ofafingular  ex- 
ample make  an  vniaerrali  rule  ,  and  drawc  to  perpetuity  that  whicti 
hath  bin  once  done :  fith  there  is  a  fjrrc  differingc  r^afon.  One  was 
chiefc  among  the  ApoiUcstforfooth,  becnufethey  were  few  in  num- 
ber. If  one  were  the  chicfe  of  twelue  men.fhall  it  therefore  foiovv  that 
one  ought  to  bemade  rokr  of  a  hundred  thoufandc  mcnnc  ?  It  is  no 
fnaruell  that  tweliie  had  one  atnongc  them  that  Ihbuld  rule  themali; 
For  nature  bcarcththis,and  the  wittc  ofme;n  requireth  this,that  in 
euei  y  aircmbiy,ahhough  they  be  all  cgal  in  power,yct  there  be  one 
as  a  gouci  nour,whome  the  reft  may  haue  regarde  vnto.There  is  n6 
totxrc  without  a  Confoll:no  fcflio  of  iudgcs  without  a  pretor,or  pro- 
pounder,  no  company  without  a  ruler,  no  felowftiip  without  a  mai** 
ifter.vJya  llnoulde  it  be  no  abfurdity,  if  we  confeftcd  that  the  Apoftles 
|!au^To  Peter  luch  a  fupremacy.  Bury  which  is  of  force  amoni^  few, 
jshot  byandby  to  bcdrawcn  to  the  whole  world,to  thcruling  where- 
of no  one  man  is  fufficict.  Bui  (  fay  they  )  this  hath  place  no  leffe  in 
the  whole  vniuerfdliry  ofnature,  than  in  all  the  partes,  that  there  be 
one  foucr.iigne  head  of  all.  And  hcreof(and  God  will)they  fetche  a 
proofe  from  cranes  and  beesrwhich  ahvay  choofe  to  thcmfclucs  one 
guide, not  many.  I  allow  in  dede  the  exaples  which  they  bring  forth: 
but  do  bees  rcforte  together  out  of  all  the  woilde  to  choofe  them 
one  kinge  ?  euery  fcuciall  king  is  content  with  his  owne  hyuc.  So  a- 
tnong  cranes, eucry  heard  hath  their  owne  king.  What  clfe  fhaU  they 
prouc  hcreby,but  that  euery  Church  ought  to  hauc  their  own  feucral 
biftjop  appointed  them?" Then  they  call  vs  to  ciuilc  examples. They 
allcage  y  laying  of  Honierc,It  is  not  good  to  hauc  many  goucrnour*: 
*&  fuch  things  as  in  like  fenfc  arc  red  in  prophanc  writers  to  the  coril, 
nicndation  of  Monarchie.The  anfwerc  is  caficFor  Monarchic  is  not 
praifed  of  Vlyfles  in  Homere>  or  of  any  other ,  in  this  mcaningc ,  as 
though  one  ouglit  to  be  Emperor  of  y  whole  world:but  they  meanc 
to  n^ew  that  one  kingdom  can  not  hold  two  kingcs:&  that  powcr(a| 
he  caileth  it)can  abide  no  companion. 

-  9  But  let  it  be,  as  they  will)  that  it  is  good  and  profitable  that  the 
whole  worlde  be  holden  vndcr  Monarchic,  which  yet  is  a  very  great 
abfurdity.-but  let  it  be  fo:yet  I  will  not  therefore  graunt  that  the  fame 
ihould  take  place  in  the  goucrnment  of  the  Church.For  the  Church 
hath  Chrift  her  only  headjVnder  wiiofc  dominion  we  al  deaue  togc- 
ather^according  lo  that  ordct  and  chat  forme  c^policy  which  he  iiath 


Gap.^,  OTthe  outward  mi^ahcs 

Xphr.4«  prcfcnbeAThcrforcthcy  do  a  great  wronge  to  Ghrift,when  fey  thjit 
*i*        prcienfc  they  wil  haue  one  man  to  be  ruler  of  the  vniucrfalChurcn, 
bccaufe  it  caiaot  bcwithout  a  head.For  Chriftistheheadjof  whom 
the  whole  body  coupled  and  knit  together  in  cucry  ioinc,  wherewith 
one  miniftreth  to  an  other,accoiding  to  the  working  of  cuery  mcra- 
'bcf  in  the  mcaftirc  therof,raukcthencrca(e  of  ehe  body.See  you  notj 
how  he  fetteth  all  men  without  exception  iri  the-  body,&  Icaucth  the 
ihofior  &  name  of  head  to  Chrift  alone  ?  Sec  you  not  how  he  giucth 
do  cucry  mcmbec  a  ccrtainc  mcafure,Sc3ilcix:rmjLned  &  limited  fun* 
iftion;wlietby  both  the  perfedion  of  thegracc  &  the  foueraigne  po- 
iWcr  of  gouernaccmay  remame  with  Chrift  pnly?Ncither  am  [  ignor 
'canc  what  thty  are  wont  tocauiU,  whe  this  is  obiciftcd  againft  them: 
<th(Ly  fay  that  Chrjft  is  properly  called  the  only  hcd,bccaufe  he  alone 
-pcigneth  by  his  own  authority  &  m  his  owne  name;but  that  tht?  no» 
•clung  withftandethjbut  that  there  may  be  vndcr  him  an  other  mini? 
>fierial  headc(as  they  terme  it)that  may  be  his  vicegerent  in  earth.But 
by  thisrauillation  they  prcuailc  nothing,  vnlcffc  they  firft  {hew  that 
this  minifteiy  was  bi'dained  by  Chrift.For  the  A^oftle  teachcth,that 
fthe. whole  miriiftratiois  difpcrfed  through ihcimcmbcrs,&  that  the 
*    j^''*  power  fl owe th  from  the  one  hcauenly  hcad.Or  if  ihey  wil  haue  it  a- 
ij.X  t,  *ny  plaffier  fpoken,(ith  the  Scripture  teftifieth  that  Chrift  is  the  hed^ 
I  J,       ^  claimcth  that  honor co  him  alone,it  ought  not  to  be  transferred  tp 
Colofi  any  othetjbut  whom  Chrift  himfelf  hath  made  his  vicar.Buty  isnoc 
i8  fit  t»  ^j^iy  j^^  where  red, but  alfo  may  be  largely  confuted  by  many  places . 
Bp*he.4.    '^     ^^"^  fomtimes  dcpainteth  vnto  vs  a  liucly  image  of  y  Church 
»o.       tjf  one  head  he  maketh  there  no  mention.But  rather  by  his  deknp' 
jtion  we  may  gather,  that  it  is  difagrcing  fro  the  inftitution  of  Chnft. 
-■Chriftat  his  afcendmg  tookc  fro  vs  the  vifible  prcfence  of  himfelfq: 
yet  he  went  vp  to  fulfill  all  thinges.Now  therefore  the  Church  hath 
Hph«  4^  him  yet  prefent,  and  alway  (hall  haue.  When  Paulc  goeth  about  to 
7«&  iif fhew  the  meancwherby  he  prefentcth  himfelfe,he  calleth  vs  backc 
fto  the  minifterics  which  he  vfeth.  The  Lord(fayth  he)i$  in  vs  alljacr 
*ording  toy  meafurc  of  grace  y  he  hath  giuen  to  eucry  meber.Ther" 
fore  he  hath  appointed  (bme  Apoftlcs,fome  Paftors.fome  Huange** 
liftc$,othcr  fomc  Teachers  &c.Why  doth  he  not  fay,that  he  hath  fct 
t>ne  oucr  all,to  be  his  viccgerent?For  the  place  required  that  princi- 
•pally,and  it  could  by  no  meanes  haue  bin  omitted,  if  it  had  bin  true. 
Chrift(fayth  he)is  with  vs.  How  ?  by  the  miniftery  of  men,  whom  he 
bath  appointed  to  goucrne  the  Church.  Why  not  rather  by  the  mi- 
nifterial  head,to  whom  he  hath  comittcd  his  ftede?Henameth  vniry: 
but  in  Godj&  inche  faith^of  Chrft.He  a/Iigacth  cp  men  nothing  bu^ 

common 


ToSaluation.         Lib.4.  ^6% 

common  minillcry,  &  to  cucry  one  a  particular  mcafurc.In  that  1 6- 
mcnJatfo  of  vnicy,aftcr  that  he  had  fayd  that  there  is  one  body,onc 
SpiiitCjOnc  hopeof  caUing,  oncGod,onc  FaithjoncBaptifmcwhy 
haih  he  noc  alfo  inime  Jiatly  added  one  chiefe  BiOiopjthar  may  hoI<i 
the  Church  together  in  vnity?For  nothinL',could  hnuc  bin  more  fit-* 
ly  fpoken,  if  it  had  bin  true,  Let  that  place  be  dihgenily  weyed.  It  is 
no  dout  but  that  he  meant  there  altogether  to  rcprefcnt  the  holy  8c 
fpirituali  gouernment  of  the  Church,  which  they  that  came  after 
called  Hierarchic.  As  for  Monarchy  among  minifters,hc  not  only  na« 
meth  none,  but  alfo  flieweth  that  there  is  none.  It  is  alfo  no  dout  but 
y  he  meant  to  cxpreflc  the  mancr  of  coioyning,  wherby  the  faithfull 
cleaue  together  with  Chrift  iheir  head.  There  he  not  only  fpeaketh 
of  no  minifteriall  head,  but  appointeth  to  eucry  of  the  mcbcrs  a  par- 
ticular working  according  to  y  meafure  of  grace  dillributed  to  euery 
one.  Neither  IS  there  any  rcafon  why  they  (houlde  futielly  difputc  of 
thecomparifon  ot  the  heauenly  and  earthly  Hicrarchie.  For  it  is  not 
fife  to  kno'v  beyond  meafure  of  it.  Aijd  in  framing  this  gouernment 
we  muft  follow  no  other  figure,  than  the  Lord  himfelfe  bath  painted 
out  m  his  word. 

1 1  Now  although  I  graunt  them  an  other  thing,which  they  flial 
neuer  winnc  by  pi  oote  before  fober  men,  that  the  fupremacy  of  the 
Church  was  fo  ft.iblilhcd  m  Peter ,  that  it  fhoulde  alway  remainc  by 
perpctuall  fucccfrio:yct  how  wil  they  prouc,that  his  fcatc  was  (b  pla- 
ced at  RomCjthat  whofoeuer  is  Bilhop  of  that  Cf^urcl^fhoulde  be  fct 
cuer  the  whole  world.-By  what  right  do  they  binde  this  dignity  to  the 
pi jce,which  is  giurrn  without  mention  of  placc?P-.  ter(fay  ihey)liucd 
&  died  at  Rome.What  did  Chrift  himfelf;'Did  not  he,whilc  he  liued, 
cxcrcifc  his  Billioprike,  &  in  dying  fulhll  the  office  of  Priefthoode.at  i2> 
Hierufalcm?  The  Prince  of  PaitorSjthc  foueraignc  Bifliop,  the  headc 
of  the  church,couM  not  purchace  honor  to  the  place:  &  could  Petcr^ 
that  was  farre  inferior  to  him  ^  Are  not  thefc  follies  more  than  chil- 
dilliPChrift  gaue  the  honor  of  fupremacy  to  PetenPctcr  fate  at  Romej 
iherfore  he  there  placed  the  fee  of  Supremacy.  By  this  reafonithe  If-  p, 
raclites  in  old  time  might  hauc  fet  the.fcatc  of  Supremacy  in  the  dc-  5, 
fcrt ,  where  Mofes  the  chiefe  Teacher  and  Prince  of  Prophets  ei -. 
ccuted  his  niiniftery  and  died. 

II  Let  v$  fee  howe  trimly  they  rcafon.  Peter  (  fay  they  )  had<i« 
the  Supremacy  amonge  the  Apofllcs  :  therefore  the  Church  where 
he  fate  ought  to  haue  that  priuilcgc.  But  where  fate  he  firft  ?  At  An- 
tioch/r ,  fay  they .  Therefore  the  Church  of  Antiochc  doth  rightly 
cUime  tf>  It  felfe  the  fupremacy.  They  c6£e£[i|:  thgut.wai  in  old  time 


•<uj4 


Cap.^.  Of  the  outward  mcancs 

the  firft:but  they  fay^that  in  rcmouing  thenfe,  he  remoued  to  Rome 
the  honor  that  he  brought  with  him .  For  there  is  an  Epiftle  vndcr 
I  j.qne-  '^c  name  of  Pope  Marccilus  to  the  birtiops  of  Antioche ,  where  he 
fti.i.  ca.  (ayth  thus:Petcrs  fcate  was  ac  the  beginningc  with  you,  which  after- 
ward by  the  Lordcs  commaundcment  was  remoued  hither .  So  the 
Church  of  Antioche, which  was  ones  the  chiefe,hath  giucn  place  to 
the  fee  of  Rome.But  by  what  Oracle  had  that  good  ma  lcarned,that 
the  Lordc  fo  commaunded  ?  For  if  this  caufe  be  to  be  determined  by 
thelawjitis  ncccflary  that  they  anfwere,  whether  they  will  hauc  thit 
priuilege  to  be  perfonall,or  rcall,  or  mixt.  For  it  mutt  be  one  of  thcfc 
three.lfthey  fay  thatitis  pcrfonaIl,thcn it  bclongeth  nothing  to  the 
placc.If  they  fay  that  it  is  real. then  when  it  i$  once  giue  to  the  place. 
It  is  not  taken  away  by  reafon  cither  of  the  death  or  departure  of  the 
perfon.  It  rcmaineth  therefore  that  they  mulifay  itismixt  ;  but 
then  thapplacc  (hal  be  not  (imply  to  be  conlidercd ,  vnlelfe  the  per- 
fon do  alfo  agrce.Let  them  choofc  which  foeucr  they  will,!  will  by- 
andl^  inferre  and  caHly  proue,  that  Rome  can  by  no  meane  take  the 
fuprcmacy  vpon  it  fcife. 

1 5  But  be  it,  that  as  (they  triflingly  fay)  the  fupremacy  was  rcmo- 
toed  from  Antioche  to Rome:yct  why  did  not  Antioche  keepc  the  fe- 
cond  placc?For  if  Rome  haue  therefore  the  firft  place,bccaufe  Peter 
iate  there  to  y  end  of  his  lifeito  whom  fhal  tHe  fccond  place  rather  be 
grauntedjihan  where  he  had  his  firft  feate?How  came  it  to  paffe  th^t 
that  Alexandria  went  before  Antioch?How  jgreeth  it, that  y  Church 
of  one  difciplc  fhould  be  aboue  the  feate  of  Pctcr?If  honor  bt  due  to 
^ucry  Church,accordingc  toy  worthines  of  y  founder,whatfhaU we 
fay  alfo  of  the  other  Churches?Paul  namsrh  i.hree,thai  femed  to  be 
Gal.}.^  pillers,  lames,  Peter  and  lohn.  If  the  fiift  place  were  giuen  to  the  fee 
of  Rome  in  the  honor  of  Peter :  do  not  the  fees  ofEphcfuSj&Hieru- 
falcm,wherc  lohn  &  lames  fate,deferue  the  fccond  &  third  placc?But 
among  the  Patriarches  Hierufalem  had  the  latt  place :  Ephefus  could 
not  fit  fo  much  as  in  the  vttermoft  corner.  And  other  Churches  were 
left  outjboth  all  thofe  that  Paule  founded,&  thofe  that  the  other  A^ 
poftles  were  rulers  of.  The  feate  of  Miarckc ,  which  was  but  on  e  of 
their  difciples,obtaiBed  the  honor.  Therfore  they  mufl  either  cofcflc 
that  that  was  a  prepofterous  order ,  or  they  muft  graut  vs  that  this  is 
not  a  pcrpetuall  rule ,  that  there  be  due  to  eucjry  Church  the  fame  de- 
gree of  honor  which  the  founder  had. 

14  Howbcit,as  for  that  which  they  report  of  Peters  fitting  in  the 
Church  of  Rome,I  fee  not  what  credit  it  ought  to  haue.Trucly  that 
which  is  in  Eufcbius^hac  Ik  ruled  theie  fiae  &  twenty  yeares^is  v^ry 

caftly 


To  Saluation.         Lib.4,  4^J 

eafily  confuted.  For  it  is  cuidcnt  by  the  firft  and  fccond  Chapter  to  Gala,  t. 
the  G.Uathians,  that  about  twenty  yeares  after  the  death  of  Chrift,  *?• 
he  was  at  Hieruralcm,and  th.u  then  he  went  to  Aniioche;whcrc  how 
long  he  was ,  is  vncertainc.  Gregory  reckcneth  feucn  yeares,&  Eu- 
febuis  twenty  &  Hue  But  fi  om  the  death  of  ChriH.to  the  end  of  Nc* 
rocs  Empire ,  (  in  whole  time  they  fay  y  he  wai  flayne)there  fliaibc 
found  but  thirty  and  fcuen  yeares. For  the  Lord  fuffrcd  vndcr  Tibc- 
riuSjihe  eighteenth  ycjre  of  his  Empire.  If  you  rebate  twenty  ycres» 
duringe  the  which  Paule  is  witnelTe  that  Peter  dwelt  at  Hierufalem, 
there  will  rcmayne  but  feuenty  yeares  at  the  moft,which  muft  nowc 
be  dcuidcd  bctwcne  two  biihoprikes.If  he  taricd  longe  at  Antioche 
he  couldc  not  fitte  at  Rome ,  but  a  very  litle  while .  Which  thinge 
wc  may  yet  alfo  more  plainely  prouc .  Paulc  wrote  to  the  Romines,  Rom.i  j 
nvhcn  he  was  in  his  iourney  going  to  Hicruralem,wherc  he  was  taken  15, 
and  fro  thenfe  brought  to  Rome.  It  is  not  likely  that  this  Epifilc  wat 
written  foure  yeares  btforc  chat  he  came  to  Romc.Thercin  is  yet  no 
mentio  of  Peter,  which  (hould  not  hauc  bin  left  out,if  Peter  had  ru- 
led that  Church.Yea  and  in  the  end  alfojwhcn  he  rehearfeth  a  great  Roni.iC 
number  of  the  godly, whom  he  biddcthto  be  falutcd,wherc  verily  he  *• 
gathereth  together  all  thofc  y  he  knew,  he  yet  fay th  vtierly  nothing 
of  Peter.Ncichcr  is  it  ncdcful  iicrc  to  make  a  long  or  curious  demo* 
ftration  to  rtien  of  foundc  iudgemeni:for  the  matter  it  felfe,  and  the 
wliolc  argument  of  the  EpilHc  crieth  out,that  he  (hould  not  haue  a* 
uerpafTed  Peter,if  he  had  bin  at  Rome. 

1 5  Then  Paule  was  brought  prifoner  to  Rome .  Luke  reportcth  Aa,Iaft 
that  he  was  receiucd  of  the  brethren,of  Peter  he  fayih  nothmg.  He  «^. 
wrote  from  thenle  to  many  Chuiches:&  in  fome  places  alfo  he  wry- 
ceth  falucatios  in  the  names  of  certaine:  but  he  doth  not  in  one  word 
ihcw  that  Peter  was  there  at  that  time.  Who,  I  pray  you  (hall  thinke 
it  likely, that  he  could  haue  pafltd  him  ouer  with  filence,if  he  had  bin 
prefenirYea  to  the  Philippians,where  he  fayd  that  he  had  none  that  p.  ... 
Co  faithfully  looked  vnto  the  worke  of  the  Lord,as  Timothee,he  c6 


t« 


20. 


plained  that  they  did  all  feekc  their  ownc.  And  to  the  fame  Timoihec  ».Tim^ 
be  maketh  a  more  grieuous  c6plaint,  that  none  was  with  him  at  his  »^ 
firft  defen  fe ,  but  all  forfooke  him  :  where  therefore  was  Pcrer  then? 
For  if  they  fay  that  he  was  then  at  Rome ,  howe  great  a  fhame  doth 
Paul  charge  him  with,y  he  wasa  forfaker  of  the  Gofpcl?For  he  fpea- 
keth  of  the  belcuersibecaufc  he  addeth,  God  impute  it  not  vnro  the* 
How  long  therfore,&  in  what  time  did  Peter  kepe  that  featc  ?  But  it  it 
a  constant  opinion  ofwri'ers,thathe  gouerncdthat  Church  cuento 
bis  death.  But  amonge  the  wryccrs  chcmfclucs  it  ii not  ccrtaioc  wh» 


N 


Gap.^.  Of  the  outward  mcancs 

•^         was  his  fucccflbrjbecaufe  fome  fay  Linus,&  otber  feme  fay  Clementif 
And  they  tell  many  fond  fables,  of  the  difpucation  had  betwene  him 

J  8  *  &  Simon  the  magician.  And  Auguiiine  fticketh  not  to  confefl~e,whcn 
'  he  cntrcatcth  of  Superftitions ,  that  by  rcafon  of  an  opinion  ralheJy 
eonceiuedi  thcrcwasacuftomegro-ven  in  vfc  at  Rome,  that  they 
(hould  not  faft  that  day  that  Peter  got  the  vidory  of  Simon  the  ma- 
gician.Finally  tiic  doings  of  that  time  arc  fo  entangled  with  diuci  ficy 
of  opinions  ,  that  wc  ought  not  rafhly  to  belcise  where  we  finde  any 
thing  written.  And  yet  by  reafon  of  this  cofeuc  of  writers,!  ftriue  not 
againft  this,thathc  died  there:but  yet  that  he  was  Bifhop  there,  and 
fpecially  a  long  time.I  can  not  be  pcrfwadedjneithcr  do  I  much  paflc 
Vp6  that  alfo:fora(much  as  Paul  teftificth  that  Peters  Apoftlelhip  did 
peculiarly  belonge  to  the  Iewes,and  his  owne  to  vs.  Therefore  that 
that  fclowfliip  which  they  couenanted  betwene  ihemfclues,m3y  be 
confirmed  with  vs,  or  rather  that  the  ordinance  of  the  holy  Ghoft 
may  ftand  in  force  amonge  vs,we  ought  to  haue  refpcd  rather  to  the 
Apottlefhip  of  Paul  than  of  Peter.For  the  holy  Ghoft  fo  diuided  the 
prouinces  bcwene  them ,  that  he  appointed  Peter  to  the  lewes,  and 
Paul  to  vs.  Now  therefore  let  the  Romaniftes  go  and  feeke  rhtir  fu- 
prcmacy  elfe  where  than  in  the  word  of  God,  where  it  is  founde  not 
to  be  grounded. 

16  Now  let  vs  come  to  the  olde  Church,that  it  may  alfo  be  made 
to  appcare  plainely,  y  our  aduerfaries  do  no  Jelfe  cau{cleily,&  falfely 
boaft  of  the  confent  ihcrof,  than  they  do  of  the  witncfTc  of  the  word 
of  God.  When  therfore  they  brag  ot  that  principlr  of  theirs,rhat  the 
rnity  of  the  Church  can  not  otherwifc  be  kept  together,  but  if  there 
be  one  fupremc  head  in  earth,to  whom  al  the  members  may  obcy,& 
that  therfore  the  Lord  gaoe  the  fupremacy  to  Peter,  and  from  thenfe 
forth  to  the  fee  of  Rome  by  right  of  fucceflion,that  the  fame  fhoulde 
remainc  in  it  to  the  cndrthey  affirmc,that  this  hath  bin  aiway  obfer- 
ued  from  the  bcginning.But  forafmuch  as  they  wrongfully  wrcfl  ma- 
ny teftimonres.I  wil  firft  fay  this  aforehand,  that  I  deny  not  but  that 
the  olde  wryters  do  ecbe  where  giuc  great  honor  to  the  Church  of 
Rome,  &  do  fpcake  reuerently  of  it.  Which  I  thinke  to  be  done  fpe- 
cially for  three  caufes.  Fory  fame  opinion,  which  I  wot  not  how  wa» 
growen  in  force ,  that  it  was  founded  &  ordained  by  the  miniftery  of 
Pcier,much  auailed  to  procure  fauour  &  eftimatio  vnto  it.  Therfore 
in  the  Eaft  parts  it  was  for  honors  fake  called  the  fee  Apoftolikc.Se- 
condly,whcn  the  heade  ofthe  Empire  was  there,  &  that  therefore  it 
was  likely,that  in  y  place  were  men  more  excellent  both  in  learninge 
&  wirdom,&$kil,&  experience  of  many  tbings^ihan  any  where  elfe: 

there 


To  Saluation.         Lib.4.  4<^'^ 

ehcre  was  worthily  conruicration  had  therot^that both  the  honor  c^ 
the  ciiic  ,  and  alfo  the  other  more  excellent  giftes  of  God  (houlde* 
not  iccme  to  be  dcfpifed.  There  was  belidc  thcfc  alfo  aihird  thmgc, 
that  when  the  Churches  of  the  Ealt,and  of  Grccia,yca  &  of  Aftrica,* 
were  in  tumultes  among  thcmfclues  with  difai'^rcracntcs  of  opinions, 
the  Church  of  Rome  was  cjuietcr  &  lelVe  full  of  troubles  tha  the  reft. 
So  came  it  to  pafle.thar  the  godly  &  holy  B«fliops,beinec  driuen  ooc 
of  their  featcs,  did  oftentimes  flee  thiihcr  as  inro  a  Sanftuary  or  ccr*^ 
taine  haucn.For  as  the  Wcftcrnc  men  arc  ofleflTc  fh.irpencs  &  fwift-j 
nes  of  witjihan  the  Alians  or  Africans  be,fo  much  arc  they  leflc  dc« 
(irous  of  alteratios  This  rhcrforc  added  much  authority  to  y  Church f 
of  Rome,that  in  thofe  doucful  times  it  was  no  fo  troubled  as  the  reft;* 
&  did  holdc  the  dodnnc  once  deliucrcd  them,  fader  tha  all  the  reft' 
as  we  fhal  byandby  better  dcclarc.For  thcfe  ihrcecaufcs(l  fay)  it  was 
had  in  no  fmall  honor ,  &  commended  with  many  notable  teftimo- 
nies  of  theold  wryters.  i 

17  But  when  our  aduerfaries  will  thereupon  gather  that  it  hath  a 
fupremacie  and  foueraignc  power  ouer  other  Churches>they  do  too 
much  amilfcjas  I  haue  already  fayd.  And  that  the  fame  may  the  bet-. 
tcr  appeare,  I  will  firft  briefly  fhew  what  the  olde  fathers  thought  of 
this  vnity  which  they  enforce  fo  earneftly.  Hieromc,  wryting  to  Nc- 
potianus,aftcr  that  he  had  rccircd  many  example's  of  vnity,atthe  laft 
dcfccdcd  to  the  Hierarchic  of  the  Church,  EchcBifhop  ofcueryic- 
ucrall  ChurchjCchc  Archprieft,cche  Archdeacon,&  all  the  ecclcfia- 
fticall  order,  do  reft  vppon  their  owne  rulers.  Here  a  Romaine  Pricft 
fpeaketh.he  commendcth  vnity  in  the  ecclcfiafticall  ordcnwhy  dotb 
he  not  rehearfe  ihar  all  Churches  are  knitte  together  with  one  hcade 
as  wirh  one  bondc?  Nothing  could  haue  more  fitly  fcrued  the  matter 
y  he  had  in  h3nd:&  it  can  not  be  fatd  that  it  was  for  forgetfulnes,thaC 
he  omitted  it:for  he  would  haue  done  nothing  more  willingly  ifthc 
matter  had  fuffred  him.He  faw  therforc  without  dout,that  that  is  the 
true  rcfon  of  vnity  which  Ciprian  excellently  wcl  dcfcribcth  in  thefc 
wordsrThc  biQioprike  is  one,  whereof  ech  hath  a  p3rtwholly:&  the  Dc fim» 
Church  is  one ,  which  is  with  cncreafe  of  frutefulnefTe  more  largely  ^  P*^*" 
extended  into  a  multitude.  Like  as  there  arc  many  funbcamcs  &  one 
light.and  many  branches  of  a  tree,  but  one  body  grounded  on  a  faft 
holding  rooterand  like  as  from  one  foun taine  flow  many  ftrcames,  8c 
though  the  multitude  feme  to  be  diuerfly  fpread  abroad  with  large- 
ncifrc  of  ouerftowingc  plenty,yet  the  vniiy  is  kept  whole  in  the  orit;i- 
fialhfo  the  Church  alfo  being  oucrfpread  with  the  light  of  the  Lord, 
cxtcndeili  her  bcamcs  abroad  throughout  y  whole  world^yct  is  it  but 


Cap.7.  .  Gfi  the  oiitwardifaclancs 

one  that  is  cch  whief c  pourcdforth,  and  the  vnity  6t  the  body  hndt 
fcuercdrlhe  fpreadeth  her  branches  ot»ef  rhe  whole  \vorlde,flie  fen-: 
dcthouc  her  ouerflowmgeftreamcs :  yet  is  there  but  one  heade  and 
Qne  bepinningc  &c.  Afrei  w;ud  The  fpoufe of  Chnll  can  not  be  an 
^idultreile  :  llie  knowcth  one  onely  houfcjlie  keepeth  the  hohne flc 
of  one  onely  chamber  with  chart  iTiiniefattneflcYou  fee  hov/  he  ma*^ 
fccth  the  vniuerfall  bifhopnkc  to  be  Chnit  onciy,\vhich  comprehend 
deth  the  whole  Church  rndcr  him  :  and  fayth  that  all  they  that  ex* 
«cute  the  office  of  bifhop  vndcr  this  heade, baue  their  partes  thereof 
wholly.  Where  is  the  fupremacy  of  the  fee  of  Rome, if  the  whole  bi- 
fhoprike  reroainc  with  Chrift  only,&  ech  bjfliop  hath  his  part  thcrof 
wholly'rhefe  things  therefore  make  to  this  purpo(e,that  the  reader 
roay  vnderftande  by  the  way,  that  the,olde  fathers  were  vtterly  igno- 
rant of  that  principle,  which  the  Romanrftes  do  take  for  confei3ed  5c 
vndoutedjconccrning  the  viiity  of  an  earthly  bead  in  the  Hierarchid 
of  the  Church. 

^^f>  >,»-i,  .;Thc  vij.  Chapter. 

Ofthtbcgmnmgemdencreafinge  of  the  Papacie  of\ome^vntfltit 
.  aiuannted  it  felft  to  this  height,  whereby  both  the  iibertj 
tfthe  Church  hath  bin  opprejjedj  andall  the  rght 
gotternment  thereof  cuerthrevven. 

AS  concerning  the  auncicntneflfe  of  the  fupremacy  of  the  fee 
of  Rome,  there  is  nothing  had  ofmorc  antiquity  to  ftabJifho 
it,rhanthatdei:rec  of  the  Nicene  Synode,whcrin  the  bilhop 
of  Rome  both  hath  the  firft  place  among  the  Ratriarches  gi- 
ucn  vnto  him,  and  is  commaundcd  to  looke  vnto  the  Churches  ad- 
ioyning  to  the  city.  Whc  the  CounccI  maketh  fuch  diuifion  betwene 
him  and  the  other  Pattiarches ,  that  it  aflfigncthto  euery  one  theii^ 
boundesitruely  it  dgth  not  appoint  him  the  heade  of  ail,butmakcfhlr' 
him  one  of  the  c4iicfc.  There  were  prcfcnt  Vitus  and  Vincenrius  in 
the  name  of  lulius ,  which  then  gouerncd  the  Church  of  Rome  :  to 
them  was  giuen  the  fourth  place .  I  bcfeeche  you,  if  lulius  were  ac- 
knowledged the  head  of  the  Church,  (hould  his  Legats  be  thruft  into 
the  fourth  fearer' Should  Athanafius  bechiefe  in  the  Councel, where 
principally  the  image  of  the  Hierarchicall  order  ought  to  be  feene  ? 
In  the  Synodeat  Ephefusitappeareth,  that  Celcftinus  which  was 
then  bifhoppe  of  Rome,  vfed  a  crooked  futtle  meane,to  prouide  for 
the  dignitie  of  bis  featc .  For  when  he  fent  his  deputies  thither ,  he 
committed  his  Heedc  to  Cyrillus  of  Alexandria,  which  fhoulde  not- 
wiihftaruiirige  otherwife  haue  bin  chc  chiefe  •  To  what  purpofe  was 

that 


ToSaluation.         Lib.4.  4^5 

that  fame  commitung,  but  thac  his  name  might  by  what  mcane  fo- 
eucr  abide  in  tlic  firft  place.For  his  Legates  fate  in  a  lower  placcand 
were  asked  their  opinion  among  the  rcft,&  fubfcribed  in  their  order: 
in  the'  meanc  time  y  Patriarch  of  Alexandria  ioyncd  Cclcftins  name 
with  his  ownc .  What  {hall  I  fay  of  the  feconde  councell  at  Ephcfus: 
where  when  Leos  Legates  were  prefent,yet  Diofcorus  Patriaichc  of 
Alexandria  fate  the  chiefc  as  by  his  ownc  right?!  hey  wil  take  excep- 
tion that  It  was  no  vprighteouhcel,by  which  both  the  holy  ma  Fla- 
utaniis  was  condemncd>&  Eutychcs  acquitcd,&  his  vngodhncs  allo- 
wed. But  when  the  Synode  was  gathered,  when  tie  Billioppes  tookc 
their  places  in  order ,  vcriiy  the  Legates  of  the  Bifhop  of  Pvotne  fate 
there  among  the  rcl^  none  oihcrwifc  than  in  a  holy  &  lawful  Coun- 
cclI.Yei  they  ttriued  not  for  the  firft  place,  but  yeeldcd  it  to  an  oti  cr: 
which  they  wold  neuer  haue  done,if  they  had  thought  it  to  be  theirs 
of  right.  For  the  Biihops  of  Rome  were  neuer  artiamcd  to  enter  into 
the  greatcft  conteiions  for  their  honors,&  for  this  only  caufe  often- 
times to  vexe  &llfcouble  the  Church  with  many  and  hurtfull  ftriucs. 
But  bccaufe  Leo  faw  that  it  fhoulde  be  a  too  much  vnreafonablc  rc- 
<jueft,if  he  (hould  feke  to  get  the  chiefc  place  for  his  Legates,thcrc- 
iore  he  (iircefled  It. 
z  Then  folowcd  y  Councell  of  Chalcedon,in  which  by  the  graut 
of  the  EmpeFOury  Legates  of  the  Church  of  Rome  fate  in  the  chiefc 
place.But  Leo  himfelfe  co^elTcth  that  this  was  an  extraordinary  pri- 
uilcge.  For  whe  he  made  pention  for  it  to  the  Emperour  Marcianus, 
&  Pulcheria  the  Empreflcjhc  did  not  affirme  that  it  was  due  to  him, 
but  only  pretendcd,that  the  Eaftcrne  Bi{hops,which  fate  as  chief  in 
the  councel  at  Ephefus,troubled  all  things,&  ill  abufcd  their  power. 
Wheras  therfore  it  was  nedeful  to  haue  a  graue  gouernour,  &  it  was 
not  likely  that  they  fliould  be  mete  for  it,which  had  once  bin  fo  light 
&  di(ordered:therfore  he  praied,that  by  realbn  of  the  default  &  vn- 
fitnefle  of  other,  the  office  of  gouerning  might  be  rcmoued  to  him, 
Truely  that  which  is  gotten  by  (ingular  priuilcgc  and  bcfide  order,is 
not  by  common  law.Whcrc  this  only  is  prec<^ded,that  there  nedeth 
iome  new  gouernour,becaufe  the  former  gguernours  had  behaued 
themfelues  ill,it  is  euident  that  it  neither  was  fo  before,nor  ought  to 
cotinuc  fo  for  euer,buc  is  done  only  in  rcfpedof  prefcnc  dangcr.Thc 
Bifhop  of  Rome  therfore  had  the  firft  ptacc  in  the  Councell  at  Chal- 
cedon:not  becaufc it  was  due  to  his  fee,  but  bccaufe  the  S)  node  was 
at  that  time  deftitute  of  a  graue  and  fit  gouernour,whiIc  they  j  ought 
to  haue  bin  the  chiefe,did  through  their  owne  intemperance  &  cor- 
rupt affcdio^  tbruii  themfwlucs  out  of  place  And  this  that  I  (ay^Lcos 

NNN 


Cap./*  Of  the  outwardmcanes 

fuccclibur  did  in  dedc  prouc.For  when  he  fcnt  his  Legates  to  the  fift 
SynoUc  at  Conftatinople, which  was  holdcn  long  time  aftcr,hc  brau- 
led  not  for  the  iirft  featc,  but  cafily  fuffi  cd  Menna  the  Patriarchc  of 
Conftantinople  to  (Ttte  as  chicfc.  So  in  the  counccll  at  Carthagc,ac 
which  Auguftme  was  prcfcnt,wc  fee  that  not  the  Legates  of  the  fee 
cfRomc,but  Aurelius  Archbifhop  of  that  place  fate  as  chieferwhcn 
yet  the  contention  was  about  the  authority  of  the  Bi{hop  of  Rome. 
CO  Jccll  ^^^  ^^^^^  ^^^  ^^^^  ^  generall  councel  holdcn  in  Italy  it  fclfc,at  which 
ae  Aqui  f  Bilhop  of  Rome  was  notprefent.  Ambrofc  was  chicfc  thcrc,which 
Icia.      was  in  very  great  authority  with  the  Empcrour ,  there  was  no  men* 
tionmadeofthcBilhopof  Rome.  Therefore  at  that  time  it  came  to 
paQe  by  the  dignity  of  Ambrofe,that  the  fee  of  Millain  was  more  no- 
ble than  the  fee  of  Rome. 

J     As  concerning  the  title  of  fupremacyjand  other  titles  of  pride, 

whcrupon  it  now  marueloufly  bofteth  it  felfc,it  is  not  hard  to  iudgc, 

Eft     whe  &  in  what  fort  they  crept  m.Ciprian  oftentimes  makcth  mcmio 

&  lib.4.  of  Cornelius.He  fettcth  him  out  with  no  other  namMbut  by  the  name 

Epift.6.  of  brother,or  felow  bi{hop,or  felow  in  ofHce.But  when  he  writeth  to 

Stephen  the  fucceflbr  of  Cornelius,he  doth  not  only  make  him  egal 

with  himfelfe  &  the  reft,but  alfo  fpeaketh  more  hardly  to  him,char- 

ging  him  fomctime  with  arrogance,  fomtimc  with  ignorancc.Sincc 

Ciprian  we  haue  what  all  the  Church  of  Affrica  iudgcd  of  that  mat- 

Cap.47.  ter.  The  Councell  at  Carthage  did  forbid  that  any  (houldc  be  called 

Prince  of  PricftSjorchiefe  Bidiopjbutonlybifliopofthe  chiefefec. 

But  if  a  man  turne  ouer  the  auncienter  monumentes,hc  ftial  find  that 

the  bifhop  of  Rome  at  that  time  was  content  with  the  comon  name 

of  brother.Ccrtainly  (o  long  as  the  face  of  the  Church  cotinued  true 

&  pure,all  thefe  names  of  pridcjwherc  with  fincc  that  time  the  fee  of 

Rome  hath  begon  to  waxe  ourngious,werc  vtterly  vnheard  of:it  was 

not  knovven,what  was  the  hieft  bilhop,&  the  only  head  of  the  church 

in  earch.But  if  the  btfhop  of  Rome  had  bin  fo  bold  to  hatre  take  fuch 

a  thin^  vpan  hJmjthere  were  ftout  &  wife  men  that  wouldc  haue  by* 

&by  rcprefled  his  foly.Hierom  forafmuch  as  he  was  a  pricft  at  Romc» 

was  not  ill  wiiiino  to  (qi  out  the  dignity  of  his  owne  Church,fo  much 

Epi.ad   as  the  matter  &  (hte  of  the  tinvc  fufrTedryet  we  fee  how  he  alfo  brin- 

Euag.     geth  it  downe  into  felowfhip  with  the  reft.  I  f  authority  (fay th  he)  be 

foa:htfor,the  world  is  preater  tha  a  city. Why  dbeft  thou  alleage  to 

me  the  cuftome  of  one  city?  Why  docft  thou  defend  fmalnes  of  nu- 

bcr,out  of  which  hath  growc  pridc,againft  the  lawes  of  the  Church  ? 

Whtrefocuer  therebeabtlhop,  eitheratRomejOr  atEugubium,or 

at  ConftauLiiiople,or  at  Rhcgium,  he  is  of  ihciamc  mcritc  &  of  the 

fame 


To  Saluation.  Lib.4.  ^66 

feme  Pricfthoode.  The  power  of richcfle  or  balencs  of  poucrty  ma- 
kcth  not  a  bidiop  hicr  or  lower. 

-4    About  the  title  of  vniucrfal  bifhop  the  contention  firft  began  in 
the  time  of  Gregory  ,which  was  occalioni  d  by  the  ambition  of  lohn 
bifhop  ofCoftantinoplf.For  hc(which  thing  neuer  any  man  before 
bad  attempted)  would  iniue  m.idc  himlclfe  vniuerfall  bifhop.  In  that  L'b.4. 
contention  Grcgorie  doth  not  allcage  that  the  right  is  taken  away  ^'  '7' 
which  was  due  to  himfelfc:buc  ftoutly  crkth  our  aga^nft  it,that  it  is  a  j,^  ^y 
proph3nename,yeaful  of  facrilege,yeathc  foicwarnerof  Aniichrift.gullo. 
The  whole  Church(faytli  he)falltth  downe  from  her  ftate,if  he  fall,  ^^^^i- 
which  is  called  vniuerfall.  In  an  otht  r  place :  It  is  very  forowcfull,to  S?',.*?' 
fuffcr  j>3cicntly,that  our  brother  and  fclow  bifhopydefpifing  all  other,  ^j^^  ^^ 
{hould  only  be  named  Bifliop.Rut  in  rhis  his  pride  what  cU  is  bctokc-  guft*. 
ned  but  y  times  of  Antichnft  nerc  at  hand?becaufc  verily  he  foloweth  Lib. 4 
him,th3t  delpifing  the  felowfbip  of  AngeU,went  abonut  to  dimbe  vp  fp''**^' 
to  the  toppe  of  Angularity.  In  an  oticr  place  he  wryteth  to  Eulolius 
of  Al(:xandria,and  Anjftalius  of  Aatioch.  None  of  my  prcdecefiors 
at  any  timcwoulde  vjcthat  prophanc  wordrforif  one  be  called  vni- 
uerfall Patriarchjthe  name  of  Patriarches  is  abated  from  the  reft. But 
farrc  may  this  be  from  a  cht  iftian  minde,that  any  fhouldc  hauc  a  will 
to  take  that  vpon  him,whcrby  he  mav  m  any  part,  be  it  neucrfo  litle,  lib. 4. 
diminifh  the  honor  of  his  brethren.  To  confcnt  in  this  wicked  word  ^P'^'T 
is  nothing  elfc  but  to  lef  the  faith. It  is  one  thing(fayth  hc)that  we  ^"*^"*^ 
owe  to  the  preferuing  of  the  vnity  of  faith ,  and  an  other  thmge  that  p^ 
we  owe  to  the  kcping  downe  of  pndc.But  I  (ay  it  boldly jbccaufc  who  Lib.7. 
foeuer  callcth  himfelfe  or  deiireth  to  be  called  vniuerfall  bilhopjhc  ^P'-  *  - 
doth  in  his  proude  aduacitig  runne  before  Antichrifl,becaufe  he  doth  ^^"".^ 
with  ftiewing  nimfelfe  proude  preferre  himfclft  aboue  the  reft.  Again  LjJj  g 
to  Anaftafius  bifhop  of  Alexandriatl  haue  fayd  that  he  can  not  haue  cpi.  1 8 
peace  with  vs,vnleflc  heamedcd  the  aduancingof  the  fuperftitioui 
&  proude  wofd,which  the  Hrft  j^poftata  hath  inuctcd.  Aod(to  fpcake 
nothing  of  the  wrong  done  to  your  honor)if  one  be  called  vniuerfal 
BiQiopjihc  vniuerfal  Church  fallcth  when  that  vniuerfal  one  fallcth. 
But  whereas  he  writeth,  that  this  honor  was  ofFred  to  Leo  in  the  Sy- 
node  at  Chalced6,it  hath  no  colour  of  truth. For  neither  is  there  any 
fuch  thing  red  in  the  ades  of  that  Synode.  And  Leo  himfelfe,which 
with  many  Epiftlcs  impugncth  y  decree  there  made  in  honor  of  the 
fccof  Conftantinopl",  without  dout  would  not  hauc  pafTcd  ouer  this 
trgumctjwhich  had  bin  moft  to  be  hked  of  al  othcr,if  it  had  bin  true, 
that  he  reftifcd  that  which  was  giuen  him:&  beingc  a  man  ochcrwtfe 
too  much  de(irouj  o£honor,hc  wouldc  not  haue  omitted  that  which 

NNN    ij 


Cap./.  Oftheoutwardmcancs 

Blade  for  his  prarfc.Thcrforc  Grcgoric  was  <Iecciucd in this,thathe 
thought  that  that  title  was  offered  to  the  fee  of  Rome  by  the  Synodc 
atChalcedonrio  fpeakc  nothinge,how  fondc  itis,thathe  both  tefti- 
Libr.  4.  fieth  It  to  haue  proceeded  from  the  holy  Synode,  &  alfo  at  the  fame 
£pi.7^.  time  called  it  wicked,prophane,abhominable,proude3&  folloffacri- 
I  lcgc,yea  deuifed  by  the  deuiD,&  publifhed  by  the  crier  of  Antichrift, 

And  yet  he  addcrh  that  his  predeceflbrrcfufedit,  leaftall  Prieftcs 
lib   7  ^*^"^^  ^^  depriued  of  their  due  honor,when  any  thing  were  priuatly 
cpi.  7^*  giuen  to  one.  In  an  other  place :  No  man  at  any  time  hath  willed  to 
be  called  by  that  word:No  ma  hath  taken  to  himfclfe  that  prcfump- 
tuous  name:Icaft  if  he  fhould  in  the  degree  of  bifhopnke  take  to  him 
fclfc  a  glory  of  fingularity,hc  fhould e  fccmc  to  haue  denied  the  fame 
to  all  his  brethren. 
'  f    NowIcometothciurifdKfiiOjwhichthcbifhopofRomeaffir- 

meth  that  he  hath  ouerall  Churches,!  know  how  great  contentions 
haue  bin  in  olde  time  about  this  matter:For  there  hath  bin  no  time 
wherein  the  fee  of  Rome  hath  not  coueted  to  gettc  an  Empire  ouer 
other  Churches  .  And  in  this  place  it  fhali  not  be  out  of  feafon ,  to 
fearch  by  what  meancs  it  grew  then  by  Iitle  &  litle  to  force  power.I 
do  not  yer  fpeake  of  that  infinite  Empire,vvhich  it  hath  not  fo  long  a- 
go  taken  by  force  to  it  felfe;for  we  wil  differrc  that  to  a  place  conuc- 
nient.But  here  it  is  good  to  (hew  briefly,  how  in  old  time  &  by  what 
meanes  it  hath  aduaunccd  it  felfc ,  to  take  to  it  felfe  any  power  oucr 
other  Churches .  When  the  Churches  of  the  Eafl  were  diuided  and 
troubled  with  the  fadions  of  the  Arrians  vnder  the  Emperours,C6- 
ftantius  &  Conftans  the  fonncs  of  Conftaniinc  the  Great,  &  Atha- 
nafius  the  chiefe  dcfendour  there  of  the  true  faith  was  driuen  out  of 
his  fee:fuch  calamity  compelled  him  to  come  to  Rome,th3t  with  the 
authority  of  the  fee  of  Rome  he  might  both  after  a  fort  rcpreffe  the 
rage  of  his  enemies,  &  coufirmc  the  godly  that  were  in  diftrelfe.  He 
was  honorably  receiued  of  luUus  then  Bifhop,and  obtained  that  the 
Bifhopsofthe  Weft  tookc  vpon  the  the  defence  of  his  caufe.Thcr- 
fore  when  the  godly  ftoodc  m  great  ncdc  of  foreinc  ayde,  &  faw  that 
there  was  very  good  fuccour  for  them  in  the  Church  of  Rome,  they 
willingly  gaiie  vnto  it  the  moft  authority  that  they  could.But  all  that 
was  nothingclfe,but  that  the  communion  thereof  fliould  be  hiely  c- 
fteemed,&  it  fhould  be  compted  a  great  fhame,to  be  excommunicare 
of  it.Afterward  cuill  and  wicked  men  alfo  added  much  vnto  it.For,to 
efcape  lawefull  iudgementcs,  they  fled  to  this  fanduary.Thereforc  if 
any  prieft  were  condemned  by  his  Bifliop,or  any  Bifhop  by  the  Synod 
of  his  prouince^thcy  byandby  pppclkd  to  Rome.  And  the  Bifliops  of 

Rome 


ToSaluation.  Lib.4,  4<^7        ' 

Rome  receiucd  fuch  appcllvUios  more  grcdily  iha  was  mctcrbccauic 
itrecmcd  to  be  a  forme  of  extraordinary  power ,  fo  ro  cntcrmcdlc 
with  matters  farrc  &  wide  abour  them.  So  when  Eutychcs  was  con- 
demned by  Flauianus  Bifliop  of  Conftantinople ,  he  complained  to 
Leo  that  he  had  wrongc  done  vnto  him.  Leo  without  delay, no  IclTc 
vndifirfcteiy  the  fudcniy,  tooke  in  hand  the  defence  of  an  cud  caule: 
he  gricuoufly  inucycd  againft  Flauianu5,  as  though  he  had,without 
hearing  the  caufcjCondcmned  an  mnocent:and  by  tnis  his  ambition 
he  caufed  that  the  vngodlincfl'c  of  Eutyches  was  for  a  certainc  fpacc 
of  time  ftrcngthencd.  In  Aftrica  it  is  euidcnt  y  this  oftecimes  chaun- 
ccd-For  fo  foonc  as  any  lewd  man  had  taken  a  foile  in  ordinary  iadge- 
rnentjhe  byandby  ftew  to  Rome, and  charged  his  countrccmcn  with 
many  Iclaudcrous  report$:&  the  fee  of  Rome  was  alway  ready  to  en- 
tcrmedle. Which lewdnes  compelled  the  bifliops  of  Aflfrica  romnke 
a  law,ihat  none  vnder  painc  of  cxcomraunication  fhould  appellc  be- 
yond the  Tea. 
6    But  whatfocuer  it  were,lcttc  v$  fee  what  authority  or  power  the 
fee  of  Rome  then  had.Ecclcliafticall  power  is  contained  in  thele  four 
pointes,ordcringe  of  Bifhops,  fummoning  of  Councclsjhearmgc  of 
Appeallcs  or  iurifdidion ,  Chaftilinge  admonitions  or  cenfurcs.  All 
the  old  Synodes  commaund  Biiliops  to  be  confccrate  by  their  ownc 
Metropolitancs:and  they  neucr  bid  the  birtiop  of  Rome  to  be  called 
vnto  it,  but  in  his  ownc  Patnarchie.  But  by  htle  and  litle  it  grcwc  in 
vfcjthat  all  the  Bifliops  of  Italy  came  to  Rome  to  fetche  their  confc- 
cration.exccpt  the  Mecropolitans,whith  fuffrcd  notthemfelues  to  be 
brought  into  fuch  bondage :  but  when  any  Metropohtane  was  to  be 
confccrate, the  bifhop  of  Rome  fent  thither  one  of  his  pri£fts,which 
(hould  only  be  prcfcnt,but  not  prefidcnt.Of  which  thinge  there  is  an  ^^.     ^ 
example  in  Gregorie:attheconfccration  of  Conftantius  Bifhoppe  of  cpi,  6i 
Millain  after  the  death  of  Laurence  .  Howebeit  I  do  not  thinke  that  &  70. , 
that  was  a  very  auncient  inilitution :  but  when  at  the  bcginninge  for 
honor  &  good  wils  fake  they  fent  one  to  an  other  their  Legatcs,to  be 
witnefTes  of  the  confecration ,  and  to  teftifie  their  communioft  with 
them,afterward  that  which  was  voluntaryjbegan  to  be  holden  for  n<- 
ceflary.  Howfocucrit  be,  it  is  euidcnt  that  in  olde  time  the  Btfliop.^f 
Rome  had  not  the  power  of  confecratingibut  in  the  prouince  of  his 
owne  Patriarchic.that  is  to  fay  in  the  Churches  adioining  to  the  city, 
^i  the  canon  of  the  Niccne  Synode  fayih.  To  the  Confecration  was 
annexed  the  fending  of  a  Synodicall  Epiftlc,in  which  he  was  nothing 
aboue  the  reft.por  the  Patriarchcs  were  wont  immediatly  after  their 
conTecuuoniby  foicmne  wrvcingc  to  dechre  their  fayth ,  whereby 

NNN    iij 


Cap.7-  Of  the  outward  meancs 

they  profdTed  that  they  fubfcnbed  to  the  holy  &  catholickc  Coon- 
celVes.  So,rendringe  an  accompt  of  their  Fayth,they  didde  approue 
themfelues  one  to  an  oihei- .  If  the  bilhoppe  of  Rome  had  itcciuedf 
of  other,  and  not  himfelfe  giuen  this  confcflion ,  he  hadde  thereby 
/„'*    bin  acknowledged  fuptrior:  but  when  he  was  no  lelfe  bound  to  giue 
.)b  6.    if  jthan  to  require  it  of  other,  and  to  be  fubied  to  the  common  lawc: 
jrpi  i6^  cruely  that  was  a  token  ofFclow(liip,not  ofdominion.Ofrhis  thingc 
ij^lib  I.  c.  there  is  an  example  m  Grcgones  Epiftlc  to  Anaitafius  and  to  Cyria- 
l^piit.  i4.  ^yj  of  Conftannnoplc ,  and  m  other  places  to  ail  the  Patriarches  to- 
gether. 

7     Then  follow  admonitions  or  cenfures:whicb  as  in  old  time  the 
bifhopsofRomcvfed  coward  other,fotliey  did  aeaine  fuffer  themof 
other.lreneus  grieuoufly  reproued  Vidorjbecaufe  he  vndifcretly  for 
a  thing  of  no  vsluc,troublcd  the  Church  with  a  pernicious  diffentio; 
Vidor  obeied,  and  fpurned  not  againlt  u.  Such  a  hberty  was  then  in 
vre  among  the  holy  bilhopSjChatthey  vfed  a  brotherly  authority  to- 
ward the  bifhop  of  RomCjin  admonilhing  and  chaftifingc  him  if  he  at 
any  time  offended  He  ag.iine,when  occafion  requircd,did  admoniihe 
other  of  their  duety:&  if  there  were  any  fault,rebuked  it.For  Cypria, 
when  he  exhorteth  Steph  n  ro  admoniOi  the  bifhoppcs  of  Fraunce, 
fctcheth  not  his  argumet  from  the  greater  power, but  from  the  com- 
mon right  that  pricftes  hauc  among  themfelues. I  bcfeech  you,if  Stc- 
^phen  had  the  bin  ruler  ouer  Fraunce, v.ould  not  Cyprian  haue  faid: 
Epi.  I  *,  Rf ftt'sine  ihero,becaufc  they  be  thine  ?  but  he  fiyth  fan  c  otherwifc. 
lib.  J.     'This(rciythhe)tne  brotherly  felowllup,whcrewith  wc  be  bound  one 
■A^i        to  an  other  requireth  that  we  fhould  admonifh  one  an  other.  And  wc 
pop.  CO  fee  ajf^a  with  how  great  iharpnes  of  words  he  being  other  wife  a  man 
Srci^la  ^^^  mild  nature  inueyethagainft  Stephen  himfelfe,whche  thinketh 
him  to  be  too  infolcnt  Thcrforc  in  this  behalfe  alfo  there  appeareih 
not  yer,y  the  bilhop  of  Rome  had  any  iurifdiftion  ouer  the  that  were 
norof  his  owne  prouince. 

3     As  concerning  the  calling  together  of  Synodes,this  was  the  of- 
fice 6rf  cuery  Metrqpolitanc,  at  certaine  appointed  times  to  afTcmblc 
•a  Pfo'ififlciall  Synode.  There  the  bi(hop  of  Rome  had  no  authority. 
^^But  a  Gencrall  councel  the  Emperour  only  might  fummon.For  if  any 
Mof  the  bi{hoppes  had  attempted  it,not  only  they  that  were  out  of  his 
|>roumce,wbuld  not  hauc  obeyed  his  flall»ng,but  alfo  there  would  by- 
andby  hauc  rifen  an  vprore.Therforc  the  Emperor  indifferently  war- 
ned them  all  fo  be  prefent.Socrates  in  dcdc  reporteth.ihat  lulius  did 
Tripar.  Cf  populate  with  the  bifhops  of  the  Eaft ,  btcaufe  they  called  him  not 
hift.li.4  to  the  Synode  of  Anciocb, whereas  it  was  forbidden  by  the  Canons, 

that 


To  Saluation.         Lib.4.  ^6S 

that  any  thing  (houlde  be  decreed  without  the  knowledge  of  the  Bi- 
friop  of  Rome.But  who  doth  not  ice  that  this  is  to  be  vnderftanded 
of  fuch  decrees  as  bindc  the  whole  vniucrfal  Church?  Nowc  it  is  no 
maruel,if  thus  much  begrauntcd  both  to y  antiquity  &  honor  of  the 
city,&  to  the  dignity  of  the  feejthat  there  fliould  be  no  generall  de- 
cree made  of  rcligion,in  the  abfence  of  the  bifhop  of  Rome,  if  he  rc- 
fufe  not  to  be  prcfent.But  what  is  this  toy  dominion  oucr  the  whole 
Church  ?  For  we  deny  not,  that  he  was  one  of  the  chiefe.but  we  will 
4K>t  grauntjthat  which  the  Romanises  now  afhrme,that  he  had  a  do- 
minion oucr  all. 
9  Now  remaincth  the  fourth  kind  of  power,  which  ftadeth  in  ap« 
pealles.  It  is  euident  that  he  hath  the  chicfe  power,  to  whofc  iudgc- 
ment  fcatc  appellation  is  made. Many  oftentimes  appclled  to  the  Bi- 
fhop of  Rome:and  he  himfcife  alfo  went  about  to  draw  the  hcaringc 
of  caufcs  to  himrclfc:but  he  was  alway  laughed  to  fcorne,whe  he  paf* 
fed  hisowneboundes.  I  will  fpeake  nothing  of  the  Eaft  and  ofGrc- 
cia;but  it  is  certainc  that  the  bifliops  of  Fraunce  ftoutly  withftoodc 
him ,  when  he  feemed  to  take  to  himfelfc  an  empire  ouer  them.  In 
AfTnca  there  was  longc  debate  about  that  matter .  For  where  at  the 
Mileuitanc  CounceKl,  at  which  Auguftine  was  prefent,they  were  ex- 
communicate that  appelled  beyond  the  feaithe  biftiop  of  Rome  tra- 
uailed  to  bringc  to  paflcjthat  that  decree  might  be  amended.  He  fenc 
his  legates  to  fhevv  that  that  priuilcge  was  giuen  to  him  by  y  Nicene 
.Councell.The  Legates  brought  foorth  theafts  of  the  Nicene  Cou- 
ccll ,  which  they  hadde  fetched  out  of  the  ftoiehoufe  of  their  ownc 
Church.  The  AfFricans  withftoode  ir,and  denied  that  the  bifliops  of 
Rome  ought  to  be  credited  in  their  owne  caufc:and  fayd  that  there- 
fore they  would  fend  to  Conftantinoplc,  &  into  other  cities  of  Gre- 
cia,where  copies  were  to  be  had  y  were  IcflTe  fulpicious.  It  was  foud, 
that  therein  was  no  fuch  thing  writien,as  the  Romains  had  preteded. 
So  was  y  decree  confirmcd,which  tooke  the  chiefe  hearing  of  caufes 
from  the  bifhop  of  Rome;In  which  doing  the  lewde  {hamelefnefl'e  of 
the  BiHioppc  of  Rome  himfelfc  appeared.  For  when  he  guilefully  did 
thruft  in  the  Synod  e  at  Sardos  in  Ifedc  of  the  Nicene  Synode,he  was 
fhamefully  taken  in  amanifeftfalfehoode.But  yet  greater  and  more 
fhamelcflc  was  their  wickednefle,  that  added  aforgedEpiltletothc 
Counccll,whcrein  I  wotc  not  what  bifhoppe  of  Carthage,  condem- 
ringe  the  arrogance  of  Aurehus  his  prcdeceflbur  >  for  that  he  was  Co 
bold  to  withdraw  himfelfe  from  the  obedieceofthc  fee  Apoftohke, 
and  ycldinge  himfelfe  &  his  Church,humbly  craueth  pardon.Thcfe 
be  the  goodly  moaumenccs  of  anticjuity  >  whereupon  the  maicfty  of 

NNN    iiij 


Cap./.  Of  the  outward  mcancs 

the  (ce  of  Rome  is  founded,  while  they  fo  childiflicly  lycvndcr  the 

pretence  of  Antiquity,that  very  bhnde  men  may  findc  it  out  by  gro- 

pinge.  Aurelius  (fayth  he)  puffed  vp  with  deiiehftie  boldcncffc  and 

ftubbornne(re,rebciled  agamft  Chrift,  and  faint  Peter,  and  therforc 

I  to  be  condemned  with  curfe.What  fayd  Auguftmef'But  what  fayd  Co 

many  fathers  that  were  prefcnt  at  the  Milcuitane  Counccl^But  what 

necde  is  it  to  fpende  many  woi  dcs  in  confuting  that  fooliili  writing, 

j  which  the  Romaniftes  themftlues,  if  they  haue  any  face  left,c3n  not 

'  a.cjueft.  looke  vpon  without  great  fname?  So  Gratian,!  can  not  tell  whether 

■  "P«4«    of  mahce  or  of  ignorance,whe:  e  he  rchcarfcd  that  decree,that  thcf 

{houlde  be  excommtmicatc  th<Jt  appelle  beyondc  the  fea,  addcth  an 

exception:  VnlelTeparaduenturc  they  appelle  to  the  fee  of  Rome. 

What  may  a  man  do  to  thefe  beafte$,which  are  fo  voide  of  common 

reafon,that  they  except  that  only  thing  out  of  y  lawjor  whofe  caufe 

cuery  man  feeth  that  the  lawe  was  made  f  For  the  Counccll  when  it 

condcmneth  appellcs  beyond  the  fca,forbiddcth  only  this,that  none 

Ihould  appelle  to  Rome.  Here  the  ^ood  expoficor  cxcepteth  Rome 

out  of  the  common  law. 

lo  BuT(to  dctermmc this queftion  at  oncc)onchiftory{hal  make 
plainc  whatmanerofiurifdidio  the  bi(hopofRomchad  mold  time. 
Donate  of  the  blackc  houies  had  acculed  Cecilian  biHioppc  of  Car- 
thage. The  man  accufcd  was  conciemned,  his  caufe  not  heardc.  Fof 
when  he  knew  that  the  bifhops  had  confp  •  ed  again!)  him,he  would 
not  appearc.  Then  tijc  matter  camcto  the  Emperour  Conftantinc. 
He,  forafmuch  as  he  willed  to  haue  the  matter  ended  by  ccclefiafti- 
call  iudgemcnt,committed  the  hearinge  of  it  toMtlciades  billiop  of 
Rome.To  whom  he  adioyned  felow  commiffioners  many  bifhops  of 
Italy,  Fraunce  and  Spainc .  If  that  belonged  to  the  ordinary  iurifdi- 
dion  of  the  fee  of  Romc,to  hcare  an  appclie  in  an  ccclefiaftical  caufe: 
why  doth  he  fufter  other  to  be  ioyncdwith  him  at  the  will  of  the 
Emperour  ?  Yea  why  did  he  himfelfc  take  the  iudgement  vppon  hini 
rather  by  the  Empcrours  commaundement,  than  by  his  owne  office? 
Auguft.  But  let  vs  hearc  what  hapned  afterward.Therc  Cecilian  got  y  vidory. 
cpi.i6 1  Donate  of  the  blackeboufes  was  condcned  for  fdaudcr  :  he  appelled: 
Conftantinc  comitted  the  iudgement  of  y  appclie  toy  bifhop  of  Or- 
lea  nee  He  fate  as  iudge,to  pronounce  what  he  thought,after  the  bi-». 
fhop  ofRome.Ifthefce  of  Rome  hath  y  chief  power  without  appcl- 
Iaii5:why  doth  Melciades  (uffer  himlelf  to  rcceiue  fo  great  a  fhame,  f 
j  bifhop  of  Orlcancc  (hould  be  preferred  aboue  him?  And  what  Em  - 
peror  doth  this?cue  Conftantinc  of  whom  they  boaft  y  he  employed 
hot  only  al  his  cndcuor,but  in  a  mancr  al  the  tichciTe  of  the  empire  tq 

cncreafe 


ToSaluation.        Lib4,  4^p 

encreafc  the  dignitie  of  their  fee.  Wc  fe  therefore  nowc  ,howc  far  re 
the  bilhop  of  Rome  was  at  that  time  by  all  meanes  from  that  fu- 
prcmc  domin JO, which  he  affirmeth  to  be  geucn  vnto  him  by  Chrift 
ouer  all  Chinches,  and  which  he  licngly  fay  eth  that  he  hath  in  all 
ages  pofleflcd  by  the  confent  of  the  whole  world. 

It     I knowe  hovve many  epiftlcs  there  be , howc many  writing* 
and  decrees,  wherm  the  biOiops  do  gcue  much,and  boldly  chalcngc 
much  vnto  it.  But  this  alib  all  men  that  haue  but  a  very  little  wit  and 
.Icrning  do  knowc ,  that  the  moft  part  of  thofe  are  fo  vnfauerie,  that 
by  the  6rlt  talk  of  them  a  man  may  foonc  Hnd  out  of  what  Hiop  they 
•came.  For  what  man  of  founde  wit  and  fobrc  ,  \ -ill  thinke  that  that 
goodly  interpretation  is  Anacletus  his  ownejWhich  is  in  Gratian  re-  Dfft.  i 
ported  vnder  the  name  of  Anacletus :  that  is,that  Cephas  is  a  head?  <^^V'^'' 
The  Romanifts  do  at  this  d^y  abufe  for  defence  of  their  fee ,  many  ^'^^^^^ 
fuch  trifles ,  which  Gratian  hath  patched  together  without  iudgc- 
xnent :  and  yet  ftill  in  fo  great  light  they  will  fell  fuch  lmokcs,whcrc- 
wirh  in  olde  time  they  were  wont  to  mocke  out  the  ignorat  in  darkc- 
jBefle.  But  I  will  not  beftowe  much  labor  in  confuting  thofe  things, 
which  do  openly  contute  themfclues  by  reafon  of  their  vnfauory 
folie.I  graunt  that  there  remain  alio  true  epiftlcs  of  the  olde  biihop.% 
jvhcrin  they  fct  forth  the  honor  of  their  fee  with  glorious  titles :  of 
which  fort  are  fomc  epiftles  of  Leo.Fbr  that  man,  as  he  was  learned  Vide  t 
and  eloquent ,  Co  was  he  abb  aboue  meafurc  dcfirous  of  glory  and  P'^** : 
jdominion  :  but  whether  the  Churches  then  belcued  his  tcftimonic  ^P*'*^ 
when  he  fo  aduanced  himfelfe ,  that  in  decde  is  it  that  is  in  contro  - 
uerfic.  But  it  appereth  that  many  offended  with  his  ambition ,  did 
alfo  withflad  his  grcdic  dtfire.Somctimcs  he  appointed  in  his  Ikede 
the  bilhop  of  Thetfalonica  throughout  Grecia  and  other  countrees 
adioining ;  fometime  he  appointed  the  bilhop  of  Orleance,  or  fomc 
x)ther  throughout  Frauncc.  So  he  appointed  Hormifdas  bifhop  of 
Hifpalis  to  be  his  vicar  in  Spain,  but  eucry  where  he  cxcepteth,  that 
he  geueth  out  fuch  apointements  vpon  this  condition,that  the  Me- 
tropolitans may  hauc  their  auncient  priuileges  remaining  fafcand 
whole. But  Leo  himfelf  dcclareih,that  this  is  one  of  their  priuileges, 
.that  if  any  dout  happen  about  any  matter,  the  Metropolitape  Ihould 
fifft  be  af  ked  his  aduifc.Therefore  thofe  appointemcnts  of  vicars  in  Epift<% 
Ills  flcede  were  vpon  this  condition ,  that  neither  any  bifhop  fhonld  '* 
be  letted  in  his  ordinary  iurifdidio,  nor  any  Metropolitane  in  bem^ 
^udgc  of  Appeallesjnor  any  prouincial  Counccl  in  ordering  of  their 
Churchei.  What  was  chisels  but  to  abfteinc  from  all  iurifdi<^ion: 
i>ttK  CO  enccrmcdle  co  the  appca^ng  of  difcordcs ,  oncly  Co  farrc  as 


Cap.7.  Of  the  outwardc  mcancs 

the  lawc  ahd  nature  of  the  communion  of  the  Church  fufFreth. 

iz  In  Grcgoriestjme  that  awncicnt  order  was  already  much 
changed. For  when  the  Empire  was  {hakcn,&  torne  in  peeces,  when 
Fraunce  and  Spainc  were  afflji^ed  with  many  ouci  throwcs  receiucd, 
Slauonia  wafted ,  Italic  vexed,  and  Africa  in  a  manerdeftroycd  with 
continuall  calamities :  that  in  (o  great  a  Hiakinge  of  ciuil  a^aires,  at 
Icaft  the  integritie  of  faith  might  remaine ,  or  yet  not  vtterly  perifli, 
all  the  bifhops  from  cche  part  did  the  rather  ioine  thcmfeluc*  to  the 
bifKop  of  RoTne.Thcreby  it  came  to  pafTe/hat  not  only  the  dignity, 
but  alfo  the  power  of  that  fee  greatly  encrcafed.  Howebeit  I  do  not 
fomuchpaflc  bywhatmeanes  it  was  brought  about.  Truely  itap- 
pearerh  that  it  was  then  greater  than  in  the  ages  before.  And  yet  it 
then  greatly  differed  from  being  an  vnbridlcd  dominion ,  that  one 
man  might  bcarc  rule  oucr  other  after  his  owne  will.  But  the  fee  of 
Rome  had  thi«  reucrence ,  that  it  might  with  her  auihoritic  fubdue 
andrepreflc  the  lewdc  and  obftinate  that  coulde  not  by  the  other 
bifhops  be  kept  within  their  dutic.For  degoric  deth  oftentimes  di- 
ligently teflify  thisjthat  he  doth  no  lefTe  faithfully  preferue  to  other 
men  their  rightes,  than  he  recjuireth  his  owne  of  thcm.Neithcr  do  I 
Y  a  (^**f^  ^0  packed  on  by  ambition ,  plucke  from  any  man  that  which 
^j'  *  is  his  right :  but  I  defire  in  all  things  to  honor  my  brcthren.There  is 
no  faying  in  his  writings  wherin  he  doth  more  proudely  boft  of  the 
libr.i.  largeneflfc  of  his  Supremicie ,  than  this :  I  knowc  not  what  bifhop  is 
EpLvIt.  not  fubicdto  the  fee  Apoftolike  when  he  is  foundc  in  faultc.  But  he 
'*V*  '•  by  and  by  adioincth,Where  fault  requireth  not,  all  according  to  the 
•P**  ^'  order  of  humilitic  arc  egall.  He  geucth  to  hirhfelfe  power  to  correct 
them  that  hauc  offended  t  if  all  do  their  dutie ,  he  maketh  himfeifc 
egall  with  the  reft.But  he  himfclfe  geueih  himfeifc  this  power :  and 
they  affentcd  to  it  that  would:and  other  that  like  d  it  not,  might  frely 
gainefay  it,  which  it  is  well  knowen  that  the  moft  parte  of  them  did. 
BcHdethat  he  fpeaketh  thereof  the  Primate  of  Conftantinoplc: 
which  when  he  was  condemned  by  the  prouinciall  Synodc ,  refufed 
the  whole  iudgement.  His  fcllowc  bifhops  informed  the  Empcrour 
of  this  ftubborneflc  of  him.  The  Empcrour  willed  Grcgoric  to  be 
iudge  of  the  caufe.Wc  fee  therforc  that  he  both  attenpteth  nothing, 
whereby  he  may  breake  the  ordinary  iurifdi<5tion,and  the  fame  thing 
that  he  doth  for  the  helping  of  other  j  he  doth  not  but  by  the  com** 
maundcment  of  the  Empcrour. 

X }  This  therforc  was  then  all  the  poVvcr  of  the  bifhop  of  Rome, 
to  fet  himfclf  againft  obftinate  &  votamed  heds,when  there  needed 
any  cxtraordinaiy  remedy ;  and  that  (o  hdpc  9c  not  tP  hinder  other 

biihops. 


To  Saluation.      Lib.4..  476 

bifhops.  TheretorclK  takcchnomorc  to  himfclfc  oucr  all  other,  ^i^ru 
than  in  an  other  place  he  grauntcth  to  all  other  ouer  himfclfe,whcn    P'"** 
he  confcfleth  that  he  is  ixrdy  to  be  correded  of  all,to  be  amended  of  toi.i^, 
all. So  in  an  other  place  he  doth  in  deede  commaundc  the  bifliop  of 
AcjUileia  to  come  toRome,  to  pleadehis  caufe  in  a  controucrfy  of 
faith  that  was  nfen  betwccne  him  and  other :  but  he  doth  not  com- 
maundc him  of  hisowncpower  jbut  becaufc  the  Emperor  had  To 
commaunded .  Neither  doth  he  gcue  warning  that  he  alone  IhjJbc 
iudee ,  but  promifed  that  he  will  alfcmblc  a  Synodc  by  whom  the 
whole  matter  may  be  ludged.  But  although  there  was  yet  fuch  mo- 
deratiojthat  the  power  of  the  fee  of  Rome  had  herccrtamc  bounds, 
which  it  might  not  palle ,  and  the  bifliop  of  Rome  himfelfe  was  no 
more  abouc  than  vnder  othenyet  it  appcarqth  howe  much  Gregory  I  ibf.u 
mifli iced  fuch  iiatc.  For  he  nowc  and  then  complaincth  ,that  vndcp  *P*•^ 
color  of  biihoprike  he  was  brought  backc  to  the  world:  and  that 
he  w?s  more  entangled  with  earthly  cares  ,chan  eucr  he  had  ferucd 
them  while  he  was  a  lay  man :  that  he  wai  m  that  honor  opprellcd 
with  tumult  of  worldly  affaires.  In  an  other  plate :  fo  great  burdens  I'br.f, 
(faith  he)  of  bulinelfedohoJde  medowne  ,thatmy  mindecanno-  *P'"-7« 
thing  at  all  be  railed  vp  to  things  aboue.I  am  fliake  with  many  waues        *  ^ 
pf  caufcs :  and  after  thofe  leifures  of  reft  I  am  tofi'cd  with  tempi  ftcs 
of  troublefomelifc:(bthat  Imny  rightly  lay,  I  am  come  mtoy  depth 
of  the  fesjind  the  tempefte  hath  drowned  me. Hereby  gather,  what 
he  would  hnuc  fayed  ,  ifhe  had  happened  to  be  in  thefc  times.  Al- 
though he  fulfilled  not  the  office  of  a  Paftor,yc  t  he  was  doing  it.ffe 
abftcjned  from  the  gouernmcnt  of  the  ciuil  Empire  ,  and  confcfl'cd 
himfelfe  to  be  fubie<5t  ro  the  Emperor  as  other  were.  He  did  not 
thruft  himfelf  into  the  cure  of  other  Churches,  but  being  compelled 
by  ncccffiiie.  And  yet  he  thinketh  himlelfe  to  be  ma  maze,  becaufc 
he  can  not  apply  himfelfe  altogether  onely  to  the  office  of  a  biiliop. 

14  At  thit  lime  the  biffiop  of  Conftantinople  ftriued  with  the 
bifhop  of  Rome  for  the  Supremicie,as  it  is  already  faid.For  after  that 
the  feat  of  the  Empire  wasftablillicdatConftantinople,themaicfty 
of  the  Empire  fcemed  to  require  ,that  that  Church  alfo  (hould  haue 
the  feconde  place  of  honor  after  the  Church  of  Rome.  And  truely  at 
the  beginning  , nothing  more  auailed  to  caufe  the  Supremicie  to  be 
<^eucn  to  RomCjbut  becaufc  the  hed  of  the  Empire  was  there  at  that 
time.There  is  in  Gratian  a  writing  vnder  the  name  of  Pope  Lucinus,  Dift  99 
where  he  faith,that  cities  were  no  otherwife  diuided,  where  Metro-  Cap.  6. 
pohtanes  and  Primates  ought  to  fit ,  than  by  the  reafon  of  the  ciuil 
goucrnment  that  was  bcfoi:e*Thcrc  is  alfo  an  other  ?ndcr  the  name 


Cap.y.  Of  the  outwardc  mcancs 

of  Pope  Clement,  where  he  faith ,  that  Patiiarches  were  ordainedtn 
ihofe  cities  that  had  had  the  chefe  Flamines  in  the.  Which,ahhougii 
it  be  falfc ,  yet  is  taken  out  of  a  truth.  For  it  is  certaine,  that,  to  the 
cnde  there  (houldbe  made  as  litle  change  as  might  be,the  prouinccJl 
were  diuided  according  to  the  ftaie  oi  thinges  that  then  were :  and 
that  Primates  and  Metropohtanes  were  fet  in  thofe  cities  ihat  ex- 
celled the  other  in  honors  and  power.  Therefore  in  the  Councell  at 
Cap.i.  Taurinu  it  was  decreed,  that  thofe  cities  which  in  the  ciuile  gouern- 
fnent  where  the  chicfe  cities  of  euery  prouince  ,  (hould  be  the  chefij 
fcesof  bifhops.  And  if  it  happened  the  honor  of  the  ciuile  goucrn-* 
ment  to  be  rcmoued  from  one  citic  to  an  other ,  that  then  the  right 
of  the  Metropolitanc  citic  (hould  therewithal!  be  remoucd  thether. 
But  Innocentius  bifhop  of  Romc,when  he  fawc  the  auncient  dignity 
of  his  citie  to  growc  in  decay,afier  that  the  featc  of  the  Empire  was 
remoued  to  Conftantinople,fearing  the  abacement  of  his  fee^mads 
a  c^^ntrary  lawe :  wherein  he  denicth  it  to  be  neceffary  that  the  ec* 
cleHailicall  mother  cities  (liould  be  changed  as  the  Impcriall  mother 
cities  change.  But  the  authoritie  of  a  Synode  ought  of  right  to  be 
preferred  abouc  one  mans  fentence.  Alfo  we  ought  to  fufpeftc  In- 
nocentius himfelfe  in  his  owne  caufe.  Howcfoeuer  it  be ,  yet  by  his 
owne  prouifo  he  flieweth,that  from  the  beginning  it  was  fo  ordered^ 
that  the  Metropolitane  cities  (hould  be  difpofed  according  lo  the 
outwardc  order  of  the  Empire. 
Socrat.  '  t  According  to  this  auncient  ordinance ,  it  was  decreed  in  the 
hif.  tri-  firft  councell  at  Conftantinople ,  that  the  bi{hop  of  the  citic  l"hould 
part.  Ii  J^aue  the  priuileges  of  honor  next  after  the  biOiop  of  Kome.becaufe 
De***  K  *^  ^^^  *  newe  Rome.  But  a  long  time  after ,  when  a  like  decree  was 
»i  dill,  wade  at  Chalcedon,  Leo  ftoutly  cried  out  againft  it.  And  he  not  only 
©aue  himfelfe  Icaue  to  efteemc  as  nothing  that  which  fixe  hundred 
bifhops  or  mo  had  decreed :  but  alfo  bitterly  taunted  them ,  for  that 
they  toke  from  other  fees  that  honor  which  they  were  fo  boldcto 
geue  to  the  Churchof  Conftatinoplel  befech  you,what  other  thing 
could  moue  a  man  to  trouble  the  world  for  fo  fmal  a  matter,but  mere 
ambition?He  fayth  that  y  ought  to  be  inuiolable,  which  the  Niccne 
Synode  hath  ones  decreed.  As  though  forfooth  the  Chriftian  faith 
were  endangered,  if  one  Church  be  preferred  before  an  other:or  as 
though  Patriarchies  were  there  diuided  to  any  other  end,but  for  po- 
licies. But  we  know  y  policy  receiueth,  yea  requireth  diuerfe  chaun-* 
ge$,according  to  the  diucrfity  of  times.  Thcrfore  it  is  fond  that  Leo 
pretendeth ,  that  the  honor ,  which  by  the  authoritie  of  the  Nicene 
Synode  was  gcueato  the  fee 'of  Alexandria^  ought  not  to  be  geuen 

w 


To  Saluation.       Lib.4.  471 

to  the  fee  of  Conftantinoplc.For  common  rcafontcllcth  this,thacit 
%iras  fuch  a  decree  ,  as  might  be  taken  away  according  to  the  rcfpcft 
of  timcs.Yca  none  of  the  biHiops  of  the  Eaft  withftodc  it, whom  that 
ihing  moft  of  all  concerned.  Truely  Protcrius  was  prcfcntjwhom 
they  had  made  biftiop  of  Alexadria  in  the  place  of  Diofcorus.  There 
wercprcfentc  other  Patriarches,whues  honor  was  dimmifhed.  Ic 
was  their  parte  to  withftand  ic ,  not  Leos  which  remained  fafe  m  his 
ownc  place.  But  when  all  they  holdc  their  peace ,  yea  aflcnt  vnto  it, 
and  onely  the  bifhopof  Rome  refiflcthritiscafy  to  iudgc,whal 
moucth  him :  that  is,he  forcfaw  that  which  not  long  after  happened, 
that  It  would  come  to  p3(re,that,  the  glory  of  olde  Rome  decaying, 
Conftantinoplc  not  contented  with  the  fcconde  place  ,  would  (Iriuc 
with  Rome  for  the  Supremicic.  Andyet  with  his  crying  out  he  did 
not  fo  much  preuaile,  but  that  the  decree  of  the  coimcell  was  con- 
firmed. Therefore  his  fuccclfors,  when  they  fawe  themfclucs  oucr- 
come ,  quietly  gauc  oucr  that  ftifFcneflc :  for  they  fuftrcd  that  he 
{hould  be  accompted  the  feconde  Patriarche. 

1 6  But  within  a  litle  after ,  lohn  which  in  Grcgories  time  ruled 
the  Church  of  Conftantinoplc ,  brake  forth  fo  farre  that  he  called 
himfelfe  the  vniuerfall  Patriarche.  Here  Gregorie  >  left  he  ftiould  in 
a  very  good  caufc  faile  to defende  his  ownc  fee,  did  conftantlyfct 
himfclf  againft  him.  And  truely  both  the  pride  and  madneflc  of  lohn 
was  intolerable,  which  defircd  to  make  the  boudesofhis  biftioprikc 
egall  with  the  boundes  of  the  Empire.  And  yet  Gregorie  doth  not 
claime  to  himfelfe ,  that  which  he  denieth  to  an  other:  but  abhor* 
reth  that  name  as  wicked, and  vngodly,andabhominablc,whofocucr 
lake  it  vpon  him.  Yea  and  alfo  in  one  place  he  is  angry  with  Eulolius  tibr.f. 
biftiop  of  Alexandria  ,  which  had  honored  him  with  fuch  a  title.  ^P'"*» 
Beholde  (fayeth  he)  in  the  preface  of  the  Epiftle  which  ye  direded  ^  * 
to  my  fclte  that  haue  forbidden  it,  ye  hauc  cared  to  emprintethc 
word  of  proude  calling,in  naming  me  vniuerfall  Popc.Which.l  pray 
that  your  holineflc  will  no  more  do  becaufe  that  is  wiihdrawen  from 
you, which  is  giuen  to  an  other  more  than  rcalbn  requircth.I  compe 
it  no  honor,  whcrin  I  fc  the  honor  of  my  brethren  to  be  diminiftied. 
For  my  honor  is  the  honor  of  the  vniuerfall  Church,  and  the  founde 
ftrcngth  of  my  brethren.  But  if  your  holinelTe  call  me  the  vniuerfall 
Popc,it  denieth  it  felfe  to  be  that  which  it  cofcflcth  me  to  be  wholly, 
Truely  Gregorie  ftodc  in  a  good  and  honeft  caufc.  But  lohn  holpcn 
by  the  fauor  of  Maurice  the  Emperor,could  neucr  be  rcmoued  front 
his  purpofe.  Cyriacus  alio  his  fucccflbr  ncucr  fuffercd  himfelfe  to  be 
entreated  m  thai  bchalte. 


Cap.y,  Of  the  outwardc  meancs 

17  ActhcIaftPhoca$>  which  when  Maurice  was  flainc,  was  (ce 
in  his  place  ( I  wotc  not  for  what  caule  being  more  frcndly  to  the 
Romaines ,  but  becaufe  he  was  there  crowned  without  ftofe)  graun- 
icd  to  Boniface  the  thirdjthar  which  Gregoricncuerrequired,  that 
Romefhould  be  the  hed  of  all  Churches  After  this  mancr  was  the 
eontrouerfy  endcd.And  yet  this  benefice  of  the  Emperor,  cotild  noc 
Q>  much  banc  profited  the  fee  of  Rome,vnle{fc  otlser  things  alfo  had 
afterwarde  happened.  For  Gre^ria  ^jC  all  Alia  were  within  a  htle  aftct 
cut  of  from  the  communion  of  RomcFraunce  fomuch  reuerenced 
him,  that  it  obeyed  no  further  than  ithfted.  But  it  was  then  firft 
brought  into  bondage  when  Pipine  vfurped  the  kingdome.Foi  when 
Zacharie  bifliop  of  Rome  had  bene  his  helper  to  the  breachc  of  his 
faith ,  and  to  robbery ,  chat  thrufting  out  the  liwefuJl  kini^ ,  he  might 
yiolently  enter  i^pon  the  kingdomc  as  layed  optn  for  a  pray  :  he  re- 
cciued  this  rcwarde ,  that  the  fee  ofRomefliouldhaue  iunfdidiori 
©uer  the  Churches  of  Frauncc  :  As  robbers  arc  wonted  in  parting 
ID  deuide  the  common  fpoiie :  fothefc  good  men  ordered  the  mat- 
ter bctweene  thcmfelueSjthat  Pipine  fhould  haue  the  earthly  and 
ciuilc  dominion,fpoiling  the  true  king:and  Zacharie  fhould  be  made 
hcd  of  all  bifhops  and  haue  the  fpirituall  power :  which ,  when  at  the 
beginning  it  was  weakc ,  (as  it  is  wont  to  be  in  newc  things)  was 
afterward  confirmed  by  the  authority  of  Charlejjin  maner  for  a  like 
caufe.For  he  was  alfo  indetted  to  the  bifliop  of  Rome,for  that  by  his 
endcuor  he  had  attcincd  to  the  honor  of  the  Empire.  But  although 
it  be  credible,  that  Churches  echc  where  were  before  that  time 
much  deformed,yetir  is  ccrtainc  that  the  oldc  forme  of  the  Church 
was  then  fii  ft  vtterly  defaced  in  Frauncc  and  Germanic.  There  re- 
inaineyetintherecordesofthccourtof  Parifebrefc  notes  ofthcfe 
times ,  which ,  where  they  cntreate  of  the  matters  of  the  Churchy 
inakemcntionofthecoucnantboth  of  Pipine  and  of  Charles  with 
the  bifhop  of  Rome.  Thereby  wc  may  gather  that  then  was  an  alte- 
ration made  of  the  olde  ftate. 

i8  Sins  that  time ,  when  things  did  echc  where  daily  fall  from 
Wotfc  to  worfc,  the  tyranny  of  the  fee  of  Rome  was  nowc  and  then 
alfo  ftablifhed  and  encreafed ,  and  that  partly  by  the  ignorance ,  and 
partly  by  theflouthfulneflc  of  the  bifliops.  For  when  one  man  tokc 
all  things  vpon  him,and  without  mcafure  proceded  more  and  more 
to  aduaunce  himfclfc  againft  lawc  and  1  ight:the  bifhops  did  not  with 
fuch  2clc  as  they  ought,  cndeuor  themfelues  to  rcf^raine  his  luf^,8e 
though  they  wared  not  couragc,yct  they  were  def^itute  of  true  lear- 
Bing  and  knowledge :  fo  chat  the/  were  nothing  fiu  to  attcmpte  fo 

great 


To  Saliiation.  Lib.4.  471 

great  a  maircr.Therforc  wc  fee  what  &  howc  Monftruous  an  Tnholf 
defiling  of  all  holy  things,&  a  fcactcring  abrodc  of  the  whole  order  of 
the  Church ,  was  in  Bcrnardes  timc.Hc  coplaiacch  that  there  rcfort 
by  hcapcs  to  Rome  out  of  all  the  world ,  ambitious  men ,  couctous, 
SimoniaSjfobbersof  God,kepcrs  of  concubines,comittcrsof  inceft,  Libra. 
and  all  fuch  mor  ^"^crs,  to  obLeinc  or  retcine  ecdcfiafticali  honors  by  *'j^  " 
the  Apoftolikc  authority;  &  that  fraud  and  vndcrmining,&  violence  *  ^*" 
were  growcn  in  forcc.He  faith  that  that  maner  of  iudging  which  the 
Wis  vfcd,was  abhominablc,and  vnfcmcly,  not  onely  for  the  Church, 
but  alfo  for  a  iudiciall  court.  He  cricth  out  that  the  Church  is  full  of 
ambitious  men  rand  that  there  is  none  that  more  drcdcth  to  comit 
mifchcuous  Aftes,  than  robbers  do  in  their  caue,  when  they  dcuide 
the  fpoilcs  of  waifaring  men.  Fewe  (fayeth  he)  dolokc  vnto  the 
mouth  of  the  lawgeuer,  but  vnto  his  handes.  But  not  without  caufc 
For  thofc  hades  do  all  the  Popes  bufincfTcWhat  a  thinj^  is  this,thaC 
they  are  bouglitof  the  fpoiles  ofChurchcs.that  fay  to  thee, oh  well 
done,wcll  done  ?  The  life  of  the  poore  is  fowcn  in  thcftrctcs  of  the 
nche  :  filucr  gliftcrcth  in  the  mire :  men  run  to  it  from  all  places:noc 
the  poore,but  the  ftrangcr  taketh  it  vp,or  he  paraducntarc  that  run- 
neth faftcft  before.  But  this  maner,  or  rather  this  death,  came  not  of 
lhce,I  would  to  God  it  mi^ht  cnde  m  thee.  Among  thcfc  things  thou 
a  Paftor  gocft  forward  compafTed  with  much  and  prccioug  aray.If  I 
durft  fay  itjthefc  are  rather  the  Paftors  of  deuils.than  of  (hcpc.  For-  Libr.|« 
loth  Peter  did  thus,Paulc  played  thus.Thy  court  is  more  accuftomc4 
torcceiuc  men  good  than  to  make  them  good.  For  the  ill  do  not 
there  profit,  but  the  good  do  decay.  Nowc  as  for  the  abufcs  of  ap- 
pealles  that  he  rehearfeth  ,  no  godly  roan  can  reade  them  without 
great  horror.  At  the  laft  he  thus  cocludeth  of  that  vnbrideled  gredi- 
nclTe  of  the  fee  of  Rome  in  the  vfurpingof  iurifdidion:!  fpeake  the 
murmour  and  common  complaint  of  the  Churches.  They  cric  out 
that  they  be  mangled  and  difmtmbred.  There  arc  cither  none  or 
fewe  that  do  not  either  bewailc  or  fcare  this  plage.  Alkcll  thou  what 
plage?  The  Abbotes  arc  plucked  from  the  biftiops,  the  bilhop*  from 
the  Archcbifliop$,&c.  It  is  maruclous  if  this  may  bccxcufed.  In  fo 
doing  yc  prouc  that  ye  hauc  fulncfle  of  power,but  not  of  rightcouf- 
ncflc.  Yc  do  this ,  becaufc  yc  can  do  it ;  but  whether  ye  alfo  ought  to 
do  i t,is  a  qucftion.  Ye  arc  fett  to  prcfcruc ,  not  to  cnuie  to  cucry  man 
his  honor  and  his  owne  degree.  Thefc  fewe  things  of  many  I  lifted 
to  ieahearfe,partly  that  the  rede:  s  may  fee,how  fore  the  Church  was 
then  decayed  ,  and  partly  that  they  may  know  in  howc  great  loiovrc 
and  mourning  this  calamitic  helde  all  the  godly. 


Cap.y.  Of  the  outward  meanes 

I  ^     But  nowe ,  albeit  that  wc  graunte  to  the  biftiop  of  Rome  at 
this  day  that  preeminence  and  largeneffe  of  iurifdidion,  which  that 
fee  had  in  the  meane  times,  as  in  the  times  of  Leo  and  of  Gregory: 
what  is  that  to  the  prcfcnt  ftate  of  the  Papacic  ?  {  do  not  yet  fpeakc 
of  the  earthly  dommion  ,  nor  of  the  ciuil  power  thereof,  which  wc 
will  afterwarde  confider  m  place  fit  font:  but  thev^-ry  fpirituallgo- 
ticrnmcnty  theyboftof,whathathithketo  the  ftate  of  thofe  times? 
For  they  dchnc  the  Pope  none  otherwile  than  the  Supreme  bed  of 
the  Church  inearth  ,  and  the  vniucrfall  bifhopof  the  whole  world. 
And  the  bifhops  themfelucSjwhcn  they  fpeakc  of  their  owne  autho- 
ritic,  do  with  great  ftoutnefleof  countenance,  pronounce  that  to 
them  belongcth  the  power  to  commaunde5&  other  are  bounde  to  the 
nccefTitie  to  obey ,  chat  fo  all  their  decrees  are  to  be  holden  as  con- 
firmed with  the  diuinc  voice  of  Peter:  that  the  prouinciall  Synodcs, 
arc  without  force,  becaufe  they  want  the  prefcnce  of  the  Pope: 
that  they  may  order  clerkcs  of  any  Church  that  they  will:  and  may 
call  them  to  their  fee  that  haue  bene  ordered  els  where. Innumerable 
of  that  forte  are  in  Gratians  packc ,  which  I  do  not  nowe  rchearfcf 
Icaft  I  ihould  be  to  tedious  to  the  Reders.  But  this  is  the  fumme  of 
them,  chat  onely  the  bifliop  of  Rome  hath  the  Supreme  hearing  and 
determining  of  all  ccclcfiafticall  caufcs,whetherit  be  in  iudging  and 
defining  of  doflrines,or  in  making  of  lawes,  or  in  ftablilhing  of  dis- 
cipline, or  in  executing  or  iudgements :  It  were  alfo  long  and  fuper - 
Buous  to  rchearfe  the  priuileges  that  they  take  to  thcmlelues  in  rc- 
fcruations ,  as  they  call  them.  But,  (which  is  moft  intollerable  of  all 
Decret.  other)  they  leaue  no  iudgement  in  earth  to  reftraine  and  bridle  their 
17.  que-  outragious  luft ,  if  they  abufc  fo  immcafurablc  power.  It  is  lawefull 
N^  for  no  man  (fay  they)  to  reuoke  the  iudgement  of  that  fee  ,  becaufe 
mini.     ^^  *^^  Supremicic  of  the  Church  of  Rome.  Againc.The  iudge  (halbc 
Innoc.  iudged  neither  by  the  Em  peror,nor  by  kinges,nor  by  all  the  Clergic, 
<?,<]ne.  ?  nor  of  the  people.That  is  m  dcedc  to  imperioufly  done,th3t  one  man 
cap.ne  ^lakcth  himfelfe  iudge  of  all  men,  and  fuftreth  himfelfetoobey  the 
S  vm  Q  iudgement  of  no  man.  But  what  if  he  vfe  tyranny  oucr  th  e  people  of 
cjueftij.  God  ?  if  he  fcattcr  abroade  and  waft  the  kmgdomc  of  Chrift?  if  he 
<^ap.     trouble  the  whole  Church  ?  if  he  turnc  the  office  of  Paftor  into  rob- 
j^ljorii  terie  ?  Yea  though  he  be  neuer  fo  mifchcuous ,  he  fayeth  that  he  is 
Ibid '^  not  bounde  to  yeldc  accomptc.  For  thefc  be  the  fayinges  of  the 
takla,     bifhops:  Gods  wil  was  to  determine  the  caufes  of  other  men  by  men, 
but  he  hath  without  queftion  referued  thebifhop  of  this  fee  to  his 
owne  iudgement.  Againc.  The  doinges  of  fubicdcs  arc  iudged  of  vs; 
but  oures^of  God  onely. 

10  And 


To  Saluation.       Lib.4.  475 

--   10     And  that  fiich  decrees  might  hai;c  tlic  more  weight ,  they 
hauefnlfly  thiullm  thr  name   ofrhcoldc  bill:ops,as  though  things 
had  bene  (o  ordcincd  tromthe  becinning  ;  v^hcIeas  it  ismoft  ctr- 
Xamc,that  it  is  nrwc  &  lardy  f(»rj;rd  v\hat(ocuei  tic  bi/liop  oi  Rorrtc 
gtucth  to  himfdfc  more  than  we  haucrchcarfcd  to  be  ^ciien  him 
by  ihc  auncient  Goiincell  .  Yea  they  arc  come  to  To  great  fliumelcf- 
nefle  ,  thai  they  haoe  let  forth  a  w.iung  vnotr  the  name  of  Ana- 
(la/tus  Patriarchs  of  Conllantino.  le  ,wherin  he  tift.ticthrhat  it  was   bide, 
decreed  by  the  oldc  rules ,  that  nothing  flioiild  be  done  euen  in  the  CJ- Ant, 
furtheft  prouinces,  that  were  norHft  nioued  to  the  fee  of  Rome. 
Beiidc  this  tli.it  it  is  ccrtainc  that  this  is  moli  vain? ,  what  man  Hiall 
thinkc  ithkcly.thatfuch  a  commendation  of  the  fee  of  Rome  pro- 
ceded  from  the  aduertary  and  enmer  of  the  honor  &  dignirie  ihtrof? 
But  verily  itbehoucd  ihar  ihcie  AritichnfteslLould  be  carried  on  to 
fo  great  nvdnefle  and  bhndcnefTe  ,that  their  lewdenefie  might  be 
plaine  forillmento  fec^atlcaftro  many  as  will  open  their  eyts. But 
the  decretallepiftlcs  heaped  togt  ther  by  Gregoric  the  ix-againe  the 
Clementines, and  Extrauaeantesof  Martine,doyct  more  openly  and 
With  fullcf  mouth  tche  where  bieath  forth  their  cutragious  fierce- 
jieflcand  as  it  were  thetyrarrwe  of  barbarou*  kinges.  But  thcfe  be 
the  oracles ,  by  which  liic  Romaniftcs  will  hauc  therr  papacie  to  be 
*veyed.  Hereupon  arofe  tl  .ofc  norable  p:  incij  les ,  which  at  this  day 
haue  cuery  where  in  the  papacie  the  foicc  of  oracles :  that  the  Pope 
can  not  errc  :  that  ihtt  Pope  is  abouc  thr  Cdurcclls :  that  the  Pope  is 
the  vniuerfall  bifhop  of  all  bifliops.and  the  Supreme  head  of  the 
Church  in  earth  :  I  paifc  ouer  the  much  abiuidcr  lollies ,  which  the 
fooliih  Canoniftes  babble  inthiir  fcholcs :  to  which  yet  the  Romilh 
diuines  do  not  ontly  alfcnic  ,  but  do  allb  clap  their  handes  at  them, 
10  flatter  their  idolc. 

-  zi  I  will  notdeale  with  them  by  extremity  of  right.Some  other 
man  would  agamft  this  their  fo  ^reat  infolcnce  let  the  faying  of  Cy- 
p:  iane,  which  he  v(ed  among  the  bilhops  ,  at  whoes  coiincell  he  face 
as  chiefe.  None  of  vs  calkrh  himfclfe  b!{hopof  bifliopSjor  with  ty- 
rannous fearc  compeileth  his  fdlowc  biOiopsto  neccllitie  to  obey. 
He  would  obicd  that ,  which  a  litle  afterwarde  was  decreed  at  Car- 
thage.That  n«ne  fliould  be  called  Prince  of  Priefts,or  chiefe  bifhop. 
He  would  gather  many  tcftimonies  out  of  Hiftories  ,  Canons  out  of 
Synodes ,  and  many  fentences  our  of  the  bokes  of  olde  writers ,  by 
which  the  bifhop  of  Rome  (houid  be  brought  downe  into  the  fcU 
lowfhip  of  the  rcrt.But  T  polft  oucr  nil  thefc,lca(l  I  ihould  feeme  too 
precifely  to  preiTc  chcni.Buclec  the  bd^  patioocs  of  the  Ice  of  Rome 

000 


Cap.7.  Of  the  outwardc  mcanes 

aunfwcre  me,  with  what  face  they  dare  defcnde  the  title  ofvnioer* 
fal  bifhop, which  they  fc  Co  oft  to  be  condemned  with  curfc  by  Grc- 
gone.  If  Gregorics  tcftimonic  ought  co  be  of  fotcc,  they  do  thereby 
declare  that  Antichrift  istheir  biniop,bccaufc  they  make  him  vniuer- 
falLThc  name  alfo  of  hed  was  no  more  yfuall.  For  thus  he  faycth  in 
libr.4.  one  place.  Peter  is  the  chiefc  member  rn  the  body ,  lohn,  Andrewc 
fip.^>'  and  lames  the  hedcs  of  particular  peoples :  yet  they  all  are  membc  w 
of  the  Church  vnder  one  hed  r  yea  the  holy  ones  before  the  lawe# 
the  holy  ones  vnder  thclawe ,  the  holy  ones  vnder  gracb  >  are  Cct  a* 
mong  members ,  altogether  making  vp  the  body  of  the  Lorde  :  and 
no  man  euer  willed  to  haue  himfelfe  called  vniuer  fall.  Bat  whereas 
the  bifhop  of  Rome  takcth  vpofl  himfelfe  the  power  of  commaun- 
Libr.7.  ding  J  that  ihing  fmally  agreeth  with  that  whicii  Gregory  iaith  in  an 
EpiIto»  other  place,For  whereas  Eulolius  bifhop  of  Alexandria,had  faid  that 
'  *  he  was  commaunded  by  him ,  he  aunfwcred  in  this  wife.  I  pray  ye, 
take  away  this  word  of  commanding  from  my  hearing.  For  I  knowc 
what  I  am  and  what  ye  bc.ln  placc>yc  be  to  me  brethren :  in  mancr» 
ye  be  to  me  fathers.Thereforc  I  commanded  not,  but  Ieared*io  cell 
you  thofe  things  that  I  thought  profitable. Whereas  he  foextendeth 
his  iurifdidion  without  end,he  doth  therin  great  &  hainous  wrong, 
notonely  rothe  other  bidiops  >  but  al^fo  to  all  particular  Churches, 
which  he  foteareth  andplucketh  inpeece$,thathemay  bildehis 
feaie  of  their  ruincs.  But  whereas  he  exempteth  himfelfe  from  all 
rudgemcnts ,  and  will  fo  rcigne  after  the  mancr  of  rirantes,  that  he 
accompteth  his  owne  oiicly  luft  for  lawe  ,iliac  verily  is  fo  hainous, 
and  fofarre  from  ecclefiaflicaIlord<:r,that  it  may  m  no  wife  be  bornct 
for  it  vttcrly  abhorreth  not  oncly  ftom  aUfcling  of  godhneffc  ,buc 
aho  from  all  humanitic. 

2i     But  that  I  be  not  copcllcd  to  go  through  &  examine  al  things 

particularly ,  I  do  againe  appellc  to  them ,  that  will  at  this  day  be  ac- 

comptedihebeft  and  moft  faith  full  patroncsof  the  fee  of  Rome, 

whether  chcy  be  not  aihamcdto  dcfende  the  prefcnt  ftatc  of  the  pa- 

parrc :  which  ic  is  certainc  to  be  a  hundred  times  more  corrupt ,  than 

libr-  r.  it  was  in  rhe  times  of  Gregory  and  Bernard:which  ftate  yet  did  then 

hpill-s.  fo  much  difplcafe thofe  holy  men.Giegory  eche  where  coplaincih, 

7  &  2$.  that  he  is  to  much  diuerfly  drawen  away  with  forain  bu(incs:chat  he 

&  alibi.  -J  y^jjgj-  jhe  colour  of  bifhoprike  brought  back  to  the  wortd:wherin 

he  feruetn  To  many  cares  of  the  world  as  he  neuer  remembrerh  that 

he  ferued  when  he  was  a  lay  man :  that  he  is  prefled  downe  with  lu- 

mulce  of  worldly  afFaircs,that  his  minde  is  nothing  rarfcd  vp  to  things 

aboue :  that  he  is  (hakcn  with  many  waucs  of  caufcs  >  and  coifed  wicl) 

tempc- 


To  Saliiation.  Lib.4.  474 

tcmpcftcs  of  trouble  lomc  life:  To  that  he  may  worthily  fay,  I  ana 
come  intoihc  depth  of  the  fca.  Trucly  among  thofc  earthly  bu(i- 
nclTes ,  he  might  yet  leache  the  people  with  Sermons ,  priuatciy  ad. 
monilhc  and  corrcd  iuch  as  it  bclioucd  ,  order  the  Church  ,  gtuc 
counftU  to  his  fcllowe  biihops  and  cxhoft  them  to  then  dune  :  bc- 
fidc  thefe  things  there  remained  fomc  time  to  write :  and  yet  he  la- 
mcntcth  his  calamine,  that  he  is  drowned  in  ihcdepeftfea*  If  the 
gouerncmi  nr  af  that  tune  was  a  fea  :  what  is  to  be  fayed  of  the  pa- 
pacie  at  this  time  f  For  what  likcnclfc  hnuc  ihcy  together  ?  Here  be 
no  prcachings,no  care  of  difcipline.no  zelc  to  the  Churche.s,no  fpi- 
ricuall  doing.finally  nothing  but  the  world.  Yet  tl  is  maze  is  prnifcd, 
as  though  there  could  nothing  be  founde  more  orderly  and  better 
framt  d.But  what  complamtcs  doth  Bcrnarde  pourc  oiitjwhai  groncs 
doth  he  vttcr,whcn  he  lokcth  vpon  the  faultts  of  his  agtPVV'hat  then 
would  he  do, if  he  behcldc  this  our  agcof  iron.and  woifc  it  any  be 
woife  than  iron?  What  oblfinatc  wickcdin  fle  is  this,ftot  oneiy  ftiffly 
to  dcftnde  as  holy  and  diuinc,  that  which  all  the  holy  men  haue  with 
one  mouth  condemned :  but  alfo  to  abufe  their  teflimonie  to  the  dc- 
fenfc  of  the  papacie ,  which  it  is  Gcrtaine  that  they  ncucr  kncwe  of? 
Hovvbcit  of  Bcrnardes  time  I  confefl'c ,  that  then  the  corruption  of 
ill  ihiniS  was  fo  great, that  it  was  not  much  vnlikc  oui  timc.But  they 
arcwithoDt  all  lhame,that  fetche  any  prctcnfc  for  it,  out  of  that 
meane  age,lhat  is  the  time  of  Leo,Gregory,5i  fuch  other.  For  they 
do  like  as  if  one  ,  to  ft^bliHie  the  Monarchie  of  Emperowrs ,  would 
praife  the  oldc  llate  of  the  Empire  of  Rome :  that  is,  would  borrowe 
the  praifcs  of  hbcrtic,to  fct  forth  the  honor  of  tyranny. 

xj  Finally ,  although  all  thefe  things  were  graunted  them ;  ycc 
there  arifeth  offreHj  ancwe  ftrife  for  them, when  we  deny  that  there 
is  a  Church  at  R(  me,in  which  fuch  benefitcs  may  be  rclident :  when 
we  dcnic  that  there  is  a  bifhop.which  may  bearc  thefe  pnuilcgcs  of 
didnicic.  Admit  therefore  all  thofe  things  to  be  true ,  (which  yet  wc 
hauc  already  wroong  from  them)  that  Peter  was  by  the  mouth  of 
Chrift  appointed  bed  of  the  vniucrfall  Church  :  and  that  he  Icii  the 
honor  that  was  gcuen  him,  in  the  Ice  of  Rome  :  chat  the  fame  was 
ftablilhcd  by  the  authoritie  of  the  auncient  Church,  and  confirmed 
with  long  continuauncc :  that  the  Supreme  power  hath  bene  alway 
by  one  confent  geucn  of  all  men  to  the  bilhopof  Rome  :  that  he 
hath  bene  the  iiidge  of  all  both  caufcs  and  mcn,and  himfelfc  fubieft 
10  the  iudi;en)cnt  of  none .-  let  them  haue  alfo  more,  if  they  will :  yet 
1  anfwercin  one  word, that  none  of  thefe  things  auai!e,vn(eflc  thtrc 
be  at  Rome  a  Church  &  a  bi(hop.Tl)is  they  muft  net  dcs  grauntmc, 

000    ij 


Cap.7.  Of  the  outwardemeancs 

that  ic  can  not  be  the  morher  of  Churches ,  which  is  not  it  fcire  a 
Church  :  that  he  can  not  be  chiefc  ofbifhopsywhich  is  nothimfelfe 
a  bifhop  Will  they  therforc  haue  the  fee  ApoftoUkc  atRome?Thcn 
let  them  lliewc  me  a  true  and  lawefuU  Apoftlefhip.  WiH  they  hauc 
the  chief  bilhop?  Then  let  them  {hewe  me  a  bifhop.But  what?  where 
will  they  fliewe  vs  any  face  of  a  Church  ?  They  name  one  in  dcedc, 
and  haue  it  oft  in  their  mouth.  Truely  the  Church  is  knowen  by 
her  certamc  markcs :  and  bilhoprike  is  a  name  of  office.  1  fpeakc  not 
here  of  the  people:  but  of  the  goucrnmcnt  it  fclfe,  which  ought 
conimualiy  to  fliine  in  the  Church.  Where  is  the  miniftcrie  in  their 
Church,  fuch  as  Chrirtcs  inftitution  requircth?Let  vs  call  to  remem- 
brance that  which  hath  before  bene  fpokcn  of  the  office  of  Pricfts 
and  of  a  bifhop.  If  we  fhall  bring  the  office  of  Cardinals  to  be  tried 
by  tbat  rule, we  (hall  confeffe  that  they  are  nothing  leffe  than  Priefts. 
As  for  the  chicfe  bilhop  himfelfe ,  I  would  faine  knowe  what  one 
thing  at  all  he  hath  biihophke.  Firftitis  the  principall  pointinthe 
office  of  a  biihop ,  to  teach  the  people  with  the  word  of  God :  an 
other  and  the  next  point  to  that  is ,  to  minifter  the  facramcnis :  the 
third  IS  to  admonifhand  exhortjyea  and  to  corrcft  them  tbat  offend, 
and  to  hold  the  people  together  in  holy  difcipline.  Whatofthefc 
things  doth  hel^yeajwhat  doth  he  faine  himfelfe  to  do :  Let  them  tell 
therefore,  by  what  meanethcy  would  haue  him  to  be  compteda 
bilhopjthat  doth  not  with  his  little  finget ,  no  not  ones  fo  much  as  m 
outwarde  lhcw?,touche  any  part  of  a  bifliops  office. 

24  It  is  nor  fo  of  a  bifhop  as  it  is  of  a  king.  For  a  king,  although 
he  do  not  execute  that  which  belongeth  to  a  king ,  doth  neuerthe- 
Icfi'e  rcteine  the  honor  and  title.  But  in  iudging  of  a  birtiop  refped  is 
had  :o  Chnftes  commaundemcnt, which  alway  ought  to  be  of  force 
in  rhe  Church.  Therefore  let  the  Romaniftcsioofe  me  this  knot.  I 
dcnie  that  their  hy  bifhop ,  is  the  chiefe  of  bifhops,  forafnmch  as  he 
is  no  bifliop.  They  muft  needes  prouethislaft  pointtobe  fal!c,if 
they  will  haue  the  vidorie  in  the  firft.But  howe  fay  they  to  this,  that 
he  not  onely  hath  no  propcrtie  of  a  bi{hop,but  rather  all  things  con- 
trarie?  But  hers  ,0  God,  where  at  fliall  I  beginne?  at  his  learning,  or 
at  his  maners  ?  What  fliall  I  fav,or  what  (hall  1  leauc  vnfaidc  ?  where 
fhall  I  make  an  cnde  ?  This  1  fay :  that  whereas  the  world  is  at  this 
day ,  (tufFcd  with  fo  many  pcruerfc  and  wicked  dodrines  ,full  of  fo 
many  kindes  offuperftitions,  blinded  with  fomany  errors,  drowned 
in  fo  great  idolatry :  there  is  none  of  thcfe  any  where,  that  hathe  not 
cither  fiowcd  from  thenfe,or  at  Icaft  bene  there  confirmed.  Neither 
ischeicany  other  caufc  ^  why  the  biffiops  are  caried  with  To  greate 

rage 


To  Saluation.       Lib.4.  475 

rage  againft  the  dodrinc  of  the  Gofpell  newly  fpringing  vp  agntnc, 
why  they  bend  all cheirltrcngthcs  toopprefle  it,  why  they  kindle  vp 
kings  and  princes  tocrueltie  jbutbccaufc  they  fee  that  their  whole 
kingdom  dccaycth  &  faileth  down,  (o  Tone  as  the  Gofpell  of  Chi  ft 
£ometh  in  place.  Leo  was  cruell :  Clement  was  bloudie :  Paulc  is  a 
fierce  murthercr.  But  nature  hath  not  (6  much  moued  them  to  fight 
againft  the  truth ,  as  for  that  this  was  their  onely  meane  to  mamtain 
their  power.!  herforc  fith  ihey  can  not  be  fafejtiU  they  hauc  driucn 
awayChrift ,  they  trauaile  in  this  caufe  ,  as  if  they  did  fight  for  their 
religion  and  contries ,  and  for  their  owne  liues.  What  then  ?  Shail 
that  be  to  vs  the  Ccc  Apoftolike ,  where  we  fee  nothing  but  horrible 
Apbftafic?Shal  he  be  Chrittes  vicar, which  by  perfccuting  the  Gofpel 
with  furious  entcrprifes  ,  dorh  openly  profelTe  hin)felfc  to  be  An- 
tichrift  ?  Shall  he  be  Peters  fucccfl'our ,  that  rangcth  with  fwerd  and 
fire ,  to  dcftroy  all  that  cuer  Peter  hath  builded  ?  Shall  he  be  hcd  of 
the  Church  that  cutting  of  &  difrrembnngthc  Church  fiomChrift 
the  onely  true  head  thereof,  doth  in  it  felfepluclce  and  teateitin 
pieces  ^  Admiitc  verily  that  in  the  oldc  time  Rome  was  the  mother 
of  all  Churches :  yet  fins  it  hath  begon  to  be  the  fcate  of  Andchrift, 
it  hath  ccflcd  to  be  that  which  it  was. 

ly  We  fecmc  to  be  to  much  cmll  fpeakers  and  railcrs,  when  wc 
call  the  biihop  of  Rome  Antichrift.  But  they  that  fo  thinkc ,  do  not 
vndeiftandc  that  tliey  accufe  Paulc  ofimmodeftie,  after  whom  wc  io 
fpeake,yea  out  of  whoes  mouth  wc  fo  fpeake.  And  Icaftanyman 
obiede  ,  that  we  do  wrongfiilly  wreft  againft  the  bifhop  of  Rome, 
thefcwordcs  of  Paul  that  are  fpokcnto  an  other  intent.I  will  brefc- 
iy.fhewe,  that  they  cannorbeotherwjfc  vnderftanded,  butof  the 
jPapacie.  Paul  wntcth,  that  Antichrill  iliall  fitt  in  the  temple  of  God.  ,.  xjidl 
In  an  other  place  alfo  the  Holy  Ghoft  dcfcribing  his  image  in  the  2.4. 
pcrfon  of  AntiochuSjlTiewcth  that  his  kingdome  ftial  confift  in  hauti-  I^an.  7- 
ncfle  of  fpechc,and  blafphcmings  of  God.Hercupon  we  ^,ather,that  *J* 
it  is  rather  a  tyrannic  ouer  foules,  than  oner  bodies ,  that  is  raifed  vp 
againft  rhefpirituall  kingdom  of  Chrift.  Thcn,thatitis  fuch,as  doth 
not  abolifh  the  name  of  Chrift  and  the  Church :  but  rather  ftiould 
abufe  the  prctecc  of  Chrift,  and  lurke  vnder  the  title  of  the  Church, 
as  vnder  a  difguifcdvifour.  But  although  all  the  herefies  and  fedes 
that  hauc  bene  from  the  beginning,  belong  to  the  kingdome  of  An^ 
lichrift:  yet  where  as  Paule  prophecicth,  that  there  ftiall  come  a  de« 
parting ,  by  this  defcription  he  fignifieth ,  that  that  feate  of  abhomi' 
nation  ("hall  then  be  raifed  »p ,  when  a  certaine  vniucrfall  departing 
(hall  poiTcffe  the  Church ;  howfocucr  many  membrcs  of  the  Church 

000    iij 


Cap.7.  Of  the  outwardc  mcancs 

here  and  there  continue  mthe  true  vnitic  of  faith.  But  where  he 
addeth,  that  in  h)s  time  he  beg:in  in  a  myftcric  to  feitc  vp  the  worke 
of  iniquitic  ,  which  he  would  afterward  fhewe  openly  :  thereby  wc 
vndcrltand  ,  that  thi^  cilamicie  was  neither  to  be  brought  in  by  one 
man  ,  nor  to  be  ended  m  one  man.  Nowc  whereas  he  dot'i  fet  out 
Antichirft  by. this  marke  ,th:it  he  (hoiild  plucke  away  from  God  his 
due  honor, to  ti*ke  it  to  himfclfithis  is  the  chiefe  token  that  wc  ought 
to  followe  m  feeking  out  of  Antichrift  Specially  where  fuch  pride 
proccdeih  euen  to  the  publikc  difliparion  of  the  Church.  Sirh  thcr- 
fore  it  is  certaine  >  that  the  bilhop  of  Rome  hath  fhamelcfTely  con- 
ueyed  away  to  himfcifc  thu  wiiich  was  the  chiefe  propre  thing  to 
God  alone  &Chrjft,itf5nottobc  douted  but  t'l.it  he  is  the  capitainc 
and  ftanderdbe^ii  er  of  the  wicked  andabhominsblekingdome. 

z6  Nowc  let  the  Romr<nif!s  go,  and  obird  an  iquiiie  againft  vs: 
As  if  in  fo  great  alreration  of  all  t  ines  ,  ihelionor  of  iheSee  might 

"^*^^'   ftand  where  there  is  no  fee.  Euiebius  tellcth,  howc  God,  that  there 

'  I     rnight  be  place  for  his  vengeance ,  rcmoucd  the  Church  that  was  at 

Hicrufalcm  to  Pclla.  That  which  we  hcarc  to  haue  bene  ones  doonc, 

might  be  ofterdonnc.  Therefore  fcro  bindethi- honor  offuprc* 

macy  toaplace  ,  that  he  which  is  indcedethcmoft  hateful!  enemy 

ip»*vr^  ofChnftjthc  hieft  aduerf^rie  of" the  Gofpell ,  the  grcateft  wafter 
and  dcftroyer  of  the  Church.the  moft  crutll  iiaughierma  &  butcher 

*  •►  *  of  the  famtSjfhould  neuertheJclfc  be  accompted  the  vicar  ofjChrift, 
■  the  fucceflor  of  Peter, the  chief  biHiop  of  the  Church,onlybecaufc 
heocGupieth  the  kctha?  was  ones  fhechi:fc(l  of  allrthatvcnly  is  to 
much  to  be  fcorncd  and  foohlhc.l  fpeakc  not,  howc  great  diftcrencc 
there  is  bctwene  the  popes  chauncerie ,  and  a  well  framed  order  of 
the  Church,  Howbeit  this  one  thmg  may  well  take  away  all  dout  of 
this  queftion.  For  no  man  that  hath  his  right  wit,  will  thinkethc 
bifhopnke  enclofcd  in  leade  and  bullcs :  much  lefle,  in  that  fchoolc 
of  fraudcs  and  deccitcs,in  which  thingcs  the  Popes  fpirituall  gouern- 
tnent  confiftcth.  Therefore  it  was  verv  well  faid  by  a  certain  man, 
that  that  Church  of  Rome  which  is  bofted  of  ,is  long  ago  tourned 
into  a  court  which  onely  is  nowc  fecnc  at  Rome.  Neither  do  I  here 
accufe  the  faultes  of  men  rbutl  {hewe  that  the  Papacic  it  fclfcis 
dircdly  contrary  to  the  true  order  of  a  Church. 

17  But  if  wc  come  to  the  perfones  of  men  ,it  is  well  enough 
knowc  what  mancr  of  vicars  of  Chrift  we  fhall  finde.Iulius  forfooth, 
and  Leo,and  Clcmcnt,and  Paul,  fhalbe  pillers  of  the  chriftian  faith, 
and  the  chiefe  cxpofitours  of  religion.which  neuer  knewe  any  other 
thing  of  Chrii) ,  than  that  which  he  had  learned  in  Lucians  fchole. 

But 


To  Saluation.      Lib4.  47^ 

But  why  do  I  reckcn  vp  thrc  or  fewer  Popcs?as  though  it  were  dout- 
luljwhat  miner  of  forme  of  religion  the  Popes  with  their  whole  col- 
lege of  Cardinals  haue  fins  long  ago  profcffed,  &  at  this  day  do  pro- 
fcflc.  For  firft  this  is  the  prinapali  article  of  that  fccrct  Diumity  that 
rcigncth  among  them  ,  That  there  is  no  God  :  the  (ccondc  ,  Thac 
all  things  that  arc  written  and  taught  concerning  Chrift,  arc  lies  and 
ileceits :  the  third,  That  the  dodnne  of  the  life  to  come,  and  of  the 
kft  refurrcdion  ,arc  mere  fables.  They  do  not  all  thinke  fo :  and 
£cw,c  of  them  fpcake  fo.I  graunt.  But  this  hath  long  ago  beeon  to  be 
iheordinarie  rehgion  of  Popes.  Whereas  this  is  very  well  knowen 
to  all  that  knowe  Rome,yct  the  Romifhe  Diuincs  ceafTc  not  to  boft, 
that  by  Chriftes  priuile'ge  it  is  prouidcd,that  the  Pope  can  not  erre, 
becaufeitwasraid  to  Peter :  I  hauc  prayed  for  thee,  that  thy  faith 
fliould  not  faint.  What,  I  pray  you,winne  they  by  mocking  fo  (hame-  Luc.»J. 
lcirely,bui:  that  the  whole  world  may  vnderftand,that  they  are  como  J  ** 
to  thatextremitie  of  wickcdne^Tc ,  that  they  neither  feare  God ,  nor 
ftandc  in  awe  of  men^ 

28     But  let  vs  imaginCjthat  the  vngodlincs  of  thofc  Popes  whotn 
I  haue  fpokcn  of.is  hidden ,  becaufc  they  haue  neither  pubhlhed  it 
by  prechings ,  nor  by  writings :  but  onely  hauc  bewrayed  it  at  their 
table,and  in  their  chamber,  or  at  leaft  within  wallcs  of  houfes.  But  if    •     .^ 
jhey  will  haue  this  priuilege  to  be  of  force,whicK  they  prctcdc,they 
mull  ncedes  wipe  lohn  the.  xxij.  out  of  the  number  of  Popes,  who     • '  - 
openly  affirmed  that  foules  are  mortall ,  and  that  they  die  together  ""    * 
with  the  bodies  vncjl  tljc  day  of  rcfurrcdion.  And,  that  you  may  per- 
cciucthat  the  whole  See  with  her  principallftayes  was  then  wholly 
fallcn:none  of  all  the  Cardinals  withftode  fo  great  a  madneiTc ,  but 
the  fchoolc  of  Parife  moucd  the  king  of  Frauncc  to  compcU  him  to  Gerlbn 
recant  it.  The  kinge  forbad  his  fubicdes  to  communicate  with  him,  whicli 
TnleflTe  he  did  out  of  hande  repent :  and  the  rame,as  the  maner  is,hc   ^^ 
proclaimed  by  a  heralde.The  Pope  compelled  by  this  neccditie,  ab- 
iured  his  error.This  example  makcth  that  I  need?  not  to  difpute  any 
more  with  my  aduerfaries  about  this  that  they  fay,that  y  fee  of  Rome 
and  the  biOiops  therof,can  not  erre  in  the  faith,  becaufe  it  was  faide 
to  Peter,I  haue  prayed  for  thee,that  thy  faith  may  not  faintc.Truly  Luc.jj 
he  fell  with  fo  fowlc  a  kindc  of  fall  from  the  right  faith ,  that  he  is  a  5^ 
notable  example  to  them  that  come  after,that  they  arc  not  all  Peters 
which  fuccedc  after  Peter  in  the  biflioprikc.  Howbeit  this  is  alio  of 
it  felfe  fo  childi(h,that  it  needeth  no  aunfwere.For  if  they  will  drawe 
to  Peters  fucceiTours  whatfoeuer  was  fpoken  to  Peter ,  it  (hall  fol* 
ilow$  ch»P  they  arc  aU  Satam/oraTmuch  as  the  Lorde  faid  this  alfo  to  ^^  >^ 

OOO    iiij  »i* 


Cap.7.  Of  the  outward  mcancs 

Peter.  Go  beliindc  ,  thou  Satan ,  becaule  thou  art  an  offence  to  me. 
For  :t  Ihalbcas  caiy  for  vstoturne  backc  this  latter  faying  agauiA 
them,as  jt  fhalbe  for  them  to  obicd  the  other  againft  vs. 

2p     But  I  hft  not  to  ftriuc  with  them  in  playing  the  foole.Ther- 
fore  I  rcturnc  thether  from  whcnfe  I  made.digct  (fion.So  to  bind  the 
place,and  Chrift,anu  the  Holy  Ghoft,and  the  Church  together,  that 
whofoiiier  lie  in  that  place,  although  he  be  the  deuil,yec  he  mutt  bo 
iudgcdthe  vicar  of  Chrift,and  the  hed  of  :hc  Church,becaufe  it  was 
ones  the  featc  of  Peter:  I  fay  this  is  not  oncly  wicked  &  fclaunderou* 
to  Chrifl:,but  alfo  to  great  an  abfurdity  and  <igainit  common  reafon* 
I:  IS  already  long  ago  Cms  the  bilhops  of  Rome  are  either  without  al 
religion, or  the  grcatcft  enemies  of  rehgion.  Therefore  they  are  no 
more  made  the  vicars  of  Chnit  ^  by  realon  ot  the  featc  which  they 
^cf  occupie,than  an  idolhwhcn  it  is  fet  in  the  te'jjle  of  God,is  to  be  taken 
for  God. Nowe  if  their  maners  be  to  be  lodged  *ppon,  let  the  Popes 
themfclues  aumwere  for  thcmfelucs:whacone  thinge  at  all  there  is 
in  them,whenn  ihcy  may  be  knowen  for  biihot.^s.Firrt  vv-hereas  there 
is  fuch  life  at  Rome  ,  they  not  onely  winking  at  it,  but  alfo  a.s  it  were 
with  ferret  countenacc  allowing  it,tbis  is  vtteriy  vnmete  for  biibops, 
whoes  duetie  is  vvith  feucntie  of  difciplmc  to  rcliraine  thelicetiouf- 
nefle  of  the  people.  But  1  will  not  be  lo  rigorous  againft  them ,  to 
charge  them  witn  other  mens  fiiultes.  But  whereas  they  ihemfelues, 
vvith  their  owne  houfthold,with  almoft  y  whule  college  of  Cardinals, 
with  y  whole  flocke  of  their  clcrgie,aic  fo  eeuen  forth  to  all  wicked- 
nene,iiithincfle,vnclc3nnelfe,to  all  kindes  of  Jewde  and  mjfcheuouf 
doings  ,  that th^yrcfcmble  rather  monftersthan  men  :iherintruely 
they  bewray  thcll-Uies  to  be  nothing  Icflc  tha  bilhops.  And  yet  they 
neede  not  to  feare  Icaft  1  {hould  turrhcr  difciok  their  filthineffe. For 
both  I  am  wery  to  haue  to  do  in  fo  ftinking  mire ,  and  I  muft  fauour 
chaft  eares  ,  and  I  thinke  that  I  haue  already  enough  and  more  pro- 
ued  that  which  I  went  about:  that  is,  that  although  Rome  had  in  old 
time  bene  the  headof  Churches, yet  at  this  day  flie  is  not  worthy 
to  be  ildged  or\e  of  the  fmallcft  toes  of  the  Ci>urches  feete. 
'  go     As  concerning  the  Cardinals  (as  they  call  ihcm)I  can  not  tell 
howc  it  is  come  to  pafle ,  that  they  be  (6  fodeinly  r.'lcn  vp  to  fo  great 
dignide.Thii  name  in  Gregories  time  belonged  to  bifhops  only.For 
fo  oft  .is  he  make  th  mennon  of  Cardmals,he  meaneth  it  not  of  them 
oftheChurchof  Rome,  butofany  orher.'fo  that  brefely  ,  a  Cardi- 
ii.ill  Prieft  is  nothing  els  but  a  bilhop.  In  the  writers  before  tha rage 
Ifin  !e  not  this  name  3t  all.  But  I  fee  that  they  were  then  lelfc  than 
biihops,  whom  they  be  nowe  farre  aboue.  This  laying  of  Auguftme 

'  is  vvcll 


To  Saluation.         Lib.4.  477 

is  well  knowcn :  Although  according  to  ihc  names  ofhonorjwhich 
the  vfe  of  the  Church  hach  already  obtainca  ,  bifhoprike  is  greater 
than  priefthoode,yet  in  many  things  Augoftine  is  lefle  than  Hicrom. 
Here  in  deede  he  maketh  difference  betwcne  a  prieft  of  the  Church 
of  Rome  andothcr:but  he  indifferently  fetteth  them  all  behindc  the 
bilhops.And  f  was  fo  long  obfcruedjthat  m  y  Counccl  at  Carthage, 
when  there  were  prefenc  two  legates  of  the  lee  of  Rome  ,  the  one 
a  bi(hop,the  other  a  pricft,thc  prieft  was  thruft  back  into  y  laft  place. 
But  not  to  folow  two  old  exampleSjthereremaineth  aCouncelhol- 
dcn  vnder  Grcgorie  at  Rome.at  which  the  pneftes  fate  m  the  lowtft 
pl3ce,&  fubicribed  feuerally  by  themfclues,  as  for  the  Dcacons,they 
nad  no  place  at  al  in  fubfcribrng.  And  truely  they  had  then  no  oifficc, 
-but  to  be  prefent  and  vnder  the  bifhop  at  miniftring  of  dodrinc  -nd 
of  the  facramcnts.Now  the  cafe  is  fo  changed,that  they  are  become 
the  couTins  tjf  kings  and  Eraperours.  And  it  is  no  dout  but  that  they 
grew  vp  by  htle  and  litle  together  with  their  heade ,  till  they  were 
aduaunccd  to  this  hie  toppe  of  dignity.  But  this  alfo  I  thou^hi  good 
to  touch  ilionly  by  the  way ,  that  the  readers  might  the  better  vn- 
derftande,  that  the  See  of  Rome,  fuch  as  it  is  at  this  day,doth  much 
differ  from  that  auncient  onejVndei  preienfc  wherof,  ic  doih  nowc 
maintainc  and  defende  it  felfe.But  of  what  fort  foeucr  they  were  in 
old  time,  forafmuch  as  they  haue  now  noti^.inrc  of  the  true  and  law- 
full  office  in  the  Church,they  rccame  only  a  deceitful  colour  &  vainc 
vifounyea  forafmuch  as  they  haue  all  thinc,,es  ftcerly  contrary,it  was 
neceffary  that  that  (hould  haopen  totbem,which  Grcgorie  wrytcih 
fo  oit.T  fay  ir(rayth  be)wepinr.c:I  giuc  warninge  of  it,gronin9;v  Cnh 
the  order  of  priefthoode  is  fallen  within  ,  it  (hall  alfo  not  be  able  to  ^ '  ,f^^ 
ftand  long  wit)  out. But  rather  u  behoued  that  this  fnould  be  fulfilled  &  55. 
in  the  which  Malachie  fayth  of  fuch :  Ye  haue  gone  backe  out  of  the  Lib  5. 
way,and  haue  made  many  to  ftumble  in  the  iaw.  Therefore  ye  h'aue  ^'"(*- ' 
tnadc  voide  the  coaenant  of  Lcui,fayth  the  Lord  Therf'orc  bcholde  ^    '*• 
I  haue  giuen  you  out  of  eftimation,and  vile  to  all  the  people.  Now  I 
leauc  It  to  all  the  godly  to  thinke  of  what  fort  is  that  fupremc  height  • 
of  the  Hierarchic  of  Romc,whereunto  the  Papiftes  with  abhomina- 
bic  (hamelefneffe  ftickc  not  to  make  fubied  the  very  worde  of  God, 
wkich  ought  to  haue  bin  honorable  &  holy  both  to  hcaucn  &  earth, 
Bicn  and  AngcU. 


Cap.8.  Of  the  outward  mcancs 

The  viij.  Chapter. 

Ofthi  pevvtr  of  the  Church  di  touching  the  artielet  »fFaith:ir  vtt'ttk 

how  vttbndled  Ucontioufnti  it  hath  m  the  Pap4ey  bin  vvrejltd 

to  corrHpt  <»//  fnrenejfe  of  "Deilrine. 

NO  w  folowcth  the  third  place,  of  the  power  of  the  Church, 
which  partely  coniiftcch  in  all  the  biOioppes  >  and  partc- 
ly  in  the  CounccUes,  and  chofe  either  prouinciall  or  gcne« 
rall .  I  fpeake  onely  of  the  fpirituall  power,  which  is  pro* 
per  to  the  Church .  That  coniiftcth  either  in  dodrine ,  or  in  iurif- 
didion ,  or  in  makinge  of  lawes .  Do^rine  hath  two  partes ,  the  au« 
thoritie  to  tcache  articles  of  Dodrine,  and  the  expoundinge  of 
them.  Before  that  we  beginne  to  difcourfc  of  eucry  one  of  thcfe  in 
fpecialcy ,  we  will  that  the  godly  readers  be  warned,  that  whatfoeuer 
is  taught  concerning  the  power  of  the  Church ,  they  mull  remem- 
:or.  bcr  to  applie  it  to  that  ende,  whereunto  (  as  Paule  tcftifieth  )  it  was 
^^  giuen :  that  is,  to  edification ,  and  not  to  deftru^ion  :  which  who  fo 
'*    lawefully  vfe  ,  they  thinke  themfcluf  s  no  more  than  the  miniftcrj 
of  Chrill,  and  therewithal!  the  miniftcrs  of  the  people  in  Chrift, 
Nowe  of  the  edifyinge  of  the  Church ,  this  is  the  onely  way,  if  the 
minifters  themfelucs  cndeuour  to  prcfcruc  to  Chrift  his  authoritie, 
which  can  not  othcrwife  be  fafe  vnleflle  that  be  left  vnio  him ,  which 
hcreceiued  of  his  Father :  that  is  ,that  he  be  the  onely  fchoolemai- 
fter  of  the  Church.  For  it  is  wryttcn,  not  of  any  other,  but  of  him  a- 
,  _  lone,Hcare  him.The  power  of  the  Church  thcrfore  is  not  to  be  fpa- 
ringly  fct  forth,  but  yet  to  be  enclofed  within  ccrtaine  boundes,  that 
it  be  not  drawen  hither  and  thither  after  the  luft  of  mcn.Hereunto  ii 
fbalbc  much  profitable  to  note,  how  it  is  defcribcd  of  the  Prophctcs 
and  Apoftles.  For  if  we  fimply  graunt  vnto  me  fuch  power  as  they  lift 
to  take  vppon  them,  it  is  plainc  to  all  men,  what  a  flippery  readineffe 
there  is  to  fal  into  tyranny,which  ought  to  be  farre  from  the  Church 
ofCbrift. 

z  Thcrfore  here  it  tnuft  be  f cmcmbred,that  whatfoeuer  author!* 
ty  or  dignity  y  holy  Ghoft  in  the  fcripture  giueth  either  to  the  pricftt 
or  to  the  Prophets,or  to  the  Apoftles,  or  to  the  fuccefTours  of  the  A- 
poftlcs,al  that  fame  is  giuen,not  proprely  to  the  men  themfclues,buc 
to  the  miniftery  ouer  which  they  are  appointed,or(to  fpeake  it  more 
plainly  in  one  word)whereof  the  miniftery  is  commited  to  them  For 
if  we  go  through  them  all  in  order ,we  ihall  not  finde  that  they  had  a- 
ny  authority  to  teach  or  to  anfwere,but  in  the  name  and  word  of  the 
Lord.For  when  they  are  called  to  the  o^ce^it  is  alfo  cnioyned  them, 

(hai 


To  Saluation.         Lib4.  478 

ihat  they  fhould  bung  noihingc  of  thcmfciucs,  but  fpeakc  out  of  the 
mouth  of  the  Lord.  And  he  himfclfc  doth  not  bring  them  foorth  to 
be  heard  of  the  people  ,  before  that  he  hauc  giuen  them  mftiudions  Eko.  j.4 
what  they  ought  10  fpcakc,to  tlic  cntent  that  they  (ho  jld  fpcake  no- 
thing bcfidc  his  word.Moles  himfch'e,the  prince  of  all  the  Prophets, 
was  to  be  heard  aboue  the  reftrbut  he  was  firft  inftrufted  with  his  c6-  Exo.14, 
maundemetcSjthat  he  might  not  declare  any  thing  at  all,but  fro  the  ?* 
Lord.  Tnereforeitis  fayd,ihat  the  people  when  they  embraced  his     '^'*  * 
dodrine,bclcucd  in  God  and  in  his  feiriiant  Mofes.  Alfo  that  the  au- 
tiiority  ofrhepritftcs  ihould  notgjjDwincxjntcmpt^itwasftitbiifhed 
with OToft  grieuous  penalties. But  ther^ithall  the  Lord  fijeweth  vpon  Mala  >• 
what  condition  they  were  to  be  heard, when  he  faith  y  he  hath  made  4.  Sc  6, 
liiscoucnac  with  Leui,  that  the  law  of  trueth  (hould  be  in  his  mouth. 
And  a  litie  after  he  addcth:Tbe  hps  of  the  pricft  (bal  kepc  knowledge, 
&  they  ihal  rccjuire  the  law  at  his  mouthtbccaufc  he  is  the  angcU  of 
the  God  of  hoftcs.  Therefore  if  the  pritft  will  be  heard,  Itt  him  fhew 
hiraljclfc  the  melfingerofGodrthat  is,  let  him  faithfully  reportc  the  Deu.17 
c6mauii<icmcnts  that  he  receiued  of  his  author.  And  where  it  is  fpe-  'o» 
cially  encrcj^tc.d  of  the  hearing  of  them,  this  is  cxprefly  fct,That  they 
may  anfwere  according  to  the  law  of  God. 

J     Wh.u  maner  of  power  the  Prophets  generally  had,i$  very  well 
d^fcribcd  in  EzechiehThou  fonne  of  man(riyth  the  Lord)  I  hauc  gi-  £^^« 
uenthce  tobca  warcheman  to  the  houfe  of  Ifraell.  Therefore  thou  17. 
fhalt  heare  the  worde  out  of  mv  mouth  ,  and  thou  {halt  declare  it  to 
them  from  me. He  that  is  commaunded  to  heare  out  of  the  mouth  of 
the  Lorde,is  he  not  forbidden  to  inuent  any  thinge  of  himfclfc  ?  But 
what  is  to  declare  from  the  Lord  ,  hut  fo  to  fpeakc  as  he  may  boldely 
toaftjthat  it  is  not  his  ownc,buc  the  Lords  word  y  he  hath  brought? 
The  k\£t  fame  thm^is  in  Hicrcmy,in  other  words. Let  the  Prophet  jj'*^**' 
^(ay tb  he)wirh  whom  is  a  drcame,  tell  a  drcame:&  let  him  that  hath 
my  word  fpcake  my  word  true.  Certainly  he  appointeth  a  law  to  th^ 
«ll. And  thatis  fuch,  that  he  pcrmitteth  not  any  to  teach  more  thaa 
he  is  commaunded.  And  after  he  calleth  it  chafFe.all  that  is  not  come 
from  himfclfe  only.Therfore  none  of  the  Prophets  themfelucs  ope- 
ned his  mouthjbut  as  the  Lord  told  him  the  wordes  before.  Wheru-  E***^  f- 
pon  thcfc  fayings  arc  fo  oft  found  among  thcmrthe  word  of  the  lord,  ^"'»*«^ 
the  burden  of  the  Lord,fo  fayrh  the  Lord,  the  mouth  of  7  Lord  hath 
fpokca  And  worthily.  For  Efay  cried  out  that  he  had  defiled  lips.  Ic-  p. 
rcmy  cofcfTed  that  he  could  not  fpeakc,becaufc  he  was  a  child rWhat  j^^  ,'J 
f  oulde  proccede  from  the  defiled  mouth  of  the  one,  and  the  fooliih 
mouch  of  the  ocherjbucyocleaneand  vnwifcjif  chey  had  fpok^  their 


Cap.8.  Of  the  outward  mcancs 

owne  rpcch?But  his  lips  were  holy  and  pure,  when  they  began  to  be 
the  inftruments  of  the  holy  Ghoft.  When  the  Prophets  are  boundc 
with  this  religion ,  that  they  deliucr  nothingc ,  but  that  which  they 
hauc  recciued ,  then  they  be  garnilhed  with  notable  power  and  ex« 
cellent  titles.  For  when  thcloi  de  tcftifieth ,  that  he  hath  fct  them  o- 
uer  nations  and  kingdomes,to  plucke  vp  and  to  roote  out,to  dclhoy 
era. lo  and  plucke  downc,  to  build  and  to  plant ,  he  byandby  adioyneth  chc 
caufctbecaufe  he  hath  put  his  words  in  their  mouth. 

4  Now  if  you  loofee  to  the  Apoftlcs  :  they  are  in  deedc  commen- 
ded with  many  &  notable  titles,  that  they  are  the  light  of  the  world, 
and  the  fait  of  the  earth,that  they  are  to  be  hearde  in  ftcde  of  Chrirt, 
that  whatfoeucr  they  binde  or  loofe  in  earth  fhalbc  bound  or  loofed 
in  heauen.  But  in  their  very  name  they  fliew  how  much  is  permittc4 
them  in  their  officcrthat  is»if  they  be  Apoftles,  that  they  fhould  not 
prate  whatlocucr  they  hft:but  (hould  faithfully  report  his  commaun- 
dements  fro  whom  they  arc  fcnt.And  the  words  of  Chrift  arc  plauic 

i«at.»8  .cnoughjin  w  he  hath  determined  their  embaflagerwhe  he  commau-' 

*'         ded  the  to  go  &  teach  all  nations,  all  thofe  things  y  he  had  comaun* 

ded.Yea  &  he  himfelfe  alio  receiucd  this  law,&  laid  it  vpo  himfehc, 

ohn.7.  that  it  ihould  be  lawfuU  for  no  ma  to  rcfufe  it.My  dodrinc(rayih  he) 

^'        is  not  mine ,  bur  his  that  fcnt  me,  my  fathers.  He  that  was  alway  the 

only  &  cternall  counfeller  of  the  F3thcr,&  he  that  was  appointed  by 

the  Father  the  Lorde  and  fchoolemaifter  of  all  men  ,  yet  becaufe  he 

executed  the  miniftcry  of  techingc,prcfcribed  by  his  owne  example 

to  all  minifters  what  rule  they  ought  to  folow  in  teaching.Therforc 

the  power  of  the  Church  is  not  inSnit,but  fubiedto  the  word  of  the 

lord,&  as  it  were  cnclofcd  in  it. 

5  But  fith  this  hath  from  the  beginning  bin  offeree  in  the  church,^ 
,  &  at  this  day  ought  to  be  in  force,thac  the  fcruantcs  of  God  (hould 

teach  nothingjwhich  they  haue  not  learned  of  him:yct  according  to 
the  diucrfity  of  times  they  had  diuers  orders  of  learning.But  that  or- 
Hat  X  ^^^  which  is  now,much  differeth  from  thofe  that  were  before.Firft  if 
ty. '  *  it  be  true  which  Chrift  fayeih,  that  none  hath  feene  the  Father,  but 
the  Sonne,  and  he  to  whom  it  hath  pleafed  the  Sonne  to  {hew  him:ic 
behoued  verily  that  rhcy  ftiould  be  alway  dirc^cd  by  that  eternal  wif* 
dom  of  the  Fathcr,which  would  come  to  the  knowledge  of  God.  For 
how  (hould  they  either  haue  comprehended  in  minde,or  vtrered  the 
miseries  of  God,but  by  his  teaching,  to  whom  alone  the  fccretes  of 
the  Father  are  ope?Thcrfore  the  holy  fathers  in  old  time  knew  God 
noothcr  wife  but  beholding  him  in  the  Sonne  as  in  a  glaife.When  I 
fay  diis,l  mcane  that  God  did  ncuer  by  aoy  other  ipcane  difclofe  him 


ToSaluauon,         Lib.4.  47^ 

felfc  to  men  but  by  the  Sonnc,that  is,hi$  only  wifdom,!ighr,&  truth. 
Outofthisfountainedid  Adam.  NocAbrahamJfaacJacob  &thc 
other  drawc  all  the  knowledge  that  they  had  of  hcaucnly  dodrinc. 
Out  of  the  fame  fountainc  haue  alfo  all  the  Prophets  theiclues  dra- 
wen  all  the  heaucnly  Oracles  ihat  they  vttcred  For  verily  this  Wifc- 
dom  hath  alway  difclofed  it  feltc  by  moe  waies  than  oncTo  the  Pa- 
inarchcs  he  vfcd  lecretreuclationsrbut  thcrwirhall  toconfiime  their 
mindcSjhc  adioyned  iuch  iignes.that  it  could  not  be  doutful  to  them, 
that  It  was  God  that  fpake.The  Patriarchcs  conucicd  ouer  ft  5  hand 
to  hand  to  poftcTity,that  which  they  had  receiucd.  For  the  Lord  left 
it  with  them  to  this  cntcnt,ihat  they  lliould  fo  fpread  it  abroadc.  But 
the  children  and  childrcns  children,by  God  fecretly  informing  the, 
did  know  that  that  which  they  heard  was  from  heauen ,  &  not  from 
the  earth. 

6  But  when  it  plcafed  God ,  to  raifc  a  more  apparant  forme  of  a 
Churchjhc  willed  to  haue  hi*  word  put  in  wryting  &  noted,that  the 
pricftes  (hould  fetch  from  thcfe  what  they  might  dcliuer  to  the  peo- 
ple,and  that  all  the  dodrine  that  (hould  be  taught  fhould  be  tried  by 
that  rule.Thcreforc  after  the  pubiifliing  of  the  law,whcn  the  prieftf 
arc  commaundcd  to  teache  out  of  the  mouth  of  the  Lord,  chcmea-  ***  * 
ninge  iSjthat  they  fhould  teach  nothinge  ftraungc  or  difFsringc  from 
that  kinde  of  learning  which  the  Lord  comprehended  in  the  lawe:5c 
to  addc  anddimini(h  was  vnlawful  for  them.Then  followed  the  Pro- 
phetcSjby  whom  in  dcdt  the  Lord  publifhcd  new  oracles  to  be  added 
to  tlie  law  :  but  yet  not  fo  new,but  that  they  came  out  of  the  law,8c 
had  refpcd  vnto  it  For, as  touching  dodrine,they  were  only  cxpofi- 
tors  of  the  law,&  added  nothing  vnto  it,but  prophecies  of  things  to 
come.Thofe  exceptcd,thcy  vttcred  nothing  elfc  but  a  pure  cxpofitio 
of  the  law.Bui  becaufe  it  pleafed  the  Lord  that  there  fhould  be  a  plai- 
ner &  larger  dodrinc,  that  weake  confcieces  might  be  the  bcttier  fa- 
ti5fied:he  commaudtd  that  the  Prophecies  alfo  (liould  be  put  in  wri» 
ting,and  accompted  parte  of  his  word.  And  hereunto  were  added  the 
hirtories,  which  are  alfo  the  works  of  the  Prophcts,butmadc  by  the 
endiiinge  of  the  holy  Ghoft.  I  recken  the  Pfalmes  amonge  the  Pro- 
phecieSjbecaufe  that  which  we  attribute  to  the  prophecies  is  alfo  co- 
mon  to  the  pfalmcs .  Therefore  that  whole  body  compaded  of  the 
Jaw, prophecies,  pfalmcs  &  hiftoricr,  was  the  word  ofy  Lord  toy  old 
pcoplcjby  the  rule  whereof  the  pricfts  &  teachers  eue  vnto  Chriftcs 
time  were  bound  to  examine  tlcir  dodrinernci'her  was  it  awful  for 
them  to  Iwarue  either  to  the  right  hand  or  to  the  lcft:hecnnfe  all  their 
office  was  cndofcd  within  thcfc  boundes,thac  they  HiouldaunTwert 


Cap.8.  Of  the  outward  mcancs 

the  people  out  of  the  mouth  of  God.  Which  is  gaiiicrcd  of  a  noCi* 
'***  ble  place  of  Malachie,whei'c  he  bidJcch  them  to  be  mindefull  of  the 
l2w,&  to  giue  hcdc  to  it,  eucn  to  the  prcichinge  of  the  Gofpcll.For 
thcrby  he  forbiddcth  them  ail  new  found  dodrincS,&  grauntcth  'he 
no  ieauc  to  fvvarae  neuer  fo  litle  out  of  the  wav  whieh  Mofes  haddc 
faithfully  (hewed  the.  And  this  is  the  rcafon  why  Dauidfo  honorably 
fctccth  out  the  cxccllecjr  of  the  law ,  &  rehcarfeth  lb  maity  praifcs  of 
it:that  is,  that  the  I  ewes  fliould  couet  no  foTcin  thing  wKhout  U)lith 
Within  rt  was  all  perfedion  enclofed.  ; 

7  But  when  at  laft  the  Wifdom  of  God  was  openly  (hewed  in  the 
fie(hc  >  that  fame  Wifdom  with  full  mouth  declared  vnto  rs  all  chat 
cucr  can  with  mans  witte  be  Gomprchended,or  ou-ht  to  be  thought 
conccmingc  ihcheauenly  Father.  Nowe  theteforc,(]nce  Chnftthc 
fonncof  righteoufnefle  hath  (luncd,  vvc  haue  a  pcrfcd  brightnclTc 
of  the  trueth  of  God,  fuch  as  the  clearenefTr  is  wont  to  be  at  middc 
day ,  when  the  light  was  before  but  dimme.  For  verily  rhc  Prophetc 
meant  not  tofpeake  of  any  mcane  thinge,when  he  wrote  that  God 
He  1.1.  *"  <^'de  time  fpakcdiuerllv&  many  wayer  to  the  fathers  by  the  Pro- 
phctes:buty  inthefclartdaieshc  bej^an  to  fpeak  tovs  by  his  btloued 
Soime.  For  l.e  (ignifieth,  yea  he  openly  declarcth,  thai  Godwill not 
hereafter,  as  he  did  before,  fpcake  fomctime  by  feme  and  fometimc 
by  other,  nor  wiUadde  Prophecies  to  Prophecies,  or  rcuelations  to 
rcuelatrorts:but  that  he  hath  fo  fulfilled  all  the  paries  of  teachingc  in 
,  the  Sonne  ,  that  ihcy  muft  haue  this  of  him  for  the  laft  and  eternall 
teftimony.  After  which  fort  al  this  time  of  the  new  Teftamcnt  whcr- 
in  Chrift  hath  appeared  to  vs  wrdi  the  preaching  of  his  Gofpell  cuen 
to  the  day  of  nidgemciTt,  is  cxprelKrd  by  the  laft  hourc,thc  laft  times, 
the  Lift  dates:  to  the  end  verily  that  contented  with  the  pcrfedion  of 
the  dodrinc  of  Chrift,wc  (hould  learnc  ivcithcr  to  faine  vs  any  ncwc 
befidc  it,or  rcceiuc  it  fained  of  othcr.Thcrforc  not  without  <  aufe  the 
Father  hath  by  lingulai"  |Jrerogatiuc  ordayned  the  Sonne  to  be  our 
Teacher:commaundinghim,andnotanyman,to  be  heard, He  did- in 
^at  17  ^^^^^  ^^  ^^^'  wordes  fet  out  his  fchoolemaittcrfhip  vnto  v$,when  he 
;,  fayd ,  hcare  him  :  but  inwhich  there  is  more  weight  and  force  than 

men  commonly  thinke.For  it  is  as  much  in  efJed,as  if  leading  vs  away 
from  all  dpdrines  of  men, he  (hould  bring  vs  to  him  only,and  com- 
maud  vs  to  iooke  for  al  rhc  dodrinc  of  faluation  at  him  alonc,to  hang 
vpon  him  alone,  to  deaue  to  him  alone ,  finally  (as  the  very  wordes 
do  found)ioharkctothcvoiceofhim  alone.Andtruely  what  ought 
there  now  to  be  cither  looked  for  or  dcfrred  at  the  hand  of  man.whco 
the  very  worde  of  iitc  hath  familiarly  and  openly  difctofcd  himfclfe 

vnio 


To  Saluation.         Lib.4.  480 

▼hto  vs?Yca  but  it  is  mccc  that  the  mouthcs  of  all  men  be  niuc,after 
that  hcjin  whom  the  hcaucniy  Father  willed  to  hauc  ai  the  trcafures 
of  knowledge  and  wifedome  to  be  hiddcn,hach  once  fpoken.and  (b 
(pokcn  as  became  both  the  wifdom  of  God(which  is  in  no  parte  vn-  loha.^. 
,  pcrfed)  and  Medias  atwhofc  handc  thercuelationof  ailthingesis  15. 
hoped  fonchac  is  co  fay.that  he  left  nothinge  afterward  for  other  to 
be  fpoken. 

8  .  Let  this  therfore  be  a  ftcdfaft  principle.'^  there  is  to  be  had  n<» 
other  word  of  God,  wherunto  place  (hould  be  giuen  in  the  Church* 
than  that  which  is  contained  firil  in  the  la  we  &  the  Prophets,&  thea 
in  the  writinges  of  the  Apoillcs:  and  that  there  i>  no  other  maner  o£ 
teaching  rightly,but  accordinge  co  the  prefcription  and  rule  of  thaC 
word.  Hereupon  alfo  we  gather,that  there  was  no  other  thing  graua* 
ted  to  the  Apoftles,but  that  which  y  Prophets  had  had  in  olde  timer 
that  is,that  they  (lioulde  cxpounde  the  olde  Scripturc,and  (hew  that 
thofe  thinges  that  are  therein  taught  arc  fulfilled  in  Chrid :  and  yec 
chat  they  fhouldc  not  do  the  fame  but  of  the  Lord,that  i$  tofay^che 
Spirit  of  Chrili  going  before  them,  and  after  a  certainc  maner  endi- 
tinge  wordes  vnro  them.For  Chrift  limited  their  embaffage  with  this 
condition  when  he  commaunded  them  to  go  and  teache »  not  fuch  ^^  ' 
thinges  as  they  ihcmfclues  had  rafhely  forged ,  but  all  thofe  thinges 

that  he  had  commaunded  them.  And  nothing  could  be  more  plainly  Micaj 
fpoken,  than  that  which  he  fayth  in  an  other  place:but  be  not  ye  caU  ** 
led  mai(lers,for  oncly  one  is  your  maifter,  Chrift.  Then,to  emprinc^,  ,  A 
this  more  decpely  in  their  minde ,  he  rcpeateth  it  twife  in  the  fame^'Yj'V 
place.  And  becaufe  their  rudenes  was  fuch,  that  they  could  not  coa^jyf*^ 
ceiue  thofe  thinges  that  rhey  had  hearde  &  learned  of  the  mouth  of  1  >*^  ^ 
their  maiftcr,thcrfore  the  Spirit  of  trueth  is  promifed  them,by  whom  loh.  14, 
they  (hould  be  diredcd  to  the  true  vnderHading  of  all  things.For  that  %6.Sci4 
(ame  rcftraining  is  to  be  diligently  noicd,wherethis  office  is  ^idigned  'J* 
CO  (he  holy  Gho(i,to  put  the  in  mind  of  all  thofe  things  y  he  before 
taught  them  by  mouth. 

9  Therefore  Peter  who  was  very  wel  taught  how  much  he  mighc 
lawfully  do^le.iucth  nothing  either  to  himfelf  or  other,but  to  diftri- 

bute  the  do^rine  deliuered  of  God.Let  him  that  fpeakcth(fay  th  he)  ,.p^4» 
fpcake  as  the  words  of  God,y  i<5  co  fay,not  doutingly,  as  they  are  wot  n. 
to  tremble  whofc  own  confciencc  milgiucth  thcm,but  with  furc  con- 
fidencc,w  bccomethihe  fcruat  of  God  furnifhed  with  afTured  in(ka« 
ftions.  What  other  thingc  is  this,  but  to  forbid  al  inueiitions  of  mant 
mindcjfrom  what  head  foeuer  ihey  hauc  procedcd,y  the  pnr^  word  of 
God  may  be  heard  &  learned  in  the  church  of  y  faichful^co  take  awajr 


Cap.8.  Of  the  outward  mcancs 

the  ordinances  or  rather  the  tayncd  deui'es  of  ail  men,  of  what  de* 
grce  Joeuer  they  be,  that  the  decrees  of  God  onely  may  remainc  in 
forcef'Thefe  be  thofe  fpiiitu?.llarmures,m!ghty  throu-^h  God  locaft 
downe  holde.s :  by  which  the  fiithfull  feruantes  of  God  may  throwc 
downe  counieiles ,  and  all  height  that  aduaimceth  it  fclfe  againft  the 
knowledge  of  God  ,  and  may  le.-dc  all  knowiidgc  captiue  to  obey 
Chrift.Lo  this  is  the  loueraigne  power,  wherewith  it  behoueth  the 
Paflofs  of  the  Church  to  be  endiicd  ,  by  what  name  foeuei  they  be 
calledjthat  is,  that  by  tl,e  word  of  God  they  may  with  conhdence  be 
bold  to  do  all  thmgescmay  compell  all  the  lfrcngth,glory,wifdom  Si, 
height  of  the  world  to  yeelde  and  obey  to  his  maiefly ;  being  vphol- 
den  by  his  power,  may  commaunde  all  cuen  from  the  hieft  to  the 
lowcft.may  build  vp  the  houfe  of  Chrift  and  pull  downe  the  houfe  of 
Satanrmay  ftede  the  Inecpe  and  driuc  away  the  vvolues:may  inftruft 
and  exhort  the  willing  to  Icarnc :  may  reproue,rchuke  &  fubdue  the 
rebellious  and  ftabbornermay  bmde,  and  loolccfinaily  may  thunder 
and  hghtcn,  if  nede  bc:but  all  thingc*  in  the  word  of  God.Howbcit 
^  there  i$,as  I  haucfaidjthisdiftcrenccbawcnethe  Apottlcs  andtheif 
fucceflorSjtbat  the  Apoftles  were  the  ccrtaine  and  authentikc  fecrc-t 
tancs  oftheiioly  Ghoft,  &  therefore  their  wrytings  are  to  be  cftc- 
mcd  for  the  Oracles  of  God :  but  the  other  haue  none  other  office^ 
but  to  teach  that  which  is  fct  forth  and  written  in  the  holy  Scriptures, 
We  determine  therefore,  that  this  is  not  nowe  left  to  faithfall  miniw 
ftcrsjihat  they  may  coyne  any  new  dodrine,but  that  they  ought  fim*^ 
ply  to  cleauc  to  y  dodiinc,whefunto  the  lord  h.ith  made  al  me  with- 
out exception  fubjcd.  When  1  fay  this,my  meaninge  is  not  onely  to 
ihew  what  is  lavvfull  for  ail  particular  mcn,but  alio  wi  .at  i;  lawfull  for 
the  whole  vniuerfall  Church.  Now  as  touchinge  all  particular  men: 
Q-      Patiic  verily  was  ordained  by  thfLorde  Apoftle  to  the  Corinthians.' 

[^,  but  \h  denicth  that  he  haih  dominion  oucr  their  faith  .  Who  nowe 
d.ire  take  a  dominion  vpon  himftlfe,whtch  Paule  teftifieth  that  it  bc-^ 
longed  nor  to  him  ^  T  he  had  acknowledged  himfelfe  to  hc«ue  this  li- 
bei  ty  of  teachmgjth  t  whatfoeuer  y  Paftor  tcacheth  he  may  therein 
of  i  liiht  rccjuirc  to  be  belcucd :  he  would  neucr  haue  taught  the  Co- 
rinthians this  difciplinc,that  while  two  or  three  Prophets  fpeake^thc 
reft  fliouldiude;e,&  if  it  were  reuealed  to  any  that  fatCjthc  fir  ft  (hould 
holde  'lis  peace.  For  fo  he  fpared  none,  whofe  authority  he  made  not 
fubJi'd  to  the  iudgemeniofthe  word  of  God.Bui,wil  ibme  man  fay, 
of  the  whole  vni'ierO^ll  Church  the  cafe  is  orherwife .  1  anfwerc  that 
in  nn  other  place  P?.ule  meeteth  with  this  dout  alfo,  where  he  fayth, 

lonj.io  jjj^j  PjjjIj  jj  |jy  h€a«ng€,and  hcaringc  by  the  word  o£Cod.  TweU  if 

Faith 


ToSaluatioEu         Lib.4.  481 

Faith  hangofthc  word  of  God  only,  hath  rcrpcdvnto&  rcfteth  vpo 
it  alone,  what  place  is  there  now  left  to  y  word  of  the  whole  world  ? 
For  hcnn  no  ma  may  dout,^  hath  wel  knowe  what  Faith  is. For  Faith 
ought  to  be  (laid  vpon  fuch  atTuredneSjWherby  it  may  ftand  inuinci' 
ble  ag^mft  Satan,  &  ail  the  engines  of  the  hcJs,  &  againft  the  whole 
world.This  aflurcdnes  we  flial  no  where  find  but  in  the  only  word  of 
God.  Agam,u  is  a  gcncrall  rule  which  we  here  ought  to  haue  rcfpc^ 
vnto:thac  God  doth  therefore  take  from  men  the  power  to  fet  forth 
a  new  dodrine,  y  he  only  m.iy  be  our  (choolemaiQer  in  hcaucly  Icar- 
ninve,  as  lie  only  is  true  which  can  neither  he  nor  decciuc.This  rule 
bclogcth  no  IclTe  to  y  whole  Church  than  to  cucry  one  of^  faiihfulU 

10  But  if  this  power  of  the  Church,  which  wc  hauc  fpokcn  of,bc 
compared  with  that  powcr,whercof  the  fpiritual  tyramcs,ihat  hauc 
fafly  called  thcfclucs  Bifhops  &  Prelates  of  religion,  hauc  m  certainc 
ages  paft  boaftcd  thcfelucs  among  the  people  of  God,the  agremenc 
ihalbe  no  better  than  Chrift  hath  w  BeUall.  Yet  it  is  not  in  this  place 
my  purpofc  to  declare  in  what  fort  &  with  how  wicked  meanes  they 
haue  exerdfed  their  tyranny :  I  will  butrehcarfe  the  do(Srine,which 
at  this  day  they  defende,firft  with  wriimg$,8c  then  with  fwerd  &firc. 
Becaufc  they  take  it  for  a  thing  confeffed,  that  a  gcnerall  Councell  it 
ihe  true  image  of  the  Church ,  when  they  haue  taken  this  prinople, 
they  do  without  dout  determine ,  that  fuch  counccls  are  immediatly 
gouerned  of  the  holy  Gholl,  &  that  therefore  they  can  not  errc.  But 
wbcras  tliey  thcmfdues  do  rule,the  councels,yca  &  make  thcm,chey 
do  in  dcde  chalege  to  themfelucs  whaifocuer  they  affirme  to  be  due 
to  the  Councels.Thcrfore  they  will  haue  our  Faith  to  Hand  &  fall  ac 
their  wil,that  whatfoeuer  they  (hal  determine  on  the  one  fide  or  the 
other,mav  be  ftabliihed  &  certaine  to  our  mindes ;  Co  f  if  they  allow 
any  thing  we  muft  allow  the  fame  without  douting:if  they  condcmnc 
«ny  tbtn^;  we  muft  alfo  hold  it  for  codemned.Tn  the  meane  time  after 
their  owne  luft,&  defpifing  the  word  of  God,  they  coync  dodrines^ 
to  which  afterward  they  require  by  this  rule  to  haue  Faith  giuen.  For 
they  alio  fay  that  he  is  no  Chriihan,  that  doth  not  certair4y  confenc 
to  all  their  dodrines  as  well  affirmatiue  as  negatiue  :  if  not  with  ex- 
preffedyct  with  vnexpreffcd  Faith  :  becaufc  it  is  in  the  power  of  the 
Cburch,to  make  new  articles  of  the  Faith. 

11  Firft  let  vs  hearc  by  what  ar^umentes  they  proue  that  thisaiu 
thority  is  giuen  to  thf  Church:and  then  we  (hall  fee  how  much  that 
maketh  for  the  which  they  allcage  of  the  Church.  The  Church(fajr 
they)  hath  notable  promifes,  that  it  (hall  neuer  be  forfaken  of  Chrift 
her  fpoufc.but  that  it  fhalbe  guided  by  his  Spirit  into  all  truch.But  of 

PPP 


Cap, 


^  .8,        .     Of  the  outward  mcancs 

the  promifei  Vfhich.  they  arc  wont  to  alleage,many  arc  giuc  no  Icflb 
to  euery  one  of  the  faiihfull  parcicularlyjchan  to  the  whole  Church 
vniuerfally.For  though  the  Lord  fpakc  to  the  twcluc  Apoftlcs,whcn 
Mat  J  8  ^^  ^^'^'  ^eholde  I  am  with  you  cuen  to  the  end  of  the  world:  Again; 
3o.        I  will  askc  my  Father,&  he  Ihall  giuc  you  an  other  comfortcr.namc- 
loh.  14.  fy  the  Spirit  of  truthtyet  he  made  the  promife  not  only  to  the  whole 
*  ^«       number  of  the  twelue,  but  aWb  to  euery  one  of  th5 :  yea  to  the  other 
dilciples  likewifc,  cither  thofc  that  he  had  already  rcceiucd,or  thofc 
that  Ihould  afterward  be  added  to  the.But  when  they  expounde  fuch 
promifes  ful  of  fingular-comfort,as  though  they  were  giucn  to  none 
of  the  Chnftians,  but  to  the  whole  Church  together :  what  do  they 
dfe,  but  take  away  from  all  Chriftians  that  confidence  which  they  all 
oughc  to  recciuc  thereby  to  cncoragc  them?  Yet  I  do  nor  here  deny* 
but  that  the  whole  felowlhip  of  the  faithfull  furnilhed  with  manifold 
diuerfity  of  giftes,is  endued  with  much  larger  &  more  plentiful  trca* 
fure  of  the  heauenly  wifedom ,  than  eche  one  feuerally  :  neither  is  it 
my  meaningjthat  this  is  fpoken  in  common  to  the  faithful^as  though 
they  were  all  alike  endued  with  the  Spiriteof  vnderftanding  and  do- 
ctrine;  but  becaufe  it  is  not  to  be  grauntcd,to  y  aducrfarics  of  Chrift» 
that  they  fiioold  for  the  defenfe  of  an  euill  caufc  wrcft  the  Scripture 
to  a  wronge  fcnfc.  Bt\t,ornittinge  this,I  fimply  confefle  that  which  is 
i.Cor.t  true,that  the  lord  is  perpetually  prefcntwith  his,&  ruleth  them  widi 
'*•         his  Spirite.  And  that  this  Spiriteis  not  the  Spirit  of  errour.ignorancc, 
lying  or  darkenefle :  but  of  fure  reuelation,wifdom,trueth,&  hght,of 
whome  they  not  deceitfully  may  learne  thofc  thinges  that  are  giuen 
Iphc.i.  thcm,thatistofay,wh'atisthehope  of  their  caUing,&  what  be  the  ri* 
1  i.        chelTc  of  the  glory  of  the  inheritance  of  God  in  the  faintes-But  wher- 
as  the  faiibfulljCuen  they  that  arc  endued  with  more  excellent  giftes 
aboue  che  re{V,do  in  this  fiefh  recciuc  only  the  firft  firutes  &  a  certamc 
taftof  that  Spiritrthcrc  rcmaineth  nothing  Iceucr  to  them  than  kno- 
WHig  their  owne  weakenes,to  holde  thcmfelues  carefully  within  the 
boiindcs  of  the  word  of  God:lcaft,if  they  wander  far  after  their  owne 
fenfe,  they  byandby  ftray  out  of  the  right  way ,  infomuch  as  they  be 
yet  voidc  of  that  Spiritc,by  whole  only  teachingc  trueth  is  difcerncd 
PhilL  3.  from  falfhode.  For  all  men  do  confefle  with  Paule,that  they  haue  not 
»!•        yet  attained  to  the  marke .  Therefore  they  more  endeuour  to  daily 
pf6fiting,than  glory  of  perfedion. 

12  But  they  wil  take'excepti6,&fay  that  whatfocuer  is  particularly 
attributed  to  euery  one  of  the  holy  ones,  the  fame  doth  throughly  Sc 
fully  belong  to  the  Church  it  felfe.  Although  this  hath  fomc  fccming 
of  trueth  jyet  I  deny  it  tp  be  true.God  doth  in  dcde  Co  diftributc  to  e<- 

uery 


ToSaluation,         Lib.4.  4S1 

Uety  one  of  the  members  the  gifts  of  his  Spirit  by  mcafure,thac  tlie 
whole  body  wanteth  nothmg  ncccfl'ary,whcn  the  giftes  are  giuen  in 
common.  But  the  nchefle  of  the  Church  arealway  fuch,  that  there 
cuer  wanteth  much  of  that  hieft  pcrfcdio,  which  our  aducrfanes  do 
bo,*ft  of.Yet  the  Church  is  not  therefore  foleftdettitute  in  any  be- 
halfe,  but  that  Ihc  alway  hath  (o  much  as  is  enough  .  For  the  Lordc 
knoweth  what  her  neceffuy  rcquireth.But,to  holde  her  vnder  humi- 
lity &  k^odly  moddlvjhe  giucrh  herno  more  than  he  knoweth  to  be 
cxpedjent.  I  know  what  here  alio  they  are  wont  to  obic<it,that  is,that  p  , 
chc  Church  is  cleanfed  with  the  wafliing  of  water  in  the  word  of  life,  ^ , 
that  ictnight  be  without  wrincle  8c  fpoc,  &  that  therefore  in  an  other  i  .Tjm.  5 
place  K  IS  called  the  pillcr  &  rtay  of  truth.  But  in  the  fi:  ft  of  tlefc  two  1 5. 
places  IS  rather  taught,  what  Chnft  daily  worketh  in  it,  ch.an  what  he 
hath  already  done.  For  it  he  daily  fandifieth,  purgcth,  polillicth,  wi- 
pcth  from  fpots  all  them  that  be  his:rrucly  itiscertainc  that  ihey  arc 
yet  befprinkclcd  with  fome  fpots  and  wrincles ,  and  that  there  wan- 
teth (bmwhat  of  their  fandification.But  how  vainc  and  fabulous  is  ir, 
to  ludge  the  Church  already  in  euery  part  holy  &  fpotlcfTcjwherof  al 
the  members  are  fpotty  and  very  vnclcanc  ?  It  is  true  therefore  that 
the  Church  is  fandified  of  Chrift.  But  onely  the  begin?iingc  of  that 
fandifying  is  here  fecne:but  the  end  and  ful  accompliflimcnt  ihalbe, 
when  Chrift  the  holycft  of  holy  ones  ihali  truely  and  fully  fill  it  with 
his  hohneflc.  It  is  true  alfo  that  the  fpottes  and  wrincles  of  jc  are  wii 
ped  awayrbut  To  that  they  be  daily  in  wipinge  away,vntill  Chrift  with 
his  comrainge  do  vtterly  take  away  all  that  remayneth .  For  vnleflc 
5VC  graunt  this,wc  muft  of  ncceflity  affirme  with  the  Pelagians ,  that 
the  righteoufneflc  of  the  faythfuUis  perfcd  in  this  life:and  with  the 
Cathani  and  Donatiftes  we  muft  fuft'er  no  infirmitie  in  the  Church. 
The  other  place ,  as  we  haue  elfe  where  feenc ,  hath  a  fenfc  vtterly 
ditferingc  from  that  which  they  prctende.  For  when  Paule  hath  in». 
ftruded  Timothee,  and  framed  nim  to  the  true  office  of  a  Bifhoppc» 
he  fayth  that  he  did  it  to  this  purpofe,that  he  {houlde  knowe  how  he 
ought  to  bchaue  himfelfe  in  the  Church.  And  that  he  fhould  with  the 
^greater  rehgioufneffc  and  endeuour  bende  himfelfe  ihcreunto,he  ad- 
deth  that  the  Church  is  the  very  piller  &  ftay  of  trueth.For  what  elfc 
."do  thefe  words  meane,  but  that  the  tructh  of  God  is  prefcrued  in  the 
•Oiurch,namely  by  the  miniftery  of  preaching?  As  in  an  other  place 
he  ceacbeth,  that  Chrift  gaue  Apoftles,Paftors  &  Teachers,ihat  wc 
•ftiGuldc  no  mort  be  caried  about  with  euery  winde  of  do(ftrine,oc  be   ^"^'^* 
:inoGked  of  me;  but  that  being  cnhghtened  with  the  true  knowledge 
of  the  Sonne  of  God,we  ftiouldc  altogether  meete  in  vnity  of  Fayth, 
"  PPP    ij 


^ 


Cap.8.  Of  the  outward  meancs 

Whereas  therefore  the  tructh  is  not  extinguilhed  in  the  worId,but 
rcmaineth  rafe,that  Came  comcth  to  pafTe  becaufc  it  hath  y  Church 
a  faithfull  kcper  of  it^by  whofc  help  &  miniftery  it  is  fuftained.But  if 
this  keping  ftandeth  in  the  miniftery  of  the  Prophets  &  Apoftlcs,it 
folowcth  that  it  hangcih  wholly  hereupon ,  if  the  word  of  the  Lor4 
be  faithfully  prcferued  and  do  kepc his  purity. 

t  J  But  that  the  readers  may  better  vnderftande^vpon  what  point 
this  <^ueftion  chiefly  ftandcih,  I  will  in  few  wordes  declare  what  owr 
aduerfarics  require^and  wherein  we  ftand  againft  them.  Where  they 
fay  that  the  Church  can  not  erre,it  tendcth  l;ercunto,and  thus  thcj 
cxpounde  it,that  forafmuch  as  it  is  gouerncd  by  the  Spirit  of  God,it 
may  go  falfely  without  the  word ;  that  whctherfocuer  it  gocth,it  can 
not  thinke  nor  fpeake  any  thing  but  trueth:that  therefore  if  it  deter* 
mine  any  thing  without  or  befidc  Gods  word,  the  fame  is  no  othcr.< 
w|  ^  ^  wife  to  be  efteemed  than  as  a  ccrtaine  Oracle  of  God.  If  wc  graunc 
19  ' '  ^,thai  firft  point,  that  the  Church  cannot  errcinthingesnccciTary  to 
^  faluation,this  is  our  ificaningc,that  this  is  therfore  becaufe  forfaking 
all  her  owne  wifedom,  (he  fuftcreth  her  felfc  to  be  taught  of  the  holy 
Ghoft  by  the  word  of  God.This  therefore  is  the  djffercncc.Thcy  fet 
the  authority  of  the  Church  without  the  worde  of  God,  but  wc  will 
that  it  be  annexed  to  the  worde,&  fuffcr  it  not  to  be  feucred  from  it. 
And  what  maruel  is  it,if  the  fpoufe  &  fcholar  of  Chrift  be  fubicd  to 
her  husband  &  fchoolemaifter,that  fhe  continually  &  earncftly  han- 
geth  of  his  mouth  ^  For  this  is  the  order  of  a  well  gouemed  houCc»f 
the  wife  ihould  obey  the  authority  of  the  husband:&  this  is  the  rule 
of  a  wel  ordered  fchoole.that  the  teaching  of  the  fcholemaifter  alone 
fhould  there  be  heard.  Wherefore  let  the  Church  not  be  wife  of  her 
fclfe^not  thinke  any  thing  of  her  felfc:but  determine  the  endc  of  her 
wifdoni  where  he  hath  made  an  end  of  fpeaking.  After  this  mancr  (he 
fiiall  alfo  diltruft  all  the  inuentions  ot  her  owne  reafon  ••  but  in  thofc 
things  wherin  it  ftandeth  vpon  y  word  of  God,flie  flial  wauer  With  no 
difVruftfulnes  or  doutmg,but  ftial  reft  with  great  affurednes  &  ftedfaft 
ccnttancy.  So  alfo  trufting  vpon  the  largencs  of  thofe  promifes  that 
(he  hath,flie  fhal  haue  whereupon  aboundantly  to  fuftaine  her  faith.' 
that  {he  may  nothinge  dout  that  the  bcft  guide  of  the  right  way  the 
holy  Spirit  is  alway  prefent  with  her:  but  therewithal!  (he  thall  kcpe 
in  memory  what  vfc  the  Lord  woulde  haue  vs  to  receiuc  of  his  holy 
loh.i  6.  Spurit.Thc  Spirit(ray th  he)which  I  wil  fend  fro  my  Father,fhal  leade 
y.fic  i  3.  yQu  jj^f y  al  truth.But  how?becaufc(faith  he)hc  flial  put  you  in  minde 
of  all  thofc  things  that  I  haue  toldc  you.  Therfore  he  giucth  warning 
that  there  is  nothing  more  to  be  lookc4for  of  his  Spirit^  but  that  he 

ifiouia 


To  Saluation.         Lib.4.  483 

ffiould  enlighten  our  mindcs  to  pcrcciuc  the  troech  of  his  dodiine. 
Therefore  Chryfoftomc  faith  excellently  well.  Many  (faith  he)  do 
boaft  of  the  holy  Spirite ;  but  they  which  fpeake  their  owne  do  falfly  ^J^^"^^' 
pretcndc  that  chey  haue  him.As  Chrift  tcftified  that  he  fpake  not  of  ^^  g^  ,'^ 
nimfelfc:becaufe  he  fpake  out  of  the  law  and  the  Prophets;fo  if  any  doiand. 
thing  bcfide  the  Gofpel  be  thruft  in  vndcr  the  title  of  the  Spuit,lct  vs  Spiri.. 
not  bcleuc  it  bccaufe  as  Chrift  is  the  fulfillinge  of  the  law  &  the  Pro-  ^°^y  ** 
phets:fo  is  the  Spirit,of  the  Gofpcl.Thefe  be  his  words.Now  it  is  ca-  J^^    '* 
fie  to  gather  how  wrongefuUy  our  aducrfaries  do,wh)ch  boaft  oithc yyJ>  ^^ 
holy  Ghoft  to  no  other  ende,  but  to  fet  forth  vnder  his  name  ftrangc     _/^> 
&foraine  do(ftrines  from  the  wordof  God:  wherashc  will  with  vn-*    ii/v 
fpeakeable  knot  be  coioined  with  tlic  word  of  God,&  the  fame  doth      — -* 
Chrift  profeflc  of  him  when  he  promifcth  him  to  his  Church.So  is  it 
truly.VVhat  fobriety  y  lord  hath  once  prcfcribed  to  his  church,y  fame 
he  will  haue  to  be  perpetually  kept.  But  he  hath  forbidden  her.  j  fhe 
£hold  not  adde  any  thing  to  his  word,nor  take  any  thing  fro  it.This  is 
the  inuiolahle  decree  of  God  &  of  y  holy  Ghoft  ,  which  our  adireria- 
f  ies  go  about  to  abrogate ,  when  they  faine  that  the  Church  is  ruled 
of  the  Spirit  without  the  word* 

14  Here  againe  they  murmure  againft  vs,and  fay  that  it  bchoued 
that  the  Church  fliould  adde  fome  things  to  the  writinges  of  the  A- 
poftles,  or  that  they  theltlues  rtiould  afterward  with  huely  voice  fup* 
ply  many  thingcs  which  they  had  not  clearly  enough  taught,namely 
(ith  Chrift  faid  vnto  the.  I  haue  many  things  to  be  (aid  to  you,which  ^ 

you  can  not  now  beare ;  &  that  thefe  be  the  oidinance$,which  with-  ^t  ^ ^ 
out  the  Scripture  haue  bin  rccciucd  oncly  in  vfe  &  maners.  But  what  i ,/ 
fliamelelnciTc  is  this  ?  I  graunt  the  difciples  were  yet  rude,&  in  a  ma- 
ner  vnapt  to  learnc,whc  the  Lord  fayd  this  vnto  them.But  were  they 
then  alio  holden  with  fuch  dulncs,  whe  they  did  put  their  dodrine  in 
wrytinge,  that  they  afterward  needed  to  fupply  with  liuely  voice  that 
which  they  had  by  fault  of  ignorance  gmitted  in  their  wrytings.^But 
if  they  were  already  led  by  the  Spirite  of  trueih  into  all  trueth  when 
they  did  fet  foortb  their  wrytmges :  what  hindrcd  that  they  haue  not 
therein  contained  &  left  written  a  perfcd  knowledge  of  the  dodrinc 
of  the  GofpcL^But  go  to:let  vs  graunt  them  that  which  they  require. 
Only  let  them  point  out  what  be  thofe  thingc  s  that  it  behoued  to  be 
reuealed  without  writir>g.If  they  dare  enterprifc  that,I  wil  aflaile  th| 
with  Auguftines  wordcs:that  is.When  the  Lord  hath  fayd  nothingc 
pf  them,which  of  vs  dare  fa/jthefe  they  be  or  thofe  they  bc?or  if  any  ,  ?^'!! 
dare  fay  fo,whereby  doth  he  proue  it?But  why  do  T  ftriue  about  a  fu- 
pprftyp!^  maKer /For  »  very  cbildc  doiii  IaK>^^»  that  in  the  wry  tinges 
I  PPP    iij 


Cap.8.  Of  the  outward  mcanes 

of  the  Apoftles,  which  thefc  men  do  make  in  a  maner  lame  and  hut 
halfe  perfed,  there  is  the  fruie  of  that  reuelatio  which  the  Lord  did 
then  promife  them.  ' 

1 5  WhatPfay  they,did  not  Chrift  put  out  of  coniroucrGc  whatfo- 
eucr  the  Church  teacheth  &  decreecli,whcn  he  commaundeih  him 
to  be  take  for  a  heathen  man  &  a  Publicane  that  dare  fay  againft  her? 
Firfl  in  that  place  is  no  mention  made  of  do<Srine,  but  onely  the  au- 
tliority  of  the  cenfures  is  cftabhfhed  for  corrcdingof  vices>that  they 
which  haue  bin  admonilhed  or  rebuked  (hould  not  re(;ft  her  iudgc- 
ment.  But  omitting  this,  it  is  much  maruellithat  thefe  lofcls  haue  Co 
litle  fli.in)Cjthai  they  dare  be  proudc  of  cht'.tpiace.For  what  flialthey 
get  thcrby,buc  that  the  colent  of  the  Church  is  neuer  to  be  defpifed, 
which  ncuer  cofeiiteth  but  vnto  the  trueth  of  the  word  of  God?The 
Church  is  to  b-s  heard,fay  they.  Who  denieth  it?forafmuch  as  it  pro* 
nounceth  nothing  but  out  of  the  word  of  y  Lor  d.lf  they  require  any 
more  let  them  know  that  thcfe  words  of  Chrift  do  nothing  take  their 
part  therm.Ncicher  ought  \  to  be  thought  too  much  cotentious  be- 
caufc  I  ttande  fo  carneftly  vpon  this  point,That  it  is  not  lawcfuU  for 
the  Church  to  make  any  new  dodrine,  that  is,to  teach  &  deliuer  for 
an  Oracle  any  more  than  y  which  the  lord  hath  reuelcd  by  his  word. 
For  men  of  founde  wit  do  (ec  howe  great  daunser  there  is,if  (b  great 
authority  be  once  graunted  to  men.  They  fee  alfo  howe  wide  a  win- 
dow is  opened  to  the  mockings  &  cauillaiions  of  the  wicked,if  we  fay 
that  that  which  me  haue  iud^ed  is  to  be  taken  for  an  Oracle  amon^ 
Chrifiians.Befide  that,Chrifk  fpeaking  according  to  the  confideratip 
of  his  ownc  time,  giueth  this  name  to  the  Sinagogc,  that  his  difciples 
(hould  afterward  learne  to  reuerence  holy  aflcmblies  of  the  Church. 
So  (hould  it  come  to  paffe  that  euery  city  &  village  (hould  haue  egall 
authority  in  coyning  of  dodrincs 

\6  The  examples  which  they  vfc,  do  nothing  heipe  them.  They 
fay  that  the  Bapti(ingc  of  infantes ,  proceeded  not  fo  much  from  the 
cxprefl'e  commaundemet  of  the  Scripture  as  from  the  decree  of  the 
Church.  But  it  were  a  very  miferable  fuccour ,  if  we  were  compelled 
to  flee  to  the  bare  authoritie  of  the  Church  for  dcfcnfeof  the  Bap- 
tifme  of  infantes:  but  it  (hal  in  an  other  place  fufficiently  appearc  that 
it  \i  farre  othcrwifc.Likewife  whereas  they  obied  that  y  is  no  where 
founde  in  the  Scripture,  which  was  pronounced  in  the  Niccne  Sy- 
node,  that  the  Sonne  is  confubftantiall  with  the  father ;  therein  they 
do  great  wrong  to  the  fathcrs,as  though  they  had  ra(hly  condemned 
Arrius,hecaufe  he  would  not  fwcare  to  their  wordes,  when  he  pro- 
kSkd  all  chat  dodrine  which  is  comprehended  in  the  writings  ot  the 

Prophets 


To  Saluation.         Lib4.  484 

Prophets  &  Apoftles.  This  vvord,I  graum,is  not  in  the  Scripturc:buc 
when  therein  is  Co  oft  affirmed ,  that  there  is  but  one  God ,  againe 
Chrift  is  Co  oft  called  the  true  and  cternall  God,  one  with  the  Father.* 
what  other  thing  do  the  fathers  of  the  Nicenccouncelwhc  they  de- 
clare that  he  is  of  one  fubftaccbut  (imply  fct  out  the  natural  fenfc  of 
the  Scripture ?  But  Theodoritc  reporteth  that  Conftantinc  vfed  this  Hillo. 
preface  in  their  aflerably.In  difputations(faiih  he)of  diuine  matters^  eccl.li., 
there  is  a  prcfcribed  do(^rinc  of  the  holy  Ghott  :  the  bookes  of  the  ^^P*  $• 
Gofpels  &  of  the  Apoftle$,with  the  Oracles  ofthc  Prophcts,do  fully 
fhew  vs  y  meaning  of  God.  Thcrfore  laying  away  difcordc.let  vs  take 
the  difculfinges  ofqueftions  out  of  the  wordcs  of  the  Spirite.  There 
was  at  that  time  no  man  that  fpake  againft  thefe  holy  monitions.No 
man  tooke  cxecption,  that  the  Church  might  adde  fomewhat  of  her 
fOwne:that  the  Spirit  reueled  not  all  things  to  the  Apoftles,or  at  leaft 
vttcred  them,  not  to  thofe  that  came  aftenor  any  fuch  thing.  If  it  be 
true  which  our  aduerfaries  wouldc  hauc ;  Hrft ,  Conftantine  did  cuill» 
that  tooke  from  the  Church  her  authority:thcn,  wheras  none  of  the 
Bi(hops  at  that  time  rofe  vp  to  defend  itj  this  was  not  without  breach 
of  their  faith  :  for  fo  they  were  betraiers  of  the  right  of  the  Church, 
But  fith  Theodoritc  rehcarfeth  that  they  wiUingely  embraced  that 
which  the  Emperour  fayd  y  it  iscertaine  that  this  newe  do^lrine  was 
then  vctcrly  vnknowcn. 


N 


The  ix.  Chapter, 

of  CounctU  and  of  their  anthority,  ' 

Owe ,  although  I  graunt  them  all  thinges  conccrningc  the 
Church:  yet  they  ffiall  thereby  not  much  prcuaile  for  their 
I     ^  intent.  For  whatfoeueris  fayd  of  the  Church,the  fame  they 
•^  byandby  giuc  to  y  Councels,forafmuch  as  in  their  opinion 

thofe  reprefcnt  the  Church.  Yea  where  they  fo  ftifFely  contendc  for 
the  power  of  the  Church,they  do  it  of  no  other  purpofe,but  to  giue 
all  that  they  can  get  to  the  bilhop  of  Rome  6c  his  gard.  But  ere  I  be- 
gin to  difcufle  this  cjucftion ,  I  muft  nedes  here  make  proteftation  of 
two  things  aforchand.Firft,that  where  I  Hiall  in  this  point  be  fome» 
what  rough,it  is  not  becaufe  I  lelTc  efteme  the  oldc  Councels  than  I 
ought  to  do.For  I  reucrence  them  from  my  hart>&  wifh  them  to  be 
had  in  their  due  honor  with  al!  men.But  here  in  is  fome  meane,thae 
is,that  there  be  nothingc  withdrawen  from  Chrift .  Nowc  this  is  the 
right  of  Chrift.to  be  the  head  in  all  Counce!s}S(  to  hauc  no  man  fe« 
low  with  ):dta  in  chis  dignity.  Buc  I  fay  tliac  then  only  he  is  the  hea^? 

PPP    iiii 


Cap.p.  Of  the  outward  mcancs 

when  he  goucrncth  the  whole  aflembly  with  his  wordc  &  SpiritSe* 
conciIy,wheras  I  giue  lefTe  to  CounceU  than  the  aducrfaries  require. 
I  do  it  not  for  this  caufe  that  I  am  afraid  of  the  Counccls,as  chough 
they  did  make  for  their  tide,&  were  againd  ours.For  as  we  are  abou- 
dandy  furnifhcd  with  the  word  of  the  Lord  to  the  full  proofc  of  our 
ovvnc  dodrioe  fully,&  to  the  oucrthrowe  of  the  wliolc  Papiftry  that 
we  nedc  not  much  to  dcfire  any  other  thing  betide  it:fo  if  the  matter 
require,the  old  Councels  do  for  a  great  part  mimdct  vnto  vs  fo  much 
as  may  fuffice  for  both. 

2     Nowclcttcvsfpcakeofthc  thing  it  felfc.  Ifit  be  fought  of  the 
Scriptures, what  is  the  authority  of  Counccllcf :  there  is  no  plainer 

laci  9,  promife  than  in  this  faying  of  Chnft:  Where  two  or  three  flialbc  ga- 
thered together  in  my  name,there  I  am  in  the  middcft  of  them.  But 
tliat  doth  no  lefTe  belong  to  cuery  particular  aflembly  tha  to  a  gene- 
ral  Councel.But  the  dout  of  the  qu^  ftion  ftaudc  th  not  therin:but  bc» 
caufe  there  ii  a  condition  added.that  God  wil  fo  only  be  in  the  mid-* 
deft  of  the  Councel,if  it  be  gathered  together  in  his  name.Therfore 
although  our  aduerfaries  do  a  choufand  times  name  Councels  of  bi» 
ihops,they  fhaUitle  preuail:ncither  Ihalthey  make  vs  to  beleue  that 
which  they  affirme,that  is,that  they  be  goucrned  of  the  holy  Ghoft, 
vnril  they  haue  proued  that  they  are  gathered  together  in  the  name' 
of  Chrift.For  it  is  as  poffiblc  that  wicked  &  cull  Bilhops  may  cofpire 
againft  Chrift ,  as  good  &  honeft  Bilhops  may  come  together  in  his 
name,  Foraveiyclearcproofe  hereof  arc  many  decrees  thathauc 
preceded  from  fuch  Councels.  But  this  Ihalbe  (cen  hereaftcr.Now  I 
do  but  an/were  in  one  word,thatChrift  promifeth  nothing,but  to  the 
that  are  gathered  together  in  his  name.  Let  v$  therefore  define  what 

eut.4,  ^^^tis.Ideny  thatthey  ^^  gathered  rogciherinthename  of  Chrift, 
which  cafting  away  the  comaundemt  nt  of  God,  wherein  he  forbid- 

eu.2 1  Jeth  any  thing  to  be  added  to  his  word,or  taken  from  it,do  decree  c- 

•  uery  thing  after  their  ownc  wihwhich  beinge  not  contented  with  the 
Oracles  of  y  Scripture,that  if  to  fay  the  only  rule  of  perfed  wifdom, 
do  imagine  fome  new  thing  of  their  own  hed.Surely  iith  Chrift  hatl^ 
not  promifed  that  he  wil  be  prefent  at  all  CounceIs,but  hath  adioyr 
ned  a  peculiar  marke,wherby  to  make  true  &  lawful  Councels  diffe- 
rent from  otherrit  is  mete  that  we  fhould  not  negled  this  difference. 

ala.x.  This  is  the  couenant,which  in  old  time  God  made  wjth  the  Liuitical 
Prieftsjj^  they  (hould  teach  out  of  his  mouth.This  he  alway  required 
of  the  Prophets:thisiaw  alfo  we  fee  to  haue  bin  laid  vpon  y  Apoftles. 
Who  fo  breake  this  couenat,God  doth  not  vouchfaue,co  let  thehauf^ 
che  honoc  of  Pricfthoode^oor  any  auchorityXct  the  aducrfaries  vndo 

inc 


To  Saluation.  Lib.4.  485 

jgoe  this  knocte ,  if  thcy-wiU  make  my  faith  bon<le  to  the  decrees  of 
men  bcfidc  the  word  of  God. 

^    For  whcras  they  thinke  not  thattruch  remameth  in  the  Church, 
vnlcfTc  it  be  among  the  Paltours:  &  that  the  Church  it  felfc  fiadeth 
notjvnleire  it  appearc  in  general  Councels  :that  is  farre  from  haumg 
bene  alway  true,if  che  Prophets  haue  left  vnto  vs  true  teftimonics  of  Efa.  jtf, 
their  ownc  times.  There  was  in  the  time  of  Efaic  a  Church  at  Hje-  *^* 
rufalcm,which  God  had  not  yet  forfakcn.But  of  the  partors  he  faith 
thus :  The  watchmen  arc  all  blinde ,  neither  knowe  they  any  thing. 
They  arc  all  dumme  dogges,ncither  are  they  able  to  barke.Tlicy  lie 
along  &  nepe,and  loue  flepinge  :  and  the  Paftors  themfelues  knowe 
noihin^,nor  do  vnderftade :  and  they  do  altogether  loke  backe  vnro  ofee,^, 
their  owne  wayes.  After  the  fame  maner  Ot'ec  fayeth :  The  watchc-  8. 
man  of  Ephraim  with  God,thc  fnaxeofthe  fouler ,  hatred  in  the 
houle  of  God.  Where  loining  them  with  God  by  way  of  mockage, 
he  teacheth  y  rheir  pretenle  of  the  priefthod  is  vaine.  The  Church 
alfo  endured  vnto  the  time  ot  HieremicLet  vs  heai  e  what  he  fayeth 
of  the  Paftors.  From  the  Prophet  euen  to  the  pricft ,  cuery  one  foU  Hier.«. 
loweth  lying.  Againe.  The  Prophets  do  prophecie  a  ly  in  my  name,  '  l 
when]  haue  not  fcnt  them,  nor  commaunded  them.  Andleaftwc    '^''•''* 
(hould  be  to  long  in  reciting  his  wordes,  let  thofe  things  be  red  that 
he  hath  written  in  the  whole. xxiij. and. xl.  chapiters.  At  that  time  on  e«.  %%, 
the  other  fide  Ezechieldid  no  more  gently  inueyagainftihe  fimc  i$. 
men.  The  confpiracie  (fayeth  he)  of  the  Prophets  in  the  middes  of 
her  as  a  roaring  lyon ,  and  that  violently  taketh  his  pray.  Herpricfts 
haue  broken  my  lawe ,  and  haue  dtfiled  my  holy  things,  and  haue 
ipade  no  difference  betwcene  holy  and  prophanc :  and  the  rell  that 
he  adioineth  to  the  fame  cffed.Like  complaintes  are  euery  where  m 
the  Prophets,fo  that  nothing  is  ofter  found  in  them. 
-     4     But  perhappes  it  might  be  that  that  was  fo  among  the  lewcs: 
hut  our  age  is  free  from  fo  great  an  euill.  I  would  to  God  in  deedc  it 
were  fo :  but  the  Holy  Ghoft  hath  geuen  warning  that  it  fhalbc  farre 
otberwife.  The  wordes  of  Peter  are  plaine.  As  (fayeth  he)  there  *'P«c.» 
vcre  in  the  olde  people  falfe  Prophets ,  fo  (hall  there  alfo  be  among 
you  faifc  teachers  ,  flily  bringing  in  fcdes  of  perdition.  Sec  you  not 
howe  he  fayth ,  that  there  is  daunger  to  come ,  not  by  men  of  the 
common  people,but  by  them  that  fhal  boft  themfelues  with  the  title 
of  teachers  &  Payors?  Moroeuer  howe  oft  hath  it  bene  fo;  cfpokcn  ^^^  *J 
byChrift  and  his  Apoftles,  that  there  (hould  very  great  daunger*  ^L^ 
hang  ouer  the  Church  by  the  Paftors  JYeaPauleplainelyfhcweth,  a.TheC 
that  Anuchri^i  ihajil  (kt  in  no  other  place  than  in  the  temple  of  Go6»  *'^ 


Cap.p.  Of  the  outwardc  mcancs 

Whereby  he  fignificth,that  the  horrible  calamitie  of  which  he  there 
fpcakcthjrtiall  come  from  no  where  els  but  from  them  that  fhall  fitt     ,< 
in  ftcedc  of  Pallors  in  y  Church.  And  in  an  other  place  he  ihewetfe-'H  - 
that  y  beginnings  of  fo  great  a  mifchicf  are  cuen  alredy  ncre  at  had 

Aft.20.  For  when  he  fpeaketh  to  the  biftiops  of  Ephcfus.I  know  (fayeth  he) 

*^»  that  after  my  departure  there  Ihall  enter  into  you  rauening  wolues 
not  fparingthe  flocke-  And  they  flialbc  of  your  owne  felues,that 
ihall  Ipcake  pctuerfe  things  ,  toleade  away  difciples  after  them. 
Howe  much  corruption  might  a  long  courfe  of  y  cares  bring  among 
Paftors,  when  they  could  fo  farrc  go  out  of  kindc  in  fo  famall  a  fpace 
of  time?  And,  not  to  fill  much  paper  with  reherfing  the  by  name:we 
are  admonifhed  by  the  examples  in  a  maner  of  all  ages,  that  neither 
the  truth  is  alway  nouriflied  in  the  bofome  of  the  paftors ,  nor  the 
fafetieof  the  Church  doth  hangvpon  their  ftate.  They  ought  in 
decde  to  hauc  bene  the  goucrnours  and  kepers  of  the  peace  and 
fafetic  of  the  Church,for  prefcruation  whereof,  they  arc  ordcined: 
but  it  is  one  thing  for  a  man  to  performe  that  which  he  oughc.and  an 
other  thingc  to  owe  that  which  he  performeth  not. 

t  Yet  let  no  man  lake  thcfc  our  wordes  in  fuch  part,as  though  I 
would  cuery  where  and  rafhely  without  any  choife  diminilh  the  au- 
thoritie  of  Paftors.  I  do  but  onely  admoniili  that  cuen  among  Pa- 

^  ftorsthemfeluesthereisachoife  tobeehad,  tbatwe  fliouldnoiim- 
mediatly  thinke  them  to  be  paftors  that  arc  fo  called .  But  the  Pope 
with  all  his  flocke  of  bifhops ,  vpon  none  other  reafon ,  but  bccaufc 
they  are  called  paftors ,  fhaking  away  the  obedience  of  the  word  of 
Godjdo  tamble  &  toffe  al  things  after  their  own  luft:&  in  the  meane 
time  they  trauaile  to  pcrfuadc  ,  that  they  can  not  be  deftitutc  of  the 
light  of  truth ,  that  the  fpirit  of  God  perpetually  abideth  in  them, 
that  the  Church  confifteth  in  them  and  dicth  with  them.  As  though 
there  be  nowe  no  iudgements  of  the  Lord,  whereby  he  may  punilh 
the  world  at  this  day  with  the  fame  kindc  of  punil}iment,wherewith 
fomtime  he  toke  vengeance  of  the  vnthankefulnclTe  of  the  olde  peo*- 

lacha.  plcjthat  is,to  ftriJcc  the  Paftors  with  blindneffe  and  amafed  dulineflc. 

i».4.  Neither  do  they  moft  fooli/h  men  vnderftande ,  that  they  fing  the 
fame  fong,  which  thofc  in  olde  time  did  fing  that  warred  againft  the 

Hicr.18  word  of  God.For  the  enemies  of  Hieremie  did  thus  prepare  them- 

*^'  felues  againft  the  truth:Come,&  we  will  imagine  imaginatios  againft 
Hieremie;forafmuch  as  the  lawc  fhall  not  perifti  from  the  Prieft,not 
counfell  from  the  wifcman,nor  the  word  from  the  Prophet. 

6    Hereby  it  is  eafy  to  aunfwer  to  that  other  obicdion  c6cerning 
generall  councelis.  Ic  can  noc  be  dcnic4  but  that  the  lewcs  had  a 


To  Saluation.       Lib.4.  48^ 

true  Church  in  the  time  of  the  Prophets.Buc  li  there  had  then  bene 
a  gcnerall  counccll  gathered  together  ot  the  priefts,whai  mancr  face 
of  the  Church  had  there  appcredHVe  heare  what  God  fauhjnot  to  Hicr.4. 
one  or  two  of  them  but  to  the  whole  order  ;  The  prieftesfhalbc^* 
aftonied.and  the  prophets  Ihalbe made  afraide.  Againc,thelawc 
(hall  perilli  from  the  pricft ,  and  counccil  from  the  Elders.  Againe,  txeof* 
Night  (halbe  to  you  infteede  of  a  vilion ,  and  darkcnefle  in  fteedeof  J^.- 
prophecieng :  and  the  funne  rtiall  fall  downe  vpon  the  Prophets,  and  ^ '^  '*' 
be  darkened  vpon  thefe  dayes.  &c.  Well  *.  if  all  fuch  had  then  bene 
gathered  together  in  one  ,  what  Spirit  fhould  haue  gouerncd  in  that 
aflembiie  ?  of  that  thing  we  haue  a  norable  example  in  that  counccll 
which  Achabc.illed  together  .  There  were  prefem  fourc  hundred  i  Km. 
Prophets.  Bui^ccaufe  they  were  come  together  of  nootherminde  **•*•* 
but  to  flatter  the  wicked  king:therefq>re  Satan  was  fent  of  the  Lord  to  *** 
be  a  lymg  fpirit  in  the  mouth  of  the  all. There  by  all  their  voices  the 
truth  was  condemned  Micha  was  condemned  for  an  herctike,ftrikeo 
and  caft  in  prifon.So  was  done  to  Hicrcmie,fo  to  the  other  Prophets. 

7  But  let  one  example  fufifice  for  jll,which  is  more  notable  then 

the  reft.  In  that  councell  which  the  bifhops  and  Pharifces  gathered  loh.ii, 
at  Hicrufalera  againft  Chrilt ,  what  can  a  man  fay  that  there  wanted,  47» 
in  fo  much  as  pertained  to  the  outwarde  (hcwc  ?  For  if  there  had  not 
then  bene  a  Church  at  HierufalemjChiift  would  neuer  haue  commu- 
Bicate  with  their  facrificcs  and  other  ceremonies.   There  was  made 
sfolcmnefummoning  of  them  together:  the  hy  bifhop  fat  as  (hicf: 
the  whole  order  of  priefts  fat  by  himryet  Chriil  was  there  condc  ned, 
and  his  doiftrine  driuen  away. This  doing  is  a  profe  that  the  Church 
was  not  enclofed  m  that  councell. But  there  is  no  perill  that  any  fuch 
thing  fhould  happen  to  vs.  Who  hath  gcuenvs  affurance  thereof? 
For  It  is  not  without  fault  of  fluggilhnefTc  ,  to  be  to  carelelTc  in  fo 
great  a  matter. But  where  the  Holy  Ghoft  doth  with  expicfle  wordcs 
prophecie  by  the  mouth  of  Paule,that  there  fhall  come  a  departing  1.  tktC 
(which  can  not  come  but  that  the  Paflors  muft  be  the  fitft  that  fhall  ^^ 
forfakc  God)  why  are  we  hering  wilfully  blindc  to  ourowncdef- 
trudion?  Wherefore  it  isinnowjfe  to  be  grauntcd,  that  the  Church 
confiftcth  in  the  companie  of  Paftors ,  for  whom  the  Lorde  hath  no 
where  vndertaken  that  they  ihall  perpetually  be  good ,  but  he  hath 
pronounced  that  they  fhall  Ibmtime  be  euill.  But  when  he  warneth 
vs  of  the  daun^cr,he  doth  it  to  this  entente  to  make  vs  the  water. 

8  What  then  ?  wilt  thou  fay :  Shall  the  counccUs  haue  no  aa- 
thoritie  in  determining  ?  Yes  forfooth.  For  neither  do  1  here  argue 
that  all  counccll^  are  co  be  condemned ,  or  all  their  a^es  to  be  re* 


Gap.p.  Of  the  outward  mcancs 

pellecl,or  (as  the  faying  is)  to  be  defaced  with  one  blottc.  But  (thott 
Wilt  fay  to  mc)  thou  bringeft  them  all  into  fubicdionjthatit  may  Se 
free  for  cuery  man  to  rccciuc  or  refufc  that  which  the  councells  haue 
determined.  Not  fcBut  io  oft  as  y  decree  of  any  counccll  is  brought 
foonh ,  I  would  haue  it  Hrft  to  be  diligently  weyed ,  at  what  time  it 
was  holden,  for  what  caufe  it  was  holden,  what  maner  of  men  were 
prefent :  and  then  the  very  thmg  that  is  intreated  of,to  be  examined 
by  the  rule  of  the  Scripture:  and  that  in  fuch  forte  as  the  determi- 
nation of  the  councell  may  haue  his  force, and  be  as  a forciudged 
icntencc ,  and  yet  not  hinder  the  aforefaid  examination.  I  would  to 
God  all  men  did  kepc  that  moderation  which  Auguftine  prcfcnbeth 
in  the  third  boke  againft  Maximinus.For  when  he  minded  brefcly  to 
put  to  filcce  this  heretike  cotcnding  about  the  Decrees  of  counccis: 
Neither  (  fayth  he)  ought  I  to  obicdt  againft  thee  the  Synodcof 
Nice»nor  thou  againft  mc  the  Synode  of  Aiiminum,  as  to  the  cntct 
to  conclude  one  an  other  by  foreiudgcd  fcntecejneither  am  I  bound 
by  the  authoritie  of  the  one.nor  thou  of  the  other.  By  authorities  of 
Scriptures,not  fuch  as  are  proprc  to  cither  onc,but  fuch  as  arc  com» 
mon  to  both ,  let  there  fti  iue  matter  with  matter ,  caufe  with  caufe, 
reafon  with  reafon.  So  rtiould  it  come  to  pafle,  that  councells  ll^ould 
h«ue  the  maieftie  that  they  ought:  but  in  the  mesne  (cafon  the 
Scripture  fhould  be  alone  in  the  hicr  place,that  there  might  be  no- 
thing that  (hould  not  be  fubicd  to  the  rule  thereof.So  theie  olde  Sy- 
nodes,as  of  Nice,  of  Conftantinople,  the  firtt  of  Ephefus,  of  Chair 
ccdon,  and  fuch  other>  which  were  holden  for  confuting  of  errors, 
we  willinoly  embrace  and  rcucrcnce  as  holy  ,  fo  much  as  bclongeth 
to  the  dodrines  of  faith :  for  they  conteine  nothing  but  the  pure  and 
naturall  expofitio  of  Scripturc,which  the  holy  fathers  with  fpirituall 
wifdome  applied  to  the  fubduing  of  the  enemies  of  religion  that 
then  rofc  vp.  In  fomc  of  the  later  councells  alfo ,  we  fe  to  appere  a 
true  zele  of  godlinefle,&  plaine  tokens  of  witt,learning,and  wifdom^ 
But  as  things  arre  wonte  commonly  to  growe  ro  worfe,wc  may  fe  by 
the  later  counceU$,howe  much  the  Church  hath  nowe  and  then  de- 
generate from  the  pureneffe  of  that  golden  age.  And  I  doute  not  bu? 
that  in  thefe  corrupter  ages  alfo,  councells  haue  had  fome  bifhoppe$ 
of  the  better  forte. But  in  thefe  the  fame  happened  which  the  Sena-r 
tors  themfclues  complained  to  be  not  well  done  in  making  of  ordi? 
nances  of  the  fenarc  at  Rome.  For  while  the  fentcccs  are  numbred, 
not  weyed ,  it  is  of  necefljtie  that  oftentimes  the  better  part  is  ouer- 
comeofthc  greater.  Truely  they  brought  forth  many  wicked  fen- 
fences.  Neither  is  it  here  necdefyll  to  gather  the  fpeciall  examples  ^ 


To  Saluation.       Lib4.  48;^ 

etcher  bccaufc  it  llioulci  be  to  long,  or  bccaufc  other  hauc  done  it  fo 
dihgcntly  that  there  can  not  much  be  added. 

^  Nowc  ,  what  necde  I  to  rehcrfe  Coupcclls  difagreing  with 
councclls?  And  it  is  no  caufe  that  any  (hould  murmurc  againft  mc, 
and  fay,  that  of  thofc  councclls  that  difagree  the  one  is  not  lawefulL 
For,  howc  (hail  wc  ludgc  that?  By  this ,  if  I  be  not  dccciucd,  th«t  w» 
ihall  iudge  by  the  Scriptorcs,that  y  decrees  thereof  arc  nocagreabU 
with  trucdodrinc.  For  this  is  the  onely  certaine  lawc  todifcernc 
ihcm  by  .It  is  nowe  about  nine  hundred  ycarcs  ago,  fins  the  Synodc 
of  Coftantinoplc  gathered  together  vndcr  Leo  the  Emperour.iudgcd 
that  images  fettc  vp  in  Churches  (hould  be  ouerthrowen,and  broken 
in  pecces.  A  littell  afterward ,  the  counccl  of  Nice ,  which  Irene  the 
Emprcflc  aflTemblcd  m  fpitc  of  him,  decreed  that  they  (hould  be  rcf- 
torcd.  Whether  of  thefc  two  (hall  wc  acknowledge  for  a  iaweftdl 
councell  ?  The  later  which  gauc  images  a  place  in  Churches ,  hath 
preuailed  among  the  people.  But  Augu(line  faith  that  that  can  not 
be  done  without  moft  prefent  penilof  idolatric.  Epiphanius  which 
was  before  in  time ,  fpeaketh  much  more  fliarply :  for  he  faith  thacit 
is  wickcdne(rc  and  abhomination  to  hauc  images  feen  in  a  Church  of 
Chrilhans.  Woldc  they  that  fo  fpeake,  allowc  that  councell,  if  they 
were  aliuc  at  this  day?  But  if  both  the  hiftorians  tell  truth ,  and  the 
very  ades  be  beleucd,not  onely  images  themfeloes  ,  but  alfothe 
worihipping  of  ihcm  was  there  rccciued.  But  it  is  euidencchat  fuch 
a  decree  came  from  Satan.  Howe  fay  you  to  this ',  that  in  deprauing 
and  tearing  the  Scripture,  they  (he we  that  they  made  a  mocking 
ftockc  of  It?  Which  thing]  hauc  before  fufficiently  made  open. 
Howefoeuer  it  bc,we  fhall  no  otherwife  be  able  to  difccmc  bctwenc 
contraric  and  difagreing  Synodcs,  which  were  many,  Tnlcfle  we  trie 
them  all  by  that  balance  of  all  men  and  angels,  that  is,  by  the  word 
of  the  Lorde.  So  we  embrace  the  Synode  of  Chalcedon ,  refuting 
the  fccode  Synodc  of  Ephcfus,becaufe  in  this  latter  oncthe  wicked- 
ncfle  of  Eutiches  was  c6Hrmed,which  the  other  former  condtn^ped. 
•This  thing  holy  men  hauc  fudged  none  otherwife  but  by  the  Scrip- 
ture :  whom  we  fo  followe  in  iudging ;  that  the  worde  of  God  which 
gauc  liohc  to  them  doth  alfo  nowe  geue  light  to  vs.  Nowc  let  the 
Romaniftes  go  and  boaft ,  as  they  are  wont,  that  the  Holy  Ghoft  it 
£iftned  and  bound  to  their  councclls.   "^ ':  •  'i  =  '  c^.  "■■ 

10  Howbeit  there  is  alfo  (omwhat  which  a  man  may  well  thinke 
to  be  wanting  in  thofc  auncicnt  and  purer  councclls :  cither  becau^ 
they  that  then  were  at  them,bcHig  otherwif*  learned  and  wife  mcn^ 
wholly  bent  to  the  bufinciTc  then  mhande,  did  notforcfee  manj^ 


Cap.p.  Of  the  outwarde  mcancs 

other  things,  or  for  that  many  things  of  hghter  importance  efcaped 
them  being  bufied  with  weightier  and  more  earneft  matters :  or  for 
that  fimply ,  as  bcying  menne  they  might  be  deceiued  with  vnf  kil- 
fulncflfc :  or  for  that  they  were  fbmetimc  caried  headlong  with  to 
mirch  aftVrdion.  Of  this  laft  point  (which  feemeththe  hardeftof 
all)  there  was  a  plaine  example  in  the  Nicene  Synode ,  the  dignitie 
whereof  h^th  by  confcnt  of  all  men,  as  it  was  worthy,  bine  receiued 
with  molt  hy  reuercnce.  For  when  the  principal!  article  of  our  faith 
was  therein  daunger ,  Arriusthe  enemie  was  prefenc  in  redinefic^ 
with  whom  they  mufi  fight  handetohande,  and  the  chicfe  impor- 
lancclay  in  the  agremctof  them  that  came  prepared  to  fight  againft 
the  error  of  Arrius,  thi^  not  withftanding,  they  carclcfle  of  fo  great 
daungers,yca  ask  were  hauins:  forgotten grauitie , modeftie  and  all 
humanitic ,  leaning  the  batrell  that  they  had  in  hand,  as  if  they  had 
come  ihether  of  purpofe  to  do  Arrius  a  pleafure ,  began  to  wound 
thcmfclues  with  inward  di(rentions,and  to  tourne  againft  themfelues 
the  ftile  that  (hould  haue  bene  bet  againft  Arrius. There  were  hcarde 
fowlc  obiedings  of  crimcs,therc  were  fcattcrcd  bokcs  of  accufatios* 
and  there  would  haue  bene  no  cnde  made  of  c6tentions,vntrll  chey 
<had  with  mutuail  woundes  one  deftroyed  an  other ,  vnlefle  the  Em- 
peror Conftaptin  had  prcueted  it,which  profeffing  that  the  exami- 
■nmg  of  ihejr  life  wasamatter  aboue  his  knowledge,  and  chaftilcd 
ifuch  intcmperacc  rather  with  praife  than  with  rebuking.  Howe  many 
wayes  is  it  credible  that  the  other  councells  alfo  failed ,  which  fol- 
lowed afterward  ?  Neither  doth  this  matter  ncede  long  profic.  For 
if  a  man  reade  ouer  the  ades  of  the  councclls,hc  (hall  note  therm 
many  infirmities :  though  I  fpcake  of  nothing  more  greuotis. 

1 1  And  Leo  billiop  of  Rome  fticketh  not  to  charge  with  ambi- 
tion and  vnaduifed  ralhneffe,  the  Synode  of  Chalcedon  ,  which  yet 
he  confeflcth  to  be  founde  in  dodrines.  He  doth  in  deede  not  denic 
that  it  was  a  lawful!  Synode  :  but  he  openly  affii  meth ,  that  it  might 
cri^.  Some  man  pcraduenture  will  thinke  me  fonde  ,  for  that  1  bufy 
my  felfc  in  (hewing  fuch  crrorsrforafmuch  as  our  aduerfaries  do  con- 
fcflcjtl'.at  councells  may  erre  in  thofc  things  that  arc  not  ncccflfary  to 
faluation.  But  this  labor  is  not  yet  fuperfluous.  For  although  becaufc 
they  are  compelled,  they  do  in  deede  confeflc  it  in  word :  yet  when 
they  thruft  vnto  vs  the  determimation  of  all  councells  in  euery  mat- 
ter whatfoeuer  it  bc,for  an  oracle  of  the  Holy  Ghoft,they  do  therin 
require  more  than  they  tokc  at  the  beginning.  In  fo  doing  what  do 
they  affirme,  but  that  councells  can  not  crre:or  if  they  erre,  yet  it  is 
not  lawcfuUfor  vs  to  fee  the  u:uth,or  not  to  footh  their  errors  >  And 

I  intend 


To  Saluation.      Lib.4.  405 

I  intend  nothing  cIs,  but  that  it  may  thereby  be  gathered  that  the 
HolyGhoft  fogoucrncd  the  godly  and  holy  Synodcs,  that  in  the 
incaiic  time  he  fuftrcd  fomcwhat  to  happen  to  them  by  the  nature 
of  naen ,  left  wc  (hould  to  much  trutt  to  men.  This  Is  a  much  better 
fentcnce.tha  that  of  Gregory  Nazianzene,that  he  neucr  faw  agood 
end  of  any  councel.For  he  y  aftirmcth  j  all  without  exceptio  ended 
ill.doth  not  leaue  them  much  authoritic.  It  is  nowe  nothing  ncedc- 
full  to  make  mention  fcuerally  of  prouinciallcounqclls:  forafrrmch 
as  it  is  ea(y  to  ludgc  by  the  gcncraU,how  much  aathorinc  they  ought 
to  haue  to  make  newe  articles  of  faith  and  to  receiuc  what  kmdc  of 
do^rinc  focuer  it  pleafech  them. 

1 2     But  our  Romanics ,  when  they  (ec  that  in  defence  of  their 
caufe  all  hcJpe  of  rcafon  doth  faile  them, do  rcfort  to  chat  extreme  & 
iniferable(hift;that  although  the  men  themfclues  be  blockish  in  wit 
and  councell,and  moft  wicked  in  minde  &  will,y  et  the  word  of  God 
remaineth ,  which  commaundeth  to  obey  Rulers.  Is  it  fo  ?  what  if  I 
dcnie  that  they  be  rulers  that  are  fuch?  For  they  ought  to  take  vpoq 
themfelues,no  more  tha  lofua  had,which  was  both  a  Prophet  ot  the 
Lorde,and  an  excellent  paftor.  But  let  vs  hcare  with  what  wordes  he 
is  fet  by  the  Lorde  into  his  office.  Let  not  (fayth  he)  the  volumcof  loQuuu 
this  lawe  depart  from  thy  mouth :  but  thou  (halt  ftudie  vpon  it  daycs  /• 
and  nights.  Thoulhalt  neither  bowe  to  the  right  hand  nor  tothc 
leftthen  {halt  thou  dire«fl  thy  way  and  vnderftande  it.They  thercfprt 
fjialbe  to  vs  fpirituall  rulers  which  (hall  not  bow  from  the  lawe  of  the 
Lord.ncither  to  v  one  fide  nor  to  the  other.But  if  the  doftrine  of  aA 
paflors  wiiattbeuer  they  be,is  to  be  receiued  without  any  douting,t<> 
what  purpofc  was  it  that  wc  ihould  fo  ofc  &  fo  earneftly  be  admoni- 
flicd  not  to  barken  to  the  fpeche  of  falfe  prophetes.  Here  not  (faith 
he  by  Hieremic  )  the  words  of  the  prophets  that  prophecie  to  yoiv  Wi«.  »j. 
For  they  teach  you  vanitie,&  not  out  of  y  mouth  of  the  Lord.  Again,  ** 
Beware  you  of  falfe  prophets,ihat  come  vnto  you  in  fhepes  clothings       *  ^* 
but  inwardly  are  raueningwolues.And  lohn  fliould  in  vaine  exhort  ij'^^t 
vSjthatwcfhouldprouethe  Spirits,  whether  they  beof  God.  Froin  4.1.  •  • 
which  iudgement  the  very  Angels  are  not  exeptcd.much  lefle  Satan  Maui^ 
with  all  his  lies.  What  is  to  be  faid  of  this  faying:if  |he  blind  lead  tho  **** 
blindjthey  (hall  both  fall  into  y  ditch?Doth  »t  not  fuflficicdy  declare, 
that  it  is  of  great  importance  what  maner  of  prophets  be  heard,  and 
that  not  all  are  rafhely  to  be  heardrWherforc  there  is  no  rcafon  tha|; 
they  fhould  make  vs  afraid  witli  their  titles,  thereby  to  drawe  vs  into 
partaking  of  their  blindnefle  :  forafmuch  as  wc  fee  on  the  other  lide, 
that  the  Lorde  haddc  a  fingular  care  to  fray  vs  away  from  fuftripg 
I 


Cap.p,  Of  the  outwarde  meancs 

our  (clues  to  be  led  with  other  mens  error, vnder  what  vifor  of  nam« 
focucritlurkcth.Forif  the  aunfwer  of  Chrift  be  true,  theft  all  bhndc 
guides,  whether  they  be  called  fathersof  the  Church,  or  prelates, 
or  bifhops ,  can  do  nothing  but  drawe  their  partners  into  the  fame 
headlong  downefall.Whcrefore  let  no  names  of  councells^Paftors, 
biihops ,  (  which  may  as  well  be  falfcly  pretended  as  truely  vfcd,) 
hmder  vs,but  that  being  taught  by  Iclfons  both  of  words  and  exam- 
plcs,we  may  examine  all  fpirits  of  all  men  by  the  rule  of  the  word  of 
God,that  we  may  proue  whether  they  be  of  God  or  no. 

ij     Forafmuch  as  we  haue  proued  that  there  is  not  geuen  to  the 
Church  a  power  to  fet  vp  a  ncwe  dodrine,  nowe  let  vs  fpeake  of  the 
power  which  ihey  attribute  vnto  it  in  expouding  of  Scripiure.Truly 
we  do  willingly  i;raut,that  if  there  happen  debate  about  any  do<fii  ine^ 
there  is  no  better  nor  furcr  remedy  than  if  a  Synodc  of  true  bifhops 
aifemble  together,  where  y  doctrine  in  cotroucrfie  may  be  difcuffcd. 
For  fuch  a  determinacion,whercunto  the  Paftors  of  Churches  jliall 
agree  in  common  together ,  calling  vpon  the  Spirit  of  Chrift ,  fhall 
haue  much  greater  force,than  if  euery  one  feucrally  fhould  conceiue 
it  at  home ,  andfo  reach  \t  to  the  people,  or  if  a  fewc  priuate  metk 
ihould  make  it.  Againe,  when  bifhops  arc  gathered  in  one,  they  do 
the  morecommodioufly  take  aduife  in  common ,  what  and  in  what 
forme  they  ought  to  teach, leaft  diuerfitie  fhould  brede  offence, 
Thirdcly  Paule  prefcribcth  this  order  in  difccroing  of  dodrines;For 
whereas  he  gcucih  to  cucry  fcuerall  Church  a  power  to  difcerne ,  fee 
Iheweth  wharis  theord^^rof  doingin  weightier  causes :  thit  is,  that 
the  Churches  fhould  take  vpon  them  a  common  iriall  of  the  matter 
togethcfi.  And  fo  doth  the  very  feeling  of  godlincffc  inftrudc  vs,thac 
if  any  man  trouble  the  Church  with  an  vnwonted  dodrmc ,  and  the 
1«        matter  p*ocede  fo  fane  that  there  be  perill  of  greater  diffentionahtf 
Churches  fhould  frft  mete  toget-hcr ,  and  examine  the  queftion  pro- 
jwundcd.at  laft,  after  iult  difcufTing  had,  bring  forth  a  determination 
t  Cor.  taken  out  of  the  Scripture ,  fuch  as  may  both  take  awav  douting  out 
^4»a^.  of  the  pcoplc,and  ftoppe  thcmouthes  of  wicked  &  gredy  men,that 
'<^ '        they  may  not  be  fo  hardy  to  procede  any  furthcr.So  when  Arius  was 
r»ftn,the  Niccne  Synode  was  gatheredtogether, which  with  the  au- 
ihorttie  thereof  both  did  brcake  the  wicked  endeuors  of  the  vngodly 
man,  and  reftori'd  peace  to  the  Churches,  which  he  had  vexedi  and 
defended  the  eternall  godhead  of  Chrift,  againfi  his  blafphemous 
dofirine.  When  afccrwarde  Eunomius  and  Macedonius  fiirred  vp 
iicwe  troubles ,  their  madnefTe  was  refifted  with  like  remedie  by  the 
Synode  of  C^ftantinuplc.  In  the  councd  at  Ephefus  the  wickedncfTe 


To  Saliiation.  Lib.4.  489 

ofNcftorius  was  banifhed.  Finally  this  hath  bene  fro  the  beginning 
the  ordmaric  mesne  in  the  Church  to  prelerue  vnitie,  fo  ofte  as  Sa- 
tan bf^gan  to  worke  any  thing.  But  let  vs  remembre ,  that  not  in  all 
ages  or  in  all  places  arc  toundc  Athanafies,  Ba(ilcs,Cyrilles,and  fuch 
defenders  of  true  oodnne  whorp  the  Lorde  then  raifcd  vp.  But  let 
vs  ili'.nke  what  happened  at  Ephcfus  in  the  fecondSynode,  whgrc 
the  lierefie  of  Euticli  cs  prcuailcd,  the  man  of  holy  memory  F Jauia- 
ntjs  was  banilhed  with  certaine  other  godly  mtn,and  many  fuch  mif- 
cheues  corrimitrcd  reuen  bccaufc  Diofcorus  a  feditious  man  and  of 
a  very  naughty  nature,  was  there  the  chief,  and  not  the  Spirit  of  the 
Lordc.  But  there  was  not  the  Church.I  giaunr.  For  this  I  determine 
vtterly  that  the  cmth  doth  not  therefore  die  in  the  Church,although 
it  beopprefied  of  one  councclhbut  that  the  Lorde  meruaiiotfly 
preferueth  it,that  it  may  agasnc  in  due  time  rife  vp,3nd  get  the  oucr- 
hande.  But  I  dcnie  that  this  ssperpetuall,  that  that  is  a  tiue  and  cer- 
taine expolition  of  fcripturc  which  hath  bcn^  rcceiucd  by  confcntes 
of  a  councell. 

14     But  the  Romanifts  (hootc  at  an  other  markc,  when  they  teach 
that  the  power  to  expound  the  Scripture  bclogcth  to  the  councells, 
yea  and  that  without  appellation  from  them.   For  they  abufe  this 
colour,to  call  it  an  cxpolition  of  the  Scripture  whatfoeucr  is  decreed 
in  the  councels.  Of  purgatorie,  ofthcintcrceffion  of  Saintes,  of  au- 
ricular confeflJon,&  fuch  other, there  can  not  be  foundeoneiiJip.bIc 
in  the  Scriptures.  But  becaufc  all  thefe  things  hauc  bene  ftabliflied 
by  the  authoritie  of  the  Church,  that  is  to  fay  (to  fpeake  truely)  rc- 
ceiued  in  opinion  and  vfe,therfore  euery  one  of  them  muft  be  taken 
for  an  cxpofinon  of  Scripture.  And  not  that  onely :  But  it  a  councell 
decree  any  thing ,  though  Scripture  eric  out  againft  it ,  yet  it  fhall 
bcare  the  name  of  an  expofition  thereof  Chrirt  commaundeth  all  to 
dnnke  of  theCuppe,which  he  reachcthm  the  Supper. The  councell  Mat  »< 
of  Conftance  forbade,thar  it  fliould  not  be  geuen  to  the  lay  people,  ^^* 
but  willed  that  the  prieft  onely  ihould  drinkeofit.  That  which  fo 
diredlyfighteth  agamft  the  inlhtution  of  Chrift,  they  will  hauc  to 
be  taken  for  an  expofition  of  it.  Paule  calleth  the  forbidding  of  ma-  «.Tim, 
riagejthe  hypocrifie  of  dcuelsrand  the  Holy  Ghoft  in  an  other  place  ^'': 
pronouncethjthat mariage  is  mall  men  holy  and  honorable.Wherc  ^  ' 
as  they  haue  afterwarde  forbidaen  priefts  ro  marry ,  they  require  to 
haue  that  taken  for  the  true  and  nacurall  expofition  of  the  Scripture, 
when  nothing  can  be  imagined  more  againft(t:If  any  dare  ones 
open  his  mouth  to  the  contrary ,  he  ihalbe  iudged  an  bererike :  bc- 
caufc the  determination  of  the  Church  is  without  appellation:and  t« 


Cap.i  o.  Of  the  outwardc  meanes 

douce  of  her  expofition,that  it  is  noc  true,is  a  hainous  offence.  Why 
{hoold  I  inueyc  againtt  To  great  fhamelcflhes  ?  For  the  very  (hewing 
of  It  is  an  oucrcomingof  it.  As  for  that  which  they  teach  of  the  po- 
wer to  allowe  the  Scripture,!  wittingly  pafTe  it  ouer.  For  in  fuch  fort 
to  make  the  Oracles  of  God  fubied  to  the  iudj^emeni  of  men,  that 
th^y  Ihould  therefore  be  of  force  bccaufe  they  haue  pleafed  men,  is 
a  bbfphcmie  vnworthy  to  be  reherfed :  and  I  haue  before  touched 
the  fame  matter  aheady.  Yet  I  will  af  kc  them  one  thing :  If  the  au- 
thoritie  of  the  Scripture  be  founded  vpon  the  allowance  of  the 
Church ,  what  councells  decree  will  they  alledgc  of  that  matter  5"  I 
thinkc  they  haue  none.  Why  then  did  Arrius  fufFer  himfelfe  to  be 
ouercome  at  Nice  with  teftimonies  brouglit  out  of  the  Gofpell  of 
lohn?  For  after  thefe  mens  faying,it  was  free  for  him  to  haue  refiifcd 
thera ,  forafmuch  as  there  had  no  allowance  of  a  generall  councell 
gone  bcforc.Thcy  alledgc  the  olde  rolle,which  is  called  the  Canon, 
which  they  fay  to  haue  procedcdfrom  the  iudgemet  of  the  Church, 
But  I  af  kc  them  againe  ,in  what  councell  that  Canon  was  fet  forth* 
Here  they  muft  nccdes  be  duramc.Howbeit  I  defirc  further  to  know* 
what  maner  of  canon  they  thinke  that  was.  Fori  feihat  the  fame 
was  not  very  certainly  agreed  among  the  olde  writers.  And  if  that 
which  Hierome  fayeth  ought  to  be  of  force,thcbokes  of  Macha- 
bees,  Tobie,  Ecclefiafticus  and  foch  other  fhalbe  thruft  among  the 
Apocrypha :  which  ihofe  canons  do  in  no  wife  fuflfer  to  be  done. 

The  X.  Chapter, 

of  tht  power  in  making  of  lavves:  vvherm  the  Tope  and  hie  haue  v fed 
a  moji  cruell  tyranny  and  butcher le  vpon  foules, 

NOwe  followeth  the  fecond  part,  which  they  will  haue  to 
confiftin  making  of  bwesjout  of  which  fpring  haue  flowed 
innumerable  traditions  of  men ,  eucn  fo  many  fnares  to 
ftragle  poorc  foules.For  they  haue  had  no  more  cofcience, 
^at.23  than  had  the  Scribes  and  PharifecSjto  lay  burdens  vpon  other  mens 
•  (houldcrs ,  which  they  themfelucs  would  not  touch  with  one  finger. 
I  haue  in  an  other  place  taught  howe  cruell  a  butchene  is  that  which 
they  commaunde  concerning  auricular  confeffion.  In  other  lawes 
there  appeatethnot  fo  great  violence:  but  thofc  which feeme the 
moft  tolerable  of  alljdotyrannoufl^oppreffe  confcicnccs.  I  leauc 
vnfpoken  howe  they  corrupt  the  worfhip  of  God.and  do  fpoile  God 
himfelfe  of  his  right ,  which  is  theonely  lawmaker.  This  power  is 
nowe  tb  be  entreated  of,whether  the  Church  may  bmde  cofciences 
with  her  lawes.  In  which  difcourfc  y  order  of  policy  is  noc  touched, 

but 


ToSaluation,         Lib4,  4po 

but  this  only  is  intcndedjthat  God  be  rightly  worfhippcd  according 
to  the  rule  which  himfclfc  hath  prcrcnbcd,and  that  the  fpiriiu.ill 
liberty,which  hath  regards  vnto  God,may  remainc  fafe  vnto  vs.  Vfc 
hath  made  that  all  thole  decrees  be  c.illcd  tradiuons  of  men  ,  what- 
focuerihey  be  that  haue  concerning  the  worlhipof  God  proceded 
from  men  bcd'de  his  word.  Againft  thefe  do  we  ftriue ,  not  againlt 
theliolyand  proHrablc  ordmances  of  the  Church  which  make  for 
the  prcferuation  either  ordifciplmeor  honcftie  or  peace.  But  the 
ende  ot  our  ftnuing  is,that:  the  immeafurable  and  barbarous  Empire 
may  be  rclhained ,  which  they  vfurpc  vppon  foules  ,  that  would  be 
comptcd  paftors  of  the  Church,but  m  very  dede  arc  moft  cruel  but- 
chers- For  they  fay  that  the  lawes  which  they  make  arc  fpiritUsilljand 
pcrccining  to  thcfoulc,and  they  affirmc  them  to  be  neceflaric  to 
cternall  hfe.  Hut  fo  (as  1  euen  nowc  torched)  the  kingdome  of  Chnft 
is  inuadedjfo  the  libertie  by  himgeuento  the  confcicnces  of  the' 
faithful!  IS  vtterly  opprefled  andthrowcn  abrode.  I  fpeakc  notnowe 
with  howc  great  vngodlJneflTe  they  ftablifh  the  obieruing  of  their 
lawes,  while  out  of  itthcy  teachemento  fekeboih  forgeueneffvr  of 
linncs,and  rightcoufnefre,and  (aluaiio,  while  they  fet  init  the  whole 
fumme  of  rehgion  and  godly nclTe. This  one  thing  I  earnellly  holde, 
that  there  ought  no  neccffi(ie  to  be  layed  vpon  confciences  in  thofe 
things  wherin  they  are  made  free  by  Chrirt,&  vnlefle  they  be  made 
free  J  as  we  haue  before  taught ,  they  can  not  rcQ  with  God.  They 
muft  acknowledge  one  onely  king  Chrift  their  deliuercr,  and  be  go- 
uerned  by  one  lawc  of  libcrtie,cuen  the  holy  word  of  the  Gofpell,  if 
they  will  kepe  ftill  y  grace  which  they  haue  ones  obteined  in  Chnft: 
they  muft  be  holden  with  no  bondage,and  boundc  wUh  no  bondcs. 
1     Thefe  Solons  do  in  deedc  faine  that  their  conftitutions  arc 
lawes  of  libertie,  a  iwctc  yoke  ,  a  light  burden  :  but  who  can  not  fe 
that  they  be  mere  lies?  They  themfelucs  in  deedc  do  felc  no  heaui- 
nci\c  of  their  owne  lawes,  which  carting  away  the  feare  of  God,  do 
carelcfly  and  ftoutly  ncgled  both  their  owne  and  Gods  lawes.  But 
they  that  are  touched  with  any  care  of  their  faluation,are  farrc  from 
thinking  themfclues  free  fo  long  as  they  be  entangled  with  thefe 
fnares.Wc  fe  with  how  great  warcnefle  Paul  did  deale  in  this  behalfe,  >.Cor. 
that  hedurfte  not  fomuch  as  in  ar\y  one  thing  lav  vpon  men  any  7'*5« 
fnare  at  all.and  that  not  without  caufe.Truly  he  forefawe  with  howc 
great  a  wounde  confciences  (hould  be  ftrikcn,  if  they  (hould  be 
charged  with  a  neceffitie  of  thofe  things  whereof  the  Loi  de  had  left 
them  liberty.  On  the  other  fide  the  coititutions  are  almoft  innumc- 
rablc^which  thefe  men  haue  moft  greuouHy  ftabliflied  with  threatC'*- 


Cap.  I  o.  Of  the  ounvard  mcanes 

ninge of  ecernall  death,  which  they  moft  fcuercly  require  asncccP* 
farie  to  faluation.  And  among  thofe  there  are  many  moft  hard  to  be 
kept,  but  all  of  them  (if  the  whole  multitude  of  them  be  laycd  toge- 
ther) arc  impofljjblecfo  great  is  the  heape.Howc  then  Ihall  it  be  pof- 
fiblcjthat  they  vpo  whom  fo  great  a  weight  of  diflicuitje  lieth,fliould 
not  be  rexed  in  perplexitie  with  extreme  anguifli  &  tcrror?Therforc 
my  purpofe  is  here  to  impugne  fuch  c6ftitutions,as  tend  to  this  ende^ 
inwardly  to  binde  foules  before  God,  and  charge  them  with  areU-> 
gion,as  though  they  taught  them  of  things  ncceflary  to  faluation, 

:;     This  queftion  doth  thcrfore  encomber  the  moft  pa;  t  of  men, 
becaufe  they  do  not  futtclly  enough  put  difference  betwecnethc 
outward  court  (as  they  call  it)  and  the  court  of  cofcience.Moteouer 
Rom.     this  encrcafeth  the  difliculne,  that  Paul  teachcth  that  the  Magiftrat 
I  J.I.     ought  to  be  obey  ed,noi  oncly  for  fcarc  of  puniftimenr,but  for  con- 
fciences  fake.Wherupon  folIoweth,that  confcienccs  are  al(o  boundc 
with  the  polinke  lawes.  But  if  it  were  fo,  then  all  ftiould  fall  that  wc 
hauc  fpokcn  in  the  laft  chap,  and  entcnde  nowe  to  fpeake  cocerning 
the  fpirituall  gouernment.For  the  loolmg  of  this  knot,fiift  it  is  good 
to  leatne  what  is  confciencc.  The  definition  is  to  be  gathered  of  the 
proper  deriuation  of  the  word.For,as  when  men  do  with  mindc  and 
vnderftadingcocei^^the  knowledge  of  things,they  are  thereby  faid 
fcire,to  knowcwherupon  is  deriucd  the  name  of  fcicncc  knowledge: 
fo  when  they  haue  a  fcling  of  Gods  iudgemet  as  a  wirnclfe  adioincd 
with  them,  whic  i  doth  not  fufFcr  them  to  hide  their  finncs,  but  that 
they  be  brought  iccufcd  to  the  iudgement  feate  of  God  ,  that  fame 
feling  is'callcd  cofcience.  For  it  is  a  certainc  meane  betwenc  God  & 
man .  becaufe  it  (uffretb  not  man  to  fuprelTe  that  which  he  knoweth, 
"^        but  purfueth  him  fo  farre  till  it  biing  him  to  gilnnclTe.  This  is  it  that 
Rom.s.  p^yje  meaneth  when  he  teacheth  that  confciencc  doth  together 
*  ^*       witneffe  with  men,when  their  thoughtes  do  accufe  or  acquuc  them 
in  the  iudgemet  of  God.  A  fimple  knowledge  might  rcmaine  in  man 
as  cndofed.Therfore  this  feling  which  prefenteth  man  to  the  iudge- 
ment of  God,is  as  it  were  a  keper  loined  to  man,to  marke  and  watch 
all  his  fecretes  ,  that  nothing  ftiould  rcmaine  buried  indatkcnelTe. 
Whcrupon  alfo  cometh  thatolde  proucrbe,confcicncc  isa  thouland 
t  Pet. 3,  witnefles.  For  the  fame  reafor^  alio  Peter  hath  fet  the  examination 
*'•        of  a  good  confciencc,  for  quietnclTe  of  fininde ,  when  we  being  per- 
fuaded  of  the  eracc  of  Chritt ,  do  without  fearc  prefcnt  our  felues 
Heb.xo  to  God.  And  the  author  of  the  Epiftle  to  the  Hcbrues ,  vfcth  thefc 
*•         wordes,  to  haue  no  more  confciencc  of  finne,  in  ftecde  of,to  be  de- 

liuered  or  acquited>thac{inne  may  no  more  accufe  vs.        * 

4  There* 


To  Saliiation.       Lib.4.  491 

4     Therefore  as  workcshaue  rcfpccS  to  men/o  the  confcicnccjs 
referred  to  God ;  fo  that  confcicncc  is  nothing  th  but  the  invv.irdc 
purcneflc  of  the  hart.In  which  fenfc  Paul  writeth  that  Chaniic  is  the  i.Tinv 
fulfilling  of  the  lawe,  out  of  a  pure  confciencc  ,  and  faith  not  faincd. '  •  $• 
Aftcrwarde  alfo  in  the  fame  chap.helhewcth.howe  much  it  differeth 
from  vndcrftandmg,  faying  that  fome  had  fuffcred  fliipwracke  from 
the  faith ,  bccaufc  they  had  forfaken  good  confcience.  For  in  thefc 
words  he  (ignificth,that  it  is  a  liucly  atfcdion  to  worfhip  God,  and  a 
lincere  defire  to  hue  Godlily  and  holily.  Sometime  in  deede  it  is  re- 
ferred alfo  to  men,as  in  Luke,when  the  fame  Paulc  teftifieth,that  he  A(S.a4. 
cndcuorcdhimfclfthat  he  might  walke  with  a  good  cofciccc  toward  *   * 
God  and  men.But  this  was  therforc  fayed, bccaufe  the  frutes  of  good 
coniciece  do  floweftind  come  euen  to  men.But  m  fpeaking  properly, 
it  hath  rcfped  to  God  only,as  I  haue  already  faid.  Herupon  cometh 
that  a  lawe  is  fud  to  binde  confcicncc,  which  fimply  bindeth  a  man, 
without  regards  of  mcn,or  not  hauing  any  cofideration  of  them.  As 
for  example.  God  comaundeth  not  only  to  kepe  the  minde  chaft  and 
pure  fro  all  lult,but  alfo  forbiddeth  all  maner  of  filthineflc  of  words 
and  ourward  wantonnefl'e  whatfocucr  it  be.To  y  keping  of  this  lawe 
my  confciccc  is  lubie6:,alchough  there  liucd  not  one  man  in  y  world. 
So  he  that  behaueth  himfelfe  intern perantly, doth  nor  onely  (inne  in 
this  that  he  geueth  euill  example  to  his  brethren,but  he  hath  his  co- 
fcience  bounde  with  giltincfle  before  God.  In  things  y  are  of  them- 
felucs  meane,there  is  an  other  cofideratio.  For  we  ought  to  abfteinc 
from  thcjif  tney  brede  any  offenfe,but  ihc  confcience  ftiU  being  free. 
So  Paul  fpeaketh  of  lielhc  cofecratc  to  idolcs.If  any  (faith  he)  make  x  Cor. 
(doutjtouch  itnotjfor  cofcicnces  fake.lfay  for  confcience,  not  thine  *®'*'* 
own,but  y  others.  A  faithful  ma  Ihould  finne,which  being  firft  warned 
(hould  neuerthcles  eate  of  fuch  flelh.  But  howfoeuer  in  refpcd  of  his 
brothcr,it  be  ncceflary  for  him  to  abfteine,as  it  is  prefcribed  of  God, 
yet  he  cefleth  not  to  kcpe  ftill  y  liberty  of  cofcience.  We  fee  how  this 
lawe  binding  the  outward  worke,leaueth  the  confciencc  vnboundc, 

5^  Nowelet  vsreturnetothcbwesof  men.  If  they  be  made  to 
this  ende ,  to  charge  vs  with  a  rehgion ,  as  though  the  obferuing  of 
them  were  of  it  felfe  necelTarie  ,  then  we  fay  that  that  is  layed  vpon 
confcience  which  was  not  lawe  full  to  be  layed  vpon  it.  For  our  con- 
fciences  haue  not  to  do  with  men ,  but  with  God  onely :  whereunto 
perteineth  that  common  difference  betwenc  the  eatthly  court  and 
the  court  of  c6fcience.When  the  whole  world  was  wrapped  in  a  moft 
thickc  mift  of  ignorancc,yct  this  fmai  fparcle  of  light  rcmained>tha!: 
(hey  acknowledged  a  mans  cofcience  to  be  aboue  all  iudgeincots  of 


Cap.io.  Of  the  outwarde  mcancs 

men.  Howbeit  the  fame  thing  that  they  did  with  one  word  confcifc, 
they  did  afcerwarde  m  deede  ouenhrowc  :  yet  it  was  Gods  will  that 
there  ihould  ihe  alio  remaine  fome  reitimcnie  ot  Chnftianhbcrne, 
which  might  deUuer  confciences  from  the  tyranny  of  men.But  that 
difficulty  is  not  yet  diifoluedjwhich  arifeth  out  of  the  words  of  Paul. 
For  if  we  muft  obey  Princes  notonely  for  penalties  fake,  but  alfo  for 
confciencejK  fetmeth  thereupon  to  f  ollowe  that  Princes  lawes  hauc 
alfo  dominion  ouer  confcience.  If  tins  be  true  ,  then  the  lame  alfo 
ought  to  be  laid  of  the  lawes  of  the  Church.  1  anfwere  that  firl}  here 
we  mu(t  put  a  diflfcrtnce  bctwcene  the  ^^eneraltie  and  the  fpecialtic. 
For  though  all  rpcciall  lawes  do  not  touch  the  confcience,  yet  wc  arc 
bounds  by  the  generall  comaundemcnt  of  God,whichcommedeth 
vnto  vs  the  authontie  of  mjgiltrats. And  vpon  tiits  point  ftadeih  the 
dilputation  of  Paule,thatinagiihai$  arc  to  be  honored  becaufc  they 
are  ordcined  o!"  God.  In  the  meanc  time  he  teacheth  not  that  thofe 
lawes  that  are  prefci  ibed  by  them^do  belong  to  the  inward  gouerne- 
mentof  the  fouleavhcreas  he  ec'ne  where  cxtolleth  both  the  wor- 
shipping of  God  6f  rhefpiritualhuleofl{uingrighteou{iy,aboue  all 
the  ordinances  of  mtii  whatfoeuer  they  be.  An  other  thing  alfo  i$ 
worthy  to  be  noted,(which  yet  h^geth  v  pon  y  forrner)that  the  lawci 
of  men  ,  whether  they  be  made  by  the  magiltrat  or  by  the  Church, 
■although  they  be  necelfane  to  be  kepte  ,  (I  fptake  ot  the  good  and 
righteous  lawes)  yet  thcrfore  do  not  by  thea»iclues  binde  cofciencc, 
becatife  the  whole  necclTuy  of  kepmgthem  is  referred  to  the  gene- 
rail  ende,but  confifteth  not  in  the  tbmgs  comaundcd.  From  this  fort 
do  farrc  diflfer  both  thofe  that  prefcribe  a  newe  forme  of  y  worflup- 
ping  of  God,&  thofe  that  appoint  net eflitie  in  things  y  be  at  liberty. 
6     But  fuch  are  thofe  that  at  this  day  be  called  Ecclcfiafticall  con- 
ftitutios  in  the  Papacie,which  are  thruft  in,  in  ftcede  of  the  true  and 
necefTarie  worfhjpping  of  God  And  as  they  be  innumcrable:ro  arc 
there  infinite  bondcs  to  catch  and  fnare  foulcs.  But  although  in  the 
declaration  of  the  lawe  we  haue  fomewhat  touched  them:yet  becaufc 
this  place  was  fitter  to  entreate  fully  of  them  ,  I  willnovve  trauade  to 
gather  together  the  whole  fumme  in  the  bcft  order  that  I  can.  And 
becaufc  we  haue  already  difcourfed  fo  much  as  fccmed  tobcfuf- 
ficient,  cocerning  the  tyranny  which  the  falfe  biihops  do  take  vpoa 
themfeluesjin  liberty  to  teach  whatfoeuer  they  lift,!  will  nowc  omitt 
all  that  parte  ;  and  I  will  here  tarry  onely  vpon  declaring  the  power, 
which  they  fay  they  haue, to  make  lawes.  Our  falfe  biQiops  therforc 
do  burden  cofciences  with  newe  lawcs,vnder  this  pretenfe,that  they 
srexdrdeined  of  the  Lordc  fpincuali  lawmakers,  fins  the  gouerncmet 

of 


To  Saluation.      Lib.4.  492 

of  the  Church  is  committed  vnto  them.Thercforc  thcyaffirme  that 
whatfoeucrthey  commaundc  and  prefcribejOughtncccflTarily  to  be 
obferued  of  the  Chiiftian  peoplc:&  that  he  that  brcakcth  it,is  giltic 
of  double  difobediccejfor  that  he  is  rebellious  both  to  God  &  to  the 
Church.  Ceruinly,  if  they  were  true  bifliops.  I  would  in  this  behalfe 
graunt  to  them  fomc  authoritie,  not  fo  much  as  they  require,  but  Co 
much  as  is  rcquifite  to  y  well  ordering  of  the  policy  of  the  Church. 
Nowe  fith  they  are  nothing  lefle  than  that  which  they  would  be  ac- 
compted ,  they  can  not  take  any  thing  to  them ,  be  it  neuer  fo  little, 
but  that  they  (hall  take  to  much.But  bccaufc  this  hath  ben  els  where 
cofidcredjet  vs  graunt  them  at  this  prefent,  that  whatfocuer  power 
true  bifliops  hauCjthc  fame  rightly  belogeth  to  them  alforyet  1  deny 
that  they  be  therefore  appointed  lawmakers  ouer  the  faitbfuU ,  that 
may  of  themfclues  prcfcribe  a  rule  to  hue  by,  or  compcll  lo  their 
ordinaces  the  people  c6mi:ted<vnto  them. When  I  fay  this, I  meane, 
that  it  is  not  lawfull  for  the,  to  dehuer  to  the  Church  to  be  obferued 
of  necelTity,that  which  they  hauc  deajfed  of themfelues  withoui:  the 
worde  of  God.  Forafmucb  as  that  authoritie  both  was  vnknowen  to 
the  ApolHes,  and  fo  oft  take  away  from  the  minifter*  of  the  Church 
by  the  Lords  owne  mouth;  I  maruell  who  hauc  bene  fo  bolde  to  take 
it  vponthem,andat  this  day  are  fo  bolde  to  dcfende  it,be(idethc 
example  of  the  Apoftles,&  againft  the  manifcft  prohibition  of  God. 
7  As  touching  that  y  perteined  to  the  perfed  rule  of  well  liuing, 
the  Lorde  hath  fo  coteined  all  that  in  his  lawe,that  he  hath  left  no- 
thing for  men  that  they  might  adde  to  that  fumme.  And  this  he  did 
firft  for  this  purpofe ,  that  becaufe  the  whole  vprightnefTe  of  liuing 
ftandcth  in  this  point,if  all  works  be  gouerncd  by  his  will  as  by  a  rule, 
he  fhould  be  holdcn  of  vs  y  only  maifter  and  dire<9:er  of  life:then,  tq 
declare  that  he  rcquircth  of  vs  nothing  more  than  obedicce.For  this 
reafon  lames  faith:he  y  iudgeth  his  brother iudgeth  the  law:he  that  Iam.4, 
iudgeth  the  Iawe,is  not  an  obferuer  of  the  laWjbut  a  iudge.But  there  «*• 
is  one  only  Uwmaker,that  can  both  faue  &  deftroy.We  heare  y  God 
doth  cJaime  this  one  thing  as  proper  to  himfelfe,  to  rule  vs  with  the 
gouernmentandlawesof  his  worde.  And  the  fame  thing  was  fpokcn 
before  of  Efay. although  fomwhar  more  darkly:the  Lord  is  our  king,  Efa.33 
the  Lord  is  our  lawmakcrjV  Lord  is  our  iudge,  he  (hall  faue  vs.Truly  iu 
in  both  thefc  places  is  flawed  ,y  he  that  hath  power  ouer  the  foulc, 
hath  y  iudgcmet  of  life  &  dcath.Yea  lames  pronounceth  this  plainly. 
Nowe,  no  man  can  take  that  vpon  him.  Therefore  God  muft  be  ac» 
knowledged  to  be  the  only  king  of  foulcs,  to  whom  alone  bclongeth 
^  power  tp  faue  aiuldcftroy,  as  thofc  words  of  Efaie  cKpredf,  &10 


Cap.io,  Of  the  outwarde  mcancs 

►Pei.5.  be  the  king,and  iu<lge,  and  lawmaker  and  Sauior.  Therefore  Peter, 
*•  when  he  admoniiheth  the  Paftors  of  their  dutie,exhortcih  them  Co 
tofecde  theflocke,not  as  vling  a  LortHhip  oucr  the  Clergy ,by  which 
wordClergie  he  fignifieth  the  inheritance  of  God,that  is  to  fay  the 
faithful]  people.This  if  we  rightly  wey,th.it  it  is  not  bwfull,that  that 
ihouid  be  transferred  to  man ,  which  God  makcth  his  owne  onely: 
we  fhall  vnderftande  that  fo  all  the  pow:;r  is  cut  of  what(oeuer  it  be 
that  they  chalenge,  which  aduaunce  ihemfelucs  to  commaunde  any 
thing  m  the  Church  without  the  word  of  God. 

8     Nowe,forafinuch  as  the  whole  cauie  hangeth  thcreuponjthat 
if  God  be  the  onely  lavvemaket  ,it  is  not  laweful!  for  men  to  take  that 
honor  to  themfdues;  it  is  mete  alfo  theicwithall  tokepe  in  mindc 
thofc  two  reafons  which  we  haue  fpol'.en,why  the  Lord  claimcih  that 
to  himfelfe  alone.  I  he  firft  is,that  his  wjU  may  be  to  vs  a  pcrfedrulc 
^  of  all  righteoufnefifc  and  hoiinclTeMad  that  io  m  the  knowing  of  him 
may  be  the  perfed  knowletige  jojiue  w.  ll.Tbc  other  is, that  (when 
the  maner  is  fought  hovvc  to  worihip  him  rightly  and  well)  he  onely 
may  haue  authoncieouer  our  foules  ,whom  we  ought  to  obey ,  and 
vpon  whocs  bccke  we  oUi^ht  to  hang.  Theie  two  reafons  being  well 
markedjit  fhnlbe  ealy  to  ludge,  whatordmanccs  of  men  are  co'rary 
to  the  word  of  God. Of  that  fort  bealhhofc  which  are  fained  to  be- 
long to  the  true  worihipping  of  God  ,  and  to  the  obferuing  whereof 
confcieces  are  bounde,as  though  they  were  neccflary  to  be  obferued. 
Let  vs  therefore  remember  chat  all  lawes  of  men  ought  to  be  weyed 
with  this  balance,if  we  will  haue  a  fure  trial!  that  may  neuer  fuffer  v$ 
:olo(r.  to  crre.The  firit  of  thefc  reafons  Paul  in  the  Epiftle  to  the  CololTias 
'  '       vfeth  in  contendmg  againft  the  falfe  Apoftles  that  attempted  to  op- 
preil'e  the  Churches  with  ncwe  burdens. The  fecond  reafon  he  more 
vfeth  with  the  Galatians  in  the  like  cafe.This  therefore  he  trauaileth 
to  proue  in  the  Eoiftlc  to  the  ColofifiaSjthat  the  dodrinc  cocerning 
the  true  worfliippingofGodisnottobc  fought  at  mens  handcs:be- 
caufe  the  Lord  h^th  faithfully  and  fully  infti  adcd  vs  howe  he  ought 
to  be  worfhipped.  To  proue  the  fame  in  y  firft  chap,  he  faith  that  in 
the  Gofpell  is  conteincd  all  wifdomeiwhercby  y  man  of  God  may  be 
made  perfed  in  Chrift.Io  y  beginning  of  the  ij.chap.he  faith,that  all 
the  trealures  ofwifdomc  &  vnderftadingare  hidde  inChrift.Thcre- 
vpon  he  afterward  concludeth,let  y  faithfulU)ewarc  that  they  be  not 
by  vain  Philofophie  Jed  from  the  flocke  of  Chrift ,  according  to  the 
conftitutios  <»f  men.  But  in  the  endeof  the  chaptcr,he  doth  yet  with 
greater  boldneffc  candemne  ail  Eihelothrefkias,y  is  to  fay^all  fained 
worfhippings, which  men  dcuifc  to  themfclucs,or  rccciuc  of  othcr,ac 

what- 


To  Valuation.         Lib.4.  45^3 

whatfocucr  precepts  they  dare  of  themfelues  giue  conccrnmgc  ihc 
worlliippin.;c  of  God.We  haue  therefore,  that  all  thofe  o:  dmanccs 
are  wickcd,in  obieruinge  whcrtof  the  worfhippingc  of  God  is  fdjncd 
to  be.  As  for  the  places  in  the  Galatias  wherewith  he  earneftly  affir- 
meth  that  confcicnces,  which  ought  to  be  ruled  of  God  only,  ought 
not  to  be  entangled  with  fnares,  they  are  open  enough,  fpccially  in 
the  fift  Chapter  .  Therefore  Ictte  it  be  fufficicntto  haue  but  noted 
them. 

.  9  But  bceaufe  the  whole  matter  fhall  better  be  m.ide  open  by  ex- 
amples, before  that  we  go  any  furrhcr,  it  is  good  aliotoappl\  this 
dodrine  to  our  own  times.We  fay  that  y  colbtuiions  which  they  cjU 
tcclclialhc3ll,wherwith  the  Pope  and  his  do  burden  the  Churcr!,arc 
pernicious  and  wicked:  our  aducriaries  defende  that  they  be  holy  & 
auailabic  to  faluation.  There  be  two  kindes  of  the;for  fome  conccrnc 
Ceremonies  &  rites,other  lome  pcrtainc  more  to  difcipline.Is  there 
then  a  luft  caufe  to  moue  Vk  to  impugne  them  both  ?  Tiuely  a  lufter 
than  wc  woulde.  Firft  do  not  the  authors  themfclucs  clearely  dchne, 
that  the  very  worfhipping  of  God  i*  cotained  in  them  ?To  what  pur- 
pofe  do  thcv  apply  tljcir  Ceremonies ,  but  that  God  fliould  be  wor- 
fhipped  by  .hem  ?  And  that  comnieth  to  paife  not  by  the  oncly  er- 
rour  of  the  ignorant  muituudc,  but  by  their  allowance  that  haue  the 
place  of  teachinge.  I  do  not  touch  the  grol]eabhominations,whcic»- 
with  they  haue  gone  about  to  ouerthrow  all  godlines.  But  it  Ihouldc 
pot  be  imagined  amonge  them  to  be  To  hainous  an  ofF^nfc,  to  haiic 
failed  in  any  of  the  Icaft  pety  traditions ,  vnlefl'e  they  did  make  the 
woriliippingof  Godfubicdtotheir  famed  deuifes.Whatdo  we  the 
offend,if  at  this  day  we  can  not  beare  that,  which  Paule  taught  to  be 
intolerable,that  the  lawfuU  order  of  the  worlhipping  of  God  fhould 
i)e  reduced  to  the  will  of  men:fpecially  when  they  commaund  men  to 
worihip  according  to  the  elemcntes  of  this  world.which  Paule  terti- 
ficth  to  be  againft  Chrifl  r  Againe  it  is  not  vnknowen,  vvith  how  pre-  ^^^^•'^ 
-cife  neccflity  they  binde  conkiences  to  kepc  whatfoeuer  they  com-  Gal  c  t 
inaund.  Here  when  we  cry  out  to  the  contrary ,we  haue  all  one  caufe 
\*ith  Paul,which  in  no  wife  fuffreth  faithful  confciences  to  be  brought 
into  bondage  of  men. 

10  Moreoucrthisworftofallis  added,  that  when  religion  hath 
oncQ  begon  to  be  defined  with  fuch  vaine  inuentions.ihcre  eucr  fo- 
loweth  after  that  peruerfencfTe  another  abhominable  frowardneflc, 
*vhereof  Chrift  reproched  the  Pharifees  that  the  commaundcment 
pf  God  is  made  voidc  for  the  traditions  of  men .  I  will  not  vfc  mine 
jOwae  wordes  in  Bghtingc  againft  our  lawemakets  at  ihefe  daiet.  Ltc 


Cap.i  o.  Of  the  outward  mcanes 

ifacm  haue  the  vidory ,  if  they  can  by  any  meane  purge  thcmfclucf 
from  this  accofation  of  Chrift.But  how  fhould  they  excufe  the, when 
amonge  them  it  is  thought  infinitly  more  haynous,to  haue  omitted 
auricular  cofcflion  when  the  time  of  yere  comech  about,than  to  haue 
continued  a  moft  wicked  life  a  whole  yere  together.*  to  haucinfeded 
their  tonge  with  a  Ude  lafting  of  flefh  on  a  Friday ,  than  to  haue  de- 
filed their  body  with  whoredom  ai  the  daics  of  the  weke?to  haue  put 
their  handc  to  an  honeft  worke  vpon  a  day  confecratc  ro  I  wote  not 
what  pety  Saintes,than  to  haue  continually  exercifcd  their  members 
in  moft  wicked  offenfes  ?  for  a  Prieft  to  be  coupled  with  one  lawefuU 
fnariagCjtha  to  be  entangled  with  a  thoufand  adulteriesPnot  to  haue 
performed  a  vowed  pilgrcmage,than  to  breake  faith  in  al  promifes? 
not  to  haue  wafted  fomwhat  vp6  monftruous  &  no  lefle  fuperfluoui 
&  vnpiofitable  exceffiue  gorgioufnes  of  tcples,than  to  haue  failed  to 
help  the  extreme  necelTities  of  the  poorc  ?  to  haue  palled  by  an  idolc 
without  honor,than  to  haue  defpitefully  entreated  all  kmdes  of  men? 
not  to  haue  mubled  vp  at  certame  houres  a  great  number  of  wordes 
without  vnderftanding,than  neuer  to  haue  conceiued  a  true  praier  in 
their  bartHVha  t  is  to  make  voide  the  comaundement  of  God  for  the 
traditios  of  menjif  this  be  not:whcn  comending  the  keping  of  Gods 
c6maundemcts  but  coldly  &  as  it  wci  c  lightly  by  the  way,  they  do  no 
lefle  earneftly  &  bufily  exad  the  obeying  of  their  ownc,  than  if  they 
contained  in  the  the  whole  pith  of  godhnes?whcn  reuengingy  tranf. 
grefTing  of  Gods  law,with  hght  pcnahies  of  fatisfadionSjthcy  punifli 
y  very  leaft  offence  of  one  of  their  owne  decrees  with  no  leffe  paine 
than  with  prifonmenrjbanifhmenf,ficr  or  fwerdrBcinge  not  fo  iharp 
&  hard  to  entreate  againft  the  defpifers  of  God ,  they  perfccutc  the 
defpifers  of  themfelues  with  vn.ippeafeable  hatred  to  the  extrcr 
niitytand  do  fo  inftrud  all  thofe,whofe  fimplicity  they  hold  captiue, 
that  they  would  with  more  contented  minde  lee  y  whole  law  of  God 
ouerthrowettjthan  one  fmal  title  (as  ihcy  cal  it) in  the  commaunde- 
mcnts  of  the  Church  to  be  broken.  Fiift  m  this  point  is  grieuous  of- 
fence committed, that  for  fmall  malteis,3nd  fuch  as(if  itflioulde  be 
tried  by  Gods  iudgemenr)arc  at  liberty,one  man  defpifethjiudgeth  Sl 
cafteth  away  an  other.But  now,as  though  that  were  not  euji  enough, 
ihofc  triflinge  elementes  of  the  world  (as  Paule  calleth  them  in  his 
Q  wryting  to  the  Galatians)arc  weyed  of  more  value  than  the  heauely 

Oracles  of  God.  And  he  that  is  in  a  manner  acquired  in  adiiltery,is 
iudgedinmeate  :  he  that  hath  leaue  to  vfe  a  harlot,  is  forbidden  to 
haue  a  wife.This  profite  verily  is  gotten  by  that  tranfgrefiinge  obe«f 
dicncc> which  is  fo  much  turned  frpm  God  as  ii  declineth  to  men. 


To  Saluation.        Lib.4.  494 

1 1  There  be  allb  other  two  not  fcledcr  faultcs,vvhich  wc  dil.ilow 
in  the  fame  ordinaces.  Firll,bccaufc  they  prefcribc  for  the  moft  pare 
vnprofitablc,  &  fomtime  alfo  fond  obleruationsnhcnjbecaulc  godly 
confcicnces  are  opprelFcd  with  the  infinite  multitude  of  thcm,&  be- 
ing rouled  b.icke  into  a  certain  Iewiihnes,thcy  fo  cleaue  to  fhadowcSj 
that  they  can  not  attaine  to  ChrilhWheras  I  cal  them  fond  &  vnpro- 
fitablcjl  know  that  that  will  not  feeme  credible  Co  the  wjldom  of  the 
flclli.which  fo  wtl  hketh  thcm,thatit  thmketh  the  Church  to  be  vt- 
tcily  deformed  when  they  be  taken  away.But  this  is  it  that  Paul  wri- 
tethof.tohauearefemblanceof  wifdomin  counterfait  worlhipping,  Colo.*, 
in  humihry,&  in  this  that  they  thinke  that  with  their  Iharpencs  they  *^ 

be  able  to  tame  their  flclh.  This  is  truely  a  moft  wholcfome  admoni- 
tion,fuch  as  ought  neuer  to  flip  away  from  vs.Mens  tradition,x(fayth 
hc)do  docciue  vnder  the  l"hewe  of  wifdom,whenfe  haue  they  this  co- 
lour ?  becaule  they  are  fained  of  men,  therefore  the  wir  of  man  doth 
therm  acknow  his  ownc,&  acknowinge  it  doth  more  gladly  embrace 
itjtha  any  thmg  were  it  neuer  fo  t.ood,  that  Icfle  agreed  with  his  va- 
nity. Againe,ihey  haue  hereby  an  other  c6mendation,becaufe  they 
Iceme  to  be  fit  introdudions  to  huinihty,for  that  with  their  yoke  they 
hold  the  mindes  of  menprelkd  downe  to  the  ground. Laft  of  all, be- 
caule they  feeme  to  tend  to  this  end  to  reftraine  the  deintines  of  the 
flelK&  to  fubdue  it  with  rigor  of  abftinece,therfore  they  are  thought 
to  be  wifely  deuifcd.  But  what  faith  Paul  to  thefe  things?doth  he  not 
fliakc  of  thofe  vifors ,  leaft  the  (imple  fhoulde  be  dcceiued  with  falfe 
pretenferBecauIe  he  iudged  this  enough  for  cofutation  of  them,  that 
be  had  layd  that  they  were  the  inuentions  of  men,  he  pafTeth  oucr  alt 
the(e  thlHiis  without  confutation,as  though  he  cftcmed  them  for  no- 
thing.Yca,becaufe  he  knew  y  all  fained  worlhippinges  in  the  Church 
were  condcmncd,and  are  fo  much  more  fufpicious  to  the  faithful  as 
they  more  dclitethe  wit  of  man:becaufe  he  knew  that  that  famed  i- 
inage  of  outward  humility  doth  fo  much  differ  from  true  humility,  as 
it  might  cafily  be  difcernedrfinally  bccaufe  he  knew  that  that  chiidifh 
introdutlion  was  no  more  eftemed  tha  an  exercifc  of  the  body:  rhcr- 
forc  he  willed  that  the  very  fame  things  fhould  be  to  the  faithfull  in 
ftccdc  of  a  confutation  of  mens  traditions ,  by  fauour  of  which  chey 
were  commended  among  the  ignorant. 

12  So  at  this  day  not  only  the  vnlcarned  commo  people,but  eucry 
ma  as  he  is  moft  puffed  vp  with  worldly  wifdom,fo  is  he  moft  marue- 
loufly  dclited  with  beholding  of  Ceremonies. But  hypocrites  &  foo- 
l.ifti  women  thinke  that  there  can  be  nothinge  deuifed  more  glorious 
^or  better.Buc  they  which  do  more  depciy  fearche^aad  more  truely 


Cap.  10,  Of  the  outward  meanes 

wcie  according  to  the  vule  of  godlmeflc,  of  what  value  (o  many  and 
fuch  Ceremonies  arcjdo  vndcrftand.firrt  that  they  are  trifle$,bccaufe 
they  haue  no  profitc :  then ,  that  they  are  dccciics,  becaufe  they  do 
with  vainc  pompc  beguile  theeies  of  the  beholders.I  fpeakc  of  thofc 
CeremonieSjVnder  which  y  Ronufh  maifters  vvil  that  there  be  greac 
ini{leries;but  we  find  them  by  experience  to  be  nothing  els  but  mere 
mockeries.  And  it  IS  no  maruel  that  the  authors  of  them  haucfaliei^ 
(b  far  a'»  to  mocke  both  themfelucs  &  other  with  trifling  folhcs :  be- 
caufe they  partely  tooke  their  examplarout  of  the  dotages  of  the 
Gentils,&  partly  after  the  maner  of  apes  did  vndifcretly  counterfaitc 
the  olde  vfages  of  the  lawe  of  Mofcs,  which  no  tnore  pertained  to  V8 
than  the  Sacrifices  of  bcaftes  &  fuch  other  thingcs.  Truely  although 
there  were  none  other  argument,  yet  no  man  that  hath  his  found  wic 
wiUookcfor  any  goodnes  of  aheapc  fo  il  patched  together.  And  the 
ihinge  it  felfc  plamly  fhewerh,  that  many  Ceremonies  hauc  no  other 
vfe  but  to  amafc  the  people  rather  tha  to  teach  them.So  in  thcfc  new 
found  Canons,that  do  rather  perutrt  tha  preferue  difcipline,thc  hy- 
pocrites repofe  great  importance  :  but  ifa  man  do  better  looke  into 
them,he  ftial  finde  that  they  are  nothinge  clfc  but  a  Hiadowirti  &  va- 
nifhing  flicw  of  difciplme. 

1 1     But  nowc  (to  come  to  the  other  point)who  doth  not  fee  that 

traditions  with  heapinge  one  vpon  an  other,  arc  oucrgrowen  into  fo 

great  a  numbcr,ihat  the  Chriftian  Church  may  in  no  wife  beare  the? 

Hereby  it  is  come  to  pafre,that  in  Ceremonies  there  appereth  I  wotc 

not  what  lewifhncfle ,  &  the  other  obfcruatios  bring  a  gricuous  but- 

Ai  Ian.  chery  to  Chriftian  foules.Augoftmc  complained  that  in  his  timc,the 

f  pifto.  commaundementes  of  God  negleded,all  things  were  ful  of  fo  many 

**'•      prefumptionsjthat  he  was  more  grieuoufly  rebuked  y  in  his  vtas  had 

touched  the  ground  with  bare  foote,  than  he  that  had  buried  his  wit 

with  dronkcnnes.Hc  complained  that  the  Church,which  the  mercy 

of  God  willed  to  be  fi:cc,was  fo  burdened,thattheftate  of  the  lewcs 

was  much  more  tolerable .  If  that  holy  man  had  happened  to  liuc  in 

our  age,with  what  complaintes  would  he  haue  bewailed  the  bondage 

that  nowc  is?For  both  the  number  is  ten  times  greaterjand  euery  fmal 

title  is  a  hundred  times  more  rigoroufly  looked  vnto,tha  at  that  time; 

So  is  wont  to  be  donerwhen  thefe  perucrfe  lawemakers  haue  gotten 

the  dominion,thcy  make  no  end  of  bidding  and  forbiddinge,till  they 

come  to  extreme  peuilhncffe. Which  thing  Paule  hath  aifo  very  wel 

declared  in  thefe  wordes:If  ye  be  deade  to  the  world,why  arc  ye  hol- 

Colo.  2.  den  as  though  ye  were  liuin^c ,  with  traditions ,  as  eate  not,  tafl  nor, 

•^       handle  not  /For  where  as  the  Creeke  word  aptefthai^figniHcth  both 

to 


To  Saliiation.  Lib.4.  495 

CO  eatc  and  to  touchc,  doudeffc  in  this  place  it  is  taken  in  the  firft  of 
thcfe  two  (ignifications  ,leaft  there  {houldc  be  a  fupcrfluous  repeti- 
tion. Therefore  he  doth  here  excellenily  well  delcribe  the  procec- 
dinges  of  the  falfe  Apoftlcs  .  They  beginncat  fupeiltition ,  fo  that 
ihcy  do  not  onely  forbid  to  eatc,  bu c  s'.fo  euen  fclcnderiy  to  chawc: 
when  they  haue  obteined  this,thcy  the  alfo  forbid  lo  taft.When  this 
is  alio  grauntcd  them,thcy  rcckcn  it  not  lawfull  fo  much  as  to  touch 
with  a  finger. 

14  This  tyranny  in  the  ordinance?  of  men  wc  do  at  this  day  wor- 
thily blame,  by  which  it  is  come  to  paflc  that  poore  confcicnces  arc 
marueloufly  tormented  with  innumerable  decrees  and  immeafurablc 
cxadingofkcepingeof  them. Of  canons  pertaining  to  difciplinc  wc 
haue  fjjoken  in  an  other  place. Of  the  Ceremonies  what  lliall  I  fayjbjr 
which  it  is  biought  about  that,Chrift  bein^e  halfe  buricd,wc  arc  re- 
turned ro  Icwiihc  figures  ?  Our  Lorde  Chrift  (faytb  Auguftinc)hath  EpHt», 
bound  together  the  fclowfliip  of  the  new  people ,  with  Sacramentes  "  8.  ad 
very  fevve  in  number,moft  cxcclJcnt  in  fignification,moft  eafie  in  ob-  **^***« 
fcruing.How  farre  the  multitude  and  diucrfity  of  vfages  wherwith  at 
this  day  we  fee  the  Church  to  be  entangled,doih  differ  from  this  Sim- 
plicity ,  it  can  not  be  fufficiently  declared .  I  know  with  what  crafty 
Oiifte  fome  futtle  men  do  excufc  this  pcruerrcnciTc.  They  fay  that  a- 
inong  vs  there  are  many  as  rude  as  they  were  in  the  people  of  Ifraeb 
that  fuch  introdudion  was  ordained  for  their  fakes ,  which  although 
the  ftronger  may  well  want  >  yet  they  ought  not  to  ncgled  it ,  foraf- 
much  as  they  fee  it  to  be  profitable  for  the  weake  brethren  .  I  aun- 
fwere,that  we  arc  not  ignoranc,what  we  owe  to  the  weakencs  of  our 
brethren :  but  on  the  other  lide  we  take  exception  and  fay,  that  this 
is  not  the  way  whereby  tne  weake  may  be  prouidcd  for,y  they  Should 
be  ouerwhelmed  with  great  heapes  of  Ceremonies.  The  Lorde  did 
not  in  vaine  put  this  difference  bctwene  vs  and  the  old  people ,  that 
his  will  was  to  inftiudthem  like  children  with  figncs  and  figurcs,but 
vs  more  (imply  without  fuch  ouiwarde  furniture.  As(fayeth  Paule)a  0*1.4,* 
childe  IS  ruled  of  his  fchoolemaifter,  and  kept  vnder  cuitody  ,  accor- 
ding to  the  capacity  of  his  age :  fo  the  lewcs  arc  kept  vnder  the  lawc. 
But  wc  arc  like  vnto  full  growen  men.which  being  fet  at  liberty  from 
tutorship  and  goucrnment,  haue  no  more  neede  of  childifli  introdu- 
dions  .  Truely  the  Lorde  did  forefce  what  maner  of  common  peo* 
pic  there  fhoulde  be  in  his  Church,  andhowc  they  ihoulde  be  ruled. 
Yet  he  did  in  this  maner  as  we  haue  faid,  make  difference  betwenc  vs 
&  the  Icwes.Tbercfore  it  is  a  foolifli  wayjif  wc  will  prouidc  for  the  i- 
gnorantj  in  raifingc  vp  Icwillines  which  is  abrogate  by  Chrift;Chrift 


Cap.io.  Ofthc  outward  mcancs 

alfo  touched  in  hisovvne  words  this  difference  of  the  oldc  and  new 
people ,  when  he  fayd  to  the  woman  of  Samaria  ,  that  the  time  wa» 
come  wherein  the  true  worfhippers  fhoulde  worfhip  God  in  Spiritc 
and  tructh.This  venly  had  alway  bin  done:but  the  new  worfhippers 
differed  iroai  the  olde  in  this  pojnt ,  ihat  vnder  Mofes  the  fpirituall 
worshipping  ol  God  was  fliadowcd  &  in  a  maner  entangled  with  ma- 
ny Ceremonies, which  being  abohflicd,he  is  now  rnore  iimply  wor- 
(hipped.  rherfore  they  that  confoiiiid  this  diff2rence,do  ouerthrow 
the  order  inftitiitc  &  ftablillied  by  ChnliSnall  there  then(wilt  thou 
fay)no  Ceremonies  be  giuen  to  the  ruder  iort  to  hclpe  their  vnskil- 
fulnesM  fay  not  focfor  1  verily  thinkc  that  this  kinde  of  help  is  profi- 
table for  them.  1  do  here  trauaile  onely  that  fuch  a  meane  may  be  v- 
fcd,3S  may  brightly  fct  outChrift,&  not  darken  him.Therfore  there 
arc  giuen  vs  of  God  few  Ccremoniesj  &  thofe  not  bbourfome,  chat 
ihcy  (hould  ihewe  Chrift  beingc  prefent.Thc  Icwei  had  moe  i^iucn 
thenijthat  they  fliould  be  images  of  him  beinge  ab.'em.  Ablent  I  fay 
he  W3S,not  in  powcr,but  in  maner  of  fignifying.  Thereforc,y  meanc 
/  may  be  kcpt,it  is  neceffary  to  kcpe  that  fewnelle  in  number ,  eafinef 

in  obferuing,&  dignity  in  (ignifying,  which  alfo  con (i lie th  in  clc.ire' 
ncs.What  ncdc  I  to  fay  that  this  hath  not  bin  done?For  the  thing  it 
felfc  isin  all  mens eies. 

15  Here  I  omit  with  howe  pernicious  opinions  mens  mindes  arc 
fillcdjin  thinking  that  they  be  facrifices  wherewith  oblation  is  rightly 
made  toGodjWhereby  finnes  are  cleanfedj whereby  righteoufnes  & 
faluationis  obtained.  They  wiJ  deny  that  good  things  are  corrupted 
with  fuchforeinerrours:  forafmuch  as  in  this  behalfe  a  man  may  no 
Icffe  offend  in  the  very  workcs  alfo  comaunded  of  God. But  this  hath 
more  hainoufneSjthat  fo  much  honor  is  giuen  to  works  raHily  fained 
by  the  wil  of  ma,that  tliey  are  thougiit  to  be  thmLiS  deferuing  eternal 
hfe.For  the  works  comaunded  of  God  haue  reward  cherforc,becaufc 
the  lawmaker  himfclfcin  refpcd  of  obedience  accepteth  them.Ther- 
fore  they  rcceiue  not  their  value  of  their  ownc  worthines,or  of  their 
own  deferuinge.but  becaufe  God  fo  much  eftecmcth  our  obedience 
toward  him.  J  fpcake  here  of  that  perfedion  of  workes  which  is  co- 
maunded of  God,&  is  not  performed  of  men.For  therefore  the  very 
vvorkes  of  y  law  which  we  do,haue  no  thanke  but  of  the  free  goodnes 
of  God,bccaufc  in  them  our  obedience  is  weakc  &  lame.But  becaufe 
we  do  not  here  difputCjOf  what  value  works  are  without  Chrift,ther- 
fore  let  vs  pafic  oucr  that  queftioal  come  backe  againe  to  that  which 
Hicr.  7.  properly  beJongeth  to  this  prefent  argument,  that  whatfoeuer  com- 
**•       niendacion  workes  haue  in  thcm,they  hauc  it  in  rcfpci^  of  the  obedi' 

cnce 


To  Saluation.         Lib.4.  49  6 

cncc,  which  oncly  the  Lord  doth  lookc  rpon,  as  he  t€f!ifi«<h  by  the  E^a.  yj. 
Prophet:!  gauc  not  commaundcmencoflacrifices&  burnt  ofFrings,  *  **> 
but  only  that  ye  (hould  with  hearing,hcarc  my  voycc.But  of  fayned  *  '* 
workes  he  fpcakcth  in  an  other  placc,faying:Ye  weie  your  filuer  and 
not  in  bread, AgainCjthcy  worfhipmein  vaine  withy  precepts  of mc.  |^j,^ij 
This  therfore  they  can  by  no  wayes,excure,that  they  fuffer  the  iilly  ^ 
people  to  feke  in  thofe  outward  trifles  the  rightcoufnes  whcrby  they 
may  ftand  againft  God,&  vphold  thelelucs  before  y  heauenly  iudgc- 
ment  feate.Moroucr,  is  not  this  a  fault  worthy  to  be  inueied  againlt, 
that  they  Ihew  forth  Ceremonies  not  vnderftaded  as  it  were  a  ftagc 
play,or  a  magical  encbauntnnntPForitis  ccrtainey  all  Ceremonies 
are  corrupt  &  hurtful,vnli  (Te  men  be  by  them  direded  to  Chrift.Buc 
the  Ceremonies  that  are  vfed  vndcr  the  papacy,  are  feuered  fro  do- 
^rine,  that  they  may  the  more  hold  men  in  Iignes  without  all  (ignifi- 
cation.Finally(ruch  a  cunning  craftfman  is  the  belly)it  appcareth  th^ 
many  of  the  haue  bin  inuented  by  couetous  facrificing  pi  ieltes,to  be 
fnares  to  catche  money.But  what  beginninge  foeuer  they  haue,thcy 
are  all  fo  giuen  forth  in  common  for  filthy  gainc^that  we  muft  ncedes 
cut  of  a  great  part  of  them,  if  we  wil  bring  to  pafle  that  there  be  not  a 
prophane  market,and  ful  of  facrilege  vfed  in  the  Church, 

16  Although  1  feemc  not  to  teach  a  continual  dodrine  cocerning 
the  ordinances  of  men,  becaufe  this  (pcakingc  is  altogether  apphed 
to  our  own  time:yet  there  is  nothing  (poke  that  (hal  not  be  profitable 
for  all  times.  For  fo  oft  as  this  fuperftition  crcpcth  in,  that  men  will 
worfhippe  God  with  their  owne  famed  deuifes,whatfoeuer  the  lawcs 
be  that  are  made  to  y  purpofe,  they  do  byandby  degenerate  to  thofe 
groflc  abufes.For  the  Lord  thrcatneth  not  this  curfe  to  one  or  two  a- 
geSjbut  to  al  ages  of  the  world, that  he  willftrike  them  with  bbndncs 
and  amafed  dulnes  that  wor  jfhip  him  with  the  dodrines  of  men.ThiS 
blinding  continually  maketh  that  they  flee  fronokindeofabfurdi-  Efa.  xju 
ty,which  defpifing  fo  many  warnings  of  God,  do  wilfully  wrap  them  •  5. 
felues  in  thofedeadely  fnares. But  if,fettinge  afide  circumftances,you 
wil  haue  fimply  fliewed  what  be  the  mens  traditions  of  all  3gcs,which 
it  is  mete  to  be  reiedcd  of  the  Church, and  to  be  difalowed  of  all  the 
godIy,that  fame  fhalbe  a  fure  and  plainc  definition  which  we  haue  a- 
boue  fetrthat  all  lawes  without  the  word  of  God  arc  made  by  men  to 
this  ende,either  to  prefcribe  a  maner  of  worfhipping  God,or  to  bindc 
confciences  with  religion,as  thou::- h  they  gaue  commaundemcnt  of 
thinges  ncccflary  to  i aluation .  1  f  to  the  one  or  both  of  thefe  there 
be  adioyned  other  faultes  :  as,  that  with  their  multitude  they  darken 
the  brightnelTe  of  the  Gofpdl:that  they  nothing  edifie,but  be  rather 


Cap.io.  Of  the  outward  mcancs 

vnpiontatic  and  triflingc  occupations  than  true  exercifcs  of  godll- 
ncire  :  that  they  be  laid  abroade  to  fiichincffe  and  vnhoneftgajncJ 
that  they  be  too  hard  to  be  kept:that  they  be  defiled  with  cuil  iupcr- 
ftitionstthefe  ihall  be  helpcs  that  we  may  the  more  eafily  finde  how 
mucheuillisinthem. 

17     I  he.nc  what  they  anfwcrc  for  themfelucs,  that  their  tradirios 
ire  not  of  chemfelues,  but  of  God .  For,  they  fay  that  the  Church  is 
goucrnedorthc  holy  Ghoft,tharit  cannoterrerand  that  the  autho- 
rity thereof  rcmaineth  with  them  .  When  thisisobramed,  It  there- 
withal! folowethjthat  their  traditions  are  the  reuelarions  of  the  ho- 
ly Ghoft,  which  can  not  bcdefpifed  but  wickedly  and  wjth  the  con- 
tempt of  God.  And  that  they  llioulde  not  fecme  to  haue  attempted 
any  thinge  without  great  auihoi  ity  ,  they  will  haue  it  beleucd  that  a 
great  parte  of  their  obferuations  came  from  the  Apoftlcs;  and  they 
Aft  I  <;.  affirme  that  by  one  example  is  fufficiently  declared  w!<at  the  Apoftles 
3o»&29  did  in  other  thingSjwhen  being  alTembled  inoneCounccl!,t:-.ey  did 
by  the  decre  of  the  Councell  commaunde  the  Gentiles  to  abftainc 
from  thingcs  offered  to  idols,from  blood  and  ftrangled.We  haue  al- 
ready in  an  oiher  place  declared,  how  falily  for  boalhtige  of  thcmfel' 
ues  they  lyingely  vfurpe  th.e  title  of  the  Church.  So  muc'i  as  concer- 
ning tliis  prefcntcaure.'ifjplucking  away  all  vifors,and  dcceitfull  co- 
lours, we  trueJy  looke  vpon  that  which  we  ought  principally  to  care 
for,&  which  chicfty  is  for  our  behoofe,that  is,what  mancr  of  Churcb 
Chrift  will  haue,that  we  may  fafhion  and  frame  our  felues  to  the  rule 
thirofrit  fhal  eafily  be  euidet  vnto  vs^hat  it  is  not  the  Church,which 
paltinge  the  boundes  of  the  word  of  God,  doth  outrage  and  runne  at 
riotin  makinecof  ncwclawcs.  For  doth  notth^tUwc  which  was 
Pcu.ix.  orice  prefcribed  to  the  Church,remaine  etcrnall?Wh3t  I  commaund 
3  J.        thee,that  thou  fhalt  kepc  that  thou  msift  do  it.  Thou  flult  not  adde 
Pro. so,  any  thing,nor  take  any  thing  fro  it.  And  in  an  other  placc:Adde  not 
^  *  to  the  word  of  the  Lord,  nor  minifli  any  thingdeaft  he  peraduenturc 

rcproue  thee,3nd  thou  be  founjlc  a  Iyer.  Sith  they  can  not  deny  that 
this  was  fpoice  to  the  Church,which  do  they  elfe  but  repprt  the  ftub- 
borneffe  of  that  Church,what  they  boaft  to  haue  bin  To  bold  as  after 
fuch  prohibitions  neuerthelcfle  to  adde  &  mingle  of  her  owne  with 
the  dodrine  of  God  ^  But  God  forbid  that  we  flioulde  aflcnt  ;6  their 
lies,  whereby  they  burden  the  Church  with  fo  greata  fclaunder  :  but 
let  vs  vnderftande,that  the  name  of  the  Church  is  fafly  pretended. fo 
oft  as  thisluft  ofmens  r3fhenefleisfpokenof,whichcan  notholdcit 
felfe  within  the  prefcribed  boudes  of  God,  but  that  it  wildly  raneeth 
&  runneth  out  into  her  owne  inuetions?Thei'e  is  nothing  entangled, 

nothing 


nothing  darkcnothm^  uoottuU  in  thcfc  woi  des,in  which  the  whole 
Church  is  forbiflde  to  adde  co  the  word  of  God,or  to  take  any  thing 
fromitjwhcn  the  worftiippinge  of  God,and  prcceptcsconcerningc 
f4lu3tion,are  cntrentcd  of.But  this  (fay  they)  was  ipckenofthe  lawc 
only,  after  wh^ch  foiowcd  the  prophecies  &  the  whole  miniOration 
of  the  Gofpcl.I  grauntin  dede:and  1  adde  alfo,which  are  rather  ful- 
iSUmgesofthelaWjchan additions  or  dimini{hingcs.But  iftheLordc 
fuffred  nothing  to  be  added  to  or  taken  from  tlie  miniftery  of  Mofes, 
which  was  (  as  I  may  fo  tcrme  it )  darkc  by  reafon  of  many  doutfull 
cnwrappinges,  till  by  his  fcruimtes  the  Prophetcs  ,  and  at  length  by 
bis  beloued  Sonne ,  he  mmiftred  a  clearer  dodrincwhy  (houldc  wc 
not  thinkc  it  ifiuch  more  fcueicly  forbidden  vs,  that  wefhould  adde 
nothing  to  the  law^thc  Prophetes.the  P(3lmc$,and  the  Gofpel^'Thc 
Lorde  IS  not  gone  out  ofkinde  from  hinifelfe,which  hath  longe  ago 
declared,that  he  is  with  nothing  fo  hiely  offend^ d,as  whe  he  is  wor- 
shipped with  the  inucntions  of  men  ?  Whereof  came  thofe  notable 
fayinges  in  the  Prophets,which  ought  to  hauc  continually  founded 
in  our  cares:I  fp^kc  no  words  to  your  fatherSjin  y  day  that  I  brought 
them  outof  itgiptjconcerningfacrificc  and  burnt  offringe.  But  diis  ^^  *'* 
word  I  commaunded  them,  faying:With  hearinge  hearc  my  voycc: 
and  I  will  be  your  God,and  you  flialbe.mypeople,&  you  fhall  walke  lere.ii. 
in  all  the  way  that  I  Ihall  commaunde  you.Againe,l  hauc  with  pro-  i.Sa.  15 
telling proteftedvnto  your  fathers,  Heare  my  voyce. And  other  Jike  »2» 
fayingsrbut  this  is  notable  aboue  the  reft.  Will  God  haue  burnt  ofe- 
tinges  and  facrifices,and  not  rather  that  his  voyce  be  obeiedi^For  o- 
bediencc  is  better  than  facnficc ,  and  to  barken  is  better  than  to  offer 
the  fatteoframmes.  For,  to  refift  is  as  the  finneof  foothfayingeiaml 
not  to  obey  is  as  the  wickedncffe  of  Idolatry.  Therefore  whatfoe- 
uer  inuen-tions  of  men  are  in  this  behalfe  defended  with  the  autho- 
rity of  the  Church,  forafmuchas  the  fame  can  not  be  excufcdfrom 
the  crime  of  vngodlinefle,  it  is  cafie  to  proue  that  it  is  falfly  imputed 
to  the  Church. 

1 8  After  this  forte  wc  freely  inueie  againl)  this  ryranny  of  mens 
traditionsjwhich  is  proudly  thruft  in  among  vs,vnder  the  title  of  the 
Church.For  neither  do  wc  fcornc  the  Church(a$  our  aduerfaries,  to 
bring  vs  in  hatred,  do  vniuftly  lye  vpon  vs)  but  wc  giue  vnro  her  the 
praife  of  obediecc,  than  which  rtie  knoweth  no  greater  praife.They 
rather  are  very  fore  wrong  doers  to  the  Church.which  make  her  ob- 
ilinate  againft  her  Lorde,  while  they  faine  that  (he  hath  proceeded 
further  than  fhc  lawfully  might  do  by  f  word  of  God:though  I  fpeakc 
nothing  how  it  is  a  notable  fhameUincirc  ioyned  with  as  great  ma" 

RRR» 


Cap.i  o.  Oi  the  oucward  meanes 

EpiHo.  wryiten.For,that  which  Auguftihc  fayth,that  ccrcayne  Churches  in 
it8.  ad  |^J5  time  did  fhunne  chat  folemne  folowingc  of  Chriftes  eX'^imple  in 
^"*  wafninge  of fectc,  leaft  that  vfage  fhoulde  feemc  to  pcrtaine  to  Bap- 
tifmejiecretly  (hcweth  that  there  was  then  no  kinde  of  wafhing  that 
had  any  likcnefle  with  Baptifme.  Whatfoeuer  it  be,  I  will  not  graunc 
that  this  proceeded  from  an  Apoftolike  Spiritejrhat  Baptifme,whcn 
it  is  with  a  daily  figne  brought  into  remembrance,fhou!d  after  a  ccr- 
taine  manner  be  repeated  .  And  1  paffc  not  vpon  this,  that  the  felfc 
fame  Auguftine  in  an  other  place  afcribeth  other  thinges  alfo  to  the 
Apoftles.For  fith  he  hath  nothing  but  coniedurcs,iudgement  ought 
not  vppon  them  to  be  giuen  of  fo  great  a  matter. Finally  admitte  that 
we  graunc  them  alfo ,  that  thofe  thinges  which  he  rehcarfeth  came 
from  the  time  of  the  Apoftlcs:Yet  there  is  great  difference  betwenc 
inlhtuting  feme  exerciie  of  Godlinefle ,  which  the  Faythfull  with  a 
free  confcicncc  may  vfe,  orifthe  vfcof  itfliallnot  beproHtablcfor 
them,they  may  forbeareit:  and  making  a  law  that  may  fnare  confci- 
enccs  with  bondage.But  now,from  what  author  foeuer  they  procec- 
dcd,iith  we  fee  that  they  arc  flidde  into  fo  great  abure,nothing  with- 
ftandeihjbutthat  we  may  without  offence  of  him  abolifh  them :  for- 
afmuch  as  they  were  neuer  fo  commcnded,that  they  muft  be  perpe- 
tually immouable. 

21  Neither  doth  it  much  hcipe  them,thatto  cxcufe  their  tyranny 
they  pretend  the  example  of  the  Apoftlcs.The  Apo(Hes(fay  thcy)8c 
the  ciders  of  the  firft  Church,madc  a  decree  bcfide  the  commaunde- 
mencof  Chriftjwherin  they  commaunded  all  the  Gentils  to  abftainc 
from  things  offrcd  to  idols,  from  ttrangled,&  from  blood.If  that  was 
lawful  for  the,why  i$  it  not  alfo  lawful  for  their  fucceflburs,  to  follow 
,  the  fame  fo  oft  as  occafio  fo  requircth?!  would  to  Godjthey  did  both 

in  all  other  thinges  and  in  this  thing  folow  them.  For  I  deny  that  the 
Apoftles  did  there  inftitute  or  decree  any  new  thinge,which  is  eafie 
to  be  proued  by  a  ftrong  reafon.  For  whereas  Peter  in  that  CounccU 
pronounceth,ihat  God  is  lemptedjf  a  yoke  be  Jayd  vpon  the  neckes 
of  the  difciples.'he  doth  himfclfe  ouerthrow  his  owne  fentence,if  he 
after  warde  confent  to  haue  any  yoke  layd  yppon  them.Bot  there  is  a 
yoke  layd,  if  the  Apoftles  do  decree  of  their  owne  authority  that  the 
Gentils  fhould  be  forbidden,that  they  (hould  not  touch  things  offrcd 
to  idoisjbloodjand  ftrangled.  In  dcde  there  yet  remaineth  a  doutjfor 
that  they  do  neuerthcleffe  fceme  to  forbid.  But  this  douc  fhall  eafily 
bediffoluedjifa  man  do  more  nerely  confider  the  meaning  of  the  de- 
cree it  felfe.in  the  order  and  efteft  wherof  the  chief  e  point  is,that  to 
the  Gentils  their  liberty  is  to  be  Icfte^  and  that  they  ought  not  to  be 

trouble  d^ 


ToSaluation.         Lib.4.  4^^ 

troubled,nor  accombred  about  the  obfcruations  of  the  law.Hithcr- 
to  it  very  well  maketh  of  our  fidc.But  the  exception  that  immediatly 
foloweth,ncither  is  any  new  law  made  by  the  Apoftlcs,  but  y  diuinc 
and  eternal!  commaundcmcnt  of  God ,  that  charity  ought  not  to  be 
broken,nor  doth  diminifh  one  title  of  that  hberty:but  only  adrnoni- 
iheth  the  Gentils,how  they  (hould  temper  themfclues  to  their  bre^ 
thre,ihat  they  abufe  not  their  liberty  to  the  offence  of  them.  Let  this 
thcrfore  be  the  fccond  point,that  the  Gentils  fliould  vfc  a  harmlcflc 
liberty,and  without  offence  of  their  brethren.Butyet  ihey  prefcribc 
fomc  certainethingc:thatis,thcy  teach  &  appointjlo  farreas  vvas  ex- 
pedient for  the  time,by  what  thmgs  they  might  runne  into  y  offence 
of  their  brethren,that  they  might  beware  of  thofe  thmges;but  they 
adde  no  new  thmge  of  their  owne  to  the  eternall  law  of  God,  which 
forbiddeth  the  oftcnding  of  brethren. 

2z  Like  as  if  the  faithful  Paftors  which  Rouerne  the  Churches  not 
yet  well  reformed,  fhoulde  commaunde  all  their  people,  that  till  the 
weake  with  whom  they  hue  do  grow  ftronger,they  Ihould  not  open- 
ly eate  tielli  on  Fiiday,or  openly  labour  vpon  holy  daies,or  any  fuch 
thinge.For  although  thcfc  thinges,fcttingefuperliition  andc,aie  by 
thcmfeluei  indiffcrent:yct  when  there  is  added  offence  of  brethren, 
they  ca  not  be  done  without  a  fault.  But  the  times  are  fuch,that  the 
faythfull  can  not  fhewc  fuch  a  fight  to  the  weake  brethren ,  but  that 
they  fliall  fore  wounde  their  confcienccs.  Who, but  a  cauiller,will  fay 
that  fo  they  make  a  new  law,whereas,  it  is  ccrtainc  that  they  do  on- 
ly preucnt  offences ,  which  arc  expreflely  enough  forbidden  of  the 
LordfAnd  no  more  ciit  be  fayd  of  the  Apoftles,  whofe  purpofe  wa$ 
nothing  clfe,  but  in  takinge  away  the  matter  of  offences,  to  call  vpon 
the  law  of  God  conccrningc  the  auoydinge  of  offence:  as  if  they  had 
fayd:  It  is  the  Lords  c6maundemcnt  y  ye  offend  not  a  weake  brother,, 
Ye  can  not  eate  thinges  offred  to  images,  Itrangeled  and  blood,  but 
that  the  weake  brethren  ftialbe  offended.Therefore  we  commaunde 
you  in  the  word  of  the  Lord,  that  ye  eate  not  with  offence.  And  thaf 
the  Apoftles  had  rcfpcdto  the  famethinge,  Paule  himfelfe  is  a  very 
good  witneffejwhich  wriccth  thus,verily  none  otherwife  than  accor- 
ding to  the  meaning  of  the  CouncelrConccrning  meates  that  are  of- 
fered to  IdolsjWe  know  that  the  Idolc  is  nothing.But  fome  with  cons* 
fcicnce  of  the  Idolc,do  eate  it  as  offred  to  Idols,and  their  confciencCj 
forafmuch  as  it  i$  weake,i$  defiled.See  that  your  liberty  be  not  made 
an  offence  to  the  wcake.Hc  y  (lull  haue  well  weied  thefe  things.fhall  '^•^^*'»' 
not  aftcrwarde  bcdecciued  with  fuchafalfc  colour  as  they  makc» 
fh^t  pretend  phc  Apoltic^for  defpncc  of  their  tyranny,as  though  tk^ 


Cap, 


10,  Of  the  outward  meancs 

Apoltles  had  begonnc  with  their  decree  to  breakc  the  hberty  of  the 
Church. Buc,that  they  may  not  be  able  to  efcapc,  but  be  driuen  cuen 
with  their  owne  confeflfion  to  allowe  this  (blution,  lettc  them  aun- 
fwere  mejby  what  right  they  were  (o  boldii  to  abrogate  the  fame  de- 
crec.Becaulc  there  was  no  more  pent  of  thofe  offences  &  dsffentions, 
which  the  Apoft'es  meant  to  prouide  for,&  they  know  that  the  lawe 
was  to  be  wey.d  by  the  end  therof.Forafmuch  as  therefore  this  law 
was  made  in  refpe*^  cjfchariryjthere  is  nothinge  prefcribed  in  it,  but 
fo  much  as  pertamcth  to  chanty. When  they  confefle  that  the  iranf- 
grefiing  of  this  law  is  nothing  but  a  btcaking  of  charity.do  they  not 
therwithall  acknowledge,  that  it  is  not  a  forged  addition  to  the  lawc 
of  God  J  but  a  naturall  and  limple  appliance  to  the  times  and  matiers 
whcreunto  it  was  direded? 

25  But  although  fuch  lawes  be  a  hundred  times  vniuft  &  iniurious 
vnto  vs,  yet  they  affirme  that  they  mult  be  h-ard  without  exception: 
for  they  fay  that  chis  is  not  here  irrtcndcd^that  we  (houlde  conient  to 
errouiSjbut  only  that  being  fubie<^tswe  fhould  bearc  the  hard  com- 
maundemcnts  of  our  gouernours,which  it  is  not  our  partes  to  refulc. 
But  here  alfo  the  Loide  very  well  refifteth  them  with  rhc  truerh  of 
his  word,&  dcliucreth  vs  out  of  iuch  bondage  into  the  libcrty,whtch 
he  hath  purchafed  for  vs  with  his  holy  blood,the  benefit  whereof  he 
hath  more  than  once  confirmed  with  his  word,  tor  that  is  not  here 
only  intended(as  they  malicioufly  faine)that  we  Ihouldc  fuffer  fome 
gricuous  opprciTion  in  our  body,bui:  that  our  confcicnces  being  fpoi- 
ted  of  their  liberty  that  is  of  the  benefit  of  the  blood  of  Chrift,  fhold 
be  (crudely  tormentcd.Howbcit  let  vs  pafle  oner  this  alio,  as  though 
it  made  litle  to  the  matter.But  of  how  great  importance  do  wc  think 
it  is,that  the  Lordes  kingdom  is  taken  away  from  him,which  he  clai- 
mcth  to  himfelfe  with  fo  great  fcuerity  ?  But  it  is  taken  away  fo  oft  as 
he  is  worfliipped  with  the  lawes  of  mens  inucntions,whercas  he  will 
be  hoiden  for  the  only  lawmaker  of  his  owrte  worlhip.  And  leaft  any 
man  fnold  thinke  it  to  be  a  matter  of  nothing,lct  vs  heare  how  much 
the  Lord  efttmcth  it.  Becaure(fayth  he)tliis  people  hath  feared  mc 
Eta.  19.  with  the  commaundcment  &  dodrine  of  men.bcholde  I  wil  aftonifti 
*i-  them  with  a  great  &wonderous  miraclc.For  wifdom  flial  perifh  from 
the  wife  men  thcrof,&  vnderftanding  (hal  depart  fro  the  elders.In  an 
Matt.15  other  place.  They  worfhip  me  in  vainc  teaching  dodtrines.the  com-.- 
^.  maundemcnrsofme.And  truly  whcras  the  children  of  Ifraell  defiled 

theft  lues  wich  many  idolatries, the  caufe  of  aly  cuil  is  afcribed  to  this 
vnclean  mixture,y  tranfgreffing  the  commaundcmcnis  of  Ciod,they 
haue  forged  new  worihippinges.  And  therefore  the  holy  Hiftory  rc^ 

hcarfcth 


lobamation.        JLib.4.  500 

Jicarfcth  that  the  new  ftr agers  that  had  bin  traniplantcd  by  the  king 
of  Babilontoinhabite  SamariajWerc  torne  in  pceces  &-  cowrumed  of 
wildc  bcallcs,  bccaufc  they  knew  not  the  iudgemcntes  or  ftatuus  of 
the  God  of  that  lande.  Although  they  had  nochingc  offended  m  the 
Ceremonic$,yct  God  would  not  haue  allowed  a  vaine  pomperbut  in 
the  meane  time  he  ccafed  not  to  take  vengeance  ofthedcHlinge  of 
his  worfhip,  for  that  men  did  thrpft  in  dcuifes  ftrangc  from  his  word. 
Wherupon  it  is  afterward  faid.that  they  being  made  afraid  with  that 
punifhment,  rcceiued  the  Ceremonies  prefcnbed  in  the  law: but  be- 
caufe  they  did  not  yet  purely  worfliip  the  true  God, it  is  twife  repea- 
ted that  they  did  feare  him  and  did  not  fearc  him.  Wherupon  we  ga^ 
ther,that  the  parte  ofreuerencc  which  is  giuen  to  him,  confilleth  in 
this.while  in  worlhipping  him  we  (imply  follow  what  he  commaun- 
deth  with  mingling  none  of  our  inucntions.  And  therefore  the  godly  s.Kingi 
kmgs  are  oftentimes  praifed,becaufc  they  did  according  to  al  the  c6-  *5« 
inaundements,&  declined  not  to  the  righc  hande  nor  to  the  left.I  go 
yet  furtherralthough  in  fomc  fayned  worHiipping  there  do  not  opcly 
appearc  vngodlincs,  yet  it  is  feuerely  condemned  of  the  holy  jg^hoft, 
fo  foone  as  men  depart  fro  the  comaundemct  of  God.The  Altar  of 
AchaZjthe  paterne  wherot*  was  brought  out  of  Samaria,  might  haue  2  Kings 
feem«d  to  encreafe  the  garnifhment  of  the  temple,whcreas  his  dcuife  ***'*°- 
was  to  offer  Sacrifices  thereupon  to  God  oneIy,which  he  iTioulde  do 
more  honorably  than  vpon  the  firft  &  old  Altar:  yet  we  fee  how  the 
Spirit  deteftech  that  boldneffe,  for  none  other  caufe  but  for  that  the 
inucntions  of  me  in  y  worlTiipping  of  God  are  vncleane  corruptions. 
And  howe  much  more  clcarely  the  will  of  God  is  opened  vnto  vs,  fb 
much  the  leffe  excufable  is  our  frowardncs  to  attept  any  thinge.And 
therfore  worthily  with  this  circumftancc  the  crime  of  Manafles  is  en-  ,  j^-  ^ 
forced,  forthathebuildedancw  altar  in  Ierufaie,of  which  God  had  j,  ,^  ° 
pronounced  I  will  there  fet  my  namc,becaufc  the  authority  of  God 
is  now  as  it  were  of  fet  purpofe  refufed. 

24  Manydomaruellwhy  Godfofharply  ihreatncthy  he  willdo 
thmges  to  be  vrondred  at  to  the  people  of  whom  he  was  worfhipped 
with  the  cotpmaundements  of  men,&  pronounceth  that  he  is  wor- 
fhipped  invaine  withy  precepts  of  men.But  if  they  confidered.what 
k  is  in  thccaule  of  religion,that  is  to  fay  of  heaucnly  wifdom,to  hang 
vpo  the  only  mouth  of  God,thcy  would  thcrwithal  fcc,V'  it  is  no  fde- 
dcr  reafon  why  God  foabhorreth  fuch  pcrucrfe  f^ruiccs,that  arc  done 
to  him  accordinge  to  the  luft  of  mans  wii.For  although  they  that  o- 
be.y  fuch  lawes  for  the  worlhjpping  of  Go4>haue  a  certaine  fhew  of 
feumility  in  this  cjjcir  obcdicncejy  t;t  they  are  not  huble  before  God, 
>      .  RRR    iiij 


Cap.io.  Oftheoutwardmeanes 

to  whom  they  prefcribe  the  fame  lawes  which  they  them(elues  da 
kepe.This  is  the  rcafon  why  Paul  wiJlcth  vs  fo  diligently  to  beware, 
that  we  be  not  daceiued  by  the  traditios  of  mcn&  that  which  he  cal- 
Colo.  j»  Icth  ethelothreskian  that  is, Wilwor{hipinuented  of  men  befidc  the 
f.  dodrine  of  God.This  is  venly  true,both  our  owne  wifdom,&  al  mes 
wifdorh  muft  be  foolilhe  vnto  vs,  that  we  may  fuffer  him  alone  to  be 
vrifc.  Which  way  they  kccpe  not  which  do  ftudy  with  pety  obferua- 
tions  fained  by  the  wil  of  men  to  commend  themfelues  vnto  him,  & 
do  thruft  vnto  him  as  it  were  againft  his  wil  a  tranfgreflingc  obedi- 
ence toward  him,whichis  in  dede  giuen  to  men.  As  it  hath  bm  done 
both  in  many  ages  heretoforc,&  in  the  time  within  our  owne  reme- 
brance,&  is  alfo  at  this  day  done  in  thofc  places  where  the  authority 
of  the  creature  is  more  cftemcd  than  of  the  creator:where  reiigio  (it 
yet  the  fame  be  worthy  to  be  called  religion)  is  defiled  with  more  8c 
more  vnfauory  fupetftition$,than  euer  was  any  Paynime  wickcdnes. 
For  what  could  the  wit  of  men  brcde  but  all  things  carnal]  &  foolifli 
and  fuch  as  truely  refemblc  their  authors? 

2y    i/Vhcras  alfo  the  Patrones  of  fuperftitions  alleagcthat  Samuel 
.Sam.7  Sacrificed  in  Ramatha ,  and  although  the  fame  was  done  befidc  the 
7*        law,yet  it  pleafed  Godrthe  folution  is  eafie,  that  it  was  not  a  ccrtame 
fecod  altar  to  fet  againft  the  one  only  altar:but  beicaufe  the  place  was 
not  yet  appointed  for  the  arkc  of  couenant ,  he  appointed  the  townc 
where  he  dwelled  for  Sacrifices, as  the  mod  conucnient  dace. True- 
ly the  minde  of  the  holy  Prophet  was  not  to  make  any  innouation  in 
holy  things, wheras  God  had  fo  ftreightly  forbidden  any  thing  to  be 
yj  J,  added  orminiftied.Asfor  the  example  of  Menoha,!  fay  y  it  was  an 
J.        extraordinary  and  fingular  cafe.He  being  a  priuatc  man  ofFrcd  facri- 
fice  to  God  &  not  without*  the  allowance  of  God :  verily  becaufe  he 
cnterprifed  it  not  of  a  rafh  motio  of  his  own  minde>but  by  a  hcauenly 
inftindion.  But  how  much  the  Lord  abhorreth  thofc  things  that  ml 
deuife  of  thcmlclues  to  worfhip  him  wichall,  an  other  not  inferior  to 
ud.8.    Gedeonis  a  notable  example,  whofeEphod  turned  to  def^ru^ion 
7.        not  only  to  him  and  his  family.but  to  the  whole  people.Finally  cue- 
ry  new  found  inuention,wherwith  men  couetto  worfhi[vGod,is  no- 
thing elfe  but  a  defiling  of  true  hoUnefle. 

i6  Why  then  (  fay  they  )  did  Chrift  will  that  thofe  intolerable 
2j  j  J'  burdens  (hould  be  borne,  which  the  Scribes  and  Pharifees  bound  v- 
pon  men?But  why  in  an  other  place  did  the  fame  Chrift  will  that  meit 
fliould  beware  of  the  leue  of  the  Phanfees' calling  lcuen(a$  Mathew 
the  Euangelift  expoundeth  it)  all  their  owne  dodrinc  that  they 
mingled  with  the  purenes  of  the  word  of  God?  What  would  we  haue 

morf 


To  Saluation.       Lib.4.  501 

more  plainc,than  that  wc  be  commaunded  to  flee  and  beware  of  all 
their  QO(5lrine?Whcreby  it  is  made  moft  ccrtaine  vnto  vs,th3t  in  the 
other  pljce  alio  the  Lorde  willed  not,  that  the  confcienccs  of  hif 
ftiould  he  vcxcdwith  the  Pharifees  owne  traditions.  And  the  very 
vi'or.lci,if  they  be  not  wrcfted/ounde  of  no  fuch  thing.For  the  Lord 
pur^oiinsj  there  to  cnuey  fharply  againft  the  maners  of  the  Pba- 
rjfcei ,  did  firit  limply  inftrud  them  that  heard  him,  that  although 
rfiey  lawc  nothing  in  their  life  mete  for  them  to  followe ,  yet  they 
fbould  not  cclle  to  do  thofe  things  which  they  taught  jn  wordcs, 
while  they  fate  in  the  chaire  of  Mofes ,  that  is ,  to  declare  the  lawe. 
Therefore  be  meant  nothing  els  but  to  prouide  that  the  common 
people  lliould  noi:  with  the  euill  exaplcs  of  the  teachers  be  brought 
CO  defpifethc  oodrine.  But  forafmuchas  many  arc  nothing  at  all 
moued  with  reafons ,  but  aiway  require  authornie ,  I  will  allege  Au-  in  lol 
giiftines  wordeSjin  which  the  very  fame  thing  is  fpoken.The  Lordes  Tra^ 
(hepefoldc  hath  gouernours,fomefaithfull,and  fome  hirclinges.The  ^^' 
gouernours  tliat  are  faithfulljare  true  Paftors :  but  hearc  ye,ihat  the 
birelinges  alfo  are  neceflarie  :  for  many  in  the  Church  following 
carrhly  profirs,  do  preach  Chrift,  and  by  them  the  voice  of  Chrift  is 
heard  :  and  the  Ihepe  do  followe ,  not  a  hireling ,  but  the  Paftor  by 
thcmeanesof  a  hireling.  Heare  ye  that  hirchnges  are  fhewcdby 
the  Lorde  himfelfe.  The  Scribes  (  faith  he)  and  the  Pharifees  fittin 
the  chaire  of  Mofes.  Do  ye  thofe  things  that  they  fay,  but  do  not 
thofe  things  that  they  do.  What  other  thing  faid  he ,  but  heare  the 
voice  of  the  Paftor  by  the  hirelinges?For  in  fittins;  in  the  chaire  they 
teach  the  lawc  of  God:  therefore  God  tcachethby  rhem.Butifthey 
Will  teach  their  owne,heare  it  not,do  it  not.This  faith  Auguftine. 

27  But  whereas  many  vnf  kilfiill  men, when  they  here  that  con- 
fcienccs are  wickedly  bounde  and  God  worfhipped  in  vaine  with 
the  traditios  of  men,do  at  ones  blott  out  altogether  all  lawes  where- 
by  the  order  of  the  Church  is  fet  in  frame :  therefore  it  isconuc 
nient  alfo  to  mete  with  their  error :  Verily  in  this  point  it  is  cafy  to 
be  deceiued ,  becaufe  at  the  firft  fight  it  doth  not  by  and  by  appearc 
what  difference  is  bctweene  the  one  fort  and  the  other.  But  I  wii]  i'o 
plainly  in  fewc  wordes  fett  out  the  whole  matter  ,  that  the  likeneffc 
maydecciue  no  man.  Firft  let  v$  holde  this  >  that  if  we  fee  in  eucry 
fellowfhip  of  men  ibme  pohcie  to  be  neceflarie ,  that  may  fcrue  to 
nourifh  common  peace  and  to  rcicine  concorde:if  we  fe  that  in  the 
doing  of  things  there  is  alway  fome  orderly  forme,  which  is  behouc- 
fiiUfor  publike  honeftieand  for  very  humanitie  not  to  be  refufed: 
the  fame  ought  chiefely  to  be  obferucd  in  Churchcs>which  are  both 


Cap.io,  Of  the  outwardc  mcancs 

bcft  mauiteincd  by  a  well  framed  difpoticion  of  all  chin§s,&  withouc 
agreement  arc  no  Churches  at  all.  Therfore  if  wc  will  haue  the  fafc- 
de  of  the  Church  well  prouidcd  for ,  we  muft  altogether  dihgcnily 
procure  that  which  Paulecommaundeth  ,thac  all  things  be  done 
comelily  and  according  to  order.  But  forafmuch  as  there  is  fo  great 
diueriuie  in  the  maners  of  men,fo  great  varietie  m  mindcs  >  To  great 
difagreement  in  judgements  and  wittes :  neither  is  there  any  pohcic 
ftcdfaft  enough  ,  vniefle  it  be  ftablifhed  by  ccrtaine  lawes ,  nor  any 
orderly  vfjge  can  be  obferucd  without  a  certaine  appointed  forme; 
Therefore  wc  arc  Co  farreof  from  condemning  the  lawes  that  are 
profitable  to  this  purpofc,  that  we  affirmc  that  when  thofe  be  takea 
away , Churches  are  diflblucd  from  their  finewes ,  and  vtterly  de-*- 
formed  and  fcattered  abrode.  For  this  which  Paule  requireth ,  that 
all  things  be  done  decently  and  in  order,can  not  be  had,  vnlelTe  the 
order  it  fclfc  and  comehneffc  be  ftabli{hed,with  obferuaiios  adioined 
as  with  certame  bondes.Butthis  onely  thing  is  alvvay  to  be  excepted 
in  thofc  obferuati5s,that  they  be  not  either  beleued  to  be  necelfary 
to  faluation.andfo  bindc  confcicnccs  with  religion,or,bc  applied  to 
the  worHiipping  of  God,and  fo  godlineflc  be  repofed  in  them. 

28  We  haue  therefore  a  very  good  and  moft  faithfull  marke, 
which  putteih  diftcrence  betwenc  thofe  wicked ordinances,by  which 
we  haue  fayed  that  true  rehgionis  darkened  and  confciencesfub- 
ucrtcd.and  the  lawful!  obferuations  of  the  Church :  if  wc  remember 
th:ii  the  lawfull  obferuations  tende  alwav  to  one  of  thcfe  two  things 
or  to  both  together,  that  in  the  holy  aflembly  of  the  faithfullall 
things  be  done  comely  and  with  fuch  dignitie  as  befeemethranU  thac 
the  very  common  fellowfhip  of  menfhould  be  kept  in  order  asic 
were  by  certaine  botides  of  humanitie  and  moderation.  For  when  ic 
is  ones  vnderftode  that  the  lawe  is  made  for  publike  honefties  fake, 
the  fupcrftition  is  nowe  taken  away ,  into  which  they  fall  that  mea- 
fure  the  worlliippingof  God  by  the  inuentios  of  men.  Again  when 
it  IS  knowerl  that  it  perteineth  to  comon  vfe,  then  that  falfe  opinion 
ofljond  and  neceflitie  is  ouerthrowen,w  hich  did  ftrike  a  great  terroc 
into  confcicnces ,  when  traditions  were  thought  neceflarie  to  faliia- 
tion.  For  herein  is  nothing  required  but  that  charitieftiould  with 
common  dutiefuil  doing  be  nourifhed  among  vs.But  it  is  good  yet  to 
define  more  plainely,  what  is  comprehended  vnder  thst  comelinefle 
which  Paule  commendeth ,  and  alfo  what  vnder  order.  The  ende  of 
comehnefie  is,  partly  that  when  fuch  Ceremonies  are  vfed  as  may 
procure  a  reucrence  to  holy  things,wc  may  by  fuch  helpes  be  ftirred 
vpto  godlineflc :  partly  alfo  that  the  modeilic  andgramtic  which 

ought 


To  Saluation.  Lib.4,  502 

iniglit  to  be  fecn  in  all  honcft  doings  may  thenn  principally  appearc. 
In  order,  this  is  the  firft  puinc ,  that  they  which  gouerne  may  knowc 
the  rule  and  lawcto  rule  well  :and  the  people  which  arc  goucrned 
may  be  accuftomed  to  obeying  of  God,.ind  to  right  difciplinciThcn, 
that  the  (tace  of  the  Church  being  well  framed,  peace  &  quietneffc 
may  be  prouidcd  for. 

29  Therefore  we  rtiall  not  fay  that  comlinefle  is, wherein  flialbc 
nothing  butraine  deledaiion:fuch  as  we  fe  in  that  phiyerUkeap- 
parell  which  the  Papiftes  vfc  in  their  ceremonies ,  where  appeareth 
nothmgels  but  an  vnprofitable  viforofgainefle,  and  excefle  without 
frute.  But  we  lliall  accompt  that  to  be  comelineflc  which  (hall  fo  be 
mete  for  the  rcuerencc  ot  holy  mifteries ,  that  it  be  a  fitt  cxercife  to 
godhiiefle.or  at  lealt  fucli  as  lliall  ferue  to  conueiuent  garnifhing  for 
the  celebrating  thereof :  and  the  fame  not  without  frute  ,  but  that  it 
may  put  the  faithful!  in  mmde  with  ho  we  great  modcliie  ,  religiouf. 
oclte  and  reuerencc  ,  they  oucht  to  handle  holy  things  Nowc  ,  that 
cererrvomes  may  be  exercifes  of  godlini  fle  ,  it  is  nectflarie  that  they 
leade  vs  the  ftreight  way  to  Chrift.  Likewife  we  may  not  fay  that 
order  confiikth  in  thofe  tnflmg  pompcs  that  haue  nothing  els  than 
a  vamlhjng  gainelfe  :  but  that  it  ftandeth  in  fuch  an  orderly  frammg 
as  may  take  away  all  confu(ion  ,  barbaroufneifc  ,  obftinacie  ,  and  all 
ftriucs  &  diflfcntions.Of  the  hrft  fort  are  thefe  examples  in  Paulrthat  ,.Cot 
prophane  bankettingcs  fhould  not  be  mingled  with  the  tioly  Supper  n.  n, 
of  the  Lorde :  that  women  lliould  not  come  abrode,but  coueredand  ^"d  j 
many  other  which  we  hauc  in  common  vfc  :  as  this  ,  that  we  pray 
kneling  and  bare  bedded  :thdt  we  minifter  the  Lordes  Sacraments 
not  vnclenly,but  with  fomc  dignitie:that  m  the  burying  of  the  dead 
we  yfe  fome  honeft  thewc:and  other  things  that  are  of  the  fame  fort. 
Of  the  other  kindearcthe  honrcs  appointed  for  publike  prnyers. 
Sermons ,  and  celebrations  of  mifteries :  at  Sermons,  quietntlTt;  and  j  (^^ 
filencCjplaces  appointed, fingin^  together  of  Hymncsdayes  prefixed  14.  j^ 
for  celebrating  of  the  Lordes  Supper  ,th.it  Paule  forbiddeth  that 
women  fhould  teach  in  the  Church,and  fuch  like.  But  fpecially  thofe 
things  that  concerne  difciplinc  ,  as  the  teaching  of  the  Catcchifme, 
the  ccnfures  of  the  Church,  excommunication,  falhngs,  and  luchas 
may  be  reckened  in  the  fame  number.  So  all  the  conftitutions  of  the 
Church ,  which  we  receiuc  for  holy  and  holfome  ,  we  may  refcrre  to 
two  chiefe  titles :  for  fome  perteine  to  rites  and  ceremonies ,  and  the 
other  to  difciplme  and  peace. 

50     But  becaule  here  is  perilljcift  on  the  one  lidc  the  falfe  biiTiops 
(hould  thereby  catch  a  prctenfc  to  ezcufs  their  wicked  and  cytanous 


Cap.io,  or  the  outwarde'meanes 

la\vrs,&  ieaft  onthc  other  lide  there  be  fooie  men  to  fear  full,  whicb 
admonirtied  wich  the  aforefaid  euels  do  leaJe  no  place  to  lawes  be 
tiiey  ncucr  ib  holy :  here  it  is  good  to  proteft ,  that  I  allowe  .onely 
thofe  ordinances  of  mcn,which  be  both  grounded  vpon  the  autho- 
ritic  of  God,and  taken  out  of  the  fcripturc,yea  and  altogether  Gods 
ovvne.  Let  vs  take  for  an  example  the  knehng  which  is  vCcd  in  time 
of  common  prayer.Il  is  demandcd,whethcr  it  be  a  tradition  of  man, 
which  euery  man  may  lawfully  refufe  or  ncgled-  I  fay  that  ir  is  fo  of 
men,  that  1 1  is  alfo  of  God.  It  is  of  God ,  in  refped  that  it  is  a  part  of 
tbat  comclincfle ,  the  care  and  kcpmg  whereof  is  commended  vnto 
vs  by  the  ApoftIe:ic  is  of  men,  in  refped  that  it  fpecially  becokeneth 
that  which  had  m  generaltie  rather  bene  pointed  co,than  declared* 
By  this  one  example  we  may  iudgc,  what  is  to  be  thought  of  thac 
whole  kinde :  verily  becaufe  the  Lord  hath  in  his  holy  Oracles  both 
faithfully  conteined  and  clcrely  fet  foorth  both  the  whole  fumme  of 
true  rightcoufncifcjand  all  the  partes  of  the  worfhipping  of  his  djuinc 
maieftie  ,  and  whatloeucr  was  ncceflarie  to  faluation :  therefore  in 
ihcic  things  he  is  only  to  be  heard  as  our  fcholcmaftcr.  But  becaufe 
in  outward  difcipline  and  Ceremonies  his  will  was  not  to  prefcnbc 
ech  thing  particulaily  what  we  ought  to  followe  (becaufe  he  fore(aw 
tins  to  hang  vpon  the  ftatc  of  times ,  and  did  not  thinke  one  forme 
to  be  Htt  for  all  ages)  herein  we  muft  flee  to  thofe  generall  rules 
which  he  hath  geucn ,  that  thereby  all  thofe  things  fhould  be  tried 
which  the  neceiruie  of  the  Church  fliall  require  to  be  commaunded 
for  order  and  comelinefle.  Finally,Forafmuch  as  he  hath  therefore 
taught  nothing  cxprell/jbecaufe  thcfe  things  both  are  not  neceflary 
to  faluation ,  and  according  to  the  mancrs  of  euery  nation  and  age 
ought  diuerfly  to  be  applied  to  the  edifying  of  the  Churchithereforc 
as  the  profit  ofthe  Church  ihall  require,it  (halbe  conuenient  as  well 
lo  change  and  abrogate  thofe  that  be  vfed ,  as  to  inftitutenewc.  I 
graunt  in  deede,that  we  ought  not  raflily.nor  oft,nor  for  hght  cmks 
torunne  to  innouation.  But  what  may  hurt  or  edifie ,  charitie  (hall 
btft  iudgetwhich  if  we  will  fuffer  to  be  the  gouerneflre,all  l"hall  be  fate. 
^  I  Nowe  It  is  the  dutie  of  Chriftian  people.to  kepe  fuch  things 
as  haue  bene  ordeined  according  to  this  rulc,wirh  a  free  confcience 
and  without  any  fuperftitionjbut  yet  with  a  godly  and  eafy  redineflc 
to  obey  ,  not  to  defpife  them  ,  not  to  pafle  them  ouer  with  careleffe 
negligence :  fo  firre  is  it  of,  that  they  ought  by  pride  and  obftinacie 
openly  tobreakc  them.  What  maner  of  hbertie  of  confcience  (will 
thoo  fay)  may  there  be  in  fo  great  obferuation  and  wareneiFe  ?  Yea, 
tt  (hall  ftande  excellently  well  when  wc  (hall  confider  ,  that  they  ard 


To  Saluauon.       Lib.4.  503 

not  ftedfaft  and  perpetuall  ftayed  lawes  j.w hereunto  wc  be  boundc, 
butoutwiidc  rudcmcntsforthe  wcakcneflc  of  men:  which  ahhough 
*ve  do  not  all  neede,yet  we  do  all  vfe  them,  becaufe  wc  are  mutually 
one  boundc  to  an  other,  to  nourifti  chariiie  among  vs.  This  we  may 
reknowledgc  in  the  examples  aboue  rcherfed.  What?  Doih  religion 
ftandein  a  womans  veile  ,  that  it  is  notl.iwefuli  logoout  ofdorcf 
with  her  hcd  vncouered?Is  that  l;oly  decree  of  Ins  coccrning  iilcnce, 
fuch  as  can  nor  he  broken  without  nioit  hainousoffenccr'Is  there  any 
mifterie  in  kneling,or  in  burying  of  a  dead  carcafe,  that  may  not  be 
omitted  without  finner"  No.  For  if  a  woman  necdc-,for  the  helping  of 
berneighbor,  tomake  fuch  haft  as  may  not  luft'er  hcrtocouernei 
hed,{he  oftendcth  not  if  fhe  runne  ihtther  with  her  hed  vncoueredl 
And  it  may  fometime  befal  that  it  may  be  noleife  conucnient  foe 
her  to  fpcaife^than  at  an  other  time  to  holde  her  peace.  And  there  as 
no  caufe  to  the  contrary ,  but  that  he  which  by  rea(bn  of  difeafc  can 
not  bowe  his  knees  may  pray  ftandmg.  Finally,  it  is  better  to  burie  a 
dead  man  ipedely  in  time ,  than  when  they  lackc  a  winding  fhcte ,  or 
when  there  be  not  men  prefent  to  conuey  him ,  to  tarry  till  he  rote 
vnburied.But  ncuerthelefl'e  in  thefe  things  there  is  fomewhat  which 
the  m.aner  and  ordinances  of  the  contree ,  and  finally  very  naturall 
honeftie  and  the  rule  of  modeftie  apointeth  to  be  done  or  auoidei 
wherein  jf  amjan  fwarue  anything  from  them,by vnw3renefle,or 
forgetflilnefle,  there  is  no  crime  committed*,  bucifvpon  contempt, 
fuch  itubbornncfle  is  to  be  difallowed.  Likewifc  the  dayes  them- 
feiucs,whichthey  be,andthc  houres,and  howc  the  places  be  bilded, 
and  what  Pfalmcs  be  fons  vpon  which  dayjit  maketh  no  matter.  Bot 
it  is  mete  that  there  be  both  certaine  dayes,  and  appointed  houre$9 
and  a  place  fitt  to  receiue  all ,  if  there  be  regarde  had  of  the  prefer- 
uation  of  peace.  For  howe  greate  an  occahon  of  brawlings  fhouki 
the  confufion  of  thefe  things  be ,  if  it  were  lawfull  for  eucry  man ,  as 
he  lift,  to  change  thofe  things  that  belong  to  common  ftate :  foraf- 
much  as  it  will  neuer  come  to  paflc  that  one  fame  thing  ihsll  plcate 
all  men  j  if  things  be  leftc  as  it  were  in  xh6  middcft  to  the  choile  of 
cuery  man  f  If  any  man  do  carpe  againft  vs ,  atid  will  herein  be  more 
wife  than  he  ou^hc,lethim  fchimfelfe  by  whatreafon  hecandc* 
fendehisownc  precifenefl'e  totheLorde.  As  for  vs,  this  faying  of 
Paule  ought  to  fatisfie  vs ,  that  we  hauc  not  an  vie  to  contcnde  ,nor  «,Cor» 
the  Churches  of  God.  •  ii.i4. 

gr  Moreouer  it  is  with  greit  diligence  robe  endcuo^ed,t^3r  no 
error  crepe  in,  that  may  corrupt  orobfcure  this  put e  vfe.  Which 
ihalbc  obteincd,if  all  obrcruations,whacroeuer  they  ikilbe^fiiall  hau« 


Cap.  1 1 .  Of  the  outward  meancs 

afhcwcof  manifcftc  profit, and  it  very  fevve  bereceiued^butprin- 
cipaJly  if  there  be  adjoined  a  faithful!  doctrine  of  ihe  Paftor,  that 
may  ftoppe  vp  the  way  to  pei  uerfc  opinios-This  knowledge  maketb^ 
that  in  all  thefe  things  encry  man  may  haue  his  ownc  libertie  pre- 
feruedjanc  ncuenhelefle  lliall  willingly  charge  his  owne  libcrtie  with 
a  cerraine  neccfikie ,  fo  farre  as  either  this comelinefle  that  we  hauc 
fpoken  of,  or  rhe  order  of  Chaiitie  Ihall  require.  Secondly  >that 
both  we  our  fclucs  ihould  without  any  liipei  ftition  be  bulicd  in  the 
obferuing  of  thofe  things ,  and  fhould  not  to  precifcly  require  them 
of  other ,  fo  as  wc  fhould  think  the  worlliipping  of  God  to  be  the 
better  for  the  multitude  of  Ceremonies  :  that  one  Church  lliould 
not  dcfpifc  an  other  for  the  diueriitie  of  difcipline:  iaftof  all  that 
fctting herein  no perpetualllawc  toourfelucs,weihouldreferre  the 
whole  vfe  and  cnde  of  obferuatios  to  the  edification  of  the  Church, 
that,  when  it  requireth  we  may  without  any  offenfe  futfcr  not  onely 
fomwhat  to  be  changed,  but  all  the  obferuations  that  were  before  in 
vfe  among  vs,to  be  altered.For  this  age  is  a  prefent  experience,  that 
certaine  rites ,  which  otherwife  arc  not  vn godly  nor  vncomely  ,  may 
according  to  the  fit  occafion  of  y  matter,be  conucniently  abrogate. 
For  (  fuch  hath  bene  the  blindeneffe  and  ignorance  of  the  former 
times)  Churches  haue  heretofore ,  with  fo  corrupt  opinion  and  wirh 
fo  ftiffe  afFcdion  ,  fticked  in  Ceremonies  ,  that  they  can  fcarcelybc 
Sufficiently  purged  from  monftruous  fuperlhttons ,  but  that  many 
Ceremonies  muft  be  taken  away,which  in  oldc  time  were  paraduen- 
ture  ordeined  not  without  caufe ,  and  of  theii)felues  haue  no  notat 
ble  vngodlincfle  in  them. 

The  xj.  Chapter. 

Ofthi  iHrifdaHiOTi  of  the  ^hnrch ,  and  the  a'attfe  thereof ,  fuck 
M  ii  feen  in  the  '7apacie. 

"TOw  rcmaineth  the  third  part  of  the  power  of  the  Church, 
j^  I  yea  and  the  chiefe  parte  in  a  well  ordered  ftate ,  which  wc 
haue  fayed  to  cofifte  in  iurifdid:ion.The  whole  iurifdidion 
of  the  Church  perteineth  to  the  difcipline  of  maners,  of 
which  we  lliall  cntrate  by  and  by.Forafmuch  as  no  citie,or  no  towne 
can  Ihnde  without  Magiftrat  and  policy :  fo  the  Church  of  God  (as 
I  haue  already  taught,but  nowe  I  am  compelled  to  repete  it  againe) 
necdeth  her  certaine  fpirituall  policy :  but  fuch  as  is  vtterly  feuercd 
from  the  ciuile  policie,and  doth  fo  nothing  hinder  or  minifh  it,thac 
jt  rather  doth  much  helpe  and  further  it.  Therefore  this  power  of 
iunididion  fhail  in  a  futnmc  be  nothing  els  but  an  order  framed  for 

chc 


ToSaluation.        Lib.4.  504 

the  prcfcruation  of  fpintuall  pclicie.  To  this  endc  from  the  begin- 
ning were  ordeined  ludiciall  orders  it\  Churches  ,  which  might  vfc 
examinatio  of  mancrs,corred  vices, &  excrcife  the  office  of  the  kcies. 
This  order  Paul  fpeakethof  m  the  Epiftle  to  the  Corinthians,  when  i.Cbe, 
he  nameih  gouernements.  Againe  to  the  Romaines ,  when  he  faith:  i »  st.  , 
let  him  that  ruleth ,  rule  in  carefulnefle.  For  he  fpeakcth  not  to  the  ^<>^ 
magiftrats,(for  at  that  time  there  were  no  Chriftia  magiltrats)  but  to  *  ** 
them  that  were  ioined  with  the  Paftors  for  the  fpintuall  goucrnc- 
ment  of  the  Church.  Alfo  in  the  EpilUe  to  Timothce,he  maketh  two  '^  tt%, 
fortes  of  Eldcrsifomejthat  labor  in  the  word:othcr  rome,that  do  not  ^'^^' 
vfe  the  preaching  of  the  word,and  yet  do  rule  well.By  this  later  fort 
it  is  no  dout  that  he  meancih  them  that  were  appointed  to  loke  vnto 
wancrsjand  to  the  whole  vfc  of  the  keyes.For  this  power,  of  which 
we  nowe  fpeake ,  hangeth  wholly  vpon  the  keyes  which  Chrift  gauc 
tQ  the  Churchjin  the  xviij.Chap.of  Mathcwe :  where  he  commaun- 
dethjthat  theyfhoulde  belharply  admonifhed  in  the  name  of  the 
ivhole  Church ,  that  hauc  defpifed  priuate  monitions :  but  if  the/ 
go  forward  in  their  obftinacie ,  he  teacheth  that  they  {hould  be  put 
out  of  the  fellowlhip  of  the  faithfull .  But  thefe  monitions  andcor- 
redions  can  not  be  without  knowledge  of  the  caurc:thereforc  there 
necdeth  both  fome  iudgement  and  order. Wherefore  vnleflc  we  will 
make  void  the  promife  of  the  keyes,  and  take  vtterly  away  excomu- 
nication,foiemne  monitions,and  all  fuch  things  whatfoeuer  they  be: 
we  muft  nedcs  geue  to  the  Church  fome  iurifdidion.Lct  the  readers 
marke  that  that  place  entrcatetb  not  of  the  gencrall  authoritie  of 
dodrine,as  in  the.  xvj.Chapt.of  Mathewe,and  the.xxj.of  Iohn:buc 
that  the  power  of  the  Sinagoge  is  for  the  time  to  come  transferred 
to  the  flocke  of  Chrift.  Vnrill  that  day  the  lewes  had  their  order  (A 
gouerning ,  which  Chrift  ftablifhcth  in  his  Church ,  and  that  with 
great  pcnaltie,fo  much  is  concerneth  the  pure  inftitution  of  it.  For 
io  it  behouedjforafmuch  asotherwife  the  iudgement  of  an  vnnoblc 
and  vnrcgarded  congregation  might  be  defpifed  of  rafli  and  proudc 
men.  And  that  it  fhould  not  encomber  the  reders,that  Chnft  doth  in 
the  fame  words  exprcfle  thmgs  fcmewhat  differinge  one  from  the 
other ,  it  flialbe  profitable  to  diffolue  this  dout.  There  be  therefore 
two  places,  that  fpeake  of  binding  and  loofing.The  one  is  in  the.  xvj. 
Chapter  of  Mathewc ,  where  Chnft,  after  that  he  had  promifed  that 
he  would  geue  to  Peter  the  keyes  of  the  kingdomeof  heauenjim^- 
mediaily  addeth  ,  that  whatlocuer  he  ftiall  binde  or  loofe  in  earth, 
flialbe  confirmed  in  heauen.  In  which  wordes  he  mcaneth  none  ;oS,x»» 
•thcr  thing,  than  he  doch  by  other  wordcs  in  lohn ,  when  fending  jj. 


i        Cap.ii.  Of  the  outwarde  mcanes 

Mit,i6.  his  difciples  to  prcache ,  after  that  he  had  breathed  vpon  them  he 
^^'  faid  :  whofc  finnes  yc  forgeue ,  they  (halbc  forgeuen :  and  whocs  yc 
rctcine,they  {halbe  rcteined  in  hcauen.I  will  bring  an  expolition  not 
futtlc,not  enforced,  not  wrefted :  but  naturall,flowing ,  and  offring  it 
fclfe.  This  commaundemcnt  of  forgeuing  and  reteining  finnes,  and 
that  promife  of  binding  and  loofing  made  to  Peter,  ought  to  be  re- 
ferred to  no  other  thing  but  to  the  miniftery  of  the  wordiwhich  wbe 
the  Lorde  committed  to  the  Apoftles ,  he  did  therewith  alfo  arme 
them  with  this  office  of  binding  and  looiing.  For  what  is  the  fumme 
of  the  GofpeIl,but  that  we  all  being  the  bondferuantes  of  finnc  and 
of  death,are  loofcd  &  made  free  by  the  redemption  that  is  in  Chrill 
lefus :  and  that  they  which  do  not  rccciue  nor  acknowledge  Chrift 
their  deliuercr  and  redcmer,  are  damned  &  adiudgcd  to  euetlafting 
bondcs  ?  When  the  Lorde  dcliuered  this  maflage  to  his  Apoftles ,  to 
be  carried  into  all  nations :  to  approue  that  it  was  his  owne  and  prp-^ 
ceding  from  himfflfc,  he  honored  it  with  this  noble  tcfiimonicrand 
that  to  the  fingular  ftrengthcning  both  of  the  Apoftles  themfeluey, 
and  of  all  ihofctowhom  it  (hould  come.  It  behouedthat  theAr 
poftles  fhouldehauca  ftcdfaft  andfbunde  certaintieof  their  prea- 
ching, which  they  fho!ild  not  only  execute  with  infinite  labors,carcs, 
troubles  and  dangers  ,  but  alfo  at  the  laft  feale  it  with  their  blood. 
That  they  might  (I  fay)  knowc  the  fame  to  be  not  vaine  nor  voide, 
but  full  of  power  and  force  :  it  behoued  that  in  fo  great  carefulnefle, 
in  fo  great  hardncfic  of  things ,  and  in  fo  great  dangers  ,  they  fhould 
be  pcrfuadcd  that  they  did  the  bufinefle  of  God  :  that  when  all  the 
world  withftode  them  and  fought  againft  them ,  they  fhould  knowc 
that  God  ftode  on  their  fide ;  that  hauing  not  Chrift  the  author  of 
their  doftrinc  prefent  by  fight  in  earth,they  fhould  vnderftande  him 
to  be  in  heaucnjto  confirmc  the  trueth  of  the  dodrine  which  he  had 
dcliuered  them.  It  behoued  againe  that  it  fhould  alfo  bcmoftcer- 
tainely  proued  by  tcftimony  to  the  hearers jthat  that  dodrine  of  the 
Gofpcll  was  not  the  word  of  the  Apoftles ,  but  of  God  himfelfe.not 
a  voice  bred  in  earth.but  come  downe  from  heauen.For  thefc  thngs, 
the  forgeuenefTe  of  finnes ,  the  promife  of  euerlaftinghfe,  the  mef- 
fas^e  of  faluation,  can  not  be  in  the  power  of  man.  Therefore  Chrift 
hath  teftified,  that  in  the  preaching  of  the  Gofpell  there  is  nothing 
of  the  Apoftlesjbut  the  onely  miniftery :  that  it  was  he  himfelfe  that 
fpake  and  promifed  all  things  by  their  mouths  as  by  inftrumentsrand 
therefore  that  the  forgeuenefTe  of  finnes  which  theypreached,wa$ 
the  true  promife  of  God:and  the  damnatio  which  they  pronounced, 
was  the  certainc  iudgemem  of  God.But  this  tcftifying  is  geucn  to  all 

ages. 


To  Saluation.      Lib.4.  505 

ages ,  and  rcmaincth  in  force^io  ccrtific  and  aifurc  all  men ,  that  the 
word  of  the  Gofpcll,  by  what  man  focucr  it  be  preached,  is  the  very 
fenrence  of  Godjpubhflied  at  the  foucraigne  iudgcmct  reatc,writicn 
in  the  boke  of  hfc,ratificd,firmc  &  fixed  in  hcaucn.Thus  we  fee  that 
in  thofc  places  the  power  of  the  keycs  is  nothing  but  the  preaching 
of  the  Gofpelliand  that  it  is  not  To  much  a  power  as  a  min!ftery,if  we 
hauc  refped  to  men. For  Chnft  hath  not  geuen  this  power  proprcly 
to  men,but  to  his  owne  word,  whereof  he  hath  made  men  minillcrs. 

2  The  other  place  whicii  wehauefaid  to  be,  concerning  the  Mac.iS, 
pov/er  of  binding  and  loofing,  is  inihe.xviij.  chapter  of  Maihewc,  ^7* 
where  Chrill  faith.If  any  brother  hcare  notthcChurch,Jci  him  be 
to  thee  as  a  heathc  man  or  a  publicane.  Verily  1  fay  vnto  you:what- 
foeuer  yc  bind  vppon  earth,lh.dbc  bound  alfo  m  he^ucnrwhatfoeuec 
ye  loofe  fhalbe  loofed.  This  place  is  not  altogether  like  the  Hrft,  but 
is  a  litle  othcrwife  to  be  vndeiftanded.  But  1  do  not  io  make  them 
diuerfe,  that  they  haue  not  great  affinitie  to^cther.This  fint  point  is 
like  in  both,thac  either  of  them  is  a  generail  fentcnce :  that  in  both 
there  is  alway  all  one  power  of  binding  and  loofing ,  namely  by  the 
word  of  God,  all  one  commaundemtnt,  all  one  promiic.  But  herein 
they  difFer,thaty  firft  place  pecuharly  bdongcth  iopfeaching,which 
the  Minifters  of  the  wordc  do  execute :  this  later  place  to  the  difci- 
plme  of  Excommunication,which  is  committed  to  the  Church.Thc 
Church  bindethjwhome  Ihe  cxcomunicareth:not  that  flie  ihroweth 
him  into  perpetuall  ruine  and  defperation,  but  becaufe  fhe  condem- 
neih  his  hfe  and  maners,  ai>d  vnltffc  he  repent ,  doth  already  warne 
him  of  his  damnation.  She  loofeth  whom  fhe  receiueth  into  com- 
munion :  becaufe  One  doth  make  him  as  it  were  parraker  of  the  vnitic 
which  fhe  hath  m  Chrift  Icfus.  Therefore  that  no  man  fliould  obfti- 
nately  dcfpife  the  lodgement  of  the  Church ,  or  little  rcgarde  that 
he  IS  conden\ned  by  the  confenting  voices  of  rhe  faithfull :  the  Lord 
refttfieth  that  fuch  iudgement  of  the  faithfull  is  nothing  cl$  but  a 
publilhing  of  his  owne  fentence:and  that  whatfoeuer  they  do  in 
earth^s  cofirmed  in  hcauen.For  they  haue  the  word  of  God,where- 
by  they  may  condcmne  the  peruerfe  ;  they  haue  the  word,whcrcby 
they  may  receiue  iherepentantintogra.ee.  And  they  can  not  crrc, 
nor  diffent  from  the  iudgement  of  God :  becaufe  they  iudge  not  but 
after  the  lawe  of  God,which  is  not  an  vnccrtainc  or  earthly  opinion, 
but  the  holy  will  of  God,  and  a  beauenly  Oracle.  Our  of  theie  two 
places,  which  T  thinke  I  haue  botli  brefely  and  famihaily  wd  iruely 
expounded  ,  thofc  furious  men  without  difference  as  they  be  caned 
With  their  owne  giddinefleigo  about  to  Qabli/h  fometime  cofedjon. 


Cap.  1 1 .  Of  the  outwardc  mcancs 

fometime excommunication ,  fometime  iurifdidion ,  fometime  the 
power  CO  make  lawcs,(bmtimc  pardons. But  the  firft  place  they  allege 
to  ftablifh  the  fupremicie  of  the  See  of  Rome :  they  can  fo  well  fkiU 
to  Htc  their  keyes  toalilockes  anddores^thaca  man  may  fay  they 
haue  pr^ftifcd  fmithcs  craft  all  their  hfe. 

g  For  whereas  many  thinke  that  thofe  things  endured  but  for  a 
time,  when  the  Magiftrats  were  yet  ftrangers  from  the  profeflion  of 
our  religion :  they  are  deceiued  m  this,  that  they  confider  not,  howc 
great  difference  and  what  maner  of  vnlikeneflc  there  is  of  the  Ecele- 
fiallicall  and  ciuile  power.For  the  Church  hath  not  the  power  of  the 
fwerd  to  punifh  or  rcftrain,  no  empire  to  commaundc,no  prifon,  no 
other  pains  which  the  Magiftrat  is  wont  to  lay  vpon  men.  Againe,it 
tendeth  not  to  this  end,  that  he  that  hath  finned  ihould  be  punilhed 
againft  his  will,  but  {hould  with  willing  chaftifement  profelTe  his  re- 
pentaccTherfore  there  is  a  farre  diuers  order.-becaufe  neither  doth 
the  Church  take  to  it  felfe  any  thing  which  proprely  belongeth  to 
the  MagiUrac ,  nor  the  magidrat  can  execute  that  which  the  Church 
doth.This  (lialbc  made  plainer  by  an  examplc.Is  any  man  dronkc?In 
a  well  ordered  citic  prifon  (halbe  his  punjlhmet.Hath  he  committed 
fornicationcHc  (hall  hauclike,or  rather  greater  punilhment.  So  (hall 
both  the  lawes,and  the  magi{irat,and  outward  ludgemec  be  fatisfied. 
But  it  may  be  that  he  fhall  geue  no  fignificationot  repentance ,  but 
rather  murmurc  &  grudge  againft  ic.Shali  the  Cht»rch  in  this  cafe  do 
nothing?  But  fuch  can  not  be  receiued  to  the  Supper,withouc  doing 
%rrong  both  to  Chrift  and  his  holy  inftitution.  Andrcafon  requirctfi 
this .  that  he  which  offendeth  the  Church  with  an  euill  example, 
ihould  with  folemne  declaration  of  repentance  take  away  the  of- 
fence which  he  hath  raifed.The  reafon  which  they  bring  that  are  <^ 
cotrary  opinion,is  to  coldc.  Chrift  fay  they  committed  thcfe  doings 
to  the  Church ,  when  there  was  no  magiftrat  to  execute  them.  But  it 
happeneth  oftentimes  that  the  magiftrat  is  more  negligent,yca  fom- 
timc  peraduenture  that  himfclfe  is  to  be  chaftifed ,  which  happened 
to  the  Emperor  Theodofius.  There  may  beftde  thisafmuch  be  faid 
of  the  minifteric  of  the  word.  Nowe  therefore  after  their,  fcntencc, 
let  Paftors  ceffe  to  blame  manifeft  wicked  doings ,  let  them  cefle  to 
chide ,  to  reprouc ,  to  rebuke :  for  there  be  Chriftian  magiftrates, 
which  ought  to  corred  thefe  things  with  the  lawcs  and  with  the 
fwerd.  But  as  the  Magiftrat  ought  by  puniftiing ,  and  by  reftraining 
with  force ,  to  purge  the  Church  of  offences  :  fo  Iikewife  the  mi- 
niftcr  of  the  word  for  his  part  ought  to  hclpc  the  magiftrat  that  there 
may  not  fo  many  offende*  So  ought  iheir  wotkings  to  be  conioincd, 

that 


To  Saluation.  Lib.4,        .      50^ 

that  tbc  one  may  be  a  hclpcnpt  a  hindrance  to  the  other. 

4  And  trucly  if  aman  morencrdy  wcy  the  woidesofChrift,' 
he  fliall  eaHly  perceiuc  thar  in  chefe  places,is  defcribed  a  Qjycd  fhcc, 
and  a  pcrpctuall  order  of  :he  Church  ,  not  fuch  as  enduret  h  but  for 
a  time.  For  it  not  mete  that  we  fhould  accufe  them  to  the  magiftrat, 
that  will  not  obey  our  monitions :  which  yet  lliould  be  ncceflary  if 
thema:,iftrat  fucceded  into  the  office  of  the  Church.  Wiiat  is  this 
promife  ?  bhall  we  fay  that  it  is  a  piomife  of  one  or  a  fewc  yeres? 
Verily  veiily  1  fay  vnto  you^whailocucr  ye  bind  in  earth?Moreouer 
Chnlt  did  here  inftitutc  no  ncwe  thing,  but  followed  thccuftomc 
alway  obferued  in  the  auncicnt  Church  of  his  owne  nation:whereby 
he  lignified  that  the  Church  can  nor  want  thefpirituall  lorifdidiion, 
which  hadde  bene  frpm  the  beginning.  And  this  hath  bene  confir- 
med by  the  confent  of  all  times.  For  when  Emperors  and  mai^iftrats 
began  to  profeflfe  Chrift,the  fpiritualliurifdidion  was  not  by  and  by 
abolilhcd  :  but  oncly  fo  ordred ,  that  it  lliould  diminiih  nothing  of 
the  ciuilc  lurifdidionjor  be  confounded  wirh  it.  And  rightfully, For 
the  magiftratjif  he  be  godly,wilI  not  exempt  hlmfclfc  fro  the  com- 
mon fubiedion  of  the  children  of  God,whereof  it  is  not  the  Idl  part 
to  lubmit  himfelfe  to  the  Church  ,  iudging  by  the  word  of  God :  ^o 
farrcitisof,  that  he  ought  to  take  away  that  order  of  ludgement. 
For  what  is  more  honorable  (faith  Ambrofe)  for  the  Empcror,than  Epifto. 
to  be  called  the  fonne  of  the  Church?For  a.good  Emperor  is  within  '^'*  *^ 
the  Church,not  aboue  the  Church,  Therefore  they,whiGh  to  honor  ^^^' 
the  Magtftrat  do  fpoile  the  Church  of  this  power,do  not  oncly  with 
faife  cxpofition  corrupt  the  fentence  of  Chrift,but  alfodo  not  fclcn- 
derly  condemne  fo  many  holy  Bifhops  which  hauc  bene  from  the 
time  of  the  Apoltles ,  that  they  haueby  falfc  preteng:  vfurpedihc 
honor  and  office  of  the  Magiftrat. 

5  But  on  the  other  fide  it  is  tzood  to  fee  this.what  was  in  oldc  time 
the  true  vfc  of  the  luritdidion  of  the  Church,  and  howc  great  abufc 
is  crcptc  in ,  that  we  may  knowe  what  is  to  be  abrogate ,  and  what  is 
to  be  reftored  of  antiquiric ,  if  we  wiUoucrthrowe  the  kingdome  of 
Antichiift,and  fet  vp  the  true  kingdome  of  Chrift  againc.Firft  this  is 
the  markc  to  be  ffiottc  at ,  that  offences  be  preuented,  and  if  any  of- 
fence be  rifen  vp,  that  it  may  be  abohfhed.  In  the  vfc  two  things  arc 
to  be  confidcred:firft,that  this  fpirituall  povfer  be  altogether  feucred 
from  the  power  of  the  fwerd:then,that  it  be  not  executed  by  the  wili 
of  one  man,but  by  a  lawfull  affcmbly.  Both  thcfc  thing*  were  obfcr-  * 
ucd  in  the  purer  Church.  For  the  holy  Biihops  did  not  exercile  their 
power  with  Hnes^^r  cmpri(onmcn(s,or  other  ciuile  punilLmcnu:biit 

^^%   ij 


Cap.  1 1 .       .Of  the  outwarde  meancs 

they  vfed  the  oncly  worci  of  the  Lordcas  they  ought  to  do. For  the 
feuereft  reuengc ,  and  as  it  were  the  vttermoft  thunderbolt  of  the 
Church  is  excommunication,  which  is  not  yfed  but  in  neceflitic.  But 
this  requireth  neither  force  nor  ftrong  hande,  but  is  c6tcnt  with  the 
power  of  the  word  of  God.Finally  the  iurifdidio  of  the  olde  Church 
was  nothing  els  but  a  declaration  in  pradifc  (  as  I  may  fo  call  it)  of 
a.  Cor.  that  which  Paul  teachcth  concerning  tlie  fpirituail  power  of  Paftors, 
*°'  ^'  There  is  (  faith  he  )  power  geuen  to  vs ,  whereby  we  may  throws 
down  ftrong  holdcs,  whcrby  we  may  make  low  all  height  thathftech 
vp  it  fcife  againft  the  knowledge  of  God ,  whereby  we  may  fubdue 
all  thought,  and  maylcadeiteaptiue  into  the  obedience  of  Chriftj 
and  we  haue  in  rcadineflc  a  reucnge  againft  all  difobedicnce.  As  chic 
is  done  by  the  preaching  of  the  dodrine  of  Chrift :  (o,  leaft  the  doc- 
trine (hould  be  fcorned,  according  to  that  which  is  taught  ought 
they  to  bciudged  which  profeffe  thcmfclues  of  the  houlhould  of 
faith.Biit  that  can  not  be  done,  vnleflc  there  be  ioined  with  the  mi- 
niftcrie  a  power  to  call  them  that  are  to  be  priuately  admoni(hed,or 
to  be  more  iharply  correded,and  alfo  a  power  to  exclude  them  from 
i.Cor.  the  communion  of  the  Supper,  which  can  not  be  receiued  without 
J«*  *•  prophaning  of  fo  great  a  miftcrie.Thercforc  when  in  an  other  place 
he  faith,that  it  belongeth  not  to  vs  to  iudge  ftragers,  he  maketh  the 
children  fubied  to  the  cenfurcs  of  the  Church ,  which  may  chaftife 
their  faukes:and  he  fecretely  lignifieth  that  th^re  were  then  iudiciaU 
orders  in  force  from  yJhkh  none  of  the  faithfuU  was  free. 

6    But  fuch  authority  (as  we  haue  declared)  was  not  in  the  power 

of  one  man,to  do  euery  thing  accordmg  to  his  owne  will :  but  in  the 

power  of  the  afl'emblie  of  the  Elders ,  which  was  the  fame  thing  iir 

Epifto   the  Church  tl\at  a  Senate  is  in  a  City.Cyprian,when  he  maketh  men- 

i4.&.^.  jIqj,  jjy  whom  itwas  cxercifcd  in  his  time ,  vfeth  to  ioinc  the  whole 

^  '*'     Clcrgie  with  the  bifhop.  But  in  an  other  place  alfo  he  ftieweth,  that 

the  very  clergy  fo  gouerncd  ,that  in  the  meane  time  the  people  was 

not  excluded  from  the  hearing  of  matters. For  thus  he  writeth  :  Sins 

the  beginning  of  my  bilhoprike  1  haue  determined  to  do  nothing 

without  the  coun fell  of  the  clergic  and  confcntof  the  people.  But 

this  was  the  common  and  vfuall  maner ,  that  the  iurildiftion  of  the 

Church  (hould  be  exercifed  by  a  Senate  of  Elders :  of  whom  (  as  I 

haue  fayed)  there  were  tWo  fortes :  For  fome  were  ordeincd  to  t ea- 

ching,&  other  fome  were  oncly  iudges  of  maners.By  httle  and  little 

J    ^      this  inftitution  grewe  out  of  kinde  from  the  firft  beginning  of  it :  fo 

pii.'ad  ^^^^  ^"^"  ^"  ^^^  ^'"'^  °^  Ambrofe  onely  clerkcs  were  iudges  in  cc- 

Tim.     cleHafticall  iudgemems.Which  thing  he  himfelfe  complatneth  of  in 

(hefe 


To  Saluation.       Lib.4.  507 

thcfc  wordes  :Thc  olde  Sinagogc  (faith  he)  and  finsthattimc  the 
Church  hath  had  Elders,without  whocs  counfell  nothing  was  done. 
Which  by  what  negligence  it  is  growcn  out  of  vi*e,  I  knowe  not ,  vn- 
Icife  pcraduenturc  by  the  llouthfulneffe  or  rather  the  pride  of  the 
teachers ,  while  they  alone  would  be  thought  to  be  fomewhat.  We 
fee  howe  much  the  holy  man  is  difpleafed ,  that  any  thing  of  the 
better  ftatc  is  decayed ,  when  notwithftanding  they  had«yct  con- 
tinuing an  order  that  was  at  the  leaft  tolerable.  What  then  would 
he  do  if  he  fawe  thefc  deformed  ruincs  that  {hewe  almoft  no  fignc 
of  the  oldc  bilding?What  beway  ling  would  he  vfe?  Firft  againft  la  we 
»nd  right, the  Biihop  hath  claimed  to  himfelfe  alone,  that  which  was 
gcuen  to  the  whole  Church.  For  itishkeas  if  theConful,driuing 
out  the  Senate  >  (hould  take  the  empire  vpon  himfelfe  alone.  But  as 
hcis  aboue  the  rcik in  honor,  fo  in  the  whole afTemblie  is  more au- 
thoritieihan  In  one  man.  Therefore  itwas  to  wicked  a  deede,  that 
one  man,remouing  the  comon  power  toliimfelfejhath  both  opened 
anentrieto  tyrannous  luft,  and  hath  taken  from  the  Church  that 
which  belonged  vnto  her,  and  hath  fuppreflfed  and  put  away  the  af- 
fcmblie  ordeincd  by  the  Spirit  of  Chrift. 

7  But  (  as  of  one  eujll  alway  groweth  an  other)  Biihops  difdai"* 
ning  it  as  a  thing  vnworthie  of  their  carc,hauc  committed  it  ouer  to 
other.Hereupon  are  created  Oificials  to  ferue  that  roome :  I  do  not 
yet  fpeake  what  kind  of  men  they  be,  but  oncly  this  I  fay  ,that  they 
nothing  dift'cr  from  prophanc  ludges.  And  yet  they  ftill  call  it  a  fpi- 
ritualliurifdidion  ,  where  men  contende  about  nothing  but  earthly 
matters.  Although  there  were  no  more  cucU ,  with  what  face  dare 
they  call  a  brawling  court  the  iudgement  of  the  Church  ?  But  there 
arc  monitionsjthere  is  excommunication.  So  verily  they  mocke  with 
God.Doth  a  poore  man  owe  a  Uttle  money ?he  is  citcd:if  he  appeare, 
he  is  condemned.  When  he  is  condemnedjif  he  do  not  fatisfie  it,  he 
is  moniflied :  after  the  fecondc  monition  they  procede  one  fteppc 
toward  excommunicaiio :  if  he  appeare  not,he  is  monifhed  to  come 
&  yeJd  himfelfe  to  iudgement:if  he  then  make  delay,he  is  monifhed, 
and  byandby  excommunicate.  I  befech  you,  what  is  there  any  thing 
like  either  to  the  inflituiion  of  Chrift,or  to  the  auncicnt  maner,or  to 
an  Ecclcfiafticall  ordcr?But  there  is  alfo  correftion  of  vices.But  howe? 
verily  they  not  oncly  fufFer  but  with  fecrct  allowance  do  after  a  cer- 
taine  maner  chcrifh  and  confirmc  adulterieSjWantonneflejdronken- 
pcffe  and  fuch  kinde  of  mifcheuous  doinges :  and  that  not  onely  in 
the  comon  people,  but  alfo  in  the  dcrgie  themfelues.Of  many  they 
caU«ifcwc  befof  c  them^cuhci:  chat  they  ihould  not  feeme  floutb^ill 

SSS  iij 


Cap. 1 1 .  Of  the  outwarde  meancs 

in  winking  at  thcm,or  that  they  may  milkc  out  fomc  money.I  fpcake 
notofthc  pill3ges,robberics,briberics,&  facrileges  that  arc  gathered 
thereby,  I  fpeake  not  what  mancrof  men  arc  for  the  moft  parte 
choUn  to  this  office.  This  is  enough  and  too  much ,  that  when  the 
Romaniftes  do  boaft  that  their  iurifiltdion  is  fpirituall ,  itiscafieto 
fhewe  that  th^rc  is  noihinge  more  contrary  to  the  order  inftitute  o£ 
Chrill,»ndth3t  it  hath  no  more  Jikenefle  to  the  auncient  cuftome 
than  darkeneflc  hath  to  hght. 

8     Although  we  haue  not  fpokcn  all  things  that  might  be  alleagcd 
for  this  purpofc ,  and  thofe  thingcs  that  we  haue  fpoken  of  are  knit 
vpin  fcwc  worde$:yetl  truft  that  we  haue  To  fought  it  out,that  there 
is  nowe  no  more  caufc  why  any  roan  fhould  douc ,  that  the  fpirituall 
power  whereof  the  Pope  with  all  hiskingdomc  proudely  glorieth, 
is  wicked  agamft  God, and  an  vniuft  tyranny  oucr  his  people.  Vnder 
the  name  of  fpirituall  power  I  comprehendc  both  boldeneflc  in  fra- 
ming new  dodrinc$,wherewith  they  haue  turned  away  y  iily  people 
from  the  naturall  pureneflc  of  the  word  of  God,  and  the  wicked  tra- 
ditions wherewith  they  haue  fnarcd  them ,  andalfo  the  falfc  cccle- 
fi-ifticall  iurifdidio  which  they  execute  by  Suffraganes  and  Officials. 
For  if  we  graunt  vnto  Chrift  a  kingdome  among  rs  ,  it  is  not  polTiblc 
but  that  all  this  kind  of  dominion  muft  immcdiatly  be  oucrthrowcn 
and  fall  downe.  As  for  the  power  of  the  fwerd  which  they  alfo  geue 
torthem  fclues,bccaure  it  is  not  exercifed  vppon  confcienccs ,  it  pcr- 
taineth  not  to  oijr  prefent  purpofe  to  cntrcate  of  it  In  which  bchdfe 
yet  it  is  alfo  to  norcjthat  they  be  alway  like  thefelues,  verily  nothing 
lefTe  than  that  which  they  would  be  taken  for^that  is  to  fay,Pattours 
of  the  ChurchjNeither  do  I  blame  y  peculiar  faults  of  men,  but  the 
common  wickedncffeofthe  whole  order,  yea  the  very  peftilenceof 
the  ordcrrforafmuch  as  it  is  thought  that  the  iame  (hould  be  maimed, 
vnlefle  it  be  glorioufly  fet  forth  with  wealth  and  proudc  titles.  If  we 
require  the  auihoritie  of  Chrift  conccrniog  this  matter,  it  is  no  douK 
Mat.io  but  that  his  minde  wastodebarrcthe  minifters  of  his  wordc  from 
Luc  I    ciuile  dominion  and  earthly  gouemcment,whcn  he  fay  d,Tbc  kings 
25.     *  of  the  Gentiles  bearc  rule  oucr  them :  but  you  ffiall  not  fo.  For  he 
fignifieth  not  onely  that  the  office  of  Paftor  is  diftin«fl  from  the  office 
of  a  Prince,  but  that  they  be  things  fo  feucrcd ,  that  they  can  not 
mete  together  in  one  man.For  whcras  Mpfes  did  bearc  both  the  of- 
fices together :  Firft ,  that  was  done  by  a  rare  miracle :  againc.it  was 
but  for  a  time  till  things  were  better  fctt  in  order.But  when  a  ceriaine 
forme  was  ones  prefcribcd  of  God,  the  ciuilc  gouerncment  was  left 
vnto  him ,  and  he  was  commaunded  to  rcHgne  the  pricfthode  to  his 

brother. 


To  Saluation,     •     Lib.4.  508 

brother.  And  worthily.  Font  is  abouc  nature ,  that  one  man  fhould  Ex  i  g. 
fuffife  to  bearc  both  burdens.  And  this  hath  in  all  ages  bene  dihgent-  *  ^ 
ly  obferued  in  the  Church.  And  there  was  neuer  any  of  the  Bifhops, 
fo  long  as  the  true  forme  of  the  Church  endured,that  ones  thought 
of  vfurping  the  power  of  the  fwcrd :  h  that  this  #3S  a  common  pro- 
uerbe  in  the  time  of  Ambrofe,that  Emperors  rather  couetedthc  Homif. 
priefthode.than  pricfts  the  empire. For  this  which  he  afterward  faith,  dcBa{Tl. 
was  emprintedin  the  raindes  of  all  men :  chat  palaces  perteinedto  ^radcii. 
the  Empcror,and  Churches  to  the  prieft. 

9  But  fins  that  a  way  hath  bene  deuifed, whereby  bKhops  might 
bolde  the  title ,  honor  and  rjchcfTe  of  their  office  without  burden  or 
carc;le aft  they  (hould  be  lefte  altogether  idle,  y  power  of  the  fvverdc 
was  geuen  them,or  rather  they  did  by  vfurpation  take  it  vpon  thcm- 
felues.  By  what  color  will  they  defend  this  fhamelefneire:'  Was  this 
theduticof  bifhops  towrappe  themfclucs  with  iudiciall  hearing  of 
caufesjwith  the  gouernements  of  cities  and  prouinces,  and  through 
large  circuites  to  meddle  in  bufincfles  fo  vnpertcining  to  them:which 
haue  fo  much  worke  and  bufineflein  their  owne  office,  that  if  they 
were  wholy  and  coiinually  occupied  in  it.and  were  withdrawen  witn 
no  callings  away  from  it^yet  they  were  fcarcely  able  to  fatisfie  it  J*  But 
(fuch  is  their  waiwardncfle)they  fticke  not  to  boft,that  by  this  meanc 
the  Church  doth  floridi  according  to  her  wor£hine{re>and  that  they 
themfelues  in  the  meane  time  are  not  to  much  drawen  away  from 
the  duetics  of  their  vocation.  As  touching  the  firft  point :  if  this  be  % 
comely  ornament  of  the  holy  office,  that  they  be  aduaunced  to  fuch 
heighth,  thai:  the  hieft  monarches  may  ftand  in  feare  of  them :  then 
they  haue  caufe  to  quarell  with  Chrift ,  which  hath  in  fuch  fort  gre- 
uoufly  pinched  their  honor.  For,  at  left  in  their  opinion,  what  could 
haue  bene  fpoken  more  difhonorably  than  ihefe  words:The  kmgs  of  Mat.ao 
the  Gentiles  and  princes  bcare  rule  ouer  them ,  but  you  fhall  not  fo?  *  5« 
And  yet  he  laid  no  harder  lawe  vppon  his  fcruantes  than  he  firft  laid  ^  "*^'^*' 
and  receiucd  vpon  himfelfc.  Who  (faith  he)  hath  made  mc  a  iudge  luc.i  3» 
ordiuidcr  among  you?  We  fee  that  he  plainelyputteth  away  from  14. 
himfelf  the  office  of  iudging,which  he  would  not  do  if  it  were  a  thing 
agreingwith  his  office:  will  not  the  feruantcs  fuffer  thcmfelues  to 
be  brought  into  that  order,  whereunto  the  Lorde  hath  yclded  him- 
felfc fubied  ?  As  for  the  other  pointe ,  I  would  to  God  they  could 
fo  proueit  in  experience  as  it  is  eafy  tofpeake  it.  Butforafmuch 
as  the  Apoftles  thought  it  not  good ,  to  leauc  the  worde  of  God  A5t.4»i 
and  miniftcr  attables:thereby,  becaufe  they  will  not  be  taughtjthcy 
arc  coQuinccd  « ihac  k  it  not  ail  one  mans  worke  to  be  both  a  goo4 

SSS   iiij 


Cap.  1 1 .  Of  the  outward  mcancs 

this  IS  not  only  fabulou$,but  alfo  to  be  laughed  at.  But  to  piffe  ouer 

!>'ft«5*  hjftorie$,Gregory  himfelfc  is  both  a  fufficient  and  moft  ful  witncflVi 

J"^*'^  hercof.For  io  oft  as  he  fpcaketh  of  y  Empcrour,hc  callcth  him  moft 

f,  j^  *  noble  Lord,  and  himfelfc  his  vnworthy  fciuant.Againe  in  an  other 

>i.  tfi.  pIace:But  let  not  our  Lord  by  the  earthly  power  be  the  fooncr  angry 

»- J     with  the  prieftcs:but  with  excellent  confidcration,for  his  fake  whofc 

J'^  5'  fcruantcs  they  be,  let  him  fo  rule  ouer  them ,  that  he  alfo  giue  them 

?i.  ^  4.  *^"*  rcuerencc.  We  fee  how  in  common  fubicftion  he  would  be  ac- 

K.4.     compted  as  one  of  the  people .  For  he  there  plcadeih  not  any  other 

mans  caufc,  but  his  ownc .  In  an  other  place ,  I  truft  in  the  almighty 

God ,  that  he  will  giue  a  longe  life  to  our  godly  Lordes,  and  will  di- 

fpofe  vs  vndcr  your  hande  accordinge  to  his  mercy.  Neither  hauc  I 

therefore  allcaged  thefe  thingcs,  for  that  it  is  my  purpofe  throughly 

to  difcuflc  thisqueftion  concerning  the  gift  of  Conftantincrbut  only 

that  the  Readers  fhould  fe  by  the  way  how  childifhly  the  Romaniftcs 

do  lye ,  when  they  go  about  to  chalcnge  an  earthly  Empire  to  their 

Bifhop.  And  io  much  the  more  fowle  is  the  (hamelefneffc  of  AugU' 

ftme  Stcuchu?  »  w  in  fach  a  defpeired  caufc  hath  bin  fo  bolde  to  ftll 

his  trauatlc  and  tongue  to  the  bifhoppe  of  Rome.Valla(a$  it  was  not 

hard  for  a  man  learned  and  of  a  (harp  wit)had  ftrongly  confuted  that 

feble.  And  yet(as  a  ma  htlc  cxercifed  in  eccJefialhcal  matters)he  had 

not  fayd  all  that  might  hauc  made  for  that  purpofe  .  Steuchus  burft 

in^md  fcattercd  'linking  trifles  to  opprcffc  the  clcare  hght.  And  true* 

ly  he  doth  nolelFe  coldly  hadle  the  caufc  of  his  maifter,than  if  fomc 

mery  conceited  felow  faining  himfelfc  to  do  the  famc,woaId  in  dedc 

take  Vallas  parte.  But  verily  it  is  a  worthy  caufc,  for  which  the  Pope 

fliould  hyre  fuch  patroncs  for  money :  and  no  leflc  worthy  arc  thofc 

hyred  lofells  to  be  deceiued  of  their  hope  of  gayne,as  it  happened  to 

Eugubinus. 

I  ^  But  if  any  man  require  to  know  the  timc,fincc  this  faincd  Em- 
pire began  to  rife  vp,thcre  are  not  yet  paflcd  Hue  hudred  yeres,fince 
the  bifhoppes  yet  remained  in  fubic(ftion  of  the  PrinccSineither  was 
(he  Pope  created  without  the  authority  of  the  Empcrour.  The  Em- 
pcrour  Henry  the  fourth  of  that  name,  a  light  &  rafli  man,and  of  no 
forcsft.of  great  boldnes  &  diflblute  lifr,gaue  firft  occafio  to  Gregory 
the  feucnth  to  alter  this  order .  For  when  he  had  in  his  court  the  bi- 
(hoprikes  of  al  Getmany  partly  to  befold,&  pardy  laid  ope  for  fpoile: 
Hildebrandjwhich  had  recciucddifpleafurc  at  his  hand,caught  hold 
of  a  goodly  colour  to  rcucngc  himfelfc .  But  becaufe  he  feemed  to 
purfuc  an  honcft  and  a  godly  caufe,  he  was  furthered  with  the  fauour 
of  many.  And  Henry  was  othcrwifc,  by  reafon  of  his  infolentmaner 

of 


To  Saliiation.         Lib4,  510 

ofgouerningjliated  of  the  moft  part  of  Princes.  At  the  length  Hilde- 
brandjwhich  called  himfclf  Gregory  the  feuenthjas  he  was  a  filthy  8c 
naughty  man,  bewrayed  the  malice  of  his  hart :  which  was  the  caufc 
that  he  was  forfakcn  of  many  that  haddc  conlpired  with  him.  But  he 
thus  much  preuailed  ,  that  bis  (ucceflburs  might  fnely  without  pu- 
nifhiTJcnt  not  onely  (hake  of  the  yoke,  but  alfo  brmge  Empcrours  in 
fubie^ion  to  them.Hereunto  was  added  thai  from  thefc  forth  there 
were  many  Empcrours  likcr  to  Henry  than  to  luhus  Cefarrwhomc  it 
was  no  hard  thing  to  fubduc ,  while  they  fate  at  home  carelcflc  of  all 
things  and  flouthfull,  when  ihey  had  moft  nede  with  vcrtuc  and  law- 
full  meanest©  repreire,thegredineffcof  thebifhoppcs.Thus  we  fee 
With  what  colour  that  fame  goodly  gjft  of  Conftannnc  is  (hadowcH, 
whereby  the  Pope  faincth  that  the  Empire  of  the  Weil  wasdtliucred 
vnto  him. 

14  In  the  mcanc  time  the  Popes  ceffcd  nor,fomtimc  with  fraude, 
fomtimc  with  trearon>and  fomtime  with  force  to  inuadc  other  mens 
dominions  :  and  the  very  city  it  (elfe,  which  before  was  free,wirl]in 
a  hundred  and  thirty  ycares ,  or  ihtrc  about  they  brought  into  their 
fubiedion :  till  thev  grew  to  the  fame  power  which  they  haue  at  this 
dayrand  for  the  obtaining  or  cncreafmg  whereof,they  hauc  fb  trou- 
bled Chnftendome  by  the  fpace  of  two  hundred  yeares(for  they  be-  r^-  \ 
ganne  before  ihnt  they  tooke  to  them  the  dominion  of  the  city)  that  cay.  83 
they  haue  almottdcftroiedit.ln  the  olde  time  when  vndcr  Gtegoric 
the  keepers  ofthe  goodes  of  the  Church  ,  did  take  poflcdion  of  the 
landes  w'lich  they  rcckned  to  bclo^^  to  the  Church,&  after  the  ma- 
ner  of  feafing  to  the  vfe  ofthe  Piincc  did  fet  tirlcs  vpon  them  for  to- 
ken of  claimCyGregory  affembling a  Councell of  billiops,  inuevinec 
fore  againft  that  prophane  maner ,  asked  whether  they  did  nor  ludgc 
that  Gierke  accurfed  which  did  of  his  ownc  wil  by  writing  of  any  mic 
attept  to  enter  vpon  any  poflcffion  They  all  pronounced,accurfcd.  !£ 
to  claimc  a  peecc  of  ground  by  writing  of  a  title  be  in  a  Gierke  an  of. 
fcnfe  worthy  of  accurfingrwhen  whole  two  hundred  yeares  together 
Popes  do  praiftifc  nothing  elfc  but  battells,  fhcdin'g  of  blood  jdcftru- 
^ions  of  armies, (actings  of  fomc  cities,racing  of  other,oucrthrowc$ 
ofnationSjWaftinges  of kingdomcs,onely  that  they  might  catch  hold 
of  other  mens  poflcfTions :  what  curfingcs  can  be  enough  to  punifh 
foch  examples.Truely  itis  very  plaine  that  they  feekc  nothingc  IciTc 
than  the  glory  of  Chrift.  For  if  they  of  their  ownc  will  do  wholly  rc- 
(ignc  all  the  fecular  power  that  they  hnuci  therin  is  no  daunger  to  the 
glory  of  God,no  daunger  to  fbunde  dodrine»no  daunger  to  the  fafe- 
ty  of  the  Ghurch:buc  they  arc  caried  blindc  and  headlong  with  onlj 


Ut 


Cap.i  I.  Of  the  outward  mcancs 

gredincflc  of  dominion :  becaufe  they  chinke  nothmgc  fafe ,  vnleflfe 
Erc.j4.  they  may  beare  rule  with  rigoroufnc&(a$  the  Prophet  laith)&  with 
♦'         power. 

If  To  iurifdiftio  is  annexed  immunity ,which  the  Romifli  Clergy 
tookc  to  themfciues.For  they  thinke  it  againft  their  dignity.if  they 
aunfwere  in  pcrfonall  caufes  before  a  temporal!  iudgc:  and  therein 
they  thinke  both  the  liberty  and  dignity  of  the  Church  to  confitt,  if 
they  be  exempt  from  common  iudgementes  and  lawes.  But  the  oldc 
bilhopsjwhich  otherwifc  were  moft  rigorous  in  defending  the  righc 
of  the  Church,iudged  thcmfclues  &  their  order  to  be  nothing  hurt, 
if  they  were  fubied  to  the.  And  the  godly  Empcrours,without  gainc* 
faymge  of  any  man,did  alway  call  Clerkes  to  their  ludgemcnt  featcf 
fo  oft  a*  neede  required.  For  thus  faytfi  Conftantinc  in  his  Epiftlc  to 
the  Nicomedians:If  any  of  the  bifhops  {hall  vndifcretly  diforder  him 
felfe,his  boldneffe  (halbe  reilraincd  by  the  execution  of  the  mintller 
of  Go<l,tbat  is  by  my  execution.  And  Valentinia  faythrgood  bifhopf 
do  not  fpeakc  againft  jhe  power  of  the  Empetour ,  but  do  finccrely 
both  kepc  the  commaundcmente*  of  God  the  great  kmge,  and  alfo 
obey  our  lawes.  Ac  that  time  ail  men  were  pcrfwaded  of  this  with* 
out  controuerlic.But  Ecclefiaftical  caufes  were  referred  to  the  iudge- 
ment  of  the  Bifhop.  As  if  any  Gierke  had  offended  nothingc  againft 
thclawrsrburonely  wasaccufedbythe  Canons:  he  was  not  cited  to 
the  comon  iudgemec  fcate,but  iny  caufc  had  y  bifliop  for  his  iudgc. 
LJkcwifc  if  there  were  a  queflion  of  Faith  in  controuerfic  ,  oi  fuch  a 
matter  as  properly  pertained  to  the  Church ,  the  iudgcment  thereof 
was  committed  to  the  Church.  So  is  that  to  be  vnderftandcd,which 
Bpiftiji  Ambrofe  wryteth  to  Valentinian:  Your  father  of  honorable  memo* 
ry,not  onely  aunfwered  in  word,bot  alfo  decreed  by  lawes,that  in  a 
caufe  of  Faith  he  ought  to  be  iudge  that  is  neither  vnfitin  office  nor 
vnlike  in  right.  Againe :  If  we  hauc  regard  to  the  Scriptures  or  oldc 
exapIes,who  is  there  that  can  deny  that  in  a  caufe  of  Faith,in  a  caufe 
(I  fay)of  Faith ,  bifhops  are  wont  to  rudge  of  ChriftianEmperours, 
and  not  Empcrours  of  bifhops.^  Againe ;  I  would  haue  come^O  Em- 
pcrour,  to  your  confiftory,  if  either  the  bifhops  or  the  people  would 
haue  fuffred  me  to  go:faying,  that  the  caufc  of  Faith  ought  to  be  de- 
bated in  the  Church  before  the  people .  Heaffirmeth  verily  that  a 
fpirituall  caufe,that  is  to  fay  the  caufe  of  rcligio,ought  not  to  be  dra^ 
wen  into  the  temporal!  counc  where  prophane  caufes  are  pleaded, 
.  .  Worthily  do  all  men  praife  his«6fl;ance  in  this  behalfe.  And  yet  in  a 
le  bafi  go*^^d  caufe  he  proceedcth  but  thus  farrc ,  that  if  it  come  to  violence 
ictrad.  and  ftrong  hand,hc  fayth  that l>c  will  giuc placc.Wil|ingly(fay th  he) 

I 


To  Saliiation.         Lib.4.  511 

I  will  not  forfakc  the  place  committed  vnto  mc :  but  when  I  am  en- 
forced, I  know  not  how  to  rcfift:for  our  armour  are  prayers  &  tears. 
Let  vs  note  the  fingular  modclly  and  wifdom  of  the  holy  man  ,  ioy- 
ncd  with  ftoutnelTc  of  courage  and  boldneilc.Iuftina  the  Empcrours 
mothcrjbecaufc  Ihc  couldc  not  draw  him  to  the  Arrians  hde,pradi- 
fed  to  driue  him  fro  the  goucrnment  ofthe  Church.  And  fo  Ihould 
it  haiic  come  to  paflcjif  he  had  come  when  he  was  called  to  the  pa- 
lace to  plcadc  his  caufc.Therefore  he  denieth  the  Emperour  lo  bea 
competent  iudgc  of  fo  great  a  controuerfie.  Which  maner  of  doingc 
both  the  nccellity  of  that  timc,and  the  continuall  nature  of  the  mat- 
ter required. For  he  iudged  that  he  ought  rather  to  dje,than  that  fuch 
an  example  fhould  by  his  conicnt  be  giucn  to  poftcrity:  &  yet  if  vio- 
lence be  offered,  he  thinkcth  not  of  reiiftancc.  For  he  denieth  u  to 
be  bifhoplikCjto  defend  the  Faith  &  right  of  the  Church  with  armcf. 
But  in  other  caufes  he  (heweth  himfclfe  ready  to  do  whatfoeucr  the 
Emperour  fhall  commaunde  him.  If  he  demaundc  irib.uic,(rayth  he) 
we  denie  it  not :  the  landes  of  tlie  Church  do  pay  tnbute.lf  he  ajke 
jandes,he  hath  power  to  claime  them,nonc  of  vs  rcfiftcth.  After  the 
fame  manner  alfo  fpcaketh  Gregory .  I  am  not  ignorant  (  fayth  he)  5^'^»^ 
of  the  mindc  of  our  moft  noble  foueraignc  Lorde,  that  he  vfeth  not  P***^ 
to  cntermcddlc  in  caufes  pcrtainmge  to  Priettes,lea{t  he  fhouldc  in 
any  thinge  be  burdened  with  our  finncs.  He  doth  not  generally  ex- 
clude the  Emperour  from  iudging  of  Prieftcs:but  he  fayth  that  there 
be  certaine  caufesj  which  he  ought  to  leaue  to  the  judgement  of  the 
Church. 

16     And  by  this  very  exception  the  holy  men  fought  nothing  elfc, 
but  that  Princes  Icfle  zealous  of  religion  fnouldc  not  with  tyrannous 
violence  and  wilfulnes  interrupt  the  Church  in  doing  her  office.  For 
neither  did  they  difallow,if  Princes  fometimc  did  vfe  their  authority 
in  Ecclelialticall  matters ,  fo  that  it  were  done  to  prcferue  the  order 
of  the  Church,not  to  trouble  it,to  ftabliflie  difciplinc,not  to  diOblue 
it.  For  fith  the  Church  hath  not  the  power  of  compellin'^e,nor  ought 
to  require  it(I  fpeake  of  ciuile  conftr3ininge:)it  is  the  office  of  God- 
ly kingcs  &  Princes  to  maintaine  religion  with  lavvcs,proclamations, 
and  iudicial  proceedings.  After  this  maner,when  the  Emperour  Mau- 
rice  had  commaunded  certaine  bilhops  that  they  fhould  rcceiue  their  £  j*  ' 
fclow  Bifhops  that  were  their  neighbours  and  driucn  out  by  the  bar- 
barous nations;Grcgory  confirmcth  that  commaundt-mcnt,  and  ex-  Ljb.4, 
hortcth  them  to  obeye  it .  And  when  he  himfelfe  is  admonifhed  by  Epi  j  a. 
the  fame  Emperour  to  come  to  atonement  with  lohn  the  bifhop  of  ^  i^ 
Conftantinople,he  doch  m  decdc  render  a  rcalbn  why  he  ou^ht  not 


Cap.i2,  Of  the  outward  mcanes 

to  be  bIamed:yethc<loth  not  boaft  of  immunity  fro  thcCecuhrcomr, 
but  rather  promifeth  that  he  will  be  obedient,  fo  farre  as  his  confci** 
cncc  will  giuc  him  leauc:and  thcrevvichall  he  fayth  this,tliai  Maurice 
did  as  became  a  godly  Princej  when  he  gauc  fucii  commaundeineni* 
tothcPriciles. 

The  xij.  Chapter. 

of  tht  difctpline  of  the  (_  hnrih^v  vherea/the  chief e  vfe  it  in  th» 
cenfures  and  exctrnmitnication. 

THe  difciplincoftlic  Church,  the  entreating  whcrof  we  hauc 
difterrcdvnto this  place,  isbricfcl)'  to  be  declared,  that  we 
may  at  leneth  paffe  oucr  to  the  reft .  But  that  fame  for  the 
molt  parte  hangeth  vpon  the  power  of  the  keyes  and  fpiritu- 
alliurifdidjon.That  this  may  be  the  more  cafily  vnderftodc,letvs  di- 
widc  the  Church  into  two  principall  degrcc5,that  is  to  fay  the  Cler- 
gy, and  the  people.  Clerkes  1  call  by  the  vfuall  name  ihofe  that  exe- 
cute publikc  miniftcry  in  the  Church.  Firft  we  will  fpeakc  of  common 
difciplinc,  to  which  all  ought  to  be  fubied :  then  wc  will  come  to  the 
Clcrgic,  which  bcfidc  that  common  difcipliac,haiie  a  fcucraU  difcj- 
plme  by  themfelues.But  becaufe  many  for  hatred  of  difcipline  daab- 
horrc  the  very  name  thcrcof,lct  them  hcare  this?If  no  felowlhip,yca 
no  houfc  though  it  haue  but  a  fmall  houfeholde,  can  be  kept  in  right 
fiate  without  difciplincjthe  fame  is  much  more  neceftary  in  y  church, 
whofc  ftate  ought  to  be  moft  orderly  of  all .  Therefore  as  the  do- 
fifinc  of  Chrift  which  bringeth  faluation  is  the  foule  of  the  Church, 
fo  difcipline  is  in  fteede  of  finewes  therein :  whereby  it  is  brought  to 
pafle,  that  the  members  of  the  body  hang  together  cucry  one  in  his 
fit  pl.\cc.Wherfore  whofoeuer  do  cither  defire  to  haue  difciplinc  ta- 
ken away,  or  hinder  the  reftoringe  thcreof,whithcrthey  do  it  of  fe8 
purpofe  or  by  vnaduifednefle,  verily  they  feekc  the  extreme  diflipatio 
of  the  Church.  For  what  (hall  betide,  if  what  is  luftfull  be  lawefull  to 
cucry  man?Buc  fo  would  it  be,if  there  were  not  with  the  preachingc 
ofdodr.ne  adioyncd  priuateadmonifliments,  corrcdions,&  fuch  o- 
thcr  helpcs  which  iuftainc  dodrine  &  fufler  it  not  to  be  idle.  Difci- 
pline  therefore  is  as  it  were  a  bridle  wherewith  they  may  be  holdcn 
backc  and  tamed  which  coltiftily  rcfift  againft  Chrift :  or  as  it  were  a 
pricke,whcrcwith  they  that  are  not  wiUing  enough  may  be  ftirrcd  yp: 
and  fometime  ,  as  a  fatherly  rod ,  wherewith  they  which  haue  more 
greuoufly  falle  may  be  chaftifed  mercifully  &  according  to  the  milde- 
nclFe  of  the  Spiritc  of  Chrift.  Sith  therefore  wc  do  nowc  fee  at  handc 
ccrtaine  bcginninges  ofa  horrible  waftncflein  the  Church,  because 

iherc 


>a. 


To  Saluation.         Lib.4.      .?    512 

tliA'C  is  no  care  nor  order  to  kccpc  the  people  in  awc,vcrv  ncccfOcf 
crieth  out  that  there  is  nedc  of  remedy.  But  this  is  the  only  remedy, 
which  both  Chrift  hath  commaundcd,  &  hath  alway  bin  vfcd  amog 
the  godly. 

X  The  firft  fundationof  difcipline  is>  that  priuate  monitions 
(hould  haue  place:  that  is  to  fay^that  if  any  man  of  his  ownc  accorde 
do  not  his  duety  ,if  he  behaue  himfelfelicentioufly^or  hue  not  ho- 
neftly.or  haue  committed  any  thing  worthy  of  blame  Jbic  ihould  fuf- 
fcr  himfclfe  to  be  admonifhed ;  and  that  euery  man  (houlde  ftudy  co 
admoni(h  his  brother  whenoccalio  ihalrequirc.But  (pccially  let  the 
Paftors  and  Prieftes  be  watchfull  to  do  this ,  whofc  office  is  not  only 
to  preach  to  the  people,  but  in  euery  houfc  to  admontlh  and  exhort 
if  at  any  time  they  do  not  fufficiently  preuaile  by  gencrall  dodrine:  as 
Paule  tcacheth ,  when  he  rehearfeth  that  he  taught  priuacely  and  in  ^^ 
houfes ,  and  protefteth  that  he  is  cleanc  from  the  blood  of  all  men,  }as.&»tf 
becaufc  he  hath  not  ccaiTed  with  tearcs  day  &  night  to  admonifhc 
euery  one. For  dodrinc  doth  then  obtainc  force  and  authority  when 
the  miniftcr  not  only  doth  declare  to  al  together  what  their  duety  if 
to  Chriftjbut  alfo  hath  power  and  order  to  require  the  kcping  thcrof 
of  them  whom  he  marketh  to  be  cither  not  obedient  to  dodrinc,  or 
flothfull.Ifany  man  do  either  ftubbornly  refufe,  or  m  going  forward 
in  his  faulteS}  do  defpife  fuch  admonifhments:when  he  hath  bin  the 
fccond  lime  admonifhcd  with  witnefTes  called  to  it,Ch>il^  commau- 
deth  them  to  be  called  to  the  iudgemcnt  of  the  Church,which  is  the  j^^^  ^j 
aflcmbly  of  Elders  ;  and  that  there  they  fhouldc  be  moregreuoufly  i^.snj 
admonilbed  as  it  were  by  publike  authority,  that  if  he  reuercncc  the 
Churcii  he  may  fubmit  himfclfe  &  obey.But  if  he  be  not  hereby  fub- 
duedjbut  do  continue  in  his  wickedncs,thcn  he  commaundeth  him, 
as  a  delpifer  of  the  Church,to  be  put  away  from  the  fdowfhip  of  the 
faithfull 

J     But  becaufc  he  fpcakcth  here  onely  of  fecrcte  faultes,  wc  muft 
make  this  diuilion :  that  Tome  Hnnes  be  priuate,  and  fome  publike  or 
openly  manifcft.  Of  the  firft  (orteChriftfayth  to  euery  priuate  man,  Mac  it. 
Reprouc  him  betwene  thee  and  him  alone.  Of  manifell  finncs  Paule  1 5. 
layeth  to  Timothee,  Reprouc  him  before  all  men,  that  the  reft  may  •.Tim.f 
haue  fcare.For  Chrift  had  faid  before,lf  thy  brother  haue  offeded  a-  **• 
gainft  thee.  Which  words,(againft  thec)vnlefrc  thou  wilt  be  conten- 
tious, thou  canft  not  ochcrwife  vnderftande  than  vnder  thine  ownc 
fccrete  knowledge,fo  that  there  be  no  moe  priuie  to  it.  But  the  fame 
thing  which  the  Apoftle  tcacheth  Timothee  concerning  the  rebu- 
king of  (hem  openly  that  (annc  openly,hc  himfclfs  fol»tvcdm  Pctcc 


Cap.ii.  Of  the  outward  mcancs 

Gala.i .  For  when  Peter  finned  cuen  co  publike  ofFence.hc  did  nocadmohifh 
'^*       him  apart  by  himfclfc,  but  brought  liira  foorth  into  the  fight  of  the 
Church.Therefore  this  fhalbc  the  right  order  of  doing,if  in  fecretc 
faulccs  we  go  forward  accordmge  to  thole  degrees  that  Chrifl  h.ith 
fet:but  in  manifeft  faultes,  we  immediatly  proccedc  to  the  Churches 
folcmne  rcbuking,if  the  ofFenfe  be  pubhke. 
4     Let  this  alfo  be  an  other  dilhndion;that  of  (inncs  Ibme  be  dc- 
faultes,  other  fome  be  wicked  doinges ,  or  hainous  offences.  To  the 
correding  of  this  later  forc,not  only  admonilhment  or  rebuking  is  to 
be  v(ed,  but  alio  a  feuerc  remedy :  as  Paule  Ihewetli  which  notonely 
I. Cor.  J  chaftifed  wit'i  wordcs  the  Corinthian  that  had  committed  incc(i,buc 
♦•  alfo  punifhed  him  with  cxcommunicationjf o  foone  as  he  was  certifi- 

ed of  his  wicked  deede.Now  therefore  we  betfinne  better  to  iee  hovr 
the  fpiriiuall  iurifdidion  of  the  Church,  which  puniilieth  finnes  ac- 
coi  dsngc  to  the  word  of  the  Loi  d,is  the  bcft  maintenance  ofhealth, 
&  funddtion  of  order,&  bonde  of  vnity.  Therfore  whe  the  Church 
doth  banifhe  out  of  her  copany  manifeft  adulterers,whorcmongcrs, 
theeucs,robbers,lcditious  perfbns,  periured  men,falfe  witneffcs,and 
fuch  other,againe,obftinate  men,which  beinge  orderly  admonilhed 
cuen  of  fmalT faultes  do  fcorne  God  &  his  iudgcment;{he  taketh  no- 
thinge  vpon  her  felfc  without  reafon ,  buiexecuteth  the  iurifdidion 
giuen  her  of  the  Lorde.  Moreouer ,  that  none  Ihoulde  defpife  fuch 
iudgemet  of  the  Church,  or  lightly  regard  that  he  is  condemned  by 
Maci^  theconfenting  voices  of  the  faithful:the  Lord  hath  teftifiedjthatthc 
19.  Qui  fame  is  noth'ing  clfe  but  a  pronouncing  of  his  owne  fcnience,&  that 
'  *•  whadbcucr  they  do  in  earth  is  confirmed  in  heauen .  For  they  hauc 
"  ***'  the  word  of  the  Lord.wherby  they  may  condemnc  the  froward:they 
haue  the  word,  whereby  they  may  rcceiue  the  repentant  into  fauour. 
They  I  fay  that  trult  that  without  this  bonde  of  difcipline  Churches 
may  long  ftande,  are  deceiucd  in  opinion.'vnleflTc  perhappes  we  may 
want  tliac  hclpe  which  the  Lord  forefaw  that  it  (hooidc  be  ncceffary 
for  vs.  And  trucly  how  ^reat  is  the  neceffity  therof,(haIbe  better  pcr- 
ceiued  by  the  manifold  vfe  of  it. 

^    'There  be  three  cndcs  which  the  Church  hath  refped  vnto  in 

,       fuch  corrcdions  and  cxcommunication.The  firft  is^that  they  fhoulde 

jj         nct,to  the  difhonor  of  God,be  named  amongc  ChriftianS;that  leadc 

a  filthy  &  finful  life,as  though  his  holy  Church  were  a  confpiracy  of 

C0I0.1.  naughty  and  wicked  mcn.For  fith  the  Church  is  the  body  of  Chrift, 

»4-        it  can  not  be  defiled  with  fuch  filthy  &  rotten  members,but  that  fbme 

fliame  muft  come  to  y  head.Therefore  that  there  fhould  not  be  any 

fuch  thing  in  the  Church, wherby  his  holy  name  may  be  fpotted  with 

any 


To  Saluation.       Lib4.  515 

any  rcprocKthcy  arc  to  be  driue  out  of  her  houlhoIcI,by  whofc  dif- 
honcftyany  (claunder  might  redounde  to  the  name  of  Chriftians. 
And  herein  alfo  is  confidcratio  to  be  had  of  the  Supper  of  the  Lord, 
that  it  be  not  profaned  with  giuingc  it  to  all  without  choife.  For  it  is 
nioft  true  >  that  he  to  whom  the  diftribution  of  it  is  committed,  if  he 
wittingly  &  willingly  admit  an  vnworthy  man  whom  he  might  law- 
fully put  backe,  is  as  gilty  of  Sacrilege ,  as  if  he  did  giuc  abroade  the  „     .. " 
Lords  bo^y  to  dogges.  VV  hcrefore  Chry foftomc  greuouily  inueyeth  j^  j^^^ 
againft  the  Pricftes,which  while  they  f?are  the  power  of  great  men,  j. 
dare  debarre  no  man.  The  blood  (fayth  he)(halbe  required  at  your  Eze-4' 
handes.  Ifyefeareman.heflialllaughyoutofcorne.'butifyefearc  '^-^  ^^ 
God.ye  (halbc  reuerenced  alfo  among  mcn.Lct  vs  not  feare  maces,  ^^' 
nor  purple,  nor  crownes :  wc  haue  here  a  greater  power.l  verily  will 
rather  dehuer  mine  ownc  body  to  death ,  and  fufter  my  blood  to  be 
(hedjthan  I  will  be  made  partaker  of  this  defilinge .  Therefore  Icaft 
this  moft  holy  myftery  be  fpotted  with  fclaunderjin  the  diftributingc 
the rof  choife  is  greatly  rcquifite:which  yet  ca  not  be  had  but  by  the 
iurifdidion  of  the  Church.  The  fecond  ende  is,lcaft(as  it  is  wont  to     ^^ 
come  topaffe  )  with  the  continuall  company  of  the  euill  ,thc  good 
fhould  be  corrupted.  For(fuch  is  our  rcdy  inclination  to  go  out  of  the 
way)  there  is  nothing  eafier  than  for  vs  to  be  ledde  by  euill  examples 
from  the  right  courfeof  life.  This  vfc  the  Apoftlc  touchcd,when  he 
comaunded  the  Corinthians  to  put  the  inceftuous  man  out  of  their 
company.  A  litle  leuen(faith  he)corruptcth  the  whole  lumpc  of  doae.  i.Cor.  j 
And  he  forefawe  herein  fo  great  daunger,  that  he  forbade  him  euen  tf.&  x  u 
from  all  fclowlhip.Ifany  brother(fayth  he)amongyou  be  named  ei- 
ther a  whoremonger,  or  a  couetous  man,  or  a  worfhipper  of  Idoles, 
or  a  dronkarde ,  or  an  euill  fpeakcri  with  fuch  a  one  I  graunt  you  not 
ieaue  (b  much  as  to  eate .  The  thirde  ende  is ,  that  they  rhemfelues    '^ 
confounded  with  (hame  may  beginnc  to  repent  of  their  Hlthineflc.     / 
So  it  is  profitable  for  them  alfo,  to  haue  their  ownc  wickednes  cha- 
fiired>that  with  feeling  of  the  rod  they  may  be  awaked,  which  other- 
wife  by  tender  bearing  with  the  would  haue  become  more  obftinatc. 
The  fame  thing  doth  the  Apoftlc  meane  whe  he  faith  thus.If any  do  i.TheC 
not  obey  our  dodrine,marke  him,  and  kepe  no  company  with  him,  3.14* 
that  he  may  be  afhamed.  Againc  in  an  other  place,when  he  writeth 
that  he  hath  deliuercd  the  Corinthian  to  Sathan,  that  his  Spirite  i.Cor.j 
might  be  faued  in  the  day  of  the  Lord:that  is(as  I  expound  it)that  he  5* 
went  into  a  damnation  for  a  time ,  that  he  might  be  faued  for  euer.  ^"8-"* 
But  he  therefore  fayth  that  he  dehuereth  him  to  Sathan,  becaufe  the  p^ft.' 
dcuill  is  out  of  the  Church ,  as  Cbrift  is  in  the  Church.  For  whereas  hom.)l 

TTT 


Cap.i  2.  Of  the  outward  meanes 

fome  do  referre  it  to  a  certaine  vcxinge  of  the  flefli,  I  thinkc  tharto 
be  very  vncertaine. 

6  When  thefc  cndes  be  fct  foorth ,  now  it  remaincth  to  fee  how 
the  Church  executeth  this  part  of  difcipiine  which  confiftcth  in  iu- 
rifdidion.  Firft  let  vs  kepe  the  diuifion  aboue  fet,  that  of  (jnncs  fomc 
be  publike,  and  other  fome  be  priuate  or  more  fccretc .  Pubhkc  arc 
thofe  that  haue  not  only  one  or  two  witnefTcs^butare  committed  o- 
penly  &  with  the  ofJenfc  of  the  whole  Church.Sccrct  I  call  thofe,nof 
which  are  altogether  hidden  from  men ,  as  arc  the  (innes  of  Hypo- 
criteSjfor  thofe  come  not  into  the  iudgemet  of  the  Church,but  thofc 
of  the  meane  kinde  which  arc  not  without  witncfles,  and  yet  are  not 
publike.Thc  firft  kinde  requireth  not  thofe  degrees  which  Chrift  re- 
hearfeth:butwhen  any  fuch  thing  appearcth,thc  Church  ought  to  do 
her  duty  in  calling  the  finncr  &  correding  him  according  to  the  pro- 
portion of  the  offenfe.  In  the  feconde  kinde  according  to  the  rule  of 
Chrift ,  they  come  not  to  the  Church  till  there  be  alfo  obftinacy  ad-> 
ded.  When  it  is  once  come  to  knowledge,tben  is  that  other  diui(i6  to 
be  noted  betwcne  wicked  doinges  and  defaultes.For  m  lighter  finnes 
there  is  not  lobe  yfcd  (o  great  feuerity,bui  chaftiicment  of  words  fuf- 
ficcth,&  the  fame  gentle  &  fatherly, which  may  not  harden  nor  con- 
found the  iinnerjbut  bring  him  home  to  himfetfe.that  he  may  more 
reioyce  rha  be  fory  that  he  was  correded.But  it  is  mete  that  hainous 
ofTenfes  be  chaftifed  with  (harper  remedy.  For  it  is  not  enough,  if  he 
that  by  doing  wicked  dede  of  cuill  example  hath  greuouOy  oftended 
the  Church,{hould  be  chaftifed  only  with  words,but  he  ought  for  a 
time  to  be  depriued  of  the  communion  of  the  Supper,til  he  haue  gi- 
i.Cor.y  *^c"  affurance  of  his  repentance.For  againft  the  Corinthian  Paule  v- 
5.  feth  not  only  rebuking  of  words,but  driueth  him  out  of  the  Church, 
and  blameth  the  Corinthians  that  it  had  fo  long  borne  him.  The  old 
and  better  Church  kept  this  order,whenrightfull  gouernment  flori- 
fhed.For  if  any  man  had  done  any  wicked  dede  whereupon  was^ro- 
wen  offenfe,  firft  he  was  commaunded  to  abftainc  from  partaking  of 
the  holy  Supper,then  both  to  humble  himfelfe  before  God,&  to  le*!- 
ftifie  his  repentance  before  the  Church.There  were  alio  certaine  fb- 
lemne  vfagcs5which  were  enioyncd  to  them  that  had  fallen,  to  be  to- 
Epifia.  kens  of  their  repentance.  When  they  had  fb  done,  that  the  Chtwch 
Lib.  I.  was  fatisfied»  the  by  laying  on  of  hands  he  was  receiucd  into  fauour. 
lib.  3.  Which  recciuing  is  oftctimes  called  of  Ciprian  peace,who  alfo  brief-  , 
^P*  '4  ly  defcribeth  this  vfage.  They  do  peqance(faych  he)in  a  certaine  full 
*  '  time;thcn  they  come  to  confeflion,&  by  the  laying  on  of  handcs  of 
the  btftiop  &  the  Clergy  (hey  rccciue  power  to  come  to  the  commu- 

nion. 


To  Saluation.         Lib.4.  514 

flion.  Howbcit  the  bilhop  &  his  clergy  had  Co  the  ruling  of  reconci' 
liacion,  that  they  did  therewithal!  require  the  confcnc  ot  the  people: 
as  he  (hewcth  in  an  other  pi  jce. 

7  From  this  difcipline  there  was  no  man  exempted,  that  euen  the 
Princes  together  with  the  common  people  did  fubmit  thcmftlues  to 
beare  it.  And  rightfully,  (tth  it  was  euidet  that  it  was  the  difcipline  of 
Chriftjto  whom  it  is  mete  that  all  fceptcrs  and  crownes  of  kingcs  be 
fubmitted.So  whcnThcodofius  was  depriued  by  Ambiofe  of  power  Ambro 
to  come  to  the  communion  becaufeofthe  flaughter  committed  at  ""'^b.  i. 
Thcflalonica,he  threw  downe  all  the  royall  ornament  wherewith  he  ^^     ' 
was  clothed :  he  openly  in  the  Church  bewailed  his  finne, which  had  habiu 
crept  vpon  him  by  fraude  of  other  men:he  craued  pardon  with  gro-  in  func 
ning  &  tearcs.  For  great  kings  ought  not  to  thinke  this  to  be  any  dif-  Th.  o 
honor  to  them^if  they  humbly  throw  downe  chefelues  before  Ch.ift  ^"^i* 
the  king  of  kings,neithcr  ought  it  to  difpJeafe  the  that  they  be  judged 

by  the  Church.  For  filh  in  their  court  they  hearc  nothinge  eJle  but 
mere  fljitteries,it  is  more  than  necefFary  for  the  to  be  rebuked  of  the 
Lorde  by  the  mouth  of  the  Prieftes  .  But  rather  they  ought  to  wi{h) 
that  the  Prieftes  fhould  not  fpare  them,that  the  Lord  m.iy  fpare  the* 
In  this  place  1  omit  to  fpeake,  by  whom  this  lUTifdidio  is  to  be  excr- 
cifedjbccaufe  it  is  fpoken  of  in  an  other  place.  This  onely  I  adde  that 
that  IS  the  lawful  maner  of  proceedmg  in  excommunicaiinge  a  man^ 
which  Paul  (heweth.if  the  Elders  do  it  not  alone  by  themfcluesjbuc 
with  the  Church  knowing  and  allowing  it:that  i$,in  fuch  fort  that  the 
multitude  of  the  people  may  not  gouerne  the  doinge,but  may  mai  ke 
it  as  a  witnes  &  a  kcper  that  nothing  fhould  be  done  of  a  few  by  wil- 
full  affcdion  But  the  whole  maner  of  doing,  befide  the  calling  vppon 
the  name  of  God  ,  ought  to  haue  fuch  grauity,  as  may  refemble  the 
prefence  of  Chrift :  that  it  may  be  vndouted  that  he  there  fitteth  for 
ruler  of  his  owne  iudgemcnt. 

8  But  this  ought  not  to  be  palTed  ouer,thit  fuch  feuerity  becom- 
ifteth  the  Church  as  is  ioined  with  y  Spirit  of  miidcnes.  For  we  muft 
alway  diligently  beware(as  Paul  teacheth)that  he  which  is  punilhcd  j.Cer. 
be  not  fwallowed  vp  of  forrowe:  for  fo  fhoulde  of  a  remedy  be  made  7» 

a  deftrudion  But  out  of  the  end  may  better  be  gathered  a  rule  of  mo- 
deration. For  whereas  this  is  required  in  excommunication  thatthe 
finner  (hould  be  brought  to  reperttancc,&  euill  examples  take  away, 
leaft  either  the  name  of  Chrift  {hould  be  euill  fpoke  of,  or  other  men 
be  prouoked  to  folow  themtif  we  (hall  haue  an  eie  to  thefe  things,  we 
(halbe  able  eafily  to  iudge  how  far  feuerity  ought  to  procede  &  where 
it  ought  to  end. Therefore  when  the  linncr  giueth  a  teftimony  of  his 

TTT    ij 


Cap.i2,  Of  the  outward  mcancs 

repentace,&  doth  by  his  tcftimonY,as  much  as  in  him  lic{h,blot  out 
the  ofFenfc :  he  is  not  to  be  enforced  any  further  ;bat  if  he  be  cnfor- 
ccd,rigoroufncfle  doth  then  cxceedc  meafure.In  which  bchalfe  the 
immcafurable  feuerity  of  the  olde  fathers  can  not  be  excufed,  which 
both  difagreed  from  the  prefcnbed  order  of  the  Lord ,  and  alfo  was 
maruelofly  dangerous.  For  whe  they  charged  a  finner  with  folemne 
penance,&  depriuation  fro  the  holy  communion  fomtimc  for  fcuen 
yeres,fometime  foure  yeres,(bmetime  three  yeres/omtimc  for  their 
whole  life:what  other  thing  could  folow  thereof  but  cither  great  hi- 
pocrifie  or  raoft  great  defperation?  Likewife  wheras  no  man  that  had 
fallen  the  feconde  time  was  admitted  to  feconde  penance  but  was  caft 
out  of  the  Church  euen  to  the  end  of  his  life;  that  was  neither  profi- 
table nor  agreeing  to  rcafon.Therforc  whofoeuer  fhal  wey  the  mat- 
,  ter  with  found  iudgementjfhall  herein  perceiue  want  of  iheir  difcrc- 
Epift  ?i  tion.Howbeit  I  do  here  rather  difallow  the  publike  maner,tha  accufc 
Lib.i,  all  them  that  vfed  it ,  whereas  it  is  certaine  that  many  of  the  nufliked 
ii;but  they  did  therefore  fufFer  it,becaufe  they  coulde  not  amend  it. 
Truely  Ciprian  declareth,how  much  befide  his  owne  will  he  was  fo 
rigorous.Ourpacience(fayth  he)  and  eafines  andgentlenes  isredy 
to  the  that  come.  I  wifh  all  to  returne  into  the  Church:!  wifh  all  our 
felowfoldiars  to  be  enclofed  within  the  tcntes  of  Chrift  and  in  the 
houfcs  of  God  y  father.  I  forgiue  al  things,!  diflemble  many  thingos: 
for  zeale  and  defire  to  gather  brotherhoode  together,!  examine  not 
with  full  Judgement  thofe  things  that  are  committed  againft  God.in 
pardoninge  defaultes  more  than  !  ought,  I  am  my  felfe  almolt  in  de- 
fault :  I  do  with  ready  and  full  loue  embrace  them  that  returne  with 
repentance,cofefling  their  finnes  with  humble  &  plaine  fatisfaiflion, 
Chryfoftome  is  fomwhat  harder,  and  yet  he  fayth  thus:!f  God  be  fo 
kinde,why  wil  his  Prieft  feme  fo  rigorous?  Morcouer  we  know  what 
gentleneffe  Auguftine  vfed  toward  the  Dooatiftes,infomuch  that  he 
ftjckcd  not  to  receiue  into  bifhoprikc  thofe  that  had  returned  from 
fchifmejCuen  immediatly  after  their  repentance.  But  becaufc  a  con- 
trary  order  had  growen  in  fqrce ,  they  were  compelled  to  leaue  their 
owne  iudgement  to  folow  it. 
9  But  as  this  mildnes  is  required  in  the  whole  body  ofthe  churchj^jr 
that  it  Ihoulde  puniQie  them  that  are  fallen,  mercifully  &  not  to  the 
extremity  of  rigor,but  rather  according  to  the  precept  of  Paul,fhould 
confirme  charity  toward  the:  fo  euery  priuate  man  for  himfelf  ought 
to  temper  himfelfe  to  this  mercifulneflc  &  gentlencs.  Therefore  it  is 
not  our  part  to  wipe  out  ofthe  number  ofthe  eledt  fuch  as  are  driuen 
out  ofthe  Churchjor  to  dcfpcire  of  them  as  chough  they  were  alrea- 
dy 


ToSaluation.  Lib.4.  515 

dy  loft.Wc  may  in  dedc  iudge  them  ftraungcrs  from  the  Church,  & 
therefore  grangers  from  Chrift:but  that  is  only  during  the  time  that 
they  abide  in  diuorce.  But  if  then  alfo  they  fhewc  a  greater  rcfcm- 
blancc  of  (tubbornnes  than  of  gcntlenes ,  yet  let  vs  commit  them  to 
the  iudgcment  of  the  Lord,  hopinge  better  of  them  in  time  to  come 
than  we  fee  in  time  prefent,and  let  vs  not  therefore  ccaffe  to  pray  to 
God  for  thcm,&(to  comprchende  all  in  one  worde)  let  vs  not  con* 
dcmne  to  death  the  pcrfon  it  felfe,which  is  in  the  hand  &  ludgemec 
of  God  alone ,  but  let  vs  rather  wcie  by  the  law  of  the  Lord  of  what 
fort  cucry  mans  workes  be.  Which  rule  while  we  folowe,  we  rather 
ftand  to  the  iudgemet  of  God  than  pronounce  our  owne.Let  vs  not 
take  to  our  felues  more  hberty  in  iudginge ,  vnlefle  we  will  binde  the 
power  of  God  withinbounde$,&  appoint  a  law  to  his  mercy ,at  whofc 
pleafurc  when  he  thinketh  it  good ,  very  euill  me  are  turned  into  ve- 
ry good,  ftraungcrs  are  graffed  &  foreins  are  chofcn  into  the  church. 
And  this  the  Lord  doth ,  thereby  to  mocke  out  the  opinion  of  men, 
•  &  rebate  their  rafhneffe :  which  if  it  be  not  reftraineiprefumeth  to  ^ 
take  to  it  felfe  power  of  judging  more  than  it  ought. 

10  For  where  as  Chrift  promifeth  that  that  ihalbe  bound  in  hca-  ^t,it 
uen,  which  they  that  be  his  {hall  binde  in  earth,  he  Hmiteth  the  po-  *  '• 
wer  of  bindinge,  to  the  Cenfure  of  the  Church  :  by  which  they  that 
are  excommunicate  are  not  throwen  into  cucrlaftinge  ruine  &  dam- 
nation:but  hearing  their  Hues  &  maners  to  be  condemned,  they  arc 
•Ifo  certified  of  their  owne  euerlaflinge  condcmnation,vnlc(re  they 
repent. For  excommunication  herein  differcth  from  accur(inge,thac 
accurfing  taking  away  al  pardon  doth  condemnc  a  man  and  adiudge 
him  to  eternall  deftrudion.-excommunication  rather  rcuengeth  and 
puniftieth  maners.  And  though  the  fame  do  alfo  punifli  the  man,yet 
it  doth  fopunifhhim,  that  in  forewarning  him  of  his  damnation  to 
come  ,  it  doth  call  him  backe  to  faluation.  If  that  be  obtayned,  re- 
conciliation and  reftoringe  to  the  communion  is  ready .  But  accur- 
fingeis  either  very  feldomc  orneuerin  vfe.  Therefore  although  ec- 
clefiafticall difcipline ,  permitteth not  toliue  familiarly,  ortohauc 
frcdly  conuerfation  with  them  that  be  excommunicate:yet  we  ought 
to  endeuour  by  fuch  meanes  as  we  may,that  returninge  to  amende- 
inent,  they  may  returne  to  the  felofhip  &  vnity  of  theChurchias  the 
Apoftle  alfo  tcachcth.  Do  not  (faith  he)  thinke  them  as  enemies,but 
corrcd  them  as  brethren.  Vnlefle  this  gentlenes  be  kept  as  well  pri-  **7^®*' 
uately  as  in  comraon,therc  is  daungcr  leaft  from  difciplinc  we  forth- 
with fall  to  butchery. 

X I    This  alfo  is  principally  required  to  f  moderation  of  difciplinc, 

TTT    iij 


ib.l. 


^ap.i  2.  ^r  tnc  ourwaramcancs 

which  Auguftinc  cntrcatcth  of  in  difpuiinge  againft  the  Donatives; 
^  that  neither  priuate  me,if  they  Tee  faults  not  dihgently  enough  cor- 
reded  by  the  Counccll  of  Elders.lliould  therefore  byandby  dcparte 
from  the  Church:nor  the  Paflors  themfelues,  if  they  can  not  accor« 
ding  to  cheir  harccs  defire  purge  all  thingcs  thatnedc  amendment, 
fhoulde  therefore  throw  away  the  miniftery,or  with  vnwontedrigo^ 
onrra  ^o"'"^*  trouble  the  whole  Church.  For  it  is  mott  true  which  he  wry- 
aim,    tethrthat  he  is  free  &  difchargedfrom  curfcgwhofocucr  he  be  that  ei- 
ap.i,    ther  by  rebuking  amendeth  what  hp  can.or  what  he  can  not  amend, 
cxdudethjfauing  the  bond  of  peace  i  or  what  he  can  notexclude,fa- 
uing  the  bond  of  peace,he  doth  difalow  with  equity ,and  bcare  with 
Jb.j.    ftedfaftnefle.  He  rendreth  a  reafon  thereof  in  an  other  place:  becaufc 
*P''*    all  godly  order  and  manner  of  ecclefiafticall  difcipline  ought  alway  to 
haue  refpcd^  vnro  the  vnity  of  the  Spirit  in  the  bond  of  peace :  which 
the  ApoiUe  commaundeth  to  be  kept  by  our  bearing  one  with  an  o- 
ther:and  when  it  i>  not  kept.the  medicine  of  pqni(hment  beginneth 
to  be  not  only  rjpeiflaous,  but  aifo  hurtfull,  &  therefore  ceaflethto 
-ap.  I.  jjg  ^  medicine.  He  that  (faith  he)  doth  dihgently  thinke  vpon  thefc 
things  doth  neither  in  preferuinge  of  vnity  negled  the  feuerity  of  di- 
fcipline ,  nor  doth  with  immcafurablenelre  of  corre^ton  breake  the 
bonde  of  felo  fillip.  He  graunteth  «n  dede  that  not  only  the  Paftours 
ought  to  trauaill  to  this  point,  that  there  may  remaine  no  fault  in  thp 
Church,but  alfo  y  euery  man  ought  to  his  power  to  endeuour  therc- 
Cap.i.   umo:&  he  plainely  declareth  that  he  which  ncgledcth  to  monifhjrc 
buke,  &  corred  the  euill,  although  he  do  not  fauour  ihcm,nor  finne 
with  thc,yet  is  gilty  before  the  Lord.  But  if  he  be  in  fuch  degrecthat; 
he  may  alfo  fcuere  them  from  the  partaking  of  facramentes,  and  doth 
it  not,now  he  finneih  not  by  an  others  euill,but  by  his  own.Only  he 
Wat.f  |,  willcth  it  to  be  donc,with  vfing  of  discretion,  which  the  Lord  alfo  re 
»^-        quircth ,  leaft  while  the  tares  be  in  rootingc  out ,  the  corne  be  hurt. 
Hereupon  he  gatbereth  out  of  Ciprian)  Let  a  man  therefore  merci- 
fully corred  what  he  can:3c  what  he  can  not,  let  him  patienly  fufier, 
and  with  loue  grone  and  lament  it. 

12  This  he  faiih  becaufe  of  the  prccifcnes  of  the  Donatiftes.who 
when  they  faw  faultes  in  the  Churches  which  the  bifhops  did  in  dede 
rebuke  with  wordes,  but  not  puniftie  with  excommunication,  (bcf 
caufe  they  thought  that  they  coulde  this  way  nothinge  preuaile)did 
ftiarply  inuey  againft  the  bifhops  as  betraiers  of  difcipline,&  did  with 
an  vngodly  fchifmc  dcuide  themfelues  from  the  flockc  of  Chrift.  As 
the  Anabaptiftes  do  at  this  day  >  which  when  they  acknowledge  no 
congregation  to  be  of  Cbrifi  ,  vnlcflc  it  do  in  eucry  point  (bine  with 

angclike 


ToSaluation.         Lib.4.  51^ 

angclike  pcrfcdion,do  vnder  pretcnfe  of  their  zcalc  oucrthrowe  all 
edification.  Such(raith  Auguftinc)not  for  hatred  of  others  mes  wic- 
kednes,but  for  deiirc  to  maintaine  their  own  contentions,  do  couec 
cither  wholly  to  drawe  away,  or  at  Icaft  to  diuide  the  weakc  people 
Ihared  with  the  boafting  of  their  namerthey  fwelling  with  pride,madl 
vith  flubbornes,  traiterous  with  fclaundersjtroublefome  with  fedi- 
uons,lea(l  it  (hould  opely  appeare  that  they  want  the  light  of  trueth» 
do  pretend  a  fhadow  of  rigorous  feuerity:&  thofe  thingcs  which  in 
fcripturc  are  commauded  to  be  done  with  moderate  healing  for  cor« 
reding  of  the  faults  of  brethren,  preferuing  the  (incerenes  of  loue,& 
keping  the  vnity  of  peace.they  abufe  to  facrilege  of  fchifme  &  occa- 
fion  of  cutting  of  So  doth  Satan  transforme  himfelfc  into  an  angell  j^  q^^^ 
of  light,  when  by  occafi5  as  it  were  of  iuft  feuerity  he  perfuadeih  vn-  ti.i4« 
incrcifull  cruelty ,coucting  nothingc  elfe  but  to  corrupt  &  breake  the 
bond  of  peace  &vnity:which  bond  remaining  faftjamongChnftians 
all  his  foes  are  made  weake  to  hurt ,  his  trappes  of  treafons  are  bro- 
ken,and  his  councels  of  ouerthrowing  do  vanifli  away. 

1 J     This  one  thing  he  chiefly  comcndeth,  that  if  the  infe(flion  of 
finne  haue  cntred  into  the  whole  multitude ,  then  the  feucre  mer- 
cy of  huely  difcipline  is  necc{rary.For(faithhe)the  dcuifes  of  repara- 
tion are  vaine,&  hurtful  &  ful  of facrilcge,becaufe  they  are  vngodly 
&  proud,&  do  more  trouble  the  weake  good  ones,than  they  amend 
the  ftout  euill  ones.  And  that  which  he  there  teacheth  other,he  hinj 
felfe  alfo  faithfully  folowed.  For  writing  to  Aurelius  bifhop  of  Car- 
thage he  coplaincth  that  dronkennes  which  is  fo  fore  condemned  in 
fcripturesjdoch  range  vnpunifhed  in  AfFrica:&  he  aduifcth  him,  that 
affembling  a  Councel  of  bifhops  he  (hould  prouide  remedy  for  it. He 
addeth  byandby  after;  Thefe  thingcs  (as  I  thinke)are  taken  away  not 
roughly,  not  hardly,  not  after  an  imperious  maner,but  more  by  tea- 
ching tha  by  c6maunding,more  by  admonilhing  than  by  thretning. 
For  fo  muft  we  deale  with  a  multitude  of  finners,but  feuerity  is  to  be 
exercifed  vpo  the  finnes  of  few.  Yet  he  doth  not  meanc  that  Bilhops 
(hould  therfore  winke  or  hold  their  peace  at  publikc  faultes,  becaufc  i^j|,  , 
they  can  not  feuercly  punifh  ihemras  he  himfelfe  afterward  expoun-  contra 
deth  it.  But  he  wiUeth  that  the  meafure  of  corredio  be  fo  tempered,  parm. 
that  fo  farre  as  may  be,it  may  rather  bring  health  than  deftrudlion  to  "p.«. 
the  body.  And  therfore  at  length  hccocludeth  thus?Whcrforc  both  '•^°'^«$ 
this  comaundemcnt  of  the  Apoftle  is  in  no  wife  to  be  neglefted ,  to  Ephe.^ 
feuer  the  cuil,whe  it  may  be  done  without  peril  of  breaking  of  peace:  s, 
&  xhis  is  alfo  to  be  kept,  that  bearing  one  with  an  other.wc  Oioulde 
«ndcuour  toprcfcruc  vnity  of  the  Spirit,in  the  bonde  of  peace. 

TTT    iiij 


Cap.  1 2 .  Of  the  outward  mcancs 

14  The  parte  that  remaincth  of  difcipline ,  which  properly  is  not 
coniained  in  the  power  of  keies,  ftandeth  in  this,  that  accordingc  to 
the  ncceffity  of  times  the  Paftors  fhoulde  exhort  the  people  either 
to  faftingjor  to  common  fuppiicatios,  or  to  other  exercifes  of  humi- 
lity,repentancc,and  faith,of  which  thmges  there  is  neither  time,nor 
meafure^nor  forme  prefcnbed  by  y  word  of  God,but  is  left  iny  iudge- 
inct  of  the  Church.The  obferuing  of  this  part  alfojas  it  is  profitable, 
fo  hath  alway  bin  vfed  of  the  old  church  cuen  fro  the  very  Apoftlef . 
Howbeit  the  ApolUes  themfclues  were  not  the  firft  authors  of  them, 
but  ihcy  tooke  example  out  of  the  law  &  the  Prophctes.  For  we  fee 
that  there  fo  oft  as  any  weighty  bufineffe  happened ,  the  people  was 
called  togetner,common  praiers  enioyned,  &  fafting  commaunded. 
Therefore  the  Apoftles  folowed  that  which  both  was  not  new  to  the 
people  of  God,&  they  forelaw  that  it  fhould  be  profitable.Likewife  is 
to  be  thought  of  other  exercifes,wherewith  the  people  may  either  be: 
ftirred  vp  to  their  duety,or  be  kept  in  awe  and  obedience.Therc  arc 
examples  eche  where  in  holy  hiftories,  which  we  nede  not  to  gather 
together.In  fumme  this  is  to  be  holde,that  fo  oft  as  there  happeneth 
any  controuerfie  of  religion ,  which  muft  be  determined  either  by  a 
Synode  or  by  ecclefialhcal  iudgement,fo  oft  as  they  be  about  choo- 
fingof  a  minifter,finally  fo  oft  as  any  hard  matter  or  of  great  impor- 
tance is  in  doingeragaine  when  there  appeare  tokens  of  the  wrath  of 
God,as  peftilence,&  warre,  &  famine:this  is  a  holy  ordinace  &  pro- 
fiiable  for  all  ages,thatthe  Paftors  fhoulde  exhort  the  people  to  c6- 
mon  fafting,&  to  extraordinary  praiers.  If  any  man  do  not  allow  the 
teftimonies  which  may  be  alleaged  out  of  y  old  teftament,as  though 
they  were  not  mete  for  the  Chriftian  Church,  it  is  certaine  that  the 
Apoftles  alfo  did  the  fame .  Howebeit  o£  praiers  I  thinke  there  will 
fcarceJy  any  be  found  that  will  mouc  any  queftion,Therfore  let  vs  fay 
fomwhat  of  fafting :  becaufe  many  when  they  vnderftande  not  what 
profit  it  hathjdo  iudge  it  riot  fo  neceffary.'fome  alfo  do  vitcrly  refufc 
it  as  fuperfluous:&  when  the  vfe  of  it  is  not  well  knowen,  it  is  eafie  to 
flide  into  fuperftition. 

1 5r  Holy  &  true  fiftinge  hath  three  endes.  For  wc  vfe  it,either  tc^ 
make  leane  and  fubduc  the  fleih,  that  it  (hould  not  waxe  wanton,or 
that  wc  may  be  better  difpofed  to  praiers  &  holy  meditatios>  or  that 
it  ftiouldc  be  a  teftimony  of  our  humblinge  before  God,when  we  be 
willing  to  confefle  our  giltines  before  him.  The  firft  end  hath  not  Co 
often  place  in  comon  fafting,  becaufe  all  men  haue  not  like  eftate  of 
body,nor  like  health-.therefore  it  rather  agreeth  w  priuatc  fafting.The 
iecond  end  is  comon  to  bocb/or  as  well  the  whole  Church  as  euery 

one 


To  Saluation.         Lib.4.  517 

one  of  the  faithful!  hath  nccde  of  fuch  preparation  to  prayer.  The 
thirdc  alfo  is  likcwifc  common.For  it  ihall  fometime  befall  that  God 
ftiall  llrikc  fome  nation  with  warre,  or  peftilence,  or  with  fome  ca- 
lamitie.  In  fuch  a  common  fcourge  the  whole  people  muftaccufe 
themfelueSjand  openly  confcffe  their  owne  gtltinefTcButif  the  hand 
of  the  Lorde  do  ftrikc  any  priuate  man ,  he  ought  to  do  the  fame, 
cither  alone ,  or  with  his  owne  familic.  That  ftandeth  chiefly  in  the 
afFedion  of  the  minde.  But  when  the  minde  is  affeded  as  it  ought 
to  be,  it  is  fcarcely  pofTible ,  but  that  it  will  brcakc  out  into  outward 
teftifying :  and  then  chiefely  if  it  turnc  to  common  edifying,  that  al- 
Cogether  in  openly  confefling  their  finne  {houldc  yeldc  praife'of 
righteoufnefle  to  God ,  and  euery  one  mutually  exhorte  other  with 
their  example. 

16     Wherefore  fafting ,  as  it  is  a  figne  of  humbling ,  hath  more 
often  vfe  publikely,  than  among  priuate  men,  howfoeuer  it  be  com- 
mon,as  is  already  faid. Therefore  as  touching  the  difcipline  whereof 
we  nowc  entreate  :  fo  oft  as  we  muft  make  fupplication  to  God  for 
any  great  matter ,  it  were  expedient  to  commaunde  fafting  together 
with  prayer.  So  when  the  Antiochians  laidehandes  vponPaule  and  ^"  '' 
Barnabas,that  they  might  the  better  comcdc  to  God  their  miniftery  ^'^  ^ 
which  was  of  fo  great  importance ,  they  Joined  Tafting  with  prayer,  jj,* 
So  both  they  afterward ,  when  they  made  minifters  ouer  Churches, 
were  wont  to  pray  with  fafting.  In  this  kinde  of  fafting  they  had  re- 
garde  to  none  other  thing,butthat  they  might  be  made  frefher  and 
more  vncombredtopray.  Verily  this  we  finde  by  experience ,  that 
when  the  belly  is  full^the  minde  is  not  fo  lifted  vp  to  God,that  it  can 
both  with  harty  &  feruet  aftedion  be  caried  to  prayetjand  continue 
in  it.So  is  that  to  be  vnderftood  which  Luke  rcherfeth  of  Anne,that  Luk  a 
{he  ferued  the  Lorde  in  faftinges  and  prayers.  For  he  doth  not  fet  37» 
the  wor(hipping  of  God  in  fafting:but  fignifieth  that  the  holy  woma 
did  after  that  maner  exercife  her  felfe  to  cotinuance  of  prayer. Such 
was  the  fafting  of  Nehemias  when  he  did  with  carneftly  bent  2ele  Nehe.i 
pray  to  God  for  the  deliuerance  of  his  people.  For  this  caufe  Paule  4* 
faith  that  the  faithfull  do  well ,  if  they  abfteine  for  a  time  from  their  **^®'' 
wedding  bed,that  they  may  the  more  freely  apply  prayer  and  fafting.  ^'^ 
Where  ioining  fafting  to  prayer  in  ftecde  of  a  helpe ,  he  puttcth  v« 
in  minde  that  it  is  of  no  value  but  fofarre  as  it  is  referred  to  this 
cnde.  Againe  when  in  the  fame  place  he  geueth  a  rule  to  maryed 
folke$,that  they  ftiould  mutually  render  good  will  one  to  an  other,  it 
is  plaine  that  he  doth  not  fpeakc  of  daily  praycrs^buc  of  fuch  praycrf 
9i  require  a  more  eaineft  iaccnciucneffe. 


/ 


Cap.  1 2.  Of  the  outward  meanes 

17     Againe,  if  cither  peftilence,  or  famine)  or  warrc  beginne  to 

range  abrode,  or  i(  any  caiamitie  otherwifc  feeme  to  hang  ouer  any 

contrcc  and  people :  then  alfo  it  is  the  duetic  of  Paftors  to  exhort 

ihe  Church  tofafting,  that  they  may  humbly  befechc  the  Lordc  to 

turne  away  his  wrath  For  he  geueth  warning  that  he  is  prepared  and 

in  a  maner  armed  to  reuenge,when  he  maketh  any  dager  to  appere. 

Therfbrc  as  accufed  men  in  time  paft  with  long  hanging  beard,with 

?ncombed  heare,with  blacke  aray,were  wont  humbly  to  abace  them. 

felues ,  to  procure  the  mercie  of  the  iudge :  fo  when  we  are  accufed 

before  the  iudgcment  feate  of  God,  it  behoueth  both  for  his  glorie, 

and  for  common  edification)  and  alfo  is  profitable  and  healch&U  for 

vs.  that  we  ihould  in  piteous  array  crauc  to  efcape  his  fcueritie.  And 

thatthis  was  vfed  among  the  peopleof  Ifraelljitiseafy  to  gather  by 

ae\.u  the  wordesof  loel.  For  when  he  commaundeth  a  trompcttobe 

i'       founded ,  the  congregation  to  be  gathered  together ,  fafting  to  be 

appointed ,  and  the  reft  that  followe :  he  fpeaketh  of  things  receiued 

in  common  cudome.  He  had  a  little  before  faid ,  that  examination  is 

appointed  of  the  wicked  deedes  of  the  people,and  had  declared  that 

the  day  of  iudgement  was  no  we  at  hand,  and  had  fummoned  them 

being  accufed  to  pleade  their  caulc :  then  he  cricth  out  that  they 

(hould  haft  to  fackc  cloth  and  afhes ,  to  weping  and  fafting :  thatis, 

that  they  (hould  alfo  with  outward  teftifyings  throwe  themfclues 

downe  before  the  Lorde.  Sacke  cloth  and  aihesparaduencure  did 

more  agree  with  thole  times :  but  there  is  no  dout  that  the  caUing 

together,  and  weping  and  fafting  and  fuch  like  do  like  wife  perteine 

alfo  to  our  age ,  fo  oh  as  the  ftate  of  our  things  doth  fo  require.  For 

(ith  is  a  holy  exercife,both  to  humble  men,and  to  confeffe  humility, 

why  (hould  we  lefle  ?fe  it  than  the  olde  people  did  in  like  neceflitie? 

.SiiB.  We  reade  that  not  oncly  the  people  of  Ifraell, which  were  informed 

•  ^'  *  and  inftruftcd  by  the  word  of  God,  but  alfo  the  Niniuites  which  had 

Km  u  "^  doctrine  but  the  preaching  of  lonas ,  fafted  in  token  of  forowe, 

i.    *  *  What  caufe  is  there  therefore  why  we  (hould  not  do  the  fame?  But  it 

oiuj.j  is  an  outward  ceremonie)  which  was  with  the  reft  ended  inChrift. 

Yea  rather  euen  at  this  day  it  is ,  as  it  alway  hath  bene ,  a  very  good 

helpe  to  the  faithfull,and  a  profitable  admonition,  to  ftirre  vp  them 

felucSjthat  they  ftiould  not  with  to  great  carclefneflc  and  fluggiftines 

more  &  more  prouokc  God  whe  they  are  chaftifcd  with  his  fcourges* 

^j„  -  Therefore  Chrift  when  he  excufech  his  Apoftles  for  that  they  faft 

5.        not ,  doth  not  fay  that  faftinge  is  abrogate  :  but  he  appointeth  it  to 

ukcj.  times  of  caiamitie,  &  ioineih  it  with  mourning. The  time  (hall  come 

4-       (faith  he)  when  the  bridegromc  ftiall  be  taken  away  from  them. 


To  Valuation.       Lib.4.  515 

18  But  that  there  (hould  be  no  crroi  in  the  name ,  let  vs  define 
what  fafting  is.  For  wc  do  not  here  vnderftand  by  it  oncly  abthnencc 
andfparing  in  meate  and  dnnke,but  a  certaine  other  thing.  The  life 
of  thegodiy  ought  in  dccdc  to  be  tempered  with  honeft  Iparing  and 
fobricue^that  fo  npre  as  ts  poffible  it  may  in  the  whole  courfe  therof 
bearca  certaine  refemblancc  of  fafting.  But  befide  this  there  is  an 
other  faftmg  for  a  time,whc  wc  wiihdrawe  any  thing  of  our  wonted 
diejc ,  cither  for  one  day  or  for  a  certaine  time ,  and  do  charge  our 
felucs  with  a  ftreightcr  and  feuercr  abftinence  in  diet  than  ordinaric. 
This  confifteth  in  three  things,  in  time,  in  quahtie  of  meates,  and  in 
(mailnes  of  quaiitie.I  meane  by  time.that  we  {hould  vfe  ihofe  doings 
fafting ,  for  which  fafting  is  ordcincd.  As  for  example,if  a  man  faft 
for  common  prayer :  that  he  come  cmptie  ynto  it.Quahiie  ftandcth 
in  this,  that  ail  deintinefle  ftiould  be  abfent ,  and  being  content  with 
common  and  bafer  meatcs,wc  (hould  not  ftirre  vp  appetite  with  dc- 
iicates.  The  rulc^f  quantitie  is  in  this ,  that  we  eate  more  Sparingly 
andleiTe  than  we  be  wont,  oncly  for  neccllicie,  and  not  alfo  for 
pleafure. 

19  But  wc  muft  alway  principally  beware ,  that  no  fuperftition 
crepe  vponys ,  as  it  hath  heretofore  happened  to  the  great  hurt  of 
the  Church.  For  it  were  much  better  that  there  were  no  vfe  at  all  of 
faftingjthan  that  it  (hould  be  diligently  kepre,and  in  the  meane  time 
be  corrupted  with  falfe  and  hurtful!  opinions,whereunio  the  world 
fomctirae  falleth ,  vnlefle  the  Paftors  do  with  great  faithfulnelfe  and 
wifdome  prcuer«it.Thefiift  point  therfore  is,that  they  fhould  alway 
enforce  that  which  loci  tcacl\eth,  that  they  (hould  cutt  their  hartes  loet.s* 
and  not  their  garmentes:that  is,that  they  (hould  admoniili  the  pco«  1 3. 
ple,that  God  doth  not  gccatly  efteeme  fafting  of  it  felfe,vnlefle  there 

be  an  inwarde  aflfedion  of  the  harte,  a  true  mjfliking  oiCmnc  and  of 
himfelfctrue  humbling,  and  true  forowe  through  the  feare  of  God; 
yea  that  fafting  is  profitable  for  no  other  caufe,but  for  that  it  is  ioined 
to  thefe  as  an  inferior  helpe.  For  God  abhorreth  nothing  more 
than  when  men  in  fctting  (igncs  and  an  outward  fticwc  infteedcof 
innocence  of  hart ,  do  labor  with  falfe  color  to  deceue  themfeiues. 
Therefore  Efaie  moft  (harply  inucyeth  againft  this  hypocri(ie ,  that  Bfj,  ef, 
the  lewes  thought  that  they  had  fatisficd  God,  when  they  had  onely  5. 
faftedjhowfoeucr  they  did  nori(h  vngodlineiTc  &  vncleanc  thoughts 
in  their  hart.Is  it  (faith  he)  fuch  a  faftmg  which  the  Lord  requireth? 
and  lo  forth  as  foiloweth.  Therefore  the  hypocriticall  fafting  is  not 
onely  an  vnprofitableandfuperfluous  weryingjbutalfoagreatabho- 
ipipation.  An  other  eueli  necrc  vnto  this  is  chiefly  to  be  taken  hcde 


Cap.i2.  Of  the  outwarde  mcancs 

of,  that  it  be  not  taken  for  a  meritorious  workc ,  or  a  forme  of  wor* 

(hipping  God.For  fith  it  is  a  thing  of  it  fcife  indifFercnt,an(l  hath  no 

value  but  by  reafon  of  thofe  cndes  which  it  ought  tohaue  rcfpe^ 

vnto.it  is  a  moft  hurtful!  (upcrftition,to  cofounde  it  with  the  workcs 

commaundcd  of  God  and  neceflarieof  thcmfclucs  without  other 

refped.  Such  was  in  oldc  time  the  dotage  of  the  Manichecs :  whom 

Libr.  i.  when  Auguftinc  c6futeth,he  doth  plamly  enough  reach,  that  fafting 

demor.  jj  jo  be  iudged  by  no  other  endcs  than  thofe  which  I  hauc  fpokcn 

cap*  n-  ^^'  ^"*^  '^  "^  otherwife  allowed  of  God ,  vnleffe  it  be  referred  to  the 

andlib.  famc.The  thirde  error  is  in  deede  not  fo  vngodly  ,yetitis  pcrillous: 

ao.  con  to  require  the  keping  of  it  more  precifely  and  rigoroufly  as  it  were 

traFau.  one  of  the  chiefe  dueties,and  fo  to  aduance  it  with  immeafurablc 

praifes,  that  men  fliould  thinke  they  hauc  done  fome  excellent  thing 

when  they  haue  fafted.In  v/hich  behalfe  I  dare  not  altogether  excufc 

the  olde  fathers,but  that  rhey  haue  fowed  fome  fcedes  of  fuperftino, 

and  geuen  occafion  to  the  tyranny  which  hath  rifcn  fins.  There  are 

foundein  deede  fomciimes  in  them  foundeand  wife  fentcnces ,  of 

fafting,  but  afterwarde  we  nowe  and  then  mete  with  immeafurablc 

praifes  of  fafting  which  aduaunce  it  among  the  chiefe  vcrtues. 

lo     And  at  that  time  the  fuperftitious  obferuing  of  lent  was  eche 

where  growen  in  vfc :  becaufe  both  the  commo  people  thought  that 

they  did  therin  Tome  notable  feruice  to  God  ,  and  the  Paftors  did 

Mac*,  commend  it  for  a  holy  following  of  Chrift :  whereas  it  is  plaine,that 

a*         Chrift  did  not  faft  to  prefcribe  an  example  to  other ,  but  thatm  fo 

beginning  the  prechingof  theGofpel,hc  might  in  very  deede  proue 

that  it  was  not  a  dodrine  of  men,but  defcended  from  heaucn.  And 

it  is  meruailous ,  that  fo  grofte  an  error ,  which  is  confuted  with  fo 

many  &  fo  cuident  reafons,could  crepe  into  men  of  fo  fharpe  iudge- 

ment.For  Chrift  did  not  faft  oft  (which  he  muft  ncedcs  haue  done  if 

he  would  haue  fct  forth  a  lawcofyerely  fafting) but  onelyones 

when  he  prepared  himfelfe  to  the  pubhfhingof  the  Gofpcll.And  he 

fafted  not  after  the  maner  of  mcnne ,  as  it  was  mete  that  he  ftiould 

haue  done  if  he  would  hauc  prouoked  men  to  foUowe  him:but  ra* 

ther  he  flicwcth  an  example ,  whereby  he  may  rather  drawe  men  to 

wonder  at  him  than  ftirre  them  vp  to  followe  him.  Finally  there  is 

none  other  caufc  of  this  fafting,  than  of  that  which  Mofes  fafted 

when  he  receiued  the  law  at  the  hand  of  the  Lord.  For  fith  thatmi- 

Exo.a4.  racie  was  flicwcd  in  Mofes  to  ftablifh  the  authoritic  of  the  lawe ,  it 

1 8  and  ought  not  tohaue  bene  omitted  in  Chrift,  leatt  the  Gofpell  fliould 

34«a8.  fecmc  to  geue  place  to  the  lawe.  But  fince  that  time  it  neuer  came  in 

any  mans  mindc  vndcr  color  of  following  of  Mofes  to  require  fuch  a 

forme 


To  Saluation.       Lib,4.  519 

forme  of  fading  in  the  people  of  Ifrael.  Neither  did  any  of  the  holy 
Prophets  and  fathers  follow  it ,  when  yet  they  had  minde  and  zealc 
enough  to  godly  exercifcs.  For ,  that  which  is  faid  of  Hclias,  that  he  »  Kingi 
palled  forty  daycs  without  mearc  and  drinke ,  tended  to  no  other  *^  *• 
cndc  but  that  the  people  (hould  knowe  that  he  was  ftirred  vp  to  be 
a  rcftorcr  of  the  lawe  from  which  almoft  all  Ifraell  had  departed. 
Therefore  it  was  a  mere  wrongfull  zcale  and  full  of  fuperftttion^that 
they  did  fet  forth  fading  with  the  tide  and  color  of  following  of 
Chrift .  Howbeit  in  the  maner  of  fading  there  was  then  great  di- 
uer(ity>as  Cadiodorus  rehearfeth  out  of  Socrates  in  the  ninth  booke 
of  his  hidorie .  For  the  Romaines  (faith  he)  had  but  three  weekcs, 
but  in  thefe  there  was  a  continual!  fading.cxcept  on  the  Sonday  and 
Saturday.  The  Slauonians  and  Grecians  had  (ix  weekes :  other  had 
feuen:  but  their  fading  was  by  dcuided  times.  And  they  disagreed 
no  ledc  in  difference  ofmcates.  Some  dideacc  nothing  but  bread 
and  water :  fomc  added  herbes:  fome  did  not  forbeare  fidie  and 
fowles :  fummc  had  no  difference  in  meates.  Of  this  diuerfitie  Au- 
gudine  alfo  maketh  mention  in  the  latter  Epidle  to  lanuarie. 

2 1  Then  followed  worfc  times,  and  to  the  prepoderous  zcle  of 
the  people  was  added  both  ignorance  and  rudcnede  of  the  Bifhops, 
and  a  ludc  to  bcare  rule ,  and  a  tyrannous  rigor.  There  were  made 
wicked  lawesjwhich  draine  cofciences  with  pernicious  bondes.  The 
eating  offlefhe  was  forbidden,  as  though  it  defiled  a  man.  There 
wei%  added  opinions  full  of  facrilege  one  vppon  an  other ,  till  they 
came  to  the  boitome  of  all  errors.  And  that  no  perucrfenelTc  fliould 
be  omitted,  they  began  with  a  mod  fondc  pretence  of  abdinence  to 
mockc  with  God.  For  in  the  mod  exquiiite  dcintinefTe  of  fare  is 
fought  thepraife  of  fading:  no  delicates  do  then  fuflice,  there  is 
ncuer  greater  plentie,or  diuerfitie,  or  fweetenefTc  ofmcates.  In  fuch 
and  fo  gorgious  preparacio  they  thinke  that  they  feruc  God  rightly. 
I  fpeake  not  howe  they  ncuer  more  fowly  glutte  thcm(elues,than 
when  they  would  be  compted  mod  holy  men.BrefcIy ,  they  compt  it 
the greated  worfhippingof  God  to  abdeine  from  flefh,  and  (ihcfe 
cxccpted)to  flowe  full  of  all  kinde  of  dcintics.On  the  other  fide  they 
thinke  this  the  extrcmed  vn^odlineffe ,  and  fuch  as  fcarcely  may  be 
recompenfcd  with  death,if  a  man  tad  ncuer  fo  litde  a  piece  of  bacon 
or  vnfaucry  fledi  with  brownc  breade.Hierome  tellcth ,  that  cucn  in  AdNe 
his  time  were  fome  that  with  fuch  follies  did  mocke  with  God:which  potian 
becaufe  they  would  not  caie  oyle ,  caufed  mod  deintie  meates  from 
cuery  place  to  be  brought  them:  yea  to  oppreffe  nature  with  vio- 
lence ,  chey  abftcincd  from  drinking  of  water ,  but  caufed  fwece  and 


Cap.i2.  Of  the  outwardc  mcancs 

coiily  fuppinges  to  be  made  for  theni,which  they  did  not  drinkc  6a} 
of  a  cup,  but  out  of  a  (hell.  Which  faultc  was  then  in  a  fewe ,  at  this 
day  it  is  a  common  faulce  among  all  riche  menne,that  they  fad  to  no 
other  ende  but  that  they  may  banket  more  fumptuoufly  &  deintily. 
But  1  wil  not  wafte  many  wordes  in  a  matter  not  dourefull.Only  this 
Ifayjthat  bothinfaftingand  in  all  other  partes  of  difciplmejthe  pa- 
piftes  fo  haue  nothing  right, nothing  pure, nothing  well  framed  and 
orderly,whereby  they  may  haue  any  accafio  to  be  prGude,as  though 
there  were  any  thing  remaining  among  them  worthy  of  praifcr 

zz  There  foUoweth  another  parte  of  difcipline ,  which  pecu- 
liarly belong;eth  to  the  clergic.That  is  coteined  in  the  canons  which 
the  olde  Biihops  haue  made  ouer  themfelues  and  their  order .  As 
thefe  be  :  that  no  clerke  (hould  geuc  himfelfc  to  hunting,  to  dicing, 
nor  to  banketiingrthat  none  (hould  occupie  vfurie,  or  merchandifc: 
that  none  Oiould  be  prefentat  wanton  dauncings :  and  fuch  other 
ordinances. There  were  alfo  added  pcnahies;whereby  the  authority 
of  the  canons  was  ftablifhed ,  that  none  (hould  brcake  them  vnpu- 
niflied.  For  this  ende  to  euery  Biihop  was  committed  the  goucrnc-< 
met  of  his  owne  clergie,that  they  (hould  rule  their  derkes  according 
to  the  canons ,  and  holde  them  in  their  dutie.  For  this  ende  were 
ordeined  yerely  ouerfeinges  and  Synodes,thatif  any  were  ncgfeget  in 
his  ductie,he  (hould  be  admoni(hcd :  if  any  had  o(fended,he  (hould 
be  punidied  according  to  the  meafure  of  his  oflfencc.  The  Bifhops 
alfo  themfclues  had  yerely  their  prouinciall  SynodcSjand  in  the  bide 
time  yerely  two  Synodes ,  by  which  they  vrereiiKlged  iftheyhad 
done  any  thing  belide  their  duetie.  For  if  any  Bifhopwerc  to  hardc 
or  violent  againft  his  clergie ,  they  might  appelle  to  thole  Synodes, 
although  there  were  but  one  that  complained.  The  fcuereft  punilh- 
mcnt  was  that  he  which  had  offended  (hould  be  rcmoued  from  his 
office,&  for  a  time  be  depriued  of  the  Comunion.And  becaufe  that 
fame  was  a  continual!  order,they  ncuer  vfed  to  difmiflfe  any  Synodc, 
but  that  they  appointed  a  place  and  time  for  the  next  Synode.  For, 
to  gather  a  gencrall  Councell  perteinedto  theEmperoiKonely,a$ 
all  the  olde  fummoningcs  of  Councells  do  teftifie.  So  long  as  this 
feueritie  flourifhed ,  the  clerkes  did  require  in  word  no  more  of  the 
people,than  rhemfelues  did  pcrforme  in  example  and  decde.  Yea  they 
were  much  more  rigorous  to  themfelucs  than  to  the  people.  And 
verily  fo  it  is  mete,  that  the  people  (hould  be  ruled  with  a  gentler  & 
loofer  difcipline ,  as  I  may  fo  terme  it :  but  the  clerkes  (hould  vfc 
(harper  iudgements  among  themfelues ,  and  (hould  Icffe  beare  with 
thcmfeluesjthan  with  other  men.Howe  all  this  is  growen  out  of  vfc, 

it  is 


To  Saluation.  Lib4.  520 

it  is  no  neede  to  rehearfe,  when  at  this  day  nothing  can  be  imagined 
more  vnbridled  and  diffolute  than  the  Clergie ,  and  they  are  broken 
forth  to  (o  great  licentioufneflc ,  that  the  whole  world  crieth  out  of 
it.  That  all  antiquicie  fhould  not  feemc  to  be  vttcrly  buried  among 
them,I  graunc  in  deede  that  they  do  with  certainc  madows  decciue 
the  eyes  of  the  fimple :  but  thofc  arc  fuch  as  come  no  nerer  to  the 
auncient  mancrs ,  than  the  counterfaitmg  of  an  ape  approcheth  to 
that  which  men  do  by  reafon  and  aduifcThere  is  a  notable  place  in 
Xcnophon, where  he  tcacheth  howc  fowly  the  Pcrfians  had  fwarued 
from  the  ordinances  of  their  Elders,  and  were  fallen  from  the  rigo- 
rous kindc  of  hfe,  to  foftoes  and  deintinefie » that  yet  they  couered 
this  (hame »  faying  that  they  diligently  kept  the  auncient  vfases.  For 
*vhcn  in  the  time  of  Cyrus  fobnetie  and  temperace  fo  farre  nonfhcd 
chat  men  needed  not  to  weepe  y  yea  and  it  was  accompted  a  fhamc: 
with  pofteritie  this  continued  a  religious  obferuation ,  that  no  man 
fhould  drawe  fnott  out  at  his  nofethriUes,  but  it  was  lawfull  to  fucke 
ft  vp,  &  fcede  within  euen  till  they  were  rotten  the  ftinkine  humors 
which  they  had  gathered  by  gluttonous  eating.  So  by  the  olde  order 
it  is  vnlawfuU  to  bring  winepots  to  the  horde :  but  to  fwill  in  wine 
chat  they  neede  to  be  caried  away  dronken ,  is  tolerable.  It  was  or* 
deinedto  eate  but  ones  in  a  day :  this  thefe  good  fucceffors  haue 
not  abrogate,  but  they  gaue  leaue  to  continue  their  furfettings  from 
mid  day  to  mid  night.  The  cuftome  was  that  me  fhould  make  an  end 
of  their  dayes  iourney  fafting.But  it  was  at  hbertie  &  vfcdly  the  cut- 
tome ,  for  auoiding  of  wcrineflc  ,to  {hortcn  their  iourney  to  two 
houres.  Whenfoeuer  the  Papiftes  fhall  pretcnde  their  baftardc  rules, 
to  {hewe  themfelues  to  be  like  to  the  holy  fathers  :  this  example 
fhall  fufficicntly  reproue  their  fonde  countcrfaiting ,  that  no  painter 
can  more  liuely  exprefl'e  ir. 

2}  In  one  thing  they  be  to  rigorous  and  vnentrearable ,  cbac 
they  geue  not  leaue  to  Pricfts  to  maty.  But  howc  great  libertie  there 
is  among  them  to  vfe  whordome  vnpunifhed,  is  not  needefull  t6  be 
fpoken:&  bearing  them  bold  vpon  their  (linking  vnmaricd  Ufe,they 
haue  hardened  themfelues  to  all  wicked  doings.But  this  forbidding 
doth  plainly  (hewe,  howe  pellilente  all  their  traditios  are^forafmuch 
as  it  hath  not  oncly  fpoiled  the  Church  of  good  and  fict  Pa{lors,buc 
alfb  hath  brought  in  a  horrible  finke  of  mifcheues,&  throwen  many 
(bules  into  the  gulfe  of  defperation.  Truely  whereas  mariage  hath 
bene  forbidden  to  Pricfts ,  that  fame  hath  bene  done  by  wicked  ty* 
rannie,not  onely  againft  the  word  of  God,  but  alfo  againft  all  equitie. 
Firft  CO  forbiddc  (hat  which  ch«  Lordc  bad  lefcc  at  iibercie ,  was  b/ 


Cap.i  2.  Of  the  outwardc  mcancs 

no  mcanes  lawfull  for  men.  Againc ,  that  God  hath  cxprcflely  pro^ 
uidcd  by  his  word  that  this  liberttc  diould  not  be  broken ,  i$  fo  eui- 
I.  Tim.  dentc  that  it  needeth  no  long  demoftration.  I  fpeake  not  howe  Paul 
j.z  and  in  many  places  willeih  a  Bilhop  to  be  the  hufbande  of  one  wife.  But 
1.  6.  vvhat  could  be  more  veheroctly  rpoken,than  where  he  pronounceth 
««T»m»  by  the  Holy  Ghoft ,  that  there  ihalbe  in  the  laft  times  wicked  men 
that  fhall  forbidde  manage:and  he  calleth  them  not  onely  dcceiuers, 
but  dcuells  ?  This  therefore  is  a  Prophecie ,  this  is  a  holy  Oracle  of 
the  Holy  Ghoft,whcrewith  he  willed  to  arme  the  Church  aforchade 
againft  dangers, that  the  foftiddingof  mariageis  thedodrineof 
deuells.But  they  thinke  that  they  haue  gaily  efcapcd  whe  they  wreft 
this  fentence  to  Montanu&,  the  Tatrans ,  Encrantes  and  other  oldc 
berctikes.They  onely  (fay  they)  condemned  mariage :  but  we  do  not 
condemne  itjbut  debarre  the  Clergie  from  it,for  whom  we  thinke  it 
not  to  be  c6uenient.  As  though  albeit  this  prophecy  was  firfl  fulfilled 
in  thofe  aforefaid  men  >  it  might  not  alfo  be  apphed  to  thefe :  or  as 
though  thischildifli  fond  futteltie  were  worth  the  hearing,that  they 
fay  that  they  forbidde  it  not ,  becaufe  they  forbid  it  not  to  all.  For  it 
is  all  one  as  if  a  tyrant  would  affirme  that  it  is  not  an  vniuft  lawe,with 
vniuftice  whereof  one  part  alone  of  the  citie  is  opprclTed. 

24  They  obied^that  the  Prieft  doth  by  fome  marke  differ  from 
the  people.  As  though  the  Lorde  did  not  alfo  forefee  this,with  what 
ornaments  Priefts  ought  to  excell .  So  they  accufe  the  Apoftle  of 
troubling  the  order  and  confounding  the  comlineffe  of  the  Church> 
which  when  he  portrayed  out  the  abfolute  forme  of  a  good  BiHiopi 
durft  fet  mariage  among  the  other  giftes  which  he  required  in  him. 
I  knowc  howe  they  expounde  this,  namely  that  none  is  to  be  chofen 
that  hath  had  a  feconde  wife.  And  I  graunt  that  this  is  not  a  newe  ex* 
poGtion :  but  that  it  is  a  falfe  expofition,appeareth  by  the  text  it  fetfe, 
becaufe  he  by  and  by  after  fetteth  out  of  what  qualities  the  wiues  of 
5iyj.  Bifhops  and  Deacons  ought  to  be.  Paule  reckeneth  mariage  among 
ti.ad  the  Vertues  of  a  Bifhop :  thefe  men  teache  that  it  is  an  intoUerable 
epifco.  faulte  in  the  order  of  the  Clergie.  And,on  Gods  name,not  cotented 
^*^P^°' with  this  generall  difpraife  they  call  it  in  their  canons  vnclenneffc 
and  defiling  of  the  flefh.  Let  euery  man  thinke  with  himfelfe  out  of 
what  workcfhop  thefe  things  be  comc:Chrift  vouchefauethfoto 
honor  mariage  that  he  willeth  it  to  be  an  image  of  his  holy  con- 
ioining  with  the  Church.What  could  be  fpoken  more  honorably  to 
fet  out  the  dignitie  of  mariage  ?  With  what  face  therefore  (hall  that 
be  called  vncleane  or  defiled  wherein  (liineth  a  likcnelfe  of  the  fpi- 
rituall  grace  of  Chrid? 

t^  But 


To  Saluation.  Lib.4.  521 

.  1^  But  nowe  when  their  forbidding  fo  cuidcntly  fightcth  with 
the  word  of  God,  yet  they  findc  in  the  Scriptures  wherewith  to  de- 
fende  ir.  The  Leuiticall  Pncfts  were  bounde  to  he  a  fonder  from 
their  wiues ,  fo  oft  as  it  came  to  their  turnesto  miniftcr,  that  they 
might  handle  the  holy  things  pure  and  vndeHlcd.  Therefore  it  were 
very  vncomely ,  that  our  holy  things ,  fith  they  be  both  much  more 
noble  and  doily ,{hould  be  handled  of  m3ned  men. As  though  there 
were  all  one  pcrfon  of  the  minifter  of  the  Gofpcll,  as  was  of  the  Le- 
uiticall Pncfthade.  For  they ,  a*  Hgures ,  reprefentcd  Chrift ,  which 
being  the  mediator  of  God  and  men  ihould  with  moft^abfolutcpure- 
nefle  reconcile  the  Father  vnto  vs  .  But  when  finncrs  coulde  not  m 
cuery  behalrc  expreffc  the  figure  of  his  holincflejyct  that  they 
might  with  certaine  groffc  draoghtcs  yelda  Qiadoweot him, they 
were  commaunded  to  Durifie  themlclucs  beyond  the  maner  oi  men, 
when  they  came  to  the  Sanduaric :  namely  bccaufc  they  then  pro- 
perly figured  Chrift,  for  that  as  paciHcrs  to  reconcile  the  people  to 
God  they  appeared  at  the  tabernacle  the  image  of  the  heauenly 
iudgement  featc.  Forafmuch  as  the  Pallors  of  the  Church  do  not 
beare  this  perfoive  at  this  day  ,  therefore  they  are  vainly  compared  Heb.ij. 
Withrhem.  Wherefore  the  Apoitlc  doth  without  exception  boldly  4* 
pronounce ,  that  manage  is  honorable  among  all  men ,  but  that  for 
whoremongers  and  adulterers  abideth  the  iudgement  of  God.  And 
the  Apoltles  themfelues  did  with  their  owne  example  approuc  that 
mariage  is  not  vnmcte  for  the  hohr.effe  of  any  office  bcitncuerfo 
excelleni.  For  Paule  witneflcth  that  they  did  not  oncly  kepe  wiues,  i.Cor. 
but  alfo  carried  them  about  with  them.  » 5» 

16     Againe  it  was  a  maruclous  ihamelcfneffe  that  they  darft  fet 
out  this  comehncffc  of  chaftiric  for  a  neceflarie  thing ,  to  the  great 
reproche  of  the  oldc  Churchrwhich  when  it  abounded  with  lingular 
learninge  of  God ,  yet  excelled  more  in  hoUnefle.  For  if  they  pafle 
not  vpon  the  ApoftleSj(a$  they  arc  wont  fomtime  ftoutely  to  dcfpife 
them)  what  I  befeche  yoa  will  chey  do  to  all  the  oldc  father$,whoni 
it  is  certainc  to  haue  noj;  oncly  fuffered ,  but  alio  allowed  mariage  in 
the  order  of  Biihops  f"  They  forfooth  did  nourilh  a  filthy  profaning 
of  holy  things  ,  forafmuch  as  fo  the  mifteries  of  the  Lorde  were  not 
rightly  reuercnccd  among  them.  It  was  moued  in  decde  in  the  Ni-  Hiftor. 
ceoe  Synods  to  haue  vnmaried  life  commaunded :  as  there  alway  j''^**^*^' 
want  not  fomc  fuperftitious  men,  which  do  eucr  inuente  (ome  newc  ^     |  * 
thing,  to  bring  themfelues  in  admiration.But  what  was  decrced?Thc 
fentcncc  of  Paphnutius  was  afTented  to,  which  pronounced  that* 
mans  lying  with  his  ownc  wife  is  chaftitie.  Therefore  manage  le* 

vvv 


Cap.  12.  Of  the  outwardc  mcancs 

inatned  holy  among  them :  neither  did  it  turns  them  to  any  n)ainf^ 
nor  was  thought  to  fpott  the  minifteric. 

27  Then  followed  times,  in  which  to  fupcrftitious  ob(eruation 
of  (ingle  life  grcwc  in  force.Hsreupon  came  thofe  often  and  vnmca* 
furably  aduaunced  praifes  of  virginitic ,  Co  that  fcarcely  any  other 
vertue  was  thought  among  the  people  to  be  compared  with  it.  And 
although  mariagc  was  not  condemned  for  vncleane,yet  the  digniiic 
thereof  was  fo  diminiOied ,  and  the  holincife  of  it  obfcured,  that  he 
feemed  not  to  afpirc  with  a  courage  ftrong  enough  to  pcrfcdion, 
that  did  not  rcfrainc  himfelfe  from  it.  Hereupon  came  thofe  canons 
whereby  it  was  firft  forbidden  that  they  which  were  come  to  the 
degree  of  Pricfthodc  fhould  not  comrade  mariagc ;  then,that  none 
{hould  betaken  into  that  order  but  vnmariedmen,or  fuch  as  did 
forfakc  mariage  together  with  their  wiues.  Thelc  things ,  becaufc 
they  fccmed  to  procure  reuerence  to  Priefthode ,  were  ( I  graunt) 
cuenfrom  antiquiticreceiued  withgreatwellliking.Botif  ihcaduer- 
faries  obied  anciquitie  againft  me,iir(l  I  aunfwer  that  this  libenie  re- 
mained both  vnder  the  Apodles  andincertaine  ages  after  them, that 
Bifhops  might  be  maried :  that  the  ApoHles  themfeiues ,  and  other 
Paftorsof  great  authoritie  which  fucceded  in  their  places ,  vfed  the 
fame  without  fticking  at  it.  The  example  of  that  auncientcr  Church 
ought  worthily  to  be  of  greater  weight  with  vs ,  than  that  we  (hould 
thinke  that  to  be  either  vnlavvfull  or  vncomely  for  vs  which  was 
then  with  praife  receiued  and  vfcd.Secondly  1  fay  that  that  age  which 
forimmeafurablc  affcdion  to  virginitie  began  to  be  partiall  againft 
mariage , did  not  fo  lay  vpon  Priefts  the  lawe  of  vnmaried  life,  as 
thou:^h  it  were  a  thing  necelTarie  of  it  felfc ,  but  becaufe  they  pre- 
ferred vnmaried  men  aboue  the  maried.  Finally  I  aunfwer  that  they 
did  not  fo  require  it  that  they  did  with  force  and  nccciiitie  conliraine 
them  to  continence  which  were  not  fit  to  kepe  it. For  when  they  pu» 
ni{hed  whoredomes  with  n)oil  feuere  lawes>  of  them  that  contraded 
manage  they  decreed  no  more  but  that  they  fhould  geue  oner  the 
execution  of  their  office. 

28  Therefore  whcnfoeuer  the  defenders  of  this  ncwe  tyrannic 
fhallfekethe  pretenfeof  antiquitic  to  defendc  their  vnm^aried  life: 
fo  oft  we  ihall  aunfwcre  them  with  requiring  them,that  they  reftorc 
the  olde  chaftnefic  in  their  Priefts  :  that  they  remoue  adulterers  and 
whoremongers :  that  they  fuffcr  not  thofe  in  whom  they  fuffer  not 
honeft  andchaft  vfe  of  mariage  bed,  to  run  vnpuni(hed  into  all  kindc 
of  luft :  that  they  call  againe  the  difcontinued  difciplinc,  whereby  all 
wanconneiTcs  may  be  reiirained :  that  they  dehucr  Uic  Church  Irom 

tliis 


CIS. 


To  Saluation.      Lib.4.  522 

thisfo  wicked  filthine!»,whcrwith  it  hath  bene  long  dcformed.Whcn 
they  haue  graunted  this ,  then  they  muft  aoainc  be  put  in  mindc  ihac 
they  boft  not  that  thing  for  ncceljaric  ,  which  being  of  it  fclfc  .nc  h- 
bcrtjc  hangcth  vpoii  the  profit  of  the  Church.  Yet  I  fay  not  this  for 
that  I  thinkc  that  in  any  condition  place  is  to  be  geuen  to  :hofc  ca- 
nons which  by  the  bonde  of  vnmaricd  hfe  vpon  she  order  ot  Pnefts: 
but  that  the  wifcr  fort  may  vnderftanxic  with  what  face  out  enemies 
do  fclaunder  holy  man.ige  in  Priefts  ,  by  obicding  the  name  of  anti* 
ijuitic.  As  touching  the  fathers  ,  whofe  writings  remame,  cuen  they 
when  they  fpcakc  of  their  owne  iudgcment,  except  Hicrome,  did  not 
with  Co  great  ipitefuir.efie  deface  the  honefty  of  manage.  We  (hAbc 
content  with  one  connniendaiion  of  Chriloftomc  :  becaufe  hefith  HomcJ. 
he  was  a  principal  efleemcr  of  virginitic,  can  not  be  thought  to  hauc  *^*^  ^"^^ 
bene  morelauifhth.m  oiher  in  commendition  of  managc.Thus  he  ''**'  ^'^ 
faith:  The  firft  degree  ot  chaftitieis  pure  virginitic :  the  fecondc  u 
faithful!  mariage.  Therefore  the  fecuide  kinde  of  virginitic  is  the 
cha(l  loue  of  nutrimonie. 

The  xiij.  Chapter. 

OfvtvvtSy  byrdsh  ^omijh.g  whereof  eche  num  hath  mfatAlj 
mtan^ltd  hir/.ftl/t. 

IT  is  verily  a  thing  to  be  lamented ,  that  the  Church ,  for  whom 
libcrtie  was  purchaied  with  the  incftiniable  price  of  the  blood  of 
Chrift ,  hath  bene  fo  oppreflld  with  cruell  tyranny ,  and  almott 
ouerwhclmed  with  a  huge  heape  of  traditions:  but  in  the  mesne 
time  cuery  mans  priuate  madneffc  (heweth ,  that  not  without  moft 
iuft  caufe  there  hath  bene  Co  much  permitted  of  God  to  Satan  &  his 
minifters. For  they  thouf^hnt  not  enough, ncgieding  the  commaun- 
deinent  of  Chrj|^,to  beare  any  burdens  whatfoeuer  were  layed  vpon 
them  by  falfe  teachers,  vnleffc  tlicy  did  alfo  eche  man  procure  to 
himfelfe  feuerall  burdens  of  hisownc ,  and  fo  with  digging  pittcs  for 
ihemfelucs  fhould  drowne  themfelues  deper .  This  was  done  while 
they  ftriued  in  dcuifing  of  vowesi  by  which  there  might  be  added  to 
the  common  bondes  a  greater  andftreighter  bindm^.Sith  therefore 
we  haue  taught,ihar  by  their  boldnelTe  which  haue  bot  ne  rule  vndcr 
.the  litlc  of  Pnttors  in  the  Church,theworfhippingof  God  hath  bene 
corruptedjwhen  they  fnared  (illy  cofcicnces  with  their  vniuft  lawes: 
here  it  (hall  not  be  out  of  feafon  to  adioine  an  other  cuell  which  it 
ncrc  vnto  it,  that  it  may  appeare  that  the  world  according  to  the 
peruerfncflc  of  his  owncdifpo(ition,hath  alway,  with  fuch  ftoppcs  as 
It  could,  put  away  the  helpes  whercb/  it  Hiould  haue.  bene  brougk 
-iov»Ui..  VVV    li 


Gflp.13.  Of  the  outwardc  mcancs 

Co  God.Nowcthat  it  may  the  better  appcare  chat  very  greuous  hurt 
hath  bene  brought  in  byvowcs,lcc  thercdcrs  kcpe  inmindethc 
principles  aboue  fet.  For Bt^  we  haue  taught ,  that  whacfoeucr  may 
be  required  to  the  framing  of  life  godhly  &  hohly,is  comprehended 
in  the  lawe.  Againe  wc  haue  taught ,  that  the  Lorde ,  that  he  might 
thereby  the  better  call  vs  away  from  deuifingof  newe  workes ,  hath 
cnclofed  the  whole  praifc  of  rightcoufneffc  in  the  fimpie  obedience 
of  his  will.  Ifthefe  thingsbe  truejitiseafy  toiudgethat  allfained 
worlTiippings,  which  we  inuent  to  our  felues  to  deferue  the  fauor  of 
God ,  are  not  acceptable  to  him  howe  much  focuer  they  pleafe  vs. 
And  iruely  the  Lord  himfelfe  in  many  places  doth  not  onely  openly 
rcfufe  them ,  but  alfo  greuoufly  abhorre  them.  Hereupon  arifeth  a 
dout  of  thofc  vowes  which  arc  made  bcfide  the  exprefTe  word  of 
God, what  accomptis  to  be  made  of  them,whcther  they  may  rightly 
be  vowed  of  Chriftian  men ,  and  howc  farre  they  binde  them.  For 
the  fame  which  among  men  is  called  a  promife ,  in  refpe^  of  God  is 
called  a  vowe.  But  to  men  we  promife  thofe  things  either  which  wc 
thinkc  will  be  pleafanc  vnto  them,or  which  we  owe  of  dutie.T  here- 
fore  there  ought  to  be  a  much  greater  hedefull  obferuatio  in  vowes 
which  are  direded  to  God  himfelfe ,  with  whom  we  ought  to  dealc 
ffioft  earncftly.  In  this  pointe  fuperftition  hath  in  all  ages  marue- 
loufly  rangedjfo  that  menne  without  iudgcment,without  choifcjdid 
by  and  by  vowe  vnto  God  whatfoeuer  came  in  their  minde,  or  into 
their  mouth.  Hereupon  came  thofc  follies ,  yea  monttruous  abfur- 
ditics  of  vowes  among  the  heathen,whcrewith  they  did  to  infolently 
mocke  with  their  gods.  And  I  would  to  God  that  Chriftias  alfo  had 
not  followed  this  their  boldnefTe.  It  ought  not  in  deede  to  haue 
bene  fa :  but  we  fe  that  in  ccrtaine  ages  paft  nothing  hath  bene  more 
vfuall  than  this  wickednefrc>that  the  people  cche  where  defpifing  the 
lawe  of  God  did  wholy  burne  with  mad  grccdinelTe  to  vowe  what- 
foeuer had  pleafed  the  in  their  dreame.  I  will  not  hatefully  enforce, 
nor  particularly  rehearfe  howe  hainoufly  and  howe  many  wayes 
herein  men  haue  offended:  but  I  thought  good  to  fay  this  by  the 
way,  that  it  may  the  better  appeare ,  that  we  do  not  moue  queftion 
of  aneedcleife  mattcr,when  we  entreate  of  vowes. 

2     Nowe  if  we  will  not  erre  in  iudging  which  vowes  be  lawfull, 

and  which  be  wrongfull,it  behoucth  to  wey  three  things:  that  js to 

fay,  who  it  is  to  whom  the  vowe  is  made :  who  we  be  that  make  the 

vowe  :  loft  of  all ,  with  what  minde  we  vowe.  The  firft  pointe  hath 

Coloif.  re(ped  to.chiSi  that  we  Ihould  thinke  that  v/e  haue  to  do  with  God, 

t.t3.     whome  our  obedience  fo  much  dclueth ,  that  be  pronounceth  all 

,      s  ,  willwor- 


To  Saluation.       Lib.4.  52; 

\rtftworfhips  to  beaccurfed ,  howc  gay  and  glorious  foeucr  they  be 
in  the  eyes  of  men.  If  all  voluntane  worlhipps ,  which  we  our  fclucs 
dcuifc  without  commaundemetit ,  be  abhominable  to  God.it  follo- 
weth  thatno  worftiipcan  be  acceptable  to  him  but  that  which  i$ 
allowed  by  his  word. Therefore  let  vs  not  take  fo  great  libcrtic  to  our 
fclucs  that  wc  dare  vowc  to  God  that  which  hath  no  teftimonic 
bowc  It  is  eftccmcd  of  him.For  whereas  that  which  Paulc  teacheth,  Rom  14 
that  it  is  finnc  whatfoeuer  is  done  without  Faith ,  extendeth  to  all  ^  3 
doings,  then  verily  it  chicfely  haih  place  when  thou  dircdeft  thy 
thought  the  ttreight  way  to  God.Buc  if  we  tall  and  crre  cucn  in  the 
fmallcft  things,  (as  Paul  there  difputcth  of  the  difference  of  mcates) 
where  certai«tieof  Faith  fhineih  not  before  vs;  howc  much  more 
modeftie  is  to  be  vfcd,when  we  attempte  a  thing  of  greatcft  weight? 
Fornothing  ought  to  be  more  earned  vnto  vs  than  the  duties  of  re- 
ligionXct  this  therefore  be  the  firft  confideration  in  vowes,  that  wo 
neucr  come  to  the  vowing  of  any  thing,  but  that  confciencchauc 
firft  certainly  determined  that  it  attempteth  nothing  raftly.  But  it 
ihall  then  be  free  from  danger  of  rafhncfTe ,  when  it  fhali  baue  God 
going  before  it,and  as  it  were  cnform'ingit  by  his  word  what  is  good 
or  vnprofitablc  to  be  done,  ?♦"*  •  ob  -f-i.) •< ^n  /?d>  d^id^N  ?* 

•'^'5     In  the  other  thing  which  wc  haue  faid  to  bc-Jicrc  to  be  conG* 
deredjthis  is  contcined ,  that  we  meafure  our  owne  ftccngthes,  thar     .. 'Ml 
we  haue  an  eye  to  our  vocation ,  that  wc  negled  not  thebcncfite  of         ^ 
Iibertic  which  God  hathgeuen  vSiFor  he  that  vowcth  that  which         "'* 
either  is  not  in  his  powcr,or  difagreeth  with  his  vocationii$^ralli:and 
he  that  defpifech  the  bountifulncfle  of  God,  whereby  he  is  appointed 
Lordc  of  all  thiniis,is  vnthankcfuU.When  I  fay  thos,!  do  not  meane 
that  any  thing  is  fo  fett  in  our  ownc  hande ,  that ftandirig  vpon  con* 
fidence  of  our  ownc  ftrengch  wc  may  promifc  the  famcio  God.For 
k  wasmoft  truely  decreed  in  the  Councell  at  Araufium,th at  nothing  Concif. 
is  rightly  vowed  to  God  but  that  which  we  haue  rccciucd  of  his  Ar^jufi. 
hande,forarmuch  as  all  things  that  arc  offred  him  arc  his  mere  giftcsi  "^^  ^  * 
B«  fith  fome  things  are  by  Gods  goodncflc  gcucn  vs  >and  other  j, 
fome  things  by  his  equitie  denied  vs :  let  eucry  rnat>  (as  Paule  com-*  i.Cor. 
maundeth)  haue  rcfpcd  to  the  meafure  of  grace  geuen  vnro  hint  i».ii« 
Thcreforcl  do  here  meane  nothing  els, but  that  vowes  rouft  be  tem* 
^ered  to  that  meafure  which  the  Lorde  prcfcnbeth  there  in  bis  gc* 
iiing:lcft  if  thou  attempt  further  than  he  permitteth,thou  throw  thy 
felfc  downe  hedlong  with  taking  to  rouch  vpon  thee.  As  for  example. 
When  thofe  murtherersyof  whom  mention  is  madcrin  Luke,  vowed  Ad.j  j, 
ch^t  they  would  taft  pf  no  meatc  till  Paulc  wercfkvcocalthough  tho  *  ^* 

V3  VVV   iij 


Cap.  1 3 ,  Of  the  outwardc  mcanes 

dcuile  had  not  bene  wicked ,  yet  the  raOineire  it  felfc  was  not  to  be  f 
fuff^rcd,  that  ihey  m.:de  the  life  and  death  of  a  man  fubiciit  to  thcii'; 
ftid  II.  power.So  Icphthe  fufFrcd  punifhmct  for  his  folly ,v.  he  with  hedlong 
^°*        heare  he  conceiucd  an  vnaduifed  vovye.'  In  which  kn\dt  vnmaned 
life  hath  the  chicfe  place  of  mad  boldneire.  For  facriiicing  Prieftcs, 
nionke$,and  nonneSjforgetting  their  owire  weakenc(fc,chinke  them-; 
fciues  able  tokepe  vnmariedlife.But  by  WhaDOt  acJe  arc  they  UMght; 
that  they  lliall  hauechaftitie  throughout  all  tiieir  life,  to  the  very 
jcn.  1.  cnde  whereof  they  vowc  it?  Tbey  heare  the  word  of  Godconccr«% 
8.        ning  the  vniuerrail  ftate  o{  men » It  is  not  good  fof  mao  to  be  alone* , 
They  vndcrilande,and  1  would  to  God  that  they  dtdnqt  fcle,  that, 
finne  remaining  III  vs  IS  not  witHoutrnort  iharpe  pnckes.  With  what 
conHdcnce  dare  they  fliakc  of  that  gcntrall  calling;  for  all  thjcirhfc: 
long:  whereas  the  gift  of  continence  i$oftener  grauntedfor  acer^^ 
tainc  time  as  opportunitic  requireth  t^  /n  fuch  ftubborntfic  kt  cheni( 
notlbke  for  God  to  be  their  helptf :  but  let  them  rather  remember 
that  which  isfaid.  Thou  Oialt  not  tenpt  the  Lorde  thy  God,  And 
this  is  to  tempt  God,to  endeuor  againihhe  nature  put  in  v$  by  him, 
and  todcfpifclns  prelent  giftes  as  though  they  nothing  belonged 
vnto  vs.  Which  they  not  onely  do  :  but  alfo  mariagc  it  felfc » which 
God  thought  it  not  againft  his  maicftie  to  inftitute ,  which  he  hath 
ricb.T  J.  pronounced  honorable  in  all  men ,  which  Cbrift  our  Lordc  hath 
♦  fandified'With  his  prefcnce,which  he  vouchefaued  to  honor  with  hiSf 

loiua.a  firft  miradcthey  dare  call  defiling,  one^y  to  aduaunce  with  mamcri 
lous  commendations  accrtaine  vnmarned  life  of  what  fprte  foeuer 
it  be.  As  though  they  themfelues  did  not  lliewe  a  clere  example  in 
theii;  life » that  vnmaned  ftate  is  one  ihin^ ,  and  virginitie  an  other^i 
which  their  life  yet  they  moft  (hamclcfly  call  Angelike,  doing  herein 
verily  to  great  iniuric  to  the  Angels  of  God ,  to  whom  they  com-^j 
pare  whoremongers,  adulterers ,  and  fomewha?  els  much  vvorfe  and 
filthier.  Andtruely  hercneedcnoargumentes.when  they  are  operv> 
ly  confuted  by  the  thing  it  felfc.  For  we  plainely  fe,with  howe  hor-i 
rible  paincs  the  Lorde  doth  commonly  take  vengeance  of  fuch  ar« 
rogance ,  and  contempt  of  his  giftes  by  to  much  truft  iti  themfelues^ 
I  fpare  for  fhanse  to  fpeake  of  the  more  fecrctc  faultcs.of  which  cueii 
this  that  is  already  pcrceiued  is  to  much.  It  is  out  of  cotrouerlie  that 
we  ought  to  ^fow.c  nothing ,  that  may  hinder  vs  from  fcruing  of  out 
yocation.'  As  if  a  houfeholder  (hould  vowe ,  that  he  will  leaqe  hjs 
wife  and  his  children  and  take  other  charges  in  hande :  or  if  he  that 
is  fit  to  beare  office ,  when  he  is  chofcn  do  vowe  thar  he  will  be  a 
priuace  man.  But  what  is  meant  by  this  ^  chat  our  Iibacie  ihould  not 


To  Saluation.       Lib.4.         -   '  524 

be  dcfpifcdjhath  fomc  difficulty  if  it  be  not  declared.Thcreforc  thuf 
in  fewc  wordes  I  cxpoundc  it.  Siih  God  haih  made  v$  Lordes  of  all 
things ,  and  hath  fo  made  them  fubicd  vnto  v$  that  we  fhould  vfc 
them  all  for  our  commoditic :  there  is  no  caufc  why  we  (hould  hope 
that  it  (haibe  an  acceptable  workc  to  God  if  we  yclde  our  klues  into 
bondage  to  the  outwardc  thinges  which  ought  to  be  ahelpe  vmo 
¥$.  I  fay  this  for  this  purpofc ,  bccaufc  many  do  hereby  feke  praife 
of  humilitie,  if  they  fnarc  themfeiues  with  many  obfcruattons,  from 
which  God  not  without  caufe  willed  vi  to  be  free  and  difcharged. 
Therefore  if  we  will  cfcapc  this  danger ,  let  v$  alway  remember  chac 
vie  ought  not  to  depart  from  that  order  which  the  Lorde  hathor- 
deined  in  the  Chriftian Church. 

4     Nowe  I  come  to  that  which  I  did  fet  in  the  thirdc  pjaccrihae 
it  is  much  matcriall  with  what  minde  thou  malccft  a  vowc ,  if  thou 
wilt  haue  it  allowed  of  God.  For  iith  the  Lorde  regardeth  the  hart,- 
not  the  outward  fhcwe ,  it  cometh  to  palTe  that  thefclfc  fame-thing, 
by  changing  the  purpofc  of  the  minde ,  doth  fometime  pleafc  him 
and  is  acceptable  vnto  him  ,  and  fometime  hiely^difplcafcthhim.  If 
thou  fo  vowc  the  abfteining  from  wine,  as  though  there  were  any 
holineffe  hi  ir,thou  art  fuperftitiousrif  thou  haue  rcfped  to  any  other 
cndc  which  is  not  cuell,no  man  can  difallowe  u.Burm  my  iudgement 
there  be  fowcr  cndes ,  to  which  our  vowes  (halbe  rightly  diredcdf 
of  which  for  teachings  fake  Ircfcrrctwoto  thctimepaft,andthe 
other  two  to  the  time  to  come.To  the  time  paft  belongthofe  vowes, 
whereby  we  do  cither  teftific  our  thankfulnelTc  to  God  for  benefites 
receiued :  or  to  craue  the  turning  away  of  his  wrath ,  we  our  fcluc* 
do  punifli  our  fclues  for  the  offenfcs  that  we  haue  committed.Lct  vs 
call  the  Hi  ft  fort,  if  youwill,thec3cercifesof  thankc(geuing,thcoihcr 
of  repentance.  Of  the  firft  kinde  we  haue  an  example  in  the  tithes 
which  lacob  vowed,  if  the  Lorde  did  bring  him  home  fafe  out  of 
banifhcment  into  his  contree.  Againe  in  the  oldc  Sacrifices  of  the  Gcn.aJ 
peaceoffi-ings ,  which  godly  kinge&and  capitjiines ,  when  they  toke  *9*  ^ 
in  hande  righteous  warrc ,  did  vowc  that  they  would  pay  if  they  had  j.^'/^* 
obteined  the  vi£torie,or  at  leaft  when  they  were  opprcffed  with  j^*  ij, 
any  great  diftrelfe,  if  the  Lorde  had  delmcred  thcm.So  arc  all  thofe  8c  iiS. 
places  in  the  Pfalmes  to  be  vndcrftode  which  fpcake  of  vowes.  i4«iSp 
Such  vowes  may  at  this  day  alfo  be  in  vfe  among  vs ,  fo  oft  as  the 
Lorde  hath  deliucred  vs  either  out  of  any  calamitie ,  or  from  a  hard 
ficknefle ,  or  from  any  other  danger.  For  ic  is  then  nocagainftthe 
dutie  of  a  godly  manne ,  to  confccrate  to  God  his  vowed  oblation^ 
as  a  (blemne  token  of  his  rckDowIedging,  leaft  he  (houldeteemc 
r.^u  VVV   mj 


Cap.ij.         ,  Of  the  outwardcmcanes 

vnthankfuU  toward  his  goodneflc.  Of  what  fort  the  fccondc  kindc  is, 
icfl^allfufficc  tofhewc  withone  onely  famiharcxample.If  anybyihe 
▼ice  of  glutconie  be  fallen  into  any  offenfe ,  nothing  withftandeth 
burthattochaiiifc  his  intemperance  he  may  for  a  time  foriakeall 
deinty  mcates ,  and  may  do  the  fame  with  a  vowe  adjoined ,  that  he 
may  binde  himfelfe  with  the  ftrcightcr  bonde.  Yet  I  do  not  fo  make 
aperpetuall  lawe  to  them  that  haue  bkewifc  oftendcd  :  but  1  fhewc 
what  is  lawfull  for  them  to  do ,  which  (hall  thinke  fuch  a  vowe  pro- 
Stable  for  themfelues.  I  do  therefore  fo  make  fuch  a  vowe  lawfull, 
that  in  the  meanc  time  I  leaue  ir  at  libertie. 
.  5  The  vowes  that  arc  applied  to  the  time  to  come,partly  (as  we 
haue  already  faid  )  do  tende  to  this  ende  that  we  may  be  made  the 
warcr:&  partly  that  as  it  were  by  certaine  fpujres  we  m;»y  be  pricked 
forwarde  to  our  dutic.  Some  man  fe.eth  him  felfe  to  be  fo  inclined 
XO  fomc  certaine  vice ,  that  in  a  thing  which  othcrwife  is  not  cuill  he 
can  not  temper  himfelfe  from  fallinge  foorthwith  into  an  cuill :  he 
fljilldo  nothmg  inconueniently  ifhedofora  time  by  vowe  cut  of 
fro  hmifelfc  the  yfeof  that  thing.  As  if  a  man  know  that  this  or  than 
apparcll  of  body  is  perilous  ynto  him,  and  yet  entifcd  with,  deiire  he 
carncftly  court  it ,  what  can  he  do  better ,  than  if  in  putting  a  bridle 
vpon  htmfclf^hat  isjn  charging  himfelf  with  neceflitic  of  abfteining 
from  itjbe  dcliucr  himfelfe  from  alldouting?  Likewife  if  a  man  be 
forgetfullorflowc  to  necclfarie  dutiesof  godlineflejwhy  may  he  not 
by  taking  a  vowe  vpon  him  both  awake  hismemoricand  (hake  of 
his  flouthfulnefle?  In  both  I  praunt  that  there  is  a  forme  of  childiihe 
fchoohng:  but  cucn  in  this  that  they  arc  hclpes  of  weakenefle ,  they 
are  not  without  profit  vfcd  of  the  rawc  and  vnperfedl.  Therefore  we 
{lialfay  th3tthofc  vowes  arc  lawful  which  hauerefpedtoonc  of  thcfe 
cndcs,fpeci?llv  in  outward  things,if  they  both  be  vpholdcn  wit!i  the 
allowance  of  God,and  do  agree  with  our  vocation,  and  be  meafured 
by  the  power  of  grace  geuen  vs  of  God. 

6  Nowe  alfo  it  is  not  hard  to  gather  what  is  generally  to  be 
thought  of  all  vowes.  There  is  one  common  vowe  of  all  the  faithful, 
which  b^ing  made  in  Baptifme  we  do  confirmc  and  as  it  were  ftabhfh 
byCatechilmc  and  receiuing  of  the  Supper.  For  the  Sacramentci 
are  ascharters,by  which  the  Lordcdehuerethtovs  his  mercy  afld 
thereby  euerlalhng  life ,  and  we  againe  on  our  bchalfes  do  protni(e 
him  obedience.Bat  this  is  the  forme  or  verily  the  fummcof  the  vow,. 
that  forfaking  Satan  we  yeldc  our  felues  into  feruicc  to  God ,  to 
obey  his  holy  commaundementcs ,  and  not  to  followc  the  perucrfc 
defircs  of  our  fie(h.  It  ought  not  to  be  doutcd  but  that  this  vt>we, 
.  fith 


To  Saluation.         Xib.4.  525 

fith  it  hath  teftimony  ot  the  Scnpturc ,  yea  and  is  required  of  ail  the 
children  of  God,i$  both  iioly  and  pioHcablc  to  faluation.  And  it  ma- 
kcth  not  to  the  c6crary,that  no  man  in  this  hie  performcth  the  pcrf» 
fed  obedience  of  the  lawe  which  God  requircihot  vs.  For  lith  this 
forme  ofcoucnanting is  comprifed  within  the  icouenani  of  ;jrace,vn- 
der  which  is  containca  both  forgiucnefic  of  (innes  and  the  Spirit  of 
Sandification.thc  promilc  which  we  there  make  is  ioyncd  both  with 
befeching  of  pardon  and  with  crauing  of  helpc.  In  ludgmg  of  parti^ 
cular  vowes ,  it  is  neccflary  to  kepc  in  minde  ihc  three  former  rulcSt 
whereby  we  may  fafcly  wcie  of  what  fort  euery  vow  is.  Neither  y^t 
thinke  that  I  fo  commcndc  the  very  fame  vowes  which  I  affirmc  to 
be  holy, that  I  wouJd  haue  them  to  be  daily.  Foe  though  I  dare  teach 
no  cci  taine  rule  of  the  number  or  iime:yct  if  any  man  obey  my  cou- 
rcll,he  (hall  tai<e  vpon  him  none  but  fober  and  for  a  time .  For  if  thou 
oftentimes  brcake  foorth  into  making  of  many  vowes ,  all  religiouf- 
neflc  will  with  very  continuance  grovve  out  of  eftimaiion  with  thee* 
and  thou  (halt  come  to  a  bendmge  readincflc  to  fall  into  fupcrftiri-. 
on.  If  thou  binde  thy  fclfc  with  a  pcrpetuall  vowe ,  either  fgr 
great  payne and  I edioufncfi'e  thou  flialtvndo it,  or  beingc  wericd 
with  longc  continuance  thou  fnalt  at  one  time  orothet  be  boldc  to 
brcake  ir.  - 

7  Now  al(b  it  i$  plainc  with  how  great  fuperftition  in  this  bchalfc 
the  worldc  hath  in  ceriainc  ages  paft  bin  p<?ircirrd.  One  man  vovve4 
that  he  woulde  abftaine  from  wmc  :  as  tiiougbabftaininge  from  wine 
were  of  it  felfe  a  worfhip  acceptable  to  God.  An  other  boundc  him* 
felfc  to  fafting,  an  other  to  abiiaining  from  flclli  for  ccrtainc  daies,  in 
which  he  had  with  vame  opinion  fained  to  be  a  (ingular  holinelTe  a« 
boue  the  reft.  And  fcmie  things  alfo  were  vowed  much  more  chiidifh^ 
although  not  of  children.  For  this  was  holden  for  a  great  wifdom,to 
lake  vpon  them  vowed  pilgremages  to  holycr  placcs,&  fomtime  ci-» 
ther  to  go  all  their  ioumcy  on  footc,  or  with  their  body  halfe  naked, 
rhat  by  their  werincs  the  more  mcrite  might  be  gottcn.Thefe  &  fuch 
otherjWith  incredible  zeale  wherof  the  world  hath  a  while  fwelled,if 
they  be  examined  by  ihofe  iules,which  we  haue  aboue  fette,  (halbc 
found  not  only  vainc  &  trifling,but  full  of  manifcft  vngodlincfTc.For 
howfocuer  the  flc{h  iudge,God  abhorreth  nothing  more  than  fained 
worfhippings.Therc  arc  befidc  this  thofc  pernicious  &  damned  opi- 
nios,  that  hipocntes  whe  they  haue  fuch  tiiHes  thinke  that  they  haue 
gotten  no  fmal  righteoufnesrthey  repofc  the  fummc  of  godlmeflc  in 
jputwardc  obfeiuationsuhey  defpifc  all  other  that  arc  lelic  careful!  of 
fuchthinges. 


Cap.  1 3 .  Of  the  outward  mcancs 

"8  To  rcckcn  vp  all  the  particular  formes,  is  nothingc  to  purpofc* 
But  foiafmuch  as  the  monkifli  vowcs  arc  had  in  greater  reucrcncc, 
becaufe  they  fccme  allowed  by  the  common  iudgement of  v  church: 
ef  thofe  It  is  good  to  fpeakc  briefly.  Firft  Icaft  any  fhould  by  prefcrip- 
tion  of  long  time  defendc  monkery,  fuch  as  it  is  at  this  day,it  is  to  be 
noted  that  in  old  time  there  was  in  monafteries  a  farre  other  order  of 
Ituing.  Such  as  were  dilpofed  to  exercifc  themfclucs  to  grcateft  feuc- 
fity  and  patience,went  thither.  For  what  ttianer  of  difciplme  they  fay 
that  the  Lacedemonians  had  vndcir  the  iawes  of  Lycurgus,  fuch  was 
ar  that  time  amongc  the  m<Mikes,yea  and  much  more  rigorous.Thcy 
(Icpt  vpon  the  gj  ound:their  drinke  was  water:thcir  meate  was  bread, 
berbes  Si  rootcs:the»f  chiefe  dcinties  were  in  oyle  and  ciches.  They 
abftamed  from  all  delicate  diet  and  trimming  of  body.Thercthingf 
might  fccme  abouc  tructh,if  they  were  not  written  by  witnefTcS  that 
faw  &  proued  thcm,as  Gregory  N32ian2cn,Bafile,and  Chryfoftomc, 
But  with  (iich  introdudions  they  prepared  themfelues  to  grcate  ©AS- 
eeSi  For,  that  the  colledges  of  monkes  were  then  as  it  were  the  fedc- 
ploctcs  of  the  order  of  minifters  of  the  Church.both  thefc  whom  wcf 
bauc  now  named  are  a  profe  plain  enough,(ror  they  were  all  brought 
^pin  monaiterics  and  from  thenfe  called  to  the  office  of  bifhops)  dc 
alfo  many  other  Gagular  and  excellent  men  in  their  time .  And  Au- 
guftinc  {heweth  that  this  was  alfo  vfed  in  his  time ,  that  monaftcrits 

Ipi,  Si.  yelded  clerkes  to  the  Church. For  he  fpcakcth  thus  to  the  monkes  of 
the  Iflc  of  Caprarea:Butyou  brethren  we  exhort  in  the  Lord,thaiy<J 
kepe  your  purpofe  and  continue  to  the  cnd:&  if  at  any  time  our  mo. 
ther  the  Church  (hall  require  your  trauaile ,  do  ye  neither  with  grc dy 
pride  take  it  vpon  you,  nor  with  flattering  flourhfulneflc  refufe  ir-.but 
with  a  meke  hart  obey  to  God.  Neither  preferrc  ye  your  owne  quiet 
kafure  aboue  the  neceifiiics  of  the  Church.to  whom  if  no  good  me 
wpould  haue  miniftredin  her  tFauaile,you  fhould  not  hauc  found  ho\v 
you  (bouldc  hauc  bin  borne.  He  fpeakcth  there  of  the  mimftery,  by 

Sp*.?^"  which  yiaithfull  are  fpiritually  borne  againe.  Alfo  to  AureliusrThere 
is  both  occafion  of  fallinge  giuen  to  themfelues ,  and  moft  havnous 
wronge  done  to  the  order  of  the  Clergy ,  if  forfakcrs  of  monafteries 
be  chofen  to  the  fouldiorfhip  of  the  Clergy;wh5  euen  of  thofe  that 
rcmainc  in  the  monaftcry ,  we  vfe  to  take  into  the  Clergy  none  but 
the  moft  approucd  and  beft.  Vnlcflc  pcrhappes  as  the  common  pco* 
pie  fay ,  he  is  an  euill  pyper  but  a  good  flddler  :  fo  it  ihall  alfo  be 
fcftingely  faid  of  vs,  he  is  an  euill  monke,  but  a  good  Clcrke.It  is  too 
much  to  be  lamented,  if  we  lift  vp  monkes  into  fuch  a  ruinous  pride^ 
and  thinkc  Clerkes  worthy  of  fo  great  rcprochc ,  whereas  (bmctime 

euen 


ToSaluation.  Lib.4.  52^ 

eacn  a  good  monkc  makexh  not  a  good  Gierke,  if  he  hauc  fiiflficient 
contincncc.&yec  want  ncccfl'ary  learningc.By  thcfc  places  n  appea- 
rcthjthat  godly  me  were  wont  with  the  diCciphnc  of  monkcs  to  pre- 
pare themftlucs  to  the  gouernmeniot  the  Church,thatthey  mighc 
the  fitter  and  better  intruded  take  Co  great  an  office  vpon  thcm.NoC 
that  they  all  attained  to  this  cnd,or  yet  tended  toward  it,wlie  for  the 
moft  part  they  wcf  c  vnlcarned  me:but  i'uch  were  chofcn  out  as  were 
mete  for  it. 

9     But  chiefly  in  two  places  he  paintcth  out  vnto  vs  the  forme  of  ^ 

the  oldemonkerie.  In  the  bookc  Of  the  manners  oF  the  Catiiohkc         .   r 
Churchjwhere  he  fetteththe  hohneff<;  of  that  profeil'ion  agami^  the 
fciaundcrs  of  the  Mamchees:&  in  an  other  bookc,which  he  enticled 
Of  the  worke  ofmonkes,  where  he  inueieth  againft  ccrininc  degcn- 
drcd  monkes ,  which  began  to  corrupt  that  order.  1  will  here  fo  ga- 
riier  a  fummc  of  thofe  thingcs  which  he  layth ,  that  fo  nere  as  I  may 
I  will  vfc  his  owne  wordes.DcfpHinge(fayth  he)the  cnaccmcntes  of  Dcmo»r 
this  worlde,  gathered  into  one  moft  chalt  and  hoiy  lite,  they  fpendc  ^cc'eC  r 
theirtime together, liuinge in  praters, vcadingcs  , and difputations,  ^^^'  ^ 
not  fwellmg  with  pride.nottroublefome  with  ftubbornnc$,not  wane 
with  enuioufneflV.  None  pofle/Tcth  any  thinge  of  htsownc,nonc  is 
burdenous  to  any  man.They  get  by  working  with  chctr  tiandcs  thole 
things  wherewith  both  their  body  may  be  fed,  and  their  minde  may 
not  be  hindered  fro  God.  Their  worke  they  deliu^r  co  them  whom 
they  call  Dcanes.Thofc  Dcanes  defpifing  all  ihinges  with  great  care- 
fulneffeniakc  accompt  thereof  to  one  whoavthcy  call  fjihcr.  Thcfc 
fathers  not  only  moft  holy  in  mancrs,  but  alfo  moft  excellent  in  god-; 
ly  do<5rine,hye  in  all  things,  do  with  no  pride  prouide  for  the  whonp 
they  call  children,  witfi  great  authority  of  them  in  commaunding,&' 
great  willingncs  of  the  other  in  obeying:  They  come  together  at  ihep 
V^ry  laft  time  of  the  day,cucry  one  from  his  dwclhng,  while  they  be 
yet  faftingjto  hcare  that  Father:&  there  mete  tcgcther  to  euery  one 
of  thcfe  Fathers  at  thelcaft  three  tboufand  men, (he  fpeaketh  chiefly 
of  i5,gypt,  and  of  the  eaft  )  then  they  rcfrefh  their  body,  To  much  2S 
fuffifcth  for  life  and  hcalthfiiineffe,  eucry  man  reftrainuig  his  dcfirc, 
not  to  take  largely  eucn  of  thofe  thingcs  that  they  haue  prefent  very 
ipjare  and  vile.  So  ihcy  do  not  onely  abftaine  from  fle{he  and  winc,fo 
nauch  that  they  may  be  able  to  tame  their  luftes ,  but  fi  6  fuch  things 
which  do  fo  much  more  greedily  prouokc  appetite  of  the  belly  and 
throie)  howc  much  they  feeme  to  other,  to  be  as  it  were  cleaner,by 
colour  whereof  the  filthy  dcfire  of  cxquifire  meates ,  which  is  not  m 
^ihtii  wonc  to  be  fondly  and  fowly  defended.  Whatfoeuer  remay>-> 


Cap.  1 3  •  Of  the  outward  mcancs 

neth  abouc  ncccfiary  foode(as  there  remaineth  oftentimes  much  of 
the  workes  of  their  handes  and  pinching  of  chcir  fare)  is  with  greater 
care  diftributed  co  the  poorc,than  tt  was  gocteo  by  them  that  diftri* 
bute  it.For  they  do  in  no  wiCc  trauail  that  they  ro;iy  haue  abundance 
of  thefc  things,but  they  by  all  mcancs  endeuor  that  that  which  they 
haue  aboundmge  may  not  remainc  with  them.  After wardc  when  he 
hath  rehe^rfed  the  hardntfie ,  whereof  he  himfclfe  had  fcenc  exam- 
_, . .  ^^  pies  both  at  Millaine  and  elfc  where:  among  thefe  thingcs(faych  he) 
cap.  J5  •  "°  *"^^  ^*  enforced  to  hard  thmgcs  which  he  can  not  bearerna  man 
Tjt.1.15  IS  charged  with  that  which  he  refufeth :  neither  is  he  therefore  con- 
demned of  the  rcf^becaufc  he  cofeffeth  himfelfc  to  want  ftrength  in 
folowmg  of  them;  for  they  remember  how  much  charity  is  comme* 
ded;they  remember  that  all  ihmges  are  cleane  to  the  cleane.Thcrc- 
fore  all  their  dihgece  watchcth,not  to  the  refufing  of  kindes  of  meate 
as  vnclcane,buc  to  tame  luft,  8c  to  retaine  the  loue  of  brechren.Thcy 
i«Cor.tf  remember,meate  for  the  bclly,and  the  belly  for  meates.&c.  Yctma- 
•  J-  ny  ftrongc  do  abftaine  for  the  weakes  fakes .  Many  of  them  haue  no 
nedc  to  do  thus:  but  becaufc  it  pleafeth  them  to  fuftaine  themfcluec 
with  bafcr  diet  and  nothing  fumptuous.  Therefore  they  themfelucs, 
which  being  in  health  do  forbeare,ifconfideratiGn  of  their  helth  co* 
pell,  when  they  arc  fickc  do  take  without  any  fcare.  Many  drinke  no 
wine ,  &  yet  they  thinke  not  thcmfclues  defiled  with  it:for  they  moft 
gently  caufe  it  to  begiucnto  the  fainter,  and  to  them  that  can  not 
get  the  health  of  their  body  without  itrandibme  which  foolifhly  re- 
ftife  it ,  they  do  brotherly  admoniihe  that  they  be  not  with  mine  fu- 
perftition  fooiicr  made  weaker  than  holier .  So  they  diligemly  exer- 
ctiegodhncffe.'but  they  know  that  thcexercifing  of  the  body  pcrtai-i 
neth  but  to  a  fliort  time. Charity  is  chiefly  kcp^to  charity  the  diet>to 
charity  the  fpeech,co  charity  the  apparel,to  charity  the  countenance 
ia  fitted.Thcy  mete  and  confpire  into  one  charity. To  offend  it  is  ac- 
compted  as  haynous  as  to  ofFende  God.  If  any  re^  charity  ,he  is  caft 
oiut  and  fliunned.  If  any  ofFende  charity.hc  is  not  fuffred  to  abide  one 
day.  Forafmuch  as  in  thefc  words,as  in  a  painted  tablctthat  holy  maii> 
femethto  haue  fet  out  what  maner  of  life  monkery  was  in  oldctimc,. 
aJthough  they  were  fomwhat  long,yct  I  was  content  to  enterlacc  the 
here:bccau{c  I  faw  thati  fhold  haue  bin  fomwhat  longer  if  I  had  ga- 
thered the  fame  thirds  out  of  diuers ,  how  much  foeuer  I  ftudicd  for 
briefeneffe. 

•  lo  But  my  purpofe  here  is  not  to  go  through  this  whole  matter, 
but  only  by  the  way  to  point  outjnot  only  what  manef  of  monkes  the 
Old  Church  had,  but  what  maner  of  thing  the  profcflion  qF  monke* : 

was 


ToSaliiarion.  Lib.4.  527 

tras  at  that  time  :  (o  as  the  foundc  wittcd  readers  may  iudgc  by  die 
companfon ,  what  face  they  haue  which  allcage  antiquity  to  main- 
taine  the  prefcnt  monkery.  A uguliinc  when  he  depamteth  vnio  rs  a 
holy  &  true  monkery,would  haue  to  be  abfcnt  all  rigorous  cxattitig 
of  thofc  things  which  by  the  word  of  the  Lord  are  left  vs  at  hbcrty. 
But  there  is  nothingc  that  is  at  this  day  more  fcucrely  required.  Foe 
they  compt  it  amifchiefe  chat  can  ncuer  be  purged ,  if  any  do  ncucr 
fo  litle  fwaruc  from  the  prefcribed  rule  in  colour  or  fafhion  of  gar* 
mentjin  kindc  of  mcate,or  in  other  trifling  &  cold  ceremonies.  Au-  jj^ 
guftine  ftoutly  mainiaineth,that  it  is  not  lawful  for  monks  to  liuc  idle  p^^ 
vpo  other  mens. He  denieth  that  there  was  cucr  in  his  time  any  fuch  mo- 
example  of  a  well  ordered  monaftcry  .Our  men  (ct  the  chiefc  part  of  Qaciu 
their  hohncflc  in  idleneflc.For  if  you  take  idlcnci  from  them, where  • 
ihalbe  that  contemplatiue  life  whereby  they  boaft  that  they  exceil 
all  other  men,and  approch  nere  vnto  AngclsPFinally  Augdiine  rc- 
^uireth  fuch  a  monkcry,as  (hould  be  nothing  but  an  exercife  &  help 
to  the  dueties  of  godlineffe  which  arc  commended  to  all  Chriftians, 
What  ?  when  he  maketh  charity  the  chiefc,yca  and  almoft  only  rule 
therofjdo  we  thinke  that  he  praifeth  a  confpiringjwherby  a  few  men 
being  bound  together,are  feuered  from  y  whole  body  of  the  church/ 
But  rather  he  willcth  them  with  their  example  to  giue  light  to  other 
to  kepe  the  vnity  of  y  Church.  In  both  thcfe  points,thcre  is  fo  much 
difference  of  the  monkery  at  this  prefcnt ,  that  a  manne  can  fcarcely 
finde  any  thing  more  vnlikc,l  will  not  fay  contrary. For  our  monkcfi 
not  contented  with  that  godline$,ro  the  ftudy  of  which  alone  Chnft 
commaundeth  them  that  are  his  concinually  to  apply ,  do  imagine  I 
Vfotc  not  what  newe  godhneffe.by  meditation  whereof  they  may  be 
perfc^er  than  other. 

II  If  they  deny  thi«»T  would  know  ofthem  why  they  vouchfaue 
to  giue  Co  their  owne  order  alone  the  title  of  perfedion ,  and  take  a- 
way  the  fame  from  all  the  callings  of  God. Neither  am  I  ignorant  of 
that  fophifticall  folution ,  that  it  is  not  therefore  fo  called  becaufe  it 
:<loth  containe  perfcdion  in  it ,  but  becaufe  it  is  the  bcft  of  all  other 
to  atcaine  perfedion  .  When  they  are  difpofedto  boaft  themfcluet 
before  the  people,  when  to  fnarc  vnikilfull  and  vnware  yongc  men, 
when  to  mamtaine  their  priuilcge$,whcn  to  aduaunce  their  owne  di* 
gnity  to  the  reproch  ofother,then  they  boart  that  they  are  iny  ftarc 
of  perfeAon.  When  they  are  fo  nye  driuen  that  they  can  not  defend 
<his  vainc  arrogance,  then  they  tiee  to  this  ftarting  hole,^  they  haue 
not  yet  attained  perfcdion,buc  that  they  are  m  the  fame  ilatc  whcrm 
they  aipire  vnto  itabouc  other.  In  the  means  time  that  admiration 


Cap.  13.  Of  the  outward  mcancs 

among  the  people  rcmaineth,  as  ihough  the  only  monkifti  fife  were 
angeUkc,pcrfed,&  denied  from  all  fault.  By  this  pretence  they  make 
moft  gaineful  markets,but  thaifamc  modcratioQ  heth  buried  in  a  few 
bookes.  Who  doth  not  fee  that  this  is  an  intollerablc  mockery  >  But 
let  v$  fo  reafon  with  the,  although  they  gauc  no  more  10  their  pro* 
ftilion  than  to  call  it  a  ftatc  of  attaining  pcrfedion.  Verily  in  gHnng* 
it  this  name  ,  they  do  as  by  a  fpeciail  markc  make  it  dffferrngc  from 
other  kindes  of  life .  And  who  can  abide  this,  tha?  fo  great  honor 
fhoulde  be  giucn  away  to  an  ordinance  chat  is  no  where  by  any  one 
fyllable  ailowed  :  and  that  by  the  fame  all  other  callinges  of  God, 
which  arc  by  his  owne  holy  mouth  notoncly  commaunded,but  al- 
fo  commended  with  notable  titles  of  praife,are  by  the  fame  accomp- 
tcd  vnworthy/And  how  great  wrong(I  beiech  y ou)is  done  to  God, 
when  I  wore  not  what  new  founde  thingc  is  preferred  aboue  all  the 
kindes  of  life  ordained  by  himfclfe»and  pratfcd  by  his  owne  tcftimo- 
nic  f 

1 X  But  go  to ,  let  them  fay  that  it  is  a  fclannder  which  I  haue  be- 
fore faid,that  they  are  not  cotcntcd  with  the  rule  prefcribed  of  God. 
Yet  though  I  hold  my  peace,  ihcy  thcmfelucs  da  more  than  enough 
accufe  thcmfelues.For  they  openly  teachc,thatthcy  rake  vpon  them 
-  morcburde  than  Chrift  laid  vpon  his:becaufc  forlboth  they  promifc 
to  kepe  the  counfels  of  the  Golpel  concerning  louing  their  enenncs,  . 
not  couetingofreiienge,not  fwearing.&c.  To  which  thmgs  Chrifti- 
ansarenotgenerally  bound.  Herein  what  antiquity  wilhhey  {hew c 
foorth  againft  vs?This  neuer  came  in  any  of  the  old  fathers  mindes. 
They  all  crie  out  with  one  voice  that  there  was  no  one  litlc  wofd  at 
all  vttercd  oi  Chrift,  which  ought  not  neceflarily  to  be  obeyed.  And 
without  any  doutinge  they  do  echewhere  teache,  thatthcfe  very 
fame  thinges  by  name  were  commaundementcs ,  wl.ich  thcfe  good 
expofitors  triflingly  fay,  that  Chrift  did  but  counfell.  But  forafmuch  ^ 
as  we  haue  before  taught  that  this  is  a  moft  peftilent  crrour ,  lette  itT 
fuffife  here  to  haue  briefly  noted  that  the  monkery  which  is  at  this 
day,i$  grounded  vpon  the  fame  opinion,  which  all  the  godly  ought 
worthily  to  abhorrc :  which  \s^  that  there  (houlde  be  imagined  fomc 
perfeder  rule  of  life ,  than  this  common  rule  which  is  giucn  of  God 
to  the  whole  Church.  Whatfoeuer  is  builded  vppon  this  fundation, 
can  not  be  but  abhominable. 

I J     But  they  bring  an  other  proofe  of  their  perfedion.which  they 

thinke  to  be  moft  ftrog  for  thcm.Por  the  Lord  fayd  to  the  yongman 

Matt.i5>  chat  asked  him  of  the  perfcdion  of  righteoufneffe ,  If  thou  wilt  be 

''*       perfed,feU  all  that  thou  haft  and  giue  it  to  the  poore.  Whether  they 

do 


To  Saliiation.         Lib.4.  528 

clo  (b6r  no,I  do  not  yet  difputc:but  graunt  the  that  for  this  prdcnc 
Therefore  they  boaft  y  they  be  made  pet ff^  by  forfaking  all  theirf. 
If  the  fumme  of  perfe^lion  (bnd  in  this,whai  racaneth  Paul  when  he  i.< 
tcachcth}that  he  which  hath  diftnbuted  all  his  goodes  to  the  poorc.  i  j*  j« 
vnlefTe  he  hauc  chaiiiy,is  nothm^?Whai  mancr  of  pcrfcdio  is  this, 
which  if  charity  be  abfenc,  is  brought  with  man  to  nothinge  ?Herc 
they  muft  nedcs  anfwere,that  this  is  the  chiefeft  in  dede,but  notthe 
only  workc  of  pcrfedion.But  here  alio  Paul  crieth  agamd  thc,which  ^*^§m 
fticketh  not  to  make  charity  the  bonde  of  perfedion  ,  without  any  '^ 
fuch  forfaking.  If  it  be  certainc  that  bctvreoethe  maifter  &  the  di* 
fciple  is  no  difagreement ,  and  the  one  of  them  clearely  denteth  the 
perfedion  of  man  to  confift  in  this  f  he  Ihould  forfake  allhis  goods, 
and  againe  affirmeth,  that  perfedion  is  without  it :  we  muft  fee  howe 
that  layinge  ofChrill  is  to  be  taken ,  If  thou  wilt  be  perfed ,  fell  all 
that  thou  haft.  Nowc,  itfhalbe  no  darkc  fenfe,  if  we  wey(which  vtc 
ought  alway  to  marke  in  all  the  preachings  of  Chrift)to  whom  the(e 
wordes  be  diredcd. A  yong  man  asketh,by  what  woikes  he  fhall  en-  Lucif^ 
ter  into  euerlaftinge  lifc.Chrift,becaufe  he  was  asked  of  workes/en-  »!• 
deth  him  to  the  law,&  rightfully :  for  it  is  the  way  of  erernall  hfe,if  ic 
be  conddered  in  jc  fclfe,  and  is  no  othcrwife  vnable  to  bringc  falua- 
tion  vnto  vs  but  by  our  owne  peruerlenefle .  By  this  anfwerc  Chrift 
declared,  that  he  tcachcth  no  other  rule  to  frame  hfe  by ,  than  the 
fame  that  had  in  olde  time  bin  taught  in  the  law  of  the  Lord.  So  did 
he  both  giuc  wimefTe  to  the  lawc  of  God,that  it  was  the  dodrine  of 
pcrfed  righceoufheffe :  and  therewithal!  did  mete  with  fclaunders, 
that  he  ihoulde  notfeeme  by  any  new  rule  of  life  to  (hrrc  the  peo- 
ple to  forfaking  of  the  law.The  yont;c  man  beinge  in  deedc  not  of  an 
cuill  minde,but  fwellinge  with  vainc  conHdece,anrwered  that  he  had 
from  his  childehoode  kept  all  thecommaundementesof  thelaw.  Ic 
is  moft  certaine  that  he  was  an  infinite  fpace  diftant  fro  that  to  which 
he  boaftcd  that  he  had  attained.  And  if  his  boaliinge  had  bin  true^he 
had  wanted  nothinge  to  the  hieft  pcrfedion .  For  we  haue  before 
(hewed,that  the  Jaw  containeih  in  it  felfe  perfect  rightcoufnefle:  and 
the  fame  appeareth  hereby ,  that  the  keping  of  it  is  called  the  way  of 
cternatl  faluation.  That  he  might  be  taught  to  knowc  howe  lide  he 
had  proStedin  thatrighteoufnelfe,  which  he  had  too  boldly  anfwc-^ 
red  that  he  had  fulfilled ,  it  was  p  roficable  to  (hake  out  a  familiar  faulc 
of  his. When  he  abounded  in  richefle,  he  had  his  hart  fattened  vppon 
themThcrefore  becaufe  he  felt  not  this  lecrete  wound,Chrift  laun- 
ced  him.  Go  (fayth  he)  fell  all  that  thou  haft.  If  he  had  bin  fo  good 
a  keeper  of  the  Uwci  as  he  thought  he  wa$,he  woulde  not  haue  gone 


Cap.13.       -;  ♦■  Of  the  outward  mcancs 

Hway  forowefull  wlien  he  heard  this  word.  For  who  fo  loueth  God 
with  all  his  hart,  whatfoeucr  difagrceth  with  the  louc  of  him»  he  noc 
oncly  takcth  it  for  dongc,  but  abhorreth  as  bringingc  dclhudion. 
Thcrforc  whcras  Chrift  commaundeth  the  couetous  richc  man  to 
leaue  all  that  he  hathjit  is  all  one,as  if  he  fliould  commaund  the  am- 
bitious man  to  forfuke  all  honors,the  voluptuous  man  all  dcliteSjand 
the  vnchaft  man  ail  the  mftrumentes  of  lull.  So  confcienccs  that  arc 
touched  with  no  feeling  of  gcnerall  admonition,mull  be  called  back 
to  the  particular  feoliiige  of  their  owne  eudl .  Therefore  they  do  in 
vaine  draw  this  fpeciallcafe  togenerall  expoluion,as  though  Chrift 
did  let  the  per  tectum  of  man  in  forfaking  of  goodsiwheiea;.  he  ment 
nothing  elfe  by  this  rayinge,than  to  dnue  the  yoni;man  that  ftoodc 
too  mu<  h  in  his  owne  conceite,  to  feelc  his  owne  fore,  that  he  might 
vndci  ftande  that  he  was  yet  a  great  way  diftant  from  perfed  obedi- 
ence of  the  lawjwhich  other  wile  he  did  falfly  take  vpo  him.  I  graunt 
that  .hii  place  hath  bin  euill  vnderibndcd  of  fome  of  the  fathers,  & 
that  therupon  grew  this  coucting  of  wilful  pouerty,wherby  they  on- 
ly were  thought  to  be  blelVed,  which  forfaking  all  eatthly  things,did 
dedicate  themfclues  naked  to  Chrift,  But  I  truft  that  all  the  good  and 
not  contentious  men  will  be  fatisficd  with  this  my  cxpo(ition,fo  that 
they  Hiall  no  more  dout  of  the  meaning  of  Chrift.  Howbeic  the  Fa- 
thers thought  nothing  IcfTcthan  to  ftablifli  fuch  a  perfedion,as  hath 
fince  bin  framed  by  the  cowled  Soplufters,  thereby  to  raife  vp  a  dou- 
ble Chriftianity.For  that  dodrineful  of  {acrilege  wias  not  yet  borne, 
which  comparech  the  profedion  of  monkery  toBjptifme,yeaand  o- 
penly  affirmethjthatit  is  a  forme  of  fecond  Baptifme.Whocan  dout 
that  the  Fathers  with  all  their  hem  abhorred  this  blafphemy  ?  Nowf 
as  toiichmge  that  laft  thingc ,  which  Auguftine  layth  to  haue  bin  a- 
mong  the  olde  Monkes,  that  isjthat  they  applied  themfclues  wholly 
to  Chari  ty; what  neede  I  to  fhe w  in  wordcs  that  it  is  moft  farre  from' 
this  newe  profeflion  ?  The  thinge  it  (life  fpeakcth,  that  all  they  that 
go  into  MonafterieSjdcpart  from  the  Church.  For  why  ?  Do  not  they 
fcuere  themfclues  from  the  lawfull  fclowlhip  of  the  faithful,  in  taking 
to  themfclues  a  peculiar  miniftcry  and  priuate  miniftration  of  Sacra- 
mentcs  ?  What  is  it  to  difTolue  the  Communion  of  the  Church  ,  if 
this  be  not  it?  And(that  I  may  follow  the  comparifon  which  I  began 
to  make,  and  may  once  conclude  it)  what  haue  they  in  this  behalfc 
like  to  the  olde  monkes  ?  They  although  they  dwelt  feuerally  from 
other  men ,  yet  had  not  a  feucrall  Church  :  they  did  partake  of  the 
facramentes  together  with  other  :  they  appeared  at  fdlemnc  aifem- 
blics; there  they  were  a  part  of  the  people.  Thcfe  mcn,in  crcding  to 

themfclues 


ToSaluation.         Lib.4.  529 

thcmfclucs  a  priuatc  altar,  what  hauc  they  cifc  done  but  broken  the 
bond  of  vnity^For  they  hauc  both  excommunicate  thcmrdues  from 
the  whole  body  of  the  Church,  &  hauc  dcfpifed  the  ordmary  mmi- 
ftcry,  whereby  the  Lord  willed  to  hauc  peace  &  charity  kept  among 
bis.  Therefore  howc  many  mmifterics  thcrcbe  at  this  day,  I  fay  that 
there  be  fo  many  aflembhcs  of  fchifmatikcSjwhich  troubling,'  the  or- 
der of  the  Church,3rc  cut  of  from  the  lawfull  fclowfliip  of  the  faith- 
ful!. And  that  thii  departing  fliould  not  be  fecret,  they  haue  giucn  ro 
thefelues  diuers  names  oHcdes. Neither  were  they  afhamed  to  bo.ift 
of  thar,  which  Paul  doth  fo  dcteft  that  he  can  not  f.jfiicjentlv  amph- 
fic  the  hainoufncs  of  it-VnlelFe  pcrhap  we  ihinkc  thatChrifl  was  di- 
uidcd  of  the  Corinthiajis,  when  one  gloried  of  one  teacher,  &  .in  o- 
ther  of  an  other:  &  that  now  it  is  done  without  any  iniury  to  Chi  .ft, 
that  in  ftedc  of  Chnftians  we  hearc  fomc  called  Bcnedidmcs ,  (omc 
FrancifcancSjfome  Dominicancs:&  that  they  arc  fo  called,  that  ihey 
themfelues  when  they  couet  to  be  fcucraily  knowcn  from  the  com- 
mon  fort  of  ChriftiaSjdo  with  great  pride  take  ihefe  tides  toihcxor 
the  profcfllon  of  their  religion. 
1^  Thcfe  differences  which  I  haue  hitherto  rchearfcdbetwcnt 
the  old  monies  &  the  monkes  of  our  age,are  not  differences  in  ma^ 
ncrs,but  in  the  profefllon  it  felfc.Thercforc  let  the  readers  rcmcber 
that  i  h.iuc  rather  fpokc  of  monkery  than  of  monks, &  haue  touched 
thofe  faultcs^noc  which  fticke  in  the  hfe  of  a  few  of  ihcm.but  which 
can  not  be  fcucrcd  from  their  very  order  of  liuinge  it  felfe.  But  what 
differeceis  in  their  maners, what  nede  I  particulaily  todeclare?Thi$ 
is  ccrta'ne ,  that  ihcic  is  no  degree  of  men  more  defiled  with  all  fil- 
thineffc  of  vices  :  no  where  more  are  fadions,  hatredes,  aff-'^ions  o£ 
parties, ambirions  whorer  than  among  tliem.In  dcde  in  a  few  mona- 
Iterics  they  hue  chaftly ,  if  it  be  to  be  called  chaftity  where  luU  is  fo 
farre  kept  downe  that  it  be  not  openly  euiil  fpokcn  ofyet  a  man  (hall 
fcarccly  findc  cuery  teth  monaftery  which  is  not  rather  a  ftewes  tha  a 
holy  houfc  of  chaftit)'.Buc  what  honeft  fparing  is  in  their  diet?  Swine 
be  none  otherwife  fatted  in  fties.But  leail  they  fliould  complainc  that 
I  handle  them  too  vngently,!  go  no  further.  Howebeicm  thofe  few 
things  which  I  hauc  touched,whofoeucr  knowcth  the  thingc  it  fclfe 
will  confeffe  that  there  is  nothinge  fpoken  accuferlike .  Auguftme, 
when  according  to  his  tcftimony  monkes  excelled  m  lo  great  chalhiy, 
yet  complaincth  that  there  were  many  vagabundes,  which  with  cuil 
crafrcs  and  deccites  wiped  fimple  men  from  their  money,which  with 
carying  about  the  rclicjiies  of  martyrs  did  vfc  filthy  marchandilinecs, 
yea  and  in  ftccdc  of  the  relioucs  of  martyrs  did  (hew  forth  the  boiie* 

XXX 


Cap, 


,13.  Of  the  outward  mcancs 

of  any  other  dead  men ,  and  which  with  many  luch  wicked  doingcs 
fclaundered  the  order ,  As  hereporceththat  hefawcnobettermen  * 
than  them  which  hauc  profited  m  monafterieS)  fo  he  lamcntcth  that 
he  hath  lecne  no  worfe  men  than  thofe  that  difprofited  m  monafte- 
hes.VVhat  would  he  fay  if  at  this  day  he  faw  all  monaftcrics  to  fweJl, 
&  in  a  mancr  to  burft  with  To  many  &  fo  dtfpcired  vicesri  fpcake  no- 
thing but  that  which  is  well  knowcn  to  all  nicn.Yet  doth  not  this  dif- 
praife  pertame  to  all  without  any  exception  at  all .  For  as  there  was 
neucr  rule  &  dtlliplme  of liuinge  holily  fo  ftabliihed  in  monafteries, 
but  that  there  remained  Ibme  dranes  much  vnhke  the  reft  :  foldo 
not  lay  that  mcnkes  are  at  this  day  fo  runnc  out  of  kinde  from  that 
holy  antiquity,  but  that  they  haue  yet  fome  good  men  in  their  flock. 
But  they  lye  hidden  a  few  &  fcattcrcd  in  y  huge  multitude  of  naughty 
&  wicked  menrand  they  are  not  only  defptfed,but  alfo  lewdly  railed 
at,&  fomtimc  cruelly  handled  of  other,  which(a$  the  Milefians  pro- 
uerbe  is )  thinke  that  there  ought  to  be  no  place  for  any  honelt  man 
among  them. 

16  By  this  comparifbnofthcoldc  and  prefent  monkery, I  truft  I 
haue  brought  to  pjflc  that  which  I  purpofcd ,  that  it  may  appearc 
that  our  cowled  menne  do  falfely  prctende  the  example  of  the  firft 
Church  for  defence  of  their  profemon  :  forafmuch  as  they  no  leiFc 
dcftlr  from  them  than  apes  from  menne .  In  the  meane  time  I  ftickc 
not  to  declare ,  that  euen  in  that  olde  forme  which  Auguftine  com- 
mendeth ,  there  is  fomewhat  which  litle  plcafeth  me .  I  graunt  that 
they  were  not  fuptrftitious  incxadinge  the  outwardc  cxercifcs  of 
rougher  difciplme.but  I  fay  that  there  watcdnottoo  much  aftedatio 
and  wror.geriil!  zeal /.It  was  a  goodly  thinge/orfakinge  their  goods, 
to  be  without  all  earthly  carcfulncflc :  but  God  more  eftcemeth  care 
to  rule  a  houfeholdc  godlily ,  when  a  hcly  houfeholder  bcinge 
loofc  and  free  from  all  couetoufneflc ,  ambition ,  and  other  delir es 
ofthcfledie,  trauailcih  toihis  purpofe  to  ferue  God  in  a  certayne 
vocation.  It  is  a  goodly  thing  to  play  the  Philofopher  in  wildcrneflc 
farre  from  the  companie  of  men :  but  it  agreeth  not  with  Chriftian 
genilencfle  as  it  were  for  harrede  of  mankindcto  flie  into  defcrte 
androlicarincITe,  and  therewithal!  to  forfakethof-  ducties  which 
the  Lordc  hath  chitfely  commaundcd  .  Although  we  griant  that 
there  was  no  other  euill  in  that  profelTion,yet  this  verily  w^s  no  fmall 
euill ,  that  it  brought  an  vnprofitablc  and  pcrillous  example  mto  the 

Church 

17     Nowe  therefore  lette  v$  fee  what  maner  of  vowes  they  be, 
wherewith  monkcs  at  this  day  aic  profcfled  into  this  goodly  order. 

Firft, 


ToSaluation.  Lib.4,  530 

pirft ,  bccaufe  their  minde  is  to  inftitutc  a  new  and  Tained  v/orfnip' 
pingc  to  dcferue  Gods  fauour  :  I  conclude  by  the  rhaiges  afoi  e  fpo- 
ken  that  whatfoeucr  they  vowe  is  abhoniinable  before  God-  Se- 
condly without  any  rcga:dc  of  Gods  calhnge,withoutany  hss  aiSo- 
v/ance,they  inucnt  for  them  luch  ;i  kindc  ot  liuing  as  plcuicth  chem 
fclucs.  I  Cny  that  it  is  a  raflie  and  chcicfore  an  vnLv/efull  cntei  prife: 
becaufc  their  confcicnce  hath  nothinge  whereupon  it  may  vpholdc 
it  fclic  before  God,and  whatfoeucr  is  notof  faiih,is  fmne.  Moreo- 
uer  wiicn  they  binde  chemfeiuci  to  many  pcrueiTe  and  wicked  vvor- 
iLippingoS,  which  the  monkery  at  this  day  containcthin  it.I  afFirme    °'"'^4 
thai  they  be  not  confecrjte  to  God, but  to  thcDeuill.  For  why  was  Dciuji. 
it  LiwcfuJl  fci  the  Proplicte  to  fay  ,  that  the  Iftaeliie?  offere-l  their  -  7. 
chiIircnrcDeuili3ndnottoGi>d:onely  forthisthattliey  had  cor-  P*^  *o6 
rup  'id  (.he  true  vvorlhippingeof  God  with  prophaue  Cereaiorfics:  ^7- 
and  {\i2i\  It  not  be  lawefuU  for  vs  to  fay  the  fame  of  monkcs ,  which 
vvjth  their  cowlc  do  put  vponthemfeiues  a  fnare  of  a  choiifande  wic- 
ked fupcrftitions  ?  Nowe  what  fortes  of  vowes  are  ihcrc?  5  hiy  pro- 
nnfc  to  God  perpetuall  virginity  ,  as  though  they  hadde  bargained 
with  God  bcfore,that  he  ihouidedehucr  them  fioninccdc  of  ma-  * 

riagc,  l^iicre  is  no  caufe  why  they  flioulde  allcage  ,  that  they  do  not 
make  this  vowe  but  truft;ngc  vpon  thcgraceof  God.Forlith  he  pro-  Mat.15) 
ncimceih  that  he  giueth  it  not  co  all  mcn,it  is  not  tn  vs  to  conceiuca  '  '• 
conhdence  of  j  fpeciall  gift.  Letce  them  ihat  haue  it,  vfe  n.   If  :*t  any 
time  they  fcelc  thcmfclues  to  be  troubled  of  their  flelhejet  them  rtee 
to  rhis  helpe  by  whofe  oncly  power  they  may  rclUi  if  they  preuaile 
not, let  them  not  dcfpife  the  rvmedy  rhat  ii  ofFe:ed  thcm.Foi  they  by 
the  certame  worde  ofGodarp  called  to  mariage,to  whom  power  of 
continence  is  denicd.Contmence  I  call,no:  wheicby  the  body  is  on  -  ».Cor.  7 
ly  kept  cleane  from  whovcdome,but  whereby  the  mindc  kcpcth  cha-  ^* 
ftity  vndcfiled.  For  Paulc  commaundcch  not  only  outward  vv.nuon- 
ncfle  ,  but  alfo  the  burninge  of  the  minde  ,  to  be  auoided  .  This(iay 
they  )  hath  from  furtheft  time  of  memory  bin  obferued,  thattl.ey 
which  woulde  dedicate  themfelues  wholly  to  the  Lord,ihould  bmdc 
thcmfelucs  to  the  vowe  of  continence.  Igrauntin  deedc  that  this 
maner  hath  alfo  bin  of  auncicnt  time  receiued :  but  I  do  not  graunc 
that  that  age  was  (bfrce  from  all  faulte  ,  that  whatfoeucr  was  then 
done  muft  betaken  for  a  rule.  Andby  litleandlitle  this  vnjppeafea- 
ble  fcuenty  crept  in  j  that  after  a  vowe  made  there  was  no  roomc  for 
repcntance.Whichiseuident  by  Cipnan. If  virgins  haue  of  Faith  de-  Epift.n 
dicatc  themf:;  lues  to  God,  let  them  continue  (hamefaftly,  and  chaftly 
without  any  faining.  So  being  ft;ong  and  ihdfnd  let  them  lookc  tor 

XXX    ij 


> 

Cap.i  3-  Of  the  outward  mcanes 

the  re warde  of  virginity .  Buc  if  they  will  not  or  can  not  continue, 
it  IS  better  that  they  ftioulde  mary  than  with  their  dcljghtes  fall  into 
the  fier.  What  rcproches  would  they  now  fpare  to  teare  him  withall, 
that  would  with  luch  equity  temper  the  vowe  of  continence?!  here- 
fore  they  ai  e  departed  farre  from  that  auncient  manner,  which  will 
not  only  admit  no  moderation  or  pardon  if  any  be  founde  vnable  to 
pckforme  his  vowe.-bot  they  do  without  aUlliame  pronounce  that  he 
linneth  more  greuoufly  if  be  remedy  the  intemperance  of  the  fieflic 
>vith  takinge  a  wife ,  than  if  he  defile  both  his  body  and  foulc  with 
whoredome. 
1 8     But  they  ftill  enforce  the  matter ,  and  go  about  tofhcv/e  that 
i.Tim.5  ^"^^  ^  ^°^^  ^^*  ^^^^ *"  ^^^  Apoftles  time  :  bccaufe  Paule  fayth  that 
I ».       the  widowcs  which  hauing  bm  once  receiucd  into  the  Publikc  mini- 
ftery  did  mary,  denied  their  firft  Faith.  But  I  do  not  deny  to  them, 
that  the  widowes ,  which  bounde  themfeiues  and  their  feruices  to 
the  Churchjdid  therewithal  take  vpon  them  the  bonde  of  coniinu- 
all  vnmaricd  life :  not  becaufe  they  rcpofed  any  religion  therein, as  ic 
aft'  rward  began  to  be  vfcd:but  because  they  could  not  beare  that  of- 
fice bui  beinge  at  their  owne  liberty  and  loofe  from  yoke  of  marijgc. 
But  if; when  they  had  once  giuen  their  Faithjthey  lokcd  backe  to  ncvy 
nitjrnges ,  Avhat  was  this  clfe  but  to  (hake of  the  callinge  of  God  } 
Therefore  it  is  no  maruell  that  with  fuch  defircs  he  fayth  that  they 
waxe  wanton  againftChrift.  Afterwarde  to  amplific  the  matter  he 
faithjthot  they  do  fo  not  performe  that  which  they  haue  promifed  to 
the  Church,  that  they  do  alfo  brcake  and  make  voidc  their  firft  Faith 
ginen  in  Baptifmc  :  in  which  this  is  comprehended ,  that  euery  man 
ihould  anfwcrc  his  calling.VnlefFe  parhap  you  had  rather  vnderftan4 
itthus,thathai!ingas  it  were  loft  alfhame,they  did  from  thenfe  forth 
caft  awiy  all  care  of  honcfty,  did  giue  foorth  rhemfelues  to  all  wan- 
tonmfle  and  vnchaftity,and  did  in  licentious  and  diCTolutel^rfe  refem- 
ble  nothingc  lelle  than  Chriftian  womcntwhich  fenfe  I  hi<e  very  welL 
Therefore  we  aunfwere  ,  that  thofe  widowes  which  were  then  rc- 
ceiued  to  Pubhke  miniftety,did  lay  vpon  themfelues  a  bonde  to  con- 
tinue vnnmriediif  they  afterward  maried,we  eafily  percciue  that  that 
happened  to  them  which  Paule  fpeaketh  of,  that  cafting  away  fhamc 
they  became  more  wanton  than  befemcd  Chriftian  wcmen.That  Co 
they  not  only  finned  ,  in  hreakinge  their  Faith  giuen  to  the  Church, 
but  fwarucd  from  the  common  law  of  godly  women.  But  firft  I  deny 
that  they  did  profeflc  vnmaricd  life  for  any  other  reafon,  but  bccaufe 
mai  i.ige  aj^rced  not  with  that  miniftcry  which  they  tooke  in  hande:& 
X  deny  that  they  did  binde  themfelues  at  all  to  finale  life  ^  buc  fo  far  as 

the 


To  Saluation.         Lib.4.  531 

the  ncccfTity  of  their  vocation  did  bcarc.  Againeldonot  graunc 
that  they  were  fo  boundjbut  that  it  was  rhcn  alfo  better  for  them  to 
maryjchan  either  to  be  troubled  with  the  prickings  of  the  flertijor  to 
fall  into  any  vndeanncfle.Thirdly  I  fay  that  that  aj^e  is  appointed  of 
Paul, which  is  commoly  out  of  dangcrrfpccially  (ith  he  comaundcth 
them  onely  to  be  chofen  >  which  contented  with  one  marisge  hauc 
aJready  (hewed  a  token  of  their  continence.  And  we  do  for  no  other 
reafon  di fallow  the  vow  of  vnmaricd  lifc,but  bccaufc  it  is  both  wt5g- 
fully  taken  for  a  fcruice  of  God,  &  it  is  rafhly  vowed  of  the  to  whom 
power  of  continence  is  not  giuen. 

19  Buthowwasitlawful  to  draw  this  place  of  Paulc  to  Nunnes? 
For  there  were  created  dcconifl'es,  not  to  delite  God  with  finging  & 
with  mumbling  not  vnderftsindcd,and  liue  the  reft  of  their  time  idle: 
but  that  they  ihould  execute  publikc  miniftration  toward  the  poore, 
th  It  rhcy  fliouU  with  all  ftudy,carnertneire,  and  diligence, endeuour 
ihefclues  to  the  ductics  of charity.They  did  not  yowc  vnmaricd  life, 
to  yeelde  thereby  any  worfhip  to  God  becaufe  they  abftained  from 
manage :but  only  becaufethey  weretherby  the  more  vncombrcdto 
execute  ihcir  office. Finally  they  did  nor  vowe  if,cither  in  the  begin- 
ningc  of  their  youthjOr  yet  in  :  he  middeft  of  their  flowinge  age, that 
they  might  afterward  learne  too  late  by  experience  into  how  great  a 
hcadlonge  downe  fall  they  had  throwcn  themfelues:but  when  ihcy 
fecmed  to  haue  paffed  all  danger,  tha  they  vowed  a  no  lefle  fafe  than 
holy  vowe.  Bot(iiot  to  enforce  the  firft  two  pointes)  1  fay  it  was  not 
lawefull  to  haue  women  recciued  to  vowe  continence  before  the  age 
of  three  fcore  yearcs :  forafmuch  as  the  Apoftle  admitteth  onely  wo^* 
men  of 60.  yeares  oldc ,  and  comraaundeth  the  yonger  to  mary  and 
brin  J  forth  children.Therforc  neither  that  releafc  made  of  1  z.ycres, 
&  then  20.&  afterward  of  thirty  yearcs,  can  be  any  way  excufcd.and 
much  lefle  is  it  tolerable ,  that  filly  maides ,  before  that  they  can  by 
age  know  themfelues,  or  hauc  any  experience  of  ihcmfeluc$,are  noc 
only  trained  by  fraudc,  but  coftraincd  by  force  &  threatnings  to  put 
on  thofc  curfcd  fnarcs.  I  will  not  tary  vpon  confutinge  the  other  two 
vowcs.  Only  this  I  fayibefide  this  that  they  be  entangled  with  not  a 
few  fuperftitions,  (as  the  matter  is  now  a  daies)they  feme  to  be  made 
to  this  purpofc,  that  they  which  vow  the  Hiould  mocke  both  God  & 
men.But  leaft  we  {hould  feme  too  malicioufly  to  fhske  vp  euery  fmall 
parcelljWe  will  be  content  with  that  gcnerall  confutation  which  is  a- 
boue  Cct. 

20  What  manner  ofvowes  be  lawefull  and  acceptable  to  God ,  t 
thinkc  is  TuiBcicntly  declared .  Vet  becaufc  fometimc  vnskdfuU  an4 

XXX    iij 


Cap.  1 3 .  Of  the  outward  meancs 

fearcfull  confcitnces »  eucn  when  they  rmflike  or  difalowany  vowe, 
do  n':uenhelc!Te  doucof  the  binding,and  are  grcuoufly  tormented, 
when  they  bo:h  drede  to  breake  their  Faith  giuen  to  God ,  &  on  the 
ochcrHde  they  fearelcaftthcy  fhould  more  (innc  in  keeping  inhere 
they  are  lo  be  fiiccoiiredjthat  they  may  winde  thcmfelues  out  of  this 
dirtreiTe.  But,tot?.ke  away  all  doucntonce:!  (ay  that  all  vowes  being 
not  lawfuljnor  r»ghtly  made,as  they  are  nothing  worth  before  God, 
fo  ouuht  to  be  vojde  to  vs .  For  if  in  contraftes  of  men  thofe  promi- 
fes  oneh'  do  binde,  in  which  he  with  whom  we  contrad  would  haue 
vs  bounde:!t  is  an  sfurdiry,  that  we  fliould  be  driuen  to  the  keepingc 
of  thofcthmsivS  which  God  doth  noc  require  of  vs:rpeci3Uy  (ithour 
workes  are  no  othcrwife  rigbt,but  wlicn  they  plcafe  God,and  whca 
confciences  haue  this  teihmonie  that  they  pleafe  him  .  For  ihb  re- 
Rom  14  maineth  certaine,whatfocucris  not  of  Fiith,is  (inne. Whereby  Paul 
^^*  meaneth  ,  that  the  worke  which  is  taken  in  hande  with  doutmge ,  is 
therefore  fiuity  ,  bccaufe  Fayi h  is  the  rootc  of  all  good  workes  ,  by 
whic!)  we  arc  aOitrcd  thatthev  be  acceptable  to  God.Thcrcforc  if  it 
be  lavvfull  for  a  Chriftian  man  to  go  about  nothinge  without  this  aC* 
furednes:! '  by  fault  of  ignorance  ihcy  haue  taken  any  thing  in  hand, 
whv  (houlde  rhev  not  afterward  erue  itouer  when  they  be  dcliuered 
from  errours.Suh  vowes  vnad-vJifcdly  made  are  fuch,  they  do  not  on- 
ly nothin  :c  bmdejbut  are  neceflarily  to  be  vndone.  Yea  what  if  ihcy 
are  not  Oficly  nothing  eftemrd^hut  alfo  arc  nbhominable  in  the  fighc 
of  God,  as  is  aboue  i"hewed?Ir  is  neddeffe  ro  difcourfe  any  longer  of 
a  matter  not  needefuU  .  This  one  artiument  feemeth  to  me  to  be  e- 
nough  to  pacific  godly  confciences  and  deliuer  them  from  all  dout: 
that  wh-itfoeucr  wotkcs  do  notflowe  out  of  the  pure  fountainc  &  be 
no:  direded  to  the  lawfull  end,  arc  refufed  of  Godrand  fo  rcfufed  thnt 
he  no  !i  (Te  forbiddeth  vs  to  go  forwarde  in  them  ,  than  to  beginnc 
them.  For  hereupon  followeth,  that  thpfe  vowes  which  proccedc  of 
crrour  and  fuperftition ,  are  both  of  no  value  before  God ,  and  to  be 
forfakcnafvs, 

2  T  Morcoucr  he  that  fhall  know  this  folution ,  fliall  haue  where- 
with he  may  defcnde  againft  the  fc  launders  of  the  wicked ,  them  that 
depone  from  monkery  10  fome  honeft  kinde  of  life .  They  arc  gre- 
uouOy  KCtifed  of  breache  of  Fayth  and  periury ,  becaiife  tl>ey  haue 
broken  (is  it  is  commonly  thought)  the  infoluble  bondc  wherewith 
they  were  boundc  to  God  and  to  the  Church .  But  I  fay  that  there 
was  no  bondc,  where  God  doth  abrogate  that  which  ma  confir rocth. 
Morcouer,  admittinge  that  they  were  bounde,  when  they  were  hoi" 
den  entangled  with  not  knowinge  of  God  and  with  crrour :  now  fincc 

they 


ToSaluation.         Lib.4.  532 

they  are  lightened  with  the  knowledge  of  the  trueth ,  I  fay  that  they  Gal.j.f 
arc  therwichallficc  by  the  grace  of  Chnft.  For  if  the  croflTc  of  Chnft 
hauc  fo  great  cffeftualneflc ,  that  it  ioofeth  vs  from  the  curfc  of  the 
Ijwe  of  God ,  wherewith  we  were  holden  bonde,  howe  much  more 
(hall  it  deliucr  vs  from  foreine  bondes ,  which  are  nothinge  but  the 
fnaringe  nettcsof  Satan?  To  whomfoeuer  therefore  Chnft  fliincth 
with  the  light  of  his  Gofpell,  it  is  no  dout  that  he  loofcth  them  from  ^ 
all  fnares  which  they  hadde  pat  vppon  ihemfelues  by  fuperftition, 
H  Jwebcit  they  want  not  yet  an  other  defenfe,  if  they  were  not  fit  to 
hue  vnmaried.For  if  an  impoiTible  vowc  be  a  fure  dcftnidion  of  the 
fbule ,  whom  the  Lorde  woulde  haue  faued  and  not  dcftroyed :  it  fo- 
loweth  that  we  ought  not  to  continue  therein.  But  howe  impoffiblc 
is  the  vowe  of  continence  to  them  that  are  not  endaed  with  a  fiagu- 
Lir  ^ift ,  we  haue  already  taught,  and  experience  fpeaketh  it  chough  t 
holde  my  peacc.For  neither  is  it  vnknowcn  with  howe  great  filthmes 
almoft  all  monafteries  do  fwarme.  And  if  any  of  them  feme  honefter, 
and  more  flumefaft  than  the  reft  :  yet  they  are  not  therefore  chaft 
becaufc  diey  fupprefle  and  keepe  in  the  fault  of  vnchaftity.  So  verily 
God  doth  with  horrible  examples  take  vengeance  on  the  boldcncflc 
of  men,  which  forgcttingethdrowne  weakenefle,doagainft  nature 
couetthat  which  is  denied  them,and  defpifinge  the  remedies  which 
the  Lord  hid  giuen  them  at  hande  ,  do  truft  that  they  can  with  ftub- 
bornncfle  and  obftinacy  ouercome  the  difeafe  of  incontinence  .  For 
what  elfc  fliall  we  call  it  but  ftubbornefte ,  when  one  beingc  warned 
that  he  needeth  mariagc,  and  that  the  fame  is  giuen  him  of  the  Lord 
for  a  remedy  ,  dorh  nor  onely  defpife  it ,  but  alfo  bindeth  himfelfe 
with  aa  oth  to  the  defpi^ng  of  it> 

The  xiii  j.  Chapter. 

OfSacramentes, 

BEfidc  the  preaching  of  the  Gofpclljan  other  help  of  like  forte 
is  in  the  Sacramentes:of  which  to  haue  fome  certainc  doftrine 
taughtjis  much  behouefull  for  vs,wherby  we  may  learnc  both 
to  what  cnde  they  were  ordained ,  and  what  is  now  the  vfc  of 
them.  Firftitis  mectc  to  confidcr  what  is  a  Sacrament.  It  fecmeth  to 
me  that  this  ftialbe  a  plaine  and  proper  definition,if  we  fay  that  it  is 
an  outward  figne,wherwith  the  Lord  fcaleth  to  our  confciences  the 
promifes  of  his  good  wil  towaird  vs,to  fuftaine  the  weakenefte  of  oue 
Fai  th :  &  we  againe  on  our  behalues  do  teftiHe  our  godlinelTe  toward 
him  as  well  before  him  and  the  Angels  as  before  men.  Wc  may  alfo 

XXX    iiij 


Cap.14.  of  the  outward  mcancs 

with  more  bricfcneJBTc  define  it  othcrwife :  as  to  call  it  a  teflimony  of 
Gods  fauour  toward  vs  confirmed  by  an  outward  figne,with  a  mutu- 
al certifying  of  our  godlinrs  toward  him.Whetherfoeucr  you  choofc 
of  thcfc  definuionSjit  differeth  nothing  in  fcnfe  from  that  definition 
of  Auguftine ,  which  tcacheth  that  a  Sacrament  is  a  vifiblc  figne  of  a 
holy  thingjor  a  vifible  forme  of  inuifibie  gracc-.but  it  doth  better  and 
more  certamly  exprcfie  the  thing  it  felfe.  For  whereas  in  that  briefc- 
nells  there  is  ibmedarkenes,  wherinmany  of  the  vnskilfullerfort  arc 
dcceiuedj  thought  good  in  moc  words  to  giue  a  fuller  fcntcnccthat 
there  fliould  renjaine  no  dout. 

z     For  what  rcafon  the  olde  wryrers  vM  this  word  in  that  fcnfcit 

is  not  hard  to  fee.  For  fo  oft  as  the  old  cravifl.tter  would  render  in  La- 

,  tine  this  Greeke  word  Myfterion  myftcrie,  fpecially  vvhc  diuinc  mat- 

Tii^  ters  were  entreated  of,  he  trsnflated  it  Siacramenc.So  to  the  Ephcfi- 

ans.  That  he  might  make  knowen  vnto  vs^thc  Sacrament  of  his  will. 

Againe,  if  yet  ye  hauc  heaide  the  diftribution  of  the  grace  of  God* 

which  is  giucn  to  me  in  youjbecaufe  according  to  rcuelation  the  Sa- 

rdo.  T.  crnment  was  made  knowen  xo  me .  To  the  Coloffims,  The  myftery 

6.        which  hath  bin  hidden  from  ap,e«  and  gencrations,butnow  is  mani- 

.Tirn.  I  fefted  to  his  Saintes  ,  to  whom  the  Lord  would  make  knowen  the  ri- 

*•        chefleof  this  Sacramct.&c.Agame  to  Timothce,A  great  Sacrament 

of  godhneifeiGodis  openly  fhewedin  the  fle(he.  He  would  not  fay  a 

(ecretjleaft  he  ibould  (eeme  to  fay  fomwhac  vnder  the  greatnes  of  the 

things.Thereforc  he  hath  pur  Sacrament  in  ftcdc  of  Secrer,but  of  a 

holy  thing.  In  that  (igntfication  it  is  fomtime  founde  among  the  cc- 

clefiafticall  wrytcrs.  And  it  is  well  enough  knowcn,that  thole  which 

in  Latine  are  called  Sacraments,  in  Greeke  are  Myltrries :  which  ex- 

prcflingofone  thing  in  two  fcuerall  words  endcth  all  thccontcntio. 

And  hertby  it  came  to  paflfe  that  it  was  drawe  to  thofe  figncs  which 

had  a  reuerende  reprefentation  of  hie  and  fpirituall  tiiinges.  Which 

,  .„       Auguftine  allonotethin  one  place.Itwcrciong(faiihhe)todifputc 

d  Mar*  of  ^1^^  diuerfity  of  fignes,which  when  they  pereeine  to  diuine  things, 

tl.        are  called  Sacramcntes. 

I  Now  of  this  definition  which  we  haue  fct,  we  vnderftandc  that 
a  Sacrament  is  neuer  without  a  promife  going  before  it,but  rather  i$ 
adioyncdasa  certaine  addition  hanginge  to  it,  tothis  endc  thatic 
(houlde  confirme  and  fealc  the  promife  it  felfe,and  make  it  more  ap- 
proued  vnto  vs,yca  after  a  certaine  maner  ratified.  Which  meane  the 
Lorde  forefeeth  to  be  needefuU  firft  for  our  ignorance  and  dallnefTe, 
and  then  for  our  weakenefle  :  and  yet  ( to  fpeakc  properly  )  not  (b 
much  to  coriHrme  his  holy  word,a$  to  ilabliih  vs  in  the  Fay  th  theroF. 

For 


To  Saluation.  Lib.4.  533 

For  the  truth  of  God  is  by  it  felfc  founde  and  ce.  taine  enough,  and 
can  not  from  any  other  where  receiue  better  cofii  mation  t' .an  from 
i:  felfe.B'jt  our  Faith,  as  it  is  fmal  and  weake ,  vnlefle  it  be  ftayed  on 
cuery  fi  Je.and  be  by  all  meanes  vpholden,is  by  and  by  fljaken,wauc- 
reth  ,  ftaggercth ,  yea  and  fainteth.  And  herein  verily  the  mercifull 
Lorde  according  to  his  great  tender  kindnedc  tempereth  i/imfelfc 
to  our  capacitie  :  that ,  whereas  we  be  naturall  men ,  which  alway 
creping  vpon  the  grounde  and  fticking  faft  in  the  flcrh,do  not  thinkc 
nor  fo  much  as  conceiue  any  fpirituail  thing ,  he  trouchcfaueth  cucn 
by  thefe  earthly  elements  to  guide  vs  vnto  himfelfc ,  and  in  the  flcfli 
it  felfc  to  fet  foorth  a  mirror  of  fpirituail  s^ood  thmgs.  For  if  we  were 
vnbodily  (as  Chryfoftomc  faith)  he  would  hauc  e;eucn  vs  the  very  Homel, 
fime  things  naked  and  vnbodily.  Nowe  becaofe  we  haue  foules  put  *"•  ^"* 
within  bodies ,  he  geucth  fpirituail  things  vnder  vifiblc  thmgs.  Not  "  ^  ' 
bccaufe  there  arefuch  giftes  planted  in  the  natures  of  the  thmgs 
which  arc  fct  foorth  to  vs  in  the  Sacraments :  bat  becaufe  they  were 
finned  by  God  to  this  fignification. 

4     And  this  is  it  which  they  comonly  fay,  that  a  Sacrament  con- 
(illcthofthe  word  and  the  outward  (I'^ne.  For  wcmuft  vnderlbndc 
the  worde  to  be ,  not  that  which  being  whilpered  without  meaning 
and  Faith,  with  onely  noife  as  it  were  with  a  magicall  cnchauncment 
hath  power  to  confccrate  the  element  :lnit  which  being  preached 
makcth  vs  to  vndeiftande  what  the  vifible  figne  meaneth.Thercforc 
that  which  was  vfually  done  vnder  the  tywannie  of  the  Pope,  was 
not  without  a  great  profaning  of  the  miftcries.  For  they  thought  ic 
inough,ifthe  Pricft,  while  the  people  ftodc  am.ifedly  gazin j;  at  it 
without  vnd'^rftandingjdid  mumble  vp  the  forme  of  cofecration.Yea 
they  offer  pu'.pofe  prouidedtliis  ,  that  no  whit  of  doctrine  fhould 
thereof  come  to  the  people ;  for  they  fpake  all  things  in  Latine  be-         v.j 
fore  vnlearned  men.  Afterwarde  fuperftition  brake  out  fo  farre,that        ^ 
they  belcued  th^  the  confecration  was  not  formally  madCjVnleiTe  ic 
were  with  a  hoarfe  whifpering  founde  which  fcwemight  hearc.  Bur 
Augudine  teacheth  farre  odierwifeof  thcSacramentall  word.  Let  Hom,i« 
the  word  (faith  lie)  be  added  to  the  element,  and  there  flialbe  made  [^^'*  ^' 
a  Sacramenr.  For  whenfe.cometh  this  fo  great  ftrength  to  the  v/ater, 
to  touch  the  body  and  wafhe  the  foulc  ,  but  by  the  word  making  it? 
•  not  becaule  ic  is  fpoken,but  becaufe  it  is  beleued.  For  in  the  very  Roni,i(o 
word  ic  fcif's  the  founde  which  paffeth  is  one  thing ,  and  the  power  ?• 
which  ahideth  is  another.  This  is  the  worde  of  Faith  v/hich  wc  ^^'^S< 
preach,  fnirh  the  Apoft'c.  Whereupon  in  the  Adcs  of  the  Apoftles  f  p 
it  ii  faid,by  f  dth  deanfing  their  hartcs.  And  Peter  the  Apoftk  faith.  2',, 


Cap.14.  Of  the  outwardc  meancs 

So  Bapttfnc  alfo  faucth  vs:  not  the  putting  away  of  y  Hithines  of  the 
flcfhjbut  the  cxaminatio  of  a  good  colciencc.lhisisy  worciofFaith 
which  we  prcach;by  which  without  «Jout,y  itmay.be  aUe  to  clen(c, 
Baptifmcalfois  haiowed.You  fc  howe  itrcquircthprcaching,whcr- 
vpon  Faith  may  grow.  And  wc  nccde  not  to  trauaile  much  in  profc 
hereof,  forafmuch  as  it  is  dcre  what  Chnft  did ,  what  he  commaun- 
ded  vstodojwhatthc  Apoftlcs  followed ,  what  the  purer  Church 
obfcrucd.  Yea  eucn  from  the  beginning  of  the  world  it  is  knowcn, 
that  fo  oft  as  God  offred  any  figne  to  the  holy  Fathers ,  there  was 
added  an  vnfeparable  knot  of  dodrine ,  without  which  our  lenfcs 
ihould  be  made  amafcd  with  bare  beholding.  1  here  fore  when  we 
heare  mention  made  of  the  Sacramentall  word,  let  vs  vndci  ftand  the 
promife,  which  being  with  a  loude  voice  preached  <jf  the  miniftcr 
may  leade  the  people  thether  as  it  were  by  the  handc ,  whether  the 
li^nc  tendeth  and  dircdeth  vs. 

5  Neither  are  (omc  to  be  heard  which  trauaill  to  fight  a^ainft 
ihiSjWuh  a  double  horned  argument  rather  futtle  than  founde.  Either 
(fay  they)  wcknowe.orwe  knowenot,  that  the  word  of  God  which 
gocth  before  the  Sacrament,  is  the  true  will  of  God.  If  wc  know  it, 
ihcnwclearnc  no  new  thing  of  the  Sacramec  which  fulloweth  after. 
If  we  knowe  it  not ,  then  neither  will  the  Sacrament  teach  it ,  whocs 
whole  force  ftandcth  in  the  word.  Whercunto  let  this  brefely  be  for 
an  aunfworc  :  that  the  feales  which  are  hanged  at  patcntes  and  other 
pubijkc  inftrumcnts, taken  by  themfclucs  are  nothing, forafmuch 
as  they  fhould  be  hanged  in  vainc  if  thcparchcmcnt  hadnot' ing 
written  in  It:  yet  they  do  not  therefore  not  confirme  and  lealc  that 
which  IS  written,  when  they  be  added  to  writings.  Neither  can  they 
Rom.4.  ^3y  ^^3*^  this  (imilitudc  is  lately  faincd  by  vs,  which  Paule  himfelfe 
II.  vied,  calling Circumcifion  a  fealc  ,  where  hcpurpofcly  irauaileth  to 
proue,tha£Circumci(ion  was  notrighteoufnefle  to  AbraKam,  but  a 
fcilmg.  of  that  couenauntc ,  by  faith  whereof  he  Iv^d  already  bene 
iuftificd  before.  And  what,  1  befcch  you,  is  there  that  may  much  of» 
fende  any  m3ii,if  wc  teach  that  the  promife  is  fealed  with  Sacramets, 
whenofthepromifes  thcmfelues  it  is  euident  that  one  is  confirmed 
with  an  other? For  as  euery  one  is maniufterjfo  is  it  more  fir  to 
vpholde  faith. But  the  Sacramets  do  both  bring  moft  clere  promifes» 
and  haue  this  peculiar  more  than  the  word ,  that  they  liuely  rcprc- 
fcnt  them  to  vs  as  it  were  painted  out  in  a  tabic.  Neither  ought  ihac 
diftindion  any  thing  to  moue  vs,  which  is  wont  to  be  obieded  ,  be- 
iwccncSacraments  and  feales  of  patentcs :  that  whereas  both  confifl 
of  carnall  dements  of  this  world>thorc  can  not  fuffice  01  be  mete  tc» 

feal^ 


To  Saluation.         Lib,4,  534 

fcalc  the  promiles  ot  God  ,  which  are  fpintuall  and  cucrl.-.fting,  is 
thcfc  arc  won:  to  be  hanged  to»for  fealing  of  the  oraunts  ot  Princes 
concerning  fading  and  frailc  things.  For  a  faithfull  man,  when  the 
Sacraments  arc  prefcntc  before  his  eyes ,  fticketh  not  in  that  flc(hly 
fii;ht,but  by  thofe  degrees  of  proportion,\vhich  I  hauc  Spoken  of,hc 
nifcth  vp  with  godly  colidcration  to  the  hy  miftencs  which  lie  bidden 
in  the  Sacrarr^cnts. 

6  And  (ich  the  Lordc  cnllcth  his  proirdfcs,  couenanres  :  and  his  Oen.  tf. 
Sacraments,  feales,  ofcoUL-nanres  lafimiliiude  may  well  be  brought  ***•  *"^ 
from  the  couenatcs  of  mm  What  can  a  fowe  killed  worke,  ifwordes  fl^,*, 
were  not  vCcd  ,  yea  vnlefl"::  they  wente  before  }  For  fowes  arc  many 
times  killed  Without  anymore  inwarde  or  hier  mittcne.  Whatcan 

the  gcuingof  a  mans  right  handc  do,flth  oftentimes  handes  are 
matched  with  enm;ac?  But  when  vvordes  haue  gone  before,  by  fuch 
(ignesthc  lawes  of  leagues  arc  ftabliHied  ,  although  they  v.'cre  firft 
conceiucdjmade,and  decreed  m  wordes.Thercfore  Sacraments  arc 
cxercifcs  which  makethecrcdit  of  the  word  of  God  ccrtainervnio 
▼s:&  becaufe  we  are  carnall, they  are  deliucred  vnder  carnallchmgs: 
that  fo  they  fl^ould  inftrud  vs  according.'  to  the  capacitie  of  our  dull- 
nefie  ,  and  guide  vs  by  the  handc  as  fchoh  maiftcrs  guide  children. 
For  this  r^afon  Au^uftsne  callcth  a  Sacrament.a  vjliblc  word:becaufe  In  Toh. 
it  rcprefenteth  the  promifcsof  God  as  it  were  painted  in  a  table,  !?^' °^^ 
and  f.  tteth  them  bcfv->re  our  fig'it  conningly  cxprcfTt  d  and  as  in  an  lj^,, , 
image.  Other  fimilitudcs  alfo  may  be  brought ,  whereby  Sacraments  coa. 
may  be  more  plainly  fct  out ,  as  if  we  call  them  pillers  of  our  Faith.  Fautt* 
For  as  a  bildingftandetlj  and  rcft.?t?i  vpon  the  fundatio:yet  by  fttnng 
vnder  of  pillcrs ,  it  is  more  furely  ftabhihed  :  lo  :  Faith  reftcth  ."pon 
the  word  of  God  ,  as  vpon  a  funduion :  but  when  Sacraments  arc 
added,  it  ftaieth  yet  morcfoundly  vpon  them  a^  vpponpillers.  Or  if 
we  call  them  loking  glaflcs ,  in  which  we  may  beholdc  the  richefTe 
of  the  grace  of  God  ,  w]iich  he  geueth  vs.  For  (  as  wc  haue  already 
faid)  he  doth  in  them  manifeftly  ihewe  himfelfe  lo  vs ,  fo  much  as  is 
geuen  to  our  dullneffc  to  knowe ,  and  doth  more  cxprefiely  leftific 
his  good  will  and  loue  toward  vs  than  by  his  word. 

7  N-ither  do  they  reafon  fittly  enough  to  the  purpofc,whcn 
thcv  labor  to  proue  hereby  that  they  are  not  teftimonics  of  the  grace 
of  Godjbecaufe  they  are  alfo  geuen  to  the.  wicked,  which  yet  do 
thereby  feie  God  nothing  more  fauourabic  to  ihem,but  rather  pro- 
cure to  themi'eiucs  more  greuous  damnation.  For  by  the  fame  argu-" 
nacnt  neither  fhould  the  Gofpell,  which  is  heard  and  defpifedof 
smny, hz  the  tcftimony  of  chc  grare  of  God :  nor  yet  Chrifl  himfeif» 


Cap.14.  of  the  outwarde  mcancs 

which  was  feen  and  knowen  of  many ,  of  whom  very  fewc  receiued 
him.  The  like  wc  may  alio  fe  inpatentcs.  For  agreateparteofthc 
*       mulcituJe  laugheth  at  and  fcorneth  that  authcntike  fealcjhowfoeuer 
ihcy  knowe  that  it  procedcd  from  the  Prince  to  feale  his  will  withalh 
(bmc  regard e  it  not ,  as  a  thing  not  pcrteining  to  ihem :  fome  ai(6 
abhorre  it :  fo  t'ut  cofidcring  this  fo  cgall  relation  of  both)ihat  fame 
iimjlitudc  which  I  haue  aboue  vfed,  ought  more  and  more  to  be 
likcd.Thercfore  it  is  ccrtaine  that  the  Lord  doth  offer  vnto  vs  mercy 
and  a  pledge  of  his  grace  both  in  his  holy  word  and  intheSacra-^ 
ments :  but  the  fame  is  not  receiucd  but  of  them  which  receiuc  the 
word  and  Sacraments  with  fure  Faith :  like  as  Chritt  is  offrcd  of  the 
Father  vnto  faluatio,  to  all,yet  he  is  not  acknowledged  and  receiucd 
of  all.  Auguftine  in  one  place  minding  to  declare  the  fame,  faid  that 
the  cffedualncfTc  of  the  word  is  (hewed  foorth  in  the  Sacramcnt;not 
becaule  it  is  fpoken^but  becaufe  it  is  beleued. Therefore  Paule,when 
Gala.},  hcfpekeihtothefaithfull.fo  entreateth  of  Sacraments  that  htin- 
a7.       dudcth  the  communion  of  Chrift  in  them ,  as  when  he  faith :  ail  ye 
i.Cor    thatareBaptifcdjhaueput  onChrift.  Againe,wcareallone  body 
**•'**  and  one  Spirit,  which  are  Baptifed  in  Chrift.  But  when  he  fpeaketh 
of  the  wrongfull  vfe  of  Sacraments ,  he  geueth  no  more  to  it  than 
to  colde  and  voidc  figures.  Whereby  he  fignifieth  ,  that  howfoeuer 
th^^  wicked  &  hypocrites  with  their  peruerfneflTe  do  either  opprelfc 
or  darken  or  hinder  the  effeft  of  the  grace  of  God  m  the  Sacramers, 
yet  that  withftandeth  not  but  that  where  and  foofccas;  it  plcafech 
God,  both  they  may  bring  a  true  teftimonie  of  the  communicating 
of  Chrirt ,  and  the  Spirite  of  God  himfclfc  may  deliucr  and  per-» 
forme  that  which  they  promife.Wc  determine  therefore  that  Sacra- 
ments are  truely  called  teftimonies  of  the  ?race  of  God ,  and  as  ic 
were  certainc  feales  of  the  good  will  which  he  bearcth  toward  vs: 
which  by  fealing  it  vnto  vs,  do  by  this  meane  fufteine,  nourifli,  con-i* 
firme,&  cncrcafc  our  faith.  As  for  the  reafojis  which  fome  arc  wont 
to  obieA  againft  this  fentencc ,  they  are  to  trifling  and  wcakc.  They 
fay  that  if  our  Faith  be  good,it  can  not  be  made  better :  for  they  dy 
that  it  is  no  Faith,but  which  without  {hakin2;>ftedfaftly>  and  without 
withdrawing,  rcftethvppon  the  mercy  of  God.  It  had  bene  better 
Iubi7.  £qj.  f^J^\^  (Q  pray  with  the  Apoftles  that  the  Lordc  would  encrcafe 
'*         their  Faith,than  carelefly  to  pretede  fuch  a  perfedion  of  faith,whichi 
neuer  any ofthc  fonnesofmcn  hathobteined,norany fhallob- 
tcinc  in  this  life.  Let  them  aunfwcrjwhat  maner  of  faith  they  thinke 
Marc  9  ^^^^  ^^  ^^^  which  faid :  I  bcleue  Lordc ,  hcipe  my  vnbcleuingneffe. 
34.       For  cuen  that  faith,howcfocuer  it  was  but  a  begon  faith,  was  a  good 


To  Saluation.       Lib.4.  *^535 

faith ,  and  might  be  made  better  when  vnbeleuingncffc  were  taken 
away.  But  tliey  arc  confuted  by  no  certainer  argument  than  bythcir 
owne  conlcience.  For  if  they  conftifc  thcmfelues  finners ,  (which 
whether  ihey  will  or  no  they  can  not  denie  )  they  mutt  ncedcs  im- 
pute the  fame  to  the  impcrfedion  of  their  faith. 

8  But  (f^y  they  )  Philip  aunfwered  the  Eunuch ,  that  he  might  A«,f. 
bdijptizedjifhe  bcleued  with  all  his  harfWhat  place  here  hath  the  37« 
conHrmation  of  Baptifme,whcrc  faith  fillcth  the  whole  hart?  Agatnc 

I  a(  kc  them  whether  they  do  not  fele  a  good  parte  of  their  hart  void 
of  faith:  whether  they  do  not  daily  acknowledge  ncwe  encrcafcs. 
The  hcatlien  manne  gloried  that  he  waxed  olde  with  learning.Ther- 
fore  we  Chrirtians  be  ihrifc  mifcrable.if  we  waxe  olde  with  profiting 
nothing,  whoes  faith  ought  to  go  forwarde  by  all  degrees  of  ages, 
till  it  growe  into  aperfcdm.in.  Therefore  in  this  place  to  beleuc 
with  all  the  harr,i$  not  perfedly  to  beleueChrift,butonely  from  the  Eph'4« 
hart  and  with  afincereminde  to  embrace  him:  not  to  be  full  with  *^' 
him,but  with  fcruent  affedion  to  hunger,&;  thirft,  and  iigh  towardt 
him.This  is  the  mancr  of  the  Scripture, to  fay  that  that  is  done  with 
ihe  whole  hart ,  which  it  mcaneih  to  be  done  (incerely  and  hartily.  Pra.11^ 
Ofthisfottarethefefayings.Thaueinallmy  hart  fought  thee:  I  will '^"*"5 
confcfl'e  to  thee  in  all  my  hart ,  and  fuch  other.  As  on  the  other  fide,  ,  ,g  ,^ 
where  he  rcbuketh  guilefull  and  deccitfuU  men ,  he  vfeth  to reproch  H^,iu 
ihem  with  hart  and  hart.  Then  they  fay  further,  that  if  faith  be  en-  }• 
creafed  by  Sacraments,  the  Holy  Ghoftis  gcucn  invainc  whoes 
ftrength  and  workc  it  is  to  begin ,  maintein ,  and  make  pcrfed  faith. 
To  whom  in  decde  I  graunt,that  faith  is  the  propre  and  whole  work 
of  the  holy  Ghoft  ,by  whom  being  enlightened  we  knowe  God  and 
the  treafure  of  his  goodne(re,and  without  whoes  light  ourminde  is 
Co  blindcjthat  it  can  fee  noihing,fo  fenfleflTejthat  it  can  fmeli  nothing 
of  fpirituall  things.But  ftr  one  benehte  of  God  which  they  fc?  forth, 
we  confider  three.  For  firttthc  Lordc  teacheth  and  inftruifteth  v$ 
with  his  word :  then  he  ftrcngtbeneth  vs  with  Sacraments;la{t  of  all 
he  riiineih  into  our  mindes  with  the  light  of  his  holy  Spirit,  &  opc- 
neth  an  eritric  for  the  word  and  Sacraments  into  our  hartes,  which 
otherwifc  {hould  but  ftrikc  our  earcs,and  be  prefcnr  before  our  eyes, 
and  nothing  moue  the  inward  partes. 

9  Wherefore  as  touching  the  cofirmation  and  encreafc  of  faith, 
I  would  haue  the  reader  warned  (  which  1  thinke  I  haue  already  in 
plaine  wordes  exprcfled  )  that  \  do  Co  ^(Crinc  thatminiftcrie  to  the 
Sacramentcs  ,  not  as  though  I  thought  that  there  is  perpetually  in 
them  I  woce  not  whatiecrct  force,by  which chcy  may  of  themfelues 


Cap.14.  Of  the  outwarde  mcancs 

be  able  to  further  or  confirme  faith ;  but  becaufe  they  arc  ordafncJ 
oftht  Lcide  to  this  ende,  that  thcylhould  fcrue  to  the  ftabhihing 
and  cncreaiing  of  faith.But  then  oncly  chcy  do  truly  performe  their 
officc>whc-n  chat  inwarde  fchoolcmaiftcf  the  Spirit  is  come  to  iherxi, 
wich  whoes  onciy  power  both  the  haiies  are  pearccd,  and  affldions 
are  moucd  ,  snd  the  cntrie  is  fee  open  for  the  Sacraments  into  our  I 
foalcs.lf  he  bu  abiente  ,  Sacraments  can  do  no  more  to  our  mindes, 
tlian  if  either  the  b.  ightncflc  of  the  funne  (hould  Thine  vppon  blinde 
€yes,or  a  voice  (oisndc  to  deafe  earcs.'i  hercfoxe  I  fo  make  diuilxon 
bctwcenc  the  Spirit  and  facramentSjthat  the  power  of  workinge  rc- 
m:iine  with  the  fpiric ,  and  to  the  Sacrsments  be  left  onely  the  mini- 
ftration,  yea  and  the  fame  voide  and  trifling  without  the  working  of 
the  fpint :  but  of  much  eftVOualnelTe,  when  he  inwardly  worketh  & 
puttcth  fori  h  his  force*  Nowe  n  is  plai.ie  in  what  forte  according  to 
this  fentcnce,a  godly  minde  is  confiimed  in  the  faith  by  Sacraments; 
that  IS  to  fay,eucn  as  the  eyes  fet  by  the  brightnefle  of  fhe  funncand  ^ 
the  earcs  hcare  by  the  founde  ot  a  voice :  of  which  neither  the  eyes 
fhould  any  whit  pcrcciue  any  light ,  vnlelfe  they  had  a  fight  in  theni- 
fciucs  that  might  naturally  be  enlightened:  and  the  eares  fliould  in 
vaine  be  knocked  at  witii  any  crying  whatfoctier  it  vvere,vnlcfie  they 
were  naturidly  made  and  fit  to  heai e.  But  *f  it  be  true ,  which  ought 
at  ones  to  be  determined  among  vs ,  tliat  what  the  fight  worketh  in 
our  eyes  to  feing  of  the  light,what  the  hearing  worketh  in  our  eares 
to  the  pcrcciLiingofa  voicc,die  fame  is  the  worke  of  the  holy  Ghcft 
in  our  hartes,  both  to  the  c6nceiuing»&;  fuftcinn^g ,  and  cheriihing 
andftablifliing  of  faith :  then  both  thcfe  things  do  hkewife  fcliowe: 
that  the  Sacraments  do  nothing  at  all  profite  v/ithout  the  power  of 
the  holy  Ghcft:  and  that  nothing  wi:hftandcth  butthit  in  hartes 
already  taught  of  that  fcholemaiOer ,  they  may  m:ike  faith  both 
ftiongerand  more  enereafed.Onely  this  difference  there  iSjthat  the 
power  of  hearing  and  feing  is  naturally  ict  in  our  cares  and  eyes:but 
Chiift  bcfide  the  mcafure  of  nature  doth  by  fpeciall  grace  worke 
the  fame  m  our  mindes. 

10  Whereby  thofc  obiedions  alfo  ,  which  comber 'fomc  men, 
are  difiTolucd  :  That  if  weafcribe  to  creatures  either  the  encreafe  or 
confix'-mation  of  faith,  there  is  wscngedone  to  the  Spirit  of  God, 
whom  we  ought  to  acknowledge  the  only  author  therof.For  neither 
do  we  in  the  mcane  time  take  from  hin  the  praife  either  of  con- 
firming or  cncreafing  it :  bm  rather  we  affirme,that  euen  this  that  he 
cncrC'ifeth  and  confirmeih  faith ,  is  nothing  els  but  with  his  inward 
cnlighming  10  prepare  our  mindes  to  rccsiuc  that  confirming  which 

is  fc  c 


To  Saluadon.  Lib4.  53^ 

is  fct  forth  by  the  bacramcnis.  But  if  it  be  yet  to  darkly  fpoken ,  it 
(hilUc  made  very  clere  by  a  fimilirude  which  I  will  bring.  If  rhoa 
p  Jipoic  With  wordes  to  pcrfuade  a  man  to  do  any  thing,  thou  wilt 
itarch  out  all  the  rcafons  ,  whereby  he  may  be  drawcn  to  thv  opt- 
Dion,  and  may  be  in  a  mjner  lubdued  to  obey  thy  counTcll.But  thou 
hart  hetherco  n".>thing  preuailcd ,  vnlefTe  he  likcwifc  haue  a  pearcmg 
and'haipe  luJgcment,  whereby  he  may  wcyc  what  pith  is  in  thy 
realbns :  vnltHe  alio  he  haue  a  tradable  wit  and  ready  to  harkcn  to 
tcachin^r  finally  vnlefTe  he  haue  conceiued  fuch  an  opinion  of  thy 
faith^ulncfTe  and  wifedome  ,  as  may  be  to  him  like  a  certainc  Forc- 
iu  :t^cmcnt  tocnufc  him  to  lubfcrxbc.  For  both  there  are  many  (lub- 
boiiiehcadsjwhich  a  man  canneucr  bowe  with  any  reafonsiand  alio 
V'here  crcdue  is  fufpeded, where  auihoritie  is  defpifed,  litdc  good  is 
donecticn  with  the  willing  to  leatne.  On  theociieriidcletallthofc 
things  be  prelcnt ,  they  will  truely  bring  to  paflc  that  the  hearer ,  to 
whom  thou  geucftcounfclljWill  obey  the  felfe  fame  counfcls  which 
otherwifr  he  wouid'haue  laughed  to  fcornc.  The  fame  worke  alfo 
the  Spirit  woiktthin  vs.  For  leaft  the  word  fhould  bcate  oureaies 
in  v.ime  Jeill  the  Sacramentcs  fiiould  ftnkc  our  eyes  in  vainc ,  he 
ihewcih  vs  that  it  is  God  which  fpcaketh  therein ,  he  foftencththe 
ftubborncile  of  our  heart,  and  frameth  it  to  the  obedience  which  is 
due  to  the  word  of  the  Lorde.  Finally  he  conueycih  thofe  outward 
wordes  and  Sacramentcs  from  the  cares  into  the  foule.  Therefore 
boih  the  word  &  the  Sacraments  do  confirme  our  faith,  whe  they  fet 
before  our  eyes  the  good  will  of  the  heauenly  father  toward  vs,by 
knowledge  of  whom  both  the  whole  iicdfaftneffe  of  our  fjith  ftaii- 
deth  f^U,  and  the  fti  ength  of  it  encreafeth :  the  Spirit  confirmeth  it, 
when  \n  en  ;rauing  the  fimc  contirmation  in  our  mindcs  he  makcth 
it  eftf  duc^ll.  In  the  meane  time  the  father  of  lightes  can  not  be  for- 
bidden ,  but  as  he  eniightncth  the  bodily  eyes  with  the  beames  of 
the  funne,  fo  he  may  enlighte  our  mindes  with  facraments,as  with  a 
brighmeife  fet  meane  betweene. 

1 1     Which  propj^etie  the  Lorde  tau?ht  that  there  was  in  his  out-  Mat  jj* 
warde  word,when  in  the  parable  he  called  it  fcede.  For  as  fecde,if  it  4. 
fall  vpon  a  defert  and  vntilled  pcecc  of  grounde,wi!l  do  nothing  but  ^"'•** 
die.but  if  it  be  t<irowen  vpon  arable  landc  well  manured  and  tilled, '  ^* 
it  will  bring  forrh  her  fruit  with  very  good  encrcafc  ;  fo  the  word  of 
God,  if  It  ligh:  vpon  aftiffe  necke,itvvillgrowebarrein  as  that  which 
is  fowen  vpon  fande  :  but  if  it  light  vpon  a  fouic  m.mured  with  the 
handc  of  the  heauenly  Spirit ,  it  will  be  moft  fruitefull.  But  if  there 
be  like  reafon  of  fcedc  and  of  tlic  word :  as  we  fay  thai  out  of  fccde 


Cap.  1 4.  Of  the  outward  meanes 

cornc  boch  fpringcth  and  cncreafcrh ,  and  growcth  vp  co  ripenefTc: 

why  may  vvc  nor  fay  that  faith  takcth  out  of  the  word  ofGodboth 

bcginningjcncreare,and  pcrfedion.  l*aulc  very  weilexprcflech  both 

thefe  tbjiigs  m  fundi y  places.  For  when  he  goeth  about  to  put  the 

I. Cor.    Connthi:Uii  jn  rcmcnibracc  hov/e  ctfcdually  God  vfed  his  crau^ile, 

••4        he  gloricih  rhac  he  h.ith  the  nuniftene  of  the  Spirit ,  as  though  the 

,^^^'   power  at  y  holy  Ghoft  were  with  an  vnfeparabic  knot  joined  with 

*  *       his  preaching,  to  enhghtcnand  thoroughly  moue  the  mindc.  But  in 

an  other  place  when  he  mindeth  to  admonifh  them  ,  of  what  force 

I. Cor.  the  word  oi  God  is  of  it  Telfe  being  preached  by  man,he  compareth 

S*6«       ihcminiRers  ihcmiciues  to  huibandmen,  which  when  they  hauc 

bcftowed  their  labor  and  trauaile  in  tilUng  the  earth ,  haue  no  more 

to  do.But  what  fhould  tijling,and  rowino,and  watering  profit,  vnlcffc 

that  which  is  fowcn  (houldrcceiuc  liuclineffe  by  heauenly  benefice? 

Therefore  he  concludeth,  that  both  he  that  planteth  and  he  that 

watereih  are  nothing ;  but  that  all  things  are  to  be  afcribed  to  God> 

which  aloncgeueth  theencreafe.Therefore  the  ApoHles  do  in  their 

preaching  vttcr  the  power  of  the  Spirit,  fofarrc  as  God  vfcth  the 

inftrumcms  ordeincdby  himfelfto  the  fettitig  forth  of  his  fpirituaU 

gracc.Yet  wc  muft  kepe  ftill  that  diftindion,th3t  we  rcmembre,whas 

man  is  able  to  do  by  himfelfe,  and  what  is  proprc  to  God. 

1  z     Sacraments  are  Co  cofirmations  of  our  faith,  that  many  times 
when  the  Lordemeanech  to  take  away  the  confidence  of  the  very 
things  that  are  by  him  promifed  in  the  Sacraments ,  he  takcth  away 
the  lacraments  thcmfelues.  When  he  fpoileth  and  thrullethaway 
Cenef.  ^'^^^  from  the  gifte  ofimmortahtic,  he  faith  :  Let  him  not  eate  of 
j.^.      the  fruitof  iife,lcalt  he  lius  for  cuer.Whac  faith  he.'CouId  that  fruit 
rcftorc  to  Adam  his  vncorruption ,  from  which  he  was  nowe  fallen. 
No.  But  this  is  all  one  as  if  he  had  faid:Leaft  he  fhould  enioy  a  vamc 
confidence  if  he  kepe  ftdl  the  lt8;ne  of  my  promife,  let  that  be  fhakcn 
away  from  h'm  which  migh:  bring  him  fome  hope  of  immortalitie. 
Bphes.  After  this  maner  when  the  Apoftlc  cxhorteth  the  Ephehans  tore- 
i».        mcmbre  that  they  were  forein  p^eftes  of  the  tcftamenrs  ,ftrangcrs 
from  the  fcllowfhip  of  rfraelljWithoutGod,without  Chrift,hc  faith, 
that  thev  were  not  partakers  of  Circumcifion.Whereby  he  dorh(by 
figure  of  tranrnominanon)  lignifie  that  they  were  excluded  from 
the  promife  it  fclfe,which  had  not  receiued  the  figne  of  the  promife. 
To  their  other  obiedion,that  the  glory  of  God  is  conucyed  to  crea- 
tures, to  whom  fo  much  power  is  afct ibcd ,  and  that  thereby  it  is  fo 
farreditrtiniilied  ,  we  haucin  redinclTe  to  aunfwere  thatwcfet  no 
power  m  creatures.  Oncly  this  wc  lay ,  that  God  vfeth  mcafnes  and 


To  Saluation.     Xib4.  537 

inftrumcnts,which  he  himfelfc  feeth  to  be  expedient :  th.it  all  things 
may  ferue  his  gloiicjtbrafmuch  as  he  isLordc  and  ludgc  ot  ail.Ther- 
fore  as  by  bread  and  other  ncunflimenis  he  tcedeth  our  body :  as  by 
the  funnc  he  enliglitncth  the  world:  as  by  fire  he  warmcth  :  yet 
neither  bread,  nor  the  funne,  nor  fire ,  arc  any  thinge  but  To  farre  as 
by<hofc  inftrumcnrs  he  doth  diftnbuie  his  bJeiTings  vnto  vs  :forpi- 
ritually  he  nourifhcth  faith  by  the  Sacramcnts,whore  oncly  office  is 
to  fet  his  proraifes  before  our  eyes  to  be  iokcd  vpS^yea  to  be  pledges 
vnto  vs  of  them.  And  as  it  is  our  duccic  to  fjiften  none  of  our  affiance 
in  ot!]cr  creatures,\vhich  by  the  liberality  and  bountifulncfle  of  God 
are  ordeined  to  our  vfcs,aiid  by  the  miniftery  whereof  he  geucth  vs 
liis  giftes,  nor  to  haue  them  in  admiration>and  praife  them  as  caufes 
of  our  good :  fo  neither  ou.:ht  our  confidence  to  fticke  f  aft  in  the  ^a- 
cramtnts ,  nor  the  glotie  of  God  to  be  remoued  vnto  thcm;but  Ica- 
uing  all  thingSjboch  our  faith  and  confeflion  ought  to  ufe  vp  to  him 
the  author  both  of  the  facramcnts  and  of  all  things. 

1 5  Whereas  fome  bring  an  argument  out  of  thde  very  name  of  a 
Sacramencjit  is  nothing  ftrong.  A  facrament  (fay  they)  whereas  it 
hath  among  allowed  authors  many  lignifications ,  yet  it  liath  but  one 
which  agreeth  with  the  ii-p.cs :  that  is,  whereby  itfipnifi<;th  thatfo- 
lemne  othe  which  the  foldior  makerh  to  his  capitaine  when  hcen- 
trech  into  profeflio  of  a  foldior.For  as  by  that  o:hc  ot  warfare  ncwc 
Ibldiors  do  bindc  their  faith  to  the  capit.iine  ,  and  profefle  to  be  his 
foldiors ;  fo  by  our  (ignes  we  profeffc  Chnft  our  c?p.itaine ,  and  do 
teftific  that  vvc  ferue  vndcr  his  banner.  They  adde  similitudes  to 
make  chetby  the  matter  more  plaine.  As  a  gownc  made  the  Remains 
feuerally  knowen  from  the  Grekes  which  did  weare  dokes :  as  the 
vei  y  degree*  of  men  at  Rome  were  difcc  rncd  by  their  feucral  fignes: 
the  degree  of  Senators  from  the  degree  of  knightes,  by  purple  cote 
and  piked  fliooes :  againc  a  knight  from  a  commoner ,  by  a  ring :  fo 
wc  beare  our  fignes  that  may  make  vs  feuerally  knowen  from  pro- 
phanemcn.  But  by  the  things  aboue  faid  it  is  euident  enough  that 
the  olde  writers ,  which  gaue  to  the  fignes  the  name  of  Sacraments, 
haddc  noregardc  howe  this  word  was  vfed  among  Latine  writers, 
but  for  their  owne  purpofe  famed  this  ncwc  fignification,  whereby 
they  fignified  onely  holy  Signes.  Butif  wc  wiUfearche  the  matter 
more  dcpely,  it  may  feeme  that  they  haue  with  the  fame  relation  ap- 
plied this  word  to  fuch  a  fi^nificatio, wherewith  they  haue  remoued 
the  name  of  faith  to  that  fenfe  wherein  it  is  nowe  vfed.  For  whereas 
faith  is  a  rruth  in  performing  promifes  :  yet  they  haue  called  faith  an 
afifurcdiieiTe^or  furc  perfuafion  which  is  hadof  the  truth  it  felfe.Likc** 

YYY 


Cap.  T  4-  Of  die  outwarde  meanes 

wife  whereas  a  facrament  is  the  foldiors  part  whereby  he  vowcth 
himrelfe  CO  his  capitainerthey  hauc  made  it  the  capitaines  parte, 
whereby  he  receiueth  foldiors  into  roomes  of  fcruice.  For  by  the  fa- 
crament the  Lordc  doth  promifc  that  he  will  be  our  God ,  and  that 
we  (hall  be  his  people.But  we  pafle  ouer  fuch  futtletiesrforafmuch  as 
Ichinkel  haoe  proued  with  arguments  plaine  enough, that  they 
hadde  rcfpeft  to  nothing  ck  but  to  fignific  that  thcfe  are  Signcs  of  % 
holy  and  (pirituall  things.  We  recciuc  in  deedc  the  fimilitudcs  which 
they  bring  of  outward  tokens  ;  but  we  allowe  not  that  that  which  is 
the  laft  pointe  in  the  facramentSjis  by  them  fet  for  the  chief  yea  and 
ondy  thing.But  this  is  the  firft  point,that  they  fhould  fcruc  our  faith 
before  God :  the  later  point  that  they  (hould  teftifie  our  confeffion 
before  men.  According  to  this  later  conlideration  thofe  fimihtudes 
liaue  place.  But  inthemeane  time  let  that  firft  point  remaine :  bc- 
caufe  otherwife  (  as  we  hauc  already  proued)  the  miftcries  fhould  bt 
but  coldcjvnicffc  they  were  helpcs  to  our  faiih,and  additions  to  doe* 
trine  ordcined  to  the  fame  vfe  and  ende. 

14  Againe  wc  muft  be  warncd,that  as  thcfc  men  do  weaken  the 
force, and  vtterly  ouerthrowe  the  vfe  of  facraments :  foon  the  con- 
trarie  fide  there  be  fome, which  faine  to  facraments,!  wotc  not  what 
fecret  vertues ,  which  arc  no  where  red  to  be  put  in  them  by  God.By 
which  error  the  fimple  and  vnfkilfull  are  dangeroufly  deceiucd, 
while  tHey  a^e  both  taught  to  fekc  the  giftes  of  God  where  they  can 
not  be  founde ,  andare  by  little  and  little  drawcn  away  from  God,  to 
embrace  mere  vanitie  in  fteedeof  his  veritic.  For  the  Sophifticall 
fchooles  hauc  taught  with  great  confcnt,  that  the  Sacraments  of  the 
newe  lawe,that  is  to  fay  thofe  which  arc  nowc  in  vfe  in  the  Chriftian 
Church  ,  do  iuftifie  and  geuc  grace,  Co  that  we  do  not  lay  a  ftoppe  of 
deadly  finne.  It  can  not  be  exprefled  howe  pernicious  and  peftilent 
this  opinion  is,and  fo  much  the  morc,becaufc  in  many  ages  hereto- 
forcjto  the  great  loffe  of  the  Church  it  hath  prcnailcd  in  a  great  part 
of  the  world:  Trucly  i^:  is  vtterly  deuelifh.  For  when  it  promiierh 
righteouftieire  without  faitb,it  driueth  fouks  hedlong  into  deftrudio: 
then  becaufe  ir  fetcheth  the  caufe  of  righteoufneflc  from  the  facra- 
ments,itbindech  chemifcrable  mindes  of  men  already  of  their  ownc 
accorde  to  much  bending  totlie  earth,  with  this  fuperftirio  that  they 
rather  reft  in  the  fight  of  a  bodily  thing  than  of  God  himfelfe.Which 
two  things  I  would  to  God  we  had  not  fo  proued  in  experience ,  fo 
little  neede  they  any  long  profc.But  what  is  a  facramct  taken  without 
faithjbut  the  moft  certaine  defti  udion  of  the  Church  .<■  For  whereas 
nothing  is  to  be  lokcd  for  thereof  without  the  protnife^and  the  pro- 

mife 


To  Saluation.        Lib.4.  538 

tnife  dothnolefle  threaten  wrath  to  the  vnfauhfull,thanit  ofticth 
grace  to  the  faithful! :  he  is  dectiucd  th.it  thinketh  that  there  is  any 
more  gcucn  to  him  by  the  faci  nmcnts ,  than  that  whici)  being  offied 
by  the  word  of  God,he  rccciutch  by  tauh.Whcrupon  an  ocher  thing 
ah'^o  IS  gathered,  that  the  affiance  of  r.luation  hangethnot  vponihc 
partaking  of  the  racranjt:nt,as  ihough  iulhtication  confiftcd  therein: 
which  we  knowe  to  be  repoftd  in  Chrill  onrly  ,  and  to  be  commu- 
nicated vntovsnoleffeby  the  preaching  of  the  Go(pcll,than  by  ihc 
fe.ilmg  of  the  facrament  :  and  that  without  that  it  can  not  wholly 
ft?nde.  So  true  is  that  which  Auguftinealfo  writcth,  that  inuifiblc  fibr.4 
fandincation  may  be  without  a  vifible  figne,and  againe  that  a  vihblt-  n*^  ^"'^' 
fi.^ne  may  be  without  true  fandiHcation.  For  (as  he  alfo  writcth  in  an  tci^am.* 
other  place,)  men  do  put  on  Chtift  fometimc  vntill  the  reccimn^  of  J.ibr.  s. 
a  facrament,  fometime  euen  vntiUthe  fandification  of  life.  And  that  "<^  bap. 
fir  ft  point  may  b::  common  both  to  good  and  to  emll ;  but  this  other  J^**"^"* 
is  propie  to  the  good  and  godly.  ^^'  ^  ' 

15     Hereuponcomcth  thatdiftin<Sionif  itbewellvnderftanded, 
which  {he  fame  Auguftine  hath  often  noted  ,  betweene  a  facrament, 
and  the  thing  of  the  facrament.  For  it  not  onelyfignificth,  that  the 
figure  and  truth  are  there  conteincd  ,  but  that  they  do  not  io  hang 
together  but  that  they  miy  be  feuered  :  and  that  euen  in  the  very 
conioming  the  thing  muft  alway  be  difccrned  from  the  fignc,that  wc 
geuc  not  to  the  one  that  which  belongeth  to  the  othcr.He  fpeakah 
of  the  fcparation,  when  he  writeth  that  the  facraments  do  worke  m 
the  onely  cled  that  which  they  figure.  AL=.aine,when  he  writeth  thus  ocbap. 
of  the  lewes  :  When  the  facraments  were  common  to  ali,  the  grace  P^nui 
was  not  common,  which  is  the  power  of  the  facrament*:.  Sonowe  *"  P  **" 
alfo  thewa(hing  of  regeneration  is  common  to  all :  but  t!  e  t;race 
it  felfe,  whereby  the  mcmbres  ofGhrift  are  regenerate  with  their 
lied,  is  not  common  to  all.  Againe  man  other  place  of  the  Supper  ^n  ToK 
of  the  Lordc,  We  alfo  at  this  day  receiue  vifible  meate.But  ihe  facra-  ^f'"'^*- 
mem  is  one  thing ,  and  the  power  of  the  facrament  on  other  thin^:.  * 
What  is  this ,  that  many  receiue  of  the  al-ar  and  dy,  and  in  receiumg^ 
dody  ?FortheLordes  morfell  waspoifonro  Tudns  :  not  becaule  he 
recciuedan  cuell  thing,  but  becaufc  he  being  euell  recciucd  ai^ood 
thing  euclly.A  httle  after-  The  facr^iment  of  this  thtngj  that  is  of  the 
vnitie  of  thcbody  and  blood  of  Chrift, is  fomevvhf^re  prepared  on 
the  Lordcs  table  daily ,fomewhcre  by  ccrtainc  dillances  of  dayestaod 
thereof  is  rcceiucd  vnto  life  to  fome,  and  vnro  deftru<^ion  to  fome. 
But  the  thing  it  felfe  whereof  it  is  a  ficrament ,  is  receiued  vnto  life 
CO  ail  men,  but  f mo  defti  udion  to  no  man ,  whofocuer  is  part^kct  of 

YYY   ij 


Cap.  1 4-  Of  the  outwardc  meancs 

it.  And  a  litclc  before  he  had  faid ,  He  fhall  not  6y  which  eatcth :  bnc 
he  which  pcrtcineth  to  the  power  of  the  facramencnot  to  the  vifiblc 
facrament :  which  eateth  within, not  without : which  eateth  with 
hai t,not  he  which  prelTeth  with  tooth.Thus  you  heare  eucry  where, 
that  a  facrament  is  fo  feuered  from  his  ownc  truth  by  the  vnworthi- 
ntflc  of  the  recciuer ,  that  there  remaineth  nothing  but  a  vaine  and 
vnprofitable  figure.  But  that  thoumaiii  hauenot  afigne  voide  of 
truth  :  but  the  thing  with  the  figne ,  thou  muft  conceiue  by  faith  the 
word  which  is  there  enclofed.  So  howe  much  thou  fhah  by  the  fa- 
craments  profite  in  communicating  of  Chrift  jfo  much  profite  ftialc 
thou  take  of  them. 

i6    If  this  be  fomewhat  darke  bccaufe  of  the  fliorteneflc ,  I  will 
fct  it  out  in  mo  wordcs.  I  fay  that  Chrift  is  the  matter,  or  (if  thou 
wilte)the  fubftance  of  all  facraments :  forafmuch  as  in  him  they  hauc 
Lib.4.   g[|  tj^pjj.  pcrfedne{re,and  do  promife  nothing  without  him.  So  much 
dift  i'.*  ^^^^  tolerable  is  the  error  of  Peter  Lombard ,  which  doth  exprefly 
make  them  caufes  of  rightcoufnelfe  and  faluation ,  whereof  they  be 
partes.  Therefore  bidding  all  caufes  farewell  which  mans  wit  doth 
faine  to  it  felfe ,  we  ought  to  ftay  in  this  one  caufe.  Therefore  howc 
much  we  be  by  their  miniftery  holpcn  to  the  nouri{hing,confirming, 
and  encreafing  of  tiie  true  knowledge  of  Chrift  in  vs,  and  to  the  pof- 
feffing  of  him  more  fully,and  to  the  enioying  of  his  riche{rc,ro  much 
eftedualneffc  they  haue  with  vs.  But  that  is  done  when  we  do  with 
true  faiih  receiue  that  which  is  there  offered.  Dothe  wicked  then 
(wilt  thou  fay)  bring  to  paflc  by  their  vnthankfulneffe ,  that  the  or- 
dinance of  God  be  voide  and  turne  to  nothing  ?  I  aunfwer  that  that 
which  I  haue  faid,is  not  fo  to  be  taken,as  though  the  force  and  truth 
of  the  facrament  did  hang  vppon  the  ftat«  or  will  of  him  that  rccei- 
ueihit.  For  that  which  God  hath  ordeined  remaineth  fteedfaft  and 
k«;pcthftill  his  nature  1  howefoeuer  men  do  vane.  But  lith  it  is  one 
thing  to  oflB:e,an  other  to  receiue :  nothing  withftandeth  but  that 
the  fipne  halowed  by  the  word  of  God  may  be  in  deed e  that  which 
it  is  called,and  kepe  Ins  owne  force :  and  yet  that  there  come  there- 
Homcl.  by  no  profit  to  an  cucHdoer  and  wicked  man.  But  Auguftine  doth  ^ 
'"      "  in  fewewordeswellalfoilethisqueftion.  If  (faith  he)  thou  receaueft  1 
carnally ,  it  cepffeth  not  to  be  fpirituall :  but  it  is  not  to  thee.  But  as  1 
Auguftine  hath  in  the  afore  faid  places  fhewcd  that  a  facrament  is 
a  thing  nothing  worth ,  if  it  be  feuered  from  the  truth  thereof:  fo  in 
d'doft  ai^  other  place  he  geueth  warning  that  euenin  the  very  conioining 
Chrift.  needeth  a  diftindion ,  leaft  we  fticke  to  much  in  the  outward  figne.  i| 
cap.^.  As  (faiih  he)  to  followc  the  letter,and  to  take  the  fignes  in  ftcede  of 

the 


To  Saluation.       Lib.4.  53P 

the  things,  is  a  point  of  a  fcruile  wcakenefTe :  fo  to  expounde  the 
ligncs  vnprofirablyisapoint  of  euell  wandring  error.  He  namcth 
two  faultes  which  are  here  to  be  auoidcd:The  one  when  we  fo  rake 
the  figncs  as  though  they  were  gcuen  in  vainc ,  and  when  with  aba- 
cing  or  diminifliing  their  fecrcte  fignifications  by  our  cnuioufnefle, 
we  bring  to  pafTc  that  they  bring  vs  no  profitc  at  all.  The  other, 
when  in  not  raifingourraindes  beyondcthc  vifible  fignc,  we  geuc 
away  to  the  facramcnt  the  praife  of  all  thofc  good  things  which  arc 
not  geucn  vs  but  of  Chrift  onely,  and  that  by  the  Holy  Ghoft,which 
makcth  vs  partakers  of  Chrift  himfelfe :  and  in  deede  by  the  helpe  of 
the  outwardc  fignes :  which  if  they  allure  vs  to  Chrift ,  when  they 
be  wrefted  an  other  way ,  the  whole  profitc  of  them  isvnworthily 
ouerthrowcn. 

17  Wherefore  let  this  remainc  certainc ,  that  there  is  no  other 
office  of  the  facraments  than  of  the  word  of  God:  which  is  to  offer 
and  fet  forth  Chrift  vnto  vs  ,and  in  him  the  trcafurcsof  heauenly 
graceibut  they  auailc  or  profit  nothing,but  bcinge  rccciued  by  faith: 
cuen  as  wine  j  or  oile  ,  or  any  other  li<^uor ,  though  you  poure  it  on 
largely ,  yet  it  will  runnabefidc  &  perifhjVnleffe  the  vcflcls  mouth  be 
open  to  receiuc  it ,  and  the  velTell  though  it  be  wctte  rounde  about 
on  the  outfide,  fliall  neuerthclefle  remaine  emptie  and  voide  within. 
Befide  this  we  muft  beware,leaft  thofe  things  which  hauc  bene  writtc 
by  the  olde  writers  fomewhat  to  glorioufly  to  amplifie  the  dignitie 
of  facramcnts.fhouldlcade  vs  away  into  an  error  nere  to  thisrnamely 
that  we  (houlde  thinke  that  there  is  fome  fecrct  power  knit  and  fas- 
tened to  the  facraments ,  that  they  may  of  themfeluesgeue  vsths 
graces  of  the  Holy  Ghoft  ,like  as  wine  is  geucn  in  a  cup:  whereas 
onely  this  office  is  appointed  to  them  by  God,  to  teftine  and  ftablifli 
to  vs  the  good  will  of  God  toward  vs,  and  do  profite  no  further  vn- 
lefl'e  the  Holy  Ghoft  ioin«  himfelfe  to  them ,  which  may  open  our 
mindes  and  hartes,  and  make  vs  partakers  of  this  tcftimonie,wiierin 
alfo  do  clerely  appcre  diuers  and  feuerall  graces  of  God.  For  the  fa- 
craments, as  we  haue  aboae  touched ,  are  that  thing  to  vs  of  Godj 
which  to  men  are  melTangcrs  of  ioyfuU  things,or  eameftcs  in  ftabli- 
{hing  of  bargaines :  which  do  not  of  thcmfelues  geuc  any  grace,  but 
do  tell  and  (hcwc  rs,and  (as  they  be  earneftes  and  tokens,)do  ratifie 
vnto  vs  thofc  things  that  are  gcuen  vs  by  the  libcralitic  of  God.Thc 
Holy  Ghoft  (whom  the  facraments  do  not  in  comon  without  diffe- 
rence bring  to  all  men ,  bus  whom  the  Lorde  peculiarly  geucth  to 
phcm  that  be  his)  is  he  that  bringeth  the  graces  of  God  with  him, 
which  geucth  to  che  facramcms  place  in  vs  ^  which  maketh  them  to 


Cap.  1 4.  Of  the  outward  meanes 

bring  fovth  fruit.  But  although  we  do  notdenic  that  Godhimfelfe 
with  the  moil  prefent  power  of  his  Spirit  is  prefent  with  his  ownc 
inftitution,  leaft  the  miniftration  which  he  hath  ordeined  of  the  fa- 
craments  fliould  be  fruitleffe  &  vaineryet  we  affirme  that  the  inward 
grace  of  the  Spirit,  as  it  is  feuered  from  the  outward  minifteiic ,  fo 
oui^ht  to  be  feuerally  weycdand  confidercd.  God  therefore  trucly 
performeth  in  dcede  whatlbeuci  he  promifeth  andfigureth  in  fignes: 
neither  do  the  iignes  wjnc  their  eftld,  that  the  author  of  them  may 
be  proiied  true  and  faithfall.  The  queftion  here  is  onely  whether 
God  woirketh  by  his  ownc  and  by  inward  power  (as  they  call  it)  or 
do  refi^ne  his  office  to  out  warde  fignes.  But  we  afiime ,  that  what- 
foeuer  inlliumentshe  vfcjhis  oiiginall  working  is  nothing  hindered 
thereby.  When  this  is  taught  concernmo  the  facraments,  both  their 
dignitieis  honorably  fct  out,  and  their  vfe is  plainely  fhewed, and 
their  profitablcnefle  is  abundantly  reported ,  and  the  beftmeane  in 
all  thcfe  things  is  reteined,  that  neither  any  thing  be  geuen  10  them 
which  ought  not,  nor  againe  any  thing  be  taken  from  them  which  is 
not  couenient  to  be  taken  from  them. In  the  racane  time  that  fained 
deuife  is  tciktn  away  ,  whereby  the  caufe  o^iuflificationand  power 
of  the  Holy  Gholl  is  enclofcd  in  tlernents  as  in  vefTels  or  waggons, 
and  that  prmcipall  force  which  hath  bene  omitted  of  other  is  ex- 
piefly  fet  out.H-  re  alfo  it  is  to  be  noted,  that  God  inwardly  worketh 
that  which  the  niinifler  fi^ureth  and  tefliiiech  by  outward  doing:lcaft 
that  bedrawentoamortail  man,  which  God claimeth  tohimfelfc 
^'^  ''  alone.The  fame  thing  aJfo  doth  Augufhne  wifely  touch. Howe  (faith 
liam  li  hr)doth  both  Mofes  fandifie ,  and  God  ?  Not  Moles  for  God :  but 
3.  cap,  Mofes  with  vifible  facraments  by  his  miniflerie,  but  God  \yith  inui- 
*4«  iible  grace  by  his  holy  Spirit :  where  alfb  is  the  whole  fruit  of  vifible 
facraments. For  withoutthis  fandification  of  inuifible  eracc.what  do 
thofe  vifible  facraments  profite? 

18     The  nameoffacramet,as  we  hauehetherto  entreated  of  the 

nature  of  it ,  doth  generally  conteine  all  the  fignes  that  euerGod 

gaae  to  men,to  certitie  and  afTure  them  of  the  truth  of  his  promifes. 

Tnofc;  he  fometime  willed  to  remaine  in  nqturall  things ,  lometime 

he  df  liuercd  them  in  miracles.  Of  the  firfl  kinde  thefe  be  examples. 

Gen.  2.  ai  when  he  gaue  to  Adam  and  Hue,  the  tree  of  life  for  an  earnefte  of 

17.  and  jmmortalitie,  that  they  might  afTure  themfelues  of  it,  fo  long  as  they 

^■J^       didcateof  the  frute  thereof .  And  when  he  did  fet  the  heauenly 

I  J.        boaw  for  a  monument  to  Noe  and  his  pofleritie ,  that  he  would  no 

more  from  thenfe  forth  deflroy  the  earth  with  ouerflowing  of  water. 

Thcfe  Adam  and  Noc  had  for  facraments.  Not  chat  the  tree  did 

geuc 


To  Saliiation.        Lib.4,  540 

gcuc  them  immortaJitic,which  it  could  notgeuc  to  itfdfc  :  nor  that 
the  Boawe  (  which  is  but  a  ftrikiiig  backc  of  a  funbeame  vpon  the 
cloudes  againft  it)  was  of  force  to  hold  in  the  waters :  but  bccaufc 
they  had  a  marke  graucn  in  them  by  the  word  of  God,  that  ihey 
iliould  be  examples  and  feales  of  his  teftaments.  And  the  tree  was  a 
tree  bcforc,and  the  boawe  a  boawe.  When  they  were  written  vppon 
with  the  word  of  God ,  then  a  ncwe  forme  was  pur  into  them  ,  that 
ihcy  ihoulde  begin  to  be  that  which  they  were  not  before.  That  no 
man  (hould  thinkc  thefc  things  fpoken  without  caufe ,  the  boawe  ic 
felfc  is  at  this  day  alfo  a  witnefle  of  that  .coucnant,which  God  made 
with  Noe;which  boawe  fo  oftc  as  we  behoIde>wc  readc  this  promifc 
of  God  wrytten  in  it,  that  the  earth  fliallncuer  be  deftroyed  with 
ouerflowing  of  watcrs.Thcrforc  if  any  fonde  Philofopher,to  fcornc 
the  (imphcitie  of  our  faith ,  do  affii  me  that  fuch  varietie  of  colours 
doth  naturally  arife  of  refleded  bcames  and  a  cloude  fet  againft 
themdet  vs  graunt  it  in  decdc ,  but  let  vs  laugh  to  fcornc  his  fenfleflc 
follie, which  doth  not  acknowledge  God  the  Lorde  and  gouernor  of 
nature :  which  at  his  ovvnc  will  vfeth  all  the  elements  to  the  feruicc 
of  his  owne  glory.lf  he  had  emprintcdruch  tokens  in  the  funnc,  the 
ftarres,  the  earth,  ftones,  and  fuch  like,  they  fhould  all  haue  bene  fa- 
cramcntS  to  vs.Why  are  nor  vncoined  and  coined  lilucr  both  of  one 
value,  (kh  they  are  both  one  metjll  ?  cucn  becaufe  the  one  hath  no- 
thing but  nature :  when  it  is  ftriken  with  a  common  maike,ic  is  made 
inoney,and  leceiueth  a  ncwe  valuation.  And  fliall  not  God  be  able 
to  marke  his  creatures  with  his  word ,  that  they  may  be  made  fscra" 
ments, which  before  were  naked  elemcis?  Of  the  fecond  kinde  thefc 
were  examples ,  when  he  (hewed  to  Abraham  a  hght  in  a  fmoking  Gen.if, 
ouen:when  he  watered  the flecc  with  de we ,  the  earth  remaining  *7- 
dry  :  againe  he  watered  the  earih,the  flcce  being  vntouched,to  pro-  ^ 
mife  vidory  to  Gedcon:  when  he  drcwe  the  (hadowc  of  tlic  diall  j^King. 
ix.lines  backeward,to  promife  fafety  ioEzechias.Thefethings,when  xo.5>. 
they  were  done  to  relicue  and  ftabhflie  the  weakenefTe  of  their  faith,  ^^^'  l^' 
were  then  alfo  facramcnts.  7* 

19     But  our  prefente  purpofe  is ,  to  difcourfe  peculiarly  of  thofc 
facramenis,  which  the  Lorde  willed  to  be  ordinarie  in  his  Church, 
to  nourifhe  his  worfliippcrs  and  fcruantes  into  one  faith  and  the 
confeflion  of  one  faith.  For  (to  vfe  the  wordcs  of  Auguftinc)  men  I-'br.^. 
can  be  congeled  together  into  no  name  of  rehgion  either  true  or  ^^}l^ 
falfe ,  vnlefie  they  be  boundc  together  with  fome  fellolhip  of  vifi-  Manic. 
ble  fignes  and  facramentes.  Sith  therefore  themoft  good  Father  cap.n, 

^orefawc  this  ncccditie,  he  did  from  the  beginning ordeine  cqrtainc 

YYY   luj 


Cap.14.  of  the  outwarde  meancs 

cKcrcifcs  of  godlineflc  for  his  fcruantes ,  which  after wardc  Satan  by 
turning  them  to  wicked  and  fuperfticious  woifhippings ,  hath  many 
waves  depraued  and  corrupted.Hereupon  came  thofe  foletnnc  pro-  1 
fcflionsof  cheGefftiles  into  their  holy  orders,  and  other  baftarde 
vfagcs  :  which  aichough  they  were  full  of  error  and  fupcrftition,  ycc 
they  alio  were  therewith  a  profe  that  men  could  not  in  profeflion 
of  religion  be  without  fuch  outward  lignes.  But  becaufe  they  neither    | 
were  grounded  vppon  the  word  of  God ,  nor  were  referred  to  that 
trueth  whereunto  all  lignes  ought  to  be  dircdcd,they  are  vnworthy 
to  be  rehearfed  where  mention  is  made  of  the  holy  (igncs  which 
are  orueincdof  God  and  haue  not  fwafued  from  their  fundation, 
that  is,  that  they  fhould  behelpesof  true  i^odlinefTe.  They  conlift 
notof  bare  figncs,  as  were  theboaweand  the  tree,  but  vpon  Cere- 
monies :  or  rather  the  (ignes  that  be  here  geuen  are  Ceremonies. But     . 
as  it  is  aboue  faid,  that  they  be  on  the  Lordes  behalfc  teflimonie  i  of 
grace  and  faluation-.fo  they  be  againe  on  our  behalfemarkesof  pro- 
fedion  ,  by  which  we  openly  fwcare  to  the  name  of  God,  for  our 
partes  binding  our  faith  vnto  him.  Therefore  Chrifoftome  in  one 
place  fitly  caHeththcm  coiienantinfies  whereby  God  bindcthhim- 
felfe  in  league  with  vs,and  we  be  bounde  to  purenefTe  and  hohnefTe 
of  life,  becaufe  here  is  made  a  mutuall  forme  of  couenantingbc- 
twcene  God  and  vs.  For  as  the  Lordc  therin  promifeth  that  he  will 
canccll  and  blot  out  whatfocucr  giltineff-  a;  d  pcnaltie  we  haue  ga-   ^ 
thcred  by  offending ,  and  doth  reconcile  vs  to  himfelfc  in  his  onely   I 
begotten  Sonne :  fo  we  againe  on  our  behalfcs  do  by  this  profeflion 
binde  our  fclucs  vnto  him  to  the  following  of  Godlinefl'e  and  inno- 
cence :  fo  that  a  man  may  rightly  Uy  that  fuch  facramcnts  arc  Ccre- 
monies,by  which  God  will  cxcrcife  his  people  firft  to  the  nourifhingj 
ftirring  vp^and  ftrengthcning  of  Faith  inwardly,  then  to  the  teftifying 
of  religion  before  men. 

20     A  nd  euen  thefe  facramets  alfo  were  diuerrc,aftcr  the  diuerfc     ^ 

order  of  time,according  to  the  diftribution  whereby  it  plcafeth  the 

Lorde  to  ihewe  himfelfe  after  this  or  thatmaner  to  men.  For  to 

Abraham  and  his  pofteritieCircumcifion  wascommaundedrwhcrc- 

unto  aftervvai  de  puiifyings ,  and  Sacrifices ,  and  other  Ceremonies 

jcn.17  were  added  out  of  the  lawe  of  Mofes.  Thefe  were  the  Sacraments 

o.       of  the  Icwes  vntiU  the  comming  of  Chrift  :  at  whichc  comraing, 

-euit.    thofe  bcin^c  abrogate*  two  Sacramcnkcs  were  ordeined,  which 

and  "^^^*  '^^  Chriftian  Church  vfeth ,  Baptilme ,  and  the  Supper  of  the     % 
k^.itf.  Lordc.I  fpeakc  of  thofe  that  were  ordeined  for  the  vfc  of  the  whole 
Church.  For  as  for  the  laying  on  of  handcs^  whereby  the  miniAers 

of 


ToSaluauon,  Lib.4,  541 

of  the  Church  are  entred  into  their  office ,  as  1  do  not  vnwiUingcly 
fuSer  it  to  be  called  a  Sacrament/o  I  do  not  recken  it  among  the  or- 
dinary Sacramentes.  As  for  the  reft  which  arc  commonly  called  Sa- 
cramentSjWhat  they  are  to  be  accompted,we  (hal  fee  byandby.How- 
beit  the  old  Sacraments  alfo  had  refped  to  the  fame  markc,  wherun- 
to  ours  do  tende,thac  is>to  dired  and  in  a  maner  leade  by  the  hande 
to  Chrift:or  rather  as  images  to  reprcfent  him,  and  (hew  him  foorth 
to  be  knowcn .  For  whereas  we  haue  already  taught ,  that  they  are  i.Cor. 
ccrtaine  feales  wherewith  the  promifes  of  God  are  fealed;and  where  ao. 
it  IS  mott  certaine,tha:  there  was  ncuer  offered  any  promife  of  God 
to  me  but  in  Chrift.that  tliey  may  teach  v$  of  fome  promife  of  God, 
they  muft  nedcs  ihewc  Chnft.  Whereunto  pcrtaineth  that  heaucnly 
patcrne  of  the  tabernacle  and  of  the  worfliippinge  in  the  law,  which 
was  giucn  to  Mofes  in  the  mount.Onc  onely  difference  there  is,thac 
thofe  did  lliadow  out  Chnft  being  promiled,whe  he  was  yet  looked 
for:thefe  do  teftific  him  already  giuen  and  dchucred. 
z  1     When  thtlc  things  fhall  all  be  particularly  and  cchc  one  fcuc- 
rally  declared ,  they  ftialbe  made  much  plainer.  Circumcifion  was  to 
the  Icwes  a  figne,  whereby  they  were  put  in  minde,that  whatfoeuer 
commeth  of  rhefcedeofman^thatis  to  fay  the  whole  nature  of  ma, 
is  corrupt,and  hath  ncede  of  proyninge.Moreouer  it  was  a  teaching,  Q^n.*' 
and  token  of  remembrance ,  whereby  they  ftioulde  conHrme  them-  28. 
fclues  in  the  promife  giuen  to  Abraham  5  conccininae  that  bkfffd 
fcedein  whom  all  the  nations  of  the  earth  were  to  be  blefled,  from 
Avhom  they^hadde  their  owne  bleflinge  to  be  looked  for ,  Now  that 
hcalthfull  Cccdc  (as  we  are  taught  of  Paule)  was  Chnft,in  whom  a- 
lone  they  hoped  that  they  fhouide  rccouer  that  which  they  had  loft  ^     ^ 
in  Adam.  Wherefore  Circumcifion  was  to  the  the  fame  thing  which  Ro*n,,4 
Paule  faith  that  it  was  to  Abraham ,  namely  the  feale  of  the  rightc-  u. 
oufnes  of  Faith:  that  is  to  fay,the  feale  whereby  they  Ihould  be  more 
certainely  affured,  that  their  Faith ,  wherewitij  they  looked  for  that 
feedc,  fhouide  be  accompted  to  them  of  God  for  righteoufneffe.Buc 
wc  {hall  vppon  a  better  occafion  in  an  other  place  go  through  with 
the  comparifon  of  Circumcifion  and  Baptifmc.  Baptifings  and  puri- 
fyinges  did  fet  before  their  eics  their  owne  vncleannes,filthincs  and  „ 
pollution,wherwiih  they  were  defiled  in  their  owne  n^turetbur  they  ,  ^  ^'^ 
promifcd  an  other  waihingc,vvhcreby  all  their  filthineffes  flioulde  be 
wiped  and  waflied  away.  And  this  wafibinge  was  Chrift ,  with  whofe  ,  i  u 
blood  we  being  waftied  do  bring  his^leannes  into  the  fight  of  God,  7I      "/ 
that  it  may  hide  all  our  delilinges.Their  Sacrifices  did  accufe  them  of  R«uc.i 
their  owne  wickedneire^nd  thecewithall  did  (cach»that  it  was  necei-  $* 


Cap.14.  Or  the  outward  meanes 

dry  that  there  (houldc  be  fome  fatisfadion  which  fhouM  be  payd  to 
,  1       the  iudgemct  of  God. That  therfore  there  fhould  be  fome  one  chief 
^ jc*  5,  Bifhop ,  a  mcdiatour  betwenc  God  and  men,  which  ftiouldc  fatisfic 
&  jivi  I  God  by  ilicding  of  blood,and  by  ofFring  of  a  Sacrifice  which  fhouldc 
^^ *•*  fuffice  for  the  forgiuenes  of  finnes.  This  chicfe  Prieft  was  Chnft:hc 
'^^"^  5-  himfelfe  fhed  his  ownc  blood :  he  himfelfc  was  the  Sacrifice  :  for  he 
oftred  himfelfc  obedient  to  his  Father  vnto  death:  by  which  obedi- 
ence he  tooke  away  the  difobedience  of  man ,  which  hadprouoked 
the  difpleafure  of  God. 

21     As  for  our  Sacramcntcs ,  they  do  fo  much  more  clcarely  prc- 

fent  Chrift  vnto  vSjas  he  was  more  neerely  (hewed  to  men,  fince  he 

hath  bm  truly  deliuered  of  his  Father  fuch  as  he  had  bin  promifcd. 

ForBaptifme  doth  tcftific  vnto  vs  that  we  are  cleanfed  and  walhed, 

the  Supper  of  thankefgiuing  tcftifieth  that  we  be  redeemed. In  water, 

is  figured  wa(hing;in  blood.fatisfadion.Thefe  two  things  are  found 

.Toh.5  in  Chrift ,  which  (as  John  faith)  came  in  water  and  blood,that  is  to 

fay  that  he  might  cicanfc  and  redeemc.  Of  which  thing  the  Spirit  of 

God  alio  is  a  witneflfe.  Yea  there  are  three  witneflTes  in  one.  Water, 

Blood,and  Spirit.ln  water  and  blood  we  hauc  a  teftimonie  of  clcan- 

fing and  redcemmge:but  the  Spiritc  the  principall  witneflc  bringeth 

jh.ip.  vnto  vs  aflured  credit  of  fuch  witneflingc.This  hie  myftery  hath  no- 

♦•        tably  well  bin  (hewed  vs  in  the  crofTeofChrift.whcn  water  &  blood 

a^n  ^°^^^  ^"'  of  his  holy  (ide:which  fide  for  that  caufe  Auguftin  right- 

Q^     '  fiilly  called  the  fountaine  of  our  Sacramentes :  of  which  yet  we  muft 

cntreate  fomewhat  more  at  large .  There  is  no  dout  bur  that  more 

plentifull  grace  alfo  of  the  Spirite  doth  here  fliewe  foorth  it  felfc  if 

you  compare  time  with  time.  For  that  pertaincth  to  the  glory  of  the 

kingdom  of  Chrift,as  we  gather  out  of  many  places,bucfpecially  out 

of  the  7.  Chapter  of  John.  In  which  fen(c  we  muft  take  that  (ayingc 

*olo.  J,  of  Paule,that  vnder  the  law  were  fhadowes,butin  Chrift  is  the  body. 

7.        Neither  is  it  his  meaning  to  (poyle  of  their  effed  the  teftimonies  of 

grace ,  in  which  Gods  wjll  was  in  the  olde  time  to  proue  himfelfe  to 

the  Fathers  a  true  fpcaker ,  euen  as  at  this  day  he  doth  to  vs  in  Bap- 

tifme  and  in  the  holy  Supper .  But  onely  his  purpofc  was  by  way  of 

comparifonto  magnifiethat  which  was  giucn  vs ,  leaft  any  (houlde 

thinke  it  maruelous,that  the  Ceremonies  of  the  law  were  abolKhed 

by  the  comming  of  Chrift, 

2^  But  that  fame  fchoole  do<fl:rine(as  I  may  alfo  briefly  touch  this 
by  the  way  )  is  vttcriy  to  be  hiBcd  out ,  whereby  there  is  noted  fo 
great  a  difference  betwene  the  Sacraments  of  the  olde  and  new  law, 
as  chough  thofe  did  nothingc  but  fhadow  out  the  grace  of  God,and 

thef« 


ToSaluation.         Lib.4.  542 

tVicfc  do  prcfently  giue  it.  For  the  Apoftle  fpc.iketh  no  Icflc  honora- 
bly of  chofe  thaofthefc,  when  he  tcachcch  that  the  Fathers  didcacc  i.Coc 
the  lame  fpirituallmeatc  which  we  ea£c,and  cxpoundcth  that  lame  10.3. 
ixicate  to  he  Chrift.  Who  dare  make  that  an  empty  (ignc.which  dc- 
liucrcd  to  the  Icwes  a  true  communion  of  Chn(l?And  the  ^roundc 
of  the  crxuk  which  the  Apottle  there  iundcleth,doth  plainly  fight  on 
our  fide.For,that  no  man  trufting  vpon  a  colde  knovvicdtie  of  Chrift, 
and  cmpry  title  of  Chnftianity,and  outward  tokens,lhould  prcfumc 
lodefpilechc  iudgcmcntof  God  :  helhewcth  foorth  examples  of 
Godsfeiierity  to  be  feene  in  the  Iewes:tha£  wc  fiiouldc  knowe  that 
the  fame  paines  which  they  haue  fuffrcd,hang  ouer  vs,it  we  foUowc 
the  fame  faultes.  Now  that  the  companfon  might  be  fir,  it  bchoued 
that  he  ilioulde  fhewc  that  there  is  no  vnegallneffe  betwene  vs  and 
them  m  thofe  good  thmges  whereof  he  did  forbid  vs  to  boali  falfely. 
Tncrcfore  firfl  he  makethvs  cgalj  in  the  Sacramentes,  andlea- 
«eth  to  vs  not  fo  much  as  any  fmall  pcecc  of  prcrogatiuc,  that  might 
encourage  vs  to  hope  of  efcapino;e  vnpunifhed.  Neitheir  verely  is  it 
lawfull  to  giue  any  more  to  our  Baptifmc,than  he  in  an  other  place  Rora.4, 
giueth  to  circumcilion,  when  he  calletUit  the  fealc  of  the  rightcouf-  «»• 
jieflfe  of  Faith.  Whacfoeuer  therefore  is  at  this  day  gmenvsm  our 
Sacraments, the  fame  thing  the  Icwes  in  old  time  rccciucd  in  theirs, 
that  is  to  fay,Chrirt  with  his  fpirituall  richelTc  .  What  power  our  Sa- 
cramentes haue, the  fame  they  alfo  felt  m  theirs :  that  is  to  fiy ,  that 
they  were  to  them  feales  of  Gods  good  will  towarde  them,  intotiic 
hope  ofeternallfaluation.  If  they  had  binaptcxpolitors  of  the  Hpi- 
file  to  the  Hebrues ,  they  woulde  not  haue  fo  bin  blinded.  But  when 
they  read  there,  thatfinnes  were  not  cleanfed  by  t.-.e  Ceremonies  of  *''^ 
,  tlic  law  ,  yea  that  the  olde  fKadowcs  had  no  auailing  force  to  nghte- 
cufnelfe;  they  negJcdinge  the  companfon  which  is  ther«  handcled, 
while  they  tooke  holde  of  this  one  thing,  that  the  law  of  it  felfc  no- 
thing profited  thefolowers  ofit^thoughtfimply  that  the  figures  were 
v.oide  of  trueth.But  the  Apoftlcs  meaning  is  to  bring  the  ceremonial 
law  to  nothmg,vntill  it  come  to  Chrift, vpon  whom  alone  hangeth  al 
the  effedualneflc  of  it. 

24     Bur  they  will  obied  thofe  thingcs  which  arc  red  in  Paul  con-  ! 

cerning  the  circumcifion  of  the  letter,  that  it  is  in  no  eftimation  with 
God,that  It  giueth  nothing,that  it  is  vaine.For  fuch  fayings  fecmc  to 
prtffe  it  downe  fane  beaeth  Baptifmc .  Not  fo .  For  the  very  fame 
might  rightfully  hz  fay  d  of  Baprifme .  Yea  and  alfo  the  fame  is  fayd, 
firft  of  Paule  himfelfe,wherc  he  ftiewcch  that  Godregardeth  not  the  i.Cor. 
jQutwaid  wafliingc  whereby  WjC  enter  into  profeftion  of  rcligion,vn-  "o.j. 


Cap.i4i-  Of  the  outward  mcanes 

lefle  the  m'inde  within  be  both  deanfed  and  continue  in  clcanncflc 

to  the  ende  ;  againc  of  Peter,  when  he  teftificth  that  the  trueth  of 

^^^  ^  Baptifme  ftandeth  not  in  the  outward  wa{hing,but  in  a  good  witnef- 

t)laa.  fingCjof  confciencc.  But  he  feemeth  alfo  in  an  other  place  vtterly  to 

;.        defpife  the  circumcifion  made  with  hand, when  he  compareth  it  with 

^  the  circumcifionofChrilt.  1  anfwcre  that  euen  in  this  place  nothing 

is  ;ibatcd  of  the  dignitie  of  it .  Patile  there  difputeth  againft  them, 

which  required  it  as  neceflary  when  it  was  now  abrogate.  Thcrfore 

he  warncth  the  faithfull,thatleauing  the  olde  {hadowes  they  fliould 

ftande  fa^  in  the  trueth.  Thefc  njaifters(fayth  he)inftantly  call  vpon 

you,  that  your  bodies  may  be  circumci(ed.  But  ye  are  fpiritually  cir- 

cumcifed  accordmgto  the  foulc  and  body. Ye  haue  therefore  the  dc- 

liucrance  of  the  thinge  in  deede ,  which  is  much  better  than  the  (ha- 

dowc.  A  man  might  take  exception  to  the  contrary  and  fay  that  the 

figure  is  not  therefore  to  be  dcfpifed  becaufe  they  hadde  the  thing 

in  deede  :  forafmuch  as  the  putting  of  of  the  olde  man  of  which  he 

there  fpakcjwas  alfo  among  the  Fathers.co  whom  yet  outwarde  Cir- 

cumcifionhaddc  not  bin  fuperfluous.He  preuenteth  this  obiedion, 

whe  he  by  &  by  addeth,that  the  Coloffians  were  buried  with  Chrift 

by  Baptjime .  Whereby  he  fignifit  th  that  at  this  day  Baptifme  is  the 

fame  to  Chrittians ,  which  circumcifion  was  to  the  olde  people :  and 

X     therfore  that  circumcilion  can  not  be  enioined  to  Chriftians  without 

wrong  done  to  Chrift. 

2^  But  that  which  foUowcth  and  which  I  euen  nowe  allcagcd ,  is 
harder  to  affoyle ,  that  all  the  lewifhe  Ceremonies  were  (hadowes  of 
things  to  come,and  that  in  Chrift  is  the  body :  but  moft  hard  of  all  is 
that  which  is  entreated  in  many  chapters  of  theEpiftlc  to  the  He-* 
brues,tliat  the  blood  of  beaftes,  attained  not  to  confcicnces:that  the 
law  had  a  fhadow  of  good  thinges  to  come,not  an  image  of  thinges: 
that  the  folowers  of  it  obtained  no  pcrfcdio  of  y  Ceremonies  of  Mo-p 
festand  fuch  other.  I  go  backe  to  that  which  I  haue  already  touched, 
that  Paule  doth  not  therefore  make  the  Ceremonies  (hadowifh,  be- 
caufe they  had  no  founde  thing  in  them ;  but  becaufe  the  fufillinge  of 
them  was  after  a  cer|aine  manner  hanged  in  fufpenfe  vntill  the  deli- 
ueringe  of  Chrift .  Againe  I  fay  that  this  is  to  be  vnderftanded  not  of 
the  effedualneffcbut  rather  of  the  maner  of  fignifying.For  til  Chrift 
was  manifcftly  fhewed  in  the  flcfh,  all  the  fignes  did  fhadow  him  out 
as  abfent,  howefoeucr  he  did  inwardly  vtter  to  the  faithfull  the  prc- 
fcncc  of  his  power  and  of  himfelfc .  But  this  we  ought  chiefely  to 
marke ,  that  in  all  thofe  places  Paule  doth  not  fpeake  fimply ,  but  by 
way  of  contention.  Becaufe  be  ftriucd  with  the  fajie  Apoftles ,  which 

wouU 


To  Saluation.         Lib.4.  545 

would  hauc  godlinelFe  to  confift  in  the  Ceremonies oncly  without 
any  rcfped  of  Chrift:to  confute  thcm,it  fufficed  oncly  to  cntreate,of 
what  value  Ceremonies  are  by  themfclues.  This  marke  alfo  the  au- 
thor of  the  Epiftlc  to  the  Hcbrues  followed.Lct  vs  therefore  remem- 
ber that  here  is  difputed  of  Cercmonies,not  as  they  be  taken  in  their 
owne  and  naturall  fignification ,  but  as  they  be  wrefted  to  a  falfe  and 
wrongfull  expofitionrnot  of  the  lawful!  vfe  of  them,  but  of  the  abufe 
of  fuperftirion .  What  maruellis  it  therefore  if  Ceremonies  beingc 
feuered  from  Chrift,arc  vnclothed  of  all  force  f  For  all  lignes  what- 
foeuer  they  be,are  brought  to  nought,whcn  the  thing  fi-nificd  is  ta- 
ken away.  So  when  Chrift  had  to  do  with  them  which  thought  that 
Manna  was  nothingc  elfc  but  meate  for  the  belly ,  he  appheth  his  'ohn«< 
fpecche  to  their  grofl'e  opinion ,  and  fay  th  that  he  miniftreth  better  .*^* 
meate,which  may  fecde  foules  to  hope  of  immortahiy.  But  if  you  re- 
quire a  plainer  folution,the  fumme  of  all  tendeth  to  this:Firft,that  ai 
that  furniture  of  Ceremonies,which  was  in  the  law  of  Mofes,i$  a  va- 
niflimge  thingc  and  of  no  valucjvnleflc  it  be  diredcd  to  Chrift.  Sc- 
condly,that  they  fo  had  rcfpcd  to  Chrift,that  when  he  at  length  was 
manifeftly  fhewcd  in  the  fle{he,they  had  their  fuliilhnge.Fmally  that 
it  bchoued  that  they  (houlde  be  taken  away  by  his  comminge,  euen 
as  aiTiadow  vanilheth  away  in  the  cleare  light  of  V  funne.But  becaufe 
I  do  yet  diflferrc  loger  difcourfe  of  that  matter  vnto  that  pbcc  where 
I  haue  purpofcd  to  compare  Baptifme  with  circumcifion,thcrcforc  I 
do  now  more  fparingiy  touch  it. 

26     Perhaps  alfo  ihofe  immeafurablc  praifes  of  the  SacrameHtcj, 
which  arc  read  in  the  oldc  writers  concerninge  our  figncs ,  deceiued 
ihofe  miferable  Sophifters.  As  this  of  Auguftine.  That  the  Sacramets  In  pr« 
of  the  olde  law  did  only  promifc  the  Sauiour,  but  ours  do  giuc  faiua-  em  c- 
tion.When  they  marked  not  that  thefc  &  fuch  other  formes  of  fpea-  "^f^^p' 
king  were  fpokcnrthey  alfo  publiihed  their  cxcefliuc  doftnncSjbut  in  J^^^ 
a  clcane  contrary  fcnfe  from  the  wry  tinge  of  the  olde  Fathers  .  For  fuper 
Auguftine  meant  no  other  thinge  in  that  place,  than  as  the  fame  numcr 
Auguftine  wryteth  in  an  other  place ,  That  the  Sacramentes  of  the  "P-  5  J 
law  of  Mofes  did  foretell  of  Chrift,  but  ours  do  tell  of  him  prcCcnc.  ^     *  ^ 
AndagainftFauftus.  Thatthofewercproraifesofthingcs  tobcful- 
filledjthefe  were  tokens  of  thinges  fulfilled :  as  if  he  (houlde  fay,  that 
thofe  figured  him  whc  he  was  looked  for,  but  ours  do  as  it  were  flievy 
him  prefent  which  hath  bin  already  deliucrcd.Moreouer  he  fpeakcth 
of  the  maner  of  fignifyinge,as  alfo  he  fliewcth  in  an  other  place.  The  Li.i.c^ 
lawc(fayth  he)  and  the  Prophetcs  had  Sacramentes ,  forctellinge  of  licpeti 
a  thing  to  comc.buc  the  Sacramentes  of  our  time  do  teftiHe  that  that  <^^P'37 


Cap.i  4.  Of  the  oimvard  mcancs 

is  already  come, which  thole  did  dcciarc  to  be  toeomc.But  what  her 
thought  of  the  tbinge  and  cffe«fhiallnfirc  ,  he  expoundech  in  many 
lomil   pi-iCcs  :  as  v*  ncn  he  fayth,  rhac  the  S^aMmcntes  of  the  lew  es  were  irt 
ti  loK,  fii:nes,diiK:.  re:but  in  the  thing  lignihcd,cgal  with  ourf-.-diuerfein  vi- 
>^.       fibic  rorme,but  egalmfpintual  power.  Againe.Indiuerfehgnes  is  all 
one  Faith :  i)  in  diuerfe  ligncs,  asindmcife  vvordes.'becaufe  wordes 
change  theu  foundes  by  rimes  ;  and  ti  ucly  wordes  arc  nothinse  but 
fignes .  The  Fathers  did  drinke  the  fame  ipirituail  drinke  ,  for  they 
dron\cnot  chc  lamc  bodily  drinke. See  ye  therfore,Faith  remaining 
one  J  the  (ignes  vai  led .  To  rhem  the  r ocke  was  Chrift :  to  vs  that  is 
Chiift  whicn  IS  fct  vppon  the  aitar.  And  they  dronke  for  a  great  Sa- 
crameCjthe  water  flowing  out  of  the  rocke;  what  we  dnnke,  the  fc<it!i- 
fiiU  knowe  if  thou  confidcr  the  vifi  jle  roi  me,they  dronke  an  orher 
thmguf  an  vndcrltadablc  fienifacanon,they  dronk  the  fame  fpiritual 
" P  **•  drinke.  In  an  ottier  place, in  the  myflcry  the  lame  is  tneir  mcate  and 
Ah. 9.    df'nke  which  is  ours :  but  the  fame  in  Cgniticaf lon^not  in  forme  :  be- 
tnufau.  caufc  the  kUc  fame  Chrift  was  figured  co  them  m  the  rocke,  &  ihe- 
ap^ij.  H-edtovsinthefleih.  Howebeit  in  this  behaife  alfowc  graum  that 
there  ii  fome  drfierencc .  For  both  Sacramentes  do  teftine  thit  the 
fatherJy  good  will  of  God  and  the  graces  of  the  holy  Ghoft  arc  offe- 
red vs  in  Cbriftrbut  our  Sacraments  tcftity  it  more  clearciy  &  bright- 
ly.Inboth  is  a  deliucrins  ofChrifl:hut  inthefe  more  plenteous  and 
fuller,  namely  as  that  difference  of  the  olde  and  new  Tcifament  bca- 
rcth,of  which  we  haue  entreated  before.  And  this  is  it  that  the  fame 
iedcft.  Auguftinemeant(whom  we  more  oftc  allege  as  the  befl&  faithfulltft 
:^nft.  wiraeffe  of  ;ii  the  otdc  wTitcrs  )  where  he  teach  cth,  that  when  Chnft 
-*"•  ^    was  reaealed ,  Sacramentes  were  crdained  both  in  number  fewer, in 
f  ***     fignificaaon  hier,m  force  more  excellent. Of  this  thine  alfo  it  is  ex- 
pcdientV'  the  readers  bricfely  be  warned,that  whatfoeuertheSophi- 
ftcrs  haue  trifimgly  taught  concerning  y  worke  wrought,  is  not  oncly 
fa!ir,  but  difagrccth  with  the  nature  of  the  Sacramentes ,  which  God 
hath  ordained ,  that  the  faithfull  beinee  voide  and  needv  of  all  £:ood 
thinees  fhould  bringe  nothing  thither  but  begger\*.  Whereupon  fo- 
lo'A  f th  that  in  recduins  thcmjthcfe  men  do  nothinge  whereby  they 
mny  defcrue  praife  :  or  that  in  this  doinge  (  which  in  their  rcipcdis 
merely  pai£ue)no  worke  can  be  afcnbed  vnco  them. 


To  Saltution,         Ubj^  I44 

Tbezv.Chapcct. 

BAptifm«i*a%neoftheefjrin^^w|iaeiPirfiirf  i--  '--•'ticj 
.  nto  ch€  idomibip  of  ^  Chu \x  boaee  p^  ,  .-.nd 

/v;r  may  be reckgncd  iwmngc the cfail<ir*n o:  vaviras 

2:acn  f$  or  Go<i  to  diii  okL^^which  I  bsac  woohc  to  be  com- 
mon  CO  att  cbe  myftenes  )  Er^  ch^irAcMyetiEMeapoarFjRh  wrtfa 
bwn,  and  to  our  confcffion  before  w  rwc .  Wenditfrieity'ieciaee 
the  manner  of  both  piTpofga.Byifac  Uiuguh  Afcc  tkr  ■  rr 
fagfa^iifaicfaatf»imAbehcwcrdly<iw»<»<t<£Tiwiid^ 
the  Ix>rd  fetcsfc  out  rrsa  vs^iHCit  (booUe  be  a  eokoi  jchI  proofe^flf 
our  cieai^rige»3r((ocTprcfieflMriinadebcacr}ic»IikeiDai 
fealr d  cbaner, whereby  he  ctimntM  ifc  vbh»  fs/luca0  oa 
fo  defaced,  caacefled,  an  d  blocxed  oee ,  due  dic^  01017  oencr  ( 
hii  fighcjOocberehcadied^fiocbeiHipaied.  For  hewilieihv^aftclie^ 
that  belcuejihcald  be  luyufciiiHiu  focgiaenesoffiaaes.  Thac6mc 
they  winch  cboogfac that  bapcifine  laooffaiHgr  dliebaram^ean^ 
token  wiierbf  we  prote&  our  refegwo  btf— t  nicn,ji  liwiliifc  ^n  beare 
the  conwiancc  ofcfadr  capwaine  for  awigkcofihcii  ptofcflioa,  wqf 
noc  that  wfakh  was  tiK  ctiicfe  c&Hig  m  bopofiBcTkac  0  dho^inrwe 
fhodJigcdBe«wgiirtw>pfBiiiric^faaEWMgfatiiaMcieltifefa^*^^ 
tired,thaI!>c&iK<i  '^' 

a     !a  this  fenfe  is  tint  to  be  milaflijgJe  which  Pariewncgth^ac-  ^^ 
tfa^  Charch  is  &o&fic<i  ofChnt^  her  ^JMofir,  aad  ctranW  wtch  wa-  T^ 
fhingeofwacerinthe  wordof  btc.  Andtnaacxherplacc^dbc'jrcarc'nc.i.jL 
faued  acccrding  'o  his  mercy  by  the  wafiHigaf  regenerackx:  as<i  a€  ^'^<^§ 
the  rcainnse  of  the  holy  Gho^  And  thac  which  Peter  wrxetfLjdac  **• 
bapofiiie  iaaeth  75,  ForPaiiieswiiivfasnoccofi§Biiie,diarottrwaH 
(Hn^e  and  farfaafioo  is  pcrfedly  MMdc  by  water ,  er^Mt  wjwi  cow- 
ra*  ->f  r~  m  IT  Mfr  th^  prtw^^r  ti»  rl^-afi^^P^^  iifi  -i  ^  a^  frnwr.  Mjiilni 
did  Pezer  meane  cfae  caa(e  of  fatwpoo ,  barooely  ifte  lminitLil|ii^L 
and  ccrtaynetie  of  facb  gittes to  be  rcceiaed  iachif  Imi  ■■mm 
winch  IS coidcadvenoaig^caiprcflcJin  the  wmhsdmrnSidma.  For 
Paiie  knidcth  cogabcr  thewordeof  life,  and bflpafiae of  water? 
as  if  he  had  iaid^iHC  by  the  Gofpell  tfacaB&gcof  waflang  aad&i- 
difyinge  is  brooj^  vs  ,  tkc  by  b«pataie  frdi  tncfii^  tt  fealcd.  An4 
Peter  immcriiarfyadioyBcdi,  thai  tfaacUi|itifac  gaocrhepotmige 
away  of  the  firhinefle  ofihrirfhii^^agood  "^"i^V^fr  bc^xr  GoA 
which  rs  of  Fayih.Yea  bapofiae  profin^^  vs  noachcrcfeaf^i&baK 
by  the  fpoiikkige  of  cijc  biooJ  of  Cllzid :  whidis  %»edbyj 


Cap.i  5.  Of  the  outward  mcancs 

for  the  likcneflc  of  cleanfingc  and  wafhingc.Who  therefore  can  fay 
that  we  be  clcanfed  by  this  water,which  certainly  teftificth  thac  the 
blood  of  Chrift  is  out  true  and  only  walhing?  So  that  from  no  where 
che  can  be  fetched  a  furer  reafon  to  cofute  their  bhndc  errour  which 
refcrre  all  thinges  to  the  power  of  the  water,than  from  the  fignifica- 
tion  of  Baptifmc  it  felferwhich  doth  withdraw  vs  as  well  from  that  vi- 
able elemcuc  which  is  fct  before  our  eies ,  as  from  all  other  mcanes, 
that  it  may  bindc  our  mindcs  to  Chrift  alone. 

5  Neither  is  it  to  be  thought  that  Baptifme  is  applied  only  to  the 
time  paft,  that  for  new  falhnges ,  into  which  we  fall  backe  after  Bap- 
liln)e,we  muft  feeke  new  remedies  of cleanfing  in  I  wotc  not  what  o- 
thcr  Sacramentcs ,  as  though  the  force  of  Baptifme  were  worne  out 
of  vfc.By  this  errour  it  came  to  pafle  in  old  time,that  fome  would  not 
be  Baptifed  but  in  the  vctcrmoft  pertil  of  life,  &  at  their  hft  gafpings, 
that  fo  they  might  obtaine  pardon  of  their  whole  life.  Againft  which 
waywarde  (iittle  proujfion  the  old  Biftiops  fo  oft  inuey  in  their  wry- 
tinges  .  But  thus  we  ought  to  thinke ,  that  at  what  time  focucr  we  be 
B.iptifcdjwe  are  at  once  waflied  ahd  cleanfcd  for  all  our  life.Thcrforc 
fo  oft  as  we  fall  we  muft  go  backe  tathc  remembrance  of  Baptifme, 
&  therwith  we  muft  arme  our  minde ,  that  it  may  be  alway  cercaine  & 
afiured  of  the  forgiuencs  of  iinnes.For  though  when  it  is  once  mini- 
fti  ed,  it  Iccmeth  to  be  paft,  yet  by  later  (innes  it  is  not  aboliftied.  For 
the  cicanncs  of  Chrift  is  therein  offred  vs:thai  alway  flori{heth,is  op- 
prcflVd  with  no  fpottcs,butoucrwhelmeth  &  wipeth  away  all  pur  fil- 
thintlTe:  yet  ought  we  not  to  take  thereof  a  liberty  to  finne  in  time  to 
come  (as  verily  we  be  not  hereby  armed  to  fuch  boldnes)but  this  do- 
^rine  is  giucn  only  to  them,which  when  they  haue  finned,  do  grone 
wericd  &  opprcfted  vnder  their  finneSjthat  they  may  haue  wherwitht 
they  may  raife  vp  and  comfort  thsmfclues,  leaft  they  ftiould  fall  into 
Kom.}.  <^o'^^"fio'^  an<i  dcfperation.  So  Paul  iaith,that  Chrift  was  made  to  vs 
35.  a  propitiator,  vnto  the  forg^uenes  of  faults  going  before.VVhercin  he 
he  dcnieth  not  that  therein  is  obtained  perpeta;ill  &  continuall  for- 
giuenes  of  finnes  cuen  vnto  death:  but  he  meancth  that  it  was  giue  of 
the  FathcfjOnely  to  poorcfinners,which  wounded  with  the  fcaringc 
iron  of  confcience,do  figh  to  y  Phifiiian.To  thcfc  the  mercy  of  God 
is  offred.  They  which  by  efcaping  of  puniftimcnt  do  hunt  for  matter 
&  liberty  to  finnc,do  nothinge  but^rouoke  to  themfelucs  the  wrath 
and  judgement  of  God, 

4  I  know  indede  that  it  is  commonly  thought  othcrwife,  that  by 
the  bcnefite  of  repentance  and  of  the  kcies  we  do  after  Baptifme  ob- 
Uinc  forgiucnes,  which  at  our  firft  regeneration  is  giucn  vs  by  onely 

Baptifme 


To  Saluarion,       Lib.4.  545 

Baptifmc.But  they  which  dcuife  this  do  crre  herein  that  they  do  not 
remember  that  the  power  of  the  kcics  ,  whcrtof  they  fpeake ,  doth  fo 
hang  vpon  Baptirme  that  it  ought  in  no  wife  to  he  feuercd.  fhc  (in- 
ner rcceiucth  forgiucncflc  by  the  miniftery  of  cne  Church  ,  namely 
not  without  the  preachinge  of  the  Gorpeli.  But  what  maner  of  prea- 
chinc;  js  that?  That  we  be  cicanfed  fro  finnes  by  the  blood  of  Chrift. 
But  what  (ignc  andtcftimony  is  there  ofthatwaihmg^bntBaptilme? 
We  fee  therefore  howe  that  abfolution  is  referred  to  Baptifuic.  And 
this  erroui-  hath  bred  vs  the  faincd  Sacrament  of  per>ance  ;  of  which 
Ihaue  touched  fomewhat  before,  and  the  refidiie  I  will  make  an 
cnde  of  in  place  fit  for  ir.But  it  is  no  marucl  if  mcn,which  according 
to  the  groIfenefTv  of  their  witte  were  immeafurably  faft  tieil  to  out- 
ward thmges  ,  haac  in  tiiis  behalfc  alfo  bewrayed  that  fault ,  that  rot 
contented  wiih  the  pure  inftitution  of  God ,  they  did  thruft  m  newe  . 
helpes  faincd  of  themfclues.  As  though  Baptifmt  it  feUc  were  not  a 
Sacramcntofrepentance.Butifrepentanccbecommendcd to vsfd^  •*  *. 
our  whols  life  ,  the  fofcc  alfo  of  Baptifmcought  to  be  extenckdTw  UJfc.^i 
the  fame  boundes.  Wherefore  it  is  alio  no  dout  biK  chat  all  the  godly 
thr6u2,hout  al  their  hfc  long,fo  oft  as  they  be  vexed  with  knowledgf 
in  confcicncc  of  their  owne  finnes ,  dare  callbacke  themfclues  to  the 
rczncrnbrance  of  Baptifmejthat  thereby  they  may  confirme  thefeluci 
in  the  affiance  of  that  only  and  concmuallwalliing  which  we  haucm  :  - 
the  blood  of  Chrili  .  •  ' 

r5  It  briageth  alfo  an  other  frute,becaufe  it  ihewcihvs  our  morti- 
fication in  Chrift,  &  new  life  in  hira.For(ai  the  Apoftle  faith)  we  ar«  ^^^ 
Baptifed  into  his  death,  being  buried  together  with  him  into  death^ 
that  we  may  walkc  m  newneffe  of  life.  By  which  wot-des  he  doth  not 
enlyexhortevs  tothcfoUowinge  of  him(as  though  he  did  fay jthat  ' 
wcare  by  Baptifme  put  in  mind,t!iat  after  a  certaine  example  of  the 
death  of  Chrift, we  (houlddie  to  our  luftes:and  after  the  example  of 
his  refurrcftion,we{houldbc  raifed  vptorightcoufneflt)buthefct- 
chcch  the  matter  much  deepcr:that  is  tofay,thatby  Bapttfme  Ci^rift 
hath  made  vs  partakers  of  his  death ,  that  we  may  be  urrffed  into  it. 
And  as  the  graffe  recciucth  fubftancc  and  nourifhmcnt  of  rhe  rootc 
into  wliich  it  is  graft'ed:fo  they  that  receiue  Baptifme  with  fuch  fsith 
as  they  oughtjdo  trucly  fccle  the  effcduallnes  of  the  death  of  Chrift 
in  the  mortify  ingc  of  their  flefh:  and  therewithal]  alfo  they  feelethc 
cftcd  of  his  refurredion  in  the  quickenin!?e  of  the  Spirit.  Hereupon 
be  gathercth  matter  of-  exhotjation.-that  if  we  be  Chriftians.wc  ought 
to  be  dead  to  linnc ,  and  to  line  to  righteoufncffe.  This  fclfc  fame  ar-  ^ol»  *. 
gument  he  vfcth  in  an  other  plac&chac  wc  be  circumcifed*  and  haiie  ^*' 

zzz 


Cap.i  5.  Of  the  outward  meancs 

^  put  of  the  oUc  man ,  fincethat  wc  be  buried  in  Chrift  by  Baptilme. 
^*  ^'  And  in  this  fenfc,in  the  fame  place  which  we  haue  before  altcagcdj 
he  caJlcd  it  the  wafhing  of  regeneration  &  of  j  enuinge.  Therefore 
firft  free  forgiucneffc  of  finncs  &  imputation  of  rightcoufnes  is  pro-* 
mifcd  V5,&  then  the  grace  of  the  holy  Ghoft,  which  may  reforme  vf 
into  ncwncflc  oflife. 

6  Laft  ofall  our  Faith  recciuethalfo  this  profit  of  Baptifmc,  that 
it  certainly  tcftiticth  vnto  v$,  that  wc  are  not  onely  grafted  into  the 
death  and  life  of  Chnft,  but  that  wc  are  fo  vnited  to  Chntt  himfelfc 

j^ljijf  .;  that  wc  arc  partakers  of  all  his  good  thinges.  For  therefore  he  hath 

>j,    '  *  dedicated  and  hallowed  Baptifme  in  his  ownc  body ,  that  he  might 

haue  it  common  with  v$,a$  a  moft  ftrong  bonde  of  the  vniiy  and  fe-* 

lowlTiippe  which  he  vouchfaucd  to  enter  into  with  vs :  fo  that  Paule 

Ci\t.x.  proucththcfbyihatwc  be  the  children  of  God,  bccaufe  wc  haue  put 

17.        or»0)riftin  baptifmc.  So  wc  fee  that  the  fulHlhoge  of  baptifme  :s  in 

A^  ^    Chrift ,  whom  alfo  for  this  reafon  we  call  the  proper  obied  of  b^p- 

i4r,Sft9  lifme.  Therefore  itis  ro  marucllif  it  be  reported  that  the  Apottlcs 

^  baptifedinto  his  name,  which  yci  wcrccommaunded  to  baptife  in^ 

to  the  name  of  the  Father  alfo  and  of  the  holy  Ghoft-  For  whatfoe-* 

uer  giftcs  of  God  are  fct  foorth  in  baptifme ,  are  founde  in  Chnft  a* 

lone.  And  yet  it  can  not  be ,  but  that  he  which  baptifcth  into  Chrift, 

Mae  5?»  do  therewithal!  call  vppon  the  name  of  the  Fathtr  and  of  the  holy 

'^»        Ghoft  For  wc  are  thcrfore  clcanfed  with  his  b]ood,becaufe  the  mer> 

cifxiW  Father  according  to  his  incoparablc  kindnes,wiHingto  rcceiue 

vsinto  fauour,  hathfet  him  a  mediator  in  the  middcft,  to  procure  to 

vs  fauour  with  him.  But  regeneratio  wc  fo  only  obtaine  by  his  death 

and  rcfurrc<fbon,  if  being  fanftificd  by  the  Spiritc  we  be  endued  with 

Matt  J.  ancwc  and  fpintuall  nature.  Wherefore  both  of  our  eleanfing  &  rc<* 

f  *         generation :  we  obtaine  &  after  a  certaine  maner  diftindly  percciue 

i6^  '*   the  caufe  in  the  Fathcr,thc  martcr  in  ;he  Sonne,  and  the  eflfecft  in  the 

Iahn.5.  holy  Ghoft.  So  lohnhiftbaptiGd/o  afterward  the  Apoftlc5,withthe 

>  J«&  4-  baptifme  of  repentance  into  the  forgiuencffe  of  imnes :  meaningc  by 

'•  this  word  rcpcntance,fuch  regenerationrand  by  forgiuencs  of  finncs, 

walhing. 

7  Wherby  alfo  it  is  made  moft  certaine,that  the  miniftcry  of  lohii 
Aa.  ^^^  altogether  the  fame  which  was  afterward  comitted  to  the  Apo«< 
>g.    *    files.  For  the  diuers  handes  wherewith  it  is  miniftred ,  make  not  the 

baptifme  diucr$:but  the  fame  dodnne  fhewcth  it  to  be  the  fame  Bap- 
tifme.Iohn  &  the  Apoftles  agreed  into  one  dodrinc :  both  baprifed 
into  repentance ,  both  into  the  forgiueneflc  of  finnes ,  both  into  the 
name  of  Chrift/rom  whom  wa«  both  repentance  andforgiucnrflfc  of 

iinnes* 


To  Valuation.  Lib.4.  54^ 

(inn«.  John  fofd  t\\n  he  was  the  lambc  of  God ,  by  whom  the  finnc*  lohn.  i. 
of  the  world  Ihould  be  taken  away  ;  where  he  made  him  the  SacnHcc  ^^* 
acceptabK  to  che  Father,  the  propitiator  of  righteoufncflc-,  the  au- 
thor of  .aluation.  What  couWe  the  ApoUlcs  adde  to  this  conf  (lion  ?" 
Whcr^or;  let  it  trouble  noman,thattheoldc  writers  labour  to  leucr 
the  one  ho  the  otherjwhofe  voice  we  ought  not  fo  much  to  eftecrnc 
thu  It  may  fliike  the  certaincty  of  the  Scripture.  For  who  will  rather 
harl  en  to  Chryfoftomc  denying  that  forgiuencs  of  linnes  was  com-  HomiL 
prchcr.ded  in  the  baptifme  of  Iohn,than  tO  Luke  concrariwifc  affir-  in  Matt, 
niine;t  cnat  John  preached  the  baotifme  of  repentiince  into  the  for-  •4« 
gtutncs  o^  linnc-  ?  Neiiheristhat  Tuttelty  of  AuguRinc  to  berccei-  Luc?^? 
ued,  th.it  m  rhe  baptifme  of  lohn,  linnes  were  forgiuen  in  hopejbut'g|^*^^^^.^  * 
m  the  b^ptjfne  of  Chntt  they  are  forgiuen  in  dcde.For  whereas  the  cone.  ' 
Euaiigvlirt  plainely  teltificih,  that  Lohn  in  his  baptifme  promifld  the  Donat. 
forgiuencs  otflnncs:  whatnedcwc  to  abate  this  title  of  commend3-<^^P-  **• 
tion,v'hc  no  ncc'-fllcy  compclleth  vs  vnto  it?  But  if  any  man  feke  for    "'"  ^' 
adilTercceour  of  the  word  of  God,  he  ihali  find  none  other  but  this,  na.io. 
that  lohn  baptifed  into  him  that  wastocome,thc  Apoftles  into  him  4. 
that  had  alrei^dy  prefentcd  himfclfc. 

'8     As  for  this  rhricn-ore  abundant  graces  of  the  Spiritc  were  pou-*' 
red  out  fincc  the  rclurrcdion  of  Ciiriit,  it  maketh  nothing  to  ftablifh 
admerfityof  br.ptifmes.  For  the  Baptilme  Vvhich  the  Apcliies  mi- 
niitred  while  lit  was  yet  conucrfant  in  earth*  was  c:)lled  his.-yctithad 
no  larger  plentifullntircof  the  Spiritc,  than  the  bapnfmc  of  lohn/ 
Yea  euen  aftvr  his  afcenfion.  he  Spirite  was  not  giuen  to  the  Sama-  o^k  ^ 
ritins  abouc  the  common  mealurcofthe  Faithfull  before  fheafcen;  ,^    '^ 
fion ,  althout;h  they  were  b.iptifed  into  the  name  of  Iclub ,  till  Peter 
and  lohn  were  fent  vnto  th;;m  to  lay  ihcir  handes  vpon  them.  Thii< 
onely  thinge ,  as  I  thinkc  ,  d<*ceiued  the  olde  wryters,thjt  they  fayd 
that  the  bapdfmeof  lohn  was  but  a  preparation  to  ihe  bapiif«T»eof 
Chnfl ,  bccaufc  they  rcade,  that  they  were  hnptilcd  againcof  i'aulc, 
which  had  once  rccciued  the  baptifme  of  lohn.  But  howe  muih  thty 
were  herein  decciued ,  ihall  i^\Ct  where  he  plamely  declared  m  place 
fit  for  it.  What  IS  it  therefore  rhat  lohn  fayd,tii^t  he  bjpttfed  indtde  Matt.  5. 
with  water,  but  that  Chrft  iboL'ldc  come  which  fhould  bapcilc  with  u. 
the  holy  GholJ,  and  with  fyer  r  Thii  may  in  fcwe  wordes  be  afibyled. 
For  he  meant  not  to  put  difference  botwcne  the  one  bapcifmeand 
the  other,but  he  coparcd  his  own  perfon  with  the  perfon  of  Chrift, 
fayingc  that  himfelfc  was  a  minsftcr  of  wa'cr,  hut  that  Chnft  was  the 
giucr  of  the  holy  Gholt ,  and  ihouldc  d  clare  this  power  by  vifiblc 
miracle  the  lame  day  that  he  ihouldc  fende  th  -  holy  Ghoft ,  to  the  aA.z.  :, 

ZZZ    ij 


Gap.i  5.  Of  the  outward  meancs 

are  yet  in  the  way ,  and  let  the  beleuc  thac  they  hauc  much  profited* 
when  they  fcele  that  there  is  daily  fomewhatminillied  ofiheirluft, 
t^ll  they  haue  attained  thither  whither  they  irauajle ,  namely  to  the 
lift  death  oftheir  flefh,which  fhalbe  ended  m  y  dying  of  chi$  mortal 
life.  In  the  meane  time  let  them  notceffe  both  to  ftrme  yaUaniIy,and 
to  encourage  them  to  go  forward,3nd  to  ftirre  them  vp  to  full  vido* 
rie.  For  this  alfo  ought  more  to  whet  on  their  endeuoui  s,  that  they 
fee  that  .after  that  they  haue  iongc  trauailed,  they  h^ue  ytt  no  fmall 
b'jfiiuirc  remaminge.  This  we  ought  ro  holde;y/e  arc  baptifcd  mto 
tlic  mortifyinge  gf  our  fleth,which  is  begon  by  bsptifm^  in  vs,which 
wc  daily  folow :  but  it  Hulbe  made  perfcd  when  we  ihall  remoue  out 
of  this  hfc  to  the  Lord. 

iz  Here  we  fay  no  other  thing,  thnn  the  Apoftlc  Paulc  in  the  fc- 
u?nih  Chapter  to  the  Romaines  mod  clearely  fvitceh  out.  For  after 
that  he  had  difputed  of  free  righteoufneSjbecaufe  fome  wicked  men 
did  thcreof^:^achcr,that  we  might  hue  after  our  ov/ne  luftjbecaufe  wc 
fhouldc  not  be  acceptable  to  God  by  the  deferuingcs  of  workesrhe 
addethjthat  ail  they  that  are  clothed  with  the  righteoufncs  of  Chnft, 
are  therewith  regenerate  in  Spirire,  and  that  of  this  regeneration 
we  haue  an  earneft  in  baptifme .  Hereupon  he  exhorteth  the  faith- 
full,  that  they  fuffcr  not  finne  to  haue  dominion  in  their  members. 
Now  becaufe  he  knewc  that  there  is  alway  fome  wcakcncffe  in  the 
faithfull :  that  they  fhouldc  not  therefore  be  difcouraged,  he  adioy- 
neth  a  comfort ,  that  they  are  not  vnder  the  lawc.  Becaufe  againe  it 
might  fcemCjthat  Chriftians  might  growe  infolcnt,  becaufe  they  arc 
not  vnder  the  yoke  of  the  law,  he  entreateth  what  maner  of  abroga- 
ting that  is,and  therwithall  what  is  the  vfe  of  the  law:which  queftion 
he  had  now  the  fecond  time  differredcThe  fumme  is,that  we  be  de- 
huercd  from  the  rigour  of  thelawc,that  we  fluoulde  cleauc  to  Chrift: 
but  th.^t  the  office  of  the  law  is,that  we  being  conuinced  of  our  per- 
u':r'cneffe,{houlde  confefle  our  ownc  weakenelTe  and  mifery.  Now 
fotafmuch  as  that  peruerfenes  of  nature  dotji  notfo  eafily  appeate 
inaprophancman,  which  followeth  his  owneluftes  without  feare 
of  Godrhe  fcttcth  an  example  in  a  man  regenerate,  namely  in  him- 
felfe.  He  faith  therefore  that  he  hath  a  cpntinuall  wraftling  with  the 
rrmnantes  ofhis  fteHie^and  that  he  is  holden  bpunde  with  mifcrable- 
bondage,that  he  can  not  confecrate  himfelfe  wholly  to  the  obediecc 
of  rhe  law  orG;).i.T!->crefore  he  is  copelled  withgroningto  crie  put; 
Vnhappic  ami.  Wholhalldcluermc  out  of  this  body  fubicdto 
death?  If  the  children  of  God  be  holden  captiue  in  prilon  fo  long  as 
ihey  liue,thcy  muJJ  nedes  be  much  carefully  gricucd  with  ihinkingc 

vpoa 


To  Saluation.  Lib4.  548 

^pon  their  ownc  penll,vnlcHc  this  fcarc  be  met  withall.  ThcrcfoiC 
he  adioyncth  to  this  vfc  a  comfort.that  there  is  no  more  damnation 
to  them  that  arc  m  Chnft  lefu.  Where  he  teacheth,that  they  whom  Rom.i, 
tlie  Lord  hath  once  recciucd  into  fauour,engraftcd  mto  the  commu  • 
nion  of  his  Chnli ,  hath  by  baptifme  admitted  mto  the  felowHiip  of 
his  Church,while  iliey  continue  in  the  faith  of  Chrift,although  they 
he  befisgcd  of  finne,  yea  &  cary  linne  about  within  them,  yet  arc  ac- 
quitcd  fiom  giiiincs  &  condemnation.If  this  be  the  fimple  Sc  natural 
cxpolition  of  Paul,  there  is  no  caufe  why  we  Hiouid  feeme  to  tcachc 
any  new  vnwonted  thing. 

1^  But  bapnfmefofeiueth  our  confelTion  before  men.  For  it  ij  a 
fnarke ,  whereby  we  openly  profeflc  that  we  woulde  be  accomptcd 
amonge  the  people  of  God:vvhercby  we  tdtiHc  that  we  agree  with 
all  Chriftians  into  the  worfhipping  of  one  God  &  mto  one  religions 
linaliy  wherby  we  openly  affirme  our  faithahat  not  only  our  heartcs 
fhoulde  breath  out  the  praife  of  God ,  but  alfo  our  tongue ,  and  ail 
the  members  of  our  body  fhoulde  founde  it  out  with  fuch  vtterancei 
as  they  be  able.  For  ro,as  we  ought,  all  our  thinges  are  employed  lo 
theferuice  of  the  glory  ofGod,whercofnothing  ought  to  bevoyd, 
and  other  may  by  our  example  be  (lirrt-d  vp  to  the  fame  endeuoiirs. 
Hereunto  Paul  had  refpcd,when  he  asked  the  Corimhian$,whethcr  i.Cor.r 
they  had  not  bin  baptifcd  inio  the  name  of  Chrift :  meaning  verily,  «, 
that  euen  in  this  that  they  were  baptifcd  into  his  name,thcy  auowed 
themfelues  vnto  him,fwore  to  his  name,  &  boundc  their  faith  to  him 
before  men,  that  they  couldc  no  more  confcffc  any  other,  but  Chriil 
alone, vnles  they  would  forfake  the  confcnlon  which  they  had  made 
inbaptifme 

14  Now  Hth  it  is  declared  what  our  Lord  had  regard  vnto  in  the 
inftitution  of  baptifme:it  is  plaine  to  iudgc  what  is  the  way  for  vs  to 
vfcandrecciueit.  Forfo  farrcasitis  giucntotherai(in^e,  uouri- 
filing  and  confirming  ofourfaith,tt  is  to  be  taken  as  ftom  tiic  hande 
of  the  author  himfelfe :  we  ought  fo  holde  itcertainc  and  fully  pei:* 
fuaded ,  that  it  is  he  which  fpeaketh  to  vs  by  the  figne ,  that  it  is  he 
which  clenfcth  vs,wafhcih  v$,&  puttcth  away  the  remebrance  of  our 
(innes,that  it  is  he  which  makcth  vs  partakers  of  his  dcath,which  ta- 
kcth  away  from  Satan  his  kingdomc,which  feblcth  the  forces  of  our 
luft.yea  which  groweth  into  one  with  v$,:hat  being  clothed  with  him 
we  may  be  reckened  the  children  of  God:that  thcfc  things,  I  fay,  he 
doth  inwp.rdly  fo  truely  &  certainly  piirforme  co  our  foule,as  we  cer- 
tainly fee  our  body  outwardly  to  be  wr>flied,d!pped,and  clothed.  For 
this  either  rcIauoi}*or  l)mihtu4c,  i$  the  moft  furcrulc  of  Sacramcncs; 

ZZZ    tiij 


Cap.i5.  Of  the  outwardmcaiics 

thac  in  bodily  thlnges  wc  ihould  bcholde  rpiritualithinge»,a$  if  they 
were  pi  eiently  fee  before  our  eies ,  forafmuch  as  it  hath  pleafed  the 
,t.;.;r  Lorde  to  reprcfent  them  by  fuch  tigures:  not  for  that  fuch  graces  arc 
bounde  and  enclofed  in  the  Sacrament ,  that  they  (hould  be  giuen  vs 
by  rhe  force  thereof:  but  only  bccaufc  the  Loide  doth  by  this  token 
teftifie  his  wdl  vnto  vs  ,  that  is ,  that  he  will  giue  vs  all  thefc  thingcs, 
Nejcherdoth  he  onely  feedeour  eyes  with  a  naked  fight,  buthe^ 
Bringeth  vs  to  the  thing  prefent ,  and  together  fullfillcth  that  which 
itfiguicth. 
1 5     Hereof  let  Cornelius  the  capitainc  be  an  example,  which  was 
Aft.  10.  baptifcd,  liauingc  before  rcceiucd  forguiendleof  finnes  and  vifiblc 
'^^-        graces  ot  the  holy  Ghoft:fcekinCT  not  by  bapiifme  a  larger  forgiucnes 
but  a  more  ccrtaine  excrcihng  of  Faith,yea  an  encrcafe  of  confidence 
by  a  pledge.  Paraduenture  Tome  man  will  obicd:  why  therefore  did 
Ananias  fay  to  Paulc,  that  he  flioulde  wafhe  away  his  finnes  by  bap- 
ci(me,if  finnes  be  not  waflud  away  by  the  power  of  baptifme  itfclfe? 
I  aunfwerc  :  Wc  are  fayd  to  rcceiue,  to  obtainc,  to  get  that  which  fo 
ferre  as  concerncth  the  feeling  of  our  faith,  is  giuen  YS  of  the  Lorde, 
whether  he  do  then  firft  teitifie  it ,  or  beinge  teftified  doth  more  and 
ccrtainclier  confimie  it .  This  therefore  onely  was  the  meaninge  of 
Ananias  ;  that  thou  mayeft  be  nffurcd,  Paule,that  thy  finnes  arc  for- 
giuen  thee  ,  be  baptifed.  For  the  Lorde  doth  in  baptifine  promifis 
forgiuencfle  o(  finnes :  receiue  this ,  and  be  out  of  care.  Howebeit  I 
meane  not  to  dmiimlhe  the  force  of  baptilme ,  but  that  the  tbinge 
and  the  ttueth  is  prefent  with  the  fignc  ,  fo  farrc  as  God  worketh  by 
outwarde  mcancs.  But  of  this  Sacrament ,  as  of  all  other ,  we  obtainc 
nothmgc  but  (o  much  as  we  rcceiue  by  Faith  .  If  we  want  faVth  ,  it 
(halbefor  a  wittiefTe  of  our  vnthankefullnes ,  wherby  we  may  be  de- 
clared gilty  before  God  ,  bccaufc  we  haue  not  beleued  the  promife 
there  giuen.  But  fo  farre  as  it  is  a  figne  of  our  confeilion,  v/e  ought 
by  it  to  tcftifie  that  our  affiance  is  in  the  mercic  of  God ,  and  our 
cleannclTc  is  m  the  forgiuehefle  of  finnes ,  which  is  POtccn  vs  by  le- 
fus  Chrirt  :  and  that  by  it  we  enter  into  the  Church  of  Chrift ,  tha« 
we  may  with  one  confent  of  Faith  and  charitie  hue  of  one  mindc 
with  all  the  faithfuil ,  This  laft  point  didde  Paulemeane ,  when  he 
faveth  that  we  arc  all  baptifed  m  one  Spirite ,  that  vvc  may  be  one 
body.  :  ' 

i6  Nowcif  this  be  true  which  wedcternrrine,that  a  Sacramenris 
not  to  be  vveyed  accordmge  to  his  hnndeof  whomitisminiftred,b«0 
as  of  the  very  hande  of  God,frorn  vviio:rt  without  dout  it  proceeded; 
hereupon  wt  -may  gather,  that  noihuigc  »  addcdio  it  nor  ukcniiroin 


To  Saluation.  Lib.4.  54^ 

ifby^rfie  worchincflc  of  him  by  whocshande  ins  dcliucrcd.  And 
tfu«n  as  among  mtn,if  a  letter  be  fent,to  that  the  hand  and  the  fcalc 
bc-wcU  knowcn,it  maketh  no  matter  who  or  what  mancrof  man  be 
the  carrier ;  fo  it  ought  to  fufficc  to  acknowe  the  hande  and  fealc  o£ 
our  Lordc  in  hjs  Sacrameis,  by  what  carrier  {bcucr  they  be  brought. 
Hereby  the  error  of  the  Donatiftcs  is  very  well  confuted  >  which 
mcafurcdthc  force  and  valueof  the  Sacrament  by  the  worihincfle 
of  thcminifter.  Such  at  this  day  arc  our  Catabapnites,  which  deny 
that  we  be  rightly  baptifcdjbccaule  we  were  baptifed  by  wicked  men 
and  idolatrcrs  in  the  popifh  kingdome :  therefore  they  furioufly  call 
vpon  vs  to  be  baptifed  again.  Againft  whoes  follies  wc  fhalbc  armed 
with  a  rcafon  Itrong  enough, if  wc  thinke  that  we  were  profefTed  by 
b^pcjfmc  not  into  the  name  of  any  man ,  but  into  the  name  of  the 
Father,  the  Sonne,  and  the  Holy  Ghoft ,  and  that  therefore  it  is  not  Mat.  t9 
thcbaptifmcofmanjbut  of  God,of  whomfoeuer  it  be  miniftred.  ly- 
Aldiough  they  were  neucr  fo  much  ignorant  or  defpifers  of  God 
and  all  godhnclTc,  which  baptifed  vs :  yet  they  did  not  baptife  vs  into 
the  feliowlhippe  of  their  owne  ignorance  orfacrilcgc  i  but  into  the 
faith  of  lefus  Chriltbecaufe  they  called  not  vpon  their  owne  name, 
but  the  name  of  God,  nor  baptifed  vs  into  any  other  name.  Nowc  if 
it  were  the  baptifmc  of  God  ,  it  ha:h  verily  cnclofed  in  it  a  promifc 
of  the  forgeucnelfc:  of  finncs ,  the  mortifying  of  the  flclh,  the  fpiri- 
tuall  quickning,  and  the  partaking  of  Chrift.  So  it  nothing  hindered 
thelewes,  tohaucbcne  ciicumcifcd  ofvncleane  pricib  and  apo- 
ftataes :  neither  was  the  figne  therefore  voide ,  that  in  needed  to  be 
done  of  newe :  but  it  was  iufhcient  to  rcturne  to  the  naturail  bcgin- 
niag.  Where  they  obicft  that  baptifmc  ought  to  be  celebrate  in  the 
alfemblie  of  the  godly, that  prouethnot,that  that  which  is  faultic  in 
partei  Ihould  deftroy  the  whole  force  thereof.  For  whcnwe  teachc 
what  ought  to  be  done  that  baptifmc  may  be  pure ,  and  voide  of  all 
defiling ,  wc  do  not  aboliihe  the  ordinance  of  God ,  although  ido- 
latrcrs corrupt  ic.For  when  in  oldc  time  Circumcifion  was  corrupted 
with  many  fuperftitions ,  yet  it  ceafled  not  to  be  taken  for  a  lignc  of 
grace :  neither  did  lolias  and  Ezechias ,  when  they  gathered  out  of 
all  Kraeil  them  that  had  dcpoited  from  God ,  call  them  to  a  fcconde 

Circumcifion. 

17  Now  where  as  they  afkc  vs ,  what  faith  of  ours  hath  yet'fbl- 
lowcd  bptifmc  m  certaine  ycares  paft,that  they  might  thereby  proue 
that  the  baptifmc  is  voide,  which  is  not  fandificd  vnto  vs,but  by  the 
word  of  promifc  rcceiued  by  faith :  to  this  queftion  wc  aunfwer,thac 
we  in  decdc  being  bhndc  &  vnbdeuingtdid  ^i  a  long  time  not  holde 


Cap.i  5.  Of  the  outwardc  mcancs 

fafty  promifc  giue  vs  in  baptifmc:yetthc  piomifc  it  icifcyior  as  much 
as  It  was  of  Godjcontinucd  alway  ftayccl,ftcclfaft,and  truc.Althougb 
all  mcnnc  be  iters  anii  fai  thbreakers,yct  God  ccfTcth  not  to  be  true: 
Rom.},  although  all  mennc  be  Ioft,yct  Chrift  rcmaineth  faluation.  Wc  con- 
J*  fcflc  therefore  that  baptifmc/or  tliat  time  profited  vs  nothing  at  all: 
forafmuch  as  in  it  the  promife  ofTcrcd  vS)  without  which  baptifmc  li 
nothing ,  lay  nothing  regarded.  Nowe  fith  by  the  grace  of  God,  wc 
haue  begonne  to  waxe  wifer ,  we  accufe  our  owne  blindnelfe  and 
hardncflc  of  hart ,  which  haue  fo  long  bene  vnthankefuil  to  his  fo 
great  goodncffc.  But  we  belcue  that  the  promife  it  fcife  is  not  va- 
niOiedaway.but  rather  thus  we  cofider, God  by  baptifme  promifcth 
the  forgeuenefTc  of  finncs ,  and  fith  he  hath  promifed  it,  will  vndou- 
tedly  performe  it  to  all  that  beleue  it.  That  promife  was  ofFred  vs  in 
baptifme :  by  faith  therefore  let  vs  embrace  it.  It  hath  in  dcede  long 
bene  buried  from  vs  bccaufe  of  infidelitie :  nowe  therefore  let  vs  rc- 
ceiueit  by  faith.Whcrforc  where  the  Lord  callcih  the  icwilh  people 
to  repentance  ,  he  geueth  themnocommaundementofa  feconde 
Circumcilion, which  being  (as  we  haue  faid)  circumcifed  with  a  wic- 
ked andvngodly  handc,liuedacertaine  time  entangled  with  the 
fame  wickcdneifc.  But  he  earncftly  callcih  vppon  the  onely  turning 
of  ihe  hart.Fkcaufe,  howe  foeuer  the  couenat  was  broken  of  them, 
yet  the  (igne  of  the  couenant ,  by  the  ordinance  of  the  Lorde  ,re» 
mained  alway  ftcdfaft  and  inuioIablc.Therefore  with  the  onely  con- 
dition of  repentance  they  were  rcftored  into  the  couenant  which 
the  Lorde  had  ones  made  with  them  in  Circumcifion:  which  yet 
being receiued  by  thehandeof aic3gacijreikerprieft,fomuchas 
in  them  lay,  they  had  defiled  agai0c,andthccfcd  whereof  they 
had  quenched. 

1 8  But  they  thinke  that  they  (hake  a  fiery  dartc  at  vs,  when  thev 
AO.!^.  allege  that  Paule  rebaptifed  them  which  were  ones  baptised  witn 
S*  the  baptifme  of  Iohn.For  if  by  our  owne  confe{Iion,the  baptifme  of 
lohn  was  altogether  the  fame  that  ourcs  is  nowe :  euen  as  they  ha- 
wing bene  before  peruerfely  intruded ,  when  they  were  taught  the 
true  faith,  they  were  againe  baptifedinto  it :  fo  that  baptifme,  which 
was  without  true  Do(5b:iQe,  is  to  be  taken  for  nothing,  and  we  ought 
to  be  newely  baptifed  againe  into  the  true  religion ,  wherewith  wc 
are  nowe  firft  inftrufted.  Some  thinke  ,  that  there  was  fome  wrongs 
fully  affedioned  manhe  to  lohn ,  which  haddc  entred  them  with 
their  firft  baptifme  rather  to  a  vaine  fuperflition.Of  which  thint;  they 
feeme  to  gather  a  coniedurc  hercupon,becaufc  they  cSfefTed  them* 
felues  to  be  vccerly  ignorant  of  (he  Holy  Ohoibwhcr^at  |phn  verily 


To  Saluation.  Lib4.  550 

would  ncuer  hauc  fcntc  away  from  himfclfe  fcholari  fo  vntaugbc 
Bui  neither  is  it  likely  th:^t  the  Icwes,  although  they  had  wor  bene 
baptifcd  at  all ,  were  dclhtute  of  all  knowledge  of  the  Holy  Ghoft, 
which  is  famoufly  fpokcn  of  by  fo  m^ny  tcttimonies  of  the  Ici  ipturc. 
Where  as  therefore  they  aunfwere  that  they  knowe  not  whether 
there  be  a  Holy  Ghoft ,  it  is  to  be  vnderftanded  as  if  they  had  faid 
that  they  haue  nocyet  heard,  whether  the  graces  of  the  Spirit,  of 
which  Paule  af  ked  them,  were  gcucn  to  the  Difciples  of  Chiift.  But 
I  gi  aunt  that  that  was  the  true  baptifmc  of  lohn,  and  all  one  and  the 
feltc  fame  with  the  baptifmc  of  Chrift:  but  I  deny  that  they  were 
bapnfed  againe.VVhac  then  mcane  thefe  wordes,they  were  bapttfed 
in  the  name  of  lefus?  Some  do  expound  ir,thai  they  were  butinftru* 
ftcd  of  Paule  with  true  Do^rine.  But  I  haddc  rather  vrndcrftandc  it 
more  limply jto  be  the  haptiUne  of  the  Holy  Ghoft, that  is  to  fay,that 
the  vifible  graces  of  the  Spirit  were  geuen  them  by  the  laying  on  of 
handes:  which  to  be  exprefled  by  the  nameot  baptifme,  isnonewe 
thing.  As  on  the  day  of  Petccofte  it  is  fajd,that  the  Apofties  rcmcm-  Ad.i.f 
bred  the  wordes  of  the  Lorde  ,  concerning  the  baptilme  of  ficrand 
of  the  Spirit.  And  Peter  faith  that  the  fame  cametohisicmcbrance, 
when  he  lawe  thofe  graces  poured  out  vpon  Cornehus.and  his  Aft.ii. 
houfeholde  and  kinred.  Neither  is  that  contrarie  which  is  after  ad-«^. 
ioinedjWhen  he  had  layd  his  hands  on  them,  the  Holy  Ghoft  came 
downc  vpon  them.  For  Luke  doth  not  tell  of  two  diuerfe  thmgstbuc 
fcllowetb  the  maner  of  telling  commonly  vfed  among  the  Hcbrues, 
which  do  fiift  propounde  the  (umme  of  the  matter,and  then  do  fet  it 
out  more  at  large.  Which  euery  man  may  perceiue  by  the  very  fra- 
ming to?,ethcr  of  rhe  wordes.  Forhe  faith.  When  they  had  heard 
ihefe  thmsjSjthcy  were  baptifed  in  the  name  of  lefus.  And  when  Paul 
had  layed  his  handes  vpon  chem,thc  Holy  Ghoft  came  downe  vpon 
them.  In  this  latter  fentence  is  defcribed ,  what  maner  of  baptifmc 
l^at  was.  If  Ignorance  do  (o  corrupt  a  former  Baptifmc ,  that  it  muft 
be  amended  with  a  feconde  baptifmcuhe  Apoftles  Ihould  haue  bene 
reb^ptifed  firft  of  all,which  in  whole  three  yeres  after  their  baptifme, 
had  (caf^cely  taftcd  any  (hiaJl  parcell  of  purer  doArinc.  Andnowe 
among  vs  whatriuer^  might  iuffice  ro  renewe  fo  many  waftiings  ,as 
there  be  ignorances  by  the  mercy  of  the  Lordc  daily  amended  in  vs? 
ip  The  forcc,dignitic,profit,and  ende  of  the  mifteriejf  I  be  not 
decciucd,  ought  by  this  time  to  be  plaine  enough.  Somuchascon- 
ccrneth  the  ourwarde  figne,  I  would  to  God  the  naturall  inftitunoa 
of  Chrift  had  preuailed  fo  much  as  was  mete,to  reftrainc  the  bolde- 
nclTc  ofmexvFor^as  thoi^gb  it  were  a  contemptible  thing  to  be 


Cap,i5«  Of  the  outwarde  mcancs 

baptifed  with  water  according  to  the  precept  of  Chrift ,  there  \s  in- 
uenrcd  bleiling ,  or  rather  enchaunting ,  to  defile  the  true  hallowing 
of  the  water.  Afterwardc  was  added  a  taper  with  chrefmc :  but  the 
blowing  feemed  to  ope  the  gate  to  baptifme.  But  althqugh  1  am  not 
ignorant ,  howe  auncient  is  the  beginning  of  this  added  packeryct  ic 
is  lawful!  both  for  me  and  all  the  godly  to  refufc  whatfoeuer  things 
men  haue  prefumed  to  addc  to  the  ordinance  of  Chrift.Wbcn  Satan 
fawe  that  by  the  foolifh  hght  credit  of  the  world  at  the  very  begin- 
nings of  the  Gofpel  his  deceitcs  were  eafily  recciued,he  brake  foorth 
into  grolVer  mockeries. Hereupon  fpittlejand  like  trifles,  were  openly 
brought  in  with  vnbridlcd  libertic  to  the  reprochc  of  baptifme.  By 
which  cxpericces  let  vs  learnc  that  nothing  is  cither  holier,or  better, 
or  fafcr,than  to  be  cocent  with  the  authoritie  of  Chrift  alone.Howc 
much  better  therefore  was  it,leauing  ftagelike  pompes,which  dafell 
the  eyes  of  the  fimple,  and  dull  their  mindes ,  fo  oft  as  any  was  to  be 
bapnfedjthat  he  (liould  be  pi  efcnted  to  the  aflembhe  of  the  faithfull,' 
and  be  oflred  to  God,the  whole  Church  loking  on  as  a  witneffciand 
praying  ouer  him ;  that  the  confefllon  of  faith  Hiould  be  rehearfed, 
wherewith  he  that  is  to  be  catechifed  fhould  be  inftiuded :  that  the 
promifes  fhould  be  declared  which  are  conteined  in  baptifme  :  that 
the  inftruded  lliould  be  baptifed  in  the  name  of  the  Father,  and  the 
Sonne ,  and  the  Holy  Ghoft :  at  length  thac  he  be  fente  away  with 
prayers  and  thankefgeuing .  So  is  nothing  omitted  that  might  make 
to  the  matter ,  and  that  the  onely  Ceremonie  which  proceded  from 
God  the  author  thereof,  fhould  moft  clercly  fhine,  being  not  ouer- 
whelmed  with  any  forein  filthinelTe.But  whether  he  be  wholy  dipped 
which  is  baptifed,  and  thatthrifc  or  once,  or  whether  he  be  but 
iprinklcd  with  water  onely  poured  vpon  him,  icmaketh  very  little 
matter :  but  that  ought  to  be  at  libertie  to  Churches  according  to 
the  diucrfitie  of  contrces.Howbeit  the  very  word  of  baptizing  figni- 
£eth  to  dippe,  and  it  is  certaine  that  the  mancr  of  dipping  was  vfed 
of  the  olde  Church. 

20  This  alfo  perteinech  to  the  purpofe,to  knowc  that  it  is  done 
amiflTe  if  priuatc  men  take  vpon  themfelucs  the  adminiftration  of 
baptifme.For  as  well  the  diflribution  of  this  as  of  the  Supper  is  a  part 
of  the  ecclefiafticall  minifterie.For  Chrifl  did  not  comaunde  women,- 
nor  yet  euery  fort  of  men,  y  they  fhould  baptize :  but  whom  he  had 
ordeined  his  Apoftles,  to  them  he  gaue  this  commaundcment.  And 
when  he  commaunded  his  difciples  to  do  that  in  the  miniftratioa 
of  the  Supper  which  they  had  fene  him  do,  when  he  executed  the. 
e^e  of  a  right  diilributer :  he  would  without  dout,  that  chey  ihoul4 

thcrcift 


To  Saluation.      Lib.4,  551 

therein  followc  his  example.  As  for  this  that  in  many  ages  paft ,  yea 
and  jn  a  maner  at  the  very  beginning  ofthc  Church,ic  hath  bene  re- 
cciucdin  vie ,  that  lay  men  might  baptife  in  pcnll  of  death,  if  the 
miniftcr  were  not  prcfent  in  limej  fe  not  with  howc  ftrong  a  rcaibn 
it  may  be  defendcd.The  very  olde  Fathers  themfducs.which  cither 
hclde  or  fuf&cd  this  mancr ,  were  not  furc  whether  it  were  well 
done.For  Auguftine  fecmeth  to  haue  this  dout ,  when  he  faith :  Al-  Libr*» 
though  a  lay  man  compelled  by  ncccllitic  do  geue  baptifmc ,  I  can  ^<^.'J"*- 
not  tell  whether  a  man  may  godlily  fay  that  it  ought  to  be  iterate.  ^^J^' 
For  if  It  be  done  when  no  ncceflinc  compelleth,  it  is  the  vfurping  of  cap.  ii, 
nn  other  mans  office :  but  if  ncceflme  enforccth ,  it  is  either  none  or  Cap.c. 
a  veniall  finne.  Moroeuer  of  women  it  was  decreed  without  any  ex- 
ception in  the  Councell  at  Carthage  ,  that  they  fliould  not  prefumc 
to  baptife  at  all.  But  there  is  danger ,  leaft  if  he  which  is  (ickc  fhould 
die  without  baptifmc,hc  Ihould  be  dcpriued  of  the  grace  of  regene- 
ration. Not  fo.  God  pronounccth  that  he  adopteth  our  infantes  to  4 
be  his  owncjbcforc  they  be  borne,whcn  he  promifcth  that  he  will  be 
a  God  to  vs  and  to  our  fecdc  after  vs. In  this  word  is  conteined  their 
faluation.  Neither  (hall  any  man  dare  to  be  (b  rcprochefuU  againft 
God ,  to  deny  that  his  promife  is  of  it  fclfc  fufficient  to  worke  the 
effed  tbereof.Howe  much  harme  that  dodrine  being  euiU  expoun* 
ded,that  baptifme  is  of  neccffitie  to  raluation,hath  brought  in,  fcwc 
do  markc:and  therefore  they  take  leflc  hecde  to  them(elfe.For  where 
this  opinion  is  growen  in  force ,  that  all  arc  loft  to  whom  it  hath  not 
happened  to  be  waflied  with  water,  our  ftate  is  worfe  than  the  ftate 
of  the  oldc  people ,  as  though  the  grace  of  God  were  nowe  more 
narrowly  ftieigthened  than  it  was  vnder  the  lawe.  For  Chnft  fhalbc 
thought  to  be  come ,  not  to  fulfill  the  promifes ,  but  to  abojilh  them: 
forafmuch  as  the  promife  which  then  was  of  it  felte  efledual  enough 
to  geue  health  before  the  eighth  day ,  nowe  fhould  not  be  of  force 
without  hclpe  of  the  fignc. 

u  But  howe  the  cuftome  was  before  that  Auguftine  was  borne, 
firft  is  gathered  of  Tertullian,  that  it  is  not  permitted  to  a  woman  to 
fpeakc  in  the  Church,  nor  to  teach,  nor  to  baptife,  nor  to  offer,  that 
ihe  flioulde  not  claimc  to  her  felfe  the  cjfecution  of  any  mans  oflice, 
much  Icfle  of  the  Priefts.Of  the  fame  thing  Epiphanius  is  a  fubftan- 
tiall  witncfTc,  where  he  reprocheth  Marcion,  that  he  gauc  women  li-  Libr< 
bertie  to  baptife.  Neither  ami  ignorant  of  their  annfwere  which  ^"""* 
thinke  othcrwife,  that  is,  that  common  rfe  much  difFereth  from  cx- 
iraordinarie  remedie,whca  extreme  neceffitie  enforceth :  but  when 
he  pronouncing  that  it  is  a  mockerie  to  geue  wome  liberty  to  bapcife. 


Cap.i  5.  Of  the  outwardc  mcancs 

exccpteth  nothing,  itfufficiently  appcareth  th-c  he  codemneth  ihh 
corrupcion,fo  that  it  is  by  no  color  cxcufable.  Alfo  in  the  third  bokf  ^ 
where  teaching  that  it  was  not  permitted  cuentociie  hojy  mother 
of  Chnft,he  addcth  no  rcftramtc. 
bro.4.  12.  The  i  xample  of  Scphora  is  vnfeafonably  alicgcd-For  whcras 
>$•  the  Angellof  God  was  appcafsd,  after  that  flbecsking  a  ftone,tJr-. 
cumcifecl  her  fonnc,  thereupon  it  is  -.vrongfully  E^athered  that  her 
doing  was  nilowed  of  God.  Othcrwiie  it  ought  to  be  faid, that  the 
wormipping  whuh  the  nations  that  were  bioujjht  out  of  Aflyria 
raifedvp,pleafi.dGod.  But  by  other  ftrone  reafons  it  isproucdvthat 
that  which  a  foohfh  woman  did,  is  wrongfully  drawen  to  an  t  xaniplc 
of  imitation.  1  f  I  (hould  fay  that  it  was  a  certaine  lingular  cafe,wbich 
ought  not  to  be  m.->de  r.n  example,  and  tpecuUy  thatfichir  is  no 
where  red  that  in  oldc  time  there  was  gcucn  to  the  Pricfts  a  fpeciall 
comaundcmcncto  circumcifc.theocder  ofCircumcifion  &  bapnfme 
ifar»S.  is  vnhke:this  (hould  be  ftrong  enough  to  confute  them.  For  th« 
9.  wordes  of  Chrift  are  plamc:  Go  ye,  teachc  all  nations,  and  baptife, 
Wiicn  he  ordejnedthc  lelfe  fame  men  publifhersof  the  Goipel,5c 
^eb.5.  mmifters  of  bapnfmer  &  none  (as  the  Apoftle  witncflfeth)  doth  take 
y  honor  vpon  himfelfe  in  the  Church  ,  but  he  that  is  called  as  Aaron: 
lom.14  wholbuer  without  lawfull  calling  bnptifeth,he  rullieth  into  an  other 
^^*  mans  office.Euen  in  the  fmallcft  things,as  in  meate  &  drmke,vvhat-k 
focuer  we  enterpnle  wiih  a  doutefull  cofcence  ,  Paule  openly  crieth 
out  to  be  finne.  Therefore  in  womens  baptihng  is  much  more  gre- 
uoufiy  (inne,where  it  is  euident  that  they  breake  the  rule  appointeii 
by  Chrift  rforafmuch  3$  we  knowc  that  it  is  vnlawfull  to  pluckein 
fonder  thofe  things  that  God  conioineth.  But  all  thislfalT^  ouer. 
Onirly  I  would  hauc  the  redcrs  to  note,that  Sephoraes  purpofe jvas 
nothing  lefl'e,  than  to  do  any  fei  uicc  to  God.  Seing  her  fonne  to  be 
in  danger,l]ie  grudged,  and  murmured,  and  not  without  ftomaching 
threwe  the  forcfkinne  vppon  the  groundc,  lhi:fo  taunted  her  huf- 
bande,  that  ihe  was  alfo  angrie  with  God.  Finally  it  is  pJaine  that  all 
this  came  of  a  funoufneirc  of  mindc,  becaufe  ihe  murmured  againft 
God  and  her  huf  bade,for  that  the  was  compelled  to  fhed  rhe  blood 
of  her  fonne.  Moreouerif  ftic  had  in  all  other  things  behaued  her 
felfcweilj  yet  herein  is  an  vnexcufable  rafhe  prerumptionthat{he 
circumcifed  her  fonne,her  huf bande  bcmg  prerente,not  any  priuate 
inanne,but  Moles  the  principall  Prophete  of  God,chan  whom  there 
ncucr  rofe  any  greater  in  Tfraell :  which  was  no  more  lawfull  for  her 
to  do ,  than  at  this  day  it  is  for  women  in  the  fight  of  the  bilhoppc. 
But  this  concroucifie  (hall  by  and  by  be  eafily  taken  away  by  this 


To  Saluation,      Lib.4.  55a 

principle,  that  infantes  arc  not  debarred  from  the  kingdome  of 
heaucniwhom  it  happenech  to  dcparte  out  of  this  prcfcnt  life  before 
that  ic  be  graunted  them  to  be  dipped  in  water .  But  it  is  aireadjf 
proued ,  that  no  fmall  vrrong  is  done  to  the  couenanc  of  God , if  we 
do  not  reft  in  ic,is  though  it  were  weake  of  it  felfe:  whereas  the  vffcSk 
thereof  hangeth  neither  vpon  baptifme ,  nor  vpon  any  additions. 
There  is  afterward  added  to  it  a  Sacrament  hkc  a  fealc  , not  thatic 
bringeth  effcdualnciTc  to  the  promife  of  God  as  to  a  thmg  weake  of 
k  feife ,  but  oncly  confirmeth  it  to.  vs.  Whereupon  followeth ,  that 
the  children  of  the  faiihfuil  are  not  therefore  bapnfed ,  that  they, 
may  then  hi  ft  be  made  the  children  of  God,  which  before  were 
ftraun^crs  from  the  Church ,  but  rather  that  they  be  therfore  recci- 
ucd  by  a  folemne  iigneinto  the  Church,  becaufc  by  the  benefitcof 
tiiepioraifc  they  did  already  belong  to  the  body  of  Chrift.  There- 
fore if  m  omitting  the  figne  there  be  neither  flouthfulne(re,nor  coa^ 
rempcc,  nor  negligence ,  we  arc  free  from  all  danger.  Ic  is  therefore 
much  more  holy  ,  to  geue  this  rcuerencc  to  the  ordinance  of  Gad, 
that  we  leke  Sacraments  from  no  where  els  ,  than  where  the  Lordc 
h  uh  leftc  them.  When  we  may  not  haue  them  of  the  Church  ,thc 
grace  of  God  is  not  fo  bounde  to  them ,  but  chat  we  may  obccioe 
thera  by  faith  out  of  the  word  of  the  Lordc. 

The  xvj.  Chapter^ 

That  the  'iaftijhte  ef  infantes  doth  vtry  well  agree  with  the  tnjiitMtitn 
tf  Chrtft  and  the  nature  ef  the  figne, 

Vt  forafmuch  as  in  this  age ,  certaine  phrentikc  Spirits  hauc 
raifed  vp  ibre  troubles  in  the  Church  for  the  Baptifme  of  in- 
fantes ,  and  do  not  yet  cefTe  to  turmoile :  I  can  not  chofc  but 
I  muft  toinc  here  an  addition  to  reftrain  their  funoufnefTe.  If 
paraduenture  it  (hall  feemc  to  fome  man  to  be  very  much  tolong.lct 
him  (I  befcch  him)wcy  with  himfclf,y  wc  ought  fo  much  to  efteemc 
the  purencfle  of  do<Srinc  in  a  moft  great  matter ,  together  with  the 
peace  of  the  Church.thai  nothing  ought  to  be  lothefomly  receiuedL 
which  may  auailc  to  procure  them  both.Bcfide  y,l  fo  ftudy  to  frame 
this  difcourfe,  that  ic  (hall  be  of  no  fmall  importance  to  the  clerer 
declaration  of  thcmiftcry  of  baptifme.They  aflaile  the  baptifme  of 
infantes  with  an  argumet  in  decde  fauourable  in  (hewc,faying  that  ic 
is  grounded  vpon  no  inftitution  of  Chrift ,  but  that  ic  was  brought  ia 
oncly  by  the  boldneflc  of  men,  and  peruerfe  curioufnefTc ,  and  then 
afccrwacd  with  fondc  cafkieife  rafhly  receiucd  io  vfcFor  a  faciameu 


-Cap.K^.        .    Of  the  outivardemeanes 

vnleife  it  reft  vpon  a  ccrtaine  fundation  of  the  word  of .GodJiangetli 
but  by  a  thrcd.  But  what  ifjwhcn  the  matter  is  wcl  confideredjit  lliall 
appcare  that  the  Lordes  holy  oi  dinace  is  falfely  &  vniuftly  charged 
with  fuch  a  fclaunder  r-  Let  vs  therefore  fcarche  out  the  firft  begin-< 
ning  of  It.  And  if  it  (hall  appeare ,  that  it  was  dcuifed  by  the  oncly 
rallincffe  of  men ,  theo  bidding  it  farewell,  let  v$  mealuretbettuc 
obfcruation  of  baptifme  by  the  onclywillof  God.  But  if  it  flialbc 
proued  that  it  is  not  deftitutc  of  his  certainc  authoritie,  we  muft  be- 
warc,left  in  pinching  the  holy  ordinaces  of  God,  we  bealfo  klaun-^ 
dcrous  asraiiift  the  author  himfclfe. 

z     Firft  !t  IS  a  dodrine  well  enough  knovven,and  cofcfTcd  among 
all  the  godly,chat  the  right  confideration  of  the  (ignes,con(ifteth  noc  | 
oncly  in  the  outward  Ceremonies :  but  principally  hangcth  vpon  the 
promire,and  vppon  the  fpirituallmifteries,for  figuring  whereof  the 
Lorde  ordeineth  the  Ceremonies  themfelucs.Thc:rforc  he  that  will 
pcrfedly  learneofwhat  value  baptifme  is,towhat  cnde  ittcndcih, 
finally  what  it  is :  let  him  not  ftay  his  rliought  vpon  the  elcmentc  and  -j 
bodily  fight :  but  rather  let  him  raife  it  vp  to  the  promifcs  of  God,  " 
which  are  therein  ofFred  vs,andto  the  imvardefecretes  which  ard 
therein  reprcfented  vnto  vs.  He  that  knoweth  tbefe  things,  hath  at- 
tcined  the  found  truth  of  baptifmCjand  the  whole  fubliancc  thertufjj 
as  I  may  fo  call  it :  and  thereby  alfo  he  ilialbe  taught,whac  is  the  rea- 
fon,  and  what  is  the  vfc  of  the  outward  fprinkling.  Againe  he  that 
contemptUoufly  paflingouerthefe,i}iall  hapc  his  ninuie  wholly  fa* 
fllened  &  boundc  to  tlic  viiible  Cercm,oxiie,{hall  vnderflandc  neither 
the  force  nor  propertie  of  baptifme :  nor  yet  fb  much  as  this ,  what 
the  water  meancth ,  or  what  vfe  it  hath.  Wliich  fcntence  is  pioQTc^ 
with  fo  many  and  fo  cleare  tcftimonics  of  Scripture ,  that  we  necdc 
noc  at  this  prcfcnt  to  tarry  long  about  it.Thcrfore  it  remaineth  noWjj 
that  we  fckc  out  of  the  promifcs  geucn  in  baptifme,what  is  the  force  i 
and  nature  of  it.The  Scripture  (heweth,  that  the  clenfing  of  finnes,^ 
which  we  obieine  of  the  blood  of  Chrift ,  is  here  firft  {hewed  :  then 
the  mortifying  of  the  ftcfti,  which  ftandeth  vpon  the  partaking  of  his 
death,by  which  thefaithfujl  are  regenerate  into  newnefleof  Iife,yea!  | 
and  into  the  fellowfhip  of  Chrift.  To  this  fumme  may  be  referred  ' 
whatfbcuer  is  taught  in  the  Scriptures  concerning  baptifme :  fauing 
that  befide  this  it  is  a  fignc  to  teftifie  religion  before  men. 

5  But  forafmuch  asbeforethc  inftitution  of  baptifme,the  people 
of  God  had  circumcifion  in  ftecdc  thereof:  let  vs  fe  what  rhcfe  two 
fignes  differ  the  one  from  the  other,  and  with  what  likenefTethcy 
agree  together  .Whereupon  may  appeate  what  isthc  relation  of  the 

one 


To  Saluation.       Lib.4.  553 

ione  to  the  other.  Where  the  Lordc  gaue  circumcifion  to  Abraham  Gcn.iy, 
to  be  kept ,  he  ccllcth  him  before,  that  he  would  be  God  to  him  and  ** 
to  his  fcede :  adding,that  with  him  is  the  flowing  ftore  and  fuffifance 
of  all  things ,  that  Abraham  (hould  accompt  that  his  hande  ihould 
be-to  him  a  fpring  of  all  good  things.  In  which  wordes  the  promifc 
of  eternall  hfe  is  conteined.-asChrift  expoundeth  it ,  bringing  an 
argument  from  hcnfe  to  prouc  the  immortahtie  of  the  faiihfull,  and 
the  refurredion.  For  God  (faith  he)  is  not  the  God  of  the  dead,but 
ofihehuing.  Wherefore  Paule  alfo  fhewmg  to  the  Ephefians  from  M".**. 
what  dcftrudion  the  Lorde  had  dchuered  them  ,gathereth  by  this  ^*; 
that  they  had  not  bine  admitted  into  the  couenate  of  circumciiion,  ^g  * 
that  they  were  without  Chrift,withouc  God, without  hopc>ftrangers  Eph.t. 
from  the  teftaments  of  the  promiferall  which  things  the  couenante  **• 
it  fclfe  conteined.  But  the  firfl  accefle  to  God ,  the  firft  cntric  to  im- 
mortall  hfc,i$theforgcueneflcofiinne$.  Whereupon  is  gathered, 
that  this  forgeucneffe  aunfwereth  to  the  promifeof  baptiline  con- 
cerning our  clenfing .  Afterwarde  the  Lorde  takcth  couenante  of 
Abraham  that  hcfhould  walke  before  him  in  purcnefle  and  inno* 
ccnccof  hart :  which  belongcth  to  mortifying  or  regeneration.  And 
that  no  man^hould  dout ,  that  circumcifidn  is  a  figncof  mortifying* 
Mofes  in  an  other  place  doth  more  plainly  declare  it ,  when  he  ex-  Dca>i«. 
hortcth  the  people  of  Ifrael,to  circumcife  the  vncircumcifed  fkinne  t€, 
of  the  hart ,  becaufe  they  were  fcuerally  chofen  to  be  the  people  of 
God  out  of  all  the  nations  of  the  earth.  As  God,  where  he  adoprcth 
the  pofteritie  of  Abraham  to  his  people,  comnraundeth  them  to  be 
circumcifed :  fo  Mofes  pronounceth  thatthe  hartes  ought  to  be  cir-  Den.?* 
cumcifcd,  declaring  verily  what  is  the  trueth  of  this  circumciiion.  *' 
Then  that  no  man  fhould  endeuor  toward  it  by  his  owne  ftrength, 
he  teachcth  that  they  neede  the  grace  of  God.  All  thefe  things  arc 
fo  often  repeted  of  the  Prophets,that  I  neede  not  to  heape  into  this 
place  many  teihmonies,  which  do  echc  where  offer  themfclues.  Wc 
haae  proued  thcrefote ,  that  in  circumcifion  a  fpirituall  promife  waf 
vttercd  CO  the  Fathers ,  fuch  as  in  baptifme  is  geuen :  forafmuch  as  it 
floured  to  them  the  forgeuenefTe  of  £innes,and  the  mortifying  of  the 
flefii   Moreoucr  aswehaue  taught  thatChrift  is  the  fundationof 
baptifme,  in  whom  both  thefe  things  remaine :  fo  it  is  euident  that 
he  h  alfbof  circumciiion.  For  he  is  promiled  to  Abraham  ,  and  in 
him  the  blcfling  of  all  nations.  To  the  fraling  of  which  grace ,  the 
fignc  of  circumcifion  IS  added. 

4     Nowe  we  may  eafilyfe,  what  there  i?  like  in  thefe  two  fignet^ 
or  what  there  is  differing.  The  promifcs*  whereupon  we  hauc  do* 

AAA  A 


Cap.i  ^*  Of  the  outwardc  mcancs 

clarcd  that  the  power  of  the  figncs  c6filtech,is  all  one  in  bothjnamc- 
lyof  the  fatherly  fauor  of  God,  of  the  forgeacnelTe  of  finnes,of 
3ife  cueilafting.  Then,  the  thing  tigured  alfo  is  all  one  and  the  fames 
namely  rcgeneration.Tlie  fundation  wherupon  the  fulfijlingof  ihefc 
things  ftandeth,  is  all  one  in  both.  Wherefore  there  is  no  difference 
in  the  inv/ardcmilkrie,  whereby  the  whole  force  and  proper  tie  of 
the  Sacraments  is  to  be  weyed.The  vnhkcnefle  that  rcmaincth,licth 
in  the  outward  Ceremonic ,  which  is  the  fmalUft  portion :  whereas 
the  chiefeft  part  hangcth  vpon  the  promife  and  the  thing  fignified. 
Therefore  we  may  determine ,  that  whatfoeucr  agreeth  with  cir- 
cumcjfion  doth  alfo  belong  to  baptifme ,  except  the  difference  of  the 
Roni,i>  vifible  Ceremonic-  To  this  relation  andcomparifon,the  Apoftles 
5*  rule  leadeth  vs  by  the  handc,  whereby  we  are  commaunded  to  exa- 
mine all  expofition  of  fcripturc  by  the  proportio  of  faith.  And  truely 
the  trueth  doth  in  this  behalfe  almo^  offer  it  fdfe  to  be  felte.For  as 
circunKilion ,  becaufe  it  was  a  certainc  rokcn  to  the  Icwes  $  whereby 
they  were  certified  that  they  were  chofen  to  be  the  people  and 
houfeholde  of  God,  and  ihcy  againe  on  their  bchalucs  profcfled 
that  they  y  elded  themfelues  to  God,  was  their  firft  entric  into  the 
Church  :fo  nowe  alio  we  by  baptifme  enter  into  profcfljon  of  God^ 
that  we  may  be  reckned  among  his  people ,  and  mutually  fweare  to 
his  name.  Wherby  it  appeareth  out  of  controuerfic,  that  baptifme 
is  come  into  the  place  of  circumciiion ,  that  it  may  haue  the  fame 
office  with  vs. 

<;  Nowe  if  we  lift  to  fearch  out,  whether  baptifme  be  lawfully  ^ 
communicate  to  infantes:  (hall  we  not  fay  that  he  doth  to  much  ] 
play  the  foole ,  yea  dote ,  which  will  reft  onely  vpon  the  clement  of  '^ 
water,  and  the  outward  obferualion ,  but  can  not  abide  to  bende  his 
minde  to  the  fpirituall  milterie?  Whereof  if  there  be  any  confidera- 
tion  had,  it  ihall  without  dout  ccrtainely  appeare  that  baptifme  is 
rightfully  gcucn  to  infantes,  as  the  thing  that  is  due  vnto  them.  For 
th^  Lorde  in  olde  time  did  not  vouchcfaue  to  admit  them  to  circum- 
ciSon ,  but  that  he  made  them  partakers  of  all  thofe  things  which 
were  then  (ignined  by  circumcifion.  Othcrwifc  he  fhould  with  mere 
dcceiccs  haue  mocked  his  people,  if  he  had  fed  them  with  deccitfull 
iignes,  which  is  horrible  euen  to  be  heard  of.Forhe  pronounccth 
cxprefly ,  that  the  ci rcumcifioSof  a  litlc  infante  fhould  be  in  fteede 
of  a  feale  to  fcale  thcpromife  of  the  couenvint.  But  if  the  couenant 
remainc  vnbroken  and  ftecdfaft  ,  it  doth  at  this  day  no  lefTc  belong 
to  the  children  of  Chriftians ,  than  vnder  the  olde  teftament  it  per- 
tcined  to  the  infantes  of  the  Icwcs.  But  if  ihcy  be  partakers  of  the 

thing 


#^- 


To  Saliiatfon.        Lib.4,        ."      554 

tiling  fignificd,  why  (hall  ihcy  be  debarred  from  thefigne?  ifchcy 
liauc  the  trueih ,  why  (hall  they  be  put  backe  from  the  figure?  Al- 
though the  outward  fi^ne  cleaue  faft  togetlier  with  the  word  in  the 
Sacrament ,  (o  that  they  can  not  be  plucked  in  fonder :  yet  if  they 
belcucrally  colidered,whcther  of  them,I  pray  you,{halI  weefteemc 
of  more  value  ?  Trudy  <ith  we  fc  that  the  ligne  ferueth  the  word,  wc 
muil  fay  thatitisvnderit,  andmuftfet  it  in  the  inferior  place.  Sith 
therefore  the  word  of  Baptifme  is  extended  to  infantes :  why  fliall 
the  lignc,that  is  to  fay,the  addition  hanging  to  the  word,be  debarred 
from  them?  This  one  reafon,if  there  were  no  mo, were  aboundanc- 
\y  enough  to  confute  all  them  that  will  fpeake  to  the  contrary.  That 
which  isobiededjthat  there  was  a  day  certainely  fetfor  circum- 
cifion,JS  altogether  but  a  (hift.  We  grauntcthat  wc  be  not  nowc 
^ounde  to  ccrtaine  daye$,like  the  lewes  :  but  when  the  Lorde,how" 
fociier  he  certainely  appomtcth  no  day ,  yet  deciareth  that  he  is 
plcafed  that  infantes  ftiould  wiih  a  folemne  formal  vfagc  bereceiued 
in  to  his  coucnant :  what  feke  wc  more? 

6  Howbcit  the  Scripture  opencth  vnto  vs  yet  a  ccrtainer  kno w^ 
ledge  of  the  truth?  For  it  is  moft  euideni ,  that  the  coucnant  which 
the  Lorde  ones  made  with  Abraham,  is  at  this  day  no  Icffe  m  force 
to  Chriftians,  than  it  was  in  olde  time  to  the  lewilh  people :  yea  and 
that  this  word  hath  no  Icffe  refped:  to  Chriftians ,  than  it  then  had 
rcl'ped  to  the  lewes.  VnlelTe  parhappes  we  thinke,  that  Chrift  hath 
by  his  comming  diminiflicd  ,orcut  {hort  the  grace  of  his  Father. 
Which  faying  is  not  without  abhominable  blafphemie.  Wherefore 
as  eucn  the  children  of  the  lewes  were  called  a  holy  fcede  ,  becaufc 
being  made  heires  of  the  fame  coucnant  they  were  made  differing 
from  the  children  oi  the  vngodly :  for  tl>e  fame  realbn  euen  yet  alfo 
the  children  of  Chriftians  are  accompted  holy ,  yea  although  they 
be  the  iffue  but  of  one  parent  faithful! ;  and  (  as  the  Ap<  ftle  witncf  iXor. 
fcth)  they  differ  fix)m  the  vndeane  feedc  of  idolatrers.  Nowe  when  q  !*'  - 
the  Lord  immcdiatly  after  the  couenant  made  with  Abraham,com  - 
maundcd  the  fame  to  be  fealed  in  infantes  with  an  outward  Sacra- 
ment :  what  caufc  will  Chriftians  allege,  why  they  ihouJd  not  at  this 
day  teftifie  and  feale  the  fame  in  their  children  f  Nether  let  any  man 
obied  againft  me,  that  the  Lorde  commaunded  his  couenant  to  be 
confirmed  with  no  other  fignc  than  of  circumcifion ,  which  is  long 
agoe  taken  away.  For  we  haue  in  rcdineffe  to  aunfwerc,  thar  for  the 
time  of  the  olde  teftamcnt  he  ordeined  circumcifion  to  confirmc  his 
couenant :  but  circumcifion  being  tPken  away,  ycr  alwiy  remamctk 
the  fame  mancr  of  confirming  which  wc  iiauc  common  with  the 

AAAA    i| 


11. 


Cap, 


,16.  Of  the  outwardc  meancs 

Icwcs.  Wherefore  wc  mutt  alw,*y  diligently  confider  what  is  comon 
to  both,  and  what  they  haue  feueiall  from  vs.  The  couenant  is  com- 
mon,the  caule  of  confirming  icis  common.Oncly  the  maner  of  con«fc 
firming  is  diuerfe,bccaufccircumciiion  was  that  to  them  ,  in  place 
whereof  baptifmc  hath  fucceded  among  vs.  Ochcrwife  ifthctdli- 
monie  5  whereby  the  Icweswcre  aflured  of  the  fjluation  of  their 
feedc,bc  taken  awayfromv$,it{houldbe  brought  to  paflc  by  the 
comming  of  Chri{l,thacthe  grace  of  God  fliould  be  darker  and  lefle 
approued  by  tcftimonies  to  vs  ,than  it  was  before  to  the  lewes.  If 
that  can  not  be  faid  without  extreme  fclaundcr  of  Chritt ,  by  whom 
the  infinite  goodneflc  of  the  Father  hath  more  clercly  and  liberally 
than  euer  heretofore  bine  poured  fourth  vpon  the  earth,&  declared 
tomen:wemuft  needesgraunt,  thatit  is  at  the  left  not  more  pin- 
chingly  to  be  fuppreffcd ,  nor  to  be  fet  foorth  with  iefle  teftimonie, 
than  it  was  vnder  the  datke  fhadowcs  of  the  lawe. 

7  Wherefore  the  Lorde  Iefus,minding  to  fliewe  a  token  where- 
by the  world  might  vndcrftande  that  he  was  come  rather  to  enlarge 
than  to  hmit  ibc  mercy  of  God,  gently  embraced  children  offred 
vnto  him ,  rebuking  the  difciples  which  went  about  to  forbid  them 
to  come  to  him  :forafmuch  as  they  did  leade  thofe ,  to  whom  the 
kingdomc  of  heauen  belong  'th ,  away  from  him  by  whome  alone 
Mattt^.  the  entric  is  open  into  heancn.  But  (  will  fomc  man  fay  )  what  hke 
I  i»  thing  hath  baptifme  with  this  embracing  of  Chrift.  For  neither  is  it 
reported  that  he  Baptifed  the,  but  that  he  receiued  them,  embraced 
them,and  wilhed  them  well.Therfore  if  we  lift  to  followe  his  exam- 

{)le » lette  vs  helpe  infantes  with  prayer ,  but  not  baptifc  them.  But 
et  vs  wey  the  doinges  of  Chrift  fomwhat  more  hedefolly,  than  fuch 
kindeof  men  do.  Forneitheristhis  to  be  hghtly  paffed  ouer ,  that 
Chrift  commaundeth  infantes  to  be  brought  vnto  him ,  adding  a 
reafon  why,becaufc  of  fuch  is  the  kingdomc  of  heauen.  And  after- 
war de  he  witnelTcth  his  will  with  deede ,  when  embracing  them  he 
commendcth  them  to  his  Father  with  his  prayer  and  blefling.If  it  be 
mete  thatinfantes  be  brought  to  Chrift,  why  is  it  not  alfo  mete  that 
they  be  receiued  to  baptifme ,  the  figne  of  our  communion  and  fel- 
lowfhip  with  Chrift^  If  thekingdome  of  heauen  be  theirs,  why  ftiall 
the  figne  be  denied  them ,  whereby  there  is  as  it  were  an  entric  o-r 
pened  into  the  Church ,  that  being  admitted  into  it  they  may  be  itd-i 
nombred  among  the  heires  of  the  heauenly  kingdome  ?  Howe  vniuft 
fhali  wc  be,  if  we  dr.ue  away  them  whom  Chrift  calleth  vnto  him? 
if  wc  fpoile  them,  whom  he  garniftieth  with  his  gyfics  ?  if  we  ihuttc 
out  them  whom  he  willingely  receiuechi*But  if  we  will  examine  howe 

much 


To  Saluation.  Lib.4.  555 

much  that  which  Chiift  there  did,  difFcrcth  from  baptifmc,  yet  o£ 
howc  much  greater  price  fhall  we  hauc  baptifmc ,  (whereby  we  te- 
(tide  chac  infantes  are  conteincd  in  the  couenantof  God)  than  re- 
ceiuing,embracing,Iayeng  on  of  handcs,and  prayer,whcreby  Chrift 
himfeif  being  pre(enc:dcclai  ech  that  tlicy  both  are  his,  and  arc  fane- 
tificd  of  him?  By  the  other  cauillaiios,  whereby  they  labor  to  mocke 
out  this  place ,  they  do  notliing  but  bewray  their  ownc  ignorance. 
For  they  gather  an  argument  of  this  which  Chrift  faith  .  Let  title 
ones  come  ro  me,that  they  were  in  age  good  bigge  ones  which  were 
already  able  to  go.  But  they  arc  called  of  the  Euangeliftcs ,  brephe, 
and  paidia,by  which  wordcs  the  Grckes  do  fignifie  babes  yet  hanging 
on  the  brelb .  Therefore  this  word  ( to  come)  is  fimply  let  for  (to 
haue  accefle. )  Lo  what  fnares  they  are  compelled  to  make ,  which 
are  growen  hard  againfl  the  truth.  Nowe  where  they  fay ,  that  the 
kingdome  of  heauen  is  notgeucn  tothem,butto  fuchasbelike 
them,becaufc  it  is  fayed  to  be  of  fuch,not  of  them:  that  is  no  founder 
than  the  reft.For  if  that  be  graunted,whatmaner  of  rcafon  fliall  the 
rcafon  of  Chrift  be,  whereby  hemcancth  to  fhewe ,  that  infantes 
in  age  are  not  ftrangers  from  him? When  he commaundeth that 
infantes  be  fuffered  to  haue  acceffe  vnto  him,  nothing  is  plainer  than 
that  very  infancy  in  deede  is  there  fpoke  of.  And  that  this  ftiould  not 
(eeme  an  abfarditic  >  he  by  and  by  addeth :  of  fuch  is  the  kingdome 
of  heauen.  But  if  it  muft  needes  be  that  infantes  be  comprehended 
herein ,  it  muft  be  plaine  that  by  this  word  (Such)  are  meant  very 
infantes  themfelueSjand  fuch  as  be  like  them. 

S  Nowe  there  is  no  man  that  fceth  not ,  that  Baptifmc  of  in- 
fantes was  not  framed  by  man ,  which  is  vpholdcn  by  Co  great  ap- 
prouing  of  Scripture .  Neither  do  they  colorably  enough  play  the 
fooles,  which  obied  that  it  is  no  where  foundc ,  that  any  one  infant 
was  baptifed  by  the  handcs  of  the  Apoftles.  For  although  it  be  not  Aft,itf. 
cxpreffly  by  name  rchcarfed  of  the  Euangeliftcs : yet  becaufc  a- » 5- and 
gaine  they  are  not  excluded ,  (b  ofteas  mention  happenethtobc  ^** 
made  of  the  baptifing  of  any  houfeholde:who,rnlefte  he  be  madde^ 
can  rcafon  thereupon  that  they  were  not  baptifed  ?  If  fuch  argu- 
ments were  of  any  force,  women  ftiould  be  forbidden  to  partake  of 
the  Lordes  fupper ,  whom  we  readc  not  to  haue  bene  rcceiued  vnto 
it  in  the  time  of  the  A  poftles.But  here  we  be  contente  with  the  rule 
of  faith.  For  when  we  con(idcr,whatthcinftitution  ofthe  Supper 
recjuircthithereby  alfo  we  may  cafily  iudgc  to  whom  the  vfe  thereof 
ought  to  be  communicated.  Which  we  obferue  alfo  in  baptifmc.  Foe 
Vrhcn  wc  maike  i  to  what  cndc  ic  was  ordeined ,  we  cuidently  efpy^ 

A  AAA    iij 


Cap.  1 6.  Of  the  outwardc  mcanes 

that  It  bclongeth  no  Icffc  to  infantcs,ihan  to  elder  folkes.Thcrcforc 
they  can  not  be  depriued  of  it,  but  that  the  will  of  the  author  muH: 
be  manifeftly  defrauded.  But  whereas  they  fpred  abrode  among  the 
fimplc  people ,  that  there  paffed  a  long  roawe  of  yearcs  after  the 
rcfutredion  of  Chrift  jin  which  the  baptifme  of  infantes  was  vn* 
knowcn;therein  they  moft  fowly  do  lie.  For  there  is  no  writer  fo  olde, 
that  doth  not  certainly  rcfcrrc  the  beginning  thereof  to  the  time  of 
the  Apoftles.    . 

9  Nowe  remaineth  that  we  brecfcly  fhcwc ,  what  fruit  com- 
meth  of  this  obferuation  ,both  to  the  faithful!  which  prefent  theif 
children  to  the  Church  to  be  baptifed,and  alfo  to  the  infantes  them- 
felues  that  be  baptifed  with  the  holy  water :  that  no  man  flioulde 
dcfpife  it  as  vnprofitable  or  idle.  But  if  it  come  in  any  mans  minde, 
vpon  this  pretence  to  mocke  at  the  baptifme  of  infantes ,  he  fcor- 
neth  the  commaundement  of  Circumcifion  geuenby  the  Lordc. 
For  what  will  they  bring  forth  to  impugnc  the  baptifme  of  infanteSg 
which  may  r«ot  alfo  be  ihrowen  backe  againft  Circumcifion  ?  So  the 
Lorde  takcch  vengeance  of  their  arrogance,  which  do  by  and  by 
condemnethat  which  they  comprehend  not  with  the  fenfe  of  their 
owne  fledie  .  But  God  furniflieth  vs  with  other  armures ,  whereby 
their  fpoliihneiTe  may  be  beaten  flatt.  For  neither  this  his  holy  in- 
ftitution,by  which  we  feele  our  faith  to  be«holpcn with  Angular 
comfort ,  defcrueth  to  be  called  fuperfluous.  For  Gods  Ggne  com- 
municaced  to  a  childe  doth  as  it  were  by  an  cmprinted  feale  cofirmc 
the  promifc  geucn  to  the  godly  parcnte  ,  and  dedareth  that  it  is  ra- 
tified that  the  Lorde  will  be  God  not  onely  to  him  but  ^Ifo  to  his 
feede,and  will  continually  (hewe  his  good  will  and  grace,  not  to 
him  qnely ,  but  alfo  to  his  pofteritie  cuen  to  the  thoufandth  gene- 
ration. Where  when  the  great  kmdnefle  of  God  vtteieth  it  felfc, 
firftit  yeldeth  moft  large  matter  to  aduaunce  his  glorie*  and  ouer- 
fpreadeth  godly  hartes  with  lingular  gladnefle ,  becaufe  they  arc 
therewithal!  more  carneftly  moued  to  louc  againe  fo  godly  a  Fa-  j 
ther ,  whom  they  fee  to  haue  care  of  their  pofteritie  for  their  fakes.  ^ 
Neither  do  I  regarde ,  if  any  man  take  exception  ,and  lay  that  the  - 
promife  ought  to  fuffife  toconfirmethc  faluation  of  our  children:  1 
iorafmuchas  it  hath  pleafed  God  othcrwifc ,  whoc  ashcknoweth 
our  weakneflejWillcd  in  this  bchalfe  (o  much  to  bcare  tenderly  with 
it.  Therefore  let  them  that  embrace  the  promife  of  Gods  mercy  to 
be  extended  to  their  children ,  thmke  that  it  is  their  duetie  to  ofifer 
them  to  the  Church  to  be  (igned  with  the  figne  of  mercy ,3nd  ther- 
by  to  encourage  themfelues  to  a  more  allured  contidence ,  bccaufe 

they 


To  Saluation.       Lib.4.  55^ 

they  do  with  pre(ent  eye  bcholdc  the  couenant  of  the  Lordc  grauen 
in  the  bodies  of  their  children.  Againc,thc  children  receiiie  feme 
cotnmoditie  of  their  baprifme,  that  being  engrafFed  into  the  body 
©f  the  Churchjthey  be  fomwhat  the  more  commended  to  the  other 
membrcs.  Then  when  they  are  growen  to  riper  age,  they  be  there- 
by not  fclcndcily  llirrcd  vp  to  earncll  endeuor  to  worfnip  God ,  of 
whom  they  haue  bene  rcceiued  into  his  children  by  a  folcmne  iignc 
of  adoption ,  before  that  they  coulde  by  age  acknowe  him  for  their 
Farher.  Finally  that  fame  condemnation  ought  greatly  to  make  vs  Gffn«^7' 
afraidcjthat  God  will  take  vengeance  of  it,  if  any  man  delpife  to  '"*• 
marke  his  fonne  with  the  (ignc  of  the  couenantjbccaufc  by  fuch  con- 
tempt the  grace  ofFrcd  is  refufcd  and  as  it  were  foifwornc, 

10  Nowe  let  vs  examine  the  arguments ,  whereby  cenainc  fu- 
rious beaftes  do  not  cefle  to  aflailc  this  holy  inilitution  of  God.  Firft 
becaufe  they  fee  that  they  be  cxcedingly  nere  driuen  and  hard 
ftrained  with  the  likenefle  of  baptifme  and  Circumcifion,  they  labor 
to  pluckc  in  fonder  thefc  two  figncs  with  great  idifierence ,  that  the 
one  ihould  not  feeme  to  haue  any  thing  common  with  the  other. 
For  they  fay  that  both  diucrs  things  are  hgnified,and  that  the  coue- 
nant is  altogether  diuers,  and  that  the  naming  of  the  children  is  noc 
all  one.  But  while  they  go  about  to  proue  that  firft  point,  they  allege 
that  Circumcifion  was  a  figure  of  mortification  and  not  of  baptifme. 
Which  verily  we  do  moft  willingly  graunt  them.  For  u  maketh  very 
well  for  our  fide.  Neither  do  we  vfe  any  other  profe  of  our  fcntencc, 
than  that  Baptifme  and  Circumcifion  arc  fignes  of  mortification. 
Hereupon  we  determine  that  Baptifme  is  fet  in  the  place  of  Cir» 
cumcifion ,  that  infhould  reprcfentc  vnto  vs  the  fame  thing  which 
inoldetimc  it  fignifiedto  thelewcs.  In  affirming  the  difference  of 
the  couenant,  with  howe  barbarous  boldneffe  do  they  turmoilc 
and  corrupt  the  Scripture:  and  that  not  jn  one  place  alone ,  butfo 
as  they  leaue  nothing  fafc  or  whole?  For  they  depainte  vnto  vs  the 
lewes  fo  to  be  carnall  that  they  be  liker  bcafts  than  men :  with  whom 
forfooth  the  couenant  made  procedeth  not  beyondc  thctcmporall 
life,to  whom  the  promifes  gcuen  do  reft  in  prefen:  and  bodily  good 
things.  If  this  dodrine  take  place ,  what  rcmameth  but  that  the  na- 
tion of  the  lewes  were  for  a  time  filled  with  the  benefits  of  God, 
none  othcrwife  than  as  they  fatce  a  hcarde  of  fwinc  in  a  ftic ,  that  at 
length  they  fhould  perifh  with  etcrnall  damnation.  Forfofoneas 
we  3llcge  Circumcifion  and  the  promifes  annexed  vnto  it,  ihcy 
aunfwere  that  Circumcifion  was  a  lit;terall  fignc ,  and  the  promifc* 
thereof  were  carnall 

AAAA    iitj 


Cap.i^.  Of  the  outward  mcancs 

1 1  Trudy  if  Circumcifion  was  a  literall  (igne,therc  is  no  other- 
wife  to  be  thought  of  baptifmc.  For  the  Apoftle  in  the  fecondc 
Colo  2.  Chapter  to  the  Colollians  makeththc  one  no  more  fpirituallthan 
»•  the  other.  For  he  faith  that  we  are  circumcifed  in  Chrift,  with  a  cir- 
cumcifion not  made  with  handcputting  away  the  body  of  finne  that 
dwelled  in  our  flcfh:  which  he  callcth  the  circumcifion  of  Chrift. 
Afterward  for  declaration  of  that  faying ,  he  adioineth ,  that  we  be 
buried  with  Chrift  by  baptifme.  What  mcaneth  he  by  thefe  wordes, 
but  rhat  the  fulfilling  and  truth  of  baptifme ,  is  alfo  the  truth  and 
fulfillmgofcircumcifion.becaufe  they  figure  both  one  thing?  For 
he  trauailcth  to  lhcwe»that  baptifme  is  the  fame  to  Chriftians, which 
Circumcifion  had  bene  before  to  the  lewes.  But  forafmuch  as  we 
hauc  nowe  euidently  declared ,  that  the  promifes  of  both  the  fignes, 
and  the  mifterics  that  are  reprefcnted  in  them,do  agree  together, wc 
will  for  this  prefcnttary  no  longer  vpon  them.  Onely  I  will  put  the 
faithfull  in  minde  i  that  though  I  holde  my  peace ,  they  Ihould  wey 
with  themfelues  whether  it  be  taken  for  an  earthly  and  literall  fignc, 
vnder  which  nothing  is  contcined  but  fpirituall  andheauenly.  But, 
that  they  fliould  not  fell  their  fmokes  to  the  fimpic ,  we  wiil  by  the 
way  confute  one  obiedion  wherewith  they  colour  this  moft  fhamc- 
Icfle  lie.  It  is  moft  certaine  that  the  principall  promifes, wherein  was 
conteined  the  coticnat  which  in  the  Olde  teftament  God  ftablilhed 
with  the  Ifraehtes  ,  were  fpirituall,  and  tended  to  eternall  life  :  and 
then  againe ,  that  they  were  recciued  of  the  fathers  fpiritually ,  as  it 
was  mete,  that  they  might  thereof  receiue  affiance  of  the  life  to 
come ,  whereunto  they  longed  with  the  whole  afFeftion  of  their 
hart.  But  in  the  meane  time  we  denic  not ,  but  that  he  witncflcd  his 
good  will  towarde  them  with  earthly  and  carnall  benefites:by  which 
alfo  we  fay  that  the  fame  promife  of  fpirituall  things  was  confirmed. 
Ccn.i^  As  when  he  promifcd  cucrlaftingc  blefledncffc  to  his  feruant  A- 
«.&iS.braham,thathe  might  fct  before  his  eyes  amanifeft  token  of  his 
fauor,  he  addcih  an  other  promife  concerning  the  pofleffion  of  the 
lande  of  Chanaan.  After  this  maner  we  ought  to  vnderftandc  all  the 
earthly  promifes  that  are  geuen  tothclewilh  nation ,  that  the  fpi- 
rituall promife,  as  the  hed,whcreunto  they  are  dircdcd,  fliould  alway 
haue  the  chiefe  placc.But  fith  I  hauc  more  largely  entreated  of  thefe 
things  in  the  difterencc  of  the  ncwe  and  olde  teftament,  therefore 
nowe  I  do  the  more  flightly  knittc  it  vp. 

iz  In  the  naming  of  the  children  they  finde  this  diuerfityjthat  in  , 
the  olde  teftament  they  were  called  the  children  of  Abraham,which  ; 
iflfued  of  his  fcedcsbut  chat  nowe  they  arc  called  by  that  Dame,which 

followc 


ToSaluation.         Lib.4.  557 

follow  his  faith:  And  chat  therefore  that  carnail  infancy,  which  was 
by  circumcinon  graffcdinto  the  fclowfhip  of  the  coucnant,  figured 
the  infantes  of  the  Newc  tcftamcnt ,  which  are  regenerate  by  the 
word  of  God  to  immortall  hfe.In  which  wordcs  we  beholde  in  dede 
a  fmall  fparcle  of  trueth ;  but  herein  thefe  hght  fpiritcs  greuoufly  of- 
ftnde ,  that  when  they  catchc  holde  of  thai  which  lirft  comracth  to 
their  hande,  when  they  fliould  go  further  and  compare  many  things 
togcthcr,thcy  ftande  ftifly  vppon  one  word.  Whereby  it  can  not  o-  ^  . 
thcrwife  bebutihat  they  muft  fomctime  be  deceiued  which  reft  v-  jg** 
pon  the  found  knowledge  of  nothingc.  We  graunt  m  dccde  that  the  Rom.^. 
carnall  fccde  of  Abraham  did  for  a  time  holde  the  place  of  the  fpiri-  « a, 
tuall  fcde  which  is  by  faith  graffcd  into  him.For  wc  be  called  his  chil- 
dren howcfbeuer  there  is  no  naturali  kinrcd  betwcne  htm  and  vs. 
But  if  they  mcanc ,  as  they  plaincly  iliewc  that  they  do ,  that  there 
y/2S  ncucr  fpirituall  bleffingr  promifed  to  the  carnall  fecde  of  Abra- 
ham,herein  they  are  much  deceiued.  Wherefore  wc  muft  leueJl  to  a 
better  marke,  whcrunto  we  are  dircdcd  by  the  moft  ccrtaine  guiding 
of  the  Scripture.  The  Lord  therefore  promifed  to  Abrabam,that  he 
(hould  haue  a  feede ,  wherein  all  nations  of  rhe  earth  (halbe  bleffcd: 
and  therewithall  affurcth  him ,  that  he  woulde  be  a  God  to  him  and 
his  fecde.  Whofocucrdo  by  Faith  recciue  Chrift  the  author  of  blef- 
iinge,  are  heires  of  this  promife^and  therforc  are  called  the  children 
of  Abraham. 

1 5     But  although  (incc  the  rcfurre^io  of  Chrift  the  boiidcs  of  the 
kingdomc  of  God  haue  begon  to  be  farrc  and  wide  enlarged  into  all 
nations  without  diflfcrence.that  accordinge  to  the  fayinge  of  Chrift, 
faithful  ones  fhould  be  gathered  from  euery  part  to  fie  dov/ne  in  the 
heauenly  glory  with  Abraham,  Ifaac,and  Iacob:yet  he  had  many  a-  MaccIL 
ges  before  cxtende^thai  fame  fo  great  mercy  to  the  Icwes.And  be-  » «•       \ 
caufepaflingeouer  ail  other,  he  had  chofen  out  that  only  nation,  in  ^^••'fl 
which  he  would  reflrainc  his  grace  for  a  time>  called  them  his  pccu-  '* 
har  po(rcirion,and  his  purchafed  people.  For  tcftifying  of  fuch  libe- 
rality ,Circumcifion  was  giucn  by  the  fignc  whereof  the  lewei  might 
be  taught  that  God  is  to  them  the  author  of  faluation  :  by  which 
knowledge  their  mindes  were  raifcd  into  hope  of  cternall  life .  For 
vhat  (hall  he  want,  whom  God  hath  once  receiucd  into  his  charge? 
Wherefore  the  Apoftle  mcaninge  to  proue  that  the  Gentiles  were 
the  children  of  Abraham  as  well  as  the  lewes ,  fpeaketh  in  this  ma- 
ncr :  Abraham(faith  he)was  iuftificd  by  faith  in  vncircumcifion.  Af- 
terward he  rcceiued  the  fignc  of  circumcifio,the  feale  of  the  righte-  Ronui, 
ouIhciTc  of  fjLich^ihat  he  ftiould  be  cbc  father  of  ail  the  faithful^bocb  '^ 


C/ap.i  6.  Ut  tnc  outward  mcancs 

alfo  after  the  rcfurredion  of  Chrift ,  he  iudgeth  that  the  promife  of 

the  couenat  is  to  be  fulfilled,noc  only  by  way  of  allegory  ,but  as  the 

▼cry  words  do  foundjio  the  carnall  fecde  of  Abraham.  To  the  fame 

Aft.».  cntcnt  fcructh  that  which  Peter  in  the  fccond  Chapter  of  the  Ad:s, 

'*•       declareth  to  the  Icwes,that  the  benefit  of  the  Gofpell  is  due  to  them 

and  their  feede  by  right  of  the  couenant,&  in  the  Chapter  next  fo- 

Aft.  |.  lowingc  he  calicth  them  the  children  of  the  Teftament,that  is  to  fay 

g';       heires .  From  which  alfo  not  much  difaccordeth  the  other  place  of 

j^  *  '  the  Apoftie  abouc  allcaged, where  he  accompteth  &  fetteth  Circum- 

cifion  cmprinted  m  infantes,for  a  teftimony  of  that  comunion  which 

they  hauc  with  Chrift .  But  if  wc  harkcn  to  their  trifles ,  what  fhalbe 

wrought  by  that  promifejwhereby  the  Lorde  in  the  fccond  article  of 

his  law  vndertaketh  to  his  feruantSt  that  he  will  be  fauorable  to  their 

feede  cuen  to  thcthoufandth  generation?  Shall  we  here  flee  to  al- 

legories?But  that  were  too  trifling  afliift.Or  {hal  wc  fay  that  this  is  a- 

boliflied?But  fo  the  law  fhould  be  dcftroicd,which  Chrift  came  rather 

toftabli(h,fofarrcasitturneth  vsto  goodvntolifc.Letittherforcbc 

out  of  c6trouer(ic,that  God  is  fo  good  &  libcrall  to  his,that  for  their 

fakes^he  will  hauc  alfo  their  children^whom  they  fhal  beget,io  be  ad« 

numbred  among  his  people. 

\6  Moreoucr  the  differcccs  which  they  go  about  to  put  betwcne 
baptifme  and  circumci(ion,arc  not  only  worthy  to  be  laughed  at,and 
▼Old  of  all  colour  of  reafonjbut  alfo  disagreeing  with  themfelues.For 
vhen  they  hauc  affirmed  that  baptifme  hath  relation  to  the  firft  day 
of  the  fpirituall  battell^buc  circumciiio  to  the  eighth  when  mortifica- 
tion is  already  cnded,byandby  forgetting  the  fame,thcy  turne  their 
rongc>  and  call  circumcifion  a  figure  of  the  flefh  to  be  mortified,  but 
baptifme  they  call  buriall ,  into  which  none  are  to  be  put  till  they  be 
already  dead.  What  dotages  of  phrentikemen,can  with  fo  great  light- 
ncffcleape  into  fundry  diuerfities?  For  in  the  firft  fentence,baptifmc 
muft  go  before  circumcifion':  by  the  other,  it  is  thruft  backe  into  the 
later  place.  Yet  is  it  no  new  example.that  the  wits  of  men  be  fo  tof- 
fed  vp  and  downe,whcn  in  ftcede  of  the  moft  certaine  word  of  God 
they  worlhip  whatfoeuer  they  hauc  dreamcd.Wc  therefore  fay  that 
that  former  difference  is  a  meere  drcamc.  If  they  lifted  to  expoundc 
by  way  of  allegory  vpoy  eighth  day,yet  it  agreed  not  in  that  maner. 
It  were  much  fitter,  accordinge  to  the  opinion  of  the  oldc  writers,to 
rcfcrre  the  number  of  eight  to  the  refurrcdion  which  was  done  on 
the  eighth  day,whereupon  wc  know  that  the  newneflc  of  life  hang- 
cth:or  to  the  whole  courfe  of  this  prefentlife,  wherein  mortification 
ought  alway  to  go  forwardc  •  cdl  when  life  is  ended  ^  mortification  ic 


To  Saluation.         Lib.4.  55^ 

feire  may  alfo  be  ended.  Howcbcic  God  may  fccmc  to  haue  minded 
to  prouidc  for  the  tendcrneflc  of  age,  in  diffcrring  circumcifion  the 
eighth  day ,  becaufc  the  wound  {hould  haue  bin  more  dangerous  to 
the  children  new  borne  and  yet  red  from  their  mother.  How  much 
ftronger  is  that,that  we  being  deade  bcfore,arc  buried  by  bapcifmc: 
when  the  Scripture  expreflely  crieth  to  the  contrary  that  we  are  bu- 
ried into  death  to  this  entent,that  we  Hiould  dye,  and  from  thenfc* 
forth  fhoulde  endeuour  to  this  mortification  ?  Now,  a  hkewife  han- 
dhngc  It  is,  that  they  cauill  that  women  ought  not  to  be  bapti(ed,if 
baptifme  muft  be  framed  like  to  circumcifion .  For  if  it  be  moft  cer- 
tainc  that  the  fandifyinge  of  the  fecde  of  Ifraell  was  teftified  by  the 
figne  of  circumcifion:thercby  alfo  it  is  vndouted,th3t  it  was  giuen  to 
fandific  both  males  &  females.But  the  only  bodies  of  male  children 
were  marked  with  it,  which  might  by  nature  be  marked :  yet  Co  chat 
the  wome  were  by  them  after  a  ccrtaine  mancr  companions  &  part- 
ners of  circumcifio.  Therfore  fending  far  away  fuch  folhes  of  their^ 
let  vs  ftickc  faft  in  the  likenes  of  baptifme  &  circumcifion,  which  wc 
moi^  largely  fee  to  agree  in  the  inward  myftery ,  in  the  proroifes,  ia 
vfe,in  eftedualncflc. 

1 7  They  thmkc  alfo  that  they  bring  foorth  a  moft  ftrong  reafon, 
why  children  are  to  be  debarred  from  baptifme,  when  they  alleagc 
that  they  are  not  yet  for  age  able  to  vnderftandc  the  myfterie  there 
lignificd.Thatis  fpirituall  regeneration, which  can  not  be  in  the  firft 
infancy.  Therefore  they  gather ,  that  they  are  to  be  taken  for  none 
other  than  the  children  of  Adam }  till  they  be  growen  to  age  mete 
for  a  fecond  birth.  But  the  trueth  of  God  echwherc  fpeaketh  againft 
all  thcfe  things.For  if  they  be  to  be  left  among  the  cbildrc  of  Adamt 
then  they  are  left  in  death :  forafmuch  as  in  Ada  we  can  do  nothing 
but  die.  But  contrariwife  Chrift  commaundeth'them  to  be  brought 
vnto  him.  Why  fo?becaufc  he  is  life:  Therefore  that  he  may  giuc  life 
10  them,he  maketh  them  partakers  of  himfelfe.when  in  the  meane 
time  ihefc  fellowcs  driuinge  them  farreawaydo  adiudge  them  to 
death.  For  if  they  fay  for  a  ihift,  that  infantes  do  not  therefore  perifli  ' 

if  they  be  accompted  the  childre  of  Adam,their  errour  is  abundant* 
ly  confuted  by  witncflc  of  the  Scripture .  For  where  as  it  pronoun^ 
ccth  that  all  do  die  in  Adam ,  it  foloweth  that  there  rcmaineth  no 
hope  of  life  but  in  Chrift.  Therefore  that  we  may  be  made  heires  of   p 
life,we  muft  communicate  with  him.  Againe  when  it  is  wrytten  in  an  ,*j.,,* 
other  place,  that  by  nature  we  are  all  fubied  to  the  wrath  of  God,&  Eph.i.f^ 
conceiued  in  finne,  whereunto  damnation  perpetually  cleaueth:wc  ^  Jx»T« 
muft  depart  out  of  our  ownc  nature ,  before  that  the  entry  be  opea 


Cap.i^.  Of  the  outward  meanes 

to  vs  into  the  kingdom  of  God.  And  what  can  be  more  plainely  fpo* 
t.Cor.    keujthan  that  flelh  and  blood  can  not  poHeHe  tlie  kingdom  of  God? 
15.J0.    Theretore  let  all  be  done  away  whatioeuer  js  ours  (  which  CraW  not 
be  done  without  regeneration  )  then  we  (hall  fee  th.is  polfelTionof 
loh.iz.  the  kingdom.  Finally  ifChrift  lay  truely,  when  here porteth  that  he 
»$.&24  is  life,  It  IS  ncccflary  that  we  be  grafted  into  htm,  that  we  may  be  de- 
i*         liucred  out  of  the  bondage  of  death.  But  (fay  thcy)hovv  are  infantes 
regenerate ,  which  arc  not  endued  with  knowledge  neither  of  good 
nor  of  euillrBut  we  anfwere,that  the  work  of  God  is  not  yetno  work 
at  all ,  although  it  be  not  fubie^  to  our  capacity.  Moreoucr  it  is  no- 
thing doutfuUjthat  the  infants  which  arc  to  be  raucd(as  veiily  of  that 
age  fome  are  faued  )  arc  before  regenerate  of  the  Lorde.  For  if  they 
Kea.ai'  bring  with  them  from  their  mothers  wombe  the  corruption  natural- 
Epb.2.3  ^y  P^^^ted  in  them:they  muft  be  purged  thereof,  before  that  they  be 
pi.  J1.7  admitted  into  the  kingdom  of  God ,  whcrinto  nothing  entreth  that 
is  defiled  or  fpotted.  If  they  be  borne  linncrs>as  both  Dauid  and  Paul 
affirme :  either  they  remaine  out  of  fauour  and  hatefull  to  God ,  of 
they  muft  nedes  be  iuftified.And  what  feekc  we  morc,when  the  iudge 
Ion.3.3  himielfe  openly  affirmeth  that  the  entiie  into  heauenly  life  is  open 
to  none  but  10  them  that  be  borne  againe  }  And  to  put  fuch  carpers 
to  filencc,  he  (hewed  an  example  in  lohn  the  baptift,  whom  he  (an- 
^ified  in  his  mothers  wombe,what  he  was  able  to  do  in  the  reft.  Nei- 
ther do  they  any  thinge  preuaile  by  the  fliift  wherewith  ihey  here 
fnocke,  that  that  was  but  oncedonerwhereuponit  doth  not  byandby 
folowc  that  the  Lorde  is  wont  commonly  to  do  fo  with  infantes.  For 
neither  do  wcreafon  after  thatmaner;  onely  our  purpofe  is  to  fhcw^ 
that  the  power  of  God  is  by  them  vniuftly  and  enuioufly  limited 
within thofc  narrowe  boundes  within  which  it  fufFieth  not  it  felfc  to 
be  boundc.  Their  other  bylhift  is  euen  of  as  great  weight.  They  al- 
Icage  that  by  the  vfuall  mancr  of  the  Scripture,  this  word  (from  the 
wombe5)is  as  much  in  efl'ed,  as  if  it  were  faydjfrom  childhoode.  But 
we  may  clearcly  fec,that  the  Angel  when  he  declared  the  fame  to  Za- 
r***'  •  chary,  meant  an  other  thing:that  is  ,  that  it  which  was  not  yet  borne, 
(hould  be  filled  with  the  holy  Ghoft.  Let  vs  not  therefore  attempt 
to  appoint  a  lawe  to  God ,  but  that  he  may  fandifie  whom  it  pleafed 
him ,  as  he  fandtificd  this  child ,  forafmuch  as  his  power  is  nothing 
Hiinifhed.  ,.■.; 

18  And  trucly  Chrift  was  therefore  fandified  from  his  fii  ftinfart^' 
cy,thathc  might  fandtifie  in  himfelfe  his  eledoui  of  euery  age  wifh- 
outdifTerencc.For  aSjtodoaway  the  fault  of  difobcdience  which  had 
bin  commiccedin  our  flefh)  he  hath  put  on  the  fame  ficih  vpqnlvim'* 

fcifc 


ToSaluation.       Lib.4.  5^0         ! 

fclTcthat  he  mighc  in  it  for  vs  and  in  our  ftcde  performe  pcrfcd  obc-  | 

dicncc:fo  he  was  conceiued  of  the  holy  Ghoft,that  hauingc  the  holi- 
ncflc  thereof  fully  poured  into  him  in  the  flcflie  which  he  had  uken 
vppon  him ,  he  might  poure  fooi  th  the  fame  into  vs.  If  we  haue  in 
Chrift  a  moft  perfcd  paicrne  of  all  the  graces  which  God  continu- 
ally fheweth  to  his  childrc»vcrily  in  this  bchalfe  alfo  he  Hialbe  a  profe 
vnto  vs ,  chat  the  age  of  infancy  is  not  fofarre  vnHc  for  fandlitication. 
But  howefocucr  it  be,  yet  this  wc  hold  out  of  controuer(ic,that  none 
of  the  cled  is  called  out  of  this  prcfent  life ,  which  is  not  firft  made 
holy  and  regenerate  by  the  Spiritc  of  God .  Whereas  they  obieA 
to  the  contrary,that  in  the  Scriptures  the  Spirite  acknowledgeth  no 
other  regeneration  but  of  incorruptible  fccdc,that  is,of  the  word  of 
God :  they  do  wrongefully  expounde  thatfayinge  of  Peter,whcre-  i.Pcct 
in  he  comprehendeth  onely  the  faithfuU  which  hadde  bin  taught  by  a  j, 
preaching  of  the  Gofpcll .  To  fuch  in  deede  we  graunc  that  thcword 
of  the  Lordc  is  the  ooely  feede  of  fpirituall  regeneration;but  wc  deny 
thatitoughttherupontobe  gathered,thac  infantes  cannot  be  rege- 
nerate by  the  power  of  God,  which  is  to  him  as  eaHc  &  ready  as  to  vs 
it  is  incomprchenfiblc  and  wonderfull.  Moreouer  it  (houldc  not  be 
fafc  enough  for  vs  to  take  this  away  from  the  Lorde,  that  he  may  not 
be  able  to  ihewc  himfelic  to  be  knowcn  to  chcm  by  whatfocuer  way 
he  wil. 

19  But  Faith.fay  they,is  by  hearingCjWhcrcof  they  haoc  not  yet 
gotten  the  vfejncither  can  they  be  able  to  knowe  God,whom  Mofcs  d^^,, 
ccacheth  to  be  deftitute  of  the  knowledge  both  of  good  and  euilL  }j>. 
But  they  conlider  not  that  the  Apoille ,  when  he  maketh  hearing  the 
beginnmg  of  faith,  defcribcth  onely  the  ordinary  diftribution  of  the 
Lorde  and  difpotition  which  he  vfeth  to  keepe  in  cailinge  them  that 
be  his:but  appointeth  nor  to  him  a  perpetuall  rule  ,  that  he  may  not 
v(e  any  other  way.  Which  way  verily  he  hath  vfcd  in  the  callinge  of 
many ,  to  whom  he  hath  giucn  the  true  knowledge  of  himfelfc  by  an 
inward  maner,  by  the  enlightening  of  the  Spirite,  without  any  prea- 
cbinge  vCcd  formeane  thereof.  But  whereas  they  thinkc  it  {halbe  t 
great  abfurditie ,  if  any  knowledge  of  God  be  giucn  to  infantes,  from 
whom  Mofes  takcth  away  the  vndcrftanding  of  good  and  euilhl  be- 
fech  them  to  aunfwcre  me,  what  danger  is  there  if  they  be  faid  to  re- 
ceiue  fome  part  of  that  grace,  whereof  a  little  after  they  fhal  enioy  the 
full  plentifulnes.For  if  the  fulnes  of  life  ftandeth  in  the  perfed  know- 
ledge ot  God ,  when  many  of  them ,  whom  in  their  very  Hsfl  infancy 
death  byandby  takcih  awayjdo  p.^fTe  into  eternall hfe,rrucly  they  ar^ 
cccciued  to  bchoide  the  moft  prefem  face  of  Qod.  Whom  thercfoie 


Cap.i^.  Of  the  outward  mcahcs 

the  Lordc  will  enlighten  with  the  full  brightncfie  of  his  light ,  why 
may  he  not  prcfcntly  alfojiFic  fo  plcafe  him,  fcnde  out  to  fhine  ypon 
them  fome  Imall  fparclc  thereof;  fpccially  if  he  do  not  firft  vncloth 
them  of  ignorance,before  that  he  take  them  out  of  the  prifon  of  the 
flefhe  ?  Not  that  I  meane  raihly  to  affirme  that  they  be  endued  witb 
the  fame  Faith  which  wc  feele  in  our  felues,  or  that  they  hav-c  alto-, 
gethcr  like  knowledge  of  faith:  (which  I  had  rather  leauc  in  fufpeDfc) 
but  fomwhat  to  reftraine  their  foolifh  arrogance,  which  according  as 
their  mouth  is  puffed  vp  with  fulnes,do  boldely  deny  or  afHrme  they 
care  not  what. 

^o  But  that  they  may  yet  ftandc  more  ftrongly  in  this  point,  they 
adde,that  bapcifme  is  a  Sacrament  of  repentance  and  of  Faith;  wher- 
fore  fith  neither  of  thefe  can  befall  in  tender  infancy,wc  ought  to  be* 
ware  Icaft  if  they  be  admitt'^d  to  the  communion  of  baptifme,thc  it- 
gnification  of  it  be  made  voyde  and  vaine.But  thefe  dartcs  are  thro* 
wen  rather  againft  God  than  agamli  vs.  For  it  is  moft  euident  by  ma< 
ny  teftimonies  of  Scripture  >  that  circuracihon  alfo  was  a  figne  of  re- 
ltom.14  pcntance.  Moreouer  it  is  called  of  Paule  the  fealc  of  the  righteoufnct 
I.  of  Faith.Let  therefore  a  reafon  be  required  of  God  himfclfe  why  he 
commaunded  it  to  be  marked  in  the  bodies  of  infantes.  For  fith  bap- 
tifme  and  circumcition  are  both  in  one  cafe,they  can  giuc  nothing  to 
the  one  but  that  they  muft  alfo  therewithal!  graunt  the  fame  to  the 
other.  If  they  lookc  backe  to  their  wonted  ftartingc  hole,  that  then 
by  the  age  of  infancy  were  figured  Ipirituall  infantes,the  way  is  alrea- 
dy flopped  vp  agaiitft  them .  Wc  fay  therefore ,  (ich  God  hath  com- 
municated to  infantes  circumcifion  a  Sacrament  of  repentance  and 
Faith ,  it  feemeth  no  ahfurdity  if  they  be  made  partakers  of  baptifme: 
vnlcflc  they  hft  openly  to  rage  againft  the  ordinance  of  God .  But 
both  in  all  the  doings  of  God,&  in  this  felfe  fame  doing  alfo  (hineth 
wifdom  and  right eoufneffc  enough,to  beate  downc  the  backebiiings 
of  the  wicked.  For  though  infantes,at  the  fame  inftant  that  they  were 
circumcifedjdid  not  comprehcnde  in  vnderftandini^c  what  that  figne 
meant'.yct  they  were  rruely  circumcifed  into  the  moitificatio  of  their 
corrupt  and  defiled  n?cure ,  in  which  mortification  they  Ihould  after- 
ward exercife  ihemfelucs  when  they  were  growen  to  riper  agc.Final- 
\y  ir  is  very  eafie  to  afToyle  this  obiedion ,  with  fayinge  that  they  he 
baptifed  into  repentance  and  Fay  th  to  come;  which  although  ihey  be 
not  formed  in  tliem,  yet  by  fecrete  workinge  of  the  Spirite  the  fcedc 
of  both  lyeth  hidden  in  them.  With  this  anfwcre  at  once  is  ouerthro- 
Mren  whatfoeucr  they  wrcft  againtt  vs  which  they  hauc  fetched  out  of 
the  fignification  of  baptifmc.Of  which  forcis  chat  title  wherewith  ic 

it 


ToSaluation.  Lib4.  5<^i 

IS  commended  of  Paul,  where  he  callcth  it  the  walhing  of  regcnera*  Tit  5.  $. 
lion  and  ofrcnuingc.  Whereupon  they  gather  that  it  i$  to  be  giuen 
10  none  hut  to  fuch  a  one  as  is  able  to  coiiceiue  thofc  things.  But  wc 
on  the  contrary  fide  may  anr>.vcre,that  neither  was  circucifion  which 
betokened  regeneration,  to  be  giacn  to  any  other  than  to  them  that 
were  regenerate.  And  To  {hall  we  condemne  the  ordinance  of  God. 
Wherforc(as  wc  hauc  already  touched  in  diuerfe  places) whatfocuer 
argumenttfs  «Jo  rcndc  to  the  (hakinge  of  circumciiion,  they  haue  no 
force  in  the  fflaiiingc-  ofbaptifmc.  Neither  do  they  fo  eH-apc  3way,if 
they  fay  that  wc  ought  to  take  that  for  determined  &  ccrtainc,which 
ftandctH  vpon  the  authority  of  God,  although  there  appcarc  no  rca- 
fon  of  ic:which  reuerencc  is  not  due  to  the  baptifmc  of  infantes,noc 
to  fuch  other  things  which  be  not  commedcd  vnto  vs  by  the  cxpreifc 
word  of  God:{itluhcy  are  ftiU  fait  holden  with  this  double  arguniet. 
For  the  commaundcment  of  God  concerning  infantes  to  he  circum- 
cifed.Vvas  cither  lawfull  &  fubied  to  no  cauillations,  or  worthy  to  be 
found  fault  wichall.  If  there  were  no  inconuenicncc  nor  abfurdity  in 
the  commaundcment  of  circumcifion,  neither  can  there  any  abliir- 
dity  be  noted  in  obferuing  the  b-jpiiimc  of  infantes. 

zi  As  for  the  fpot  of  abfurdity  winch  in  this  place  they  go  about 
to  lay  vpon  it,we  thus  wipe  it  away.  Whom  the  Lord  hath  vouchfa- 
ued  to  cledj  if  hauingc  recciucd  the  (ignc  of  regeneration ,  they  dc- 
parte  out  of  this  prcfeht  life  before  that  they  be  come  to  riper  age, 
he  renueth  them  with  the  power  of  his  Spiritc  incomprchcnfible 
to  vs,  in  fuch  manner  as  he  alone  forefccth  to  be  expedient  It  they 
chaunce  to  erow  vp  to  age,  whereby  they  may  be  taught  the  trueth 
of  baplifme^they  (hal  hereby  be  the  more  enkindled  to  the  endeuor 
ofrcnuingc  >  the  token  whereof  they  (hall  learnc  to  haue  bin  giuen 
them  from  their  firft  infancy,that  ticy  fliould  cxcrcife  themfelues  in 
it  throughout  y  whole  courfe  of  then  life.To  the  fame  cntcnt  ought  _ 
that  to  be  applied  which  Paulc  teachcth  in  two  places  1  that  by  bap  -  ^-  ^j^  ^ 
tifme  we  are  buried  together  with  Chrift.  For  he  doth  notmeanc  1% 
thereby,  that  he  which  is  to  be  bsptifed,  muft  be  already  firft  buried 
together  with  Chrift;  but  fimply  dcclarcth  what  dodrinc  is  cotamed 
vnder  baptifmc,  yea  &  that  to  them  char  be  already  baptifcd.fo  that 
very  mad  men  wouldc  not  afBimc  by  this  place  that  it  goct-ibetorc 
baptifmc.  After  this  maner  Mofes  &  t 'C  Prophets  did  pu:  the  people 
in  mind  what  circucilion  meant,  wh  ct with  vet  they  had  bin  marked 
whilcthcy  wereinfantcs,  Of  thclam-eftcdalfois  thatwhsch  he 
writcth  to  the  Galatians,  that  rhty  when  they  were  baptilcd,  did  put  g*|«,  » . 
en  Chrift.  To  what  cndc?verily  that  they  fliould  from  thenie  fooith  17. 


Cap.  1 6.  Of  the  outward  mcnncs 

liue  Co  Chriftjbccauie  they  had  not  hxicd  before.  And  although  in  the 
older  fort  the  rccciuing  of  the  figne  ought  to  follow  the  vndcrttan- 
dingofy  myttcry  .-yet  it  ihalbc  byandby  declared  that  infants  ought 
to  be  othcrwife  eftecmcd  &  accompted  of.  And  no  othccwife  ought 
i.Pet.j.  we  toiudgeofy  placcof  Peter,in  which  they  thinke  chat  they  bauc 
ji.  aftrong  holdrwhen  he  faith  that  it  is  not  a  wafhing  to  wipe  away  the 
fiUhincffcsof  the  body»but  the  witnefTc  of  a  good  confcicncc  before 
God,by  the  rcfurredion  of  Chrift.  They  in  deeck;  do  gather  there-, 
by,th«  nothing  is  left  to  the  baptifme  of  infantes,  but  that  it  (hould 
be  a  vaine  fmokc^amely  from  which  this  trueth  is  farrc  di(\ant.  But 
they  often  offend  in  this  errour,that  they  will  haue  the  thing  in  or- 
der of  iiwc  to  go  alway  before  the  (igne.For  the  trueth  of  circumci- 
iion  alfo  confined  of  the  fame  witneffe  of  good  c5fciencc.If  it  ought 
of  nectfiity  to  haue  gone  before,  infantes  (hould  neucr  haue  bin  cir- 
cumcifcd  by  the  commaundement  of  God.  But  he  fhewingc  that  the 
witneffe  of  a  good  confcience  was  contained  vndcr  the  trueth  6f  cir- 
cumcifion,  &  yet  therewithal!  alfo  commaunding  infantes  to  be  cir- 
cumcifed ,  doth  in  y  point  iufhciently  declare  that  circumciiionis  ap* 
plied  to  the  time  to  come.  Wherfore  there  is  no  more  prefcnt  effe- 
^ualncstobc  requircdin  baptifme  of  infantSj^hay  it  fhould  cofirmc 
&  ftabliih  the  couenat  made  by  the  Lord  with  them.  The  reft  of  the 
^gnificationof  that  Sacrament  (hall  afterward  folowatiuchtime  as 
God  himfclfe  forcfeeih. 

ai  Now  I  thinke  there  is  no  man,that  doth  not  clcarely  fee  that 
all  fuch  reafons  of  theirs  arc  mere  nufconft-^iogs  of  Scripcuri.  As  for 
the  reft  that  be  ofa  ncre  kinde  to  thefcwe  wil  lighily  r  unne  through 
them  by  the  way .  They  obied  chat  baprifine  rs  giuen  vnto  the  for- 
giuenes  of  (innesiwhich  whe  it  is  graunt€d,will  largely  make  for  dc- 
fenfc  of  our  fentcncc.For  fith  we  be  borne  finners,  we  do  euen  from 
our  morhers  wombenedc  forgiuencjand  pardon.  Now  feeingethc 
Lord  doth  not  cut  of,but  rather  affure  to  that  age  the  hope  of  raercy: 
why  (houlde  we  take  from  them  the  fi^ne  which  is  much  infcriour 
than  the  thing  it  fclfe? Wherfore  that  which  they  go  about  to  throw 
againft  vs^c  thus  throw  backe  againft  chemfeluc$:infantes  haue  re- 
miftion  of  finnes  ijiuen  them>thereforc  they  ought  not  to  haue  the 
lpH«.  J.  fi^ne  take  from  thcm.They  allcagc  alfo  this  out  of  the  Epiftlc  to  the 
»^»  Ephe(ian5:that  the  Chtirch  is  clcanfcd  of  the  Lord^with  the  waftiing 
of  water  in  the  word  of  lifc.Than  which  there  could  nothinge  be  al- 
lea  -.ed  more  fit  to  ouerthrowe  their  errour :  for  thereupon  groweth 
an  eafie  profe  of  our  fide.  If  the  Lord  wil  haue  the  wafbing  wh<  rwith 
he  clcanfcth  his  Church ,  to  be  tcftific^  by  baptifme :  it  feemerh  not 
*      «^*  rightful 


ToSaluation.  Lib.4.  5<^2 

rightful  that  it  (hould  want  the  tcftimony  of  it  in  infantcs,which  arc 
ri^^hifully  accepted  part  of  the  Church/ora(rruch  ?s  they  be  called 
heircs  of  the  heauenly  kingdome.  For  Paulc  fpeakcth  of  the  whcie  i.Cor. 
Churchjwhcrehc  faith  that  it  wascleanfed  with  the  bjptifme  ofwa-  ia.17. 
ter .  Likewife  of  thii  that  in  an  other  place  he  fayth  that  we  be  by 
baptifme  gr.iftcdintoy  body  of  Cliriil,we  g.ithcrihut  infants,whom 
he  reckencth  amonge  his  members,ought  to  be  b.ipti(cd,lcaft  ihcy 
be  plucked  away  from  his  body  Bcholde  with  what  violence  with  lo 
many  engines  they  alTauJt  the  foitrelfes  of  our  faith. 

i^     Then  they  come  downctothe  prad;fc  &culljrncof^timeof 
y  ApoftleSjWhcrin  none  IS  found  to  haue  bin  admitted  to  baptifme, 
but  he  which  hath  before  profefled  Faith  &  repentance.  For  where  AdL.u 
Peter  w  as  asked  of  them  that  were  minded  to  repct.whac  was  ncdc-  J7. 
ful to  be  done,  he  counfeUcd  thcmtiift  to  repjnt,  &  ihcn  lobe  bap- 
tifcdjintotheforgiuenesoftinncs.  Likewile  Phiitp.whethcEunuth  ASt  S. 
required  to  be  baptifed,  anfwcrcd  that  he  might  be  baptifed  if  he  be-  37.  * 
Icucd  with  all  his  hart.Hcreby  they  thinkc  mat  they  may  winne,that 
itisnotlawfull  that  baptifme  be  graunted  to  any, but  where  Faith  & 
repentance  go  before.  Trudy  if  ac  yethie  ro  this  rer.fon  ,  the  fiift  of 
thelctwo  places  where  is  no  mention  m.ide  of  Faith,  will  prouc  that 
repentance  alone  fufficcthrand  the  other  place,  wherein  repentance 
is  not  required, will  proue  that  Faith  only  is  enough.  1  thinkc  they  wil  . 
aunfweLe  that  the  one  place  is  holpen  with  the  other,  and  therefore 
muli  be  icyncd  together.  1  fay  alfo  l.kewifcjrhat  other  places  mult  be 
laid  together  which  make  fomwhac  to  the  vndoing  of  this  kuocifor^ 
afmucii  as  there  be  many  fcntcnces  in  Scripture  ,  the  vnderftaoding 
whereof  hangcth  vpon  the  circun.ftancc  of  the  place.  As  this  prc- 
fently  is  an  example.  For  they  to  wiiom  Peter  and  Philip  fpake  thcfc 
thmgcs  were  of  age  fufhciv  nt  to  haue  pratftife  of  rcpcivati£C  and  to 
conceiuc  Faith.  We  carneftlv  deny  that  fuch  o-ijiht  to  be  baptifed, 
vntill  after  pel cciuing  of  their  conuerCon  and  Faith,  atlcaft  fofarrc 
as  it  may  be  fcarehed  out  by  the  iudgemec  of  men.  But;,th3t  infantes 
ought  to  be  accomptedin  an  other  number,  it  1$  more  than  cuidenc 
enough.  For  in  old  time  if  any  man  did  loyne  himfelfe  into  commu-  ^  I 

nion  of  religion  with  1  fi  aeli,ir  behoucd  that  he  ihould  Hrit  be  tanghi 
the  couenanc  of  the  Loi  d,&  infti  uCttd  in  ihc  law,before  that  he  were 
marked  with  circumciflon  ,  becaufc  in  birth  he  was  a  ftraungcr  from 
the  people  of  Ifracll.w ich  whom  the  coucoant  had  bin  made  which 
circumcifion  ftabliftied. 

Z4     As  alfo  the  Lord,when  he  adopteth  Abraha  to  himfelfcdoth  Gcn.ijj 
not  begin  at  circumcifion,  ludinge  in  the  meanc  titnc  what  he  tnca-  '•         | 

BbBB     i) 


Cap.  1 6.  Of  the  outward  mcancs 

n^rh  by  that  figne.'butfirft  he  dcclarcth  what  coucnac  he  cntcdctlj 

to  make  with  him,  &  then  after  Faith  giuen  to  the  promifc,  he  ma^ 

Iff  "  '^  keih  him  partaker  of  the  Sacramet.  Why  doth  in  Abraham  the  Sa* 

crament  follow  Faith,&  in  Ifaac  his  fonnc  it  goeth  before  all  vnder- 

ttjnding  ?  Bcc3ufc  it  is  mete  that  he,  which  being  in  full  growcn  age 

is  recciucd  into  felowlhip  of  the  coucnant,  froni  which  he  had  bin 

hitherto  a  ftrangei  ,nK>uld  firit  Icarnc  the  conditions  thereofrbut  an 

infant  begotten  of  him  neded  not  fo,  which  by  right  of  inheritance 

accof  dmg  ro  y  forme  of  the  promifc  is  cuen  fro  his  mothers  wombc 

cotraned  tn  the  coucnant.  Or(f  hat  the  matter  be  may  more  dearely 

&  briefly  fnewed  )  ifthe  children  of  the  faithfuI,without  the  help  of 

vndcf  ftnndingc,  are  partakers  of  the  coucnant,there  is  no  caufe  why 

they  Ihoulde  be  debarred  from  the  figne  for  this  that  they  can  not 

Gen.i  6  IWcare  to  the  forme  of  the  couenant.  This  verily  is  the  reafon ,  why 

2a.&a3  in  fomc  places  God  affirmcth  that  the  infantes  which  areiflliedof 

*^'       the  Ifrne!iics,are  begotte  &  borne  to  him.  For  without  dour  he  eftc- 

meth  ns  his  children  the  children  of  them  to  whofc  (tcAc  he  pro* 

mifethy  he  will  be  a  Father.But  he  which  is  vnfaithfull,iffued  of  vn« 

godly  parcntSyttll  he  be  by  Faith  vnitcd  to  God,  is  iudgcd  a  ftraunger 

from  rhe  communion  of  the  couenant.Therfore  it  is  no  maruel.ifhc 

be  not  partaker  of  the  figne,  the  Signification  whereof  fliould  be  dc* 

Fphe.2.  ceiifull  ;ind  voyde  in  him.  To  this  eftcdtPaule  alfo  writeth ,  that  the 

ii.         Gcntilrs  fo  long  ns  they  were  drowned  in  their  idolatry ,were  out  of 

the  Tclhmcnt.  With  this  {hort  fummc,  (as  I  thinke)  the  whole  mat- 

rer  may  be  clearely  opened;that  they  which  in  growen  age,embrace 

the  Faythof  Chnft,  forafmuch  as  they  v/cre  hitherto  ftraungctf 

from  the  coucnant,3re  not  to  be  marked  with  bapiifme,  but  whcrc- 

ns  Faith  and  repentance  come  betwene,which  onely  can  open  them 

the  cntrie  into  felowlliippc  of  the  couenant:but  the  infantes  that  arc 

iffocd  of  Chriftiansjss  they  are  rcceiucd  of  God  into  the  inheritance 

of  the  couenant  fo  foone  as  they  be  borne ,  fo  ought  to  bcrcceiued 

tob>ipti(me.  Hereunto  muft  that  be  applied  which  the  Euangelift 

Matcj.  fpeakcthof,  thaithey  were  bapiifcd of  lohn which  confe fled  their 

i.         fianes.  Which  exaplc  at  this  day  alfo  we  thinke  mete  to  be  kept.  For 

if  a  Turke  offet  himftlfc  to  bapiifme,  hefhotddc  not  be  rafliely  bap- 

tjfrd  of  vsjnamely  not  till  after  cotelTion  whertby  he  may  fatisfic  the 

Church. 

Z5     Moreouer  they  bring  forth  the  wordes  of  Chrift,which  are  re- 

loh  3.5  hv;.:^rfed  in  the  third  Chiiprer  of  Iohn,whcrby  they  rhinke  that  a  pre- 

fcnt  regeneration  is  required  in  baptifme.  Vnleffe  a  man  be  borne  a- 

gainc  of  water  and  the  Spirite,  he  can  not  enter  into  the  kingdom  o£ 

God« 


To  Saluation.         Lib4.  5(^3 

God.  Lo(raythcy)howebaptirmc!$  byiheLordcsowncmouai 
called  regcncration.Tliem  tlicrcfoi  c  v/honi  ic  is  more  ilun  enough 
knowen  to  be  vnable  to  recciue  rcgcncratio,  by  what  colour  do  wc 
admit  10  baptifmc  which  can  not  be  without  regcneratio?  F:rll  :hcy 
arc  dccciucd  in  this  that  <hcy  thinkcthat  intliis  place  nrrenaon  is 
made  of  baptifmcjbccaufe  they  hcatc  the  name  of  water.  For  after 
thatChrift  had  declared  toNicodcmui,  the  corruption  of  nature,  3c 
caught  him  that  me  muft  be  borne  of  new,becaufc  Nicodcmus  drtM- 
medof  a  boiily  newc  birth,  he  there  (hesvcd  the  maner  bowc  God 
doth  regenerate  vs ,  namely  by  water  and  the  Spiritc :  as  though  be 
fhould  fay,by  the  Spiritc  which  in  clcanfinge  and  watcringc  faicafull 
foulcs,doth  the  office  of  water.  Therefore  I  take  water  and  the  Spi- 
ritc (imply  for  the  Spirit,w.hich  is  water.  Neither  is  this  a  new  forme 
of  fpech,for  ic  altogether agrccth  with  thef^mc  which  is  iathe  third 
Chapter  of  Mathcwe;Hc  that  folowcth  me,  it  is  he  that  baptifcth  in.  Matt. j. 
the  holy  Ghoft  and  fier .  Therefore  as  ro  bapiirc  in  the  holy  Gi-.oft  "• 
and  ficr,is  to  giuc  the  holy  Ghoft ,  which  hath  the  ofiicc  and  nature 
of  fier :  fo  to  be  borne  againe  of  water  and  the  Spi:ite,is  nothing  elle 
but  to  rcceioc  that  power  of  the  holy  Spiritc  which  doch  the  Ci\r.^e 
thinge  in  the  foule  that  water  doth  in  the  body.  I  !.nowc  thac  other 
dootherwifccxpounde  it :  but  I  am  out  of  doutthat  this  ii  thcna- 
turall  mcaninge :  becaufc  the  purpofe  oFChriil  is  none  otherjbuc  to 
teach  chat  all  they  muft  put  of  their  ownc  nature  which  aipirc  to  tho* 
hcauenly  kingdom.  Howbcit  if  we  hft  to  cauil  vnfauonly  as  thf  y  do, 
it  were  cafic  for  vs(whcn  we  hauc  graunted  as  they  wouldc  haue  it) 
to  inferre  vpon  them  that  baptifme  is  before  Fayth  and  repentance* 
forafmuch  as  in  the  wordes  of  Chrift  it  goeth  before  the  Spirite.  It 
is  certayne  that  this  is  vnderftanded  of  fpirituall  giftcs  :  which  it" 
they  come  after  baptifmc ,  I  haue  ohtayned  what  I  require .  But  Ica- 
uingc  cauillations ,  we  muft  holdc  faft  the  plaine  cxpofition ,  which 
I  hauc  brought ,  that  no  mannc  till  he  hauc  beene  renewed  v/iih  H- 
uingc  water,  that  is,  with  the  Spiritc,  can  enter  into  the  kingdomc  c£ 
God. 

i6  Now  hereby  alfo  it  is  euident  that  f heir  fained  inucntion  is  to 
be  hiiTedout,  which  adiudgc  allthevnbapcifed  toetcrnall  death. 
Therefore  let  vt  accordingc  to  their  rcqucft  imagine  bapnfme  to  be 
miniftrcd  to  none  but  to  them  that  be  growen  in  age  :  what  will  they 
fay,{hall  become  of  a  childc,  which  is  f  ightly  and  well  inftrui^ed  with 
the  introdudions  of  godlmeflc ,  if  when  the  day  of  baptiGnge  is  at 
hand,  he  happen  to  be  taken  away  with  fudden  death  bcGde  all  mens 
hope  ?  The  Lordes  promife  is  cleare ,  that  whofoeucr  hath  beleued  i^ii^  p 

BBBB    iij  $4.  "*' 


Cap.i  6,  Of  the  outward  mcanes 

in  the  Sonnc,(hall  not  fee  death,nor  fliall  come  into  iudgcmcnt,  but 
is  already  pafled  from  death  into  lifcrand  it  is  no  where  foundc  that 
be  cuer  damned  him  that  was  not  yet  b  Jptifed,  Which  I  woulde  not 
haue  fo .taken  of  me  as  though  I  meant  c-iat  baptifmc  might  freely 
be  defpifed(by  which  defpifingc  I  affirmethatthc  Lordescoucnanc 
is  defiiedrfo  much  ItlTe  can  I  abide  to  excufc  it)only  it  is  enough  for 
mc  to  proucthat  it  is  not  fo  neccirary,that  he  (hould  be  immcdiatly 
thought  to  be  loft ,  from  whome  power  ss  taken  away  to  obtainc  it. 
But  if  we  aercc  to  their  fained  deuife,  we  (lull  damne  all  them  with- 
out exccption.whom  any  chaunce  withholdeih  from  baptifme^vvith 
howc  great  Faith  (oeucr  (by  whicii  Chnft  himielfc  ispofleiTed)  o- 
thcrwife  they  arc  endued  .  Moreouerthry  maKeaJl  infantes  giltic 
of  cternall  death, to  whom  they  deny  bspr ifmCi  which  by  their  owne 
conftffionis  necclTsry  roinluation  .  Nowelctre  them  lookchowc 
trimly  trey  agree  with  rhc  wordcs  of  Chi  ill ,  by  which  the  kingdom  • 
tAtt.x^.  of  hcai>en  i:-adiudgtdcothatage.  But, ro  graunt  them  cuerythingc 
14.         fo  mL?ch  as  pertainet!i  to  the  yndeift^ndinge  of  this  place  ,  yet  they 
fhall  gathcrnothingc thereof ,  vnlefTe  they  oucrthrowe  the  former 
dodrine  which  we  haue  ftablilhcd  concerningc  the  regeneration  of 
infantes. 
Z7     But  they  glory  that  they  haue  the  (trongcft  holde  of  all  in  the 
very  inftitution  of  baptifme,which  they  fetch  out  of  the  laft  Chapter 
Mat.28  of  Matthew; where  Chrift  fending foorth  h'.s  Apoftlcs  to  all  nations, 
» j>«        ciucth  ch^'m  the  firlt  commaundemenr  to  teache  them  ,  and  the  fe- 
condeto  baptifcthcm.  Then  alfo  out  of  ihc  laft  of  Marke  they  ad- 
War.i  6.  ioyne  this,  He  that  beleucth  and  is  baptifed,{halbc  faucd.  What  fekc 
*  *•        we  further  (fay  tht  y)whcn  the  Lordes  owne  words  do  openly  found, 

that  wcmuft  Hrft  teachcerewebaptifc,  and  do  afligne  to  baptifme    . 
^         the  fccond  ftate  after  Faith  ?  Of  which  order  the  Lard  alfo  flicwed    ' 
^^^        an  example  in  him(elfe,which  would  be  baptifcd  not  till  the  thirtith 
luc.  J.   yeare.  But  here,  O  good  God,how  many  waies  do  they  both  entan- 
»  j.       glc  themfelues,and  bewray  their  owne  ignorance  ?  For  herein  they 
now  more  than  childifhly  crre,y  they  fetch  the  firft  inftitutio  of  bap- 
tifme  from  thenfe.which  Chrift  had  from  the  beginning  of  his  prea- 
chingc  giucn  in  charge  to  his  Apoflles  tominifter.Thcreforc  there 
is  no  caufc  why  they  Qiouldc  affirme  that  the  lawe  and  role  of  bap- 
tifmc is  to  be  fetched  out  of  thefc  places,  as  though  they  contained 
the  firft  inftitMtion  thercof.But/vO  bearc  With  them  for  this  fault.yet 
howftrone  is  thismancfofreafoning?  Truely  if  I  hfted  to  dally  with 
them,there  is  not  a  litlc  lurking  hole,  but  a  moft  wide  fielde  offereth 
it  fclfe  open  for  vs  to  cfcapcthcm.For  when  they  ftickcfofaft  to  the   ^ 

order 


ToSaluation.         Lib.4.  5/^4 

oixler  ofwordcsjthat  they  gjthcr  thatbccaufc  it  is  faydjGcprcachc  Mar.itf 
an<lbaptirc,Againe,hcthatbcLwicthanciisbaptifcd,  thcrcFoictljcy  *5* 
muft  pr-eache  before  that  they  baptifc,  &  bclcuc  before  that  they  re- 
quire bapiifmc :  why  may  not  wc  againe  anfwcrc  them  with  fayingc 
that  wc  mult  baptife  before  that  wc  muft  tcache  the  kcpmgof  thofc 
thmgcs  that Chiift  hath  commaundcd  :  namely  fith  it  is  fayd ,  bap-  • 
ttfe  ycjteachmg  them  to  kepc  whatfoeuer  thinges  I  haue  commiun- 
dedyou?  which  fame  things  we  haue  noted  iothatrayingcofChrift 
which  haue  bin  eucn  now  allcaged  conccrningc  the  regeneration  of 
water  and  the  Spirit.  For  if  it  be  lb  vndcrltodc  as  they  would  haue  it, 
verily  in  that  place  baptifmemuft  be  before  fpirituall  regeneration, 
becaufe  it  is  named  in  the  firft  place.  For  Chrift  doth  tcache  that  wc 
mull  be  regenerate,  not  of  the  Spirit  and  water,  but  ot  water  and  the 
Spirit, 

28  Now  this  inuincibte  rcafon  whereupon  they  bcarcxhcmfclucs 
fo  bolde,  fecmcth  to  be  fomwhat  ihaken:but  becaufe  tructh  hath  dc- 
fcnfe  enough  in  Iimphcity  ,  1  will  not  efcapc  away  with  fuch  light  ar- 
gumentcs.  Therefore  let  them  take  with  them  a  full  anfwerc.  Chrift 
in  this  place  giueth  the  chiefc  €ommaundcracnt  conccrningc  prca-» 
ching  of  the  GoipcU,  whcreunto  he  adioyncth  the  miniftcry  of  bap-» 
cifmc  as  an  addition  hanging  vppon  it.  Againe  he  fpcaketh  none  o- 
iherwife  ofbaptifmc  but  fo  farrc  as  the  rainiftratioof  iti$  vndcr  the 
office  of  teachingc.  For  Chrift  fendeth  the  Apoftles  to  publidic  the 
Gofpel  to  all  y  nations  of  the  world,  'that  they  fhould  fro  echwherc 
with  the  do<firinc  of  faluation  gather  together  into  his  kingdom  men 
that  before  were  loft. But  whom,or  what  manet  ofmenPft  is  certainc 
ihot  there  is  no  mention  but  of  the  that  are  able  to  receiue  teaching. 
Afterward  he  addcth  that  fuch,wh^n  they  are  inftj;uded,ought  to  be 
baptired,adioyningc  a  promifejthat  they  which  beleue  and  arc  bap* 
lifed  flulbc  faued.  Is  there  in  all  that  faying  (b  much  as  one  fillablc 
of  infantes  ?  What  forme  therefore  of  rcafbning  {hall  this  be  where* 
with  they  aflailc  v$  :  they  which  arc  of  growcnagc  » mufttirft  bcin- 
ftrudcdjthat  they  may  bclcuc,cre  they  be  baptifcdcthcrforc  it  is  vn* 
lawful  to  make  baptifme  common  to  infantes?Although  they  would 
burft  themfelues,  they  fliall  proue  nothing  elfe  by  this  place  but  that 
the  Gofpel  muft  be  preached  to  the  that  arc  of  capacity  able  to  hearc 
it ,  before  y  they  be  baptifed ,  foiafmuch  as  he  there  fpcaketh  of  fuch 
only.Let  them  hcreof,if  they  can,  make  a  ftoppe  to  dcbarre  infantes 
from  baptifmc. 

29  But,chat  eucn  blindc  men  alfo  may  with  groping  Bnde  out  their 
iJcccitps,  I  will  point  them  out  with  a  very  clearc  limilitude .  If  «ny 

BBBB    iiij 


Cap,i(^.  Of  the  outward  mcancs 

man  cauill  that  infantes  ought  to  hauc  mcate  taken  from  them,  vpon 
a  TheC  thjspretenfc  that  the  Apoftlc  fufFercth  none  to  eate  but  them  that 
3 .10.  labour ,  (hall  he  not  be  worthy  that  all  men  (houlcl  fpii  at  him  ?  Why 
for  Becaufe  he  without  difference  draweth  that  to  all  mcn,which  was  j 
fpoken  of  one  kinde  &  one  ccrtaine  age  of  mc.No  whithandfomer  it 
their  handehng  in  this  prefcnt  caufe.For,that  which  euery  man  feeth 
to  bclongc  to  one  age  alone,  they  draw  to  infantcs,that  this  age  alfo 
may  be  fubied  to  y  rule  which  was  made  for  none  but  the  that  were 
more  growen  in  yeres.  As  for  the  example  of  Chrift,  it  nothmgc  vp- 
Iwc. }.  holdeth  their  fide.  He  was  not  bapiifed  before  y  he  was  thirty  yeret 
^*  olde.  That  is  in  deede  true :  but  there  is  a  reafon  thereof  ready  to  be 
ihe  wed :  becaufe  he  then  purpofed  by  his  preachingc  to  lay  a  founds 
fundation  of  baptifme,  or  rather  to  ftablilh  the  fundation  which  had 
bin  before  hydoflohn.Therforc  when  he  minded  with  his  doiftrinc 
to  inftitutei)aptifme ,  to  procure  the  greater  authority  to  his  ini^itu- 
tion,  he  Sandificd  it  with  his  owne  body,  and  that  in  fuch  firnelTe  of 
time  as  was  moft  conuenient,  namely  when  he  began  his  preaching. 
Finally  they  fhall  gather  nothing  elfe  hereof,  but  that  baptifme  tokc 
hisoriginalland  beginninge  at  the  preachingcof  the  Gofpcll.Ifthey 
lift  to  appoint  the  thirtith  yearc,  why  do  they  not  keepe  it,  but  do  rc- 
ceiuc  cucry  one  to  baptifme  as  he  hath  in  their  iudgcment  fufficient- 
ly  profited.*?  yea  &  Seruetius  one  of  their  maifters,when  he  ftiSely  re- 
quired this  rime,yet  began  at  the  11.  yerc  of  his  age  to  boaft  himfelfc 
to  be  a  Prophetc.  As  though  he  were  to  be  fuffcred  that  takcth  vpon 
himfelfc  the  place  of  a  teacher  in  the  Church,beforc  that  he  be  a  m6- 
bcr  of  the  Church. 

30  At  the  laft  they  obied,that  there  is  no  greater  caufe  why  bap- 
tifme fhould  be  giucn  to  infantcs,than  the  Lordes  Supper,wbich  yet 
is  not  graunted  them.  As  though  the  Saipture  did  not  euery  way  cx- 
prefle  a  large  differencc.The  fame  was  in  dedc  vfually  done  in  the  old 
Church, as  it  appeareth  by  Cyprian  and  Auguftine;but  t!iat  maner  is 
worthily  growen  out  ofvfe.  For  if  we  confiderthc  nature  and  pro- 
perty of  baptifme,it  is  trucly  an  entry  into  the  Church  snd  as  it  were 
a  forme  of  admiflion,  whereby  we  are  adnumbred  into  the  people  of 
God ,  a  figne  of  our  fpirituall  regeneration  by  which  we  are  borne  a- 
gainc  into  the  children  of  God :  whereas  on  the  other  fide  the  Sup- 
per is  giuen  to  them  that  be  more  growen  in  age,which  haumg  pafied 
tender  mfancy,are  now  able  to  hcarc  ftrong  meate  Which  difference 
is  very  euidently  fliewed  in  the  Scripture. For  there  the  Lord  lo  much 
as  pertaineth  to  baptifme ,  maVeth  no  choifc  of  ages.  But  he  doth 
not  likcwife  giuc  (he  Supper  to  all  to  take  part  of  it ,  but  only  to  them 

which 


To  Saluation.  Lib.4.  5^5 

which  are  (it  co  difccrne  the  body  and  blood  of  the  Lord,to  examine 
their  owneconfciencc,  to  declare  thcLordcs  death ,  to  wcyc  the 
power  thereof.  Would  we  haue  any  thing  plainer  ,  than  that  which 
die  Apoftlc  reacheth  whe  he  cxhorteth  that  cuery  man  Oiould  proue  '•^or. 
andcxaminchimfelfe,  and  then  eaicof  this  bred  and  drmkc  of  this  "•**• 
cup?  Therefore  examination  muft  go  before,  which  ihould  in  vainc 
be  loked  for  of  infantes.  Againe,  he  that  eateth  vn wor t  hily ,  eateth 
and  drinketh  damnatio  to  himfclfe,not  difccrning  the  Lordcs  body. 
If  none  can  partake  worthily  but  they  thnt  can  well  difccrne  the 
hohnefTe  of  the  Lordes  body,  why  fhould  wegcuc  to  our  tender 
children,  poifon  in  fteede  of  liuely  foode  ?  What  is  that  commaun- 
dement  of  the  Lorde ,  ye  (hall  do  it  in  remembrance  of  me  ?  what  it 
that  other  which  the  Apoftlc  deriucth  from  the  fame  ,  So  oft  as  ye 
fhail  eate  of  this  bread^ye  ihall  declare  the  Lordes  death  till  he  come? 
What  remembrance  (I  bcfccheyou)  fhall  we  require  at  our  infantes 
of  the  thing  which  they  neiier  atteined  wiihvnderftanding?  whac 
preaching  of  the  crolfc  of  Chrift,thc  force  and  benefitc  whereof 
they  do  not  yet  comprehendein  mindePNone  of  thefc  things  is 
prefcribed  in  bapcifmc.Thcrefore  betwenc  thefc  two  fignes  is  great 
difference  :  which  wc  note  alfoin  like  fignes  in.  the  oldc  teftamenc, 
Circumcifion ,  which  is  knowcn  to  aunfwere  to  our  bapiifme ,  was 
appointed  for  infants. iSuc  the  paffcouer  into  whoes  place  the  Supper 
hath  nowe  fucceded,  did  not  receiue  all  maner  of  geftes  without  dif» 
fcrence ,  but  was  rightly  eaten  of  them  onely  that  might  by  age  en- 
quire of  the  fignjfication  of  it.  If  thefc  men  bad  remaining  one 
crumme  of  founJc  braine ,  would  they  be  blinde  at  a  thing  fo  derc 
and  offring  ir  fclfc  to  fight? 

^r  Although  itgrciiethme  to  lode  the  readers  with  a  heape 
of  trifles  :  yet  it  fhalbc  worth  the  trauaill  brefcly  to  wipe  away  fuch 
gay  reafons  as  Seruettus  not  the  le^ftof  the  Anabaptiftes,yeathe 
great  glory  of  that  company  .thought  himfelfc  to  bring  when  be 
prepared  himfelfc  to  coHid.Hc  allegcth,thac  Chriftes  fignes  as  they 
be  perfeAjfo  do  require  them  that  be  perfedorable  toconceiue 
perfedion.  But  the  folution  is  eafy  :  that  the  perfedion  of  baptifme, 
which  extedcth  euen  to  dcath,i$  wrongfully  reftraine<l  toone  point 
of  time.  1  fay  yet  further,  that  perfcdton  is  foolifhly  required  in  man 
at  the  firft  day ,  whercunto  baptifmc  allureth  vs  all  our  life  long  by 
continual  degrees.  He  obiedeth  that  Chriftes  fignes  were  ordeined 
for  remembrance  ,that  cuery  man  ihould  remember  that  he  was 
buried  together  with  Chrift,  I  aunfwere  that,  that  which  he  hath 
fiuned  of  his  ownc  head .  ncedcth  no  confutation :  yea  that  which 


Cap.i  6.  Of  the  outwarde  mcanps 

hcdrawech  tobaptifmCjPauIes  word cs  Hue wc  to  be  proprc to  the 
holy  Supper.rhat  cucry  man  Ihould  examine  himfclfibuc  ot  baptifmc 
there  is  no  where  any  fuch  thing.Whcreupon  wc  gather  that  they  be 
rightlv  baprifcd  which  for  their  fmalneffc  of  age,  arc  not  yet  able 
^  to  rcceiue  cxaminat»on.  Whereas  he  thirdly  allegcth ,  that  all  they 
abide  in  death  which  beleucnot  the  Sonne  of  God)  and  that  the 
wrath  of  God  abideth  vpon  them :  and  therefore  that  infants  which 
cannotbeleuc  he  in  their  damnation:  f  aunfwerc  that  Chrift  there 
ipeaketh  not  of  the  gcncrall  gilcinclTc  wherewith  all  the  potteritic 
of  Adam  are  enwrapped ,  but  onely  ihrctncth  the  defpifers  of  the 
GofpeU ,  which  do  proudely  and  (lubbornely  refufe  the  grace  ofTred 
them.  But  this  nothing  pcrteincth  to  infantes.  Alfo  I  fct  a  contraric 
reafon  againfl  the:that  whomfoeuer  Chriii  blelTeth,  he  is  difcharged 
from  the  curfc  of  Adam  and  the  wrath  of  God :  Sith  therefore  it  is 
knowen  that  infantes  arc  blcffed  of  him ,  it  foUowcth  that  they  are 
difcharged  from  death.  Then  he  falfly  citcth  that  which  is  no  where 
red,  that  wbofocuer  is  borne  of  the  Spirit,  hcareth  the  voice  of  the 
Spirit.  Which  although  wc  graunt  to  be  written,yet  (hall  prouc  no- 
thing els  but  that  the  faithful!  are  framed  to  obedience,  according  as 
the  Spirit  workcth  in  them.  But  that  which  is  fpoken  of  a  ccrtaine 
number,  ic  is  faultic  to  drawc  indifferently  to  all.  Fowcrthly  he  ob* 
iedcth  ;  bccaufe  that  goth  before  which  is  naturall ,  we  muft  tarry 
ripe  lime  for  baptifmc  which  is  fpirituall.  But  although  I  graunt  that 
all  the  poileritie  of  Adam  begotten  of  the  fleflie  do  from  the  very 
wombc  beare  their  ownc  damnation ,  yet  I  denie  that  that  withftan- 
deth  but  that  God  may  prefently  bring  remedy.  For  neither  fhall 
Scructrus  prouc  that  there  were  many  yeares  appointed  by  God  that 
the  fpirituall  ncwncife  of  life  many  bcginne.  As  Paule  tcflifieth  ,  al- 
though they  which  are  borne  of  the  faithfull  arc  by  nature  damned: 
yet  by  fupcrnaturall  grace  they  are  faucd.Then  he  bringeth  forth  an 
allegoric,thatDauid  going  vp  into  y  tourc  of  SiQn,didleade  neither 
blinde  men  nor  lame  men  with  him  but  ftrong  fouldiors.  But  what  if 
tuc  14.  J  ^^j  g  parable  againfl  it,whercin  God  calleth  to  the  heauenly  banket 
blinde  men  and  lame  men:  howc  will  Seruettus  vnwindc  himfclfc 
out  of  this  knott?I  afke  alfo  whether  lame  and  maimed  men  had 
not  firfl:  bene  fouldiors  with  Dauid.  But  it  is  fuperfluous  to  tary  logcr 
vpon  this  reafon ,  which  the  readers  fhall  findc  by  the  holy  hiftoric 
to  be  made  of  mere  falfchod.  There  followcth  an  other  allegoric, 
Mat.4.  that  the  Apoftles  wcrcti{hcrsofmcn,notof  htlcchildren.But  lafkc, 
Juc  1 X,  ^^^^  ^^^^  fayine  of  Chf  ift  mcaneth,that  into  the  netie  of  the  Gofpcl 
47,     *  are  gathered  all  kindcsof  fi(hcs.  But  bccaufe  I  like  not  to  pby  with 

allegoric?. 


To  Saluation.      Lib,4.  ^6& 

silegorics,!  aunfwerc  ihac  when  the  office  ot  teaching  was  cnicMned 
lothcApoftlc5,yctthcy  were  not  forbidden  from  baptifing  of  in- 
fantes. Howbcit  I  would  yet  knowc ,  when  the  Euangeliiic  nameth 
them  Anthropous  men,  (in  which  word  is  cornprchendcd  all  man- 
Linde  wuhout  exception)  why  they  fhould  deny  infantes  to  be  men.  p 
Scucnthly  he  allegcth,that fith  fpirituall  things  agree  with  fpirituall,  j  j,  * 
infantes  which  ar^'  not  fpirituall, arc  alfo  not  mete  for  bapcifme.  But 
firft  it  is  plainly  cuidcnt  howc  wrongfully  they  wreft  the  place  of 
Paulc.  There  is  entreated  of  dod^oe :  when  the  Corinthians  did  to 
muchftai^e  in  their  ownc  conccite  forvainc  fharpnefle  of  wittc, 
Paulc  rcbuketh  their  flu^illineirc ,  for  that  they  were  yet  to  be  io- 
ftrudcd  in  the  hrft  introductions  ofheaucnly  wifdome.  Who  can 
thereof  gather  that  baprifmc  is  to  be  denied  to  infant?.,whom  being 
bcgottsni  of  the  flelh  God  doth  by  free  adoption  make  holy  to  him- 
felfc?  Whereas  he  faith.that  they  mnrt  be  fed  wirh  fpirituall  mcate, 
if  they  be  newe  men  ,  the  folution  is  ^3i(y ,  that  by  baptifme  they  arc 
admitted  into  the  flodcc  of  Chnft,and  that  thefignc  of  adoption 
fuffifcth  them,  till  being  grovven  to  age  they  be  abje  to  bearc  ftrong 
meatc  :  that  therefore  the  time  of  eTaminntion  which  God  cxprtfly 
requireth  m  the  holy  Supper,  muft  be  taned  for.  Afterward  hcob- 
iedcth  that  Chriftcallcth  all  his  to  the  holy  Supper.  But  it  isceitaine 
enough  that  he  admittcth  none  ,  but  them  tlut  be  already  prepared 
to  celebrate  the  remembrance  of  his  death.  Whereupon  follovvcth 
that  infaater, whom  he  vouchefaued  to  embrace,  do  (bv  in  a  feuerall 
and  proper  degree  by  themfclucs  till  they  growe  to  age ,  and  yet  arc 
not  ftrangcrs.  Whereas  he  fayeth.that  it  is  monitt  ous  that  a  man  after 
that  he  is  borne^Oiould  not  eate-.I  aunfwerc  chat  foulcs  areotherwifc 
fed  than  by  the  outward  eating  of  the  Supper:  and  that  therefore 
Chrift  IS  neuerthelefTc  mcate  to  mfantcs  ,  although  they  abfteinc 
from  thcfigne.Buc  of  baptifme  the  cafe  is  otherwifc,by  which  onely 
the  gate  into  the  ChurcK  is  opened  to  them.  Againe  he  obiedleth 
that  a  good  Stewarde  dillributcth  meatc  to  the  houfeholdcin  due  Nfac.i4, 
time.  Which  although  I  wilhngly  graunt:  yet  by  what  right  will  he  4^. 
appoint  vnto  vs  the  certainc  time  of  Baptifme,  that  he  may  proue 
that  it  is  not  geucn  to  infantes  out  of  time  .  Moreouer  he  bringeth 
m  that  commaundemcnt:  of  Chrift  to  the  Apoftles,that  they  (hould  lohn  4, 
make  haA  into  the  harut  ft,  while  the  ficldes  waxe  white. Verily  Chrift  j  5» 
mcaneth  this  onely,  that  the  Apoftlcs  feying  the  fruit  of  their  labor 
prefcnt ,  fliould  the  more  chcrcfully  prepare  themfelucs  to  teach c. 
W(:o  fhali  thereof  gather  that  the  onely  time  of  harueft  is  the  ripe 
time  for  baptifme  ^  His  elcucnth  rcafon  is ,  that  in  the  firft  Church  ^^ 

»4. 


.'^^ 


Cap.  1 6.  Of  the  outwardc  mcancs 

Chntbans  and  difciplcs  were  ali  one :  buc  we  fee  nowr  chat  he  fon  j« 
]y  reafonech  from  the  parte  to  the  whole .  Difciples  are  called  men 
of  full  age,  which  had  bene  already  throughly  caught,  and  had  pro-  I 
feifcd  Chrift :  as  vc  beimued  ihac  chc  Icwcs  vnder  the  iawc  fliould 
be  the  difciples  of  Mofcs :  yet  no  man  (hall  thereof  rightly  gather,  i 
that  infantes  were  ftrangers,  whon  the  Lordc  hath  tcftificd  to  be  of 
his  houfeholde.  Befide  thefe  he  allegeth.that  all  Chriftians  are  bre- 
thren ,  in  which  number  infantes  arc  not  vnto  vs ,  To  long  as  wc  de-» 
barre  them  from  the  Supper.  But  I  reiurneto  that  principle,  thac 
none  arc  heires  of  the  kingdome  of  heauen  *  buc  chey  that  are  the. 
incmbrcs  of  Chrift :  then ,  that  the  embracing  of  ChriH;  was  a  true  ^ 
token  of  the  adoption,whereby  infantes  arc  iomcd  in  common  with 
full  growcn  men,  and  chat  the  abfteining  for  a  time  from  the  Supper 
ivithfiandeth  not  buc  that  they  perteine  to  the  body  of  the  Church* 
Neither  did  the  thefe  that  was  conuerted  on  the  Croflc ,  ceflfe  to  be 
brother  of  the  godly ,  although  he  neucr  came  to  the  Supper,  Af- 
terward he  addeth ,  that  none  is  made  our  brother  buc  by  the  Spirit 
of  adoption,which  t&  geuen  onely  by  the  hearing  of  faith.I  aunfwere, 
that  he  ftiU  fallech  backe  into  the  fame  dcceitefull  argument,bcc3ufe 
he  ouerthwarcly  drawcth  y  to  infants  which  was  fpoke  only  of  growa 
inen.Paule  tcachecli  there  chat  chis  is  Gods  ordinarie  maner  of  cal- 
ling to  bring  his  eled  co  the  faith,whe  he  ftirreth  vp  to  them  faithfull 
teachers,  by  whoes  minifterie  and  trauaile  he  reacheth  his  hande  co 
"  them.  Who  dare  thereby  appoint  a  Iawc  to  him ,  but  that  he  may  by 
fome  ochcr  fccrctway  graffc  infantes  into  Chrift?  Where  he  ob« 
Aft.ie.  ic^c^b  that  Cornelius  wasbaptifed  after  chac  he  had  recciued  the 
J4.  HolyGhoft:howc  wrongfully  he  doth  out  of  one  example  gather  a 
Ad.  t.  generall  rulc,appcieth  by  the  Eunuch  and  the  Samaritanes,in  whom 
*7»  the  Lorde  kepte  a  cotrary  order,rhat  baptifme  went  before  the  gifts 
of  the  Holy  Ghoft.The  fiftenth  reafon  is  more  than  foolifh.Hc  faith 
that  wc  arc  by  regeneration  made  gods:  and  that  they  be  gods  to 
whom  the  word  of  God  is  fpokcn,  which  accordeth  not  to  children 
that  be  infantes.  Whereas  he  faincth  a  Godhead  to  the  faithfuUjthac 
is  one  of  his  dotages ,  which  ic  pertcincth  not  co  this  prefenc  place 
to  cxaminc.Buc  to  wreft  the  place  of  the  Pfaimc  to  fo  c6trarie  a  fenfe, 
isapoint  of  defperatcfhamelefneflc.  Chrift  faith ,  chac  Kings  and 
Magiftratcs  are  called  of  the  Prophet  goddcs,  bccaufe  they  bearc  an 
O01CC  appointed  them  of  God.  Bur,  thnt  which  concerning  the  fpc- 
ciall  commaundement  of  gouei  nance  is  direftcd  to  certainc  men, 
tbishand(bme  cxpo(itor  drawcth  to  the  do(ftfinc  of  the  Gofpell, 
that  be  may  baniih  infantes  out  of  the  Ci>urch.Againe  he  obie^eih, 

(hai 


tohn.  I. 
55. 


'^i^/'- 


To  Saluarion.       Lib.4.  5^7 

that  tnfbntes  can  not  be  accomptcd  newe  men,  becauie  they  arc  not 
begotten  by  the  word.  But  I  donowc  againc  rcpctc  that  which  I 
haue  often  hid ,  that  to  regenerate  vs  dottrine  is  the  vncorruptible 
fecde ,  if  we  be  fit  to  rcceiue  it :  but  when  by  reafon  of  age  there  is 
not  yet  in  vs  aptneflc  to  learne,  God  kepeth  his  degrees  of  regene- 
rating. Afterward  he  commcth  backc  to  his  allegories ,  that  in  the 
lawc  a  lliepe  and  a  goate  were  notoftVcd  in  facrifice  fo  (one  as  they 
came  out  of  the  wombe.lf  I  hftcd  to  dra we  figures  to  this  purpofe,  I 
could  hkcwife  redily  obicd  againft  him,that  all  hrft  begotten  things 
were  confecrate  to  God  fo  lone  as  they  had  opened  the  wombe: 
thcn,tbatalambemuftbcki]led  atayearesage.VVherupofolloweth  Bx».iib, 
that  manly  ftrength  is  not  to  be  taned  for ,  but  rather  that  the  newe  a. 
and  yet  tender  iflues  are  chofen  of  God  for  facriHces.  Furthermore  Exo««i» 
he  affirmeth  that  none  can  come  to  Chrift ,  but  they  that  haue  bene  5' 
prepared  of  lohn.  As  though  lohns  office  were  not  enduring  but  for 
a  tJmc.Butjto  omitt  this,  trucly  that  fame  preparation  was  not  in  the 
children  whom  Chrift  embraced  and  bled'ed.  Wherefore  lethioi 
go  with  his  fa Ifc  principle.  At  length  he  callcthfor  patron cs  Trif- 
megiitus  and  the  Sibyllcs,  to  proue  that  holy  waftiings  perteine  not 
but  to  them  that  a''e  of  growen  agc.Lo  howc  honorably  he  thinketh 
of  the  baptifme  of  Chrift,  which  he  rcduceth  to  the  Ceremonies  of 
the  Gentiles  ,  that  it  may  be  no  ochcrwife  miniftred  ti^an  pleafeth 
Trifmegiftus.  But  we  more  eftecmc  the  authoritie  of  God ,  whocn 
it  hath  pleafed  to  make  infantes  holy  to  himfelfjand  to  admitte  them 
with  the  holy  (igncjihe  force  whereof  they  did  not  yet  by  age  vn- 
derftad.  Neither  do  wecompt  itlawfuUtoboroweoutofchcclean- 
fings  of  the  Gentiles  any  thing  that  may  change  in  our  baptifme  the 
cuerbftingand  inuiubblclaweof  God,  which  he  hath  ftablifhcd 
xoncermng  circumcilion.Laft  of  all,he  makcih  this  argument :  that  if 
it  be  lawful  ro  baptife  infantes  without  vnderftanding,then  baptifme 
may  enterludelike  and  in  fport  be  miniftrcd  of  boyci  when  they  play. 
But  of  this  matter  let  him  c^uarell  with  God  by  whoes  commaunde- 
nient  circumcifion  was  common  to  infantes  before  that  they  had 
«tteincd  vndcrftanding  Was  it  therefore  a  playing  matter,  or  fubieA 
to  the  follies  of  children ,  that  they  might  ouerthrow  the  holy  ordi- 
nance of  God  ?  But  if  is  no  meruaile  that  thefe  reprobate  Spirits ,  as 
ihouch  they  were  vexed  with  a  phrcneGe,  do  thruft  in  all  the  groflcft 
abfurdities  for  defence  of  their  errors  :  becaufe  God  doth  with  fuch 
giddintflc  iuftly  take  vengeance  of  their  pride  and  ftubborneflc. Verily 
I  truft  I  haue  made  plamc  with  howc  febie  fuccocs  Scructtus  hatli 
holpen  hit  (illy  brethren  the  AnabaptiiU. 


Cap.i 7.  Of  the  outwardc  mcancs 

jz  Nowc  T  rhinke  i:  will  be  doutfull  to  no  lobrc  nun,hQwe  rafJily 
they  trouble  the  Church  of  Chrift ,  chat  moue  brawlcs  anfd  conten- 
tions for  the  baptifmc  of  infantes.  But  it  is  proiitabie  to  coiidcr,  what 
Satan  goeth  about  with  this  fo  great  futtclty.tiien  to  take  away  fiom 
v$  the  (ingular  fruit  of  affiance  and  fpintuali  ioy  wliich  is  to  be  ga- 
thered heicof,&  to  dimn.ilkas  much  alfo  of  the  glory  of  ihe  good- 
nefTe  of  God.  For  howc  fwetc  iS  it  to  godly  mindes  ,  to  be  cei  tificd 
not  oncly  by  word,  but  alio  by  fis^ht  to  be  leenc  with  eyes ,  that  they 
obieine  fo  much  fauor  wirh  the  heauenly  father ,  that  he  hath  aifo 
care  of  their  podcritie  ?  For  here  it  is  to  be  fccne ,  howe  he  takcrh 
rpon  him  the  perfon  of  a  moft  prouident  Father  of  houfeholdc 
toward  vs  I  which  eucn  after  our  death  doth  not  lay  away  hk  careful- 
neffc  of  vs ,  but  prouideth  and  forfceth  for  our  children.  Ought  wc 
?fa,  4}.  not  here  after  the  example  of  Dauid  with  a!  our  hart  to  Icape  vp  vnto 
■*•  thankefgeuino,  that  by  fuchfhcweof  hisgoodntffe,  his  name  may 
be  fanftified?  This,  verily  Satan  mccndcth,  in  afTailing  with  fo  great 
armies  the  baprifmc  of  mfantcs  :  namely,  thas  this  tetiifying  of  the 
grace  of  God  being  taken  away ,  the  promifc  which  by  it  is  prefent 
before  our  eycs,may  atlcng^th  by  httleand  iuile  vanilh  away.Whcr- 
vpon  fhould  growe  notonelya  wicked  vnihankfaiucffe  toWcird  the 
niercy  of  God,  bwalfo  accitainc  flouthfu!n,;(re  inmftiu^mi^  our 
children  to  godlintffe.  For  by  this  fpurre  we  are  not  a  htde  pricked 
forward  to  bring  them  vp  in  the  carneft  fearc  of  God  &  in  the  kcping 
of  his  Iawe,whcn  wc  colider  that  cuen  immcdiatly  from  their  birth, 
he  taketh  and  acknowlcd^eth  them  for  his  child,  en.  Wherefore  va- 
jcfle  wc  hftenuioufly  to  darken  the  boumifulneffe  of  God,let»s 
offer  to  him  our  children ,  to  whom  he  gciieth  a  place  among  them 
that  be  of  hisfamilie  and  houfeholde^hat  is  to  fay ,  the  members  of 
the  Church. 

The  xvij.  Chapter. 

Ofthi  hofy  Supper  ef  (,  hrifl  :and  what  it  aHaiteth  vs, 

AFtcr  that  God  hath  ones  recciued  vs  into  his  familic,and  not 
oncly  to  take  vs  as  his  fcruantcs,but  as  his  children  :  thit  he 
may  fulfill  the  office  of  a  moft  good  Father ,  and  carefujl  for 
his  iflue  ,  he  taketh  alfo  vpon  him  to  nouriili  v  s  throughout 
the  whole  cou  fcof  our  hfe,  And  not  cotented  therewith, it  pleafcd 
him  by  a  pledge  geuen,  to  affure  vs  of  this  continuiill  libcialitic.  To 
this  cnde therefore  hehalhgcucnhts  Church  another  Sacrament 
I»h.tf.    by  the  hand  of  his  only  begotten  Sonne  ,  namely  a  fpiritaill  banket, 
5**       wherein  Chnft  teftifieth  himfelfe  to  be  the  cjuickning  b,  ead,whcr|^- 

with 


To  Saluation.  Lib.4.  5^ 

with  our  foulcs  are  fed  to  true  9c  blefled  immorialitieButforafniuch 
its  the  knowledge  of  fo  great  a  milierie  is  very  nccc(faric ,  and  accor* 
ding  CO  the  greacnclTc  thereof,  rcquireth  a  diligent  declaration :  and 
Sacan^that  he  might  bereuc  the  Church  of  this  incCiimablc  trcafurc, 
hath  long  ago  fprcd  mii^cs  ,  and  (ins  chat  time  darkneffc ,  to  obfcurc 
the  light  of  ic,and  then  hath  ftirred  (Iriues  and  battels  that  mighc 
eftrange  the  mindes  of  the  iimple  from  tafting  of  this  holy  fode.and 
hath  aJfo  in  our  time  attempted  the  fame  craft:  therefore  when! 
fhall  hauc  brefely  knit  vpthe  fummc  for  the  capacmc  ofthevn- 
learned,!  will  vndo  thofc  knottcs,whcrewith  Satan  hath  cndcuorcd 
to  fnare  the  world.  Firft,  bread  and  wine  are  figncs,  which  reprefcnc 
vnto  vs  the  inuiiible  foode ,  which  we  receiuc  of  chc  Bcdi  and  blood 
of  Chfift.  For  as  in  baptifme  God  againc  begettmg  vs  doth  graffe  v$ 
into  the  fellowfhippe  of  his  Church,  and  by  adopcion  duch  make  vs 
his  owne :  fo  we  haue  faid  that  he  performeth  the  office  of  a  proui- 
dent  Father  of  houfcholde,  in  this  that  he  concinually  miniftrech  rs 
meate,chac  he  fufleineth  and  prefcructh  vs  in  that  life  whereinto  he 
hath  by  his  word  begotten  vs.Nowc  the  oncly  meate  of  our  foule  is 
Chnit,and  therforc  the  hcaucnly  Father  callcth  vs  to  him,that  being 
refrelhed  with  common  partaking  of  him,  we  may  from  time  to  time 
gather  liuely  force ,  vntiU  weattcinc  tohrauenly  immonahtie.  Bur 
forafmuchas  thisraiftcrieof  the  fecret  vninngof  Chrift  with  the 
godly  is  by  nature  impoflible  co  be  comprehended ,  he  ^eucth  chc 
figure  and  image  thereof  in  vifible  figncs  moft  fit  for  our  1  mall  capa- 
ci(ie:ycaas  it  were  by  earneftesandtokensgeucn,hemakcthic  (o 
aOured  vnto  vs  as  if  it  were  fene  with  our  eies ,  bccaufe  this  fo  fami- 
liar a  limilitude  encrech  euen  into  the  grofl'eft  mindes,  that  foules  arc 
fo  fed  with  Chrift^as  bread  and  wine  do  fufteine  chc  bodily  life.Nowe 
therefore  we  haue  it  declared ,  to  what  endc  this  mifticall  blcilin^ 
tendeth,namcly  to  aflure  vs,that  the  body  of  the  Lorde  was  fo  ones 
ofTrcd  for  vs ,  that  we  nowe  eate  it ,  and  in  eating  it  do  fele  in  vs  the 
cfFc^uall  working  of  that  oncly  facrifice :  that  his  blood  was  lb  ones 
flied  for  vs ,  chat  it  is  vnco  vs  continuall  drinke.  And  fo  founde  chc 
words  of  the  promife  there  adioiiied.  Take,this  is  my  body, which  is  Mac»C 
deliuercd  for  you.  The  body  therefore  which  was  ones  offred  vp  for  ^  •* 
our  raluacion,we  arc  commaunded  co  take  and  cate:that  when  we  fee  ^''^^ 
our  fclues  to  be  made  partakers  of  this ,  wc  may  certainly  determine  tuc.iu 
that  the  power  of  his  death  which  bringcth  life  {hajbe  cf}e<5)[uaUin  vs.  iy. 
Whereupon  alfo  he  callcth  the  cuppe,thc  coucnatin  his  blood.For  *  Cor, 
after  a  ccrtainc  maner  it  rencwcth,or  rather  continucth  the  coucnat  *  '-^^^ 
which  he  hach  ones  ilablifhed  with  his  blood,  fo  much  as  pcrcaiactK 


l^ap.17.  Ur  the  outward  meancs 

to  the  confirmiflg  of  our  faith ,  lb  oftc  as  he  reacheth  vnto  rs  that 
holy  blood  to  be  taftcd  of. 

1  A  great  fruit  verily  of  affiacc  and  fwctcncflc  may  godly  foulet 
gather  of  this  Sacrament,  bccaufe  they  bauc  a  witnefiej  that  we  arc 
growcn  together  mto  one  body  with  Chrift,  fo  that  vvhatfocuer  is  his 
we  may  call  ours.  Hereupon  followeth  that  we  may  boldly  promifc 
vnto  our  fclueSjthat  eueriaftinglifc  is  ours,  whereof  he  is  heire  :  and 
that  the  kingdomc  of  hcauen,  whereinio  he  is  no  we  entred  >  can  no 
more  fall  away  from  vs  than  from  him :  agajne  that  we  can  not  nmvc 
be  condemned  by  our  hnnes ,  from  the  giltinelle  whereof  he  hath 
acquitcd  vsjwhen  he  willed  them  to  be  imputed  to  himfelf  as  if  they 
were  his  ownc.  This  is  the  maruailous  exchange ,  which  of  his  im» 
meafurablc  bomifulneflc  he  hath  made  with  vs ;  that  he  being  made 
with  vs  the  fbnnc  of  man,hath  made  vs  with  him  the  fonnes  of  God: 
that  by  his  comming  downc  into  earth. he  hath  made  vs  a  v/ay  to  go 
vp  into  hcauen:  that  putting  vpon  him  our  mortalitie,he  hath  gcuen 
vs  his  immortalincrthat  taking  on  him  our  weakenefle,he  hath 
fircngthcncd  vs  with  his  power :  that  taking  our  pouerty  to  himfelfe 
he  hath  conueyed  his  riches  to  vs :  that  taking  to  him  the  weight  of 
our  vnrighteoufnes,  wherewith  wc  were  opprclTedjhc  hath  clothed 
vs  with  his  rightcoufnefle. 

J  Of  all  thefe  things  we  hauc  (b  full  a  witneffing  in  this  faera- 
mcnt ,  that  wc  muft  certainly  determine ,  that  Chritt  is  truely  geuen 
vsjas  if  Chrift  himfelf  were  fet  prefent  bctorc  our  eyes,  and  handled 
with  our  handes.  For  this  word  can  neither  lie  to  vs,  nor  mockc  /sj 
T3kc,eate,drinke :  this  is  my  body  which  is  dcliuered  for  you-.this  is 
the  blood,  which  is  flied  into  the  forgeiiencfle  of  finnes.  Whereas 
he  commaundcih  to  take ,  he  fignificth  that  it  is  ours.  Whereas  he 
commaundeth  to  eate ,  he  fignifietb  that  that  is  made  one  fubftancc 
with  vs.  Whereas  he  faith  of  the  body,  that  it  is  deliucred  for  vs :  of 
the  blood,  that  it  isfhed  for  vs  :  therein  he  teacheth  that  both  arc 
not  fo  much  his  as  ours :  becaufe  he  toke  and  laide  away  both  ,  not 
for  his  commoditie ,  but  to  our  faluation.  And  truely  it  is  to  be  dili- 
gently marked ,  that  the  chicfc  and  in  a  maner  whole  pith  of  the  fa- 
cramcnt  ftandeth  in  thefe  vvords,Which  is  dehuered  for  you,Which 
is  flicd  for  youFor  ,otherwife  it  iViould  nor  much  profit  vs ,  that  the 
body  and  blood  of  the  Lordc  are  nowc  diftributed,vnlefre  they  had 
bene  ones  geuen  forth  for  our  redemption  and  faluation.  Therefore 
they  arc  reprefcnted  vnder  bread  and  wine ,  that  we  Ihould  learnc 
that  they  are  not  onely  ours ,  but  alfo  ordeined  for  the  nountliment 
of  rpirituail  life.  This  is  it  chat  wc  before  (ay  cd ,  that  from  the  cor- 
pora 11 


1  o  oaiuauon.         x.iu*^,  5  ^y 

jjorall  things  which  arc  Ihcwcd  forth  in  ihc  Sacrament,  we  arc  by  a 
certainc  proportionall  relation  guided  to  fpiiituall  things.  So  when 
bread  is  gcuen  vs  for  a  fignc  of  the  body  of  Chnft.wc  ought  by  and 
by  to  concciue  this  fimiliiudc :  As  bread  nouriihcth,  fuftcincth,  and 
mainteincth  the  life  of  our  body  :  fo  the  body  of  Chrift  is  the  onely 
jneatc  to  quicken  and  ?cuc  lifie  to  our  foule.  When  wc  fee  wine  ice 
forth  for  a  fignc  of  his  blood :  we  muft  call  to  mimic  what  vfcs  wine 
bringcth  to  the  body ,  that  wc  may  conCdcr  that  the  fame  arc 
brought  to  vs  fpiritually  by  the  blood  of  Chnft :  thofe  vfcs  be  ,  to 
i:hcr.(h,to  rcfrcfli,to  ftrcngthcn.to  make  mcry.  For  if  wc  fufticicntly 
wcye,  what  the  deliucring  of  this  holy  body ,  what  thefhcding  of 
this  holy  blood,hath  profited  vs:we  ihall  pUir^y  perceiue  that  thefe 
thing*  which  arc  fpoken  of  bread  and  wine  ,  according  to  fuch  pro- 
poi  tionall  relation  do  very  well  accordc  with  them  toward  v$  when 
they  are  communicated  vmo  ts. 

4  Therefore  the  chicfc  partes  of  the  Sacrament  arc  not,  (imply 
and  without  hicr  confidcration  to  reach  to  vs  the  body  of  Chrift;but 
rather  that  fame  promife,whereby  hetcftiheth,that  hjifleflic  i$  vcrir 
ly  mcatc,and  his  blood  is  drmke,with  which  we  are  fed  intotternall 
life :  whereby  he  affirmeth  himfelfe  to  be  the  brcade  of  lifc,of  whidi 
who  fo  catcthjhc  ihalHiuc  for  cuer.to  feale  (I  fay)  and  confirme  that 
piromifc'.and  for  bringing  the  fame  to  paffc,  to  lende  vs  to  the  crolTc 
of  Chnit,  where  that  promilc  hath  bene  irut  ly  performed,  and  in  ali 
pointes  fulHlled.  For  we  do  not  well  and  healthfully  catc  Chritt  but 
icriieilicd,whenwcdowithhucly  fctling  concciue  the  cftcdualncflc 
of  his  death.For  whereas  he  called  himfclfc  the  brcade  of  life,  he  did 
not  borrowc  chat  name  of  the  facramcnt,  as  fomcdo  wrongfully  ex* 
poundc  It :  but  becaufc  he  was  gcuen  vs  fuch  of  the  Father ,and  per* 
formed  himfelfe  fuch  ,  when  being  made  partaker  of  our  humane 
inoitaUtic  ,  he  made  vs  parceners  of  his  diuine  immonahtie :  when 
cjffring  himfelfe  for  facnficc,he  toke  our  accurfedncfTc  vpon  himfclf, 
chat  he  might  fill  vs  with  bitflfing  :  when  with  his  death  he  deuourcd 
and  fwalowcd  vp  death :  when  in  his  rcfurrcdion  he  raifed  vp  this  ouf 
corruptible  flcfh  which  he  had  put  on,to  glory  and  vncorruption. 

'5  It  remameth  that  by  appliance  all  the  fame  may  come  to  vi« 
That  is  done ,  both  by  the  Gofpc II ,  and  more  cleercly  by  the  holy 
Suppcr.whcrc  both  he  offreth  himfelf  to  vs  with  ali  hii  good  t hings, 
and  wc  rccciuc  him  by  faith.  Wherefore  the  facramcnt  makcth  noc 
that  Chrift  fii  ft  bcginncth  to  be  the  bread  of  life '.  but  when  it  bi  in- 
gcih  into  remembrance ,  that  he  was  made  the  bread  ot  hfe ,  which 
WC  conttnually  cace,and  when  it  gcucth  roto  vs  the  caft  and  fauor  «f 

cccc 


that  hrrcadc  then  it  makcili  vs  to  fcic  the  ftrcngth  of  that  brea<I.  For 
it  pf  omifeth  vs ,  that  whatfoeuer  Chritt  did  or  lutfrcd ,  the  fame  wa« 
done  to  gcuc  life  to  fs.  Then,  that  this  gcuing  of  hfc  is  euerlalhng, 
by  which  wc  may  without  cnde  be  nourifhed,fufteined,&  preferue4 
in  life.  ForasChriftlhouldnoc  bauc  bene  to  vs  the  bread  of  hfc, 
vnleflTc  he  had  bene  borne  and  had  dicdfor  vs ,  vnleflc  he  had  riftn 
againe  for  vs.'fo  now  he  (Ijould  not  be  the  fame  vnlefle  the  effedaai- 
ncfle  and  fruit  of  his  birth,dcath  and  rerurredi6,wcrc  an  euerlafting 
and  immortall  thing.  All  which  Chrift  hath  very  well  cxpreffcdio 
lobn.  tf.  thcfc  wordes :  The  bread  which  I  will  geue ,  is  my  fleHi,  which  I  will 
^**        gcuc  for  the  life  of  the  world.By  which  words  without  dout  he  ligni- 
£cth,tli^t  his  body  (hould  thcrfore  be  to  vs  for  brcad,to  the  fpiritudU 
life  of  tWc  foulc  jbecaufc  it  iliouJd  be  gcucn  forth  to  death  for  our 
faiuation  :  and  that  it  is  deliuered  to  vs  to  cate  of  it ,  when  by  faitb 
he  maketh  vs  partakers  of  Jt.Ones  thcrfore  he  gaue  ic,that  he  miqht 
be  made  bread ,  when  he  gaue  forth  himfclfe  to  be  crucified  for  the 
redemption  of  the  world :  daily  hegeueth  it,  when  by  the  word  of 
the  Gorpcll  he  offrcth  it  vnca  vs  to  be  rccciucd,fo  farre  as  it  was  cru- 
cified ;  where  he  fealetb  that  deliucrace  with  the  holy  mifteric  of  the 
Shipper :  where  he  inwardly  fulHllcch  that  which  he  outwardly  be- 
rokencth.No^c  herein  we  mult  beware  of  two  faulces,  that  neither 
doing  to  much  in  abacJng  the  figncs,  wc  fccmc  to  plucke  them  from 
their  mifterics  to  which  they  are  in  a  mancr  knitcc  faft.nor  that  being 
immcafurable  in  aduancing  the  fame ,  wc  fecme  in  the  meane  time 
fomwhatio  darkethc  mifterics  themfclues.That  Chrift  i$  the  bread 
«f  life,whercwith  the  faithfull  arc  nourifticd  into  eternall  faiuation, 
there  IS  no  man  but  he  grauntech ,  vnleiTc  he  be  altogether  without 
religion-  But  this  point  is  not  likcwifc  agreed  vpon  among  all  men, 
what  is  the  mancr  of  partaking  of  him.For  there  be  that  in  one  word 
dcfine,that  to  cate  the  flelli  of  Chrift,  and  to  drinke  his  blood,  is  no- 
thing els  but  to  beleuc  in  Chrift  himfelfc.  But  I  thinke  that  Chrift 
meant  fomecertainer  and  hier  thing,  in  that  notable  fermon  where 
he  commcndcrh  to  vs  the  eating  of  his  flcfttc :  namely ,  that  wc  arc 
quickned  by  the  true  partaking  of  him :  which  alfo  he  therefore  ex* 
prcflfed  by  the  wordes  of  eating  and  drmkixjg ,  leaft  any  man  lliould 
thinke ,  that  the  life  which  wc  receiue  of  him  is  concciued  by  bare 
knowlcdjic  only.Foras  not  the  6ght,butthe  eating  of  bread  fuffifeth 
the  body  for  nouriftimet :  fo  it  bchoueth  chat  the  foulc  be  truely  and 
throughly  made  par  taiker  of  Chrift,  that  by  the  power  of  him  it  may 
be  quickened  into  a  fpirituall  life.Bur  in  the  mcanc  time  we  confeflc 
that  there  is  no  other  eating ,  but  of  faich :  as  there  can  no  other  be 

imagined. 


lo  Daiuauon.       i^io.^.  yy^j 

i-magmedi  But  this  is  the  difference  bctweciic  my  wordcs  and  then  s, 
that  whidVthcm  locate  is  onely  to  beleuc  : but  I  fay  ilutthcflenic 
ef  Chrift  is  eaten  with  bcleuirtg ,  beeautc  by  faith  bt  is  made  ours, 
and  I  fay  that  eating  is  thcfiuitc  and  tffcd  of  fan;S;Or,ft  you  will 
hauc  it  plainer,  with  thtm  eating  is  faith  ;and  I  thinkc  it  railurio 
followe  of  faith.  In  wordcs  verily  the  difference  is  butfmallc  »butin 
the  thing  itfclfe,noc  fmall.  For  though  the  ApoHlc  tcachcththat  Ephcj. 
Chnrt  dwcUcth  in  ourhartcsby  Faith:  yet  no  man  will  expoundc  i7« 
this  dwelling  to  be  faith :  but  all  movdo  percciuc  that  there  is  cx- 
prcffed  a  lingular  effcd  of  fauh,  for  that  by  it  the  faithfull  do  obieinc 
CO  haue  Chrift  dwelling  in  them.  Afcer  this  mancr,the'Lorde  meant,  io!in.6. 
in  calling  himfelfc  the  bread  of  life,  uotontlyto  teachc  that  in  the  S»» 
faith  of  his  death  and  refurredion ,  faluation  is  rcpofed  for  vs :  but 
alio:  thatby  true  partaking  of  hitufcUe  it  ^^  brought to-paffe,that  his 
hfc  pafleth  into  vs ,  and  becomcth  ourcs :  like  as  bread ,  when  u  if 
taken  for  foode,mini{lrcth  huelineffe  to  the  body. 

6     Neither  did  Auguftinc»  whom  they  bnng  in  for  their  patron, 
in  any  other  meaning  write  that  we  eate  by  bcleuing ,  than  to  fhewc 
that  this  eating  is  of  faith,not  of  the  mouth.  Which  lalfo  denie  not: 
but  yet  thcrewithall  I  addc ,  that  we  do  by  faith  enibrace  Chrift ,  not 
appearing  afarre  of,  but  making  himfclfe  one  with  vs ,  that  he  may 
be  out  head,  and  we  his  mcmbrts.  Yet  do  not  I  vrteily  difalowe  that 
maner  of  fpeaking:  but  oncly  1  deny  it  to  be  a  full  declaration ,  if 
they  mcanc  to  define  what  it  is  to  eate  the  flellie  of  Chrift.  Other- 
wife  I  fee  that  Auguftinc  hath  oftevfcdthis  forme  of  fpechie;a$ 
when  he  faith  in  the  thirde  boke  Of  Chriftian  doftrine ,  Vulcffe  ye 
catc  the  flelKe  of  the  fonne  of  man :  this  is  a  figure  teaching  t^at  wc 
mud:  communicate  with  che  paflion  of  theLorde,andnioftfweete' 
\y  and  profitably  lay  vp  in  remembrance  that  for  vs  hisflefhewas 
crucified  and  wounded.  Againe  when  he  fayeth,ihac  the  three  HomeJ. 
thoufandc  menne  which  were  conucrted  at  Peters  fcrmon  ,  did  '"  ^"[' 
diinke  the  bloode  of  Chrift  by  belcuing ,  which  they  had  ftiedde  ^q. 
by  a  uell  dealing  But  m  many  other  places  he  honorably  fettechout  Aat.a. 
that  benefit  of  faith,  that  by  it  our  fouies  arc  no  Icffc  rcfrefhcd  with  4»» 
the  communicating  of  the  flcflie  of  Chrift,  than  our  bodies  arc 
with  the  breadc  which  they  eate ,  And  the  fame  is  it  which  in  a  ccr- 
lainc  place  Chrifoftome  writcth,  that  Chrift  doth  not  oncly  by  Homei. 
faithjbutahoindeedcmakcvs  his  body.  For  he  meaneth  not  that  *«• 
we  do  from  any  other  where  than  from  ^ith,obteine  fucb  a  benefice: 
but  this  onelyhc  meanethto  exclude,  that  none  when  he  hcaretlv 
faith  to  be  nan\cdyibouldecoQceiue  a  naked  imagination.  At  iec 

CCCC   i) 


Cap.  1 7.  Of  the  ou  wardc  mcancs 

tiicni  that  wil  hauc  the  Supper  to  be  oncly  a  marke  of  outward  pro^ 
fv  flion,l  do  nowe  paflc  themoucr :  bccaufc  I  thinkc  thatlhaue  fuf- 
fieit-ntly  confuted  their  error ,  when>  emreated  of  Sacraments  ge- 
uc.aa  nerally.  Of;clythis  thing  Jet  the  reders  marke ,  that  when  the  cup  is 
0.  caHed  the  couenam  in  the  blood ,  there  is  a  promife  exprcflcd  that 
may  be  of  force  to  confirmc  fajth.  Wherupon  foIlowc(h,rhat  vnlefie 
we  haue  refptd  to  God ,  and  embrace  that  which  heoffreth^  we  do 
not  rightly  vfc  rhe  holy  Supper, 

7     Morcoucr  they  alfo  do  not  fatis^  me,  which  acknowledging 
that  we  haue  fome  communson  with  Chrift,  when  they  mcane  to 
exprcHeiCjdo  make  v$  partakers  cnely  oftheSpirit,wirl5out  making 
any  mention  of  Bclhe  and  blood.  As  though  all  thofe  things  were 
Jpokcnof  nothmg,ih:»t  his  flelh  is  verily  mcate,that  his  blood  is  veri- 
ly dnnke :  that  none  hath  life ,  but  he  that  cateth  that  fielhe ,  and 
driiiketh  that  Woodrand  fuch  other  iayings  that  belong  to  the  fame 
ende  Wherfore  if  it  be  certaine  that  the  full  comunicatingof  Chrift 
pi  ocedtth  beyondc  ihcir  dtfcription ,  as  it  is  to  narowly  (drained :  I 
Yii^l  nowe  go  about  to  knit  vp  in  fewc  wordes ,  howe  large  it  is  and 
hr^we  taric  it  extendcih  it  felfe ,  before  that  I  fpeake  of  the  contrarie 
fai.lr  of  cxceflTc.  For  I  (hall  hauc  a  longer  difputaiion  with  thccx- 
celTiue  tcachcis,which»wben  according  to  their  owne  groflhefic  they 
frnmc  amantr  of  eating  and  drinking  fuU  of  abfurditie,  do  alio  lran^. 
figureChrift  ftripped  out  of  hisfleftie  into  a  fantafietifyetaman 
XTK'j  with  any  wordes  comprehcndc  fo  great  a  miderie ,  which  I  fc 
tliat  1  can  not  fufficiently  eomprehende  with  minde  :  and  therefore 
1  do,  williti-ly  confciTc  it ,  that  no  man  fhoulde  mcafure  the  hinefle 
thereof  by  the  foiall  proportion  of  my  childiihnefTe^Bat  rather  I  ex- 
bortc  the  reders,  that  they  do  not  reftraine  the  fenfe  of  their  minde 
wuhin  thefe  to  narrowe  boundcs :  but  endeuor  to  rife  vp  much  hier, 
than  they  can  by  my  guiding.  For  I  my  felfe,  fo  oft  as  I  fpeake  of 
this  tiimg,whcnl  Haue  trauarledto  fay  all ,  thinke  that  Ihaueyee 
laid  but  lide  m  refpewtofthe  Worthincfic  thereof.  And  although 
the  jTijnde  can  do  more  m  thtnking,thdn  the  tong  in  expreffing  ;  yet 
with  greatntflc  of  the  thin^ ,  the  mind  alfo  is  furmoonted  and  ouer- 
whelmed.  Finally  therefore  nothing  remaineth,  but  that  1  muft 
hreake  fourth  into  admiratioh  of  that  mifterie,  which  neither  the 
mindccan  luffife  to  thinke  of,  nor  the  tong  to  declare  Yet  after 
fuch  mam r  as  1  can, I  will  fct  fourth  the  fummeof  my  fentece: which 
asl  noihingdouttobetrue^foltruftthat  it  willnotbediraliowcd 
of  godly  hartes. 

8    JFuA  of  all  t  wc  arc  caught  out  of  the  Saiptcre,  that  Chn  A  was 

froa 


To  Saluation.        Lib.4,  571 

flrorti  the  beginning  that  life  bringing  word  of  the  Father,  the  foua- 
lainc  and originall  of  life,froin  whcnfe  all  things  euer  rccciucd  chcir 
hauingof  hfc.  Wherefore  lohn  fomctimccalleth  him  the  wo»d  of 
iifc,  and  fomtime  wriieth  that  hfc  Was  in  him  :  meaning  that  he  cutn 
tiicn  flowing  into  all  crc»turcs,^ourcd  into  them  the  power  ot  brea- 
thing and  huing.  Ycithefame  [ohnaddeth  afterward,  that  the  hfc 
wai  then  and  not  till  then  openly  llicwed,  when  the  Sonne  of  God, 
taking  vpon  him  our  flelhe ,  gauc  hinifclfc  to  be  fenc  with  eyes  and 
fehc  wirii  handes.  For  though  he  did  before  alfofpred  abrodehis 
power  inro  the  creatures ;  yet  becaufc  man,being  by  finne  eftrangei 
from  <7od,h.iuing  loft  the  comunion  of  hfe/awe  on  cuery  (Jde  death 
hanging  oucr  him :  that  he  mii'ht  re.couer  hope  of  immortalitie ,  it 
behouedihat  hcfbould  be  receiucd  into  the  commun-on  of  that 
woid.  For  howc  fmall  a  confidence  niaye^t  t'lou  conceiue  thereof,  if 
thou  heare  that  the  word  of  God  in  decde/r  om  which  chou  art  mofl 
farre  rcmot»cd  ,  concemeth  in  it  fclfe  the  fulr.eil'e  of  life  ,  but  m  thy 
felte and rounde  about  th«c  nothing ofTrcth it  felfeand  ispiefent 
before  thine  eyes  but  death?  But  fins  that  fbunraine  of  hfc  brgannc 
todwellioourfleflie,noweitliethnot  afarrecf  hiddenfrom  vSjbut 
prefently  dehuereth  it  felfeto  be  partaken  of  vs.  Yea  and  it  makeih 
the  very  fleihe ,  wherein  it  rcftcth,  to  be  o(  power  to  bring  hte  to  v$, 
that  by  parrakins  thereof  we  may  be  fed  to  immortalitie.  I  am  (faith 
he)  the  bred  of  hfe,thatam  come  downe  from  hcaoen.And  ihc  bred  ^g  j^ 
which  I  will  geue  ,  is  my  flc{he ,  which  I  will  gcue  for  the  life  of  the  g[ 
world.  In  which  wordes  he  teacheth  ,  not  onely  that  he  is  iife ,  in  re- 
fpe^that  he  i$  riie  eiernall  word  of  God  which  came  downe  to  vf 
from  heauenjbut  that  in  comming  downe  he  poured  the  fame  power 
into  the  flefhe  which  he  did  put  on ,  that  from  thcnfc  the  commu- 
nicating of  life  might  flowe  fourth  vnto  vs.  Hereupon  alfo  thefts 
things  nowe  foilowe ,  that  his  flefhe  is  verily  meatc,  and  his  blood  is 
verily  drinke,  with  which  fuftcnances  the  faithfull  are  foftered  into 
cternall  hfc.  Herein  therefore  confifteth  (ingular  comfort  to  the 
godly,  that  nowe  they  finde  life  in  their  owne  fleflic.  For  fo  they  do 
not  onely  with  caly  paflage  atteine  vnto  it,but  haue  it  of  it  felfe  laid 
abrode  for  them  and  off  ing  it  felfe  vnto  them.Ontly  let  them  holdc 
open  the  bofome  of  their  hart,that  they  may  embrace  it  being  prc^ 
fentjand  they  (hall  obtcinc  it. 

9  But  although  the  ftcfhe  of  Chrift  hauc  not  fo  grestpowerof 
it  felfe ,  that  it  can  gcue  life  to  v$,which  both  in  the  owne  firtt  eftatc 
of  it  was  fubieftc  to  mortahtie,and  nowe  being  endued  with  immor- 
oUtic,  liuethnot  by  it  fclfc  :yet  it  is  rightfully  called  hftbringing^ 

CCCC   Uj 


Cap.  1 7.  Of  the  outward  meanes 

which  is  BUcd  with  fulnefTe  of  life,  to  poure  ic  into  f%.  In  which  mea-> 
»hn.  5.  ning  I  do  with  Cirill  expoundc  that  faying  of  Chrift :  as  the  Father 
^  hath  Ufc  in  hirafclfe,fo  he  hath  alfo  geuen  to  the  Sonne  to  haue  life 
in  himfelfe.  For  there  he  properly  fpeaketh  of  his  giftcs ,  not  which 
he  from  the  beginning  poireflcd  with  the  Father,  but  with  which  he 
wasgarniHied  in  the  fame  flclhc  in  which  he  appeared.  Therefore 
he  ihcwcth  that  in  his  roanhode  alfo  dwelleth  the  fulnefle  of  life, 
that  whofocuer  partakeih  of  his  flertie  and  blood  i  may  therewichall 
alfo  enioy  the  partaking  of  hfe.  Of  what  fort  that  is  wc  may  declare 
by  a  familiar  example.  For  as  out  of  a  fountaine  water  is  fometime 
dronke,fometime  is  drawep ,  fometime  by  forrowes  is  conucyed  to 
the  watering  of  groundes,  which  yet  of  ic  felfe  doth  notoucrflowe 
into  fo  many  vfes ,  bot  from  the  very  fpring  it  felfe  which  with  euer- 
laiting  flowing  yeldeth  andminiftrcth  vnio  it  from  time  to  rime  new 
aboundancerfo  the  flclhc  of  Chrift  is  like  a  riche  and  vnwafledfoun- 
tatnc  which  poureth  mto  vs  the  life  Springing  from  the  Godhead 
into  ic  felfe.  Nowe  who  fccth  not,  that  the  communion  of  the  fle(hc 
and  blood  of  Chrift  isncceflarie  toallthac  afpircto  heaucnly  hfe? 
Hereunto  tcndcth  that  faying  of  the  Apoftle ,  that  the  Church  is  the 
body  of  Chriftandthefulfillingof  ii:andthatheif  thehead  out  of 
which  the  whole  body  coupled  and  knit  together  by  iointcSj  makeih 
encreafcof  the  bcnly:  that  our  bodies  are  the  members  of  Chrift, 
All  which  things  we  vndcrftande  to  be  impoflibie  to  be  brought  to 
paflc ,  but  that  he  muft  wholly  clcaue  to  vs  in  Spirit  and  body.  But 
that  moft  ncre  fcllowllijp  whereby  we  arc  couj.'led  with  hisfleflic, 
he  hath  yet  fee  out  with  a  more  glorious  title ,  when  he  faid  that  we 
*•  arc  members  of  his  body  ,  and  are  of  his  bones  and  of  his  flefhc. 
At  the  laft ,  to  declare  it  to  be  a  matter  s^reater  than  all  wordes  ,  he 
concludeth  his  faying  with  an  exclamatiori.  This  is  (faith  he)  a  great 
fecret.  Therefore  it  ftiould  be  apointe  of  extreme  madnefle ,  to  ac- 
knowledge no  communion  of  the  faithfull  with  the  fleOie  and  blood 
of  the  Lord,  which  the  Apoftle  dcclarcth  to  be  fo  great ,  that  he  had 
rather  wonder  at  it  than  ejcpreflc  it. 

10  Let  the  fummc  be,  that  our  (bules  are  fo  fed  with  the  flcfti  & 
blood  of  Chrift,  as  bred  and  wine  do  mainteine  and  fufteine  the  bo- 
dily life.For  othcrwife  the  proportionall  relation  of  the  figne  ftiouJd 
not  agree,  vnleflc  foulesdid  finde  their  fode  in  Chrift.  Which  can 
not  be  done,vnlcfle  Chrift  do  truely  growe  into  one  with  vs,and  rc- 
frelh  vs  with  the  eating  of  his  ficflic  and  drinking  of  his  blood.  But 
although  it  feeme  incredible ,  that  in  fo  great  diftance  of  places  the 
flefh  of  Chrift  reacheth  to  v*  that  it  may  be  ineatc  to  vsrlct  vs  rcmeber 

hovvc 


lo5aliiauon.  Lia4.  572. 

howemuch  the  fccrct  pow^ei;  of  the  Spine  furmouncech  aboucall 
ourfenfcs^and  howc  fopliUUit  is  to  go  about  to  mcaTure  his  vnmca* 
furablencflc  by  our  mcafur c.Thjit  therefore  which  our  mindc  com- 
prehcndeth  not,Iet  our  faith  concciue,that  the  Spirit  truely  kni  teeth 
in  one  ihofc  thinges  that  arc  feuered  in  places.  Nowe  that  fame  holy 
conamunicating  of  his  body  and  blood ,  whereby  Chnlt  pourcth  hi» 
life  into  vs,cucn  as  if  he  pearccd  it  into  our  bones  and  uiarowcs,hc 
in  the  Supptr  alfo  teftifieth  and  fcalcthiand  that  not  with  fetting  be- 
fore vs  a  valine  or  voide  figne»but  bringing  fourth  there  the  eifcCtuaU 
worLing  of  his  fpirit,whcreby  he  fulfilleththat  which  he  promifcch. 
And  verily  he  there  offreth  and  dcjiuereth  the  thing  (tgnificd  lo  all 
them  that  fit  at  that  fpirituall  banket:  although  it  berecciucd  with 
fruit  of  the  faithful!  onely ,  which  receiue  fo  great  bountifulncfl'c 
with  true  fjith  and  thanlcfulncffe  ofminde.  After  which  mancrthc 
ApoUle  faidjtlut  the  bred  which  we  brcake  is  the  communion  of  the  *  Cor, 
body  of  Chrift  rand  that  the  cup  which  we  hallowc  with  the  word  '*^«*^' 
;>nd  prayers  to  rhat  purpofe,is  the  communion  of  his  blood. Ncirher 
is  there  any  caufc  why  any  man  ihould  obicd ,  that  it  ii  a  Hguratiue 
fpeche,by  which  the  name  of  the  thing  fignified  is  gcue  to  the  figne, 
I  graunt  verily  that  tlic  breaking  of  the  bred  is  a  figne,  not  the  thing 
it  felfc.But  this  being  admitted.y  ct  we  (hall  rightly  gather  of  the  dc- 
liuerancc  of  the  figne.thal  the  ihingit  fclfc  is  dcliuered.For  vnleflc 
a  man  will  call  God  a  dcceiuer,  he  can  ncucr  be  fo  boldc  to  fay  that 
he  fettcth  before  vs  an  empty  figne.  Therefore  if  by  the  breaking  of 
bred  the  Lorde  doth  truely  reprefcntc  the  partaking  of  his  body,ic 
ought  to  be  out  of  dout  that  he  truely  perfiormech  and  dclincreth  it. 
And  this  rule  is  alway  to  be  holden  of  the  godly ,  that  fo  oft  as  they 
fe  the  n^^nes  ordeined  of  the  Lorde,they  cercaiuely  thinke  and  per- 
fuadc  them  felues  that  y  tru.th  of  the  thing  fignified  is  there  prefenc* 
For  to  what  purpofc  flfciould  the  Lord  deliuer  to  thee  into  tliy  handc 
the  figneofhisbody.buttoalfurcthecof  thctrucpartakingof  ix> 
If  it  be  true,that  a  vifiblc  figne  is  geuen  vs,to  fcale  the  gift  of  an  inui- 
fible  ihin^ :  when  we  receiue  the  figne  of  the  body ,  let  vs  no  Icflc 
certainly  beleue  that  the  body  it  fclfe  alfo  is  geuen  ys. 

n  I  fay  therefore  (which  both  hath  bine  alway  receiued  in  the 
Church  ,  and  all  they  teac'ie  at  this  day  that  thinke  right)  that  rhc 
holymift«:ric  of  theSiipperconlifteth  of  two  things:  that  is  to  fay, 
of  the  bodily  figne«,  which  being  fct  before  our  eyes  do  rcprcfet't 
f  nto  vs  jnuifible  things  according  to  the  capacitie  of  our  we.-ikenefiV; 
and  of  fp.'tiruall  trueth,vvhichisby  thofc  fi^ncs  borh  fi^^urcdanj 
|ie|iuc:cd.  Qf  vyhat  foxtfhat  i?,  yvhen  I  mcanc  to  ihcwc  it  umihariyji 

CCCC  ii,j 


v^ap.i7.  uttne  outwardcmeancs 

I  vfe  to  fee  three  things :  the  fignification,  the  matter  which  hangcih 
of  the  fignification,  the  vertue  or  efFed  wich  followcth  of  both.  The 
iignihcatipn  confiftcth  in  the  promifes ,  which  arc  after  a  certaine 
manner  wrapped  together  with  the  figne.  The  matter  or  fubflance 
I  call  Chrift  with  his  death  and  refurrcdion.  By  cfFc(fl  I  vnderibndc 
the  redemption*  righteoufnefTe,  fandification,  and  ctcrnali  life ,  and 
whatfoeuer  other  bencfites  Chrift  bringethvs,  Nowe  although  all 
thefe  things  haue  rcfped  to  faith  :  yet  I  ieaue no  place  to  this  cauil- 
lation :  as  though  when  I  fay  thatChrift  is  rcceiucd  by  faith,  I  would 
bauc  him  concciucd  with  vnderftandmg  onely  and  imagination.  For 
the  promifcs  offer  him,not  that  we  fhouTd  fticke  faft  in  the  figlit  alone 
and  in  bare  Imowledgc  :  butthat  welhouJdenioy  thetruecommu- 
nicaiing  ofhim.  And  trucly  I  fc  not  howe  any  man  may  haue  confi- 
dence that  he  hath  redemption  and  rightcoufneiTe  in  the  crofle  of 
Chrift ,  and  life  in  bis  death ,  but  principally  ftandmg  vpon  the  true 
communion  of  Chrift  himfclfe.  For  thofc  good  things  ihould  not 
come  to  vsjvnlefle  Chrift  iirft  made  himfclfe  ours.  I  (ay  therefore, 
that  in  the  mifteric  of  the  Supper ,  by  the  (ignes  of  bread  and  wine 
Chrift  is  truely  deliucred  to  vs ,  yea  and  his  body  and  blood,in  which 
he  hath  fulfilled  all  obedience  for  purchafing  of  righteoufneffe  to  vs: 
namely  that  firft  we  (hould  growe  together  into  one  body  with  him: 
and  then  being  made  partakers  of  his  fubftance,  we  may  alfo  fele  his 
power  in  the  communicating  of  all  his  goo  <  things. 

1 1  Nowe  1  come  downe  to  the  exccftiue  mixtures;  which  fuper- 
ftitionhath  brought  in.  For  herein  Satan  hath  played  with  marue- 
lous  fuctehie ,  that  withdcawing  the  mindes  of  men  from  heaucn,  h« 
might  fill  them  with  perucrfe  error ,  as  though  Chrift  were  faftencJ 
to  the  element  of  bred.  And  fitft  we  muft  nor  dreame  fuch  a  prc- 
fence  of  Chrift  in  the  Sacrament ,  as  the  craftefment  of  the  court  of 
Rome  haue  fained  :  as  though  the  body  of  Chrift  were  made  pre- 
(ent  with  prefence  of  placc,to  be  handled  with  handes,tobe  broofcd 
with  teethe, and  fwallowed  with  mouth.  For  this  forme  of  recanta- 
tion Pope  Nicolas  endited  to  Berengarius,to  be  a  wicncfTe  of  his  re- 
pcntance:namcly  with  wordes  fo  far  monftruous,  that  the  author  of 
the  glofe  aieth  out  that  there  is  danger ,  if  the  reders  do  not  wifely 
take  hccdeto  themfelues,  leaft  they  fhould  fucke  out  of  them  an  he- 
refic  worfe  than  was  that  of  Bercngarius.  In  the  fecondc  diftindtion, 
in  the  Chapter  beginning  thus  ,  Ego  Berengarius.  But  Peter  Lom- 
barde,aUhough  he  trauasle  much  m  excusing  the  abfurdicy,yet  more 
inchneth  to  the  contrary  fcntcce.For  as  we  nothing  dout  that  it  hath 
liiaices  according  to  (he  perpetuall  nature  of  tiK  body  of  men  ^and 

i$ 


ToSaluation.        Lib.4.  575 

is  holdf  n  in  hcaucn^inco  which  it  was  once  rccciued,vntit  he  rcturne 
to  iudgemcnnfo  to  draw  it  backc  vndcr  thcfc  coiruptibic  ilemcntcs 
or  to  imagine  it  prcfcnc  eucry  whcrc,wc  accompt  it  to  be  vttcrly  vn- 
hwfull.  Neither  vcriJy  is  ic  fo  ncdciuU  to  this  that  we  may  enioy  the 
paitakingcoricforafmuchasthcLordgiucth  vs  this  benefit  by  hit 
Spirice ,  that  we  be  made  one  with  him  in  hody^  Spirite ,  and  foulc^ 
*1  he  bonJe  therefore  of  this  conioyningc  is  the  Spirite  of  Chrift,by 
tlie  knitting  wherof  we  be  coupled  togethcr,and  as  it  were  a  certaine  f^^' 
conduit  f  by  which  whatfocucr  Chnllhimfelfe  bothisandhath  ,is  jc  Soi 
eonucicd  to  vi .  For  if  we  beholde  the  funnc  Ihuiinge  foorch  with  his  ricu  Ui 
beames  vppon  the  earth  after  a  certain?  maner  tocaft  forth  hisfub*  ^^ 
ftince  vnio  it  to  engender,  nourifhe,  and  quicken  the  frutes  thereof: 
why  (hould  the  excendmgc  of  beames  of  the  Spirite  of  Chrift  be  in- 
fcriour  to  conuey  the  communion  ot  his  flclhc  and  blood  uitovs?   , 
Where  fore  the  Scripture  ,  whenitfpeaketh  of  our  partakinge  with. 
Chtift,  rcferreth  the  whole  force  thereof  to  the  bpiritc.  Yet  m  ftede 
of  many,  one  place  (halbc  fuflScicnc.  For  Paulc  m  the  eight  Chapter 
to  the  Romaincs ,  faycth  that  Chrift  dwelleth  in  v$  none  otherwifc 
than  by  his  Spirit :  whereby  yci  he  takcrh  not  away  that  communion 
of  his  flcOie  and  blood  of  which  we  now  fpeake,but  tcachcth  that  the 
Spirite  alone  workcth  that  we  poiTeflc  whole  Chrilland  hauchim 
dwelling  in  vs. 

1 5  The  Schoolcmen  thought  more  (hamcfaftly  which  were  with- 
holdcn  with  horrouroffb  barbarous  vnoodlinelTe.Ycr  they  al(b  the- 
fclues  do  nothing  but  mocke  with  futtelerdeceites.  They  graut  that 
Chrift  IS  not  contained  there  by  way  of  cucumfcnption  nor  after  ;i 
bodily  maner :  but  afterward  they  inucnt  a  way,which  neither  thcm- 
felues  do  vnderftandc,  nor  they  can  declare  to  other ;  yet  it  is  fuch  as 
falicth  to  this  point  that  Chrift  muft  be  fought  in  the  forme  of  bred 
as  they  call  rt .  For  what  i?  it  <?  When  they  fay  that  the  fubftance  of 
bread  is  turned  into  Chrift ,  do  they  not  faften  him  to  the  whuenes 
which  they  there  lcaue?But(ray  they)hc  is  fo  contained  in  the  Sacra* 
ment,that  he  abideth  in  heaucn;and  we  determine  no  other  prefence 
but  ofh;ibJtudc.But  whatfocucr  words  they  bring  in  to  cloke  it  with 
a  deceitftill  colour,  this  is  the  ende  of  all,  that  that  is  by  confccration 
inade  Chriftjwhich  before  was  bread:that  from  thenfe  foorth  Chrift 
lieth  hid  vndcr  that  colour  of  bread.  Which  alfo  ihcy  are  not  aftia* 
mcd  in  pl.^!ne  words  ro  cxprciTe,  For  thcfc  bey  words  of  Lombardc:  zib,^ 
that  the  body  of  Chrift ,  which  in  it  fcKc  is  vifiblc ,  when  the  confc-  aitt, 
cration  is  cndcd,lieih  hidden  and  is  couercd  vnder  the  forme  of  bred. 
So  the  forme  of  that  bread  is  nothing  elfe  but  a  yiibar,tliac  takcth  a* 


Cap.iy.  Of  the  outward  meancs 

way  the  light  of  the  flcrti  from  the  cies.Neithcr  nede  wc  many  con* 
letftures ,  to  finde  what  fnares  they  minded  to  lay  wichthefe  wordcs^ 
fith  the  thinge  it  felfe  plamely  fpeaketh  it .  For  it  is  to  be  feene  with 
howe  great  fupcrftition  in  ccrtame  ages  paft*  not  onely  the  common! 
Ibrtc  of  men,  but  alio  the  very  chicfe  of  them  haue  bin  holdcn,  and 
at  this  day  be  holden  in  popilhe  Churches.  For  hauinge  Utic  care  of 
true  Faich(by  which  alone  we  both  come  into  y'  felowihtp  of  Chrift, 
and  do  clcaue  together  with  him)fo  that  rhey  haue  a  carnal  prefcncc 
of  him,  which  they  haue  framed  bcfidc  the  worde,  they  thmkc  th::t 
they  haue  him  prcfent  enough.  Therefore  in  a  fummc ,  we  fee  that 
-^  this  hath  bin  gotten  by  this  witty  futtclty  >  that  bcead  was  taken  for 
God. 

14  From  henfe  proceeded  that  fame  fained  tranfubftantiation,  for 
which  at  this  day  they  fight  more  earncftly  than  for  all  the  other  ar* 
tides  of  their  faith.  For  the  firft  builders  of  that  locall  prefence  could 
not  vnwinde  thcmfclues  fro  this  douc  how  the  body  of  Chrift  (hould 
be  mingled  with  the  fubftance  of  bread»but  that  by  and  by  many  ab- 
furdities  did  thruft  themfchies  in  place.  Therefore  they  were  diiuen 
of  necefTity  to  Bee  to  his  inuention,  that  there  is  made  a  turninge  of 
bread  into  the  bodymot  that  the  body  is  properly  made  of  God, but 
becaufe  Chrift,ihat  he  might  hide  himfclfc  vnder  the  forme,  bring- 
cth  the  fubftancc  to  nothing.  But  ic  is  m.iruelous,  that  they  fell  to  fo 
great  ignorancc,yea  fenfekfTc  dulncfTcthat  not  onely  the  Scripture 
but  alfo  the  confent  of  y  old  Church  fighting  againft  ir,they  brought 
abroade  that  monger.  I  graunt  in  dede  that  (ome  of  the  olde  writers 
fomtimc  vfedthe  name  of  turning ;  not  for  that  they  wouldc  dcftroy 
the  fubftance  in  the  outwardc  figncs,  but  that  they  might  teachc  that 
the  bread  dedicate  to  the  myttery  difFereth  farre  from  common  bread 
and  is  no  we  other.  But  cch  where  they  all  plainely  declare,  that  the 
holy  Supper  contiftcth  of  two  partes,an  earthly  partc>3nd  a  hcaucn- 
ly;and  the  earthly  part  they  do  without  controuerfie  expound  to  be 
bread  and  wine .  Trucly  whatfoeuer  they  babble ,  it  is  plaine  that  in 
confirming  of  this  dodrinc  they  want  the  defenfc  of  antiquity  ,which 
they  oftentimes  pre  fume  to  fee  againft  the  cui  dent  word  of  God. For 
it  is  not  Co  long  ago  fince  it  was  inuentcd :  it  was  verily  vnknowc  not 
only  to  thofe  better  ages,  in  which  the  purer  dodrine  of  religion  yet 
flori(hed ,  but  alfo  eucnwhcn  that  fame  purcnefTc  was  much  defiled. 
There  is  none  of  the  old  writers  that  doth  not  in  exprefic  words  con- 
feflc  that  the  holy  fignes  in  the  Supper  arc  bread  and  wineralthough, 
as  wc  haue  fayd^they  fometimc  fette  it  out  with  diucrfe  titles,  to  ad- 
oauncc  the  dignity  of  the  myftcry.  For  whereas  they  fay  that  •"  ^h? 


To  Saluation.  Lib.4.  574 

confccration  is  raadc  a  fecrece  turning,  tbai  now  it  is  an  other  thing 
than  bread  and  wine :  I  hauc  cuen  now  giucn  warningc  that  they  do 
not  thereby  meanc  that  the  things  thelelues  are  brought  to  nought, 
hut  that  they  are  now  to  bcothcrwifc  eftcmed  than  comon  meates, 
which  arc  appointed  only  to  fcedc  the  bellycforafmnch  as  in  thecnis 
dciiuercd  to  vs  the  fpirituall  meateanddrinVcof  the  foulc.This  wc 
alfo  deny  nor.  If(ray  thefe  men)thcre  be  a  turninge ,  it  muft  needet 
he  that  there  is  of  one  thinge  made  an  other  thinge.  If  they  rocane 
that  thtre  is  fome  thinge  made  which  before  was  not,  I  agree  witK 
them. If  they  will  draw  ic  to  f  their  owne  imagination,(et  them  aun- 
fwcre  me  whatchagc  they  thinkc  to  be  made  in  bapiifme.For  here- 
in the  Fathers  alfb  do  determine  a  marucUous  turning,  whc  they  fay 
that  of  a  corrupnble  element  is  made  a  fpirituiU  wadiing  of  the  foulc^ 
yet  none  of  cheni  denieth  that  water  remaincth.  But(fay  they)therc 
is  no  fuch  thing  in  baptifmCjas  is  that  in  the  Supper.This  is  my  body. 
As  though  the  qucftion  were  of  thofe  words.which  haue  a  meaning 
plainc  enough:&  not  rad5er,of  y  word  of  turning,which  ought  to  fi- 
gnify  no  more  in  the  Supper  tha  in  baptifme.Therforc  farcwel  they 
with  thefe  fnares  of  fyllables,  whereby  they  do  nothing  clfe  but  be- 
wray their  owne  hungrincfle.  For  orhcrwife  the  lignification  wouldc 
not  agree  together ,  vnlclfc  the  trueih  which  is  there  figured ,  had  a 
luicly  image  in  outward  figne.  Chr;ftci  wil  was  by  the  outward  fignc 
to  tertilic  that  his  fit  fli  is  meate.  If  he  did  fee  before  vs  only  an  empty 
imaginatiue  forme  of  bread  not  true  bread ,  where  were  the  corcla- 
tion  or  limihtude  which  Ihouide  Icadc  vs  fro  the  viliblc  thing  to  the 
inuifible  ?  For,  that  all  thinges  may  agree  together ,  the  fignification 
(hall  cxtcndc  no  furthcr.but  that  we  be  fed  with  the  forme  of  the  flcfli 
of  Chrid.  ASjifin  baptifoiey  forme  of  water  lliould  dccciuc  oureics, 
it  ihouldc  not  be  to  vs  a  certainc  pledge  of  our  waihinge:yca  by  that 
deceitfull  ihcwe  there  lliould  be  giuen  vs  anoccafionof  waucrmgc. 
Thcrfore  the  nature  of  the  Sacrament  is  ouerthrowen,  vnlefTc  in  tiic 
manor  ofiagi;ify;ng,the  earthly  figne  anfwere  to  the  heauenly  thing. 
And  thcrfore  we  ioofc  the  trueih  of  this  myfteryjVnleffe  true  bread 
reprcfcnttovsthetrucbodyofChnft.  Ircpeate  itagainc  ••  Sichihc 
S,uppcr  is  nothing  che,than  a  vifible  ttftifyingc  ofthatpromifc  which 
is  in  the  ^.chapter  of  lohn,  namely  y  Chrift  isihe  bread  oflifcjwhich 
came  downe  fro  hraucn:;here  mult  be  viflblc  bread  vfed  for  a  meant* 
whereby  rh.it  fame  fpiritual  bread  may  be  ficiuredivniefle  we  will  that 
we  Ioofc  all  the  frutc,  which  in  this  behalfc  God  tenderly  graunteth 
to  fuft.iine  our  weakenefle.  Now  by  what  reafon  (hould  Paule  gather,  ^  p 
ihat  all  wc  arc  one  body  and  one  bread,  which  do  together  partake  10.17^ 


Cap. 


_  .17.  Of  the  outward  mcancs 

of  one  bread)  if  there  remained  on^y  an  iniaginauuc  forme  &  not  ra^ 
thcr  a  nacurall  crueth  of  bread? 

»i  5  But  they  could  neucr  haue  bin  To  fbwiy  begiled  with  y  deceiret 
of  Satan^buc  btc^ufc  they  were  already  bewitched  with  this  errour, 
ihat  the  body  of- Chrift  enclofcd  vnder  bread  was  by  y  bodily  mouth 
fent  downe  into  the  belly.  The  caufe  offo  brutifti  imagination  was, 
that  confecration  (igniHed  as  much  amonge  them  as  a  magicall  en- 
chaunrment.  But  this  principle  was  vnknowen  to  them,that  bread  it 
a  Sacrament  to  none  but  tp  men,  to  whom  the  word  is  direded  :  like 
as  the  water  of  baptifme  is  not  changed  in  it  felfe^but  fo  foonc  as  the 
prumife  is  adioirked^it  beginncch  to  be  that  to  vs  which  it  before  was 

0.17  not.  This  fhall  better  appearc  by  example  of  a  hkc  Sacrament.  The 
water  fpringing  out  of  the  rocke  in  the  delcrt  was  to  the-  fathers  a  to- 

^**''  ken  and  Ggne  of  the  fame  thing ,  which  the  wine  doth  figure  to  vs  in 
the  Supper .  For  Paule  teacheth  that  they  dronke  the  fame  fpirituall 
diinke.  Butitwasacommonwateringe  for  the  beaftes  and  catcll  of 
the  people.  Whereupon  it  is  eafily  gathered,that  in  earthly  elements, 
when  they  are  applied  to  a  fpirituall  vfe ,  there  is  made  no  other  tur- 
ningc  but  in  refped  of  men ,  in  fo  much  as  they  arc  to  them  fcales  of 
the  promifcs.  Moreouer  firh  Gods  purpofc  is(as  I  often  repeate)a$ 
It  were  by  handfome  chariots  to  lift  vs  vppe  to  himfelfe ,  they  do  by 
their  way  wardnefTe  wickedly  difappoint  the  fame,which  do  in  decde 
call  vs  to  Chrift,  but  lurking  inuilibly  vnder  bread.  For  it  is  not  pof* 
fiblc  that  the  minde  of  men,  vficombring  it  telfe  from  the  immeafii- 
rableneife  of  places,ihould  atcaine  to  Chrift  euen  aboue  the  heauens^ 
That  which  nature  dented  them ,  they  attempted  to  amende  with  a 
more  hurtful!  remedy:that  abiding  in  earth,we  Ihould  ncede  no  hea- 
ucnly  neercneffe  of  Chrift.  Loe,  this  is  the  neccfliiy,that  compelled 
them  to  transfigure  the  body  of  Chrift.  In  Bcrnardcs  rime,althcugh 
a  harder  maner  of  fpeaking  was  growen  in  vfe,  yet  tranfubftantiation 
was  not  then  kuowen.  And  in  all  ages  before  that,  this  fimilicude  did 
fiiepboutin  eucry  mans  mouth ,  that  there  is  with  bread  and  wine  a 
fpiritunll  thing  ioyncd  in  this  myftery.  Of  the  wordesthey  anfwere, 
as  they  thinke,wirtily:but  bringing  nothing  fit  for  this  prefcnc  caufe. 

3  . .  The  rod  of  Mofcs  (fay  they)being  turned  into  a  Serpentjahhough  it 

^lo.  did  get  the  name  of  a  Serpent,  yet  keepeth  ftill  the  olde  namc^  and  is 
called  a  rod.  So  in  their  opinion  it  is  as  probable,  that  although  the 
bread  pafle  into  a  newe  fubftance,tr  may  be  abufiucly  and  yet  not  vn-P 
aptly  called  that  which  it  appeareth  to  the  eics.  But  whatUkclihoodc 
ornereneflc  findc  they  bctwenca  cleare  miracle,and  their  fained  iHu- 
fion,of  which  no  cic  in  earth  i$  witncffe?Thc  Ma^iciaiis  had  mocked 


lo5aluation.  Lib.4.  575 

witK  6ccckc$,Co  that  the  iEgyptians  were  perfwadc<I,that  they  ex- 
celled in  diuinc  power  to  change  creatures  aboue  the  order  of  na« 
lure.  Mofcs  came  forih,and  dnuinge  away  all  ihcir  dcceirc$,(hewc<l 
that  the  inuincibic  power  of  God  was  on  his  Jidc ,  bccaufe  his  ownc 
rod  confumed  all  the  rcl\.  But  forafmuch  as  that  was  a  turningc  di- 
icernable  with  cies, therefore  as  we  hauc  fayd^it  pcrtaincth  nothinge 
to  this  prefent  caufc :  and  in  a  liilc  time  artcr,ihc  rod  vi(ibly  returned 
into  his  owne  forme. Befide  that  it  is  not  knowe,wi)cther  that  fuddeti 
turning  was  of  fublbncc  or  no.  AlCo  the  alludinge  to  the  rods  of  the 
Magicians  is  to  be  conh*dercd,  which  the  Prophet  therefore  woulde 
not  call  Serpcntes  ,leaft  he  flioulde  fceme  to  (ignih'c  a  turningc  where 
none  was :  becaufe  thofc  deceiuers  had  done  nothinge  buccaft  a  myft 
before  the  eies  of  the  beholders.  What  hkencfle  herewith  hauc  tlicOt 
formes  of  fpceche.  The  bread  which  we  brcake,So  oft  as  yc  fhali  catc  ^  ^ 
this  bread,  They  communicated  in  breaking  ofbrcad,&  fuch  others  to.ii. 
It  is  ccrcainechat  their  cies  were  onely  deceiued  with  the  cnchaunc^^  &  ti. 
ment  of  the  Magicians.  As  concemingc  Mofcs ,  the  matter  is  more  •^ 
doucfull ,  by  whofe  handc  it  was  no  more  hard  for  God  to  make  of  a  ^*'^^ 
rod  a  Serpent ,  nndagaine  of  a  Serpent  to  make  a  rod ,  than  to  doth 
Angels  with  flclhcly  bodies ,  and  byandby  after  to  vncloth  chcm.  if 
the  nature  of  thismyftcry  were  the  fame  or  hke ,  there  were  (bmc  co- 
lour for  their  folution.  Let  this  therefore  remainc  certainc>  that  itit 
not  trucly  nor  fitly  promifed  v$  that  in  the  Supper  the  flc(h  of  Chrift 
is.truely  to  vs  for  meatc ,  vnlcflfc  the  true  fubftancc  of  the  oocwarde 
Signc  agree  with  it*  And  (as  onecrrotirgrowechof  anothcr)the 
place  of  lercmyis  To  fooliflicly  wrcficd  to  protie  tranfubftantiationi 
chat  it  irketh  inc  to  rehcarfc  it.  The  Prophet  complaincth  that  wood 
IS  put  in  his  bread ;  meaningc  that  by  the  cruelty  of  his  enemies,  hii  ^^*  " 
bread  was  infcded  with  bittemeflc .  As  Dauid  with  a  like  figure  be  •  p^^  g„ 
waileth  that  his  meatc  was  corrupted  With  gall ,  and  his  drinkc  with  jx. 
vincger.  Thefe  men  will  hauc  it  that  the  body  of  Chrift  was  by  way 
of  alle^ioric  fattened  to  the  crofTc .  But  fomc  of  the  oldc  fathers 
thought  fo.  As  though  we  ought  not  rather  to  pardon  their  igno* 
ranee ,  and  to  buric  their  {hamc,than  to  addc  /hamelefneflc  to  com* 
pell  them  yet  flill  to  Hght  like  enemies  with  the  naturall  meaoinge  of 
the  Prophet. 

16     Othcr,which  fee  that  the  proportionall  relation  ofthefignc  fit 
the  thinge  fignificd ,  can  not  be  oucrthrowen,  but  that  the  trueth  of 
the  myftcry  muft  fall,do  confeflTe  that  the  bread  of  the  Supper  is  VC' 
rily  a  fubftancc  of  an  earthly  and  corruptible  clement,  and  fuffereth   -^-V^ 
00  change  in  ic  iclfe,but  hath  vndcr  it  feifc  the  body  of  ChhU  enclo- 


Gap.i7.  Of  the  outward  mcancs 

led  .  If  they  did  fo  declare  chejr  mcaninge  ,  that  when  the  brcac?  is 
dcliucred  m  the  myfterie ,  chcre  is  adioyned  the  delmeringc  of  the 
body,  becaufc  tht  tructhis  vnfcucrable from  the  figne  :  Iwouldtf 
not  much  ftriuc  with  them. But  becaufc  they  placing  the  body  in  the 
bread,  do  faincto  it  a  beingceuery  where  contrary  to  the  nature 
thcrof,  and  in  adding  vnder  the  bread,they  will  haiic  it  he  there  hi  d** 
defi:it  isneceflarie  ahtlevvhilctodrawefuch  futtekicsoutof  their 
dennes.  For  my  mind  is  not  yet  as  of  fet  purpofe  to  go  thvough  with 
all  this  point :  but  only  that  I  may  lay  the  fundadons  of  the  difputa* 
tion  which  ihall  byandb-y  folowe  in  place  fittefor  it.Thcy  will  there- 
fore hauc  the  body  of  Chnft  to  be  inuifible  and  immeafurable,that  it 
may  he  hid  vndcr  the  bread :  becaufe  they  thinkc  they  do  not  other- 
wife  communicate  with  him  than  if  he  defcend  into  brcad;but  they 
comprehend  not  the  manerof  defcending,  wherby  he  hfccth  v$  vp- 
ward  to  himfelfe.  Thc)'  lay  vpon  it  all  the  colours  that  chey  can:but 
when  they  hauc  faid  alJ,tt  fufficiently  appcareth,that  they  Oay  vpon 
the  locall  pre  fence  ofChriil.  Whcnfecommctii  that?eiren  becaufc 
they  can  ?bidc  to  concciueno  other  partaking  of  the  fle(h  &  bloody 
but  which  coniiflech  either  of  ioyning  ind  touchingc  of  place,  or  of 
feme  grofle  enclofing.^^.-  vcfbr  od  ybribh  <* 

17     And,  that  they  may  obftinatly  defendc  tlic  errour  onccraflily 

ccBicciUedjfomc  of  thcm-ftickc  not  to  fay,that  the  ftcfti  <>^ChTift  had 

ncutr  any  other  meaUirings,  but  fo  far  &  wide  as  hcatien  and  earth 

is  broad.  Whereas  he  was  borne  a  child  out  of  the  wombe,wftereai 

he  grcwjwhereas  he  was  (^ncad-abroadon  thccroiTe^whems  he  was 

cnclofcd  in  the  fcpuiehrc,thc  fame  was  done  by  a  oc^taine  difpcnfa^^ 

tion,  that  he  might  be  borne  &  die,  &  pcrforme  the  whcr  dueties  of 

a.i.j  man.Wheras  after  his  rcfurredio  he  was  feenc  in  his  wonted  forme 

uSc  7,  of  body,whera$  he  was  taken  vp  to  heaue,wherffs  laft  of  all  alfo  after 

5»&-  5-  his  afcenlion  he  was  fecne  of  Stephen  and  Paulc :  it  was  done  by  the 

fame  dilpcnfation ,  that  it  might  appeare  to  the  fighc  of  men  that  he 

was  made  a  king  in  heauen  What  is  this  elfe,bot  10  raife  vp  Marcion 

out  of  hell }  For  no  man  can  dout  that  the  body  of  Chrift  was  a  fan- 

tafie  or  a  fantaihcall  thinge,!f  he  was  of  fuch  ftate.  Some  flippc  away 

fomwhatmore  futtelly  t  widi  faying  that  this  body  which  is  giuen  iti 

the  Sacrament  is  glorious  and  immortall :  and  that  therefore  it  is  no 

aibfurdity ,  iTit  be  contained  in  many  places,  if  in  no  pbce,'if  withno 

^rmc,  vndcr  the  facrament.  But  I  aske  what  manner  of  body  Clmft 

gauetothcdifciplo  the  day  before  that  he  fuffred.do  not  the  words 

fct.tj.  foundc  that  he  giue  the  fame  mortall  body,which  was  within  a  litlc 

*        after  to  be  dcliucred  ?  He  had  already  before  (  fay  chey  )  (he wed  his 

glory 


I 


ToSaluanon,  Lib4.  57^ 

clory  to  befcenc  to  three  of  thcdifciplcs.  That  is  true  in  deedc^but 
his  will  was  by  that  bnghtncs  to  give  them  a  tali  of  immortality  for 
an  hourc.  In  the  mcane  time  tliey  (hall  not  there  6ndc  a  double  bo- 
dy,but  that  one  body  which  ChriQ  did  bcarc,garni{hcd  with  newc 
glory.  But  when  he  diftributed  his  body  at  hi; fir(t  Supper,  the  time 
was  now  at  hand,when  he  being  ftrikcn  of  God,and  humbled  fhould  ^^*-ih 
lie  without  glory  as  a  leprous  man.'fofaris  itofthat  hethen  woulde  ^ 
(hew  forth  the  glory  of  his  refurrcdion.  And  how  great  a  window  is 
here  opened  to  Marcion»jf  the  body  of  Chnft  was  fcenc  in  one  place 
mortal  and  bafcyand  in  an  other  place  was  holden  immortal!  &  glo- 
rious^Howbeit  if  their  opinion  take  place,  the  fame  happeneth  dai- 
ly :  becaufc  they  are  compelled  to  confeffc  thatthc  body  of  Chrift 
bcingc  vifible  in  it  felftf,hcth  hid  inuifibly  rndcr  the  figne  of  bread. 
And  yet  chcy  that  vomit  outfuch  monftruoufnes^are  fo not aOiamed 
of  their  ownc  (lisme,  that  they  do  vnprouoked  hainoufljr  rade  at  vs, 
becaufc  we  do  not  fubfcribc  to  them.  *;*    .".  r-br:'."' 

18  Now  if  th  ey  hft  to  faft5  the  body  &  blood  of  the  Lord  to  bred 
ic  winc:thc  one  ihall  of  necclFity  be  plucked  in  fundcr  fro  the  othcrr 
For  as  the  bread  is  dcliuercd  feuerally  from  the  cup/o^ie  body  Tni« 
ted  to  the  bread  mu(i  nedes  be  diuided  fro  the  blood  chdofcd  in  the. 
cup. For  when  they  affirme  that  the  body  is  in  the  bread  &  thC' blood 
in  the  cup ;  &  the  bread  &  wine  are  by  fpaces  of  place  diftant  the  one 
&.5  the  other ;  they  can  by  no  (hift  cfcape,but  that  the  body  muft  be 
Euc'.ed  fro  cheblood.Bucvvhercas  they  are  wont  to  alleagc,thac  bir 
« jc«'>paninc(as  they  faine)jn  the  body  is  the  blood ,  &  likcwifc  in  thc- 
blood  is  the  body,  thatTcrily  is  too  tpflingtforafmuch  as  the  Signcs, 
in.  \'<hich.  they  arc  enclofed,are  fo  feuered.But  if  we  be  lifted  vp  with, 
©ur  cie<  $:  mindes  to  heaucn,  that  we  fecke  Chrift  therein  the  glory 
of  his  kingdomras  the  (igncs  do  allure  vs  to  him  wholc>ro  vnder  the 
^c-  of  bread,wc  fhalbc  fed  with  his  bociy,vndtr  the  (ignc  of  wine 
we  (hall  fcuer  jlly  drinke  his  blood,that  at  length  we  may  enioy  him 
whoIe.For  althougli  he  hath  taken  away  his  fteOic  from  vf,and  in  his 
^odv  is  afccndcd  vp  into  heaucn, yet  he  fitteth  at  the  righthandc  of 
iheFather,rliat  is  ro  fav,hc  rcigneth  in  rhe  powcr,&  maiefty,&  glo- 
ry of  the  F:ithcr.This  kingdom  is  neither  bounded  with  any  fpaces 
ofplace^nor  compaflcd  about  with  any  mcafuringcs,  but  thacChriflt 
may  (hew  forth  his  might  wherefoeuer  it  plcafeth  him  both  in  hea- 
ucn and  in  carth-.but  that  he  may  (hew  himfclfc  prcfent  with  power 
and  ftrcngth:butthathcmayalv¥3y  be  at  hande  with  them  that  be 
hisjbreathinghis  life  into  thcm,mayltueinthcm, ftrcngchen  ihemi 
^icke  thcm^prcfcruc  chctn  rafe^cucn  as  if  he  were  prcicm  in  bodjh 


Cap.i7*  Of  the  outward  mcancs 

finally  but  rfiat  he  may  fecdc  them  with  his  ownc  bo<iy,rhc  commii- 
nion  whereof  he  doth  by  the  power  of  his  Spirite  poui  c  into  them. 
After  this  maner  the  body  &  bioodof  Chriftisdchucred  to  vs  in  the 
Sacramenr. 

19  But  we  moft  appoint  fuch  a  prcfcnce  of  Chrift  in  y  Supper,as 
*  may  neither  f^^iien  him  to  the  clement  of  bread ,  nor  fliut  him  vp  in 
the  bread  i  nor  by  any  mcane  compaflfe  him  in ,  (for  it  is  pUinc  that 
all  thefe  thingcx  abate  his  heaucnly  glory  )  Hnally  fuch  as  m^y  nei* 
iher  takcirom  him  his  ownc  meafurcnor  diueril/  drawc  him  m  nat 
ny  places  at  once,  nor  fame  to  him  fuch  an  vnmcafurable  greatntfTc 
ai  is  fpread  abroadc  throughoat  heauen  and  earth,  for  thcfe  thingcs 
are  plainely  againft  the  trueth  of  the  nature  of  mnnhoode.  Let  vs  ( I 
{ay)ncwcr  fuffer  ihcfc  two  exceptions  to  be  taicen  away  from  vs. The 
oncthat  nothing  be  abated  from  the  glory  of  Chrjft,which  is  done* 
X^hen  he  is  brought  vnder  the  corruptible  cltmcntesofthisworlde^ 
or  IS  bound  to  any  earthly  creatures.The  other^ihat  nothinge  be  by 
fainingappiiedto  his  body^that  agrceth  not  with  the  nature  of  man: 
vhich  (sdone  ,.whcn  it  i$  either  layd  to  be  infinite ,  or  is  fet  in  manf 
places  at  once.  But  thefe  abfurdutes  being  taken  away,  I  willingcfy 
cecciue  whatfocuermav  aunylc  to  eTcpreflTcthe  true  and  fubAantiall 
comrounicating  of  the  Body  and  Blood  of  the  Lord,which  commu- 
nicating irdcliucrcd  to  the  faithful  vnder  the  holy  (igncs  of  the  Sup- 
pcr:&  fo  that  they  may  be  thought  not  to  receiue  it  by  imagination 
only  or  vnderlbnding  of  mindc,but  to  cni»iy  it  in  dcede  to  the  foodc 
of  eternallljfc.  Why  this  fcntcncc  is  Co  hatcfull  to  the  woild,&  all  dt* 
fence  tjken  away  from  it  by  the  vniuft  Judgements  of  many ,  there  if 
jro  cauie  at  all,but  for  that  the  dcuill  hath  with  horrible  bewicchinge 
»addtd  their  mindes.  Tniely  that  which  we  tc3ch,doih  in  all  point* 
very  well  agree  with  the  Scripturesnt  conraincth  neither  any  abfwr-* 
dity ,  nor  darkencfle ,  nor  doutfulnelTe  :  it  is  not  againft  true  godlt- 
nefle  and  found  edific3tton:finalIy  it  hath  nothinge  in  it,thai  m.iy  of-» 
f*nd,(3uing  that  in  certaincsges  paft,whc  that  ignorance  and  barba* 
iwufneffe  of  Sop-iftcrs  reicned  in  the  Church  ,  (o  cleare  light  and  o-^ 
pen  truth  hath  bin  vnworthily  oppreffed.Yet  becauie  Sara  atihitdajr 
alfotrauaileth  by  rroublefome  Spintcs  to  fpot  it  wiihall  the  Iclaun-^ 
dcrs  and  reproches  that  he  can ,  and  bendeth  himfelfe  to  no  oiher 
rhinge  with  greater  cndtuoar  :it  is  proHtabic  the  more  dtligcncly  ta 
dcfend  andrefcucit. 

zo  Nowc  before  that  we  go  any  further, we  muft  entreare  of  the 
fclfc  inftitutTonof  Chrift :  fpecially  becaufe  this  is  the  moft  glo'iout 
^bie^on  thatousr  aducrfaries  hauc^that  we  dcpan  from  the  wordet 

of 


To  Saliiation.  Lib.4.  577 

of  Chrift.  Therefore  that  we  may  be  difcharged  of  the  falfe  caufe  of 
nulice  wherewith  they  burden  vs ,  our  fitceft  bcginninge  iTiall  be  at 
the  expofitionofthe  words.  Three  Euangcliftes  and  Paul  rchearfc,  Mat.itf 
thacChnft  tooke  bread,when  he  had  giuen  thinks  he  brake  it,gaue  26. 
it  to  his  djfciples  and  fayd,  Take  eate :  this  is  my  Body  which  is  de-  Mar.14. 
liiiercd  ,  or  broken  for  you.  Of  the  cuppe  Matthewe  and  Marke  fay  ** 
thus.  This  cuppe  is  the  blood  of  the  Newc  tefhimcnt,  which  fhallbe  ,^  * 
iliedde  for  many  vnio  forgiuencire  of  (innes.  But  Piul  and  Luke  fay  1  Cor. 
thus  ;  This  cuppe  is  the  Newetcftament  in  my  blood.The  patroncs  »i-a4« 
ottranfubftantiation  will  haue  by  the  pronounc  (this)  the  forme  of 
bread  to  be  (ignificd  ,  becaufc  the  confecration  is  made  in  the  whole 
content  of  the  fentcnce ,  and  there  is  no  fubftance  that  can  be  flic- 
wed.  But  if  they  be  holden  with  religious  care  of  the  vvofdes,becau(« 
Chrift  teftuiedjthat  that  which  he  reached  into  the  difciplcs  handes, 
was  his  body  :  truely  this  their  deuife,  that  that  which  was  bread  is 
nowe  the  body ,  is  moft  farre  from  the  proper  meanmge  of  them. 
That  which  Chrift  tooke  into  hishandcs  and  gaue  the  Apoftles, 
he  affirmcth  to  be  his  body  :  but  he  tooke  bread:  who  therefore  can 
not  vnderftande  that  bread  is  yet  flicwed  ?  and  therefore  there  is  no 
greater  abfui dity,than  to  rcmoue  that  to  the  forme,  which  is  fpokeri       _ 
of  the  bread.  Other,  when  they  expounde  this  wordj  (is)  for(to  be 
tranfubrtanciate ,  )  do  flee  to  a  more  enforced  and  violently  wrafted 
glofe.  Therefore  there  is  no  caufe  why  they  Ihould  prcrende  ihat 
they  be  moued  with  reuercnce  of  wordes.  For  this  was  vnheaj d  of 
amonge  all  nations  and  languagcSjthat  the  word(is)fhould  be  taken 
in  thisfenfejnamely  for  to  be  turned  into  an  other  thing. As  for  the 
that  leaue  bread  in  the  Supper,  and  aftirme  that  there  is  the  body  of 
Chnftjthey  much  diffn-  amoni:  therafclue\  They  which  fpeake  more 
modcftly,  although  they  precifeiy  exadthc  letter  ;  This  is  my  body, 
yet  afterward  fwarue  from  their  prccifenefTc^and  fay  that  it  is  as  much 
in  cflfed  as  that  the  body  or  Chrift  is  with  bread,  in  bread,  and  vnder 
bicad.Of  the  matter  it felfe  which  they  affirme,wc  haue  alrcdy  tou- 
ched fomwhat,  and  weftiallby  and  by  haueoccafion  yet  to  fpeake 
more.  Now  I  difpute  only  of  the  wordes,by  which  they  fay  they  arc 
refti  aincd  that  they  can  not  admit  bread  to  be  called  the  body ,  bc- 
caufe  it  is  a  figne  of  the  body.  But  if  they  (hunne  all  figures.why  do 
they  Icape  away  from  the  pjaine  fhcwinge  of  Chiift ,  to  their  ownc 
mar.ers  of  fpeaking  farre  difFeringe  from  it?  For  there  is  great  diffe- 
rence betwcne  this  that  bread  is  the  body,  and  this  that  the  body  is 
with  bread.  But  becaufe  they  fawc  it  to  be  impoflible,that  this  (iira- 
pic  propoficion  might  ftandc ,  that  bread  is  the  bodv  :  they  haue  ac« 

DDDD 


Cap.  1 7.  Of  the  outward  mcanes 

tempted  to  fcapc  away  by  thofc  formes  of  fpccche,  as  it  were  by  cro- 
ked  turningcs  .  Some  more  boldeftickcnocEoaffirmcthateocn  in 
proper  fpeakinge,  bread  is  the  body ,  and  by  this  mcane  they  trucly 
proue  themfclues  to  be  licerall  men.  If  it  be  obieded,that  therefore 
the  bread  is  Chrift,and  is  God:this  verily  they  will  dcny^bccaufcttis 
not  expreffed  m  the  wordcs  of  Chrift .  But  they  fhall  nochm^c  prc- 
uaile  by  dcnymge  it :  forafmuch  as  all  do  agree  that  whole  Chrift  is 
offered  vs  in  the  Supper.  But  it  is  an  intolerable  blafphemy,  that  it  be 
without  figure  fpoken  of  a  fraile  and  corruptible  element ,  that  it  is 
Chrift.Now  I  askc  ofthemjwhether  thefe  two  propofitions  be  both 
of  one  cffeifl ,  Chrift  is  the  Sonne  of  God ,  and  bread  is  the  body  of 
Chrift  .  If  they  graunt  that  they  arc  diuers ,  (  which  we  will  enforce 
them  to  graunt  whether  they  will  or  no)  then  lette  them  aunfwerc 
whence  commeth  the  difference.!  thinkc  they  wil  bring  none  other 
but  that  the  bread  is  after  the  facramcntall  manner  called  the  body. 
Whereupon  folowcth,  that  Chriftcs  wordes  arcnotfubied  tothc 
common  rule,  nor  ought  to  be  tried  by  Grammar.  Alfo  I  aske  of  all 
the  precifc  and  ftiffe  requirers  of  the  letter,wherc  Luke  and  Paule  do 
call  the  cuppe  the  teftament  in  the  blood ,  whether  they  do  not  cx- 
preffc  the  fame  thing  which  they  did  in  the  farft  parte,where  they  cal 
bread  the  body.Trucly  the  fame  rehgion  was  in  the  one  pane  of  the 
myftery  that  was  in  the  otherrand  becaufe  fhortneffe  is  darke,  longer 
fpeech  doth  better  open  the  meaningc.  So  oft  therefore  as  they  fliall 
affirme  by  one  worde ,  that  the  bread  is  the  body  :  1  wiH  out  of  moc 
wordes  bringc  .i  fictc  expofition,that  it  is  the  Teftament  in  the  body. 
For  why  ?  Shall  we  neede  to  fecke  a  more  faithfull  or  furer  expofi- 
tor  than  Paule  and  Luke  ?  Neither  yet  do  I  tcnde  hereunto,to  dimi- 
nish any  thing  of  that  communicating  of  the  body  of  Chrift  which  I 
haue  confelT^-dronly  my  purpofe  is  to  confute  that  foohfh  waiward* 
nclfejwherby  they  do  fo  hatefully  brawle  about  words. I  vnderftand, 
by  the  authority  of  Paul  &  Luke,  that  the  bred  is  the  body  of  Chrift, 
becaufe  it  is  the  couenant  in  the  body.  If  they  fight  againft  this,thcy 
haue  warre not  with  me,butwiththe  Spiritcof  God.  Howefoeucr 
they  cry  out  that  they  be  touched  with  reucrence  of  the  wordes  of 
Chnft,  whereby  they  doe  not  figuratiuely  vnderftand  thofc  thinges 
that  are  plainly  fpoken:  yet  this  is  not  a  pretence  rightfull  enough, 
whythey  Ihoulde  fo  refufeall  the  rcafons  which  wcobiedl  to  the 
contrary.  In  the  meane  time,  as  I  haue  already  giuen  warning,  it  is 
conuenient  to  barne,what  maner  of  thing  this  is ,  The  teftament  in 
the  body  and  blocd  of  Chrift:  becaufe  the  couenant  ftabh(hed  with 
tt^c  facnficc  of  dwath^lliould  otherwifc  not  profit  vs,vnleffe  there  were 

adioyned 


ToSaliiation.  Lib.4.  578 

adioyned  that  fccrct  commumcatinge  whereby  wc  growc  into  one 
with  Chrift. 

21  It  remaincth  therefore  that  for  ilic  affinity  which  y  things  (i- 
gnificd  hauc  with  tlieir  fignes ,  we  confcire  that  the  fclfe  name  of  the 
thing  was  giuen  to  the  ligne:hguratiucly  in  decdc,bat  not  without  a 
xnoft  fit  proportionall  agreemcnt.I  Icaue  allegories  and  parable$,leaft 
any  man  ihould  quarell  thati  fceke  ftartinge  holes ,  and  wander  out 
of  the  prefcnt  purpofe.  I  fay  that  this  is  a  Ipeeche  by  figure  of  tranf- 
nomination  which  is  commonly  vfcd  jn  the  Scripture ,  when  myftc- 
rics  are  entreated  of.  For  neither  can  you  otherwife  vnderftand  that 
which  is  fayd :  that  circumcifion  is  a  couenant :  that  the  jambc  is  the 
Pafleouer  :  that  the  Sacrifices  of  the  lawc  are  expiacions:fanally  th^c 
the  rockCjOut  of  which  water  flowed  in  the  deferi,  wasChrilt:vnltflc 
you  take  it  to  be  fpoken  by  way  of  transferringe  of  names.  Neither 
arc  names  transferred  only  from  the  hier  name  to  the  iowcr.-but  co- 
trariwife  the  name  of  the  vifible  fi^ne  is  aifo  giuen  to  the  thinge  fi- 
gnified ;  as  when  it  is  fayd  that  God  appeared  to  Mofes  in  the  bufhe:  p^?*!'' 
when  the  arke  of  couenant  is  called  God,  and  the  face  of  God:  g  1  .j 
and  the  doue  is  called  the  holy  Ghoft.  For  though  the  fignc  differ  in  j. 
fubftance  flom  the  thinge  fignificd:becaufe  this  is  fpiritual  and  hea-  M^ccj. 
uenly,and  that  is  corporall  and  vifiblc:yct  bccaufe  it  doth  not  only  fi-  *  ^* 
gure  the  thinge  which  it  is  holily  appointed  to  rcprefent,  as  a  nsked 
and  empty  to:<en  ,  but  doth  alfo  truely  dehucr  it  in  dcede  :  why  may 
not  tlie  name  of  the  thing  rightly  accorde  with  it?Ifiigncs  deuifed  by 
mcnne,  which  arc  rather  images  of  thingcs  abfent ,  than  markes  of 
thinges  prefentjwhichfelfe  abfent  thin;4S,they  do  oftentimes  deceit- 
fully fliadovv,  arc  yet  fomtime  garniflied  with  the  titles  of  the  things: 
then  thofc  things  that  are  ordained  of  God,  do  by  much  greater  rca- 
fon  borrow  the  name  of  thofc  things,of  which  they  alway  both  bearc 
a  furc  and  not  dcceitfull  fignification,  and  hauc  the  trueth  adioyiied 
with  them.  There  is  therefore  fo  great  likencfle  and  nercnefTe  of  the 
one  to  the  othcr,that  it  is  cafie  to  draw  their  names  to  &  froe.Thcr- 
fore  let  our  aduerfarics  ceaffe  to  heape  vnfauory  fcoftini;s  againft  vs, 
in  callinge  vs  Tropiftcs.becaufc  wc  expounde  the  :5acramcntall  ma- 
ncr  of  fpeaking  after  the  common  vfe  of  the  Scripture.  For  whereas 
the  Sacramentes  agree  together  in  many  thingcs:in  this  transferring 
of  namcSjthey  haue  all  a  cerrainc  community  together.  As  therefore 
the  Apoftle  tcacheth,that  the  ftone  out  of  which  fpirituall  drinke  did 
fpringe  to  the  Ifraelitcs,  was  Chrift, becaufe  it  was  a  vifible  figne,vn- 
dcr  which  tharfpiritualldrinkc  wastrufly  indccdc  butnotdifccrna-  p 
biy  to  y  cic  pcrcciucdifo  bread  is  at  this  day  called  y  body  of  Chrift,  ^^  .  * 

.DDDD    ij 


Cap.  1 7.  Of  the  outward  mcancs 

foralmuch  as  it  is  a  fignc  whereby  che  Lorde  offereth  to  v$  the  tnie 
eatinge  of  his  bodie .  Neither  did  Auguftine  othcrwife  thinkc  or 
fpeakc ,  leart  any  man  (houlde  dcfpifc  this  as  a  ncwe  inuention  .  If 
(fayth  he)  the  Sacramenies  haddcnot  acertaynelikcncire  of  thofc 
thinges  whereof  they  are  Sacramcntes ,  they  rtioulde  not  be  Sacra- 
mentes  at  ail .  And  of  this  hkenefl'e  oftentimes  they  take  the  names 
of  the  thinges  themfelues.  As  therefore  after  a  certaine  manner  the 
Sacrament  of  the  body  of  Chrift,«s  the  body  of  Chrift:the  Sacrament 
of  the  blood  of  Chrift,  is  the  blood  of  Chrjft :  fo  the  Sacrament  of 
faith  is  faith.There  be  in  him  many  Ukc  places,  which  it  were  fuper- 
6uous  to  heape  togctherjfith  that  fame  one  fuffifeth :  fauing  that  the 
readers  muft  be  warned  that  the  holy  man  tcachcth  the  fame  thingc 
in  the  Epsftle  to  Enodius.  But  it  is  a  triflinge  (hift  to  fay ,  that  where 
Auguftme  teacheth,  that  when  transfcrringe  is  often  and  common- 
ly vCcd  in  myfteries ,  he  maketh  no  mention  of  the  Supper  :  becaufe 
if  this  fliift  were  recciucd ,  we  might  not  reafon  from  the  generaltic 
to  the  fpecialltie ,  neither  were  this  a  good  argument :  Euery  fechng 
creature  hath  power  of  mouinge,  therefore  an  oxe  andahorfe  hauc 
power  of  mouinge.  Howebeitlongdifputation  hereof  is  in  an  other 
place  ended  by  the  wordcs  of  the  fame  holy  manjwhere  he  faithjihat 
Chrjft  fticked  not  to  call  it  his  bodie ,  when  he  gaue  the  figne  of  his 
body.  Againft  Adimantus ,  the  Manichean  ,  in  the  iwelue  Chapter. 
And  in  an  other  place, vpon  the  third  Pfalme.  Maruelous (fayth  he) 
is  the  patience  of  Chrift,that  he  receiued  ludas  to  the  banket,  where- 
in he  committed  anddcliuercd  to  his  difciples  the  figure  of  his  body 
and  blood. 

Z2     But  if  fome  precife  man,beingc  blinde  at  all  the  reftjdo  ftandc 

onely  vppon  this  worde  ( this  is )  as  though  it  feoered  this  myfteric 

from  all  other,  the  folution  is  ea(ie.  They  fay  that  the  vehemence  of 

the  fubftantiue  verbe(is)is  fo  great  that  it  admitteth  no  fioure.Which 

Cor.  jfyyj. giaunt  to  tliem :  euen  m  the  wordcs  of  Paule  is  rcddc  the  fub  - 

*'*^*  ftantiue  verbe ,  where  he  callcth  bread  the  communicatinge  of  the 

body  of  Chrift.  But  the  communieatingc  is  an  other  thinge  than  the 

body  It  felfe.  Yea  commonly  v/here  facramentesare  entreated  of,wc 

icn.17  finde  the  fame  worde  vCed,  As:  This  fliall  be  to  you  a  coucnant  with 

3.        mc .  This  lambc  ftiall  be  to  you  a  Paffeouer .  To  rchcarfe  no  moe: 

xo.  I »  vvhen  Paule  fayeth  that  the  rockc  was  Chiift ,  why  do  they  take  the 

i^       fubftantiuc  verbe  in  that  place  to  be  of  lefle  vehemence  than  in  the 

3.4,  *   fpeechc  of  Chrift  ?  Lette  them  alfo  aunfwereiwhere  lohn  fayth  ,  the 

ohn.7.  holy  Ghoft  was  not  yet,  becaufe  lefus  was  not  yet  glorified,of  what 

9*       foric  the  fubftantiuc  verbc  is  in  that  place .  For  if  they  abide  faftfc- 

ncd 


ToSaluation.        Lib.4.  57^ 

ncd  to  their  rule,  the  ccemallcflencc  of  the  holy  Ghoft  flialbcdc- 
ftroyed,as  though  it  tooke  beginning  at  the  Afccnfion  ot'Chrift.Fi- 
nally  let  them  aunfwercwhat  meaneth  that  faying  of  Paul,tha£  bap-  ^-^ 
tifmc  is  the  washing  of  regeneration  and  renuing,which  it  is  euident 
to  be  vnprofitable  to  many.But  nothing  is  ftronger  to  confute  them, 
than  chat  fayine  of  Paule,  that  the  Church  is  Cbrift.  For,  bringingc  i.Cor, 
a  fimilitude  of  tne  body  of  manne,  he  addeth,  So  is  Cbnft ;  in  which  n.  1 2* 
place  he  vndcrftandeth  the  onJy  begotten  fonne  of  God,  not  in  him 
felfe ,  but  in  his  members .  Hereby  I  thinkc  I  haue  obtayncd  that  to 
fbundcwitted  and  vncorrupied  men  the  fclaunders  of  our  enemses, 
arc  lothfome ,  when  they  fprcad  abroade ,  that  we  withdrawc  credit 
from  the  wordes  of  Chrift:which  we  do  no  ieflc  obediently  embrace 
than  they,  and  do  wey  them  with  more  godly  reuerence.  Yea  their 
neghgent  carclcfnefTc  fhewcththat  they  do  not  greatly  care  what 
Chrift  ment,  fo  that  it  giue  them  a  buckler  to  dcfcnde  their  obftina- 
cic :  like  as  our  cariieft  learchinge  ought  to  be  a  witnelle  howe  much 
we  citeemc  the  authority  of  Chrift .  They  odioufly  fpread  abroadc» 
that  naturall  fcnfc  of  man  withboldcth  vs  from  belcuing  that  which 
Chrift  hath  vttcred  with  hisownc  holy  mouth;  but  how  roahciouf- 
ly  they  burden  vs  with  thisfclaunder ,  I  haue  a  great  parte  already 
made  plainejand  hereafter  it  fhall  more  clearely  appcare.  Therefore 
nothing  withholdeih  vs  from  beleuing  Chrift  when  he  fpeakcthjnoc 
from  obeying  fofoonc  as  he  doth  but  with  becke  will  this  or  that^ 
Only  this  is  the  queftion,  whether  it  be  vnlawefull  to  enquire  of  the 
naturall  meaning. 

z  5  Thcfe  good  maifters.that  they  may  feme  well  lettrcd,do  for- 
bid men  to  dcparte  beit  ncuer  fo  jitle  from  the  letter.Eut  I  on  the  o« 
ther  fide ,  when  the  Scripture  namerh  God  a  warhke  man ,  becaufc  t 
fee  that  without  figuratiuc  tran{lati5  it  is  too  rough  a  maner  of  fpea- 
king,do  notdout  that  it  is  a  comparifon  taken  from  men.  And  true- 
ly*vpon  none  other  pretence  in  the  old  time  the  Anthropomorphits 
troubled  the  true  teachingc  Fathers,but  that  catchingc  fall  holde  of 
thefc  fayingSjThe  cics  of  God  do  fee.  It  wet  vp  to  his  eares,HJs  hancE 
ftretched  out, The  earth  his  footeftole,  they  cried  out  that  God  had 
his  body  taken  from  him,  which  the  Scripture  adigneth  vnto  him.  If 
this  lawe  be  rcceiued ,  outragious  barbaroufnefle  fhail  ouerwhelrhc 
the  whole  light  of  faith.  For ,  what  monftersof  abfurdiiies  may  noc 
phrentike  me  pickc  ouc,if  it  be  graunted  them  to  alleage  cucry  (mall 
title  to  ftablifti  their  opinions  ?  That  which  they  obied,th3t  it  is  not 
|ikely,that  when  Chrift  prepared  for  his  Apoftlcs  a  (ingular  comfort 
iflad«cr{jties,hc  did  then  fpeakc  in  a  riddle  or  d3rkely,makcthofoiir 

DDDD    iij 


Cap.17.  Of  the  outward  meancs 

fide.i^or  if  It  bad  not  come  in  the  mindes  of  the  ApoftIes,that  bread 
was  figuratiucly  called  the  body ,  becaufe  it  was  the  ligne  of  the  bo- 
dy ,they  had  without  dout  bin  troubled  with  fo  monftruous  a  thing. 
Almoftatthe  fame  moment  lohnrcporteth  that  they  didftickein 
perplexitic  at  euery  of  the  Icaft  difficultics.They  which  ftriuc  among 
themfelues,  how  Chrift  will  go  to  the  Fatherrand  do  moue  queftion, 
how  he  will  go  out  of  the  wotld:they  which  vnderftand  nothinge  of 
thofc  thinges  that  are  fpokcn  conccrningc  the  heauenly  Father ,  till 
they  fee  him  :  how  would  they  haue  bin  fo  eafie  ro  beleue  that  which 
all  rcafon  refufethjihat  Chrift  fitteth  at  the  boordc  in  their  fight,and 
is  enclofed  inuifible  vnder  bread  ?  Whereas  therefore  they  in  eating 
the  bread  without  doutinge,teftificd  their  confent,  hereby  appeareth 
that  they  cooke  Chrilks  wordcs  in  the  fame  fenfe  that  we  do,  be- 
caufe they  rcmembred  that  which  ought  not  to  fceme  ftrange  in  my- 
fieriesjthat  the  name  of  the  thing  (ignified  is  transferred  to  the  figne. 
Therefore  it  was  io  the  difciples ,  as  it  is  to  vs  ,  a  certaine  and  clearc 
comforte,cntangcl'-d  with  no  riddlc.Neithcris  there  any  other  caufe 
why  fome  fhoulde  dcpartc  from  our  expo(ition,but  becaufe  the  cn- 
cbauntmcnt  of  the  deuil  hath  blinded  them,namely  that  they  (hould 
faine  d.irkcnefrc  to  thcmfeluesjwhere  the  expofition  of  an  apt  figure 
offrcth  it  felfe.Moreouer  if  we  precifely  ftand  vpon  the  words,  Chrift 
ihould  wrongfully  haue  fpoken  in  one  place  feuerally  an  other  thing 
coccrning  the  bread  than  he  fpeakech  of  the  cup.He  callcth  the  bred 
his  bodvjhe  calleth  y  wine  his  blood:eithcr  it  (halbe  a  confufed  vainc 
rcpetition,or  it  fhalbe  fuch  a  partitio  as  fhal  diuide  the  body  from  the 
blood.  Yea  it  fhall  as  truely  be  faid  of  the  cup.  This  is  my  body,  as  of 
the  bread  it  felfe,  &  it  may  likewife  enterchangeably  be  fayd.that  the 
bread  is  the  blood.  If  they  anfwere  that  we  muft  cofider  to  what  end 
or  vfe  the  fignes  were  ordained:  I  graunt  it  in  dede:but  in  the  meanc 
time  they  fhal  not  vnwinde  thefelutSjbui  that  their  errour  muft  draw 
this  ahfordity  with  it,that  the  bread  is  the  blood,and  the  wine  is  the 
body.  Nowc  1  wote  not  what  this  meaneth ,  when  they  graunt  the 
bread  and  the  body  to  be  diucrfe  things,yct  to  affirme  that  the  one  is 
fpoken  of  the  other  properly  &  without  any  figurc:as  if  a  man  (hould 
fay  that  a  garment  is  in  dede  a  thing  differing  from  a  man,&  yet  that 
it  is  properly  called  a  man.In  the  mcane  while  as  though  their  vido- 
ry  confifted  in  obftinacy  &  railing ,  they  fay  that  Chrift  is  accufcd  of 
lyinge,  if  an  cxpofition  be  fought  of  the  wordcs.  Nowe  it  (halbe  ea(ic 
for  vs  to  (liew  to  the  readers  how  vniuft  wrong  thefc  catchers  of  (yl- 
lables  do  to  vs ,  when  they  fill  the  fimple  with  this  opinion ,  that  we 
withdraw  credit  from  the  words  of  Chiift,  which  wc  haue  proucd  to 

be 


To  Valuation.         JLib.4.  5  00 

be  furioufly  peruertcd  and  confounded  by  thcm,but  to  be  faithfully 
and  rightly  expounded  by  vs. 

24  But  the  fclaunder  of  this  lie  can  not  be  vtterly  purged ,  till  an 
other  crime  be  wiped  away.  For  they  fpread  abroadc,  that  we  be  fo 
addided  to  naturallreafon,  that  we  giue  no  more  to  the  power  of 
Godjthan  the  order  of  nature  fuffereth,  &  common  fenfe  ccachcth. 
Fro  fo  mahcious  fclaunders  I  appelle  to  the  very  dodrinc  it  felf  which 
1  haue  declared  :  which  doth  clcarcly  enough  fliew,y  I  do  not  mea- 
lure  this  myftery  by  the  proportion  of  mans  realbn  ,  nor  do  make  it 
fubieft  to  the  lawes  of  nature.  I  befeech  you,  haue  we  learned  out  of 
naturall  philofophie,  that  Chrift  doth  fo  fro  heauen  fcede  our  foules 
and  bodies  with  his  flclli,a$  our  bodies  are  nourifhed  with  bread  and 
wine?  Whence  cpmeth  this  power  tofleih,that  it  may  giue  hfe  f  All 
men  wil  fay  that  it  is  not  done  naturally.  1 1  wil  no  more  pleafc  mans 
rcifon,  that  the  ticllie  of  Chnft  reacheth  to  vs,  that  it  may  be  foode 
vnto  vs.  Finally  whofoeuer  hath  tatted  of  our  dodrine  >  (halbe  raui- 
fhed  into  admiration  of  the  fecrete  power  of  God .  But  thefe  good 
me  that  be  fo  xealous  of  it,forge  to  thelelucs  a  miracle,which  being 
taken away,God  himfelfe  vanillieth  with  his  power.  I  dclne  to  haue 
the  readers  once  againe  warned ,  that  they  diligently  wey  what  our 
dodrinc  bringeth,whether  it  hang  vpon  common  fenfcjor  with  the 
wings  of  Faith,  furmounting  the  world,climbeth  vp  beyondc  it  into 
the  heauens.  We  fay  that  Chrift  as  well  with  the  outwardc  fignq: 
as  with  his  Spiritc,defcendeth  to  vsj  that  he  may  truly  quicken  our 
foules  with  the  fubftancc  of  his  flefh  and  of  his  blood.  In  thefe  few? 
words  he  that  perceiueth  not  to  be  cotained  many  miracles,is  more 
chan  fenfelefle.-forafmuch  as  there  is  nothinge  more  befidc  naturcj, 
than  that  fouhs  fhoulde  borrowe  fpirituall  and  heauenly  life,of  the 
flefh  which  tooke  her  beginning  of  the  carth,and  which  was  fubie^ft 
to  death.  Nothinge  is  more  incredible,than  that  thinges  diiiant  an4 
a  funder  by  the  whole  fpacc  of  heauen  and  earth ,  (hould  in  fo  greac 
pittance  of  places  not  only  be  conioyncd,  but  alfo  vnitcd,t:hat  foules 
may  receiue  foode  of  the  fiefh  of  Chrift.  Therefore  let  waiward  men 
ceaflc  to  procure  haired  to  vs  by  a  filrhy  fclaunder ,  as  though  we  di4 
cnuioufly  reftraine  any  thing  of  the  immeaforable  power  of  God.For 
they  do  cither  to  foohflily  erre  or  to  malicioufly  lie.For  it  is  not  here  ^ 
in  qucftjon  what  God  could,  bat  what  he  would.  We  afFirrpey  to  be  '^'^'  *' 
done  which  pleafed  him.  But  it  pleafcd  him,y  Chrift  iTiould  be  made 
like  to  his  brethren  in  ail  things,ctcept  (inne.What  mancr  of  thing  i$ 
our  flcrtiPis  it  not  fuch  as  confiftcth  of  the  ccrtaine  meafure  of  it.as  is  ^ 
fpntaincd  in  pUf  ?,  as  is  toychc^*  as  is  fcene?  And  why(fay  thcy)niay 

DPDD    ijij 


Cap.iy.  Of  the  outward  nieanes 

not  God  makcjthat  one  fel/e  fame  ftcfti  may  occupy  many  &  diuerfc 
places,may  be  concamed  in  one  place,  may  be  without  meafure  and 
forme?Thou  madde  man,why  rec^uircft  thou  of  the  powei"  of  God, to 
make  fle(h  at  one  felfe  time  to  be  and  not  to  be  ftcfh  ?  Like  as  if  thou 
Ihouldeft  inft<mtly  require  him  to  make  at  one  felfe  time  the  light  to 
be  both  light  and  dai  keneffe.  But  he  willcth  light  to  be  light,  darkc- 
neffe  to  be  darkcnelfc ,  fle(he  to  be  flcflie.  He  (hall  in  deede  when  ic 
pleafeth  him ,  turne  darkeneflc  into  light ,  and  light  into  darkeneffe: 
but  when  thou  required  that  hght  and  darkencs  may  not  djffer,what 
doeft  thou  elfc  butpcrucrt  the4>iderof  the  wifdom  of  God?  There- 
fore flelhe  muft  be  ftelhe :  and  Spirit,  Spjritrcucry  thinge  in  fuch  law 
and  condition  as  God  hath  created  It.  But  fuch  is  the  condition  of 
flefhe ,  that  it  muft  be  in  one  yea  and  that  a  ccrtainc  placCjand  con- 
(ift  of  her  meafure  and  of  her  forme.  With  this  condition  Chnft  tokc 
i'Sd  flellie  vpon  him,to  which(as  Auguftine  witne{reth)he  hath  giucn  in 
rda.  Jeedc  vncorruption  and  glory,  but  he  hath  not  taken  from  it  nature 
and  trueth. 

2  $  They  aunfwere,that  they  haue  the  worde, whereby  the  will  of 
God  is  made  plaine :  namely  ii  it  be  graunted  ihem  to  banifhe  out  of 
the  Church  the  gift  of  cxpofJtio,  which  may  bring  light  to  the  word» 
I  graunt  that  they  haue  the  worde  :  but  fuch  as  in  olde  time  the  An- 
thropomorphites  had, when  they  made  God  hauinge  a  body:fuch  as 
Marcion  &  the  Manichces  had,when  they  fained  the  body  of  Chrift 
to  be  cither  heaucly  or  fantaftical.  For  they  allcaged  for  teftimonies. 
Cor.  The  firit  Adam  was  of  the  earih,carthly:the  fecond  Adam  is  of  hca- 
4^'  ucn,hcauenly.  Againc,  Chnft  abaced  himfelfe,taking  vpon  him  the 
"•  ^'7  forme  of  a  feruant,and  was  founde  in  likcnes  as  a  man.But  the  groflc 
eaters  thinke  that  there  is  no  power  6fGod,vnle(rc  with  iht  monftcr 
forged  in  their  braines  the  whole  order  of  nature  be  ouerthrowen: 
which  is  rather  to  limit  God  ,  when  we  couet  with  our  fained  inuen- 
tions  to  proue  what  he  C4  do  For  out  of  what  word  haue  they  taken, 
that  the  body  ot-  Chrift  is  vifiblc  m  hcauen ,  but  lurketh  inuifible  in 
earth  vndcr  innumerable  htle  peccs  of  bread  f'They  will  fay  thatne- 
ceflity  requireth  this  5  that  the  body  of  Chrift  ftiould  be  giuen  in  the 
Supper. Venly  becaufe  it  pleafed  them  to  gather  a  fleOily  eatinge  out 
of  y  words  of  Chrift;they  being  caned  away  by  their  own  foreiudge- 
mcntjwere  driuen  to  neceflity  to  come  this  futtelty,\vhich  the  whole 
Scripture  crieth  out  againft.But  that  any  thing  is  by  vs  diminilhcd  of 
the  power  ot  God,is  fc»  falfc,y  by  our  do<^^rjnc  the  praife  of  it  is  very 
honorably  fctte  out.  But  forafmuch  as  they  alway  accufe  vs,  that  we 
defiraude  God  of  his  honor ,  when  we  refufe  that  which  accordinge 

to 


To  Saliiation.  Lib4.  581 

Co  como  fcnfe  is  hard  to  be  bcleucd,alchough  it  hauc  bine  promiicd 
by  the  mouth  of  Chrift:  I  make  againe  the  fame  aunfwcre  that  I 
made  eucn  nowe,thac  in  the  miftcries  of  faith  we  do  not  af  kc  coun- 
fell  of  common  fenfe,  but  with  quicc  wiilingncflc  toicarnCjand  with 
the  Spirit  of  mekcnelfe  which  lames  commcndeth ,  we  receiue  the  I^ni.x, 
dodrmc  come  from  hcauen.But  in  that  when  they  pernicioufly  crre,  ^** 
I  deny  not  that  wefollowe  a  profitable  modcration.Thcy  hearing  the 
wordcs  of  ChuiijThis  is  my  body,imagine  a  miracle  moii  farrc  from 
his  tnindc.  But  when  out  of  this  fained  inucntionarifefowlcabfur- 
ditics,  becaufe  they  haue  already  with  hedlong  haft  put  fnares  vpon 
thcmfelues ,  they  plunge  thcmfelucs  mto  the  bottomlcfl'c  depthc  of 
the  almightintife  of  God,that  by  this  meanc  they  may  quenche  the 
Jii;ht  of  truth. Hereupon  commcth  that  proude  precifencfteiWe  wiU 
not  know  howe  Chrift  heth  hiddc  «nder  the  bred,holding  our  fclucs 
coiirented  with  this  faying  of  his,  This  is  my  body.  But  we,as  wc  do 
in  the  whole  Scripture ,  do  with  no  lefle  obedience  than  care  ,  ftudy 
to  obreine  a  founde  ynderftandin'^;  of  this  place :  neither  do  wc  with 
prepofttious  heate  raftily  and  without  choife  catch  holdc  of  that 
which  Hift  tbruftech  it  felfe  into  our  mindesrbut  vfing  diUaent  mufing 
vpo  ir,we  embrace  the  meaning  which  the  Spirit  of  God  miniftreth: 
and  ftanding  therupon  we  do  from  aloftc  delpife  whatfoeuer  earthly 
wifdome  is  fct  againft  it. Yea  we  holde  our  mindes  captmc,that  they 
may  not  be  bolde  fo  much  as  with  one  htle  wordc  to  carpc  againft  it: 
and  do  humble  them,  that  they  may  not  dare  to  rife  vp  againft  it. 
Hereupon  fprong  vp  the  expolition  of  the  wordes  of  Chrift,  which 
to  be  by  the  continuall  vfagc  of  the  Scripture  common  to  all  Sacra- 
ments,all  they  that  hauc  bene  though  but  meanly  excrcifed  therein, 
do  knowe. Neither  do  we,  after  the  cxaplc  of  the  holy  virgin,  thinkc  ** 
it  la  wefuU  for  vs,in  a  hard  matter  to  enquire  howe  it  may  be  done. 

26     But  becaufe  nothing  fhall  more  auailc  to  confirmcthe  faith 
of  the  godly ,  than  when  they  hauc  learned  that  the  dodrinc  which 
we  haue  taughtjis  taken  out  of  the  word  of  God,  and  ftandcth  vpon 
the  authoritic  thereof:  I  will  make  this  alfoeuidcnt  with  as  great 
brcfcnes  as  I  can.The  body  of  Chrift,(ins  the  time  that  it  rofe  againe, 
not  Ariftotle  but  the  Holy  Gholt  teacheth  to  be  limited ,  and  that  it 
iscompichendedin  licauen  vntill  thclaft  day.Ncitheramlif^noratc 
that  they  boldly  mockc  out  thofe  places  that  arc  alleged  for  this  pur- 
pofe.  So  oft  as  Chrift  faith  that  he  will  dcparte ,  leauing  the  world,  ioh«i4, 
they  aunfwcre  that  ttiat  departing  is  nothing  els  but  a  changing  of  22.  an<i 
mortail  ftare.  But  after  this  mancr ,  Chnft  {hould  not  fct  the  Holy  *^« 
Ghoft  in  his  place  to  fupplic  (as  they  call  it) the  wance  of  his  abfcnce: 


Cap.i 7.  Of  the  outwarde  mcancs 

foralmuch  as  he  doth  not  fuccede  into  his  place,  nor  Chrift  hinfclfe 
doth  defcendc  againc  outof  the  hcaucnly  glorie  to  take  vppon  hirti 
the  ftate  of  mortall  hfe.Truely  the  comming  of  the  Holy  Gholl,and 
the  afcending  of  Chrift  are  things  fct  as  contrarie :  therefore  it  can 
not  be  that  Chrift  (hould  accordinge  to  the  fleftie  dwell  with  vs  after 
the  fame  mancr  that  he  fendeth  his  Spirit.  Moreouer  he  in  plainc 
wordcs  exprcflcth ,  that  he  will  not  be  alway  with  his  difciples  in  the 
1*^**  world.  This  faying  alfo  they  thinke  that  they  do  gaily  wipe  away,  as 
though  Chrift  faid  that  he  will  not  alway  be  poore  and  mifcrable  or 
fubicd  to  the  ncceffities  of  this  fraile  life.But  the  circumftace  of  the 
place  crieth  plainely  to  the  contrarie,  becaufe  there  is  not  entreated 
of  pouertie  and  neede,or  of  the  miferabJe  ftate  of  earthly  life^but  of 
worftiip  and  honor.  The  anointing  pleafed  not  the  difciples,becaufe 
they  thought  it  to  be  a  fupcrfluojjs  and  vnprofitable  coft ,  and  nerc 
vnto  riotous  exceffe,therefore  they  had  rather  that  the  price  thereof 
which  they  thought  to  be  il  wafted ,  had  bene  beftowed  vppon  the 
poore.  Chrift  aunfwereth  that  he  ftiall  not  alway  be  prefent ,  that  he 
ac.in  may  be  worfhipped  with  fuch  honor.  And  none  otherwifc  did  Aii- 
h.50.  guftine  expounde  it,whoes  wordcs  be  thefe  which  arc  nothing  dout- 
full.  When  Chrift  faid,  Ye  ftiall  not  alway  haue  me,  he  fpakc  of  the 
prefence  of  his  body.  For  according  to  his  maieftie,  according  to  his 
prouidence,according  to  his  vnfpeakable  and  inuifible  grace, this  was 
it.a8.  fulfilled  which  he  faid,Behold ,  I  am  with  you  euen  to  the  ending  of 
*'  the  world.But  according  to  the  fleftie  which  the  word  tokc  vn  to  him, 
according  to  this  that  he  was  borne  of  the  Virgin ,  according  to  this 
that  he  was  take  of  the  Iewes,that  he  was  faftencd  to  the  tree,  that 
he  was  taken  downc  from  the  croflc,  that  he  was  wrapped  in  linncn 
dotheSjthat  he  was  laycd  in  the  grauc,that  he  was  manifcftly  (hewed 
in  the  refurred:ion,this  was  fulfilled,Ye  fhal  not  alway  haue  me  with 
you.Why  fo?  Becaufe  he  was  conuerfante  according  to  the  prefence 
of  his  bodie  fortie  dayes  with  his  difciples ,  and  while  they  accom* 
panied  him  in  feing  not  in  following ,  he  afcendcd.  He  is  not  here: 
for  he  (itteth  there  at  the  right  hande  of  the  Father .  And  yet  he  is 
hcre:becaufe  he  is  not  gone  away  in  prefence  of  maieftie.Otherwifc 
according  to  the  prefence  of  maiefty  we  haue  Chnft  alway:  and  ac-» 
cording  to  the  prefence  of  the  flefti  it  is  rightly  faid  ,  But  me  ye  ftiall 
not  alway  haue.  For  according  to  the  prefence  of  the  fle{hc,thc 
Church  had  him  a  fewe  dayes :  nowe  ftie  holdeth  him  by  faith ,  but 
fecth  him  not  with  cies.  Where(that  1  may  note  this  alfo  brefely)he 
maketh  him  prefente  to  vs  three  wayes,by  maieftie,prouidcnce,and 
vnfpeakable  grace, vnder  which  I  comprehende  this  maruelous  com-i 

mui^ioi^ 


To  Saluation.       Lib.4.  582 

rnunion  of  his  body  and  blood :  if  fo  that  wc  vndcrftandc  it  to  be 
done  bv  the  power  of  the  Holy  Ghoft ,  not  by  that  famed  cnclolmg 
of  his  body  vnder  the  element.  For  our  Lordc  hath  tcftificd,  that  he 
liathflcrtie  and  bones  which  may  be  felt  and  fenc.  And  to  Go  away 
and  Afcende  do  not  fignihc  to  make  a  fhewe  of  one  afccnding  and 
going  away,but  to  do  mdeede  that  which  the  wordcsfounde.  Shall 
we  then  (will  fomc  man  fay)  alligne  to  Chrilt  (ome  certaiiie  coaft  of 
heaucn  ?  But  I  aunfvverc  with  Auguftme,  that  this  is  a  molt  curious  Lib.  <!e 
and  fuperftuous  queftion,tf  fo  that  yet  wc  beleue  that  he  is  in  heaue.  ^'^'^  * 

27  But  what  doth  the  name  of  afcendmg  fo  oft  repeted :  doth  it  '^^  ^^ 
not  (ignific  a  remoumg  from  one  place  to  an  other  ?  They  derrie  it: 
bccauie  after  their  opinion  ,  by  hcighth  is  onely  (ignificd  maicfticof 
Empire. But  v/hat  meancth  the  very  maner  of  alcending?  was  he  not, 

in  (ighiof  hisdifcipleslokingon,hfced  vponhy  ?Donotthc  Euan-  ^^t,9 
geliltcs  plainly  deciare,rhat  he  was  taken  vp  into  the  beauens?Thefc     "~: 
witty  Sophiftcrs  do  aunfwere ,  that  wnh  a  cloude  fet  betwcenc  him  Luc.al* 
and  chcm,hc  was  conucyed  out  of  their  fight,that  the  faithfull  might  51. 
Icarnc  that  from  thenfc  fourth  he  fhould  not  be  vilible  m  the  world. 
As  though  ,  to  make  credit  of  his  inuilible  prefencc ,  he  ought  not 
rather  to  vanifhc  away  in  a  moment :  or  as  though  the  cloude  ou^ht 
not  rather  to  compaflc  him  before  that  he  ftirred  his  foote.But  when 
he  is  carried  vp  on  hy  into  the  airc,and  with  a  cloude  caft  vndernctli 
him,teacheth  that  he  is  no  m'>re  to  be  fought  in  eaith:  we  fafcly  ga- 
ther, that  nowe  he  hath  hii  dwelling  place  in  the  hcauens :  as  Paulc  Phil.}, 
alfo  a0irmeth,and  from  tbcnfc  biddcth  vs  to  loke  for  him.  After  this  ***• 
maner  the  Angels  warned  the  difciples ,  that  they  in  vaine  gazed  vp 
into  bcauen :  bccaufc  lefus  which  is  taken  vp  into  hcauen ,  fhall  (b 
come  as  they  haue  fene  him  go  vp.Herc  alfo  the  aduerfaries  of  foundc 
dodrinc  ftarte  away  with  a  plcafantc  (hifteasthcy  thinkc,  faying 
that  he  lliall  then  come  vifible ,  which  ncuer  wcnte  out  of  the  earth 
but  that  he  abid*v:th  inuifiblc  with  them  that  be  his.  As  though  the 
An^ells  did  there  fignifie  a  double  prefence.and  do  not  fimply  make 
the  difciples  witnc0cs  of  bis  going  vp  feing  it  with  their  eycs,that  no 
douting  might  remaine  :  euen  as  if  they  had  faid :  he  in  your  lightcs 
beholdinjx  ic ,  being  taken  vp  into  heauen,  hath  claimed  to  himfelfc 
the  heaucnly  Empire  :  it  remaineth  that  ye  paciently  abide  in  expec- 
tation,till  he  come  againe  the  iudgc  of  the  world:bccaufe  he  is  nowe 
cntred  into  heauen ,  not  that  he  may  alone  poflefle  it ,  but  that  he 
may  gather  together  with  him  you  and  all  the  godly. 

28  But  forafmuch  as  the  defenders  of  this  bailarde  dodrinc  are 
not  alliamed  co  garniflie  it  with  the  confenting  voices  of  the  olde 


Cap.  1 7.  Of  the  outwardc  mcancs 

writers  and  fpccially  of  Auguftine:  I  will  in  fcwe  wordes  declare 
howe  pcruerfly  they  go  about  it.For  whereas  their  teftimonics  hauc 
bene  gathered  together  of  learned  &  godly  me,  I  will  noc  do  a  thing 
already  done :  let  him  that  will.fcke  them  out  of  their  workes.  I  wiU 
not  heapc  together ,neithcr  out  of  Auguftine  himfelfe,all  that  might 
make  to  the  purpofe :  but  will  be  contente  to  fhewe  by  a  fewe  that 
he  is  without  coniroucrfic  whole  on  our  fide.  As  for  this  that  our 
Ad  Bo-  aduerfaries,  to  writhe  him  from  vs,  do  allege  that  it  is  commonly  red 
nifac.    in  his  bookes ,  that  the  fleflic  and  blood  of  Chrift  is  diftributed  in 
Epilt    the  Supper ,  namely  the  Sacrifice  ones  offred  in  the  croflc  :  it  is  but 
»5»       trifling: fith  he  alfo  calleth  it  cither  Thankefgeuingjor  the  Sacramet 
of  the  body.But  in  whatfenfc  he  vfeth  the  words  of  flelhe  &  blood, 
wc  ncede  not  to  fekc  with  long  compaffing  about :  forafmuch  as  he 
declarethhimfelfe  3  faying  that  Sacraments  take  their  names  of  the 
hkeneflc  of  the  things  which  they  fignifie :  and  that  therefore  after  a 
fld°"a!  ^"^^^'^  maner  y  Sacramet  of  the  body  is  the  body.  Wherwith  accor- 
Manic.  ^^^^  ^^  Other  place  which  is  wel  enough  knowen  :The  Lord  fticked 
lib.ii.  not  to  faVjThis  is  my  body,whenhegauethefigneofit.Againerhcy 
obied,  that  Auguftine  writeth  exprefly,  that  y  body  of  Chrift  falleth 
to  the  grounde,and  entreth  into  the  mouthreuen  in  the  fame  fenfe, 
that  be  affirmcth  it  to  be  confumed ,  becaufe  he  ioineth  them  both 
^  •       together.  Neither  doth  that  make  to  the  contrarie,  which  he  faith, 
Libr.5.  fj^ jj  when  the  mifterie  is  ended  the  bred  is  confumed :  becaufe  he 
cap  10.*  ^^^  *  ^''■^^  before  faid:fith  thcfe  things  are  knowc  to  men,  forafmuch 
as  they  are  done  by  men,  they  may  haue  honor  as  things  :  but  as 
maruelous  things,they  may  not.  And  to  no  other  ende  tendeth  that 
which  our  aducrfaries  do  to  vnaduifedly  drawe  to  themfelues  :  that 
Chrift  did  (after  a  certainc  maner)  beare  himfelfe  in  his  owne  hadej> 
when  he  reached  y  mifticall  bred  to  the  difciples.For  by  enterlacing 
this  aduerbe  of  liknefle  (after  a  certain  maner)  he  fufficiently  decla- 
reth,  that  he  was  not  truely  nor  really  enclofcd  vnder  the  bred.  And 
InPfal.  nomaruell;  fith  in  an  other  place  he  plainly  affirmeth  that  bodies, 
35*       if  fpaces  of  places  be  taken  from  them  j  {halbc  no  where  :and  be- 
caufe they  fhalbe  no  where ,  they  {hall  not  beatall.lt  is  a  hungry 
cauillation  ,to  fay  that  in  that  place  is  not  entreated  of  the  Supper, 
in  wtch  God  vtterethfpeciall  power :  becaufe  the  queftio  wa^lnoued 
concerning  thefleftie  of  Chrift,  and  the  holy  manof  fct  purpofe 
aunfwering faith: Chrift  gaue  immortalitie  to  his  flcilic ,  but  toke 
Epi.ad.  not  nature  from  it.  After  this  forme  it  is  not  to  be  thought  that  he 
Darda.  is  eche  where  fpred  abrode  :  for  we  muft  beware  that  wc  do  not  fo 
affirmc  the  Godhed  of  the  man,that  we  take  away  the  irueth  of  the 

body* 


To  Saluation.        Lib.4.  583 

body.  And  it  followcth  not,  that  that  which  is  in  God  mufl  be  cchc 
where  as  God  is.  There  is  a  rcafon  by  and  by  added :  for  one  perlbn 
is  God  and  man ,  and  both  are  one  Chrift :  cchc  whef;p,by  this  that 
he  is  God :  in  hcauen,by  this  that  he  is  raan.What  a  negligence  had 
it  bene  ,  not  to  cxcepte  the  mifterie  of  the  Supper  being  a  thing  fo 
carneft  and  weighty ,  if  there  had  bene  in  it  any  thingc  againft  the 
dodrinc  which  he  entreated  of.  And  yet  if  a  mannc  do  hecdcfully 
read  that  which  followeth  within  a  htle  after ,  he  fliall  findc  that 
vnder  that  gcnerall  dodrine,  the  Supper  is  alfo  comprchcnded,that 
Chrift  the  onely  begotten  Sonne  of  God,  and  the  fame  the  fonne  of 
man,  is  echc  where  whole  prefcnt  as  God  :  that  he  is  in  the  temple 
of  God  (that  is  in  the  Church)God  as  it  were  there  dvveUing,and  in 
fomc  certaine  place  of  heauen  by  reafon  of  the  meafurc  of  his  true 
body.  We  fee  howc  ,  to  the  vniting  of  Chrift  with  che  Church ,  he 
doth  not  drawe  his  body  out  of  heaucn:which  furcly  he  would  haue 
done,if  the  body  of  Chrift  were  not  truely  meate  to  vs  vnleflc  it  were 
cnclofed  vnder  bred.  In  an  other  place  defining  howe  the  faithfull 
do  now  poflefl'e  Chrift,  Thou  haft  him  (faith  he)  by  the  figne  of  the  Traft.l 
crofle,  by  the  Sacrament  of  Baptifmc,  by  themcatcanddrinkeof  in  loh 
the  altar.  Howe  rightly  he  rcckcncth  a  fuperftitious  vfage  among 
the  Signcs  of  the  prefence  of  Chrift ,  I  do  not  nowe  difpute ;  but  he 
that  comparcth  the  prefence  of  the  fleflic  to  the  figne  of  the  crofle, 
fufficicntly  fhcweth  that  he  faineth  not  a  two  bodied  Chrift,  that 
the  fame  he  may  lurke  hidden  vnder  the  brcd,which  fittcth  vifible  in 
heauen.  If  this  necde  plainer  declaration ,  it  is  by  and  by  after  added  Mat.  ai 
in  the  fame  place ,  that  according  to  the  prefence  of  maieftic ,  we  "• 
alway  haue  Chrift ;  that  according  to  the  prefence  of  the  flefhe,  it  is 
rightly  fayedjMc  ye  ftiall  not  alway  haue.They  aunfwcre,that  this  is  Mat.il 
alio  added,  that  according  to  an  vnfpcakable  and  inuifiblc  grace,  it  is  *®' 
fulfilled  which  is  faid  of  him,I  am  with  you,  euen  vnto  the  ending  of 
the  world.  But  that  is  nothing  for  their  auamage :  bccaufe  this  is  at 
length  reftraincd  to  hismaiefty,whichis  euer in  coparifon  fet  againft 
the  body>  and  his  ftertie  by  exprcfie  name  is  made  different  from  his 
grace  and  power.  As  in  an  other  place  the  fame  comparifon  of  con* 
traries  is  red  in  him,that  Chrift  by  bodily  prefence  left  the  difciples, 
that  by  fpirituall  prefence  he  may  be  ftill  with  them:  where  it  is  plainc 
that  the  fubftance  of  the  flefhe  is  diftinguiftied  from  the  power  of 
the  SpiriCjwhich  conioineth  vs  with  Chrift,  though  wc  be  otherwifc 
farre  fcuered  by  diftancc  of  places.  The  fame  mancr  of  fpeakinghc 
oftentimes  vfcth  ,  as  when  he  fmth :  He  is  to  come  againc  to  the 
quiciccand  the  dead  widi  bodily  prefence ,  according  to  the  rule  of 


Cap.  1 7.  Of  the  outwarde  mcanes 

Faith  and  (biinde  dodrinc.For  with  fpintuall  prefence  he  was  alfoto 
come  to  them,  and  to  abide  with  the  whole  Church  in  the  world 
vntill  the  ending  of  the  woe Id.Thcrforc  this  fpcche  is  direded  to  the 
beleuers ,  whom  he  had  already  begorrne  to  faue  wich  bodily  prc- 
fcncc,  and  whom  he  was  to  Icauc  with  bodily  abience:that  he  might 
with  his  Father  fauc  them  with  fpintuall  prcfcnce.  To  take  bodily 
for  vifiblc  is  but  tufling :  fith  he  (etteth  alfo  the  body  in  compaiifon 
againftthc  dmine  power :  and  adding  ( to  faue  v/ith  the  Father)  he 
clearcly  exprefleth  that  he  doth  poure  abrode  his  grace  from  heaucn 
to  vs  by  his  Spirit. 

29  And  fiththey  putfo  much  confidence  in  this  lurking  hole 
of  inuifibic  prcfcnce,go  to,let  vs  fee  howe  well  they  hide  themltlucs 
in  it.Firft  they  lliall  not  bring  fourth  one  fyilable  out  of  the  Scriptures, 
whereby  they  may  proue  that  Chrifl  is  inuifible:  but  they  take  th^t 
for  confcfled  which  no  man  that  hath  his  founds  wittwili  graunc 
lhcm,that  the  body  of  Chrift  can  not  othcrwife  be  geucn  in  the  Sup^ 
per  but  being  couered  with  the  vifor  of  bred ,  And  this  is  the  very 
pointc  about  which  they  ftriue  with  vs  ,  fo  farre  is  it  of  from  hauing 
the  place  of  a  principle.  And  when  they  fo  babblc.they  are  copellcd 
to  make  a  double  body  of  Chrift :  becaufe  after  their  opinion, it  is  in 
it  fclfe  vifiblc  in  heajen,butinuifibjc  in  the  Supper afttr a  Ipeciall 
mancr  of  difpenfation.But  howe  trimly  this  agree  th,it  is  eafy  to  iudgc 
AOt.  ^  both  by  oiher  places  of  ScripturCjand  by  the  witneHe  of  Petcr.Peter 
**•  faith  that  Chrift  muft  be  holden  or  contcincd  in  heausnjtiJl  he  come 
againe.Thefr  menteache  that  he  is  eucry  whcre,but  wiihout  forme. 
They  take  exception  and  fay  that  it  is  vniuft  dcahngjto  make  the 
nature  of  a  glorified  body  fubied  to  the  lawes  of  common  nature. 
But  this  aunfvvcre  draweih  with  it  that  doting  error  of  Seruettus, 
{which  is  worthily  to  be  abhorred  of  all  the  godly)  that  the  body 
was  fwallowed  vpof  the  Godhed.  1  do  not  fay  that  they  ihinkc  fo. 
But  if  this  be  reckened  among  the  quahtics  of  a  glorified  body,  to  fi?l 
all  things  after  an  inuifible  mancr ,  it  is  euident  that  the  bodily  fub- 
ftancc  is  deftroyed,and  that  there  is  left  no  difference  of  the  godhed 
and  the  nature  of  man.Againeif  the  body  of  Chrift  be  fo  of  many 
faftiions  and  diucrfe ,  that  it  is  fcnc  in  one  place ,  and  is  inuifible  in 
another:  where  is  the  very  nature  of  a  body  which  confifteth  of  his 
nicafured  proportions  ?  and  where  is  the  vnitie  ?  Much  more  rightly 
doth  Tertullian  fay  ,  which  affirmeth  that  the  body  of  Chrift  was  a 
true  and  naturall  body ,  becaufe  in  the  myfterie  of  the  Supper  the 
figure  of  it  is  fet  before  vs  for  a  pledge  and  affuranceof  the  fpintuall 
luc  24  J»^c.And  vcnly  Chiift  faid  of  his  glorified  body,  fee  and  fele ,  for  a 
3».'    *  Spiric 


To  Saluation.        Lib,4.  5S4 

spirit  hath  not  Bedic  and  bones.Lo  by  Chrifts  owne  mouth  the  truth 
of  his  fleflic  is  proued ,  bccaufc  it  can  be  felt  and  fcnc.  Takeaway 
thefc  things ,  than  it  (hall  cefTe  to  be  fleftic .  They  ftill  flee  to  their 
dennc  of  difpenlation  which  they  haue  fratncd  to  themfducs.  But  it 
is  our  part  fo  to  embrace  that  which  Chrift  abfoluccly  pronounceth, 
that  that  which  he  mcancth  to  affirme  may  be  of  force  with  vs  with 
out  exception.  Heproueth  himfelte  tobcnoghoft,  becaufcheis 
vifible  in  his  flclhc  .  Let  that  be  taken  away  which  he  claimeth  as 
proprc  to  the  nature  of  his  body:muft  they  not  then  be  faine  to 
come  a  ncwc  definiti5  of  a  body?  Nowc  whether  focuer  they  turnc 
thefelues  about ,  their  faincd  difpenfation  hath  n^  place  in  that  place 
of  Paul  where  he  faithjthatvve  loke  for  a  Sauior  from  heauen, which  Phil.|, 
fliall  tafhion  our  bafe  body  like  to  his  glorious  body .  For  we  may  **• 
not  hope  for  a  like  fafhioning  in  thofe  qualities  which  they  faine  to 
Chrift,  that  cucry  one  {hould  haue  an  inuifible  and  vnmeafurablc 
body.  Neither  (hall  there  be  founde  any  man  fo  dull  wicted  whom 
they  may  make  to  beleue  fo  great  an  ablurdity.  Let  them  not  there- 
fore afcribe  this  gift  to  Chrifts  glorified  body ,  to  be  at  ones  in  many 
places,and  to  be  conteined  in  no  fpace.  Finally  let  them  either  opcly 
deny  the  refurredion  of  the  flefhe ,  or  let  them  graunt  that  Chrift 
beingc  clothed  with  heaucnly  glory ,  did  not  put  of  his  flelhe ,  who 
(hall  make  vs  in  our  fleihe  fcllowes  and  parteners  of  the  fame  glory, 
when  we  {hall  haue  the  refurredion  common  with  him.  For,  what 
doth  the  Scripture  teache  more  plainely ,  than  that  as  Chrift  did  put 
on  our  true  flefhe  when  he  was  borne  of  the  Virgin ,  and  fuffrcd  in 
our  true  flefhe  when  he  fatisHcd  for  vs :  fo  he  receiued  againe  alfo 
the  fame  true  ftefhc  in  rifing  againe ,  and  caried  it  vp  to  heauen.  For 
this  IS  to  vs  the  hope  of  our  refurredion  and  afccnding  into  heauen, 
that  Chnfl  is  rifen  againe  and  afcended :  and  (  as  Tertullian  faith  ) 
he  carried  the  earneft  of  our  refurredion  into  the  heauens  with  him, 
Nowc  howe  wcake  and  fraile  (hould  that  hope  be ,  vnlefTc  this  our 
fclfe  flcfhhad  beneraifed  vp  with  Chrift  &  entred  into  the  kingdomc 
of  heauen?  But  this  is  the  propre  trueth  of  a  body,  to  be  conteined 
in  fpace ,  to  conGft  of  his  meafurcd  proportions  >  to  haue  his  forme. 
Therefore  away  with  this  folifli  deuife ,  which  doth  faftcn  both  the 
mindcs  of  men  and  Chrift  to  the  bred.  For  to  what  purpofc  ferueth 
thefecret  prefence  vndcr  bred,  but  that  they  which  couettohauc 
Chrift  ioined  with  them, may  reft  in  that  (igne  ?  But  the  Lordc  him-  loh.  jq 
fclfe  willed  vs  to  withdrawe  notonelyour  eyes  but  all  ourfenfes  »7. 
from  the  earth  ,  forbidding  himfelfe  to  be  touched  of  the  women 
vntili  he  had  gone  vp  to  his  Father.  When  he  fcech  Maiie  with  godly 


Cap.i 7.  Of  the  outwarde  meanes 

%dc  of  rcucrcce  to  make  haft  to  kific  his  fete ,  there  is  no  caufe  vfhy 

he  fliould  difalovve  and  forbid  this  couching  till  he  haue  bene  taken 

vp  into  heaucn,but  becaufe  he  will  be  fought  no  where  els.  Whereas 

Aft. 7.  they  obied  that  he  was  afterwarde  fene  of  Stephen ,  the  folutionis 

5^'       cafy.For  neither  was  it  therefore  nccclfary  that  Chnit  fliould  change 

placCjwhich  could  geuc  ro  the  eyes  of  his  feruant  fuch  fliarpnedc  of 

fight  as  might  pcr.rce  through  the  heaucns.  The  fame  alio  is  to  be 

Aft. 9.4  faid  of  Paule.  Whereas  they  obied  that  Chrift  came  out  of  the  Se- 

Wac.  z8  puichre  being  fliut :  &entred  in  among 'chedifciplcsjthed ores  being 

loh  20  ^"^  ■  ^^^^^  makeih  ncuer  a  whit  more  for  maintenance  of  their  error. 

,^  '      For  as  the  water  liWe  a  faft  pauement  made  a  way  to  Chrift  walking 

Wat  14.  vpon  the  lake :  fo  it  is  no  maruelljif  at  his  comming  the  hardnefle  of 

^5«        the  ftonc  yelded  it  felfe.  Howbeit  it  is  more  prouabk ,  that  by  his 

commaundcment  the  ftone  was  remoued ,  and  by  and  by  after  paf- 

fage  giuen  him  returned  into  his  place.  And  to  enterjthe  dores  being 

lliut,  IS  not  almuch  in  cfFed  as  to  pearce  through  the  whole  fubftace, 

but  by  diuine  power  to  open  an  entrie  for  himfelfe ,  that  he  fodenly 

ftode  among  the  difciples,  verily  after  a  niaruclous  mancr,whcn  the 

i'«c«24.  dores  were  faft  locked.  That  which  they  allege  out  of  Luke  ,  that 

'  '       Chrift  fodenly  vaniftied  away  from  the  eyes  of  the  difciples  with 

whom  he  went  to  Emaus.profiteth  them  nothingjand  maketh  for  vs. 

For,that  he  might  take  away  the  fight  of  himfelfe  from  themjhe  was 

not  made  inuifible,  but  oncly  went  out  of  fight.  As  when  he  went  in 

luc.a4.  iourney  together  with  them  (  as  the  fame  Luke  witneflcth)  he  did 

*^*        not  put  on  3  newe  face,that  he  mightnot  be  knowen,but  htldc  their 

eyes.But  thefc  fcllowes  do  not  onely  transforme  Chrift,that  he  may 

be  conuerfant  in  earth ,  but  in  diuerfe  places  they  make  him  diuerfc 

and  vnlike  himfelfe.  Finally  in  fo  trifling  they  do,not  by  one  word  in 

deede ,  but  by  a  circumehnce ,  make  of  the  fleflie  of  Chrift  a  Spirit: 

andnot  contented  therewith ,  they  put  vpon  it  altogether  contraiic 

<jualities.Whereupon  of  neceffitie  foUoweth  that  it  is  double. 

JO  Nowc  although  we  graunt  them  that  which  they  prate  of  the 
jnuifible  prefence,y  vnmeafurabienes  fhal  not  be  yet  proued,withouc 
which  they  ftiall  in  vainc  attempt  to  enclofe  Chrift  vnder  bred.  Vn- 
lefte  the  body  of  Chrift  may  be  euery  where  at  ones ,  without  any 
compafle  of  place.itfhall  not  be  likrlythache  lie'-h  hidden  vnder 
bred  in  the  Supper.  By  which  nccefTitre  they  brought  in  the  mon- 
flruous  being  euery  where.  But  it  is  fhev/ed  by  ftrong  and  plaine  wit- 
neflcs  of  Scripture ,  that  it  was  limited  about  by  the  meafure  of  the 
body  of  a  mantand  then  that  by  his  i^fceding  he  hath  made  it  plaine 
that  he  is  not  in  all  places  ^  but  that  when  he  paiTeth  into  one  place, 

he 


To  Saluation.      Lib.4.  585 

— ^Icancth  the  other  that  he  was  in  before  Neither  is  the  promifc  which 
they  allege ,  to  be  drawe  to  the  body,  I  am  with  you  cuen  to  th  c  en-  ^^^ 
ding  of  the  world.  Firft  the  concinuali  conjoining  can  not  ftinde,  ^^ 
vnleflc  Chrift  dwell  m  vs  corporally  without  the  v(c  of  the  Supper. 
Therefore  there  is  no  luft  caufc  why  they  {l->ould  fo  rtiarply  bravvic 
about  the  wordcs  of  Chrift ,  that  they  may  in  the  Supper  cnclofc 
Chrift  rndcr  bred.  Againc  the  text  it  fclfe  proucth,  that  Chrift  fpca- 
keth  nothing  lefTc  than  of  his  ficftie ,  but  promifeth  to  his  difciples 
inuinciblc  hclpc,whcrcby  he  may  defendc  and  fufic-inc  them  againft 
all  the  affaultes  of  Satan  and  the  world.For  when  he  enioined  them 
a  hard  charge ;  Icaft  they  ftiould  dout  to  take  it  in  hande ,  or  fhould 
fearefully  execute  it,  he  ftregthencth  them  with  affiance  of  his  pre 
fence :  as  if  he  had  faid ,  that  his  fuccor  fhall  not  fr.ile  them ,  which 
ihalbe  impoftiblc  to  be  ouercomc.  Vnlcfle  they  hfted  to  confoundc 
all  things  ,  ought  they  not  to  haue  made  diftiii^ion  of  the  mancr  of 
prcfcnce.  And  verily  fomc  had  rather  with  great  (hame  to  vtter  their 
ii;norancc,than  toyeldc  neuer  (o  litlcof  their  error.  I  fprake  not  of 
the  Papiftes :  whocs  do^rine  is  more  tolerable ,  or  at  the  icaft  more 
ihamcfaft.But  cotentioufnes  fo  carricth  forae  away, that  they  fay  that 
by  reafon  of  the  natures  vnited  in  Chrift ,  whcrefocucr  the  Godhed 
of  Chrift  is.ihere  is  alfo  his  fleftie, which  can  not  be  feuered  from  his 
Godhed.  As  though  that  famevniting  haue  compounded  of  thofc 

'    two  natures  I  wote  notwhat  mean  thing  which  was  neither  God  nor 
nian.So  in  decde did  Eutiches,and  after  him  Scruettus.But  it  is  plain- 
ly garhcrcd  out  of  the  Scripture,that  the  oncly  one  pcrfon  of  Chrift 
doth  fo  confift  of  two  natures  ,  that  cither  of  them  hath  ftill  her 
owne  propertic  remaining  fafc.  And  that  Eutichcs  was  rightfully 
condemned ,  they  will  be  afhamed  to  deny :  it  is  marucll  that  they 
inarkc  not  the  caufc  of  his  condemning ,  that  takin^;  away  the  diffe- 
rence betwene  the  natures,  enforcing  the  vnuie  ot  perfon,  he  made 
of  God  man,and  of  man  God.  What  madneffe  therefore  is  it,  rather 
to  mingle  hcauenandcarth  together,  than  not  to  drawe  the  body 
of  Chrift  out  of  the  heauenly  Sanftuaric  ?  For  whereas  they  bring 
for  thcmfelues  thefc  tcftimonies ,  None  is  gone  vp  tohcaucn  but 
he  that  is  come  down, the  Sonne  of  man  which  is  in  hcauen.  Againc,  lo^o.j 
The  fbnne  which  is  in  the  bofomcof  the  Father ,  he  fhall  declare  !', 
"  them :  it  is  a  point  of  like  fenflefTc  dullncffe ,  to  dcfpife  the  commu-  jg 
nicating  of  properties  which  was  in  oldc  time  not  without  caufe  in- 
uented  of  the  holy  Fathers.  Trueiy,  when  the  Lorde  of  glory  is  faid 
to  be  crucificd,Paulc  doth  not  mesne  that  he  fuftrcd  any  thing  in  his  i.Cor* 
Godhed: but  becaufcthc  fame Chnfi  which  being  anabicd  and  *•'• 
u.  ,  £EEB 


Cap.i  7-  Of  the  outwarde  mcancs 

defpifcd  in  thcflefhe  did  fuffer ,  was  both  God  and  Lordc  of  glory,' 
After  this  mancr  alfo  the  Sonne  of  man  was  in  hcauen :  becaufc  the 
iclfc  fame  Chrift ,  which  according  to  the  flcllic  did  dwell  the  Sonne 
of  man  in  earth,  was  God  in  hcauen.  In  which  forte  he  is  (aid  to 
haue  defcended  from  the  faid  place  accordmg  to  his  Godhed  :noc 
that  the  Godhed  did  forfake  hcauen,  to  hide  it  felfc  in  the  prifon  of 
the  body :  but  becaufc »  although  it  filled  all  things ,  yet  in  the  very 
manhodeof  Chnftit  dwelled  corporally.that  is  to  fay  naturally  and 
after  a  certaine  vnfpeakable  maner.  It  is  a  common  didmdion  la 
fchole? ,  which  lam  not  artiamed  toreherfezthat  although  whole 
Chrift  be  euery  where,  yet  not  the  whole  that  is  in  him  is  eucry 
where.  And  I  woulde  to  God  the  Scholcmen  themfelues  had  well 
weyed  the  pith  of  this  faying :  for  fo  fhould  the  vnfauorie  inuention 
of  the  fltrlWy  prefence  of  Chrift  haue  bine  met  withalLTherfore  our 
nrtediacor>fich  he  is  whole  euery  where,is  ilway  at  handc  with  his,  8c 
in  the  Supper  after  a  fpcciall  maner  gcucth  himfelfe  prefent ;  but  yet 
fo,  that  whole  he  is  prefent,not  the  whole  that  he  is :  becaufe,  as  it  is 
faid^in  his  Beiliche  is  coteincd  in  heauen  till  he  appeare  to  iudgcmet. 
^i  But  they  arcfarre  deceiued  ,whichconceiue  no  presence  of 
the  fleflie  of  Chrift  in  the  Supper, vnleffc  it  be  made  prefent  in  bread* 
For  fo  they  leauc  nothing  to  the  fccret  working  of  the  Spirit ,  which 
vniceth  Chrift  himfelfe  vntovs.  They  thinkc  not  Chrift  prefent, 
vnleffe  he  come  downe  to  vs.  As  though  if  he  did  lift  v$  vp  to  him, 
we  ftiouldnoc  afwell  enioy  his  prefence.  Therefore  the  queftionis 
onely  ofrhc  maner :  becaufe  they  place  Chrift  in  the  bread ,  but  wc 
thinke  it  not  lawfull  for  vs  to  pluck  him  out  of  hcauc.Let  the  readers 
iudge  whethef  is  the  rightcr.Oncly  let  this  cauillatio  be  driuen  away* 
that  Chrift  is  taken  away  from  his  Suppcr,vnieflc  he  be  hidden  vndcr 
the  c  cuer  of  brcad.For  fich  this  mifterie  is  hcauerily,  it  is  no  neede  to 
drawc  Chrift  into  the  earth,that  he  may  be  ioined  to  vs. 

5z  Nowe  if  any  man  doafke  me  of  the  mancr,I  will  not  beafha- 
mcd  to  confeiTfjthat  it  is  a  hrer  fecret  than  that  it  can  be  cither  com- 
prehended with  my  wict,  or  vtrered  with  my  wordes :  and ,  to  fpeakc 
it  more  plainly  ,1  rather  fcJeitjthan  I  can  vnderftand  it.  Therefore 
I  do  herein  without  cocrouerfic  embrace  the  trath  of  God,  in  which 
I  may  fafely  reft.  He  pronounceth  that  his  fleftie  is  the  meateof  my 
foule,  and  his  blood  is  ibc drinke.  With  fuch  foode  I  offre  my  foulc 
to  him  to  be  feddc.  In  his  holy  Supper  he  commaundcth  me  vndcr 
the  Fg'ies  of  breadanJ  wine  to  take,  eare,  and  dnnke  his  body  and 
blood.  I  nothing  dout  that  both  he  doth  trucly  deliuer  them ,  and 
X  do  rccciue  them.  Oaely  I  rcfttfe  the  abfuidiues  ^  which  appeare  to 

be 


To  Saluation.  Lib.4.  58^ 

ht  f  hhcr  vnworthy  of  the  hcaucnlv  maieftic  of  Chrift,or  difagreing 
from  the  truth  ot  his  nature  ot  mnnhoJettorarmuch  3J  they  muft  alfo 
fight  with  the  word  of  Godj  which  allotcacheth  that  Chiiftwas  Luc.j-^ 
fo  taken  vpinro  thcgloric  of  the  heauenly  kingdome  thatithfterh  i6. 
him  v^  aboue  all  eitatc  of  the  world ,  and  no  IclTc  diligcndy  fctteth 
forth  in  his  nature  of  mnn,  rhofn*  thmgs  that  arc  proprcly  belonging 
to  his  rrue  mnn'  .ode.  Neither  ought  this  to  fccme  incredible ,  or  not 
confonant  to  rcalon:  becaule  as  the  whole  kingdome  of  Chnft  is 
fpnituali ,  fo  whatfoeucr  he  doth  with  his  Church  ,  ought  not  to  be 
reduced  to  the  rcafon  of  this  world.  Of,ihatT  may  vfe  the  wordes  of 
Augurtine,rhis  miftene,  as  otlicr  are,  is  done  by  men,  but  from  God: 
in  earth  ,  but  from  heaucn.  Such  (I  fay)  is  the  prcfcnce  of  the  body,  ,  ^  | 
as  the  nature  of  the  iJacramecrcciuireth:  which  we  fay  heretocxccll  ^.ca.^^ 
with  fo  ^'^rcatforccand  lo  great  efFeftualnefle,thatfi  not  onely  brin- 
gcth  to  our  mindes  vndoutcd  truft  of  eternall  life ,  but  alfo  alfurcth 
vs  oF  the  immortalicic  of  ou.  flellie.  For  it  is  nowe  quickened  of  his 
immorcall  flv  llie  ,  and  after  a  certainc  mancr  communicatcth  of  his 
immortalitie.Thcy  which  arc  carfcd  aboue  this  v/ith  iheir  excciTiuc 
fpeachesdo  nothing  but  with  luch  cntan^,lcments  darken  the  fimplc 
and  plainc  truth.  Jf  any  be  not  yet  fatisfied,!  would  haue  him  here  a 
while  to  confidcr  with  me  ,  thn  we  nowe  fpeake  of  a  Sacrament ,  all 
ihepartcs  whereof  ought  to  be  referred  to  faith.  But  we  do  no  lefTc 
deintily  and  plentifully  feede  faith  with  this  part.:king  of  the  body 
which  we  hauc  declared  ,  than  they  tliai  piu;  kc  Chnft  hia^feife  out 
of  heauen.  In  the  mcanetime  I  pl.iinly  confefTe  ,  thst  1  refufethat 
miTtnreoftheflcl'hcof  Chnft  with  our  foule,  or  the  pouring  out  of 
itfuch  as  they  teache  :  bccaulc  it  luftifeth  vs ,  that  C  hnft  doth  out  of 
the  fubftance  of  hi*:  flcfn  brcatii  life  into  our  foulos,  yea  do:h  poure 
intovs  his  ownc  life,  although  the  very  flefhe  of  (Thrift  doth  not 
cntrc  into  vs.  Morcoucr  it  i^ino  dout  that  the  proportion  of  faith, 
whereby  Paul  willetb  vs  to  examine  all  cxpofition  of  Scripturc,doth  Rom.i 
in  this  bchalfc  very  well  agrcwith  mc.  As  for  them  that  fpeakc  ?• 
againft  fo  euideni  a  tri>th,lct  them  looke  after  what  rule  of  faith  they 
failiion  themfclues.   He  that  doih  not  confcflc  that  IcfusChriftis  ** 
come  m  the  flelhc,is  not  of  God.Thcfc  men,  although  they  clokc  it, 
ormarke  itnot,do  fpoilchim  ofhisflefhe. 

55  Of  communicating  is  to  be  likcwifc  thought ,  which  they 
acknowledge  nonejVnlcfTe  they  deuoure  ihcflelhc  of  Chrift  vndcr 
bread.  But  there  is  no  fmall  wron^  done  to  the  Holy  G'noft ,  vnlefTc 
we  bcleue  that  it  is  brought  to  pit(^c  by  his  incomprehenfiblc  power, 
that  we  communicate  with  the  fleihe  and  blood  o f  Ch ri  ft.Yea  if  the 

££££   ij 


Cap.  1 7.  Of  the  outwardc  mcancs 

force  of  the  miftcrie,  fuch  as  it  is  taught  of  v$,  and  as  it  was  knowetl 
to  the  oldc  Church  from  fower  hundred  yeres  ago ,  were  wcycd  ac- 
cording CO  the  worthineffc  of  it^thcrc  was  enough  and  more  where- 
vpon  we  might  be  fatisfied.the  gate  had  bine  fhut  againft  many  fowie 
errors ,  out  of  which  hauc  bene  kindled  many  horrible  diflfcnfiohs 
wherewith  both  in  olde  time  and  in  our  age  the  Church  hath  bene 
miferably  vexed*  while  curious  men  do  enforce  an  excefliue  maner 
of  prefence,  which  the  Scripture  neuer  (heweth.  And  they  turmoile 
about  a  thing  fondly  and  raihely  conceiued ,  as  if  the  enclofing  of 
Chnft  vnder  bread  were  (as  the  proucrbe  is)  the  prowe  and  poupe 
of  godlinefle.  It  principally  behoued  to  knowe ,  howe  the  body  of 
Chrift  J  as  it  was  ones  deliuercd  for  vs ,  is  made  ours :  howe  we  arc 
made  partakers  of  his  bloody  was  (hedde :  becaufe  this  is  to  poffefle 
whole  Chrift  crucifiedjthat  we  may  enioy  all  his  good  things.  Nowc 
theCe  thingSjin  which  was  fo  great  importaccibeing  omitted  yea  nc- 
gleifled  and  in  a  mancr  buried ,  this  onely  crabbed  qucftibn  pleafeth 
them;howc  the  body  of  Chrift  lieth  hidde  vnder  bread  or  vnder  the 
forme  of  bread.Tbey  falfly  fpread  abrode  that  whatfoeuer  we  teache 
concerning  fpirituall  eating,  is  contrarie  to  the  true  and  reall  eating, 
as  they  call  it :  becaufe  we  haue  refped  to  nothing  but  to  the  mancr, 
which  among  them  is  carnall ,  while  they  enclofe  Chrift  in  bread: 
but  toys  it  is  fpirituall,  becaufe  the  fecret  power  of  the  Spirit  is  the 
bondc  of  our  coioining  with  Chrift.No  truer  is  that  other  obiedion, 
that  we  touche  onely  the  frute  or  effed  which  the  faithfull  take  of 
the  eating  of  the  flcflic  of  Chrift.For  we  haue  faid  before,that  Chrift 
himfelfe  is  the  fubftance  of  the  Supper  rand  that  thereupon  fol- 
loweth  the  efted  >  that  by  the  facrifice  of  bis  death  we  are  cleanfe4 
from  iinnes ,  by  his  blood  we  are  waftied,  by  his  rcfurredion  we  are 
raifed  vp  into  hope  of  the  hcauenly  life .  But  the  foolifhe  imagina- 
tion,whcrof  Lombarde  was  the  authorjhath  peruerted  their  mindes, 
while  they  thinke  that  the  eating  of  the  fkfhe  of  Chrift  is  the  Sacra- 
ment. For  thus  faith  he:  The  Sacrament  and  not  the  thing  are  the 
•  formes  of  bread  and  wineithe  Sacrament  and  the  thing^rc  the  flcfhc 
,  and  blood  of  Chrift :  the  thing  and  not  the  Sacrament  ,1$  his  mifti- 
callflefhe.  Againe  within  a  littell  after.  The  thing  fignified  and  con- 
teinedjis  the  propre  flefhc  of  Chrift :  the  thing  fignificd  and  not  con- 
teined  is  his  mifticallbody.  Whereas  he  maketh  difference  betwenc 
thefleHie  of  Chrift,  and  the  effeduall  power  of  norifhing.wbere  with 
it  is  endued ,  I  agree  ••  but  whereas  he  faineth  it  to  be  a  Sacrament, 
yea  and  contcincd  vnder  bread,it  is  an  error  not  to  be  fuffred.  Here- 
vpon  hach  growcn  the  falfc  expoiicion  of  facramencaU  eating ,  be- 
cause 


To  Saluation.  Lib.4.  587 

cairfc  rhey  hauc  thought  that  wicked  men  alio  and  cuell  doers  do  caic 
the  flcfhe  of  Chriftjhowc  much  focucr  they  be  ftrangeis  from  him. 
But  the  flcftie  of  Chrift  it  fclfe  in  the  mifterie  of  the  Supper  is  no 
Icffc  a  fpirituall  thing  than  cternall  faluation.Wherupon  we  gather, 
that  whofoeucr  be  voidcofthc  Spirit  ofChrift,can  nomorceatc 
ihcflcfhe  of  Chrift,  than  they  can  drinkc  wine  wherewith  isioincd 
no  taft.TrucIy  Chrift  is  to  hainoufly  tornc  in  fonder,when  that  dead 
fcody  and  which  hath  no  liuely  ftrcngth ,  is  geuen  forth  in  common 
to  vnbeleuers :  and  his  cxprefle  wordes  arc  diredly  againft  it,Who   loin, 
focucr  eatith  my  ftefhc  and  drinkcth  my  blood ,  abideth  in  me ,  and  5^* 
I  in  him.  They  aunfwcrc  that  in  that  place  is  not  entreated  of  the 
facram entail  eating :  which  I  graunt ,  fo  that  they  will  not  nowe  and 
jhen  ftomble  againft  the  fame  ftonc ,  in  faying  that  the  flcftie  it  fdfc 
is  eaten  without  fruit.  But  I  would  Icnowe  of  them ,  howe  long  they 
holdc  it  when  they  haue  eaten  it.  Here,  in  my  iudgcment,they  {hall 
hauc  no  way  to  gelt  out.  But  they  obicd ,  that  nothing  can  be  with- 
drawen  or  faileof  thepromifcs  ofGodby  the  vnthankcfulnefle  of 
men.  I  graunt  in  decde ,  and  I  fay  that  the  force  of  the  mifterie  rc- 
inaineth  whole ,  howefocuer  wicked  men  do, as  much  as  in  them 
lieth ,  endeuor  to  m'akc  it  voide.  Yet  it  is  one  thing  to  be  oftred,  and 
an  other  thing  to  be  receiued.  Chrift  reacheth  this  fpirituall  mcate 
and  offreth  this  fpirituall  drinkc  to  all  men :  fome  do  gredily  eate  of 
it,  fomc  do  lothingly  refufe  it:  {hall  thefc  men  refufmge  make  the 
mcate  and  the  drinkc  tolofe  their  nature  ?  They  will  fay  thactheic 
opinion  is  holpcn  by  this  fimilitudCjUamely  that  the  ftefhc  of  Chrift, 
though  it  be  vnfauoric ,  is  ncuertheleftc  his  flefhe.  But  I  denie  thac 
it  can  be  eaten  without  the  taft  of  faiihior  (if  we  lift  rather  to  fpcake 
as  Auguftinc  doth)I  fay  that  men  bearc  away  no  more  of  this  Sacra- 
mentjthan  they  gather  with  the  vefTcll  of  faith.  So  nothing  is  abated 
from  the  Sacrametjyca  the  truth  and  eflfedualncftc  therof  remaineth 
ynminilhed ,  although  the  wicked  depart  emptic  from  tlic  outward 
partaking  of  it.  If  they  againe  obied  that  this  word,this  is  my  body, 
is  diminifhed ,  if  the  wicked  rcceiuc  corruptible  bread  and  nothing 
els;  we  hauc  a  folution  ready,  that  God  will  notbcacknowen  true 
in  the  rcceiuingic  fclfe  j  but  in  the  ftcdfaftnelfc  of  his  owne  good- 
neflc,when  he  is  ready  to  gcuc,yea  liberally  ofFreth  to  the  vnworthy 
that  which  they  rcfufe,  And  this  is  the  fulnefTc  of  the  Sacrament, 
which  the  whole  world  can  not  brcake  ,  that  the  ftefhc  and  blood  of 
Chrift  is  noleircgcucntothc  vnworthy  than  to  the  chofcn  faithful! 
ones  of  God :  but  therewithall  it  is  true,  that  as  water  lighting  vpon 
^  hard  ftonc ,  fallcth  away ,  bccaufc  there  i$  no  entrie  open  into  thr* 

EEEE    iij 


Cap.  1 7.  Of  the  outwardc  mcancs 

ftone :  Co  the  wicked  do  with  their  hardncfle  driuc  backe  the  grace  o£ 
God  that  it  can  not  pearcc  into  them.  Moreoucr,  ihatChr ift  ihould 
be  rccciued  without  faith,is  no  more  agreeing  with  reafonjthan  ftedc 
to  budde  in  ihc  hrc.  Whereas  they  afke ,  howc  Chrift  is  conie  to 
damnation  to  fome ,  vnleffe  they  receiue  him  vnworthily,it  is  a  very 
coldequeftion.'forafmuchas  weno  where  reade,  chat  men  do  pro- 
cure death  to  themfeJues  by  vnworthily  rccciuing  Chrift,  but  rather 
»!at.i  3.  by  refufing  him.Neitijer  doth  Chriftci  parable  hcipe  them, where  he 
faith  that  feede  grqwcth  vp  among  tliornes ,  and  afterwarde  being 
choked  is  marred  :bccaurc  he  there  entreateth,  of  what  value  the 
faith  IS  which  cndurqth  but  for  a  time,  which  they  do  not  thinke  to 
be  ncccflary  to  the  eating  of  Chriftes  flefh  and  drinking  of  his  blood, 
that  in  this  behalfe  do  make  ludas  egally  fellowe  with  Peter.But  ra- 
ther by  the  fame  parable  their  error  is  confuted ,  wliere  Chrift  faitlj 
that  fomc  fecde  fallcth  in  the  hy  way,othcr  fome  vpon  ftoncs  ,  and 
neither  of  them  takcch  rootc.Whereupon  foilov/eth  that  to  the  vn^» 
f  eleuers  their  owne  hardncffe  is  a  let  that  Chrift  atteineth  nottp 
them.Whofoeuer  defireth  to  haue  our  filuatipn  holpen  by  this  mi-^ 
fterie,Iliail  iindc  nothing  fitter,thantiiat  the  faithfull  being  led  to  the 
very  fountjine ,  iTiould  drawc  hfe  out  of  the  Sonne  of  God.  But  the 
dignitie  of  it  i^  honorably  enou?,h  fee  out ,  when  wc  keepe  in  minde 
that  it  is  a  hcIpe  whereby  we  be  grafted  into  the  body  of  Chnft ,  oc 
being  gr.itfed  cS  more  &  more  growc  together,all  he  do  fully  make 
.Cor.  himfelf  one  with  vs  in  the  heauenly  lifc.They  obicd  that  Paul  ought 
i.2i>.  not  to  haue  made  them  giltie  of  the  body  &  blood  of  Chrift,  vnlefTc 
they  were  partakers  of  thcm.But  I  aunfwcre  that  they  are  not  there- 
fore codemned.becaufe  they  haue  eaten  (hem,hut  only  hecaufe  they 
haue  prophaned  the  miftene.in  treading  vnder  feete  y  pledge  of  the 
holy  conjoining  with  God,which  they  ought  reuercntly  to  recciuc. 
^4  Now  becaufe  Auguftme  among  the  oldc  writers  chiefly  hath 
affirmed  that  article  of  dodrine ,  that  nothingjs  abated  from  the  Sa- 
craments, nor  the  grace  which  they  figure  is  made  voide  by  the  infi- 
dehte  or  noughtinelTc  of  men :  it  ihalbc  profitable  to  proue  clearely 
by  his  owne  wordes,  howe  vjifirtly  and  peruerfly  they  do  drawe  that 
to  this  prefent  caufe,which  caft  the  body  of  Chnft  to  dogges  to  eatc. 
The  facrameniall  eating,  after  their  opinion,  is  whereby  the  wicked 
recciuc  the  body  &  blood  of  Chrift  without  the  power  of  the  Spirits 
[omil.  or  any  effed  of  grace.  Au^uftine  contrariwifc  weycng  wifely  thofc 
^J'  wordcSjHe  that  eateth  my  fleihe,and  dnnketh  my  blood,(haIl  not  die 
ali.tf.  ^^^  cuer,rayeth:Namcly  the  power  of  the  Sacrament,  not  oneiy  the 
».       viable  Sacrament:  and  verily  within ,  not  without :  he  tliat  catcth  it 

with 


ToSaluation.        Lib4.  588 

with  hartc ,  noc  he  that  prcffcch  it  with  tooch.  Whereupon  at  Icngcli 
he  condudcth  that  the  facramcnt  of  this  thing,t!iat  is  to  fay,  of  the 
vnicy  of  the  body  &  blood  of  Chrift ,  is  fet  before  men  m  the  Suppec 
of  the  Lordjto  fome  vnto  hfe,to  fome  vnto  dclhudi6:but  the  thing 
itfclfewhercofitisafacrament,  to  all  men  vnto  life,  to  none  vnto 
dcftrudion ,  whofocucr  be  pai taker  of  it.  That  none  fhouldherc 
cauill  ,that  the  thing  is  called  noc  the  body ,  but  the  grace  of  the 
Spirit  which  may  be  feuered  from  the  body,che  contrarie  coparifon 
bctwenc  thcfe  two  wordes  of  addition  Viliblc  and  Inuifiblc  driucch 
away  all  thcfe  miftes :  for  vnder  the  firfl:  of  them  can  not  be  compre- 
hended the  body  ofChrilKWherupo  foUowcth  that  the  vnbeleuers 
do  comunicate  oncly  of  the  vifiblc  figne.  And  that  all  doutini^e  may 
be  better  taken  away,afcerthat  he  had  faid  that  this  bread  rcquircth 
the  hunger  of  the  inward  man ,  he  addeth:  Mofes  and  Aaron  and 
Phinec$,and  many  other  that  did  eate  Manna,plcared  God. Why  {6}  Exo  i 
hecaufc  the  fpirituall  meaicthcy  fpiiitu.illy  vnderfioode,rpirituaIly  *-♦• 
hungredjCpiritually  taftcdjthat  they  might  be  fpiritually  filled.  For  we 
alfo  at  this  day  hauc  receiued  fpirituall  meat:but  the  Sacramet  is  one 
lhing,and  the  power  of  rhc  Ucramct  is  an  other.  A  Iitle  aftenand  by 
this  he  that  abideth  not  in  Chrift ,  an<J  in  whom  Chnft  abideth  nor, 
without  douc neither  cateth  fpiritually  hisfleflic  ,nor  drinkech  his 
bloodjthough  carnally  and  vifibly  he  prefleih  with  teeth  the  figne  of 
the  body  and  blood.  We  hcarc  againc  that  the  vifiblc  (igne  is  fet  in 
coparifon  as  cotrary  to  fpirituall  eating-  Whereby  that  error  is  con- 
futedjthat  the  body  of  Chrift  inuifible  is  in  deedc  eaten  facramctally , 
though  not  fpiritually.We  hearc  alfo  that  nothing  is  grauccd  to  pro- 
phane  &  vncleanemen  befidey  vifiblereceiumgof  thcfigne.Herupo  Howii 
comcth  his  famous  faying,that  the  other  difci pies  did  eate  the  bred  i"^"i 
the  Lord, but  ludas  did  eate  the  bread  of  the  Lordtwherin  he  plainly  '^* 
cxcludeth  the  vnbeleuers  from  the  partaking  of  the  body  &  blood. 
Neither  tedeth  it  to  any  other  ende  which  he  faith  in  an  other  place: 
Whatmcf  uaileft  thou ,  if  to  ludas  was  geuenthe  bread  of  Chrift,by  Homi 
which  he  might  be  made  bond  to  the  deuclrwhen  thou  feeft  on  the  6z. 
corrary  fide  that  to  Paul  was  geuen  the  Angel  of  the  dcuii,by  whom  **^®' 
he  might  be  made  perfed  in  ChriftfHe  faith  verily  in  an  other  place,  ]\^^' 
that  the  bread  of  the  Supper  was  the  body  of  Chrift  co  the  to  whom  aeb'j 
Paul  Gid,He  that  cateth  vnworthily,  eatcth  &  drinketh  iudgemet  to  contr 
himfclferand  that  they  hauc  not  therforc  nothingjbecsufc  they  haue  ^°"' 
receiued  noughtily.  But  in  what  fenfe,  he  declareth  more  fully  in  an  J*  ^^ 
other  place.  For  (taking  in  had  purpofely  ro  define  howe  the  wicked 
pnd  cucll  doers,  which  profciFc  thcChriftian  faith  with  mouth  buc 

EEEE   iijj  ^ 


Cap.  1 7.  Ot  the  outward  mcancs 

with  deedcs  do  deny  ic  >  do  eate  the  J»ody  of  Chriil,  and  chat  againft 
the  opinion  of  fomc  which  thought  that  they  did  not  eatc  in  (acra-i 
meiuonely  but  in  very  dccde.)  But  neither  (faith  he)  ought  it  to  be 
faid  that  they  eatc  the  body  of  Chrift ,  becaufc  they  are  not  to  be 
reckncd  among  the  mcmbics  of  Chrift.  For(to  fpcake  nothing  of 
the  reft)  they  can  not  together  be  the  members  of  Chrift ,  and  the 
loh.6 .  fRembres  of  a  harlot.Finally  where  himfelfe  faithjHe  that  eateth  my 
*^'    .   fleili,and  drinketh  my  blood,abidcch  in  mc^and  I  in  him,he  ihcweth 
ciuitat.  ^^^^ "  *^  '^^^  f3crame:ally  but  in  very  dccde  to  eatc  y  body  of  Chrift. 
Dci  ai.  For  this  is  to  abide  in  Chrift,that  Chrift  may  abide  in  him.  For  he  Co 
cap. 1 5.  faid  tiii$ ,  as  though  he  had  faid ,  he  that  abideth  not  in  me ,  and  ia 
v/hom  I  abide  not ,  let  him  not  fay  or  thinkc  that  he  doth  eatc  my 
body,  or  dnnke  my  blood.  Let  the  readers  wey  the  things  fet  as  con- 
traries in  the  copanfon  to  cate,facramentally,and  in  very  deede:and 
there  fliall  remaine  no  dout.He  confirmeththc  fame, no  Itfle  plainly 
in  thefe  wordts :  Prepare  not  youriawe5,but  your  hart:Hereupon  is 
this  Supper  commended.  Loe  we  beleue  in  Chrift ,  when  we  receiuc 
by  faithrin  receiuing  we  knowe  what  to  thinke.Wc  receiue  a  litlc  and 
are  fatted  m  hart.  Therefore  not  that  which  is  feene,but  that  which 
is  bcleucd ,  doth  fecde.  Here  alfo  that  which  the  wicked  receiuc,  he 
reftraincth  to  the  vifiblc  fi^ne:&  tcachcth  that  Chrift  is  none  other- 
Con,     wife  recciucti  than  by  faith.So  alfo  in  an  other  placc,pronouncing  ex- 
Fau.lib.  prclHy  that  the  good  and  the  cuell  do  communicate  together  in  the 
16  Ser-  ^'5"">^^  exclude  th  the  cuell  from  y  true  eating  of  the  flcfli  of  Chrift. 
in«i.  de  Forif  they  rccciued  the  thing  it  fclte.he  would  not  vtterly  hauelcft 
ver.       that  vnfpoken  which  was  more  fit  for  his  matter.  Alio  man  other 
Apoft.   place,cnti  citmc^  of  the  eating  &  the  frutc  therof,  he  cocludeth  thus: 
Then  Ihall  the  body  and  blood  of  Chrift  be  life  to  eucry  man,if  that 
which  in  the  Sacrament  is  vifibly  recciued,be  in  the  truth  it  felfe  fpi- 
riiually  catcn,fpir>tuaUy  dronke.  Therefore  whofo  make  vnbelcuers 
partakers  of  the  ficflic  and  blood  of  Chrjft,that  they  may  agree  with 
Auguftine  ,let  them  ihcwe  vsthc  vifible  body  ofChrift:  forafniuch 
as,by  his  ludgcment,  the  whole  truth  is  fpiricuall.  And  it  is  certainly 
gathered  out  of  his  wordes,  that  the  Sacramentall  eating,  when  vn- 
belefc  clofeth  vp  the  cntrie  to  truth ,  is  as  much  in  cfF;d  as  vifible  or 
outwardc  eating.  If  the  body  of  Chrift  might  be  eaten  truely  and 
yet  not  fpiritually, what  lliould  that  meanc  which  he  faith  in  an  other 
place?  Ye  iha'l  not  eate  thi*  body  which  ye  fee,and  drinkc  the  blood 
Cn  Pfa.  whicb  they  fliall  (hedde  that  lliall  crucifis  me.  I  haue  commended  a 
)|.        certaine  Sacramenre  vnco  you  ,  being  fpiritually  vndcrftanded  ic 
i  (hall  quicken  you.  Verily  he  would  not  deny  but  that  the  fame  body 

which 


To  Saluation.         Lib.4.  58^ 

which  Chrift  ofiVcd  for  TacrificCjis  deliucrcd  in  the  Suppcr:but  he  did 
fcr  out  the  maner  of  cacinge :  namely  that  bcinge  receiucd  into  hea-* 
ucnly  glory,  by  the  fecrete  power  of  the  Spirire,ic  brcatheth  hfe  into 
vs.  J  oraunt  in  dede  that  there  is  oftentimes  foundc  in  him  this  ma- 
ner  of  fpeakinge,  tliat  the  body  of  Chrift  js  eaten  of  the  vnbcleucrs:  Homil. 
but  he  expounderh  himfelfc,adding,In  Sacrament.  And  in  an  other  in  lok 
place  he  dcfcribcth  fpirituall  eatinge ,  in  which  our  bitinges  confume  >7* 
not  grace.  And  leaii  mine  aduerfarics  (houidc  lay,  that  1  fight  with 
them  with  a  heapt  of  places,  1  would  knowe  of  them  howe  they  can 
vnwinde  thcmfclues  from  one  fayinge  of  hii ,  where  he  fayeth  that 
Sacraments  do  workc  in  the  only  elect  thw  which  ihcy  figure. Truc- 
ly  they  dare  not  deny  but  that  the  bread  in  the  Supper  figurcth  the 
body  of  Chrift.  Wherupon  foloweth  that  the  reprobate  arc  debarred 
from  the  partakmge  o^  iu  That  CyriiJ  alfo  thought  none  otherwifc, 
thcfe  wordcs  do  declare.  As  if  a  man  vpon  molten  waxe  do  pourc  o*  lo},^- 
iher  waxe ,  he  wholly  tcmpereth  the  one  waxe  with  the  othcnfo  is  it  cap.17, 
occeflary  if  any  man  rccciue  the  flefhe  and  blood  of  the  Lorde  chat 
he  be  loyned  with  him ,  that  Chrift  may  be  founde  in  him  and  he  in 
Chrift.  By  thefe  worded  I  ihinkc  it  is  eoidcnt,that  they  arc  bereued 
of  the  true  and  reall  eatinge,thac  do  but  facramentally  eatc  the  bod/ 
of  Chrift ,  which  can  not  be  feuered  from  his  powercand  that  there- 
fore faileth  not  the  faith  of  the  promifes  of  God,which  ceflTeth  not  10 
raine  fi:om  heaucn,  akiiough  the  ftones  and  rockes  conceiuc  not  the 
liquor  of  the  raine. 

^f  This  knowledge  l}iall  alfo  cafily  draw  vsawayfrom  the  carnal 
¥vor(hipping,which  feme  haue  with  pcrtierfc  rafhnefle  ercded  in  the 
Sacrament :  becaufe  they  madeaccompt  with  themfelues  in  this  ma- 
iicr:If  it  be  the  body,  then  both  the  foule  and  the  Godhead  are  to- 
gether with  the  body,which  now  cannot  be feuered:thrcforc Chrift 
is  there  to  be  worshipped .  Firftif  their  accompanyinge  which  they 
pretcnde  be  denied  them,what  will  they  do  ?  For  howe  much  foeuer 
ihcy  eric  out  vpo  an  abfurdityjif  the  body  be  feuered  from  the  foule 
and  the  godheadryci  what  founde witted  and  fobcr  man  can  perfwade 
himfclfe  that  the  body  of  Chrift  is  Chrift  ?  They  thinke  themfelues 
indcdc  gaily  to  proue  it  with  their  logical  argumcntcs.But  fith  Chrift 
fpcaketh  dilhndly  of  his  body  and  blood,  but  defcribeth  not  the  ma- 
ner of  picfcnce;how  will  they  of  a  doutfull  thingc  gather  certainel/ 
that  winch  they  woulde  ?  What  then?  If  their  confcienccschaunce 
to  be  cxercifed  with  any  more  greuous  feling,lliall  not  ihcy  byandby 
with  their  logicail  argumcntcs  be  diflblued  and  melt  ?  namely  when 
the/  (hall  fee  themfckcs  dcftituce  of  the  certain  word  of  GodyVpoa 


Cap.17.  Of  thcoiitward  mcancs 

which  alone  our  foules  do  ftand  fafi,whc  chey  arc  called  to  accompr, 
fnd  without  which  they  faint  at  cuery  fiUl  momcnt:when  they  ihall 
call  to  mind  that  the  dodrinc  &  examples  of  the  Apoftles  are  againd 
them,  and  that  themfelues  alone  are  to  themfelucs  the  authors  of  ic« 
To  fuch  motions  (halbe  added  other  not  fmall  prickinges.  Whac^ 
Shall  it  be  a  matter  of  no  importance,to  worfhip  God  in  this  forme, 
where  nothmg  was  prcfcnbcd  vnto  v$  ?  When  it  concerned  the  true 
worfhip  of  God,  ought  they  with  fo  great  hghtneffe  to  hauc  atremp- 
tcd  that  of  which  there  is  no  where  read  any  one  wordc  ?  But  if  they 
had, with  fuch  humblenefie  as  they  ought,holdcn  al  their  choughtes 
vnder  the  word  of  God,  they  would  trucly  haue  harkcned  to  y  which 
he  faid,Take,eate,drinke,&  would  haue  obcied  this  commaundemet, 
wherein  he  biddcth  the  Sacrament  to  be  receiued,not  to  be  worfliip- 
pcdBut  they  which,as  it  is  commaunded  of  God, do  receiue  it  with- 
out worfhipping ,  arc  aflfured  that  they  do  norl'waruc  from  Gods  c6* 
maundementithan  which  affuredncs  there  is  nothing  better  whtn  wc 
take  any  worke  in  hand.Thcy  hauc  y  example  of  the  Apoftlcs,whoni 
we  read  not  to  haue  fallen  downe  fiat  and  worlhiipped  it,  but  cuen  as 
they  were  fitting, ro  haue  receiued  it  &  eaten  it.  They  haue  t'ne  vfe  oi 
Afi.a.4.  jjjg  Apoftolike  Church, wherin  Luke  reporterh  that  tne  faithfull  did 
communicate  not  in  worfhippingc  but  in  breakingc  of  bread.  They 
i*Cor.  haue  the  Apoftlcs  dodrine,  wherewith  Paule  inflruded  the  Church 
*'*  of  the  Corinthians ,  profefHng  that  he  had  receiued  of  the  Lord  thac 
which  he  deliucrcd. 

36  And  thcfc  thingcs  verily  tend  to  this  cnde,  that  the  godly  rea- 
ders fhould  wey  howc  perillous  it  is  in  fb  hie  matters  to  wander  from 
the  fimple  worde  of  God  to  the  dreames  of  our  owne  brainc.  But 
thofe  thinges  that  arc  aboue  faid,ought  to  deliucr  vs  from  all  douc  in 
this  behalfe.  For>  that  godly  foules  may  therein  rightly  take  hulde  of 
Chriftjthcy  muft  needes  be  lifted  vpto  heauen.  If  this  be  the  office 
of  a  Sacrament,toheIp  the  mindc  of  man  which  otherwife  is  weake, 
that  it  may  rife  vpward  to  rcachc  the  height  of  fpirituall  myftericsj 
then  tlicy  which  are  holde  downe  in  the  outward  figne  do  (Iray  from 
the  right  way  of  fceking  Chrifl.  What  then?  Shall  wc  deny  that  it  is  a 
fuperftitious  worfhippingc,  when  men  do  throwe  themfelues  downe 
before  bread,to  worfhip  Chrifl  thcrin^DouilefTe  the  Nicene  Synodc 
meant  to  mete  with  this  mifchicfe,whcn  it  forbade  vs  to  be  humbly 
Surfum  inicntiue  to  the  figncs  fet  before  vs .  And  for  none  other  caofc  was 
^^^"^  it  in  old  time  ordained,  that  before  the  colecration  the  people  fhould 
with  a  loudc  voice  be  put  in  mindc  to  hauc  their  hartes  lifted  vpward. 
The  Scripture  it  fclfe  aUo ,  beiide  thac  it  diligently  decUtetb  vnto  vs 

%k9 


To  Saluation.  Lib.4.  5PO 

the  afccnfion  of  Chri{l,whcrebv  he  conueycd  away  the  prcfcnce  of 
his  body  from  our  (ii;ht  and  conucrfatton :  to  ihakc  away  from  vs  all 
carnall  chiukjiigc  of  iiim  ,  fo  oft  as  it  makeih  mention  of  him ,  com-  Col.j.^ 
maundcch  v$  to  be  in  mmdes  raifed  vpward,  and  to  fckc  him  in  hea- 
uen  (ictmg  at  the  riglu  hand  of  the  Father.  According  to  this  rule  he 
was  r.uhcr  to  be  fptrifually  worfliipped  in  heauenly  gloric ,  than  this 
fo  perillous  a  kindc  of  worfliipping  to  be  dcuifed ,  full  of  carnall  and 
groHe  opinion  of  God.  Wherfore  they  that  hauc  inucntcd  the  wor- 
ihipping  of  the  Sacramcnr,haue.not  only  dreamed  it  of  thcmfelucs 
befidc  the  Scripturc,in  which  no  mction  of  it  can  be  lhcwcd(which 
yet  (hould  not  hauc  bin  ouerpaflcd  if  it  had  bin  accept  iblc  to  God.) 
But  alio  all  the  Scripturccryinge  out  againilit,they  haue  framed  to 
thcmfelue  ^  a  God  after  the  will  of  their  owne  luft,lcauing  the  Jiuing 
God.  For  what  is  idolatry,  if  this  be  not,  to  worfhippe  the  giftes  in 
fteede  of  the  giuer  hiairelfc?Whercin  they  haue  doublcly  offended: 
For  both  the  honor  tal<en  from  God  '.v:is  conueyed  to  a  creature  :  flc 
he  himfeifc  aifo  diHionored  in  t.hc  dctihngand  prophaningc  of  his 
bencHtjwhcn  of  his  holy  Sacrament  IS  made  a  curfcd  idole.  But  Ice 
*s  contranwife  ,  kaU  we  fail  into  the  fame  pit ,  throughly  fettle  our  . 
earcs,eics,harts,mifides,&  tongues  in  the  holy.do<^''Mie  of  God.  Foe 
that  is  the  fcholc  of  the  holy  Ghoft,thc  belt  fcholemaifter,in  which 
furh  prohr  is  accained,that  nothing  nccde  more  to  be  gotten  fro  any 
where  clfcbut  we  wiHingly  ought  to  be  ignoiatof  whaifocuer  is  not 
lauohtinit. 

j7  But  nowc  (as  fuperftitionjwhcn  it  hath  once  pafled  the  righc 
boundcs,maketh  no  end  of  finning)they  fel  a  great  way  further. For 
they  h.'.uc  deiiifed  Ceremonies  altogether  ttraunge  fro  the  inftitu- 
tionof  fhe  Supper,  to  this  end  only  that  they  might  giuediuine  ho- 
nors to  the  (ii;ne.  We  yeelde(fay  they)thi^  worlhip  to  Chrift.Firft,if 
this  were  done  in  the  S^^.pper,!  would  fay  that  that  worfliipping  only 
is  lawfuil,  w'.iich  rcftcth  not  in  the  fignc,but  is  d^reded  to  Chrift  fit* 
tinge  HI  h?^uf  n.  But  nowe  by  what  pretenfe  do  they  boaft  that  they 
WOi  iluppc  Chrill  in  that  bresdcwhcnthey  hauc  no  promife  thereof? 
They  confccrate  an  hoft,  as  they  call  it ,  which  nhcy  may  cary  abouc 
in  pon:^x',vvhich  they  may  flaewefoorth  in  a  common  ga^inge  to  be 
looked  yppon,  worfliipped,  and  called  vppon.  I  askc  by  what  power 
they  thinke  it  to  be  rightly  confccrate.  Verily  they  will  bring  foorth 
thofe  wordSjThis  is  my  body. But  I  will  obied  to  the  contrary,thati6 
was  therewithall  faid,  Ta'.ce  and  eatc.  Neither  will  1  do  that  of  no- 
thing. For  when  a  promife  is  knit  to  a  commaundemcnt,!  fay  that  the 
promifc  is  fo  contained  vndcc  the  commaundcRieCj  that  being  feuc* 


Cap,  1 7.  Of  the  outward  mcancs 

p^  red  it  is  made  no  promifc  at  all .  This  (halbc  made  plainer  by  3  like 
, ,  example.  God  gauc  a  commaundement,  when  he  faid,Call  vpon  me: 
He  added  a  promife ,  1  will  hcarc  thee.  If  any  man  calling  vponTe- 
cer  and  Paule  ^  do  glory  vpon  this  promife ,  will  not  all  men  crie  out 
that  he  doth  wrongfully  ?  And  what  other  thing  I  pray  yQUjdo  they 
which  leauing  the  comaundement  concerning  eating.do  catch  hold 
of  a  maimed  promife,  this  is  my  body,to  abufc  it  to  ftrangc  ceremo- 
nies from  the  inftitution  of  Chrift?  Let  vs  therefore  remember  that 
this  promiic  is  giucn  to  them  which  kepe  the  commaundement  ioi- 
ned  with  it:but  that  they  be  deftitute  of  all  the  word,  which  rcmouc 
the  Sacramct  to  any  other  way.  We  hauc  heretofore  entreated  hovy 
the  myftcry  of  the  holy  fupper  ferueth  our  Faith  before  God  .  But 
forafmuch  as  the  Lord  doth  hcrcnot  only  bringe  into  our  rcmcm-  ^ 
brancc  (b  great  largeflc  of  his  bountyjas  wc  haue  before  {hewcd,bue 
doth  as  it  were  from  haade  to  hande  bringe  it  foorth,and  ftirrcth  vs 
to  acknowledge  it:he  doth  therewithal!  warne  vs  that  we  be  not  vn- 
thankcfiiU  to  fo  plentifull  iiberality;but  rather  that  we  fhould  publifh 
it  with  fuch  praiies  as  it  is  rocete,and  aduaunce  it  with  thankefgiuing. 
I^g,  J3,  Therefore  when  he  deliuered  the  inftitution  of  the  Sacrament  it  felf 
i5».  to  the  Apoftlcs ,  he  taught  them  that  they  fhoulde  do  it  in  remem- 
i.Cor.  branceofhim.  Which  Paulcexpoundeth,  to  declare  theLordcs 
**'*^'  death.  That  is,publikely  and  altogether  with  one  mouth  openly  to 
confefie ,  that  all  our  affiance  of  life  and  faluation  is  repofed  in  the 
death  of  the  Lorde  :  that  we  may  glorifie  him  with  our  confcffion, 
and  may  by  our  example  cxhorte  other  to  giuc  glory  to  him .  Here 
againe  it  appcareth  whereunto  the  markc  of  this  Sacrament  is  dire 
^ed ,  namely  to  exercife  vs  in  the  remembrance  of  the  death  of 
Chrin:.For>this  that  we  are  commaunded  to  declare  the  Lords  death 
till  he  come  to  iudge ,  is  nothing  elfe  but  that  we  (hould  publiHi  that 
with  confeillon  of  mouth^which  our  faith  hath  acknowledged  in  the 
Sacrament,that  iSjthat  the  death  of  Chrift  is  our  life .  This  is  the  fe- 
cond  vfeof  the  Sacramenti  which  perteineth  to  outward  confcflfion* 
58  Thirdly  the  Lorde  alfo  willed  it  to  be  to  vs  in  ftcede  of  an  ex- 
hortation ,  tha  which  none  other  can  more  vehemently  encourage  & 
cnflame  vs  both  to  purenes  and  holines  of  life ,  and  alfo  to  charitic, 
peace,and  agreement .  For  the  Lord  doth  therein  fo  communicate 
his  body  to  vs ,  that  he  is  made  throughly  one  with  vs,  and  we  with 
him.  Now  fith  he  hath  but  one  body,  whereof  he  makcih  v$  all  par- 
taketSjit  is  ncccflary  that  all  we  alfo  be  by  fuch  partakinge  made  one 
body.Which  vnity  the  bread  which  is  deliuered  in  the  Sacramct,re- 
piefcoccth:  which  as  it  is  made  of  many  graincs  in  fuch  fort  mingled 

(ogeih^^ 


ToSaluation.         Lib.4.  5PI 

together  that  one  can  not  be  difcerned  from  an  othenafter  the  fame 
maner  we  alfo  ought  to  be  conioyncd  &  knit  together  with  fo  grcac 
agrecmct  of  mindcs,  that  no  difagrcracnt  or  diuifion  come  bctwcnc 
vs.  This  I  had  rather  to  be  expreflcd  with  Paulcs  wordes.  The  cup 
ofblc(Iinge(raythhe)which  we  bleflc^s  the  communicating  of  the*  Cor, 
blood  of  Chrili:&  the  bread  of  blcfling  which  wc  brcake,is  the  par-  "O'*^* 
takingc  of  the  body  of  Chrift.  Therefore  wc  all  are  one  body ,  that 
partake  of  one  bread.  We  fhall  hauc  very  well  profited  in  the  Sacra- 
ment, if  this  thought  fofhalbc  emprinted  &engraucin  ourmindes, 
that  none  of  the  brethren  can  be  hurt,derpifed,refurcd,aburcd,or  in 
any  wife  be  oftcndcd  of  vs,  but  that  therewithal!  wc  do  in  fo  doinge 
hurt ,  defpife  and  abufc  Chrift  with  our  iniurious  deaiingcs :  that  wc 
can  notdifagree  wich  our  brethren!  but  that  we  muft  therewithali 
difagree  with  Chrift :  that  Chrift  can  not  be  loued  of  vs ,  but  that  he 
muft  be  loued  in  our  brethren :  that  what  care  we  haue  of  our  owne 
body ,  fuch  alfo  we  ought  to  hauc  of  our  brethren  which  arc  mem- 
bers of  our  body :  as  no  part  of  our  body  is  touched  with  any  feling  of 
griefcjwhich  imot  I'pread  abroad  into  all  the  other  parts,  fo  wc  muft 
not  fuffcrjour  brother  to  be  grcucd  with  any  euil  whcrof  wc  ihould 
not  alfo  be  touched  with  compaflion.Therforc  Auguftine  not  with- 
out caufe  fo  oft  callcth  this  Sacrament  the  bondof  charity.For  what 
{harper  fpur  could  be  put  to  vs,to  ftirre  vp  mutuall  charity  among  vs, 
than  when  Chnft  giumg  himfelfe  to  vs,doth  not  only  allure  vs  with 
his  owne  example  that  we  flioulde  mutually  dedicate  and  deliucr  our 
felues  one  to  an  other;but  in  fo  much  as  he  maketh  himfelfe  comon 
to  all,he  maketh  all  vs  alfo  one  in  himfelfe  ? 

59  Butherebyisthat  very  well  confirmed  which  I  haue  fayd  in  an 
other  place,  that  the  true  miniftration  of  the  Sacramct  ftandeth  noc 
without  the  word.For  vvhatfoeucr  profit  commeth  to  vs  of  the  Sup- 
per, requireth  the  word :  whether  we  be  to  be  confirmed  in  Faith,or 
to  be  excrcifed  m  confcffion »  or  to  be  ftirred  vp  to  duety ,  praicr  is 
needefull.  Therefore  nothingc  canbemorcdifordcrly  doncinthe 
Supper,  than  if  it  be  turned  to  a  dumrac  adion :  as  hath  bin  done  vn- 
der  the  tyranny  of  the  Pope.  For  they  would  haue  the  whole  force 
of  confccration  to  hangc  vpon  the  intent  of  the  Pricft,3S  thouoh  this 
nothing  pertained  to  the  pcoplc,to  whom  it  moft  of  all  bchoued  that 
the  myftery  ftiould  be  declared.  But  thereupon  hath  growcn  thiscr- 
rour ,  that  they  marked  not  that  thofe  promifes  wherewith  the  con- 
fccration is  made,  are  direded  not  to  the  clcmcntcs  themfclucs,  buc 
to  them  that  receiuc  them.But  Chrift  fpeaketh  not  to  the  bread,thac 
it  may  be  made  his  body^buc  commaundcth  his  difciples  to  catc^and 


Cap.  1 7,  Of  the  outward  meanes 

promileth  to  them  the  communicating  of  his  body  and  blood.  And 
none  other  order  doth  Paul  teach, than  that  together  with  the  bred 
and  the  cup  ,  the  promifes  ihould  be  offrcd  to  the  faithful!.  Thus  it  \i 
truely.  We  ought  not  here  to  imagine  any  magkaUcnchaimtmenr, 
that  it  be  fufhcient  to  haue  mumbled  vp  the  vvordes ,  .is  ihoogh  the 
clemcntes  did  heare  thcm:butict  vs  vnderftande  that  thofe  wordcs 
are  a  liudy  prcachingc, which  may  ediHe  the  hearers,  which  mnv  in- 
wardly pearcc  mto  their  mindes,  which  may  be  cmpnnted  and  fet- 
tled in  their  hartes,which  may  {hewe  foorth  cfTedualncfrc  in  the  ful- 
filhng  of  that  which  it  promileth.  By  the(e  reafons  it  clearcly  appca- 
rcthjthat  the  layinge  vp  of  the  Sacrament,  which  many  do  earneftly 
require,  that  it  may  be  extraordinarily  diltributed  to  the  licke^is  vn« 
profitable.  For  either  they  ihall  rcceiue  k  without  reiicarling  of  the 
inftinjtion  of  Chiift,  or  thcmimfter  (hall  together  with  the  fi:;nc 
ioyne  the  true  declaration  of  the  mvftcry.  In  lilcnce  is  abufc  &  fault. 
If  the  promifes  be  rehearfed  ,  and  the  myftcne  declared,  that  they 
which  {hall  receiue  it  may  rcceiuc  it  with  f  rutcythcre  is  no  taufc  why 
we  (hould  dout  that  this  is  the  true  cortfecration.  To  what  cvid  then 
will  that  other  confccration  come ,  the  force  whereof  Gommcth  not 
fofarre  as  to  the  ficke  meneBut  they  that  do  fo,haue  the  example  of 
the  old  Church.  I  graunt:but  in  fo  great  a  matter,&  in  which  we  en  e 
not  without  great daungcr,nothinge  is  fafer  than  to  folow  the  truetb 
it  fclfc. 

40  Now  as  wc  fee  that  this  holy  bread  of  the  Supper  of  the  Lord 
is  fpirituall  meate,  no  leflc  fweete  and  delicate  than  hcalthfull  to  the 
godly  worfliippers  of  God,by  the  tall  whereof  they  feele  thatChnft 
is  their  lJfe>whom  it  raifeth  vp  to  thankefgiuing,  to  whom  it  is  an  ex- 
hortation to  mutuall  charity  among  thcmfelues :  fo  ofi  the  other  fide 
it  is  turned  into  a  moft  noyfome  povfon  to  all  them  whofc  Fayth  it 
doth  not  nouriih  and  con6rme,and  whom  it  doth  not  ftirre  vp  to  co- 
fcflion  of  praife  .ind  to  chanty.  For  as  bodily  meatejwhen n  findcth 
a ftomach  poflcfled  with  eiull  hu«iors,being  it  fclfc  alfo  thcrby  tnadc 
cuilland  corrupted  doth  rather  hurt  than  nouriftie:  fothis  fpirituall 
meatr,if  it  light  vppon  a  foule  defiled  with  malice  and  naughtineife> 
throweth  it  downc  headlong  wif  h  greater  fall :  verily  not  by  the  fault 
of  the  meate  it  felfe,but  becaufe  to  defiled  and  vnbeleuin^ie  men  no- 
thin^i;c  is  clcane,  though  oiherwife  i:  be  neuer  fo  much  fan^ificd  by 
Yitf.j  J  the  blelTing  of  the  Lord.  For(as  Paule  fayrh)  they  that  eate  &  drinkc 
i.Cor.  ynwonhily, arc  gilty  of  the  body  and  blood  of  the  Lord,  end  do  eate 
•'•*^  and  drinke  iudgement  to  themfelues>not  difcerning  the  body  of  the 
Lord.  For^fuch  kinde  of  me  as  without  any  fparde  of  Faithj  without 

any 


To  Saluation.       Lib4.  5P2 

my  tcalc  of  charity  ,  do  thruft  themfclucs  foorch  like  fwinc  to  take 
the  Supper  of  the  Lordc  ,  do  not  difcerne  the  body  of  the  Lorde. 
I^or  info  much  as  they  do  not  bcleuc  that  chat  body  is  their  life, 
they  do  as  much  as  in  them  ly  eth  difhonor  it ,  fpoyhngc  it  of  all  the 
dignitie  thereof,  and  finally  in  fo  rcceiuinge  it  they  prophanc  ind 
dcHle  it.  But  in  fo  much  as  being  eftraunged  and  difagrecinge  from 
their  brethrc,  they  dare  mingle  the  holy  (igne  of  the  body  of  Chrift 
with  their  difagrccmcntes,  it  is  no  thanke  to  them  that  the  body  of 
Chrift  is  not  rent  in  funder,  and  limmemcale  torne  in  pecces.  And 
fo  not  vnworthily  they  are  gilty  of  the  body  and  blood  of  the  Lorc^ 
which  they  do  with  vngodlmes  full  of  facrilcge  lb  fowly  defile.Thcr- 
fore  by  this  vnworthy  catingc ,  they  take  to  themfclucs  damnation. 
For  whereas  they  hauc  no  Faith  repofed  in  Chrift ,  yet  recciuing  the 
Sacrament  they  profefle  that  there  is  faluationfor  them  no  where 
cHc  than  in  him,  and  do  forfwearc  all  other  affiance.  Whcrforc  they 
chemfelues  are  accufers  to  themfelues ,  they  themfclucs  pronounce 
witnclfe  againft  themfclucs,  and  they  themfclucs  fcalc  their  owne 
damnation.  Againe  when  they  being  with  hatred  and  cuill  will  diui- 
ded  &  dr.iwcn  in  funder  from  their  brethren,  that  is,  from  the  mem- 
bers of  Chrift ,  haue  no  parte  in  Chrift :  yet  they  do  teftilic  that  this 
is  the  only  (riluation  to  communicate  with  Chrift ,  &  to  be  made  one 
with  him. For  this  caufe  Paule  commaundeth,chat  a  man  prouc  him-  i.Cor« 
fclfejbcforc  that  he  cate  of  this  bread  or  drinke  of  this  cup.  Whereby  ii.at. 
(as  I  expounde  it)he  meant  that  cuery  man  (hould  defccnd  into  him- 
lelfc,  and  wcic  with  himfclfe,  whether  he  do  with  inward  affiance  of 
hart  reft  vpon  the  f^luatio  which  Chrift  hath  purchaccd:whethcr  he 
acknowledge  it  with  confeffion  of  mouth ;  then  whether  he  do  with 
defirous  cndeuour  of  innocence  and  hohneflc  afpire  to  the  following 
of  Chrift:  whether  after  bis  example  he  be  ready  to  giuc  himfclfe  to 
his  brethren,  &  to  comunicate  himfclfe  to  them  with  whom  he  hath 
Chrift  comon  to  him:whethcr»as  he  himfclfe  is  accompted  of  Chrift, 
,hc  do  likewife  on  his  behalfe  take  all  his  brethren  for  members  of  his 
owne  body.whethcr  he  couct  to  cheri{h,dcfendc,  and  helpe  them  as 
his  owne  members.  Not  for  that  thefe  duties  both  of  Faith  &  chari- 
ty can  now  be  perfe<f^  m  vs:but  becaufe  we  ought  to  endeuor  this,  & 
with  all  our  defnes  to  long  toward  it,that  wc  may  daily  more  &  more 
cncrcafe  our  Faith  begon. 

41  Commonly  when  they  go  about  to  prepare  men  to  fuch  wor- 
thinc";  of  e.iting,they  haue  in  cruell  wife  tormented  and  vexed  poorc 
confcicnccs :  and  yet  they  brought  ncuer  a  whit  of  all  thofc  thingcs 
that  might  fcrue  co  the  purpofc.Thcy  faid  that  thoic  did  eat  worthily 


Cap.17.  Of  the  outward  mcancs 

which  were  in  ftate  of  gracc.To  be  in  ftatc  of  grace  they  expounded 
to  be  pure  &  clcanfed  from  all  finnc.  By  which  dodrine  all  the  men 
that  eucr  haae  at  any  lime  bin  or  now  be  in  earth  jWcre  debarred  fro 
the  vfcofthis  Sacrament.  For  if  we  go  about  this,  to  fetch  our  wor- 
thineCfe  from  our  felues,  we  are  vtccrly  vndone :  onely  defpeire  and 
damnable  ruine  abideth  for  vs.Though  we  endeuor  with  our  whole 
ftrcngthcSjWe  (hall  notbinge  more  preuaile,  but  that  then  at  laft  wc 
flialbc  moft  vnworthy,when  wc  haue  moft  of  all  trauailcd  about  fec- 
kinge  of  worthineffe.  To  faluc  this  fore,  they  haue  deuifed  a  way  to 
attaine  worthine{rc:chat,as  much  as  in  vs  lieth^making  examination, 
and  requiring  of  our  felues  accompt  of  all  our  doings,we  fliould  with 
contrition ,  confedion ,  and  fatisfadion  deanfe  our  vnworthineife 
which  way  ofcleanfinge,  what  maner  ofthingciti$,we  haue  already 
(hewed  there  where  was  more  conucnient  place  to  fpeakc  of  it .  So 
much  as  feructh.for  oar  prefent  purpofe ,  I  fay  tliat  thefe  be  to  hun- 
gry and  vanifhinge  comfortes  to  difmaied  and  difcouraged  confcien* 
CCS  &  fuch  as  are  ftriken  with  horrour  of  their  finne.  For  if  the  Lord 
by  fpcciall  forbidding.admitteth  none  to  the  partakinge  of  his  Sup- 
per but  the  righteous  &  innocent:there  needeth  no  fmal  hccde  that 
may  make  a  man  aiTured  of  his  owne  righteoufnes  which  he  heareth 
to  be  required  of  God.  But  whereby  is  this  aflurednes  confirmed  vnto 
▼s,that  they  are  difchargcd  afore  God,  which  haue  done  fo  much  as 
in  them  lay  ?  But  although  it  were  fo,  yet  when  fhall  it  be  that  a  man 
may  be  bold  toaifure  himfclfe  that  he  hath  done  as  much  as  in  him 
lay^So  wh^n  there  is  made  no  certaine  aflurancc  of  our  worchinefie, 
the  entry  fliall  alway  remaine  fhut  by  that  horrible  forbidding,whcr- 
by  is  pronounced  that  they  eate  &  drinke  iudgement  to  themfelues, 
which  eate  and  drinke  vnworthily. 

41  Now  it  is  eafie  to  iudge  what  maner  of  dodirine  this  is  which 
reigncth  in  the  Papacy,&  fro  what  author  it  hath  proceeded,  which 
with  the  outragious  rigor  thereof  bcreueth  and  fpoyIcth,miferablc 
finncrs  and  fuch  as  be  tormented  with  feare  and  forow,  of  the  com- 
fort of  this  Sacramenr,in  which  yet  all  the  fwetedehcates  of  the  Go- 
fpell  were  fet before  ihem.  Surely  the  deuiil  could  by  no  redicr  way 
deftroy  men.than  by  fo  making  them  fcnfelefle,rhat  they  coulde  not 
percciue  the  taft  and  fauour  of  fuch  foode ,  wherewith  it  was  the  will 
of  the  moft  good  hcaucnly  Father  to  feede  them,  Leaft  therefore  wc 
runne  into  fuch  hcadlonge  downcfall,  let  vs  remember  that  this  holy 
banket  is  medicine  to  the  ficke,comfort  to  (inners,ljbcrall  gift  to  the 
poore:which  bring  no  profit  to  the  health  yjrighteouSjand  riche,if  a- 
ny  fuch  could  be  found.  For  whcras  in  icChriit  is  giu^n  vs  for  meate: 

wc 


ToSaluation.  Lib.4.  5^3 

wc  vndcrftandc  that  without  him  vrc  pync ,  Ihrtic,  and  faint,  like  as 
famine  dcrtroicih  the  hutly  ftrcngth  of  the  body.  Againc  whcras  he 
is  giutn  vs  for  hfc  :  wc  vndcrftande  that  wi.iiout  him  wc  are  in  our 
felucs  vtcerly  dead.  Wherefore  this  is  ihc  worthincHc  both  the  on- 
ly and  bcft  that  wc  can  bringe  to  God  ,  it  we  offrrVo  him  our  ownc 
vilcncfle  and(as  1  may  lo  cali  ji)vnwordiinciic,ihatofhis  mercy  he 
may  make  vs  woi  rhy  oi  him.if  we  defpetrc  in  our  fclues^that  wc  may 
be  comforted  in  him ;  if  we  humble  our  fcIucSjthat  we  m^y  be  raifed 
vp  of  him :  if  wc  iccuic  oar  fciucs  ,  that  wc  may  be  luftihcd  of  him: 
moreover  if  wc  afpiie  to  that  vnity  which  he  commcndcth  to  vsin. 
hisSuppcrrandashema'.ceth  vsall,oncinhimfclfe,foif  wcwifh  to  vs 
all  altogether  one  fouie,one  hart  one  tongc.If  we  hauc  rhefc  things 
throu<;hly  well  weyed  and  confidercd/ach  £houe,hics  although  they 
fluke  vs,yct  [hall  ncucr  ouenhrow  vs.  As,how  fhould  wc  being  nee- 
dy and  naked  of  al  good  ihings,wc  defiled  with  filthincflc  offinnes, 
wc  halfc  dead,  eate  the  body  ol^  the  Loidc  worthily?VVe  will  rather 
thinkc  that  we  being  poore  come  tothclibct3lgiuer,we  fcckciothc 
Phificiar,we  finners  to  the  author  of  righteourncfl'e,(inally  wc  dead 
men  to  him  that  giueth  life  :  that  that  worthineffe  which  is  com- 
maunded  of  God,conlilicth  chiefly  of  Faith,which  rcpofeth  al  things 
in  Chrift  and  nothinge  in  vs :  and  next  of  charity,  and  the  felfc  fame 
charity  which  it  is  enough  to  ofFcr  vnpcrfc^toGod,thathemay  cn- 
ci  eafe  it  to  b€ttcr,forarmuch  as  it  can  not  be  giucn  pcrfed.  Some  o- 
ther  agrecingc  with  vs  in  this  ,  that  the  worthineffe  it  fcife  confifteth 
in  Fayth  and  charity  :  yet  in  the  measure  of  worthineffe  hauc  gone 
farrc  out  of  the  way  ,  requiringc  a  perfection  of  Fayth  ,  whcrcunto 
nothing  may  be  addcd,&  a  charity  cgall  with  thai  which  Chriil  haih 
{hewed  toward  vs. But  hereby  they  do  none  otherwife  th.^n  ihofc  o- 
ther  btforc,  driue  all  men  away  from  comminge  to  this  holy  Supper. 
For  if  their  fcntencc  fiiouldc  take  phcc,no  man  (houldc  receiue  but 
vnworthily ,  forafmucli  as  ail  without  exception  fhouldtr  be  holden 
gilty  and  conuid  oFtheir  vnperfcdneffe.  And  truely  it  were  a  pome 
of  too  much  amazed  dulneffe  ,  I  will  not  fay  fooltfhncffc ,  to  require 
fuch  perfcdion  in  the  Sacrament,  as  may  make  the  Sacrament  voidc 
and  fuperfliious :  which  was  not  ordained  forth-:  perfed,  but  forthc 
wcake  and  feeble  to  awake.to  ftirre  vp,to  pricke  forward.and  excrcifc 
the  affcdion  of  Faith  and  charity,  and  to  corred  the  defaut  of  cither 
of  them. 

4  J  But  fo  much  as  conccrneth  the  outward  forme  of  doing,  whe- 
ther the  faithfull  receiue  it  in  their  hand  or  no:whcthcr  they  deuide 
itjor  cucry  one  caie  that  which  is  giuca  himiwhether  they  pucagainc 

FFFF 


Cap.i  7-  Of  the  outward  meanes 

the  cup  in  the  hand  of  the  Dcacorr,or  deliucr  it  to  the  nextrwhcthcr 
the  bread  be  leucned,or  vnleuened :  whether  the  wine  be  icdde  or 
white :  it  makcth  no  matter.  Thcfe  thinges  be  indifferent  andleft  in 
the  hberty  of  the  Church.  Howebeit  it  is  ccrtainc,  that  the  vfagc  of 
the  old  Church  waSjthat  cuery  one  Ihould  take  it  into  his  hand.  And 
Chrift  faidjDiuide  it  among  you.The  hiftories  report,that  it  was  Ic- 
uened  and  common  breadc  before  the  time  of  Alexander  bifhoppc 
of  Rome  ,  which  firft  delitcd  in  vnleuened  bread:but  for  what  reaibn 
I  fee  notjvnkfifc  it  were  with  a  newe  fight  to  draw  the  eies  of  the  c6- 
mon  people  to  wondringe  at  it ,  rather  than  to  inftru^  their  mindes 
with  good  religion.l  adjure  all  the  that  are  touched  with  any  though 
but  light  leaie  of  godlincs,to  tcU  whether  they  do  not  cuidently  fee, 
both  how  much  more  brightly  the  glory  of  God  fhineth  herein,and 
how  much  more  abundant  fwectenes  of  fpirituall  comfort  commeth 
to  the  faithfull,  than  in  thefe  colde  and  plaierlike  trifles,  which  bring 
none  other  vfe  but  to  deceiue  the  fenfe  of  the  aroafcd  people.  This 
they  call  the  holdinge  of  the  people  in  religion,  when  bcingc  made 
foolifh  and  fenfleffe  with  fuperftition  it  is  draMvcn  whether  they  lift. 
3f  any  man  will  defende  fuch  inuentions  by  antiquity,!  my  felfc  alfo 
am  not  ignorant  how  auncicnt  is  the  vfe  ofchrefmcjand  blowing  in 
Baptifme  :  Howcnyc  to  the  agcof  the  ApoftlesthcSupperof  the 
Lorde  was  infcded  with  ruftinefle  :  but  this  verily  is  the  wayward- 
neHc  of  mans  boldencffc ,  which  can  not  withholde  it  felfe  but  that 
it  rnu!^  alway  play  and  be  wanton  in  the  myftcrics  of  God.Butlettc 
vs  remember  that  God  doth  fo  highly  efteeme  the  obedience  of  his 
word,  that  he  willcth  vs  in  it  to  iudge  both  his  Angels  and  the  whole 
worlde.  Now,  bidding  farewell  to  fo  great  a  heape  of  ccrcmoniesric 
mi^ht  thus  haue  bin  moft  comlily  miniftrcd,if  it  were  oft  and  at  leaft 
cuery  wcke  fette  before  the  Church,  but  that  firft  they  iTiouldc  begin 
with  publikc  praiers:then  a  fermoO  fhould  be  made:thcn  the  minifter, 
hsuinge  bread  and  wine  fctte  vpon  the  boordc,(houldc  rehearfe  the 
ififtittjtion  of  the  Suppcnand  then  ftioulde  declare  the  promifcs  that 
arc  in  it  Icfte  vnto  vs  :  and  therewithal!  (houlde  excommunicate  all 
them  that  by  the  Lords  forbiddinge  are  debarred  from  it,  afterwardc 
they  Ihoulde  pray  that  with  whathberality  the  Lorde  hath  giucn  vs 
this  holy  foode ,  he  woulde  inftrud  and  frame  vs  alfo  with  the  fame 
Faith  &  thankefulneffc  of  minde  toreceiue  it.&thatforafmuch  as  wc 
zrenotofourfeluesjhe  would  of  his  mercy  make  vs  worthy  of  fuch  a 
bnnkcf.that  then  either  Pfalmes  fliould  be  iong,or  fomwhat  red, and 
the  faithful  (hould  in  femcly  order  comunicate  of  the  holy  baket,thc 
minifters  breaking  tiie  biead  &  giumg  it  to  the  pcoplc:chat  when  the 

Supper 


To  Saluation.         Lib4.       .     .  594. 

Supper  is  endcdjCxhorution  fbould  be  made  co  pure  Faith  &  contef* 
[ion  oFP.iiil),to  chancy,  and  to  manors  mete  for  Chrrlhans;lart  of  all 
ihnt  giuing  of  thanks  fliould  be  rchcar(cd,&  prailcb  be  fong  to  God* 
which  beinj;  cndc<:i  the  cOngrcgscion  ihould  be  let  go  in  peace. 
<I4     Thefcthingesthatwchauehithertofpokcnof  this  Sacrament  ■> 

do  iargel/  flicwcthat  it  was  not  therefore  ord3ined,rhat  it  ihouid  be 
recciucd  ycnreiy  once,  &  that  fligiitly  for maners  'i^Vt  (as  now  com-  '-'^ 
monly  the  curtomc  is)but  that  it  thould  be  in  often  vfe  to  all  Chnfti- 
ans,that  with  often  remembrance  they  lliould  repcate  the  paftjon  of 
Chrift  :  by  which  remembrance  they  might  luibinc  and  iirengthen 
their  Faith, &  exhort  themfelues  to  hng  confeflion  of  praifcto  God, 
and  to  pubhih  his  goodncsrHnaily  by  which  they  might  nourifii  mu- 
tuall  chanty ,and  teihfic  it  amongc  ihemfcliits,whercof  they  faw  the 
knot  in  the  vnity  of  chc  body  of  Chiili .  For  fo  oft  as  we  communi- 
cate of  the  lignc  of  the  body  of  the  LordjWc  doasby  atokcngiuen 
&  rccciued,  entcrchaungeably  bmde  our  felucs  one  to  an  other  vnto 
alldueticsof  loue,thatnoncof  vsdoany  thing  whereby  he  may  of- 
fend his  brother ,  nor  leauc  anv  dung  vndone  whereby  he  may  htlpc 
hfm,when  ncde  rec]uireth  and  abili;y  futhceth.  Thatfuch  was  the  vfe 
of  the  Apoliohkc  Church ,  Luke  rchcarfeth  in  the  Ades  ,  when  he 
fatth  that  the  faithful!  were  contmuingc  in  the  dodrinc  of  the  Ape- 
itlcs,in  communicatingjin  brc.ihn^  of  brcadjand  in  praiers.So  was  it 
altogether  mete  tobcdone,that  therefhouldebenoaflfcmbly  of  the 
Church  without  the  word,praicis, partaking  of  the  Supper  and  almej. 
That  this  order  wasalfb  inftitute  amonge  the  Corinthians  we  may 
fufficicntly  gather  of  Paule  :  and  it  is  cerfaine  that  in  many  ages  afr 
tcrward  it  was  in  vfc.For  thereupon  came  thofe  olde  Canons,  which 
they  father  vpon  Anacletus  &  Calixtus,  that  when  x\\z  coiifecration 
is  done,all  fnould  communicatc,that  wil  not  be  without  the  dores  of 
the  Church.  And  it  is  red  in  thole  olde  Canons,  which  they  call  the 
Canons  of  the  Apoftles:that  they  which  contiiiue  not  vnto  the  end, 
&  CO  not  recciue  the  holy  communion,  muft  be  correded  as  me  that 
moue  vnquietnes  of  the  Church.  Alfo  in  the  Councell  a^  Antioch,it 
was  decreed  that  they  which  enter  into  y  Church, &  hearethe  Scrip- 
tures,&  do  abllaine  from  the  communion, fhoulde  be  remoucd  from 
the  Church,till  they  haue  amended  this  fault.  Which  although  in  the 
firrt  Counccll  at  Tolctum  it  was  cither  fomwhat  qualified  or  at  leaft 
fet  forth  in  milder  wordes,yet  it  is  tliere  al^o  dccrccd,that  they  which 
when  they  haue  heard  the  fermon  are  found  ncucr  to  communicate, 
fhould  be  warncd:if  afcer  waraing  they  i)bAaine)they  fhoulde  be  de- 
barred from  it. 

JFFFF    i^ 


Aft.!. 

41- 


Cap.i  /•  Of  the  outward  mcancs 

45  Vcniy  by  thcfc  ordinances  the  holy  men  meant  to retaine  an<! 
maincime  the  often  vfe  of  the  Communion,which  ofte  vfc  they  had 
recciucd  from  the  Apoftlcs  thcmfclues,  which  they  fawc  to  be  moft 
holfomc  for  the  faithful!,  and  by  litle  and  Utlc  by  the  neghgcncc  of 

In  (J.ca.  ^be  common  people  to  growc  out  of  vfc.  Auguflinc  telhfieth  of  his 
lohan.  owuc  timc:Thc  Sjcrament(faith  he)of  this  thing,of  the  vnity  of  the 
tra^.atf  Lords  body,is  fomewherc  daily,  fomcwhcre  by  ccrtamc  d'.ftanccs  of 
dayes,  prepared  vpon  the  Lordes  table,  and  is  there  recciued  at  the 
table,  to  fome  vnto  life  ,oto  other  fomc  vmo  deftrudion .  And  in 
the  fiift  Epiftlc  to  lanuarius :  fome  do  daily  communicate  of  the  bo- 
dy and  blood  of  the  Lorde  :  feme  rcceiue  it  at  certaine  daiesrin  (bmc 
places  there  is  no  day  let  palfc  wherein  it  is  not  offerednn  fome  other 
places  onely  vppon  the  Saturday  and  the  Sunday,  and  in  fome  other 
places  ncuer  but  on  the  Sunday. Bur  fcrafmuch  as  the  common  peo- 
ple was  (as  wchauc  fayd)fomwhatilacke,  the  holy  men  did  call  ear- 
In  ca.1.  ncftly  vpon  them  with  fliarp  rcbukinges,leaft  they  fhoulde  leeme  to 
Horn,  vvinke  ai  fuch  IloihfulntHe.^uch  an  example  is  in  Chryfottome  vpon 
26,1a.  fheEpiftletotheEpheGans.  Iris  not  faid  vnto  him  that dilhonored 
the  bankettwherefore  didft  thou  fit  downe  ?  bur,whererore  didft  thoa 
come  in  ?  Whofoeucr  is  not  partaker  of  the  myfteries ,  he  is  wicked 
andlhamcleflc  forthathe  ftandeth  here  prefent.  I  bcfccchc  you ,  if 
any  be  called  to  a  banket,wafhc-th  his  handes,fiitcth  downe.fcemcih 
to  prepare  himfelfc  to  eate,  and  then  doth  taft  of  nothingc  :  ihall  he 
roc  ihame  both  the  banket ,  and  the  maker  of  the  banket  ?  So  thou, 
ftanding  among  them  thit  with  prayer  do  prepare  themfclues  to  re- 
ceiue  the  holy  meatc  ,  half  cucn  in  this  that  thou  haft  not  gone  away 
confefled  that  thou  art  one  of  the  number  of  them ,  at  the  laft  thou 
doeft  not  partake :  had  it  not  bin  better  that  thou  hadft  not  bin  pre- 
ftnt.Thou  Wilt  fay,I  am  vnworthy.Therfore  neither  waft  tliou  wor- 
thy of  (he  communion  of  praier,  which  is  a  preparinge  to  the  rccci* 
uing  of  the  holy  myftery. 

46  And  truely  this  cuftome,whichcommaudeth  to  communicate 
yearely  onqcis  amoft  certaine  inuentionof  the  deuill,by  whofe  mi- 
niftcry  for  uer  it  was  brought  in  .  They  fay  that  Zepherinus  was  au- 
thor of  that  decree,which  it  is  not  likely  to  haue  bin  fuch  as  we  now 
haue  it.  For  he  by  his  ordinance  did  peradueture  not  after  the  worft 
maner  prouide  for  y  church,as  the  times  then  were.For  it  \%  no  dout 
but  that  then  the  holy  fupper  was  fette  before  the  faithfull  fo  oft  as 
rhcy  came  together  in  alfembly, neither  is  it  any  dout  but  tha  t  a  good 
part  of  them  did  communicate.  But  when  it  fcarfely  at  any  time  hap- 
pened chat  all  did  communicate  together^  and  whereas  ic  was  necef- 

^i    i  i .  fary 


To  Saliiation,  Lib.4.  •^py 

fary  that  they  which  were  rainglcd  withpiophanc  men  &  idolaters, 
fliouldc  by  fome  outvvardc  fignc  t.-ftifie  their  faith-.thc  holy  man  for 
order  &  policies  fakc,appointcd  that  d^y,whercin  the  whole  people 
of  Chiiftians  (hould  by  partaking  of  the  Lords  fupper  vttcr  a  cofef- 
fion  of  their  faith.  The  ordinance  of  Zepherinus  bcingc  otherwifc 
good  hath  bin  cuill  wreftcd  of  them  that  came  after,  whe  a  certainc 
law  was  made  of  one  communicating  ycarcly:  whereby  it  is  come  to 
paire,that  almoft  al  men  whe  they  haue  once  c6muniC3te,as  though 
they  had  gaily  difchargedthcmfclucs  for  al  the  reft  of  the  yerCjAcpc 
foundly  on  both  eares.  It  ought  to  haue  bin  fnrre  otherwife  done.E- 
uery  weke  at  the  leaft ,  the  Lordes  ta!)le  Ihoulde  be  fet  before  the  af- 
fembly  of y  Chriftians:thc  promifcs  Ihould  be  dcclared,which  might 
feedc  v$  fpiritually  at  it:none  fliculd  in  dede  be  compelled  by  necef- 
luy,but  ail  fhould  be  exhorted  and  pricked  forward:the  fluggilhnefic 
alfo  of  the  flothfull  {hould  be  rebuked.  All  ihould  by  heapes,as  hun- 
gry mcn,come  together  to  fuch  dainties.  Not  without  rightfull  caufc 
therefore  at  the  beginning  I  complained,  that  by  the  craft  of  the  dc- 
uill  this  cuftome  was  thruft  in ,  which  when  it  appointcth  one  cer- 
tainc  day  of  the  yeare ,  makcth  men  fiothfuU  for  all  the  reft  of  the 
yeare.  We  fee  in  deedc  that  this  perucrfe  abufe  was  crept  in  euen  in 
the  time  ofChryfoftome.'but  we  may  alfo  therewithal  fee  how  much 
it  difpleafcd  him, For  he  complaineth  with  greuous  words  in  the  fame 
place  which  1  cocn  nowalleaged ,  that  there  is  fo  great  inequality  of 
this  matter,  that  often  in  Ibme  times  of  the  yere  they  came  not  euen 
when  they  were  cleane ,  but  at  Eafter  they  came  euen  when  they  were 
vncleane.  Then  he  crieth  out :  O  cuftome.  O  prefumption.Thcn  in 
vaine  is  the  daily  offering  vfed :  in  vaine  we  ftandc  at  the  aharithere 
is  none  that  partaketh  together  with  vs.  So  farre  is  it  of  that  he  aiio^ 
wed  It  by  his  authoyty  adioyncd  to  it. 

47  Out  of  the  fame  (lujp  proceded  alfo  an  other  ordinace, which 
hath  ftolen  away  or  violently  taken  away  the  halfe  of  the  fupper  from 
the  better  ni'iber  of  the  people  of  God,nameIy  the  figneofthe  blood, 
which  being  denied  to  lay  and  profane  men  (for  with  fuch  titles  for- 
fooih  they  let  out  Gods  inheritance)  became  a  peculiar  pofTeflion  to 
fhaucn  and  annointed  men.  It  is  the  commaundement  of  the  eternal! 
Godjthat  al  fhould  drinkenvhich  comaundcment  man  dare  difconti* 
nue  and  rcpcll  with  a  nev/  &  contrary  law,  commaunding  that  not  aU 
ihould  drinke.  And  that  thefe  lawmakers  fhoulde  not  fecmc  to  Heht 
without  reafon  againft  their  God,thcy  pretend  perils  that  might  hap- 
pen if  this  holy  cup  were  commonly  giuc  to  albas  though  thofe  dafi- 
^rs  had  not  bio  forcfeene  6c  marked  of  the  eternall  wifdom  of  God^ 

F  F  F  F    li; 


Cap.  1 7.  Of  the  outward  mcanes 

And  then  futtelly  forfooth  they  rcafon ,  that  the  one  is  enough  for 
both.  For  if  (fay  thcy)it  be  the  body,it  is  whole  Chriil,  which  ca  no  t 
now  be  fcuered  from  his  body  .Therefore  by  accompanyingc  the  bo- 
dy containeth  the  blood.  Loe  how  our  wit  agreeth  with  God,  when 
it  hath  neuer  fo  htlc  btgon  with  loofercines,  to  be  wanton  &  wilder. 
The  Lord  (hewing  bread/aith  that  it  is  his  body  :  when  he  ftieweth 
the  cup,he  calleth  it  his  blood.  The  boldneffe  of  mans  reafon,crieth 
out  contrariwife  that  the  bread  is  the  blood,and  the  wine  is  the  bo- 
dy :  as  though  the  Lorde  had  for  no  caufe  feuered  his  body  from  his 
blood  both  in  wordes  and  in  (igncs :  or  as  though  it  hadde  cuer  bin 
heard  fpoke  that  the  body  or  blood  of  Chnft  is  called  God  &  man. 
Vcnly  if  he  had  meant  to  fignifie  whole  himrclf,hc  might  hauc  faid 
it  is  I ;  as  He  1$  wont  to  fpcake  in  the  Scriptures ,  and  not ,  this  is  my 
body,  this  is  my  blood.  But  he  willinge  to  hclpe  our  weakenefl'e,did 
fct  the  cuppe  feuerally  from  the  bread,  to  teachc  that  he  fuffifeth  no 
ielfe  for  dnnke  than  for  meate.  Now  let  one  part  be  take  away,theii 
we  (hall  hnde  but  the  one  halfe  of  the  nourifhments  in  him.  There- 
fore although  It  be  true  which  they  pretend,that  the  blood  is  in  the 
bread  by  way  of  accompanyingc,  and  agame  the  body  in  the  cup,yet 
they  defraude  godly  foules  of  the  confirmation  of  faith  which  Chrift 
dehuereth  v>  as  neceflary.Thcrfore  biddingc  their  futtleties  farewell, 
we  muli  holde  faft  the  profile  which  1$  by  the  ordinance  of  Chrift  in 
the  two  earncfts. 

48  I  know  in  deede  that  the  minifters  of  Sathan  do  here  cauill,as 
it  is  an  ordinary  thing  with  them  to  make  mockery  of  the  Scriptures. 
Firfl  they  alleage  that  of  one  bare  doinge  oupht  not  to  be  gathered 
a  rule  whereby  the  Church  fhouldc  be  boundc  to  pcrpetuall  obfer-? 
uinge.  Bur  they  lye  when  they  fay  that  it  was  but  a  bare  doinge :  for 
Chrift  did  not  only  deliuer  rhe  cup,  but  alfo  did  mflirute  that  his  A- 
poftles  {hould  in  time  to  come  do  the  fame.For  they  are  the  words  of 
a  commaundcr,drinkc  ye  all  of  this  cup.  And  Paule  fo  rehearfeth  tbac 
it  was  a  deede ,  thaf  he  alfo  commendcth  it  for  a  ccrtaine  rule.  An  o- 
thcr  ftartinge  hole  is,tbat  the  Apoftles  alone  were  receiued  of  Chrift 
to  the  partakinge  gf  this  flipper  whom  he  had  already  chofen  and  ta- 
ken into  the  order  of  the  facrificinge  Piifftes.  But  I  wouldehauc 
them  anfwere  me  to  fiuc  queftions,from  which  they  iball  not  be  able 
to  efcape,  but  that  they  (haibc  eafily  conuinced  with  their  lies.  Firft, 
by  what  oracle  haue  they  this  fblution  reuealed ,  beinge  fo  ftraungc 
from'  the  wordc  of  God  ?  The  Scripture  reckeneth  twelue  that  faiic 
withlefus  :  but  it  doth  notfo  ohicurethe  dignitic  of  Chrift  thatic 
calleth  thcmfacrificing  Pncftcs  of  which  name  we  will  fpcake  here- 

aftet 


To  Saluation.       Lib.4,  ^96 

after  in  place  fie  for  it.  Though  he  gauc  it  then  to  the  tweluc ,  yet  he 
commaundcd  that  they  (hould  do  the  famcjnamely  that  ihey  ihould 
fodiftnbute  it  among  them.  Secondly,  why  in  that  better  age,  from 
the  ApoftJes  almolt  a  thoufand  ycares,  were  nil  wichout  cKccptiofi 
made  partakers  of  both  the  iignes  ?  was  the  olde  Church  ignorant 
what  gcftes  Chrift  had  reeeiucd  to  his  Supper  ?  It  were  a  point  of 
moft  defpcrate  (hamelefneffe ,  here  to  fticke  and  diily  m  graunting 
it  to  be  irue.There  remaine  y  eccleiiafticall  hiltones,  there  rcmainc  Libr.dc 
the  bokes  of  the  olde  writers,  which  miniftcr  euident  teftimonies  q^^^^-^^^c- 
this  matter.  The  fleflic  (faith  TertuUian)  is  fed  with  the  body  and  x^^^]i^^ 
blood  of  Qiriil, that  the  foule  may  be  fatted  which  fedingvpo  God.  rir.  lib. 
Howe(faid  Ambrofc  toTheodolius)  wilt  thou  receiuc  with  fuch  ^.  caS. 
handes  the  holy  body  of  the  Lorde?  VVith  what  boldnefle  wilt  thou  '^."^'"* ' 
with  thy  mouth  partake  of  the  cup  of  the  precious  blood?  And  Hie-  *^^J^*  ^^ 
romc  faith  .  The  priefts  which  make  the  Thankcfgeujng,  and  do  z.\ui. 
diftribute  the  blood  of  the  Lorde  to  the  people.  Chrifoftome.  Not  chrif.in 
as  in  the  olde  lawe  the  Prieft  did eatc  part ,  and  rhc  people  part :  but  ^  ^'Ir' 
one  body  is  fet  before  all ,  and  one  cup.  Thofe  things  that  perteinc  f.^'^'j,  * 
to  the  Thankefgcuing,  are  all  common  betwecne  tlic  PrieQ  and  the  riiiia. 
peoplc.The  felfjc  fame  thing  doth  Auguftine  teftifie  in  many  places. 
49     But  whydifpute  I  about  a  thing  moft  knowcn  ?  Lee  all  the 
Grekc  andLatine  writers  be  redoucr :  fuch  teftimonies  fliall  echc 
where  offer  Fhemfelues. Neither  was  this  cullome  growen  out  of  vfc, 
while  there  remained  onexliop  of  purenefl'e  in  ihe  Church.Gregory, 
whom  you  may  rightly  fay  to  haoe  bene  the  laft  Bifhop  of  Romc, 
leachcth  f  it  was  kept  in  his  time  .  What  is  the  blood  of  ihe  lambe, 
ye  haue  nowe  learned ,  not  by  hearing  but  by  drinking.  His  blood  is 
poured  into  themouthesof  the  faithfull.  Yea  it  yet  endured  fours 
Hundred  yearcs  after  his  death,when  allthines  were  growcn  out  of 
kindc.  For  neither  was  that  taken  onely  for  an  vfage,  but  alfo  for  an 
inuiolable  lawe.  For  then  was  in  force  the  reucrence  of  Gods  infti- 
tutio,and  they  douted  not  that  it  was  facrilege ,  to  feuer  thofe  things  ^ 
which  the  Lorde  had  conioincd.  For  thus  faith  Gelafius.  We  haue  j-^^^ 
founde,  that  fome  rccciuing  onely  the  portion  of  the  holy  body,  do  dift.  2. 
abftcine  from  the  cup.  Let  them  without  dour,  bycaufe  they  fccme  ca.co- 
tobc  bounde  with  i  wotc  not  what  fuper{luion,eitherreceiuethe  ^*^''' 
Sacramets  whole,or  be  debarred  from  them  whole. For  the  diuiding  4^^"^*^- 
of  this  miniftcry  is  not  committed  without  great  facrilcge.Thofe  rea- 
fons  of  Cvprian  were  heard,  which  truely  ought  to  moue  a  Chriftian 
minde.  Howe  (faith  he)  do  we  teache  or  prouoke  them  to  (hed  their 
blood  in  the  confcffing  of  Chrift,  if  we  deny  his  blood  to  them  that 

F  F  F  F    iijj 


Cap.i  8.  Of  the  outwardc  mcanes 

fhall  fight  ?  Or  how  do  we  make  them  fit  for  the  cup  of  Martyrdome 
if  we  do  not  fiift  in  the  church  by  the  right  of  comunion  admit  the 
todrinke  the  cup  of  the  Lorde-  Whereas  the  Canomfts  dorcftrainc 
that  decree  of  Gelaiius  to  the  Priclles,  that  is  fo  childilh  a  cauill  that 
it  ncde  not  to  be  confuted. 

50  Thirdly  ,why  did  l-e  (imply  fay  of  the  bread,that  they  (houlde 
cate:bur  of  the  cuppe,  that  they  (hould  all  drinke  ?  cuen  as  if  he  had 
meant  offer  purpofc  to  mete  with  the  craft  of  Siuhan.  Fourthly,if(a$ 
ihcy  would  haue  it) the  Lord  vouchlaued  to  admit  to  his  fupper  only 
facr:ficingc  Pricftrs,what  man  cucr  durft  call  to  the  partakmge  of  it, 
ftraungcrs  whom  the  Lord  had  exc]uded?yea  and  to  the  partaking  of 
that  giftjthe  power  whereof  was  not  in  their  hands,  without  any  co- 
maundement  of  him  which  only  could  giue  it>Yea  vpon  confidence 
of  what  warrant  do  they  vfe  at  this  day  to  diftribute  to  the  common 
people  the  Signc  of  the  body  of  Chnft  ,  if  ihcy  haue  neither  com* 
maundcmcnt  nor  example  of  the  Lord?Fittlyjdid  Paule  lyc,whcn  he 
fiid  to  the  Corjnthians.thar  he  had  rcceiued  of  the  Lord  that  which 
he  had  deimcred  ro  rhcmrFor  afterward  he  dcclareth  the  thing  that 
he  dehuered,  that  all  without  diffciece  fliould  communicate  of  both 
thefigncs.  IfPaulerrceuiedof  the  Loid,that  all  fhould be  admitted 
Vfithout  difftrccerlctthcm  looke  of  whom  they  haue  rcceiued  which 
do  drme  away  almoft  all  the  people  of  God  :  becaufc  they  can  not 
now  pretend  God  to  be  the  author  of  it,with  whom  there  is  not  yea 
and  nay.  And  yetftill  for  clokinge  of  fuch  abhominations  they  dare 
pretcndc  the  name  of  the  church,  and  with  fuch  pretence  defende  it. 
As  t^^ough  either  thefe  Antichriftes  were  the  church ,  which  fo  ea(i- 
ly  treadc  vndci  foote,rcaitcr  abroad,&  deftroy  the  dofirinc  and infti- 
tuiion  of  Chvirt :  or  the  Apoftolike  Church  were  not  the  church ,  in 
which  the  whole  force  of  religion  floriflied. 

The  xviij.  Chapter. 

of  the  Toviih  Majflc,  by  vvhtchfacrtUgt  the  Stipper  of(^hrtfi 
hath  not  ontly  bin  prophantd ,  t/f*t  alfo  brought 
to  noH^ht. 

WTth  tiiefe  and  like  inuentions  Satan  hath  trauailed,  as  by 
oucrfp-cadinge  of  darkcnefle  to  obfcurc  and  defile  the 
holy  iuppct  of  Chrift>y  at  leaft  the  purenefle  of  it  fhould 
not  be  kc'pi  ftill  in  the  church.  But  the  head  of  horrible 
ahhomination  was  when  he  aduanced  a  SignCjby  which  it  migSit  not 
onelv  be  darkened  ond  pciuerted  ,  butbeingc  vtteily  blotted  and  a* 
bohlhed  ihouldc  vanifiie  and  fall  out  of  the  remembrance  of  men: 

namely 


To  Saluation.       Lib.4.  5P7 

namely  when  he  blinded  almoit  the  whole  world  witha  moft  ptfti- 
lent  error,  th.u  they  Ihould  btlcue  that  the  Mafic  is  a  facriHce  and 
oblation  to  obtcine  the  forgiuenes  of  (inncs.Howe  at  the  beginning 
the  founder  fort  of  the  fcholcnrie  toke  this  dodrine,!  nothing  regard: 
farewell  they  wjch  their  crnbbed  futteltics :  which  howefoeucr  ihcy 
may  be  defended  with  cauilling ,  yet  are  therefore  to  be  refufcd  of 
all  good  men  bccaufe  they  do  nothing  els  but  fpread  much  darkncflfe 
ouer  the  brii^htncfi..  of  the  Supper.Thcrforc  bidding  them  farcwcli, 
let  the  readers  vndei  ibnde  that  1  here  match  in  fight  with  that  opi- 
nion ,  wherewith  the  Romifnc  Antichrift  and  his  Prophets  hauc  in- 
fcftcd  the  whole  world ,  namely  that  the  Made  is  a  workc  whereby 
the  facrificing  Pncft  which  ofFrcth  vp  Chrift ,  and  the  other  that  do 
partake  at  the  fame  oblation,do  defcrue  the  fauor  of  God  :  or  t!\at  ic 
is  a  cicanling  facnfice ,  whereby  they  reconcile  God  to  themfclues. 
Neither  hath  this  bencrecciued  ontly  in  common  opinion  of  the 
people, but  the  very  doing  it  fclie  is  fo  framedjthat  it  is  a  kinde  of  pa- 
cifying wherewith  farisfavf^ion  is  made  to  God  for  the  purgin-^of 
the  cjuicke  and  dead.!  he  wordes  alfo  which  they  vfc,do  cxprdfe  the 
fame:andno  other  thirgm.iy  we  i^ather  of  the  daily  vfeot  it.Iknowc 
howe  deepe  rooresthis  peftilence  hath  taken  ,vnderhowc  great  fc- 
ming  of  goodnefi'e  ic  lurketh,  howe  it  beareth  in  fnewe  the  name  of 
Chriftjhowcin  the  one  nameof  Mnlfe  many  btleuc  that  they  com- 
piehende  the  whole  fummc  of  faith  But  when  ir  (lialbc  by  the  word 
of  God  moftclerelyprouiid,  that  this  Malfejhowe  much  focueric 
be  colored  and  glorious,  yet  ihamefuUy  di(honorecli  Chnft,  burietb 
and  opprcfferh  his  crofic,  putteth  his  death  m  forgctfulnctTe ,  taketh 
away  the  frutc  th^t  comcth  thcrof  vnto  vs,dorh  weaken  anddeftroy 
the  Sacrament  whcrin  was  left  the  memorie  of  his  death:{hall  there 
then  be  any  (o  dcepe  rootes,  which  this  nioft  llrong  axe,  I  meane  the 
Worde  of  God ,  (hall  not  curt  dowe  and  ouerthrowe  ?  Is  there  any 
facefo  beautifull,that  this  light  can  not  bewray  the  euell  which 
lui  keth  vndcr  it  ? 

a     Let  vstherforcfhcwc  that  which  hath  bene  fet  in  the  firft  place, 
that  in  it  is  intolerable  blafphemie  and  difiionor  done  to  Chrift. For 
he  was  confccratc  of  his  Father  a  Pricft  and  Bidiop  ,not  for  a  time  Hcbr.f. 
as  we  reade  that  they  were  ordeined  in  the  olde  tefiament,whocs  hfc  5*  &  7» 
being  mortail  their  pricfthode  alfo  could  not  be  immorta|l;for  which  J  i^'^ 
caufe  alfo  there  needed  fucccllors  that  fhould  from  time  to  time  be  n* 
put  in  the  place  of  them  that  dicd.But  in  place  of  Chrift,wbich  is  im- 
niortall, there  ncedcth  no  vicar  to  be  fet  after  him.Thercfore  he  was  pp    -- 
i)rdeined  of  the  Father  a  priefl  for  eucr ,  according  to  the  order  of  44.  * 


Cap. 1 8.  Of  the  outwarde  meancs 

Mclchifcdcch ,  that  he  fhoulde  execute  an  euerbftmg  priefthodc, 
Ccn.14.  This  mif^eric  had  bine  long  before  figured  in  Melchifedcch ,  whom 
■••  when  the  Scripture  had  ones  brought  in  for  the  prieft  of  the  liuing 
Godjitncucrafterwardcmade  mennon  of  him,  as  though  he  had 
had  no  cnde  of  his  life.  After  this  point  of  hkcneflcjC  hrilt  was  called 
a  pricft  according  to  his  order.  Nowe  they  that  do  daily  ficrifice, 
muft  nccdes  appoint  priefts  to  make  the  oblations ,  whom  they  muft 
appoint  as  it  were  fucccflbrs  &  vicars  m  the  ftcede  of  ChriilBy  which 
putting  in  fteedc  of  him,  they  do  not  onely  fpoilc  Chriit  of  his  ho- 
nor, and  plucke  from  him  the  prerogatiuc  of  etcrnall  priefthode,buc 
alfo  trauaile  to  thruft  him  downe  from  the  nghc  handc  of  his  Father, 
on  which  he  can  not  iit  immortall ,  but  that  he  mi.ft  therewithal!  re- 
maine  the  ctcrnall  prictt.  Neither  let  them  lay  for  thcmfelues  ,  that 
their  pety  facrificers  are  not  put  in  place  of  Chrift  as  if  he  were  dead, 
but  onely  are  helpers  of  his  eternall  pricrthod  ,  which  ceafTeth  not 
therefore  to  continue.  For  they  are  more  lirongly  holdcn  faft  with 
Hebr.7.  the  wordes  of  the  Apoftle  ,  than  that  they  may  fo  efcape  :  namely, 
I  J.  that  there  were  many  other  ptiefts  made,b?caufc  they  were  by  death 
letted  to  continue.  Therefore  there  is  but  one  chat  is  not  letted  by 
death,and  he  needeth  no  copanions.  Yet,fuch  is  their  frowardnefle, 
they  armethemfclues  with  the  example  of  Mcichifedech  to  defend 
their  wickcdneflc.For,  becaufc  it  is  faid  that  he  offred  bread  &  wine, 
they  gather  that  he  was  2  forc{hewing  of  their  Mafle :  as  though  the 
likcneflc  betwcene  him  and  Chrift  were  in  the  offring  of  bread  and 
wine.  Which  is  fo  emptie  and  trifling  that  it  needeth  no  cofutation, 
Melchifedcch  gaue  bread  and  wine  to  Abraham  and  his  companies, 
to  refre(hc  them  being  weary  after  their  iorney  and  bait;jih  What  is 
this  to  a  facrificcPMofes  praifcth  the  gentlenelTc  of  the  holy  king:there 
fellowcs  ynfeafonably  coinc  a  mifterie  whereof  na  mention  is  madci 
Yet  they  deceitfully  paint  their  error  with  an  other  color ,  becaufc  it 
followcth  by  and  by  after ,  And  he  was  the  prieft  of  the  hieft  God. 
I  aunfwcre  ,  that  they  wrongfully  drawc  to  the  bread  and  wine  that 
Hcbr.7.  which  the  Apoftle  referreth  to  the  bleffing.  Therefore  when  he  was 
7.  the  pricft  of  God  he  bleflfed  Abraham.  Wherupon  the  fame  Apoftle 
(than  whom  we  needc  to  fckc  no  better  expofitor)  gathereih  his  ex- 
cellence, becaufc  the  leflcr  is  blcfted  of  the  greater.  But  if  the  obla- 
tion of  Melchifedcch  were  a  figure  of  the  facrihce  of  the  Malfe, 
would  the  Apoftlc>I  pray  you,which  fearchcth  out  all  cuen  the  leaft 
things,haue  forgotten  fo  earneft  &  weightie  a  thing?  Nov/e  (howe-' 
focuer  they  trifle)  they  ftiallin  vaine  go  about  to  ouerihrowe  the  rea- 
fon  which  the  Apoftle  himfelfc  bringeth,that  the  right  and  honoc  of 

1  factifH 


To  Saluation.       Lib4.  59  8 

facrificingpricfthodeceaffcth  among  mortjll  mcn,bccaurc  Chrift 
which  is  Jtryjiorcall.is  the  oncly  and  pcrpetuall  facrificing  pricft. 

^     An  other  vertue  of  thcMairewaSjthatitopprefl'cthand  bu- 
rieththecrofleand  paflion  of  Chrift.  This  verily  )smoftcertainC|  "c'*'''^ 
that  the  crolfe  of  Chrift  is  ouerchrowcn  fofone  as  the  altar  is  fetvp. 
For  if  he  offred  himfelfe  for  a  facrifice  vpon  the  crolfe^that  he  might 
fandihc  vs  forcuer.and  purchafe  to  v$  eternall  redemption:  vn- 
douicdly  the  force  and  eft'cdtualnefle  of  that  facrjHcc  coniinucth 
without  any  ende.Ocherwifc  we  fhould  thinke  nothing  more  hono- 
rably of  Chrift,  than  of  oxen  and  calues  which  were  facrihccd  vndcr 
the  lawe :  the  ofiringes  v/hercof  are  proucd  vnefFcduall  and  wcalcc 
by  this  that  they  were  oft  renued.  Whcrfore  either  we  muft  confclTc, 
that  the  facrifice  of  Chrift,which  he  fulfilled  vppon  the  crofle,  watcd 
the  force  of  eternall  cleanfing,  or  thaj  Chrift  harh  madeanendcof 
all  with  one  facnfice  ones  for  euer.  This  is  it  that  the  Apoftlc  faith,  Hebr,9u 
that  thischicfc  BilhopChaiionesapperedbyoffnngvp  of  himfelfe  ^^''^d 
before  the  ending  of  the  world,tothedriijing  away  of  finne.Againe,  **^*°* 
That  w&arc  fandificdby  the  will  of  Godjby  the  cftring  of  the  body 
of  lefus  Chrift  ones.  Againe^That  Chrift  with  one  oblation  for  euer 
hath  made  perfed  them  that  arc  fandified :  wherunto  he  adioinccii 
a  notable  fentece  that  forjzcucneflTe  of  linnes  being  ones  purchaccd,'' 
there  remaineth  no  more  any  oblation.Thrs  alfo  Chrift  fignificd  by 
bis  laft  faying  and  vrtercd  among  his  laft  gafpings,  when  he  faid.lt  is  loh.i^ 
ended.  We  are  wont  to  nore  tlie  laft  fayings  of  men  when  they  are  *5>« 
dieng ,  for  oracles.  Chnfi  dieng  teftifieth  that  by  his  one  facrihcc  is 
perfited  &  fulfilled  whatfoeuer  was  for  our  faluatio.Shall  it  be  lawfull 
for  vs  daily  to  patch  innumerable  facrifices  to  fuch  a  facrifice,  (the 
perfedion  whereof  he  hath  fo  fhiningly  fet  forth)  as  though  it  were 
vnperfcd.^  When  the  holy  word  of  God  not  oncly  aftirmeth,but  alfo 
crieth  outjand  proteftcth,  that  this  facrifice  was  ones  fully  done  that 
the  force  thereof  remaineth  euerlafting :  whofo  require  an  other  fa- 
crifice,do  they  not  accufethis  of  imperfcdion  and  wcafccnefl'e  ?  But 
as  for  the  Malfe ,  which  liath  bene  dcliuered  in  fuch  fort  that  there 
may  euery  d;iy  be  made  a  hundred  thoufand  facrifices ,  to  whatcndc 
tendcth  it,  but  that  jhe  pailion  of  Chrift ,  whereby  he  ofFrcd  him  an 
Qnely  facrificcd  oblatio  to  the  Father,fliould  ly  buried  and  drowned? 
Who.vnlt  fte  he  be  bliijdc,  can  not  fee  that  it  was  y  boldncs  of  Satan 
which  wraftled  againft  fo  open  and  clerc  truth  ?  Neither  am  I  igno- 
rant with  what  deccites  that  Father  of  lying  vfeihto  color  this  his 
fraude, faying  that  there  are  not  fondry  nor  diuerfc  racrifices,but  thac 
Qne  fclfjs  fame  facnijce  is  repeted.  But  fuch  fmokes  are  cafily  blowcn 


Cap.i  8.  Of  the  outward  mcancs 

away.For  in  the  whole  difcourfe  the  Apottle  trauailcth  to  proue:not 
only  that  there  arc  no  other  facrificeSjbut  that  that  one  r^ciifice  was 
once  offred  vp,and  fliall  no  more  be  repeated.The  futctller  men  do 
yet  flip  our  at  a  narrower  hole ,  laying  that  it  is  not  a  repeating  but  an 
applying.  But  this  Sophifticall  argument  alfo  is  no  lefie  eafily  confu- 
ted. For  neither  did  Chrift  once  ofTcr  vp  himfclfc  with  this  condi* 
tion,  that  hisfacrifice  ihoulde  be  daily  confirmed  with  ncwe  oblati- 
ons :  but  that  by  the  preaching  of  the  Gofpeljand  miniftring  of  the 
holy  Supper,  the  fiute  thereof  flioulde  be  communicated  vnto  vs. 
i.Cor.5  So  Paul  faith  that  Chrift  ourPaflcouer  wasoftled  vp,and  biddeth  v$ 
7«  lo  cate  of  him.  This  ( 1  fay)  is  the  meanc  whereby  the  Sacrifice  of  the 
CrofTc  is  rightly  applied  to  vs.when  it  is  communicated  to  vs  to  take 
chc  vfe  of  ic,and  we  with  true  faith  receiuc  it. 
4  But  it  IS  worth  ihc  labour  to  hearc ,  with  what  other  fundarion 
befidc  thefe  they  vpholde  the  facrificc  of  the  Maflc.  For  they  draw 
lilal.i.S  to  this  purpofe  the  prophecy  of  Malachic,whereby  thcLorde  nro- 
mifeth  that  the  time  fhall  come  when  throughout  the  whole  world 
there  flialbe  offered  to  his  name  incenfe  and  a  cleanc  facrifice .  As 
though  it  were  a  new  or  vnwonted  thing  among  the  Prophets,wheii 
they  fpcake  of  the  calling  of  the  Gentils  to  erpreflTc  by  the  outward 
ceremony  of  the  law  the  fpiritual  worftiipping  of  God,to  which  they 
exhort  lhe:that  they  might  the  more  familiarly  declare  to  y  men  of 
their  agc,that  the  Gcntils  (hould  be  called  into  the  true  felowlhip  of 
religion.  Like  as  alfo  they  arc  wont  altogether  to  defcribe  by  figures 
of  their  iavv,the  iructh  that  was  deliucred  by  the  Gofpell.  So  they  fct 
Xo«l  a.  ^or  turning  to  the  Lord,  afcendinge  into  Ierufalera:for  the  worlhip- 
*9.  ping  ofGodjthcoftering  of  all  kind  cs  of  giftesjfor  larger  knowledge 
of  him  which  was  to  be  giuen  to  the  fay  thfull  in  the  kingdome  of 
Chrift,  dreamcs  and  vifions.  That  therefore  which  they  alleagc ,  is 
Era.  1$,  ]i}5£  yjjtQ  a,^  other  prophecy  of  Efay,  where  the  Prophet  foretclleth 
**  of  three  altars  to  be  fet  vp  in  AHiria,  -^gipt,  &  lury.  For  firft  I  aske, 
whether  they  do  not  graunt  that  the  fulfilling  of  this  prophecy  is  ia 
the  kingdome  of  Chrift.  Secondly,  where  be  thcfe  altars,  or  when 
they  were  euer  fette  vp.  Thirdly  whether  they  thinke  that  to  euery 
feuerall  kingdome  is  appointed  a  fcuerall  temple ,  fuch  as  war-  th.n  at 
Icrufalcm.  Thefcthingesifthey  wcy,  I  thinke  they  will  confcffc, 
that  the  Prophet  vnder  figures  agreeable  with  his  time,  propheneth 
ofthefpiritualJ  wordiipof  God  to  be  fprcad  abrond  into  the  whole 
worlde.  Which  we  giue  to  them  for  a  folution.  But  of  this  thing  fith 
there  do  cucry  where  examples  commonly  offer  themftlues,  I  will 
not  buiie  my  felfe  in  longer  rehearfall  of  thcnir  Hovvbcic  herein  alfo 

ihcy 


To  Saluation.  Lib.4.  59P 

they  arc  mifcrably  deccincd ,  that  they  acknowledge  no  facrificc  but 
of  the  MafFe,  whereas  in  dcedc  the  faithfull  donowc  facnfice  to  the 
Lordc,&  do  offer  a  clcanc  off.  ing,of  which  ihalbe  (f  oken  by  and  by. 
^  Nowc  I  come  downe  to  the  third  office  of  the  Maflfc ,  where 
Inuift  declare  howe  it  blotteth  out  the  true  andonely  death  of 
C  h  rift,  and  iTiakcth  itout  of  the  remembrance  ofmennc.  For  at 
among  men  the  ftrength  of  a  teftament  hangcth  vppon  the  death  o£ 
the  rcftator :  fo  ahb  our  Lorde  hath  with  his  death  confirmed  the  te- 
ftament whereby  he  hath  gcuen  vs  forgtucnclfo  of  finne*  &  ctcrnall 
rightcou (heflc.  They  that  dare  varie  or  make  newe  any  thing  in  this 
tertamentjdo  deny  his  death,and  holde  it  as  it  were  of  no  force.  But 
what  is  the  Ma(rc,but  a  newe  and  altogether  diucrfe  teftament?  For 
why  ?  Doth  not  euery  feuerall  Mafl'e  promife  newe  forgcuencfle  of 
/innes,newe  purchah'ng  of  righteoufneflfe :  Co  that  nowe  there  be  (b 
mapy  teftamcts^as  there  be  Malfes  ?  Let  Chrift  therfore  come  again^ 
and  with  an  other  death  confirmc  this  teftament ,  or  rather  with  in- 
finite deathcs  confirme  innumerable  tcftaments  of  Malfes.  HaucI 
not  therfore  fiid  true  at  the  beR;innmg,  that  the  only  and  true  death 
of  Chrirt  is  blotted  out  by  Maffes?  Yea  what  ihall  wc  fay  of  this  that 
the  Maifc  diredly  tendeih  to  this  cndc ,  that  if  it  be  pofliblc,  Chrift 
fnould  be  flaincagaincj'For  where  is  a  teftament  (faycth  the  Apoftlc)  Hcb.^- 
there  of  necellitie  muft  be  the  death  of  the  tcftator.  The  Mafic  fhc-  '*• 
wctli  it  felfe  to  be  a  new  teftament  of  Chrift :  therefore  it  recjuireth 
his  der,t!i.  Moreouer  the  hofte  which  is  offred ,  muft  neceflarily  be 
fliineand  facrificcd.  If  Chrift  in  euery  feuerall  Maflebc  facrificed, 
then  he  muft  at  euery  moment  be  in  a  thoufand  places  cruelly  flaine. 
Tliiiisnot  mmcjbutthe  Apoftles  argument.  If  he  had  needed  to 
offer  himfel'/c  ofte,  he  muft  ofrc  haue  died  fins  the  beginning  of  the 
world.  I  knowe  that  they  haue  an  aunfwere  in  redinefle, whereby  alio 
they  charge  vs  with  Iclader-For  they  fay  that  that  is  obiedted  againft 
them  which  c!^.ey  neuer  thoughtjnor  yet  cannc.  And  we  knowc,that 
the  death  &  life  of  Chrift  is  not  in  their  hande.We  loke  not  whether 
they  go  about  to  (<ill  him :  onely  our  purpofe  is  to  fhc  we,what  manec 
of  abfurdity  followeth  of  their  vngodly  and  wicked  dodrine.WhicK 
relle  ihing  f  proue  by  the  Apoftles  owne  mouth.  Though  they  crie 
out  to  the  contiarie  a  hundred  times ,  that  this  facrificc  is  vnt^ody: 
I  will  deny  that  it  han^eth  vpon  the  will  of  men,that  facrifices  ftiould 
change  their  nature ,  for  by  this  meanc  the  holy  and  inuiolable  or- 
dmancc  of  God  ftiould  faile.Wherupon  followeth  that  thisis  a  fure 
principle  of  the  ApoftIe,thnt  there  is  required  fticdingofbIood«tbac 
wailung  may  not  be  warning. 


Cap.  1 8.  Of  the  outward  meanes 

6  Nowc  is  the  fourth  office  ot  the  MafT;:  to  be  pntrcased  of^ 
namely  to  take  away  from  vs  the  truic  that  came  to  vs  c^the  death 
of  Chrift,  whiic'it  maketh  vsnot  to  acknowledge  it  and  rhinke  vpcn 
it.For  who  can  call  to  mind  that  he  is  redemcd  by  y  death  of  Chnll 
when  he  fecth  a  newe  redemption  m  the  Mafi'e  ?  Who  can  truft  that 
finncsarc  forsjeuen  him.vvhen  he  feeth  a  newe  foraeucneOerNnCi.cr 
fhall  he  cfcnpe  tliat  fhall  fay ,  that  we  do  for  no  o:hcr  caufe  cbteinc 
forgcuenefle  of  finnes  in  the  Ma{re,but  becaufe  it  is  already  pur- 
chafed  by  the  death  of  Chrift.  For  he  bringeth  nothing  els  than  as 
if  he  (hould  boft ,  that  Chrift  hath  redemcd  vs  with  this  condition 
that  we  (hould  redcme  our  felues.For  fuch  dodrinc  hath  bene  fpred 
by  the  minifters  of  Satan ,  and  fuch  at  this  day  they  mainteine  wjth 
cryings  out ,  with  fwerd  and  fier ,  that  we  when  ui  the  Maftc  we  offer 
vp  Chrift  to  his  FaFl>cr,by  this  worke  of  offVing  do  obteine  forgeue- 
neflfcof  bnnes,and  are  made  partakers  of  the  paftio  of  Chrift. VVi>aC 
nowc  rcmaineth  to  the  paffion  of  Chrift,  but  to  be  anexampkof 
redempti6,whereby  wc  may  learne  to  be  our  owne  redcmersPChrift 
himfelfc  ,  when  in  the  Supper  he  fealeth  the  confidence  of  pardon, 
doth  not  bid  bis  difciplcs  to  fticke  in  that  doings,  but  fendeth  them 
away  to*he  facrifice  of  his  death :  lignifying  that  the  Supper  is  a  mo- 
nimcnt  or  memoriall  (as  the  common  fpech  is)  whereby  they  may 
Icarnc  that  the  fatisfadoric  denfing  facrifice ,  by  which  the  Father 
was  to  be  appeafed,muft  haue  bene  offred  but  ones.  For  neither  is  it 
enough  to  know  that  Chrift  is  the  onely  facrifice  &  vnlciTe  the  onely 
facrificing  be  ioined  with  it ,  that  our  faith  may  be  fattened  to  ius 
•rolTe. 

7  Nowc  I  come  to  the  conclulion, namely  that  the  holy  Supper, 
in  which  the  Lordc  had  left  the  remembrance  of  his  pafTion  grauen 
and  cxprefied,  is  by  the  fetting  vp  of  the  Mafl'e.takcn  away,dcfaced, 
and  deftroyed.  For  the  Supper  it  felfc  is  the  gift  of  God,  which  was 
to  be  recciued  with  thankefgeuing.  The  facrifice  of  the  Maflc  is  fa- 
med to  pay  a  price  to  God  ,  which  he  may  receiuc  for  fatisfadion. 
Howe  much  difterencc  there  is  betweene  to  geue  »nd  to  rcceiue  *  fo 
much  doth  the  facrifice  differ  from  the  Sacran-.ec  of  the  Supper.  And 
this  trucly  is  the  moft  wretched  vnthankfulncUe  of  man ,  that  where 
thcls^geife  of  Gods  bounde  ought  to  haue  bene  acknowlcdged,and 
thankes  to  be  geucn,therein  he  maketh  God  his  dctror.The  Sacra- 
ment promifcd ,  that  by  the  death  of  Chrift  wc  arc  not  onely  ones 
reftored  into  life  ,  but  are  continually  quickncd ,  becaufe  then  sll  the 
partes  of  our  faluation  were  fulfilled.  The  facnficeof  the  MafTc 
tingcth  a  farrc  other  fong,that  Chrift  muft  be  daily  facrificcd,that  he 

may 


ToSaluation.  Lib.4.  6o:> 

may  fbmwhat  profit  vs.  The  Supper  fhould  hauc  bene  diftributcd  in 
the  common  aflcmblie  of  the  Church ,  that  it  might  cnforme  vsof 
tl\c  communion  whereby  wc  all  cleaue  together  in  Chrift  Icfus.The 
facriHce  of  the  Mafic  dillolueth  and  plucketh  m  fonder  this  commu- 
nitie.For  after  that  the  error  grewe  in  force,  that  there  muft  be  facri- 
ficers  that  (hould  facriHce  for  the  pcopie,the  Supper  of  the  Lordc  as 
though  it  were  ported  oucr  to  tiiem  ,  cefied  to  be  communicated  to 
the  congregation  of  the  faithfuil  according;  to  the  commaundemcnc 
of  the  Lorde.  An  en  trie  was  made  open  to  priuatcMaflcs,  which 
might  rather  rcfemblc  a  certaine  excommunication ,  than  that  fame 
communitie  ordcined  of  the  Lorde ,  when  the  pery  facrificer  wiUing 
feucrally  by  him  felfe  to  deuourc  his  facrifice,doth  fcuer  himfclfc  fro 
the  whole  people  of  the  faithfuil.  I  call  priuate  Maflc  (Icaft  any  man 
be  decciued)  whcrefoeuer  there  is  no  partaking  of  the  Lordes  Sup- 
per among  the  faithfuil ,  although  othcrwifc  a  great  multitude  of 
men  be  prefenr. 

8  And  whsnfe  the  very  name  of  Maflc  firft  fprongj  could  neucr 
certainly  judge  :  fauing  thai  it  feemeth  to  me  likely  that  it  was  taken 
of  the  oftrings  that  were  geucn.  Whereupon  the  olde  writers  vfeic 
commonly  in  the  plurall  number.  But ,  to  Icaue  ftnuing  about  the 
name ,  1  fay  that  priuate  Mafies  are  diredly  againft  the  ordinance  of 
Chriftjand  therefore  they  arc  a  wicked  prophaningof  the  holy  Sup- 
per. For  what  hath  the  Lord  commaunded  vs?  not  to  takc,and  diuidc 
it  among  vsr'What  mancr  of  obferuing  of  the  commaundement  doth 
Paul  teach?  not  the  breaking  of  breadjwhich  is  the  c5mtinion  of  the  »  Cor. 
body  and  blood:*  Therefore  when  one  takech  it  without  diftributing,  *^*^^ 
what  Iikcnefle  is  there?But  that  fame  one  man  doth  it  in  the  name  of 
the  whole  Church.  By  what  commaundement  ?  Is  not  tliis  openly  to 
mocke  God,  when  one  man  priua^ly  takcth  to  him  felfe  that  which 
oui^ht  not  to  haue  bene  done  bur  amog  many?But  bccaufe  the  words 
of  Chnft  and  Paule  are  plaine  enough,wemay  brefely  c6cludc,chat 
wherfoeuer  is  not  breaking  of  bread  co  the  comunion  of  the  faithful, 
there  is  not  the  Supper  of  the  Lord,but  a  falfe  and  wrongful  counter- 
faiting  of  the  Suppcr.But  a  falle  count  crfaiting  is  a  corrupting.Nowe 
the  corrupting  of  fo  great  a  miftcrie  is  not  without  wickedncflc. 
Therefore  m  priuate  Mnflfes  is  a  wickv.'d  abufe.  And  (as  one  fault  in 
religion  from  lime  to  time  bredeth  an  other)  after  that  thatraanei: 
of  oftVing  without  comunion  was  ones  crept  in, by  litle  and  litle  they 
beganne  in  eucry  corner  of  Churches  to  make  innumerable  MafTes, 
anddiuerflytodrawe  the  people  hether  and  thetber,  which  f/iould 
haue  come  together  into  one  A&mhly  yf  they  might  reknowledge  the 


Cap.i  8.  Of  the  outwarde  meanes 

inificric  of  their  owne  vnitic.  Nowc  let  them  g^o  and  deny  it  to  be 
ydolatrie ,  that  in  their  Malles  theyfnewe  forth  brcadto  be  vvor- 
flipped  in  fteede  of  ChrjiiFor  in  vaine  they  boil  of  thole  pjomifes 
of  the  prcfence of  Chrift, which  howefocucr thcv  be  vnderftodc, 
verily  were  not  geucn  to  this  purpofe ,  that  wicked  and  prophanc 
^  fnen,fo  oft  as  they  will,  and  to  whatfocuer  abufc  ihcy  iift,  may  make 

the  body  of  Chnft :  but  that  the  faicKfull,when  with  religious  obfcr- 
uation  thcv  do  in  Celebrating  of  the  Supper  followe  the  commaiirv- 
demcnt  of  Chrift,niay  cnioy  the  true  partaking  of  him. 

9  Bcfide  thaCjthis  peruerfnes  was  vnkno  wen  to  y  purer  Church. 
Forhowfoeiierthc  more  fhameleffe  fort  among  our  aduerfarics  do 
here  go  about  to  diguifc  the  matter  with  fslfe  colors,  yet  ins  mod 
furcthat  all  antiquitieis  againft  them,  as  we  haue  afore  proued  in 
other  things,  and  it  may  more  ceneinly  be  iudged  by  the  coiitinuall 
reding  of  olde  writers.  But  ere  I  make  an  cndc  of  fpeakinge  of  it,I 
t.Sam.  afke  our  Mailing  dodors ,  iith  they  knowe  that  obedience  is  more 
itf.ai.  cllecmedof  God  than  oblations ,  and  that  he  morerct)uireih  that 
his  voice  be  barkened  to  ,  than  that  facrifices  be  cffrcd :  howe  they 
beleue  that  this  mancr  of  facriiicing  is  acceptable  to  God ,  whereof 
they  hauc  nocertaine  commaundcment,  and  wiiich  tiiey  fee  not  to 
be  allowed  by  any  one  fiUable  of  the  Scripiure.Moreouer  when  they 
heare  the  Apoftle  fay,  that  no  man  taketh  to  himfeifc  the  name  and 
honor  of  facnficing  piiefthodc,  but  he  that  is  called  as  Aaron  waj: 
yea  &  that  Ciinft  himfeifc  did  not  thruft  in  him(ilfc,bui  obcicdthc 
calhng  of  his  Father :  either  they  muft  bring  forth  God  the  author 
and  ordeiner  of  their  facrificing  priefthode,  or  the  y  muii  cofeile  that 
the  honor  is  not  of  God,  into  which  they  baue  with  wicked  rafhnes 
broken  in  vncalied.  But  they  can  not  {licwe  one  title  of  a  letter  that 
mainteineth  their  facrificing  priefthod.  Why  thcrfore  (haJl  not  their 
facrifices  vanilh  away,which  can  not  be  offrcd  without  a  pricft  ? 

\o     If  any  man  do  thruft  in  fhort  fentences  of  the  olde  wi  iters  ga- 
thered hert  and  there ,  and  do  by  their  authoritie  trau:;ill  to  prouc 
that  the  facnfice  which  is  done  in  the  Supper  is  fa'  re  otherwife  to  be 
▼ndcrftanded  thanwcdoexpoundc  it:  let  him  be  brefly  aunfwered 
thus  :  if  the  queftion  be  oF allowing  the  forged  dcuife  of  facrifice, 
fuch  as  the  Papiftcs  hauc  fainedinthe  MalTe,  the  olde  writers  do 
ncucr  fpeake  in  defcnfc  of  (uch  facnlegc.  They  do  in  dcrede  vfe  the 
word  Sacrifice:  but  therewithal!  they  expounde  ,that  they  m^anc 
lib  io.  nothirtg  els  but  the  remembrance  of  that  true  and  onely  Sacrifice, 
contra,  ^hich  Chrift  our  oncIy  facrificing  pricft  (as  they  eche  where  report 
cap.iS.  of  hiip)  made  on  the  crolfe.  The  Hcbrues  (faycth  Auguttine)  in  the 

facnfi- 


To  Saluation.  Lib.4..  001 

facrificcs  of  bcaftcs  which  they  offied  to  God  >  did  cckbrace  a  pro- 
phccie  ot  the  facrificc  to  come,  which  Chrift  offi  ed  :  the  Chriftians 
do  with  the  holy  oblation  and  pavtaking  oi  ihe  body  of  ChriA  cele- 
brate a  remembrance  of  ihcfaciificc  already  made  Hereveiilyhe 
tcachcih  altogether  the  fame  thing,  which  is  wnttc  in  moe  words  in 
the  boke  of  faith,  to  Peter  the  Deacon  ,  wholociicr  be  the  aothot  of 
it.The  woids  be  thcfc,Bfloue  moft  flcedfaftly  nrd  do  ut  not  at  alljthat 
the  oncly  begotten  himtclfc,beini;  madciiefhe  for  •.s,oflicd  himielfc 
for  vs  a  faci  iScc  and  oblation  to  God  into  a  fauor  of  Iwetcneire  :  to 
whom  with  the  Father  and  il'cHol)  Ghofl  in  the  tmie  ofthcoldc 
ttitamcnt  beaftcs  were  facriticcd:and  to  whom  nowc-  with  the  Father 
and  the  Holy  Ghoft(  with  whom  he  hath  one  Godiicd)  the  holy 
Church  througho'Jt  v  whole  world  ceficfh  not  to  oftei  the  facriticc 
of  bred  and  wine.For  in  thofe  ficfiily  facrifices  was  a  figuring  of  rhc 
flcflie  of  Chiift  which  he  Ihoiild  offer  for  our  finnc^.ana  of  his  blood 
which  he  (hould  (hed  to  the  forgcucnes  of  (inncsBiit  in  this  facnficc 
is  ttiankcfgeuing  and  rchcarfallof  the  fleihe  of  Chrift  which  he  of- 
fered for  vs,  and  of  his  blood  which  the  fame  he  hath  Hied  for  vs. 
Whereupon  Auguftinc  himlelfe  in  many  places  cxpoundeth  it  to  be  Conrra 
fiothingtls  but  a  facrificcof  praife.Finally  you  (liallcomonly  ^iide  zducxi. 
in  him,  that  the  Supper  of  the  Lordc  is  for  no  other  rcafon  called  a  ^^g'^ 
fr^cnficcbut  bccaufe  it  is  the  remembraccjimnge,3nd  witneffc  of  that 
fingular,true,  and  onely  facrifice  whqfewithChuft  hath  tlcanfed  vs. 
A\io  there  is  a  notable  place  m  his  fourth  boke  of  the  Tnnitic  the 
xxiiij. Chapter ,  where  after  that  he  hath  difcoiirfed  of  the  onely  fa- 
crifice,he  thus  concludeth:becaufe  in  a  facrifice  fower  things  arc  co- 
fideredjto  whom  it  is  ofiied,&:  of  whom.what  is  ofi'red,&  for  whom. 
The  fame  hehiimfclfcihe  one  and  true  mediator  reconciling  vs  to 
God  by  the  facrifice  of  peace ,  remaincth  one  with  him  to  w^om  he 
offred :  makcth  them  one  in  him  for  whom  he  oftred:is  one  himklfe 
which  oftred ,  and  the  thing  which  he  offred.  To  the  lame  effect  alfo 
fpeaketh  Chriloflomc.But  they  fochalcngc  the  honor  of  facrificin^ 
pritlHiodc  to  Chrift.that  Auguf^meteftifiethitto  bey  voice  of  Ap^Libr.  2- 
tichriit  if  any  man  make  a  Billiop  interccft'or  bctwene  God  and  men.  '^'^""^ 
II  Yet  do  wc  not  deny  but  that  the  ofliingvp  of  Chrifl  is  there  cap.g, 
fo  flicwed  in  vs,that  the  fpedacle  of  the  crofl'e  is  in  a  mantr  fet  be- 
fore our  eyes.-as  y  Apoftle  faith  that  Chrifl  was  crucified  in  the  eyes 
of  the  Galathians ,  when  the  preaching  of  the  crofTe  was  fct  before  Gal. 5.1, 
ihem.But  forafmuch  as  I  fe  that  thofe  olde  Father*  alfo  wrdicd  this 
remembrance  an  other  way  than  Vvas  agrc.ible  with  the  inftitution  of 
the  Lordc  (bccaafc  their  Supper  conccined  I  wote  nor  what  repeiei 

GGGG 


Cap.iS.  Of  thcoutwardc  mcancs 

or  at  Icaft  renewed  forme  of  racrificing)the  fafeft  way  for  godly  hartcs 
ihaibc  to  reft  in  the  pure  and  fimple  ordinance  of  God :  whoes  alio 
the  Supper  is  therfore  called,becaufc  in  it  his  authority  alone  ought 
to  be  in  force.Trucly  fith  I  finde  that  they  haue  kepte  a  godly  &  true 
(enfc  of  this  whole  mifteric,  and  I  do  notperceiuc  that  they  mcantc 
to  abate  any  thing  were  it  neuer  fo  htle  from  the  only  facfifice  of  the 
Lord,I  can  not  codemne  them  of  vngodlineflctyet  I  thinke  that  they 
can  not  be  cxcufed,but  that  they  haue  offended  fomwhat  in  y  mancr 
of  the  celebration.  For  they  counterfaited  the  lewifhe  maner  of  fa- 
cri'ncing  more  nerely  than  either  Chrift  had  ordeined,or  the  nature 
of  the  Gofpell  did  bcarc.  Therefore  that  fame  ouerthwart  appliance 
to  heaueniy  things  is  the  onely  thing  wherein  a  man  may  worthily 
blame  them/or  that  being  not  cotented  with  the  (imple  and  naturall 
inftitutionof  Chri{\,they  fwaruedtoihc  fhadowes  of  thclawe. 

11  If  a  man  do  diligently  wey,that  this  difference  is  put  by  the 
word  of  the  Lorde  bet wene  the  facriiices  of  Mofes ,  and  our  Than- 
kefgcuing,  that  whereas  thofe  did  reprefent  to  the  lewifhe  people, 
the  fame  effedualnefTe  of  the  death  of  Chrift,which  is  at  this  day  de- 
liuered  to  vs  in  the  Supper ,  yet  the  mancr  of  rcprefcntmgc  was  di* 
ucrfe.For  in  thofc,y  Leuiticall  Pricfts  were  comaunded  to  figure  that 
v/hich  Chrift  fhould  performe  :  there  was  brought  a  facrificc  which 
fhould  be  in  the  fleede  of  Chrirt  himfelf:therc  was  an  altar  whcrupo 
it  fliould  be  offrcd  :  Finally  all  ^ings  were  fo  done,th3t  there  was  fee 
before  their  eyes  an  imai;e  of  the  facrificc  which  was  to  be  offred  to 
God  for  a  fatisfadorie  cleanfing.But  fins  the  time  that  the  facrificc  is 
ended  ,  the  Lorde  hath  apointcd  to  vs  an  other  order  :  namely  that 
it  fhould  coucy  to  the  faithfull  people  the  frute  of  the  facrificc  offred 
to  him  by  the  Sonne.  Therfore  he  hath  geuen  vs  a  table  whereat  we 
fhould  eate,not  an  altar  whcrupon  facrificc  fhould  be  offredrhe  hath 
not  cofecratcd  priefls  to  facrificc,  but  miniflers  to  diflribute  the  holy 
banket.  Howe  much  more  hy  and  holy  the  mifterie  is,fo  much  more 
religioufl/  and  with  greater  reuerecc  it  is  mete  to  be  handled.  Ther- 
fore there  is  no  way  fafer,than  putting  away  all  boldncfTe  of  mas  vn- 
derfltanding,  to  fticke  fafl  in  that  alone  which  the  Scripture  teacheth. 
And  tiuely  if  we  colder  that  it  is  y  Supper  of  the  Lotd  &  not  of  men, 
there  is  no  caufe  why  we  fhould  fuffer  our  felues  to  be  remoued  one 
heare  bredth  fro  it  by  any  authority  of  men  or  prefcription  of  ycres. 
Therfore  when  y  Apofile  minded  to  clcanfe  it  from  all  faultes  which 
had  already  crept  into  the  church  of  the  Corinthias,he  vfeth  the  rc- 
dicft  vvav  therunto,that  is,  he  calleth  it  backe  to  the  only  inflitution 
of  itjfrom  whcnfc  he  fheweth  y  a  perpctuallrule  ought  to  be  fetched 

ij   Nowc 


To  Saluation.        Lib4,  ^02 

1 5     Nowc  leaft  any  wrangler  flioiild  ftirrc  vs  vp  ftrifc  by  rcafon 
of  Che  names  of  facriHce  and  facrificing  prici},  I  will  alfo  declare,  buc 
yet  brefclvj  what  in  tlie  whole  dilcourle  I  liauc  meant  by  a  (acnfice, 
and  v/hatby  a  Sacrificing  prieft.Whofo  ftrctche  the  word  facnfice  to 
all  holy  Ceremonies  and  doings  of  religion  ,  1  fc  not  by  what  reafon 
ihcy  do  ir.  We  do  knowc  that  by  the  concinuall  vfe  ot  the  Scripture         > 
a  fact  ificc  is  called  that  which  the  Grekes  call  fomtime  Thu(ja,fome- 
time  Profphorajfomtime  Telete.  Which  being  generally  taken  com- 
prchendcch  vvhatfocueris  in  any  wifeoftlcd  to  God.  Wherefore  wc 
muft  make  diftindion:  but  yet  fothutihis  diftindtion  niayhauea 
fupcrnall  appliance  of  finulitude  from  the  facrificcs  of  the  lavveof 
Mofes :  vnder  the  lliadowes  whereof  the  Lorde  willed  to  reprefenc 
to  his  people  the  whole  truth  of  facrificei.  Of  thofe  although  there 
were  diuerfe  formes,  yet  they  may  all  be  referred  to  two  foi  tes.  For 
cither  there  was  oblation  made  for  iianeaffrr  acertainemaner  of 
fatisfadion,  whereby  giitinefle  was  rcdcmcd  before  God :  or  it  was  a 
(igne  of  the  worfhipping  of  God,  and  a  tclbfying  of  religi6:fomtimc 
in ftcede  of fupplication,to craue  the fauor cii"God:iomnmc in  ihcdc 
of  thankergcuing,to  teftifir  thankfulnefll  ofminde  for benehtcs  re- 
ceiued  :  fomtime  onely  for  an  exercife  of  godlinefle  ,to  renewc  the 
ftabliihinge  of  the  couenant:to  which  latter  fort  pcrteined  burnt  of- 
fringSjdrmke  oftVmgSjOblatioSjfirft  fi  iJtes,3nd  peace  oftrings.Wherc- 
fore  let  vs  alfo  diuideours  into  two  kindcs:  and  for  tcachinges  fake 
let  vs  call  the  one  the  facrificc  of  wotfliip  and  of  godly  deuonon, 
becaufe  it  confilkth  in  the  honoring  and  worfhipping  of  God,  which 
the  faithful!  both  owe  and  yelde  vnto  him:or,if  you  will.the  facrifice 
of  Thankefjcuing :  forafmuch  as  it  is  ocuen  to  God  of  none  but  o£ 
ihem  the  being  lode  n  with  immcafurable  bcncntes,do  render  to  him 
themfelues  with  all  their  doinges.Thc  other  m.-y  be  called  propitia-' 
toric  or  of  expiation.The  facrifice  of  expiation  is  that  which  tendcth 
to  appeafe  the  wrath  of  God,to  fatisfic  his  !udgement,and  fo  to  wafh 
and  wipe  away  finncs  :  whereby  the  (inner  clcanfcd  horn  ihc  hithy 
fpottes  of  them  and  rertored  into  puritie  of  righteoufneffe,  may  re- 
turnc  into  fauor  with  God  himfelfe.  So  in  the  lawe  thofe  were  called  Exo.i^ 
facrifices  that  were  offred  for  the  purging  of  hunjsinor  for  that  they  i^' 
were  fuflficient  to  recouer  the  fauor  of  God  ,  or  to  put  away  iniquiiie: 
but  for  that  they  fhadowcd  out  fuch  a  true  facrifice  which  at  length 
was  fully  done  by  Chnft  alone :  &  by  him  alone  ,  becaufe  it  could  be 
done  by  none  othcriand  ones,becaufe  the  cffedualneffe  and  force  of 
that  one  facrifice  which  Chrilt  hath  fully  done,is  eccrnall,as  he  him-  ioh.t> 
felf  hath  teftificd  with  his  own  mouth,  whe  he  faidy  it  was  ended  &  jo. 

GGGG    ij 


Cap.iS.  Ofthe  outwardemcancs 

fulhlled :  that  is  to  fay ,  that  whatfocucr  was  ncceflaric  to  the  recon* 
cihng  of  the  Fathers  fauor ,  to  the  obceining  of  the  fbrgcucncflc  of 
(innes.to  righteoufneiTe  and  to  faIuation,all  the  fame  was  performed 
and  fulhlled  with  that  his  onely  obktio.and  there  fo  nothing  wanted 
thereof,  that  there  was  afterward  no  place  lefc  to  any  other  facrificc. 
14     Wherefore  I  determine ,  that  it  is  a  moft  wicked  reproch, 
and  blafphemy  not  to  be  fuffied  ,  as  well  againft  Chrift  as  againft  the 
facrifice  which  he  hath  fully  done  by  his  death  vpon  the  croffe  for  v$, 
if  any  man  by  renewmge  an  oblation  thinke  to  purchacc  the  pardon 
of  linncSjto  appeafe  God,and  to  obtcine  rightcoufhefife.But  what  is 
els  done  by  MalTing,but  that  by  defcruing  ofncwc  oblation  we  may 
be  made  partakers  ofthe  paffion  of  Chrill.^'  And,that  there  might  be 
no  meafure  of  madding,  they  thought  it  but  a  fmal  thing  to  fay  that 
there  is  made  indifferently  a  comon  facrificc  forthe  whole  Church, 
vnlefle  they  fui  ther  faid  that  it  is  in  their  choiie  to  apply  it  peculiarly 
to  this  man  or  that  man  to  whom  they  would,  or  rather  to  cucry  one 
whofocuer  he  were  that  would  buy  for  himfelfc  fuch  ware  with  rcdy 
money.Kowt  becaufe  they  could  not  rcachc  to  the  price  that  ludas 
had,  yet  that  they  might  in  fome  marke  rcfemble  their  author,  they 
"H^c  CO  kepte  the  likeneffe  of  number.  ludas  foldc  him  for  thirty  (iluer  pens: 
f^«"      thefe  fellowes  fell  him  ,  after  the  French  accompt ,  for  xxx.  brafen 
P^'^*^     pens :  but  ludas  foldc  him  oncSjthefe  fellowes  fell  him  as  oft  as  they 
Tiaflein  ^^^  ^"^^  ^  hici[.  In  this  fence  alfo  wc  deny  that  they  be  facrificing 
ft  junce  piielts,  chat  is  to  fay  t  they  that  wirh  fuch  an  oblation  are  mcancs  to 
is.  3.Ka  God  for  the  people,  they  that  appealing  God,  may  purchacc  the  fa- 
^^'h^'h  ^^^^^-^^^^^  P"''g'"§ of  finnes.  For  Chrift  is  the  oncly  Bifhop  and  fa- 
make,    crificmg  pneft  ofthe  newc  Tcftamet,  into  whom  all  Priefthodes  are 
:o.  de.  rcmoued,andin  whomcthey  befhut  vp  and  ended.  And  if  the  Scrip- 
n'trs ,    turc  had  made  no  mention  cf  the  eternall  Priefthodc  of  Chrift :  yet 
about    forasmuch  as  God  ,  fins  that  he  hath  taken  away  thofe  oldc  Pricft- 
iut  oTa  I'Jo^cSyhath  ordcined  none,the  Apcftlcs  argument  remaineth  inuin- 
Icrlinq  <^'ble ,  ihnt  no  man  taketh  honor  to  himfelfe  but  he  that  is  called  of 
^rote.    God. By  vvh.1t  affiance  therefore  dare  tbefc  robbers  of  God,that  boft 
^tbr.5,  themfclues  for  the  butchers  of  Chrift,call  themfclucs  the  facrificing 
Priefts  ofthe  isiiing  God?  « 

I  f  Plato  hath  an  exctHent  place  in  his  feconde  boke  of  Comon 
v/eale.  Where  when  hccntrcatcth  of  the  oldemancrsof  expiation, 
and  laughtth  to  fcorne  the  foohftie  cofidence  of  euill  men  &  wicked 
doers,  which  thought  that  their  wicked  doines  were  by  thefe  as  by 
coucringes  hidden  chat  the  gods  could  not  fc  them,and  did,as  if  they 
had  gotten  warrant  ofthe  gods  by  couenant ,  more  carekfly  folowc 

their 


V 


'     To  Saluation.       Lib.4.  ^03 

their  ownc  luftcs :  he  fecmeth  throughly  to  touchc  the  maner  of  fa- 
tisfadorie  purging  of  the  Mafic  ,  fuch  as  is  ac  this  day  in  tlic  world. 
To  beguile  and  vndermine  an  other  man,  all  men  knowc  to  be  vn- 
lawfull.  To  grcue  vvidowes  with  wrongful  dealings,  to  lobbc  the  fa- 
thcrleflc,  to  troble  the  poorc ,  by  euill  crafty  meanes  to  catch  other 
mens  goods  to  thcmfelues ,  with  forfwcrings  and  dcceites  to  enter 
forceably  into  any  mans  pofltirions ,  to  oppreflc  any  man  with  vio- 
lence and  tyrannous  fcarc,all  men  cofefie  to  be  wicked. Howe  there- 
fore dare  fo  many  commonly  do  all  ihefc  thinges  ,  as  though  they 
ihould  freely  be  boldc  to  do  them  ?  Truely  ,if  we  rightly  wey  it,no 
other  caufe  doth  fo  much  encourage  them ,  but  bccaufe  they  hauc 
confidence^that  by  the  facrificc  of  a  Ma(re,a$by  paiment  of  full  price 
for  rccompenfc ,  they  ftiall  fatisfie  God ,  or  at  the  leaft  that  this  is  an 
cafy  way  to  compounde  with  him.  Then  Plato  precede  th  further  to 
fcorne  their  grofie  blockiihneflc, which  thinkethat  by  fuch  fatif- 
fadoric  cleanfings  thofe  pcines  are  redemed  that  othcrwife  they 
(houldfufFerinhell.  Andwhertoferucatthisday  the  ycrely  obites, 
and  the  greater  part  of  Maires ,  but  that  they  which  throughout  all 
their  life  hauc  bene  moft  cruell  tyrantes,  ormoft  rauenous  robbers, 
or  geuc  foorth  to  all  mifcheuous  doings,  fhould  as  though  they  were 
redemed  by  this  pricCjCfcape  the  ficr  of  purgatoneJ' 

16  Vnder  the  other  kmde  of  facrificc,  which  we  haue  called  the 
facrificc  of  Thankefgeuing,:ire  conteined  all  the  dutiefuli  workes  of 
charitie,which  when  we  extcde  to  our  brethren,  we  honor  the  Lord 
hinfelfe  in  his  members;thcn,  all  our  prayers,praifingcs,gcuingc£  of 
thanks,and  whatfoeuer  we  do  to  the  worftiipping  of  God.  All  which 
things  finally  do  hang  vpon  the  greater  facrificc ,  whereby  we  are  in 
foule  &  body  hallowed  to  be  a  holy  temple  to  the  Lord.  For  neither 
is  it  enough,if  our  outward  doings  be  apphed  to  the  obeying  of  him: 
but  fird  our  felues ,  and  then  all  that  is  ours  ought  to  be  conftcrate 
and  dedicate  to  him:that  whatfoeuer  is  in  vs,  may  feruc  his  glory,  and 
mayfaOorof  lelous  endeuorto  aduanceit.  This  kinde  of  facrificc 
tendeth  nothing  at  all  to  appeafe  the  wrath  of  God,nothing  at  all  to 
obteine  forgeuenefl'e  offinnes,  nothing  at  all  to  dcferue  righteouf^ 
ncflc:  but  is  occupied  onely  in  magnifying  and  extolling  of  God.  For 
it  can  not  be  pleafant  and  acceptable  to  God  >  but  at  their  handcs, 
whom  by  forgeuenefle  of  finnes  already  receiued  he  harh  by  other 
meanes  reconciled  to  himfclfe,  and  therefore  acquired  them  from 
giltincfle.Butit  is  fo  ncccffary  for  the  Church,that  it  can  not  be  away 
from  it.Thercfore  it  fhalbc  euerlafting,fo  long  as  the  people  of  God 
|5>all  CQtinuc,  as  wc  haue  before  ahcady  Ihewcd  out  of  the  Prophet: 

G  G  G  G    jij 


Cap.i  8.  Of  the  outward  meanes 

for  in  that  meaning  I  will  take  this  prophecie,For  from  the  rifing  of 

the  funne  to  the  going  downe  thcrcof,great  is  my  name  among  the 

Gentiles,  and  in  cucry  place  incenfe  {halbe  offred  to  my  name,and  a 

cleancoffringe:becaure  my  name  is  terrible  among  the  GetileSjfaith 

Rr>ro.ia  the  Lorde:lo  farre  is  it  of,£hnt  we  would  put  it  away. So  Paul  biddeth 

**  vs  to  offer  our  bodies ,  a  facnfice  liuing  ,  holy,  acceptable  to  God,a 

rcafonable  worOiip.  Where  he  fpake  very  pithily ,when  he  added  that 

this  is  our  reafonable  worfliipping;for  he  meant  the  fpirituall  maner 

of  worlliipping  of  God  ,which  he  didfecrctely  let  m  companfon 

Hcb  1 J  againrt  the  carn-all  facrihces  of  the  lawe  of  Mofes.  So  liberall  doing 

^^'[  .      of  good  and  communicating  are  called  facrificcs  by  which  God  is 

„''''"*  pleafed.  So  the  hberaliiie  of  chePhilippians  ,  whereby  they  badre- 

leued  the  pouertie  of  Paule,is  called  a  (acrifice  of  fwete  fmelhng.So 

all  the  good  workesof  the  faithfullarc  called  fpititualiracrifices. 

I J      And  why  do  I  feke  out  many  examples?  For  commonly  this 

maner  of  fpeaking  is  often  foundc  in  the  Scriptures.  Yea  and  while 

thff  people  of  God  was  yet  holdenvndcr  the  outward  fchoohngof 

the  law ,  yet  the  Prophets  did  fufficiently  exprcfle,  thet  vndcr  thofc 

carnall  facrifices  was  the  truth,  which  theChriftian  Church  hath 

pra.141.  common  with  the  nation  of  the  lewes.  After  which  maner  Dauid 

*•  prayed,  that  his  prayer  might  as  incenfe  afcede  into  the  fight  of  God, 

Oicc.i4  y^j^j  Olce  called  geuingcs  of  thankes,  the  calues  of  lippcs,which  in 

Pfa.  51.  an  other  place  Dauidcalleth  the  facrificesof  praife.  Whom  the  A? 

II.        poitle  himfdfe  following ,  calleth  them  alfo  the  facrifices  of  praifc, 

Hcb.13.  and  expoundcth  them  the  frutes  of  lippcs  confclling  to  his  name. 

'  ^*        This  kinde  of  facrifice  the  Supper  of  the  Lord  can  not  wantrwhercin 

when  we  declare  his  death  and  render  tiiankfgeuingjwe  do  nothing 

but  offer  the  faciifice  of  praifc.  Of  this  office  of  facnficing ,  all  we 

Chriftians  are  called  a  kingly  Prieflhodc  :  becaofe  by  Clirift  wc  offer 

i.Pet.a.  ^o  God  that  facrifice  of  praife  of  which  the  Apoftle  (peakoih ,  the 

f,         frute  of  lippes  that  confelfe  to  his  name.  For  neither  do  we  with  our 

giftesappeareinthc  fight  of  God  without  an  inrcrceflbr.  Chiiilis 

hc^wbich  being  the  mediator  coming  bctwcne,  we  offer  vs  and  ours 

to  the  Father.Ho  is  our  BiHiopjwhich  being  entred  into  the  fandua- 

ry  of  hcauen ,  hath  opened  the  entry  to  vs.   He  is  the  altar  ,  vpoi) 

which  we  lay  our  giftes,that  in  him  wc  may  be  bolde  all  that  we  arc 

Reue.1.  bolde. It  IS  he  (I  fay)  that  hath  made  vs  a  kingdom  and  Priefts  to  the 

^*         Father. 

18  What  rcmaincth  ,  but  that  the  blinde  may  fc,thc  dcffe  may 
hcare,children  thcmfelues  may  vndetfladc  this  abhomination  of  the 
MaiTe^  which  being  offred  in  a  golden  cup  ,  hath  made  dronke  the 

kings 


To  Saluation.  Lib.4.  ^04 

kings  aiid  peoples  of  the  earth ,  from  the  hieft  to  the  lowcfV,  hath  fo 
ftriken  them  with  drowfinefic  and  giddincffe,  that  being  become 
more  fenflcflcthan  brute  beaftes,they  haue  fctthc  whole  (hip  of 
their  fafetic  onely  in  this  deadly  deuouring  gulf.  Truely  Satan  ncuer 
did  bende  himfelfc  with  a  ftronger  engine  than  this  to  affailc  and 
vanquifti  the  kingdome  of  Chrift.  This  is  the  Hclene,  for  whom  the  Quen< 
enemies  of  the  tructh  fi^ht  at  this  day  with  fo  great  rage/o  great  fu-  ^^elcn 
rioufneflc,  fo  great  crucltie:  &  a  Helene  in  dcede ,  with  whom  they  *^"!  j^' 
fo  defile  themfelues  with  fpiritUal  whordome.which  is  the  moft  cur-  j^^ 
fed  of  all.  I  do  not  here  fo  much  as  ones  touch  with  my  Iitlc  finger  c.iufe 
thofc  groffe  abufeSjwherwith  they  might  color  the  vnholy  purenefTc  c^  the 
of  their  holy  Maflcthowe  filthy  markettings  they  vfchowe  vnhoneft  ^Xi!"' 
gaines  they  make  with  their  maflinj^es,  with  hoY«^e  great  raucning 
they  fill  their  couetoufncflc.  Onely  I  do  point  vnto,  and  that  with 
fcwe  and  plaine  wordes,what  maner  of  thing  is  euen  the  very  holicft 
holinefTe  of  the  Mafle/or  which  it  hath  dcfcrued  in  certain  ages  paft 
to  be  fo  honorable  and  to  be  had  in  fo  great  reucrence.For,  to  hauc 
thefe  fo  great  mifteries  fct  out  according  to  their  worthineflcjrequi* 
reth  a  greater  workc:  and  I  am  vnwilling  to  mingle  herewith  thofe 
filthy  vneleanneflfesthatcomonly  Ihewe  themfelues  before  the  eyes 
&  faces  of  all  men:y  all  men  may  vnderftand.that  the  MafTe  taken  in 
her  moft  piked  purenelfe^and  wherewith  it  may  be  Cct  out  to  the  beft 
(hewe,without  her  appendaces,from  the  rootc  to  the  topp  fwarmeth 
full  of  all  kinde  of  wickednefre,blarphemic,idolatrie,and  facrilcge. 

19  The  Readers  now  hautf  m  a  maner  almoft  all  thofe  things  ga- 
thered into  an  abridgement,  which  we  hauc  thought  bchouefuU  to 
be  knowen  concerning  thefe  two  Sacramets  :the  vfc  of  which  hath 
bene  deliuered  to  the  Chriftian  Church  from  the  beginning  of  the 
ncwe  teftamcntjto  continue  to  the  very  cnde  of  the  world:  namely, 
thatBapiifme  fhouUbe  as  it  were  a  certain  entry  into  it,&  an  admif- 
fion  inro  faith  :  &  the  Supper  fliould  be  as  it  were  a  continual  foodc, 
wherewith  Chrift  fpiritually  fedeth  the  familie  of  his  faithfull.Wher- 
forc  as  there  is  but  one  God ,  one  faith ,  one  Chrift,  one  Church  his 
body :  fo  there  is  but  one  Baptifme,  and  is  not  ofte  miniftred  againe. 
But  the  Supper  is  fro  time  to  time  diftributed,  that  they  which  haue 
bene  ones  recciued  into  the  Church ,  may  vnderftand  that  they  be 
continually  fed  with  Chrift.  Befide  thefe  two  as  there  is  no  other  Sa- 
cramet  ordeincd  of  God,fo  neither  ought  the  Church  of  the  faithful 
to  acknowledge  any  other.  For,  that  it  is  not  a  thing  that  lieth  in  the 
choife  of  nian,to  raifc  &  fet  vp  ncwe  SacrametSjhe  fhall  eafily  vndcr* 
ftand  y  rcmebrcth  chat  which  hath  bene  here  before  plainly  enough 

GGGG    iiij 


Cap.i  8.  Of  the  outwarde  meancs 

dcclaredjthat  iSjthat  Sacraments  are  appointed  of  God  to  this  cndc, 

that  they  fhould  inftiud  vs  of  fome  promife  of  his,  and  teftifie  to  vs 

his  good  will  cowarde  vsrand  he  alfo  that  calleth  to  minde,that  none 

tra.40.  },ath  bene  Gods  counfcller,  that  tnight  promife  vs  any  ceitaintie  of 

lora.i,  ^^'-^  willjor  aiFure  vs  &  bring  vs  out  of  care,what  afFedion  he  beareth 

1^,       toward  vs,what  he  will  geuc,or  what  he  will  deny  vs.  For  therewith  is 

alio  dctcrminedjthat  no  man  can  fet  fourth  a  figne  to  be  a  teftimonic 

of  any  wjU  or  promife  of  his:it  is  he  himfclf  alone,that  can  by  a  fignc 

gcucn  teftifie  to  vs  of  himfelfe.  I  v/ill  fpeakc  it  more  brefely,  and  par- 

aducnture  more  grofly,bu:  more  plainly,  A  Sacrament  c.;nneuer  be 

without  promife  of  Valuation.  All  men  gathered  on  a  hcape  together 

can  of  themfclues  promife  nothing  of  our  (aluatio.Theriorc  neither 

can  they  of  themff  lues  fet  fourth  or  fet  vp  a  Sacrament. 

20     Thcrfore  let  the  Chriftian  Church  be  contented  with  thcfe 
two ,  and  let  her  not  onely  not  admitt  or  acknowledge  any  third  for 
.  the  prefeiit  timCjbut  alfo  not  dciire  or  loke  for  any  to  the  ende  of  the 

and  ^°^'^'  ^^^  whereas  ceriainc  diuerfc  Sacraments ,  befidc  thofe  their 
y(;^     ordinaric  ones ,  were  geuen  to  the  Icwes ,  according  to  the  diuerfc 
.Cor.    courfc  of  times ,  as  Manna ,  Water  fpringing  out  of  the  rocke ,  the 
o.  5'     Brafen  fcrpent  and  fuch  other  :  they  were  by  this  change  put  ia 
i'?.^*^  n^inde  that  they  {hould  not  Hay  vpon  fuch  figures ,  whocs  ftate  was 
not  very  fteedfaft ,  but  that  they  ihould  loke  for  fome  better  thing 
from  Gocl,which  (hould  continue  without  any  dccaying,and  without 
any  ende.  But  we  gje  in  a  farrc  other  cafe,  to  whom  Chrift  is  openly 
(hewed  tin  whom  all  the  treafuresof  knowledge  and  wifdome  are 
ohn.3.  hidden  with  fo  great  abundance  and  plentie,  that  either  to  hope  for 
:oI.2.3  *^f^okcfor  any  ncwecncreafetothefe  treifurcs,  is  verily  to  moue 
God  to  wrath, &  to  prouokc  him  againfl  vs.We  muft  hunger  for,feke, 
loke  vpon,learne,and  throughly  learne  Chrift  aIone,vnti!l  that  great 
day  (halt  appeare,whercin  the  Lord  Ihall  openly  fliewe  to  the  full  the 
glory  of  his  kingdomc,&  himfelfe  fuch  as  he  is,to  be  beholden  of  vs. 
Toh.3.  And  for  this  reafonthts  our  age  is  in  the  Scriptures  figmfied  by  the 
•         h{\  hourc ,  the  iaft  dayes,  the  laft  times,  that  no  man  Lliould  dcceiue 
^g  "  himfelfe  with  vaineloking  for  any  newe  doCirinc or  reuelation.  For 
Pcc.i.  ^i"*a*^y  times  and  in  many  fortes  he  fpake  before  by  his  Prophetcs :  in 
3.        thefe  Jaft  dayes  the  heaucniy  Father  hath  fpokcn  in  his  beloucd 
eb.i.  Sonne,which  only  can  manifcftly  ihewe  the  Fachcnand  in  decde  he 
hath  manifeftly  fncwcd  him  to  the  fu]I,fo  much  ss  bchoueth  vs,while 
we  nowe  beholde  him  by  a  glaife.  As  therefore  this  is  nowc  taken 
Cot   away  from  men ,  that  they  can  not  make  ncwe  Sacramcntes  in  the 
I.i2,   Church  of  God:ro  it  were  to  be  wiOfed,chat  as  litle  as  wcrcpoflible  of 

mans 


To  Saluation.        Lib.4.  6of 

mans  inuention  migh:  be  mingled  with  thole  Sacraaicntcs  that  arc 
of  God  For  hke  as  whsn  water  is  poured  in,chc  wine  departech  and 
is  dehicdrand  as  with  lenucn  Icatccred  amonge  it. the  wholt  lumpc  of 
doae  waxerh  fewer :  lb  the  pJircneffc  of  the  myfterics  of  God  is  no- 
thing elfe  but  dthled  when  man  addech  any  thing  of  his  ovvnc.  And 
yet  we  fee  how  farrc  the  Sacramcntes  arc  fwarucd  out  of  kmdc  irom 
iheir  natural!  purcncire,as  they  be  hattidlcd  at  this  day.Thcrc  is  ech- 
where  too  much  of  pompes,ceremonicSjand  gefturinges;  but  of  the 
%vof  de  of  God  in  t!ic  meanc  time  there  is  neitlier  any  confidcratioa 
nor  mention  ,  without  which  cucn  the  Sacramentcs  themfelues  arc 
not  Sacr.imentes .  Yea  and  the  very  ccixmonies  that  are  ordayned 
o^  God ,  in  fo  great  a  rout  can  not  once  iift  vp  their  hcad,but  lye  as 
it  were  opprefled.  Howe  htle  is  that  (eene  in  Baptiime,  which  onely 
ought  there  to  haue  fhincd  and  bin  Jookcd  vpon,as  we  hauc  in  an  o- 
thcr  place  rightfully  complained ,  eucn  Baptifme  it  felrc  ?  As  for  the 
Suppcr,ir  is  vtterly  buried ,  Gncc  that  it  hath  bin  turned  into  y  Maffe, 
fatiuige  that  it  is  fecne  once  euery  ycarc  but  in  a  mangeied  and  haifc 
tome  falliion. 

The  xix.  Chapter. 

of  the  fine  fiilftly  named  Sacramentes:v  vherT  u  declared^lhat  the  other  fine 
V  vhtih  hane  bin  hitherto  contrnouly  take>ifer  Sacrumentts^are 
not  Sairameiites  ;  nnd  thai  n  shewed  what 
maner  off  hinges  they  be. 

Vr  former  difcourfe  concerningc  Sacramentes  might  haue 
\,  obtained  this  with  the  fober  and  willing  to  learnc,that  they 
ihould  not  ouer  curioufly  procede  any  f urthcr>  nor  (houldc 
without  the  word  of  God  embrace  any  o:her  Sacramcntes 
befide  thofe  two  which  they  knew  to  be  ordained  of  the  Lordc.  But 
forafmuch  as  that  opinion  of  the  leuen  SacramentSjbeing  common- 
ly vfcd  n\  all  mens  tallscjiauinge  wandered  through  allfchoolcs  and 
preachingesj  hath  by  very  auncienty  gathered  roores,  and  is  yetftill 
fettled  in  the  mindes  of  me:  I  thought  that  1  ftiould  do  a  thing  worth 
the  trauelljif  I  Ihoulde  feuerally  and  more  ncerely  fearch  thofe  other 
liur  that  are  commonly  adnumbred  amonge  the  true  and  natural]  Sa-- 
cramentes  of  the  Lord,  and  wiping  away  alldfccitfull  colour,  ihould 
fee  the  forth  to  be  feenc  of  the  (imple  (uch  as  they  be,&  how  fallcly 
they  haue  bin  hitherto  taken  for  Sacramentes .  Firft ,  I  here  proteft 
to  ail  the  godly  j  that  I  do  net  take  in  handc  this  contention  about 
the  name  for  any  dcfirc  of  ftriuing ,  but  that  I  am  by  weighty  caiifcs 
led  to  Hght  againii  the  abufeofit.  I  amnot  ignorant  chatChnftians 


Cap.15^.  Of  the  outward  meanes 

arc  Lords,as  of  words/o  of  all  things  alio,  &;  thcrfore  may  at  their  wil 
apply  words  to  thinges,  fo  that  a  godiy  feiifc  be  kept,although  there 
be  ibmc  vnproperncffe  m  the  (peaking.  All  this  1  graunt:although  ic 
were  better  that  the  wordes  {hould  be  maderubied  to  thinges,than 
thmgcs  to  the  words.  But  in  the  name  of  Sacrament  there  is  an  other 
coniideracion.  For  they  wh«ch  make  feucn  SacramentJ'jdo  thervvith- 
ailgiue  to  them  all  this  definition,  that  they  be  vifible  formes  of  in- 
oifible  grace  :  they  make  them  altogether  veflklls  of  the  holy  Ghoft: 
jnftrumentes  ofgiuingof  rightcoufncflejcaulesof  the  obtaininge  of 
grace.  Yea  and  the  Maifter  of  the  fentcnces  himfclfe  dcnieth  that  the 
Sacramcntcs  of  the  lawe  of  Mofcs  arc  properly  called  by  this  name, 
becaufe  they  did  not  deliuer  in  dede  the  thing  that  they  figured.  Is  it, 
I  befeech  you,to  be  fuftercd,that  thofc  fignes  which  the  Lorde  hatU 
hallowed  with  his  owne  mouthjwhich  he  hath  garnifhcd  with  excel- 
lent promjfes,  fhould  not  bc^ccompted  for  Sacramentesrand  in  the 
meant  time  this  honor  iliold  be  coueied  away  to  thofe  vfages  which 
me  cithcriiauc  deuifed  of  themfelues,  or  at  leaf^  do  obferue  wichqut 
cxprcfle  cosnmaundement  ofGod?Therfore  cither  let  them  change 
the  dcHnition.or  lee  them  abftaine  irom  the  wrongfull  vfinge  of  this 
word,  which  doth  afterward  engender  falfe  opinions  &  full  of  abl'ur- 
dity.  Extreme  anointinge  (fay  thcy)is  a  figure  and  caufe  of  inuiflblc 
grace,  becaufe  ir  is  a  Sacrament.  If  we  ought  in  no  wife  to  graunt  thac 
which  they  gather  vpon  it^then  truely  we  muft  refif^  the  in  the  name 
it  relfe,leaft  therby  we  admit  that  it  may  giue  occafion  to  fuch  an  cr--- 
rouf.  Againe  when  they  would  proue  it  to  be  a  Sacrament,they  adde. 
this  caufe/or  that  it  confilteth  of  the  outward  fignc  and  the  word.  If 
we  finde  neither  commaundemcnt  nor  promife  of  ic,  what  can  we  do 
clfc  bat  crie  out  againft  them? 
1     Nowappeareththatwebrawlenotabouty  word,  butdomoue 
a  controueriie  not  fuperfluous  cocermng  the  thing  itfelfe.Thcrfore 
this  we  muft  ftrongly  hold  faft,  which  we  haue  with  inuincible  rclbn 
before  confirmed  5  that  the  power  toinfticutea  Sacrament  is  in  the 
hande  of  none  but  of  God  only.  For  a  Sacrament  ought  with  a  cer- 
taine  promife  to  raife  vp  and  comfort  the  confcicnccs  of  the  faith- 
Efa.  40.  full:which  could  neuer  rcceiue  this  certainty  from  man.  A  Sacramec 
« ?.         ought  to  be  to  vs  a  witneflinge  of  the  good  will  of  God  towarde  v$, 
Rom.ii  vvhercof  none  of  all  men  or  Angels  can  be  witneSiforafmuch  as  none 
^'**       hath  bin  of  Gods  counftll.Therefore  it  is  he  alone  which  doth  wirh 
right  authority  teftific  of  himfclfe  to  vs  by  his  word.  A  Sacrament  is 
afealc,  whercwiihthcteftamcntorpromifeof  Godisfealed.  Butic 
could  no{  be  fcaled  with  bodily  thinges  &  clemcntcs  of  this  world, 

vnlcffc 


ToSaluation.  Lib.4.  ^06 

vnleffc  they  be  by  the  power  of  God  framed  and  appointed  there- 
unto. Therefore  man  can  not  ordainc  a  Sacrament ,  bccauie  this  is 
not  in  the  power  of  mannc  ,  to  make  that  fo  great  mydcrics  of  God 
iliould  lye  hidden  vndef  To  bafc  thinges.  The  word  of  God  muft  go 
before ,  which  may  m£ke  a  Sacrament  to  be  a  Sacrament,  as  Augu-  ^'^^'tL 
ftine  very  well  tencheth .  Moieouer  it  is  profit  ible  that  there  be  kept  ^"^  "'**• 
fomc  difference  betwcne  the  Sacramentcs  and  other  ceremonies,  vn-  /^^^  ^  ^^ 
leflc  we  will  fall  into  many  abfurditics.  The  Apolfles  prayed  kneling:  40  oao 
therefore  men  (hall  not  kneeic  without  a  Sacrament,  tt  is  (ayd  that  5*» 
the  difciples  praied  toward  the  Eaft: therefore  the  lookmgc  into  the  ^•^''"•* 
Eaft  fhalbe  a  sacrament.  Paule  wiUeih  men  in  cucry  place  to  lift  vppc 
pure  handes,  &  it  is  rchearfed  that  holy  men  oftentimes  prayed  with 
their  handes  lifted  vp:then  let  i  he  lifting  vp  of  handes  alfo  be  made 
a  Sacrament.  Finally  let  all  the  geftures  of  the  holy  ones  turnc  into 
Sacramentes.    Howcbcit  I  wouldenotalibmuchpalle  vpponthefe 
thingcSj  if  fo  that  they  were  not  ioyaed  with  thofe  other  greater  dif- 
commodines. 

g  If  they  will  prelTe  vs  with  the  authority  of  the  old  Church, T  fay 
that  they  pretend  a  iahe  colour. bor  this  number  of  fcuen is  no  where 
foundc  among  the  Eccle(infticall  writersincither  is  it  ccrtame  at  what 
time  ixfirft  crept  in.  I  grauntindedc  thatfometimc  ihey  be  very  hee 
in  v(ing  the  name  of  a  facramcnr:but  whai  meane  they  thereby?eucn 
all  ceremonies  and  outward  rite^,  and  all  excrcilcs  of  godlinelic.  But 
when  they  fpcake  of  thofe  (ignes  ,  that  ought  ro  be  wirnefles  oi  the 
grace  of  God  toward  vSjthey  arc  contented  wifh  ihefe  two,Baptifme, 
and  the  Supper.  Leaft  any  man  Ihouldc  ihinke  that  I  falfciy  boaft  of 
thiSjI  will  here  rehearfe  a  few  teftimonies  of  Auguftinc.To  laauarius  gpf.^* 
he  fayth  Fiift.  I  would  haue  thee  to  hold  faft  that  which  is  the  chtcfe 
point  of  tRis  difputation,that  our  Lord  Chriit(as  he  himfelfe  fayth  in 
the  GofpeU)hath  made  vsfubiedtoalightyoke  and  a  light  burden. 
Wherefore  he  hath  bound  together  the  fclovvflnp  of  the  new  people 
with  Sacramentcs  very  fcvveinnumbcr,vcry  eafic  in  obfcruinge,very 
excellent  in  ii^nification.  As  are  Baptifmc  hallowed  in  the  name  of  the 
TrinitYjand  the  Communicating  cf  the  body  and  blood  of  the  Lord, 
and  whaifoeuer  elfc  is  fctte  foorth  in  the  Canonicail  Scriptures,  A- 
gainc,  in  his  bookc  of  Chriftian  dodrinc.  Since  the  Lordes  rcfurre-  '  *^* 
?tion,  the  Lorde  himfelfe  and  the  dodrine  of  the  Apoftles  hath  de- 
li uered  certaine  few  fignes  in  fteede  of  many,  and  thofe  moft  ealic  to 
be  done,  moft  reuerende  in  vndciftandinge,  molt  pure  in  obferuing: 
as  is  Baptifme ,  and  the  Celcbratingc  of  the  body  and  blood  of  the 
Lord.VVUy  doth  he  here  make  no  mention  of  the  holy  number,thac 


Cap.ip.  Of  the  outward  meancs 

i$  ,of  the  number  offeuen  ?  Is  it  likely  that  he  would  hauc  pafled  it 
oucr,if  it  had  bin  at  chat  time  ordained  in  the  Church, fpecs ally  fith 
be  IS  othcrwifc  in  obfcruinge  of  numbres  more  curious  than  necdc 
were  ?Yc3,whcn  he  nameth  Baptifmc  and  the  Supper,and  fpcaketh 
nothinge  of  the  reft:doch  he  not  fufficiendy  figniiic,  that  thefe  two 
myfterics  do  excel!  in  fingular  dignity ,  &  that  the  other  ceremonies 
do  reft  beneth  in  a  lower  degree  ?  Wherfore  I  fay  that  thei'e  Sacra- 
mentaric  Dodors  are  dcftitutc  not  onely  of  th  e  worde  of  the  Lord, 
but  alfo  of  the  confent  of  the  oldc  Church,  howc  much  foeucr  they 
glory  of  this  pretence.  But  nowe  Icttc  vs  come  do  wne  to  the  IpeciaU 
things  thcmfelucs. 

.  OfCotifirmatiott. 
4  This  was  the  mancr  in  olde  time,  that  the  children  of  Chrifti- 
ansjwhen  they  were  growen  to  age  of  difcrction,ihould  be  brought 
before  the  Bilhop :  that  they  fhoulde  fulfil  that  ducty  which  was  rc- 
<juired  of  thofe  that  being  growen  in  yeares  did  offer  themfelues  to 
Baptifme ,  For  thefe  fate  J^ongc  thofe  that  were  to  be  catechifed, 
till  beinge  fully  inftruded  in  the  myilcries  of  the  faith  » they  couldc 
make  a  confeition  of  their  faith  before  the  Bilhop  and  the  people. 
Therefore  they  that  were  baptifcd  being  infantcs,becaufe  they  ha4 
not  then  made  conftflion  of  their  faith  before  the  Church,wcre  a- 
bout  the  end  of  their  childhoode  or  in  the  beginning  of  their  yeres 
ofdifcretion  prcfcnted  againe  by  their  parentes,  and  were  exami* 
ned  of  the  Bifnop  according  to  the  forme  of  the  Catcchifme,  which 
they  had  then  certainc  and  common.  And  that  this  doing.which  o- 
iherwifc  ought  worthily  to  be  grauc  and  holy  ,  might  haue  the  more 
reucronce  and  dignity  ,thcrc  was  added  alfo  the  Ceremony  of  laying 
on  of  handcs.  So  that  fame  chjlde ,  his  faith  beinge  allowed ,  was  let 
go  with  folemnc  bleffing.  The  olde  wryters  do  oft  make  mention  of 
this  maner.  Leo  the  Pope  wryteth :  If  any  rciurne  from  hcrctikcs,lcc 

ipj,j^,  him  notbebaptiredagiine:buc(which  he  wanted  amongethe  Herc- 
tikc5)let  the  vertue  of  the  Spirite  be  giuen  him  by  the  Biihops  laying 
onof  hishandes.  Here  our  aduerfaries  will  eric  out,  that  it  is  right- 
fully called  a  Sacrament ,  in  which  the  holy  Ghoft  is  giuen,  but  Leo 
himfelfc  doth  in  an  other  place  declare  what  he  mcanethby  thofe 

^P»  77«  wordsrWho  fo(fnith  he)is  baptifed  amonge  hcrerikes,  let  him  not  be 
rebaptifedjbut  with  calling  vpon  the  holy  Gho{l,lct  him  be  confirmed 
with  laying  on  of  iiandscbecaufe  he  receiued  only  the  forme  of  bap- 
tifme without  fandifying.Hierom  alfo  maketh  mention  of  it,wry ting 
againft  the  Luciferias.  But  although  I  do  not  deny  that  Hieron-j  fom- 
what  crrcth  therein ,  for  chat  be  fay  th  chat  it  is  an  cbfcruation  of  the 

Apoitlei? 


To  Saluation.         Lib.4.  ^07 

ApofHcs:ycthc  is  n)oft  farrc  from  thcfc  mens  follies.  And  the  very 
fame  alfo  he  qualifieth,when  he  addcth.that  this  blefling  is  giuen  to 
the  bifliops  onely ,  rather  in  honor  of  their  priefthoode  than  by  the 
necefficy  of  law.  Therefore  fuch  laying  on  of  handcs,which  is  done 
Cmply  in  ftcde  of  blefling,  I  praife  and  would  that  it  were  at  this  day 
rcftored  to  the  pure  vfe  thereof. 

5  Cut  the  iaccr  age  hauingc  in  a  mancr  blotted  out  the  thingc  it 
fclfe,  hath  fet  I  wotc  not  what  fained  confirmation  for  a  Sacrament 
of  God.They  hauc  fained  that  the  vcrtuc  of  Co/irmation  is.to  giuc 
the  holy  Ghoft  to  the  cncreafe  of  Grace,  which  in  baprifmc  was  gi- 
uen to  innocency.'toftrengthen  them  to  battaile,  which  in  baptifmc 
were  new  begotten  to  life.  This  Confirmation  is  celebrate  with  ari- 
noiniinge,  and  with  this  forme  of  words,!  figne  thee  with  the  fignc 
of  the  holy  croffc,  and  confirme  thee  with  the  chrefme  of  faluation, 
in  the  name  of  the  Father,  and  of  the  Sonnc,and  of  the  holy  Ghoft. 
All  this  is  gaiely  and  trimly  done. But  where  is  the  word  of  God, that 
may  promifc  here  the  prefcncc  of  the  holy  Ghoft  ?  They  can  not 
bringe  foorth  one  title.  Whereby  then  will  they  certifie  vs  that  their 
chrefme  is  the  vefTelof  theholy  GhoftrWefceoylejthatis.athickc 
and  fat  liquor  and  nothing  elfe.Lct  the  word(feith  Auguftine)be  ad- 
ded to  the  element,3nd  there  fhalbc  made  a  Sacrament.  Let  them  (I 
fay)bringe  foorth  this  word,  if  they  will  hauc  vs  in  the  oylc  to  lookc 
vpo  any  thing  but  the  oylc.  If  they  did  acknowledge  thcmfclucs  mi- 
nifters  of  the  Sacramentes  ,  as  they  ought ,  we  needed  to  ftriuc  no 
longer.  This  is  the  fii  ft  l?.w  of  a  minifter ,  that  he  do  nothing  without 
commaundement.  Go  to,lct  them  bring  forth  any  commaundement 
ofthispointof  miniftery,&  I  will  not  fpcake  one  word  morc.If  they  "^ 
hauc  no  commaundement,  they  can  not  excufc  their  boldncfle  full 
of  facrilege.  After  this  mancr  the  Lordc  asked  the  Phaiifccs, whether  Mat.ii» 
the  Baptifmc  of  John  were  from  heauen  or  from  men  :  if  they  had  15. 
anfwcred,  from  men,  the  he  had  made  them  confefTc  that  it  was  tri- 
flinge  and  vainc :  if  from  heauen ,  then  were  they  compelled  to  ac- 
knowledge the  doftrineof  lohn.  Therefore  leaftthevfhoulde  too 
muchfclaundcr  lohn,  they  durft  not  confelfe  thacit  was  from  men, 
If^  therefore  Confirmation  be  from  men,itis  proued  to  be  vaine  and 
triBinge ;  if  they  will  perfwadc  vs  that  it  is  from  heauen ,  Ictcc  thcna 
prouc  it. 

6     They  do  in  ^ti-Ac  defence  themrdues  with  the  example  of  the 
[    Apoftles,  whom  they  thinkc  to  hauc  done  nothingc  radily.  That  is    ^ 
\    Well  indcedc:  neither  won'd  we  bl.nme  them,ifiheyrne^"ed  thcm- 
fclucs followers  ot  the  Apoftles.  But  what  did  the  Apoftks  ?  Luke  re-  y^a  j. 


Cap.ip.  Of  the  outwarde  meanes 

porteth  in  the  Aftes ,  that  the  Aportles  which  were  at  Hierufakm^' 
when  they  heard  that  Samaria  had  receiued  the  worde  of  God/cnc 
thither  Peter  and  lohn  :  they  prayed  for  the  Sam,iritans ,  that  they 
might  receiue  the  holy  Ghoft ,  which  was^not  yet  come  into  any  of 
them,  but  they  were  baptifed  oncly  in  the  name  of  lefusiwhcn  they 
had  praied,  they  laid  their  hands  vpon  them:by  which  laying  on,ti!C 
Samaritans  receiued  the  holy  Ghoft.  And  of  this  laying  on  ofhands 
hediuerfe  times  maketh  mention.  Ihearcwhat  the  Apoftles  did: 
that  is,thcy  faithfully  executed  their  miniftery.  The  Lord  willed  that 
thofe  Finbie  and  wonderful!  graces  of  the  holy  Ghoft ,  which  he  rhcn 
poured  out  vpon  his  people,  Ihould  be  miniftred  &  diftributcd  of  his 
Apoftles  by  the  layingc  on  of  handcs .  But  vndcr  this  layinge  on  of 
handes.'I  thinke  there  was  not  contained  any  hier  myftery;but  I  ex- 
pound it,that  they  adioyned  fuch  a  cercmoniCjthat  by  the  very  out- 
ward doing  they  might  iigniHe,that  they  commended  and  as  it  were 
ofFrcd  to  God  him  vpon  whom  they  laid  their  hands.  If  this  minifte- 
ry which  the  Apoftles  then  executed ,  were  yetftill  remainjngc  in 
the  Church,  the  laying  on  of  handes  alfo  ought  to  be  kept.  But  fincc 
that  fame  grace  hath  cesiffed  to  be  giuen,  whereto  feructh  the  laying 
on  of  handes  ?Tiuel)*the  holy  Ghoft  is  yet  prefeni  with  the  people 
of  God,  without  whom  being  guider  &  direder,  the  Church  of  God 
can  not  ftand.  For  we  haue  the  eternall  promife  and  which  ftiall  cucr 
-  r        ftand  in  force,by  which  Clitift  calJcth  to  himfelf  them  that  thirft,that 
,-      *  they  may  drinkc  huing  waters.  But  thofe  miracles  of  powers ,  &  ma- 
nifeft  workinges.  which  were  diftributed  by  the  laying  on  of  handes, 
hauc  ccaficdjneirher  behoued  it  that  they  fhould  be,  but  for  a  time. 
For  it  behoued  that  the  preaching  of  the  Gofpell  while  it  was  new, 
{hould  he  H,lorioufly  fee  forth  &  magnified,  with  vnhcard  of  and  vn- 
vvontcd  miracles. From  which  when  the  Lord  ceaffed,he  did  nor  by- 
andbyforfakc  his  Churchjbut  taught  that  the  royalty  of  h:s  kingdom 
&  the  dignity  of  his  word  was  excellently  enough  dii'cioi'ed.  In  what 
point  thcrfore  w.Il  thefcftageplaiers  fay  that  they  folow  y  Apoftles? 
They  fliould  haue  done  it  with  laying  on  of  handes,  that  the  euident 
power  of  the  holy  Ghoft  might  byandby  ftiev/e  fooi  th  it  felfe.  This 
they  bring  not  to  paftcrwhy  therfore  do  they  boaft  chat  the  laying,  on 
of  handes  maketh  for  them,  which  wc  read  in  dedc  that  the  Apoftles 
vfedjbut  altogether  to  an  other  end !? 
7     This  hath  like  rcafon  as'  if  a  ma  (liould  teach  that  that  breathing 
Joh  ao  whcrwith  tiicLord  breathed  vjion  his  difciplcs,isa  Sacrament  wher- 
a».        by  the  holy  Ghoft  is  giuen.But  wheras  the  Lord  did  this  once,he  did 
not  alfo  wilUhat  wc  ihouldc  do  the  fame.  After  the  fame  mancr  alf® 

tke 


To  Saliiation.  Lib.4.  6"oS 

the  Apoftlcs  laid  on  their  handcs, during  the  time  that  it  pleafcd  the 
Lord  that  the  vih'ble  graces  of  the  holy  Ghoft  fhoulde  be  dfti  ibutcd 
at  their  praicrs'.nor  that  they  which  come  after,(}iould  onely  plaicr- 
like  &  without  the  thing  in  dede  councerfait  an  empty  &  cold  lignc, 
as  thefe  apes  do.  But  if  they  proue  thatinlayinge  on  of  handcs  they 
folow  the  Apoftlcs,  (wherein  they  haue  no  like  thmg  with  the  Apo- 
filcSjfauing  I  wotenot  what  ouerthwart  wrongfuUcounterfaitinge) 
yet  whenfccommeth  their  oylc  which  they  cai  the  oyle  of  faluation? 
Who  taught  them  to  feeke  faluation  in  oyle  ?  Who  taught  them  to 
giuc  to  it  the  power  of  itrengthening  ?  Did  Paulejwhich  draweth  vs  ^^^  4.9 
^rre  away  from  the  elements  of  this  world,  which  condemneth  no-  ^*****''» 
thinge  more  than  the  ftickinge  to  fuch  pety  obferuations  f  But  this  I 
bodly  pronounce,  not  of  my  felfc,  but  from  the  Lorde.  Who  fo  call 
oylc  tne  oyle  offaluarion ,  they  forl'weare  the  faluation  which  is  in 
Chrift,thcy  deny  Chrift,  tliey  haue  no  part  in  the  kini^dom  of  God. 
For  oyle  is  for  the  belly  ,  and  the  belly  for  oyle :  the  Lorde  (hall  dc- 
ftroy  both. For  all  chefe  weake  clemcntes,which  decay  with  very  vfc, 
belong  nothinge  to  the  kingdom  of  God,which  is  fpirituall  and  (lull 
neuer  decay.  What  then?wili  fome  me  fay:do  you  mcafure  with  the 
lame  meafure,  the  water  wherewith  we  be  baptifed,  and  the  breadc 
and  wine  vndcr  which  the  Supper  of  the  Lorde  is  giuen  ?  I  anfwerc 
that  in  Sacramentes  giuen  of  God ,  twothinges  are  to  be  looked 
vnto :  the  fubftance  of  the  bodily  thing  whicjj  is  fette  before  vs,  and 
the  forme  that  is  by  the  word  of  God  printed  in  it,whcrein  lyeth  the 
whole  ftrength.  In  refped  therefore  that  the  bread,  winejand  water 
that  arc  m  the  Sacramentes  offered  to  our  fight,  do  keepe  their  ownc 
fubftanccjthis  fayinge  of  Paule  alway  hath  placCjMeate  for  the  bcl-  i.Cor,€ 
ly,and  the  belly  for  meatcs:  God  {hall  deftroy  them  both.  For  they  » J. 
pafle  and  vanifh  away  with  the  falhion  of  this  worldc.  But  in  refpedt 
that  they  be  fandifiedby  the  worde  of  God,thatthey  may  beSacra- 
menteSjthey  do  not  holdc  vs  in  the  fleih,  but  do  trucly  and  fpiritually 
teach  vs. 

8  But  let  vs  yet  more  ncercly  looke  into  it ,  howe  many  monftcrs 
this  far  liquor  foftcrerh  and  feedeth .  Thefe  atioynters  fay ,  that  the 
holy  Ghoft  IS  giuen  in  baptifme ,  to  innocence :  in  Confirmation  ,  to 
cncreafe  of  grace,  that  in  Baptifme,  we  are  new  begotten  intolifc.in 
confirmation,we  arc  prepared  to  battell.  And  they  are  fo  paft  fhame, 
that  they  deny  that  baptifme  can  wcl  be  done  without  conlirmation. 
O  wickednelTe  .  Arc  we  not  therefore  in  baptifine  buried  together 
with  Chrift,  being  made  partakers  of  his  death ,  that  wc  may  be  alfo 
partcncrs  of  his  rcfurredion.  But  this  felowlhip  with  the  death  and  Ro.^.4, 


Cap.i5>.  Of  the  outward  meanes 

life  of  Chrift  Paulc  expoundcth  to  be  the  mortifying  of  our  fledi ,  & 

quickcninge  of  our  fpirittfor  that  our  oldc  man  is  crucihcd^that  we 

may  walkc  in  ncwncffe  ot  life.  What  is  to  be  armed  to  biitcfll  if  this 

be  not  ?  I  f  they  comptcd  it  a  matter  of  nothing ,  to  tread  vndcr  fectc 

thcword  of  God:wh)' did  they  not  yet  at  Icaft  rcuereiice  the  Church, 

to  whom  they  will  m  cucry  point  fecmc  fo  obcdicnt.Bu!:  what  can  be 

brought  forth  more  ftronge  ngninU  their  dodrine,  than  that  decree 

cSf  the  Milcuitane  counccl?Who  io  fayth  that  baptifmc  is  giuen  only 

forforgiucnefle  offinneSjand  not  for  a  help  of  grace  to  comc,cUcur- 

A&.Z,    fed  be  he .  But  whereas  Luke ,  in  the  place  which  we  haue  ailc.iged, 

*^       fayth  that  they  were  baptifcd  in  the  name  of  Icfus  Chrift,which  iiad 

not  rcceiued  y  holy  Ghoft  ;  he  dcth  not  fimply  deny  that  they  v/erc 

endued  vvith  any  gift  of  the  holy  Ghoft,which  beleutd  in  Chrift  with 

hart.and  confclTed  him  with  mouth:buc  meaneth  of tliat  recciuing  of 

the  holy  Ghoft,whereby  the  open  powers  and  vifiblc  graces  were  rc- 

AA.2.4  ceiued.  So  is  itfayd  that  the  Apoftlcs  rcceiued  the  Spirit  on  the  day 

of  Pentccoft,  wiiereas  it  had  bin  long  before  faid  vn- o  them  of  Chrjft, 

It  is  not  you  that  fpeake,but  the  Spirite  of  my  Father  which  fpcakctb 

in  you.  BehoJdc  all  ye  that  arc  of  God ,  the  malicious  and  poyfonous 

decciie  ofSachan.  That  thing  which  wastrucly  giuen  in  baptifmcjhc 

lyingely  fayth  to  be  giuen  in  his  confirmation,  chat  he  may  by  flealth 

leade  you  vnwarc  from  baptifme.  Who  now  can  dout  that  this  is  the 

dodrinc  of  Saran,  whicji  cuttinge  awsy  from  baptifme  the  promifes 

properly  belonging  to  baptifme,doih  conuey  away  &  remoue  thtm, 

to  an  other  t'nii-.gc  ?  It  is  foundc(I  fay)vpon  wh^t  mnncr  of  fundaiion 

Cala.  u  this  godly  anointing  ftandeth.Thc  word  of  God  is,that  nl  they  v/hich 

t7  cnn.  ^^^  hsptifed  in  Chnft,  haue  put  on  Chrift  with  his  gifts.  The  word  of 

fedift.5  theannointersss,/  they  receiucd  in  baptifme  no  promife,  by  which 

cap.Sp.  rhcy  may  be  armed  in  batrails.Thatis  the  voice  oftrueth-thcrcfcre 

this  mult  be  the  voice  of  lyinge.  Therefore  I  can  rnore  truely  define 

this  Confirmation  than  they  haue  hitherto  defined  i£;namely,that  ic 

is  anoiablefclaunderof  baptifme,  which  darkcneth,yca  aboUfhcrh 

the  vfc  thf  reof:rhat  it  is  a  falfe  promife  of  the  deuiUwhich  drawcth  vs 

away  from  the  tructh  of  God.  Orjif  you  wil,it  is  ovie  defiled  with  tiic 

lying  of  the  dcuiil,  which  as  it  were  by  ouerlprcadmgcof  darkenefle, 

^   ,      dvcciticth  the  eicsofthefimplc. 

eap.i.  9  They  adde  furthermore,  that  all  rhe  faithfnil  ought  afccr  hap- 
de  Co-  ti'mcToreceiuctheholy  Ghoftbylayiugc  onof  handcs  5  thatihey 
fecr.  may  be  founde  full  Chriftiansrbecaofe  he  fliall  ncuer  be  a  Chnftinny 
'''^^'  thatJS  nor  chrrfmrd  with  the  b'.niopsConfirmarion.Thefe  be  their 
leU^t  ownc  fjyif^gcs  wordc  f9rwordc.  Bud  had  ihougiu  that  wharfocuer 
leiuni.  ihin^es 


To  Saluation.  Lib,4.      .      -60^ 

ihingcs  pertained  to  Chriftianity.werc  all  fct  foorth  in  wrytingc  and 
comprehended  ia  Scriptures.  Now,  as  I  percciuc,  the  true  forme  of 
religion  is  to  be  fought  and  learned  from  elfc  where  rhanoutofthc 
Scnpturcs.Thcrfore  the  whole  wifdom  of  God,ihe  heauenly  tructh, 
the  whole  dodrine  of  Chrtft,  doth  but  beginne  Chriftians,  and  oylc 
maketh  them  perfed.By  this  fentcnceare  damned  all  the  ApolHcs, 
and  fo  many  Martyrs ,  whomc  it  is  raoft  certctinc  to  houe  neuer  bin 
chrcfmcd.'forafmuch  as  the  oyle  was  not  yet  made.which  being  pou- 
red vpon  ihem,they  might  fulfil  all  the  partes  of  ch;  iftianty^or  rather 
might  be  made  Chriftians  which  yet  were  none.  BuCjchough  I  holdc 
my  pcacejthcy  do  largely  confute  themfclues.  For,hpw  many  of  the 
number  of  their  ownc  people  do  they  annoynt  after  bapnfmc  ?  why 
therfore  do  they  fuffer  fuch  halfe  chriftians  in  their  flocke,  whofe  im- 
pcrfecftion  might  cafily  be  holpen? Why  do  they  withfd  carclf^  ne- 
gligence fuffer  the  roomit  that  which  was  not  lawful]  to  be  omitted 
without  grcuous  offenfe  ?  Why  do  thcynot  more  feuetelycaU  vpon 
the  keping  of  a  thing  fo  neceirary,&  without  whicJi  faluatiO  can  not 
be  obtainedjvnlelTe  peraduenturc  fomc  be  preuentcd  by  death?Vc- 
rily  when  they  fo  freely  fuffer  it  to  be  defpifed ,  they  fccrctly  cofeffe 
that  it  is  not  of  fo  great  value  as  they  boaft  it, 

10     Laft  of  all  they  determine  that  this  holy  annoynttngc  is  to  be  Cap.  <Jc 
had iif  greater rcuetcnce  thabaptifme:  becaufe  thisanointingis pc-  his  ve 
culiarly  miniftred  by  the  handcs  of  the  chicfc  bi(hops ,  but  baptifmc  ^^j^^'ft* 
is  commonly  diftributed  by  cuery  Piieft.  What  may  a  man  here  fay,  "  ^™' 
but  that  they  arc  vtterly  madjwhich  fo  flatter  their  owne  inuentions, 
thatincomparifonof  them  they  carelf fly  defpife  the  holy  ordinan- 
ces of  God  ?  O  mouth  that  robbeft  God,  dareft  thou  fet  a  fat  liquor 
onely  defiled  with  the  ftmke  of  thine  ownc  breath,  and  enchaunted 
with  murmuring  (bunde  of  wordes,  agamft  the  Sacrament  of  Chrift, 
and  to  compare  it  with  water  hallowed  with  the  wordc  of  God  ?  But 
thy  wickedneflc  accomptcd  this  but  a  fmal  matter,  vnleffc  thou  didft  Treftlc, 
alfo  prcferrc  it  aboue  the  fame.Thcfc  be  the  anfwer^,"of  the  holy  fee,  '^P^'  '^ 
thcfe  be  the  Oracles  of  the  Apoftoliketrcftle.  But  fome  of  them,  c-  ^hc  Hca 
ucn  in  their  owne  opinion, be;;onnc  fomwhat  to  cjuahfie  this  vnbrid-  then 
led  madnes.  It  is(fay  they)to  be  worfhipped  with  greater  reuerence:  S^"l^" 
peraduenturc  not  for  the  greater  vertue  and  profit  thacrtgiueth:but  ^^^  p  ** 
becaufe  it  is  giuen  of  the  worthier  men ,  and  is  made  in  the  worthier  phecisi 
parte  of  the  body ,  that  is ,  in  the  forehead :  or  becaufe  it  bi  ingeth  a  ac  a 
greater  cncreafe  of  vertues ,  although  baptifmc  auaile  more  to  for-  thjec- 

fiuenefTcBut  irt  the  firft  reafon  do  they  not  bewray  thegafelues  to  be  f^'^^^f 
)oaauftcs,  which  mcafurc  the  force  of  the  Sacrament  by  the  wor-  o^t/^/ 

HHHH  iUe. 


Cap.i^,  Of  the  outward  mcanes 

tib.4.    thineffe  of  the  miniftcr.  But  I  will  admit ,  that  Confirmation  be  caf- 
Scnten.  \q^  ^h^  worthier  by  rcafon  of  the  worthineflc  of  the  Bifhops  han<l, 
cap  V  ^^^  ^^  ^  "^^"  ^^^^  ^^  them  ^  from  whenfe  fo  great  prcrogatiue  hath 
bin  giucn  to  Bilhops  5  what  reafon  will  they  bring  befide  their  ownc 
\ni\  ?  The  Apofties  alone  vfed  that  power,  which  alone  diihibuted 
the  holy  Ghof^?Are  the  bifhops  alone  Apofties  ?  Yea,are  they  Apo- 
fties at  all }  But  let  vs  alfo  graunt  them  that :  why  do  they  not  by  the 
fame  argument  affirme,  that  bilhops  alone  ought  to  louche  the  Sa- 
crament of  the  blood  in  the  Supper  of  the  Lord :  which  they  there- 
fore deny  to  lay  me,  becaufc  the  Lord  gaue  it  to  the  Apofties  alone.^ 
If  to  the  Apofties  alonejwhy  do  they  not  conclude:thcreforc  to  the 
bilhops  alone?Butiny  place  they  make  the  Apofties,  fimple  priefts: 
but  now  the  giddincs  of  their  hed  caricththean  other  way,  fuddcnly 
A(I>.5.    to  create  the  bifhops.  Finally  A  nanias  was  no  Apoftle,to  whom  yet 
Dfko.  ^^"^c  w^*  fentjthat  he  (hould  receiue  his  fight,be  baptifed,  &  be  fil- 
cap.Per  l<id  with  the  holy  Ghoft.  I  will  adde  this  alfo  to  the  hcapc :  If  by  the 
oeojc.    law  of  God  this  was  the  proper  office  of  biihops,  why  haue  they  bin 
fo  bold  to  giue  it  away  to  common  pricftes  ?  as  we  read  in  a  certaine 
epiftlc  of  Gregory. 

II  As  for  their  other  reafbnjhow  triffing,fond,and  foolifti  is  it,to 
call  their  Confirmation  worthier  than  the  baptifme  of  God,becaufe 
in  it  the  forehead  is  anointed  with  oyle,  and  in  baptifme  the  hinder 
parte  of  the  head,  as  though  baptifme  were  done  with  the  oyle  and 
nor  with  the  W3ter?l  cal  all  the  godly  to  witncs,whether  thefe  lofelf 
do  not  endeuour  themfelues  to  this  only  ende,  to  corrupt  the  purc- 
neftc  of  the  Sacraments  with  their  leuen.  I  haue  already  fpoken  this 
rn  an  other  place,that  in  the  Sacramcts,that  which  is  of  God  fcarcc- 
ly  glimmereth  through  at  holes,  araongc  the  rout  of  the  inuentions 
of  men.  If  any  man  did  not  beleuc  me  therein ,  let  him  nowe  at  Icaft 
beleue  his  owne  maifters.  Loc  paftinge  oucr  the  water,and  makinge 
no  accompt  of  it,  they  hiely  eftecme  the  onely  oyle  in  baptifme.  Wa 
therefore  on  the  contrary  fide  do  fay ,  that  in  baptifme  the  forehead 
aKb  is  dipped  in  water.In  coparifon  of  this,  we  eftcemc  not  your  oyle 
worth  one  piece  of  dong,  whether  it  be  in  baptifme  or  in  confirma- 
tion. If  any  alleage  that  it  is  fold  for  more:by  this  adding  of  price,thc 
goodnes(if  any  were  in  it)  is  corruptcd:fa  much  leflc  may  they  c6«- 
mende  a  moft  filthy  deceit  by  theft.  In  the  third  reafon  they  bewray 
their  own  vngodlincs, while  they  prate  that  in  confirmation  is  giuen 
a  greater  encreafe  of  vertues  than  in  baptifme.  By  the  byinge  on  of 
handes  y  Apofties  diftribut  ed  the  vifible  graces  of  the  Spirir.In  what 
thingc  do  thcfc  meas  fac  liquor  ihew  it  felfc  fcutefuJil?Buc  away  with 

«hcfc 


To  Saluation,       Lib.4.  610 

thcfe  qualifiers ,  thac  couer  one  facrilcge  with  many  facrilcgcs.  It  is 
like  the  Gordian:which  ic  is  better  to  breake  in  fundcr,chan  to  labor 
fo  much  in  vndoinge  it. 

li     But  nowe  when  they  fee  thcmfelues  deftitute  of  the  wordeof 
God  and  probable  rcafonjthey  prctende  as  they  are  wont,that  it  is  a 
moft  auncicnt  obfcruation  &  ttabliflied  by  confent  of  many  sgcj.  Al- 
though that  were  true,yetthey  winnc  notJiinge  thereby.  A  Sacra- 
men:  is  nor  fiom  the  carth,but  from  heauen:not  from  men,  but  from 
God  alone.  They  muft  prouc  God  to  be  the  author  of  their  confir- 
mation if  they  will  hauc  it  taken  for  a  Sacrament.  But  why  do  they 
obicd  antiquitie,  whereas  the  olde  wryters,  when  they  minde  to 
fpeakc  properly ,  do  no  where  rccken  moe  Sacramenic.^  than  two  ? 
If  a  fortrcfl'c  of  our  faith  were  to  be  (ought  from  men,we  hauc  an  in- 
uincible  tower,  that  the  oldc  Fathers  ncuer  acknowledged  thofe  for 
Sacramcntes  which  thefemendo  lyingely  fainc  to  be  Sacramentes. 
The  oldc  wryters  fpeaT^e  of  the  laying  on  of  handes:but  do  they  call 
it  n  Sacrament  ?  Auguftinc  plainly  affirmeth  that  it  is  no  other  thing  Lib  ?. 
than  praicr.  Neither  let  them  here  bark«  againft  me  with  their ftink-  <^e  bap 
king  diftindions ,  that  Auguftine  meant  that  not  of  the  layinge  on  of  ^°"^'  ** 
handcs  vfcd  to  confirmarion,but  which  was  vfed  to  healing  or  recon-  ^.^p  ^^, 
ciliation.  The  booke  remaineth  &  is  abroade  in  the  handcs  of  men. 
Jt  I  wrcft  it  to  any  other  fenfc  than  Auguftine  himfelf  wrote  it,l  giue 
them  leauc  after  their  ordinary  maner  to  opprelfe  me  not  only  with 
failjng,but  alfo  with  fpitting  at  me.  For  he  Ipeakcth  of  them  that  re- 
turned fro  Schifme  to  the  vnity  of  the  Church.  He  dcnieth  that  they 
neded  to  be  newly  baptifedrfor  he  faith  ,  that  the  laying  on  of  hands 
fufficeth,that  by  the  bond  of  peace  the  Lord  may  giuc  them  the  holy 
Ghoft.  But  forafmuch  as  it  might  feeme  an  ablurduy,  that  rhc  laying 
on  of  hands  (liould  be  doneof  new  rather  than  baptifme;  he  iTiewcth 
adifferece.  Fof(raith  he)what  other  thing  is  the  laying  of  !)ands,than 
praier  vpon  a  manPAnd  that  this  is  his  mraningcappc-arcih  by  an  o- 
ther  place,  where  he  faith:Handc  is  laid  vpon  hcrctikes  amended,for  j  -^  , 
the  coupling  of  Charity,vvhich  is  the  grcateft  gift  of  the  holy  Ghoft,  cap  %i 
without  which  whatfoeucr  holy  things  arc  in  man  they  auailc  not  to 
faluation. 

1 5  But  I  would  to  God  we  did  kepc  ftill  the  maner  which  t  hauc 
faid  to  haue  bin  in  the  olde  time,before  that  this  vntimcly  dehucred 
image  of  a  Sacrament  was  bornetnot  that  it  fhould  be  fuch  a  confir- 
mation as  they  fainc,which  can  not  once  be  named  without  iniury  to 
bapiifme:but  a  catcchifing,  whereby  children  or  they  that  were  nerc 

to  the  age  of  difcretion  did  declare  an  accompt  of  their  faith  before 

HHHH    ij 


Cap.ip.  Of  the  outward  mcanes 

the  Church.  But  it  (hould  be  the  bcft  mancr  of  Catechifing,ifa  fomf 
were  written  to  that  vfe,  containing  &  famiharly  fctting  out  a  fumme 
in  n  mancr  o^ajl  y  articles  of  our  rehgion,in  which  the  whole  church 
ofthefjichfuli  ought  without  controucrfrc  to  agree  :  thacachildc 
being  ten  yeres  oldihould  offer  himfelfc  to  the  Church  to  declare  a 
conftfljDnofhis  f^^ichjfhouldbe  examiredof  cucry  article,&  anfwerc 
to  cuery  oncif  he  were  ignorant  of  any  thing,or  did  not  vndcrftand 
it, he  might  be  taught.So  ihould  he,  before  the  Church  witneffing  & 
beholding  it,  profclfc  the  onlyjtrue,&  pure  faith,  whcrwith  the  peo- 
ple of  the  faitlifuU  doth  with  one  minde  worfhip  the  one  God.l  f  this 
difcipline  were  at  this  day  in  force ,  truely  the  flothfulnes  of  fome  pa- 
rentes  would  be  whsttedjwho  do  carclefly  negled  the  inftsu6tion  of 
their  children  as  a  thing  nothing  belonging  to  thcjwhich  then  with- 
out ope  iliame  they  could  not  omitrthcre  (hould  be  among  Chriftii 
people  a  greater  c5rcnt  off^ith,  &  not  fo great  ignorance  &  rudencs^ 
of  many.-fome  fnould  not  be  foralhly  caricd  away  with  new  &  ftiagc 
dodrines :  fin.illy  nil  Ihculd  hat'C  as  it  were  a  certaine  orderly  rnihui* 
^ion  of  chtjftian  learning, 

OfVenance, 
14  In  the  next  place  they  fet  Penance ,  of  which  they  cntreatc  fo 
confisfely  &  diibrdredlv ,  thatconfcienccs  can  bcarc  away  nofure  or 
foundc  thinge  of  their  dodiine.  We  haue  already  in  an  other  place 
declared  at  large,  W[izi  we  had  learned  out  of  the  Scriptures  concer- 
ning rcpcntance,.ind  then  what  they  alio  teach  of  it.  Nowe  wt  hauc 
this  onely  to  touchjwhat  rcafon  they  had  that  railed  vp  the  opinion, 
which  hath  heretofore  reigned  in  Churches  and  fchooles ,  that  i^  is  a 
Sacrament.  But  fiift  I  will  briefely  fay  fomewhatof  the  vfage  of  the 
oide  Church, the  prerenfe  vvherof  they  hauc  abused  to  ftabhlli  their 
faintd  inuennon.  Tins  order  ihcy  kept  in  publikc  penancCjthat  they 
which  had  fully  done  the  fatisfadions  enioyned  thcm,were  rccociled 
with  folen-'ne  laying  on  of  handes.That  was  the  Signe  of  abfolutiort, 
whiuebv  both  the  linnerhimfclfewasraifed  vppe  before  God  with 
truli  of  pardon ,  and  the  Church  was  admonilhed  gently  to  receiuc 
him  in?of3uour,vuiting  away  the  remembrance  of  his  offence.  This 
Ciprian  cfcctimes  callerhjto  giue  peace.That  this  doing  might  be  of 
greater  diirnity,and  haue  more  commendation  amongc  the  people,it 
was  otdamtd  that  the  bifhops  authority  {houldalway  be  vfed  for  the 
meanc  hcrt  in.  From  hente  came  ihnt  decree  of  the  fecond  counccl  at 
Carthage:Beitnor  lawful  to  a  prieH  attheMaffepublikcly  to  recon- 
cile a  pt'tment.  And  an  other  decree  of  the  councel  at  Araufium,  Let 
thoicwhich  in  time  of  their  penace  depart  out  of  cbis  life,  be  adnnic- 

ted 


ToSaluation.  Lib.4.  ^11 

ted  to  the  Communion  without  the  laying  on  of  handcs  vfct]  in  re- 
concihngc :  if  they  recouer  of  their  GckcntiVc  let  ihcm  ftandc  in  the 
degree  of  penitences,and  when  the  time  is  fully  expiicd,lt  t  them  re- 
ceiuc  of  the  bifhop  the  laying  on  of  hands  vfed  m  reconcilmg.  Again  ^^P*  i  i 
the  decree  of  y  third  counccl  at  Carthage.Let  not  the  prieft  vvithcuc 
the  authority  of  the  bifhop,reconcilc  a  penitent.  Ail  thefe  tended  to 
this  endejthat  the  feucrity  which  they  v/ould  haue  to  be  v(td  in  that 
bchalfc,  Ihoulde  not  with  too  much  lenity  grow  in  decay.Thcreforc 
they  willed  y  bifhop  to  be  judge  of  it ,  which  was  likely  that  he  would 
be  more  circumfped  in  the  examination  therof.  Howbeic  Ciprian  in 
a  certaine  place  fheweth,thatnot  only  the  biiliop,but  alfo  the  whole 
Clcrgie  layd  their  handes  on  him.  For  thus  he  faich.  At  the  fuli  tinjc 
they  do  penance,then  they  come  to  the  Communion,&  by  the  lay- 
ing on  of  handes  of  the  bilhop  and  the  clergy,  they  receiue  power  to 
partake  of  the  Communion.  Afterwardc  by  procelTe  of  time  it  came 
1:0  this  point ,  that  befide  publikc  penance  they  vfcd  this  ccremonic 
alfo  in  priuate  abfolutions, Hereupon  came  that  diftin<5iion  in  Gratian  Decwt. 
bctwenc  publike  &  priuate  reconciliation.  I  iudgc  that  fameolde  v-  2<>.c]U£, 
fage  of  which  Cyprian  maketh  mention,  to  haue  bii:  holy  &  health-  ^* 
full  for  the  Church,and  I  wouldc  that  it  were  at  this  day  rcftored.  As 
for  this  latcr,altliough  I  dare  not  difallowe  it,or  at  leaft  fpcake  more 
fliarplyagainftit,yetlthinkeittobclefle  neceffary  .  Howefoeueric 
be,yet  we  fee  that  the  layingc  on  of  handes  in  pennnce  is  a  ceremony 
ordained  of  men,not  of  God,which  is  to  be  fet  among  mc.ine  things 
&  outward  exercircs:&  thofe  verily  which  are  not  to  be  dcfpifcdjbuc 
which  ought  to  be  in  a  lower  degree,  than  thofe  that  are  commeded 
vnto  vs  by  the  word  of  the  Lord. 

I J     But  the  Romaniflcs  and  the  fchoolemen ,  (which  haue  an  or- 
dinary cuftome  to  corrupt  all  thingcs  with  wrong  expounding  them)- 
do  here  very  carefully  trauail  in  findinge  out  a  Sacrrtmcnr.  Neither 
ought  it  to  feemc  any  maruell ,  for  they  fceke  a  knot  in  a  rudi?.  But 
where  they  haueitbcft,  they  Icaue  a  thingcntangeled  infufpcnfe, 
vncertaine,and  confounded  and  troubled  with  diuerficy  of  opinions. 
They  fay  therefore  either  that  the  outward  penance  is  a  Sacrament,  lj^^. 
and  if  it  be  fo,that  it  ought  to  be  taken  for  a  fignc  of  the  inwarde  pe-  Sendf. 
nance,that  is.ofthc  contrition  ofhart,  which  fhalbc  the  thing  of  the  »».ca» 
Sacrament ;  or  that  they  both  together  are  a  Sacrament,  not  two  Sa- 
cramentcsjbut  one  full  onc,But,that  ihe  outward  penance  is  only  the 
Sacrament :  the  inward  is  both  the  thing  and  the  Sacrament:  and  that 
ihe  forgiuenes  of  (innes  is  the  thing  and  not  the  Sacrament. Let  them 
which  keepe  in  remetnbraDce  the  definition  of  a  Sacrament  which 

HHHH    iij 


Cap.i  9  -  Of  the  outward  mcatics 

wc  haue  abouc  fct,cxaminc  thereby  that  which  thefe  men  call  a  Sa- 
<:ramenr,and  they  fball  findc  that  it  is  not  an  outward  ceremony  or- 
dained ofthe  Lorde  for  the  confirminge  of  our  faith.  If  they  cauil! 
;h  J.    that  my  definition  is  not  a  lawe  which  they  necde  to  obey :  let  them 
u  '.vet  hearc  Auguftin,whoni  they  faine  that  they  efteme  as  moft  holy.  Vi- 
Liiaai.  (^ble  Sacramcntcs  (f-aych  he)  were  ordained  for  carnall  mens  fakes, 
that  by  degrees  of  Sacramentes  they  may  bcconucied  fromthofc 
things  that  arc  fcenc  with  eies  to  thofc  things  that  arc  vndcrftanded. 
What  hkerhingcdo  cicherthcy  themfducsfce,  or  canthcy  fhewto 
other  in  that  which  they  call  the  Sacrament  of  Penance  ?  The  fame 
prrno   Auguftine  faith  in  an  orhcrplace:It  is  therfore  called  a'Sacramet,be- 
I  de     caufe  in  k  one  thing  is  fcenc^fic  an  other  other  rhmg  is  vnderftanded. 
•>>  in .  That  which  is fecnejbath  a  bodily  forme:that  which  is  v-nderHanded, 
'•'^'      hath  a  fpirituall  frutc.Neither  do  thefe  things  in  any  wife  ngrec  with 
the  Sacrament  of  penance ,  fuch  as  they  fainc  it ,  v/hcre  there  is  no 
bodily  forme  that  may  reprefenta  fpirituai  frute. 

16     And,to  kil  rhcfe  bcnfts  vpon  their  ownc  fighting  p!ace,if  there 
be  any  Sacrament  here  to  be  fought,  may  it  not  be  much  more  colc- 
rably  laid  that  the  abfolutio  ofthe  pricll  is  a  SacrameCjthan  penance 
cither  inward  or  outward  ?  For  it  might  readily  be  fayd,  that  it  is  a  ce- 
remony to  afTurc  cur  faith  ofthe  forguicncs  of  Cnnes ,  6c  hath  a  pro-^ 
mife  of  the  keicsas  they  call  it ,  Whatfocucr  ye  flia'l  binde  or  loof'c 
vpon  earthjtlulbc  boundc  or  loofed  in  heauen.  But  fome  man  would 
haue  obiedcd  ,  that  the  moft  parte  of  them  that  are  abfolucd  of  the 
pricflesjobtaineno  fuch  thing  by  fuchabfolutiotwhercas  by  their  do- 
^rine  the  Sacr»mentes  ofthe  new  law  ought  to  woike  in  decde  that 
which  they  figure.  This  were  but  to  be  laughed  at.For.as  in  the  Sup  - 
per,they  make  a  double  eating,  a  Sacramc ntall  catint^  which  is  egaU 
ly  common  to  good  &  to  cuill,&  a  fpintual  eating  which  is  only  pro-- 
per  to  the  good  :  why  might  they  not  alfo  faine  thnt  abfclution  is  1  e- 
ceiuedtwo  wayes  ?  Yetcoulde  Inot  hitherto  vnderlhnde  vv-hnt  they 
meant  with  this  their  dodrinc ,  which  wc  haue  already  taught  howc 
far  it  difagrecth  from  the  tructh  of  God,v/he  v/c  purpofely  entreated 
of  that  argumec.Here  my  minde  is  only  to  fiiew^that  this  dout  with- 
'•  ftandcth  not,but  that  they  may  call  the  abr^lution  ofthe  pricfl  a  Sa- 
ftiim  cramcnt.  For  they  might  aunfwcre  by  the  mouth  of  Auguftine ,  that 
e  bap.  fandification  is  without  the  vifiblc  Sacramenr,&  the  vifible  Sacramcc 
iruul.  without  inward  faneT:ification.  Aeainc.that  the  Sacraments  do  worke 
;^*    in  the  only  elc<Sthat  which  they  figure.  Againe>ihat  fome  do  put  on 
intra,*  Chrift  fo  far  as  to  the  partaking  ofthe  Sacramef,  other  fome  to  fan^ 
onac.  dification:the  one,  the  good  and  euill  cgally  douhis  othcr,the  good 

only. 


ToSaluation.        Lib.4.  6iz 

onely.Trucly  they  hauc  more  than  childifhly  erred  &  be  blinded  in 
die  clearc  fanneiwhich  trauailing  with  great  hardnes^yet  cipicd  noc 
a  thing  fo  plaine  and  open  to  eucry  man. 

17  Yet  Icaft  they  (houlde  waxc  too  proudc ,  in  what  parte  focuer 
they  fct  the  Sacrament,!  deny  that  it  ought  rightfully  to  be  taken  for 
a  Sacrament.  Firfljbecaufe  there  is  no  fpeciall  promifc  to  it, which  is 
the  only  fubdancc  of  a  Sacrament.  Againe,  becaufc  whatfocucr  ce- 
remony is  here  (hewed  foorth ,  it  is  the  mere  inucntion  of  menne: 
wheras  we  haue  already  proued  that  the  ceremonies  of  Sacraments 

can  not  be  ordained  but  of  God.  Therefore  it  was  a  lye  and  a  dcceite  Lib  4. 
which  they  haue  inucnted  of  the  Sacrament  of  penance.  This  fai-  Sen. 
xicd  Sacrament  they  hauc  garnifhcd  with  a  mcete  commendation,  '^^^  *+• 
calling  it  a  feconde  boord  after  fhipwrecke.'becaufe  if  a  man  hauc  by  "P  '* 
finninge  marred  the  garment  of  innocence  which  he  receiued  in  ni.dift.i 
baptifme  he  may  by  pcnacctepaire  ic.Butitis  the  faying  ofHierom.  cap. a. 
Whofe  focuer  it  be ,  it  can  not  be  excufed  but  y  it  is  vctcrly  wicked, 
if  it  be  cxpoudcd  after  their  meaning.  As  thogh  baptifme  be  blotted 
ouc  by  finnc,  &  is  not  rather  to  be  called  to  remembrance  of  euery 
finner)fo  oft  as  he  thinketh  of  the  forgiuencfle  of  finne,that  he  may 
thereby  gather  vp  himfclfe,  and  recouer  courage,  and  ftrenghthen 
his  Faithjthat  he  fhall  obtaine  the  forgiuenes  of  (innts  which  is  pro- 
xnifed  him  in  baptifme.  But  that  which  Hierome  hath  fpokcn  hard- 
ly and  vnproperly,thatby  penance  baptifme  isrepaircd(from  which 
they  fall  away  that  deferuc  to  be  excommunicate  from  the  Church) 
thefe  good  expofitours  drawc  to  their  wickednefTc.  Therefore  you 
fhall  moft  fitly  fpeake,if  you  cal  baptifme  the  Sacrament  of  penance, 
fith  it  is  giucn  for  a  confirmation  of  grace ,  and  feale  of  confidence, 
to  them  that  purpofe  repentance.  And  leaft  you  fiioulde  thinke  this  ^ 
to  be  our  dcuifc ,  befide  this  that  it  agreeth  with  the  wordes  of  the  ,  j,  qu^,' 
Scripture,it  appcareih  that  it  was  in  the  old  Church  commonly  fpo-  i.cap. 
Jcen  like  a  moft  certaine  principle.  For  in  the  bookc  of  Faith  to  Pc-  firmifll- 
ter,  which  is  faid  to  be  Auguftines,it  is  called  the  Sacrament  of  Faith  J"** 
&  of  penance.  And  why  flee  we  to  vncertainefayings?As  though  wc  luJJ'I]  t 
could  require  any  thing  more  plaine,than  that  which  the  Euangclift 
recitcth:that  lohn  preached  y  baptifme  of  repentance  vnto  forgiuc- 
nesoffinnes? 

Ofixtrcme  -vncfion  ax  they  ccdliu 

18  The  third  faincd  Sacrament  is  extreme  vnftion,  which  is  not 
dione  but  of  the  Prieft,  &  that  in  extremes,  (fo  they  termc  it)  &  with 
oyle  confccratc  of  the  bi(hop,&  with  this  formeiBy  this  holy  anoin- 
ang,&  by  his  moft  kind  mercy,God  pardo  thee  whatfoeuer  thou  haft 

HHHH    iiij 


Cap.19.  Of  the  outward  mcancs 

offended  by  (cing.by  hcaring,by  lmelling,feling,tafting.Thcy  faine 
that  there  be  two  vertues  of  it  ,y  forgiuencs  of  finncs,  &  eafe  of  bo*' 
dily  fickcnefle  if  it  be  fo  expcdient:if  nor ,  the  faluation  of  the  foule, 
[am.  5.    T^hey  fay  that  the  infticution  of  it  is  fct  of  lames ,  whole  wordes  arc 
;4>        thcfe.  Is  any  licke  amongc  you  ?  Let  him  bringe  in  the  Elders  of  the 
Church,&  Jet  them  pray  oucr  him,  anointinge  him  with  oyle  in  the 
name  of  the  Lord:&  the  praier  of  Faith  (hall  faue  the  fickc  man,  and 
the  Lord  (hall  raife  him  vp :  &  if  he  be  in  finnes,they  (halbe  forgiuen 
him.Of  rhe  fame  fort  is  this  anointing,of  which  we  haue  aboue  (he- 
wed that  y  other  laying  on  of  hands  is,namcly  a  playcrlikc  hipocri(Tc, 
whereby  Without  reafon  and  without  frote  they  would  refemble  the 
Apoftlcs.  Marc  rchearfcth  that  the  Apofllcs  at  their  firft  fending,  ac-i 
^^•^*  cordihgc  to  the  commaundement  which  they  haue  receiued  of  the 
'^*         Lorde,raifed  Vp  dead  mcn,cattouc  deuils,clcanfcd  leprous  menjhea- 
led  the  ficke,&  that  in  healing  of  y  ficke  they  vfed  oyle.  They  anoin- 
ted(faith  in)many  ficke  men  with  oyle,&  they  were  healed.  Hereun- 
to lames  had  rcfped,  when  he  commaundcd  the  Elders  to  be  called 
together  ro  anoint  the  ficke  man .  That  vnder  fuch  Ceremonies  is 
contained  no  hicr  myftery,thcy  fhall  cafily  iudgc  which  marke  howc 
great  liberty  the  Lord  &  his  Apoftlcs  vfed  in  thefe  outward  thingcs, 
^o  n  5  Xhe  Lord  gomge  about  to  reftorc  fight  to  the  blinde  man,niade  cley 
Matcp.  ofduft  &  fpiitlcjibmc  he  healed  with  touchinge,other  fomc  with  his 
59 •       word.  After  the  fame  maneryApoftles  he -rlcdfomedifeafes  with  the 
Lac. 18.  word  only,fome  with  touchinge,other  fome  with  anointing.But  it  is 
Ad    6  '''^^'y  ^'^'**  ^^^'5  anointing  was  not  (as  all  other  thingesalfo  were  not) 
&  5.,^.  caufelefly  put  in  vre.  Igraunt  :yctnc/tthatit{hourde  be  amcane  of 
&  1 9. 1  a  healing,but  only  a  figne,that  the  dulnes  of  the  vnskilfuU  might  be  put 
^f^'-4)'  in  mmde  from  whenfe  fo  great  power  proceeded  ,  to  this  cndc  that 
they  (hould  not  giue  the  praifc  therof  to  the  ApoiHes.  And,that  the 
holy  Ghoft  &  his  giftes  are  figmfied  by  oyle  it  is  a  common  &  vfuall 
thing.Buc  that  fanjegraceof  healings  is  vanifhedaway,likeas  alfo  the 
othep  mir3cies,which  the  Lord  willed  to  be  fliewcd  for  a  time,wher- 
by  he  might  make  the  new  preaching  of  the  Gofpel  maruelous  for  c- 
uer.Theifore  though  we  graontneuerfcxmuchjihat  anointing  was  a 
Sacrament  bf  ihofe  powers  which  were  then  miniftred  by  the  hands 
of  the  Aportkijit  r.ownothingepertainethto  vs  to  whom  the  mini ■• 
ftration  of  fuch  pow^rrsis  not  committed. 
[ohn<  9.    '9     '^"^  ^y  w.h^t  greater  reafon  do  they  make  a  Sacrament  of  this 
7.         anoinfirigjrha  of  all  other  figncs  that  are  rchearfed  to  vs  in  the  Scrip- 
Aftao,  ture?  Why  do  they  not  appoint  fomc  Siloah  to  fwim  in  J  whcreinto 
''^*       at  certainc  ordinary  fecourfes  of  iimcs  ficke  menne  may  plunge 

therofelues 


To  Saluation.       Lib.4.  61^ 

themfclucs  ?  That  (  fay  they  )  (hould  be  done  in  vaine.  Trucly  no 
more  in  vaine  than  anointing.Why  do  they  not  lie  along  vpon  dead 
mcnjbecaufc  Paul  railed  vp  a  dead  childc  with  lying  vpon  him?Why 
is  not  cley  made  of  fpittle  and  duft,a  Sacrament  ?  But  the  other  were 
but  lingular  examples :  but  this  isgeuen  of  lamesforacommaun- 
dement.  Verily  lames  fpake  for  the  fame  timc,when  the  Church  yet 
ftill  enioyed  (uch  blefling  of  God,  They  affirme  in  dede  that  there  is 
yet  ftill  the  fame  force  in  their  anointing :  but  we  finde  if  otherwifc 
by  experience.  Let  no  man  nowe  marucll  howc  they  haue  with  fuch 
boldneffe  mocked  foules,vvhich  they  knowe  to  be  fenfleire  &  bhndc 
when  they  are  fpoiled  of  the  word  of  God ,  that  is,  of  their  life  and 
lightrfith  they  are  nothing  aftiamed  to  go  about  to  mockc  the  liuing 
and  feling  CenCes  of  y  body.Therfore  they  make  themfclucs  worthy 
to  be  fcorned,while  they  boft  that  they  are  eoducd  with  the  grace  of 
healings.  The  Lorde  verily  is  prefcnt  with  his  in  all  ages,  and  fo  ofc 
as  neede  is  he  helpeth  their  fickneffes  no  lelTe  than  in  oldc  time :  but 
he  doth  not  fo  vtter  thofc  manifeft  powers,  nor  diltributcth  miracles 
by  the  handesof  the  Apoftlcs ;  becaulc  this  gift  both  was  but  for  a 
lime,3nd  alio  is  partly  fallen  away  by  the  vnthankfulaefle  of  men. 

20  Therefore  as  not  without  caufc  the  Apoftles  haue  by  the 
figne  of  oile  openly  teihfied,that  the  grace  of  healings  committed  to 
ihcm  was  not.their  own  power,  but  the  power  of  the  holy  Ghoft:fo 
on  the  other  fide  they  arc  wrongdoers  to  the  Holy  Ghoft,  which 
make  a  (linking  oilc  and  of  no  force,  to  be  his  powcr.This  is  altoge- 
ther like  as  if  one  would  fay  that  all  oile  is  the  power  of  the  Holy  Matt.*. 
Ghoft.becaufc  it  is  called  by  that  name  in  Scripturerthat  euery  douc  « <?. 
is  y  holy  Ghoft,  becaufe  he  appered  in  that  forme.But  thefe  things,  Iohn,i, 
let  them  lokc  to.  So  much  as  for  this  prcfent  is  enough  for  vs,  we  do  ^** 
moft  certainly  perceiue  that  their  annointing  is  no  Sacramec:which 
is  neither  a  Ccrcmonie  oi deined  of  God,nor  hacli  any  pron}]re.  Fee 
when  we  require  thefe  two  things  in  a  Sacrament ,  that  it  be  a  cere- 
monicordeinedof God,and  thatithaueapromifc  ofGod:wedo 
thcrcwithall  require  that  the  fame  Ccremomc  be  geuento  vs  ,  and 
that  the  piomife  belong  vnto  vs.  For  no  man  doth  affirme  that  Cir- 
cumcilion  is  nowe  a  Sacrament  of  the  Chriftian  Church,  although  it 
both  was  an  ordinance  of  God ,  and  had  a  promife  knitt  vnto  it ;  be- 
caufe it  was  neither  commaunded  to  vs ,  nor  the  promife  which  was 
adioine  J  to  it  was  giuen  to  vs  v/ith  the  fame  codinon.  That  the  pro- 
mife wich  tliey  proudely  boft  of  in  their  annointingc ,  is  not  geuen 
to  vs,  wc  haue  cuidently  flicwed ,  and  they  themfelucs  declare  by  ex- 
pei;ience.Thc  Ccrcmonie  ought  ro(  to  haue  bene  vfedibut  of  them 


i-.ap.ip.  Ut  the  outwardc  mcancs 

that  were  endued  with  the  grace  ofhcalingSjnotofthcfe  butchers 
chat  can  more  fkiU  of  flaying  and  murtheringthan  of  healing. 

X I  Howbcit  although  they  obceine  this,  that  that  which  lames 
commaundcth  concerning  annointing.agrccth  with  this  age(which 
they  arc  moft  farre  from)  yet  euen  fo  they  fhall  not  haue  much  prc- 
iiailed  in  prouing  of  their  vndtion  wherewith  they  hauchetherto 
annpinted  vs.  lames  willeththat  all  Hckemenbeannointed:  thefe 
men  infcd  with  their  fat  liquor,  not  (ickc  men,but  corpfes  half  dcad^ 
when  the  life  lieth  already  laboring  at  the  toppe  of  their  lippes,or  (as 
they  themfehies  termc  it)  in  extremes.  If  they  haue  in  their  Sacra- 
ment a  prcfent  medicine ,  whereby  they  may  either  eale  the  (harpc- 
nefTcof  direares,or  at  the  leaft  may  bring  fomc  comfort  to  the  foulc, 
they  are  to  cruel  that  do  neuer  heale  in  time.  lames  willcth  that  the 
ficke  man  be  annointedof  the  Elders  of  the  Church:  thefe  men 
allowe  no  annointer  but  the  pety  facrificing  Pricft.  Whereas  they 
cxpounde  in  lames  presbyteros  the  Elders  to  be  Priefts,  and  fondly 
fay  that  the  plurall  number  is  there  fet  for  comlineHe  fake:that  is  but 
thfltngras  though  the  Churches  at  that  time  abounded  with  fwarmes 
of  facrificing  Priefts,  that  they  might  go  in  a  long  pompous  (hewc  to 
Carrie  a  pageantc  of  holy  oile.  When  lames  fimply  biddeth  that  (ickc 
men  be  annf>inted,I  vnderftande  by  it  none  other  annointing  but  of 
common  oile :  and  none  other  is  found  in  Markes  rehearfall.  Thefe 
men  vouchcfauc  to  haue  none  other  oile,but  that  which  is  hallowed 
of  the  Bifliopjthat  is  to  fay,  warmed  with  much  breathing  on  it,  en- 
chaunted  with  much  mumbling,and  with  the  knee  bowed  nine  times 
faluted  in  this  mancr:tbrife  Haile  holy  oile: thrift  Haile  holy  chrefme: 
thrife  Haile  holy  balme.  Out  of  whom  haue  they  fucked  fuch  coniu- 
rationsHamcs  faith :  that  when  the  (ickc  man  is  annointed  with  oile, 
and  prayer  hath  bene  pronounced  oucr  him,  if  he  be  in  finnes  they 
ihalbe  forgcuen  him :  namely ,  that  the  giltincfle  being  taken  away, 
they  may  obteine  releafe  of  the  peine :  not  meaning  that  (innes  arc 
put  away  with  fat  liquor,but  that  the  prayers  of  the  faithfull  whereby 
the  afB'ded  brother  is  commended  to  God.fhall  not  be  raine.Thcfe 
me  do  wickedly  ly,that  by  their  holy,that  is  to  fay,  abhominablc  an- 
nointingjlinnes  are  forgcucn.Lo  howe  gaily  they  fhall  preuaile,whcn 
they  haue  bene  at  large  fufFrcd  to  abufe  the  teftimonie  of  lames  at 
their  pleafure.  And  leaft  we  (hould  ncedc  to  trauailc  long  in  profe 
hereof,  their  ownc  chronicles  do  difchargc  vs  of  this  hardnes.  For 
ihey  report  that  Pope  Innoccntius,which  in  Auguftines  time  gouer- 
nedthc  Church  of  Rome,ordcincd  that  not  oncly  Priefts, hut 
alfo  all Chriftiaos  {hould  vfc  oile  to  annoint  far  tl^cir  owne  neceillti? 

and 


To  Saliiation.         Lib.4.  ^14 

tnd  others.  Author  hereof  is  Sigcbertin  his  Croniclcs. 

0^  Ecclcfiafiicall  Orders. 
21    The  fourth  place  in  their  regifterhath  the  Sacrament  of 
Order :  but  the  fame  {o  fruicfulljthat  it  bredeth  out  of  it  id^e.  feuen 
htlc  Sncramcnts.But  this  is  very  worthy  to  be  laughed  at,that  wheras 
they  aflrlrmc  that  there  be  feuen  Sacraments,  when  they  go  about  to 
rehearlc  them  they  reclren  vp  thirtcne.  Neither  can  they  allege  for 
lliemfelucs ,  that  they  are  but  one  Sacrament,  bccaufc  they  tende  all 
to  one  Priefihode,and  arc  as  it  were  certaine  degrees  vnto  tt.  For  (ith 
it  is  euident  that  in  cuery  one  of  them  are  feueral  Ceremonies,  and 
they  themfelues  fay  that  there  be  diaerfe  graces:no  ma  can  dout  but 
that  they  ought  co  be  called  feuen  Sacraments ,  if  then-  opinions  be 
rcceiued.  And  why  ftriue  we  about  it  as  though  it  were  a  thing  dout- 
full  J  forafmuch  as  rhey  themfelues  do  plainly  and  feuerally  declare 
fcuen  ?  But  firft  we  will  brefcly  knitt  vp  by  the  way ,  howe  many  and 
howc  vnGiuorie  abfurdities  they  thrufl  in  vnto  vs,  wlic  they  go  about 
to  commendc  to  vs  their  Orders  in  ftecde  of  Sacraments :  and  then 
we  wilfe  whether  the  Ceremony  which  Churches  vfe  in  ordering  of 
miniflerSjOUght  to  be  called  a  Sacramental  all.They  mafce  therefore  Libr.  4. 
feuen  ecdcfiafticall  Orders  or  degrees ,  which  they  garnilh  wich  the  Lenten. 
name  of  a  Sacrament.  Thofe  be ,  dorekcpers,  Reders ,  Exorciftes,  '^      ^^ 
Acoluthc$orfollowers,Subdcacons,Deacons,Prie(ls.  And  vii  they  '  ^' 
Cay  that  they  be,for  the  feuenfolde  grace  of  the  Holy  ghoft,  where- 
with ihey  ought  to  be  endued  that  are  promoted  vnto  them.  But  it  is 
encreafcd  and  nwrc  largely  heaped  to  them  in  their  promotion. 
Nowc  the  number  it  felfe  is  hallowed  with  a  wrongfull  expounding 
of  Scripturei  when  they  thinke  that  they  haue  red  in  Efai  vii  vcrtues  Efa- 1«. 
of  the  Holy  ghoft  whereas  both  in  deede  Efay  there  rehearfeth  but  l"  ^ 
fix,  and  alfo  the  prophet  mcnt  not  to  comprehende  them  all  in  that  ,q' 
place :  for  he  is  els  where  as  well  called  the  Spirit  of  hfe,of  fandifi-  Rom.  t. 
cation ,  of  adoption  of  the  childicn ,  as  he  is  in  that  place  called  the  4  c^-  <>• 
Spiritof  wifdoTjc, of  vnderftadingjof  counfcll,offtrcngth)Ofknow-  *^- 
lcdgc,&  of  the  fearc  of  the  Lorde.Howbcit  fome  futtcler  men  make  •  j'  ^^^^ 
not  feuen  orders ,  but  nine ,  after  the  likcnefle  (  as  they  fay  )  of  the  opinio 
Church  triumphing.  But  among  them  alfo  there  is  ftriferbccaufe  ofHwe 
fome  would  haiic  thcfliauing  of  thetrlergic  tobe  the  firftorderof^j"*  *'■» 
all,and  Biflioprike  the  laft  :  other  fome  excluding  ihauing  altogether,  yy^ji^ij 
recken  Archcbifhoprike  amonj^ihe  orders.  Ifidorc  othcrwifediui-  of  Pa* 
deth  them  ?  For  he  rnakcth  Pfalniiftes  and  Reders  to  be  diuerfe :  he  ri<c. 
appointcth  the  Pfalmiftcs  for  fonges ,  and  the  Reders  to  the  reding  l^- «• 
of  the  Scripfures,\vherewith  the  people  may  be  inftrudcd.  And  this  ^"^  ^'•' 


Cap.rp.  Ot  the  outwarde  meancs 

Dift  j».  diftindion  is  kept  by  the  canons.  In  (o  greac  diuerfity  what  will  they 
*  dift.  jjgy^  y^  ^Q  followe  or  ftce  ?  Shall  we  fay  that  there  be  feuen  orders? 
ilet,  &  ^°  teacheth  the  mafter  of  the  rchole:buc  the  moft  illuminate  dodors 
ca.  Of  ^o  otherv^ife  determine.  Againcthey  alio  difagrcc  among  them- 
tiarius.  fclues.  Morcouer  the  moft  facred  canons  call  vs  an  other  way.  Thuj 

forfoth  do  men  agree ,  when  they  difputc  of  godJy  matters  without 

the  word  of  God. 

Iohn.2.      *^     But  this  excedcth  all  folly,  that  in  cucry  one  of  thefc  they 

,  J    *  *  make  Chrift  fcllowe  with  them.  Firft  (fay  they)  he  executed  the  of^ 

ficc  of  dorekf  per,when  he  did  with  a  whip  made  of  cordes,  driue  the 

IoH.ro.  biers  and  fellers  out  of  the  temple.  He  fignificth  himfelfc  to  be  i 

7-         dorckepcr,when  he  fayeth,  I  am  the  dore.He  toke  vp6  him  the  office 

^"  •  '♦'  of  Readcr,when  he  red  Efay  m  the  Sinagoge.He  did  the  office  of  an 

Mar.i^.  E*orciO:,wben  touching  the  tongand  earesof  the  defFe  and  dummc 

53.        man , he  rcilorcd  to  him  his  hearing.  Hetcftified  himfelfe  to  bean 

loh.8.    Acolurh  or  follower  in  thefewordes, He  that  followeth  me.walkcth 

' ',        not  in  darkcnefle.He  executed  the  office  of  Subdeacon ,  when  being 

^       *  girded  with  a  linen  cloth  he  walhed  the  difciples  feete.  He  did  bearc 

l.Ut.i6  the  perfon  of  a  Deacon  ,  when  he  diftributed  his  body  and  blood  in 

a<>.       the  Suppcr.He  fulfilled  the  office  of  Prieft,when  he  offred  himfelfe 

*^««  »7  vpon  the  crofle  a  facrifice  to  his  Father.  Thefc  things  can  not  fo  be 

tphc.?.  ^^^^^  without  laughing,  that  I  maruel  that  they  were  writtc  without 

,.         laughing,  if  yet  they  were  men  that  wrote  them.  But  moft  notable  is 

their  futteltie  wherewith  they  play  the  Philofophers  about  the  name 

of  Acoluth  ,  calling  him  a  Ceroferar,  a  taper  bearer  with  a  word  (as 

I  thinke)  of  Ibrcerie ,  trucly  fuch  a  one  as  was  neuer  heard  of  in  all 

natios  and  languages,  whereas  Acoluthos  in  Grcke  (imply  (igniHeth 

a  follower.  Howbeit  if  I  fhould  earneftly  tarry  in  confuting  thefc 

men,I  fhould  my  fclfc  alfo  worthily  be  laughed  at,they  arc  fo  trifling 

and  very  mockeries. 

Z4  But  that  they  may  not  be  able  yet  flill  with  falfe  colors  to  de* 
ceiue  euen  very  hlly  womc,  their  vanitie  is  by  the  way  to  be  vtiercd. 
They  create  v/ith  great  pompe  and  folemnitie  their  Reders  ,  Pfal- 
miftes,Dorkcpers,  Acoluthes,to  execute  ihofe  offices,whcrunto  they 
appoint  very  children ,  or  thofe  whome  they  call  lay  men.  For  who 
for  the  moft  part  lighteth  the  candels,v.'hopoureth  wine  and  water 
into  the  cruet ,  but  a  childe  or  fome  bafe  fellowe  of  the  hitie  ,  that 
rnaketh  his  gainc  thereof?  Do  not  the  fame  men  fmg  ,  Do  they  not 
fhuttand  open  the  Church  dorcs?  For  who  euer  fawc  in  their  tem- 
ples an  Acoluth ,  or  a  Dorekcpcr  executing  his  office?  But  rather  he 
that  whe  he  was  a  boy  did  the  office  of  an  Acoluth^when  he  is  ones 

adiimtcd 


To  Saluation.       Lib4.  ^15 

admitted  into  the  order  of  AcoluthcSjCcfTeth  to  be  that  which  he 
beomnech  to  be  called,  that  they  may  fecmc  to  will  ofpurpofcto 
caft  of  the  office  when  they  take  vpon  them  the  title.  Beholde  why 
ihey  hauc  needc  to  be  confecrate  by  Sacraments ,  and  to  recciuc  the 
Holy  ghoft ,  namely ,  that  they  may  do  nothing.  If  they  allege  for 
cxercifc,  that  this  is  the  frowardneire  of  times,  chat  chcy  foiTake  and 
ncgled  their  minifteries:  let  chem  thcrcwithallconfefrc  th?.t  there 
is  at  this  day  in  the  Church  no  vfe  nor  frutc  of  their  holy  Orders* 
which  they  marueloufly  aduance,3nd  that  their  whole  Church  is  full 
of  curferbccaufe  it  luftleth  tapers  &  cruets  to  be  handled  of  children 
and  prophane  men ,  which  none  are  worthy  to  touch  but  they  that 
are  confecrate  Acoluches  :  and  becaufc  it  committcth  the'ibnges  to 
children,  which  ought  not  to  bcheardbut  of  a  hallowed  mouth.  As 
for  their  Exorciftes ,  to  what  endc  do  they  confecrate  them  ?  I  hefc  Aft.  i> 
that  the  lewes  had  their  Exorciftes :  but  I  fe  that  they  were  fo  called  i  j. 
of  the  exorcifmes  or  coniur^tions  which  they  vfed.  Of  thefe  coun- 
terfait  exorciftes  who  cuer  heard  it  fpokcn ,  that  they  fhewcd  any 
example  of  their  profeifion?lt  is  faineid  that  they  haue  power  gcuen 
them  to  lay  their  handes  vpon  mad  men,  them  that  are  to  becatc- 
chifed,  and  men  poflefled  with  deuils:but  they  cannot  perfwadc 
the  dcuils  that  they  haue  fuch  powerjbecaufe  the  dtuiU  do  not  only 
rot  yeldc  to  their  commaundements,  but  alio  vfe  commaiindrngau- 
thoritie  ouer  them.For  a  man  can  fcarcely  finde  euery  tech  of  them, 
that  is  not  led  with  an  cuill  Spirit-Therefore  whatfoeuer  things  they 
babble  concerning  their  pety  Orders,  are  patched  together  of  folirfi 
and  vnfauory  hes.  Of  the  olde  Acoluthes,andDorekepers,  and 
Reders ,  we  haue  fpoken  in  an  other  place ,  when  we  declared  the 
order  of  the  Church.  Our  purpofe  here  is  onely  to  fight  againft  that 
newe  founde  inucntion  of  the  feutnfold  Sacrament  in  eccleliaiticall 
Orders. Of  which  there  is  no  where  any  thing  red,  but  among  thefc 
foolifli  prateis  the  Sorboniftes  and  Canoniftes. 

1 5     Nowe  let  vs  cofider  of  the  ceremonies  which  they  vfe  about 
it.Firft  whomfoeuer  they  rcceiue  into  their  order  of  foldiarSjthcy  do 
with  one  comon  figne  entre  them  into  Clcrgic.For  they  lliaue  thera  Caplu 
in  the  crownc,that  the  crownc  may  betoken  kingly  dignitie,  becaufe  ^^ipU 
Clerkes  ought  to  be  kinges,that  they  may  rule  thcmfclues  and  other.  » 2q««- 
For  Peter  fpeaketh  thus  of  them,  Ye  area  chofcn  kindc ,  a  kingly  ,'^j^ 
priefthode,  a  holy  nation,  a  people  of  purchacc.  But  it  was  facrilegc  i*^,  ' 
to  r^ke  to  thcmfclues  alone  that  which  is  geue  to  the  whole  Church, 
and  proudely  to  glory  of  the  title  which  they  had  taken  from  the 
faithfull.  Peter  fpeaketh  to  the  whole  Churchi.thcfe  fciiowcs  wrcft  it 


V 


Cap.  19.  Of  the  out warde  meanes 

tibr.4.  CO  a  tew  fhauen  men ;  as  though  it  were  raidio  them  oloriCjbcy® 

gn:  en.  j^^jy .  ^5  though  rhcy  alone  were  purchaccd  by  the  blood  of  Chnft: 

XA.  tap,  ^'  though  :hey  alone  were  by  Chnft  inade  a  kingdome  &  priellhode 

Duo      to  God.  Tbenthcy  afligne  alio  other  rcafons:  the  top  of  their  hed 

font,     is  made  bare,  that  tl>cir  minde  may  be  declared  to  be  free  vnto  the 

Lord,whicb  with  open  face  may  behoide  the  glory  or  God.Or  that 

thcymay  be  taoghr  chat  thcfaultes  of  their  mouth  and  their  eyes 

muft  be  cut  of.  Or  the  Ihauing  of  their  bed  is  the  putnng  away  of 

tcmporall  things,  and  the  hcary  compafle  about  the  crowne  are  the 

remnantcs  of  goodes  that  arc  retcincd  for  their  fuftcnance.  All  in 

figncs ;  becaufe  forfoth  the  veile  of  the  tcplc  is  not  yet  cut  in  fonder. 

Therefore  bcing^pcrfuadcdtkit  they  haue  gaily  difchargcd  their 

dutieSjbecaufe  they  banc  figured  fuch  things  by  iheir  crowncjof  the 

very  things  in  deedc  ihey  pcrformc  nothing  at  all  Howe  long  will 

libr,  4.  ihey  roocke  v$  with  fuch  falfe  colors  and  deceites  ?  The  clergic  by 

^^^^"'  Oiearingof  a  fcwc  heares  do  fignifie  that  they  haue  caft  away  the  a- 

S4.ca.i.  boundancc  of  temporal!  goods,that  they  behoide  the  glory  of  Godj 

chat  tbey  haue  morcificd  the  luft  of  the  earcs  and  tyns :  but  there  is 

no  kmdc  of  men  more  rauening  ^  more  fenflelly  dull .  more  luftfull? 

Why  do  they  not  rather  trucly  pcrforme  hoUnefie,  than  with  falfe 

and  jieng  figncs  counterf^t  a  fbewe  of  it? 

i&    Morcouer  when  they  fay  that  the  crowii'  of  she  Ckrgie  hath 

the  bcoinnmg  and  rcalbn  from  the  Nazarites :  what  other  thing  do 

they  alkgCjthan  that  their  miftericsarc  Iprongoutof  thelewifh 

CeremonieSyOr  rather  that  they  are  mere  lewKhnelFe  ?  But  whereas 

>ft<  1 8.  ^'^^y  ^'^'■fher  fay^that  Prilcilb,  Acila,and  Paul  hirafelfe,taking  a  vowc 

I  a,       vpon  them  did  ibearc  their  hedcSjthat  they  might  be  purified '.  they 

bewray  their  grofle  ignorance.For  it  is  no  where  red  of  Prifcilla :  and 

of  Acila  alfo  it  is  doutfuU :  for  that  fame  {hearing  may  as  well  be  rc- 

ftn  ed  to  Paule  as  to  Acila.  But ,  that  we  may  not  leaiie  to  them  that 

which  they  require,  that  they  haue  an  example  of  Paele  i  the  fimpler 

».  Cor.   muft  nocc,thac  Paul  did  neuer  ftiearc  his  head  for  any  fand^ification, 

^.io.     t>ut  onciy  to  ferue  the  weakeneflc  of  his  brethren.  I  am  wont  to  call 

fuch  vowes  the  vowes  of  charitie  not  of  godlinelfe :  that  is  to  fjy,not 

taken  in  hande  for  any  fcriiicc  of  God,  but  to  bearc  with  the  rude- 

ncirc  of  the  weakc :  as  he  himfclfe  faith,that  he  was  made  a  lewc  to 

the  TcweSj&G.Thereforc  he  did  this,and  the  fame  but  ones.and  for  a 

{hone  time ,  that  he  might  for  a  time  faftiion  himfelfe  to  the  lewes. 

Thefe  men,when  they  will  without  any  vfe  couterfait  the  purifyings 

Kumb.  ^^^^^^  NazariteSjWhac  do  they  els  but  raifc  vp  an  other  lewiftmelTe, 

4.1$. '  when  they  wrongfully  couctto  foUowe  the  olde  Icwiftincffe  ?  With 

the 


To  Saluation.  Lib.4.  616 

the  fame  rcligioufneflc  was  th.it  dccretall  Hpiftlc  made ,  which ,  ac-  Cs.pr^ 
cording  to  the  Apoftlc  ,  forbiddcth  clcrkcs  that  they  ihould  not  fuf-  '»'^c- 
fcr  their  hcarc  to  growc^but  (here  it  rounH  c  hke  a  boowlc.  As  though  ^^^ 
the  Apoftlc,  when  he  tcacheth  what  is  comly  for  all  men,  were  care-  jj.  * 
full  for  the  rovinde  flicaringc  of  the  Clergie.  Hereby  Jet  the  rcdcrs  i.Cor, 
confider,ofwhac  force  and  worthincflc  arcthorc  other  miseries  "•4- 
that  followe.into  which  there  is  fuch  an  entnc. 

27     Whcnfe  the  (hearing of  Clcrkcs  toke  beginning  >  appeareth 
fofficicntly  cucn  by  Auguftinc  alone.Whcreas  at  that  time  none  fuf*  Awgnft. 
frcd  their  hcare  to  grow,  but  nice  men,  &  fuch  as  coucted  a  fmothe-  ^^  "P«- 
neflc  &  trimnefle  not  mete  enough  for  men:it  fccmed  to  be  a  point  "°^*^' 
of  no  good  cxamplcjif  that  were  permitted  to  the  clergic.Thcrcforc  item  ia 
Clerkcs  were  comaundcd  cither  to  Qicare  their  head  or  co  (hauc  it,  Rctrac. 
that  they  fhould  not  bcare  any  (hewc  of  womanlike  trimming.  But 
this  was  fo  common,that  ccrtaine  monkcs,that  they  might  the  more 
fetout  their  owne  holinelTe  with  notable  &  feuerall  attire  from  other 
men,did  let  their  hcarc  growc  long.  But  afterward  when  the  falhion 
turned  to  wearing  of  hearc,and  certain  nations  were  added  toChri- 
ftiandome  which  alway  vfed  to  wcare  long  hcarc,  as  Frauncc,  Gcr- 
many,&  £ngland:ic  is  likely  that  clerkes  did  cucry  where  (hcare  cheic 
hcdes,lca(t  they  (hould  feemetocouetthcgaineflTeofhcare.  At  the 
laft  in  a  corrupter  age, when  aU  oldc  ordinances  where  cither  peruer- 
led  or  gone  out  of  kindc  into  fupcrftitiojbccaufc  they  fa  we  no  caulc 
in  the  (hearing  of  the  dergic  ( for  they  had  rcicincd  nothing  but  a 
foli(he  countcrfating)  they  fled  to  a  millcrie,  which  nowe  they  fupcr- 
ftitioufly  thruftin  vnto  vsfor  the  approuing  of  their  Sacrament.The  Libr.4, 
dorekcpcrs  at  their  confccration  rccciuc  the  kcyes  of  the  Church,  5c»«eij, 
whereby  they  may  vnderlhnd  that  the  keping  of  it  is  committed  to    *  *J* 
them.Thc  reders  rcceiuc  the  holy  Bible.  The  exorciftes  rccciuc  the 
formes  of  cxorcifracs,which  they  fhoulde  v(e  ouer  mad  &  them  that 
arc  to  be  catechifcd.The  Acoluthcs  rcceiue  the  tapers  and  cruct.Lo 
ihcfc  arc  the  ccremonics,whcrein  (if  God  will)  there  is  fo  much  fc- 
crct  power,that  they  may  be  not  only  (ignes  and  tokens,but  alfo  cau- 
fes  of  inui(iblc  grace.  For  this  they  require  by  their  dcHnition,whea 
they  will  hauc  them  taken  among  the  Sacramcts.But  to  make  an  ends 
in  fcwe  wordcs,!  fay  it  is  an  abfurditie  that  in  their  fcholcs  and  canos 
they  make  thefc  leffcr  orders  Sacrametsrwhcrcas  cuen  by  their  owne 
confeflfion  that  tcache  this ,  they  were  vnknowen  to  the  primiiiue 
Church,and  dcuifed  many  yeares  after.  For  Sacramcts,(ith  they  con- 
tcinethe  promifc  of  God,  can  not  be  ordeined  of  Angels,  nor  of 
tnen,but  of  God  alonc,whoesofHce  alone  it  is  co  geuc  promifc* 


Cap,  I  p .  Of  the  outward  meanes 

28  There  remaine  three  orders ,  which  they  call  the  greater* 
O  f  the  which,Subdeaconric  (as  they  call  it)  was  rcmoucd  into  that 
number,  iins  that  the  route  of  the  fmaller  ones  bcganne  to  growc. 
But  becaufe  they  feemc  to  hauc  a  tcftimonie  for  ihefe  out  of  the 
word  of  God,  they  do  peculiarly  for  honors  fake,  call  them  holy  or-» 
ders.  But  nowe  it  is  to  be  Icne ,  howc  crokedly  they  abufe  the  ordi- 
nances of  God  to  their  pretence.  Wc  will  begin  st  the  order  of 
Priefthode  or  the  facrificers  office.  For  by  thefe  two  names  they 
iignifie  one  thing,  and  fo  they  call  them  to  whom  they  fay  that  it  per- 
teineth  to  offer  vpon  the  altar  the  facrificc  of  the  body  and  blood 
of  Chrilt,  top  I  onounce  prayers,  and  to  bleflc  thcgiftes  of  God. 
Therefore  at  their  confccration  theyreceiue  the  patinc  with  the 
ho(fes,for  tokens  of  powergeucnto  them ,  to  offer  acceptable  facri- 
fices  to  God.  And  their  handcs  arc  annointed :  by  which  figne  they 
are  taught,  that  they  haue  power  geuen  them  to  confecrate.  But  of 
the  Ceremonies  we  (hall  fpcake  hercaficr.Of  the  thing  it  ftlfe  I  fay: 
it  (o  hath  no  title  of  the  word  of  God  which  they  pretende ,  that 
they  could  not  more  wickedly  corrupt  the  order  fct  by  God.  Firft 
verily  this  ought  to  ftande  for  a  thing  confeffed  (which  we  haue  af- 
firmed in  entreating  of  the  Popifhe  mafle)  that  they  are  all  wrong 
doers  to  Chrift ,  which  call  themfelucs  facrificing  pricfls  ,to  offer  a 
facrificeof  appcafement.  He  was  appointed  and  confecrate  of  the 
Father  a  priefl  with  an  othe,according  to  the  order  of  Melchifedcch, 
Pfii  110  without  any  ende,  without  any  fucccfTor.  He  ones  oflxed  a  facrificc 
J:  ,  of  cternall  fatisfadoric  cleanfing,  and  reconciliation :  and  nowe  alfo 
6mW,  Ix^Jng  cntred  into  the  Sanduarie  of  heauen ,  he  malceth  interccffioa 
3.  for  vs. In  him  we  are  all  facrificing  priefts,  but  to  praifes  and  geuings 
of  thankcs,  finally  to  offer  vs  and  ours  to  God.  It  was  his  fingular  of- 
fice aloncjwich  his  offring  to  appcafe  God,and  to  purge  finncs.  When 
thefe  men  take  that  vpon  them ,  what  rcmaincth  but  that  their  facri^ 
ficing  Pricflhode  is  vngodly  and  full  of  facrilege  ?  Truely  they  are  to 
wicked,when  they  dare  garniHi  it  with  the  name  of  a  Sacrament.  As 
touching  the  true  office  of  Priefthode ,  which  is  commended  to  vs 
by  the  mouth  of  Chrift,  I  willingly  accompt  it  in  that  degree.  For 
therein  is  a  ccrcmonie ,  firft  taken  out  of  the  Scriptures  ,  then  fuch  a 
Y'  one  as  Paule  teftiHeth  not  to  be  vaine  nor  fuperfiuous^bot  a  faithfull 
4^114. '  Si'j;ne  of  fpirituall  grace.  But  whereas  I  haue  not  fet  it  for  a  thirde  in 
the  number  of  Sacraments,  I  did  it  becaufe  it  is  not  ordinaric  and 
common  among  all  the  faithfull ,  but  a  fpeciall  rite  for  one  certainc 
office.  But  lull  this  honor  is  "euen  to  the  Chriftian  mmifterie,  there 
is  no  caule  therefore  why  the  Popiih  facrificers  fhouUl  be  proudc. 

For 


To  Saluation.  Lib4.  ^17 

ForCIiriQcommaiindcddiftributcrsof  hisGofpcll  and miftcrics  to  Mjt.iS 
be  o:  dcincd ,  not  lacrificers  to  be  confecratcd.  He  gatie  them  com-  l^' 
n5aandcrncnrtopvcachc  the  GofpcUandto  fcedethcflockcjnotto  , ,    ' 
offer  lacriftccs.  He  promifcd  the  the  grace  of  the  holy  Ghoft,not  to  loh.21 . 
mAc  ranstVtitoriepurgmgoFfinncs,  bui  rightly  to  execute  and  to  »5« 
roaintcinc  the  noucrncmcnt  of  the  Church. 

29      i  he  ceremonies  agree  very  well  with  the  thing  it  fclfc.  Our 
Lotde  when  he  feni  forth  the  Apoftlis  to  prtochc  the  Gofpell,did  I«*'-*<^» 
blowe  vppon  thcm.By  which  Signe  he  reprefcntcd  the  power  of  the 
holy  Gholl  which  he  gaue  vnto  the.  This  blowing  thefe  good  men 
haue  recemed  ,  ajid  as  though  they  did  put  forth  the  holy  Ghoft  out 
at  their  throte,  they  whifperoucr  their  filly  priefts  that  they  make, 
Kccciue  the  holy  Ghoft.  So  Icaue  they  noihmg  which  they  do  not 
OiUTthwarily  countcrfait :  I  will  not  fay  like  players  (which  vfe  their 
gcfturings  neither  without  arte  nor  without  fignificati6)but  like  apes, 
which  countcrfait  cucry  thing  wantonly  and  without  any  choifc.VVc 
tccpe  (ivW  they)  the  example  of  the  Lordc.  But  the  Lorde  did  many 
thiiijJS  which  he  willed  not  to  be  examples  to  vs.  The  Lordc  fai'd  to  ^oh  »o 
the  difciplcs,  Rcceiue  y  holy  Ghoft.He  faid  alfo  ro  Lazarus*  Lazarus  **• 
come  fordi.  He  faid  to  the  man  lickc  of  the  palfey ,  Rife  and  walkc    ^  ' " ' 
Why  do  nor  they  fay  the  fame  to  all  dead  men  &  ficke  of  the  palfty?  Matt.  9. 
He  (hewed  a  profeof  his  diuinc  power,  when  in  blowing  vpon the  5. 
Aportlcs  he  filled  them  with  the  grace  of  the  holy  Ghoft.lf  they  go  Iob,s.8 
about  to  do  the  fame  thmgjthey  cnuioufly  countcrfait  God,and  do 
in  a  maner  chalenge  him  to  ftriuc  with  thcm:but  they  are  farre  from 
the  tftt  d}  &  do  nothing  with  this  foolifli  gcfluring  but  mock  Chrift. 
Vciily  they  be  fo  fliamclcfi'e ,  that  they  dare  affirme  that  they  gcuc 
the  holy  GhodBut  howc  true  that  iSjCxpericcc  teacheth, which  cricch 
our  that  fo  many  as  be  confccrated  pricfts  are  of  horfcs  made  afTcs, 
of  foclcs  made  madmen.  Neither  yet  do  I  Hriue  with  them  for  that: 
cnely  I  condcmnc  the  ceremonic  it  fclfc ,  which  ought  not  to  hauc 
btncdrawcn  to  be  an  cxamplc,forafmuchas  it  was  vfed of  Chrift 
for  a  fingular  figne  of  one  miracle :  fo  farre  is  it  of,  that  the  cxcufc 
of  following  his  example  ought  to  defend  them. 

50     But  of  whom  rcceiued  they  the  annointing  ?  They  aunrwere  , .. 
that  they  recciued  it  of  the  fonncs  of  Aaron,from  whom  their  order  scnteo! 
al'.'o  toke  beginnmg.Therforc  they  had  rather  alway  to  defend  them  Diftin. 
felucs  with  wrongfull  cxamples,than  to  cofeflTe  that  themfelucshauc  »4«5a  * 
deuifcd  that  which  they  vfc  without  caiifc.  But  m  the  meanc  time  ^  *° 
they  confider  not,that  while  they  profeflc  themfelucs  the  fuccefibrs  d,ft. »,, 
of  chc  Tonnes  of  Aaron^  they  arc  wrongdoers  to  the  priefthodc  of  c4P.i« 

iia 


Cap.  I  p .  Ot  trie  outvvarde  mcanes 

Chnft ,  which  alone  was  fhadowcd  and  figured  by  all  the  olde  facri- 
ficing  pricfthodes.In  him  therefore  they  were  ail  conteined  and  ful- 
filled, in  him  they  ceaflred,as  we  hauc  fomtimcs  already  rcpctcd,and 
tlic  Epiftle  to  the  Hebrues  without  heipe  of  any  glofes  teftificth.But 
if  they  be  fo  much  dclitcdwiththe  ceremonies  of  Mofes,  why  do 
they  not  haftily  take  oxen,c3lues,and  labcs  to  make  facrifices  ?  They 
haue  in  deede  a  good  part  of  the  olde  tabernacle  and  of  the  whole 
Icwidi  maner  of  worfbipping :  but  yet  this  wantcth  in  their  religioot 
that  they  do  not  facrifice  calues  and  oxen.  Who  can  not  fee,that  this 
obferuatio  of  annointing  is  much  more  hurtfull  than  Circumc!fion> 
specially  when  there  is  adioined  fuperftition  and  Pharifaicall  opinion 
of  the  worthinefTe  of  the  worke  ?  For  the  lewes  did  fee  in  Circum- 
cifion ,  iruft  of  righteoufnefle :  thefe  men  do  fet  in  annoincing ,  fpt- 
rituall  graces.Therfore  while  they  couet  to  be  counterfaiters  of  the 
Leuites ,  they  arc  made  Apoftataes  from  Chrift ,  and  do  put  them- 
felues  from  the  office  of  Paftors. 

3 1  This  is(if  God  wil)  the  holy  oile  chat  printeth  the  marke  that 
can  not  be  raced  out.  As  though  oile  could  not  be  wiped  away  with 
dufl  and  fait,or  if  it  (hcke  fafter,with  fope.But  this  marke  is  fpirituali. 
What  hath  oile  to  do  with  the  fouler"  Haue  they  forgottc  that  which 
they  oft  chaunt  to  vs  our  of  Auguftine ,  that  if  the  word  be  taken 
from  the  watefjit  (lialbe  nothing  but  water,and  that  it  hath  this  from 
the  word  that  it  is  a  Sacrament  ?  What  word  will  they  ihewe  in  their 
fat  liquor  ?  Will  they  (he  we  the  commaundement  the  was  geuen  ta 
Exo.  30  Mofes,concerningthe  annointing ofthe  fonnes of  AaronrBut  there 
3*^  is  alfo  commaundcmet  geuen, of  the  coate,  the  ephod,thc  hatt.the 
crowne  of  holineffe  >  with  which  Aaron  vas  to  be  garnifhcd,  and  of 
the  coates.girdles,  and  miters,  wherewith  the  fonnes  of  Aaron  were 
to  be  clothed.  There  is  commaundement  geuen  to  kill  a  calfe ,  and 
burne  the  fat  of  him  for  incenfe  yto  cut  rammes  and  burne  them,  to 
fandifie  their  eares  and  garments  with  the  blood  of  an  other  ramme, 
and  innumerable  other  obferuations  ,  which  being  paffed  ouer,  I 
maruell  why  the  onely  annointing  of  oile  pleafeththem.  But  if  they 
loue  to  be  fprinkled ,  why  are  they  rather  fprinklcd  with  oile  than 
with  blood  ?  Forfoth  they  go  about  a  witty  thing,  to  make  one  reli- 
gion of  Chriftianitie,  Icwifhnefle,  and  Paganifme  ,as  it  were  of  pat- 
ches fowed  together .  Therefore  their  annointing  ftinketh  which  is 
without  the  fait ,  that  is,  the  word  of  God.  There  rcmaineth  laying 
on  of  handes ,  which  as  I  graunt  in  true  and  lawful!  Ordcrings  to  be 
a  Sacrament,  fo  I  deny  that  it  hath  any  part  in  this  play ,  where  they 
neither  obey  the  commaundement  of  Chrift»iior  haue  cdpet^  to  the 

cnde 


ToSaluation,         Lib.4.  ^18 

cnde  whcreunto  the  promife  ought  to  leade  vslf  they  will  not  hauc 
ihe  (jgne  denied  them,  they  muft  apply  it  to  the  thingii  felfe,  wher- 
unto  It  is  appointed. 

3 1  About  the  order  alfo  of  Deaconrie  I  would  not  ftriuc  with 
them  ,  if  that  fame  miniftcnc  which  was  m  the  Apoities  time  and  in 
the  purer  Church  were  reftored  to  the  vnconupted  Itate  thereof. 
But  what  hke  th^ng  haue  they  whom  thofe  men  bmc  to  be  deacons? 
1  fpcake  not  of  the  men  (leaft  they  fliould  coplainc  that  the  dotftrinc 
is  wrongfully  weycd  by  the  faultes  of  the  menne)  but  I  afhrme  that 
for  thofe  wliom  they  deliuer  vs  by  their  dodrinc  ,thcy  vnworthily 
fetclie  teftimonie  from  the  example  of  ihem  whom  the  Apoftolikc 
Church  ordemed  Dcacons.Thcy  fay  that  it  perteineth  to  their  dea- 
cons to  ftand  by  the  priefts ,  to  minifter  m  alt  thmgs  that  arc  done  in 
the  Sacraments,  namely  inBaptifme, in  the  chrefmc  , in  the  patine, 
in  the  chaJicc:  to  bringin  the  oft'rings  and  lay  them  vpon  the  altar, 
to  make  ready  the  Lordes  table,  and  to  couer  it :  to  carry  the  Crofle, 
to  pronounce  and  fing  the  Gofpell  and  Epiftle  to  the  people.  Is  here 
anyone  word  of  the  true  minifterie  of  Deacons  ?  Nowcletvs  hcare 
the  inftituting  of  them.Vppo  the  Deacon  that  is  ordercd,the  Bifhop 
alone  Jayeth  his  hande.  He  layeth  a  prayer  boke  and  a  Stoale  vpon 
his  lefce  lhoulder,that  he  may  vnderftande  that  he  hath  rcceiued  the 
hgh  t  yoke  of  the  Lordc,whereby  he  may  fubdue  to  the  fcarc  of  God 
thofe  thinges  that  perteine  to  the  left  fide.  He  geueth  him  the  texte 
of  the  Gofpell,  that  he  may  pcrceiuehimfelfe  robe  a  publilherof 
it.  And  what  belong  thefe  things  to  Deacons  ?  They  do  euen  like  as 
if  a  man  would  fay  that  he  ordcincd  them  ApotHes  whom  heap- 
pointed  oncly  to  burne  frankincenfe,to  trimme  the  lmages,to  fwepe 
the  Churches,  to  catche  mife,to  driue  away  dogs.  Who  could  fuffer 
fuch  kinde  of  men  to  be  called  Apoftles  ,  and  to  be  compared  with 
the  very  Apoftles  of  Chrift?  Therefore  let  them  not  hereafter  licng- 
ly  fay  that  thofe  be  Deacons  ,  whom  they  inftitute  onely  for  their 
cncerludelike  playcs.  Yea  &  by  the  very  name  ir  felfe  they  fufficietly 
declare  what  maner  of  office  they  hauc. For  they  call  them  Leuitcs, 
and  will  haue  their  order  and  beginninge  referred  to  the  children 
ofLeui.  Which  I  gcue  them  Icaue  to  do ,  lb  that  chey  do  not  after- 
ward garnifh  them  with  the  fcthcis  of  other. 

3  J  OF  Subdcacons  to  what  purpofe  is  it  to  fpeake /For  whcrcaj 
in  deede  they  were  in  olde  time  appointed  for  care  of  the  poorc,thcy 
artignc  to  them  I  wote  not  what  trifling  bulinefle ,  as  to  bring  the 
chalice  and  the  patinc,the  litle  cruet  with  watcr,and  the  towel  to  the 
alur»to  powre  water  to  waihe  handcs,&c.Nowc  wheras  chey  fpeakc 

Hi  I    V 


Cap.i^.  Of  the  ounvarde  mcancs 

ofrccciuing  and  bringing  in  of  ofFring$,theymcanc  thofcwfiifh 
they  dcuourc  as  abandoned  to  their  holy  vfe.  Wuh  this  office  very 
well  agrccth  the  forme  of  their  confecrating.  That  he  rccciue  of  the 
Bifhop,the  patincand  the  chalice:  of  the  Archdeacon,  the  cruet 
With  watcr,thc  manuale,and  fuch  other  baggage. Within  thcfe  trifles 
they  require  to  haue  vs  confeffe  that  the  holy  Ghoft  is  enclofed. 
What  godly  man  can  abide  to  graunt  thi$?But,to  make  ones  an  ende, 
wcmay  determine  the  fame  of  them  that  we  doof  the  reft.  Neither 
ficede  we  to  repcte  further  thofc  things  that  are  aboue  declared. 
This  may  be  enough  to  teach  the  fober  and  willing  to  learne  (whom 
I  hsuc  taken  m  hand  to  inftrud)  that  there  is  no  Sacrament  of  God 
bur  where  is  fhewedaCeremonic  ioincdwith  a  promife  :  or  rather 
verily  but  where  is  a  promiie  fenc  in  a  Ccremonie.Here  is  not  found 
onefyliable  of  any  certain  promife:  therefore  it  were  in  vaincto 
fcke  aCeremonicto  confirmethe  promife .  Againe  of  thofe  Cere- 
monies that  they  vCc ,  it  is  not  red  that  any  one  i$  inftitute  of  God. 
Therefore  here  can  be  no  Sacrament. 

of  Mittrmonie. 
?4    The  laft  is  Matrimonic ,  which  as  all  men  confcffe  to  be  or- 
dcined  of  God,to  no  man  vntill  the  time  of  Gregorie  cucr  fawe  thaC 
it  was  geuen  for  a  Sacrament.  And  what  fober  man  would  euer  h:iuc 
thought  it  ?  It  is  a  good  and  a  holy  ordinance  of  God  ;  fo  tillage, 
carpcntriejihocmakers  craft,barbers  craftjare  lawfull  ordinances  of 
God,and  yet  they  arc  no  Sacramcnti.  For  there  is  not  oncJy  this  re- 
quired in  a  Sacramentjthat  it  be  the  worke  of  God,  but  that  i;  be  an 
outward  Ccrcmonic  appointed  of  God  to  confirme  a  promife.  That 
there  is  no  fuch  thing  in  Matrimonie ,  very  children  alfo  can  iucige. 
But  (fay  they)  it  is  a  Signc  of  a  holy  thing,  that  is ,  of  the  fpirituall 
conioining  of  Chrift  with  the  Church.  1  f  by  this  word  Signc ,  they 
vndetftande  a  Token  fct  before  vs  of  God ,  to  this  ende  to  raife  vp 
'^^'   the  alfuredneffe  of  our  faith,  they  are  farrc  bcfidc  the  triith.  If  they 
i^nc  *  I.  ^nipiy  take  a  Signe  for  that  which  is  brought  to  cxprefle  a  ftiriilitude, 
! »  ana  1  will  fhcwe  howe  wirrily  they  reafon.  Paule  faith,  As  one  ftarre  dif- 
\y       fereth  fiom  an  other  ftarc  in  brightneffc ,  fo  fhalbe  the  refurredion 
-^^•40.  <^f  jj^P  dead.  Lo  here  is  one  Sacrament.  Chrift  faith,  The  kingdomc 
;fa  ,^j  of  hcauen  isliketoagrainof  muftardfede.  Lohcreis  another.  A- 
3.        gsinc ,  The  kmgdome  of  heauen  is  like  vnto  leauen,  Lo  here  is  the 
•  Thef.  third. Efay  faith,  Be  hold,  the  Lord  (liall  feede  his  flocke  as  a  fhcpherd. 
'*'      Lohere  is  thcfowenh.  In  an  other  place,TheLorde{hall  go  forth 
oj^i^*  asa  Gtant.  Lohere  is  thefifith.  Finally  what  ende  or  meafure  (hall 
(.      '  dicire  bc^There  is  nothing  but  by  this  meane  it  ihail  be  a  Sacrament. 

Howe 


To  Saluation.      Lib.4.  ^rp 

Howe  many  pariibJei  and  fimilicudes  are  m  the  Scripture,  fom.Tny 
Sacraments  there  th;ilbc.  Yea  and  theft  fh.ilbe  a  Sacramentjbecsuic 
it  IS  wriitcn.thc  day  of  the  Lordishke  a  thefc.  Who  cm  abulc  thefe  Anty. 
fophiftcrs  prating  Co  foohthly  ?  I  graunt  in  deede  that  fo  oft  as  we  fee  c^"* 
a  vinCfir  is  very  f?.ood  to  call  totemembrace  that  which  Chiilt  !ait!i,  ^[ji'J*'^* 
lam  3  vine,  yc  be  br.inche$,my  F.uhcns  the  vincdreffer.  So  oft  as  a  vverh 
fheplicrdc  with  hi-,  flocke  comcth  toward  vs,  it  is  good  alfo  that  this  vvclle 
come  to  our  minde,!  am  a  good  rtiephcrdjmy  Hicpc  heare  my  voice,  hot ,  a 
Bur  if  any  man  addc  fuch  limilKudcs  to  the  number  of  Sacramentes,  ■JJJ^^jj. 
hcis  mete  tobefentto  Antycira.  -      uo^or 

35     But  iheyftiU  lay  fourth  the  wordes  of  Paule,inwhich  he  p!ircn< 
gcuech  to  Matrimonic  the  name  of  a  Sacrament :  he  that  lousta  his  ^'^*^, 
Wife ,  louerh  himfelfc.  No  man  euer  hared  his  owne  fJcHi ,  bur  nc>u-  j^^J*^^!* 
rifncth  it  and  cheriflicth  it,euen  as  Chrift  doth  the  Church  rbecaiue  ,^^ 
*ve  arc  roembcrsofhisbody  ,of  his  flcllieandof  hisbonex.  For  this 
a  man  fliall  leaue  his  Father  and  mother,  and  iliali  clcaue  to  his  wife, 
and  they  flialbc  two  into  one  flertie.  This  is  a  grea:  Sacrament ;  bu« 
I  fay  in  Chi  id  and  the  Church.  But  foto  handle  the  Scriptures,  is 
fo  mingle  hcaucn  and  earth  together.  Paulc,to  fl-^ewc  to  maricd 
men,  what  fingular  loue  they  ought  to  bcarc  to  their  wiues ,  fetceth 
fourth  Chrift  to  them  for  an  example.  For  as  he  poured  fourth  the 
bowels  of  his  kindenefle  vpon  the  Church  which  he  hadcfpoufed 
to  himfelfe :  fo  ought  eucry  man  to  be  affcdioncd  toward  his  ovmc 
wife.  It  followeth  after.  He  thatloueth  his  wife ,  ioucth  himfelfe :  as 
Chrift  loucd  the  Church.  Nowc ,  to  teache  howe  Chrift  loued  the 
Church  as  himfelfe ,  yea  howe  he  made  himfelfe  one  with  his  fpoufe 
the  Church ,  he  applieth  to  him  thofe  things  which  Mofes  repor-     *^"'  *' 
leth  that  Adam  fpake  of  himfelfe.  For  when  Eue  was  brought  into 
his  light,  whom  he  knewe  to  haue  bene  (hapcn  out  of  his  fide :  This 
woman  (  faith  he  )  is  a  bone  of  my  bones ,  and  fleftie  of  my  flcfhe, 
Paule  tcftificth  that  all  this  was  fpiritually  fulfilled  in  Chrift  ?.nd  vs, 
when  h  e  fayeth  that  we  are  membres  of  his  body ,  of  his  flcihc ,  and 
of  his  bones, yea  and  oneflcfticwith  him.  At  length  he  addeth  a 
coduding  Sentece,This  is  a  great  miftery.And  leaft  any  man  ihould 
be  dcceiucd  with  the  double  hgnifying  of  the  wordcs,he  exprefleth 
that  he  fpcaketh  not  of  the  flefhely  conjoining  of  man  and  woman, 
but  of  the  fpirituall  mariagc  of  Chrift  and  rhc  Church.  And  truely  it  cialat. 
is  in  deede  a  great  miftcrie,that  Chrift  fnftrcd  a  ribbe  to  be  take  from  z.  so, 
bimfclfc  ,  whereof  we  might  be  fhapcn  r  that  is  to  fiy,  when  he  was 
ftrog.he  willed  to  be  wreake,  that  we  might  be  ftcensjthcned  with  his 
(Urcngth:  that  nowe  we  may  not  our  felucs  liuc,  but  he  may  hue  iji  ^f* 

IIII    iij 


Cap.ip.  Of  the  outward  meanes 

36     The  name  of  Sacrament  deceiued  them.  But  was  it  rightfull 
that  the  whole  Church  lliouldfufTer  the  punifliment  of  their  igno- 
rance ?  Paule  faid  Mifteric :  which  word  when  the  tranflater  might 
haue  lefte  being  nor  vnufed  with  Latin  cares,  or  might  haue  tranfla- 
ted  It  a  Secret :  he  chofe  rather  to  put  in  the  word  Sacrament ,  yet 
in  no  other  fenfe  than  Paul  had  in  Greke  called  it  Mifterie.  Now  lee 
them  go  and  with  crying  out  railc  againft  the  fkill  of  tongcs,by  igno- 
rance whereof  they  haue  fo  long  moft  fovvly  bene  blindc  in  an  caly 
matter,and  fuch  as  oiTrcth  it  felfe  to  be  pcrceiued  of  euery  man.  But 
why  do  they  in  this  one  place  fo  earncftly  fticke  vpon  this  Lde  word 
Sacrament ,  and  fomc  other  times  do  pafie  it  oucr  vnregarded  ?  For 
I.Tim,  alfo  in  the  tirrt  EpiUle  to  Timothee  the  Tranflater  hath  vfed  it ,  and 
?•  ^'       in  the  felfe  fame  Epiftle  to  the  Ephefiansrin  euery  pl.ice  for  Miftcrie.^- 
P  ^'*'  But  let  this  flipping  be  pardoned  themtatlcaft  the  liers  ought  to 
Libr.4.haue  had  a  good  remembrance.  For,  when  they  haue  ones  let  out 
Senten.  Mattimonie  with  title  of  a  Sacrament ,  afterward  to  coll  it  vncjcan- 
Dift.  »7  nefle,  defiling,  and  flcflily  filthinefl'e ,  howe  giddy  lightneiTe  is  this? 
&^iT^'  ^°^^  S'^"^  ^^  ablurditic  is  it  to  debarrc  priefts  from  a  Sacrament? 
ipec.jy  If  they  deny  that  they  debarre  them  from  the  Sacrament,  but  from 
quell. 2.  the  luft  of  copulation :  they  efcapc  not  fo  away  from  me.  For  they 
cap.Cu  teachethat  the  copulation  it  \'e\{c  is  a  part  of  the  Sacrament, and 
^^"^^'  that  by  it  alone  is  figured  the  vniting  that  we  haue  with  Chritl  in  con- 
fcx  diu.  foriTiitie  of  nature  :  bccaufc  man  and  woman  arc-  not  made  one  but 
Ibid,     bycarnall  copulation.  Howbeit  fome  of  them  haue  here  founde 
Dccre.  j^q  Sacraments ;  the  one  of  God  and  the  foule ,  in  the  betrouthcd 
1"'    •  ^*  man  and  woman  :  the  other  of  Chi  ift  and  theChurch,in  the  husbad 
-    cap.  ^"^  ^^^  ^^^^'  Howfoeuer  it  be ,  yet  copulation  is  a  Sacrament ,  from 
3.  &  in  wbichit  wasvnlawfull  that  any  Chriftian  fliouldbe  debarred  :Vn- 
decr.}2  lefle  pcraduenturc  the  Sacraments  of  Chnftians  do  foil!  agree,  that 
quaft.i  jj^gy  ^gj^  j^Qj  ftand  together.Thcre  is  alfo  an  other  abfirdine  in  their 
quid?  ^  dodrines.  They  affirme  thatin  the  Sacrament  is  gcuen  the  grace 
of  the  holy  Ghoft:  they  teachc  that  copulation  is  a  Sacrament:  and 
they  denie  that  at  copulation  the  holy  Ghoft  is  at  any  time  prefent. 

j7  And ,  becaufe  they  would  not  fimply  mocke  the  Cliurch, 
howe  long  a  roawe  of  crrours ,  lies ,  dcceites  ,  and  wickednisflcs  haue 
theyknittc  to  one  error  ?fo  that  a  man  may  fay ,  that  they  did  no- 
thing but  feke  a  dcnne  o(  abhominations  ,  when  tlicy  made  of  ma- 
trimonie  a  Sacramcnt.For  when  they  ones  obteined  this,they  drew 
tothemlelues  the  hering  of  caufesof  matrimony  :  for  it  wa^iafpi- 
fituall  matter,  which  profane  iudges  might  not  medic  with.  Then 
they  made  lawes,  whereby  they  ftabiiihcd  their  tyrannic ,  but  thofc 
.;    I  partly 


To  Saliiation.       Lib.4,         .-    ^20 

partly  manifcftly  wicked  againft  God ,  and  partly  moft  vniuft  toward 
men.  As  arc  thcfc :  That  manages  made  betwcenc  yong  pcriones 
without  confent  of  their  parcntcs,lhoulde  remaine  of  force  and  (la- 
blilhcd.  That  the  mariagesbe  not  Jawfull  betweene  kinsfolkes  to 
the  feucnth  degree :  and  if  any  fuch  be  made ,  that  they  be  diuorced. 
And  the  very  degrees  they  faine  againft  the  lawesof  all  nations, 
and  againft  the  ciuilc  goucrnnvent  of  Mofes.  That  it  be  notlawefull  Dcnte. 
for  a  mannc  that  hath  put  away  an  adultcrefle ,  to  mary  an  other.  *  •*^" 
That  fpirituall  kinsfolkes  may  not  bee  coupled  in  mariage.  That 
there  be  no  mariages  celebrate  ,from  Septuagefimc  tothevtasof 
Eaftcr,  in  three  weekcs  before  Mjdfommer ,  nor  from  Aduentto 
Twclftide.  And  innumerable  other  hkc  ,  winch  it  were  long  to  re- 
herfe.  At  length  we  muft  crepe  out  of  their  mire,  wherein  our  talks 
hath  nowe  taried  longer  than  I  would.  Yet  I  thinke  I  haue  fojr.e^ 
what  profited ,  that  I  haue  partly  plucked  the  lions  f  kinnes  from 
chefe  alTes. 

The  XX.  Chapter. 

of  ciuile  Gouernement. 

NOwc  whereas  wc  haue  abouc  fee  two  kindes  of  gouernc- 
ment  in  man :  and  whereas  we  haue  fpokcn  enough  of  the 
one  kinde  which  cofifteth  in  the  foule  or  in  the  inward  man, 
and  hath  rcfpcdtoetcrnall  life  :  this  place  requircth  that 
we  fpeake  fomwhat  alfo  of  the  other,which  pcrteineth  onely  to  the 
ciuile  and  outward  righteoufnefieofmaners.  For  the  courfcol:  this 
matter  feemeth  to  be  feuered  from  the  fpirituall  dodrine  of  faith, 
which  I  toke  in  handc  to  cntrcate  of:  yet  the  preceding  fhoil  fiiewe 
that  I  do  rightfully  ioine  them  together ,  yea  that  I  am  of  nceflii.ic 
compelled  to  do  it :  fpecially  fith  on  the  one  fide ,  mad  and  barba- 
rous men  do  furioufly  go  about  to  oucrthrowe  this  order  ftablifhcd 
by  Gpd :  and  on  the  other  fide  the  flatterers  of  princes ,  aduauncing 
their  power  without  mcfurcjfticke  not  to  fet  it  againft  the  empire  of 
God  himfelfe.Vnlefle  both  thefe  mifchcues  be  met  withal,the  purc- 
ncfle  of  faith  iTiall  bcIoft.Bcfidcthatitisnot  fmally  forour  behofe, 
to  knowe  howe  Icuingly  God  hath  in  this  bchalfe  prouided  for  ma- 
kinde,  that  there  may  flonflie  in  vs  a  greater  defire  o£  godlinelTe  to 
witnefle  our  thankfulntfTe ,  firft ,  ere  wc  enter  into  the  thing  it  fclfe, 
we  muft  holde  faft  that  diftindtion  which  we  haue  aboue  ^ct^  leaft  (as 
it  commonly  happeneth  to  many)  wc  vnwifely  mingle  thcfe  two 
things  together,  which  haue  altogecherdiuerfe  confideration.  For 

II II   iiij 


Cap, 


.20.  Of  the  outward  mcancs 

whe  they  hearc  that  liberty  is  promifcd  by  y  GofpeI,which  acknow- 
ledgcth  amongc  men  no  king  and  no  magiftiatc ,  but  hath  rcgardc 
to  Chrift  alone ;  they  thinke  that  they  can  take  no  fruit  of  their  h- 
berticjfo  long  as  they  fee  any  power  to  haue  preeminccc  ouer  them. 
Therefore  they  thmke  that  nothing  fhalbe  fafe ,  vnlcffc  the  whole 
world  be  reformed  into  a  newe  fafliion-.where  may  neither  be  iudgc- 
mets,nor  lawcs,nor  masiftrats,nor  any  fuch  thing  which  they  thinke 
to  withllande  their  hberticBut  whofoeuer  can  put  differccc  betwcne 
the  body  and  tlir  foule,  betwene  this  prefent  and  tranHtorie  life, and 
that  life  to  come  and  eternall :  he  ftiall  not  hardly  vnderftjtnde  that 
the  fpirituall  kingdome  of  Chrift ,  and  the  ciuile  gouern^ment  arc 
thinges  far  a  fonder.Sith  therefore  that  is  a  lewifli  vanitie,  to  fcke  Sc 
cndofe  thekingdomc  of  Chrift  vnder  the  elements  of  this  world: 
let  vs  rather  thinking ,  as  the  Scripture  plainely  reacheth ,  that  it  is  a 
fpirituall  fruit,which  is  gathered  of  the  hcncHte  of  Chnft,rcmember 
to  kcpe  within  the  boundes  thereof  this  whole  hbertie  which  is  pro- 
Gal.  M  mifcd  &  offred  vs  in  him.For,what  is  the  caufc  why  the  fame  ApoftJe 
1.  Cor.   which  biddeth  vs  to  ftande,  and  not  to  be  made  fubiede  to  the  yoke 
7*-'      of  bondage,m  an  other  place  forbiddeth  bond  feruantes  to  be  care- 
full  of  their  ftate:  but  becaufe  fpirituall  libeiticmay  very  well  agree 
Gala.  $.  with  ciuile  bondage  f  In  which  fenfc  alfo  thcfc  his  fayings  are  to  be 
^-        taken:  In  the  kingdome  of  God  there  is  no  lewc,  nor  Grecian ,  no 
^^     ^*  male  nor  female ,  no  bondcman  nor  freeman.  Agnine ,  There  is  no 
lew  nor  Grecian,Circumcifiom,  Vncircumcifi6,Barbarian,Scy:hian, 
Bondm  an,  Freman:  but  Chrift  IS  allin  all.  Whereby  he  fignifieth, 
that  It  maketh  no  matter  in  what  eftate  thou  be  among  men,  nor 
vnder  thcla'.vcs  of  what  nation  thouliueftcforafmuch  as  inthefc 
thmgs  confifteth  not  the  kingdome  of  Chrift. 

>  Yet  doth  not  this  diftindion  tcndc  hereunto ,  that  we  fliould 
thinke  that  the  whole  order  of  policie  is  an  vndeanc  thing.noi  ptr- 
teining  at  all  to  Chnftis  men.So  in  deede  do  the  phrennke  men,that 
are  dehtcd  with  vnbridled  liccntioufntfle ,  crie  out  r*nd  boft.  For  (kh 
we  be  dead  by  Chrift  to  the  elements  of  this  world, &  being  remoued 
into  the  kingdome  of  God  do  fit  among  the  heaucnly  ones :  they 
thinke  that  it  is  vnworthy  for  vs,  and  farrc  beneth  our  exccilence>to 
be  occupied  with  tbefc  prophaneand  vncleanecares  that  are  buficd 
about  affaires  not  perteining  to  a  Chriihan  man.  Tov/hatpurpofc 
(fay  they)  are  lawcs  without  iud  cements  and  iudgcment  feates?Eut 
whathath  aCbriftt^n  man  to  do  with  ludgemenis  thcmfelucs?  yea  if 
it  be  not  lawfull  to  kill ,  wherto  feiue  Uwes  and  iudgcments  among 
VS  i  But  as  we  haue  euen  nowe  geuen  warning ,  thac  this  kinde  of 
y  goucra- 


ToSaliiation.  Lib.4.  ^21 

goucrnmcnt  is  feuerall  from  chat  fpirimall  and  inward  kingdome  of 
Chri(t:fo  it  is  alfo  to  be  knowen  that  they  nothing  difagrce  together. 
For  the  Ciuile  gouernment  doth  now  beginnc  in  vs  vpon  earth  cer- 
taine  beginnings  of  the  hcauenly  kingdom ,  and  in  this  mortal!  and 
vanifninghfcjdoth  as  it  were  entrc  vpon  an  immortall  and  incorrup- 
tible biciledncfle :  but  the  entcn:  ot  this  fpirituall  gouernment  is  ,  Co 
long  as  we  fhall  hue  amonge  men,  to  cheri(h  and  maintaine  the  out- 
ward worlhipping  of  God,  to  defend  the  found  dodrinc  of  godhnes 
and  the  f»ate  of  the  Chiirch,io  frame  our  hfe  to  the  fclowfliip  of  me, 
to  faOno  our  maners  to  ciuii  nghtcoulnes  ,  ro  procure  vs  into  frcnd- 
fiiip  one  with  an  other,  to  nourifhc  common  peace  and  quiecncs;all 
which  I  graunttobe  fuperfiuous,if  the  kingdom  ofGod/uch  as  it  is 
naw  among  vs ,  do  deftroy  this  prefent  hfc.  But  if  the  will  of  God  be 
fo.that  wc  while  we  longc  toward  the  heaucnly  countrcy,  fhould  be 
wayfaringe  from  home  vpon  the  earth :  &  (ith  the  vfc  of  fuch  wayfa- 
ringe  nedeth  fuch  helpes :  they  which  take  them  from  man,  do  take 
from  him  his  very  nature  of  man. For  whereas  th%y  allcage  that  there 
is  fo  great  perfcdion  in  the  Church  of  God,that  her  ownc  moderate 
gouernment  fuffifeth  it  for  a  lawrthey  theJ clues  do  foolillily  imagine 
that  perfection  which  can  neuer  be  found  in  the  common  felowfhip 
of  men.For  iith  of  naughty  men  the  pride  is  fo  great,  &  the  wicked- 
ncsfoobftinate,ascanotbercftrained  with  great  lliarpr.es  of  bwes: 
what  thmke  we  that  they  will  do,  if  they  fee  vnpuniihcd  liberty  lye 
open  to  their  Icwdncs ,  which  can  not  cucn  with  force  be  fufficicncly 
compelled  not  to  do  cuill? 

g  Bu:  of  the  order  of  policy ,  there  (halbc  an  other  fitter  place  to 
entreare.Now  our  meaning  is  to  hauc  this  onely  vnderftanded.thaC 
to  thinke  to  di  iue  it  avvay,is  outragious  barbaroufncfle,the  vfe  whcr- 
of  is  no  lefle  amonge  mcn,than  of  bread,watcr,the  funnc,&  aire,buc 
the  digniry  much  more  excellent.  For  it  tendeth  not  only  hereunto 
(  which  is  the  oncly  commodity  of  all  thofc  thingcs  )  that  men  may 
bre2rh,C3tc,diinS:e  &  be  cheriflied  (although  in  dede  it  comprehen- 
dcth  all  (hefc  thingcs ,  v/hile  it  maketh  that  they  hue  together)y ct  I 
fay,it  ledeth  not  hereunto  only:but  alfo  y  idolatry,  facrileges  ngaii^.ft 
the  name  of  God,  blafphemics  againft  his  trueth,  and  other  offences 
of  religion  may  not  rife  vp  and  be  fcattcrcd  amonge  the  pcoplc,chat 
common  quiet  be  not  troublcJ,  that  cuery  man  may  keepe  his  ownc 
fafc  and  vnappeircd ,  that  men  may  vfc  their  affaires  together  with^ 
out  hurt,  that  honefty  and  modcily  be  kept  among  them;finally  that 
amonge  Chriftians  may  be  a  common  (hew  ot'religion,and  amonge 
men  may  be  manlike  ciuiliry.  Neither  Ice  any  ma  be  ixioued/pr  thac 


Cap.2o.  Of  the  outwardc  meanes 

I  do  now  rcfcrrc  the  care  of  ftablifliinge  of  religion  to  the  policy  of 
mcn,which  I  feme  before  to  haue  fct  without  the  iudgemcnt  of  me. 
For  I  do  np  more  here,  than  I  did  before,  giue  men  leaue  after  theic 
ownc  will  to  make  lawcs  concerning  religion  and  the  worfliippmge 
of  God,  when  I  allowe  the  ordinance  of  poUicy,  which  endeuoreth 
hercunto,thaty  true  religion  which  is  contained'in  the  law  of  God, 
be  not  openly  and  with  pubhke  facrileges  freely  broken  and  deHled. 
But  the  readers  beinge  holpen  by  the  very  plainneflc  of  order ,  fhall 
better  vnderftande  what  is  to  be  thought  of  the  whole  kinde  of  ciuile 
gouernment ,  if  we  feuerally  entreat  of  the  partes  thereof.  There  be 
three  parts  of  it:the  magiftrate,which  is  the  goucrnour  and  kepcr  of 
the  lawc$,y  lawes  according  to  which  he  goucrncthty  peoplc,wbic}i 
are  gouerned  by  the  lawes,&  obey  y  magiftrate.Therforc  let  vs  firft 
confider  of  the  office  of  the  Magiftrate,  whether  it  be  a  lawfull  voca- 
tion &  allowed  of  God,  what  maner  of  office  he  hath,  &  how  great  is 
his  powerrthcn  with  what  lawcs  a  Chriftian  ciuilc  ftate  is  to  be  orde- 
red:then  laft  of  all,  w^at  profite  of  the  lawcs  commcth  to  the  people, 
what  rcuercnce  is  due  to  the  Magiftrate. 

4     The  Lorde  hath  not  only  teftified  that  the  office  of  magiftratcs 
is  allowed  &  acceptable  to  him,but  alfo  fctting  out  the  dignity  ther- 
of  with  moft  honorable  titles ,  he  hath  marueloufly  commended  it 
ixo.ai  vnto  vs.That  I  may  rehcarfe  a  fewc  of  them.  Whereas  whofocuer  be 
I,         in  place  of  magiftrates  arc  named  gods,let  no  ma  thinke  that  in  that 
>ra.  8 1,  oaminge  is  fmall  importance :  For  thereby  is  fignitied  that  they  haue 
*   commaundcmet  from  God,  that  they  are  furniffied  with  the  autho-» 
rity  of  God,&  do  altogether  beare  the  perfon  of  God,whofc  fteede 
they  do  after  a  certainc  maner  fupply.This  is  not  my  cauilIaiion,buE 
,  ,        the  expofition  of  Chrift.  If  the  Scripture  (faith  he)called  them  gods 
J  5/    *  to  whom  the  word  of  God  was  giuen:  What  is  this  cife,but  that  God 
hath  committed  his  bulinefic  to  them ,  that  they  fhoulde  ferue  in  his 
Deut.i.  office,&  (asMofes  and  lofaphat  faid  to  their  iudgeswhom  they  ap- 
1 6         pointed  in  cuery  feuerall  city  of  luda  )  that  they  fbould  fit  in  iudgc - 
i.Chro.  ment,r50t  forma  but  for  God?To  the  fame  purpofe  maketh  this  that 
*^*^*     thewifdomofGodaffirmeth  by  the  mouth  of  Salomon, that  it  is  his 
worke,  that  kinoes  reigne,  and  counfcllcrs  decree  righteous  thinges, 
Prou,?.  that  Princes  beare  princip3lity,and  al  the  iudges  of  the  earth  execute 
'  ^*         iudgcmcnt.For  this  is  all  one  in  cffi:ft  as  if  it  had  bin  fayd,  that  it  Co- 
meth not  to  paffe  by  the  peruerfcneflc  of  men ,  that  the  gouernment 
of  al  things  in  earth  is  in  the  had  of  kings  &  other  Rulers,but  by  the 
prouidence  and  holy  ordinance  of  God ,  to  whom  it  fo  Teemed  good 
to  order  the  matters  of  menne:  forafmuch  as  he  is  both  prefent  and 

preiidco; 


To  Saluation.  Lib.4.  6l^ 

prtfidcnt  among  them  jn  making  of  lawes  and  m  executing  vpright- 
ncfle  of  iudgementes.  Which  Paul  alfo  plainely  leacheth ,  when  he  Roni.i» 
rcckcncth  GouernmcntesamongthegiftcsofGoci,whichbtingdi-  8, 
uerfly  di0fibu,tcd  accordinge  to  the  diuerfity  of  grace,  ought  to  be 
employed  <>f  the  fcruants  of  Chr  ilt  to  the  edification  of  the  Church. 
For  although  he  there  properly  fpcakcth  of  a  councell  of  graue  men, 
which  in  the  Primitjuc  Church  were  appointed  that  they  fhoulde 
haue  the  rule  of  orderingc  the  publike  dirciphne(vvhich  office  in  the 
Epiftlcto  the  Corinthjans  he  calleth  Gouernmet)  yet  forafmuch  as  i.Cor. 
W€  fee  thax  the  ende  of  ciuile  power  commeth  to  the  fame  point,it  is  1 2.18. 
no  dout  but  that  he  commendeth  vnto  vs  all  kinde  of  iuft  Gouern- 
cnenc.  But  he  fpcaketh  more  plainely,  where  ne  purpofcly  maketh  a 
full  difcourfe  of  that  matter.For  he  both  llieweth  that  Power  is  y  or-  „ 
dinance  of  God,and  that  there  are  no  powers, but  they  arc  ordained 
of  God:and  that  the  Princes  themfelues  arc  the  miniiJers  of  God,  to 
the  wel  doers  vnto  praife:io  y  cuil,rcuengcrs  vnto  wtath.  Hereunto 
may  be  added  alfo  the  examples  of  holy  menne:of  which  fome  haue 
pc^eircd  kitigdom-cs,  as  Dauid,  lofias,  Ezechias :  other  (bmc,Lord- 
ihips,  as  lofephand  Daniel! ;  other Ibme ,  Ciuile  gouernmentes  in  a 
free  people,as  Mofes,]o(ue,and  the  ludges.'whofc  offices  the  Lorde 
hath  declared  that  he  alloweth.  Wherforcnonc  ought  now  todouc 
that  the  ciuile  power  is  a  vocation  not  only  holy  and  lawful!  before 
Godj  but  alfo  the  moft  holy,  and  the  molt  honeil:  of  all  other  in  the 
whole  life  of  men. 

5  They  which  couet  to  bring  in  a  ^ai^  without  Rulers ,  take  ex- 
ception and  fay  that  although  in  old  time  there  were  kings  &  ludgcs 
ouer  the  riide  people, yet  at  this  day  that  feruile  kinde  of gouerningc 
agrceth  not  with  the  perfedion  which  Chrift  hath  brought  with  his 
Gofpell .  Wherein  they  bewray  not  onely  their  ignorance ,  but  alfo 
their  deuilifh  pride,  while  they  take  vppon  themfelues  perfcdionjof 
which  not  fomuch  as  thchundrethpartis  feenc  inthem.  But  what 
mancr  of  men  fbcuer  they  be,it  is  eafic  to  confute  it :  bccaufe  where 
Dauid  exhorteth  all  kinges  and  Rulers  tokiflethe  fonneofGod,he  Pf.3,ta, 
doth  not  bid  them,  giuinge  ouer  their  authority,to  ftakc  themfelues 
to  a  priuate  life  ,  but  to  fubmit  the  power  that  they  bcare  to  Chrift, 
that  he  alone  may  haue  preeminence  nbouc  all.  Likewife  Efayjwhcn  Era.49, 
he  promifcthy  kings  flialbefoftcrfathersofthc  Church,  &Quencs  *5« 
flialbe  nourfcSjhc  doth  not  dcpofe  them  from  their  honor:but  rather 
doth  by  an  honorable  title  make  them  defenders  to  the  godly  wor- 
fhippcrs  of  God.^For,  that  prophecy  pertaincth  to  the  comminge  of 
Chrift .  I  do  wutingcly  pafte  ouer  many  teftimonies  which  do  cche 


Cap.2o.  Of  the  outward  mcancs 

fifherc  offer  thcmfclucs ,  &  fpccially  in  the  Pfalmcs  wherein  all  go- 
ucrnours  haue  their  right  maintained.  But  moil  clearc  of  all  is  the 
place  of  Paul,whcre  admonidiing  Timothee  that  in  the  common  af- 
Tembly  praiers  muft  be  made  for  king$,he  byandby  addcth  a  reafon, 
i.Tim.a  That  we  may  vndcr  them  lead  a  quiet  hfe  with  all  godlines  &  hone- 
st fty :  in  which  wordes  he  committcth  the  ftate  of  the  Church  to  their 
defenfe  and  fauegarding. 

6     Which  conGderation  ought  continually  to  bu(ic  the  magiftratcs 
themfelueSjforafmuch  as  it  may  put  a  great  fpurrc  to  them  whereby 
they  may  be  pricked  forward  to  their  ducty,and  bring  them  a  fingu- 
lar  comfort  whereby  they  may  mitigate  the  hardnelfes  of  their  of* 
fice,  which  truely  are  both  many  and  great.  For  with  howc  great  an 
cndeuourofvpnghtnefrejwifdom,mildncirc,conrinencc,andinno« 
ccncy,  ought  they  to  charge  themfelues,  which  know  thcmfclucs  to 
be  appointed  miniftcrs  of  the  righteoufnes  of  God?By  what  affiance 
ihall  they  admit  vniuOice  to  their  iudgcment  feate,  which  they  hcarei 
to  be  the  throne  of  the  liuinge  God  ?  By  what  boldenelTe  fhall  they 
pronounce  a  wrongful  fentcnce  with  that  mouth,which  they  vnder- 
ftand  to  be  appointed  an  inftrumet  for  the  truth  of  God?  With  whac 
confcience  fliall  they  fubfcribcto  wicked  decrees  with  the  handc, 
which  they  knowe  to  be  ordained  to  wryte  the  ades  of  God  Mn  a 
fummc,if  they  remember  that  they  be  the  vicegercntes  of  God,they 
muft  watch  with  all  carc,carneftncffc ,  and  diligence ,  that  they  may 
rcprcfent  in  thcmfclucs  vnto  men  a  certaine  image  of  the  prouidecc, 
prefcruation^goodnefle*  good  will,  and  righteoufnefle  of  God.  And 
Iere.48  ^^^y  "^"^  continually  fct  this  before  their  eies,that  if  all  they  be  ac- 
gi,        curfedjthat  do  execute  in  dcccite  the  worke  of  the  vcngeacc  of  God, 
they  are  much  more  greuoufly  accurfcd,  that  vfe  themfelues  deceit- 
fully in  a  rightfull  vocation. Therefore  when  Mofcs  &  lofaphat  min- 
ded to  exhort  their  iudges  to  their  duty ,thcy  had  nothing  more  effc- 
duall  to  moue  their  mindcs  withall,than  that  which  we  haue  before 
Deut.i.  rehearfed ,  Looke  what  ye  do .  For  yc  fit  in  iudgement  not  for  man 
1 6.       but  for  God :  namely  he  which  is  neere  to  you  in  the  caufe  of  iudge- 
xChro.  menu  Now  therefore  let  the  fearc  of  the  Lorde  be  vpon  you.  Looke 
prf\     &  be  diligcnt:becaufe  there  is  no  peruerfencs  with  y  Lord  our  God. 
Efay'}.  And  in  an  other  place  it  is  faid,y  God  ftode  in  y  affembly  of  the  gods, 
14        &  fitteth  judge  in  the  middeft  of  the  gods ,  that  they  may  be  encou- 
raged to  their  duety  when  they  hcare  f  they  be  the  deputies  of  God, 
to  whome  they  muft  one  day  yeclde  accompt  of  the  gouernment  of 
their  charge.  And  worthily  this  admonitio  ought  to  be  of  great  force 
with  them.  For  if  they  make  any  default,  they  are  hqc  Qnely  wrong© 


ToSaluation.  Lib.4,  ^25 

docs  to  men  whom  they  wickedly  vcxe,  but  aifo  fclaudcrcrs  to  Go4 
himfclfe.whorc  holy  ludgcmcnics they  dcfilc.Againcthcy  hauealfo 
whereupon  they  may  lingularly  comfort  thcmfclues,whcn  they  co- 
(ider  with  themfclucs  that  they  arc  not  buficd  m  prophane  affaires  St 
fuch  as  arc  not  fitte  tor  theicruant  of  God,  bi5C  in  a  molt  holy  office, 
namely  forafmuch  as  they  arc  the  deputies  of  God. 

7     As  for  them  that  are  not  moued  with  fo  many  teftimonics  of 
Scripcurc  from  being  bolde  to  railc  at  this  holy  miniltcry.as  a  thingc 
difagrccmg  with  Chr:lhan  religion  and  godlineirc:what  do  they  clfa 
but  railc  at  God  hinifclfc,ihe  djfhonor  of  whom  can  not  but  be  ioi- 
ned  with  the  reprochc  of  his  minifter  ?  And  verily  ihey  do  not  refufc 
the  magiitratcsjbut do  caft  away  God  ,that  he  lliouide  not  rcignc  o- 
uer  them.  For  if  the  Lord  fayd  this  trucly  of  the  people  of  Ifraeljbc- 
caufe  ibey  had  rcfufed  thcgouernmcntof  Samuehwhy  fhal  it  be  Icflc  ^•^*''*'* 
truelv  fayd  at  this  day  of  ihcm  that  glue  thcmfcluesleauc  to  rage  a- 
gsinlf  all  goucrnmcmes  ordained  of  God  ?  But  fith  the  Lord  fayd  to 
the  drioplcs^that  the  kings  of  nations  bearc  rule  oucr  thcm,but  that  tuc.ia 
amongeihcmitisnotfojwhcrchethstis  thcfirftmuftbcmadcthc  ij^ 
li::iih  by  this  layingc  it  is  forbidden  to  all  Chriftians  that  they  fnouldc 
not  take  kingdomcs  or  gouernmentes  vpon  them .  O  handfomc  ex* 
poluors.  There  rofc  a  llrife  among  the  difciples ,  which  of  them  ex- 
celled otber:the  Lord,  to  fuppreffe  this  vainc  ambition,  taught  them 
that  ihcir  miniltery  is  not  like  vnto  kingdomcs,in  which  one  manne 
hath  preeminence  abouc  the  reft.  I  bcfcchc  you,whac  doth  this  com- 
pirifon  make  to  y  dilhonor  of  kingly  dignity?  yea  what  doth  it  prouc 
at  allibut  that  the  mmiilery  of  an  Apoflle  is  not  the  office  of  a  kinge? 
Moreoucr  although  among  the  magiftratcs  themfelucs  there  be  di- 
uerfe  formes,yet  there  is  no  difference  in  ths  behalfc,  but  y  we  ought 
to  take  them  all  for  the  ordinances  of  God.  For  Paul  alfo  doth  com-  Rom.!} 
prchend  them  altogether^when  he  fayth  that  there  is  no  power  but  i. 
of  Godtand  that  which  beft  liked  him  of  all,is  commended  with  no- 
table teftimony  aboue  the  ocher,namely  the  power  of  one:which  be- 
caufe  it  bringeth  with  it  a  common  bondage  of  all ,  (  except  that  one 
nian,to  whole  will  it  maketh  all  thingc?  (ubied  )  in  olde  time  couldc 
Icffe  be  allowed  of  noble  and  the  excellent  forte  of  natures.  But  the  Prou.1. 
Scripture,  to  meete  with  their  vniuft  iudgementes ,  exprefly  by  name  '  5* 
affirmeth,  that  it  is  the  prouidencc  of  Gods  wifdome  that  kingcs  do  **^"*** 
rcigne.and  peculiarly  commaundeth  the  king  to  be  honored.  '* 

8  And  ttuely  it  were  very  vaine  that  it  fhoulde  be  difputed  of  pri- 
uatc  men,  which  fhoulde  be  the  btft  ftatc  of  policy  in  the  place  where 
they  Uuc;for  whome  it  is  not  lawful!  to  conlUit  of  the  framing  of  an/ 


Gap.2o.  Of  the  outward  meancs 

common  wcale.  And  alfo  the  f;)me  could  not  be  fimply  determined 
without  rarhneSjforaSmnch  as  a  great  paicc  of  the  order  of  this  que- 
ftion  confiftcth  in  circumthnccs.  And  if  ihou  compare  alfo  the  dates 
thcmfelues  together  without  circilftanees,  itlLallnocbc  cafie  to  di- 
fcerne  which  of  them  ouerweieth  the  other  in  profitablcnefl'e ,  th«y 
match  i'o  egally  together. There  is  an  eafic  way  to  fail  tVom  kingdom 
into  tyranny  :  but  not  much  harder  is  it  to  fall  from  the  rule  cf  the 
chiefeft  men  to  the  fadion  of  a  fewe  :  but  moik  caJie  of  all ,  from  the 
peoples  goucrnment,tofedition.Truly,ifthofe  three  formes  of  i^o- 
ucrnmentes  which  the  Philofophers  fet  out ,  be  confideredin  them- 
fclues,  I  will  not  deny  that  either  the  goucrnmet  of  the  chiefeft  me, 
or  a  ftate  tempered  of  it  and  common  goucrnment  far  excclleth  all 
other;not  of  it  felfe,but  becaufe  it  moft  leldom  chaunccth  that  kings 
fo  temper  themfelues,that  their  wil  neuer  fwaructh  from  that  which 
is  iuft  and  right  ,againe,that  they  be  furnifhcdwith  fo  great  lliarpe- 
nefle  of  iudgement  and  vvifdom,that  cuery  one  of  the  feeih  fo  much 
as  is  fufficient.  Therefore  the  fault  or  default  of  men  maketh,that  it  is 
fafer  &  more  tolerable  that  many  iLould  haue  the  gouernment,  that 
they  may  mutually  one  helpe  an  other,  one  teach  and  admonifh  an 
othcr,and  if  any  aduancc  himrelfe  hier  than  is  mete,  there  may  be  o- 
uerfeers  and  maifters  to  reftraine  his  wilfalneflc.  This  both  hath  aK 
Way  bm  approucd  by  experience  ,  and  the  Lord  alfo  hath  confirmed 
it  with  his  authority^whc  be  ordained  among  the  Ifraelites  a  gouern- 
ment of  the  beft  men  very  neerc  vnto  common  iouernmenti  at  fuch 
time  as  he  minded  to  haue  them  in  bcft  eftate»  till  he  brought  foorth 
an  image  of  Chrift  in  Dauid.  And  as  I  willingly  graunt  that  no  kmdc 
of  goucrnment  is  more  blefled  than  this ,  where  liberty  is  framed  to 
fuch  moderation  as  it  ought  to  be ,  and  is  orderly  ftabliilned  to  con- 
tinu3ce;fo  !  compt  them  alfo  m.oft  bleffed,thatmay  enioy  this  eftatc: 
&  it  they  ftoutly  and  conft antly  trauaill  in  preferuing  and  retainingc 
it,  I  graunt  that  they  do  nothing  againft  their  duety.  Yea  &  the  magi- 
itrates  ought  with  moft  great  dihgence  to  bend  thcmrcUies  hereunto, 
that  they  fuffer  not  the  liberty  of  the  people ,  of  which  they  arc  ap- 
pointed orouernourSjto  be  in  any  part  mini{hcd,much  IcfTe  to  be  dif. 
lolucd:if  thev  be  ncghgent  &  litle  careful  th<rin,they  are  falfe  Faith- 
breakers  in  their  office,&  betraiers  of  their  contrec.But  if  they  would 
bring  this  kinde  to  themfelucs,to  whom  the  Lord  hath  appointed  an 
other  forme  of  goucrnmcnt,fo  that  thereby  they  be  moucd  to  defirc 
a  change, the  very  thinking  thereof  fhall  not  only  befoolifii  &  fuper- 
fluouSjbut  alfo  hu  rtfull.But  if  thou  bendc  not  thine  cies  only  to  one 
city,buc  looke  about  or  behold  the  whole  world  togethcr,or  at  leaft: 

fprcd 


To  Saluation.       Lib.4.  ^24 

fpread  abroadc  thy  fight  into  farther  diftanccs  of  contrccs ,  withouc 
dout  thou  ihaltfinde  that  this  is  not  vnprofitably.  appointed  by  the 
prouidcnce  of  God>that  diuerfc  contrccs  (hould  be  ruled  by  diuerfe 
kindes  of  gouernmcnt.  For  as  the  elementes  hange  together  but  by 
an  vnegjil  tempcraturejfo  contreeSjalfo  arc  with  their  certainc  ine- 
quality very  wcJl  kept  in  order.Howbeit  all  thcfc  things  alfo  are  fpo- 
kcn  in  vamc  to  them  whom  the  will  of  the  Lord  (hall  fatisfic.  For  if  it 
be  his  plcafurc,  to  fct  kipges  ouer  kingdomcSjSenatcs  or  officers  oucc 
free  cities,  whomfoeucr  he  makcth  rulers  in  the  places  where  we  arc 
conuerfantjit  is  our  ducty  to  fhcw  our  fclues  yelding  &  obedient  va- 
to  them. 

9  Now  y  office  of  Magiftrats  is  in  this  place  to  be  declared  by  the 
way,oFwhat  fort  it  is  defcribcd  by  y  word  of  God,&  in  what  thingcs 
it  confifteth.If  the  Scripture  did  not  tcach,that  it  cxtendeth  to  both 
the  tables  of  the  law,wc  might  learnc  it  out  of  the  prophanc  writers. 
For  none  hath  entreated  of  the  duety  of  magiftraies ,  of  makingc  of 
lawes  &  of  the  publike  weale,that  hath  not  bcgon  at  religion  and  the 
worfhipping  of  God.  And  fo  haue  they  all  cofefTedjthat  no  policy  can 
be  happily  framed,  vnleflfe  the  firft  care  be  of  godlinesrand  that  thofc 
lawcs  be  prcpofterous  which  neglecting  the  right  of  God,do  prouide 
only  for  men.Sith  therforc  with  all  the  Philofophcrs  rcligio  hath  the 
firrt  placcvind  fith  the  fame  haih  alway  bin  obfcrucd  by  the  vniucrfall 
confent  of  al  nations,Let  Chriftia  Princes  &  magiftrates  be  affiamcd 
of  their  fldthfulneSjif  they  endeuor  not  thcmfelues  to  this  care.  And 
we  haue  already  ihewed,  that  this  ducty  is  fpeciallyenioyned  them 
of  God;a$  it  is  mete, that  they  (hould  employ  their  trauail  to  dcfendc 
&  maintaine  his  honor,  whofc  viccgcrentcs  they  be,&  b7  whofc  be- 
nefit they  gouerne.For  this  caufc  alio  chiefly  arc  the  holy  kings  prai* 
fed  in  Scripturcjfor  that  they  reftored  the  worlliip  of  God  being  cor- 
rupted or  ouerthrowen,or  tooke  care  of  rcligio,  that  it  might  florifti 
pure  and  fafc  vnder  them .  But  contrariwife  the  holy  hiftoric  rcckc-  lud.ai. 
ncth  ftates  v/ithoutgouernours,amongcfault$,fayingthat  there  was  25. 
no  king  in  Ifracll,and  that  therforc  euery  man  did  what  plcafed  him- 
felfe.  Whereby  their  foUie  is  confuted,which  would  haue  thcm,nc- 
gleding  the  care  of  God,only  to  apply  thcmfelues  to  be  iudges  of  law 
amonge  men.  As  though  God  appointed  gouernoursin  his  name  to 
decife  cotroucrfies,&  omitted  that  which  was  of  much  weightier  im- 
portaccjihat  he  himfelfe  fhould  be  worfhipped  according  to  the  prc- 
fcribed  rule  of  his  law.  But  a  dc(irc  to  innouatc  all  things  without  pu- 
ni(hmen%  moueth  troublefome  men  to  this  point,thatthcy  wiflie  all 
reucnger  s  of  the  breach  of  peace  to  be  cake  away.  As  for  fo  much  as 


Gap, 


.20.  O f  the  outward  mcancs 

fer.  a.  pcrcameth  tothcfccond  tsblejcreiny  \varnethkinges,to  tfoiudger* 
J*.  menc  and  righteouTncire^to  dciiuer  the  forceably  opprclTed  from  the 
hande  of  the  falfe  accufer ,  not  to  greue  the  ftraunger  and  widowe, 
not  to  do  wrong,and  not  to  fhcd  innocent  blood.  To  tlie  fame  pur» 
pofc  inakeih  the  exhortation  vrhich  is  read  in  the  Si.  Pfalmc ,  thac 
they  ihould  render  nght  to  the  poorc  and  nccdyjacquite  the  poorc 
and  needy ,  dehuer  the  poore  and  needy  from  the  hrmdeof  the  op- 
prellor.  And  Mofes  giucih  charge  to  the  Princes  whom  he  had  fctte 
in  his  ftedcdet  them  lieare  the  caulc  of  their  br€thren,and  iudge  bc- 
Dcut  I.  twcnc  a  man  and  his  brother  and  a  ftraunger,and  not  know  faces  in 
l^'  iiidgementjet  them  heare  as  well  thchtle  as  the  great;and  be  not  a- 
-  '  fraied  of  any  man ;  becaufe  iti*  the  iudgcmcnt  of  God.  But  I  fpeakc 
not  of  thefe  thinges :  thac  kmgcs  fhould  not  get  to  themfclucs  mul- 
ti-udes  of  horfes,not  caft  tntir  mindes  to  ccuetournefle,not  behfccd 
vpabouc  their  brethren;  thsi  ihcy  msy  be  eoncinu?lly  bufiedin  ftu- 
dy  ing  vpon  the  law  of  the  Lord  all  the  daycs  of  their  lifc:tha:  Judges 
fwarue  not  to  the  one  Cde ,  nor  rectiue  gifces  :  becaufe  in  declnrmgc 
here  the  office  of  msgiftiates ,  my  purpofe  is  not  fo  much  toinftro^ 
the  magiftratesthemlelues,  as  to  teach  other  whatMagiftratcs  bc,5i 
to  what  cnde  they  are  fet  of  Gcd.  We  fee  therefore  rhat  they  be  or- 
dained defenders  and  reuengers  of  innoccncCjmodefty,honcftyjand 
quietnefle,whofc  only  cndcuor  fhoulde  be  to  prouide  for  the  com- 
?fa,ioi  mon  fafcty  and  peace  o(  all  men.  Of  which  vertues  Dauid  profefTc  th 
that  he  will  be  an  examplar ,  when  he  fhalbe  aduaunccd  to  the  royaU 
fcateithat  is,that  hcvvill  not  confent  to  any  euill  doingcs,but  abhorrc 
wicked  mcn,fclaundcrcrs,  and  proude  men,  and  get  to  himfcife  from 
cchewhere  honeft  and  fait  hfiill  mcn.But  fiihthey  cannot  pcrfi>rmc 
this,  vnleile  they  dcfende  good  m;.n  from  the  wrongesof  the  cuill, 
let  them  hclpe  the  good  with  fuccour  and  de fen fe,let  them  alio  be  ar- 
med with  power  wherby  they  may  feuerely  fupprclfc  open  euil  doers 
and  wicked  men  by  whofe  lewdnclTe  the  common  quietc  is  troubled 
or  vexed.For  we  throughly  Hnde  this  by  expenece  which  Solon  faid, 
that  common  vveales  confift  of  reward  and  punill:ment,  &  that  when 
thofe  be  taktnaw3y>the  whole  difcipline  of  cities  faileth  &  is  dilfol- 
uedjFor  the  care  of  equity  and  iuftice  waxeth  colde  in  the  mindes  of 
many ,  vnlcfic  there  be  cue  honor  ready  for  vf  rtue  :  neither  can  the 
wilfulBeflTs  of  wicked  men  be  rcftraincd  but  by  fcueriiy  and  chalhfc- 
fercai.  nncnt  of  paines .  And  thefe  two  partes  the  Prophet  comprehendeth, 
'*  **  when  he  biddeth  kingcs  and  other  gouernours  to  do  iud'i^ement  and 
righteoufnefle.Rightcoufncs  is,to  take  into  charge  of  tuition,to  em- 
brace,to  defendcito  reucnge^to  deliucr  the  innocent.  Judgement  is, 

CO 


ToSaluatiom      Xib4.  ^25 

to  withftand  die  boldncs  of  wicked  men,  to  rcprcflc  their  violence* 
to  puniili  their  offences. 

10     But  hercas  it  fcemcih,doth  arifc  a  hie  and  hard  qucftion :  If  Exo.  so 
by  the  law  of  God  all  Chriftians  are  forbidden  to  kill :  and  the  Pro-  1 3, 
piict  prophccieth  of  the  holy  mount  of  God,thatis,tbc  Church,that  Deut.5 
in  it  they  Ihal  not  sfflid  nor  hurt:how  many  magiftrates  be  together  J^^'^^^ 
both  godly  and  blood  fhcders  ?  But  if  we  vnderihndc,that  the  Ma-  j, 
giftratc  in  executing  of  puniOimcntcSjdoth  nothing  of  himfelfc,buc  Efa.ii. 
cxccuteth  the  very  Iclfe  iudgemcntcs  of  God,  we  (hnll  be  nothinge  9- 
combred  with  this  dout .  The  la  we  of  the  Lor  dc  forbiddeth  to  kill:  f^^^* 
leaft  manflaughcer  Ihould  be  vnpuniflied,the  law  maker  himfclfe  gi- 
ucth  to  the  minjfters  the  fwerd  in  their  hand^which  they  ihold  draw 
foorth  againft  all  manfley  ers.To  afflid  and  to  hurt,  is  not  the  doing 
of  the  godly:  but  this  is  not  to  hurt,norto  afflid,by  the  Lordes  com- 
maundemet  to  rcuengc  the  afflictions  of  the  godly. I  would  to  God 
that  this  were  alway  prefent  before  our  mindcs,that  nothing  is  here 
done  by  the  rarncntfie  of  man ,  but  all  thinges  by  the  authority  of 
God  that  commaundeth,  which  goinge  before  vs,  we  ncuer  (warue 
out  of  the  right  way .  VnlelTe  pcrhappcs  there  be  a  biidle  pot  vpon 
the  righteouiiies  ot  God,that  it  may  not  punifh  wicked  doings.But  if 
it  be  not  iawfuU  to  appoint  any  law  to  it  >  why  ftiall  we  cauili  againft 
the  minifters  of  it?They  bcarc  not  the  fwerd  in  vaine,  faith  Patilc.for  ^^'^  3*4 
they  be  the  minifters  of  God  to  wrath,rcucnger»  to  euil  docrs.Thcr- 
fore  if  Princes  and  other  rulers  know  that  nothing  (halbe  more  ac- 
ceptable to  God  than  their  obcdiencc,let  them  apply  this  minifterie, 
if  they  define  to  (hew  their  godhncflc,rightcoufneflc,  &  vncorrupt- 
nclTc  allowable  to  God.  With  this  affedion  was  Mofes  ledde,  when 
knowing  him fclf  appointed  by  the  power  of  tlie  Lord  to  be  the  deli- 
uererofhispcoplejhc  laid  his  hads  vpon  the  i^gyptia.  Againe,whcn  Exod.» 
by  fl.iying  of  three  thoufand  men  in  one  day,  he  tookc  vengeance  of  "• 
the  facrilegc  of  the  people.  Dauid  alfo,  when  nye  to  the  cnde  of  his  ^j  ''^' 
life  he  gane  commaundcment  to  Salomon  his  fonne  to  £lay  loab  &  Exa  j  a 
Scmei .  Whereupon  he  alfo  rehearfeth  this  smongc  the  vcrtues  of  a  27. 
kingjto  flay  the  wicked  of  thclandc,that  all  workers  of  wickedneflc,  ••K'"E» 
may  be  driucn  cut  of  the  city  of  God.To  which  purpofe  alio  pertai-  **^* 
neth  y  praifc  that  is  giue  to  Salomon,Thou  haft  loued  rightcoufncs 
and  haft  hated  wickednefl'e.  Howe  doth  that  mildc  and  tedc  nature 
of  Mofes  burnc  out  into  fo  great  cruelty,that  beinge  fprinkeled  and 
cmbrucd  with  the  blood  of  his  brcthren,he  runneth  throughout  the 
campe  to  new  flaughters?How  doth  Dauid,  a  man  of  fo  great  genilc- 
nes  inaihis  life,among  his  laft  breathmgs  make  that  bloody  ceftamcCs 

KKKK 


Cap.2  o.  Of  the  outward  mcancs 

that  his  fonnc  (liouldc  not  bringc  the  hoarc  hcare  of  loah  and  Se- 
mei  in  peace  to  the  grauc  ?  But  they  both  when  they  executed  the 
vengeance  committed  to  them  of  God/o  fandified  with  crucll  dca- 
linge  their  handes  which  they  had  defiled  with  fparingc.Tt  is  an  ab- 
'ro  i6.  homination  with  kingcs,  fayth  Salomon,  to  do  iniquity,  becaufe  hi« 
%,        throne  is  ftablUhcd  in  rightcoufnefle.  Againc ,  The  king  which  fit- 
•ro  »o.  tcth  m  the  throne  of  iodgcment,  fpredeth  his  eyes  vpon  eucry  euill 
I*         man.  Againe,  A  wife  king  fcattereih  the  wicked  and  turneth  them  V- 
^. '     '  pen  the  wheic .  Againe ,  Take  away  the  droffe  from  the  filucr  and 
'ro.2S.  there  (hall  come  foorth  a  veffell  to  the  melter.'takc  away  the  wicked 
man  from  the  fight  of  the  king,and  his  throne  fhalbe  faft  fet  in  righ- 
*ro««7»  teoufncffc.  Agame  ,  He  that  iuftifieth  the  wicked ,  and  he  that  con- 
ro.i7  «Jcmncth  the  rightcouSjboth  are  abhomination  to  the  Lord.  Againc, 
I.         A  rebellious  man  purchafeth  emll  to  himfelfe,and  a  cruel  mefTengcr 
•ro.  14.  is  fcnt  vnto  him.  Againe ,  who  fo  faith  to  the  wicked  man ,  thou  art 
'4»       righteouSjhim  peoples  and  nations  do  curfe.  Now  if  their  true  righ- 
teoufneflc  be  >  with  drawenfwerd  to  purfue  gilty  and  wicked  men: 
let  them  put  vp  their  fwerdjand  holde  their  hands  pure  from  bIood» 
while  ia  the  mcane  time  defperatc  menne  do  ranee  with  rourthers 
andflaughters :  then  they  (hall  make  themfelues  gilty  of  nioft  great 
wickedneffe,  fomuch  leffe{haU  they  gettc  thereby  the  praifcof 
goodneffc  and  righteoufneflc.Only  let  there  be  no  prccife  and  cruel 
rigoroufncffc,and  that  iudgcment  featc  which  may  worthily  be  cal- 
Icdthe  rocke  of  accufed  men.  Fot  I  am  not  he  that  either  fauour  ex- 
treme crucltie ,  or  do  thinkc  that  righteous  iudgement  can  be  pro- 
nounced,but  while  clemency  the  beft  &  fureft  counfeller  of  kings,as 
Salomon  affirmeth ,  the  preferuer  of  the  kinges  throne  tsalTiftent, 
which  a  certaine  man  in  olde  time  truely  faid  to  be  the  principal  gift 
©f  Princes.  Yet  a  magiftrate  muft  take  hede  to  both,that  he  do  nei- 
ther with  rigoroufncfle  of  minde  wound  rather  than  hea]e,or  by  fu- 
perftitious  affcftation  of  clemency  fall  into  a  moft  cruell  gcntlenet, 
if  with  foft  and  loofe  tenderncs  he  be  dilTolute  to  the  dcftrudion  of 
many  me.  For  this  was  in  old  time  not  without  caufc  comonly  fpokc 
vndcr  y  empire  of  Nertja,that  it  is  in  dedc  cuiU  to  liue  vnder  a  princa 
ynder  whom  nothing  is  lawful^but  much  worfe  vnder  whom  al  things    . 
are  law  full. 

X I  But  fith  fometime  kinoes  and  peoples  muft  of  neceflity  take 
fwerd  in  hande  to  execute  fuch  publike  vengeance,by  this  reafon  we 
may  alfo  iudge  that  the  warces  are  lawful  which  are  fo  taken  in  hand. 
For  if  there  be  power  deliuered  them,  whereby  they  may  maintaine 
iquiecto  their  dominion,  whereby  they  oiay  keepc  downe  the  fedi- 

tiou^ 


ToSaluarion.         Lib.4,  616 

tious  ftirrcs  of  vnquicc  men ,  whereby  they  may  help  the  forceably 
oppicfTedj  whereby  they  may  punifli  cuill  doingesrcan  they  at  fitter 
fcafon  vtter  it ,  than  to  fuppicfTc  his  rage  which  troubleth  both  pri- 
uately  the  reft  of  cuery  man,&  the  common  quiet  of  all  men,which 
Icdiuoufiy  makeih  vprorcs ,  which  committcth  violent  opprcllions 
and  haynouseuilldoinges?  If  they  ought  to  be  prcferuers  and  de- 
fenders of  rhc  lawes^thcy  muft  alfoouerthrowe  the  cnccrprifcs  of  all 
thembywhofe  wicked  doingc  thcdifciplineof  lawesis  corrupted. 
Yea  if  they  worthily  punifhe  thofe  thceues  whole miuries  hauc  ex- 
tended oncly  to  a  fewrfhall  they  fuffcr  a  whole  contree  to  be  without 
puniiliment  vexed  and  wafted  with  robberies?For  it  maketh  no  dift'e- 
icncc  whether  he  be  a  king  or  one  of  the  baftft  of  y  comonalty,that 
inuadeth  an  others  contree  into  which  he  hath  no  right, &  fpoikth  it* 
like  an  encniyrall  arc  alike  to  be  taken  and  puniflied  for  robbcrs'This 
therefore  both naturall  equine,  and  the  rule  of duetic  teacheth  that 
P  rinces  are  armed  not  onely  to  reftraine  priuate  duecies  with  iudici- 
all  puniflimemcs ,  but  alio  to  defend  with  warre  rhc  dominions  con* 
wittcd  to  their  charge,  if  at  any  time  they  be  enuiclikc  affailcd.  And 
fuch  warres  the  holy  Ghoft  by  many  uftimonies  of  $<;ripturc  decla*  » 

reth  to  be  lawfull,  ■  '•  .«.•  i    t    -  J 

II     If  it  beobieded  againft  me,  that  in  the  new  Teftamcnt  is  nei- 
ther witnefle  nor  example  which  tcacheth  that  warre  is  a  thing  law- 
fuil  for  Chriftians:firft  I  anfwere,  that  the  fame  rule  of  making  warre 
which  was  in  old  time  remaincth  alfoatthis  day,  &  chat  on  the  con- 
trary fide  there  is  no  caufe  that  may  debarre  maj;iftrates  from  defen- 
ding of  their  fubieds.  Secondly  that  an  expreflc  declaration  of  thefc 
matters  is  not  to  be  fought  jn  the  writinges  of  the  Apoftles,  where 
their  purpofe  is  not  to  frame  a  ciuilc  ftatc,but  to  ftablilh  the  fpirituall 
kingdomcof  Chrift.  Laftofall  Ifay  thatlnthcm  alfoisfnewcdby 
the  way,that  Chrift  hath  by  hi  scomming  chaunged  nothinge  in  this 
behalfe .  For  if  Chriftian  dodrine  ( that  I  may  fpeake  in  Aiiguftincs  Aug.  c 
owne  words) condemned  all  warres, he  would  rather  hauc  faid  this  to  pift  5 
foldiars  when  they  asked  ccanfellof  faluation,  thatthey  (houldc  caft  ^^  ^^^' 
away  their  weapons, &  vtterly  withdraw  themfelues  from  the  warre,  . '  •  • 
But  it  was  faid  to  therftrike  no  'man,d6  no  man  wrong,let  your  wages  I«ke.  5. 
fuffifG  you.  Whom  he  taught  that  their  wages  ought  to  fuffife  them,  '4» 
he  did  verily  not  forbid  them  to  be  warriers.But  al  magiftraccs  ought 
here  to  take  great  hcdc,that  they  nothing  at  all  folow  their  owne  dc- 
(ires:but  rathcr,if  they  muft  punifti,Iet  them  not  be  borne  away  with 
a  headlong angrincfte,  let  thciiinot  be  violently  caricd  with  hatred, 
let  {he  not  broile  with  ynappeafable  ri gor,yea  let  them  (as  Auguftine 

KKKR    ij 


*Cap.2  o.  Of  the  outward  mcanes 

faith)  pity  common  nature  in  him  in  whom  they  punifhc  his  priuate 

faille.  Or  if  they  muft  put  on  armourc  againft  the  enemy,  that  is,  the 

armed  robber,[ct  them  not  lightly  fcckeoccafionthcrcofjnor  takcic 

bcingc  offred  vnlelTc  they  be  driucn  to  it  by  extreme  neceflity.For  if 

we  ought  to  pcrforme  much  more  than  that  heathen  man  required, 

'icero  ^l^'ch  would  haue  warrc  to  fecme  a  fcekingofpeaccurudy  we  ought 

f  due-  firft  to  attempt  all  thinges  ere  wc  ought  to  trie  the  matter  by  warrc. 

«*•      Finally  in  both  kindcs  Icttc  them  not  fuffer  themfclues  to  be  caried 

v/ith  any  pnuatc  3S'e<5tion,but  be  led  only  with  common  fecling.O- 

^  th^rwife  they  do  very  ill  abufc  their  power.which  i$  giuen  chem,noc 

for  their  own  commodity,buc  for  others  benefit  &  miniftery.  Morc- 

ouer  oi  the  fame  rightful!  rule  of  makingc  warre  hangcih  the  order 

both  of  garrifonsjand  leagues, &  other  ciuile  fortifications. Garrifons 

I  call  thofe  that  are  placed  in  towncs  to  defcnde  the  borders  of  the 

contrce:Le3gues»which  are  made  with  Princes  adioining  for  this  co- 

ucnanr  that  if  any  trouble  happen  in  their  landes  they  may  mutually 

help  them,3nd  ioync  their  forces  in  common  together  to  fupprcflc 

the  common  enemies  oFmankinde :  Ciuile  fortiiication,whofe  vfc  it 

in  tbc  art  of  warrc, 

1  ^  This  alfo  t  will  laft  of  all  adde,  that  tributes  and  taxes  are  the 
lawfull  rcuenues  of  princes,which  they  may  chiefly  employ  to  fuftain 
the  common  charges  of  their  ofFiCc:  which  yet  they  may  like  wife  vfc 
to  their  priuate  royalty  which  is  after  a  certaine  maner  coioined  with 
honor  of  chcptinccly  ftate  that  they  bcarc  .  As  we  fee  that  Dauid, 
Eiccbias ,  lofias ,  Ipfaphat ,  and  other  holy  kingcs ,  and  lofeph  alfo 
and  Danicll,according  to  the  ftate  of  the  perfon  that  they  did  bcarc, 
were  wiriiout  oftenfe  of  godlmcs  fumptuous  of  the  common  charge, 
and  wcread  in  Bzechiell  that  there  was  a  very  large  portion  ofland 
'«.48.  affigncd  to  the  kingcs .  Where  although  he  paint  out  the  fpirituali 
^  *  kingdome  of  Chnft ,  yet  he  fctchcth  the  cxamplar  of  his  (imilitudc 
from  the  lawfullkmgdomof  men.  But  yet  fo,  thatPrirxccsagainc  oa 
ibcirb»;halucs  (houlde  remember,  that  their  trcafure  chambers  are 
not  io  much  theirownc  priuate  cofers,as  the  rrcafuries  of  the  whole 
.oni.13  peopl!r,(  fo I  fo  Paul c  teftifieth)  wnich  they  may  not  without  mani- 
fcfl  wr  og  prodigally  waft  or  fpoyie:oryrathcr  that  it  is  the  very  blood 
ottI)c  people,  which  not  to  (pare,  is  moftcrucUynnaturallneiTetand 
let  them  thinke,that  their  i>iipofitioBs,and  fub(idies,and  other  kindes 
of  trihuics, are  nothing  but  the fupportcs  of  pubhke  ncceffiry,  whcr- 
with.to  wcry  the  poore  communaltic  without  caufe ,  is  tyrannicall 
cv-orti^n .  Thcfe  things  s  do  not  encourage  Princes  to  waftfuU  cx- 
pcnfc  and  riot ,  (  as  verily  there  ii  no  ncedc  to  adde  a  £erbrandc  to 

ihcif 


To  Saliiation.  Lib.4.  ^37 

their luftes  that  arc  of  chcfeiues  too  much  already  kindled  )  but  bth 
it  much  bchoueth  that  they  {houM  with  pure  cofcicnce  before  God 
be  boldjto  do  al  f  they  are  bold  to  do,lcaft  with  wicked  boldner  they 
come  into  defpiling  of  Gddjthey  muft  be  taught  how  much  is  lawful 
for  them.  Neither  is  this  doftrine  fupcrSuous  for  priuatc  men  ,  that 
they  (hould  not  raflily  &  ftubbornly  giuc  thcmfclucs  leauc  to  tirudgc 
at  any  cxpcnfes  of  PrinceSjalthough  they  exccedc  common  &  ciuile 
meafure. 

14  Next  to  the  magiftratetn  ciuile  ftates  arclawes,  themoft 
ficonge  finewcs  of  common  weales ,  or  (  as  Cicero  callcth  them  ac- 
cording to  Plato  )  the  foules,  without  which  the  Magiftrate  can  not 
fiande,  as  they  againe  without  the  Magiftrate  haue  no  liucly  force. 
Therefore  nothinge  could  be  more  trucly  faid,than  that  the  law  is  a 
dummc  Magiftrate,and  that  the  Magiftrate  is  a  lining  law.But  where- 
as I  promifed  to  fpcake,with  what  lawes  a  Chriftian  ciuil ftatc  ought 
to  be  ordered]  there  is  no  caufc  why  any  ma  (hould  looke  for  a  long 
difcourfe  of  the  beft  kindc  of  lawes,which  both  (hould  be  infinite,  & 
pertained  not  to  this  prefent  purpofe  and  placcryet  in  a  few  wordcs, 
and  as  it  were  by  the  way,I  will  touchc  what  lawes  it  may  vfe  godlily 
before  God,  and  be  rightly  gouerncd  by  them  amongc  men.  Which 
fclfc  thinge  I  had  rather  to  haue  vtterly  pafled  ouer  with  filence,  if  I 
did  not  vnderftande  that  many  do  herein  perilloufly  errc.  For  there 
be  fomc  that  deny  that  a  common  weale  is  well  ordered ,  which  nc- 
gleding  the  ciuile  lawes  of  Mofes  is  goucrncd  by  the  common  lawes 
of  nations.  Howe  dangerous  and  iroublefomc  this  fentence  iSjlet  o- 
ther  menne  con(ider,it  fhall  be  enough  for  me  to  hauc  flicwed  thac 
it  is  falfe  and  foolifhe .  That  common  diuihon  is  to  be  kept ,  which 
diuideth  the  whole  lawe  of  God  pubhfhed  into  roorall.ccrcmonialU 
and  iudiciall  lawes :  and  all  the  partes  arc  to  be  feuerally  con(idered, 
that  we  may  knowc  what  of  them  pertayneth  to  vs ,  and  what  not* 
Neither  in  the  meane  time  lettcany  manne  be  combred  with  this 
dout,  thaciudicialls  and  cercmonialls  alfopertayne  to  the  morall 
lawes .  For  ahhopgh  the  olde  wry  tcrs  which  haue  taught  this  diui* 
(ion ,  were  not  ignorant  that  thefe  two  later  partes  hadde  their  vfe  a- 
bout  maners ,  yet  bccaufe  they  might  be  changed  and  abrogate,  the 
moralls  remainingefafcthey  did  not  call  them  moralls.  They  called 
that  firft  part  peculiarly  by  that  name,  without  which  can  not  ftandc 
the  true  holincflc  of  manners ,  and  the  vnchangeable  rule  of  liuingc 
rightly. 

I  $     Thcrforc  the  Morall  law(chat  T  may  firft  bcginnc  thercat)(itli 
jaii cocained in  two chicfc  pointes.of which  the  one  commaundcth 

KKKK    iij 


Cap.2o,  Of  theounvard  mcancs 

(imply  to  worfliip  God  with  pure  faith  and  godlincfTe ,  &  the  other 
to  embrace  men  with  vnfained  louc,  is  the  true  and  <stcrnall  rMie  of 
rightcoufncs ,  prcfcribcd  to  the  men  of  all  ages  &  times  that  will  be 
Willing  to  frame  their  life  to  the  will  of  God.For  this  is  his  eternal  & 
jal.4.4  vnchangeable  will,that  he  himfelfe  (hoiild  be  wor(hipped  of  as  all, 
&  that  we  ftiould  mutually  Ipue  one  an  other. The  Ceremonial  lav/ 
was  the  fchooling  of  the  Iewes,whcrewith  it  plcafed  the  Lord  to  ex- 
crcife  the  certaine  childhoode  of  that  people ,  till  that  time  of  fulnes 
comejwhcrin  he  would  to  the  ful  manifcftly  fhew  his  wifdom  to  the 
earth ,  &  dcliucr  the  trueth  of  thofe  thmgs  which  then  were  (hado- 
wed  with  figures.  The  iudiciall  law  giuen  to  them  for  an  order  of  ci- 
uile  ftatcgaue  certaine  rules  of  equity  &  righteoufnes^by  which  they 
might  bchaue  themfelues  harmlefly  &  quietly  together.  And  as  that 
exercise  of  ceremonies  properly  pertained  in  dedc  to  the  dodrine  of 
godlincfl'e(namely  which  kept  the  Church  of  the  lewes  m  the  wor- 
ship &  religion  of  Qod)  yet  it  might  be  diftjnguiflied  from  godlincs 
it  fclfe:fo  this  forme  of  iudiciall  orders  (although  it  tended  to  no  o- 
ther  €ndc,but  how  the  lelfe  fame  charity  might  bcft  be  kept  which  is 
commaunded  by  the  ctcrnall  law  of  God)  yet  had  a  certaine  thinge 
differing  from  the  very  commaundement  of  louing,  As  therfore  the 
Ceremonies  might  be  abrogate,  gociline§  remaining  fafe  and  vndc- 
ftroied;fo  thefe  ludicial  ordinances  alfu  being  take  away,the  pcrpetu- 
all  dueties  &  commaundemcntes  of  charity  may  continue.  If  this  be 
true,  venly  there  is  liberty  left  to  cue ry  nation  to  make  fuch  lawcs  as 
they  (hall  forefee  to  be  profitable  for  them:which  yet  muft  be  framed 
after  y  perpetual  rule  of  charity  ,that  they  may  in  dcdc  vary  in  forme, 
buthaue  thcfamereafon.Forl  thinke  tliai  thofe  barbarous  &  fauage 
lawes,as  were  thofe  that  gaue  honor  to  theues,that  allowed  common 
copulations,  &  other  both  much  more  filthy  &  more  againft  rcafon, 
arc  not  to  be  taken  for  lawesrforafmuch  as  they  arc  not  only  againft 
all  righteoufneSjbuc  alfo  againfi  naturall  gentilnes  and  kindeneiie  of 
men. 

16  This  which  IhauefaydihalbepliynCjifinalllawcswe  be- 
hold ihtfe  two  things  as  we  ought,  the  making  and  the  equiiy  of  the 
law ,  vpon  the  renfon  wherof  the  making  it  fclfe  is  founded  &  ftaieth. 
Equity  jbecaufe  it  is  naturall,can  be  but  one  of  all  lawcs'.and  therefore 
one  law,accoi  ding  to  the  kindc  of  mattcr,ought  to  be  the  propoun- 
ded cnde  to  all  lavves.  As  for  makings  of  Lawcs ,  becaufcihcy  hauc 
certaine  circuftances  vpon  which  they  partly  hang,if  foy  they  tendc 
al  together  to  one  marke  of  equity,though  they  be  diuerfe  it  niakcth 
no  matter.  Now  fith  it  is  certaine  that  the  law  of  God  which  we  call 

moral! 


To  Saluation.         Lib.4.  ^28 

Bioral  IS  nothing  clfe  but  a  teftimonic  of  the  natutal  law,and  of  that 
confcicncc  which  is  engraucnof  God  in  the  minces  of  iiienne,thc 
whole  rule  of  this  equity  whereof  we  now  fpcake  is  fet  forth  therein. 
Therefore  it  alone  alfo  muft  be  both  the  marke  and  rule  and  end  of 
all  lawes.Whatfoeuer  lawes  fhalbc  framed  after  that  rulc,diredcd  to 
that  markc,and  limited  in  that  cnde,thcrc  is  no  caufc  why  we  (hould 
difallow  them,howfoeuer  they  otherwife  differ  from  the  lewifhe  law 
or  one  from  an  other.  The  lawe  of  God  forbiddeth  to  ftealc.  What 
peine  was  appointed  for  thefts  in  the  ciuile  ftatc  of  the  lewcSjis  to  be  ^^^  ^^ 
Tecnc  in  Exodus .  The  moft  auncient  lawcs  of  other  nations  puni-  ,, 
flied  theft  with  recompence  of  double :  the  lawes  that  followed  af- 
terwarde ,  made  difference  betwene  manifeft  theft  and  no  manifeft. 
Some  proceeded  CO  banifhment,  fome  to  whipping^ »  fomeatlafl 
to  the  punifliment  of  death.  Falfe  witneflc  was  amoag  the  lewes  pu-  Dea.i^ 
nifhed  with  recompence  of  cgall  paine  ,  in  Come  places  onely  with  *  ^« 
great  fliamc ,  in  (bmc  places  with  hangingc ,  in  other  foinc  with  the 
Croffe.Manflaughicr  al  lawcs  vniuerfally  do  reuenge  with  blood,yet 
with  diuerfc  kindes  of  death.  Againft  adulterers  in  fome  places  were 
ordained  fcucrcr  paines ,  in  fome  places  lighter.  Yet  we  i*ce  how  with 
fuch  diuerfity  all  tende  to  the  fame  ende.For  with  one  mouch  they  al 
together  pronounce  puniHiment  againft  all  the  offences  which  haue 
bin  condemned  by  the  cternall  law  of  God,  as  manflaughters^thefts, 
adulterie,  falfc  witnelUnges :  but  in  the  maner  of  punifhement  they 
agree  nor.  Neither  is  the  fame  needefuU,  nor  yet  expedient.  There 
is  fome  contrec ,  which  vnleffc  it  fticw  rigor  with  horrible  examples 
againft  manfleyers,  (houU  immediatly  be  deilroyed  w;  murders  6^: 
robberies.Therc  is  fome  time  that  requireth  the  fliarpnclfe  of  paines 
to  be  encreafed.  If  there  arife  any  trouble  in  a  common  wealc,the  e- 
oills  that  arc  wont  to  growe  thereof  muft  be  amended  with  ncwc  or- 
dinances .  In  time  of  warre  all  humanitie  wouldc  in  the  noy  fe  of  ar- 
mure  fall  away ,  vnleffe  there  were  caft  into  men  an  vnwonccd  fcarc 
of  puniflicmentes.In  barenneffe,in  peftilence,vnleffe  greater  fcueri- 
tie  be  vfed,  all  chingcs  will  come  to  ruine.  Some  nation  is  more  bene 
to  fome  certaine  vice, vnleffe  it  be  moft  (harply  fuppreffed.  How  ma- 
licious and  enuious  (hall  he  be  againft  the  publike  profile,  that  fhal- 
be  offended  with  fuch  diuerfitie  which  is  moft  Htte  to  holdc  faft  the 
obferuinge  of  the  lawe  of  God  ?  For,  that  which  fome  fay ,  that  the 
Lawe  of  God  giucnby  Mofcs  is  diflionored,  whenitbeingc  abro- 
gate ,  newe  arc  preferred  aboue  it ,  is  moft  vaine.  For  neither  arc  o- 
ther  preferred  aboue  it ,  when  they  are  more  allowed ,  not  in  fimple 
compariron,bucinrefpe^ofcbceftaeeofthetimes,place,andn3Uon.* 

KKKK    iiij 


Cap.2o.  Of  the  outward  meancs 

neither  is  chat  abrogate  which  was  neuer  made  for  vs.  For  the  Lord 
gauc  not  that  law  by  the  handc  of  Mofes, which  Ihould  be  publiflied 
into  al  nation$,and  florifh  eucry  where:but  when  he  had  recciucd  the 
nation  of  the  Icwci  into  his  faith,  defence,&  protedion,he  willed  to 
be  a  lawemakcr  peculiarly  to  them ,  and  like  a  wife  lawcmaker ,  he 
hadde  in  makinge  of  his  lawcs  a  certaine  fingular  confideration  of 
them. 

17  Now  remaincth  that  wc  conGder  that  which  we  hauc  fct  in  the 
laft  place,what  profit  of  Jawes,iudiciall  orders,  and  magiftrates,  com- 
meth  to  the  common  fclowfhippe  of  Chriftians.  Wherewith  alfo  is 
coupled  an  oth^r  queftion ,  howc  much  priuatc  men  ought  to  yeeldc^ 
to  magiftrates ,  and  howc  farre  their  obedience  ought  to  proccedc. 
Many  thought  the  office  of  magiftrate  to  be  fuperfluous  amog  Chri- 
ftianSjbecauG;  forfooth  they  can  not  godlily  crauc  their  aide,namely 
fith  they  arc  forbidden  to  rcuenge ,  tofue  in  the  law  ,  &  to  haue  any 

to.13.4  controueifi<f.  But  whereas  Paulecontrariwife  plainly  tcftificth ,  that 
he  is  the  minjfter  of  God  to  vs  for  goodiwc  thereby  vndcrftand,  that 
he  IS  Co  ordained  of  God,  that  we  beingc  defended  by  his  hande  and 
fuccours  agaJAift  the  maliciouHies  &  iniuries  of  mifchieuous  me ,  may 
liuc  a  quiet  and  affured  hfe .  If  he  be  in  vaine  giuen  vs  of  the  lord  for 
defsncCjVnlcflTc  it  be  lawfull  for  v$  to  vfc  fuch  benefitc :  it  fufficiently 
appcarcth  that  he  may  alfo  without  vngodlineiTc  be  called  vppon  and 
fued  vnro.  But  here  I  muft  hauc  to  do  with  two  kindes  of  mennc.For 
there  be  many  men  that  boyle  with  To  great  ra<^e  of  q^arelling  at  the 
lawe ,  that  rhe v  neuer  haue  quiet  with  themfelues  vnlcfle  they  hauc 
ftrife  v/itho  "  r  .  And  their  concroucrlies  they  exercife  with  deadly 
fharpneCTe  oi  hatred,  and  with  mad  greedines  to  reuenge  and  hurt,& 
do  purfuc  them  with  vnappeafable  ftitfcncfic  euen  to  the  very  dc- 
ftrudion  of  their  aJuerfaric.In  the  meane  timcthar  they  may  not  be 
thought  to  do  any  thing  but  rightfuliy,they  defend  fuch  peruerfenes 
with  colour  ot'law.Butchough  it  be  graunicd  thee  to  go  to  law  with 
thy  brothcr,yct  thou  maift  not  byandby  hate  him  ,  not  be  carried  a- 
gainft  htm  with  furious  dcfitc  to  hurt  him ,  not  fiubbornly  to  purfuc 
him. 

18  Let  this  therefore  be  faid  to  fuch  men,  that  the  vfe  of  lawes  i$ 
lawfultjifa  man  do  rightly  vfe  ir.  And  that  the  right  vfe  both  for  the 
pleintife  to  fue,  and  for  the  defendant  to  dcfendc ,  is  if  the  defendant 
bcinge  fummoneddo  appeare  ac  an  appointed  day^  and  doth  with 
fuch  exception  as  he  can ,  dcfende  his  caufe  without  bitternelTe ,  but 
oncly  with  this  affedion  to  defend  chat  which  is  his  owne  by  law :  & 
if  the  picintifc  being  vnworthily  oppreffed  cither  in  his  pcrfon  or  his 

goodcs. 


To  Saluation.  Lib.4.  61^ 

goodcs )  do  refort  to  the  defence  of  the  Magiftratc ,  make  his  com- 
[^Jjaintc ,  and  require  that  which  is  cquitic  and  confcicncc ,  but  farre 
From  all  gredy  will  to  hurte  or  reuenge  ,  farre  from  (harpncfie  and 
hatred,  fartc  from  burning  hcate  of  contention ,  but  rather  rcdy  to 
ycld  of  hisovvneandto  fuftcr  any  thing,  than  tobccaried  with  an 
cncmilike  minde  againft  his  aducrfaric.Cotrariwifc  when  being  filled 
with  malice  of  minde  ,  corrupted  with  enuic,  kindled  with  wrath, 
breathing  out  reuenge,  or  finally  fo  cnflamed  with  the  heatc  of  the 
conccntion ,  they  gcuc  ouer  any  parte  of  chantic ,  the  whol;:  procc- 
ding  euen  of  a  moft  iuft  caufe  can  not  but  be  wicked.  For  this  ought 
to  be  a  determined  principle  to  all  Chriftians ,  that  a  conrroucrfic 
though  it  be  neuer  fo  righteous,can  neuer  be  righdy  purfued  of  any 
man,vnlefl"c  he  beare  as  good  will  and  loue  to  his  aduerfaric,as  if  the 
matter  whicii  isincontroucrfiewere  already  concluded  and  ended 
hy  compoficion.Some  man  will  here  pcraduenturc  fay,that  fuch  mo- 
deration is  (o  ncucr  vfed  in  going  to  lawe^that  it  {hould  be  like  a  mi- 
racle if  any  fuch  were  founde.  I  grauncin  deede,as  the  maners  of 
thcfe  times  be,  that  there  is  fcldome  fcne  an  example  of  a  good  con- 
tender in  lawe,yet  the  thing  it  felfe  being  defied  with  addition  of  no 
cuclljceafl'eth  not  to  be  good  and  pure.  But  when  we  heare  chat  the 
help  of  y  Magiftrat  is  a  holy  gift  of  God :  we  muft  fo  much  the  more 
diligently  take  hedcjthat  it  be  not  defiled  by  our  faultc. 

ip     As  for  them  that  precilcly  condemne  al  contendings  at  lawjlct 
them  vndcrftande  that  they  do  therwithall  dcfpife  the  holy  ordinace 
of  God ,  and  a  giftc  of  that  kindc  of  gifccs  v/hich  may  be  cleanc  to 
the  cleane :  vnlcfle  peraduenture  they  will  accufe  Paulc  of  wicked  A^-a 
doing,  which  did  both  put  away  from  himfeife  the  fclanders  of  his  ''^-^ 
accufers  with  declaring  alfo  their  deceite  and  malicioufneire ,  and  in  ^ .  ^^ 
iudgemet  claimed  for  himfeife  the  prerogatiue  of  the  citie  of  Rome, 
and  when  neede  washcappelled  from  an  vnrighteous  goucrnorto 
the  Emperors  iudgemet  fcate.Neither  withftandethit,  that  all  Chri-  ^^u"^l 
ftians  are  forbidden  todclire  reuenec ,  which  we  alfo  do  driuc  farre  If''^ 
away  from  Chriftian  iudgemet  fcatcs.For,if  the  contention  be  about 
a  common  cafe,he  gocth  not  the  right  way  that  doth  not  with  inno>  Deu. 
cent  fimplicitie ,  commit  his  caufc  to  the  iudge  as  to  a  common  de-  3  5 . 
fender,thinking  nothing  leflc  than  to  render  mutuall  recompence  of  ^"°'» 
euill ,  which  is  the  afFedion  of  reuenge :  or  if  any  matter  of  life  and  '^* 
deathjor  any  grcate  criminall  adion  be  coramenced»we  require  that 
the  accufer  be  fuch  a  one ,  as  commeth  into  the  court  being  taken 
iwith  no  boiling  heate  of  rcuengc,and  couched  with  no  difpleafure  of 
pnuace  iniurie ,  but  onely  hauiog  in  miode  to  wichftande  che  enter- 


Cap.2o.  Of  the  outwardc  mcancs 

prifcs  of  a  mifcheuous  mannc  ,thac  chey  may  not  hurt  che  common 

wealc.Buc  if  thou  take  away  a  rcucnging  minde ,  there  is  no  offence 

done  againft  that  commaundcment  whereby  reuenge  is  foibiddcn 

to  Chriftians.Buc  chey  arc  not  onely  forbidden  to  delire  reuenge,  but 

chey  are  alfo  commaunded  to  wait  for  the  hande  of  the  Lorde,which 

promifeth  that  he  will  be  aprefent  reuenger  for  che  opprelTed  and 

aflifted :  but  they  dopreuentall  reuenge  of  the  hcaucnly  defendor, 

which  require  helpe  at  the  Magidrats  hande  either  for  themfeiues 

or  other.  Not  fo.  For  we  muft  thinke  that  the  Magiftrats  reuenge  is 

anuij  not  the  reuenge  of  man  but  of  God ,  which  (as  Paulc  faith)  he  ex- 

tendech  and  exercifech  by  the  minifterie  of  man  for  our  good. 

20     And  no  more  do  we  difagree  with  the  wordes  of  Chrift ,  by 

o        which  he  forbiddeth  to  relift  euell ,  and  commaundech  to  turne  the 

righte  cheke  to  him  that  hath  gcuen  a  blowe  on  the  lefc,and  to  fuffer 

him  to  take  away  thy  cloke  that  takcth  away  thy  coatc.  He  willcth  in 

deede  there  chac  che  mindes  of  his  (hould  fo  much  abhorre  from 

defirc  of  recompenfing  like  for  like ,  chat  they  fhould  foner  fuifer 

double  iniurie  to  be  done  to  chemfclues ,  than  dcHre  to  reacquire  ic: 

from  which  patience  neither  do  we  alfoleade  chem  away.For  Chri- 

flians  truely  ought  to  be  a  kinde  of  men  made  to  bcarc  reproches  and 

iniuries,  open  co  the  malice,deceites,and  mockages  of  noughty  men: 

and  not  that  onely ,buc  alfo  they  muft  be  bearers  of  all  thefe  euilles, 

that  is  to  fay  fo  framed  with  all  their  harces,thac  hauing  receiued  one 

difpleafurc  chey  make  chemfclues  redyforan  other ,  promifing  to 

themfeiues  nothing  in  their  whole  life  but  the  bearing  of  a  continual 

CrolTe.  In  the  meane  time  alfo  chey  muft  do  good  to  chem  that  do 

them  wrong ,  and  wiftic  well  to  thofe  that  curfe  them,  and  (which  is 

their  onely  vidorie  )  ftriue  co  ouercome  euill  with  good.  Being  fo 

°  **   minded  chey  will  not  fcke  eye  for  eye ,  tooth  for  tooth,  as  the  Pha- 

!acc.5.  rifes  taught  rhcir  difciples  to  defire  reuenge,  but(as  we  are  taught  of 

9'       Cbnft)thcy  will  fo  fuffer  their  body  to  be  mangled,and  their  goodes 

to  be  mahcioufly  taken  from  them,that  chey  will  forgeuc  and  of  their 

owne  accorde  pardon  thofe  eucls  fo  fonc  as  they  are  done  to  them. 

Yet  this  euenneffe  and  moderation  of  mindes  {hall  not  with ftandc, 

but  that  the  frendlTiip  toward  their  ennemies  remaining  fafe ,  they 

may  vfe  the  hcipe  of  the  magiftrat  to  the  prcferuing  of  their  goodes, 

or  for  zele  of  pubhke  commoditie  may  fue  a  giltie  and  pcftilenc  man 

to  be  punidied,  whom  they  knowe  that  he  can  not  be  amended  but 

pift.j,  by  death.  For  Auguftine  truely  cxpoundeth  that  all  thefe  commaun^ 

iMar.  dements  tcnde  to  this  ende  ,chat  a  righteous  and  godly  man  ftiould 

^^^     be  ready  to  bearc  patiently,  the  malice  of  them  whom  he  feckcth  to 

hau6 


ToSaluation.         Lib.4.  ^30 

haue  made  good  men ,  that  rather  the  number  of"  the  good  may  cn- 
creafe,  i^ot  that  he  fhould  with  jike  malice  adde  himfclfe  alfo  to  the 
numbre  of  the  euell;  then,  that  they  more  perteinc  to  the  prepara- 
tion of  the  hartjwhich  is  mwardely,than  to  the  worke  which  is  done 
openly  ;  that  in  (ccret  may  be  kept  patience  of  mmde  with  good 
Will,  but  openly  that  may  be  done  which  wc  (ec  may  be  profitable  to 
them  to  whom  we  ought  to  bearcgood  will. 

1 1  But  this  which  is  wonte  to  be  obieded » that  contendings  in 
laweare  altogether  condemned  of  Paule,isairo  falfe.  It  may  ca-  i  Cor. 
illy  bepercciucd  by  his  woides,  that  there  w^is  an  immeafurable  ^'^  . 
rage  of  ftr^uingat  lawe  in  the  Church  of  the  Cormthians :  fo  farrc 
forth  that  they  did  make  the  Golpell  of  Chrill  and  the  whole  reli- 
gion which  they  profefled.open  to  the  cauillations  and  euell  fpeaking 
of  the  vvicked.This  is  the  fiiil  thing  that  Paule  blameth  in  them,thac 
by  their  intempcraunce  of  contentions  t^ey  brought  the  Gofpell  in 
fclander  among  the  vnbcleuers.  And  then  this  point  alfo^thac  in  fucb 
fort  they  ftiiued  amog  thcrafelues  brethren  with  brcthren.For  they 
were  fo  farf  e  from  bearing  of  wrongcs ,  that  they  grcdily  gaped  one 
for  an  others  goodcs^rouoked  one  an  other,anil  being  vnprouoked 
ilidhurte.  Therefore  heinueyeth  againft  that  rage  of  contending, 
andnotfimplyagainftallcontrouer^es.  But  he  pronounceth  that  ic 
is  a  fault  or  a  wcakcneflcjthat  they  did  not  rather  fuffer  loflc  of  their 
goodes  than  to  trauaile  euen  to  contentions  for  the  prcferuing  of 
them :  namely  when  they  were  focafily  mouedvvith  euery  damage, 
and  for  moft  fmall  caufes  did  runne  to  the  court  of  Jawe  and  to  con- 
irouerfies ,  he  faith  that  this  is  a  profe  that  they  were  of  a  minde  to 
ready  to  anger  and  not  well  framed  to  patience.  Chriftians  verily 
ought  to  do  this ,  that  they  had  alway  rather  to  yelde  of  their  ownc 
right  than  to  go  to  lawe,  from  whes  ihey  can  fcarcely  get  out  againe 
but  with  a  mmde  to  much  moued  and  kindled  to  hatred  of  their 
brother.  But  when  a  man  fceth  that  without  loflc  of  charitie  he  may 
defend  his  ownc,  the  lolTc  whereof  fliould  be  a  fore  hindrance  vnto 
him :  if  he  do  Co  he  offendeth  nothing  againft  this  faying  of  Paule. 
Finally  (as  wc  hauc  taught  in  the  beginning)charity  {hall  gcue  euery 
man  belt  coun(ell,without  which  whatfoeuer  controuerfics  are  taken 
in  hande,3nd  bcyonde  which  whatfoeiier  do  precede, wc  holde  it  cut 
pf  controLicrfie  that  they  be  vniuft  and  wicked. 

Z2  The  fjrft  dutie  of  fubieflcs  toward  their  magiftratcs  is,  to 
thinke  moft  honorably  of  their  office  ,  namely  which  they  acknow- 
ledge to  be  a  iurifdiflion  comitted  of  God,  and  therefore  to  eftecme 
them  and  rcucrencc  them  as  the  minifters  and  deputies  of  God, 


Cap.2o.  Of  the  outward  mcancs 

For  a  man  may  findc  fomc ,  which  yeldc  themfelues  very  obedient 

to  their  magiftrats ,  and  would  not  that  there  were  not  (ome  whom 

they  fhould  obey ,  bccaufe  they  fo  knoweit  to  be  expedient  for  the 

common  benefit:  but  of  the  magiftrats  themfelues  they  thinkcno 

otherwife  than  of  ccrtainc  neceflaric  cuills .  But  Peter  requireth 

^*'**  fomewhat  more  of  v$,  when  he  commaundeth  that  the  king  be  ho- 

rouer.  "o^^cd :  and  Salomon ,  when  he  commaundeth  God  and  the  king  to, 

4.ai.    be  fcared.For  Peter  vnder  the  word  of  Honoring  cotcineth  a  fincere 

:om.     and  well  deming  eftimation:&  Salomon  ioining  the  king  with  God, 

i'  5-     iheweth  that  he  is  full  of  a  ccrtaine  holy  reuerencc  and  dignitic.  Thi$ 

is  alfo  a  notable  commendation  in  Paulc,that  we  obey  not  oncly  foe 

wrath  but  for  confcicnce.Whercby  he  meaneth  that  fubieftes  ought 

to  be  leddc  not  onely  with  fcare  of  princes  and  rulers  to  be  holdcn 

in  their  fubiedion  (  as  they  are  wont  toyeldtothcir  armed  enemie, 

which  fee  that  vcngeace  (hall  rcdily  be  taken  vpon  them  if  they  refill) 

but  becaulc  the  obediences  that  are  fhewcd  to  them  arc  (hewed  to 

God  himfelfc  ,forafmuch  as  their  power  is  of  God.  I  fpeake  not  of 

the  men,as  if  the  vifor  of  dignitie  did  coucr  foolifliencfiejOr  fluggifli- 

neflcjor  cruclties,or  wicked  maners  and  full  of  mifchcuous  doing:but 

I  fay  that  the  degree  it  CcKc  is  worthy  of  honor  and  rcuercnce :  that 

whofocuer  be  rulers  may  be  eftecmcd  with  v$,and  hauc  reuerencc, 

in  rcfpcd  of  their  being  rulers. 

2  J     Of  this  then  alfo  followcth  an  other  thing:that  with  mindes 

bent  to  the  honoring  of  thcjthey  declare  their  obedience  in  profe  to 

them :  whether  it  be  to  obey  their  proclamations,or  to  paye  tribute, 

or  to  take  in  handc  publike  offices  and  charges  that  ferue  for  comon 

defence » or  to  do  any  other  of  their  commaundements.  Lcteuery 

om.    foule  (faith  Paule)  be  fubied  to  the  hier  powers. For  he  that  refifteth 

J.I'     thcjpowcr,  refifteth  the  ordinance  of  God.  The  fame  Paule  writeth 

p*3'"  to  Titus:  VVarne  them  that  they  be  fubieft  to  rulers  and  powers. 

'     '    that  they  obey  the  MagiftratSjthat  they  be  redy  to  cucry  good  worke. 

And  Peter  faith ,  Be  ye  fubied  to  eucry  humaine  creature  (or  rathcc 

as  I  tranflate  itjOrdinance)  for  the  Lordcs  fake,  either  to  the  king  a$ 

moft  excellent,  or  to  the  rulers  that  are  fent  by  him ,  to  the  punifhc- 

met  in  deede  of  cucll  doers,butto  the  praife  of  well  docrs.Moreoucf 

that  they  (hould  tcftific  that  they  do  not  faine  fubieftion,  but  arc  fin* 

,Tim.  ccrcly  and  hartily  fubied,  Paule  addeth  that  they  fliould  commends 

M»      to  God  the  fjfeticand  profpcritieofthem  vndcrwhomiheyliue, 

Icxhorte  (faith  he)  that  there  be  made  prayerSjbcfechinges,  inter- 

cefliionSjthankefgeuinges  for  all  men,  for  kings  and  for  all  that  be  fet 

infupcriorit/jthat  wc  may  lii}c  a  peafabl^  and  c^uiet  life  wi(h  al  Qod\i4 


To  Saliiation.  Lib.4.  ^31 

neflc  and  honcftic.Neither  let  any  man  here  decciuc  himfelfc.  For 
lith  the  magiftrat  can  not  be  rcfiitcd.but  that  God  himfelfc  muft 
alfo  be  rcfilted :  although  it  may  be  thought  that  an  vnarmed  ma- 
giftrat may  frcly  be  defpifcd ,  yet  God  is  armed  which  will  ftrongly 
take  vengeance  on  the  defpiung  of  himfclfe.  Moreoucr  vndcr  thi$ 
obedience  I  contcyne  moderation,  which  priuate  men  ought  to 
>^  bindc  thcmfelucs  tokcpein  cafes  touching  the  publike  ftatc,thaC 
they  do  not  of  their  owne  head  cntcrmedle  in  pubhkc  bufinelfes,  or 
ralhely  breakc  into  the  office  of  the  Magiftrat,  and  enterprifc  no- 
thing publikely.If  any  thing  ihall  in  a  publike  ordmace  be  bchouefull 
to  be  ameded,let  not  themfclues  raife  vprores,  nor  put  their  handes 
to  the  doing  of  it ,  which  they  all  ought  to  haue  faft  bounde  in  this 
behalfe:  but  let  them  commit  it  to  the  iudgcment  of  the  magiftrat, 
whofe  hand  alone  is  herein  at  libcrtie.I  mcane,  that  they  prefume  to 
do  nothing  vncommaunded.  For  when  the  commaundcmcnt  of  the 
ruler  is  adioincd,then  are  they  alfofurniftied  with  publike  authority. 
For  as  they  are  wont  to  call  the  counfellers  of  a  king ,  his  earcs  and 
eyes :  fo  not  vnfiiiJy  a  man  may  call  them  the  handes  of  the  prince, 
whom  by  his  commaundcmcnt  he  fettcth  in  authoricie  for  the  doing 
of  things. 

24  Nowc  forafmuch  as  we  haue  hetherto  defcribed  a  magiftrac 
fuch  as  is  in  deede  the  fame  that  he  is  called ,  namely  the  father  of 
the  contree,and  (as  the  Pocte  calleth  him)the  paftor  of  the  people, 
the  keeper  of  peace.the  protedor  of  righieoufncflTc,  the  reuenger  of 
innocence :  he  is  worthily  to  be  iudged  a  maddc  man,  that  alloweth 
not  fuch  a  gouernement.  But  whereas  this  is  in  a  mancrthcexpc- 
riece  of  all  ages,that  of  princes  fome  being  careleffe  of  all  things  to 
the  forefcing  whereof  they  ought  to  haue  bene  hedefully  bent,  do 
without  all  care  flouthfully  wallowe  in  dclites :  other  fomeaddided 
to  their  gaine,do  fet  out  to  fale  all  lawes,priuileges,iudgements,  and 
grauntes'.other  fomc  fpoile  the  pore  communaltie  of  money  which 
they  may  after  watte  vpon  madprodigall  expendings:  other  fome 
cxercife  mere  robberies,  in  pilling  of  houfcs,  dcfilmg  of  virgins  and 
matrones ,  murthering  of  innocentes :  many  can  not  be  perfuaded 
that  fuch  fliouldbe  acknowledged  for  princes, whoes  authoritic 
they  ought  to  obey  fo  farrc  as  thniocnay.  For  in  fo  great  hainous 
vnworthincffc ,  among  doings  fo  much  contraric  to  the  duetic  not 
oncly  of  a  magiftrate,but  alfo  of  a  man,they  beholde  no  forme  of  the 
image  of  God  which  ought  to  (hinc  in  a  Magiftrat:  when  they  fee 
no  token  of  that  minifter  of  Gocl,which  was  gcuen  for  praifc  to  the 
good  and  for  vcngeacc  to  the  cucll :  fo  neither  do  they  alTo  acknow* 


Cap,2o.  Of  the  outwardc  mcanes 

ledge  fuch  a  Gouernor,whocs  dignicic  and  authoritic  ih«  Scriptifri? 
commendech  vnto  vs.  And  trucly  this  fclwig  of  affcdiion  hath  alway 
bene  naturally  planted  in  the  mindcsof  menjnoleffe  to  hate  and 
abhorrc  tyrantcs,than  to  loue  and  honor  lawful!  kings. 

a  J     But  if  we  loke  to  the  word  of  God ,  it  will  leade  vs  further, 
that  webcfubicd:  notonely  to  the  gouernementof  rhofe  princes 
which  cxcc'itc  their  office  toward  vs  well  and  with  fuch  faithfulncflc 
as  they  ought ,  but  alfo  of  al!  them  ,  which  by  what  meane  foeuer  it 
bcjhauc  the  dominion  in  poffellio  although  they  performe  nothing 
leffc  than  that  which  pcrteineth  to  the  duetie  of  princes.For  thougli 
the  Lordc  tcftificth  that  the  magiftrat  is  a  fpcciall  great  gift  of  his  li- 
beralitie  for  prcferuingof  the  fafetic  of  men,  and  appointcth  to  ma- 
giftrats  thcmfclues  their  boundcs :  yet  he  doth  thercwiEhall  declare, 
that  ot  what  fort  foeuer  they  be ,  they  hauc  not  their  authoritic  but 
from  him :  that  thofe  m  deede,  which  rule  for  bencfite  of  the  comon 
weale ,  arc  true  examplars  and  paternes  of  his  boimtifuJneffe :  that 
they  that  rule  vniuftly  &  willfully ,  are  raifcd  vp  by  him  topuniih  the 
wickedneffe  of  the  people :  that  all  egally  hauc  that  maieftie  where- 
with he  hath  furniflieda  lawfull  power.  I  will  procede  no  furthcr,tilt 
0K34. 1  baue  added  fome  certaine  teftimonies  of  that  point.  Yet  we  ncede 
o.        not  much  to  labor  to  proue  that  a  wicked  King  is  the  wrarh  of  God 
>fc.i  ?.  vpon  the  earth,  for  afmuch  as  I  thinke  that  no  man  will  fay  the  con- 
la.  3,4.  ^*^3ry,and  otherwife  there  (hould  be  no  more  fayed  of  a  King  than  of 
:.io.5.  a  common  robber  that  violently  takcth  away  thy  goods ,  and  of  an 
•c  i8,  adulterer  that  defilcth  thy  bed,  of  a  murthercr  that  feketh  to  kill 
?•       thee, whereas  the  Scripture  reckcneth  all  fuch  calamities  among  the 
curfes  of  God.  But  let  vs  rather  tary  vpon  prouing  that ,  which  doth 
not  fo  eafily  fettle  in  the  mindes  of  me  :  that  in  a  moft  nougbty  man, 
and  moft  vnworthy  of  all  honor,if  fo  that  he  haue  the  publike  power 
in  poffefTion ,  remaineth  that  noble  and  diuine  power  which  the 
Lorde  hath  by  bis  word  geuen  to  the  minifters  of  his  righteoufneflc 
and  ludgement:  and  therefore  that  he  ought  of  his  fubic^tstobe 
hadm  as  great  rcuerence  and  eOimation  ,  ib  much  as  perteineth  to 
publikc  obedicnce,as  they  would  haue  the  bcft  King  if  he  were  geucn 
them. 

z6    F)rft  T  would  hauc  t^^j^^eders  to  perceiue  and  diligently 

marke  that  prouidence  and  fin!?«tar  doings  of  God ,  which  is  in  the 

Scripture  not  without  caufefooft  rehcarfedvntovs,in  diftributmg 

an.  I.  of  kJngdomes  and  making  Kings  whom  it  pleafeth  him.In  Daniel,  ic 

[,        is  faid :  The  Lorde  changeth  times  and  courfes  of  times ,  he  cafteth 

away  and  inaketh  Kings.  Againc :  That  the  huing  may  knowc  tbac 

the 


To  Saluation.      Lib.4.  ^32 

the  Hicft  is  mighty  in  the  kingdomc  of  men ,  and  he  (hall  gcuc  it  to 
whom  he  will.  With  which  mancr  of  fcntcnccs  whereas  the  whole 
Scripture  aboundeth ,  yet  that  fame  prophecy  of  Daniel  fpccially 
fwarmeth  full.  Nowe  what  mancr  of  king  was  Nabuchadonczar,  he 
thai  coquered  Hierufalcmjit  is  fufficiently  knowen,  namely  a  ftrong 
inuader  and  dcftroyer  of  other.  Yet  m  Ezechicl  the  Lorde  affirmcth  ^*^»*J 
that  he  gauc  him  the  lande  of  Egypt  for  the  feruice  that  he  had  done   ** 
to  him  in  wafting  it.  And  Daniel  faid  to  him:Thou  king  arte  the  king  Oan.  % 
of  kings,to  whom  the  king  of  heauens  hath  geuen  a  mighty,&  ftrog,  J7« 
and  glorious  kmgdome :  to  thee,  I  ray9  he  hath  geuen  it  >  and  all  the 
landes  where  dwell  the  children  of  men,thc  beafts  of  the  wood,  and 
fowles  oFthe  aire:he  hath  deliuered  them  into  thy  hande,  and  hath 
made  thee  tobearc  rule  ouer  them.  Againc  he  fayed  to  his  fonne 
Belfafar :  The  hieft  God  hath  giuen  to  Nabuchadonexarthy  Father  Dj_ - 
kingdome  and  royaltic,honor  and  glory:&  by  reafon  of  the  royaltie  ij. 
that  he  gaue  him,all  peoples,  trib;rs,&  languages  were  trembling  and 
fearfull  at  his  fight.  When  wc  heare  that  a  king  is  ordcined  of  God, 
let  vs  thcrof  call  to  remembrance  thofe  hcauenly  warnings  coccrning 
the  honoring  and  fearing  of  a  king:then  we  fhall  not  douc  to  accopt 
a  moft  wicked  tyratin  the  fame  place  whcrin  the  Lord  hath  vouch* 
faued  to  fette  him.  Samuell ,  when  he  gaue  warning  to  the  people  of  <.$am. 
Ifraelltwhat  maner  of  things  they  (hould  fufFer  at  the  hands  of  their  '« *  *• 
kinges,faid :  This  fhalbe  the  right  of  the  king  that  fhall  reigne  oucr 
you :  he  fhall  take  your  fonncs  and  put  them  to  bis  chariot ,  to  make 
them  his  horfmen,and  to  plowe  his  land,and  rcapc  his  croppc,and  to 
make  inftrumcnts  of  warre.  He  Ihall  take  your  daughters  t  that  they 
may  be  his  drcffers  of  ointmentes,his  cookes  and  bakers. Your  lands, 
your  vineyardes ,  and  your  beft  Oliue  plantes  he  fhall  take  away  and 
gcue  to  his  bonde  feruantes.  He  (hall  take  tithes  of  your  feedes  and 
vincyardes,and  fhall  gcue  them  to  his  cunuchcs  and  bonde  feruantes. 
He  fhall  take  away  your  bonde  mcn,your  bonde  wome  &  your  alTcs, 
and  fet  them  to  his  workc.Yea  and  he  fhall  take  tithes  of  your  flockcs: 
and  ye  fhalbe  his  bonde  feruantes.  Verily  kings  fhould  not  haue  done 
this  of  right,whom  the  Lawe  did  very  well  inftrud  to  all  continence: 
but  it  was  called  a  right  ouer  the  people  which  it  behouedthemof 
neceffitie  to  obey,and  they  might  nor  refift  it :  as  if  Samuell  had  faid. 
The  wiltulnefTe  of  kings  fhall  runne  to  luch  hccncioufnefTe ,  which 
it  fhall  not  be  your  part  to  rcfjft,  to  whom  this  onely  thing  fhalbe  left, 
to  obey  their  commaundcments  and  barken  to  their  word. 

27     But  chiefely  there  is  in  Icrcmie  a  notable  place  and  worthy  to 
be  rcmebrcd,whtch  although  it  be  fomwhat  loDg>yei  I  will  be  cotenc 


Cap.2o.  Of  the  outwardemcancs 

to  rchcarfe,bccanfc  it  moil  plainly  deiermineth  this  whole  qucftion, 
er »7»  ^  1^3"c  made  the  earth  and  menjCiith  the  Lordejand  the  liuing  crea- 
;,  turcs  that  mc  on  the  ouerface  of  the  earth  in  my  great  ftrength  and 
ftrctched  out  armc ,  and  I  will  deliucr  it  to  him  whom  it  pleafcth 
in  mine  eyes.  And  nowc  therefore  I  haue  gcuen  all  thefe  iandcs  into 
the  handeof  Nabuchadnczar  my  feruance,and  ail  nations  and  greac 
icings  fhnll  fcruc  him ,  till  the  time  (liall  come  of  that  bndc.  And  it 
fhalbc  as  a  nation  and  a  kingdome  that  hath  not  ferued  the  king  of 
Babell,!  will  vific  that  nation  in  rwerde,faminCj&  peftilcncc.  Whcr- 
fore ,  fcrue  yc  the  kmg  of  BabcU  andliuc.  Wc  fe  with  Howe  great 
obedience  the  Lordc  willed  chat  cruell  and  proude  tyrant  to  be  ho- 
nored, for  no  other  rcafon  but  bccaufe  he  poflcflcd  the  kingdome. 
And  thcPtme  was  by  the  heaucnly  decree » that  he  was  fct  in  the 
throne  of  the  kingdome,and  taken  vp  into  kingly  maicftic,  which  ic 
was  vnlawfui  to  violate.If  wc  haue  this  cotinually  before  our  mindes 
'  and  eyeSjthat  euen  y  worft  kmgs  arc  ordcincd  by  the  fame  decree  by 
which  theauchoricie  of  kings  is  ftablyfhcdcthefe  fcditious  thoughtes 
fhali  neuer  come  into  our  minde ,  that  a  king  is  to  be  handled  accor- 
ding to  his'  deferuings ,  and  that  it  is  not  mete  that  we  fliould  fhewc 
our  fclucs  lubiedes  to  hun  that  doth  not  on  bis  behalfc  fliewc  him- 
ffclfc  a  king  to  vs. 

28  In  vaine  Ihall  any  man  obied  that  this  was  a  peculiar  com- 
niaundcmcnt  to  the  Ifraelites.  For  it  is  to  be  noted  with  what  rca^ 
fon  the  Lorde  confirmcth  it.I  haue  gcuen  (fayeth  he)  the  kingdome 
to  Nabuchadnciar.  Wherefore  fcrue  ychim  and  hue.  To  whom 
foeucr  therefore  it  /halbe  certaine  that  the  kingdome  isgeuen.let  v» 
not  dooc  that  he  is  to  be  obeyed.  And  fo  Tone  as  the  Lorde  aduan- 
ccth  any  man  to  the  royall  cftatc ,  he  therein  declareth  his  will  to  vs 
that  he  will  haue  him  reignc.For  thereof  are  gcncrall  tcftimonies  of 
the  Scripture.Salomon  m  the  xxviit.  Chapter,  Many  Princes  are  bc- 
caufe of  the  wickcdiiefl'c  of  the  people.  Againe  lob  in  the  xij.  chap» 
■  He  takcth  away  fubieif^ion  from  kings,and  girdeth  them  againe  with 
rg  -.  0  fl^c  girdle.But  this  being  confcfledjihere  remaineth  nothing  but  that 
wc  muft  fcrue  and  liuc. There  is  alio  in  f  crcnrjie  ti:e  Prophet  an  other 
commaundcment  of  the  Lorde  ,  wherein  he  commaondcth  his 
people  to  feke  the  peace  of  Babilo,  whither  they  had  bene  led  away 
captiue ,  and  to  prny  to  him  for  it ,  becaufe  in  the  peace  of  it  fhouid 
be  their  peace.Behold  the  Ifraelites  being  fpoiledof  all  their  goods, 
plucked  out  of  their  houfes,  led  away  into  exile ,  and  caft  into  mife- 
rablc  bondc?ge,are  commaunded  to  pray  for  the  fafctie  of  the  Con- 
queror :  not  as  m  other  places  wc  are  commaunded  to  pray  for  our 

perfc- 


To  Saluation^      Lib.4.  <^33 

perfffcuters  :  buc  that  the  kingdomc  mny  be  prcfcrued  tohiinielfc 
and  quict,thac  they  thcmfclues  may  alfo  hue  profpcroufly  vnder  him. 
So Dauid  being  already  appointed  king  by  the  ordinance  of  God, 
and  annointcd  with  his  holy  oile ,  when  he  was  without  any  his  de- 
fcrumg  vnwortiiily  pertccuted  of  Saul ,  yet  the  hed  oihim  chat  layed 
waire for  his  life  ,  he  eftemed  holy ,  which  the  Lorde  had  hallowed  v 

with  the  honor  of  kinodome.  F.lrre  be  it  from  me  (faid  he)  that  I  "f'^*™* 
fiioiild  before  the  Lorde  do  this  thing  to  my  Lorde  the  annointed    ^  '* 
of  the  Lorde,that  I  ibouid  lay  my  hande  vpon  himjbecanfc  he  is  the 
annointcd  of  the  Lorde.  Againc,  My  foule  hath  fpared  thee  ,  and  I  ••^^"™« 
hauc  faid  ,  I  will  not  lay  my  hande  vpon  my  Lorde ,  bccaufe  he  is  the 
annointed  of  the  Lofdc.  Againe ,  Who  (hall  lay  his  hande  vpon  the 
annointcd  of  the  Lorde,and  flialbe-innocent  r  So  furc  as  the  Lorde 
lioeth ,  vnlcfic  the  Lorde  ftrikc  him ,  or  his  day  be  come  that  he  dy, 
or  he  go  down  into  battell :  farrc  be  it  from  me  that  I  fhould  lay  my 
hande  ypon  the  annointcd  of  the  Lorde. 

29  Fir^ally  weowcthjs  affedion  of  reucrenceyeaand  dcuotioti 
to  all  our  rulers  ,  of  what  fort  foeuer  they  be,  Which  I  do  therefore 
the  Of  tcner  rcpecc,  that  we  may  Icarne  not  to  fearchc  what  the  men 
thcmfclues  be,  buttake  tliis  tor  fufficiente  jthat  by  the  will  of  the 
Lorde  they  bearc  that  perfon age  » in  which  the  Lorde  himfclfc  hath 
cmpnnted  and  cngraucd  an  inoiolable  maieftie.  But  (thou  wilt  fay) 
Rulers  o.we  mucuall'dutiesto  their  fubiedes.  Thatl  hauc  already 
cofcfled.'But  if  thou  therupon  concludcy  obediences  are  to  be  ren- 
dred  to  none  bur  to  iufte  '^^ou^rnscmenrSjthou  arta  foolifh  reafoner. 
F/jr^husbandcsahbarc  boundeto  their  wiues  and  parcntes  to  their 
chiidiien.Avich  mutuall  duties.  Letparentcs  and  husbandes  depart  ^p'^-^' 
from  their  dutie:  let  parcntes  lliewc  themfelucs  fo  hard  and  vn-^  ^'^' 
plcafablc  to  their  children,  whom  they  arc  forbidden  to  prouokc  to 
anger,  that  with  their  pcuinmelTe  they  do  vnmcafurably  wery  them: 
Ut  the  husband es  moft  dcfpitcfully  vfc  their  wiues  ,  whom  they  arc 
commaunded  toloiie,andto  fpare  them  aswc^k?  veflels:  {hall  yet  i.fet. 
therefore  either  children  be  leflc  obedicr  to  their  parentes  or  wiues  3  7' 
to  theit  husbandcs?  But  they  arc  fubicd  bothioeuill  parcntes  and 
husbandes  and  fuchasdonot  their  dutic.  Yea,  whereas  alloughc 
rather  to  cndeuor  thcmfclues  not  to  looke  bchindc  the  to  the  baggc 
banging  at  their  backc,ihat  is,not  to  enquire  one  of  an  others  duties, 
but  cucry  man  f.  t  before  him  that  which  is  his  owne  dutie:this  ought 
chicfely  to  hauc  place  amonge  thofey  are  vnder  the  power  of  other. 
Wbcrforc  if  we  be  vnmercifully  tormeted  of  a  cruel  Prince,  if  we  be 
rauenouily  fpoiled  of  a  couecous  ovriotous  Prince, if  wc  be  negle^(5d  i^ 

LLLL 


Cap.2o.  Of  the  outwarde  meanes 

Dan,  $,  of  a  flouthfull  Prince ,  finally  if  we  be  vexed  for  godlineflcs  fake  of  ai 

7«  wicked  and  vngodly  Prince :  let  vs  iirft  call  to  minde  the  rcmembracc 

of  our  fiiincs  ,  which  vndoutedly  are  chaftifed  with  fuch  fcourges  of 

/  the  Lorde.  Thereby  humihtie  fhali  bridle  our  impatience.  Letvs 

then  ^Ifo  call  to  minde  this  thought,  that  it  perteineth  not  to  vsta 

^  remedy  fuch  eueU :  but  this  onely  is  left  for  v$ ,  that  vre  crauc  the 

hclpe  of  the  Lorde  jin  whocs  hand  arc  the  hartcs  of  kings ,  and  the 

Pro.21.  bowings  of  kingdomcs.  He  is  the  God  that  fhall  ftande  in  the  aficnt- 

X.  bite  of  gods ,  and  fhall  in  the  middeft  iudge  the  Gods  from  whoes 

Pral.8j.  face  all  kings  fhaU  fall,  and  be  broken ,  and  all  the  iudgcs  of  the  earth 

p^^j      that  fiiall  haue  not  kilTed  his  annointed,that  haue  writte  vniufi  lawes 

1  o.       '^  oppreife  the  poore  in  iudgement,and  do  violence  to  the  caofe  of 

BHi.io.  the  humblcjto  make  widowcs  a  pray,and  robbe  the  fatherle0e. 

'•  ;o     And  here  both  his  maruelous  goodnefIc,and  power,and  pro- 

uidence  (heweth  it  felfe  i  for  fomctimc  of  his  feruantcs  he  raifeth  vp 

open  reuengers,  and  furniflieth  them  with  his  commaundement,  to 

take  vengeance  of  their  vniuft  gouernemeni,&  todeliuer  his  people 

many  waycs  opprcfTed  out  of  mifcrablc  diftrcfle :  fometimc  hedi' 

re^eth  to  the  fame  ende  the  rage  of  men  that  entende  and  go  about 

an  other  thing ,  So  he  deliuered  the  people  of  Ifraell  out  of  the  ty- 

Exo.j.  ranny  of  Pharao,by  Mofcs :  and  out  of  the  violence  of  Chufam  king 

7-         of  Syria,by  Othoniell :  and  out  of  other  thraldomes,  by  other  kings 

lud.  3.   Qj.  lucJgcs.So  he  tamed  the  pride  of  Tyrus,  by  the  Egyptians :  the  in- 

"^    ^'   folcnce  of  the  Egyptians,  by  the  Afiyrianstthe  ferccneffe  of  the 

AffyrianSyby  the  Chaldees:the  boldncflc  of  Babilon,by  the  Medians, 

and  by  the  Perfians  when  Cyrus  hadde  fubduedthcMediaiis.  And 

the  vnthankfulnefTeof  the  kmgsofluda  and  lfraell,and  their  wicked 

obftinatie  toward  his  fo  many  bcncfites,he  did  bcatc  downeand 

bring  to  diftreflc  fometime  by  the  Affyrians,  fometime  by  the  Ba- 

biionians ,  albeit  not  all  after  one  maner.  For ,  the  firft  fort  of  men 

wncn  they  were  by  the  lawfqll  calling  of  God  fcnt  to  do  fuch  a<ftes: 

in  taking  armure  againft  kinges ,  they  did  not  violate  thatmaieftie 

which  is  planted  in  kings  by  the  ordinance  of  God :  but  being  ar- 

^  med  from  heaue  they  fubducd  the  lefTer  power  with  the  greater  rlikc 

asitislawfullforkingstopunirti  their  Lordcs  vnder  them.But  thefe 

later  fort,  although  they  were  direded  by  the  hand  of  God  whether 

it  pkafed  him ,  and  th«y  vnwittingly  did  his  worke ,  yet  purpofed  in 

their  mjnde  nothing  but  mifchefe. 

51  But  howfoeuer  the  very  doings  of  men  be  iudgcd,  yet  the 
Lorde  did  as  well  execute  hii  worke  by  them,when  he  d|d  breake  the 
bloody  fceptcrs  of  proude  kings,  and  ouecthrewe  their  intolerable 

gouerne- 


ToSalitatiori,  ^  ^  Lib.4.  ^34 

goucrnementcs.  Let  Princes  hcitikiii^'hc  afraide.  But  we  in  the 
mcane  time  muft  take  ^reate  hede,  that  we  do  not  dcfpife  or  offcndc 
that  .luthoritic  of  IVl^gi^rates  .full  ,of  reiicrcnd  mnicftie,  which  God 
hath  ftablilhcd  with  moft  weighty  decrees,,  although  it  rcmaine  with 
^oft  Unworthy  men,  ^ti'd  whichdo  with  their  wickedncflTc  ,  fo  much 
as  in  them  is,dcfile  it.For  thoui^h  the  correfting  of  vnbridlcd  gouern- 
fncrtt  be  the  rcuehgemtnte  of  the  Lordc,lct  vs  not  by  and  by  thinkc 
that  it  is  committed  t'o'Vs,  to  whom  there  is  gcucnno  other  com- 
maundcment  but  to  obey  and  futfcr.  I  fpeakcalway  of  priuncmen. 
For  if  there  be  at  thistirne  any  Magiftrates  for  the  behalfe  of  the 
people  ,  (fuch  as  in  olde  time  were  the  Ephori,  that  were  fct  againft 
the  kings  of  Lacedemoniajor  the  Tribunes  of  the  pcople,againft  the 
Romane  Confuls :  or  the  Dcmarchy ,  againft  the  Senate  of  Aihenes: 
and  the  fame  power  alfo  which  paraduenturc ,  as  thin^.s  sre  nowe, 
the  three  eftatcs  haue  in  euery  realmc  ,  when  they  holde  their  prin- 
cipal! aflfcmblies)  I  dofotiot  fcrbiddc  them  according  to  their  office  Pj'la- 
towithi^ande  the  outraging  lice  ntioufnefle  of  kings,  that  I  affirme  n'^'^^s* 
that  if  they  winke  at  kings  willfully  raging  ouer  and  treading  downe 
the  poorecommunaJtic, their  diflemhiing  is  not  without  wicked 
breacheof  faith  5  becaufe  they  deceitfully  bcnay  the  liberiie  of  the 
pcoplcjwhcrcofthey  knowe  themfclues  to  be  appointed  protedtofs 
by  the  ordinance  of  God.        "^'"  .'"■ 

''51  But  in  that  obedience  which  wc  haue  determined  to  be  due 
to  the  authorities  of  Goucrnors  jthisisalway  to  be  excepted  ,  yea 
chicfely  to  be  obferucdjthat  it  do  nor  lead  vs  away  from  obeying  of 
him  ,to  whocs  will  the  delires  of  all  kinges  ought  to  be  fubied ,  to 
whocs  decrees  all  their  commaundcmenrs  ought  to  ycldc,  to  whoes 
maieftie  their  maces  ought  to  be  fuhmitted.  And  crucly  howc  vnor- 
d:rly  were  it,for  the  fatisfying  of  men  torunneinto  his  difplcafurc 
for  whom  men  themfelues  are  obeyed  f"  The  Lorde  therefore  is  the 
kings  of  kings :  whojwhen  he  hath  opened  his  holymouth,istobc 
heard  alone  for  altogether  and  abouc  all :  nexte  to  him  we  be  fubied 
to  thofe  men  that  are  fetouer  vs :  but  no  otherwife  than  in  him.  If 
they  commaunde  any  thing  againft  him, let  it  haue  no  place  and  let 
no  accompt  be  made  of  it :  neither  let  vs  herein  any  thing  ftay  vpon 
all  that  dignitie  wherewith  the  Magiftrates  excell ,  to  which  there  is 
no  worng  done,  when  it  is  brought  into  order  of  fubiedion  in  com- 
parifon  of  that  (insular  and  trucly  foueraigne  power  of  God.  After 
this  reafon  Daniell  denied  that  he  had  any  thing  offended  againft  Dan.  tf. 
the  king,  when  he  obeyed  not  his  wicked  proclamation :  becaufe  the  **' 
king  had  pafted  his  boundes  ,  and  had  notonely  bene  a  wrong  doer 

LLLL    ij 


Cap.2o.         ,  ,0|  the  oiuwardc  mcancs 

to  men ,  butinlifdngyp  j;ij$,)iQrjr},(;siigainft  Go^  he  bad  taken  away; 
power  from  himfelfe .  On  the  other  fide  the  K^aclitcs  are  condem- 
ncdybecaufc  they  were  to  much  obedient  to  the  wicked  commaun- 
demcnt  of  the  king.  For  vyncn  Icrobeam  had  made  golden  calues, 
ihcy  foiTakinge  the  tcm|Jle  of  God ,  did  for  his  plcafurc  turnc  tq 
ricwe  fupcrftitions.With  like  lightneffe  their  poftcrity  inclined  thcm- 
feluesto  the  ordinances  of  iheir  kings.  Witlj  this  the  Prophet  Ihar- 
ply  reprochetii  them ,  that  they  embraced  the  commaundements  of 
the  king :  fo  farre  is  it  of,  that  the  pretenfe  bf  humilitic  may  deferuc 
praifc.whercwith  the  flatteres  of  the  court  do  couer  thcmfelues  and 
deceiae  the  fimplc » while  they  fay  that  it  is  not  lawfull  for  tbem  to 
refufe  any  thing  that  is  commaunded  them  of  their  Princes :  as 
though  God  had  refigncd  his  right  to  mortall  men,  geuing  them  the 
rule  of  mankindc :  or  as  though  the  earthly  power  were  mmiflied, 
when  it  is  made  fobied  to  the  author  of  it,  before  whom  euen  the. 
heauenly  poyversdo  humbly  tremble  for  feare.  Iknowc  howc  great 
and  howe  prcfent  peril!  hangeth  ouer  this  conftantie ,  bccaufe  kings 
domoft  difpleafantly  fuffer  themfelues  to  bcdefpifedjwhoes  difplea- 
furc  (  faith  Salomon)  is  the  meflenger  of  death.  But  fith  this  decree 
is  proclaimed  by  the  heauenly  harald  PctenTnat  we  ought  to  obey 
God  rather  than  men ,  let  vs  comfort  our  felues  with  this  thought, 
that  we  then  performe  that  obedience  which  the  Lor derequiretb, 
when  we  lijffcr  any  thing  rather  whatfoeuer  it  be ,  than  fwarue  from 
Gofilincffc.  And  that  our  courages  {hould  not  faint.  Pauleputteth 
alfo  m  other  fpurre  to  v$:That  we  were  thcrfore  rcdemed  of  Chrift 
wirh  fo  great  a  price  as  our  redemption  cod  him ,  that  we  fliould  not 
yelde  our  felues  intbraldome  to  obey  the  pcruerfe  defircsof  men, 
but  much  lelfc  (hould  be  bonde  to  vngodlineflc 

Praile  be  to  God.  T.  N. 


A   TABLE  OF  TH^  CHIEFE'MATc 

ters  contained  in  this  bookc. 


Dams  fall 
bo, 2,  cap.  I. 
^Angels,  bo, 
J.ca.f4. 
Anointing. 
See  Vndio. 
^fcend'inge  of  Chriji  into 
heauen,  bo.2,ca.i6. 

B. 

Baprijme,  bo.2,ca.rS' 

Baptijme  cf  infantes,  bo.4.ca. 
id. 

c 

{^fmnh.  bo.4.ca.r.  C  opart fon 
«/  the  true  &fa!fe  C'hurch. 
bo.4'Ca.»,  lurifdilhon'ib' di- 
fcipline  of  the  Church,  bo, 4. 
cap.  ir.&  n.  Tower  of  the 
Church  M  t  ouc  hinge  makjnge 
lavves.bo.4..ca,i  o. 'Tower  of 
the  Church  m  totichtnge  arti- 
cles of  Faith.  bo.4.(a.S.  The 
fkate  of  the  old  Church,  bo,4. 
fa.  4.  Order  and  mimfteries  of 
the  Church.bo.4.  ca.j, 
Chri ft. The  godhead  efChrifi. 
bo.2.cap.i  4.  How  theperfon 
*>f  C^^^'^  **  °"'  "^  two  na- 
tf'.res.bo.2.cap.i4.VVhereto 
Chriftvvof  fent.bo.t.c^p.rs 
How  C^'^'jt  ''^'^  defertted 
for  vs  eterna'i  Itfe.bo.z.c^ry 
How  Chriji  it  the  Mediator. 
bo.2,ca,  13.  Ihrifl  the  T^e- 
demer,  bo.s.ca.id.  C^f'l^^ 
Prophet,  f^ng  and  Trtefl.bo. 
z.ca.r  6.Defcending  of  Chriji 
to  hdLbo.2.ca,r6.'l(eji(ryeiii6 
and.ifcentionofChrtftf  by.z. 
ca.i6. 

Chrifiian  liberty,  bo.j,ra.rp. 
Chrifttanr/tam  ltfe.bo,i.ca,6 
Ciuile  gouerranet  .bo.4.ca,2o, 
Ciuile  iudgernets.bo.4.ca.io, 
fonfej^ioii  &  fati^fMionpO' 


pish.  b(W^ca.4' 

Confirmation  popiihe,  bo. 4. 
ca./p, 

^onfcience*  .  ho.^ca.rp. 
Coitnc ells  and  thetr  author i' 
ty.  bo.4,ca.g. 

Creation  of  man.  bo.r.carj. 
CroJfe.Beartng  of  the  Crojfe, 
bo.i.cap.S, 

Death  ofChnji.  bo.2.cap.  r6. 

Defcendmgof C hrtfi to  Hell. 

bo.2.ca,i6. 

"Deuils.  bo.i.ca.T4, 

Di fcipline. See  iwifdiciion. 

E. 

Ele[lion,The  eternal  Ele£f':on, 
bo.s.ca.ir,  TheeternallEle- 
Hion  of  God  u  ftablished  by 
vocacion.  bo.i.cap,i4. 

EJfence  of  God  one^  eJr  per  font 
three.  b0,i.ca.ij, 

F. 

Faith  ho.3.ca.2.Seeiu(i'fica- 
tton  &  power  of  the  church, 
Fajiing.  bo.4.ca.t:. 

The  forfak^uge  of  our  felues. 
bo.s.ca.7. 

Freevvill.bo,i ,ca.i s .  &  l-'0,2 
cap,  2.^  J, 

G. 

God.See  Image. I<^ovvledge 
of  God, 

Godhead  of  Chriji. bo.2.c.i4 
Gouer)H7ient  cti*ile,bo,4,ca.2o 

H. 

Hands. See  Laying  en  ofhads. 

Heret:kes  and  Schifmaltkes. 

bo.4.ca.i. 

Holy  Ghoji  cb"  hii  ojfices-bo.f 

ca.r» 

Thefecrete  workings  of  the 

holy  Ghoft.bo.f  .ca.i.Simie  U' 

gainji  the  holy  Ghoji,   bo.j, 

cap.s. 


Idols,  {ia.r.ca.i/.&  ii. 

iefiis.Name  ofldjiis.  bb.i^ca. 

Image  of  God.  bo.r.ca./f.Tv 
fain  r  an  lmagf\fGod  li  vn  • 
lavvfuU.bo.i.ca.'t. 
Indulgences  or  'Fardons.bo.  j, 

ca.s,  f' ) 

Intf  reef  ion  of'Sain^cs.bo.j, 
ca.2  0 . 

Ihdgentent ciiiile.  bo,4.ca.20. 
Inrifdtclion  and  di fcipline  'if 

the ch-Arch.bo, A..r % .1 1 .(b"  '-* 
lujitfcatton  of  Faah.  bo.j. 
ca,ii.  Eeginntnge  audprocee' 
ding  oflujlifitation,  bc.s.ca, 
/4.  In  lujlificatton  vvhat 
thingesareto  be  noted,  bopj, 
ca.is» 

K. 

Knowledge  of  God.  bo.f.ca, 
Jj&c.  That  Godu  kjovven 
naturally  ofaUmen.bo.i.ca.j 
whereto  the  k^ievvledge  of 
Godtendeth.  bo.i.ca.i. 

That  the  k^>]ovvledgeofGi>d 
ii  choked  either  bythei^no^ 
ranee  or  malice  of  men,.  00, i-, 
Ca,4' 

L. 

Lav.v.bo.2.ca.7.  Lavves.bo. 
4.ca.io.  The  lavv.the  ende^ 
office  andvfe  thereof,  bo.?, 
ca,7,  Expofition  of  the  MO' 
rail  law. bo.3.ca,S,  Lice  po- 
v^ir  of  the  church. 
Liberty  C^rijtiau.bo.;,ca.is^ 
Lifi'Life  of  a  Chnjiian  man, 
bo.j.ca.6.  t/Vledttatton  of  the 
life  to  come,bo,i,ca-  r-.Hovve 
prefent  life  is  10  be  yfcd.bo.s, 
ca.io. 

Loueofournesgkbour,  bo,if 
ca.i. 


L  L  L  L    iij 


M. 

^ajJe^Popish.  bi.4.ca.rf. 
tMatrimony.  bo  4,ca.i^. 
^Udiator  Chrt(f.  io.i.ca.ii, 
Merites  ofvvrkes.^o.}.ca,rs 
Idtnijieries  of  the  Church,  bo, 

Jiionkery.  bo.4.ca./s, 

Ji'ioraU  luvv  expoutidtd.  bo. 
s»ca.S» 

N.    

Neighbour.  LoHivf  Neigh- 
bour, bo. 2. CO.  S 

o. 

Ojfo'nce.  bo.}  .ca.  /  g. 

Orders  and  minijieries  of  the 
Church,  ho  4.ca.i. 

Orders  Eccle/iafticall  of  the 
pope.  bo.4.capt/p, 

Ongtt^JiJlnne.  bo.i.ca.r. 
0th.  b'j  i.cap.S 

P. 
'JPaJlorS.-their  eleEtio  ip"  ojfice. 
bo.4ia-f, 

Penace.True  Petace.h.j.ca.j 
Popish  Penance.  bo4'Ca.t9, 
Power  oftho  Church  m  tow 
chwg articles  ofFayth.  bo. 4. 
ea.S. 

Touching  mak^ifig  of  lavves, 
bo.4-ca,:e, 

Traier.  bo.^.ca.zo 

Tredefttiiation  ofUod.bo.j. 
ta,zi. 


"The  Table 

TruSes  .    Vnmarttd  life  of 
Ptriejiis.  bo.4.ca.r3. 

^romtfes  of  the  La-vve  and 
the  Gojpelta^rted.ho.j :ca.t7 
Proutdence  ofGod.bo.i,ca,i6 
Titrgatorj.  bo.j.ca.^, 

^-  .t  i.  O 

T^edemer  C^rift.  ho.z.ca  16, 
T^egeneratipn.  bo.^.ca.j, 
1{epentance.  See  Penance. 
"Reprobate  do-by  their  ovvne 
fault  brtnge  vpon  the/nfeUtes 
the  defiruSion  to  vvhich  thej 
are  predejh  iiate .  bo.i.ca.24. 
T{efrrrc£iiOfi  ofChriJt.  ^0.2^ 
ca./^. 

Laft  T^efurrefiion  of  Chrip, 
ho,f.ca.zf. 

T^cvvarde.  Of^evvarde  the 
nghteoufnes  of  vvorkes  it  ill 
gathered.  bo.f.ca.r/. 

T^or/tish  See:  The  (i*pre*nacy 
of  it,  ^  the  beginmnge  of  the 
1{omjsheT*ap.icj.  bo.4,ca.6» 
&7, 

S.  .  ; 

Sacramentes  ho. 4  ra.'4 
Sacraments filfsty  fo  named, 
bo.4.ca.tp, 

Satufa^ion'Popishe.  bi.j; 
ca  4. 

Scipmatikes,  bo,4.ca.r. 

Scripture  :  The  authoritie 
thereof.  bo.i,ca.6.  That  the- 


doQrine  efthefcripturt  u  jw- 
cejfaryjhr  vs.         bo.  t .  ca,  9, 
Sime  agaitijl  the  holyGhofl, 
•bo.s.ca.j. 

Stnne  originall.        be.s,ca,r 
Spirit.Seetheholy  Ghoft. 
Supper  ofChrift.  bo.4,cit.r;r, 

i 

T. 

Teffameni.  The  likenes  of  the 
old  and  new  TejiAment^bo.z 
ca./o, 

Traditioni  of  men.ho.4.ca.io 
Trinity.  bo.j.qa.is 

V. 

VnEiion.  be.4,ca.ry, 

Vnrtaried  lift  ofPrteiics.ho.  4 
catz. 

Vocation.  By  Vecntion  the  E- 
ieriia'X  election  of  god  u  fia- 
blished.  bo.i.ca.i4, 

Euery  man  ought  ddigeniiy 
to  look^  vpon  hit  ovvne  voca" 
''0"»  bo.s.ca  7, 

Vovves,  bo.4,ca.{j, 

Pricked.  Howe  God  vfeth 
the  worses  ofthevvickid. 
bo./.ca.iS.  ' 

Workes  See  tMerites  and 
Wicked, 

VVorlde.Tbe  World  cr(ate\ 
nourished,  and gouemed  of 
^od,  bo.i.ca.if» 


A  TABLE  OF   THE  MAT- 
TERS ENTREATED  OF  IN  THIS 
booke  5  difpofed  in  forme  of  common  places, 

wherein  is  bricfcly  rchcarfed  the  fummc  of  the  Docirinc 

concerning  euery  point  taught  in  the  booke  before  at 

largCjCoUcded  by  the  Author. 

Thefirji nttmyerjtgnifieth  the  bool^e.thefecond  the  Chapter, 
the  third  the  Section, 

A.  erred  when  he  fayd  that  by  imita- 

^       rAcoluthes,  tion  only,not  by  propag3tion,(innc 

Coluthes  in  the  oldc  pafTed  from  the  firft  manne  into  all 

JChurch.  Booke.4.  his  poftericy.z.i.5,6. 
Chapter.4.Seftion.i.       And  though  the  pcftilcnce  of 

9.  &Chap.ip.  Sed.z£  finne  do  principally  abide  in  the 

2g.  {bulc,y«itdoth  not  therefore  per* 

jidamsfall.  tainc  to  the  difcuiringe  of  this  Do- 

The  fall  of  Adam  preceded  not  <^rine,io  difpute  whether  the  foulc- 

of  intemperance  of  gluttony ,  but  of  the  childe  commeth  of  the  en* 

of  infidclitie :  for  he  defpifingc  the  gendringe  fubftance  of  the  father: 

word  &  trueth  of  God,  turned  out  forafmuch  as  the  caufe  of  the  infe- 

of  the  way  to  the  lyes  of  Sathan:  dion  is  not  in  the  fubftance  of  the 

which  infidelitic  opened  the  gate  fie{horof  chcfoule,  butbecaufeic 

to  ambition  &  pridCjwherunto  was  was  ordained  of  God ,  that  thofc 

adioyncd  vnthankefulneire:&  am-  gifcs  which  he  atthefirfthad  giuen 

bition  was  the  mother  of  difobc-  to  man,m3n  (houlde  haue  and  lofe 

dience.2.1.4.  them  for  him  and  his.   Finally  it 

By  the  fall  of  Adamfith  other  maketh  nor  againft  this  doctrine, 

creatures  haue  bin  after  a  fort  de-  that  the  children  of  th  e  faithful  arc 

formedjit  is  no  marucl,that  all  ma-  faniflified.i.  1.7, 
kinde  was  corrupted,  that  is  to  fay:       That  by  the  fal  of  Adam  the  na- 

fwarued  out  of  kinde  from  his  firft  turall  gifts  in  man  were  corrupted 

originall ,  &  made  fubied  to  curfe.  &  the  fupcrnaturall  were  taken  a- 

This  the  old  Doftors  called  Origi-  way,is  a  Jfayinge  that  many  haue  V- 

nail  finne,but  yet  did  not  fo  plainly  fed,but  few  haue  vnderftoode.  z.  z. 

fee  foorth  this  point  of  Dodrine  as  4, 16.  which  fayinge  is  expounded. 

was  conuenict.  In  the  mcane  time  z.x.  iz.  that  is  to  fay, that  the  fuper- 

it  is  proucd  by  reafons  and  teftimo-  naturall  gifts,faith,the  louc  of  God, 

mes  of  Scripture  >  y  Pfclagius  fowl/  charity  toward  our  neighboiirs,  d 

L  L  L  L    iiij 


v« 


The  Tabic. 

firous  cndcuor  of  hclincs  &  righ-  the  fame  by  diuerfe  wayt:s.r.i4.^,'9 

teoufnes  were  taken  away,  but  are  Not  only  one  Angel  hath  feue- 

reftoicdbyChnft:&thatihenatu-  rail  care  of  euery  one  of  vs,  buc 

rail  gifts,namely  the  vndciihnding  they  all  with  one  confent  do  watch 

minde  ,  &  the  heart  are  corrupted,  forourfafcty:&ihcrforeitisfupcr- 

becaufe  thcfoiindricsofvndcrftan-  fluous  to  enquire  whether  euery 

ding  &  the  vprighcncs  of  hart  were  mahauc  his  Icuerall  angel  affigncd 

both  taken  away  ;  Aifo  that  rcafon  to  be  ""his  kepcr.i.14.7. 

in  ma  was  not  vtrcrly  blotted  out.  Of  the  number  and  degrees  of 

but  partely  weakened  and  partely  Angcls,it  is  curioufnes  to  enquire, 

corrupted :  and  fo  Will ,  becaufe  it  &  raflincs  to  determine: And  why, 

can  not  be  icucicd  i;oin  the  nature  whcrav  they  be  Spuites ,  the  Scrip- 

of  man,  was  not  vuerly  dtftroycd,  ture  pain:c:h  them  with  wings  vn- 

but  made  thrall  to  corrupt  dtfirci.  derCherubinand  Seraphin.1,14.8. 

2.1. 1 2.  Againft  itie  Sadduces  and  fuch 

It  isproucd  by  the  teftimcnics  other  fantafticallmen,  itis  proued 

of  Auguftine  and  of  the  Scripture,  by  fundry  teftimonies  of  the  Scrip- 

f  God  nor  only  fortfaw  oi^fuifred,  ture,that  Angels  arc  notqualities  or 

but  aii'o  by  his  will  difpoicd  the  fall  infpirations  without  fubftancc,  buc 

'ofthethrtmanjSc  inhim  the  vainc  very  fpirites  indecdc.i.14.9. 

ofhispolierity.^.z^.yjS. '  Thatfuperftition  is  herein  to  be 

J.ngels.  auoyded ,  and  that  we  giue  not  to 

Angels  are  creatures  pf  God,  al-  Angtlsthofe  thingcsthat  belonge 

though  Mofes  do  not  exprelTc  the  only  to  God  and  Chrift.i.  14. 10. 

in  thehillory  ofthe  creation. 1. 14. 3  Forauoydingeofthisperiil,  \vc 

Of  the  time  or  order  whcrin  they  muft  conlider  that  whereas  God  v- 

were  created,  it  is  not  expedient  to  feth  their  feruice  ,  he  doth  it  not  of 

enquire  ,  forafmuch  as  y  Scripture  ncede,as  though  he  couldc  not  be 

(which  we  ought  to  follow  for  our  without  them,  but  for  the  comfort 

rulc)dcelar€thno:hingc  thereof.i.  of  our  weakcneflc.  i.  14. 11.  And 

14,4.  therefore  whaifoeuer  \s  Oiyd  of  the 

Why  the  bcauenly  Spirites  are  miniftery  of  Angels,   oughttobe 

called  Angels,  Armies,   Vcrtues,  referred  to  this  end,thatouercom- 

Principalities,powcrs,Dominano$,  minge  all  diftruft ,  our  truft  in  God 

Thrones, Goddcs.  1. 14.^.  fliould  be  thereby  the  more  ftrong- 

Conccrninge  Angels  the  Scrip-  ly  ftabliihcd,and  not  y  they  fliould 

tureteachethromucli  as  is  auayle-  lead  vs  away  from  God  1.14.1a. 

able  for  our  comfort  &  for  th^  co-  That  the  Angels  alfo  were  crea- 

firminge  of  our  faythjnamvriy  that  tedafi't  the  likcncs  of  God.  1.15.3* 
they  arediftributc.'S  &  miniflcrs  of        Mchbijkopsand  Vatriarches 

Gods  bountifulncs  towardc  vs^and  Sec  Bo.4.Chap.4.Sed.4.&  7.  i  J 


Of 


The  Table. 

■^  OftiJe  jifccndlng  ofChr/fim'  all  our  life  .•  C^y'tft  thafwc  may  noc 

to-He^.uen.  .  hereof  take  a  Jibcrry  to  iinne  from 

Although Chiift in  his rifing a-  thence  forward.4v-i"5.^i 

gainc  bcgannemore  fully  to  fhew  Thepowcr  of  fhckcics(asthcy 

forth  his  glory  &  power  :  yet  in  his  call  it  )  that  is  Co  fay^theminjftcric 

Afcending  into  hcaue  he  fird  truly  of  the  Church  jby  whif  h  the  for- 

beganne  his  kingdom ,  be<^afc  he  giuenes  of  finncs  is  dayiy  preached 

then  powrcd  out  greater  aboun-  vntovs,  isnottobefcucrcdfrom 

dace  of  his  Spint,morc  royally  ad-  bapnfmc.4.15.4. 

uanccd  his  rcigne,&  fliewed  grea-  The  feconde  fruitc  of  fayth  by 

ter  power  both  in  hclpinge  them  baptifme,  is  that  it  ihcwcch  tov$ 

that  are  his,  and  in  ouerthrowinge  our  moi  tjfyinge  in  Ghrift,  &  a  new 

his  enemies  .  And  yet  thai  he  is  Co  life  in  him.  4.  i  $,f .  The  thirde  frutc 

abfcnt  accordinge  to  the  prcfencc  is,  that  it  teftificth  that  wc  arc  fo  v^ 

of  his  flelhe,  that  he  is  alway  eucry  nitcd  to  Chrift ,  that  we  are  parra- 

whcrc  accordinge  to  the  prefence  keis  of  all  his  ^ood  thingcs.  For 

ofhismaiefty.and  with  the  faithful  which  caule  Chrift  is  called  the 

according  to  his  vnfpcakablc  ik  in-  proper  obiedof  b3ptifrac,and  the 

ui/ible  grace.  2. 16,14.  Apoilles  baptifed  into  the  name  of 

.    OfChriftes  (ittingcattheright  Chrift,  in  whom  we  do  foobtainc 

hand  jof  his  father,  3:  of  the  mam-  the  matter  both  of  our  cltnfinge 

folde  fruite  which  our  faith  gathc-  and  of  our  regcncration,as  we  ob- 

rcth  thereof  2.16.1^,16.  tsinc  the  caule  thereof  in  the  fa- 

^uricularConfefJion.  ther,  &y  etfcd  «i  the  holy  Ghoft.- 

Sec  Gonfeflion  Auricular.  4.15.6. 

B.  It  is  proucd  that  the  baptifme 

Baptifme.  was  all  one  which  was  miniftred  of 

THc  definition  ofbaptifmc.Thc  lohnand  of  the  AnoftIes,although 
firft  end  thereof  is  to  feruc  our  fome  of  the  olde  Doftors  thoughc 
£aith  before  God  ,  the  other  cnde,  othcrwife.4  15.7. and  that  ir  rriaketh 
to  fcrue  our  confcflio  before  me.It  not  to  the  contrary  ,  that  more  a- 
bringeth  £0  our  faith  three  things,  bundant  graces  of  the  Spiritc  are 
6rfty  iris  aligiie  of  our  clcanfing,  poured  out ,  finee  the  refurrcdion 
affuringc  ys  that  all  our  finnes  are  of  Chrift.  But  yet  there  is  in  bap- 
done  away.4.i5.i.which  is  proucd  tifme  adifTerenceto  be  made  of  the 
by  teftimonies  of  y  Scripture ,  &y  perfon  of  Chrift  from  lohn,  &fr6 
it  is  not  the  water  that  clenfcth  vs,  the  Apoftles  and  other  minifters. 
but  the  blood  of  Chrift.  Sod.  z.  4.1 5.8. 

The  forcooi  baptiihie  \%  not  re-  Both  our  mortifying  &  ourclcnling 

ftraincd  to  the  time  paftcbut  wc  arc  were  as  by  ftiadow  fignified  amog 

by  it  wafhcd  and  clcarifcd  once  for  the  people  of  Ifraci^by  the  pafl'ag© 


The  Tabic 

through  the  fca ,  and'the  comfor-  trifles  added  to  the  fimple  ccrc- 

tablc  calling  of  the  cloude.4. 15.9.  monic  of  Chrift :  and  the  other  of 

It  is  falfc  whichc  feme  haue  purely  miniftring  it  in  the  Church 

taught,thac  by  Baptifmc  we  are  re-  is  (hewed.4.  i  f .  19. 

ftored  to  the  fame  righteoufnelTc  It  is  (hewed  that  to  minifter  Bap- 

&  purenefTc  of  nature  which  Ada  tifme  pertaineth  to  the  miniftcrs  of 

had  at  the  beginning.  And  there  is  the  Church  &  not  to  priuate  men, 

(hewed  that  in  the  children  of  God  much  lelfe  to  women :  and  the  c6-» 
doremaine  yet  Tome  leauingcs  of  trary  obicdions  arc  confuted.  4.15. 

fin ,  although  the  fame  rcigne  not  2o,zi,2i. 

in  them:  which  doth  whet  their  Bapfifme of  Infames. 

endcuors,  and  doth  not  geue  them  The  Baptifing  of  Infantes  doth 

occafion  to  flatter  themfelucs.  4.1^.  very  wel  agree  withChriftcs  infti- 

10. 1  t.thc  fainc  is  proucd  by  Paulc.  tution ,  and  with  the  nature  of  the 

Sed.ix.  figne.4.  i6.&:c. 

Howe  Baptifmc  ferueth  cur  co-  Baptifme  fucceded  in  the  place 

fc/Iion  before  men.4. 1 5.  i  ?.  of  Circumcifion, Wherein  they  be 

What  is  the  order  to  vfc  Bap-  like ,  and  wherein  they  be  vnUke, 

tifine,  both  for  confirmation  of  our  4.1^.^,4. 

faith ,  and  for  a  confefljon  before  Infantes  arc  not  to  be  debarred 

men,  Wiiere  it  is  {hewed  that  the  from  baptifmcjfith  the  Lorde  doth 

graces  of  God  are  not  ehclofed  in  make  them  partakers  of  the  thmg 

the  Sacramentjfo  as  they  be  geucn  fignified  in  Baptifmc.  4.  t^.  5.  and 

to  v$  by  the  vertuc  thereof.  4.  i  j.  that  the  Lord  doth  regenerate  In** 

I4jI5.  fantcs.Seft.  17518,19. 

Baptifme  is  nothing  cncrcafed  Sith  it  is  certainc  that  the  fame 

by  y  worthincffe  of  him  that  doth  couenaunt ,  which  it  plcafed  God 

minifter  it,  nor  diminifhed  by  his  to  make  with  Abraham.is  fealed  in 

vnvvorthineiTc :  againft  the  Dona-  infantes  with  the  outwarde  Sacra- 

ti{les,and  our  Catabaptiftes  which  ment ,  therefore  ought  baptifmc 

require  ii  rcbapcifing ,  becaufe  we  alfotohaue  place  among  them.  4, 

haue  bin  baptifcd  in  the  kingdomc  16.6. 

of  the  Pope.  4.1$.  16.  their  argumcts  Baptifing  of  infantes  is  well  pro- 
arc  confutcd.Scd.  17,18.  ucdby  this  that  Chrift  embraced 

Baptifmc  is  a  continuall  Sacra-  children  and  laycd  his  handes  vp6 

ment  of  repentauncc  for  all  our  them.4.16.7. 

life ,  fo  that  wc  neede  no  other  Sa-  A  confutation  of  ccrtaine  argu- 

cramentof  penance.4.19.17.  ments  of  the  enemies  of  infantes 

Of  the  coniuring  of  the  water,  baptifme.4.16.8,22,2,  ^125,17,28,19 

the  waxe  Candell,the  Chrc(ine,thc  There  commcth  greate  fruit  by 

blowing,  the  fpitde,  and  fuch  other  the  baptizing  of  infantes ,  both  tu 

ihe 


The  Tabic. 

the  faitbfull  parcnccs  and  to  the     0£Baptifiiigofinfantes.4.8.x^. 
children.  4. 16.  p.  which  fruic  Satan  Bearing  of  the  CroJJe, 

trauailech  by  the  Anabaptiftes  tp       It  bchoucth  that  wc  deny  our 
cakefromvs.4. 16.51.  fclucsjthat  wc  may  bearc  y  Croflc, 

Acofutationof  the  aduerfadcs  becaufc  it  is  Gods  wjllcocxcrcifc 
arguments ,  faying ,  that  there,  be  all  his  vndcr  the  ciofTc ,  beginning 
other  things  fignified  in  Baptifmc  at  Chrift:  his  firrt  begotten  fonnc. 
than  there  arc  in  Circumci(i6:that  Which  fcllowihip  wiihChrift  doth 
our  coucnaunt  difteteth  from  the  already  geue  vs  great  groundc  of 
olde  couenaunt:that  other  are  cal-  patience  and  comforte.j. 8.1. 
led  children  at  this  day  than  were  It  is  for  manycaufcs  ncccflary 
at  that  time.4.16.10,1 1,i2ji3,i4,i5»  for  vs  to  leade  our  htc  vndcr  a  con- 

A  confutation  of  their  other  tinuali  croiTerfirft  tobeatedownc 
famed  differences  bctweene  Cir-  ourarrogaceandtrutt  of  ourownc 
f  umcifion  and  baptifmc.  Sed.  i5.  ftrcngth.  And  this  remedy  eucp 
Alfo"  of  this  obicdion ,  that  bap-  the  moft  holy  do  neede ,  as  is  pro- 
tifmc  is  a  Sacrament  of  repentance  ued  by  the  exaple  of  Dauid.  3.8,2. 
and  of  faith  :  neither  of  which  can  Hereby  our  truft  in  God  is  confir- 
J)e  in  tender  infancy.4.i6.zo,i  i.       med;&  our  hope  encrcafcd.Scd.j. 

In  them  of  ripe  age,  faith"  and  Secondly,that  our  patience  may 
vnderfianding  ought  to  g9  before  be  tried,  and  we  may  be  framed  ro 
baprifmc  :  but  in  infantes ,the  bap-  obedience,  j.  8. 4.  Which  is  moft 
.tifme  of  the  faithfull  goeth  before  necdefuUforvs,  fith  the  watonncf 
vndcr  {tanding.4s  16. 24.  of  our  fieflie  is  fo  great  to  make  vs 

A  confutation  of  their  error,  fliakeof  thcyokcofCod  whenhc 
vhich  condemnc  to  etemall  death  doth  once  handle  vs  gently.  Scd.  j . 
all  that  are  not  baptifed.4.i6.z6.  Sometime  al(b  to  punilhc  our 

This ,  that  Chrift  was  not  bap-  offences  committed  :  wherein  wc 
tifed  till  his  age  of  50.  yeares  ,  was  acknowledge  that  he  doth  the  of- 
fer a  good  caufc  5  and  mdkcth  no-  fice  of  a  good  father  rowardevs, 
thing  for  the  enemies  of  infantes  but  con  :ran  wife  the  vnfaithfull  arc 
baptifmc. 4. 16.29.  oftentimes  made  more  obftinatc. 

Why  the  Supper  is  not  to  be  3.8.6. 
miniftred  to  y  infantes  of  the  faith  -      A  Angular  coforte  when  wc  fuffer 
fuli,and  baptifmc  not  to  be  denied  either  fliame,  or  loflc,or  any  other 
them.4. 16, 30.  calamitie  for  righteoufiieiTczwhich 

A  long  rehearfall  of  the  argU'  croflc  moftproperiy  bdongcthto 
ments  wherwith  wicked  Scructtus  the  faithfuil.  5.8.7. 
.did  fight  againft  the  baptifmc  of       Howneccflaryitis  for  the  faith- 
infantes,  and  a  confutation  of  the  full.in  the  bittcrneffc  of  afflidions, 
(ame  argumcnts.4. 16. 1 1.  tp  be  furni/hed  with  this  thought^ 


The  Tble. 

that  God  loucth  them,bui  is  angry  whether  they  be  Menkes ,  6*-  fccir- 

wich  their  faults,  5.4. 34.  'lar,a$  Canons,  Dcancs ,  Parfons  of 

Bifhops.  paroches,Birti<^ps.  &C.4. 5.859, 10,1 1 

The  name  of  Biihop  in  the  old  The  neghgece  of  them  that  go- 
Church  was  giuen  to  Tome  one  in  uerntd  Churches  in  y  time  of  Gre- 
cucry  feuerail  company  of  mmf-  gory  and  Bernard.4.5^,i2. 
-flers,  for  politikc  order,  and  not  The  whole maner of ecdefiafti- 
that  they  (houlde  bearc  a  Lorddly  call  goucrnace  as  it  is  at  this  day  in 
rule  oucr  other.4.4.2.  the  papacy,  is  nochingc  elfc  but  a 

It  was  the  office  as  well  of  the  place  of  fpoylejwhcrein  tiieeues  do 

bifhop  as  of  other  Priefts,to  preach  rob  without  lawe  and  mcafurc.  4.5'. 

andmintftcr-theSacramentcs.4^4.  *i}.  ' 

The  old  Church  did  commonly  al  partes  of  their  lifc,which  Prieftes 
obfcrue  the  order  appointed  by  the  and  Bifliops.  &c.  vfe  in  the  papacy; 
iVpoftlcs  in  callingc  of minifters.4.  41x4. 


4.10,11,11,13. 


C 


With  what  forme  the  niiniftcrs  Calling. 

ofthe  old  Church  were  confecratc  /^^ 7  efFedualonnward  Calling, 

after  their  eledion. 4.4. 14,1  f .  V-^which  is  a  fure  teftimony  of  e-- 

Ofthe  ceremony  of  ordcringc  le6lion,&  hangeth  vpon  y  only  free 

oftruePrieftcs.4. 19.28.  mcfcy  ofGod.5.24.1,2. 

Oftecimes  the  order  of  Prieftcs,  Againft  them, which  in  predefti- 

Piophctes ,  and  Paflors ,  hath  bin  natio  do  make  man  a  worker  with 

moft  corrupt  in  the  Church.4.^.3,  God.  Alfo  againft  them  that  hang 

4,5.  eledion  vpon  that  which  foloweth 

Men  arc  not  boundc  without  cledion.5.24.g. 

exception  to  obey  the  Paftors  of  The  ccrtainety  ©four  elcdion  is 

Churches ,  but  in  the  Lot  d  and  his  to  be  knowen  by  the  word  and  cal- 

%vord.4.9.  ^  ^'  lingc  of  God,  and  wc  ought  not  to 

What  Bifhops,  &  of  what  quali-  preace  into  the  ctcrnall  councell  of 

iies,be  made  in  the  papacy.4.5.  i .  God.  g. 24.4. 

The  right  of  the  people  in  ele-  The  father  hath  chofen  vs  one- 

^lon  is  taken  away,  &  the  olde  ca-  ly  in  Chrift,  in  him  therefore  let  vs 

nons  broken.  4. 5:  2,5.  behold  the  ftedfaft  grounde  of  our 

What  Prieftes  arc  made  in  the  eledion.5.24.5.and  fo,  thatthere- 

p3pacy,and  to  what  cnde.4. 5.4,5.  of  alfo  we  may  conceiue  a  furc  co  - 

Of  the  giftes  of  benefices  in  the  fidence  of  perfeuerance  co  the  end. 

papacy.4.5X7-  J.M-<5,7,8,9.           -  s;  j:.  ,.   -  ••'. 

How  faithfully  all  Prieftcs  in  rhe  Two  kindcs  of  caUingjVniucrfal, 

papacie  do  execute  theic  office,  andfpecial.3.24.8. 

I8 


The  Table. 

,  Tc  is  proticH  by  Jiucrfe  cxnm-  time  alfo  foolifhe  although  they 
pies  and  tcllimonies  of  Scripture,  haue  a  great  fcecningc  ofwifdom« 
that  the  eled  before  their  Callingc  moreouer  they  oppreGi?  confcicn- 
do  differ  nothinge  from  othcf  cc$  with  their  infinite  muUitikic.  4. 
mennc  :  and  that  It  is  falfc  which  io.ii,iz,i^. 
feme  men  do  dreame ,  that  there  is  The  popifh  Ceremonies  can  not 
a  ccrtainc  feede  of  eledion  planted  be  executed  by  this  coloi,  that  they 
in  their  hartcs  eucn  from  their  na-  be  ordained  for  the  inftrudipn  of 
tiuity.5. 14.10,11.  yignorant,3sy  Cercmonie*  ofthe 

,  It  is  (hewed  at  large  that  as  God  law  were:  becaufc  there  app^arcth 
<!oth  by  the  efFeduiiUnefle  of  his,  in  this  point  a  msnifeft  difference 
CalUnge  towardc  the  eled »  make  b.etwcnc  vs  and  the  people  before 
perfcd  thefaluation  to  which  he   Chrift.4.10. 14.  ;,. 

hadde  by  hisetcrnallcounfcllap-  The  popifli  ceremonies  arc  belc- 
poynted  tl;e:,fo  he  hath  his  iudgc-  ued  to  be  Sacrifices  clenfing  (innes, 
ments  againft  the  rcprobate,wher-  &  deferuingc  ctcrnall  hfe ;  they  arc 
by  he  putteth  hispurpofcconcer-  without  dodrine ,  and  are  (hares  to 
ningtheminexeciition,andraaketh  catch  mony.4.io.ij. 
a  way  for  his  pr edeftination.  j. 24.  Charity  towarde  our  ncighhour.  ; 
I2jij,i4.&c.  7     ,;      It  is  proued ,  againft  the  Sorbo^rr 

Cardinals.  —  niftes ,  that  Charity  is  y  loue  of  ouj:  > 

When  the  name  of  Cardinals  neighbour  and  not  ofourfeiucs*  2. 
firft  began,  and  howe  they  haue  10  8,54.  ,...,. 

fuddcniy  ftart  vp  to  (o  great  honor.     .  Vndcr-jthe  n^mc  <^f  neighbour 
4.7.30.  is  contained  cuery  man ,  be  he  nc-  » 

Ceremonies,  uer  fo  much  a  ftraungcr  to  vs ,  and 

The  old  Ceremonies  are  taken  our  enemy.2.8.5:y.&  therefore  the 
awayjasrouchinge  their  vfeoncly,  Schoolemen  are  condemned  of  i- 
butnotas  touchm<»c  their  cffed,  gnorance.whichofthc  commaun- 
for  we  haue  the  fame  cffed  at  this  demences  of  God,  not  to  deiirc  rc- 
day  moft  euidcntly  and  effe<SuaUy  uenge,&  to  loue  ourenemics,hauc 
in  Chritt.  And  this  doth  nothinge  made  counfels,to  the  neccfTary  ke- 
diminiflic  their  holineffe,  as  it  is  pingc  whereof  monkcs  alone  do 
proued.  2.7. 16.  and  beinge  weyed  binde  themfelues :  and  it  is  proued 
by  tbcmfebes  and  without  Chrift,  that  the  oW  doftors  of  the  Chucch, 
they  are  wortliily  called  of  Paulc  yea  &  Gregory  himfclfc, thought 
handewrytinges  againft  vs.  2.7.17.  otherwife.2. 8. 56,^7. 

The  ordinances  concerningc  We  haue  ncede  of  patiencc,thac 
Ceremonies  in  the  Popes  lawc,  do  we  be  not  weary  of  doing  good  to 
commaunde  obferuation  for  the  other.  And  we  ought  not  to  haue 
moft  parte  vnprofiwble,and  Tome-   reiped  to  y  ynworthinefic  or  other 


^  The  Table. 

qualities  of  me  which  might  with-  boui^js  forbidden  vs  ,  but  alfo  the 
drawc  vs,  but  to  God  which  fo  co-  prefer uing  of  his  hfc  is  commaun- 
maundethvs.5.7.6.  ded  vs,  becaufe  man  is  both  our 

To  the  fulfilling  of  all  the  paries'  ficfhe  and  the  Image  of  God.  2.7. 
of  Charide ,  it  is  not  enough  if  we   35?,40. 
performe  all  the  dutiful!  deedcs  of  ChL'dr.",?, 

Charitie,but  wemuftdoitwitha       See  Obedience  of  Children  co 
finccrc  afFcdion  of  hartc.  Wherein  parcntes. 
the  chicfc  point  is,  that  we  take  Church. 

vppon  ourfelucs  the  perfon  of  him       The  Church  the  mother  of  th^ 
whom  wet  fee  to  needc  our  helpe.   faithfull.4. 1. 1,4,5.      ' -'•■' 
So  Ihall  wee  auoide  difdainefuU       An  cxpofition  of  this  Article  o^ 
pride  and  other  corruptinges  of  theCrccde,Ibcleacyhol/Churcb 
Charity,  5.7.7.  4-«i,?- 

Chnft  &  the  A  potties  in  rehear-  The  holineffe  of  the  Church  fe 
flnge  the  (iimmc  of  the  lawe  do  not  yet  perfited. 4.8.12. 
fometimeleaue  out  the  firft  table:  Of  theinuilible  Charchiandof 
not  forthat  itmorcauailethtorfic  the  vilibJe  Churche  ,  the  (ignes 
fumme  of  righteoulheflc  tohue  in-  whereof  are  the  pure  preaching  of 
nocently  with  mcn,than  to  honor  the  worde  and  miniftratiohof  Sa- 
God  with  Godliricfle  :but  bycaufc  craments.4. 8,7,8,9,105 1  r. 
vnfaimcd  Charity  is  y  proofc  of  true  Whercfoeucr  thofc  fignes  are, 
GodlincUc.1.8. 52,^5.  we  ought  not  to  departc  from  thas 

A  confutation  of  the  Pharifees  fellowlhip.4  8. 1 2. 
of  our  time ,  which  holdc  that  we       There  may  fome  faulte  crepe  in, 
are  fuftified  by  Charity  ,  bycauic  cither  in  dodrine  or  in  miniftratio 
Paul  fayeth  that  Charity  is  greater  of  Sacraments ,  for  the  which  yec 
then  faith  and  hope.  5. 18. 8.  we  ought  not  tocaft  of  the  com-, 

Anexpofitioof  thetenthcom-  munion  of  that  Church,  and  much 
maundement,  wherein  (as  in  the  Iclfefortheimperfedioof  lifeand 
former  commaundemems)  is  for-  corruptncffe  or  mancrs:  And  herein 
bidden  not  onely  ail  purpofe  to  the  Anabaptift:csarercproued4. 1. 
hurt  our  neighbour,  but  alfo  all  lufl  12,15,14,15,16. 
or  defireagainrtChnrity.  2. 8.49.58.  The  Church  is  none  otherwifc 
God  doth  for  -^ood  caufe  &  worthi  holy  ,  but  that  it alway  hath  many 
ly  require  ofvsfo  ijrcate  feruent-  faultes,and  yet  it  cesflcrh  not  to 
ncfl'e  and  vpnghtncflc  of  louc.  2,  be  the  Church  ,  as  is  proued  by 
.8.50.  teftimonies  of  Scripture  and  the 

An  cxpoGtion  of  the  fixt  com-  experience  of  all  ages.    4.  1. 17, 
maundemct, wherein  not  onely  the   18,19. 
daughter  or  hatred  of  our  neigh-         See  Minipery  0/  the  Church. 

Churches 


The  Tabic. 

churches  power  as  touching  Ar-       and  fo  is  that  fulfilled  which  hath 
tides  of  faith.  bene  writte,  that  Antichritt  (hould 

It  is  proucd  by  the  cxampleof  fit  in  the  temple  of  God.  4.2.11,1a. 
the  Apoftles  and  Prophets ,  and  of  A  coparifon  of  the  power  which 
Chrift  himfelf,  that  whaifocucr  au«  the  trcw  Church  hath  in  teaching, 
thoritie  the  Church  hath,  is  pro-  with  the  tirrany  of  the  Pope  anrd 
perly  not  gcuen  to  men ,  but  to  the  his  miniftcrs  in  forging  newc  arti- 
word ,  the  miniflration  whereof  is  clcs  of  faith.4.8.  lo.Of  the  papiftcS 
committed  to  them :  And  there-  principle ,  that  the  Church  cannot 
fore  it  was  neucr  lawfuil  for  the  crrc.4.8.i5.       '  • -.  -     ' 

Church,to  teachc  any  other  thing,  It  is  falfc  to'fay  that  it!>choue(! 
than  chat  which  (he  rcceiued  of  the  that  the  Church  {hould  ad  to  the 
Lorde.4.8. 1,1,3,4,8,9.  writingsofy  Apoftles.  4.8.14,15,16. 

Chrift  hath  euer  taught  his  A  confutation  of  the  arguments 
Church:&  yet  hec  hath  vfcd  diuers  which  the  papiftes  make ,  to  proue 
maners  of  teaching  according  to  that  there  is  power  gcuen  to  th(i 
the  diuerfitic  of  times,  ere  the  lawc  Church  to  cbiric  ncvyc  articles  of 
waswritten,inthe  timcof  ihclaw  faich.4.8.11.12. 
andthc  Prophets,  &laft  of  all  fincc  Chriji."'"-'    -'*.'.' 

that  he  himfelfwas  openly  (hewed  -  The  Godhcd  bf  the'fe'nne  fi^ 
in  the  flclhc.4.8. 5,6,7.  proued.i.13.7.  ' 

Falfe  Church,  Againft  certainc  doggcs ,  which 

Where  lying  and  falfehodch^th  do  priuily  fteale  away  fro  the  fonnc 
gotten  the  vppcrhande  &  reigneth,  of  God  his  cternity,a(firmingc  that 
there  is  not  the  Church :  And  this  hcthcnfirftbegatobc,whenGod 
isproued  to  be  in  the  papacie,al-  fpakc  at  the  creation  of  the  world, 
though  they  there  boaft  of  a  per-   i.i^.8, 

pctuail  fucccflion  of  Bifliops.  4.  2.  Diuerfe  tcftimonics  of  Scripture,' 
1,2,3,4.  which  affii me  Chrift  to  be  Godt 

They  are  not  heretikcs  or  fchif-  and  firft  out  of  the  olde  tcftament. 
matikes  that  depart  from  the  pa-  1.13.9,10.  then  out  of  the  newc  tc- 
pacie.4. 2.5,6.  ftament.Seft.ix. 

Howe  much  foeuer  a  man  make  A  profc  of  the  fame  Godhed,by 
the  beft  of  the  faultes  of  the  po-  the  workes  that  are  in  the  Scrip- 
pifhe  Church,yettheftate  thereof  tures  afcribed  vntohim,  1. 13.12, 
is  no  better  than  was  in  the  king-  alfo  by  his  miracles  and  certainc 
dome  of  Ifraell  vnder  lerobeam.  other  things.Scft.i^. 
4.2.7,8,9,10.  A  difterence  bctwcnc  Chrifis 

Yet  by  the  goodnefleof  God  working  qf  miracles ,  and  the  Pro- 
there  remaine  in  the  papacicccr-  phets  or  Apoftles  doing  of  the  like* 
taine  fotcfteppes  of  the  Church:   x.13.13. 


The  Table. 

"  It  (S  pToiled by  many  and  moft  th^cTi.^.i^.9ti(^, 
ftrongc  tel^imonies  of  Scripture,  Cin^k  goitememcnt. 

that  Chrift  toke  vppion  him  a  true       See  Publikc  gouernemcnt. 
fpbftancc  of  mans  flelli ,  and  not  a  Clcrh^s  or  Clergie, 

Choft  or  couicrfahc  Ihapcof  ma,       OfCJerkcs  m  cht  olde  Church^ 
?sthcMardoinites.fAined,noi  yet  44.5?.  j 

ahcauenly  bodyastheManiehees    'i(hn;Con'cuf:fcen:eorLn^c- 
lyingly  affirmed. 2»r^. I.  |j  ^i  TUe  diS'ercnce  berweent:  con^; 

,  An  cxpofitipnqf  ihc  places  of  cupilcencc  awdcounl'eil.z.8.49.v,o;i 
Scripture, WMich  M:ircicvr>\yrithcd  That  alt  the  concupjfccncesof 
to  the  c?>nfirmati(5n  of  his  error,  men  arc  euill  andgrhy  of  finhc,noC 
andairooftI>o.^c:whi.ciiIVlanicheus  infomuch  as  they  are  natural  l',biic 
wrefted,and  many  o^the'iivijfciples  becaufe  they  are  all  inordinate  h^f. 
dowreft^at  tl»t?4ay#i.«i  j|. 2, 5  .where  tcafon  of-che  corruption  of  nature, 
alfo  are. confuted  the  nev^e  P4ar-  And  fo  did  Auguftine  think/: ,  if'fi^ 
cionueSywhidi  topFouc  thatChnft  be  diligently  wcycd.^.^.n.andthis 
lokchisb9dy.ofnj>?hjog,ddhpld?  i^vprou'cd  by  many  pkces  of  his 
that  women  hauc  no fecdc:There:  vyrit!pg«.  ?.;^.  1^;.  j  n;  ji-^junw  ?hW 
are  alfo  ccrtnineotbcr  things  con-  ^  ;  i\ConfifriQrt,jKiri^^l^,\  j.li  b:."i 
^tedj;VviMciv|^re5>l}^<ikidjiS'afcfQr-  [  .  C©pc^rning.:Canftiridr»'>  ife 
dities. 1.15.4.  _  ..••:;"•:  Schoolediiiines    do  {jgh't  i^gainib 

ifee^f^uiid^i^ofchiflmto  heaUeh'.  the  Canoniiles  ,.3ffirming  that  it  is 

SccpcAthsof  Chnfi.'  ■  .'.  ijlot  by^  tWc  f onrniaundemerit 'of 

^CQ  Dfif^ndingofChrifilnto  helL     God.  A  confutation  of  ihci^guh*; 

'See^^iciiatoY^Chriji,,  •  lyj en ts.v^hefe Upon  the  M -fort  dot 

^ Sec  Mi.rit  of  Chriji..-^  gj <  ^a  :  'cql  ftand,firft-becaufe  the  Lorde in  the 

See  Vriefthodc  &i.ofChrifl,  Gofpcll  did  fend  v  Leprous  jvhom 

SeeBjdemc-.-Chxift.:'       '  h.^  hadclGanfcdtoth^jpciefferand^ 

See  I{efi*rreSfion  cf-ChyiJi.  th ere  is  fhcvcd  the  true  mc^ningft 

Chrifiian  libtrty.  o'f  that  doing. 5-4  4.    r!:"i« 

How  nectifaiy  is  the  knowledge     .  A  confutanon  of  •  rh^it  fccond^ 
thereof  519,1.  argument,for  that  the.  Lorde  conr^-r 

Chrtftun  Uberti?  coniifleth  in  maundedhr.  difciplcs  tolofeand 
rliree  pastes ;  The  fitft  is  entreated  vnwind  Lazarus  wbcnhc  was  raifcd. 
of  5.19  2.-5-Thc  recond.Scd.4,5,6.  from  death. ?. 4.  5- 
Thcthird.Sed.7,8.  A  rrue  escpofirionof  twoplaces 

Chriftian  hbertic  is  a  fpirituall  by  which  they  traucll  to  vphold 
thing ,  and  ail  they  do  wrongfully  their  confcfTion :  that  is  to  fay,thac 
expounde  it ,  which  either  make  it  they  which  came  to  the  Baptifme 
aclokcfortheiriuftes^or  doabufe  of  John  did  confefle  their  finnes, 
it  with  oflFcncc  of  their  wcake  bre-  and  James  wiilech  vs  to  confeflc 

OU'' 


The  Table.  -^'^^ 

otir  finncs  one  to  an  other.  3.4.6.  A  confutation  of  this  article,t!iat 

The  vfc  of  confclTing  to  a  pricft  (innes  arc  not  forgeuen ,  and  that 

was  very  auncientjbut  yet  free  as  a  the  gate  of  paradife  is  {hut.&c.  vn- 

politikcorderjnoias  alawefetby  Icfrcthcrcbefiiftfirmely  coceiucd 

Chnftor  his  Apoftlcsrand  after-  a  vowc  of  confefling,  where  alio 

warde  the  fame  was  abrogate  by  their  obie(5iJo  is  cofutcd/hatiodg- 

NedariusBifhop  of  the  Church  of  ment  can  not  be  pronounced  till 

C6ftantinopJe,becaureofaDcaco  the  caufe  be  heard  ,  that  is  ro  fay, 

which  had  vndcry  pretence  abufcd  that  abfolutio  can  not  be  geuen  till 

a  woman.This  tyrannous  lawe  was  alJl  the  finnes  be  rehcarfcd.5.4.18. 

not  laid  vpon  Churches  before  the  It  is  no  maruell  that  we  c5demnc 

time  of  Innocent  the  third,  about  and  abohfli  auricular  confcfliion, 

three  hundred  yearcs  paft,  and  the  and  our  aduerfarics  do  faifly  afligne 

foohfhnefre  and barbaroufneffe of  fo  great  profit  vnto  it,forfomuch 

that  ordinance  is  declared,  j. 4.7.  as  on  the  other  fideitarmethmen 

WitnciTes  of  the  faid  ahrogatio,  to  boldncflcof  finning.3.4.19. 

out  of  Chrifoftome  Bi/hop  of  Co-  They  do  faifly  preted  that  they 

(lantinoplc.  5.4.8.  bane  the  power  of  the  keye5,  fith 

An  cxpofition  of  Tnnoccntcs  they  are  not  the  fucceflbrs  of  the 

lawe  concerning  the  confeflfion  of  Apoftles,  nor  baue  the  holy  Ghoft> 

all  (innes,  where  are  rthearfcd  the  forfomuch  as  they  do  daily  without 

diucrfe  opinions  of  the  Romiihc  confideration  loofc  ihofe  thingcs 

.  diuincs  cocerning  the  number  and  which  the  Lorde  hath  comaunded 

vfe  of  keye$,3nd  the  power  of  bin-  to  be  bound,and  bind  what  he  hath 

ding  and  loo(ing.3.4.i5.  commaunded  tobeloofed.9.4.20. 

The  Icwdneife  of  all  the  parti-  It  is  proued  faJfe  that  they  fay  y 

cular  articles  of  thciawe  of  confel-  the  power  of  the  keyes  may  fome- 

fing,and  fpecially  of  thatconccr-  time  be  vfed  without  knowledge, 

ring  the  reheariing  of  all  finnrs.  foraftnuch  as  by  that  meane  the 

5,4.  16.  and  a  plaine  dcfcription  of  ablblution  fhould  be  vncertaine. 

the  cruelty  wherewith  poor*  con-  Where  alfo  is  fpoken  of  the  abfolu- 

fcicces  were  by  diuerfe  circiiftanccs  tion  or  condenation  which  the  tni- 

tormented  thercin.3.4. 17.  nifters  ot  the  Gofpel,or  the  church 

By  a  fimilitude  is  defcribed  howc  do  pronouce  according  to  y  word, 
a  great  part  of  the  world  hath  he-  and  of  the  certaintie  therof.  3.4.21, 
therto  obeyed  fuch  illusions.  That  The  abfolution  of  the  pricfts  in 
it  js  an  impoflible  lawe ,  &  makcth  the  Papacie  is  vncertaine  ,  as  well 
men  hypocrites.  And  the  is  (hewed  onthebchalfeofhjmthatgfroilcth 
a  m6ft  certaine  rule  of  confeflion  as  of  him  that  confefTcth  :  but  co- 
according  to  the  example  of  the  trariwife  it  is  in  the  abfolution  of 
^Pubhcanc.3.4.18.  the  Gofpell,  which  hangethvpoH 

MMMM 


^^"■-  The  Table. 

this  oncly  condition ,  if  the  finner  our  ownc  caufc ,  when  we  f equirc 

feke  his  purging  in  the  oncly  facri-  comfort  of  our  brethren ,  bccaufc 

ficcof  Chrift,  anddoycldc  to  the  the  feling of  finncs  doth  vcxe and 

grace  ofired  vnto  him.5.4.t2.  trouble  vs  :in  which  cafe  we  muft 

The  Popifh  Dodors, when  they  chicfely  reibit  to  our  paftors :  and 

allege  for  themfelues  the  power  of  this  remedy  is  warely  &  modcratc- 

looHng  geuen  to  the  Apoftles ,  do  ly  to  be  vfcd ,  that  no  bondage  be 

wrongfully  wrcft  to  auricular  con-  brought  in.  The  other  forte  is  to 

feflionthofe  fayings  which  Chrift  appeafc  and  reconcile  our  ncigh- 

Ipakc  partly  of  preaching  of  the  boure ,  if  he  be  in  any  thing  offen- 

Gofpelljand  partly  of  cxcommu-  ded  by  our  fault,  vndcr  which  kindc 

nication.  The  errors  of  Lombard  is  contcincd  their  C5fefnon  which 

and  fuch  other  in  this  matter :  and  haue  finned  fo  farrc  as  to  the  of- 

conccrning  the  maner  of  rcmiflion  fence  of  y  whole  Church.5.4.12.1  j. 

with  ej:ioiningof  penance  and  fa-  The  power  of  the  Iccyes  hatli 

tisfaifticn. 5.4.2^.  place  in  the  three  kindes  of  Con- 

A  (ummc  of  all  before  fpokcnrfic  fcflio  Of  the  frutc  which  they  that 

what  the  faichfull ought  tothinkc  confcflc  do  receiue  thereby,  by- 

of auricular  confcflion.5.4.24.  canfe  they  knowc  that  forgcuencs 

True  Confepon,  offinncsisdcclared  to  them  by  thc 

WhntkindeofcofcflQois  taught  mefTcngcr  of  Chrift.  5.4. 14. 

vs  by  the  word  of  God ,  namely  to  Of  cofeffion  of  finnes  one  forte 

confcfic  toGodthcknowcrofour  isgenerallanothcrfpeciall.g.zo.p, 

hartcs  &  of  all  our  thoughtes.  1.4.9.  Confirmation  Tofi(J:e. 

Out  of  this  fccret  confcffion  Thcceremonieof  layingon  of 

made  to  God ,  foilowcth  a  volun-  handes  *  when  the  children  of  the 

tary  confeffion  before  men ,  (o  ofc  faithfull ,  which  were  baptifed  in 

as  it  u  behouefull  fot  the  glory  of  their  infancie,  did  yelde  an  accopte 

God  or  the  humbling  of  our  felues.  of  their  faiih.4. 19.4. 

And  of  this  fccod  kinde  there  was  Of  the  popiflie  facramet  of  Con- 

an  ordinary  vfe  in  the  old  Church,  firmation  foifted  in  place  of  thac 

&  i%  alfo  in  the  Church  at  this  day.  holy  inftitution.4.19.^. 

But  yec  extraordinarily  it  ought  That  the  exaple  of  the  Apoftles 

after  a  fpeciall  mancr  to  be  w^^i^  iswrogcfully  alledged  for  defence 

whenfoeacritfhallhappcthatthe  thcr:of.4.i9.6. 

people  be  giltic  in  any  generall  of-  It  is  blafphemy  when  they  call  it 

fence,  or  to  be  plaged  with  any  ca-  the  oile  of  faluation.  4.19,7,8.  and 

bmitic.Of  the  profile  of  fuch  con-  when  they  fay  that  none  are  made 

feltion.5.4. 10,1 1.  full  Chriftians  till  they  be  annoin- 

Of  two  other  forts  of  priuate  co-  ted  with  the  Bifliops  Confirmation. 

feffion:of  which  the  firi^  is  vied  for  St^.^,  and  when  chcy  fay  that  this 

annoin- 


The  Tabic.  »    *' 

annointingc  is  to  be  had  in  greater  hauc  no  authority  ,  vnlcffc  they  he 

reutreccthan  Baptifnic.Scifl.io,!!.  aflcmbled  in  the  name  of  Chrift: 

]  CIS  to  be  wilhcdjihatthemaner  and  what  that  is. 4.9. 2. 

of  the  oldc  Church  were  brought        It  is  falfe  which  the  Papiftcs  af- 

in  vie  againe  ,  to  call  children  to  firmc;y  truth  remaincth  not  in  the 

gcucaccompt  of  their  faith. 4.i<;.i3.  Church  vnlefle  it  be  among  the  pa- 

Confcicnce.  ftors,and  that  the  Church  it  fclfe  is 

ConfcienccSjwhen  they  fcke  af-  not,vnitflc  it  remainc  to  be  fene  in 

fiance  of  their  lutiiHcation  before  generallCouncels.4.9.3,4,5,6,7. 
Godjought  to  forgettc  ail  the  righ-        What  things  are  to  be  wcyed  in 

tcoulaeflc  of  the  lawc.  5. 19.^,^  fearching  y  authority  of  any  Cou- 

Thc  Co'cicnces  of  the  faitht'uU  celhand  that  Augulhnc  prefcribcth 

do  not  follow  the  law  as  colbamed  a  very  good  way  therein. 4. 9.0. 
by  neccdity  of  the  lawe  ,  but  being        Counccls  one  againft  another, 

free  fro  y  yoke  of  the  lawe, do  volu-  4  9  ^.and  eucn  in  thofe  former  and 

tarily  obey  y  will  of  god.  ^.19. 4,5,6.  auncietCouceJsare  foundefauUes 

Of y  freedom  of Cofciece  m  out-  and  errors.4.9,io,n . 
ward  &  mdifferent  thmgs.  5.19  7,8.  Creation  of  the  World. 

The  Confcicnccs  of  riic  faithtull       Although  God  ought  to  be  kno- 

bcing  fet  at  liberty  by  the  benefit  wen  by  the  Creanon  of  things.ycc 

of  Chrift  » arc  marie  free  from  the  Icaft  the  faithfull  fliould  fall  away  to 

power  of  all  men:  and  bowcthis  the  fained  inuetios  of  the  heathen, 

is  to  be  vndcrftode:  where  alfois  his  will  was  that  the  hiftory  ofthc 

fpokenof  the  fpiriruiU  and  ciuille  Creatio  (hould  remainc  written,& 

gouernement,and  wh;'.tditrcrencc  the  time  thereof  exprefTcd  in  the 

is  tobeputbetwcncthc  ^.19.14,15.  Scripturc.i.14.1. where  thtir  vngod- 

What  is  Cofcicncc'.and  in  what  ly  fcoffing  is  confuted  ,  which  afkc 

fenfe  Paul  faith,  tha-.  the  magilVac  why  it  came  not  fooner  in  Gods 

muft  be  obeyed  for  confcience.  mind  to  creatheaue&  earth  1. 14.1. 
5.19.15,16.  For  the  fame  purpofc  it  is  rc- 

What  IS  Confcience :  and  of  the  hearfed,that  God  ended  his  workc, 

common   difference  betwene  the  not  in  a  moment,  but  in  fix  dayes: 

temporall  court ,  and  the  court  of  and  likewifc  the  order  is  fet  forth, 

Confcience.4.10.5,5.  namely  that  Ada  was  not  created 

of  Counceis.  till  God  had  fi-.fte  furnilhcd  the 

We  muft  keepeamcaneinho-  worlde   with  all  plenty  of  good 

noring  of  Counceis ,  that  we  take  things.i.i4.i,22. 
nothingaway  from  Chrift,  and  our        A  confutation  of  the  error  of 

do<5t.inefor  the  moft  parte  is  con-  Manichcus  concerning  two  origi-. 

firmedby  auncientCouccls.4.9. 1,  nail  beginnings.  1.14.?, 

By  the  Scriptures  tlic  Counccls      It  is  proucd  by  the  Scriptures  that , 

MMMM  ij 


^*a^  TheTabk 

the  knowledge  of  God  which  ap-  that  we  do  rtotwieh  vnthantcefuH 

pearethmy  workmanifhip  of  the  ncglcdinge  or  forgctfulnes  palfc 

world,can  not  by  it  felf  alone  bring  ouer  his  vertucs  which  he  prefen' 

vs  into  the  right  way.  i.  5. 13.  and  teth  apparantly  to  be  feene  in  his 

yet  are  we  rightfully  without  all  creatures.  1. 14.2 i.fecondly,thatwc 

cxcufe.Sc<fk.i4.  may  Icarne  to  apply  them  to  our 

Although  the  beholding  of  heauc  felues ,  whereby  wee  may  ftirrc  vp 

and  earth  and  the  confideration  of  our  felues  to  the  truft,  inuocation, 

the  ordringe  of  things  pertaining  praife,and  lone  of  him.aj4,ia. 

to  men ,  do  moue  vs  to  worfhippe  Crojfe, 

God,  yet  all  thefc  thinges  paflcd  Sec  Bearing  of  the  Crofle. 

away  \»ithout  profit,euen  from  the  D. 

wifeft  Philofophers.i.f .  10.  Deacons, 

Hcrupo  came  the  infinite  num-  /^P  Deacons  and  the  two  fortes 

ber  of  gods ,  and  the  contrarieties  VJof  them.4. j.9. 

ofopinionamogthcfedcsofPhi-  In  the  olde  Church  the  office 

Jofophcrs  concerning  God.i.j.ii.  ofDeacos  was  the  fame  that  it  was 

The  fubftance  of  God  isincom-  in  the  Apoftles  time.  Of  fubdca- 

prehenhblc :  but  in  his  workcs ,  by  cons  and  archedeacons,  and  when 

cngrauing  ccrtame  pointcs  of  hrs  they  firftbegan.4.4.^, 

glory  therein ,  he  hath  after  a  cer-  How  y  Church  goods  were  vfed 

taine  mancr  prefcnted  himfelfc  to  and  beftowcd  in  the  olde  Church, 

be  feene. 1. 5, 1.  4.4^,7. 

The  wifuomc  of  God  is  teftified,  Of  popifhe  Deacons ,  their  of- 

not  oncly  by  thofe  thinges  which  fice,and  the  ceremony  of  their  or> 

philofophcrs  and  learned  men  do  deringe.4.i9.p. 

finde  by  fpecuhtioninheaucn  and  Of  popiflie  fubdeac6$,and  their 

carth,but  alfo  which  common  men  trifling  officc,and  the  fonde  manec 

do  perceiueby  iheonely  hcipeof  of  theirordrjing,4.i9.^j. 

their  eyes  i.^.z.  Of  popiflic  Deacons  and  their 

That  we  may  with  trewe  faith  inftitution.4.f.if. 

conceicic  fo  much  as  bthoucih  vs  The  Papiftes  haue  no  trew  Dea- 

to  know  coccrningGodjit  is  good  conry  Icftc,  forafmuch  as  ail  the 

to  Icarne  y  hsftory  of  the  Creation  difpofition  of  Church  goods  amog 

of  the  world ,  in  fuch  fort  as  Mofes  them  is  openly  turned  to  facnlcgc 

hath  fet  it  forth,  thechicfe  pointes  androbbery.4.5.i6,i8,!9. 

wherof  arc  briefly  rehearfed.1.14. 20.  A  confutation  of  the  (hameleP- 

The  co'ideration  of  the  workes  neffe  of  certaine  papjftc$,which  fay 

of  God,  that  is  to  fay ,of  theCrea-  thnt  the  riotous  cxcelTc  of  priefts 

lion  of  all  things ,  ought  to  be  ap-  and  of  all  the  popiih  Churchjs  the 

piiedio  two  prmcipall  endcs:fitft  glorioufaelfe  of  the  kingdome  of 

Chrift 


The  Table.  ^^f'^fy^^^ 

Chrift  which  the  holy  prophctes  contcineth  the  mifteiy  of  a  great 

ipakc  of  beforc.4.^.17.  thing,  and  is  of  no  fmall  imponacc 

Death  ofchriji.  to  the  cflfc^fkof  ourrccicmptio.  Di- 

Ahhough  chrift  hath  by  f  whole  ucrfc  cxpofidons  of  this  article  arc 

courfc  of  his  obedience ,  that  is  to  rchcarfed  and  confuted.  2. 16. 8,9. 

fay  by  his  whole  life  &  all  the  partes  A  trewe,godly,holy  and  comfof - 

thcrcofjrcdeemcd  vs,5'Ct  the  Scrip-  table  cxpofiiion  thereof  out  of  the 

ture  to  fct  forth  more  planely  the  word  of  God,  which  is  alfo  confir- 

manerofoorfaluatiojdothafcribc  medby  theteHimony  of  ihcoldc 

the  fatne  as  peculiar  and  proper  to  Dodors ,  that  Chrift  did  not:  oncly 

the  Death  of  Chrift.  In  the  which  fuffer  a  bodily  death,  but  alfo  did 

the  voluntarie  yeldinge  of  Chrift  fcclc  the  rigor  of  Gods  vengeacc, 

hath  the  tirftplace,which  yet  was  fo  whereby  he  might  both  appcafc 

volucary  as  he  gaue  ouer  his  ovvnc  his  wrath  and  fatisfic  his  iuft  iudgc- 

affcc^io  not  without  ftrife.  Alfo  his  metsand  therefore  it  bchoucd  that 

codcmnation  is  to  be  confidercd:  he  ftiould,as  it  were  hade  to  handc. 

Wherein  two  things  are  to  be  no-  wreftle  with  the  power  of  Hell  and 

ted,namcly  that  Chrift  was  reputed  with  y  horror  of  cuerlafting  death, 

among  the  wicked,and  yet  that  his  yet  was  God  not  at  any  time  cither 

innocccy  was  oftctimes  teftificd  cue  his  enemy,  or  angry  with  him.  Bur 

bytheiudges  ownemouth.i.  1.5.  he  did  fuffcr  the  greuoufnelfe  of 

ThemanerofhisDeathisto  be  Gods  feuerity,inrefpe<5ithathcc 
marked,  that  is  to  fay,  the  accurfcd  being  ftricken  and  beaten  with  the 
croflc.  And  it  is  declared  by  many  handc  of  God,  did  feclc  all  the 
tcftimonicsofEfay  &theApoftles,  tokens  of  Gods  wratlx  and  punifti- 
that  this  behoued  fo  to  be)that  the  tnent.i.  1^.  10.11. 
curfte  which  was  dewe  to  vs  being  A  cofutation  of  ccrtainc  wicked 
caft  vpon  him  and  fo  ouercome  &  and  vnlcarned  men ,  which  at  this 
taken  away,  wee  fhould  be  deli-  day  do  finde  faultc  with  this  expo- 
ucrcd.  And  this  was  figuratiuely  re-  fition,crying  out  that  the  fonne  of 
prefented  in  the  facrifices  of  Mofes  God  hath  wronge  done  ro  Him,and 
bwe ,  which  at  the  laft  was  perfor-  that  he  is  charged  with  delpcracio, 
mcd  in  Chrift  the  originall  truth  which  is  contrary  to  faith.  There- 
of all  figures.  2.1.6.  fore  it  is  proucd  againft  them  with 

Both  in  the  Death  and  buriallof  manifeft  teftimonies,that  thefe  two 

Chrift  a  double  benefit  is  fet  before  things  do  very  well  ftade  tocjcther, 

vs,y  is  to  fay ,  deliuciace  fro  Death  jhat  Chrift  feared ,  was  troubled  in 

wh  creunto  we  were  in  bor.dage,&  fpirit ,  was  afraide,  was  tempted  in 

jhe  mortifying  of  oar  tlcflie.2.1.6.  cucry  pointc  as  wearc,andyettha(; 

Defcetiding  ofchrlji  to  HelL  hce  is  without  finne,2.x6. 12. 

The  Defending  of  Chrift  to  Hel!  VeueUes. 

MMMM  iij 


The  Tabic. 

Thofc  things  that  the  Scripture  wounded  and  beaten  downerbut  he 

tcachcth  concerning  DeuelsjCendc  oncly  gcueth  the  wicked  to  him  to 

commonly  to  this  ende ,  that  wee  goucrne ,  and  to  vfc  his  power  vp- 

flioulde  be  carefull  to  beware  of  pon  ihcirfoules  and  bodies  1.14.18. 

their  dcceites ,  &  furniOi  our  felues  A  cohitation  of  chcm  which  fay 

with  thofe  weapons  which  maybe  that  Dcuells  are  nothing  els  but 

able  to  beat  back  the  moft  mighty  euell  aftl'dions   or  perturbations: 

enemies.  1.14.1^.  and  it  is  proued  by  tcfiimonies  of 

That  we  rtiould  be  y  more  ftirred  Scripture ,  that  they  are  mindcs  or 

vp  to  do  fo,ii  fheweth  vs  that  there  fpirits  endued  with  fenfc  and  vn- 

i&  not  one  or  two  DcLcls,  but  great  derftanding.  1.14.19. 

armies  of  euell  fpiritcs  that  make  Difcipline. 

warreagainft  v$:and  in  what  fence  Difciphntis  a  thing  moft  neccf^ 

it  fometunefpeaketh  of  the  Deucll  fary  in  the  Church  4.11.1. 

in  the  lingular  number.  1.14. 14.  Of  priuate  admonifhings,which 

This  ought  to  enftame  vs  to  a  is  the  fii  ft  foundation  of  the  Diici- 

continuall  warre  with  thcDeuell,  plineoftheChuich.4. 12.2. 

for  y  heiseuery  wherccalkd  cne-  Of  the   Ecclcfiafticall  Senate, 

my  to  God  and  vs.  1.14. 1  <;.  that  is  to  fay,  the  feniors  pr  elders. 

The  Dcuell  is  naturally  wicked,  which   together  with  the  biiliops 

a  murderer,  a  her,  and  forger  of  all  hauc  y  ouerHghtof  mancrs.4.^.8. 

malitiQufncs.i.i4.i5.Buc  this  euel-  Princes  as  well  as  rhecomn".on 

ncfl'e  of  nature  is  not  by  creation,  people  ought  to  bcfubicd  to  the 

but  by  corruption,  i.i  4,16.  Difcipline  of  the  church,&  fo  was  it 

It  is  curiofity  to  enquire  of  the  wont  to  be  in  the  olde  time.  4. 11.7, 

caufc, maner, time  and  falTiion  of  Of  the  olde  Difcipline  of  the 

the  fill  of  the  euell  Angels,  foraf-  cleargy,  and  the  yearly  afi'emblingc 

much  as  the  Scripture  leaueih  it  of  piouinciall  fynodesrandhowe 

vnipoken.1.14.  i^.  this  order  is  buried  in  the  papacy. 

This  th'-  Deuell  hath  of  him-  fauing  that  they  kepc  ccrtainc  flia- 

Iclfeandof  hisowne  naughtineife,  dovvesthercof.4.  ii.iz. 

dcfiroufly  and  purpolejy  to  ftriue  E. 

a^ainft  God,  but  hec  can  do  and  Excommimicaticn. 

performc  nothing  vnlclfe  God  be  T  7f  rHat  is  the  power  of  the  iii- 

Willing  and  graunt  it  1.14. 17.  V  V  nfdidion  of  the  Church, 

Go<i  fo  tcmpcreth  this  gouern-  and  howe neceflary  and  aungent  it 

menr,  that  hec  geueth  Satan  no  is.4. 11.1,4. 

reigne  ouer  the  foules  of  the  faith-  Of  the  power  of  binding  and 

full ,  forafmuch  as  in  the  ende  they  lofinge  ,  fo  much  as  pertainerh  to 

eucr  obteine  the  vidorie,  although  Difcipline,vvherein  there  is  fpoken 

in  fome  particular  doings  they  be  of£xcommunicationi4.ii.2. 

This 


i^y 


The  Tabled  ^¥5^wi^ 

This  power  of  the  Church  is  di-  priuate  metvought  not  to  cJepattc 

ftavftefrom  the ciuilc power, and  from  the  Church,  neither  ought 

the  one  is  a  hclpe  to  the  other,  the  pallors  to  ih^ke  of  their  n:»t- 

Thcrcforc  the  opinio  of  fomc  men  ni(lene.4.i2.ii. 

is  falfe ,  which  thinke  that  it  ought  Againft  y  pccifenefiTc  of  the  olde 

to  haue  no  place  where  are  Chri-  Donatjftcs  5:  of  the  Anabaptiftes 

ftianmagiftratcs.4.  II.  1,5,8,  of  our  daycs,  which  do  acknow 

This  is  a  ftayed  and  continuall  Icdjjc  no  congregation  of  Chrirt, 

order  in  the  Church  ,  and  not  en-  but  where  there  is  in  eucry  point 

duringonely  for  atimc.4.11.4.  an  AngeIikeperfe(2ion.4.  iz.ii. 

Of  the  right  vfe  of  this  iurifdi-  If  the  corruption  of  any  finne 

ftion  in  the  oldc  Church:and  howc  haue  infcftcd  the  whole  mulntude, 

this  power  belonged  not  to  one  the  rigorourneiTeofdifciplmemuft 

Tnin  alone ,  but  to  the  aflembly  of  be  tepcred  with  the  m«rrcy,leaft  the 

elders.4. 1 1.  ^,^.and  Ch.ir.Sed.7.  whole  body  be  dcftioyed.4.  i ?..  1 5. 

Of  theExcommunicatJoofthe  F* 

church, &  y  authority  thcror.4.ii.4  Taith, 

Three  endes  which  the  Church  'T^He  njme  of  Faith  ochciwire. 

hath  regarde  vnto  in  corredions  JL  taken  among  holy  writers  than 

?nd  EKcommunication4.i2.^,  it  isamongthcprophane.4.ir.ij» 

Of  exercifing  the  difcipline  of  Howe  it  is  to  be  vaderftodc  that 

the  Church  according  to  the  pro-  God  is  the  obicde  of  faith.  2.6.4. 

portio  of  finncSjforafmuch  as  feme  Of  faith.  And  heere  the  Sophi- 

be  pnuate  and  fomc  be  pybhke,  ftcrs  are  rcproued  ,  which  vndcr* 

fomebe  negligent  dcfaultes, fomc  ftandc  nothing  els  by  this  wordc 

be  hainous  offcnccs.4.1 1.  ^,4,6.  faith,  but  a  common  aflcnte  to  the 

In   Excommunicaiion  fcuerity  hittoryofthe  Gofpcll,&  dofimply. 

ought  to  be  tempered.  And  in  this  call  God  the  obicd  of  faith,  in  th<p, 

behaife  is  noted  the  extreme  rigo-  meane  time  leauing  out  Chrift>: 

toufncfleoftheinoldetime.4.iz.8.  without  whom  there  is  no  faith, 

Euery  priuate  man  ought  toe-  nor  any  acceflTetoGod.^.!.!. 

fteemethcm  that  beExcoaimuni-  A   confutation  of  the  Scholc'^ 

cate  as  ftrangers  from  the  Church,  menncs  do<3rine  coccrning  vncx- 

but  not  to  accompt  the  paft  hope,  prcfled  faith»wheras  faith  requireth 
but  to  cndeuour  to  the  vttcrmoft    an  exprefle  rcknowledginge  of  the 

pf  their  power  tobringe  them  into  goodnclTc  of  God ,  in  which  ftan- 

the  way  againe.4.12.9,10.  deth  our  righteoufneire.j.i.r. 

If  the  benchp  of  elders  do  not  fo  Our  faith ,  fo  longe  as  wee  arc 

diligently  corrcd  faultes  as  they  waueringc  in  the  world,is  cnwrap- 
ought ,  or  if  the  pallors  can  not  a-  ped  with  many  remnautes  of  igno-? 
Hi^nd^  all  things  9$  tbpy  wpuld,yc5   rauncc ,  and  in  41  things  infidelity 

MM  MM   jiij 


.,     ^^m'               The  Tabic. 

is  cuer  mingled  with  faithjwhcreof  from  a  Godly  affcdion. 5.2.8, 

many  examples  are  fccne  in  the  di-  This  wordc  faith  hath  diuerfe' 

fciples  of  Chrift  before  that  they  {ignificati6$,and  is  fometimc  taken- 

camp  to  perfede  light ,  yet  this  is  for  the  power  to  do  miracles ,  with 

ftill  moft  trewe,  that  vnderftanding  which  giftofGod,fomtimcy  wicked 

iseuerioined  with  faith,  j. 2, 5,4.  are  endued:  Sometime  it  isfigura" 

There  is  a  certaine  obedience  to  tiuely  taken  for  chat  knov/ledgc  of 

Chrift,  &  aptncffc  to  learne,  with  a  God  which  is  in  fome  wicked  men, 

dcfire  to  profit ,  which  is  called  by  which  is  rathera  fliadowe  &  ymagc 

the  name  of  faith,  whereas  it  is  but  of  faith ,  of  which  faith  there  arc 

a  preparati5  to  faith,  and  that  fame  diuerfe  fortes  in  them. 3. 2.9. 10. 

may  be  called  an  vnexpreflcd  faith:  The  reprobate  haue  alfo  feme- 

yet  it  farre  differcth  from  the  pa-  time  fuch  a  like  feeHng  as  the  clef): 

piftcs  inuention.  ^.2.  %.  haue,yet  they  do  not  fully  conceiue 

The  ircwe  faith  or  knowledge  of  y  force  of  fpirituall  grace,  but  only 

Chrift ,  is  when  we  cocciue  him  in  confufely.Neuertheleifc  the  fame 

fuch  forte  as  he  is  oft'r ed  of  the  Fa-  is  a  certaine  inferior  working  of  the 

ther,  that  ii  to  fay,  clothed  with  his  holy  Ghoft.But  this  feling  differcth 

Gofpell.  Andfaiihhathamutuall  farre  from  the  peculiar  teftimon/ 

relation  to  the  word,and  the  word  which  he  geueth  to  the  eled.  5.2.11. 

to  faith ,  becaufe  the  wordc  is  the  Yet  is  not  the  Spirit  deceitftill, 

fountaine  of  faith ,  the  groundc  of  which  lightly  fprinkleth  the  repro- 

faith ,  and  the  inirrourc  in  which  bate  fometimc  with  fuch  a  knowe- 

faith  beholdeth  God.^.;i.6.  Icdae  of  the  Gofpell,  and  feling  of 

Faith,  although  it  afl'ente  to  all  the  loue  of  God  as  afterward  doth 

the  partes  of  the  word  of  God,  yet  vanifh  away.  Somtime  alfo  there  is 

moft  properly  ic  hath  regarde  therin  ftirred  vp  intheir  hartcs  a  certaine 

to  the  good  will  and  ntercy  of  God,  defire  of  mutuall  loue  toward  God, 

that  is  to  fay,  the  promifes  of  grace  but  fuch  a  loue  as  is  a  hired  and  not 

grounded  vpon  Chrift ,  for  the  vn-  a  harty  loue.  At  lengthe  it  is  con- 

derftandmg  and  certainty  whereof,  eluded  that  there  be  fome  which 

the  holy  Ghoft  lightcneth  our  min-  do  not  fame  a  faith ,  &  yet  do  lackc 

des  and  ftrengt-hencth  our  hartes:  the  trewe  faith ;  Which  is  alfo  pro* 

Hereupon  is  gathered  the  defini-  ued  by  tcftimonies.g.2.i2.and  fuch 

tionoffaith.5.2  7.  a  feling  is  in  the  Scripture  called 

A  confutation  of  the  Sophifters  fa»ch,  although  it  be  vnpropcrly  foi 

diftinftionoffaith,formcd&form-  called. ^.21^. 

lefTe  :  whereby  it  appearcth  that  Faith  is  fometimc  taken  for  the 

they  neuer  thought  of  the  fingular  foundt  dodrine  of  religioniand  the 

gifte  of  the  holy  Ghoft,  forafinuch  whole  fumme  ther  of :  contrariwifc 

as  faith  can  in  no  wife  be  fcuered  iboKtime  ic  is  retrained  to  fome 


The  Table.  '-'f^f-npS^ 

funicular  obie£l,&  fometime  it  fi-  neuer  fall  and  depart  from  that  fiirc 

gnificth  y  miniUery  of  tiic  Church  affiance  which  they  haue  concci- 

j.z.  1  J.  ued  of  the  mercy  of  God,  but  ftri- 

Faith  is  moft  rightfully  called  uingcwith  their  ownc  wcakcncflc 

Icnowledge  and  fciencc ,  and  yet  is  they  alway  get  the  vppcr  hande  ac 

fiich  a  knowledge  as  rather  confi-  laft  :  which  is  proucd  by  many  ex* 

ileth  of  certainc  perfwafion  than  of  amplcs  in  Dauid.  ^.i.  17. 
ynderftandiftge.forafmuch  as  that        A  defcriptio  of  the  battcll  ofthe 

which  our  minde  conceyucih.  by  flefli  &  the  fpirite  within  a  faithfull 

Faithismoftinfinitc.3.2.14.  foule.3.2.18. 

Faith  is  not  cotent  with  a  dout-        The  aiTuicdncfle  of  Gods  good 

full  opinion  or  a  darke  conceiuing,  will.^.z.iS. 
^uc  requireth  a  ful  and  fettled  alfu-        A  confutation  ofthe  moft  pcfti- 

ledncfl'e:  &  hereunto  are  to  be  re-  lent  futtle  reafoningc  of  certainc 

ferrcd  all  thofc  titles  of  commen-  halfe  papiftes,which  although  they 

dation  wherewith  the  holy  Ghoft  confcfife  that  fooft  aswclookev- 

lettcth  foorth  the  authority  ofthe  pon  Chrift,we  findc  plentiful  mat- 

M'oi  d  of  God.  ^.  2. 1 5 .  ter  to  hope  wel,  yet  vvil  nedes  hauc 

Many  do  fo  conceiuc  the  mercy  vs  to  wauer  and  dout  in  confidcra- 

«f  Gocijthatthey  receiue  very  hilc  tionofourowne  vnworthines.And 

comfort  thercofjbecaufe  they  dout  it  is  proucd  that  we  ought  ncucr- 

whcther  he  wil  be  merciful  to  the-  thclcfle  to  looke  for  aflured  falua* 

fclues  or  no:  but  there  is  a  far  other  tioniforafmuch  as  Chrift  by  a  ccr* 

feelinge  ofthe  aboundant  liore  of  tainc  maruclous  communion  doth 

Faith,the  chiefe  ground  whereof  is  daily  grow  together  more  &  more 

that  we  do  nocthinke  the  promi-  into  one  body  with  vs.  5.2.24. 
fcs  to  be  true  without  our  fclues        So  foone  as  we  haue  any  one 

oncly  >  but  rather  that  by  inwardly  drop  of  Faith  we  begin  to  beholde 

embracing  them  we  may  make  tiic  God  mcrcifuil  vnto  vs ,  although  a 

pur  owne  thereupon  is  gathered,  farreofindcde,yctwith  fo  aflfured 

who  may  truely  be  called  Faithfull,  fight ,  as  we  knowc  we  arc  not  dc* 

3.2.15, 16.  ceiucd:Both  thcfc  pointes  are  pro- 

Though  the  Faithful  in  reknow-  ued  by  tcftimonics  of  Paul.  g.i.  1^, 

iedginge  the  goodneflc  of  God  to-  20, 

ward  them  are  not  only  oftentimes        It  is  (hewed  by  examples ,  howe 

tempted  with  vnquietneiFejbut  al-  Faith  armeih  and  fortificth  it  fclfc 

(p  are  fometime  fiiakcn  with  moft  with  the  word  of  God  to  bcare  the 

f^rcuous  terrours:yet  this  wiihftan-  violent  .ifraukes  of  teniations,  and 

(deth  not  but  that  Faith  brmgeth  howe  the  godly  minde  neuer  fuflfe- 

afibrednelTe  with  it,  becaufe  how-  rcth  the  affiance  of  Gods  mercy  to 

jk)cucr  they  be  troubled,  yet  they  be  plucked  away  from  it ,  alchcugh 


^pr  The  Tabic. 

It  be  affiled  with  many  remnants  haue  thcmfclues  ,  that  fomc  cr- 

of  vnbcliefe  and  diftruft.  j.i.x  i.  rours  are  mingled  with  their  Faith, 

In  the  good  will  of  God,  which  and  they  feme  to  palTe  the  boudc$ 

Faith  IS  fayd  to  haue  rcfpcd  vnio,  of  the  word,  but  yet  fo,  that  Fay  th 

although  Faith  do  chiefely  looke  hathalway  thevppcrhand:Thisi$ 

VDto  the  aifured  expedation  of  e-  proued  by  the  examples  of  Sara  Sc 

ternali  life,  yet  there  are  alfo  con-  Rebecca ,  whomc  in  the  crooked 

tained  promifes  of  this  prefent  hfc  turninges  of  their  minde,  God  did 

and  a  perfed  furctie  of  all  good  by  ^fecret  bridle  holde  fali  in  the 

thingcs ,  but  the  fame  fuch  as  may  obedience  of  his  word.  g.2. 5 1. 
be  gathered  of  y  word:  Both  thefc        By  reafon  of  our  blindcneffc  and 

poyntes  are  confirmed  by  teftimo-  ftiffeneckcdnes ,  the  word  fuflifcth 

nies  of  Scripture.  J. 2.28.  not  to  make  vs  haue  Fayth,  vnleiTc 

Faith ,  although  it  embrace  the  the  Spirit  of  God  do  cnligh(e  out 

word  of  God  in  cuery  point ,  that  minde ,  &  ftrcngthcn  our  hart  with 

is  to  fay  in  the  commaundcmcntes  his  power ;  &  the  fame  Spirit  is  not 

alfo  and  m  the  prohibitions  and  onlythcbeginnerofour  Faith,  but 

thretnings,  yet  hath  her  fundation  alfo  doth  cncreafc  it  by  degrees,  j. 

and  proper  marke  whereunto  it  is  2.^}. 

direded ,  in  y  free  promifc  of  mer-  Although  it  feemc  to  the  moft 
cy :  and  for  this  reafon  the  Gofpcll  parte  of  men  a  moft  ftraunge  do- 
is  called  the  worde  of  Fayth,  and  is  drine ,  that  no  mann  can  beleuc  in 
fct  as  contrary  to  the  law.  j. 2.29.  Chrift,  but  he  to  whom  it  is  giuen. 

Yet  do  we  not  by  this  diftinftion  yet,  it  is  proued  to  be  moft  true  by 

tcarc  Faith  in  fonder  as  Pyghius  rcafons ,  teftimonies  of  Scripture, 

(hamcfullycauillcth.^.s.50.  andexamples.5,2.j4. 

Faith  doth-  no  IclTe  needc  the         Therefore  Faith  is  called  tho 

%vorde  of  God,  than  the  frute  doth  Spirit  of  Faith,the  worke  and  good 

ncdc  the  huely  roote  of  the  trcc,&  plcafure  of  God.*  and  it  is  a  fingular 

with  the  worde  muft  beioyncda  gift,  which  he  giueth  byfingulat 

coniideratio  of  the  power  of  God,  priuilege  to  whom  he  will :  as  it  is 

without  the  which,mens  cares  will  proued  by  notable  fcntenccs  taken 

cither  not  willingly  hcarc  y  worde,  outof  Auguftine.3.2.35;. 
or  not  eftecme  it  worthily.  His  po-        It  is  not  enough  that  the  minda 

wcr  is  to  be  confidered,in  that  that  be  cnUghtencd  with  vnderftanding 

it  is  cffcduall ,  that  is  to  fay  by  the  of  the  worde,  vnleflc  alfo  the  alfu- 

workcs  of  God ,  &  by  his  benefites  rcdneffe  of  the  word  be  poured  in^ 

cither  particular  or  ancient  &  fuch  to  y  very  heart:both  which  thinges 

as  he  hath  beftowcd  vpon  y  whole  y  Spirit  worketh:which  is  therforc 

Church.j.2. 1 1.  called  the  feale,the  pledge,  and  th^ 

The  Faithfull  oftentimes  fobc-  Spiriic  ofpromifc.j.?.^^. 

Although 


The  Table. 

Although  Faith  be  toflcd  with  ^.1.41. 
diucrfc  doutings,yct  it  alway  at  the        By  reafon  of  this  conioyning  & 

laft  eJcapcth  out  of  the  gulfc  of  tc-  alliacc  of  Faith  &  hope,  the  Scnp- 

tations,  and receiueth  moil fvveetc  tuie   doth  many  times  vfe  thofc 

quietnes.^. 2^-57.  two  wordes  without  diffcrcncc.and 

A  confutation  of  the  damnable  fomtime  loyneth  them  together.  A 

doftrine  of  the  Schooleme ,  which  confutation  of  the  errour  of  Peter 

iay  that  we  can  none  otherwife  dc-  Lombardcjwhich  makcth  two  fun- 

tcrminc  of  the  grace  of  God  to-  dations  of  Faith,  that  is  to  (ay ,  the 

ward  vSj  than  by  morall  conied jrc  grace  of  God,&  y  merit  of  workes, 

5.2.58.  3.1.4?. 

They  are  proued  to  be  miferably        Of  the  impcrfedion  of  FaithjSc 

blinde,in  faying  that  it  is  rafhnes  for  the  confirming  &  cncreaJe  thereof. 

vs  to  concemc  an  vndouted  know-  4. 14.7,8. 

ledge  of  the  will  of  God  :  A  good  Of  the  fumme  of  our  Faith, which 

comparifon  of  them  and  Paule  in  we  cai  the  Credc.or  Simbole  of  the 

this  poind  of  dodrine.  5. 2.39.  Apoftlcs.2.16.18, 

A  confutation  of  their  rriflingc         The  conclufion  of  the  i^.chap- 

fliiff,  that  although  we  may  take  v-  ter,whcrcin  are  briefely  contained 

p6  vsto  iudgc  of  the  grace  of  God  the  benefices  chat  came  to  vs  by 

accordinge  to  the  prcfent  ftate  of  thofe  thinges  that  arc  fpokcn  con- 

rigliteoufncs,yet  tlie  knowledge  of  ccrninge  Chrift  in  the  Simbole  of 

pcrfeuering  to  the  ende  abideih  in  the  Apoftles.  2. 16.  icf. 

Tufpenfe.  J.  2,40.  See  injiificatio'n  of  Faith. 

It  is  proued  that  the  definirio  of  Tafting. 

Faith  taught  in  this  chapter  Sed:.7.        Of  chat  part  of  Difcipline  of  the 

agrceth  with  the  Apoftles  defini-  Church,  which  cocerneth  theap- 

tion.  Hcb.Cap.  1 1.  And  the  errour  pointing  of  Faftini:;es,or  extraordi- 

of  the  Schoolenaen.that  charitie  is  nary  prayers:  &  how  paftors  ought 

before  Faith  and  Hopc,is  confuted  to  vfe  it.4. 1 2. 14, 16, 1 7. 
by  thcteftimony  ofBernardc.  5.2.        Iris  to  beprouided  that  nofu- 

41.  perlhtion  crepe  in  in  Faftiog.  4. 12. 

Hope  is  alway  cngendred  of  Faith,  19. 

&  is  the  vndeuidcd  companion  of        The  holy  and  rightfull  Faftingc 

Faith,  fothai  whofoeucr  lacketh  hath  three  endes.4. 12. if. 
hope,  is  proued  alfo  to  hauc  no        The definitio of Fafhng,4. 12.18. 
faith .  Alfo  Faith  is  nourilhcd  and        Of  the  fuperftition  of  Lent,  and 

firengthened  by  hopc:and  how  ne-  the  diuerfity  of  obferuing  the  fame 

cefTary  arc  the  helpesof  hope  to  Fafting.4.1 2.20,21. 
ftablilhc  Faith  ,  which  is  aflaylcd  Teare. 

\yich  fo  many  fortes  of  tentacions.     The  faichful  arc  ofcentimcs  trou^ 


The  Tabic. 

tiled  with  Fcarc  &  diftruft  by  rea-  that  this  in  the  forfaking  of  our  fel- 

fon  of  the  fcchngc  of  their  ownc  ucs ,  without  the  which  there  is  a 

iTcakenes.  3.2. 17.  world  of  vices  cndofed  in  the  foulc 

AnothctkindeofFeareconcci-  of  roan,  and  if  there  be  anyfcming 

ucd  in  a  godly  heart,  cither  by  exa-  of  vertuc  at  all ,  the  fame  is  corrup*- 

pics  of  Gods  vegeance  againft  the  ted  with  wicked  defire  of  glory.  3.7, 

wickedjorbyconlideration  ofhis  2. 

own  mifery:Such  Fcarc  is  fo  much  The  forfaking  or  mortifyinge  of 

not  cotrary  to  faith ,  that  the  faith-  our  felucs ,  is  partly  in  refpeft  of 

full  are  much  exhorted  to  haue  it.  me,and  partely,  yea,  and  chiefly  in 

Neither  is  it  any  maruell ,  if  there  refped  of  God. Toward  other  men, 

be  in  a  Faithfull  foule  both  Fcarc  the  Scripture  commaundeth  vs  to 

and  Faith ,  fith  on  the  other  fide  in  do  two  thinges:namely  to  prefer  re 

the  wicked  there  arc  both  dull  nc-  them  in  honor  before  our  fclucs,& 

§Ugcccandcarefulneflie.3.2,2252  3.  with  vnfained  truth  to  employ  our 

The  Fcarc  of  God  proccedcth  felues  wholly  to  procure  their  co- 
out  ofa  double  feling,namely  whe  modities .  Howe  the  firft  of  tbefc 
wc  honor  God  as  our  father ,  and  points  is  to  be  performedjis  taught 
fcarc  him  as  our  Lord:Ncither  is  it  in  the  ^.j.^.Sc  alfo  how  the  Scrip- 
any  maruell  if  one  mindc  hauc  turclcadethvsby  thehandtothc 
both  thoreafFcdions.3.2.26.  fecondc  point  is  (hewedin  the  3.7. 

This  Fcarc  diflfereth  from  the  $. 

Fcarc  of  the  vnfaithful,  which  they  See  certaine  things  pertaining  to  this 

comonly  cal  a  feruile  Feare.3.2.27  jfwr^o/e.j. 20.43. 

Offorfah^ingofourfelues,  Vreewill, 

The  firft  beginning  of  framing  Man  was  endued  with  Freewill 
ourlife  after  rhe  rule  fet  foorthin  in  the  firft  eftate  of  his  creation,  i, 
the  lawe,  is  to  confider  that  we  arc  i  j.8.  which  he  loft  by  his  fall .  Of 
not  at  our  own  liberty.buthallowed  this  the  jPhilofophers  were  igno- 
re dedicate  to  God.  And  therefore  rant,and  fo  all  fuch  as  follow  them, 
wc  ought  to  forfake  our  felues,  and  giuing  Freewill  to  man ,  arc  vttcrly 
our  own  rcafon  (which  as  the  Phi-  deceiued.i.  1 5.8, 
lofophers  thinke,  ought  alone  to  Thephablcncfle  or  weakc  po-. 
be  obeicd)to  the  ende  that  we  may  wer  of  Freewill ,  which  was  in  the 
be  gbucrned  by  the  word  &  Spirite  firft  man,  doth  not  excufe  his  fall.  i. 
of  the  Lord.  3. 7. 1.                     -  ij.8. 

Alfo  that  we  ought  not  to  fccke  It  is  as  well  for  our  profit,  as  for 

thofe  thinges  that  arc  ourowne,  the  glory  of  God,  to  acknowledge 

but  thoft  thinges  that  arc  accor-  ail  our  ftrcngth  to  be  but  a  ftafte 

ding  10  the  will  of  the  Lord,and  do  made  ofa  reede,  yea ,  but  a  fmoke. 

fcruc  to  aduaunce  his  gloric .  And  In  the  meane  time  we  muft  be-- 

war© 


The  Table  

warc,that while  wc  take  al  vprieht^  all  orhcr)&  fpccially  Cliryfoflome, 
ncflc  from  man ,  wc  do  not  there-  do  cxccedc  mcafure  in  aduauncmg 
of  take  occafion  of  flothfulnefl'e.  Frcwill.But  all  the  oldc  wr)  tcrs  gc- 
But  rather  we  ought  thereby  to  be  nerally,  except  Augiiftine,do  fo  va^ 
ftirred  vpp€  to  feckc  in  God  all  the  ry  and  vvauer  in  this  poinft  of  do* 
goodnes  whereof  we  our  fclues  are  drinc,ihat  there  can  almoll  no  ccc 
voide  .  The  defenders  of  Freewill  tainety  be  gathered  of  their  wry- 
do  rather  throw  it  downc  hedlong  tingcs.They  which  came  after  the, 
than  ftablKhit.z.i.i,  fcllone  afteran  other  to  worfe  & 
The  Philofophers  determine  worfe.Thc  definitions  of  Freewill 
three  powers  of  the  foule,  Vnder-  outof  Origcn,  Auguftine,Bcrnard, 
ftanding,Scnfe,&  Wil  or  Appetite:  AnfelmejPcrcr  Lombard,  &  Tho- 
and  they  thinke  that  the  reafonof  mas.2.2.4. 
mans  vnderftandinge  fuffifeth  for  In  what  things  they  do  commo- 
his  good  gouernancc'that  wil  is  by  ly  giuc  Freewill  to  man ,  and  of  the 
fenfe  moucd  to  euill,  fo  that  it  doth  three  fortes  of  mans  will.z.a.  5. 
hardly  yeelde  it  felfe  to  re3fon,and  AKb  of  the  common  diftindtion 
fometimeis  diuerfly  drawen  from  of  the  three  fortes  of  iibcrtic.2.3. 
the  one  to  y  otherjbut  yety  it  hath  ^. 

a  free  cledion  &  can  not  be  fto{>-  Whether  man  be  wholly  depri* 
pcd,  that  it  may  foUowe  reafon  her  ued  of  power  to  do  good ,  or  whc  » 
guide  in  all  things  rfinally  that  ver-  ther  he  hauc  yet  fomc  powec 
tues  and  vices  are  in  our  powers.2.  thoughtitbe  wcake:whcrc  it  is  (po* 
2.2,5.  ken  of  the  common  diftindion of 
The  Ecdcfiafticall  wrytcrs ,  al-  grace  working  and  grace  workinge 
though  they  acknoweledgcd  the  together ,  and  what  is  amifle  in  the 
foundeneflfe  of  vnderft3nding,and  fame  diftindion. 2. 2,^. 
the  freedome  of  will  to  haue  bin  Forafmuch  as  it  can  not  other- 
fore  wounded  by  finne,  yet  hauc  wife  be  faid  that  man  hath  Freewil, 
fpoken  too  much  philofophically  butbicaufehedotheuilofhisown 
of  this  matter.  The  old  wrytcrs  did  will,&  not  by  copulfion,  it  had  bin 
it  for  this  purpofe  ,  firft  bccaufe  very  good  for  the  church  that  this 
they  were  loth  to  teache  athinge  word  Freewill  hadncuerbinvfed, 
that  fhoulde  be  an  abfurdity  in  the  which  had  raifed  vp  men  to  a  dam- 
common  iudgemcntofmcn,&ai'o  nable  truftof  themfelues.  Theoli 
fpccinlly  ieaft  they  iTiouidc  gmc  a  writers  alfo  do  oft  declare  what  they 
new  occalion  of  flothfulncs  to  the  meane  by  that  word,  fpecialiy  Au- 
flelli  beingc  already  too  much  dull  gudiPjOiit  of  whom  there  are  ma- 
to  goocnes,  as  appcnreth  bv  m  my  ny  places  dleged,  where  he  wcak- 
fayingcsof  Chryfoftomeand  Hie-  neth  and  mocI:eth  the  ftrcngth 
rome.  The  Greeke  dodors  aboue  thereof,  both  when  he  callethi^ 


mwm^  The  Tabic. 

Bondwill,&  when  he  CTpoundcth  the  (inner  to  obcy:and  there  is  rtie^ 

the  thing  it  felfe  as  it  is  at  large,  z.  v/cd  what  cfFed  the  lame  do  workc 

i-7>8.  both  in  the  wicked  &  in  the  faith- 

Although  the  old  Ecclefiafticall  full. 2. 5.4,5. 

writers  do  fometimetoomuchad-  It  is  not  to  be  gathered  by  the 

uaunce  FreewilJ,  and  haue  fpoken  commaundementes  &  law  of  God, 

doutfully  and  duicrfly  in  that  mat-  that  man  hath  Freewill  &  ft.  en^ih 

tcr :  yet  it  appcareth  by  very  many  to  performe  them ,  for  God  doth 

ofthcirfayinges,  that  they  litle  or  nor  only  commaunde  what  ought 

nothinge cfteemmge mans  power,  to  be  done,  but  alfo  pjomifeth 

gaue  the  whole  praife  ofal  goodnes  grace  to  obey. 2. 5  6,7,^. 

10  the  holy  Ghoft.  Many  fuch  fen-  This  is  proucd  as  well  in  the  co- 

tenccs  are  rchcarfed  out  of  Cy  pria,  maundementes  whichrequire  the 

AuguftinCjEucheriuSjChryfoftom.  firft  conuernon  to  God ,  as  alfo  in 

a.2.9.  thofe  which  fpeakc  limply  of  the 

The  power  of  mans  will  is  not  obferumge  of  the  lawe ,  and  thofe 

to  be,.weyed  by  the  fuccefle  of  which  commaundracn  to  continue 

things,  but  by  the  choife  of  ludge-  in  thereceiucd  grace  ofGod.  For 

mem  and  the  aft'cdion  of  Will.  2.4.  the  fame  God  which  rccjuireth 

8.  thofe  thingeSjdothteftific  that  the 

It  is  proued  againft  the  dcfen-  conuerfionofa  finnerjholmeffeof 

ders  of  Freewil  that  finnc  is  ot  nc-  life,  ftcdfaftnes  of  continuance,  arc 

ceflity,  &  yet  ncuertheles  ought  to  his  Free  giftSjand  the  praife  therof 

be  imputed:alfo  that  it  is  voluntary,  is  not  to  be  parted  betwene  God 

andyet  cannot  be  auoided.2.5.1.  and  man.2.5. 8,9,11. 

A  folurion  of  an  other  obiedion  The  conditional!  promifes,as,Tf 

of  theirs  ,  where  they  fay  that  vn-  ye  wi!l,Ifye  heare,and  fuchhke,do 

lefTe  both  vcrtues  &  vices  procecdc  not  prouc  that  there  is  in  manne  a 

ofFrcc  elcftionofwill,  it  were  no  Freepower  of  wiUingorhearinge: 

rcafon  that  man  fhoulde  eitlier  be  yet  it  is  proued  that  God  doth  not 

punifhed  or  rewarded.  2. 5.1.  mocke  mcnne  in  fo  bargaynmge 

Alfo  an  other  obiedion,  where  with  them.  Alfo  what  is  the  vfe  of 

they  fay  that  if  this  were  not  the  fuch  proteflations^,  bothtowaidc 

power  of  our  will ,  to  choofc  good  the  godly  and  toward  the  vngodly. 

or  cuill,  then  of necellity  either  all  2.5.10. 

men  fhould  be  good,  or  all  men  c-  The  reprochings,  wherein  God 

uill.t.^.g.  fayth  to  his  people  that  they  were 

Againft  the  fame  men  alfo  it  is  the  caufe  that  they  recciued  not  al 

proued  that  exhortationSjadmoni-  kinde  of  good  things  at  his  hande, 

tions  &  rebukin?$  are  not  in  vaine,  do  not  prouc  that  it  was  njans  po- 

alihoughit  be  not  in  the  power  of  wer  toefcapcthc  cuils  wherewith 

they 


'^'^j^T^mw^psm 


^^y^  .;?Fi^^. 


The  Tabic.  ■-r-y^i 

tney  were  affllded .  And  there  is  pic ,  but  alfo  the  fubcilc  inucntions 

fpoken  of  the  vfe  of  fuch  rcpro-  of  prophane  phijofophy ,  and  the 

chinges  as  well  toward  the  chat  ob-  error  of  the  Manichecs  coccrning 

fiinately  go  forward  in  their  faults,  two  originall  beginningcs,  and  the 

as  towardc  the  conformable  that  falfc  opinio  of  the  Anthropomor- 

arc  conuerted  to  repentance.  Alfo  phitcs  concerning  a  bodily  God.i. 

whereas  the  Scripture  doth  fomc-  ij.i. 

time  giue  to  v$  the  office  of  doing.        In  what  fcnlc  it  is  fayd  that  Go<I 

it  doth  fo  for  no  other  reafon  but  to  is  in  hcatftrn ,  &  what  doctrine  is  to 

awaken  the  flothfulnes  of  the  flcfh.  be  gathered  thereof.  ^.20.40. 
1.5. 1 1.  Whatis,thenatneofGodtobc 

The  faying  of  Mofes,The  com-  fandificd.g. 10.41. 
maundcmenc  is  ncre  to  thee.in  thy        Of  the  kingdom  of  God  among 

mouth  &  m  thy  heart.  &c.  maketh  men,  &  of  the  encrcaling  &  fulncs 

nothing  for  the  defenders  of  Free,-  thereof,  j.  2.42. 

wil,forafmuch  as  he  there  fpeaketh  See  Knowledge  of  God, 

not  of  the  bare  commaundcments.  See  Image  of  God  in  man. 
but  of  the  euangclicall  promifes  of  GoJpeU. 

the  law.  I.  f.  1 2.  Chrift,  although  he  were  kno- 

No  more  do  thofe  places  make  we  to  the  lewes  in  time  of  the  law, 

for  them ,  where  it  is  fayd  that  the  was  yet  (hewed  in  dcde  only  by  the 

Lorde  looketh  and  watchcih  to  fee  Gofpell :  &  the  holy  fathers  taiUd 

ivhat  men  wil  do.2.5. 1  j.  of  that  grace,  which  is  now  offered 

AJfo  thofe  places  where  good  to  vs  with  ful  aboundancc,thcy  fav? 

Workes  arc  called  ours ,  and  we  arc  y  day  of  Chrift^albeit  with  adimme 

fayd  to  do  that  which  is  holy  and  fight,  the  glory  whereof  nowc  fhi- 

pleafinge  to  the  Lorde.  And  here  neihinthe  Gofpell,  without  any 

is  {hewed  that  thconely  Spiritcof  veilebctwene  vsandit.2.5».i,2, 
God  worketh  all  good  motions  in        In  the  fame  place  alfo  is  fhewed, 

Ts,butyetnotasinftockes.2.5.i4,  that  the  Gofpell  is  properly  and 

I  $,  fpecially  called  the  publifhing  of  the 

An  cjfpofition  of  certaine  other  grace  giuen  in  Chrift ,  and  not  the 

places  of  Scripture,  which  the  enc-  promifes  that  are  written  by  the 

mies  of  the  grace  of  God  do  abufe.  Prophets  concerning  theremifllo 

to  ftabIi(hFrcewill.z. J.  16, 17,18,19  offinncs.   Againftthedo^nncof 

G.  Scruettus,  which  takcth  away  the 

God.  promifes  vnder  this  pretence  y  by 

THe  Scripture  teaching  the  im-  the  faith  of  the  Gofpel  we  haue  the 

meafurablc  and  fpirituall  fiib-  fulfilhngc  of  all  the  promifes  ,  it  is 

ftance  of  God,doth  ouerthrow  not  proued  that  though  Chnft  offer  to 

only  the  follici  of  the  comon  peo-  vs  in  the  Gofpell  a  prcfent  fulncffc 


■^%^f--}:.-^m^''  The  Table. 

of  fpirituall  good  thinges,  yet  the  time  the  Spirit  of  the  Sonne.  He  js" 

enioyingc  thereof  lyeth  hidden  called  the  Spirit  of  Chrift,not  only 

vnder  the  cuftody  of  hope  fo  long  in  refpe<a  that  Chrift  is  the  eternal 

as  we  liue  in  this  worldsSc  therfore  Worde ,  but  alfo  accordinge  to  his 

we  muft  yet  reft  ypon  the  promifcs.  pcrronofMcdiacor.3,i.2. 

^'9'i'  An  expalicio  of  the  titles  whcr- 

A  confutation  of  their  errour  with  the  Scripture  fett eh  forth  the 

which  compare  the  bwe  wijth  the  holy  Ghoft:&  there  is  cnvrcated  of 

Gofpell,  none  otherwife  than  the  the  beginning  and  whole  reftoring 

dcferuings  of  workes  with  the  im-  of  our  faluati6:The  titles  be  thefc: 

putationof  free  righteoufncfTe.i.  the  Spirite  of  3dopt!on,che  earncft 

^'4'  and  feale  of  our  inhcriiauncc  ,  life, 

lohn  the  Baptift  had  an  office  watcr>oyle,  oyntment/Hre,  a  foun- 

meane  betwene  the  prophetes  ex-  taine,  the  hande  of  God.&c.  ^.1.5;. 

pofitorsofthelaw*,5ndthe  Apo-  Faithisihc  chiefe  worke  ofthc 

ftles  publifhcrs  of  the  GorpeJl.z.9.  holy  Ghoft,  and  therefore  to  it  for 

J.  the  nioft  part  f  re  all  thofe  thingcs 

Gouernment,  referred    which    arc    commonly 

Sec  Politike  Gouernmcnt.  founde  in  the  Scripture  to  exprcffc 

H.  the  force  &  erFcduall  power  of  the 

Handes.  holy  Ghoft.  j.  1.4. 

Sec  laying  on  of  Handf  $.  HumUity, 

Holy  water  ofVapifles,         -  It  is  not  the  true  Humility  which 

Sec  Booke.4.  Chapter.  lo.SciSion.  God  requireth  of  vs,  vnlcffe  we  ac- 

ao.  knowledge  our  felucs  vtterly  voide 

Uofy  Ghofl.             .  of  al  goodnelie  and  rig;hteoufne(re. 

Teftimonies  whereby  the  God-  g.  1 2.6. 

hed  of  the  holy  Ghoft  is  proued.  i  Of  this  humility  there  is  an  cx- 

13.14,15'.                                     •  ample  (hewed  in  the  Publicanc.  J. 

The  holy  Ghoft  is  the  bonde  12.7. 

wherewith  Chntt  doth  efFcdually  That  we  may  giue  place  to  the 

binde  vs  to  him,  and  without  it,  all  calling  of  Chrift>both  prefumption 

that  Chrift  hath  fuftcred  and  done  &  carclefnes  muft  be  farrc  away  fr5 

forthefaluationofmankindcdoth  vs.  ^.12  8. 

nothing  profit  vs. 5. 1. 1, 3.  There  is  nodaungcrleaft  man 

Chrift  came  after  a  fingular  ma-  flioulde  take  too  much  from  him- 

ncr  furnifticd  with  the  holy  Ghoft,  i^lic ,  fo  that  he  !earne  that  which 

to  feuere  vs  fro  the  world,  &  ther-  wantcth  in  himfelfe  is  to  be  reco- 

forc  he  js  called  the  Spirit  of  fandi-  ucrcd  in  God.  It  is  a  Dcuilifh  word, 

fication .  Why  he  is  fomctime  cal-  although  it  be  fwete  to  vs,  y  lifteth 

led  the  Spirit  of  the  father,  &rom-  vp  man  in  himfclfc  :  forrepulfinge 

wheicc^, 


The  Tabic. 

whereof,  there  arc  recited  out  of  The  glory  of  God  is  corrupted 

the  Scripture  many  wei;^hty  fen-  with  falfe  lying,whcn  any  forme  is 

tcnccSjwliichdorigoroufly  throwe  appointed  to  it. i.ii.i. 

downe  ma: &  a!fb  there  arc  recited  U  is  proued  by  tcxtcs&  reafons, 

ceitame  promifes  ,  which  do  pro-  that  God  generally   miflikcto  all 

mifcgiacc  to  none  but  to  the  (hat  Portray tures  and  Images  that  arc 

do  Dine  away  with  fcclingf;  of  their  made  to  exprcfic  a  figure  of  him,  & 

owncpoucrty.2.2.io.       '  .  this  proHibifio  pertained  not  to  the 

Ccrtame  notable  layings  of  Chri-  Icwcs  oidy.i.  11.2. 

foftomc  and  Auguflinc  concerning  God  did  in  oldc  time  fo  fhewc 

true  Humilicy.2.2.ii.        '^  '  his  prefencc  by  vifible  fignes  either 

I.  to  the  whole  people, or  to  certame 

Idolf.  chofcn  men  ,  that  the  fame  fignes 

THe  Scripture  fcttcth  out  God  admoniflicd  the  of  the  incomprc- 

by  cercainetKles  of  addition  &  henfiblcfubftanccof  God.iTii  5. 

markcs,  notto  theentcntto  bindc  Itisproutdcucnofluuenals  te- 

him  to  one  place  or  to  one  ptople,  ftimony  that  die  Papiftes  are  mnd, 

but  to  put  difference  bctwcnc  his  which  defcnde  the  Inia^esof  God 

holy  Maicfty  and  Idvls.i.8. 1 5.  and  of  Saindcs  with  the  example 

An  expofition  of  the  firft  com-  of  the  Cherubs  coucringe  the  pro- 

maundcment:  where  is fhcvvcd  that  piciatoiy.i.11.3. 

worfhippinge,truft,inuocation,and  The  ftuffe  it  felfe  and  alfo  the 

thankefiiiuingc,  belonge  \vholly  to,  workcmanlliip  which  is  done  with 

God ,  and  no  whit  thereof  may  be  the  handcs  of  men,  do  fhew  that  I- 

conucicdany  otherwhere  without  mages  are  not  Gods.  1.11.4. 

great  miury  to  him  to  whofc  eies  al  Againft  the  Grecians,whichmake 

things  arc  opcn.2  8.16.  nograue  Image  ofgod,butdogiuc 

An  expofition  of  the  fecond  CO-  thefeluesleaue  to  paint  him.  1.11.4 
maundcment:  whercislpokenof  Thefayinge  ofGrcgoryjvppon 
Idols  and  Images.!  8,17.  which  the  Papiftcs  fay  that  they 
The  Scripture,to  y  entet  to  bring  ftande  ,  that  Images  arc  vnlearned 
vs  to  the  true  God  ,  doth  cjtprcfly  mens  booked,  is  cofuted  by  the  tc- 
cxcludc  all  the  gods  of  the  Gen-  ftimony  of  HieromCjHabacucLa- 
iiles.i.io.j.  &  fpccially  all  idols  &  dantius,  Eurebius,Auguftinc,Var- 
Imagcs.  I.II.I.  ro,and  the  decree  of  the  Elcbercinc 

God  is  feuered  from  Idols ,  not  councell.1.11.5  6,7. 

only  that  he  alone  fhould  hauc  the  The  Papiftes  Portraitures  or  I- 

name  of  God,but  y  he'alone  (liold  mages  whereby  they  reprefent  the 

be  wholly  worfhippcd,  &  nothinoc  holy  martirs  and  godly  virgins,  arc 

y  belongeth  to  the  Godhed  fliould  patcrnes  of  moft  wicked  riotoui 

bcconucicdtoanyocher.i.ii.i.  cxccifcand  vnchaftnes.  1.11.7,11. 

NNNN 


1  he  Tabic. 

"he  peoptf  fliail  jcarne  much  holde.i.ii.xi. 
more  by  nhc  preaching  of  the  word  Of  Images  in  the  temples  of 

;^iid  rainiiliratjon  of  Sacramcntes,  Chrittians.4^.9. 
than  by  a  thoufand  wodde  croiTes.        Euen  the  Idolaters  themfelues 

I.H.7.  in  all  ages,  naturally  vnderftoodc 

The  antiquity  and  beginningc  that  there  is  one  only  God'.but  this 

of  Idobtry,  for  that  men  thinkinge  vndcrftandinge  auailed  no  further 

God  not  to  be  neere  them,  vnlcfle  than  to  make  the  to  be  vncxcufable 

he  did  fhewhimrtife. carnally  pre-  i.io.|.   r 
(enL',fairedvpfignes  in  which  they        Idobtry  is  an  euidct  proofe  that 

beleued  that  he  was  carnally  con-  the  knowledge  of  God  is  naturally 

ucrfsnr  before  their  eyes.  1. 11. 8.  planted  in  the  mindes  of  all  men.  i 

After  foch  an  inuentio  byandby  3.1. 
foiloweth  the  worlhipprnge  of  the  Image  of  God  in  man. 

Image,  like  as  of  God  or  of  any  o-        What  it  is,  that  man  was  create 

ther  creatiTre  in  the  Image  :  both  after  the  Image  of  God:  And  here 

which  the  law  of  God  forbiddcth.  are  confuted  the  fonde  expolitions 

i.ii.8;9.  of  Ofianderand  ofother:andherc 

Againft  them>which  for  defence  is  declared  that  though  the  Image 

of  abominable  Idolatry ,  do  pre-  of  God  do  appcare  alio  in  the  out- 

tende  that  they  do  not  take  the  I-  ward  manne,and  do  excende  to  the 

mages  for  Gods,  it  is  proued  that  whole  excellence  wherewith  the 

neither  rhe  le  wes  did  thinke  their  nature  of  man  pafleih  all  kindes  of 

calfe  CO  be  God ,  nor  the  heathen  liuinge  creatures,  yet  the  principal! 

when  ihey  made  to  themfelues  I-  feate  thereof  is  in  the  minde  and  in 

mages  did  cucr  thinke  y  fame  to  be  the  heart,  or  in  the  foule  &  the  po- 

GoJ,whoyecnomancxcure.i.n.9.  werstherof.i.i^.g.&i.a.i. 

The  PapifiC^  are  fo  perfv/aded  as        The  Image  of  God  at  the  bc- 

thc  he r.hen  and  the  Idolatrous  ginning  appeared  in  Adamjinhght 

Icwcs  wercjthat  they  worfhip  God  of  minde,  vprightnes  of  heart,  and 

himfelf  vnder  Imagcs.i.ii.  to.Nci-  the  foundnes  of  all  his  parts:which 

chcr  can  they   e(c«oc  away  with  is  proued  by  the  repayring  of  cor- 

their  diilinftion  of  feruice  &  wor-  rupted  nature,wherein  Chrift  ne w- 

fliip.i.ii.ii,i6.&  i.ii.2.  lyfafhioneth  vsaftcr  the  image  of 

When  Idolatry  is  condemned,  God,  and  by  other argumentes. i. 

grauinge  &  painting  arenotvttcr-  15.4. 
ly  rcproucdjbut  there  is  required  a  Indulgences, 

true  a^id  right  vfc  of  them  both.  See  Vardons. 
that  God  be   not    counterfsited  Infantes. 

vt-ith  bodily  {hapejbut  onely  thoic  See  Ba^tijtng  vf  Infantes, 
thinges  which  our  cy^^  may  be-  Laf  Ihdgement, 

Of 


The  Tabic. 

Of  the  vifiblc  prefence  ofChrift        It  is  Ihcwcd  by  y  Scriptiirc^wbat 

when  he  {hall  appeare  at  the  laft  it  is  to  be  luftified  by  workcs ,  and 

dlay:Of  the  ludgemet  of  the  quick  what  it  is  to  be  luftified  by  faith,  j. 

&dead,and  that  our  faith  is  well  &  ii.i,}j4.. 

rightfully  directed  to  the  thinking        A  confutation  of  the  crrour  of 

vpon  ihat  day  :  and  of  the  notable  0(iandcr,c6cf  rning  cflential  righ- 

comfornng  tiiat  thereby  anfeth  in  ceoufhcSsWhich  taketh  fro  men  the 

our  confciences.  J.  25.7,8.  earncii  feeling  of  the  true  grace  of 

Ofthe  incoprehcnfiblegreuouf-  Chrift.  j.iJ.5,6,7.&c.tothe  ij. 
nes  of  Gods  vengeance  agamfl  the        A  confutation  of  Oiianders  in- 
reprobate,  ^.25.1  z.  uentiojthatwhereasChnft  isboth 
ludkUilprocecdinges  in  Law,  God  &  Man  >  he  was  made  rightc- 

O:  the  vfe  of  ludiciall  procec-  oufnes  to  vs  in  rcfpcd  of  his  nature 

dinges,  Magiftrates,  and  Lawes,  3-  of  Godhead  ^nd  not  of  his  Man- 

monge  Chriftians.  Itis  lawfull  for  hode.g. 11.8,9. 
Chriftians  to  fuc  for  their  right  be-         Againft  them  which  imagine  a 

fore  a  Magiftrate,  fo  that  the  fame  righteoufncs  compounded  of  faith 

be  done  without  hurting  of  piety  &  and  workes,  it  is  pjoucd  that  when 

ofthe  loue  of  our  neighbour.4.20.  the  one  is  ftabliihcdjihe  other  muft 

17,18.  nedes  be  ouerthrowen.  3-ii«ij,i4> 

DefircofreucngCjisrtlway  tobc  15,16,17,18. 
auoided, whether  it  be  a  commo  or        It  is  proued  by  the  Scripture  a- 

conumciall  adion  wherein  mennc  gainlt  the  Sophifteis,  that  this  is  a 

ftriue  before  a  Iudge.4.20. 19.  lure  principle,  that  we  ore  luftificd 

Thecommaundemer  or  Chrift,  by  faith  only. g.  11.10,20. 
to  giuc  thy  cloketo  him  rhat  taketh         It  is  proued  by  tclhmonics  of 

away  thy  coatc,  &  fuch  like,  prcue  Scripture  that  the  rightcoufn<fs  of 

notbut  that  aChriftiamay  fut  be-  fait.h  is  reconciliation  with  God, 

fore  a  Magiftrate,&  vfe  iiis  help  for  which  confilieth  only  vpon  the  re* 

y  preferuing  of  his  goods.  4.20.20.  miilionoflinncs.^.i  t.21,22. 

Paul  doth  not  vtterly  condemne        By  the  only  jntcrcellioor  mcanc 

futcs,  but  icproueth  the  vnmeafu-  ofthe  righieoufneire  ofChrift,  wc 

rable  rage  of  fuyng.at  lawe  among  obtaine  to  be  iuthficd  before  God. 

theCorinthians.4.20.21,  J.I  1.2  J. 

lujiification  of  Faith,  That  we  may  he  throughly  pcr- 

Ofthe  luftificatio  of  faith,  &firft  fwadedof  the  free  luftilication,  wc 

of  the  definition  of  the  name  &  of  muft  hft  vp  our  mindcs  to  y  iudge- 

thethingitfelfe.5.11.  mentfcate  of  God:  before  which. 

The  article  of  dosfbrine  concer-  nothinge  is  acceptable  biit  y  which 

ning  the  luftiGcation  of  faith  IS  of  is  whole  and  peifed  ineuery  be- 

great importance. 5.1  i.i.  halfc>thc  drcdful!  m.;icfty  whereof 

NNNN    ij 


The  Tabic. 

T$  defcribed  by  many  places  of  linncs,  in  which  wc  fay  that  rigbtc- 

Scripturc.^ii.i,z.  ournesconfifteth.5.16.4. 

.   All  godly  writers  do  {bcwc  that  In  what  fcnfc  the  Scriprurc  often- 

v/hcn  me  haue  10  do  wiih  God, the  times  faith  that  the  faithful  are  lu- 

only  place  of  refuge  for  confcicncc  ftified  by  workes,  5.17.8^,9,10,11,12, 

is  in  the  free  mercy  of  God,exclu-  The  doets  of  the  lawc  are  Iiii- 

dmgatltrutt  of  workes:  And  this  is  ficd.  j.i/.ig. 

ptoued  by  tcibmonies  of  Auguftme  He  that  walketh  in  vprightncs, 

4ind  Bernard. g.  12. 5.  is  righteous.  5. 17. 15. 

Two  thinges  are  to  be  obfcrued  An  expofition  of  certainc  places, 

in  free  Juftification :  the  firft ,  that  wherein  the  faithful!  do  boldly  of- 

the  Lord  kcpe  M\  his  glory  vnmi-  fer  their  righteoufncs  to  the  iudgc- 

nifhed  :  which  is  done  when  he  a-  mcntof  God  to  be  examined,  and 

lone  is  acknowledged  toberigh-  pray  to  be  iudged  accordingc  to 

teous  ,  for  they  glory  againft  God  the  famc.and  it  is  proued  that  this 

which'Joryinthemfelues.g.ij.i,a  difagrecth  not  with  the  free  iuftifi- 

thefeconde,  that  our  confciences  cation  ofFaiih. 5.7. 14. 

may  haue  quietnefle  in  the  fight  of  The  faying  of  Chrirt,Tfthou  wile 

his  lodgement.  J.  1 5. 5,4,5.  enter  into  lifc,kepe  the  commaun- 

Wh.it  maner  of  beginning  is  of  demcmet ,  dilagreeth  not  with  the 

luliification ,  and  what  continuall  free  luftification  of  faith.  3. 18.9. 

proccQjncs.:?.i4.  K. 

A  biiefe  fumme  ofthc  fundatio  Kingdom  of  Chip,, 

of  C  hriftjan  doftrme  taken  out  of  See  Vrieflhoude. 

Paul.  ^ .  i  5 . 5 .  Knowledge  ofGod, 

This  fundation  being  layd,vvife  To  Knowe  God,is  not  onely  to 

builders  do  well  &  orderly  build  v-  conceiue  that  there  is  fome  God, 

pon,  whether  it  be  to  fet  forth  do-  but  to  vnderftande  fo  much  as  bc- 

drinc  &  c\'hortauon,or  to  giue  co-  houeth  vs  to  knowe  of  him,  and  fo 

toir.7.15.8.  much  as  auaileth  for  his  glory,and 

Good  workes  are  not  deftioyed  iscxpedienM.2.1. 

by  the  dodrineot  lulhfication  of  The  Knowledge  of  God  ought 

■    •^.5.16.1.  totendetothiscnde,6rft  to  frame 

j..>  njoft  falfe  that  mens  mindes  vs  to  fearc  and  reuercncc :  &  then 

'/ii.Twen  away  from  affcdion  that  by  it  guiding  &  teaching  vswe 

ell  doing,  when  we  take  from  maylcarncto  aske  all  good  things 

them  the  opinion  of  dcfcruinge.  j.  of  him,  &  to  accompt  the  fame  re- 

16.  i,^.  ceiued  at  his  hande.  1.2.2  &  1.5.8, 

It  IS  a  moft  vainc  fclaundcr,that  The  Philofophers  had  no  other 

mfnareprouokedtoiinncjwhen  Knowledge  of  God  than  y  which 

we  aOimic  a  free  forgiuene£c  of  made  them  vncxcufable ,  but  did 

not 


The  Tabic.  ^i',<;yf 

not  brings  them  to  the  trueth.  z.i.  finnes,io  mouc  vs  to  feekc  for  par- 

l8.  donofourgiltincs.2  7.3.4. 

This  pcrfwaCo  is  naturally  plan-  It  is  proued  by  the  5>cripturc  & 

ted  in  all  men  ,that  there  is  Tome  dcclarcdjihatthcobferuingofchc 

God.  i.z.  j.  fie  that  to  this  cndc.that  Law  is  impofliblc.1.7.^. 

they  which  do  not  worfhip  him,  There  are  three  vfes  and  offices 

may  be  condemned  by  their  ownc  of  the  morall  Lawe  :  The  hrft  is, 

iudgement.  i .  3.  i .  that  {hewing  vnto  vs  the  righteouf- 

Though  all  men  know  by  nature  nes  which  oncly  is  acceptable  vn- 

that  there  is  a  God ,  yet  fome  be-  to  God,it  may  be  as  a  gbfle  for  vs, 

come  vainc  in  their  fuperftitions,  wherin  we  may  behold  our  wcake- 

and  other  fome  of  fet  purpofe  do  ne(re,&  by  it  our  wickedncs,and  fi- 

malicioufly  depart  from  God.  1.4.  i  nally  by  them  both ,  our  accui  led- 

See  certajne  things  pertaining  to  this  ncffe :  Neither  turneth  this  to  any 

matter  jin  the  Title  of  Creation  of  the  difhonor  of  the  Lawe,  but  makcth 

vorid.  for  the  glory  of  the  bountifuilnes 

L.  of  God ,  which  both  with  hclpe  of 

.     Laying  on  of  handes.  grace  aideth  vs  to  do  that  which 

OF  Laying  on  of  hands  in  ordc-  we  are  commaundcd,and  by  mercy 

ringofMiniilcrs.4  14.20.  putteth  away  our  offences.  Nei- 

Of  the  Laying  on  of  handes  in  ther  yet  doth  this  office  ahogethcr 

'making  of  popifh  prieftes.4.19, 5 1.  ceaiTe  in  the  reprobate.  2.7.0, 7s8, 

Larv,  9. 

The  Lawjthat  is  to  fay  the  forme  The  fecond  office,is  to  rcftraine 

of  religion  kt  forth  by  Mofcs ,  was  the  reprobate  with  fearc  of  puni(h- 

noc  giuen  to  holde  the  olde  people  mcnt.Ieaft  they  vnbridelcdiy  com- 

ftill  in  it ,  but  to  nouriOie  in  their  mit  the  wickednelTc  which  inward" 

harts  the  hope  of  faluatio  in  Chrift  ly  they  alway  nourifhe  and  loue: 

vntil  his  comming:which  is  proued  &  alfo  to  drawe  backe  the  children 

by  tBte  that  Mofes  repeateth  the  of  God  before  their  regeneratiom 

metion  of  the  couenat:&  by  the  or-  from  outwarde  licentioufncflc.a./, 

dcr  of  the  ceremonies  appointed  io,ii.                                           ^ 

as  well  in  facrifices  as  in  walhinges.  The  third  office,conccrncth  i'_ 

alfo  by  the  office  of  priefthodc  in  faithfulhfor  the  Law  although  it  b/ 

the  tribe  of  Leui,and  the  honor  of  already  wrytten  with  the  finger  of 

kingdom  in  Dauid  &  his  pofterity.  God  in  their  heartcs,  yet  profiteth 

The  Law  alfo  of  the  ten  commau-  them  two  wayes :  For  by  ftudyingc 

dements  was  giuen  to  prepare  men  vpponit,thcy  arc  more  confirmed 

to  feeke  Chrift.  2.7.1,2.  and  that  is  in  the  vnderllanding  of  the  will  of 

donc,wh|  it  maketh  vs,vncxcufablc  the  Lord,&  are  ftirred  vp  Si.  ftreng- 

being  on  cucry  fide  coui^ed  of  our  thencd  to  obedience ,  that  they  ep 

NNNN    iij 


Ww  The  Tabic. 

not  out  of  kindc  by  the  (luggifhncs  fore  for  the  right  and  true  cxpoun- 

ofthcflellie.2  j,iz,i^.  For,as  tou-  dinge  ofthem,it  behouech to wcy 

ching  the  curfe  of  the  Law,  it  is  la-  whac  is  the  emcnt  or  cndc  of  euc^ 

ken  away  from  the  faich(uU,that  it  ry  of  thcm:Then  from  that  which 

can  no  more  extend  it  felf  againft  is  commaunded  or  forbidden ,  wc 

them  in  damning  and  deftroyingc  muft  draw  an  argument  to  the  con- 

lhem.2.7.14.  trarie,  that  we  may  vnderftandc. 

By  the  ten  commaundements  of  that  not  only  an  euill  is  forbidden, 

the  Law  we  leai  ne  the  fame  things  but  alfo  the  good  is  commaunded 

which  wc  but  flenderly  taft  by  in-  which  i  s  contrary  to  that  euiil.  2.8, 

ftrudion  of  the  law  of  nature :  Firft  8,9. 

that  we  owe  to  God  rcuerece,loue.  Why  God  fpake  by  way  of  cm- 

&  feare,y  righceoufncjQTe  pleafeih  plied  comprchcndinge,in  fettingc 

him,&  wickedncs  difpleafeth  him:  foorth  the  forme  of  his  commaun- 

finajlyjthatexamininge  our  life  by  dementes.iS.io. 

the  rule  of  the  LaWjWC  arcvnwor-  Of  the  diuidmgoftheLaw  into 

thy  to  be  accomptcd  amonge  the  two  tablcs;and  how  thercm  we  are 

creatures  of  God,&  that  our  power  taught  that  the  firft  fundation  and 

is  vnrufficiet,yea,no  power  at  all  to  the  very  foule  of  righteoufnesis  thp 

performe  y  Law. Both  thefe  pomtcs  woi  fhipping of God.2.8. 1 1. 

cngendre  in  vs  humility  &  abacing  Of  thcdiuifion  of  the  ten  com- 

bfourfeliies,  which  teacheth  vsto  m3undements,&  how  many  com- 

fiy  e  to  the  mcrcie  of  God ,  and  to  maunctmenrs  are  to  be  appointed 

craue  the  helpe  of  his  gracc.2.8.  i,  to  the  firft  tablcand  how  many  to 

ij^.  the  fecond.  2.8. 12,50. 

Forafmuch  as  God  the  Lawma-  An  exporicion  ofthe  commaun- 

kcr  is  fpiriiuall,  that  is  to  fay,  fpca-  dements  of  God :  Where  is  decla- 

kech  as  weli.to  the  foule  as  to  the  red  that  the  Lord  in  the  beginning 

body,  therfcre  the  law  likewifc  re-  ofthe  Law,to  ftabhdi  his  own  ma- 

quirech  not  only  anoiuward  hone-  iefty,  vfeth  three  argumenWrFirft 

ftyjbut  alfo  an  inward  and  fpiritual  by  chalenging  to  himfelfe  the  fo- 

■  hteoufne{re,&averyangclike  uerjigne  power  and  right  of  domi- 

^  ;/Cire.2.8.6. which  is  proued  by  nion  ouer  vs ,  he  doth  as  it  were  by 

"^    /iftts  ownc  expofition.when  he  neceftity  drawe  vs  to  obey  him:  fe- 

x^nfutcd  the  Pharifees  wrong  in-  condly  he  allureth  vs  with  y  fwete- 

^terpretation,  which  required  only  a  ncs  of  the  promife  of  grace:thirdly 

ce:taine  outward  ob(eruati6  ofthe  he  moueth  vs  to  obcdiece  with  re- 

Law.2.8  7.  hearfall  ofthe  benefit  that  we  haue 

Thercisalway  moreinthcco-  rcceiued.2.8.ij,i4,ij. 

maundementes  and  prohibitions  The  Law  teacheth  not  only  cer- 

of  the  Law^than  is  cxpreftcd.Ther-  tainc  introdudions  &  principles  of 

rightc* 


The  Tabic. 

righceoufncs ,  but  the  very  accom-  this  commaundcmet,  although  we 

phlhment  thereof,the  cxprelTing  of  do  not  Lye.  But  in  this  poinc  chcrc 

the  image  of  God,  &  the  perfeftio  muft  be  a  difterence  wifely  made 

of  hohncirc:whichlawisalcontai-  betwene  the  flauodhnge  which  is 

ned  in  two  po  yntcs ,  that  is  to  fay,  here  condcmned,&  iudiciall  accu- 

the  loue  of  God  and  of  our  neigh-  fation  or  rcbuking,which  is  vfcd  v- 

bour.2.8.5 1.  pon  defire  to  bring  to  amendcmcr. 

The  Law  of  Nature.!. 2.22.  2.8.48. 

Lawes  Volitik^.  Life  of  a  Chrljllan  man. 

Neither  can  Lawes  be  without  The  law  containeth  a  rule  how 

the  Magiftrate,  nor  the  Magiftrate  to  frame  a  mans  Life ,  and  diuerfc 

without  Lawes .  A  confutation  of  places  alfo  of  the  Scripture  do  here 

them  which  fay  that  a  common  and  there  declare  it,  &  not  without 

wealc  is  not  well  orderedjvnlefle  it  an  orderly  mancr  of  tcachingc ,  al- 

,be  goucrned  by  the  politike  Lawes  though  not  fo  exquifite  &  curious 

of  Mofes.  For  this  purpofeis  re-  as  thePhilofophcrsdo.^^^.i. 

hearfcd  a  diuifion  of  the  Lawes  of  Herein  the  Scripture  doth  two 

Mofes  mto  morall  Lawes ,  cere-  things:itftirreth  vs  vp  to  the  loue  of 

monies,&  iudiciall  Lawes,  and  the  righteoufneffe  and  tcacheth  a  rule 

cnde  of  cuery  one  of  them  beingc  how  to  foUowc  the  fame.  The  firtt 

difcufled,tt  is  proucd  y  it  is  lawefuU  point  it  worketh  by  diuerfe  argu- 

for  euery  feuerall  nation  to  make  mets  &  reafons.  3.6.2.&  herein  the 

politike  LawcS)4.2o.i4,ij.fo  that  Scripture  laycth  much  better  fuii- 

ihey  agree  with  that  natural  equity,  dations,tha  can  be  found  in  all  the 

the  reali>n  whereof  is  fet  foorth  in  bookes  of  the  Philofophers.  j.6.  j. 

the  moral  Law  ofMofes.Therfore  Againft  them  that  prctcndc  a 

it  is  (hewed  by  examples  that  they  knowledge  of  Chrift,whc  their  life 

m  ay  alter  the  01  dinanccs  of  penal-  and  manners  refemble  not  the  do- 

tiesaccordingero  the  diuerlityof  ci:rincofChrift.5,6.4. 

the  cuntrie,  time>  &  other  circum-  Though  perfcdion  were  to  be 

ftances.4. 20, 1 6.  wiilicd  in  all  men,  yet  we  muft  alfo 

Liberty,  acknowledge  for  chj  iftias  the  moft 

See  Chriflian  Liberty,  parte  of  menne  which  haue  not  ycf 

Lying.  proceded  fo  farre.  We  muft  *1  way 

An  expofiiion  of  the  ninth  com-  endeuour  forwarde,  &  not  defpeirc 

maundement:  wherin  the  Lord  for-  for  y  fmalnes  of  our  profiting.3.^. 5 

biddeth  fahhed ,  wherewith  we  by  Ofit  of  a  place  of  Paul  thefc  arc 

Lying  or  backebyiing,  do  hurt  any  gathered  to  be  y  parts  of  a  wcl  fra- 

mans  good  name,or  hinder  his  co-  med  Life;confiderati6  of  the  grace 

modity.2.8  47.  of  God,  forfaking  of  wickednelTe  & 

VVc  many  times  finne  againft  of  worldly  luttcs,  fobcrncs,  rightc- 

NNNN    iiij 


The  Tabic. 

ouihcSjgodlincfle  (which  fignifieih  Icncy  of  the  eternal  felicity  (which 

true  holmes)  &  the  blefled  hope  of  is  the  end  ofthc  rcfurredion  )  the 

inimortahyir.g  .7.  g.  taft  of  the  fwectenefTc  whereof  wc 

Life  pre fcnt^  ^the  helves  tjhereof.  ought  here  continually  to  take,  but 

The  bciipture  tevuhtth  the  heft  yei  toauoidcuriofity  wherupondo 

way  howe  to  vfc  the  goodes  of  this  arife  trifling  &  noylbme  queftions, 

Lifc.5.10  4,5.  yea  and  hurtful!  fpeculations.  And 

Two  faulces  muft  be  auoided:  there  (hall  be  ancgall  mcafureof 

that  we  do  neither  binde  our  con-  glory  to  all  the  children  of  God  in 

Icienceswiih  too  much  tigorouf-  hcauen.  j.  ij.  10,  11.   In  which 

neSjnor  giue  loofc  rcines  to  the  in-  place  alfb  \s  an  anfwere  to  the  que- 

temperance  of  men. 5. 10. 1,5.  ftions  which  fome  men  do  mouc 

.    God  both  in  clothini^  &  in  foodc  conccrninge  the  ftatc  of  the  chilr 

prouided  not  onely  for  our  neccfli-  dren  of  God  after  the  refurredion. 
ty,but  alio  for  our  delite.g.  10.2.  In  what  fcnfe  ctcrnall  Life  is 

Itismotbjecelfaric,  thatcuery  fomtime  called  y  reward  of  wotkes.     ^ 

one  of  v$  in  all  the  doings  of  his  life  g.  18. 1,4.  * 

do  loke  vpon  his  vocation ,  that  wc  M. 

attempt  nothing e  railiely  or  with  Magifhratet. 

doutfuU  confciencc.3.10.6.  'TpHc  office  of  Magiftratcs  is  not 

Goddifdaineth  not  to  prouidc  •  A  only  holy  and  lawefuH  before 

alfofor  the  neceflities  of  our  earth  God,  butalfo  the  moft  holy  and 

ly  body>&  in  what  fenic  we  askc  of  honorable  degree  in  all  the  life  of 

him  our  daily  bread,  g. 20.44.  mert,  and  this  is  proucd  by  diuerfe 

Life  to  come.  titles  wherwith  the  Scriptqf'e  doth 

God  doth  by  diuerfe  myfterics  fet  it  forth,  and  by  the  example's  of  ' 

teach  vs  the  contempt  of  this  pre-  holy  men,  which  haue  borne  ciuile 

fcni  Life,  that  we  may  earncdly  de-  power. 4. 20,4. 
fire  Life  to  come.  5.9. 1 ,2,4.  This  confideration  is  a  pricke  to 

Sucha  corempt  of  this  Life  is  re-  godly  Magiitrates  to  moue  them  to 

quired  of  vs,  that  we  neither  hate  it  the  doing  of  their  ducty.and  alio  it 

nor  be  vnthankefull  to  God  ,  of  isacoforttoeafe  thehardtrauailes 

whofeclemencyit  isateftimony  to  of  their  office.4. 20.6. 
the  faithfull.;.^.  5.  A  confutation  of  the,  which  fay 

An  admonition  to  them  which  that  though  in  the  oldc  time  vndcr 

are  holdcn  with  too  much  fcare  of  the  law  Kinges  and  ludges  ruled     ' 

dcath,y  Chnftians  ouj^ht  rather  to  ouf  r  Gods  people  ,  yet  this  feruile 

'  iJefire  that  A^y  v/hich  ihal  make  an  kind  of  goucrnmetdorh  not  agree 

end  of  their  colitinuallmiferies,and  with  the  perfedion  which  Chrift 

fill  them  with  true  ioy.  ^-9. 5,6.  hath  brought  with  his  gofpcI.4.ao. 

Of ihe  incomprehcnliblc  excel-  h7' 

They 


The  Tabic.  --t^™r. 

They  crtc  which  occlude  the  and  which  rule  tyrannOTfly  ^for- 

Mngiftratcs  from  the  charge  of  re-  fomuch  as  pcrteineth  to  pubhkc 

ligion,rorarmiJch  as  their  office  ex-  obedience)  ought  to  be  had  in  as 

tcndeth  to  both  the  tables  of  the  great  rcuerence  and  honor  as  wc 

lawe  :  It  is  proued  by  Scripture,  would  geueto  the  beft  king  that 

that  they  arc  ordcined  protcdors  might  be,4.20,24,2^.bccaufe  euen 

6c  defenders  as  well  of  the  worfhi  p*  they  alfo  haue  the  pubhkc  power 

pin^ofGodas  of  common  peace  not  without  the  prouidence  and 

and  honefty,  which  they  cannot  fingular  power  of  God.  Which  is 

thorowly  performe  without  the  proued  by  diuerfe  teftimonies  and 

power  of  the  fwcard.4,2,0.9.  examples  of  Scriptureiand  there  is 

A  declaration  of  this  queftion  {hewed  with  what  confidcrations 

by  Scripture,  howe  the  magiftrats  thofc  fubieds  ought  to  bridle  their 

may  be  godly,and  aifo  drawe  their  ownc  inpatiencc  which  liue  vnder 

fweardc,  &  {hcd  the  blood  of  men,  fuch  vngodly*  and  wicked  tyrants, 

and  iris  proued  that  they  arc  fo  4.20.26,27,28,29,51. 
farre  from  (inning  in  punilliing  of-        It  is  not  lawfull  for  priuate  men 

fenders,ih3t  this  is  one  of  the  ver-  to  rife  vp  againft  tyranccs,but  only 

tucsofaKing,  andaprofe  of  their  for  them  which  by  thelawcsofthe 

godlinefle.  Herein  the  M^giftratcs  kingedome  or  of  the  coutry,are  the 

muft  beware  of  two  faiiltes,n3me!y  defenders  of  the  liberty  of  the  peo- 

extreme  rigoroufneflfe ,  and  fuper-  plc,4.20.:{  1. 
fiitiousdcfireofpitie.4.20. 10.  The  Lordc  by  his  maruelloiw 

Itistheduty of  fubicdes toward  goodnelTe  and  prouidence,  doth 

Magiftraics ,  to  thinkc  honorably  fometime  raife  vp  fome  of  his  fer- 

oithcm  asof  chcminiftersandde-  uances  topaniflie  tyrauntes  ,  and 

pucies  of  God ,  forfomuch  as  con-  fometime  alfo  he  diredeth  therc- 

cerneth  their  degree ,  but  not  that  unto  the  rage  of  wicked  men  while 

ihey  iliould  eftceme  the  vices  of  they  intende  an  other  thing.  4. 

men  for  venues. 4.20. 22.  20.50. 

It  is  alfo  their  duty  with  mindes        In  the  obedience  which  is  due 

hartily  bente  to  the  honoringe  of  to  thecommaundementsof  kings 

them  to  declare  their  obedience  and  rulers  this  is  alway  to  be  cx- 

towarde  them  ,  whether  it  be  in  cepred,that  it  drawe  vs  not  away 

following  their  decrecs,or  in  paying  fro  the  obedience  of  God:Neithct 

of  tributes,  &c.  to  pray  to  God  for  is  any  wrong  done  10  them  when 

their  fafety  and  profperity ,  to  raife  we  rcfufc  to  obey  them  in  fuchc 

no  tumuUes  &  not  to  thruft  them-  things  as  they  commaunde  againft 

(clues  into  the  office  of  the  Ma-  God:And  this  is  our  duiy,howe 

g«ll:ratc.4.20.2j.  gr^^t  ^n*l  prefent  perill  foeuerdo 

Euen  wicked  princes  of  cuell  life,  hangc  vpon  fuch  coftancy.4.20.  jx. 


The  Tabic.' 

Maru  to  y  bookes  of  Philofophers,  which 

Man  is  by  knowledge  of  him-  while  they  withholdevs  inconfi* 

fclfcnotonly  mouedtofekcjGod,  dering  onely  our  good  thingcs, 

but  alfo  led  as  ic  were  by  the  hande  would  carry  vs  away  into  a  moil 

tofindehim.i.i.i.  wicked  ignorauncc  of  our  felues. 

The  creatioof  Man  is  a  notable  2.i.i,2,j. 

(hcwe  of  the  power,wiredome5and  Man  can  neuer  come  to  the  trewc 

goodneffe  of  God:wherefore  Man  knowledge  of  himfelFe ,  vnlelfehc 

is  by  feme  of  the  Philofophers  hauefirftbeholdethefaceofGod, 

called  a  little  world. 1.^.3.  that  is  to  fay ,  till  he  haue  begonnc 

The  vnthankefulneffe  of  Men,  to  knowe  and  weigh  by  the  wordc 

which  feeling  tokens  of  the  proui-  of  God ,  what  and  hov/e  exade  is 

dence  of  God  both  in  their  foule  theperfedion  of  hisrighteoufncs, 

and  body,  yet  do  not  geue  God  wifdome  and  power,  to  the  which 

praife.  1. 5.4.  we  ought  to  be  m^ide  of  like  forme. 

Two  fortes  of  knowledge  of  our  i.  i.x. 

ielucs  I'the  one  in  our  firft  originall  Euen  the  niofi:  holy  men  were 

cftatc ,  the  other  after  Adams  fall,  ftricken  with  feare  and  ailoniflimet, 

and  the  latter  is  not  to  be  recciued  whe  God  did  extraordinarily  fhewc 

without  confideringe  the  firfl:,lcaft  his  prefcnce  and  glory  vmo  them. 

we  fhoulde  feeme  to  impute  cor-  1.1.5. 

ruption  to  God  the  author  of  na-  That  whole  man  is  corrupted  in 

ture.i.15.1.  both  partes  of  him,  (that  is  to  fay 

The  knowledge  of  himlelfe  is  both  in  vnderftanding  minde ,  and 
moft  neceflary  for  Man, which c6-  in  harte  or  will)  is  proued  by  di- 
fiftcth  in  this,  (as  the  truth  of  God  uerfe  titles  wherewith  the  Scrip- 
prefcribeth  )  that  firft  confideringe  turc  defcribeth  him,  fpccially  when 
10  what  ende  he  is  created,and  en-  it  fayeth  that  he  is  fl^e:  And  there 
dued  with  cxcell^t  giftes,  he  fliould  is  declared  that  this  word  flefhe  is 
hang  altogether  vpon  God  ,  of  not  referred  onely  to  the  lenfuall 
whom  he  hath  all  thinges  by  gift:  parte  but  alfo  to  the  fuperior  parte 
then,  that  weyinge  his  owne  mi-  of  the  foule. 2. 5.1. 
fcrable  eftate  after  the  fall  of  Ada,  That  Men  do  in  vainc  feke  for 
hcc  {hould  trewely  loth  himfclfc  any  good  thing  in  their  owne  na- 
and  concciue  a  newc  defire  to  feke  ture,  is  proued  by  Paule, which  en- 
God  ,  that  in  him  he  may  rccouer  treating  of  the  vniuerfal  kindred 
ihefc  good  thinges ,  of  which  he  of  the  children  of  Adam ,  and  not 
himfelfc  is  found  vtterly  voidc  and  rebuking  the  corrupted  maners  of 
cmpcy.Wherefore  we  muft  beware  fomc  one  age  alone,but  accufingc 
that  in  this  pointe  we  hearken  not  the  pcrpetuall  corruptio  of  nature, 
to  the  iudgement  of  the  flefhe  and  takcth  from  men  righteoufneife, 

thai 


The  Tabic. 

that  is  CO  fay  vprightnefle,  &  pure-  comaundemcnt,  wherein  the  Lo7i 

neflcjand  then  vnderftandmg ,  and  forbiddeth  fornication,  and  requi- 

lattof  allthcfeareof  God.i.j.z.  rethchaftity  and  clcannefle,which 

A  confutation  of  the  obiedion  wee  ought  to  kepe  and  prefcruc 

concerning  certaine  heathen  Men,  both  in  our  minde,and  in  our  eyes, 

which  forafmuch  as  they  were  all  and  in  the  apparrell  of  our  body, 

their  life  long  by  the  guiding  of  and  in  our  tonge,and  inthemo- 

nacure  bent  to  y  endeuor  of  vcrtuc  derate  vfe  of  mcatc  and  drinkc.  2. 

and  honcfty,  do  fcemc  to  warne  vs,  8.41,44. 

that  we  (liould  not  efteemc  the  na-  Continence  is  a  fingular  gifte  of 

tuie  of  Man  altogether  corrupt.  God, which  he  gcuerh  not  to  all 

Therefore  it  is  declared  that  in  the  men,but  to  fome,yea  &  that  fome- 

vnbeleuers  God  doth  not  inward-  time  for  a  feafon :  As  for  them  to 

ly  ricnfe  the  corruption  of  naturci  whom  it  is  not  grauntcd ,  let  them 

whervvith  Man  is  in  echc  parte  de-  alway  flee  to  Mariage,  which  is  or- 

filed,  (as  hee  doth  in  the  ele<ft)  but  deined  of  the  Lord  for  the  remedy 

by  his  piouidencc  fometime  hee  of  mans  necefluy. 1.8. 41. 42,45. 

bndleth  it  in  them ,  that  it  breakc  Maried  perfons  muft  beware  that 

not  forth  into  deedcs ,  and  rcftrai-  they  committe  nothing  vnbcft- 

ncrh  it  by  diucrfe  wayes ,  fo  much  min^  the  honcfty  and  temperance 

as  he  knoweth  to  be  expedient  for  of  Mariage :  Otherwife  they  feemc 

prcl'eruing  of  the  vniuerfall  ftateof  ro  be  adulterers  of  their  own  wiues, 

things.2.  J.J.  and  not  hufbandes. 1.8.44, 

Thofe  vertues  which  wee  rcadc  The  pjpiftes  do  wrongfully  call 

tohauebene  in  heathen  Men,  are  Mariage  a  Sacrament:  And  their 

notfufficietprouesofihepurcntlTe  rcalons  arc  confuted.  4. 19.  54  It 

ofnature,  forafmuch  as  their  mind  isprouedthat  the  place  of  Paule, 

was  inwardly  not  vpright ,  being  wherwith  they  feeke  to  cloke  them- 

corrupted  with  ambition  or  fomc  fclues  >maketh  nothing  for  them, 

other  poifon, and  not  dir&cicd  with  4.19,5^. 

dclire  to  fet  forth  the  glory  of  God:  In  the  meane  they  difagrec  with 

and  alfo  forafmuch  as  thofe  ver-  thcfelues  when  they  exclude  priefts 

tues  are  not  the  common  giftes  of  from  this  Sacrament ,  and  do  fay 

nature,  but  the  fpcciall  graces  of  that  it  is  vncleanne0'e  and  defiling 

God,  which  he  diucifly  and«»by  a  oftheflc{he.4. 19,^6. 

certaine  mcafurc  gcueth  to  profane  By  this  falfe  colour  of  Sacramer. 

Men, as  oftentimes  to  kings, and  the  Pope  with  his  cleargy  haue 

fometimetopriuare  Mcn.2.3.4.  dravven  to  ihemfelues  the  hearing 

Sjge  Image  of  God  in  Man,  of  c  aufes  of  Matrimony  ,  and  hauc 

Manage.  made  lawes  of  Manage  ,  which 

An  expo(icion  of  the  fcuench  partly  are  manifeHly  wicked  agaioft 


:^N^  V  ^'  The  Tabic. 

Go  J,  &  parrely  mod  vniuft  toward  which  he  boildeth  on ,  that  man 

meir,  which  lawcs  arc  rchcarfed,  was  create  after  the  ymage  of  God, 

4.1^.37.  bccaufe  he  was  formed  after  the 

Mediator  Chrifl.  hkenefTe  of  Chrift  to  comc,that  hq 

It  behoued  that  Chrift,  to  the  migbt  refcmblc  him  whom  the  Fa- 

ende  that  he  might  pcrformc  the  ther  bad  already  decreed  to  cloth 

office  of  Mediator,{hould  be  made  with  flefli:  And  rhtfre  is  Ihcwcd  that 

man,  forafmuch  as  God  had  fo  or-  the  ymage  of  Goii  in  Adam ,  was 

deined  ,bycaurc  it  was  beft  for  vs,  the  marks  of  cxccllecic  wherewith 

fith  none  other  could  be  the  meanc  God  had  garniflied  him  ,  which 

for  rcftoring  of  peace  betweenc  doth  alfo  Ihinc  in  the  Angels.  2. 

God  and  vs,  none  other  coulde  11.6,7. 

make  vs  the  children  of  God.nonc  A  folution  of  other  obieftios  or 

other  could  affurc  vnto  vs  y  inhe-  abfurdities  which  the  fame  Oliadcr 

ritauncc  of  the  hcauely  kingdome,  feareih :  namely ,  that  then  Chrift 

none  other  could  for  remedy  fet  was  borne  &creat  after  they  mage 

mannes  obedience  againft  mannes  of  Adam  but  as  it  were  by  chaunce: 

<iifobedicnce.i.ii.i,2,^.  and  that  the  Angels  (hould  haue 

A  confutation  of  their  fantaftical  lacked  their  bed ,  and  men  rtioul4 

conceit ,  which  affiimc  ^hat  Chrift  haue  lacked  Chrift  their  kinge.  z» 

(hould  haue  become  man,although  11.6^7, 

there  had  needed  no  remedy  for  Howe  the  two  natures  do  make 

the  redeming  of  mankindc.  And  it  one  perfon  of  y  Mediator  in  Chrift: 

is  proued  by  many  rcafons  and  Which  is  Ihewcd  by  a  fimilitudc  ta^ 

textes,that  forafmuch  as  the  whole  ken  of  the  ioining  of  the  foule  an4 

Scripture  cricth  out  that  he  was  body  in  one  man  :  And  then  it  is 

clothed  with  flc(h,to  the  cnde  that  proued  by  diuerfe  places  that  the 

he  might  be  the  redcmer,therefore  fcripture  doth  many  times  gcuc 

it  is  ;o  great  ralhneffe  to  ymagine  vnto  Chrift  thofe  thinges  which 

any  other  caufe  or  purpofe.i.  1 1.4.  properly  belonge|h  to  the  godhed. 

Neither  is  it  lawfull  to  fearchc  &  fomtime  thofe  things  which  muft 

further  concerning  Chrift  :&  thofe  be  referred  onely  to  the  manhodc, 

that  do  rearchfurther,do  with  wic-  and  fometime  geucth  to  the  one 

ked  boldnefTc  runne  foiwarde  to  nature  that  which  is  proper  to  the 

the  faining  of  a  ne  we  Chrift  5  And  othef :  which  fii^uratiue  mnner  of 

herein  Ofiader  is  reproued,  which  fpeache  is  called  Communicating 

hath  at  this  time  renued  this  que-  of  ptopertics,  2.14. i,j.  and  fomc- 

ftion,  and  affirmeth  that  this  error  time  alfo  gcueth  to  Chrift  thofe 

is  confuted  by  no  teftiihonic  of  things  which  do  comprched  both 

Scripiure.2.i2.^.  natures  together ,  but  do  feuerally 

And  the  principle  is  oucrihrowe  well  agree  with  neither  of  them, 

Wh;ch 


fe 


'*• 


The  Tabic. 

Which  laft  point  the  moft  part  of  coccrning  the  pcrfon  of  the  lonM 

the  oldc  writers  haue  not  fufficict-  of  God:  And  thcrupon  is  gathered 

ly  maiked :  Yvt  it  is  good  to  be  no-  that  with  the  crafty  darke  futtcltics 

ted  ,  for  the  diiToluing  of  many  ofthatfilthy  dog,thehopcof  fal- 

dourcs ,  and  for  auoidinge  of  the  uatio  is  vitcrly  cxtinguifhed.  1.14.8, 

errors  of  Neftorius  and  Eutichcs.  Merit  ofchrift. 

1.14.  j;4.  It  is  truely  &  properly  fayd  that 

A  confutation  of  the  error  of  Chrift  Merited  for  vs  the  grace  of 

Seructtus  ,  which  had  put  in  the  God  andfaluat)6;Whcreitispro- 

ftcde  of  y  fonne  God,  an  imagined  ued  that  Chrift  was  not  onely  the 

thing  made  of  the  Tubftacc  of  God,  inftrument  or  minifter  of  faluation* 

fpirit ,  Befhe ,  and  thi  cc  clementes  but  alfo  the  author  and  principall 

vncreate  :  His  futteltic  is  difclofcd,  doer  thereof:  And  in  Co  faying,the 

and  there  is  proued  (  which  thing  grace  of  God  is  not  defaced ,  bc- 

he  dcnieth  )  that  Chrift  was  the  caufe  the  Merit  of  Chrift  is  not  fet 

fonne  of  God,  eucn  before  that  he  againftmercy,but  hangeth  vpon  it. 

was  borne  in  theflefli,  becaufehc  And  thofe  things  which  are  Subal- 

is  that  word  begotten  of  the  father  terna,fight  not  as  contraries.a.i7.i. 

before  all  woildes.  1.14. 5.  The  diftindtion  of  tiie  Meritof 

Ahb  it  is  proued  that  he  is  truely  Chrift  and  of  the  grace  of  God  i$ 

and  properly  the  fonne  of  God  in  proued  by  many  places  of  Scrip* 

flefh,  that  is  to  (ay  in  the  nature  of  ture.2.i7.z.                              ^ 

Man,  but  yet  in  refped  of  his  god-  There  arc  alleged  many  tcfti- 

bed,  and  not  of  his  flcfti,  as  Seruet-  monies  of  Scripture,  out  of  which 

tus  babbleth.2. 14.6,  it  is  certainly  &  foundly  gathered. 

An  cxpofition  of  ccrtainc  placet  y  Chrift  by  hisobedicce  hath  truely 

which  Seiueitus  and  his  difciples  purchaccd  and  deferued  fauor  for 

do  enforce  for  defence  of  their  vs  with  his  farher.2. 17.^,4,^. 

error :  There  is  alfo  another  cauil-  It  is  a  foolillie  curiofitie  to  en- 

lation  of  his  difdofed ,  that  Chrift  quire,whether  Chrift  hath  deferued 

before   that  he  appeared  in  the  any  thing  for  himfelfc:  and  it  is 

flellijis  in  no  place  called  the  fonne  rafhenefle  to  affirmc  it.2. 17  6, 

of  Godbutvnderafigure. 2.14.7.  Meritesof  Workts, 

\    Alfo  there  is  opened  the  error  The  boftinges  that  are  made  of 

of  .all  them  which  do  not  acknow-  the  Merites  of  workes ,  do  oucr- 

ledge  Chrift  the  fonne  of  God  but  throwe  as  well  the  praife  of  God 

in  the  flefli :  And  there  are  brefcly  in  geuingrighteourncire,as  alfo  the 

reheaifed  y  groffe  futtelties  of  Ser-  certainty  of  faluation.^.if. 

ucttus ,  wherewith  he  hath  bewit-  Whofoeuer  firft  applied  the*  n^rae 

chcd  himfclfe  and  other,ouerthro-  of  Merit  to  good  works  in  the  (ighc 

Wingy  which  pure  faith  bclcuech  ofGodsiud^cmentihedidagainft 


-m:^  The  Tabic.' 

tlie  ptifencffc  of  faith.  And  though  The  chicfe  partes  of  the  oflBce  of 
the  olde  fathers  vfcd  that  nainc,yct  ApofHes  and  paftors  arc  to  preache 
they  fo  vfcd  ic  that  they  hauc  in  the  Gofpell,  and  Minifc  the  Sa- 
many  places  Ihewed  that  they  at-  cromtr.ts./^.^.6, 
tribute  nothing  to  workes.  J.  15. z.  Paftors  arc  fo  bounde  to  their 
An  expofiuon  of  certame  pla-  Chuichcs,that  they  may  not  rc- 
ccs ,  wherewith  the  Sophiftcrs  go  moue  to  any  other  place  without 
about  to  proue  that  the  name  of    pubhkeauthoritie.4.5.7. 
Merit  toward  God  is  found  in  the  They  are  called  in  the  Scripture, 
Scripture.  3. 15.4.  BifhopSjPriefts,  Paftors  and  Mini- 
It  is  proaed  by  auihoritie  of  the  ttcrs,  which gouerne Churches.  4. 
Apoftles  and  Auguttine,that  the  5.8, 

rewardes  of  righteoufues  do  hang  No  man  ought  to  thruftin  him- 
vponthc  mere  liberahtieof  God.  felfe  in  the  Ciiuich  to  teache  or 
a.5.2.  gouerne:But  there  is  a  caiUnge  re- 
It  is  proued  that  this  is  a  falfe  cjuircd.4.5.10. 
faying ,  that  Chrift  Merited  for  v$  The  preaching  of  the  worde  of 
onely  the  firtt  grace,  and  that  after-  God  is  compared  to  fcede  which  is 
warde  \vc  do  Merit  by  our  owne  fcattercdinthcgrounde:Whercby 
workes. 3.1 5.6,7.  we  vnderftand  that  the  whole  cn- 
There  be  cenaine  things  touching  creafc  proccdeth  of  the  blefling  of 
merites  in  the  title  of  lufiification  God  and  thceffcduall  working  of 
fy  faith.  theholyGhoft.4.14.  II. 

Minifievy  of  the  Church.  What  maner  of  men  ought  to  be 

Of  the  Miniftery  of  the  Church,  chofen  Bi{hops,andin  whath  forte 

and  of  them  which  dcfpife  this  ma-  a.nd  of  whom  they  arc  to  be  chofen, 

ncr  of  learning. 4. 1.5.  and  with  what  forme  or  ceremony 

Of  the  cfficacie  of  the  Miniftc-  they  are  to  be  ordred.  4.  j.  1 1,  li, 

ry.4,1.6.  1^,14.15,16. 

God,  which  might  teache  the  The  oldc  Church  before  the  pa- 
Church  either  himfclfe  alone  or  pacy,  diuided  all  their  Mmifters 
by  Angels,  yec  doth  it  by  the  Mtni-  inro  three  degrecs,Paftors,Eldcrs, 
ftery  ofMenforthrce  C3ufcs.4.j.T.  and  Deacons.4.4.1. 

The  Miniftery  of  the  Church  is  Of  the  commillion  to  remit  and 

garnifhed  wiih  many  notable  titles  retaine  finnes,  or  to  binde  &  loofc, 

ofcommcndation  in  the  Scripture,  which  is  a  parte  of  the  power  of 

4.3. z, J.  the  kcycs,  and  pcrtcineth  to  the 

Ot  Apoftles,  Pi  ophetes,  Euan-  Miniftery  of  the  word.4.11.1. 

geliftcs,Paftors  and  Teachers :  and  Monkery, 

what  is  the  feucrall  office  of  cucry  Monafteries  in  olde  time  were 

«fthem.4.5.4,5.  the  fwedcplottcs  of  cccicfiafticall 

orders: 


The  Tabic.  ^  'T^i^^SSf^ 

orders  :And  there  is  dcfcribed  out  Of  Mortipcauon, 

of  Auguft  jnc  the  forme  of  the  olde  See  Torfak^ng  of  ottrfelues. 

Monkery,  &  howe  they  were  wont  O. 

at  that  time  to  get  their  liuing  with  Obedience  of  children  tofarentes, 

the  labor  of  their  handes.  Wherby  A  N  expofition  of  the  fifith  com- 

appeareth  that  at  this  day  the  ma-  xVmaundemcnt :  The  cnde  and 

ner  of  popifhe  Monkery  is  farrc  o-  fumme  thereof. 2.8.  gj. 

therwife.4.t5. 8,9,10.  Howe  farrc  this  word  honoring 

Of  the  proude  title  of  perfe<Sio  cxtedeth.-and  there  be  three  partes 

wherewith  the  Monkes  do  fctout  thercofjReuerece,  Obedience,  and 

their  kinde  of  hfe.4.15.11.  bycaufc  Thankefulneire.2.8.56. 

they  binde  themfelucs  to  keepc  the  Of  the  promife  adioincd  to  the 

counccls  of  the  Gofpell  (as  they  fifith  commaundementjConccrning 

call  them)  whcreunto  other  Chri-  long  continuance  of  life.and  howe 

fiian  men  arc  not  bounde.  ScfX.  iz.  farrc  the  fame  pertaineth  to  vs  ac 

and  becaufe  they  haue  forfaken  all  this  day.1.8.^7. 

their  pofleffions.Sed.  i  g.  How  &  by  howe  diucrfc  mcanes. 

As  many  as  go  into  Monafteries,  God  flievveth  his  vengeance  vpon 

do  departe  from  the  Church  ,  fith  the  difobedient :  Yet  obedience  1% 

they  openly  affirme  that  their  Mo-  notduetoparcntes  and  other,  but 

kerie  is  a  forme  of  fecod  Baptifme.  fauing  the  lawe  of  God.  2.8. 38. 

4.1^.14.  Offences, 

The  popifli  Mokes  do  in  miners  What  Offences  arc  to  be  auoided, 

much  differ  from  the  olde  Monkes.  and  what  to  be  ncglcded :  what  is 

4.1^.2^.  an  Offence  geuen,and  what  an  of- 

Somc  things  are  to  be  miflikcd  fence  taken. 3.19. 11. 

cuen  in  the  profeffion  of  the  olde  It  is  declared  by  the  dodrinc  & 

Monkery ,  and  they  that  were  the  example  of  Paule  who  be  wcake, 

authors  therof  brought  a  perilous  to  whom  wee  mufl  beware  that  wee 

example  into  the  Church.4. 1  ^.16.  geuenooffence.5.19. 12. 

Monkes  with  their  vowes  do  co-  Whereas  we  arc  comaunded  to 

fecrate  themfelues  not  to  God  but  beware  that  wee  Offcnde  not  the 

tothe  Dcuell.4.15.17.  weake,thcrame  is  meant  onelyia 

As  all  vowes  vnlawefull  and  not  things  indifferent ;  Therefore  they 

rightly  made ,  are  of  no  value  be-  do  wrongfully  abufe  this  dodrine 

fore  God  ,  fo  they  ought  to  be  which  fay  that  they  heare  mafTe  for 

voidetovs.4.13.20.  the  vvcakesn*ke.^.i9.i3. 

Therefore  they  which  departe  Officials, 

fro  Monkery  to  fome  honcfte  trade  Of  popifhe  Bi/hops  Officials ,  is 

of  hfe ,  are  wrongfully  accufed  of  they  call  them. 4. 11.7,8. 

faith brcakmg and  pcnuiy.4.i j.21.  Orden  VapfiicxU. 


^^i^^m^w  The  Table. 

The  Sacrament  of  Order  bre-  ccremonic.tlicy  do  wrogfuUy  cou- 

dcth  to  the  papiftcs  feucn  other  tcrfait  Chrift ;  Where  is  declared 

petie  Sacraments  5  of  whofc  names  that  the  Lorde  did  many  chingcs 

and  differences  they  thcmfelucs  be  which  he  woulde  not  haue  to  be 

not  yet  agreed. 4. 19.12.  examples  for  vs  to  fojlowc.4. 19  z^. 

Their  fonde  and  vngodly  fo-  Ofthc  vndclible  charaderor  vn- 

lifhnefie ,  forafmuch  as  they  make  defaceablemarke  of  y  oile  whcre- 

Chrift  felowc  Officer  with  them  in  with  popiflie  Pi  lefts  are  anointed 

cucty  one  of  them.4. 19  23.  atthorcreai-.o.Andhoweihefame 

Of  Acoluthes,  Dorekepcrs  and  is  vvr5gful}y  apphed  to  the  childre 

Rcdcrs,whom  the  papiftes  do  make  of  Aaron.  But  thefe  Priefts  in  couc- 

Orders  of  the  Church  and  Sacra-  ting  to  be  hke  the  Leuites,are  apo- 

ments,4,i9.24,and  with  what  cere-  ttaics  from  Chrift^.iy.jo,^  r. 

monies  they  confecratc  thcm.Sed.  OriginaU  Jinnc. 

17.  A  definition  and  expounding  of 

Of  Exorciftes  or  Coniurcrs  an  Origin3illinne.4.u. 10,1 1,12. 

ordcrofthepopifhchurch.4.19.24.  A  true  definition  of  OriginaU 

The  orders  of  Pfalmiftes,Dore-  and  a  declarntion  of  the  fame  dcfi- 

kecpeis  and  Acoluthes,  arcvaine  niiion.Whcreinisfhcwcd.thatnot 

names  among  the  papiftes  ,  for-  only  puniftimcnt  came  from  Adam 

afmuch  as  they  thcmfelucs  do  not  vpon  vs ,  but  alfo  that  the  infcdion 

execute  the  OfficeSjbutfome  boy,  dcftillcd  from  him  rcmaincth  in  v$, 

or  any  laim3n.4. 19. 24.  and  howe  it  is  the  finnc  of  an  other 

Of  the  fhauing  of  the  Clcrgie,  and  alfo  oure  ownc  Grwic :  Finally 

and  the  fignificstJon  thereof  by  the  that  fuch  infedio  pearced  not  only 

dodrineof  the  Papiftes.4.19.25.  into  the  inferior  defire,  but  alfo 

They  do  wrongfully  apply  it  to  into  the  very  vndcrftanding  mindc 

Paules  example  ,  which  (hsued  his  and  bottomc  of  the  heart ,  fo  thiC 

head  when  he  tokc  a  vowc ,  or  to  there  is  no  part  of  the  foulcfrcc 

the  oldc.Nazariies.4.F  9.26.  from  corr  uptioih  2. 1.8,9. 

It  is  fliewcd  out  of  Auguftine  A  confutation  ofthcm  that  dare 

whence  it  firft  began.4, 19.27.  charge  God  with  their  faultes,  by- 

Of  the  three  hier  orders :  and  caufe  we  fay  that  men  are  naturally 

firft  of  Priefthode  or  facrificcrftiip:  faulty :  And  there  is  proucd  ,  that 

where  is  (hewed  that  the  papiftes  man  is  corrupt  by  naturall  viciouf- 

haucmoft  wickt'dly  peruerted  the  nefl"c:  (to  the^endc  that  no  man 

order  sppomtcd  by  God ,  and  do  fliould  think  it  to  be  gotten  by  euill 

wrong  to  Chrift  the  only  &  eternal  cuftome)  but  yet  fuch  as  procedcd 

facri'icingprieft.4. 19.28.  notfromnaturCjbutisanaccideiall 

Of  rheir  blowing  at  the  making  c}ualitie,and  not  a  fubftanciall  pro- 
of popifli  Priefts ,  and  howe  in  that  pertie  from  the  bcginning.2.i.io,iT. 

Otht. 


The  Tabic.  ^^IP-^* 

Othe.  faithfull  by  y  f  eling  of  naturc,which 

See  Swearing.  feling  c^n  not  be  clcanc  done  a- 

P.  way,  and  by  the  aftcdion  of  godli- 

VaiUnce.  ncllc  wherewith  that  fame  feling 

Apart  of  the  fcrf^king  of  our  muftbe  fubducd  &  tamed.  5  8.10. 
clues, in  refpcd  of  God,  is  c6-        1  here  is  great  difTcrccc  bctwenc 

tcntationofmir.de  and  fuffernnce  :  Philofophicall  and  Chriftian   pa- 

Which  wc  fhal]  pcrforme,  if  in  fe-  ticncc :  Forafmuch  as  the  Philofo- 

king  the  commoditie  or  cjuietncfle  phcrs  do  tcache  vs  to  obey  becstsfe 

of  tl^is  prcicnc  life  we  ycldc  our  wefomuftof  nectlliiie;  butChiift 

feluc*  wholly  to  the  Lorde ,  and  do  tcachcth  ir,  becaufe  it  is  righteous, 

not  delirchopc  for,or  ihinke  vpon  and  alfo  bycaufc  it  is  prtfitable  for 

any  other  mcznc  of  profperingc  vs.j.8.u. 
than  by  his  blcfTing.^  7  8.  Tardcns, 

ho  Hiall  it  come  to  pafic  that  wc      The  fo  long  cocinumg  of  Pardos, 

{hall  ncucr  feke  our  owne  commo  declarcth  in  howe  dcpc  daikencHe 

dicics  by  vnlav.'full  mcancs  or  with  of  errors  men  hauc  bene  drowned 

wronging  of  our  ncyghbourj:  alio  thefc  certainc ages  paft.?. 5.1. 
that  we  Ihall  not  burne  with  vn-         What  Pardons  are  by  the  pa- 

mcafurabledciire  of  richcflcor  of  piftes  dodtrine:Whciby  isproued 

honors  :  Hncilly  if  things  piofj^cr  that  they  arc  adifnonoring  of  the 

*vc]l  with  v$,vve  fliall  yet  be  holdcn  bloud  of  Chrift :  A  comparifon  of 

from  pride  ,  and  if  they  lisppenill,  Chrift  and  popilliPurdons.j.j.i. 
wcfhallycibcrcftraincd  from  im-         A  cofutationof  the  wicked  do- 

paticnce,  ^,7. 9.  Which  extendtth  <5irinc  of  Pardons ,  by  the  notabU 

to  a!I  chaunccs  vvhercunto  our  pre-  fayinges  of  Leo  bifliop  of  Romc,ik 

fent  life  is  fubied  ,  whereof  the  of  Auguftine.  And  there  is  fhewtd 

faiihfull  do  alwaycs  acknowledge  that  the  bloud  of  martirs  is  not  vn- 

thc  hande  of  God  their  father,and  lawful! ,  ahhough  it  haue  no  place 

not  fortune, to  be  the  gouernor.  in  forgeueneflVof  finncs.j.5.3,4. 
J. 7. 10.  Either  t.he  GofpcU  of  God  muH 

The  Patience  of  the  faithfull  is  ly,or  Pardos  muft  be  lieng  dec^cite*. 

not  fuch  as  is  without  all  fcchng  of  And  there  is  Hiewcd  what  feemeth 

forowc,but  fuch  as  being  vphoiden  to  hauc  bin  the  beginning  of  them. 

by  Godly  comfort,  fighteth  apainlt  3.5.5. 

the  naturall  felmg^of  forow.  Thcr-        Tenaunce,the  VopJfh  Sacrament. 
fore  the  Patience  of  the  Stoikes  is      Of  the  vfage  of  the  olde  Church 

lo  be  reiedcd:ncithcr  is  it  in  it  felfc  in  publikc  Pcnaunce  :  and  of  the 

any  fault  to  wcpe  or  feare.  5.8.8,9.  hying  on  of  handcs  at  reconciha- 

A  defcription  of  y  ftriuing  which  tion.  Alfo  howc  in  proceffe  of  time 

is  engcndrcd  in  the  haiccs  of  the  the  laying  cd  of  handcs  was  fkdin 

0000 


'■'"'^^  The  Tabic. 

priuatc  abrolutionr.4.19.14.  kinde,and  no  fmallhclpc  to  the 

The  diuer(e  opinios  of  y  Scholc-  defence  of  the  ftate  of  religion.  Po- 

men   howc  Penaimce  is  a  Sacra-  litikegoucrnmec  hath  three  partes, 

ment:  And  there  is  fhewed  chat  the  the  Magiftrat,  the  Lawes ,  and  the 

definition  of  a  Sacrament  doth  not  people.4.20.  g. 

ai^rec  with  it.4.ii?,  1^,16.  Of  three  formes  of  Ciuilc  go- 

Ic  is  a  ly ,  and  a  deceitfull  error  uernmer,  Ariftocracie  the  gouern- 

which  they  hauc  inuenced  concer-  ment  of  the  beft  chofen  men ,  De- 

ning  the  Sacrament  of  Penaunce:  mocracie  the  gouernement  of  the 

and  it  is  a  wicked  and  blafphemous  people ,  Monarchic  the  gouernc- 

tirlcwherwiththeyhauegarniilied  mem  of  one:it  can  not  Hm ply  be 

it,a  fecond  boorde  after  fhipwrackc  determined  which  of  thefc  is  the 

from  Baptifmc.4.19.17.  beft:yct  it  commeth  to  paffe  by  the 

Verfeueraunce.  fault  of  men,that  it  is  fafer  &  more 

iSee  Booke.i.Chap.^.Sed'j.  collerable  to  hauc  many  to  gouerne 

Aconfutanonofthemoftwicked  than  one  to  rcignerButall  thefc 

error,  that  Perfeueraunce  is  gcucn  formes  are  of  God,and  diuerfly  dif- 

of  God  accordmg  to  the  Merit  of  pofed  by  him,therefore  it  is  y  duty 

men ,  fo  as  euery  man  hath  (hewed  of  priuate  men  to  obey,  and  not  to 

himfclfc  not  vnthankfuil  for  the  make  innouatio  of  ftates  after  their 

firft  grace: and  in  this  opinion  is  ownc W1IK4.20.8. 

ihcvved  a  double  error.  Of  the  c6-  Of  the  immunitie  that  the  Ro* 

mori  diflindion  of  grace  workmg,  mifhc  clergy  take  to  themfelues, 

and  working  together :  and  howe  which  was  altogether  vnknowcn  to 

Auguftmc  vfcd  it,qualifymg  it  with  to  the  Biihops  of  the  olde  Church, 

anaptdefimtion.i.^.ii.  4.11,15. 

VoUuk^e  gouernement.  In  matters  of  Faith  ,  the  iudgc- 

There  is  a  diffeic-cc  to  be  made  ment  in  the  olde  time  pertcincd 

betwene  Policie ,  and  the  inwardc  to  the  Church,and  not  to  Princes, 

gouernement  of  the  foule.  Their  although  fometime  Princes  enter- 

dodnneistobe  reicdcd  which  go  medled  their  aQthoritie  in  ecdc- 

about  to  ouerthrowe  Policie  as  a  (lafticall  matters ,  but  the  fame  was 

thing  not  necclfary  for  Chriftians,  done  to  preferuc  &  not  to  trouble 

or  as  i  thing  chat  ouerthroweih  the  order  of  the  Church,4.n.ijji6, 

the  fpiriruall  hbertic  of  the  foule.  Of  the  authoritie  of  the  fweard 

Alfo  thofe  flatterers  are  to  be  rcic-  vfurped  by  the  biihops  in  the  papa- 

ftcd,  which  do  geue  to  much  vnto  cic:  and  howe  rhey  haueby  htle  & 

it,and  do  fet  it  m  coparifon  againfl  litle  fro  fo  fmall  beginnings  growc 

the  authoritie  of  God.4. 20. 1,2.  to  fo  great  cncreafe.4,ii.5>,io. 

Policie  is  the  gifte  of  God,  which  ,                  Vofe. 

bnngeth  great  comodities  co  inan>  It  is  proucd  thai  the  fuprcmicy 

of 


The  Tabic.  ^*^'' 

of  the  fee  of  Rome  is  not  by  the  Church  ,  that  it  is  falfc  which  the 

inftituticnofChrift.46.  1,2,^,4.  bilhop  of  Rome  boileth,  that  he 

Neither  had  Peter  any  princi-  hathiunftlidioouer  all  Churches, 

palicic  mibc  Church  or  among  the  4.7.5.  Whether  ye  confidcrtheor- 

Apoftles. 4. 6.5,6,7.  dcring  ofBilhops ,  Scd.6.or  ecclc- 

N cither  js  It  profitable  nor  may  fiafticall  admonitios  andccnfures, 

be ,  th^t  one  man  Ihonld  beare  rule  Scd.7.or  fummoning  of  Councels, 

ouer  the  whole  Church. 4.6. 8,5?, to.  Scd.8.  or  authoritieof  higher  ap« 

•:  AltliouuhPctcr  had  had  a  fjpre-  penlcs.Scd.y.io. 

micy  in  the  Church, yet  it  folio-  The oldeBifliopsof Romeinthe 

wcth  not  that  the  feat  of  that  fu-  moft  part  of  their  EpHiles  did  am- 

premicie  ought  to  be  at  Rome.  4.  bitioufly  fet  fout  th  y  glory  of  their 

6. 1 1, 1 X, 1 5.  fee  ,  but  thofe  Bpiftles  at  that  time 

It  is  proued  by  many  arguments  hadnociedirerAlfo  thcydidthruft 

that  Peter  was  not  biihop  of  Rome,  iii  certaine  forged  tilings  as  though 

4.6.14,15.  they  had  bene  written  intheoldc 

The    fupremicie  ofthefeeof  lime  by  holy  men.4.7. 11,20. 

Rome,  is  not  according r.o  the  vfc  Although  in  the  timeof  Gre- 

of  theoldc  Church.4  6. 16,17.  gory  the  authoritieof  thebifhop 

Of  the  beginning  and  encrea-  of  Rome  vs  greatly  encrcafed.yet  ic 

(inges  of  the  Romifh  papacif  ,vncill  is  proued  by  his  writings  that  it  was 

it  adu3ucedit  felfeto  tbacheighth,  then  farre  from  vnbridlcd  domi- 

whereby  both  the  libertie  of  the  nionandtyranny.4  7.12,15,22.    .  ■ 

Church  is  oppreflcd  ,and  all  mo-  There  was  ftrife  for  the  fuprc- 

derate   gouernemcnt  hath  bene  macy  betwene  the  biihop  of  Con- 

oucrthrowen.4.7.  ftatinople  and  the  biihop  of  Rome. 

In  themofl  parte  ofthe  coucels,  4  7.14,1^,16.  vntillPhocas  graun- 

the  Bifhop  of  Rome  nor  his  legates  ted  to  Boniface  y  ihirdc,  that  Rome 

had  not  the  chiefe  place,  but  iome  fliould  be  the  head  of  all  Chur- 

other  ofthebilhops  had  it  at  the  ches:vvhich  afterwarde  Pipinc  c6- 

Councell  of  Chalcedon  :  but  yet  firmed,when  bee  gauc  to  rhe  fee  of 

without  ordcr.4  7-1,2.  Rome  iurifdidion  oucr  theChur- 

Of  the  tiile  of  fupremicie  and  ches  of  Fr3uncc.4.7. 17. 

other  titles  of  pride  wherewith  the  From  thenceforth  the  tyranny 

Popebofteth  himfelferand  when  of  thefeeofRomeencreafcdmorc 

and  howe  they  crept  in.4.7. 5.  and  more,p3rtly  by  ignorauncc  and' 

Gregory  pronounccth  that  the  partly  by  negligence  of  Bifhops: 

title  of  vniuerfall  bifhop  was  deui-  which  deftrudion  of  the  whole 

fed  by  the  dcucll,and  published  by  order  of  the  Church  Bernardc  la« 

the  crier  of  Antichrift.4.7.4.  menteth  and  layeth  tochePopcf 

It  is  proued  by  the  vfe  of  the  old  charEe.4.7. 18,22. 

/  0000  ij 


-W-^  The  Tabic. 

The  infolccc  and  (hamclcfncflc  waycs  profitable  isthc  crercifcof 

of  the  bifhops  of  Rome  in  fctring  Praying,  ^.zo.i.although  the  Lord 

forth  their  ownc  fupieme  autho-  will  not  ccalT^  while  wecraucnoT, 

ritic;  4.7.19,10.  which  is reproued  nornedethanytoputhitninmind. 

by  fayings  of  Cyprianc  and  Grc-  Scfi.g. 

gorie.Scd.21.  Thcfirft  rule  of  well  framingc 

Rome  can  not  be  the  mother  of  our  Prayer,  is  that  we  be  no  other- 
all  ChurchcSjforaTmuch  as  it  is  no  wife  difpofcd  in  harte  and  minde 
Church.  Neither  can  the  billiop  of  than  becommcth  them  that  enter 
Rome  be  head  of  bi{hops,iith  he  is  into  talkc  with  God.  j.  20.4,5. 
no  bifhop.  4.7.2^,24.                   "  The  feconde  rule  is,y  in  Praying 

Ic  is  proued  by  Paulc ,  that  the  we  alway  fecle  our  ownc  nedmcfle, 

Popeis  Antichrift.4.7.25.  and  that  earncftly  confidering  that 

Although  the  Church  of  Rome  we  wante  all  thefe  things  that  wc 

in  olde  time  had  had  the  honor  of  af  ke ,  we  ioine  with  our  Prayer  an 

{iipremicie  5  yet  the  fame  is  not  to  earncft  and  feruent  defirc  toob- 

be  bounde  to  a  place. 4  7. 2(^,29.  ceine.g.io.^. 

Of  the  mancrs  of  the  citic  of  We  ought  to  pray  at  all  times, 

Rome,ofthePopc,andoftheCar-  and  in  the  grcateft  qoictnelTe  of 

dinals  and  their  diuinity.4. 7.27,2 8.  ourcftatcs,  the  onely  remebraunce 

The  Bifhop  of  Rome  firft  layed  of  our  finnes  ought  to  be  no  fmall 

hand  vpon  kingdomcs,&  then  vpon  prouocatio  to  mouc  v$  to  that  exer- 

the  Empire:  Which  is  proued  by  cife.  ^.20.7. 

moft  (harpe  reprehcnfions  of  Ber-  The  thirde  rule  of  Praying  well, 

narde  to  be  vnmete  for  him  that  is  that  we  forfake  all  conHdence  of 

bofteth  himfelfe  the  fuccefTor  of  our  owne  glory,  left  if  wee  prcfum* 

the  Apottles.4.ii  .11.  pruoufly  take  any  thing,be it  nruer 

Of  the  gift  ofC6ft3ntine,wher-  fo  httle ,  vnto  our  felues ,  wee  with 

with  he  laboreth  to  hide  his  rob-  our  vainc  pride ,  fall  downe  from 

bery,4.  It.  12.  andhowethereare  his  face.  5.20.8.  . 

not  yet  fiue  hundred  yeare  paft,  The  beginning  of  Praying  well, 

fincc  the  Popes  were  in  fubicdio  of  is  the  obtaining  of  pardon,  with  an 

Princes,  and  by  what  occafiion  they  humble  and  pbine  confcffion  of 

hauc  (hakcn  ic  of^Scd.i^.and  how  offence.j.20.9. 

they  brougiit  the  citic  ofRome  into  In  what  fenfe  the  Prayers  of  ccr« 

their  power ,  but  about  a  hundred  cainc  holy  men  are  to  be  taken ,  in 

and  thirty  yeare  ago.Seifl.  14.  which  to  entrcate  God,they  feemc 

Vrayer,  to  alledge  their  ownc  u^hte6uC» 

Trc w  faith  can  not  be  ydle  from  neflc.  3 .  20.  i  o. 

callinge  vpon  God.5.20.i.  The  fourth  rule  of  Praying  well, 

Howe  necciTary  and  howe  many  is  that  being  fo  oucrthrowen  and 

beaten 


The  Tabic. 

beaten  downe  with  trcwc  humi-  of  God,but  wrath  &  terror,  j. 20.19. 
liticjwe  be  ncucrihclcfrc  cncoura-       It  is  not  againft  Chnftcs  ojfficc  of 

gcd  to  Pray  with  an  aflTured  hope  mcdiatonthat  we  be  comniaunded 

,toobtcinc;  SoinourPrayerSjfaith  to  Prayoncforanothcr.3.20.19. 
and  repetaunce  do  mete  rogether,        A  confutation  of  the  Sophiftcrs 

J.  20. 1 1.  deuife ,  which  fay  that  Chrift  is  the 

Of  the  certainty  of  faith»  where-  mediator  of  redemption ,  and  the 

by  the  faithful!  do  determine  that  faithfull  arc  mediators  of  interccf- 

Godis  fauorable  vnto  them:  And  fion.j. 20.20. 
ho  we  neceflary  y  fame  is  in  Prayer:        Agamft  them,  which  make  dead 

Neither  is  that  certainty  weakened,  Saindcs  interccflbrs  to  God  for 

when  it  is  ioined  with  acknow-  thcmjor  do  mingle  the  intcrccflion 

ledging  of  our  own  mifery.^. 20.12.  of  Chrift.with  the  Prayers  and  rac- 

God  comaundeth  vs  to  call  vpon  rites  of  dead  men.  3.20.21. 
him:hcc  promifeth ,  that  we  (halbc        This  foohflineflc  hath  procedcd 

heard :  both  thcfc  things  are-  ne-  in  the  papacie  to  groflc  monftrouf- 

ccflTjry ,  that  we  may  Pray  in  faith,  nefle  of  vngodlincfle ,  and  to  hor- 

j.zo.ig.  riblcfacrilcgcs.j.20.22. 

T  here  are  rehearfed  diuerfc  pro-        A  confutation  of  the  arguments 

mifesof  God,  with  the  fwetemflc  wherewith  the  papiftcs  labour  to 

whereof  they  that  are  not  ftirred  confirme  the  intcrccflion  of  dead 

vp to  Pray, arc  ahogcther  vnexcu-  Saindtcs.g.zo.z^, 24,2^,26. 

fable.  3.20. 14.  '  It  is  vnlawefuU  to  direde  our 

An  expoiition  of certaine  places,  Prayers  to  dead  Sainftcs,forafmuch 

wherein  God  femeth  tohaue  af-  as  thiskindeofworfhippingedoth 

fented  to  fomc  roennes  Prayers  moft  properly  belong  to  God  a- 

which  yet  were  grounded  vpon  no  lone.  j. 20. 27. 
promjre.5.20.  If .  Of  the  forts  of  Prayer,&  chicfe- 

Thcfe  foure  rules  of  Praying  well,  ly  of  thankefgeuing ;  Alfo  of  the 

are  not  examined  with  fo  extreme  continuall  cxercife  of  the  faithfull 

rigor ,  but  that  God  herein  doth  in  Prayer  and  thankefgeuing,  j. 

beare  with  many  infirmities ,  yea  20.28,2  p. 

many  intemperances  in  them  that      Ofthe  babbling  of  the  papifte$,& 

be  his,  which  is  proued  by  many  of  auoiding  allbofting  in  Prayers, 

examples.  3.20. 16.  of  departing  into  fecret  places ,  and 

We  muft  alway  Pray  in  the  name  of  pubhke  Prayers.;. 20, 29. 
of  Chnft  onely ,  3.  20. 17.  neither        Publike  Prayers  muft  be  made 

were  the  faithfull  euer  hearde  any  in  the  common  and  natiue  fpcachc 

other wife.Sc<5l.  18.  of  the  lande.  And  there  is  entrea- 

Tliey  which  Pray  otherwifcjhauc  ted  of  kneling  and  vncouering  of 

nothing  Icftc  for  chl  at  the  throne  the  hed  at  Prayer. 3 . 20. 3  3. 

0000  «j 


'"^^ 


y^  The  Tabic. 

Of  y  infinite  woodneffe  of  Chrift,  Ic  is  proucd  that  the  doftrine  of 

which  hath  alfo  appointed  vs  a  Predeftinatiois  adodrineofmoft 

forme  of  Prayer :  And  howe  great  fwetc  frute.  There  are  rehearfcd 

comfort  commechvntovs  thereby,  three  principall  profites  thereof: 

j.io  54.  and  they  are  admonifhed  which 

A  diuifion  of  the  Lordes  prayer,  being  moued  with  a  ccrtam  curio- 

3.ZO.35.  fnic  do  beyond  the  boundes  of 

An  cxpoficion  of  the  fame  prayer.  Scripture  breake  into  the  fecrete* 

3.20.56.  of  the  wifedomeof  God:  ^.ir  1,2. 

The  fame  in  euery  point  is  a  per-  and  alfo  they  which  wouUi  hauc 

fe<il  and  vpright  prayer,  3.10.48.  all  mention  of  Predeftination  to 

wherunto  notiing  ought  to  be  ad-  be  buried, Sc<fl.3.4. 

ded,  although  we  may  vfe  other  What  is  Predeftination,and  what 

wordes  in  making  our  prayers.  Scdt.  is  the  foreknowled^^e  of  God  ,  and 

49.  howe  the  one  of  them  is  wrong- 

Of  the  confidence  which  the  fully  fet  after  the  other.The  exam- 
name  of  the  children  of  God  doth  pie  of  Predeftination  in  all  the  of- 
bring vntovs, which euen  the  con-  ip'ing  of  Abraham  m  refped  of 
fcienre  oF  our  finnes  ought  not  to  other  nations,  is  c5ftrmcd  by  many 
ouerthrowc.  3.20.36,37.  teftsnioniesof  Scripture.3.zi.y. 

Ahhough  wc ought  to  pray  for  Alfo  there  is  ihcwcd  a  fpeciall 

all  men,  and  fpecLilly  for  them  of  Piedei^snati6,wherby  euen  among 

the  houfeholde  of  faith, yet  this  the  ChiLiren  theinfelues  he  hath 

withflrandeth  not,  but  that  we  may  made  difference  betwene  fome  and 

praye  fpecially ,  both  for  oui  felues  other  fomc.Sed.^.7. 

and  certain  other.  3. 20. 38, 59,47.  A  confirmation  of  the  dodrinc 

Ofthe  boldnes  of afking  which  of  Piedeihnation  taken  out  of  tc 

the  Lordc  graunteth  to  his,and  the  Ihmonics  of  Scripture. Bo.  3.  Chap, 

truft  of  obtaining.  3. 10.47.  iz. 

It  is  good  thaceucryone  ofvs  Ofthem  thatmakeaforeknowr 

for  cxercife,  appoint  to  himrelfc  ledge  of  Merites  the  caufe  of  Pre- 

certame  peculiar  hcures  to  praye,  deftination.  Alfo  of  other  men  that 

fo  that  it  be  done  without  fuper-  bbme  God  becaufe  he   cledeth 

ilitiousobferuation. 3.20.50.  fome  and  pafleth  ouer  other.  3. 

In  all  our  prayer  we  ought  dili-  22  i. 

gently  to  beware  that  we  go  not  Godas  wellineledion  as  inrc- 

about  to  binde  God  to  certain e  probatio  hath  no  refped  of  workes 

circunftances. 3.10. 50.  neither  paffed  nor  to  come,but  his 

Of  pcrfeueraunce  and  patiecc  in  good  pleafure  is  the  caufe  of  both, 

thcexercifeofprayer.3.20.p,5i,  3.21.1,3,4,5,6.7.11. 

Tredeftination,  This  ii  proued  by  Au^uftinc, 

^Scas. 


The  Tabic. 

Scd.  8.  and  tb€  trifling  futile  deuife  dodrinc  oucrthroweth  all  cxhorta- 

of  Thomas  to  the  contrary  is  con-  tions  to  godly  life  ,  it  is  proued  by 

futcd.Sed.9.  Auguflinc  that  preaching  hath  hij 

The  proraifes  of  faluation  arc  courfe,and  yet  the  knowledge  of 
not  direded  to  all ,  but  peculiarly  Predeltinaiio  is  not  hindrcd  there- 
to the  elc<f^.g.2z.  10.  by,?.zg.ij. 

Thefe  two  fayingcs  do  not  difa-  In  this  point  of  do<flrinc  wc  muft 

grcc,  that  God  by  the  outwaidc  fo  temper  our  maner  of  teaching 

preaching  of  y  word  calleth  many,  the  truth ,  that  fo  farrc  as  wc  may. 

and  yet  he  gcucth  the  gifte  of  faith  we  wifely  beware  of  Offence,  j. 

tofevve.j.ix.io.  2J.14. 

Againft  them  which  foconfeflc  Whereas  fomc  obey  the  prea- 

cledion  ,  that  yet  they  deny  any  to  ching  of  the  worde  of  God ,  and 

be  reprobate  of  God.  J.  2^.  I.  other  fome  defpifc  it,  or  be  more 

The  reprobate  do  in  vaine  con-  blinded  and  hardened  thereby,  al- 

tend  with  God,  forafmuch  as  God  though  this  come  to  paffc  by  their 

oweth  them  nothing, and  willeth  pwnc  mahcc  and  vnthankfulnefle, 

nothing  otherwifc  tha  righteoufly,  yet  we  muft  ihcrwith  alfoknowe, 

and  they   themfelues  may  Hnde  that  this  diuerfitichagethvpon  the 

iuftc  caufes  of  their  damnation  in  fecrct  counfcll  of  God, than  which, 

thcmfeJues.^.2^.2,5,4,5.  itis  vnlawfull  for  to  fearch  for  any 

An  aunfwcrc  to  the  wicked  que-  further  caufe.g. 24.12,1^,14. 

ftion  of  certaine  men ,  why  God  An  expofition  of  ccrtaine  places 

fliould  blame  men  for  thefe  things  wherein  God  femcth  to  deny  that 

whereof  he  hath  layed  a  necedicic  it  commeth  to  pafle  by  his  oudi- 

vpon  them  by  his  Prcdcftination.  naunce  that  the  wicked  peri{he,but 

5.25  6,8,9.  inafmuch  as  againft  his  will  they 

A  definition  of  Prcdcftination.  wilfully  bring  dcftrudion  vppon 

5.23.8.  themfelues.  And  there  is  (hewed 

A  confutation  of  them  which  that  thofe  places  make  nothing  a- 

gaiher  of  the  dodrine  of  Predefti-  gainft  the  dodrine  of  Prcdeftina- 

nation,that  God  hath  rcfped  of  tion.^,  24.15,16. 

perfons.5.23.io,  II.  The  vniuerfalneHc  of  the  pro- 

Againft  thofe  hoegs  which  vn-  mifcs  of  faluation,  makcth  nothing 

der  color  of  Prcdcftination  do  go  againft  the  dodrine  of  the  Prede- 

carelcfly  forwarde  in  their  finnes:  ftinaiion  of  the  reprobate  ;  and 

and  againft  all  them  which  fay  that  yet  not  without  caufearethey  fra- 

if  this  dodrine  take  place  ,  all  en-  med  vniuerfally.^,24.i6. 

dcuor  of  well  working  decayeth.  j.  Here  alfoare  coiifuced  ccrtaine 

S3.12.  pbiedions  of  them,  which  deny 

Againft  them  which  (i»y  that  this  this  point  of  dodrine. 

0000  iil; 


.    ^^  The  Tabic. 

Triejihode,  Kingdome^trnd  Vro-  ftrcngth  and  vcrtue  flgainft  the 

phctkall  office  of  Chifl.  deujlland  all  his  aflaults  :  Andfo 

ThAt  wcc  msy  knowc  to  what  Chnft  reigneih  for  vs  rather  than 

cndChrift  wasfcntof  hi$fathcr,&  for  himfelfe  ,  whereupon  we  are 

what  he  brought  vnto  vs  ,  three  rightfully  called  Chriihans-.Wherc 

things  arc  chicfely  to  be  confide-  it  is  faid  that  at  the  laft  day  he  fhall 

red  in  him.his  Prophetical!  Office,  ycldc  vp  his  kingdome  to  God  and 

hi$Kingdome,and  hisPriefthodc:  his  Father,  and  fuch  like  fayin^s 

and  therefore  is  gcuen  to  him  the  the  fame  maketh  Aonhing  againft 

tide  of  Chrift  (or  Mcflias  which  the  eternity  of  his  kingdome.  i. 

fignifieth  annoinred  )  although  he  i  ^AiS- 

be  fpeciallyfo  called  in  refpedl  of  his  As  touchinii  bis  Pricfthode,thaC 

kingdome.  Albeit  that  God  alway  the  efficacv  and  profii  thereof  may 

gaue  Prophets  and  teachers  to  his  come  to  vs,it  is  llicwcd  that  wc 

Church,yctitisprouedthatall  the  muftbegin  atthi*  dcathof  Clirift. 

Godly  loked  for  full  light  of  vnder-  Hereupon  it  followeth  that  hcc  is 

(landing, onely  at  the  corfimingof  an  cucilaftingintercefTorjby  whofc 

Meflias:and  that  he  when  heap-  mediation  we obteine  fauorjwhcr- 

pearedwas  annointcd  a  Prophet,  by  arifcth  to  Godly  confcicnces 

not  onely  for  himfelfe ,  but  alfo  for  both  bol  Jcnefll-  to  pray,  ^wd  quiet* 

all  his  body. 2.1^1, i.  ntire:Hnally  that  he  is  fo  a  Pneft, 

As  touching  his  kingdome ,  firft  that  he  ioineth  vs  in  the  fcllovvihip 

we  muft  note  the  fpirituall  nature  of  fo  great  an  honor,  to  the  endc 

thereof,  whercuppon  alfo  is  ga-  that  the  SacnHces  of  prayers  and 

thered  the  etcrr>all  continuauncc  praifc  which  c'ame  from  vs,  may  be 

of  it ,  which  is  of  two  fortes:  the  acceptable  to  God.  2. 15.6. 

one  perteineth  to  the  whole  body  Tromlfcs. 

of  the  Church  ,  the  other  is  pro-  Not  without  caufe  all  the  Pro- 

pre  to  eucry  member :  Both  fortes  mifes  are  concluded  in  Chrift :  for- 

are  declared  and  plainly  fet  forth  afmuch  as  cuery^Promifc  is  a  tc- 

by  teftimoncs  of  Scripture.    2.  ftifyingofthelawe  of  God  toward 

if.^.  vs,and  none  of  vs  is  beloued  of 

It  is  declared  that  the  profit  of  God  without  Chrift.  Neither  waf 

the  kingdome  of  Chrift  can  not  Naaman  the  Syrian.Corncliusthc 

otherwife  be  percciued  of  vs ,  but  captaine,  nor  y  Eunuche  to  whom 

when  we  knowledge  it  to  be  fpi-  Philip  was  carried  ,  without  know- 

rituall :  And  the  fame  profit  con-  ledge  of  Chrift ,  although  they  had 

fifteth  in  two  things  >  namely  that  but  a  very  fmall  taft  of  hiT) ,  and 

it  enricheth  vs  with  all  good  things  a  faith  in  fome  parte  vnexpreifed, 

nccelTary  to  eternall  faluation  ,  fe-  y  2.52. 

condly  that  it  fortifieth  vs  with  The  Lord,to  the  endc  to  fill  our 

hearces 


The  Tabic.  ^^^- 

hcartc  with  loue  of  rightcoufncire  foiinc.beforc  which  he  would  both 

and  hatred  of  wickcdncifcjWas  not  light  to  be,  and  the  earth  to  a- 

content  to  fct  forth  bare  commau-  boundc  with  all  kmdc  ot  good 

demcRtes  only, but  added  Promifcs  things :  which  alfo  wc  read  tohaue 

of  blcdi.igs  both  of  this  prefentlife  ftand  (hi  by  the  fpace  of  two  daies,  ' 

andof  eteKn.Tllblefledneffc,  &alfo  and  gone  backe  two  degrees  at  the 

thrcatninges  both  of  prcfcnt  mifc-  commaundemcnt  of  God.  i.i6.z« 

rics,  and  of  etcrnall  death  :  The  alfoby  thcftirresand  fignesof  the 

thrcatnings  declare  the  great  pure-  heauen ,  which  the  vnbelcucrs  do 

nesof  GodcthePromifesdolhew  feare.Sed.j. 
his  grcit  loue  to  righteoufncjjand        The  almightincs  of  God  is  bu- 

his  wonderful  goodnes  toward  me.  fied  in  continuall  doingc,  fo  that  it 

2.8.4.  cxtendeth  to  cucry  particular  aft, 

OfihePromifc  of  Godsmer-  and  nothinge  happcneth  but  by 

cv  to  be  extedcd  to  a  thoufand  ^c-  his  councell:VVhich  who  fo  do  not 

Derations.  1.8. 2 1.  acknowledge, they  defraude  God 

Although  the  promifesof  the  of  his  glorieand  do  extenuate  his 

law  be  conditional,yct  they  are  not  goodnes  ••  But  we  on  the  other  lidc 

giuen  in  vaine.i,7.4.  do  rccciuc  double  fruteihcrofi.i5 

Vroph  cticall  ojjic  e  of  Clmjl,  j . 
See  Tricjlhode.i^c.  It  is  proued  that  the  Prouidencc 

VrouidenceofGod.  of  God  doth  not  onely  beholdc 

Proph3nemcn;by  flefnly  vnder-  things  that  are  donCjbutgouerneth 
ft.indmcj  do  confefic  God  the  crc.i-  ali  fucccfles:  VVhcrebv  is  oucrthro- 
tor,othcrwife  th^nv/edobyfairh:  v^cnthe  famed  muention  of  bare 
forafmuch  as  faith  doth  teach  that  foreknowledge  &ofvniuerfal  Pro- 
he  is  alfo  the  goucrnour  of  all  uidence  only:  Alfo  the  error  of  the 
thm::s  ,  not  by  a  ccrtainc  vniiierfal  Epicures  \s  coFuted,&  oFthe  which 
motio,but  by  a  lingular  Pr ouidecc,  giue  to  God  a  gouernaunce  onely 
which  extendeih  cuen  to  the  Icart  aboue  the  middle  region  of  the  aire, 
fparow.i.  16. 1.  Yet  there  may  a  certaine  vniuerfall 

They  which  giue  any  thini^c  to  Prouidece  be  grauntcd,  but  fo,thac 

fortune, do  bury  the  Prouidence  of  y  fpeciall  Prouidcnce  be  not  darkc- 

Godjby  whofe  fecretc  councell  all  ned,  which  doth  goucrne  not  onely 

*ucccilcs  are  goucrned.  1. 16.  z.  ccrtainc  but  all  particular  doingcf„ 

Thinges  without  life,  although  1.1(^.4,^. 
cche  of  the  liauc  their  property  ni-        That  not  only  the  beginning  of 

turally  planted  in  them ,  yet  do  not  motion  is  in  the  dilpofing  of  God, 

put  forth  their  force,butfo  f?rre,as  is  proued  by  the  plentifollneflc  of 

they  bedirc<ftcd  by  y  prcfcnt  hand  oncyeareandthe  barrcnncfleof  an 

'of  God  :  Which  is  proued  by  the  other,  for  whereas  God  calleth  the 


-'^-  The  Tabic. 

one  his  ble{linge,and  the  other  his  Agamft  cercaine  dogges ,  which 

curfe  and  vengeance,  i.  i6.j.  at  this  day  do  barckc  againft  y  Pro- 

The  Prouidence  of  God  in  go-  uidence  of  God,  it  is  proucd  by  the 

uerning  the  worlde,is  chiefly  to  be  Scripture  that  wheras  God  hath  Co 

confidcred  in  mankinde,and  in  the  rcucaled  his  will  in  the  lawe  &  the 

diuerfe  cftate  ofall  men,  &  diuerfe  gofpeljy  he  illuminateth  the  minds 

difpo(ingeofruccefles.i.i6.6,7.A-  of  them  that  be  his  with  the  fpirite 

gainft  them  which  cauill,  that  this  ofvnderftandingCjto  pcrceiue  the 

dodrine  of  the  Prouidcce  of  God,  myfteries  therein  contained,which 

is  the  Stoikes  dodrin  of  fate  or  de-  othcrwife  are  incomprehelible,  yec 

fiinie.i.  i6.8,  the  order  of  gouernmg  the  worldc 

Whether  any  thinge  happen  by  is  called  a  bottolefle  depthjbecaufc 

fortune  or  chaunce :  Where  is  re-  when  we  know  not  the  caufes  ther* 

hearfcd  the  fayinge  of  Balilius  Ma-  of,yet  we  ought  reucrctly  to  honor 

gnus,  that  Chaunce  and  Fortune  it.  1. 17.2. 

arc  words  of  heathen  men:alfo  the  Such  prophane  men  do  foolifli- 

faying  of  Auguftine,that  he  repen-  \y  comber  themfelues ,  when  they 

ted  that  he  hadde  vfed  the  name  of  alleage  that  if  the  dodrine  of  the 

Fortune.  Yet  thofe  thinges  may  be  Prouidence  of  God  be  true ,  then 

faid  to  happe  by  fortune  in  refped  the  prayers  of  the  faithful  in  which 

of  vs,  which  beinge confidcred m  they  aske  any  thinge  for  time  to 

their  nature, or  weyed  according  to  come,  arc  vaine ,  no  counccll  is  to 

our  knowlcdge,do  feme  fo,althogh  be  taken  for  things  to  come,&  then 

in  the  fecret  councell  of  God  they  men  which  do  any  thing  againft  the 

be  neceflary :  Alfo  all  thinges  that  lawe  of  God,  do  not  finne :  Thefe 

are  to  come,may  be  faid  to  br^  hap-  daungcrous  errors  they  ihall  auoid, 

peningjinafmuch  as  they  be  vncer-  which  in  confideringe  the  Pr oui-» 

taineto  vs.  1.16.8,91  dence  of  God ,  (hall  frame  thcm- 

Wh.u  things  are  to  be  confide-  feluestotruemodefty.i.17.5. 

rcd,that  the  dodrine  of  the  Proui-  As  concerning  things  to  come, 

dence  of  God  may  be  referred  to  a  it  is  proued  that  the  Scripture  doth 

right  handc,that  we  haue  the  pro-  well  ioyne  the  aduifemcnts  of  men 

fit  thereof;  And  where  the  caufes  of  with  the  Prouidence  of  God  :  be- 

ihofe  things  that  happen,  appearc  caufe  we  are  not  hindered  by  his  e- 

not  vnto  vs ,  we  muft  beware  that  tcrnall  decrees ,  but  that  vnder  his 

we  do  not  thinke,  that  thinges  are  will ,  we  may  both  forefee  forour 

rolled  by  the  fway  of  fortune  ;  but  fclues,and  order  our  owne  thinges: 

we  muft  fo  reuercnce  his  fccrete  For  the  knowledge  of  confultingc 

iudgcmentes,  that  we  efteemehis  and  taking  heede,3re  infpired  into 

wil  the  moft  luft  caufe  of  al  things,  men  by  the  Lord,whereby  we  may 

1. 17,  t.  fcrue  his  Prouidencc,in  the  prefer-r 


ujng 


^^» 


The  Tabic. 

fjing  of  our  owne  life.  1. 17.4.  workcth  diucrfc  waics/omtimc  by 
In  all  fucclles  of  time  patt  the  takinge  away  their  wit,  fometimc 
Will  of  God  doth  gouernc-.and  yet  when  he  grjwntcth  them  witte,  he 
the  doers  of  wicked  dedes  are  not  fraycth  them  that  they  dare  not  go 
cxcufed,  becaufethey  areaccufed  about  that  which  they  haue  con- 
by  their  owne  confcience ,  and  do  cciucd :  and  foiniimc  alfo  when  he 
notobey  the  wil  of  God, but  their  fuffereth  them  to  go  about  it,  he 
owne  luftiThcy  arc  in  dede  the  in-  breaketh  their  entcrprifcs :  Vppon 
ftrumentsofGodsPioujdence,but  which  knowledge  neccflfarily  folo- 
fojthat  they  finde  the  whole  euil  in  weth  a  thankefulncffe  of  mindc  in 
thcmf(.laes,&  in  God  is  found  no-  fo  profperous  fuccelfc  of  thinges.i, 
thing  but  a  lawfull  vfe  of  their  cuil-  17.7. 

ncffe,  1. 17,5.  &  1. 18. 4. Where  alfo  Inaduerfity  v/hen  wearehurt  by 

the  (amc  thing  is  fiiewedin  thee-  men, is  required  patience  and  quiet 

ledion  ofking-e  rarobeam,theten  moderation  of  minde  :  Which  is 

tribes  forfakinge  the  houfe  of  Da-  fliewed  in  the  examples  of  lofeph 

uid,  the  (laughter  of  the  fonnes  of  being  afflided  of  his  brethren,  lob 

Achabj  &  in  the  betrayinge  of  the  pcrfecuted  of  y  Chaldees,&  Dauid 

Sonne  of  God.  rayled  vponof  Semer.  If  we  hap- 

A  Godly  and  holy  meditation  pen  to  be  diftrcflcd  with  any  mife- 

of  theProuidenccofGod,  which  ry  without  the  worke  of  men,  this 

is  taught  by  the  rule  of  godhnefie:  felfe  fame  dodrine  is  the  beft  re- 

firii  tiat  beinge  certaiiiely  perfwa-  medy  againd  impatience  ,  becauic 

ded  that  no  thinge  h^ppeneth  by  the  Scripture  teftiHcth ,  that  euen 

forruiic ,  we  alway  caft  our  eyes  to  aduerfities  alfo  do  come  fro  God.  I 

God  the  chiefe  caufe  of  al  thmges:  17.8. 

then  that  we  dout  not  that  his  fin-  A  Godly  man  principally  rcgar- 
gular  Prouidcnce  watcheth  for  vs,  dinge  the  prouidence  of  God ,  yet 
whether  we  haue  to  do  with  men  will  nor  leaue  infenour  caufesvn- 
as  well  euil  as  good, or  with  his  o-  marked. Therfore  if  he  haue  recei- 
ther  creatures  :  To  which  v  fe  wc  ued  a  benefice  of  any  man ,  he  will 
muft  apply  the  promifes  of  God  in  hartily  know  and  confefle  himfelfc 
the  Scripture  which  tclhfie  y  fame,  to  be  bounde  vnto  him.  If  he  haue 
the  examples  whereof  are  rehear-  taken  harme  or  done  harme  to  a- 
red.1.176.  ny  other  by  his  negligence  or  wac 
We  mufl  alfo  adioyne  thofc  re-  of  heede ,  he  will  impute  it  vnto 
ftimonies  of  Scripture  which  teach  himfclfe,  much  leflc  will  he  cxcufc 
that  al  men  arc  vnder  the  power  of  his  owne  offences .  In  thingcs  to 
God,  whether  wc  nedc  to  ^ct  their  come  chiefly  he  will  haue  confide- 
good  wiis  or  reftrainc  the  mahce  of  ration  of  inferiourcaufes,  but  yet 
our  enemies:  which  iail  point  God  fo^thac  in  decermininge  he  will  not 


inc  labic. 

be  caricd  away  with  his  owne  wir,  coueting  to  get  a  praifc  of  modefty, 

but  committc  himfelfe  to  the  wife-  go  about  to  maintainc  y  righteouf- 

dom  of  God :  ncUlier  (hall  his  truft  nefll-  of  God  with  a  Jying  defence, 

fo  ftay  vpon  outwarde  hclpcs,  that  when  they  fay  :  that  thoTe  thinges 

he  will  carclefcly  reft  vpon  them  if  which  Sathan  and  all  the  reprobate 

he  haue  them,  nor  be  difmaicd  for  do  naughtily,  are  done  by  the  fuffe- 

fcareifhc  want  them.  1. 17.9,  ranccofGod,  and  not  by  his  pro- 

A  large  defcription  of  the  incfti-  uidcncc  and  will.  Anditi^proued 

mablc  fchcicie  of  a  Godly  mindc  by  the  affiidion  of  Iob,thc  dccei- 

which  refteth  vpon  the  Prouidecc  uing  of  Achab,the  killing  of  Chrift, 

ofGod:  and  on  the  other  fide  the  the  inceftuous  adultery  of  Abfo- 

mifcrablc  carefulncfle  wherewith  lon,and  many  other  cxamples,thac 

Wc  muft  needes  be  diftrcffcd  when  men  do  workc  nothingc  but  thac 

ihe  wcakenes  of  this  earthly  cotage  which  he  hath  alredy  decreed  with 

makcth  vs  fubicft  to  (b  many  dif-  himfelfe ,  and  doth  appoynt  Co  to 

eafes ,  fith  our  life  and  fafety  isbc-  be  by  his  fecretcdircdion.  1.18.1. 
iieged  with  infinite   daungers  at        And  this  hath  place,  not  only  in 

home>  abroadc,  vpon  the  bndc,in  outward  doinges,but  alfo  in  fecrctc 

the  water,by  men^&  by  deuils.  1. 17  moti5s.  For  it  is  proued  by  the  har» 

10, 1 1.  deninge  of  Pharao  and  other  tcfti- 

Thofe  places  of  Scripture  where  monies,  that  God  worketh  euen  in 

it  is  faid  that  God  repented  him  :  the  mindcs  alfo  and  hartcs  of  the 

make  nothing  againft  the  dodrinc  wickediNeither  makcth  it  any  thing 

of  prouidence,  forafmuch  as  therin  to  the  contrary,  that  oftentimes  the 

(like  as  alfo  when  he  isfaydtobc  worke  of  Sathan  is  vfed  therein: 

angry)the  Scripture  applying  it  fclf  For  God  worketh  neuerihclcfle, 

to  our  capacity  defcribeth  him,not  bur  after  his  owne  manner ,  vfinge 

fuch  as  he  is ,  but  fuch  as  we  fcelc  a  iuft  rcuenge,  1.  iS.i.and  therefore 

him  to  be.  Likcwife,  where  he  fpa-  God  is  not  the  author  of  finnes, 

red  the  Niniuites,to  whom  he  had  Scd.4. 

thrcatned  dcftrudion  within  forty        They  arc  proued  gilty  of  intol- 

dayesrwhcras  he  prolonged  the  life  lerable  pride,  which  rcfufc  this  do* 

of  Ezechias  for  many  ycres,to  who  drine  vnder  pretence  of  modefty.  A 

he  had  declared  prefent  deathe  :  confutation  oftheirobiedionwhe 

bccaufe  fuch  threatnings  containe  they  fay,  that  if  nothing  happe  but 

an  vnexprefl'ed  conduion.Which  is  with  the  will  of  God,  then  hath  he 

Well  proued  by  a  like  example  in  in  himfelfe  two  contrary  wils ,  for- 

King  Abimelcchjwhich  was  rcbu-  afmuch  as  he  doth  appoynt  thofe 

ked  for  Abrahams  wife. 1. 17. 12,1  J,  thinges  to  be  done  by  his  fecrctc 

14.  counfelliwhich  he  hath  openly  for- 

A  confutation  of  them  ,  which  bidden  by  his  law.  And  there  is  flie- 

wcd 


The  Tabic. 

wed ,  that  God  doth  not  difagrec  neither  is  Sathan  or  the  wicked  eX« 

withhimfelFe,  that  the  will  of  God  cufcd,  but  there  is  diiFcrcncc  be- 

is  not  chaun^ed  ,  that  he  doth  not  twenc  the  one  &  the  other,both  in 

fame  himfelfc  to  nil!  that  which  he  the  cnde  and  maner  of  doing.  2.4.1, 

wiUcth-.but  whcras  there  is  in  God,  j. 

but  one  fimple  will ,  the  fame  t«  vs  The  old  writers  oftentimes  rc- 

appearcth  diucrfc  ,    becaufc  for  ferred  thefcthingSjOottothe  wor* 

the  weakencflTc  of  our  vnderitan-  king  of  God,  but  to  his  foreknow-* 
dingc.wc  conceiue  not  howc  he  di-  •  ledge  or  fufferance ,  Icaft  the  wic» 

uerfly  both  willeth  not,and  willeth  kcd  fhoulde  thereby  take  occaHoa 

one  felfe  thing  to  be  done.  Finally  to  fpeake  irreucrenrly  of  the  works 

it  is  proucd  by  Auguftine,  that  man  of  God.  But  the  Scripture,  when  ic 

(bmetimes  with  good  will  willeth  faith  that  God  blindcthjhardcncth 

fomthinge  which  God  willeth  not:  and  fuch  hke ,  dedarcth  fomewhat 

Be  fometime  willeth  that  thing  with  more  than  a  fufferance  :  although 

euill  will ,  which  God  willeth  with  God  do  worke  two  wayes  in  the 

good  wil.  1.18.5.  reprobate,  namely  by  forfakingc 

The  confidcration  of  Gods  po-  them ,  and  takinge  his  fpirite  from 

wer  in  goaerning  this  frame  of  hea-  them,and  alfo  by  deliueringe  them 

uen  8c  earth«and  all  the  partes  that  to  Sathan  the  minifter  of  his  wrath* 

are  in  them.  1. 5.^.  *-4'^4. 

The  felowfliip  of  men  is  fo  go«  The  miniftcry  of  Sathan  is  vCcd 

ticrnedbytheprouidenccofGod,  to  ftirre  forwarde  the  reprobate, 

that  he  (heweth  himfelfc  Jiberall,  whcnfoeucr  the  Lordc  by  his  pro- 

mercifuU,  righteous  >  and  fcuerc. I.  uidence  dirc^ieth  them  hither  or 

5.6.  thithcr.2.4.5. 

Thofe  thinges  which  in  the  life  Turgatery, 

ofmen  are  copied  chaunccs,as  well  We  ought  not  to  winkeat  the 

of  profpcrity  as  aduerfity,are  fo  ma-  dcftrine  of  Purgatory ,  forafmucb 

ny  tokens  of  the  heaucnly  Proui-  as  it  is  a  damnable  inucntion  of  Sa- 

dence,  i.  5.7.  and  ought  to  awaken  than,  which  maketh  voide  y  crofTe 

vstothe  hope  of  the  hfe  to  come.  ofChrift,&c.j.5.6. 

Sed.9.  An  expofition  of  ccrtainc  places 

How  God  v/orketh  in  the  hartes  of  Scripture  which  the  Papiftes  do 

of  the  that  be  his:&  Sathan  in  them  wrongefully  wreft  to  the  confirma- 

that  be  his,  but  yet  fojthat  they  arc  tion  of  their  Purgatory,  j.y.7,8,^. 

not  cxcured.2.4. 1.  An  aunfwcrc  to  the  obicdion of 

God  workcth  alfo  in  the  wicked,  the  papiftcs,that  it  hath  bin  an  an- 

&euen  in  the  fame  worke  where-  cicnt  vfageof  theChirch]^praieri 

in  Sarban  wbrketh ,  and  yet  is  not  (hold  be  made  for  the  dead.  Where 

God  fo  faid  to  be  y  author  ot  Cianc,  is  Viewed  that  this  was  done  by  the 


•'VVV 


Tlie  Tabic. 

in  the  oldie  rime,  without  the  word        AnexpofitionhovycwclKouIdc 

of  God ,  by  a  ccrcainc  wrongefull  fay  that  God  was  our  enemy  vntill 

imitation ,  lead  Chnftians,  if  they  he  was  reconciled  to  vs  by  Chi  ift, 

were  flow  in  hauinse  care  of  fune-  whereas  to  giue  Chrift  to  vs,nnd  to 

rals  and  the  deade ,  ihoulde  feeme  preucnt  vs  with  mercy,vvere  (i^nes 

worfc  tha  heathen  men.Yet  herein  of  ^he  louc  wherewith  he  before 

was  a  great  dtftei  ece  betwene  this  embraced  vs.  And  there  is  (hewed 

flipping  of  thefe  olde  men,and  the  that  the  Scnprure  vfcth  this  fpeach 

obftmatecrrourofthepaptfies.g  y  and  Inch  other,  to  apply  it  felfe  to 

xo.  our  capacity  :  and  yet  it  doth  noc 

R.  fay  ciie  faaie  faifcly.  And  all  this  is 

Kedemer  Chrifi.  proucd  by  the  authority  of  Scr ip- 

THe  knowledge  of  God  y  Crea-  ture,&  the  teihmony  of  Auguftinc. 

tor  IS  vnprofitable  vnto  vs,vn-  2. 16,2,5. 
leffc  faith  do  alfofo!ow,fcttini»  him  KcgencraiUn. 

forth  in  Chrift  a  father  &  Redemer  Againft  certaine  Anabaptif^cs 

tovs,  and  this  dodrinc  from  the  whichinuet  a  phrentike  intempc- 

bcginnino  of  the  world  in  all  ages  rancc  in  ftcdc  of  fpirituall  R  egene- 

hath  bin  holden  amongc  the  chiU  ration, namely  that  the  children  of 

dren  ot  God.2.6.  i.  Godbcingc  nowreitored  into  the 

It  is  proued  by  diuerfe  argu'  (iate  of  innoccncy,  ought  no  more 

mentcs  and  teftimonies  of  Scrip-  to  becarefull  to  bridle  theluft  of 

turc  >  that  the  happy  ftace  of  the  the  flefli,but  only  to  folow  the  Spi- 

Church  hath  alway  bm  grounded  ritforthcir guide.5.3.14, 
Vpo  the  perfon  of  Chnft.  Foi  both         The  reft  pertaining  to  thismat- 

thc  fiift  adopno  of  thechofenpco-  terjfecin  the  title  of  Repentance. 
ple,&  the  prefcruing  of  the  church,  Religion. 

the  deliuerancc  of  them  in  perils,         Neccffity  cnforceth  the  rcpro- 

and  tiie  rcftonnge  after  their  dilVi-  bate  to  confefle  that  there  is  fomc 

pation,didalway  hange  vppon  the  God.  1.4.4. 
graccofy  mediator.  And  the  hope         They  arc  decciued  v;hich  fay 

ofali  the  Godly  was  neuerrepofed  that  Religion  was  deuifed  by  the 

any  other  where  than  in  Chrift,  2.  futtehy  of  certaine  men  to  holdc 

6.2,5,4.  the  fimple  people  in  order.  1.5.2. 

It  is  to  be  diliocntly  confidercd        The  very  wicked  &  godJes  men 

how  Chrift  hath  fulfilled  the  office  arc  copclled,whether  they  will  or 

of  Redeemer  ,  that  we  may  finde  no,tofcclethatthcrc  isaGod,!.^. 

in  him  all  thinges  ncceflary  for  vs,  z.  &  in  what  fenfe  Dauid  faith  that 

fith  (  as  Bernard  fayth  )  he  is  to  vs  they  thinke  y  there  is  no  God.  1.4.x 
light ,  meate ,  oylc ,  I  alt ,  &c.  x.  16.  Fj!mf//ion  offnnes. 

I.  '  Againft  chem  which  drcame  a 

per- 


The  Tabic. 

pcrfe^ion  in  this  life,  which  ta-  parte  of  hisfcucnty  .•  and  this  is 

keth  away  ncedc  of  asking  pardon,  profitable  for  them.  On  the  other 

^2o.4^  fide  the  reprobate,  when  they  arc 

Of  remiffion  of  finnes  :  and  in  ftriken  with  the  fcourges  of  God, 

what  fenfe  finnes  are  called  dcttes,  do  already  after  a  certaine  manner 

and  how  we  are  fayd  to  forgiue  o-  beginne  to  feele  the  peynes  of  hit 

ther  that  hauc  offended  agamft  vs.  iudgement .  Ail  which  thingcs  arc 

3-10.45.  proued  by  teftimonics  ofthc  Scrip 

Of  the  diftindion  of  fault  and  turc,and  alfo  by  the  expofitions  of 

peine.'wherewith  moft  ftrong  tefti-  Cbryfoftomcand  Auguftinc.g.4. j* 

monies  of  Scripture ,  the  dotingc  gj. 

errour  of  the  papiftes  is  confuted,  God  when  he  had  forgiuen  the 

namely  that  when  the  fault  is  for-  adultery  of  Dauid,  chaftifcd  him 

giucn  yet  God  retayneth  the  peine,  both  for  common  example,and  al- 

which  remaineth  to  be  redeemed  fo  to  humble  him:and  for  this  rea- 

with  raiisfa(ai6s:5.4.Z9,go.&  there  fon  he  dayly  makcth  the  faithful! 

alfo  is  fhewed  that  they  can  nor  (to  whom  he  is  mercifull)  fubie<3 

fcape  away  with  their  diftmdion  to  the  common  miferies  of  this  life 

betwcne  cuerlafting  peine  &  tern-  S.4g5. 

porall  pcines.  An  expofition  of  the  article  of 

Of  certaine  places  of  Scripture  the  Crcde,concerning  remilTion  of 

wherewith  they  go  about  to  con-  finnes.4. 1.20,21. 

firme  their  errour:where  is  declared  The  keies  were  giue  to  y  Church, 

thdt  there  are  two  kindes  of  the  to  forgiue  finnes ,  not  only  to  men 

iudgement  of  Go  d:the  one  of  ven  •  at  their  firit  conuerfion  to  Chrift, 

geance,  the  other  of  chaftifement,  but  to  the  faithful  all  then  hfc  log. 

which  are  wifely  to  be  diftmgui-  4.1.22. 

ihcd  a  fundcr.^.4.gi.  This  dodrine  is  proued  by  tefti- 

The  firft  of  thefe ,  that  is  to  lay  monies  of  Scripture  againft  the 
vengeance,  the  faiihfull  haue  aU  Nouatians  &  certaine  of  the  Ana- 
way  earneftly  prayed  to  efcaperthc  baptiftcs.which  faine  that  the  pco« 
other ,  that  is  to  fay  chaftifement,  pie  of  God  are  by  baptifme  regc- 
they  haue  receyued  with  quiete  iterate  into  an  angclikclife,andaf- 
minde ,  becaufe  it  hath  a  teftimo-  terward  there  remaineth  no  pardo 
ny  ofloue.And  whereitisfaidthat  for  them  that  fall.  4. 1.23,24,25,26, 
Godisangry  with  his  Saintes,  the  17. 

fame  is  not  meant  of  his  purpofc  A  confutatioofthe  which  make 

or  affcdion  to  punifhe  them,  but  is  a  voluntary  tranfgreilion  of  the  law 

fpoken  of  the  vehement  feelinge  a  finne  vnpardonable.4. 1.28. 

of  ibrowe  wherewith  they  are  ftri-  Kepemance.        .  ;*  >. . ; . 

ken  fo  foouc  as  they  beare  any  Repcntacccommcthoffaithid; 


^^  The  Tabic. 

gocthnotbcforcit.^.  ^.i.  the  (orowfulnflii  that  is  accordinge 

A  confutation  of  their  rcafbns  to  God. 5.^.7. 

which  ihmke  othervvifc ,  but  here-  Thirdly  that  fayingc  is  declared 

by  is  not  figni{ied  any  Ipacc  of  time  that  Repentance  confiftcth  of  two 

wherein  faith  bredcih  repentanceL  parts,tht  Mortification  of  the  ftclh, 

but  only  is  fhe wed  that  no  man  can  and  tiie  quickening  of  the  Spuitc.  j 

carnei^ly  cndcuor  himfelfc  loRc-  9.8. 

pcntance  vnlelJe  he  know  himfclfe  Both  thefc  things  do  we  obtainc 

to  be  Gods.  Of  the  errour  pf  cer-  by  partakingc  of  Chriil,the  fiift  by 

Caine  Anabaptjfies  ,  lefuitcs,  and  communicatingc  of  his  death  ,  the 

fuch  other  which  appoint  to  their  fcconde  of  his  reiurrcdjon.Tiicre- 

nouicesjcertainc  dayes  for  Repcn-  fore  Repentance  is  a  new  iorminge 

tance.3.5.2.  of  the  image  of  God  in  v$ ,  &  a  re- 

Certaine  learned  men  long  be-  (lorir.ge  into  the  1  ighteoufncfTe  of 

ibrc  this  time,  made  two  partes  of  God  by  thebenelitofCtirift  :  And 

Repentance,namely  Mortification,  this  reftoring  is  not  fufillcd  in  vs  in 

which  they  commonly  call  coiitri-  one  tnomcnr.  ^.  g.p. 

lion,and  Viuification  which  they  But  there  remaineth  in  all  the 

wrongfully  expound  to  be  comfort  faintes,  while  they  line  in  mortall 

by  the  feling  of  the  mercy  of  God,  body,matterof  ftrif  with  their  flelh, 

whereas  it  rather  fignificth  a  defirc  and  fo  thought  all  the  ccclcfiaftical 

toliucwcll.3  J.J.  wrytcrs  that  haue  bin  of  foundc 

They  doalfo  make  two  other  iudgemcm:  &  fpecially  Auguftine, 

fortes  of  Repentance,  the  one  of  which  caJleth  this  nouiiftiment  of 

the  lawe,  the  other  of  the  Gofpcll:  euiU  and  difeafe  of  luftinge  in  the  c- 

whcrc  alfo  are  {hewed  examples  of  led,  weakencs,and  fomtimc  finne: 

cither  forte  out  of  the  Scripture,  j.  And  in  dtcdc  it  is  (inne.  j>  j- 10. 

J. 4.  This  is  confirmed  by  thetcftl- 

A  true  definition  of  Repentance  monyofPaulc,&  by  thefummeof 

take  out  of  the  Scripture,  And  how  the  commaundcments. Whereas  it 

Repentance  though  it  cannot  be  isfaydyGod  cleanfcth  his  church 

feuercd,  yet  oui^ht  to  be  diftingui-  from  all  finne  ,  the  fame  is  fpoken 

/bed  from  faith.  J.  J. ^.  rather  of  ihe  giltintile  of  finne  tha 

A  plainer  declaration  of  the  dc-  of  the  matter  of  Imne  ii  fclf,  which 

finiiio  of  Repentancc:whcrc  firft  is  cealfeth  not  to  dwell  m  the  regcnc- 

ihcvvedj^thereis  requiringc  a  tur-  rate  (but  ceafTeih  to  reigne  in 

ningJoGcd,  that  is  to  fay  an  alte-  thcm)thoughitbenoiimputcd.5.} 

ration, not  only  in  outward  wcikcs,  1 1. 

but  alfo  in  the  foule  it  fclf,  j.g.6.the  A  declaratio  of  the  feucn  caufef 

that  it  procf  deth  of  an  earneft  fearc  or  cffeds,  or  partes  or  affedions  of 

of  God:  Where  alfo  is  entreated  of  Repeniance^which  Paul  rcbearfeth: 

Thofc 


The  Tabic. 

Thofc  be  ftudy  or  carcfulnefTcjCx-  of  haynous  offenders  and  ccrtaioe 

cufing,dirpleafurc,feare,dc(ire,2clc,  oiherrand  of  the  ordinary  penance 

reucnge.  Whcreunto  alfo  is  added  which  the  children  of  God ,  euen 

out  of  Paul,  and  declared  by  an  ex-  the  mofl  perfed ,  ought  co  v(c  ^11 

cellent  admonition  of  Bernard,thac  their  life  long.^  .3.  j8. 

in  fuch  rtuenge  we  muft  kecpc  a  God  doth  therefore  freely  iufti- 

irieafure.  J.  5. 1 5.  fie  them  that  be  h  Js,thac  he  may  ai- 

The  frutcs  of  Repentance  arc,  fo  with  the  SandiHcatio  of  his  fpi- 

deuoiion  lowarde  God,chaMt)  to-  rit  refiore  ihem  into  true  nghtic- 

vvard  men,  holmes  and  purcnes  m  oufncs:  T  hereforc  Iohn,Chnft  and 

all  our  l!fc:but  al  thefe  ought  to  be-  the  Apoftlcs,prcachcd  Repentance 

ginne  at  the  inwardc  aftedio  of  the  and  rcmiffion  of  /inn-  s  .  The  ef- 

heatt,  from  whence  outwarde  tc-  fed  of  which  laying  is  declared.  3.  j 

ftunonies  may  aftcrwarde  fpringe  19.                                             ,,')n  / 

forrh:Wherc  alio  is  fpokcn  ot  ccr-  Chrifti^ms  ought  to  cxcrcifeihe- 

taine  outward  exerciles  of  Repen-  felucs  in  a  contjnuall  Repentance> 

tancCjwhich  the  olde  writers  feme  &  he  hath  moll:  profiiedjthac  haih 

to  enforce  fomwhat  too  much.  5. 3.  learned  moil  tomiflikehimlelfe.j. 

16.  3.20. 

Turninge  of  the  heart  to  God,  Repentance  is  a  fingular  gift  of 

-is  thecniefepoint  of  Repentance:  God  ,   vnto  which  he  caileth  all 

fackcloth  and  f.lbcs  ,  wcping  &  fa-  men  ,  which  he  giucih  103JI  them 

'ftingjWere  vfed  of  thtm  in  the  olde  whom  l.c  purpofeth  to  faue,and 

time  before  Chrift,3S  tokens  of  pu-  which  the  Apollie  pronounceth^ 

blike  Rcpeniacc:of  which  the  two  it  (hall  ncuer  be  giucn  to  wilfuU  a- 

laft  may  yet  be  vfcd  to  npp^afe  the  poftaraes  whole  wickcdnefTc  is  vn- 

wrath  of  God  in  y  miferaDlc  times  pardonable ,  that  is  to  fay ,  fuch  as 

of  the  Church.  ^.^.17.  haue  finned  againft  the  holy  ghoft 

Thenameof-Repcntancc  orpe-  J.3.1. 
nance  isvnpropeily  dravven  from  Altnough  fainedRepecancedoth 
hisnaturall  fenleto  this  outwarde  not  pleafe  God,yet  he  fomtime  for 
profeillon.  Publikc  cottlTlon  is  not  a  fcafon  iparcth  hypocrites  which 
alway  neccifary  in  finncs :  but  pri-  make  a  fl^.ewe  of  Ibme  conuerfion, 
uatc  confelTion  to  God  may  ncuer  which  he  doth  not  for  their  fakes, 
be  omitted,  wherein  w?  ou^htto  but  for  common  example,  that  we 
confeffe  not  or.ely  thofe  thinges  may  Icsrnc  m.ore  cherefully  togiuc 
that  we  hauc  lately  ccmmitted,but  our  mindcs  to  vnfained  Repcn- 
the  difpleaforeof  our  greuous  fall  tanccrAndtnisis  proucd  by  the  ex- 
ought  alfo  to  calvsbackc  to  reme-  amplesofAchab,  Efau,&the  Ilra- 
brance  of  our  pafTed  offences .  Of  elites. 5. j.zf. 
IpcciiU  penance  which  is  required  The  Schoole  fophiflers  do  fowly 

PPPP 


The  Tabic. 

crre  in  thole  dcGnitios  which  they  vanity ,  becaufe  the  minde  of  man 

make  ot  Repentance,  and  no  bet-  can  not  for  dulncs,  keepe  the  right 

cer  do  they  diuide  it,  when  they  way  to  fcarch  out  trueth,  &  for  the 

parte  it  into  contrition  of  heart,  mofl  parthc  difcerneth  not  of  what 

confclTio  of  mouth  ^  &  fatisfadion  thinges  it  is  behouefuU  for  him  to 

of  worke  :  Where  is  entreated  of  feeke  the  true  knowledge- z.z.  12. 
certaine  queftioswhich  they  moue:        As  touching  earthly  things,it  is 

whereupon  is  eaiily  garhered,that  proued  by  exaples  that  the  mindc 

they  babble  of  thinges  which  they  of  man  hath  a  iharp  vndcrftading, 

know  not,  whe  they  Ipeake  of  Re-  as  firft  of  all  in  ciuile  policy  and  in 

pentancc.  j.4.1.  gouernanccof  houfeholdes,  fiih  c- 

When  they  require  thofc  three  uery  man  vnderftandeth  that  the 

thingesin  Repentance ,  they  muft  felowlhips of  men  muft  be  bolden 

needes  binde  thereunto  forgiue-  together  by  lawcs, and  comprchen- 

nelfc  of  (innes:  And  if  it  be  fo,  then  deth  in  niinde  y  principles  of  thoft 

arc  wemottniiferable,  forafmuch  lawes.i.z.i  j. 
as  we  can  neuer  haue  quietnes  of        Alfo  in  liberall  artcs  and  handy 

cofcience:  Which  w  proued  firft  in  craftes,  for  Icarninge  whereof,yea 

that  cotrition  of  heart  fuch  as  they  for  amplifyingc  and  garnifhinge  of 

require.  ^.41.  the  famc,there  is  in  man  a  certaine 

There  is  great  difFcrece  bctwcnc  aptneffe  ,  although  fomc  be  more 

the  dodrine  of  fuch  contrition ,  &  apt  tha  other.But  the  light  of  Rca- 

that  coirition  which  the  Scripture  fon  and  vnderftanding  in  men  is  fo 

requircth  offinners,  that  they  tru-  a  generallgoodqualitieinallmen, 

ly  hunger  &  thirft  for  the  mercy  of  that  yet  it  is  a  free  gift  of  Gods  Ji- 

God.5.4.j.  beralitietowardecucryman:which 

In  what  (en(c  the  oldc  wrytcrs  thing  God  (heweth  when  he  crea- 

thought  that  folemne  penance,  teth  fome  Idiotes  and  dull  wilted: 

which  was  then  required  for  hay-  alfo  when  he  maketh  one  man  to 

nous  offences,  might  no  more  be  cxcell  in  (harp  inucntion,  an  other 

eftfoones done  than Baptifme. 4.1.  in  iudgement»  another  inquicke- 

a^.  neffc  of  minde ,  a^aine  when  he 

"Reafon  of  Man,  poureth  into  men  Angular  motions 

Mans  vnderftanding  isnotfo  to  according  vnto  cuery  manes  caU 

be  condemned  of  perpetuall  blind-  }ing,and  according  to  the  time  and 

nes,  that  we  leauc  it  no  whit  of  vn-  matter  that  is  to  be  donc.2.  2. 14, 

derftanding  in  any  kinde  of  thing:  1 7. 

but  it  hath  fome  knowledge  inaf-        The  inuention  of  artcs,  the  or- 

much  as  he  is  naturally  caricd  with  derly  teaching  or  dcpe  &  excellent 

defirc  to  fearchc  out  trueth  .   And  knowledge  thereofi  which  appeare 

yet  this  dcfirc  by  andby  fallech  into  to  hauc  bin  in  y  olde  Lawyers,Phi- 

lofopbers. 


The  Tabic. 

lofopl'.crSjPhifitianSjbcing  profane  ucd,but  the  error  is  when  it  dcCce- 

men,  do  declare  vntovs  thacihe  deth  to  particular  caufes,:md  there 

minde  of  men  how  njuch  fotuer  it  is  (hewedjthat  mas  vmucrfal  iudgc- 

be  fallen  from  his  fi;  ft  vprightncs,is  ment  m  the  diftercncc  of  good  and 

yet  Ihil  gnrnilhcd  with  excellent  cuiljis  not  alway  found  and  vpright. 

gifts  ofGod.z.z.h^.  For  it  atcaineth  not  thofe  which 

They  are  the  giftcs  of  the  holy  are  the  chiefc  things  in  the  fiift  ta- 

Ghoft  which  the  Lorde  giucth  to  bleof  the  Iavv,namely  of  cofidence 

whom  he  will,  euen  to  rhe  vngodly  in  Gt  d.&c.  In  the  fecond  tablCjal- 

for  the  publikc  benefice  of  man-  though  it  hauefbmc  more  vndcr- 

kinde.  Therefore  we  ought  to  vfe  Itandmge  ,  yctit  appcareth  thatic 

them  althou ^h  they  be  conimuni-  fomrimt  erreth,  as  when  it  ludgeth 

cace  vntovs  by  the  miniftcry  of  ch.e  that  it  is  an  ablurdicic  to  fufferto 

wicked,  to  whom  they  are  but  tra-  imperious  goucrnmenc ,  and  not  to 

fitory  and  fletinge.becaufe  ihcy  are  reuenge  wronges  ••  alio  it  knoweth 

without  the  fcunde  fundatjon  of  not  the   difeafe  of  dcfiic  in  the 

trueth.i.2.i6.  whole  obfcruation  of  the  lawe.i.z, 

Itislliewcdinthefirft  two  points,  21,2^,24. 

that  mans  Reafon  fecili  noihinge  It  is  proued  by  the  Scripture, 

that  concerneth the  kingdonic  of  thatthefharpnesof  our Rcafonin 

God  and  heauenly  mattersjwhich  all  the  partes  of  our  lire,is  nothing 

are  contained  in  three  thmgs,th3t  before  the  Lord:  &  our  mindes  do 

is  to  fay,  to  know  God,  his  father-  read  the  grace  of  enlightening,  not 

ly  fauour  towarde  vs ,  and  the  way  only  at  the  beginningc,  or  for  one 

to  frame  our  hfcaccordinge  to  the  day,butateuery  moment. 2. 2.25. 

rule  of  his  lawe.  2.2.  iS.and  to  that  See  vndcr  the  title  of  Treexcill »  cet' 

purpofe  are  alleagc4  diuerfe  tefti-  taine  th/'nges ^emumnge  to  thn  mat^ 

monies  of  Scripture.Scd.  19,20,21  tcr. 

In  the  tiiird  it  feemeth  that  he  hath  Bjfurreffion  ofchrifl. 

Come  more  vndcrftandingc  than  in  Without  the  R^furrcdion  of 

the  other,  forafmuchasman  isin-  Chrift,  allis  vnperfccithat  we  be* 

ftruded  by  the  lawe  of  nature  to  a  leue  concerning  his  croffe,  Death, 

right  lule  of  life.  Butfuchknow^  &  Burial.Thereof  we  receiue  three 

ledge  is  vnperfed  in  y  vnbeltuers,  profitcs :  forafmuch  as  it  hath  both 

&  auayleth  to  no  other  end,  but  to  purchafed  vs  righteoufnes  before 

make  them  vnexcufablerncither  do  God,  &  is  to  vs  a  pledge  of  the  Re- 

they  by  that  naturall  light ,  fee  the  furrcdio  to  comc,&  by  his  life,  wc 

trueth  in  cuery  thingc.  And  here  is  arc  now  regenerate  into  ncwneflc 

expounded  the  fayingc  of  Themi-  ofhfe.2.16,15. 

ftiuSjthatvnderftandinginihc  vni-  A  declaration  of  the  hiftoryof 

uerfall  dcfinicion  is  fcldomc  deed-  the  Refurrcdion  of  Chrift.  j^^J^J* 

PPPP    ij 


The  Table. 

Lajl  'BsfuneEikn.  The  firft  caufc  is  a  fhadowing  of 

Forafmuch  as  the  faithfull ,  do  fpirituall  reft ,  that  is  to  fay ,  of  our 

chiefcly  necde  hope  and  patience,  fandificarion-.This  is  proucd  by  di- 

leaft  they  ihould  faint  in  the  courfe  ucrfe  places  to  haue  bin  the  chicfc 

of  their  callinge  :  he  hath  foundly  thing  in  the  Sabbath. 2. 8. 2^.   ' 

profited  fn  the  Gofpel  which  is  ac-  Why  the  Lordc  appointed  the 

cuftomcdioacofinuall  meditation  fcuenthday.2.8.30jji. 

of  the  bleiTedRefurredion.j.zj.i  This  parr,  forafmuch  as  it  was  ce- 

2.  remoniaUs  take  away  by  the  death 

The  article  concerning  the  laft  ofChrift.2.8.^1. 

Refurredion,  cocaincth  a  dodrinc  The  two  latter  caufcs ,  that  is  to 

oforcat  weight,  graue  and  hard  to  fay ,  that  there  fhoulde  be  certainc 

.belcue:  forthe  ouercommingeof  dayes  appointed  for  aflbmblics  in 

which  hardnes  by  faith,  the  Scrip  -  the  Church,  and  that  there  ihould 

ture  giueth  twb  helps,the  example  be  giuen  to  feruauntes  a  reft  from 

of  Chrift,  and  the  almightinelfc  of  iheir  labour,do  feruc  for  ail  ages,  i 

God.?. 25. 5,4.  8.52. 

A  confutation  of  the  Sadduces,  Of  daies  ofmcting  in  the  church 

which  deny  the  Refurredion :  &  of  to  heare  the  word  of  God  &  com- 

the  Millenaries  v/hich  appoint  the  men  praiers  :  Where  is  fpokcn  of 

kingdonriof  Chrift  to  endure  but  a  obferuing  of  the  Sonday, 2.8.^,^5 

thoufand  yeares.9.25.5.  and  of  fupcrftition  to  be  auoyded  m 

A  confutation  of  their  crrour,  this  bchalfc,2.8.^4. 

which  imagine  that  foules  at  y  laft  Sacraments, 

day  flisll  not  rt ceiue  againe  the  bo-  What  is  a  Sacrament.4.14.1. 

ciie&wherewkhihcy  arenoweclo-  For  what  reafon  theoldwritcrf 

thcd,  but  (liall  haue  new  and  other  vfed  this  wordin  that  rcnre.4.14.2, 

bodies.^. 25,7, 8.  i^. 

Ofihcmanerof  thclaftRefur-  A  Sacrament  isncuer  without 

re(^bon,;{,25.8.  a  promife  going  before,  which  the 

Bv  whar  reafon  the  laft  Refurrc-  Lord  fealeth  by  that  meanc,  wher- 

€^i9nj\Yhich  is  a  lingular  benefit  cf  in  he  prcuideth  helpc  for  our  igno- 

Cl^'nirjis  comon  alfo  to  the  wicked  ranee  anddulnefTe,  and  aifo  for  our 

anS  tile  accurfed  of  God.  3.25.9.  vvealcenes.4. 14. 3,5,6,12, 

S.  A  Sacrament  conliftcth  of  the 

Sahifath.  worde  &  the  outward  figne:But  the 

AN  expofition  cf  the  fourth  co-  Sacramentall  worde  is  to  be  taken 

mautidemcntjthe  endc  there-  otherwife  than  the  papiftes  thinkc. 

of,  and  the  three  caufeswhereu-  4.144. 

pun  we  muft  note  that  it  confifteth.  Sacramcntcs  ceaflc  not  to  be  tc- 

iyS.iS.  ftimonies  of  the  grace  of  God ,  al- 
though 


The  TaWe. 

though  they  be  giucn  alfo  to  the  the  fame  end  that  our  Sacramcntcs 

wicked,  which  do  gather  to  them-.  clo,that  is  to  fay,  Chrift :  whom  yet 

felues  more  greuous  danation  thcr-  our  Sacramets  do  more  plainly  re- 

by.4. 14.7.  prefent.Whcrforc  the  fcholcmens 

Our  faith  is  fo  confirmed  by  Sa-  dodrinc  is  to  be  rciedcd,which  fay. 

craments,  that  yet  it  hangeth  vpon  that  the  olde  Sacraments  did  Hie  w 

ihcinwardc  effeduall  working  of  afliadowofthegraceof  God^and 

the  Spirite,  4. 14. 9, 10, 1 1,  and  no  ours  do  giuc  it  prefently.  4.  i4.zo, 

vertue  is  to  be  put  in  the  creatures.  2i,2z,23.&c. 

Sed.  1 2.  The  fine  falfely  called  Sacraments. 

A  confutation  of  the  deueli(hc  When  we  deny  thofe  fiuc  to  be 

dodrine  of  the  Sophiftical  fcholes.  Sacraments  which  are  muented  by 

that  the  Sacramcntes  of  the  ncwc  men,  we  flriue  not  about  the  name 

law  do  iuftifie  and  do  giue  grace,  fo  but  the  thing ;  becaufe  the  papiftcs 

that  we  do  no:  ftop  it  with  deadly  will  hauc  them  to  be  vid'ble  formes 

(inne.4. 14.14.  ofinuiliblegrace.4.19. 1. 

Auguftines  good  diftindion  be-  Many  reafons  are  brought,why  it 

twene  a  Sacrament  and  the  ihingc  is  not  lawfull  for  men  to  make  S^- 

of  the  Sacrament,  whereby  is  pro-  craments.  Alfo  there  is  adifferencc 

ued  that  though  God  in  Sacramets  to  be  put  betwene  Sacraments,and 

do  truely  offer  Chri{l ,  yet  the  wic-  other  ceremonies.4. 19.2. 

ked  receiuc  nothingc  but  the  Sacra-  The  nuber  of  feuen  Sacraments 

mentjy  is  to  fay,  the  outward  fignc.  can  not  be  proued  by  the  authori- 

4.14.15,16.  ty  oftheoldChurch.4.i5>.^. 

Wemuft  netthinke  that  there  Although  the  old  Church  vnder 

^s  ioyned  or  fattened  to  the  Sacra-  the  law,had  mo  Sacraments,  yet  at 

ments  any  fecrete  vertue5whereby  this  day,  the  Chrittia  church  ought 

they  by  themfelucs  do  giue  vs  the  to  be  cocent  with  thofe  two,which 

graces  of  the  holy  Ghoft  4.14.17.  Chrift  hathordainediAnditisnot 

In  the  olde  time  God  gaue  vnio  lawfull  for  men  to  make  otherjnor 

his  people  fome  Sacraments  in  mi-  to  adde  vnto  thefc  any  ihinge  of 

racles,andfome  in  natural  thingcs.  their  ownc.4. 18.20. 

And  there  is  fpoken  of  the  tree  of  Sacrifices. 

life  and  of  the  raynebowe.  4. 14.  A  difference  becwene  the  Sacri- 

18.  fices  of  Mofes  his  law,&  the  fupper 

Sacramentes  arc  on  the  Lordes  of  the  Lord  in  the  Chriftia  churcli 

behalfeteftimonies  ofgrace&fal-  4.18.12. 

uation,&  on  our  bchalfe  tokens  of  What  the  name  of  a  Sacrifice 

Ourprofc(Iion.4.i4.i9.  properly  fignifieth  :  and  of  the  di- 

The  Sacramentes  of  the  olde  uerfe  kindes  of  Sacrifices  vnder  the 

Church  vnder  the  lavvc;  tended  to  lawc  :  v/hich  may  be  dcuidcd  into 

/  PPPP    lij 


The  Table. 

two  fortes ,  whereof  feme  may  be  but  rather  the  manner  of  true  con-^ 

called  ofthankcrgiuinge5and  other  uerfion .  The  fame  is  to  be  faidof 

fome  propitiatory  or  of  cleanfingc.  certamc  other  places  of  Scripture. 

4.18,13.  3-4v^^- 

Our  only  propitiatory  Sacrifice,         An  expofition  of  that  place  in 

is  the  death  of  Chi  ift.  Sacrifices  of  the  gofpei,  Many /inner  arc  forgmen 

thankcre;iuingwehaiie  many,asall  hery  becat<fe  [he  hath  loucd  much: 

theductJesofcharity,praiers,pr3i-  Meaning  that  loue  is  not  the  caufc, 

fcSjgiuinge  ofthankes  ,  and  all  that  but  the  profc  offorgiuencs.3.4.57 
we  do  to  the  worfliipping  of  God,        The  olde  wry  ters  of  the  church 

418,15,16,17.  did  not  fpeake  of  Satisfadions  in 

This  maner  ofSacrificing  is  dai-  fuch  fenfe  as  y  papiftes  do:for  they   : 

Iv  vfc'd  in  the  church, &  in  the  fup-  vndciftoodc,  that  the  penitent  do 

per  of  the  Lord:  And  thereupon  all  make  Saiisf.idion  to  the  Church, 

Chnftians  are  Sacrificing  Prieftes.  and  not  to  God.  3.4.38,^9. 

SamfaEfcns  Pat>ipcalL  Scripture ,  the  Wcrde  of  God, 

OfSat!sfa61;io,which  tlieymakc  and  the  authority 

the  third  rhinge  m  penance,  of  re-  thereof. 

taininse  the  p.iine,the  fault  bcingc        Men  do  not  fufficiently  knowc 

forgiuen,  &  fuch  like  ]ies,which  all  God  the  crcator,and  difcerne  hioi 

are  ouerthrowen,  by  fetting  againil  from  famed  gods,  by  conHderation 

the  free  forgiuenes  of  finncs,by  the  of  his  creatures.vnlcffe  rhey  be  al- 

namcofChnft.3.4.Z5.  foholpcby  thehghrof  his  Word. 

A  confutation  of  the  blafphe-  And  God  hath  kept  this  order  in 

mous  error  of  the  fchoolcmen,that  teaching  them  that  be  his,  not  on— 

forgiuenes  of  finnes,  and  reconci-  ly  fince  that  he  chcfc  the  lewes  for 

liationis  once  done  in  Baptifme,  hi  peculiar  people,  but alfo from 

but  after  Baptifme  ,  we  muft  rife  a-  the  beginning,cuen  toward  Adam, 

gaineby  Satisfadions.3.4.z6.  Noejand  the  other  fathers.  1.6.1. 

Bv  fuch  eircur,  Chrift  ts  fpoyled  Eitler  by  oracles  ,  or  by  vi'jons, 
ofhishdnor,  &chc  peace  of  con-  orby  theminiftery  ofotherjthcfa- 
fciencesistroubkd,  forafmuch  as  thers  had  the  Woide  which  they 
they  can  nener  certainly  determine,  were  certainly  pcrfwaded  to  be  the 
that  their  finnes  are  forgiuen  them,  word  of  God,  whereby  they  knew 
J. 4. 27.  the  true  God  the  creator  and  go- 
In  Danieljwhen  Nabuchadonc-  uernour  of  ail  things:which  Word 
feriscommaundedtorcdeemehis  afterwarde  ,  that  he  might  pro- 
finnes  with  ri^htcoufneffe  ,  that  uidc  for  men  in  all  ages  ,  hccaufcd 
fame  rcdcmingjis  referred  to  God,  to  be  written  in  the  law  &  the  Pro- 
rather  than  to  men ,  and  the  caufe  phets,as  it  were  inpublikc  regifters, 
of  pardon  is  not  there  fet  foorth,  1.6.  z,^.  in  which  place  alfo  js  pro- 

ucd 


The  Tabic. 

ued  by  tcftimonies  of  Scripture ,  y  ucnly  kingdome,are  fecondc  helps 

the  dodrinc  of  the  Word.muft  be  to  ftablifn  the  crcdu  of  Scripture,  i 

ioyned  to  rhc  confideratio  oi  crea-  8.  i,i.  1 1. 

tures  ,  leaft  we  conceiue  a  fickle  Alfo  the  antiquity  of  the  Scrip- 
knowledge  ofGod.  ture ,  whereas  the  bookcs  of  other 

Of  them  which  fay  that  the  au-  religions,afC  later  than  the  bookes 

ihority  of  Scripture  hangeth  vpon  of  Mofes,  which  yet  doth  not  him- 

the  iudgemcnt  of  tlie  Church,&  in  felfe  inuent  a  new  God,but  fettcth 

how  ill  cafe  we  (hould  be,  if  it  were  foorth  to  the  Ifraelites,  the  God  of 

fo.i.7.1.  their  fathers.  1.8. 5,4. 

This  errour  is  well  confuted  by  Whereas  Mofes ,  doth  not  hide 

the  place  of  Paulc  in  the  fccondc  the  fhame  of  Leuy  his  fatlier ,  nor 

chapter  to  the  Ephefiins,where  he  y  murmuring  of  Aaro  his  brother,* 

faith  that  the  faithfullare  builded  and  of  Miiry  his  lifter,  nor  doth  ad- 

vpon  the  fimdation  of  the  Apoftles  uaunce  his  owne  children;the  fame 

and  Prophets,  i  .7. i.  are  argument$,that  in  his  bookes  is 

Inwhatfenfe  Auguftine  fayeth,  nothing  fained  by  man.  1.8.4. 

that  hewoulde  nothaue  beleued  Alio  the  miracles  which  happe- 

ihe  Gofpell ,  vnleffe  the  authority  ned ,  as  well  at  the  publifliinge  of 

of  the  church  did  mouc  him:which  the  lawcjasinall  the  reft  of  time,  i 

place  they  do  cauilloufly  wreft  to  8.f. 

the  confirmation  or  their  errour.  i.  Which  miracles,  when  the  pro- 

7. 3 .  phane  writers  could  not  deny,  they 

Although  there  be  many  other  cauilled ,  that  Mofes  did  them  by 

arguments,  which  do  proue,yca,&  Magical]  artcs.  Which  fcl3under,t$ 

do  enforce  the  wicked  to  confefle,  confuted  by  mofl  ftrong  rcafons.  i, 

that  the  Scripture  came  from  God:  8.6. 

yet  by  none  other  meane,  than  by  Alfo  whereas  Mofes  fpeaking  in 

the  fccretc  teftimony  of  the  holy  the  perfon  of  lacob ,  afligneth  the 

GhoftjOur  hearts  are  iruely  perfwa-  gouernment  to  the  tribe  of  luda, 

dedthat  itis  God,  whichfpcaketh  and  where  he  tclleth  before  of  the 

in  y  laWjin  the  prophetesj  &  in  the  callinge  of  the  Gentiles ,  whereof 

gofpel:  And  this  is  proued  by  many  the  one  came  to  pafle  fourc  hun- 

places  of  Efay.  1.7.4,5.  dred  yeares  after,  and  the  other  al- 

The  orderly  difpofition  of  the  mofttwothoufandyearescthefeare 

wifdom  of  Godjthe  doftrinc  fauo-  argumcntes,that  it  is  God  himfelfc 

ringenothingcofearth]inefle,thc  which  fpeaketh  in  the  bookes  of 

goodly  agreement  of  all  the  paries  Mofes.  i  8.7. 

amongthcmfeluesi&fpecially  that  Whereas  Efaytelleth  before  of 

bafeneffe  of  contemptible  wordes,  the  captiuity  of  the  Iewes,and  their 

vttcringthehicmyftericsofyhca-  reftormge  by  Cyrus  (which  was 

PPPP    iiij 


The  Tabic. 

borne  a  hundred  ycarcs  after  the  ftlellkip ,  are  figncs  of y  holy  Ghoft 

death  of  Efay  )  and  where  Icrcmy  fpeaking  in  them.  1.8.1 1. 

before  that  the  people  was  led  a-  The  confentof  fo  many  ages»of 

way  appointeth  their  exile  to  con-  fofondry  nation$,3nd  of  fo  diueife 

tinue  three  fcorc  &  ten  yeres,whcr-  mindes  inembracinge  the  Scrip- 

as  leremy  &  Etechiell,  being  farrc  cure ,  &  the  rare  godlines  of  fonie> 

diftant  in  places  the  one  from  the  ought  to  ftabhihe  the  authorise 

other,  do  agree  in  all  their  fayings:  thereof  ainong  vs.i.8. 1 2. 

where  Darnell   telleth  before  of  Alfothe  blood  of  fo  many  mar- 

thingcs  to  come ,  for  Hx  hundred  tyrs  ,   which  for  the  confcfficn 

yeares  after;  thcfe  are  mof!  certainc  thereof, haue  fuffercd  death  with  a 

proueSjCo  ftabliih  the  authonty  of  conftanc  and  fober  zcalc  of  God.  i. 

thebookcsof  iheProphets.2.8.8.  8.ij.  , 

Againft  certaine  vngodly  fcof-  Againft  certaine  phrcntike  rrcn, 

fers  which  aske  how  we  know  that  which  forfakinge  the  readfnge  of 

thofc  arc  the  writinges  of  Mofes  Scripture  and  learningejdo  boaft  of 

and  the  Prophetes ,  which  are  red  the  Spinte,&  do  flic  to  reuelaiions. 

intht'ir  namcsrrsnd  how  weknowe  1.9.1,2. 

that  iherc  was  euer  any  fuch Mofes  A  confutation  of  their  obicdio, 

1.89,  that  It  is  not  mete  that  the  Spiritc 

Alfo  of  them  that  askc,  from  ofGod,to  whom  all  thinges  ought 

whence  the  copif  s  of  the  bookcs  of  to  be  fubied ,  fhoulde  be  Tubied  to 

the  Scripture  came  to  vSjforafmuch  the  Scripture.  1.9.2.  " 

as  Antiochus  commaudcd  them  all  Aifo  where  they  fay  that  we  refl 

to  be  burned.  And  there  is  fpokcn  vpon  the  letter  vyhichflaycth  1.9, 

of  the  wonderfull  Prouidenceof  3. 

God  in  prcieruinge  them  fomany  The  Lorde  hath  ioyncd  with  a 

a^cSjamong  (o  many  enemies,and  muiuall  knot  the  certamecy  of  his 

lb  cruell  perfecutions.  1.8.10.  dodrine  and  of  his  fpirite.  1.9.5. 

The  (implicity  of  fpeeche  of  the  Such  as  the  beholding  of  thi;  hca- 

firft  three  Euang.hftcSj  containmg  ue  &  earth  &  other  creatures  doth 

heauenly  myfteries ,  the  phrafe  of  dcpaint  out  God  vnro  vs,fuch  doth 

lohn  thondering  from  on  hie  with  the  Scripture  fct  him  foorth,that  is 

weighty  fentcnccs,  the  heauenly  tofay,eternal,fulofgoodncs,clemc 

maiefty  fhining  in  the  writinges  of  cy,mercy,righteoufnes,  iudgemenc 

Peter  and  Paulc,thc  fudden  calling  &  trueth:and  aifo  to  the  fame  end. 

ofMathcwfro  the  boordc,thecal-  1.10.1,2. 

linge  of  Peter  and  lohn  from  their  What  is  to  be  thought  of  the  po- 

fiilicibotcs  to  the  preaching  of  the  wer  of  the  church  in  expofition  of 

Gofpelljthr  conuerlion  and  calling  Scripture.4.9. 1  ^. 

of  Paulc  beingc  an  enemy  to  Apo-  The  Romiih  dodors  do  wrong- 

'  full/ 


The  Tabic. 

fully  abufc  this  colour  to  the  con-  Againft  the  falfe  imagination  of 

firmacion  of  their  errors  and  bla-  the  Sophifters  conccrnmg  veniall 

fphemics.4.9. 14.  finnes.which  they  call  de(ires  with- 

OfSmging  in  the  Chmch,  out  a  determined  adent,  which  do 

Voice  and  Singing  aua»Ie  no-  not  long  reft  in  the  hart;  it  is  pro- 
thing  in  prayer,  without  aftcdion  ued  chat cucry  linnc,eueny  lighted 
of  the  harr.g.zo.^ij^j.  defiicdeferucth  dcath,andis  dead- 

Of  y  vfagc  of  Singing  in  Chur-  ly .  except  in  the  fainds  which  ob- 

ches.g. 20.32.  tcine  pardon  by  the  mercy  of  God. 

Single  life,  2. 8. 5 8, 59. 

Their  fiumelerneC'c  which  60  A  confutation  of  their  fondc 

fct  forth  the  comlinelie  of  Single  difttndion   betweenc  deadly  and 

life  for  a  thing  necelhry  ,  to  the  veniall  finnes.and  of  their  fdauder 

great  reprocheofy  oldc  Church,  when  they  fay  that  we  make  ail 

By  what  degrees  ihis  tyrar.y  crcpce  finnesegall.j  4.28. 

in:o  the  Church  :  and  howc  it  can  Howe  it  is  to  be  expoundcd,thal 

nor  be  defended  by  the  pretence  of  God  vifitcth  the  iniquity  of  the  Fa* 

ccrt.-<inolde  canons.  4.12.26,27,28.  thers  vpon  the  children  vnto  the 

Pnefts  were  forbidden  to  marry  third  and  fourth  generation  :  and 

by  wicked  tyranny.and  agsinft  the  whether  fuch  reucngcmcnt  be  vn- 

wordof  God,andagainlt  allequi-  femcly  for  the  righteoufnefle  of 

ty. 4. 12.25.  God.2.8.19,20. 

An  aunfwer  to  the  aduerfasies  Sinnc againjl  the  holy  Ghoji, 

ohicction  ,  that  the  pricfi  muft  by  The  true  definition  of  Sinne  a- 

fome   marke  differ  from  the  lay  gainft  the  holy  Ghoft  ,  and  cxaplcs 

people. 4. 12.24.  tlicrof  out  of  the  Scripture,  j. 3. 22. 

The  bhilplicmy  of  the  Pope,  It  is  not  one  or  an  other  parti- 
faying  that  mAHage  h  dcfihng  and  ciilar  falling,  but  a  generall  forfa- 
vnclenncifc  of  the  riclhc.4. 12.24.  king,the  delcription  whereof  is  de- 
It  is  fonde  to  defend  the  forbid-  clared  by  the  Apoftle.  Neither  is  ic 
ding  of  manage  with  the  examples  any  maiucU  if  God  will  be  alwaycs 
of  the  Leuiticall  Prierts,which  whe  vnnppeafablc  to  them  thst  haue  (o 
ihey  fhovild  go  intociie  fanduary  fallen,  3. ^. 2^. forafmuch  as  he  pro- 
lac  afunder  fro  their  wiues.  4.12.2  j.  mifeth  pardon  onely  to  them  that 
Sinne.  repent,which  they  fliali  neuer  do. 

A  confutation  of  Platoes  faying.  And  though  the  Scripture  do  fay 

that  men  Sinne  not  but  by  igno-  that  fome  fuch  haue  groned  and 

ranee  :  alfo  of  their  opinion  which  cried  ,  yet  that  was  not  repentance 

fay  that  in  all  Smnes  there  is  an  ad-  or  conuerfion ,  but  rather  a  blindc 

Uffcd  malice  and  fiowardaeffe.z.  torment  by  defperation. 3.^. %4. 

z.z2,2j,2j.  OftheSoule» 


The  Tabic. 

Tliat  the  Soulc  or  Spirit  of  man  fay,thac  the  powers  ofthcfoulc  are 

is  not  onely  a  breath ,  but  an  im-  -vnderftanding  and  wilhand  the  of- 

niortall  fubftauce,  although  it  were  fice  and  force  of  cither  of  them  ia 

created ,  is  proued  by  confcience,  mans  firft  eftate.  1. 1  ^.7,8, 

by  the  knowledge  of  God ,  and  by  That  there  yet  remainc  th  fome- 

fo  many  excellent  giftes  wherewith  what  of  the  leede  of  religion  yec 

the  mmde  of  man  is  endued ,  yea,  emprinted  euen  in  the  corruption 

and  by  thofc  things  which  it  con-  of  the  foule.  1.15.6. 

cciuethinflecpe,andalfoby  many  Of  their  error  which  thought 

argumecs  taken  out  of  the  fcripturc.  that  whole  man  perilTitth  by  death, 

i.i  j.z.Finally  by  this  that  it  is  Paid,  and  that  the  foules  at  the  laft  (hall 

that  man  was  created  after y  image  rifcagaine  with  the  bodies. ^.z^. 6.- 

of  God.Scd.  J.  Of  the  ftaic  of  foules  from  death 

Againft  them  that  vnder  the  CO-  to  the  bft  day.  5.15.6. 

lour  of  Nature  do  dcnie  the  pro-  A  dcfcripiion  taken  out  of  Bcr- 

uidencc  and  gouernauncc  of  God  nard,ofthe  miferiesofa  faithful! 

vttering  it  felfe  in  the  maruellous  foule,  being  conHdcred  as  it  is  in 

&  in  a  maner  innumerable  powers  it  felfe  and  of  it  filfe :  and  on  the 

of  the  Soulc.  I.  f  4,5.  other  fide,  of  thcaflured  glorying 

A  confutation  of  the  crrour  of  of  afaithfull  foule  in  Chnfl,  which 
the  Manichees  and  of  Scruetto,  blottcihoutallhervnworthineffes. 
that  the  Soulc  is  a  deriuation  of  3.»>if. 
the  fubftaunceofGod:alfoofthc  Suferfiition. 
error  of  Ofiandcr,  which  acknow-  The  fimplicitie  of  the  fupcrfti- 
ledgeth  no  image  of  God  in  man  tious  doth  not  excufe  them ,  be- 
without  an  eflcntiall  rigbteoufnes.  caufe  their  blindenelTc  is  found  to 
1. 1 5.5,  be  mingled  with  vanitie^pridcjand 

Concerning  the  immortalitic  of  obftinacie.  14.  i,^* 
the  Soule ,  in  a  maner  none  of  the  When  fuperftition  goth  about 
Philofophers  hath  certainly  fpol  e:  to  plcafeGod,it  mocketh  him  with 
but  they  do  bind  the  powers  therof  lying  colours.  1.4.3. 
to  this  prefent  life  ,  whereas  the  The  fuperftitious  do  nor  ap- 
Scripture  doth  fo  geue  to  it  the  procbc  vnto  God  but  againft  their 
chiefe  rule  in  gouernauncc  of  life,  will  and  with  feruile  fearc.  1.4.4. 
that  it  alfo  ftirreth  vp  man  to  the  Whofoeuer  do  corrupt  the  true 
wor(hipping  of  God.  Alfo  of  the  rcHgion  ,  although  they  followc 
diuerlityofSoulcSj&ofthedeuifio  the  confent  of  antiquitie  or  the 
of  the  powers  of  the  foule  accor-  cuftome  of  any  citic ,  yet  they  de- 
ding  to  the  PIiilofophers.i.iy.6.  part  from  the  one  and  true  God. 

An  other  diuifion  more  agreablc  i.  j.  i  z, 

withChriftian  dodrinc ,  that  is  to  It  is  prouci  by  the  etimologie 

9f 


The  Table. 

of  tlic  wor(3cs  Superpmon,  J^eligicn^  guftine :  and  in  what  fcnfc  Augu- 

Z^/f^e/dorgodlincflejwhatdifre-  itinefaid  ,that  inbcleuing  wccatc 

rcnceis  betwene  Religion  and  (ii-  thcfle(hcofChrift.4.i7.^. 

perdition.  I.  II.  I.  They  do  not  fay  enough,which 

The  craft  of  fupcrftition,  when  pafling  ouer  the  mention  of  fleftic 

grauming  the  chicfe  place  to  the  and  blood,  do  thinkc  that  wcarc 

one  God,  it  bcfetteth  him  with  a  made  pertakers  onclyof  the  fpiric 

route  of  fmailer  gods.  1. 1 2.  i,  j.  of  Chrift.  The  mifterie  of  the  Sup- 

Supfer  of  the  Lorde.  per  is  fo  great,that  neither  the  toge 

Of  the  bread  &  wine  the  (tgncs  can  expreffe  with  fpeaking,nor  the 

in  the  holy  Supper :  and  it  is  decla  hartc  comprched  with  thinking  the 

ired  by  his  owne  wordes  at  his  Sup-  greatneffc  thereof.4. 17.7. 

p-^r ,  v^hy  the  Lorde  willed  that  wc  Howe  farre  the  pierfedcommu- 

fhould  vfe  them. 4. 17.  i.  nicating  of  Chrift  extedeth.Wherc 

We  gather  a  great  fruit  of  con-  is  declared  that  Chrift  ,  which 

fidenceand  fwetenelle  out  of  thij  from  the  beginning  was  the  lifc- 

facrament,which  teftifieih  that  we  geuing  word  of  the  father,  made 

are  fo  growen  together  into  one  the  fleftie  which  he  tokc  vpon 

body  with  Chrift ,  that  whaf  foeuer  him  to  be  alfo  lifegcuing  to  vs.  4. 

is  hiSjWe  may  lawfully  call  it  oures,  17.8,9. 
4.17.2.                                            .      The  faith  full  do  truely  cate  of 

This  is  declared  by  the  wordes  the  fame  flelhc  howe  great  diftance 

oftheSupper.4.17. 5.  of  places  foeuer  there  be  bctwcne 

The  chicfe  office  of  the  facra-  them  and  it. 4. 17.10. 
ments  is  not  to  geuc  vnto  vs  the  The  miftery  of  the  Supper  con- 
body  of  Chrift  without  any  hier  fifteth  of  two  things,  the  bodily 
confideration, but  rather  to  feale  G^ncs  ^  and  the  fpirituall  truth: 
that  promife  wherein  he  reftifieth  Which  fpirituall  truth  conteincth 
that  his  flcftj  is  verely  me:!tc.4.i7.4.  three  things ,  fignificaiion ,  matter^ 

The  Supper  makcth  not  Chrift  and  cffcd.4. 17. 1 1. 

then  firft  to  begin  to  be  the  bred  of  Of  the  tranfubftatiation  of  bred 

life,but  that  wc  lliould  felc  y  force  and  wine  into  the  body  and  blood 

of  that  bred.  He  once  gaue  his  flelTi  of  Chrift,  which  the  craftefmen  of 

for  the  life  of  the  world ,  and  daily  the  court  of  Rome  hauc  forged.  4. 

geueth  ittothemthat  be  his.   Wc  I7.i2ji^,&c.and  20. 

muft  beware  that  we  do  not  to  They  are  without  tcftimonie  of 

much  abacc  or  aduailce  thefignes.  antiquitie.  And  in  what  fcnfc  the 

The  eating  of  the  fleftic  of  Chrift  olde  writers  faid  that  in  the  confc- 

is  not  faith ,  but  rather  the  cft'cd  of  crntion  is  made  a  fccrct  turning. 

f3ith.4 17.5.  Alfo  the  fignification  of  the  Supper 

So  thought  Chrifoftomc  and  Aur  a§rceth  not ,  vnleflc  the  fubftance 


The  Tabic. 

of  the  outwardc  figncs  rcmainc.  18,19,^1. 

4. 17. 14.  Of  the  cxpofition  of  the  wordcs 

The  brcade  is  a  Sacrament  to  of  ChrilHn  the  Supper.4. 17.20^11. 

none  but  to  me  to  whom  the  word  The  body  of  Chrift  is  contcined 

isdircded.  And  here  are  confuted  in  quantity,  and  comprehended  in 

ccrtainc  arguments  of  the  teachers  heauen ,  vntill  the  laft  day ,  as  it  is 

of  tranfubftantiation.4.i7.i  J.  proued  by  thefcriptures.4.T7.z6,i7. 

Of  fomc  men ,  which  though  Of  the  papiftcs  carnall  adora- 

tbey  do  at  one  word  graunt  that  tion,and  concomitancejand  confe-^ 

the  fubftancc  of  the  figncs  remai-  cration  of  the  hoft  (as  they  call  ic) 

ncth,yet  placing  the  body  of  Chrift  and  carrying  it  about  in  pompc.  4. 

inbread  and  vnder  bread ,  they  fall  i7-5S>S^>37' 

backe  into  the  locall  prcfcnce ,  and  The  miftery  of  y  Supper  ought 

faine  a  being  euery  where.  4.17.  i^,  to  ftirre  vs  vp  to  geuing  of  thankes, 

17,18,20.  to  cxercife  vs  in  remcmbring  the 

A  confutation  of  their  cbie6li6s.  death  of  Chrift,  to  kindle  vs  to 

4.i7.*i,22,2g;&c.  holineffe  of  life  ,  and  chicfcly  to 

It  is  proued  that  this  dodrine  is  charity.4 17. 57,38. 

not  maintcined,neither  by  the  te-  In  the  papacie  the  Supper  (the 

fiimonies  of  Auguftine ,  nor  by  au-  trewc  miniftration  whereof  is  not 

thoritie  of  Scripture.  4. 17.  i8,ip,  without  the  word)  is  turned  into  a 

50,51.  dumme  aftion.  And  here  is  fpokcn 

'-  A  confutation  of  ccrtainc  other  of  the  laying  vp  of  the  Sacrament 

of  their  obiedions ,  and  chiefely  of  to  be  extraordinarily  deftributed  to 

this  that  they  fay ,  that  whatfoeuer  ficke  men.4. 17.59. 

wc  teache  of  fpirituali  eating  ,  is  The  dodrinc  of  the  papiftes, 

againft  the  trewc  and  reall  eatmg:  whc  they  go  about  to  prepare  men 

where  alfo  is  declared  that  y  body  to  the  worthineflfc  of  eating  the 

of  Chrift  is  in  the  Supper  offered  body  of  Chrift,  doth  in  cruell  wife 

to  the  infidels ,  but  they  receiue  it  torment  c6fciences:And  the  deuell 

not4.17.55.  could  not  by  any  readier  wayde^ 

hJeither  can  the  faying  of  Augu-  ftroy  men.  Of  the  beft  remedie  to 

ftinc  be  drawen  to  this  purpofe,that  auoidc  this  dcftrudion.  They  erre 

the  Sacraments  are  nothing  appai-  which  in  the  Supper  do  require  of 

red  by  the  infidelitic  of  men.Which  the  faithful!  perfedion  of  faith.  4. 

is  proued  by  diuerfc  other  tefti-  17.41,42. 

monies  of  the  fame  man.4.17. 54.  As  touching  the  outward  vfage 

Howe  the  body  and  blood  of  of  the  miniftration  of  the  Supper, 

Chrift  is  gcucn  to  vs  in  the  Supper,  there  are  many  things  indifferent: 

&  what  maner  of  prefence  of  Chrift  And  how  it  ought  to  be  ininiftrcd 

wc  ought  to  holdc  therein.  4.17.  moftcomcly.4. 17.45. 

Of 


The  Tabic. 

OfthefinallaflTemblyatthisday  ping  of  God  :  And  therefore  vee 

<t  y  pertaking  of  the  Suppcr,which  mull  beware  that  our  othcs  cotcinc 

is  a  token  of  contempt,  wherewith  not  any  difhonor  to  the  name  of 

the  holy  fathers  in  olde  time  were  God,which  is  done  in  Forfwearing: 

much  difpleafed  :  And  howc  the  oranycotempt  of  it,which  is  done 

cuftome  which commaundcth men  in  fupcrfluous  othcs, or  in  which 

to  communicate  once  cucryycare,  the  name  ofany  other  tha  of  God 

was  a  moft  certaine  inuention  of  is  vfed.z  8.15,24,1^. 
the  dcuell.4.17. 44,45,46.  It  is  prouedby  Scripture  againft 

It  is  proued  by  authority  of  the  the  Anabaptiftes ,  that  all  othes  arc 

Scripture  and  bythevfage  of  the  not  forbidden  vs,and  that  Chrift  in 

olde  Churchjfoure  hundred  yeares  the  Gofpell  chaungcd  notliing  as 

before  the  death  of  Gregoric ,  and  touching  tiie  rule  of  Swearing ,  fee 

by  many  other  argumentSjihat  the  forth  in  the  lawe.  z.8.26.  Which  is 

coftitution  which  toke  away  from  proued  by  his  owne  example :  and 

lay  men  the  cup  of  the  Lorde,came  not  onely  publike,  but  alfo  priuatc 

out  of  the  deueU  workfnop.  4. 17.  othes  are  permittcd,kepingthe  mo- 

47,48.4^,50.  deration  which  the  lawe  comaua- 

Of  the  concomitance  of  the  deth.2.8.27. 
blood  in  the  flefa  of  Chrift,  which  T.  .. 

is  a  popifhe  inuention.4. 17.47.  Temples. 

The  Supper  of  the  Lorde  is  pro-  /^^  Temples  of  Chriftian  men 

fanely  abufcd ,  if  it  be  geuen  to  a]^  Vy  for  aflfemblics  of  the  congre- 

men  without  chojfe.  Oi  the  duty  of  gaiion.g.20.50. 
muiiftcrs  in  reiediag  trie  vnwoithy.        It  is  proued  by  the  authority  of 

4. 1 2. 5.  the  olde  Church ,  and  the  reafonf 

A  briefe  fumme  of  thofc  things  of  Auguftine  ,that  it  is  not  cxpc- 

whith  we  oughtto  knowe  concer-  dient ,  that  there  Ihould  be  any 

ning  the  two  Sacraments.  And  why  images  in  Chnlhan  temples.i.ii.ij, 
the  Supper  is  oftentimes  mmiflred.        The  preaching  of  the  word  and 

and  Baptifme  but  once.4. 18. 19.  '^^  Sacraments ,  are  Iiueiy  images 

Svccaringe.  which  onely  are  fit  to  be  in  Chri- 

An  expoficion  of  the  thirdeco-  ftian  Temples.  1.11.7,15. 
maundcmentjin  which  thefe  three        The  wickednes  of  the  Nicene 

things  are  cotcincdjthat  wc  neither  Synode  which  was  holden  by  the 

think  nor  fpeakc  any  thing  of  God,  commaundcmcnt  of  Irene  the  Em- 

nor  of  his  word  and  honorable  mi-  prefle,and  the  filthy  follies  thereof 

fteries,nor  yet  ofany  of  his  workes,  in  allowing',  images  in  Temple$,and 

othcrwifc  than  reucrently.2  8.22.  the  worfliippingof  them.  1. 11. 14, 

A  definition  of  Swe3ring:wherc  15,16. 
is  declared  y  it  is  a  kmdc  of  worfhip-        Of  the  garnilhing  of  Temples 


The  Tabic. 

&  holy  things  in  the  olde  Church,  free  mercy  of  God.Thc  third  point 

4.4.8.&4.5.18.  isthacthe  cOuenantot  the  fathers 

Temftations.  with  God  ,  did  then  rtandc  vpon 

Of  diuerfe  kindes  of  Tcmpta-  hkc  knowledge  of  Chrifl  the  Mc- 

tions.'andmwhacfcnfeitisfaidthac  diator.z.io,4. 

Godtcmptethvs.5.io.46.  Alfo  »n  fignification  of  Sacra- 

Tcfiainentioide , and  nerve.  ments,  the  Ilraeliccs  vndcr  the lawc 

Of  the  hkenelfe  of  the  oldc  and  were  egall  with  y  Chrilhan  people. 

ncwcTeftamet.'Whcre  is  declared,  2.10.5,6. 

that  they  arc  all  one  in  fubrtance  There  arc  foure  differences  of 

and  matter ,  but  onely  do  differ  m  the  olde  Tcftamcnt  from  the  ncwc, 

miniftration.  The  likenes  ftandeth  wherunto  we  may  alio  addc  a  fifth. 

chicfcly  in  three  pointes.  z.  10. 1,2.  The  firit  is  ,  that  althoui^h  in  the 

•The  tirlt  point  is ,  that  the  oldc  olde  time  alfo  the  Lordcs  will  was 

Teftamet  did  not  holde  the  farhers  to  direde  the  foules  of  his  people 

in  earthly  fchcitie » but  had  cbiefe  to  the  heauenly  mheritaunce :  Yet 

regard  to  the  hfc  to  come.  Which  totheendethattbey  mighibcihc 

is  proued  by  Paule,which  faith  that  better  nourilhed  in  y  hope  therot, 

the  promifes  of  the  Gofpell  arc  he  gaue  it  them  to  be  beholden, 

comeincd  vnderit.2.10.}.  and  after  a  certainc  maner  tafted 

The  fame  alfo  is  proued  by  the  vnder  earthly  benefites :  But  nowc 

Jawc  and  the  Prophets:  Firft,  by  thegraceof  the  life  to  come, being 

^on(idenng  the  woi  dcs  of  the  co-  more  clerely  reuelcd  by  y  Golpdl, 

uenaunt :  I  amyour  Gotf.i.  10.7,8,  hee  dire<fteth  our  mindes  y  {freight 

Againc  ,lw/i^  be  the  God  of  your  way  to  the  meditation  thereof,lea- 
fecde  after  you :  Sed.p.  Alio  by  the  uing  the  inferior  maner  of  cxerci- 
life  of  the  holy  fathers,  as  Adam,  fing  which  he  vfcdamong  thcif- 
AbelUNoCjSed.io.Abraham^Sec.  raehtes.z.  ii.i. 
ii.Ifaak,lacob.Se<ft.  12,1^,14  And  Therforey  oldc  Church  iscom- 
by  many  teftimonies  of  Dauid.Sec.  pared  to  an  hen e  vnder  age,  which 
15, 16.17,18.  Of  lob.  Scd.  i^.  Gc-  isgoucrnedbyCardians.i.n  2. 
nerally  of  all  the  latter  Prophets.  For  this  reafon  ,  the  fathers  (o 
Sed.20.  But  namely  of  Ezechiell.  much-eft;  cmed  this  hfe,and  the 
SeCt.21.OfEfaycandDan1cll.Scd.  bleffings  thcreof.2.11.5. 
ii.  A  conclufion  of  this  point  with  The  fecond  difference  is  in  fi- 
rchearlingc    certainc  rcftimonies  gures,wher e with  the  olde  ttftamec 
out  of  the  ncwc  Teftament.  S^Qi.  did  fhcwe  forth  the  image   and 
2^.  fhadowe  of  fpirituall  good  things: 

The  fcconde  point  is  that  the  The  new  teftamet  ceueth  ihe  prc- 

olde  Teftamet  did  not  ftande  vpon  fent  truth  and  pcrfed  body.Therc 

the  meritesof  mcn>butvponthc  is  alfo  a  teafon  {hewed  why  the 

Lordc 


The  Tabic. 

Lordc  kept  this  orcfcr :  And  a  dcfi-  callii)g  of  the  Genci!cs,is  4  ccrcaine 

nition  of  the  oldc  teftament.z.ii.4.  ligne,whcrewith  the  excellcncicoC 

In  this  fenfc  it  is  faid,  that  the  the  newc  tcftamcnt  is  fct  foorth 

lewcs  were  by  the  mtrodudion  or  aboue  y  oldcra  thing  fo  incredible, 

fcholmg  of  tiic  Jaw  led  vnco  Chrift.  that  it  feemcd  yet  newe  to  the  A* 

before  that  he  was  dchuercd  in  the  poltlcs  themfc]ues,being  exercifcd 

fleihe  :  1.  1 1.  5.  which  appeared  in  in  reading  of  the  Prophet$,and  en- 

the  moft  excellent  Prophets  that  ducdwjth  the  holy  Ghoft.i.ii.ii,iz, 
were  endued  with  lingular  grace  of        A  conclufion  of  this  matter,and 

the  fpirit.Sed.6.  an  aunfwere  to  diuers  obiedions  oi 

The  thirds  difference ,  is  taken  fome  me,which  fay  that  this  varic- 

outof  the  one  and  thirty  chapter  ty  in  the  Church,this  diuers  mancr 

of  Iereniy,and  the  thirdc  chapter  of  of  teaching/o  great  change  oivfit' 

the  feconde  Epiftlctoihe  Corin-  gcs  and  ceremonies ,  is  a  great  ab- 

thians,  that  the  oldc  teftament  is  furditie.Wherc  is  declared  that  the 

literal!,  and  the  newe  tcftamentis  conftancy  of  Godappcarcthinthis 

fpintuall ;  the  olde  bringeth  death,  chaunging ,  and  he  hath  done  no- 

the  new  is  the  inlUument  of  hfc.  z.  thing  but  wifely,  righteoully ,  and 

11.7,8,  in  mercy  ,  when  he  gouerneth  his 

The  fourth  diflR^rence  is,that  the  Church ,  after  one  forte  in  childe- 

fcripture  calleth  the  olde  tcftariienc,  bode,  &  after  an  other  fort  in  riper 

the  tcilament  of  bondage,  bycaufe  age,&  alfo  when  he  did  kecpe  ciofc 

it  cn^cdreth  feare  in  mens  mindes:  in  one  people  the  (hewing  forth  of 

but  the  newc  is  called  the  Tefla-  his  grace  before  the  comming  of 

mcnt  of  liberty ,  bycaufe  it  raifeth  Chrift,whicH  afterward  he  poured 

them  vp  to  confidence  and  furcty.  forth  vpon  all  nations.2. 1 1. 1 5,14. 
The  three  latter  differences  are  CO*  Theft. 

parifons  of  the  lawc  and  the  Gofpcl.         An  expolirion  of  the  8.  Com- 

1  he  firft,  contemeth  alfb  the  pro-  maundement :  where  is  entreated 

mifes  made  before  the  lawc.  The  of  diuerfe  kindts  of  Thcftes ,  and 

fathers  liued  fo  vnder  the  lawe  and  fome  which  although  me  ludgco- 

the  olde  telbment,that  they  flayed  therwife,  yet  are  accoptcd  Theftes 

not  there,  but  alwayes  afpired  to  before  God:  And  fohe  thatdoth 

the  newcyea  and  embraced  a  cer-  not  perforrne  that  which  by  the 

tainccomunicatingtherof  z.ii.9,10  office  of  his  cdimg  he  oweth  to 

The  fifth  difference  is  ,  that  be-  othcr,is  a  Thcfe.  2.8.45. 
fore  the  commini^  of  Chrift,  the        What  we  ought  to  do,  that  wc 

Lordc  had  feucrcd  one  nation  >  in  may  obey  this  commaundemcnt,is 

which  he  would  kepe  the  couenat  {hewed  by  diuerfe  examples  accor- 

of  his  grace,  in  the  meanc  time  nc-  ding  to  the  diucrfity  of  pcrfons  and 

glcdting  all  other  nations.  So  the  ofiices.1.8.46. 


The  Table. 

Traditions.  Traditions,  wherewith  the  Church 

Forafmuch  as  the  Lordc,willing  hath  heretofore  bene  opprefl'ed. 

to  teache  a  rule  oftrewe  righteoul-  4.10.18,19,20. 
nefle ,  hath  drawen  all  the  partes        The  example  of  the  Apoftlcs, 

thereof  to  his  ownc  will.thercby  it  when  they  commaunded  rhe  Gea- 

appearethithatali  rhe  good  workes  tiles  loabfteinefrom  things  offered 

which  men  deuife  of  their  owne  vntoldois,fromftraglcdjandfiom  ,J 

wittes  ,  are  nothing  worth  before  blood ,  is  falfely  alledged  to  excufc    1 

him:  But  the  trcwe  worfhippmg  the  tyranny  of  the  popes  iawes.  4.     ' 

ftandcth   vpon  obtdience  onely,  10.21,22, 

which  IS  the  begmning,mothcr,3nd        The  Lordcs  kingdome  is  taken   i 

prefcruerofaUverrues.2.8.^.  fromhimjwhenhc  is  worfnipped 

Of  Traditions  of  men,  that  is  to  with  the  lavMCS  of  mennes  Tradi- 

fay,  ordinaunce-s  procedmg  from  tionsrwhich  is  proued  by  examples 

men ,  concerning  the  worfliipping  and  telhmonies  of  Scripture  ,  to 

of  God:  Andof  the  vngodlmeife  haue  aJway  bene  a  moft  hainons 

and  nectflitic  of  them.  4.  10.  i,  2,  otfence  in  ihe  (ight  of  God.  4.  10. 

5,6,7,8.  25,24. 

A  diuifion  of  popiflie  conftitu-        The  inuentions  ofmen  can  not 

tions,  which  they  call  Traditions  of  be  defended  by  the  example  of' 

the  Church,  into  fuchasconteine  Menoha,  which  being  a  priuate  ma 

ceremonies  >  and  other  which  are  offered  facrificc  ,  nor  of  Samuel   ' 

faid  to  pertcme  to  difciphne.  The  which  facrififcd  inRamath,4.io.25, 

wickcdnclfe  of  both  forteSjbycaufe  nor  of  Cluift,  which  willed  men  to 

they  place  the  worlhip  of  God  m  bcare  the  burdens  that  the  Scnbes 

them  ,  and  confcienccs  are  boundc  and  Pharifees  did  binde  together, 

withprecifeneceility  of  tl  e.4.109.  4.10.26. 

For  them  the  commaundement       Of  holy  &  profitable  ordinances 

ofGod  is  made  voide.  4.10.10.  of  the  Church,  and  the  ende  that 

A  trewe  marke  of  mens  Tradi-  they  tcnde  vnro.4. 10.  i. 
tions ,  which  ought  to  be  reiedcd      Of  fuch  ordiaaces  of  the  Church, 

of  the  Church ,  and  of  all  Godly  as  ought  to  be  accompted  holy, 

men. 4. 10  \6.  namely  thofe  which  ierue  for  com* 

A  confutation  of  the  pretence  hneHcjOrdo  preferuc  order  and 

which  fome  men  vie  that  defcnde  peace  in  the  Church.  4.  ^o.  27,  28> 

popifhe  Traditions  to  be  of  God,  29.We  muft  wifely  con(ider,which 

bycaufc  the  Church  cannot  erre,  be  of  that  forte.4.!0.  ^o. 
and  IS  gouerncd  by  the  holy  Ghoft.        It  is  the  duty  of  Chriftia  people, 

4. TO.  17.  to  obferue  fuch  ordinances  :  And 

•    It  is  a  mcerc  mockery  to  fay,that  what  errors  herein  are  to  be  taken 

the  Apoftlcs  were  authors  of  the  hcedc  of:  And  howc  in  the  meanc 

time. 


The  Tabic. 

timf ,  the  libcrtic  of  confciences  father  from  the  Wordcand  of  the 

may  Hill  be  prcfcrued  fafc.  4. 10.  Word  from  the  fpiric.i.ij.17. 

jijgi.  AJfoin  the  fcripture  there  is  a 

Tributes,  diftindion  made  of  the  fathcr,from 

Of  Tribiitcs,Taxcs,Impofiiio5,  the  Word  and  the  fpiritjand  of  the 

and  Finances,  which  arc  payed  to  fpiritfrgm  tliem  both  ,  as  well  by 

Princes:  And  howe  Princes  may  obferuatioof  order,asby  prophc- 

vfc  them  with  a  good  confciencc.  cies  afcribcd  to  them.i.15.18. 

4.i0.ij.  Thisdiftinc^ionof  perfonsma- 

Trlnitie.  keth  not  againft  the  moft  (imple 

In  one  fimple  cffcncc  of  God,  vnitie  of  God.  1.1^19. 

we    muft  diftindly  confider  three  In  what  fenfe  the  fathers  fayjth at 

pcrfons  ,  or  (as  the  Gtekes  call  the  father  is  the  beginning  of  the 

them)  Hypojiafes.i.  i  j.i.  fonnci  and  yet  that  the  fonne  hath 

A  confutation  of  them  which  in  hise(Ien'ccofhimfelfe.i.i3.i9. 

this  matter  do  condcmne  the  name  A  breife  fumme  of  thofe  things 

of  perfon,andreicd  itfornevyc-  which  we  ought  to  bcleue  concer- 

uefle.  1.1^.^,4,5.  "'"?  the  one  eflence  of  God  and 

The  holydodorshauc  bin  com-  the  three  pcrfons.!.  15. 20. 

pclled   to  inuente  certaine  newe  And  herein  we  muftdifpute  fo- 

wordsjto  defende  the  truth  of  God  berly,  and  with  great  moderation, 

againft  certaine  fubtle  men,  which  that  neither  our  thought ,  nor  our 

mocked  it  out  with  fliifting  :  As  tong,do  pafTe  beyond  the  boundcs 

againft  Arrius  they  inuented  this  ofthe wordof God.i.ig.zi. 

word^owoo^/roKConfubftatjalljand  A  confutaD5  of  the  doting  errors 

againft  Sabellius  the  name  of  three  of  Seructtus  in  this  point  of  do- 

propcrties  or  perfons.  i.ig.4,16.  drine.  1.15  iz. 

The  diuerfe  fentences  of  Hie-  A  confutation,  of  the  error  of 

rome,Hilarie,and  Auguftine,in  the  certaine  lewde  men,which  fay,that 

?fe  of  thefe  wordes.i.i^.^.  the  father  is  trewly  and  properly 

What  we  call  a  perfon.whcn  we  the  one  only  God,which  in  making 

entreatc  of  the  Trinitie.i.  1 5.6.  the  fonne  ond  the  holy  Ghoft,  did 

Of  the  error  of  Seruettus,  in  the  poure  his  Godhed  into  the.i.ig.i  j. 

Cakingof  this  word  Perfon.i.i^.zz.  It  is  faUe  which  they  fay,  that 

As  God  hath  more  cierely  ope-  when  mention  is  made  of  God  in 

ncd  himfclfe  by  the  comming  of  the  fcripture  ,  oncly  the  father  is 

Chrift,fo  he  is  fince  that  time  more  meant  thereby.  1.1^.24. 

familiarly  made  knowcn  in  y  three  Alfo  it  is  falfe  which  they  dreame 

perfons.i.15.16.  ofvndeuided  fubftanccs ,  of  which 

Teftimonies  of  fcripturcjwhcrc-  cueryone  hath  a  parte  of  thccf- 
by  is  {hewed  the  diftindion  of  the  fcncci.i^.zf. 


The  Table. 

An  aunfwcrc  to  their  obieflion,  the  exprcflc  word  of  Godrwhcthcr 

that  Chrift,if  he  be  properly  God,  they  may  well  be  Vowed  of  Chri- 

is  wrongfully  called  the  fonnc  of  itian  men,  and  howc  they  are  to  be 

God.  1.15.26.  cftccmed.4.  ij.i,6. 

An  aunfwerc  to  many  phces  Three  things  are  to  be  confidc- 

which  they  bringc  out  of  Irencus  red  in  Vowes :  Who  it  is  to  whom 

for  profc  of  their  opinion ,  where  wee  Vowej  namely  God  which  dc- 

he  aftirmeth  the  father  of  Cl.rift  to  licethin  obedience.  4.  ij.  z.  Who 

be  the  one  oncly  and  ctcrnall  God  we  be  that  do  Vowe,  that  we  mea- 

ofIfraci.i.ig.z7.  fure  our  ownc  ftrength  and  lokc 

A  Ifo  to  tne  places  of  Tcrtullian.  vpon  our  Gilling ,  that  wc  ncglc<fl 

Sed.28.  not  the  benefitc  of  liberty  which 

ItisproucdthatluftincHilaric,  God  hath  gcucn  vs.  Scd.  j.  And 

and  Auguftinc,  do  make  of  our  with  what  mmde  we  Vowe.  Seft.4. 

fide.  1.1 5.29.  Of  the  Priefts ,  Monkes  ,  and 

The  Sonne  is  of  the  fame  Tub-  Nonnes  Vowe  of  finglc  life.  4.  i  j. 

ftaunce  with  the  father.4.8.16.  3^'75»8,»9.^ 

V.  There  be  fourc  endes  of  Vowes, 

Lafi  ynEfion,Ai  they  call  it.  twohaue  rcfped  to  the  time  part, 

WHat  maner  of  adminiftratio  and  two  to  the  time  to  come.  4. 13. 

isofthcpopifhelaftVndio,  4,5. 

and  in  what  forme  of  wordes :  And  There  is  one  common  Vowe  of 

howc  it  can  not  be  defended  by  the  all  the  faithfull  which  they  make 

authority  of  lames,  or  by  the  exa-  inBaptifme.4.1  j.6. 

pic  of  the  Apoftles.4.19.18.  Of  the  ralheneffe  and  fupcrfti' 

Forafmuch  as  the  grace  of  hea-  tion  of  the  worlde  in  making  of 

ling  which  was  in  olde  time  gcucn  Vowcs.4.ij.i,7. 

to  y  Apoftles,haih  long  ago  ceafled  W. 

in  the  Church.  Sed.  19,  20.  And  Of  Vf^arres. 

though  it  ftill  remained,  yet  this  Warres are lawfuU.whcn Magr- 

their  wicked  obferuation  is  farrc  ftrates  arc  driuen  of  ncceflity  to 

from  that  holy  ceremony  of  the  take  weapon  in  hand ,  to  execute 

Apoftles.A  declaration  of  the  bla-  pubhke  reuenge  vpon  thofe'that 

fphemifsthereof,  when  they  con-  trouble  the  peace  of  their  domi« 

iurc  the  oilc,  and  afcribc  vnto  it  nion,  whether  they  be  ciuilc  or  fo- 

thpt  which  is  proprc  to  the  holy  rcincenemies.4.20.11. 

Ghoft.4.ip.2i.  It  makcth  not  to  the  contrary 

Vocation,  hereof ,  which  many  alledgc ,  that 

See  Callinge.                               I  there  is  not  in  the  ncwc  Teilament 

Vowes.  any  teftimony  or  example  which 

0£Vov;c5  which  arc  made  againft  proucth  that  Warrc  is  a  thing  law- 
full 


The  Tabic. 

full  for  Chrjftians.  But  Magiftratcs  voluntary .   Which  is  proucd  by 

ought  to  take  great  heedc ,  that  in  Auguftine  andBernarde.  A  large 

taking  of  weapon  in  hand  ,  they  declaration  oi  the  difference  be- 

nothmg  at  all  followe  their  ownc  twene  compulfion  and  ncceiritic. 

luftes.  As  VVarrc ,  fo  garifons  alfo,  2-?.f  • 

leagues  and  ciuile  fortifications,  are        Sith  the  Lorde  both  bcginneth 

things  lawfull  for  Chnftians  to  vfc.  and  perfitcth  good  in  our  hartes, 

4.ZO.I2.  lithhe  workcth  in  v$  iowill,thati$ 

f^f^iU  of  God.  to  fay  the  good  will ,  fith  he  crea- 

Of  the  fecret  Will  of  God.  Alfo  tcth  a  newe  hartc ,  taketh  away  the 
of  an  other  Will,  whcreunto  aunf-  ftony  harte  and  geueth  a  flefhly 
wereth  Willing  obedience,  j.  20.  harr,  it  foUoweth,  that  the  Will  of 
43.and5  24.1,7.  man  is  vttcrly  corrupted  and  hath 
yyillof  Man.  no  goodncfl'e  at  all.i.  ^.6. 
Whether  the  Will  of  man  be  It  is  clerely  proued  by  rcafons 
in  cuery  part  through  defiled  and  and  diuerfc  teftimonics  of  Scrip- 
corrupted  fo  that  it  bringeth  forth  turcjthat  God  worketh  goodwill 
nothing  but  cucll:  Or  whether  it  in  them  that  be  his,  not  onely  in 
yet  reteinefome  liberty  of  choife.  preparing  or  turning  them  from 
Where  is  declared  the  common  the  beginning  fo  as  it  may  after- 
faying  taken  out  of  the  Philolo-  ward  do  fome  good  of  it  felfe :  But 
phers  jthatall  thingcs  by  natuiall  bycaufc  it  is  hisoncly  worke  that 
difpofitiocouct  that  which  is  good.  Will  concciucth  a  loue  of  good- 
And  there  is  (hewed  that  the  h-  ncfre,thatitiscnclined  tothcftudy 
berty  of  Will  can  not  be  proued  thereof,  that  it  is  ftirred  and  mo- 
thcreby.2.1.26.  ued  to  an  endcuourto  followe  it, 

The  foule  hath  not  onely  a  andagaine  that  the  choife, ftudic, 

weakc  power  but  no  power  at  all  and  cndeuour  do  not  faintc,  but 

of  it  felfc  to  afpire  to  goodneffe,  procede  to  efFcd,  finally  that  man 

And  fith -the  w1k>1c  man  is  fubicft  goeth  conftantly  forward  in  them 

to  the  dominion  of  finnc,  it  is  pro-  and  continucth  to  the  cndc.  2.  j. 

ued  by  teftimonies  of  Scripture  and  7,8,9. 

of  AuguftinCjthatthe  WiUofman         Therefore  it  is  proued  by  the 

is  bound  with  moft  ftrcight  bodes,  authority  of  Scripture  and  of  Au- 

2.2.27.  guftine  that  tl-is  which  hath  bene 

Man  by  his  fall  loft  not  his  will,  taught  thcfe  many  aees ,  that  God 

but  the  foundnefle  of  his  Will ,  fo  fo  mouech  our  Wjll,that  it  is  after- 

that  he  cannot  moue ,  much  leflc  ward  in  our  ownc  choife ,  ro  obey 

apply  himfelfe  to  goodnefl'e,  but  is  or  difobey  his  motion ,  and  other 

nccclfarily  drawen  or  led  into  euell,  like  fayings  are  vtterly  falfc  2.  j.  10, 

howbcic  not  by  compulfioo  but  11,12,13,14. 

Q.CLQCL  ij 


The  Tabic. 

Al(b  in  doingcs,which  of  them-  with  fomc  Vnclcanncs  of  the  fleih  > 

fclues  arc'neither  righteous  nor  and  therefore  damnable.Moreouer 

vnrighteouSjand  beloiige  rather  to  ahhough  they  coulde  bringe  forth 

the  bodily  than  the  fpirituall  life,  any  fuch  Workc,yet  one  imnc  is 

the  will  of  man  is  not  free  j  but  by  enough  to  blot  out  the  remem- 

the  fpcciall motion  of  God  is  en-  brance  of  all  former  righteoufncf, 

clined  to  clemency ,  mercy,  wrath,  j.  14.9,  (o,i  i. 

fearc,  and  other  diuerfeeff.dions,  A  confutation  of  the  papiftes 

whenitpleafeth  him  to  make  way  (hiftes  concerning  the  righteouf- 

for  bis  prouidencc.  Which  is  pro-  nefle  of  Workes  :  And  fpecially  of 

ucd  by  Scripture,  by  daily  expc-  the  fame  horrible  mofter  of  Works 

ricnce,and  by  the  authority  of  Au-  of  fupcrcrogatio.  5. 14. 1 2, 1 5, 14,  i  j, 

guftine.z.4.6,7.  When  we  cntreatc  of  Workes, 

Workes,  we  muft  thruft  two  peftilenccs  out 

A  comparifon  of  the  purenefle  of  our  mindes :  that  we  put  no  truft 

of  God  with  all  the  nghtcoufneflc  in  the  righteoufneflc  of  our  ownc 

of  men  5.12.4,5.  Workes,  and  that  wc  afcribe  no 

Al  the  offprmg  of  Adam  being  glory  vnro  them.j.14.16. 

deuidedintofourekindesof  men.  The  Scripture  fctteth  out  and 

it  is  proued  that  they  haue  no  holi-  declareth  fourc  kindes  of  caufes  in 

nelfc  or  rightcoufnes:Firft  in  them  ftablifhing  our  faluation :  And  it  is 

which  are  endued  with  no  know-  proued  chat  in  them  all  there  is  no 

ledge  of  God,  in  whom  although  rcgardof  Workes.3.14.17. 

there  do  fometime  appeare  excel-  Where  fometimc  the  fain<fles  do 

lent  qualities  (which  are  the  giftes  boldcn  thcmfelues  with  rcmem- 

of  God)  yet  there  is  in  them  no-  brance  oftheir  ownc  innocence  and 

thing  pure.  5. 14. 1,2, 5,4,5,6.  vprightncflc :  howc  the  fame  is  to 

The  fame  is  fhewed  in  them,  be  taken;  and  howc  it  doth  in  no 

which  being  profefTed  by  Sacra-  wife  abate  any  thing  from  the  free 

mentSjare  Chriftias  onely  in  name,  righteoufneflc  in  Chrift.  -j.  14. 18, 

denying  God  m  their  deedes:Alfo  19,20. 

in  hypocrites  which  with  vaine  falfc  Where  the  Scripture  faith  that 

colours  do  hide  the  wickedncfleof  the  good  Works  of  the  faithfull  do 

their  heart,  j,  14,7,8.  moue  God  to  do  them  good ,  the 

Finally >  it  is  proued  that  cucn  order  is  therein  rather  cxprelfed 

the  children  of  God  trewly  rcge-  than  the  caufe.  5. 14.21. 

nerated  by  his  Spinc,can  not  ftande  Why  the  Lorde  in  the  Scripture 

by  any  rightcoufncs  of  their  owne  calleth  good  Workes  ourcs ,  and 

Workes  before  the  iudgement  of  promifcth  rcwarde  tothem.j.ij.j, 

Godjbecaufe  they  can  bringe  forth  A  confutation  of  the  Sophi- 

no  good  W^orke  y  is  not  fprinkled  ftcrs  inucntion ,  concerning  morall 

Workes, 


The  Tabic. 

Workes  ,  whereby  men  be  made  wherein  yfcripturegeueth  to  good 

acceptable  to   God,  before  that  Workes  thenameofnghteoulnes. 

they  be  grafted  in  Chrift.  3.  i  j.  6.  And  there  is  fliewed  that  thofe  pla- 

sind  17.4.  CCS  arc  not  againftthe  dodrine  of 

Thofe  revvardcs  arcgeuento  the  iuftification  of  faith.  5.17.7. 
Workes  of  the  faithful!,  which  the  One  good  Worke  or  many  do 
Lorde  in  his  lawe  hath  promifcd  notfufficc  for  nghteoufnclTc  be- 
to  the  followers  of  nghteoufnefle:  fore  God,  although  one  finnc  fuf*- 
but  thereof  there  are  three  caufes  ficc  to  condemne.  And  here  the 
to  be  confidered.  3. 17.  ^.  principle  hath  no  place  » the  con- 

We  may  note  in  the  fcripture  two  traries  haue  all  one  rulc.5.18. 10. 

acceptances  of  man  with  God  ,  of  Why  the  Lorde  faid  that  he  ren- 

which  the  latter  although  it  haue  dreth  to  Workes  that  which  hcc 

refped  to  the  good  Workes  of  the  had  freely  geuen  before  Workes. 

faithful,yct  is  alfo  of  the  free  mercy  5. 18. 3.  And  therein  he  helpcth  our 

<)fGod.j.i7.4,5.  weakcncfle  leaft  we  (hould  bcdif- 

When  it  is  faid  that  God  doth  couraged.5.18  4,6,7. 

good  to  them  that  loue  him ,  here  Hereuppon  hangeth  the  rightc- 

is  not  rehearfed  a  caufe  why  he  oufnesof  the  good  Workes  which 

(hould  do  them  good,  but  rather  the  faithfuU  do,that  bypardothey 

ihcmanerofwhat  forte  they  be  by  are  allowed  of  God.3. 18. 5. 

his  grace.  5.17.6.  yyorlde. 

*-    An  expofition  of  ccrtaine  places  See  Creation  of  the  y/orld, 

THE    ENDE    OF    THE    TABLE. 

TO  THE  CHRISTIAN  AND 
STVDIOVS   READERS    OF 

.THIS     BOOK  £3     AVGVSTINE 

Marlorate  Wiflheth  Health. 

iHo/o  emr  fhaUreade  and  fertife  thefe  two  Tables  follomng^ 
I  and  ejpecUUy  the  latter ymay  marueli  what  I  meant  (after  fo 
many  imprefjions  and  correEfions  of  this  workf)  to  coUcSi  and 
J  gather  all  the  places  of  holy  fcripture  therein  alledged :  and  4 
great  parte  of  the  authorities  therein  expounded ,  wheareas  if 
anyfrute  orprojft  thereof  were  to  be  had^the  fame  longe  be- 
fore might  haue  bene  done.-and  ej^ecially  about  there y  cores  paf,  when  the  att- 
iherhimfelfe  wasfo  diligent  thgrcin :  who  bejtdet  the  many  and  profitable  ad^ 


The  Preface. 

ihions  (vfhkh  it  contemeth  )  he  himfelfe  fetting  the  fame  in  order ,  with  his 
orvne  handes ,  and  reducing  it  to  a  mofl  exaSfeferfeStion ,  did  thenfet  andpU' 
blifhe  it  forth ,  in  fuch  forte ,  that  inforver  bool^s  being  deuided  into  chapters 
and  diuerfe  feStions ,  he  hath  right  tvorthefy  andinfamilier  manery  comprifed- 
thefumme  of  the  whole  Chrifiian  religion.^nd  ccrtaincly  1  cannot  denie  but  it 
Vffoulde  haue  bene  very  good  and  commodiofe ,  if  that  any  one  man  n'  ould  haue' 
t  J{en  the paine, faithfully  and trewly  to  haue  colleSfedthofe placcs:rvhich  thing 
1  thought  ones  to  haue  donne  by  the  aduife  of  the  imprinter  jfauing  that  my 
chardge  and  ojfce  did  elfe  where  call  me :  as  alfo  when  I  hadperufed  andfet  it 
in  an  other  order  then  it  rvas  before ,  and  had  euenfinifhed  it,  I  ■wa4  compelled 
to  omit  it ,  or  at  the  leaf  ^  to  fmcefe  for  the  time.  Jind after  that  this  booke 
beingpm forth  both  in  Latine  and  French,rvaifet  tofale  in  euery place ^becaufe 
Ifawe  no  man^  who  then  did  take  thepaine^to  reduce  the  places  of  Scripture  to 
a  Table ,  and  vnderjlanding  home  profitable  the  fame  would  be  to  all  men :  t 
could  not  choofe  but  after  my  power ^  and  as  leafare  ferued  in  thofe  trouble fome 
times.to  employ  my  whole  care  ^  traueli  therein.j^nd  becatife  all  things  jhould 
be  done  and  come  forth  more  certainc  a?id  in  better  order :  I  would  notgeue 
credite ,  nor  truflto  the  mtmbers  which  the  imprinter  had  before  fet  and  madei 
for  when  1  had  diligently  conferred  them  all^  1  found  manyfalfe^  many  omitted^ 
And  fome  dtfrderly  fet  :Andfurely  that  happeneth  very  fane  to  fuch  as  are  not 
befi  fkilfuliin  examining  and  perufing  the  places  of  holy  Scripture  to  be  f one 
dcceaued.f^f^herefore  all  things  dilig'etly  refiorcd^^thatfltpplicd  which  femed 
to  wantyl  didfo  order  the  places  of  Scripture  colleSfed  out  of  theolde  andnewe 
tejiamentythat  if  there  were  any,throtigh  forgetfulneffe,or  by  any  othtr  mcanes 
omitted  or  oucrf flipped :  (as  it  can  not  be  but  that  in  a  great  haruef}  fome  one 
eare  ofcorne  [hall  efcape  the  reapers  handc)  I  durfl  warrant  fo  fcwe  (hall  be 
foundythat  this  Table  being  brought  to  triallyoufhall  mtfinde  one  much  more 
plentiful!  or  larger .  ISljucrtheleffe  I  do  pray  and  requefl  the  readers  \  that -if 
they  dofinde  any^they  willaduertife  the  imprinterywherby  the  fame  may  better 
be  examined  and  correSfed.  ^nd  this  is  to  be  noted,  that  fuch  whole  verfes  as 
1  haue  comprifed  in  this  table ,  they  were  not  wholy  but  in  part  alleged ,  much 
leffe  expjundcd  in  the  Infiituiion  :  which  thing  1  did  vpon  good  confideration, 
Vor  oftentimes  it  happeneth  that  in  diuerfe  places  of  the  Infiitutions  yfome  au- 
thorities are  alleged ,  which  are  proued  but  by  fome  part  of  the  verfe.  jind  be^ 
taufe  in  noting  the  places  and  numbcrsywe  mufiyfe  repetitions  (which  for  the 
ntofi  part  bring  a  lotbfomncffe  to  the  reader^  1  thought  it  better  to  put  in  the 
whole  verfe ,  then  by  often  diuifons ,  to  yfe  vaine  and  fuperfluot4s  repetitions, 
Jfnd  as  concerning  the  commoditie  which  the  reader  may  gather  by  this  my 
trauell:  (befides  that  which  by  vfe  and  experience  I  am  taught  by  thofe  Ta' 
bles ,  which  for  mine  owne  priuate  fludy  and  exercife  1  wrote  vpon  the  Infiitu^ 
tions  heretofore  fet  forth)  I  dnrjito  ajfrme  this  much ,  that  they  which  are  not 

txenifed  J 


The  Preface, 

txerdfcdin  entreating  the  holy  ScriptUYes,andyct  deJtrotM  toferue  theChurch 
ofGodjdo  diligently  endeuor  themfelues  thereimto^they  fh  all  find  e  a  large  and 
AplaJne  wayybcth  with  dexteritie  to  expound  the  wrhinges  of  the  Prof  hets  and 
u^pofiles,  ai  alfo  aptly  to  apply  the  authorities  here  alleged^  andfuch  lil^e  to  the 
gdifying  of  the  Church  ,  which  is  the  very  ende  of  the  whole,  ^nd  although  we 
want  not  good  Commentaries  to  d^fcouer  vnto  vs  the  natural! fenfc  of  the  Scrips 
turey  rvhich  we  do  norve  Jiitdy  and  apply  :yet  becanfe  they  who  wrote  the  fame, 
and  who  with  goodfucce/fe  hatte  traucUed  therein ,  were  contented  with  the 
plaine  andjincere  c.xpofition  of  the  text :  none  could  tell  by  the  -vfe  ofthefaid 
Commentaries  cnely  (  xmlcffe  they  were  wellpraSfifed  in  the  principals  of  re- 
ligion) horve  and  to  what  commonplace  they  ought  to  apply  the  argument  then 
in  handc.  Btu  who  fo  can  be  contented  to  vfe  thii  Table ,  whenfoeuer  he  fljall 
finde  the  places  which  he  entreateth  the  fJjall  fee  howeandto  what  ende  the 
fame  is  to  be  applied,whether  to  the  confirmation  of  true  doSfrinet  or  to  the  con- 
futing  of  the  aduerfaries^or  to  the  reconciling  of  fuch places  as  feeme  to  be  re~ 
pugnant.And  this  fh alb e  very  commodious  and profitablcynot  onely  for  the  am- 
plify ing  of  any  aygument^but  alfo  to  fatisfie  themt  which  arc  dcjirous  to  be  con-^ 
firmed  in  the  principaUpuintes  of  Chnfiian  Religion.  For  it  is  manifefi  howe 
fimple  Olid  fender  is  their  oration  and  fpeech ,  which  bring  and  allege  nothing 
e  Is  ybut  as  they  re  ad  in  the  Commcntaries:where  the  authors  themfelues  (being 
mofiii-cnhy  and  well  learned^  do  cheefiy  defire  breuitie ,  becaufc  the  readers 
fijQuld  vfe  aridfiudy  the  commonplaces  themfelues  jo  the  ende  they  fhould  the 
more  largely  be  applied  to  thofe  things  which  in  the  Comentaries  are  butMrcefiy 
expounded.  ^gaine,forafmuch  aswehaue  not  alwaycs  in  readmeffe,what  good 
authors  haue  written  vpon  the fcripturcs : andvery  fewe  commentaries vpon 
fame  bookcs  ,  and  namely  vpon  this  Inftitution ,  are  to  befounde  or  had.  This 
Table  expoundinge  the  obfcure  and  harde  ojithorities  ^fh  all  greatly  further 
and  hclpe  the  readers  :  For  they  fhall  either  finde  fame  ready  interpretationyOr 
fome  entrance  whereby  tofearche  and  finde  out  the  trewefentence.  ^And  as 
touching  the  tranflationy  I  trufi  it  fhall  not  feeme  firaunge  to  the  reader  ^in  that 
1  haue  rather  followed  the  felfefame  wordcs  ,  a^  they  be  in  the  Bible ,  then  ai 
they  be  all  edged  by  Caluin  in  this  his  infiitution  :  For  he  beingaman  moji  ex- 
cellently w  ell  learned^  and  of  great  reading  (^as  by  his  worlds  it  doth  appeareyhovf 
ready  and  familier  the  Scriptures  were  to  htm  )  had  not  alwayes  the  booh^s  in 
readinesy  or  lying  open  before  himywhem  he  wrote.ncithcr  was  it  necejfary  that 
Vfhatfoeuer  he  did  auouche  out  of  the  olde  or  newT  e fame  t, he  fhould  cxpreffe  or 
write  it  in  thefelfe  fame  words.for  it  isfujficietythat  thefcnfe  be  faithfully  re- 
tainedyi;^  the  trew  propriety  of  the  words  obferuedyi;^  fo  to  efchew  the  cauilings 
of  all  men,fauing  fuch  as  will  finde  fault  in  thatywhich  in  the  leaftparte  cannot 
be  followed  nor  obferued.Beingtherforc  pcrfvaded  that  neither  he  himfelfwiU 
be  offended  t  nor  the  reader  mifli/^e ,  ifthefentetices  in  the  Bible  be  tranflated 


The  Prciacc. 

according  to  the  Hebrcwe ,  as  concerning  the  olde  Teflament  tand according  to 
the  Greece,  as  tottching  the  nerve  Tefiament :  I  hane  aducntured to  aduouche 
the  authorities  of  the  Serif  tures  in  an  other  order  (  as  concerning  the  tvordes) 
then  they  are  al/edged  in  thu  bool^e  of  Inflitutions.  ^nd  therefore  fometimes 
that  which  is  recited  in  the  thirde  perfon ,  this  Table  doth  exfrejfe  it  in  thefe- 
conde ,  and  fo  contrariwife  :  butyetfo  ,  that  thcfenfe  and  meaning  is  ahayes 
refcrued,which  thing  euery  manfhaU  eajtlypcrceaue^  if  diligently  and  without 
hajiy  iudgement ,he  do  conferre  euery  thing  together  :for  e/fe  curiofe  heades 
do  Lofe  thatfruiEiyWhich  by  adui fed  reading  they  might  haue  and  receiue.^nd 
its  concerning  the  names  and  nombers  of  the  bookies ,  and  of  the  Chapters  of  the 
olde  Tefiament,  we  haue  not  followed  the  common  tranflationy  but  that  which  is 
moftagreable  to  the  Hebrew,  j^nd  therefore  we  do  aduertife  the  readers  ^  that 
they  do  not  tai\c  thcfr^  booke  of  the  Kinges  ^forthefirftof  Samuell:  nor  the 
feconde  of  Kinges  yfcr  the  feconde  of  the  fame  Trophcte  :  which  is  fo  done  by 
them,  who  heretofore  haue  coted  the  Chapters  in  this  imprinted  Boo^  ,  bycaufe 
they  followed  the  Concordances  of  the  BibkyCalled  the  great  Cocordances,which 
is  colleSfed  according  to  the  common  tranflation :  and  by  that  meanes^as  it  may 
euidently  appear e  to  all  men,fome  booJ^Cs  cf  the  olde  Teflament tOre  not  rightly 
intituled :  and  the  Tfalmcs  otherwife  and  in  an  other  order  deuided,  then  did 
the  Hcbrewes.^ndforafmuch  as  all  the  principallpointes  ofreligion^are  in  this 
book^  copioufly  and  faithfully  expounded,  we  may  caflly  refute  thefalfe  opinios 
of  the  aduerfaries.  Vyhofoeuer  (hall  come  to  the  reading  thereof  either  with  a 
minde  to  learncjor  a  dcftre  to  profit :  there  is  no  doubt  e,  but  hefhall  very  much 
frojft  himfelfe^  and  hclpe  others  iwhofe  confiences  hemay  fo  flrengthen 
andaffurey  as  they  neede  not  to  quaile  in  anypointe ,  bycaufe  they  be  affured^ 
that  their  faith  is  grounded  vpon  the  firme  foundation  of  the  Vrophets  and 
^pofllesywho  wrate  and  j^ak^ybeinginfpiredby  the  holy  Ghoft,  who  hath  willed 
and  commaunded  his  moflpretiofe  and  deere  word ,  to  be  redde ,  htarde ,  and 
handledy  in  all  fear  e  and  reuerencCyWithout  adding  thereunto ,  or  takinge  f-om 
the  fame  deafl  we  be  worthily  reproued  of  our  folly. Let  vs  therforeyin  allfimpU- 
city  and  fear  c  ofGod^  readefo  wholfome  and  necejfary  thinges ,  and  daily  pro* 
ceede  therein,in  thc^ace  and  knowledge  ofGod,who  onely  is  the  fauior^hedde 
and  Dodior  of  the  Church :  To  whom  tiowc  and  for  euer  be  dl  glory, 
Cdmd.Mm»  i<6i, 

THE 


THE    TABLE    OF   ALL   THE 

things  contained  in  this  bookc  or  volume. 

The firji number  Jtgnifieth  the  Bool^e^tJjefccond  the  Chapter, 
the  third  the  SeBion. 


A. 

^Braham  the  father  of  the 
faitnfuU-  i.iO  II. 

Abraha  iuftificd  by  Faith 
oncly.  3»*'«'} 

Abraham  liued  amifcra- 
blclifc.  2.IO.I1 

Abra'iarnsborome.  3'*5-^ 

Accafuiv  bishop  of  Amyda.  4.4-8 

Accepcio  ot  man  before  God  is  double. 

3-I7-4 
Achab  and  his  repentance.  J.J.J5.&  j 

J0.15 
Accholytes  and  chcir  office.  4  4.5>.&  4 

Accurfinges  vvhatitfignificth-     4.11 

10 
Adam  how  he  fell.  2,1.4 

Adam  fell  by  Godsprouidencc.  j.a  j.8 
Aciam  rhc  latCel-:  Lookc  Chrill. 

Adniiniftration  of  Sacramentcs  is 
'    parte  of  the  dcclefialticall  miniftery. 

4  15.30 
Admonitions  priuate  >  are  neceHary  in 
the  Church.  412.2 

Adoration  is  due  to  God  alone.  2.8.16 
Adultery  foi  bidden  a.  8. 41 

Aegyptians  pratiing  is  foolish.  1.8.4 
Afflidions  arc  fcnt  from  God.  1.17.8 
AffliSions  necCiTarieto  the  faythfuil. 

J. 8.1 
AFflidionsprofitablcmany  vvayes.  j.4 

32>??>J4&  J'8-2,3 
Alfli^ions ,  the  ende  to  be  confidered. 

Affliftions  of  the  faithful!  do  differ  fro 
the  afriidiions  of  the  wicked.     34. 

3:.&j.8.i 
Affliftions  of  the  wicked  ,  are  cur- 
fed.  J.4-?2,J3 

Allegories  vnprofitabIe,to  be  left.  3. 4 

4-&  3.5-19 
Ambrofc  his  ilout  minde>  4. 1 2.7 


Anab^ptifles  errors. s. 8.  i6.Sc  s.iO.r, 

7.ac  3.}. 2, 14.  &4.I.I  J.  &  4.1 2.1  a j 

14,  i5,i6^&4.i6.i.&4.ao.» 

Angels  created  of  God.  1.14.3,4 

Angels  created  to  the  likenes  of  GocK 

1.15.5 
Angels  arefpirits  of  anaturccfTcntial. 

1.14.9 

Angels  why  fo  called.  i.«4S 

Angels  why  called  Gods.-  >I4' J 

Angels  why  called  armies.  i.i4«J 
Angels  why  called  powers.  1.14.5 
Angels  arcnot  to^be  worshipped. 1. 14 

II 

Angels  appointed  for  the  fafety  of  the 

faithful.  '      1.14.7 

Angels haueChrill  to  their  head.2»».t 

&  J.22.I 

Angels  wicked, and  their  fall.  1.14.1(5 
Angclsofhcc.  1.14.6, 12.&  3.20. 2j 
Angels haue  diuerfc  names.  1.14.8 

AngerofGodagainllthe  wicked.  3.1  J 

IS 
Anfclmus.  2.2.4 

Antichrilts  place  in  the  Chiirch.4. 2  •  1 » 
Anthropomorphitcs.  4.17.23,25 

Appetite  to  reuenge  forbidden.  2.8.57 

5r4.20.20 
Appetite  to  reuenge  in  Sampfon,   j .  ao 

15 

Apollinarius  an  o die  hcretike.   2.16,  i  % 

Apoftles  whobeproptrJy.  4.3.4,5 
Apofllcs  wrote  and  fpakc being  infpi- 

redby  the  holy  GholK  48.^ 

ApofHcs  hovve  to  be  preferred  before 

lohnEaptilt.  a.jJ.J 

Apofllcsfcope  in  writing.  4.30.12 
Apoflles  do  much  differ  from  thofc 

which  name  themfclues  their  fuc- 

cefTors.  48. 9 

Apoflles  baptifme  was  the  fame  as 

was  lohns.  2.j>  J 

ApoRles  Crccde  or  Symbole.  s.i  tf.i^ 


The  Tabic. 


Archfleiaconsand  their  firft  beginninge 
'  in  the  church.  4.4  5 

Archbishops  firH;  inftituccd  in  the 
church;  4«4<4 

Ariflocratia  or  the  gouernment  of  ma 
nyappqyntedby  God.  4.20.8 

Ariitotlc.  1.5.5.&  I.I  J.7 

Arrius  theheretike  confuted.  1.13.4, 

16 
Afce  nHon  of  Chrift  into  heauen.   2, 1 6 

14 
Aftrology  the  vfe  of  it.  1 . 5. 5 

Authority  of  Couucels.  4.8.io,ii.&  4 

Authority  of  the  Romlshe  Church.  4. 6 

16 

B. 

BAckbiting is  forbidden,  2«8.47 

Baptifmc,andhisfignificatton.4.i5.i 
Baptifme  inftituted  by  Chrilt,  4,16.17, 

i7 
Baptifme  the  Sacrament  of  repentance. 

415.4 

Baptifme  and  his  ceremonies.  4,1  $.1^ 

Baptifme  vvherinit  dJffcrethfrom  cir- 

cumcifion.  4.14. 21. &  4.16.  j 

Baptifme  taken  for  circumcifion.  4.14 

24.&  4.16.6 
Baptifme  hovvcneceffarie  it  is.     4.16 

a^ 

Baptifme  not  to  be  eftcemed  by  the  di- 
gnity of  the  minilter.  4.15.16 

Baptifme  bringeth  three  thinges  ne- 
cefTarie  to  the  Chriflian  fay  th.  4.1 5 

I 

Baptifme  of  lohn  and  the  ApoHles  all 
one.  2.5>.5 

Baptifme  of  infantes  proued  and  allo- 
wed by  the  Scriptures.  4.16.1 

Baptifme  is  not  to  berenued  in  them 
which  are  baptifed  in  thepopishc 
church.  4,1  J.  1 6 

Bjptifme  of  Cornelius  Centurio.  4. 1  5 

15 

Bafilius.  1. 14.10.5:. 1. 1  6.8 

Battels  how  theybelavvfuU    4.20.1 1 

Beginning  of  religion,  1.12.1 

Beginning  of  shauing  and  shearingc  of 
heades  andcrovvnesiathe  popishe 
church.  4.15.26,27 

Beleue  the  church ,  but  not  in  the 


church,  4.f.» 

Benefices  how  they  be  giue  in  the  po- 
pish church.  4«5.^ 
Btrengarius.                              4»7. » » 
Bishops,  prieftes,  paitors  &  ministers, 
dofometimes  iignifieone  thinge.4.3( 

8 
Bishops  who  ougnt  to  be  chofen.  4  j 

i» 

Bishops  vicars  what  manerof  cxami- 

nations  they  do  vfe.  4«5.5 

BlellingofGod  hath  great  power.  3.7 

Body  isconfecratedto  God.  525.7 
Body  of  Chrift  is  limited  and  in  a  ccr« 

taine  place.  4  i7.2(S 

BodyofChnftjhoyyeit  is  eaten  m  the 

fupper.  4«»7- J 

Body  of  Chrift  is  called  aTepIe.2  »  4.4 
Bread  is  taken  for  all  thinges  neceffary 

for  the  body.  j, 20.44 

Bread  taketb  the  name  of  the  body  of 

Chrift.  4.17.20 

Breadof  lifeis  Chviftt  4'i7-5 

Buriall  of  Chrift,  andtheHgnificacioa 

of  It,  ^1^.7 

CAligula  an  impudent  contemner  of 
Chrift.  \^  I.J  » 

Calling  of  the  Gcntile^y'  2.11.11,1a 
Calling,  two  kindes.  3  24-8 

Callingofeuery  man  is  to  be  conflde- 

red.  3.io.tf 

Callinge  of  paftors  confiftcth  in  fourc 

things.  4«3'*' 

Canons,  what  they  be  in  the  popishe 

church.  4  5.10 

Cardinals,  hovvc  they  crept  into  the 

church.  4»7«jo 

Care  of  the  poore  in  the  church.  4.  ?.8 
Catechiftng  in  the  church.  4  ip.n 
Cachariens.  4'''iJ 

Catholike  orvniuerfall  church.  4  i.» 
Cato.         «  3.10.4 

Caufesofotir  faluatiofoure,  3.14.17.21 
Ceremonies  taken  a  way  by  Chrift.  4 

14.2$ 
Ceremonies  without  Chrift  vnprofi- 

tablc.  4>M  2$ 

Celeftine  (he  hcretike  confuted.   2. 1 .5 

Ch:U>leine$ 


The  Table. 


Chaplcinesvvhattheybeinthc  popish 
church.  4.S.10 

Chaunting  or  finging  brought  into  the 
church.  3.20.31 

Charitviscngendredoffaith.  5  2.41 
Chrift  is  God  ecernalJ.i  1  jy.fic  2,T4.i 
Chrilt  God  andman.  2.1  ji' 

Chriilhath  two  natures.  2.41 

Chnft  why  called  Icfus.    '  2.16.1 

Chrift  ail  other  Adam,  i.i  5.4.&  2.12.7 
Ghrifti?  the  only  Mediator.  3.20.17 
Chnft  named  an  Angell.  i  j  .1  o.&  i  •  <  4 

Chrift  the  true  and  onel y  author  ofmi  • 
trades.  J.I  3.1  J 

Chrill  the  author  of  life.  3,171 

Chrift  the  head  of  the  church.  4.6.^ 
Chrifthcadof  men  and  Angels.  2.1 2.1 
■>■      >'  &  3.22.1 

Chrift  the  onely  nourishment  &  foodc 
of  our  (bules.  4.1 7.1 

Chrift  the  one!  ymaifter  *nd  teacher  of 
-'rhe  church.  4.?.3.&4.*.7,8' 

Chrift  the  (onne  ofDauid.  i-i  J«3 

Chrilt  properly  the  fonne  of  God.  2  14 

5 

Chrift  the  end  of  the  law.  i.tf  2.&  iS- 

4'&a.7  I 
Chrift  brother  of  all  faithfull.  2.J2.X" 
Chnft  the  only  fuadation  of  the  church 

Chrift  to  become  a  Mediator  mult 
•    nedcs  become  a  man.  2.12.1,4' 

Chrift  the  mcft  perfcdi  image  of  God. 

1.15.4 
Chriftiudgeof  the  whole  vvorlJe.  i 

16.17 

Chrift  the  fiibftauncc  of  all  thefacra- 

menccs.  I  14.16.&  4  17.11 

Chrift  the  oncIy  Mediator  bctvvcne 

God&man.   1. 14.12  &  2.6.2, j.8c» 

12.I.&  2.16.16  &  3.171, 4&  3.10 

I7,&4I2.J5 
Chrift  the  very  obieft  of  Bdptifmc4.i  5 

6 
Chriftes  bodyhowe  it  is  eaten  in  the 
Tupper,  4«'7'5 

Chrift  the  bread  of  life.  4-i7-5 

Chrift  a  Prophet,Iudgc,&  Pricft  2.15. 1 
Chrift  the  true glafteoi our  eleAion.3 

MS 


Chnft  is  a  Pricft.   i.i  1.4  &  i.i  j.tf.Sr  4 

i8.2.&4.i5).28 
Chrift  the  only  kcper  of  the  cle^3.24.tf 
Chrift  the  bright  funne  of  iuftice.  2.10 
20  &  3.15.I.&4-8.7 
Chrift  the  foule  &  lifeofthelavv.2.7.» 
Chrift  bapti  led  about  thirty  yercs  of  bit 
age  41^.39 

Chnft fubie^ CO diuerfeaffli^ions.  3.8 

z 

Chrift  is  manifefted  and  difcoueredin 

the  Gofpcll  2.j>.t 

Chrift  was  without  finnc.  2.1 3.4  &  S 

16.5 

Chrift  hath  purchafed  the  grace  of  God 

and  life  euerlafting.  2.17.1- 

Chrift  is  to  be  fought  inheauen.  4.17 

Chrift  did  verily  cake  the  nacure  ofmi 

vponhim.  2.1  j.i 

Chrift  fittcth  at  the  right  hande  of  the 

father.  *'*4«J 

Chrift  alone  is  fuffjcientto  the  faithful, 

2.16.19 
Chriftes  crofTe  the  chaiioc  of  criumphe 
■'..,  ' -:-:p.-       ,  V  j  :  .n.   -        .  2  l6.tf 

Chrift  the  heade  of  Angels.  2.12. i.&  j 

•-.  -  2  2.1 

Chrift  shal  come  to  iudgemenr.i. 16.17 
Chrift  is  endued  vvitli  a  flesh  bringing 

life.  i  4-»7.9 

Chrift  by  his  dea  th  brought  to  vs  life, 

2.16.5 
Chrift  defcended  intohell.  2.16.8^9 
chrift  afccnded  irttobeauen.  2.16  14 
Chrift  fafted  forty  dayes,and  for  what 

caufe.  4.12.20 

Chrift  tf)oke  vppon  him  all  ounnfirmi- 

tiesc.Kcept  finne.  3.16.1% 

Chrift  endued  with  perfeft  iuftice.    j 

14.1a 
Chriftes  miracles.  i.i  3.1  j 

Chriftes  merite.  117.1 

Chrift  by  his  obedience  tooke  away 

ourfinne.  1.16.5 

Chriftes  office.  2.6.1. &  i.S«2.&  2.1  luf 

&  3.12.7 
Chrift  endued  with  all  power,  i.i  5  5 

&  2.16.1^ 

chrifteskingdomceucrlaftinge.2.15  i 


The 

Bcclefiafticall  difciplin?.  4. 1 2.1 

Bcdeiiaflicall  dilcipline  ssicigaced.    4 

12.9 
Eating  of Chriftes  flesh.  4'J7'5 

EfFedes  of  repentance.  J»3*5>i<^ 

Pgvpci.ms  vainepracling.  1.8.4 

"BlsGk ,  are  onely  partaKers  of  Gods 

grace.  2.Z.6 

Ele(aonIy,dobcleuctrucly.  1.7. s.&  J 

2.11. &  5.24.2 
Elcft  onIy,feareGod.  2-?'4 

Eleft  only, can  not  perish.  3.246,7 
EJeftjdifFerfrom  the  reprobate.  J. 2.27 

&  3.4.3  2.&  3.8  6.&  3.5>.6.&  5.1  J  3 

&  3.20.1<J,2p 

Eleftionof  Godeternall.  3.21.1 

Ele<£lion  is  free.  3.22,1 

Election  the  tundatio  of  Gods  church. 

4.1.2 
Eleftion  confirmed  by  calhng.  3.241 
Eleftt'ons  conitancy*  3  24-4 

Elcaio,theend  ofuisholincs.  3^2 3.1 2 
Ehasfafting.  4.1220 

End  of  the  commaundementes.2.8.8,5> 
Bnde  of  mans  regeneration,  i.i  5.4.8:  3 

3.19 
Endofaffli(ftio,tobeconfidered.  j.p^i 
Endofelcdlionisholinefl'e.  3.23.12 
End  of  excommunication.  4'».5 

Enemies  mull  be  loucd.  2.8.35.36. 
Epicures  opinion  of  the  diuinitie.  12.2 
Epicures  be  alvvaycs  many.  1.15.4 
Epiphanius.  4.9.5>.&4<i  5.21 

Eredion  ofhandes  in  prayers.  5 .20.1 6 
Errors  mingled  alvvayes  with  faith. 

3.2.31 
Earthly  goods  hov V to  be  vfed,  j.io.i 
Efau  and  his  repentance.  ?'?-^5 

Ethnikes  temples  are  prophane.  4.1.5 
Euangeliltes  office.  4- 3-4 

Euillangells  and  their  fall.  1.14K5 
EnuchusgodhneJle.  3.2.32 

Eufebius.  i.ii.rt.&4.<J.i4.&  4.7.26. 
Eutichcs  the  heretike.  2.14.4,8. &  4.17 

fixaminatios  of  Bishops  &  their  vicars. 

4.5.5 

Excommunicatio,  wherein  it  difFereth 

fi-om  accurfing.  4.1 2.1 0 

Bxcommunication  hath  three  endes.  4 

11,5 


Tabic. 

Exhortation  neccfTary  to  thefaithfulf. 

2.7.1* 
Exhortation  to  praier  8c  fa(ling.4.i  2.14 
Exhorcationjthevfeof  it.  2.55 

Exorciites  in  thepopishe  church.  4,19 

:24 
Exeuperias  Bishop  ofTolofa.      4*5-it 
F.  ---'V        . 

F  All  of  Adam.  1.1  4 

Fallof  Angtls.  1. 14.16 

Fafeboode  of  Pope  Zacharias.     4.7<i'7 
F.iftingofElias.  4.1:. 20 

faltjngufGhrift,  4.12.20 

F.irting  of  Mofes.  4.»3.io 

Falting  of  Papiites.  4*2.21 

Fa/ling  defined.  '     4.1  2. iS 

Faltinge  true  hath  three  endes.  41 2.15 
F.iilingthe  vfeofit.  3-?''7 

Faftinghovvncceflfaryicis         4.1 2.(4 
FaltingofNchemias.  4.12  itf 

Fathers  vnder  the  olde  Teftat»ent.  2.7 
16. &  a.<).i,2,4.&  2. 10.5. &  2.14.5 
&  4.10.14  (k  4.14.23 
Fault  and  p^iineconioyned.         h^'^9 
Faithful  men, why  they  be  called  lufl. 

4.15.10 
Faithfullmen,are  the  fonnesofGod.  4 

>7.» 
Faithful!  men,  are  finners  in  this  life. } 

3.ii,i> 
FaithfulImen,arenamedPriefts,2  i5.< 
Faithfull, are  taught  of  God.  3  a.tf 

Faithful  arecaricd  intofundry  thoghts 

^.2.lS 

Faithfull  are  partakers  of  Chriftcs 
death  and  rerurreftion,and  by  what 
reaibn.  i»i'9 

Faithful  do  fomtimes  vtter  their  inno- 
cency  and  integrity.  3.i4i8,ip 

Faithfull, why  called  Chrfflians.a.r^.j; 

Faithfull  alvvaies  at  warres.  1.14  13, 
I  5,j8.&  J.3.10.&   3. 20. 46. &4. 1  5 


II, la 


Faithfull  mens  conditions.  2.15  i.&  j 

8.i.&}.5>6 
Faithfull  fe are  not  death.  ^•9-S 

Faithfull  mens  feare.  3. 2. 21. ax 

Faithfull  mens  defire  4'»?  4 

Faithfull  mens  dignity.   1.14.2.&  i.i6 

i6.&4.i7.» 
Faithfull  mes  felicity.2.i5.4.&  j.as.i^ 


The  Tabic. 


FaitTiruIIs  vertue.  a. 5. 5 

Faithfullspcrfedion.  3''7««y 

FaithfuUs  iacrifice.  4.18.4,1^ 

F:t)thfulla!vvaie$fafe.  J»24'7 

Faichfull,  conquerers  ofSathan.  1.14 

iS 
Faith  hathdiuerfe  (igDiHcacions.    j  2 

Faith  taken  fometimes  for  hope.     3. a. 

45 
Faith  taken  for  furc  confidence.  3.2.1.5 
Faith  hath  power  to  vvorke  miracles. 

Fafthiscrue.  x.7.5  &  3.2.tf>7,4i 

Faithes  nature.  3-*3-4 

Faith  IS  founded  vppon  Gods  promife. 

J. a. 29 
Faith  is  nccefTarytobeencreafcd.  4.14 

7 
Faith  the  gift  of  God.       1.7.  $.&».). 8 

Faith  froceedeth  from  elc^ion,   3.21 

10 

Faith  foUovrethdodrine.  3.1.5 

Fauhis  not  without  vnderllandinge. 

Faith  is  ioyned  with  hope.         3.*.4a 
Faith  mud  be  firme and  certaine.    3.2. 

3^ 

Faith  hoTve  it  is  called  a  vvorkc«   3.} 

35 
Faith  the  mother  of  inuocation.  3.20 

1 
Faith  the  roote  of  all  good  thiags.4. 1  ^ 

20 
Faith  bredeth  repentance.  3.3.1 

Faith  onely  iultifieth.    $.ii>tp.Sc  3. '7 

to 
Faith  regeneratcth  man.  3.  j.i 

Faith  ofthereprobatc.  |. 2.10,11 

Faith  of  Simon  Magus.  3.1.10 

Faith  of  Sophiftes  intricate.         j.i  1 
Faithes  obic5.  3.?«i5> 

Faith  formed  and  informed  deuifed  by 
theSopSiftcs.  3,2.8 

Faith  engendreth  charity.  3.241 

FeareofGod.  3.1. i* 

Fearcof  God  what  it  is  in  the  repro- 
bate. 3.1.17.&4.I0.2  3 
Fight  ofthef.]ithfull  perpetual].  1.14, 
I  j,  I5,i8.&  3.3.10.&  3.10.46  &  4 

15.11,12 


Firft  begotte,  God  many  times  cotei*. 

ncth.  3.22.J 

Flatterers  are  daungerous  about  pna> 

ces.  4.20.1,}* 

Fortunea  tcrmcof  thcethnikes.  n6 

Fortune  hath  no  force  1.1(^.1,4  &  3.7 

>o 

Friuolus  reuelations  of  nevve  giddy 

braincs.  i  ^t 

Free  will  before  the  fall.  i.i  5.S 

Ffcevvill  of  man.  i.i$.Z.Sc  i,i.t.8c  f 

Foundation  of  faith.  3.1.2^ 

Foundation  of  the  church.i  .7.  a.  &  4. » 

I 

G. 

QAlene.  t.$.» 

^^Garrifons  in  cities.  3.20.1s 

Glory  of  the  fijithfuU,  after  this  life.| 

15.10 
Glory  of  the  faithfull  in  this  life.  2.15 

4&3t3.t 
Cod  IS  one.  1. 10.3. &  2.8. itf 

God  is  no  accepter  of  perfons.  3. 2  {.10 
God  is  the  beginning  of  al  good  things 

I  t.t 
God  is  not  the  author  of  finne.  i.i  4  i  tf 

&  118.4.&  2.4.» 
God  only  knovveth the hartes.  2.S.i| 

&  5  4-9 
God  the  onely  creator  of  all  thinges.i 

God  the  teacher  of  the  faithfull.  3. 2.  tf 
Godiudgeof  the  whole  vvorlde.i.i^ 

6 
God  the  fpirituall  law  maker.  i.S.tf 
Godis  alaw  tohimfelfc.  3.23.* 

God  is  omnipotent.  1.16.2,  { 

God  is  the  Ipoufc  of  the  Church.  a.S 

li 

God  of  nature  is  hberall.  3, 20. 1 6 

God  is  king  for  cuer.  3.20wf» 

GodisalwaycsLkehimfelfe.    1.4.1,1 

&  3. 1 1. 1] 

God,  howe  he  was  vifibie  in  the  per- 

,  fonofChrift.  j  j>.| 

God ,  why  he  made  the  world e  in  fix 

daycs-  1.14.1a 

God  i-.  not  to  be  reprcfenccd  in  any 

vifible  forme  or  shape.  a.ii.i 


The  Tabic. 


God  how  he  iVftydtobe  inhcauen.  3     Gods  prefencemaketh  ma  afraid,  i.i.  j 

2040     Godsfrcepiomifejisthcfundation.of 


God  is  to  be  knovvcn  tvvo  maimer  of 

vvayes.  1.2.1 

Godis  afubHiance  fimple  and  infinite  i 

I  J. 2 
Godmadeacouenant  vvithvs  &  with 


the  church.  j  2.29 

Gads  promifcs ,  are  cffeftuall ondy  in 

the  ele^.  j.24  16 

Gods  promifesarcal  included  in  Chrift 

•  J. 2  51 

our  forefathers  ,  but  yet  diuerfely.2     Gods  gracCjCaufe  ofgood  yvorkes.j.  3 

10  2  ti 

God,vvhy  heisnot  plcafed  with  dif      Godsprouidencc  to  all  creatures  i.\6 

fembling  repentance.  3  J*25  1.4 

Godjhovv  hcvvorktthinthehartesrf>f     Gods  prouidcnc?,  how  tobc  confide- 

mcn.  2.41  red,  1.17.1  &  I   5.<>,7 

God,  hovvc  hcblindethand  hardneth     Gods  prouidence  in  diftribution  of 

the  heartes  of  the  reprobate.    2.4.3  kingdomes.  4,10.  j6 

God  vvorkethinhis  cle6i  tvvomaner     Godspovvcr  hovve  to  be  confidcred* 

ofvvayes  2- 5  5  i.»<J. j.&  1. 14. 2o,ai.&  3.2.31 

Godgiuethhisgoodnesonely  to  thee-     Godskingdom.  S'3''9 

led.  2.2.6.&  2.  J.14     Gods  will  to  be  obeyed.  3.20.45 

Godcnrichethmcn  vYithhisblcfTings     Gods  will,  the  belt  rule  of  lulticc.  j. 

Cod  povvrcth  his  mercy  vpon  alcrca      Gods  bleffing  of  great  force.      37.8,9 
turcs.  1.5  5     Godsnamertueretly  tobe  vred.2.8  21 

God  kepeth  alvvaycs  his  church.2  1 5  5     Gods  name  to  be  ranftificd.  2.8.22.&  } 


God  rulcth  ail  thinges  by  his  proui- 
dence. 1.16.1 

God  wirnedeth  his  anger  againftthe 
reprobate.  3,25  12 

God  of  his  freegoodnelTc  preuenteth 
men,  3'»-4i  &  3  14  5 

Cod  Confidcreth  r.ithcr  the  hart  than 


20  41 
Good,caned/«w7»«wJbo»«»»,hovvcit  i* 

in  man.  '  3.2?.! 

Good,calledj«w7»«»7t9M«w,whatiti$ 

after  Platos  opinion.  1.2} 

Goods  of  the  church,hovv  they  ought 

tobediftributed.  4*4^ 


the  vvorkes  of  ma.  3.1 4.8.&  3.20.31     Good  vvorkcs  come  of  Gods  grace.    > 

Godhowche  vieth  the  vvicked.i.18.1  7-i:T.3.ij 

Cod  many  vvayes  re  wardeth  his.  3.1  <;     Goodworkesproceedcof  &yth.  413 

4.&  3.20.i2,i5>.&  4  17.14  20 

God  will  lia je  his  worde  to  beprca-     Goods  earthly,  how  to  be  vfed.  5.1  o.i 

chedfomttimeto  the  wicked.  3.14     Goodamongthereprobate.3.2i.7.&  4 

i.7,8,*i? 
Goodncsof  God  obie^offaith.3.3'i9 
Godlines  of  Rnuchus.  3.2.  3  % 

GodlinesofNaaman  Syrus.         3'i-3* 
Gouernours  of  the  church.  4•^8 

Gofpcl  is  taken  for  the  manifeft  decla* 
ration  of  Gods  will.  2.9% 

Gofpell  preached  fometimes  to  the  re- 
probate .ind  vvicked.  3.»'4« 
Oofpel  differcrhfro  the  Law.  2.9. 2, 34 
Gofpell  the  effcft  of  it.  3*3>'>i.9 
Gofpcl  refpefte^ih  faith.  2ii.»7 
Grace ofGod  is  free.  ^.ii.S.Sc  3.2  2.J 
Gregory  the  vi j.  his  fubtilty.    4.1 1 . 1  j 

Gregorics 


Cods  image  in  man.  1,1  5. 3. &  2.1 2. <J 
Gods  anger  ag.iinll  the  wicked.  3.25 

12 
Gods  diuinity  graue  in  mans  hart  1.23 
Gods  cleftion  eternall.  3.21.1 

Gods  promife  the  foundation  of  fas  th. 

3.2.29 
Cods  commaundemenes  can  not  be  ex- 

adlykept.  a'5-4»tf 

Cods  commaundementcs  are  not  to  be 

efteemcd  by  the  power  of  man.  2  5 

4,<f 
CodsprefenceyYvhat  icis.         3*2i<5 


The 

CregOrieJ  opinion  of  images.  1.11.5. 
Gr€gorieNazianzcne.i.i3.»7.&  4 .^.u. 

H. 
TJArtcsof  men  arcin  Gods  povver. 
■*-^  1.181,1. 

Hcrttikcs  differ  fro  fchifraatikes  4.  a.  5. 
Hierarchic  of  chcPope.  4'5''3- 

Higi^  Priclt  in  the  olde  lavvca  figure  of 

Chrift.     4.<S.2.&4.i2.a5.&  4.X4.21. 
Hieromeis  rcproucd.  »M'5' 

Hildtbrand  named  Gregory  the  vij.  4, 

11.13. 
HipocrifjeinucRcd  inman.  i.i.a. 

Hipocrites  naciirc.  i.4-4. 

Hipocntcs  prayers  deteftable  befoic 

God.  3.20.  ?5>, 

Hiporafticall  vnion  of  two  natures  in 

Chrift.  a.  I  4.5. 

Holy  Gboflis  Godcternall-  1.1  j  14. 
HoiyGholi-is  an  inward  ceachtr.  j  1.4. 
Holy  Ghoft  dvvclliih  not  among  the 

wicked.  3.2.16. 

Holy  Ghoffs  office.  3.2  jtf. 

Holy  Ghofts  vvorkc.  4.1 4.8, > 

H(Jy  Ghoftstitlts.  J'-'J* 

HolineiTc  of  life  the  endc  of  election, 

3.23    !2. 

Homerus.       1  17  3  &  ».3.i7.&  4.<?.8. 

Homicide  forbidden.  2.8.3^. 

Honcftie  to  be  obfcrued  in  the  Cliurch. 

4.5  0.2p. 

Honor  due  to  the  ciders.  2  S  15* 

Honor  hath  diucrfc  (ignifications,    2. 

8.25. 
Honor  is  ofthree  fortes.  5836. 

Hope  taken  for  faith.  3.*-43 

Hope  ioined  with  faith.  3.1.42. 

Hops  reachcth  Utyond  death  3  14.7. 
Hope  the  nature  thereof.  3'»5-'. 

Hope  is  accepted  before  handc  of  God 
for  many  refpe^J.  3*  *•  3  *  • 

Horace.  1.11.14. 

I. 
T  A  cob  an  example  of  an  outward  mi - 
•*•     ferablelife.  2.!0.i». 

lacobs  Ladder.  1.14  12. 

Idolatry  is  condemned.   i.if.i.&  2.8. 

16,17. 
Idolatry  the  beginning  of  it.   1 . 5. 1 1  .& 

I. 11.^. 
lephthes  vo we*  4  *  J  •  *  5 


1  able. 

lefuites.  j.  j.s 

lewes  the  firft  begotten  in  Gods  fa- 
mily. 4.16.14 
Ignatius.  i.i3.2j> 
Ignoraunce is-nota  finne alone.  2.1.22 
Image  ofGod  in  man.  1.1  5. 3.&  212.  6 
Images  lavvfulland  vnlavvfull.  i.ii.i » 
Immunitie  claimed  by  the  clcrgie.   4. 

515 

Impofitio  of  handes  licth  in  the  difpo- 

(ition  ofthe  paftors.  4«$-*tf 

Im.pofition  of  handes  vvhctheritbea 

fdcramcnt.  4.14.20 

Indulgences  added  to  fatisfudion.  3. 

/ndulgences  their  beginning.  J  5.5 
Infantes  bring  their  damnation  out  of 

their  mothers  bellies.  41  5.10 

InfartesnevYC borne  of  God.  4  i5.i7 
Infantes  are  to  be  b.iptized.  4.16  i 
Infidelitic  thcrootc  of  all  cuill.  2.1.4 
Inobediecc  the  firft  decay  of  man  2.1.4 
Intentions  good.  2.2,25 

IntercclTionof  faintcSjfrom  whence  it 

fproiig.  3.20.21 

Inuocarioncommcthof  faith.  3. 20. 21 
Inuoc2tion  due  to  God  onely  2S.16 
lohnsbaptifme  and  the  Apoflles  one. 

lohnBaptifles  minjUery.  415.17 

John  Bjptiftes  office.  ^9S 

IJihnBaptilt  the  middle  betvvene  the 
Iuv\  eand  Gofpell.  2^.5 

lohn  BaptiA  mcffengcr  of  the  Gofpell. 

2  9  J 

John  Baptiftjhovv  he  was  called  Elias, 

2.5>.J 
lofephus.  i.8,4.&'i8i» 

Ifaakes  condition  touching  the  vvorld. 

2   10  12 

I  faakes  (inne  or  offence.  J-^'j' 

ludasjhovvc  he  vvas  elefied.     3.24.5^ 
ludas,  how  he  did  communicate  with 
Chrift  in  the  Supper.  4- '7- 34 

ludgemenics  of  God  are  oftwo  fortei. 

J  43« 
ludgemcntcs  hovve  they  be  lavvfull, 

4  20,1 1 

lurifdidion  in  man  is  double.    4.15). i  % 

lurifdi^^ion  of  the  Church,  in  whom 

icif.  4  7  5.3C4.1I.K 

RrRR 


The  Table. 


K' 


lurifdii^ion  in  the  Church.  4.11.1 

luiliceof  Chrrftisperfed.         3.14.12 
luftice  is  not  to  be  had  by  workes. 

3.1  S.I 
luftice  of  workes.  j.18.1 

lullificatio  before  God,3.ii.2.&  3.17.1a 
luftinethc  Maicir,  i  10.3 

luucnali.  I. II. 2 

K. 
Sycs  ofthckingdome  ofGod.4«<!».4. 
&4,a>io.&4.ii.x 
Kingdome  of  Chrift  is  euerlaJting.  ».  r 5 

3.&  3.12.7 
King.iomc  of  God.  3«J''P 

Kingdomcs  are  diftributcd  by  the  pro- 
uidence  of  God^  4.20.26 

Kings  are  tobeobcied.4.20  8,22,23,32 
Kinges  &  M^giftratcs  are  named  Gods. 

4.16.31 
Kinges  not  to  be  attended  with  fiat 
tercrs.  4.20.32 

Knowledge  of  God  grafted  in  mans 
hart.  1. 3. 1 

Knowledge  of  Clirift.  3.2'6 

KnowJedge  ofman  isnccelTary.    i.i.i 
Knowledge  ofman  is  double.      1.15,1 
Knowledge  of  euerlafting  life,is  graf- 
ted in  manncs  hart,  1.15.(5 
L. 
T  Acedemoniansdifcipline.       4.i}.5> 
Lactantius.                   1.4.3. &  i-«».6 
ladder  of  facob,                        1.14.1  2 
Lacriaand  Dulia.           i.4.3,&  i.i  2.2 
La%'v,thc  fummeof  it.  2,8. i  1 
LaWjChcoffice.ofit.  z.j,6.8c  3.1 «?  2,& 

415.1* 
Lavvjths  vfe  ofit.  i.i2.i.5:  2.7.1 

Lavves  ciuile  ,tobcmadc  by  men.  4. 

20.15 

Lavves  poiitike  are  the  finevves  of  the 

ro.nimon  wealch.  4.20.14 

lawe  of  God, by  Mofes  is  dcuidcd  into 

three  partes.  4.20.14 

Lawe  Morall  confilleth  of  two  partes. 

4.20.1  J 
Law  of  Mofi^s^Conferued  by  miracles. 
J^  1.8.5 

La  WjWh^t  was  publifhed.  1.6.1 
Lavv,l-^ovv  it  was  abrogated.  2.7. 14 
Lawrp'rituall.  2.8.6 

Larve  can  not  be  kept  by  meanes  of 


mans  weaknefTe.  t.5,<f,7.&  1.7  4, 5f 
Law  isfowcin  cucry  mans  hart. 2. 2.1  j 
Laying  oil  of  handes  reftcth  in  thcdi- 
fcretion  ofthepaftors.  4.316 

Laying  on  of  handes  ,  whether  it  be  a 

facrament.  4.14,20 

Laymenmay  notbaptife.         415.10 
Lying  forbidden.  2.8.47 

Lcncluperftiriotifly  kept.  4.1  2.2O 

Libertic  Chriitiaii,  is  fpirituall.    3.15?.  j 
Libcrtie  Chrittian,  confifteth  in  three 

pointes.  3  19.* 

LibertJe  of  people  in  choofrng  Bifhops- 

4.4.11 
Lifting  vp  ofh.mdesin  prayer.  3.20  16 
Luft  or  defirc  to  reucngc,  forbidden. 

4  20  20 
Lordes  prayer.  3.20.35 

M. 
\/f  Accdonian  the  hcrctike  confuted 

3.13  6 
Magiltrate,ihedignitieof it.  4.20. 14. 
Magitlrate ,  the  office  of  it  .3.8.46.5c 

4,20.9 
Magiftrate  is  to  be  obeyed.  4.20.  8, 

Magiftrate  fubieoro  God.    a.  8. 5  8.  & 

420.31 
Magiftrace  may  kill  wichoue  offenfc. 

4.20.10 

Magiftrates  ordeincd  tofenie  Sc  plcafe 

God.  4-»o,4 

MagiHrates  called  fomecimes  Gods. 4 

16. ji 
Magiftrates  beGods  Vicars.  4.20.6 
Manncs  creation,    i.i  5.1.  &  s.t.  10.  &: 

2.3.11. &  2.  5.18 

Mannes  cxccllcncie.  j.15.3,4 

Man  is  like  to  a  litle  world.  I-S.J 

Manfubie^  to  infinit perils,      1.17.10 

Mannes  hart  in  Gods  power.  1.18.1,1 

Manichees  the  hcretiqi(€  confnted.   t 

I5.1.&  i.i4.3.&i.i5,5.  &  2.1. n.  & 

a.ii.3.&  2.13.1,2  &  2.14.8.  &  3.11.5 

&  3  a3.5.&  3.2S.7.&  4.12.1J 

Marcionites.  i.i  3.1,2  &  4. 17.17 

Marie  the  mother  of  Chrilt  co/in  to 

lofeph.  1.1 3. 3 

Mariageordeinedof  God.  2.8.41 

Mariage  is  not  robe  forbidden  to  the 

Miaiiters  of  the  Church.       4  1 2.13 

Mar  i  age 


The  Table. 


Manage  isnocaSacramenr«  4  i  <>.  34 
MatTcSjCFie  beginning  of  them.  4.1  s.8 
MaflcSjthe  vtrtucot  chcm.  2.15  6.S;4. 

2.*^  ii  4.  3,1 
MalTcs  plecifull  in  the  popifhc  Church. 

459 
Meritc  contrary  to  faith.  ?'i)-i 

Mcrite  of  Chiid.  2.Z7.1 

h/iCTcy  and  truth  are  crtnioyneJ.  J  J  J  .4 
Mercy  of  God  poured  vpon  ail  crea 

turcs.  *S'5 

Michael  Seruetus  an  Anabapt^/h^.i^.  jj 
Michael  Seruetus  confuted   i  J  3.  ;  0,22 

&  ■.'5.5.&  2.9.3&  2  :0  I. Si  2.!4.$, 

<^,7,&4.i6.25),5i.&.4.i7  25,30 

Mil'.-fius  piroiitrbe.  4.1  j  1$ 

Miniltcric  of  the  word  moft  ncctflary 

in  the  Church.  4.1. 5,  &  4.5.2_3.&4 

'.4,11 
Miniftcry  of  lohn  Baptiftc  and  rhe  A- 

poftlesone.  4'M'7 

M'lacles  ofChrift.  1.1  j,   5 

Moderatorj  of  the  Church.  4.?. 8 

MouefticnccefTary  to  tliefaiihfuli,  i.z 

1,11 
Menkes  not  knovve^n  the  prim  it  ue 

Church.  '^  4.5.8 

Monkes  full  of  corrupted  mancri.  4 

M  >5 
Monkes  make rafhcvoYves,  4  I  J  j,»7 

Monkery  a  perilofe  fedle.  4.1;. 14 

Monica  S  Augultines  mot'.er.     ?.>.iO 
Monitions   priuac  ,  necellaric  in   the 
Church.  4.'  i.i 

Monethelits  confuted,  2.16.12 

Mortification  of  thcflerhe.         2.' 6-7 
'Mor^ll  conic£lures  contrary  to   faith. 

3.2^8 
Mofcschiefe  of  the  Prophets.  4.8.2 
Mofes  wrote  familiarly.  i.i4-? 

Mofes  dodrinc.  i.Jii? 

Mofcsfafted  XL.d.iyes  &vvhy.4  M.20 
Murthcr  forbidden.  i-8  3i> 

N. 
Y^Aaman  the  Syrians  pietie.        32.31 
Name  of  God  to  be  taken  in  all  re 
uerencc  2.8.21 

Name  of  God  hovve  to  be  fandiified. 

2.8.22  &  ;. 20.41 

Name  of  Chrifl  attributed  lometimes 

CO  the  Church.  4.17. as 


Natures  corruption,  l.J.i 

Nature  in  the  perfon  of  Chrift,doublc, 

a.i4.c 

Nature  of  faith.  3«»J.4 

Ncccllitic  IS  double.  1.1 6.^ 

NeccHiiie  diftcrcth  fr5  copulfion.  2.3.5 
NeceiTitic  fatall  <  f  the  lioikes.  1,1  6.8 
Neighbour, vvhat  it  ligniheth.  2.8.  5  5 
Nehen)iasfaft.  4.12.16 

Ne/torJus  thcherctike.  214.4,5 

Nouatianus  theherctike  confuted,  j.j 

21. ik  4.1. i| 
Ncnnes  not  knowcnin  the  primatiuc 

Church.  413.1^ 

O. 

A\Bedien'-e  idoII  acceptable  to  God. 

^  2.85 

Obedience  of  Chriit  takcth  away  our 

finnes.  2.  6  5 

Obedience  devve  to  parents.  1.8,38 
Obediece  due  to  kings  and  magiitiats. 

4.20.8, a:, 23,3* 
Obic6l  of  faith.  3i*^9 

Obietnacions  of  dayes  fuperiljciofiy 

v(ed,ii  tondtniiud. .  a. 8. 31 

ObferuacJon  of  Lent ,  is  fuptrfticious, 

4.11. 30 
Obferuacion  of  the  S^baoth  which  i$ 

tlie  trtie.  2.8.28 

Office  ofa  Paftor.  2  8.46  &  3.3  17.  &4 

1.1,5,  ^^'S<  4  3.tf.&  4.8.1.  &  4.12.1 

11,14,17 
Office  of  Chrift.  2.6.1.&  2,5  .!,&  a.ii 

4&  5-'*  7 
Office  of  in  Euangehft.  4.3.4 

Office  of  the  lawe.  a.7.6.&  5. '5.2-  Sc 

4.15.11 
Office  of  .^M^niftrate.  2.8.46.^^  4.20.9 
Office  of  a  Priefl.  4.12.1 

Office  of  tile  holy  Ghoft.  J^jfi 

Office  of  lohn  Baptilt.  2.5.5 

Office  of  Angels.  1. 14.5,11. &  3.20.21 
Office  ofa  Pjrtor,  ditttrw  th  frow  the  of- 
fice of  a  prince  4.1 1. 8 
Officials,  why  they  were  ordrcd.4,11.7 
Otienccsareoftvvo  fortt^  3.1^.14 
Offences  are  CO  be  JU«'ide8fe_  3'^j>.'i 
0|de  Teltament  confirmed  u!^  Chrift. 

1.10.4 
Olde  Yvidovves  and  their  fingle  life, 

4.i}.il 
RRKR  ij 


The  Tabic. 


One  vvorke  appointed  many  times  to 
mnny  contrariC").  i.iJ$.4,&  2.4.» 

Orders, a  Sacrament  of  the  fcholtmcns 
inuentioii,  j^i^.ii 

Or;£cnts.       2.2.4,»7.&  2.  5.17.&.2.* 

I2.&3.22.* 

OJiandcr  confuted.       xij.jjy  &2.ji 

5,6,7.&  3.11  5 

Ouidc.  I-I5.J,22,2J 

Outward  fignes  of  repentance.     ^.12 


theeleft.  I- J'* 

Pcrfuns  worshipped  tlic5unne.  i  n.i 
Perfons  what  thty  are  in  fcripture    J 

2^.10 
Perfons  three  in  one  diuine  fubftancc. 

l.X j.l 

Peter  had  no  authoritieoucr  other  A- 
poftles.  4.6.5 

Peter  was  not  at  Rome.  4-<^.(4 

Philofophcrs  opmionoffree  will. 2. 2.  j 
Phocas  the  patrone  of  the  Romish  fca 


or  primacie. 


P. 

pAciencenece/Tafytothefaithfull.  }.  Pyghfus  the  here  tike. 

8.1.&:  J  20  5>.&  j,:^.!  Plato  the  Philofopher, 

Pacicnce  of  Chriltians  diifcreth  from  Plautus. 

the  pjcicnccof  Phjlofophers.  j.S.ii  Plutarchc. 

Papiftes  Lke  apes  do  coutcrfait  Chrift,  Pollicie  among  C  hriftians. 


4.17.7 
3  a.jo 
1.5.10 
1.17  } 
1.3.3 
4.20.3 


4.1^  2^ 
1  11.5 

2.15.1 

4  12.21 

4.5  »3 

4.  2.2 


Papiftes  do  defend  Images. 

P.tpi'des  knovve  not  Cbrift. 

P^;>iftcsfaft. 

Papiltes  Hierarchic, 

Papilte-;  Church. 

Paphnutius  opinion  offinglelifc   4. 

12.2({ 

Pardons  added  to  facisfaftion.  $'$'i. 

Pardons  when  thcybcg  in.  3.5.$ 

Paflnr  .-)iui  Bishop.'  4  3.8 
Patters  in  the  Church. 


4.345 
Paftors  and  do£lors  neceffary  in  the     Popishechurcii. 

Church.  4«?4     Popishe  hierarchic. 


PoIIicies  EcclfcflaihcalJ  not  to  be  con- 
temned.  4.10.27. 

Poorc  to  be  prouidcd  for  in  the  church 

4.3.5 
Pope  is  Antichrifh  4.7.21,2  $.&  4  ^.4 
Pope  nameth  himfelfe  Chrifles  Vicar. 

4  6. 2 
Pope  hath  fubicfted  to  bimfelf  the  Em- 
pire of  the  weft.  4.1 1. 1  j 
Pope  howe  and  by  what  meancs  he  if 
growenvp.  4.7.1 
Popishe  fading.                           4.1 2.21 

4  2. » 

4.5  n 


payors  office.    ».8.4tf.Sc  3.3.17,  &4.f.    Power  of  Prophets^ 


i,S,»2.&  4,3.6. &  4.JJ.I.&  4.12.2, 

««,i4,«7 
Paftors  power  and  authoritie.  3.4. « 4 
P.".llors  calling.  4-J«»> 

Patriarches  in  the  Church.  4'4«4 

Peace  pi  ocecdcth  from  the  remilSon 

of  fume.  3.' 3  4 

Pclagiusand  hisherefies  cofutcJ,  2.1. 

5.3c  a  i.at  &  2  3.7. &  2.7.5  &  J  »2  8 
Penance  is  no  Sacrament.  4,1  j>  14. » 5. 
Perfcdionm  tHe  Church,  4.8.12 

l*crfjdion  of thefaithful.  3  17.1S 

Perfeftion  of  faith.  i-^7^S 

Pcnurie  is  execrable.  i.S.24 

Ptrpetuitie  of  the  Church,  2.1  5.3 

Perfecucionforiultice.  3«8  7 

Perfcucraunce  the  gifteofGod.     2.  3. 

11.&  2. 5.  J 


48.5 


PowcrofGod^howcobcconfidered. 

X. 14.20,21. &  1.16.1.&  3.2.41 

Power  of  the  church  conliftethin  liij. 

point;.  4.7.tf 

Power  of  the  church  fubiefttoGods 

word.  4.8.4 

Power  to  bindeandloofc.      3.4.14,1  J 

Prayers  muft  be  continual!.         3.20.7 

Prayers  of  hypocrites  beabhominable. 

3.10.  ip 
Prayers  of  dead  S^iinftes.  3.20  ai 

Praycr,vvhatitfignifieth.  3.20.2 

Praver  necclTaiv  to  the  faithfull.  3. 20. 2 
Prayer. profitable  many  waycs.  3.20.2 
Prayers  howe  to  be  made.  3.20  4,7,8, 

9,n 
Prayers  publike  acceptable  to  God. 

3.20,20,29 


Perfeucraunce  properly  perteincth  to    Prayer  ofthe  Lord  expounded.  ^.10.^6 

Preccpic 


The  Tabic. 


Pr«ccptc$of  Goddepcnde  not  vppon 

mans  power.  1.5.4,5 

Precepts  of  the  law  how  they  are  to 

be  confidcrei^.  a.ii.8 

Preceptsof  God  can  not  be  firmely  ob- 

lerued.  2>5.4,.<$ 

Precepts  be  of  three  fortes.  2.5.6,8 
Preachingcof  theGofpell  is  common 

with  the  reprobate.  3  »4«« 

Predeftina;io,vvhacitngnificth.5.2».  5 
PredeAination  is  harde  to  be  knowen. 

Prieiles  fecular  in  the  Popishe  church. 

Prieftes  office.  4.1  :.s 

PricfthodcofChrift.  4.6.1 

Pricftes  in  the  old  La  we  Were  figures 

oFChriih4.6,2.&4.i2.a5.&  4.14.21 
Preparation  of  the  Papiftcs.  2.127 
Prelence  of  God  maketh  man  to  feare 

and  tremble.  1.1  3 

Prefetice,vvhat  itfignificth  J.ii.J 
Primacy  of  the  church  of  Rome  4. 6.1 
Princes  are  to  be  ubeied.4.20.  {,22,2} 

Princes  not  to  be  flattered.  4  20.1 
Promifcs  of  God, the  fundation  of  faith 

3  2  15 

Promifcs  of  God  eficduall  oncly  to  the 

eled.  2.24.16 

Promifcs  of  God  included  in  Chrilt.   j 

2.J2 

Promifesofthegofpcland  of  the  law, 
how  they  agree.  3-'7-» 

Prophcrs,vvho be  properly  4»J.4 

Prophets  interpreters  of  the  Lawc.f.tf 

2.&  4  i.6 

Prophets  shadovvGods  goodnes  vndcr 
earthly  benefits.  1.10.20 

Prophets  and  their  povyer.  48  j 

\  Proucib  ofMilefius.  4.1  j. 15 

ProuidenccofGudto  alcreatures.i.itf 

Prouidcncc  of  God  ,  hovre  to  be  confi- 

dered.  1.5.6,7  &  1. 17. i 

Prouidenceof  God  in  dillributinge  of 

kingdoms.  4.20.16 

Pride ingraffed in  man.  i.i.i 

Pride  the  beginning  of  all  euill.     1.14 

Priuate  admooicios  acccilarym  Gods 

church*  4U>9 


Purgatory  hovvfirft  inuented.  3.5.^,7 

CL 

QVeftions  vnprofuablc  ,  to  be  rcic* 
.^<Qttd.  i.i4.i,4.&  2.12. 5 

R. 
T>Ebecca,herfinne.  ;.2.  ;{i 

•^Rcaon  ofmanisbh'nde  in  fpirituall 
things.  2.2.i5> 

Reafon  his  force  and  nature.  1.2.2 

Redemption  is o.ily  in  Chrift.        2.6.1 
Regeneration  through f<*ith.  j.j.i 

RcgcneratioOjthe  end  of  it.  1.15.4^  i 

3-^9 

Regeneration  after  the  opinion  of  the 

Anabaptiflcs.  J}*' 4 

Regiment  in  manne  is  double. }  •  1  <;.i  s 

&4.2':>.i 
ReIigion,the  beginning  of  it.  1.12  i 
Religion  the  true.  1.2. 2.&  1.4.J 

Reminionoffmnesisonlyin  Chrilt. 4.1 

20 

Remiflion  of  finncj  the  cntrie  into  the 

church  and  kingdom  of  God.  4.1.20 

Renounce  himfelf,vvhat  it  is.  j. 5  8.&j 

Repetitions  familiar  with  the  lewes. 

I  15.I 
Repentance  true.  ?-3? 

Repentance  true  proceedeth  of  faith,  j 

Repentance  the  fpeciall  gift  of  God.  ^  j 

21  &  J.24,  15 
Repentance  part  of  the  Gofpcl.  }.  J.i 
Rtpentanceis  no  Sacramct.4.i5>.i4.i  5 
Repentance  the  efttft  of  it.  j.j  1 5,iiJ 
Repentance  IS  not  in  God.  1. 17.11 

Hcpcntaceof  Achab.  3.  J.25.&  3.2C.15 
ReprelienlTons  to  lawbreakers.  2.5.11 
Reprobation  is  by  the  will  of  God.  j, 

12,1 1 
Reprobates  hateful]  to  God.  3.24.16 
Reprobates  are  without  cxcufc  whett 

they  dofinne.  3-13  9 

Reprobats  feare  not  God  as  they  ought 

to  do.  3.i.*7 

Reprobates  faith-  |. 2.11,11 

Reprobates  miferableeftate*  3.25.^ 
Reprobates  shalbe  greuoufly  punished 

3.25.1* 
Reprobates  may  and  caahcaic  Gods 

word.  ^i»$ 

RKRR    iij 


The  Tabic. 


Rcfiirrcdfon  oFClirifV.  i.i  6.i  3 

Rcfurrcdlion  of  the  fleshe  ishardlyto 
bebeleucd.  S'^S.J 

Rc'.urredioij  ii  common  to  the  good  & 
theeuill.  h^$-9 

Rerurre<SionshaIbe  in  amaruclous  or- 
der. J. 25.8 
Reuclation  of  foolish  ph^natikcs.  1^9.1 
Reuengmg  is  to  be  left  to  God.   2.8. 57 

&  4  20.  JO 

Reucnging  luiles are forbiden. Ibidem. 
Rome  IS  not  che  head  of  all  Churches. 

4.7  (7 

Romish  Bishops  do  vainly  ch^Iege  the 

fuccefijon  of  the  Apoltles  to  theicl- 

ucs  only,  4^2,  J 

S, 

SAbaochthctruekecpingcofit.  2.8 
28 
Sabaoth  ho  we  abolished  by  the  com  - 
mingofChrift.  z.S.^i 

Sabellius  the  licretike  confuted. 1. 1  j. 4 
Sacrament ,  the  lignification  of  it. 4.14 

I 
Sacrament  is  not  without  promifc.    4 

Sacrament  the  generall  fignification  of 
it.  4.(4  t  ^ 

Sacramets  are  only  two  in  the  church, 
4.«4  ZO.&  4,18.20 

Sacraments  be  m.iny  by  the  iudgement 
of  fchoolemen.  4. '  i>  > 

Sacraments  how  to  be  vfed,    4.1 4.1  j 

Sacramcnccsof  the  la  we  ,  differ  from 
theniof  tbeGolpels.         4.14,23,26 

Sacrifice  acceptablf  tp  God  J  7»' 

Sacrifice,  the  vfc  of  It.  2.-.i,i7,&  2.1a 

4 
Sacrificeofthe  faithfull,  4.18,4,16 
Saducees  opinion  of  Angels,  i.i4-9 
Sadiicees  opinion  of  Ton  Ics.  1.15.2 

Saducees  are  confuted.  2,10  2  j  &  3.2$ 

.5 
Salaation  commcth  of  God<^eledion. 

5-H4>5 
Saluatipn  of  the  faithtiill  is  fuiiy  in 

Chrift.  zi6.ip 

Saluationfourccaufes  of  it.  3  14.17,21 
Sampfon  hovve  he  offended  God  in  re  - 

ucnging.  ).20.i5 

San^limony  of  life  is  the  endc  of  e- 


ledlion.  3»Ji» 

Sandify  jngc  of  Gods  namc,vvhat  it  is, 

5.20.4c 
Sara,her  offence,  3«J«JJ 

Sathan  the  author  of  finne,  i.i  4.15 
Sathan  the  author  of  ftrife.  4  >?•« 

Sathan  haih  diuerfe names.  i.i4.'5 
Satiianis  called  the  fpiritof  God.2.4.5 
Satnanthc  niinifter  of  Gods  vvrath  Sc 

punishment,  ii8.2.&24.2 

Sathan  counterfaitcth  God.  1.82  &  4 

14.19 
Sathan  can  do  nothingebut  by  Gods 

i'uft.Tance.  1.14. 17.&  1.17.7 

Sathan  en  not  hurt  the  Church  as  he 

would.  I  14.18 

Sathaiis  craft  and  guile.     }  20,4<?.&  4 

i,i,xi.i3.&  4  i4.i5>  &  4  1 5.ii>.8c  4 

16.32  &  4  17.1  2  &  4.i8.iiJ 

Satisfaftion  dcuifed  by  the  p.ipifles  or 

fophidcs  j.4.2S.t<f  J. 16  4 

Saindesare  fomtimcs  afraid  of  the  pre- 

frnceofGod.  I -J*  J 

Sainftes  dcadc,  whether  they  pray  for 

vs.  J. 20. 24 

Schifinptjke.'!  who  be  properly.  4  2.5 
Scope  of  the  fatthftiU.    2.10.11,6c  3.25 

Scripture  I  ringc':h  all  menne  to  the 

knovviedgeof  God.  1.6. 1 

Scripture  makethmcntio  of  the  church 

two  v\  ayes.  4. 1.7 

Scripture  though  it  recmcfimple,yct  is 

of  great  e/lunation  1 . 8.1 

Scripture  is  very  frutcfull.  1  .^.1 

Sclaunderinges  c<indemned.  2.jB  47 
State  of  Chrift  at  the  right  hand  of  the 

father.  2.1615, 

Sedes  ofMonkes  are  peiillous.  4.1  3,14 
Scede  of  the  law  is  inall  men.  2.  J.i  ^ 
Sccde  of  religion  in  the  mindc  of  man, 

i.3.1  ,&  I  5.1 
Seneca,  2.2.3. &  ?  ^-4 

St-neca.';  opinion  of  Idols.  1.1 1.2 

Senfes  in  manbefiue,  i.i  5.^ 

Senfeof  /ods  diuinity  is  grauen  in  mas 

hart  1. 2.3. &i. 3. 1 

Sephorahow  shecircucifed  her  fonnc 

415  22 
Seructtus.  4.16.30 

Scruantes, their  office,  2846 

Shauing 


Sliauing  of  crovvnes. 

Signes  of  repentance  as  be  out  ward.  4 

x2.14.17 
Symboleofthc  Apoftles.  1.16. 18 

Simon  Magus  faith.  5.2.10 

Simony, what  it  fignificth.  45.6 


The  Tabic. 

4.15.16,27     buppcrofthe  Lord  hovve  it  was  inlW- 


tuted.  1.17.1,20 

Supper  of  thcLorde  ftandcthintwo 

poiiues.  4.17.11,14 

Supper  ofihe  Lord  hovve  to  be  vied.  ^ 

25.3 


Simphcity  of  tl^e  Scripture  is  of  great     Supper  of  the  Lordc  miniftred  i.n  time 
force.  i.8.1  paft  ro  children.  4.16.50 

Singing  brought  into  the  Church.  3,20     Supper  of  the  Lord  abufed  anddcfiJcd 


31 
Singlehfe.    2.8.4j.8c  4ria.i6.8c4.i  j 

18 

Sinne  original].  2. 1. 5, 8. &  4. 15.10 

Sjnne  againft  the  holy  Ghoft.     5.5  22 
Sinne  veniall  after  the  papiiUs.    2  8. 58 
Sinne  vvhatfoeueric  bcitis  mortall  it 
felfe.  2.8.55 

Sinnes  are oftvvo  fortes.        4.13.;,^ 
Sinnes,  why  they  be  called  dettes.  3 

20.45 
Sinnes  ofthe  fathers  how  they  be  pu- 
nished in  the  Tonnes.  3.8.15,20 
Sinnes  of  holy  men  are  vcniall.    2.JJ.S5 


m  tVje  Popish  Church. 
T. 


i..il« 


fpEmples  thevfeofthem.3.io.30.&'  4 

Temples  ofthe  Egyptians  fpoyled  and 
burned  by  Xerxes  4  *-5 

Tempjts  fupcifliioufly  decked.  4. 5.1S 
Tetarios  areofdiuerfc  fortes,  j. 20.46 
Tempt  God, what  ii  fignifieth.  4.1  j.  j 
Tertullian.  1. 10. 3. &  1-15.6,28. &  2.14 
y.Sc  3.20.48.&  J. 25.7.3:  4.15.21.&4 

17.25,48 
Teftamcnt  the  old  cofirmed  by  Chrilt. 

2.10.4 


Sinnes  not  forgiuen  out  ofthe  Cuurch.    Teftament  the  oldc  and  ncvve,in  what 

things  they  agree.  2.10.  i 

Theft  forbidden.  *.8  45 

Theft  committed  diucrfc  vvayes.  Ibi- 
dem. 

Ihcodofius Bishop  ofMiria.      i.ii.iy 
Theodofius  the  Empcrour  cofefTed  his 
finne.  4'^i-7 

TheoJorus  the  Bishop.  1.11.14 

Trcafurcof  the  Church,  what  it  is  af- 
ter the  Papiftes  mindes.  J'5-? 
Thomas  Aquinas.  3.2.4.&  3.22.5 
Titles  of  the  holy  Ghoft.  ■  j.i,} 
Tranfubftantiation  deuifed  by  thePa- 
piAes.  4.i7.i2,i4>i  $ 
Tributes  due  to  be  payed  to  Princes. 4 

20.1f 

Trinity  ofperfonsinGod.  i.i  3.1,3, 3, 

4 

3-13  4 

4»  « 


4  I.20. 

Sinnes  can  not  be  numbrcd  particu- 
larly. 3  4.16.18 
Sinners  betake  fordi/Tolute  andloofc 
'  men.  3.20.10 
Slaunderous  vvordes  condemned.  2.8 

47 
Sobrietie neceilarie  to  the  faythfull.  i 

9  3 
Solon.  4.20  5 

Sunne  worshipped  ofthe  Perfians.  1 .1 1 

I 
Sophiftes  faith  intricate.  3.2.2 

Sorrow  is  of  two  kindes.  3.3.7. &:  34 

2 
Stoikes  opinion  of  neccffity.  1.16.8 
Subdeacons  in  the  '  hurch.  4  4  «c> 
Subdeacons  in  Popery.  4.15.53 

Subcility  of  Gregory  the  fcucp,:h.  4.  i  1     Trueth  and  mercy  conioyned. 

I  3     True  Church. 
Summe  of  the  law.  2  8.11     True  Church  diffcreth  from  the  falfe. 

Summc ofthe  Gofpell.  3.3.1,15.  4.2.1 

Sup«rftition,  the  beginning  of  it.  i.i  2.1     Turkes  do  appointldols  in  place  ofthe 
Superftitiodiffcrethfrom  true  religion,        true  Iming  God.  2.6.4 

I.I  2  I  V. 

SupcrftitionshovYCtheymaybeabro-    X/'Alla.  J-*3-^ 

gated.  3.8.i<         Varro.  i.ii.6 

RRRR    iiij 


inc  1 

Vengeance  is  to  be  left  to  God.  1.8.57 

&  4.20.20 
Vcrcue  of  the  faithfiill.  25.5 

Virg:Il.  1.5.5 

Vocation  of  cuery  ml  is  to  be  confide  - 
red  jao.6 

Vocation  is  of  two  fortes.         J  ^4  ** 
Vocation  of  th«  faithfull  to  what  end. 

3  tf.2.&:.j.i5.i 
Vocation  ofpaftors  is  in  foure  pointes. 

4  J. II 
Vow,  what  it  is  4»?-t 

VoYveotHnglc  life,  4.1 3.1 8 

Vowcof  lephches.  4.1  j  j. 

Vowe  of  charity  41^.26 

Vo  wes  of  faithfull,  is  in  foure  poyntes 

4-  3-* 
Vowes  ofMonkes  arefoolishe.4.1  jj, 

17 
Vbwcs  foolishearenot  tobekcpt.  4 

13.20 

Vn^ionisnofacramcnt.  4.19.18 

Vndcrftanding  &  Will  are  two  partes 

ofthcfoule.  iJ^S-? 

Viideritandingcioyncd  with  faith.  3  2 

Vfc  of  exhortation.  a»^5 

Vfe  of  the  Lordci  Supper.  }.  15.^ 

Vfc  offaiting.  ?'J  '7 

Vfeofthslaw.  1. 12.1. &  2. 71 

Vfeof  Godi  promifc  to  the  good  and 
euill.  2.  J- 10 

vrcof<acr3mcntes.  4.14  13 

Vfeoffacrifice.       2.7. i, 17. &  2  12.14 
VV. 

WEmcn  comprehended   rnder  the 
name  of  men.  2..13.3 

VVemenmaynot  baptife.  4.15.30 
Whoredom  vtterly  forbidden.  2  8.41 
Wicked  ate  indurated  with  Gods  pu- 
nishments. 3  4,32  5: 3.8, <5 
VVick;d  arc  fometimts  endued  with 
exctllenc  and  good  gihs.     3.14.2,3 


aDic. 

VVidowcf  *ged  and  their  finglel  ife.^ 

13.18 
Will  of  God  is  plaine  and  ^mple.  3 .24 

16 

V  VilJ  of  God  to  be  cofidered  two  ma- 
ncrofwaycs.  i-t7.s 

VViiofGodcaufeofall  thingcs.  i.t  4.1 

&1.16.8  &i.17.2.&m8.» 

VVil  of  God  the  neccffity  of  al  things, 

3  23.8 
Will  of  God  alwayestobe  followed, 

3  20.4} 

Will  of  God  rule  of  luHicc.       323."} 

Wil  ofman  ho  wit  is  abolished  in  the 

regenerate.  a- $.15 

V  Vill  Sc  Vnderftanding  are  two  parts 
of  the  foule.  i.i  5.7 

VVillotmanis  in  Gods  hande.2  4.6,7 
VVifdoci  the  true.  i.r.i 

VVorkes  oi  the  holy  Ghoft.    4.148,9 
VVorkes  donotiuftifie.  3.17x1 

VVorkes  ofthe  Hcsheproceedc  of  ori- 
ginal fin.ie.  4.15.10 
VVorkes  of  fupererogation,  3  14.14 
VVorkes, theiriullice.  ?.i8.i 
VVorkcsgoodcome  cf  Gods  grace,  a 

VVorkes  gcod  come  af  faith.    4.1  3.^0 
World  was  made  for  roans  ende- 1.1(5 


'yFnophon.  x. 5. ia.&  4.12.2* 

•^Xerxes  'pnylcdand  burned  the  Tem 

pie*  of  Egypt.  4*»'5 

ZAcharias  the  Popes  falfchoode.  4.7 
If 
Zeals  ,  howc  it  is  ftirrcd  vp  ofrepen- 
tanrc.  3  ?••$ 

Zepherincs  conUitution  for  celebra- 
ting of  MaiTc.  4.17.4^ 
Zephora  howc  she  circumcifed  her 
.   fbnne.                                  4.1 5. }a 


AN 


AN     OTH  ER   TABL  E     IN 

vvhich  are  contained  the  places  of  the 

Bible  according  to  the  courfe  of  the 

olde  and  new  Teftament. 

If  at  any  time  you  dopnde  txoo  numbers  in  the  margem,the  fjrfljtgnipeth  the 
chapter  of  the  B^hie,the  fecondjhcrveth  the  Verfe  of  the  fame  Lhapter:buf 
ifyoufnde  one  number  alone.then  thatjignifeth  the  Vcrfe  onely.Thefirji 
number  fut  after  the  text  fignifeth  the  Bookie  of  the  Injiittttions  ^  the  fe^ 
fond  the  Chajpter,  and  the  third  the  Se£fion, 


I.I. 


s. 


N   E   S   1  S. 

>J  :he  beginning  god 
created  heauc  and 
earth.  »  14  iO 

And  the  fpirite  of 
god  was  vpon  the 
deepcs.  1.T5.14.&  «.I  j.ai 

|.  And  God  faid,  let  light  be  made, & 
light  was.  I.I  3. 7. &  T.i  j.S.Sci.iS.i 

II.  Let  the  earth  fhootc  forth  grecnc 
florifhing  herbes ,  and  bearing  fcede 
according  ro  his  kinde.  1.16.J. 

t6.  Let  vs  make  man  to  our  image  and 
likcncfTc.  I.I  3. 24,^  I  15.3 

37.    And  God  created  man  to  his  image 

and  fimilitudc,  he  created  them  to 

the  image  oi  God  ,  male  and  female. 

i.u  i4.§c  1.15-3  &  '•••* 

38  And  rule  you  oucr  thefirhcs  of  the 
fea,6<  cuer  the  fovvles  of  the  hcaue, 
and  oucr  eucry  bcaft  that  moueth  on 
thccarch.  1.14.2a. 

jt.  And  God  favv  all  things  that  he 
ha  J  made  ,  and  they  were  exceding 
good  And  Eucning  &  Mortiing  was 
madcthe  fixtcday.i  14.22. &  3.23.8 

a.  I.  Therefore  heaucn  and  earth  vv:5S 
finifhtd  ,  and  all  the  garnifhing  of 
them.  I'i4«4 

a.  God  did  throughly  finifhc  the  7. 
day  his  vvorke  that  he  had  made, and 
herclted  the  7.  day  fro  all  the  workc 
t'larhe  had  done.      1.14.25^28.30 

7.   Th«  Lord  God  cherfore  did  Uihmtk 


man  of  the  (lime  of  the  earth,  and  m- 
(pired  into  his  figure  the  breth  of 
lif^,  and  man  vva&  made  into  a  Iming 
foulf.  i.i5.5.&2.H^ 

J.  And  thetrccoflifevvasin  tbemid* 
deft  of  Paradife  ,  and  the  tree  of  the 
knowledge  of  good  &euill.  4. 14.18 

17-  Inrvhac  day  ibeueryoufballeacc 
thereof,  you  Oiall  dy  with  death. 

32.7 

1 8.  Tt  is  not  good  that  man  be  alone, 
let  J  vs  make  rtim  a  helpe  like  to  htm- 
felfe.  4«M 

23.  Thi5,novv  bones  of  my  bones, and 
flefhofmyflcfh^fhe  f hall  be  called 
woman  jbecauic  (he  was  taken  of 
man.  2.12.7  &  4.15).  jj 

3,4.  The  Serpent  faid  to  the  vvona, 
yc  fhallnot  dy.  1.14.15 

6.  Ihcrfcre  the  woman  faw  that  the 
tree  vv.is  good  to  eatc,  &  beautiful! 
to  the  cyu ,  and  pleafaunt  to  looke 
vpon.Sc  I  hetokeofthefrntetherof, 
and  6\6.  cate,  and  didgeuc  to  her 
huf  b-ind, vvhich  did  cate.  2,1.4 

15.  I  will  put  hatred  bctvvenc  the* 
and  the  woman, bctvvenc  thy  fecde 
and  the  fcede  of  her  ,  f  he  fhall  brufe 
fmall  thy  head ,  and  thou  fhalt  lay 
vvaitetuintrappehisheele.  1*14.. 8 

&  2.1  j.X 

17,  In  thy  labours  thou  fhalt  eata 
thereof  ail  the  dayes  of  thy  life.  3.14 

I5.&2»IO.IO* 


The 

»j.  Novve 'therefore  leaft  he  ftretch 
forth  his  hand ,  and  take  a!fo  oi^che 
trecof  hftf^andeatt  thereof  and  liue 
foreucr,lct  vs  cail  him  out.   4.14.12 

4.4.  And  the  Lord  had  regard  to  Abell 
andtohisgifces«  3'>4*^ 

7.  And  her  define  fhalbe  fubieft  vnco 
thec ,  and  thou  flialt  bs  Lordc  ouer 
it,or  thou  f  halt  rule  ouerit.   i.ij.i^ 

8.  And  vvhcntiiey  were  in  the  field, 
Cain  rofe  vp  againft  his  brother  A- 
bdl,and  nuehim.  2. 10. 10 

10.  The  Toicc  of  the  blood  of  thy  bro- 
ther ,  cricth  vnto  me  trom  the  earth. 

I  J.  My  iniquitie  is  greater  then  that 
I  may  gette  pardon.  3'?4 

6.3.  My  fpiritc  f  hall  not  abide  in  man 
forcuerjbecaufehe  is  flelh, Sec. 5,14.1 

5.  But  the  Lorde  feing  that  there  was 
much  vvickedncRe  of  men  on  the 
earth,  &  that  eueiy  thought  of  their 
hartes  was  bent  to  euili  at  ail  times, 

6.  Then  it  repented  the  Lorde  that  he 
had  made  man  on  the  earth.  1.17.11 

18.  1  will  make  my  couenaunt  with 
thee.  4.i4.<5 

a  a.  Noe  made  all  things  that  the  Lord 
had  commauiided  him.  a.io.io 

S.ji.  The  vnderftauJing  &  thought  of 
mans  hart, be  prone  to  euill  fro  their 
youth.        i  2.25.&  2.2  ;7.&  3  14.1 

$  X,  And  the  ft  sre  and  dread  of  you  be 
vppon  all  be.ifts  of  the  earth, and  vp  - 
pon  all  birdes  o!  the  aire, with  eiiery 
riling  that  moueth  vppon  the  earth, 
all  the  hfhe  of  the  fea  begeucnto 
yourhanJes.  1.14.22 

5  Behnlde,!  do  ordaine  my  couenaunt 
vYiihyuu,aad  with  your  fecde  after 
you.  4,14.6 

I  3.  i  will  put  my  bowe  in  the  cloudes, 
and  it  fhall  be  a  iigne  of  the  league 
betweneme  &  betwene  the  earth. 

4.»4.i8 

>4.  Put  Noe  being  awaked  from  his 
wine,  when  he  had  learned  what 
his  youngcft  foniie  had  done  vnto 
fcim.  a.iq  10 

»5.  Kc  faid  ,  cuiftd  be  Chanaan ,  he 


Table. 

fhall  be  a  feruaunt  of  feruauntes  to 
his  brethren.  1.11.8 

2  7.  Let  God  inlarge  laphet,  and  leC 
Sem  dwell  in  Tabernacles, and  let 
chanaan  be  his  feruaunt.  i.ii.S 

124.  Therefore  Abraham  went  forth 
as  the  Lorde  had  commauncjed  him. 

2.10.11 

I  o.  But  there  was  a  dearth  in  the  land, 
and  Abraha  Went  dovvn  into  Egypc 
that  he  might  dwell  there,    i.io.  n 

1 3.  bay  therfore  I  pray  ihcc,that  thou 
art  my  filter.  i.io.n 

17  But  the  Lordc  did  punifhc  Pharao 
and  his  houfe  for  Sara  the  wife  of 
Abraham  2.8,ip 

137-  And  there  rofea  ftrife  betvvene 
the  fhepeheardes  of  the  flocke  of 
Abraham ,  and  the  fhepeheardes  of 
theflockcs  of  Loch.  2.10.  n 

II.  And  the  one  of  them  were  f^pa- 
rateu  from  his  brothir  2.10.11 

14.15  And  beholdeone  thatcfcaped 
toldeit  to  Abraha  the  Hebrue. 2.10. Jl 

it.  But  Melchifedec  king  of  Salem, 
brin  M'ng  forth  bread  and  wine  (for 
he  was  the  pricft  of  the  almighty^ 
&c.  4.ii$.i 

15. 1.  Fcarenot  Abraha,Iam  thydcfeii 
der,and"cnyrcvvardis  very  great  .z 
II.I.&  3,z5-io.&  4.iaii.&4i<f.24 

J.  Locke  vp  vpon  the  hcauens,and 
number  the  Itarres  if  thou  canft:and 
he  faid  vnto  him  ,  fo  fhall  thy  feedc 
be.  3.18  » 

17.  Therefore  when  theSunnewas 
fette  there  rofe  a  darke  mifte  ,  and 
there  appeared  a  fmoking  foruacg, 
&c.  4.!4.i8 

18.  I  will  gcue  vnto  thy  feede  this 
coutruy,  from  the  flud  of  Egypt  vnto 
the  great  flud  Euphrates.        4  i5.ii 

16.2.  Beh()lde,the  Lorde  both  f  hut  me 
vp  ,that  I  fhoulde  not  brnge  forth: 
gothouintorhy  handmaid. ifperad- 
uer.ture  at  the  leatt,&c.         3 .2.  j  1. 

5,  And  barai  faid  to  Abraham  ,  thou 
dealell  vniuftly  withme.  2.«  o.ii» 
Igauc  my  handcmaide  into  thy  bo- 
fome.  ?  *'3* 

^.    And  the  Angell  of  the  Lorde  faid 


The  Tabic. 


vnto  her,returne  vnro  thy  miftrerte. 

1.14  16 

I  5.  Agar  brought  forth  a  fonne  to  A- 
brjham,  z.io.ii 

17. ».  I  will  make  my  agreement  be- 
tvveneme  and  thee,  and  I  will  mul- 
tiply thee  wonderfull  much.  5.18  1 

5.  I  hatte  ordained  thee  a  father  of 
many  Nations.  2.10  11 

y,  Atid  1  will  put  mycouenauntbe- 
twcnc  me  and  thee,  and  becvvcnc 
thy  feedc  after  thee  iu  their  genera- 
tions by  Jin  euerlafling  truce  ,  that  I 
maybe  rhy  God  and  the  God  of  thy 
fecdeaftcr  thee.  2.8.21.&  2.  t  0.9  &  2 
15  I.  &  4.1  5.20.&  4.16.5 

10.  Eucrymaleofyou  fhall  be  circum- 
cifed  4.14- 20.&  4.1  tf.? 

11.  And  you  fhall  circumcife  thcflel  h 
ofyour  vncircumcifion,  and  it  fh^ll 
bcafigne  of  the  league  betweneme 
an-iyou  4.16.24 

11.  The  child  of  S.ddyes  fhall  becir- 
cumciftd  amongcftyou  ,  eusry  male 
in  your  generations.  4,i6.5.&  4.16.6 

&  4.16.^0 

I :{.  And  my  couenant  fhall  be  in  vour 
flefhforan  euerlafting league. 4.17.22 

X4  The  male,  the  flefhe  ofwhoCe 
vncircumcifion  hath  not  bene  cir- 
ciimci fed, that  foulc  fh;Ul  be  wiped 
out  fro  amongeft  his  people, becaufe 
hehathbrGkenmycouenaunt.4.  6,^ 

ji.  I  vvill  ordaine  my  couenaunt  with 
Ifaac.  4145 

iS.i.  The  Lorde  appeared  vntf>h!min 
the  valley  of  M^mre.  i  M-V 

2.  There  were  three  men  appeared 
vnto  him  landing  by  him.         i  14.9 

1.0.  Returning,  I  will  come  vnto  thee 
about  this  time,  and  thy  wife  Sarai 
fhsllh-uea  fof.ne.  j.iS.i 

a  J.  If  th-re  rhall  be  50.  iufte  in  the 
Citie,fh3ll  theyperifhc  alfoP-Sc  wile 
thon  not  fparc  th.u  place  for  50, 
iuite,  i*^ theyrhil!  be  in  n}    J. 20. 15 

tj,  Becaufe  ( haue  begone  once, fhall 
J  fpeak*  vnto  my  Lorde, being  duUe 
andafhcs?  i.i.j 

i|lt^i.  And  two  Angeli  came  tp  So- 
4ome  in  the  cucntng«  iti4  p 


20.2.  And  he  faid  of  Sarai  his  rvife, 
fhcis  myfifter.  2  lo.n 

J.  Whether  or  no  vvill  thou  die  for 
the  woma  which  thou  broughteit? 
for  f  he  hath  a  huf band.  1.17. 14 

18.  For  God  did  Ihutte  vp  euery 
worribeot  thehoufeof  Abimelcch, 
for  Sarai  the  wife  of  Abraha    2.8.i5> 

21.2.  And  S.uai  c«ioccaued,and  bare  a 
fonne  to  Abraham  in  her  age.  2.10.11 

10.  Caft  out  this  handmaide  .ind  her 
fonne.  2.10.1 1>&  4.  z- j 

12.  All  things  that  Sarai  shall  fay  vnto 
thee,harke  vnto  her,bccaufc  in  Ifaac 
fhall  thyiec-de  be  called  3.2  2.  J 

24.  And  Abrahan\  faid, I  vvill  fweare, 

2.8.27 

25.  And  Abraham  blamed  Abimelcch 
for  the  well  i»f  water  which  his 
fcruauntes  tooke  away  by  force. 

2  10. If 
22.1.    The  which  after  they  were, 
done, God  tempted  Abraham.  3.8.4 

&  ^.20.4^1 
a.    Take  thou  thy  onely  fonne  Ifaac, 
vvhnm  thou  loueft,  and  goe  into  the 
land  of  virions  ,  and  offer  him  in  fa- 
crifice.  a.io.n 

3.  Therfore  Abraham  rifing  by  night, 
fadlcd  his  Arte  .carrying  with  him 
tvvo young  men  and  his  ionnc  1  faac, 
and  when  they  h^d  cut  vvoddefor 
faciifice  ,  he  vvent  into  the  place 
that  God  had  commaunded  h'm.  j 

l3  2 

8-   My  fonne, God  vvill  prouide  to  hioi- 
X   fclfc  an  offering  of  (acri^ce.     1.164 

11.  Novvel  knovve  tliatthou  fta^efi 
the  Lorde.  and  hjft  not  fparedthy 
oncIy  fonne  for  me.  ^84 

16.  I  haue  fvvorne  by  mv  felfe  fiaith 
the  Lorde  j  becaufe  thou  haft  done 
this  thing,  and  haft  not  fparcd  thy 
onely  fonne, &c.  J.iS.i 

17.  I  will  bieffe  thee,  and  multiply 
thy  feede  as  the  Itarres  of  heauen^ 
and  as  the  fand  that  is  by  the  fhore 
ofthefea.  j  18.2 

18.  And  all  the natiosofthe  earth  fhall 
be  blelVed  in  thy  (cede  ,  becaufe  thou 
obeyedftmy  voice.  z.i3.(,$  4.(4.11 


The 

3^.4.  I  am  a  llraunger  and  pilufime 
among  youjgeuc  mc  the  right  of  bu- 
liall  with  you ,  that  I  may  burie  my 
dead.  .^i5•8 

7.  Abraham  arofejanddid  vvorfliip 
the  people  of  that  countrey,  that  is 
to(ay,th«ronnesof  Heth.        1.12.3 

S2.  Abraham  did  vvorfhip  before  ihe 
Lordcand  the  people  of  that  coun- 
trcy.  I.I  a.  J 

15,  And  Abraham  buried  his  wife 
Sara  in  the  double  ctue  of  the  field, 
which  cauc  was  right  oueragainil 
l^amre,  this  is  Hebron  in  the  land  of 
Canaan«  ).2S«8 

24.7.  He  will  fende  his  Angell  before 
thee.  1,14.6, dc  1.1412 

12.  Lord  God  of  my  maiiler  Abraham, 
helpcme  thisdaye,and  deaiemerci* 
fully  with  my  maifter  Abraham,  t. 

I  4.12 

25.27.  Ifaac  loued  EfaUjbecaufe  he 
dideateofhis  Venifon.  32.31 

%6.i.  Adearth  being  rifen  in  that  lad, 
after  that  barrenncrt'e  which  hap- 
pened in  the  dayes  of  Abraham:lCiac 
went  to  Abimiiech  king  of  Paleftine 
inOerara.  2.10 12 

4.  And  I  will  multiply  thy  fecdeas 
the  ftarres  of  heauc»and  1  will  geue 
to  thy  poUcritie  all  thefe  regions, 
and  all  nations  fhali  be  bleJTed  in  thy 
fcde.  2.1  J. I 

7.  And  he  auMfwcred/hc  is  my  fifter, 
for  he  feared  tocofcffe  that  f  he  was 
aHociated  vnto^m  inmariage.    2. 

i^  iOI2 

I  5.  For  this  ,  the  Palettines  enuying 
h5m,they  dammed  vp  all  the  wels 
that  the  feruauntcs  of  his  father  A- 
bramhad  dig«cd,  at  that  time  filling 
tncm  vp  vnch earth.  2.10  it 

20.  But  »^ere  alfo  was  a  brawling  of 
the  f  hepejieardes  of  Geraraagainll 
the  fhepeheardes  of  Ifaac,     2.io.ix 

31.  And  rKing  in  the  morning,  they 
fwore  one  to  the  other.  2,8.27 

3  5-  VVhich-btt^h  did  offend  the  minde 
of  IfaacAjd  Rebecca.  2.10.1 1 

27.  5>-  C|ffthy  vY.iyes  forth  to  the 
fiockc rBcbring  vncometwogood 


Tabic. 

K/ddes,3rc,  ?.».)« 

14.    He  went  and  brought,  and  gaue 

vnto  his  mother.  2.10.14 

27.    So  ioone  as  he  fented  the  fmell  of 

his  garmentes,  blefling  him,  he  faid, 

beholde  the  fmell  of  my  (bnne  as  the 

fmell  of  a  full  field  the  which  the 

LordehathblcfTed.  3. 11.2  j 

38,    Efauwitha  great  houling  wrpt, 

35).  Thy  blefling  fhall  exceedc  mthe 
fatncrtcof  thcearth,&inihe  dewe 
ofheauen.  5325, 

38,5.  Ifaac  therefore  let  Tacob  depart. 

2.IO.I  2 

II.  An  ha  fawc  inhis  fleepe  a  ladder 
Ibnding  on  the  earth  ,  and  the  top 
thcreoftouching  hciiuen.  j.y.a 

l>.  Andalfothe  Angels  of  God  going 
vpand  going  downe  by  the  way. 

1. 14. 12 

18.  lacob  therefore  riffng  early, tooke 
the  ftone  vvhich  he  did  lay  vndcr 
his  head, and  he  reared  it  vp  for  a  rc- 
membraunce,pouring  oile  therupon, 

1. 11,15 

22.  I  will  offer  the  tenthes  vnto  thee, 
of  all  things  that  thou  fhalt  gcuc  me, 

4-«3-4 

25.  20.    lacob  ferued  for  Rachel  I  7. 

yeares.  2.10.11 

23.  And  in  the  euening  he  brought  in 
Lcliahis  daughter  to  lacob.  2.10.12 

27.  Fill  vppe  the  vvctke  of  dayes  of 
this  coupling, and  1  will  geue  her 
vnto  thee  for  the  vvorkc  by  vvhich 
thou  rhalt  feruc  me  in  7.othcr  ycarea 

2.10  IS 

jo.T.  ButRachell  feingthat  fhe  was 
vnfrutefuU  ,  fhe  enuied  her  fifter, 
andfaid  vnto  her  huf  band,  geue  me 
children, othcrvvife  I  will  die.    2. 

10. 12.. 

».   Whether  or  no  am  I  a  God  that 

hacVi  taken  from  thee  the  frute  of 

thy  vvombc?  1.167 

31.19.    And  Rachell   Hole  avvay'the 

Idoles  of  her  father.  i.ii  8 

2  J.  Who  tookc  his  brethre  vnto  him, 

and  following  after  him  7.  daies ,  he 

tooke  him  in  the  mouc  Cilead.  2.10.1 2 

40.  Day 


The  Tabic. 


40.  Day  and  nJghr  1  was  opprciied 
with  hcate  &  coldc,and{lccpc  was 
farre  from  mine  eyes  2. 10. 12 

55.  Therefore  lacob  fwore  by  the 
f^areofhis  f^jthcr  Ititar.  2.8.27 

52.f.  lacob  went  on  ihciourney  that 
he  had  taken  in  handc,&  the  Angels 

*  ofthe  Lord  met  hnn.  J.I4-5 

7.    lacob  feared  vyonderfully,8:c.  2 

10.12 

10.     I  am  not  worthy  of  thekaft  of 
all  thy  conipalTions,  &  all  the  trueth 
which  thou  hail  shewed  vntothy 
feruaunt:  for  withmyltaffc  hauel 
paHcdouer  thislordan.5.20.14  &  } 

20.26 

tl.  Deliuer  me  from  the  handc  of  my 
brother  F.fau,bccaure  Tfcare  him  ve- 
ry much, leait  he  comming,  do  Itrjkc 
the  mother  with  her  Tonnes.  2.10.12 

&  5.20.14 

a8.  For  if  thou  were  ftronge  agamft 
God  ,  howe  much m<?rcshalt  thou 
prcu.iile.igviinltmen?  ».'4-$ 

»5).  lacob  .isked  him,  tell  me  what  1$ 
thy  name  ?  he  aunfwercdjVvhy  doft 
thou  (cekeafccrrnyn.^aie  the  which 
is  maruelous?andhe  bieifedhimin 
that  place.  i.i^.io 

30.  And  lacob  called  ihc  n^me  of  that 
place  Phanueli,  fayir.ge  ,  1  fawc  the 
Lord  face  to  facC}&  my  foule  is  fafe. 

1. 13  10 

IJ.j  And  he  going  foorth  worship- 
ped proftirate  on  the  earth  feuen 
times,  vntill  his  brother  drcwe  nie. 

2.10.1  2 

54.5  lacob  vndcrflode  that  he  had  ra- 
uishedhis  daughter  Dina.      2. 10. 12 

%y  Simeon  and  Lcui  the  brethren  of 
Dina  went  into  the  Citie  boldcly 
with  their  fwordcs, and  al  thse  male 
beirgil.iine,&c.     2.i0.ia.&  4.1.24 

19.  You  haue  troubled  me  ,  andhaue 
made  me  be  hated  of  the  Chananires 
&  Pharefitcsinhabitersof  this  con- 
trey,  a.io.ia 

jj.iS     But  her  foule  departinge  for 
greefc,&  death  bemg  now  at  hand 
she  called,&c.  2.10.12 

ta*  Ruben  wcntyandflepcwuhBaU 


the  Cocubineofhis  father, that  VTM 
notvnknoWcn  vntohiro.    2.10.  i& 

&  4.1.24 

37. 28.  And  the  Madianites  Mar- 
chaunts  palling  by,  they  drew  him 
out  of  the  Ccltcrne,  they  Coldc  him 
to  the  Ifmaelitcs  for  2o.peeces  of 
fiiuer  money.  4'.*4 

5  2.  They  tookc  his  coate,fending  the 
which  bare  it  tohis  father,&c.2,io 

la 

38,18  Therefore  the  VYomanconcei* 
Ued  at  one  copulation, &c.    2.1011 

&  4  ».H 

42, tf.  The  brethren  of  lofcph  tame  5c 
did  reucrencc  vntohim,-         i.i«.| 

jtf.  Youhaucmadcmetobc  withouc 
childrc: lofcph  is  not  aliue  any  more, 
Simeon  is  holden  in  chaines  ,  &  yoa 
cary  Beniamin away:  all  thefeeuils 
hath  fallen  on  me.  s.tr.ia 

4}. 14.  MyomnipotetGod.makehim 
fauorable  towards  you^and  that  he 
let  loofe  with  you  your  brother 
that  he  holdethin  chaines  and  this 
Bcniamin  :  for  T  shalbe  as  one  deili 
tute  without  children.  2.4.^ 

45.8.  I  was  not  Tent  hither  by  your 
counfell,  but  by  the  will  of  God.t 

17.1 
47.7.   And  lacob  faiucedPharao.  i.u 

5>.  The  daics  of  pilgr  image  of  my  life 
be  1  jo.yeares:fevvand  euill  2.tc.i» 
And  they  came  notvtio  the  daycs  of 
my  fatbsvSjinthcJivJiich  ihey  were 
pilgrimi-s,  ^  2.10.1  J 

29.  Thou  sho'ltkce^epromife  &  shale 
deale  pitifully  with  me,  thacthoU 
bury  me  not  in  Egypt.  2.io.i.| 

50  But  I  will  fleepe  with  my  fa- 
thers ,  and  thou  shale  cary  me  from 
this  contrey,  and  put  tht;u»ir-e  in  the 
fcpultrcofmy  AunceftoJS-     2.10. 15 

31.  Who  fwcarJng,  Ifraall  worship- 
ped the  Lord,  turning  to  the  head  of 
the  bed  •  i.ti.15 

48.14.  And  Tfracllliretcbingeouthia 
right  hande,  put  it  on  i^bcad  of  B- 
phraim.  4J.i« 


The  Tabic. 


1^.  The  Anjrell  \-Thich  hath  Jchucrcd 
mc  from  a  J  cuils  ,  bJcJlc  thetc  bovcs. 

And  Ice  the  names  of mv  hithcrs  Abrj- 
lum  iad  Ifjac  be  called  vpon  them. 

;.3o.  ss 

I  p.  But  his  vv>una:er  brother  sKjU  be 
jjrcjccr  thcnnc  ,  an  <  his  Tccdc  sha'l 
grovT into  nations.  3-i»5 

4P  S.  Sim;on  ^  I  cm  brothers  .  vv.:r- 
l.ke  vctr^Is  of  ;n"»q.i::y.  i  84 

5.  ludathe  vvhclp  ofa  Lyo.my  fonne 
thou  afcendcftta  the  pr.»v ,  beinge 
ftiUthou  diviicfi  Ivc  js  J  I  v«)n,  and 
asashc  Lvon;  vvhoshailrjile  thee  ? 

1.S4 

10.  ""he  Sccpcff  >ha!!  nv-'t  be  carrtcd 
avvjy  from  iuia,  nt:t'i;r  the  Cap- 
cainehx>mhi>  honje»  vnciUhecoaie 
that  IS  to  be  fent.  ^  hesh^JI  be  that 
the  C>eiit lies  K»t'KeNT.  1.4.7 

iS-  1  will  looke  ror  thy  faluatioii  O 
lord.  a.  10. '4 

50.10.  Youhaue  :rra;;:ncd  euill  of  me 
bnt  God  T\  '.11  rurnc  chat  :nto  good, 
that  hemi^  exalc  me  as  vou  fee 
pritentlv.  i  1-.8 

a5,  V  Vhcn  God  shsIJ  vifitCTou,  cary 
avvav  \  rjth  vou  my  booestirom  this 
place.  s.io.i} 

E  X  O  D  V  S. 

3»j:.    «  ■^-'Hc.i    he   looked  here  and 

^  *       there,  and  Urve  that  no 

b  ^dv  TTa-"  prefcnt ,  he  hiJthe  E£\'p- 

tiiv\hiwhhertroke,  orkillcJ.in  the 

faod.  4  3v->.  10 

j.>  And  the  Lord  xppcarcd  vnrohim 
in  a  fiance  of  fre  from  the  middcft  of 
abr.imb;e  bush.  41-. 21 

^  I  arn  tr-e  wod  of  thy  father.rhc  God 
of  Abrar-am  ,  the  God  I liaac ,  the 
Goiotljvob.  i.8M  ^^:  3.10.9 

t.    I  Siur  cornedownerhjt  I  mav  Jc 
liuer  thcmf^om  rh*  hojides  of  the  E- 
jr-"t»^-a  ""san  { t^^at  1  may  bring  them 
out  of  chit  conrtcv.  4.2!>.;o 

10.  Bjt  I  ca:ne,  that  I  might  fend  f^ee 
toPharan.chat  tlKHiniigStctt  lead  a- 
Trav  ny  people.  4  8.» 

14.  S  Vhi;h  IS, let  me  vRtoyou.i.ij.j; 

aj.  I  vvUgiucfdu^urTQCwCCis  people 


before  the  Fgyptians,  &  rrken  vou  go 
forth  you  shall  not  go  tortli  cmptV. 

1-17.7 

4*;.  And  rise  Lord  laydjthroweiton 
the  eartk,  he  threw  ic  ,  and  it  v\  as 
turned  into  a  fr.ake.  4.>t.i5 

II.  who  hach  made  the  mouth  of  rri, 
or  who  hath  framcc  the  oumtre  and 
dcaic,  the  fccit>gc  &  the  bhndc  ?  not 
1?  II  ,   14 

21.  See  thoQ  do  all  things  openlv  be- 
fore Pharao  which  Ihaucput  in;a 
thvhai.des.I  will  harden  his  hart,& 
he  shall  i.ot  let  the  {>euple  §0.  2.4. 4 

Si  ?.X4  ij 
I  vTil  hjrdcn  his  hart,&:  he  shall  roe 
let  the  people  go.  i.i?.» 

2v  Scphoia  toiike  therefore  a  >harp 
rtone,  and  circumcilcd  the  vnc;rcu- 
Cifion  ot'her tonne.  4. ic.:a 

6.  J.  And  I  vvill  take  you  vnco  me  for 
a  people, &  I  vvil  be  vour  God.  2  10  J 

a  J.  Aaron  cooke  EliTab,.th  to  wife 
thp  d.ji.-^hterof  Aminao-b  the  lifter 
cfNahaion.  vvhich  bare  vutohjoi 
Nadab ,  and  nbiu,  and  EJcazar,  and 
Ithamjr  >•*  ?  5 

7.1 .  And  the  Lorde  favd  vnto  .Mufcs, 
bsholde  ,  I  haue  ordained  thtc  rhc 
god  of  Pharao,  and  Aaroif  ihv  bro- 
ther sHjI!  be  thy  Prophet.         it  1-9 

J.  But  1  rrill  harden hiv  hart,.^nu  wil 
n-.altiply  mv  %nc$  and  wonders  in 
thclaude  of  Egypt.     i.i8  2  5:}-4-S 

6:  2.4.4 

lO  Aaron  cooke  his  rod  before  Pha- 
rao ^  h:s  feriuntes,  iSi  it  was  turned 
int'^ainake.  4.1 -.15 

lu  Phi-ao  called  his  Tvife  men  &  m- 
chaunters  ,  and  they  trade  vnto  him 
likevvifeceitaire  vvonders  through 
E?vp<iecaH  inchaun:emen:<-    i  S  tf 

la.  And  thjy  in  like  maner  cai*t  foorth 
their  rods,  vThich  were  turned  in- 
to JriSi^ns.  but  the  rod  ol  Aaron  dc- 
uo^ired  the.r  ri>ds.  4.17. 15 

815.  But  pKirao  feeing  that  ouiernes 
was  eiccn  him  ,  he  made  his  hart 
woffe.  m8  1 

lo.i    And  the  Lorde  favd  vnto  Mofcs, 
go  ia  voto  Pharao  :  for  liuue  hard- 
lied 


The  Table. 


hardened  hi?  hart,  ard  the  harts  of 
hisreruaunts,that  Irr.ay  makethefc 
tokens  on  him.  J«4~4 

li.j.  The  Lordc  will  giuc  fauourto 
his  jpet>plc  before  the  Egyptias.  And 
Moics  was  a  great  man  in  the  con- 
trey  of  Egypt  before  thefcruantsof 
I  harao  &  all  the  people.  2.4  <J 

1*5.  It  vvasaLambervithout  Tpot,  a 
he  T  ambe  oFa  ycare  olde.       4. (^«^i 

a6.  And  when  your  children  shall  fay 
vnto  you,  what  religion  is  this?4.i6 

4  J.  This  is  thcreligioof  paffingouer, 
eueryltraungershallnoccacc  there- 
of. 4.17.21 

46.  Neither  shal  you  breake  the  bones 
thereof.  1.15.9 

13.12.  SanSifie  to  me  euery  firll  borne 

that  doch  ope  the  vvr,mbe  amogcft 

the  children  of  irr.jcll,as  well  ofmc 

as  ofbeaft,fc>r  they  b«  al  mine.  4. 16.  ji 

14.19.  And  the  Angell  of  the  Lnrdc, 
liftinge  vphimfclfc,  which  did  goe 
before  the  campe  of  Ifrad  jVvcnt  af- 
ter them.  1.14.^ 

ai.  And  when  Mofes  had  extended 
his  hande  egainft  the  fea  ,  the  Lorde 
tooke  it  away,  a  mightie  vvindc 
blowing  and  burningc  all  the  night. 
&c.  •  4.155 

i€.  And  the  Lordc  fayd  vnro  Mofes, 
ftretch  out  thy  hande  ouerthefca, 
t\izt  the  waters  tray  rcrurne  to  the 
Egyptians  &  vpon  the  chariots  and 
horicmen  ofthcm.  4.15.9 

J!.  The  people  feared  the  Lordc  and 
bcleued  innim,  and  inhis  feruaunt 
Muft-s.  4.8.2 

15.?.  The  Lord  as  a  champion,  omni - 
potent  is  his  name. 1. 1  5.24  &  4.17  23 

X6.7  And  in  the  morningc  v<iu  shall 
fe  the  glory  of  the  lord,  I  hauc  heard 
you  murmuring  againlt  the  Lord:But 
we,  what  be  vve  that  you  do  mur- 
mureagainft  vs  priuily.  1.8.5 

14.  And  when  the  dew  was  afcedcd 
that  was  fallen  ,  beholde  vppon  tnc 
vpper  part  of  the  earth  there  appra- 
reda  litle  thinge  in  a  manner  of  the 
likeacs,&c.         4.17.34  &4. 18. 20 


17.6.  BehoIdc,TTvillftande  there  be- 
ffre  thee  vpon  the  rocke  horeb,an4 
thou  ^haltUnke  the  rocke, and  wa- 
ter jhail  proceeds  there  from  ,  that 
the  people  may  drinke.  4  17.1 5.&  4 
17.21. &4  1  iJ.20 

15.  And  .Mo^esdid  build  an  altar,an<i 
called  the  name  x.\\cxtoilthouah-N:fi 

l8.i<J.  And  when  there  shall  beany 
diiputation  amongrft  them  ,  thcf 
ihall  con^  vnt«imc,rhat  I  may  iudge 
betwer'e  thciT,i!-'  that  I  may  sherve 
the  commaunJenocnts  of  God  &  his 
lawes.  4  II  S 

15.5.  Youshal  be  vnto  mea?  the  tre- 
fure  and  belt  ofall  the  people,for  ail 
the  earth  is  mine.  4.15.11 

6.  And youshal  be  vnto  me  akingcly 
PriefLhodc,.ind  a  holy  people-  2.7.1 
i6.  AndnovY  the  third  day  vvas  come, 
anditvvaxcd  bright  in  the  morning, 
and  behcldc  thundering  begannc  to 
be  hard,  and  lio-hceninges  to  flaihc, 
and  thicke  cloudes  to  couer  the  hilJ, 
«nd  the  {oMnii  of  the  trompet  did 
m^ke  a  noyfe  very  vehemently,  a.Tl 
the  people  did  fcare  which  were  >a 
thcter.tes,  1.8.5 

20. J  Thou  flialt  cot  haue  /Irjunge 
gods  before rrc.  i.ij  24 

4.  Ihnushait  not  make  to  thy  (tiicz 
grauen  iirage,  neither  any  likcnefl'e 
that  u  in  heaaen  aboue  the  earrh, 
neither  that  is  in  the  earrh  beneath, 
neicherof  thoie  thinges  tha:  be  :n 
the  wattrs  beneath  the  earth. I  \  > .% 

&  i.if  .1  2  &  i.f  ^.24 

5.  Thou  shalrne;ther  worship  them 
nor  ferue  the:  I  am  thy  mighty  Lord 
God,8e!ioii<,viiTting  the  iniquity  of 
the  fathers  vp6  'hc  children,  tcjthe 
th;rd  and  fourth  generatios  of  thcni 
thatnteme.  1.1 2.1 

6  And  being  mcrci.'iil  vnto  rhoufands 
of  the— thnloue  me  and  keepemjr 
comrraundetnent«.  s  'O.j 

I}.    Thou  ■'-halt  not  kill.  4.20.10 

24.  In  which  shall  be  the  memory  of 
my  name,  1  will  ccmc  to  ihce  and 
blciTc  cbee.  4.1.5 


The  Tabic. 


%i.x  J,  But  he  that  hath  not  lyen  in 
vvaite,buc  chat  God  hath  ^iuenl^im 
into  his  handes,&c.   i.i<J.tf.ik  1.18.3 

17.  He  that  shall  curie  his  father  or 
mother. ihail  dye  the  death     2.8.  jtf 

yi.x.  Ifanyman  shall  haucftollen  an 
Oxe,or  aShecpc,andshall  r;aue  kil- 
led him  or  fold  him  ,  he  shall  reftorc 
fine  Oxen  for  one  Oxc,  and  fourc 
Shfcpeforonc  Shccpe.  4.20.16 

i.  If  the  thcefc  be  no;  found, the  ma- 
iler of  the  hoiifc  shall  be  brought  to 
the  Iudgcs,and  he  shall  iv  vcire  that 
hcha'haot&c,  4.20.4 

II.  Anoth  shalbc  betvvcne  the,  th.it 
he  ha rh  not  ftrctchcdout  his  h.indc 
to  the  thing  of  his  neighbour.  2, 8. 2  5 

»5  Thy  tenthes  and  firllfiutes  thou 
shalt  notbt  flackctopay.         3-7.S 

aj.i.  Thou  sliait  not  admit  a  lye, nei- 
ther shah  thou  ioync thy  hand, that 
thou  shouldcftbcare  fjlfe  vvitncjfe 
for  the  wicked.  2.8.47 

4.  If  thou  shalt  mecte  the  O.s'e  or  AlTe 
ofthy  encmygoingaltray, bring  him 
bickc  vnto  him.  i.9.$6 

5.  If  thou  shalt  fee  the  AfTc  of  him 
t!iac  hater h  thee  lye  vnder  his  bur- 
de.thou  shalt  not  palVc  by,butshait 
lift  it  vp  together  with  him.  2.8. 5  (J 

12  That  thy  Oxc  &  thy  f\(Ve  may  take 
reit,and  that  the  fonne  ofthy  hande- 
waiden  may  be  refreshed ,  and  the 
flraungt'r-  a.JJ.ja 

IJ.  And  ye  shall  not  fwe^ircbyrbe 
name  of  outward  Ciods,  neither  shal 
it  be  hcarde  out  ofyour  n;ourh.  s-^i 

l^.  T'lou  slialt  cary  the  fill  ofthy 
frutcs  into  the  houfe  of  the  Lord  thy 
God.  5.7.5 

•O  Bth(>Ide,  I  wilKendemy  A.nsell, 
vvhich  niavoobcfore  ihec  ,  and  may 
kcpc  thcc  in  the  wav,  inu'  m.iv  bring 
thee  into  the  place  Tvhich  I  haue 
prepared.  i.i^.tf 

•4. 1 8    And  Mofcs  entr.ng  the  middcft 

of  the  cloude,arcendcd  into  the  hill, 

&  was  there  40.daies  6c  40.  nightes. 

I  8  5.&  4  12  10 

•  5.17.  Alfo  thou  «haltinakc  amcrcj 


fcate  of  fine  golde,  tTvo  cubices  and 
ahalfe  longe,  and  one  cubiteand 
ahalfe  broad.  ilif.3 

18.  Thou  .shalt  alfo  make  two  golden 
Chenibins, beaten  out  on  botn  fides 
of  the  Oracle,  i.n.  3 

20,  They  shall  couer  both  fides  of  the 
mercy  feate ,  llretchinge  out  their 
Yvingcs  ,  and  coucringe  the  Oracle, 
5c  their  faces  one  to  an  other,  to  the 
mercy  feate  wardcs  ,  by  rhe  vvhich 
the  Arkc  iscouered  :  in  the  vvhich 
thou  shalt  put  the  tcftimony  tiiat  I 
shsll  giue  thae.  i.n.j 

40.  Lookc  inland  do  according  to  th« 
example  vvhich  was  shewed  thee 
in  themoiMJtainc.      2.7.1. &  4,14  ip 

28.9.  And  thou  shalt  take  tvvoOnix 
ftoncs,and  thou  fhnit  graue  on  them 
th«:  namei  of  the  children  of  Ifraeil. 

i.io.iS 

10.  Six  names  in  one  flone, and  the  o- 
thcr  fixe  on  rhe  other  ftonc ,  accor- 
ding to  the  birrhofthtm.      3  20.18 

12.    And  .».aron  shall  cary  the  names  of  ' 
them  before  the  Lord  ,  vppon  either 
shoulder, for  a  rcmcbraunce. 3.20.1 8 

31.    And  the  lioncs  shall  beaccordmge 
tothcnamcsof  the  children  of  If- 
raeU,  i  2.accordinge  to  their  names, 
grauenas  figncts  ,  euery  onea.cor-     i 
ding  to  his  name  J  and  they  sh.dl  be    1 
for  the  I  a.tribc.s.  3.20.18 

2^.9.  And  thou  shalt  gird  them  with 
girdles,  both  Aaron  and  bis  Tonnes, 
and  thou  shalt  put  on  them  bonets, 
and  they  shall  he  pritlUs  to  mt  by  a 
perpetual!  reiigi('n,&:c.  4>2.9 

36  And  thou  shalt  offer  a  Calfeeuery 
day  Forreconcihaticju,  &  thru  shalt 
clen{cthea'tat,&t.»  (7.4.&  4.18.1  j 

30. JO  And  *.aroMshal  make  reconci- 
liation vppon  the  home?  thereof 
once  ayeare,  with  rhebloudrhatis 
offered  for  finne,  2.1 5.  tf 

30.  Tboush.-jltannoint  Aaron  and  his 
fonnes,and  thou  shale  fanflifie  them, 
that  they  may  minilter  vnto  me  in 
the  Pneltes  office.  ^-^i*  3« 

31.3.  And  I  haue  filled  BefelceJl  wnh 
thefpirit  of  God,  with  vvifedeme, 

voder- 


inc 

irnderftandinge,  and  knowledge  in 
echvvorke.  i.i.i6 

t}.    bcciKatycukepcmy  S;^baot!i,bc 
caufc  it  i&  a  ^gnc  bccwcnc  me  5t  yoii 
)nyoor  gc!icration.s.  i.8.2  5> 

31  I.    Aiik,  make  vs  gods  ch^  a  ay^^o 

before  vsjfur  wr.y,  ^  vc  knovvc  not 

wljac  hat^>  happened  to  this  n<aim(t 

Mofcs  ,  that  orouglu  vs  out  of  the 

landofFgypt.  I.M  8 

4.    And  they  Jayd^thefe  be  t^y  god9,0 

■  Uracil  y  which  brought  thct  fourth 
of  the  land  of  Egypt.  iii.^ 

%y.  Letts  cuery  man  pat  bisfworc  by 
his  iide  ,  andgotoajd&chomg  ac 
to  g.itcchrovvecheholte  ,  and  flay 
euery  man  hii  brother,  and  trend,& 
neijjhbour.  4.10.10 

ji.  Either  pjrdon  them  this  fault ,  or 
cHcif  thou  doit  not ,  wipe  me  out 
of  the  booke  which  thou  hall  wviic- 
ten.  3  10.  J  5 

f  j.i5».   I  will  bauc  mercy  onvdiujl 
will ,  and  I  will  be  fauorabk-  vnto 
▼vhomit  shallpleafemc.2.5  ij  dc  I 
11. u  &  J  It  6,8  &  J  14.15 

»o.  Thottcai>ft  not  fectny  f^ct,fornaa 
shall  not  f<c  me  and  liu«  i.ii.^ 

)4.fi.  TIt€  Lord  paffing  before  him, he 
fayd.thtJ  Lorde,  the  Lordc,  ftronge, 
merciful!,  and  gracious, pdcicnt  ar.d 
of  much  mercy.  i.io.j 

7'.  VVh'cn  docftp.iv  fhc  injqmcieof 
the  fathers  to  the  childre,  and  vpon 
ihechildres  children,  vnto  the  third 
and  fourtlvgcnc  ration.  1.8    9 

%%.  Therefore  Moles  was  therewith 
tbc  Lord  40.  daie«  &  40.  nightes,he 

.    eate  neither  bread,  nor  d.ronke  vva 
tcr.  i.S. ^.&  4  II  20 

»5.  Arni  vvhen  Mofes  cnm<?  dcvwne 
from  the  mount  Sinai ,  thetwo  Ta- 
bles of  teftimony  vverc  in  his  hind? 
(  and  he  wi/l  not  that  the  skinne  of 
his  face  did  shine  bright  after  that 
God  had  talked  with  him.)      1.8.5 

15. 1.   Youshal.workc  fix  daies,rhc  fe 
uqnth  day  shall  be  vnto  you  the  ho- 
ly Sabaoth  of  the  Lordes  reft.  ».8 

5  o.  Behotde*  cbf  Lord  hath  called  bj 


nameBefeleel  the  fonncof  Vri,  the 
fonneof  Hur  of  the  Tribe  of  ludah, 

2  2  16 
40.} 4.  And  a  doudedid  couer  the  Ta- 
bernacle ,  tl.c  ".-aiefty  of  the  Lorde 
glittering  uidsliiuing.  1.8, J 

LEVI  TIC  VS. 
I*.  «  )i  jHof'eucr  of  you  shall  offer 
VV      a  lacrifice  vnto  the  Lord, 
yesh.ill  offcritofcattcljasof  Becfcs 
and  of  sheepe.  4.1420 

4.  And  he  shall  put  his  h.mdvpon  the 
heade  of  the  (acrifce.  ami  it  shall  bc 
acceptable  and  profitable  for  his  at- 
tonemcnt.  4. 3  i  tf 

5.  And  he  shall  offer vp  thecalfe  be* 
forcthclord.  4.18.11 

4,2.  A  foiilc  \'vhc  it  shall  finne 
through  ignoraunce  in  any  of  the 
commaundementcs  of  the  Lord,&,'c» 

4.ei4 

S.ij.    And  the  prieft  shall  make  an  at- 
tonement  for  him  a  touchingchis 
finne  ,  that  he  hath  Hnnedin  one  of 
thefe  pointts,  &  it  shall  be  forgiuca 
him,  &c.  1  *7«4 

8.5.  And  all  the  multitude  being  ga- 
thered t  gather  before  the  dore  of 
the  Tabernacle,he  washed  Aaron  & 
his  lonnes.  4-3'»  J, 

11.44.    Be  you  holy  bccaufe  I  am  holy. 

4.19.25 

1 6.1  Spe;3kc  vnto  Aaron  thy  brother, 
that  he  cnrer  not  cche  time  into  the 
fanduarv  that  is  bftwenc  the  vale 
before  tile  propitiatory  ,     &C.2.15 

6 

21.  And  Aaron  putting  both  his  hads 
vppon  the  liuc  Goatc  confellcd  all 
the  iniquities  of  the  children  of  If- 
raeIl,5(C.  ^.4.10 

18. 5.    The  which  thinges  if  a  man  do, 

he  jballliue  in  them.  2.8.4. &  117.5 

&  J.14.IJ  &  3. 17. J 

6.  None  shall  come  ncere  any  of  tha 
next  of  his  blood  that  he  should  re- 
ueale  their  sli.-imcfuInefTc.     4  19.1  j 

»j>.2.  Be  yon  holy, bccaufe  I  the  Lord 
your  God  am  hoiy.     2.8.14. &  j.d.a 

&4-  >^  15 
i^    Thou  (halt  not  forfwcaro  in  my 

s%ss 


The  Tabic. 

name,  neitlicrsKalt  thou  defile  the 
name  of  thy  God  I  am  the  Lord,  &c, 

t6.  Thoushalt  notbe  afalfe  accufcr 
nor  avvhiTpcrcr  amongclt  the  peo- 
ple. 2*8.47 

1 8  Thou  shalt  not  fcckc  aucngcment, 
neither  shalt  thou  be  inindfull  of  the 
vvronge  of  thy  Citixens  to  thee.  2.8 

5<J.&4  20.i<» 

|i.  You  shall  drawc  away  your  pro- 
mifes  from  them  that  vvorke  with 
fpirits, neither  inquire  you  any  thing 
offothfaicrs  thatyou  should  be  pol- 
luted by  rhem.  4«'«5 

io.6  The  foulc  which  follovveth 
after  coniurers  and  foothfaycrs, 
and  goeth  a  vvhooringe  after  them, 
I  will  put  my  face  againftliim,  &c.i 

8.5 

7.  SanSiffc  your  felues,  and  be  you  ho- 
ly,bccaufc  1  your  Lord*  God  am  ho- 
ly. 415.25 

5».  He  which  curfeth  his  father  or 
mother  ,  shall  dye  by  death,   a. 8 

atf.3.-  Ifyou  shall  walke  in  my  waies, 
andshal  keepemy  comaundements, 
and  do  them.  2.5.10 

4.   I  will  giuc  youraine  in  his  time,  i 

16.5.&  2.8.4 


IS.  Ivvillwalke  amongeftyou,  and  I 
vvill  ht  your  God,  &  you  shal  be  my 
people.  2.10.8 

ao.  Your  ftrength  shall  be  confumed 
in  vaine ,  the  eai-th  shall  not  bringe 
forthherfrutejneither  the  trees, &c. 

3.20.44 

I  J.  Yetifby  rhcfeyou  wilnotreceiue 
my  difcipline,  but  vvill  walkc  con- 
trary vnto  me.  1. 17.8 

a 5.  Aftervvardcs  1  shall  haue  bro- 
ken the  fUft^  of  your  bread  ,  infiich 
forte ,  that  tenne  women  may  bake 
bread  in  one  ouen,  and  they  shall 
deliuerthembyvvayght,&c.    3.20 

44 

3  J.    But  you  1  will  difparce  amongclt 

thcnations,  and  I  vvill  drawe  out  a 

fvvord  after  you, and  your  land  shall 

-  b«deferc,&c«  a.ii.i 


16.  And  fuch  of  you  as  shall  rematnfk 
I  vvill  caufe  fcare  in  your  heartes.  1 

i8.a.&  2.4.  < 
NVMBERS. 

6.$,     a1  the  while  of  his  reparation, 

•**     the  rafor  shall  not  padc  o- 

uer  by  his  head.  4.1  ^.2  < 

18.  inen  the  Nazaritc  shall  be  sha- 
uen  before  the  dore  of  the  Taber- 
nacle of  promife,  by  the  lockesof 
his  confecration  and  he  shal  take  his 
heareandputit  vpponthefire.4.  <5) 

26 

9.18.  All  the  daies  that  the  cloude  did 
ftandcvppon  the  Tabernacle,  they 
did  ercfl  their  tcntes  there  accor- 
dinge  to  the  commaundcment  of  the 
Lordc.  4*1  S-J^ 

11.9'.  And  when  the  dew  dfd  fall  by 
n'ght  vpo  the  campe,the  Manna  did 
fall  together  with  it.  i.S.y 

iS.  Be  you  fan^lified  ,  to  morrow  you 
shall  eate  flesh.  320.51 

jx.  Awinde  going  out  from  the  Lord, 
brought  quailesfrom  beyonde  the 
(ca.  1.16.7 

J  J.  Asyet  the  fleshwasbetwene  their 
teeth  ,  neither  as  yet  was  chawed, 
and  bcholde  the  wrath  of  the  Lor4 
was  ftirred  amogeft  his  people,  &c. 

^ao.5^ 

12.1.  Mary  &  Aaron  fpokeagainft  Mo - 
fes  for  his  vviue^fake ,  which  vvaj 
anRthiopian.  1-^4 

r4.43.  The  Amalek:te$6c  Chananices 
are  bcfor*  you  ,  by  whofe  fvvordc 
you  shal  fall,for  becaureyou\'vould 
not  Hay  your  felues  vpon  the  Lorde, 
nei  ther  v vil  the  Lorde  be  with  you, 

a.j.ii 

15.^2  It  came  to  parte  whc  the  chil- 
dren of  Ifraell  were  in  the  dcfert, 
and  haddefounde  amangatheriage 
Aickes  on  theSabaoth.  2.8.2^ 

itf.14.  Commaund^ill  thepeople.that 
they  be  feparated  from  the  Taber- 
nacles of  Chore,  Dathan,  and  Abf. 
ron.  I  8.5 

ao  1  o  The  multitude  being  gathered 
before  the  rocke,hc  faid  vnto  them, 
harken  you  rebels  andinfidcU,whe'r 

chcF 


The  Tabic. 


ihcr  or  not  shall  vvc  brings  you  vva 
tt;r  out  «it  this  rotkc?  I48  j 

16.  And  when  you  shal  hauc  llnpped 
the  father  fromhjsgaimct ,  clorh  H- 
leazar  his  fonne  with  ic.         4>)->S 

21. 8  Make  a  Brafen  Sci  pent ,  and  put 
him  for  a  iigjic  ,  vvhod^eutr  beingc 
ftrokcii  andlooke  vppouhim,  shall 
liue  4.i)i.  20 

^.  Mofctmadc  therefore  a  Brafen  Ser- 
pent, and  fcrtehim  for  a  fopc,  the 
vvhich  vvhc  they  that  ^■veri  A: oken 
did  bcholde, they  were  he^iled   2.11 

4 
aj.io.    Let  my  foule  dye  the  death  of 

the  righteous, and  iei  my  lal\  end  be 

hkr  CO  theirs.  2.10  >  4 

Ip.  God  is  not  as  man, that  he  should 
lye, nor  as  the  fonne  of  nian,  th.it  he 
should  be  rhaunged  117.12 

a8.»-    Thefc  be  the  facrifices  th^ityou 

jhouldeoflFer,tvvo  Lambcs  oFivvo 

yeares  oldc  without  fpot^djily  for  a 

coi  tinuaM  facrihce.  4>io 

D  E  VTERONOMI  VM. 

1,1 6  TjEare  them,  and  iudgc  you  that 

**     is  rightjvvhcthtr  he  be  a  Ci- 

tixci*  or  (h-aungcr  4.20.4,6,9 

jp.  Your litle  ones  vvhonie  you  (::yd 
should  be  caried  captiues,  an.1  your 
(onnes  vvhich  thi«  day  knew  not 
good  from cuill,they  shall  enter  in. 4 

16.19 

a.je.  The  Lord  thy  God  will  hjrdcn 
his  fpirite,  &  will  m.ike  h»s  h.irc  ob- 
Itinate  .  fo  that  he  shall  b«^  deluiered 
into  thy  handes.  i.iS  2.&  i.4.}.&  * 

4-4 

4.a«  You  shall  not  adde  to  the  worde 
which  I  fpeake  vnto  you  ,  neither 
take  therefrom.  4-9.2 

J.  Neither  is  there  a  nation  fo  great, 
which  hath  the  gods  fo  athandc,as 
our  God  is  at  hande  at  eucry  of  our 
rcqucftes.  3.34. 1  5 

f.   Kept  thy  felfc  therforc  &  thy  foule 

carefully, that  thou  forgette  not  the 

'  words  that  thy  eies  haue  feene,  and 

'  let  them  not  depart  out  of  thy  hart 
alltbedaiesofthylifcj&c.        i.)i.$ 

ti.  And  youcaroe  vnto  the  footcof 


the  hiJl,which  did  burnc  to  heauen, 
there  was  iherin  darkenes,ciouJes, 
andmiltcs.  i  ti.j 

1  ^  Keepe  your  foules  therefore  care- 
fully :you  fawnot  anylikcnes  in  thac 
day  thac  the  Lord  fpake  vnto  you. x 

II. a 

16.  Leaft  that beingedeceiued,  you 
shuulJemakevnto  your  felues  fom<e 
grauen  nmilitude ,  or  image  ofmalc 
or  female.  2.8.17 

17  The  likenesofeuery  beall  thatbe 
vpon  the  earth,  orotflymge  birdcs 
vnder  thehcauens.  2.8.17 

3:.T4.  1  hat  thy  icruaunt  and  handmaid 
may  relt  as  well  as  thou.  2.8.3* 

17.  Thou  shalt  n't  kill.  4.2010 
6.5.    Loue  the  lord  thy  God  with  all 

thy  hait,&  with  all  thy  ftrength  2.7 

S.&  a.8.5i.&  3.»r4 

I  J.  Thou,  shalt  feare  the  LcrJc  thy 
God ,  and  /erne  him  oncly,  and  thoii 
shalt  fweare  by  his  name.        2.8.25 

16.  Tliou  shalt  Mot  tempt  the  lorde 
thy  God, as  thnu  temptcfthimin  the 
place  of  tcmpration.  4-*}'3 

15.    He  will  hauc  mercie  vponvs,  if 
we  doe  keepe  and  doe  ail  his  com- 
maundtmcntes    before   our  Lorde 
God  as  he  hath  commaunded  vs*  } 

17.7 

J. 6,  Becaufc  thou  art  a  holie  people 
vnto  rhe  Lord  thy  God.the  Lord  thy 
God  hath  chofen  thee,  that  thou 
shouldelt  be  vnto  him  a  peculiar 
people  of  al  the  people  vthich  be  on 
thecirth.  j  8.14 

7.  Nor  hcca\i(e  v<^\i  did  proccede  in 
numb-r  the  reliof  the  nations,is  cho 
Lord  loined  vnto  you  and  hath  cho- 
Icnyou,  when  as  youbetheleaft  of 
all  natioris.  ?'22.S 

8.  Butbecaufethc  Lord  loucdyf>u,  6c 
did  keepe  h:s  othe  thac  he  Ivvore  to 
your  fathers,  &c.  ?'»a«5 

p.  And  thou  shalt  know »l)ecaufe  f  he 
Lordhcis  thcltronge  God&  faith- 
full,  keepinge  couen^ntand  mercie 
with  them  that  louc  him,  and  vvnh 
them  thac  keepe  hu  commaundc- 
fficnr.  2*  1 7>  $ 

S  S  S  S    il 


The  Table. 


IS.  If  after  you  shall  hcare  thcic 
iudgemences,  you  shall  kepe  and  do 
them,  the  Loide  thy  God  will  kecpe 
thecouenant  and  mercy  with  thee, 
which  he  (wore  to  thy  fathers.  3.17 

I 

1 3  And  he  will  louc  thee ,  and  blclTc 
&  multiply  the  frutc  of  thy  wombe, 
andthefrutc  ofthylande,  &C.3.17 

I 

S.2.  And  thou  shale  remember  all 
thy  iourncy  by  the  which  the 
Lorde  thy  God  Icade  ihce  fortie 
yearcsby  the  delert,  that  he  might 
afiii^  thee  and  proue  thee.     3.30 

4« 

3,     That  he  might  shcvve  thee ,  that 

man  liueth  not  onely  by  bread  ,  i\xt 

by  euery  word  that  goeth  out  of  the 

mouth  of  the  Lorde.  i  16.7.S1C  3.20 

44 
5.^.  Knowe  thou  thereforc,thc  Lorde 
thy  Goil  gauc  thee  not  this  good 
countrcy  for  to  poiTeffe  for  thy  righ  - 
teoufncfTe  fake,  when  is  thou  art 
a  people  of  a  moil  hard  necke.  3 .  z  1 

5 

10.12.  And  now  Ifrael,what  doth  the 
Lord  thy  God  require  of  chec ,  but 
that  thou  shouldellfcare  the  Lorde 
thyGod,&c.  28.51 

14.  LoCybeholdetheheauen, andthc 
heauen  of  heauens,the  earth,and  all 
that  be  in  the  be  the  Lord  rhy  God?, 

2.11. II   &   3. 21.5 

15.  And  yet  notvvithftandinge  the 
Lorde  w^as  ioyned  vnto  thy  fathers, 
andloucd  thcm,Sc  chofc  their  feedc 

.    after  them, &c.  3  2».5 

16.  Circumcife  therefore  the  vncir- 
cumcifion  of  your  harteSjand  harden 
not  your  necKe  any  more.   2. 5.8  &  3 

3.6.&  4.16, 3. &  4.1^.21 
10.     Thoushalt  fcare  the  Lorde  thy 
God  and  shalt  ferue  him  onely, thou 
shalt  cleaue  vnto  him  ,  and  shale 
fvveare  byhis  name.  ?-^-2  5 

11.26.  Loe,  I  put  before  your  fight 
this  day  a  bleffinge  and  a  curfingc.  3 

ia.13.    Beware  thou  oiler  noc  thy 


burnt  ofFringes  xn  euery  place  that 
thou  shalt  fee.  4. 1.  j> 

14.  But  in  that  place  that  thy  Lorde 
God  hath  chofen,in  one  of  thy  tribes 
there  chou  shalt  offer  thy  offerings, 
&  thou  shalt  dowhatfocuer  1  com- 
maund  thee.  4.29 

a8.  Keepe  and  barken  to  all  that  I  co- 
maund  thee  ,  that  itgocwell  vvith 
thee,  and  thy  children  after  thee  for 
euer,&c.  2.8. 5 

52.  Thou  shalt  not  addc  nor  diminish 
any  thmg.  4. 10. 17 

13.3.  The  Lorde  yonr  God  proued 
you,  thatit  mjghtappeare,  v\'he- 
ther  you  loucd  him  or  not  vvith  all 
your  hart,  and  with  all  your  foulc. 

3.20.4.6 

14  2.  Thou  art  a  holy  peovle  to  the 
Lorde  thy  God ,  and  he  chofc  thee, 
that  thou  mightctt  be  to  hima  pecu- 
liar people,  out  of  all  the  nations  of 
the  earth  2.^.14 

i<S.io.  And  thou  shalt  celebrate  the 
holic  day  of  wcckes  vntotheLord  " 
thy  God  a  willinge  offeringe  o-f 
thyhandes,  which  thoushalt  offer 
according  to  the  bleifing  of  the  Lord 
thy  God.  2.18.8 

i^.  Thou  shalt  not  rcfpcftperfons. nor 
take  bribes  ,  becaufe  bribes   dot      1 
blinde  the  eyes  of  the  wife,  and  doc      ' 
chaungc  the  vvordes  of  the  iuff.  4 

ao.^ 

17,8.  If  thoushalt  perceiue hard  and 
doutfull  iudgementbetwcne  blood 
and  blood,  and  caufe  and  caufe,&c, 

3-4  4 
^.   Thou  shalt  come  vnto  the  Pricft  of 

theLeuites,  and  to  thcludge  that 
shall  be  at  that  time,  and  thou  shale 
feckcofthem,&c.       J.4.4.&  4.8.* 

1 1 .  And  they  shall  teache  thee  accor- 
ding to  that  law,  and  thou  shalt  fo» 
low  their  iudgement.  4.8, > 

12.  Vv'hofoeuer  shall  be  proude,  nc>s 
willinge  to  obey  the  gouerrrmenc  oF 
the  Prieft  ,  which  that  time  ferueth 
before  the  Lorde  the  God  ,  by  the 
fentence  of  the  ludge  that  man  shall 
die ,  and  tho^  strait  take  away  epiU 

horn 


The  Tabic. 


fromlfraelf.  4.8  z 

t6.   And  whe  he  shall  be  ordained, he 

shall  not  cncreafc  his  horfc,  neither 

shall  he  CArychc  people  backeinto 

Egypt.  4^09 

18.11.   Neither  hevvhich  fceketh  the 

truethatthcdead.  IS.(S 

Xj.   Thou  shaltbe  perfc&and  with* 

out  fpotte  yvith  thy  Lorde  God.  2.8 

15.  The  Lorde  thy  God  will  raife  vp  a 
Prophet  vnto  thee  of  thy  nation,and 
of  thy  brethren  like  vnto  me  ,  him 
thou  shaltheare.  4i<$ 

i^.ip  They  s hall  giue  vnto  him,  as  he 
hadde  thought  to  hauc  done  vnto 
his  brother.  4.70.16 

ti.i  8.  If  a  manne  shall  beget  a  contu- 
melious &  ftubborne  fonne ,  which 
vvd  not  be  ruled  by  his  father  or  mo  • 
ther,  and  shall  contemnc  to  obey  to 
berhaltened.&c.  z.S.jtf 

2 ; .  He  is  curled  of  God  that  hangeth 
on  a  tree.  a.7.15  &  a.i6.^ 

ij  5.  And  he  will  turnc  his  curfe  in- 
to a  blelfinge  ,  becaufe  he  did  ioue 
thee.  S-it'S 

14,1 5.  But  byandby  thou  shaltreftore 
vnto  himhis  pledge  before  thefunne 
fee ,  that  lleepinge  in  his  garment  he 
may  bleffe  thee, and  that  thou  mayft 
haue  righteoufnes  before  the  Lorde 
thy  God.  J-JT.7 

»tf.i8.  Beholdc,  the  Lord  hath  chofen 
thee  this  day, that  thou  shouldefi  be 
vnto  himapeculiar  people, as  he  told 
thee,  and  that  thou  migbtelt  keepe 
ailhispreceptes.  1.8.14 

J7.26.  Curfed  be  he  that  doth  not  a- 
bide  bythewordcsof  thislavv,and 
that  doth  not  throughly  do  them  in 
vvorke.  2.7.5.&  2.7.15.&  2.i^.<S 
&  j.ii.i^.&  j.iz.i.&J  14.13.&  J.«7 

::  ,  I.&  1.179 

•  8,1.  If  thoushalt  heare  the  voice  of 
the  Lord  thy  God,  that  thou  do  and 
keepe  all  his  commaundements  that 
I  commaund  thee  thisday,thc  Lord 
thy  God  will  ma^e  thee  excellentcr 
th*n  allnatioas  that  dwell  on  the 
C9tth,  1*17.  {.&»'$.  10 


2  All  thefe  bleflingcs  shall  come  vpon 
thee, and  shall  ouertake  thee  iftiiou 
shalt  harken  to  thofe  precepts. 2. 8. 4 

J2.  The  Lord  shall  open  his  belt  tre- 
fure  the  hcauen,&  he  shall  giuc  raine 
vnto  thy  land,  &c.  1.16.5 

2 p.  And  alvvayes  thou  shalt  fuffer  re- 
proche,and  thou  shalt  be  opprcfiTed 
by  violence, neither  haft  thou  any  to 
dcliucrthee.  4.20.25 

jtf.  The  Lorde  shall  lead  thee  and  the 
kinge  which  thou  doeft  ordaineo- 
uer  thee,  into  a  nation  which  thou 
doeft  not  knovv,neither  thy  fathers, 
&c.  2.11.1 

tfj.  For  the  Lord  shall  glue  vnto  thee 
a  fearefull  heart,  and  failed  eyes, and 
afoule  confumed  with  grecfe. 2.4. <f 

2^-2.  You  hauc  fcene  al  that  the  Lord 
did  before  vouinthclandof  Egipr, 
&c.  2.2.20 

4.  And  the  Lord  gaue  not  vnto  you  an 
vnderftanding  hart,  and  feeing  eies , 
and  eares  which  might  hcare,  vntill 
this prefent  day.  2.2.20 

18.  Leaftthcre  beamongeft  you  ama, 
or  vvoma,  or  family, or  tribe,vvhor(5 
hart  this  day  is  contrary  l^ro  the  Lord 
our  God, that  it  shoulde  go  &  feme, 
&c.  5.17.5 

15.  And  when  he  h.nh  heard  the 
vvordes  of  this  othe ,  he  blelTe  him- 
felfe  in  his  heart,  fayinge  .*  Peace 
shall  be  vnto  me ,  and  I  will  walke 
in  thewickedneft'eofmy  hart  •*  and 
fo  he  take  with  dronkennefTe  thirft. 

3.17.  J 

jO.  And  the  Lorde  shall  not  forgiue 
him, but  the  melt  ofallshal  his  lage 
fume  and  his  zeale  againft  that  man, 
and  all  tiie  curfes  shall  light  vppon 
him  that  are  written  in  this  booke, 
&c.  5.3.7 

19.  The  fecrete  thmges bclonge  vnto 
our  Lord  God,but  thofe  that  be  qia- 
nifcft  ,  vnto  TS  and  our  children  for 
eucr,  that  we  may  do  eucry  thing  of 
thislavv.  1. 17.2. &  3,21.3 

jO,2.     And  thou  shalt  returnc  vnto 
him, and  thou  shalt  be  obedient  vn» 
his  gouernmcnt,as  Lhaue  commau" 
SSSS     iij 


The  Tabic. 


ded  theethis  day  ,  with  thy  chil- 
dren^Scc.  j  ^-6 

3  The  Lord  chy  God  shall  bringe  tbcc 
backe  fromrhy  capciuicie,  and  he 
shall  haue  mercie  of  thee,  and  he 
shall  gather  thee  together  ag^jnc 
from  amongeft  all  the  nations  a- 
mongeft  vvhomehehaddefcattered 
thcc.  41' 2  4 

6.  The  Lord  thy  God  will  circumcife 
thy  hartjand  t'lc  heart  of  thy  /eede, 
that  thou  njaieft  loucthe  Lorde  thy 

<jod,&c.     a.5.8.&  1.5.12.&  j-j.^ 

&  4  »6.j 

10.  Ifthou  shjlt  for  all  this  heare  the 
voice  of  the  Lord  thy  G..d,andsha!t 
kcepc  his  preceptes  and  ceremonits 
whichbe  commauadcd  in  this  law, 
&c.  1.7.5 

11.  The  commaundcment  that  I  doc 
commaunde  thee  this  day,  is  not  a- 
l»oiiethcc,neither  a  far  oh       ».s-ia 

13.  Neithsvisir  fet  beyond  thefcajthat 
thou  shouldelt  fay  :  who  of  vs  shall 
go  oucr  the  fcj  and  fctthe  it  vs,that 
vvcmay  heare  it?  2.5.' 1 

14.  But  the  vvorde  is  very  neere  vnto 
thee,  in  thy  mouth  and  hart ,  that 
thou maicft  doit.    J.^  ii.Sc  ?.24  J 

15.  Confidcr  that  this  daylhaueput 
before  thy  fight  life  &  good,&  con- 
trariwirejdeat'hand  cuil.         3  «7* 

1^.  Idocalheauen  and  earth  this  day 
covvitnclVe,  that  I  hauc  put  before 
you,  life  and  good,  blcflin-^eand 
cur/Inge  :  choo(e  therefore  life  ,  that 
thou  may fl  Hue  and  thy  feede.  1.5. 4 

|j.j;.  They  haue  corrupted  themfel- 
ues  tovvardchimbv  tneir  vice,  not 
being  his  children, but  a  Cro  ward  & 
crooKcd  generation.  1  8.5 

S.  When  the  almighrie  deuided  the 
nations  ,  when  he  fepar.itcd  the 
fbnncsof  Adam  ,  he  appointed  the 
boundes  of  the  people,  &c.     ii'.ii 

&  3  »'  5 

\^.  The  well  beloucd  is  waxen  fatte: 
he  hath  kicked,  beinge  fvvolei»vp 
vwith  fatte  ,  hath  for faken  God  his 
maker,  &c*  5.S.5 


17.  They  hauc  offred  vptoDcullIs,  & 
not  to  God.  4.1  J. 1 7 

II.  They  haue  prouokcd  mc  with 
that  vvhich  was  not  God.     i.ijij 

35  Vengeance  is  mine,  and  I  will  re- 
ward,&c.  2.8. 56. &  4.20,1 1> 

4^.  Set  your  harts  vponail  the  words 
that  1  teltifie  vnto  you  this  day,thit 
you  may  commaunde  them  vnto 
your  children, that  they  mayobferiie 
and  do  all  the  vvordesof  thclawc. 

}  J.?.     All  holy  menncbeinhis  hand. 

2  10.^ 

2j?,  BlcfTt'd  art  thou  O  Ifracll ,  who  is 
iikechec  O  people,  which  art  faucd 
in  thcLor(i?&c.  2.10  8 

34.5.  And  Mores  the  (cru-nunt  of  the 
Lord  died  in  the  iandeof  Mo3b,the 
Lord  coojmaunding.  -  -  4.6.1 1 

I  O  S  V  A  H. 

i-y.QVV^rue  not  from  it,  neither  to 

•^     t!ie  tight  hand  nor  to  the  left, 

thacthou  mayf^  vnderftadall  things 

that  thou  doeft.  4.9.1^ 

8.  The  volume  of  this  LavvcshaiJ  not 
dcpartt  from  thy  mouth,  but  thou 
sh.ilt  meditate  tnereon  day  &  night, 
&c.  4  y.ia 

a. I     VVhop;oinge  foorth  ,  cntred  the 
houfe  of  a  vvom«n  harIo,t,named  Ra- . 
habj&c.  3H-*< 

5.  I  h.me  knovven  that  the  Lord  hath 
deluiered  vnto  you  the  laridc  ,  for 
why  ,  the  fsarc  ofyou  hath  fallen  v- 
pon  vs,and  all  the  inhabitates  of  the 
land  hath  fainted.  2.4.<S 

II.  And  we  hcaringc  thefe  thinges, 
feared  vvoi)derfully,  and  the  hart  of 
Vs  faynted  ,  neither  was  there  any 
courage  left  in  vs  at  the  eniraunce 
ofyou  :  For  the  Lordc  your  God,  he 
is  God  in  heauen  aboue  ,  and  in  earth 
beneath.  2.4.^ 

5.14.  lam  thechie^of  the  hoflof  the 
Lorde.  i'i4'5 

7.19.  And  lofuah  faid  to  Acam,  my 
fonne  «  g€ne  glory  vnto  the  Lorde 
God  of  *rraell,andc6ftfreandfhevv 
vnto  mc  what  thou  haft  done.J.8.24 

xo.ij.    And  the  Sunnc  and  Moone 

ftoode 


The  Tabic. 


ftoodeflill.  I.I  6. 2 

II.  ao.    It  was  the  iudgcmcnt  of  chc 

Lord, chat  their  barts  fhouUi  be  hard- 

ned,  &  that  they  f  hould  fight  againft 

Ifraeil*  i.iS.i 

»4.2.  Your  fathers  dwelt  beyond  the 

flud,ii'om  the  beginning,cucn  Thare 

the  father  of  Abraham, and  the  father 

of  Nader,  and  thcyfcrued  ftraunge 

gods.  I. II. 8. &  3.24.1 

J.    I  tooke your  father  Abraham  from 

the  borders  of  Mefopotamia  ,  and  I 

brought  him  into  the  land  of  Cha- 

naan,&c.  3*24.2 

I  V  D  G  E  S. 

J.I,    A  Nd  the  Lorde  went  vp  from 

Cilgall  to  a  place  of ,  &c. 

1. 14.6 
18.  And  when  the  Lorde  had  raifed 
them  vp  ludges ,  in  thofc  daycs ,  he 
vvasmoued  with  comp.)flion  ,  and 
did  heare  the  groncs  of  their  affli- 
aions,&c.  J. 3.J5.&  3.10.15 

1^.  Yet  after  theludgewas  dead, they 
vverc  turned,  and  they  did  roucn 
worfe  then  their  fathers  did  ,  fol- 
lowing ftraunge  gods.  ?.3«*5 
J.J.    And  they  cried  vnto  the  Lorde, 
which  raifed  vnto  then  afauior,and 
hedeliueredthe.3.20.1 5. &  4. 20.  JO 
xa.    And  the  children  of  Ifraellbrgan 
againe  to  do  euill  in  the  Hghc  of  the 
.•     Lorde.                                      j.ao-ij 
,15,    And  afterwardes  they  cried  vnto 
'     the  Lorde,  which  raifed  them  vpa 
fauior,&c.                               j.20.15 
^♦11.   The  Angell  of  the  Lorde  came 
andfattevnder  theOke.  i  »4.(J 
:  14,   And  the  Lorde  looked  vponhim, 
and  laid:  goin,  thisthyftrengthand 
thou  fhalt  deliucr  Ifraell  from  the 
handof  the  Median.i.i  J.10.&.1.14.5 
34.    But  the fpirit  of  the  Lorde  clo- 
thed Gedion,vvho  founding  a  trom- 
pet  ,  called  together  the  houfe  of 
Abiczer  that  ic  fhould  folio  we  him. 
«  2.2.17 
'  J7«    ^  *vill  put  this  fleece  of  vvoll  in 
•the  thre(rhingplacc:if  devve  fhall 
be  in  the  oncly  fleecCianddrinefle  on 
alUhegrouadj&c               4.14.18 


8.27.   And  Gedion  made  thereof  aa 
fcphod,and  put  it  in  his  Citie  Ephra,    ^ 
and  all  Ifracl  wee  a  vvhooring  there 
after  it ,  which  was  the  dcltruftion 
ofGsdion  and  his  houfe.        410.2$ 

5.20.  But  if  frowardly,  let  fire  come 
forth  from  Abimelech,and  confume 
theinhabitautcsof  bechem,  andthc 
towneof  Mello,&c.  5.20  15 

11.30.  lephthe  vowed  avowevnto 
the  Lord, raying:if  thou  fhalt  deliuer 
the  fonnes  of  Ammo  into  my  handes , 
&c.  4.M-? 

I  j.io .  BeholdCjthe  man  appeared  vnto 
me  which  I  did  fee  before.     114.^ 

16,  To  whom  the  Angell  aunfvvered, 
if  thou  compcU  me  ,  I  will  not  eate 
of  thy  bread ,  but  if  thou  wilt  make 
burnt  offering,  offer  that  vnto  the 
Lorde.  1.13.JO 

18.  Why  doeft  thou  inquire  after  my 
namejtnatismaruellous?       1.13.10 

ij>.  Therefore  Manoah  tookc a kidde 
of  the  goatcs  and  meate  offerings, 
and  put  it  vppon  the  ground,offe- 
ring  it  vnto  the  Lord.  4.10.25 

12.  VVc  f  hall  die  the  death,  becaufe 
vvchauefeenethe  Lorde  I.  13.10  & 

1.14.5 

13.  If  the  lorde  would  killA's  ,  he 
would  not  haue  receiued  a  burnt  of- 
fering and  meate  offeringes  at  our 
handes.  i.ii.io 

i6.ii,  O  Lorde  my  God  be  mindfuU 
of  me,  and  geue  me  novve  mine  olde 
ftrength  ,  that  I  may  reuenge  me  of 
my  enemies.  3.20.15 

ai.i5.  In  thofe  dayes  there  was  r>o 
king  in  Ifraell, but  cuery  one  did  that 
that  Teemed  right  in  his  owneeyes. 

4.20.9 
R   V  T    H. 
3.13.   tF  he  will  not  haue  thee,I  will 
■*■    laketheevvjthout  any  doubt: 
The  Lorde  liueth.  a. 8. 27' 

1 .    S  A  M  V  E  L. 
I.I  3.  13  Vt  Anna  fpake  in  her  hart,arid 
only  her  lippc«:  did  raoue, and 
her  voice  was  not  at  all  heard, whcr- 
fore  Heli  thought  f  he  was  dronkert. 

3  JO.Jt 
SSSS  iiij 


The  Tabic. 


t.6.  ThcLorJedotfiTciHandqaickrn, 
Jic  doth  lead  vnto  hell  and  briugcth 
backeagainc.  3. 10.51 

5  He  will  kepethcfeetcofhis  Sain- 
£tcs  :  and  rhc  wicked  fballkcepe 
fikixceindarkn^frc.  2.18.18 

lO.  And  be  will  goue  rale  vnto  his 
king:  and  he  will  exalt  the  home  of 
his  annointcd.  2-6.Z 

15.  And  they  heard  not  the  voice  of 
their  father, becaufe  the  Lord  wonld 
kill  tbem,  I.I*  ?.&  3.Z4.«4 

34.  A-nd  this  fhall  be  .1  figne  vntothce, 
that  fhall  come  vpo  thy  two  Tonnes 
Ophne  and  Phinees :  they  fhall  die 
both  on  one  day.  i.iSi 

6.^.    And  youfhjil  fee,  and  if  fo  it  go 
vppe  by  the  way  of  his  coaftes  a 
gainft  liethfamesjhe  did  vs  this  great 
cuill,&c.  1.16.5) 

y.j.  If  you  do  turncvuto  the  Lord c, 
with  all  your  hartes  ,  piit  away  the 
ftraunge  Gods  from  amongcft  you, 
Baalem  and  Afcaroth  ,  and  prepare 
your  hartes  vnto  the  Lord, 6:  c.  3.3.5 

€,  And  in  that  day  they  fjltcd,  &  they 
faid  there:  we  hauc  finned  againit 
the  Lordc.  4.1a.  17 

17.  He  buiit  there  an  altar  to  the  Lord. 

4.10.  25 

f  .7,  They  haue  not  cajt  of  thee  ,  but 
me^thac  I  fhould  not  rule  ouer  the. 

4,20.6 

ix.Thii.fhallbcthe'rightofyourking, 
which  fhall  rale  you  ,he  fhall  take 
your  fonnes  &  put  them  in  his  dia 
riots, &c.  4  20  2<f 

Jo. 5.  And  the  fpint  of  the  Lordc  f  h.>ll 
come  vpon  thtc,3nd  thou  { haIt,pro- 
phecic  witU  thero,  and  thou  Ihait 
be  chaungcd  into  an  other  man.  i,- 

t  «7-&  2.3-4 

5>.   Thereforc,vvhen  he  had  turned  itis 

backe  tu  go  from  Samuel! ,  God  gaue 

him  an  other  hart,  &  all  thefeiignes 

,  chaunced  in  that  day,  j.  2. 1  » 

t6.  Saule  alfo  went   home  to  Gibeah, 

and  with  him  part  of  the  armie, 

whofehart  God  had  touched.  2, 2. 17 

€1.6.  Then  the  fpirit  of  the  Lortlecame 

vpou  Saule, when  he  heard  thefe 


worde$,&e,       ,  94.S 

1 5.    And  all  the  people  arofc  in  GHgal; 

and  made  Saule  their  kung  before  th^ 

Lordcjikc  i.S,6 

12  2  2    And  the  Lorde  will  not  forfake 

his  peopl.,  for  his  great  names  fake, 

bec.^{«  the  Lordc  Ivvorc  he  would 

niiik'j  you  his  people,  ^.2-'.$ 

14,44.    And  Sanlc  f<id,God  do  fo,  and 

niorealto  Mn:ome,  thou  f  halt  dy  the 

death  lonathan.  a.  8. 24 

15.11.  It  reptttchme,thatl  hauemadc 

Saul  king  V  I'^ecaute  he  hath  forfaken 

nis,  and  hath  nut  d.mc  as  I  com- 

maun^ied  linn:and  S.-?»nuelI  was  fad, 

and  critdvnco  the  Lordc  all  night, 

1. 17. 1  2  &.  J.20.  5 

22.     Whether  will    the  Lorde  haue 

burnt  facnficc  and -ofTcringSiai^d  not 

rathtr  that  the  voice  of  the  Lorde 

fbould  be  obeyed, &c.    4.10.17.&4 

23  For  rebellion  is  as  the  fJnne  of 
witchcrafts, and  not  totruft  in  the 
Lordc  as  the  fiiine  of  idolatry  ,  for 
that  thou  haft  caft  away  thcvvorde 
of  thcLorde,&c.     3f4.3  3.&  4.»o  17 

if.  For  the  tDumphcr  in  Ifracil  will 
not  fpare ,  neither  will  he  be  chaun- 
gcd by  rcpentauncc ,  neither  is  he 
man  thae  he  fhould  repent.    1.17.1a 

30.  But  he  laid..  1  haue  iinned  :  but 
honor  me  ,  I  pray  thee ,  before  the 
fcsiorsof  mypeople,&c.  3.  J -4 

J  5 .  But  Samuel  did  bcwaile  Saule:and 
it  repented  the  Lorde  that  he  had 
made  Saule  kiug  ouer  Ifraell.  3  2Q.1  5 

161.  And  the  Lorde  faid  vnto  Sa- 
tnueUjhovve  long  wilt  thou  bc^'vailc 
Sau!e?  feing  I  hauc  curfed  him,  as 
that  he  fhall  not  rcignc,&c,  3.  bo.i  5 

ij.  >anjuell  ttikc  therefore  his  home 
of  oile  ,  and  annointcd  him  in  the       | 
middcft  of  his  brethren*   1.8.7.&  a 

2.17 

14.  And  an  euill  fpiritc  did  vexehinj 
from  the  Lr.rde.  I.i4.i7.&  i  4.5 

18.10.  And  after  another  daye  ,tbe 
cuill  fpiri^pfGod  entred  Saule.  j.14 

iSf'9»  -Ana  the  ciull  (pirit  of t^  Lorde 


1  he  Tabic. 


;  vv-asvpon  Saulc,  and  he  fatte  in  his 
hout'e  ,  and  hclde  a  laucline  io  his 

.    hand,&'-,  2.4.5 

%  3  .3j$.  And  Saulc  and  his  men  went:  on 
the  one  fide  of  che  hill,  and  Dauid  8C 
his  men  on  the  other  fide.         i.i6,^ 

%J.    And  a  rocfTcngcr  came  vnto  Saulc, 

^    and  laid :  make  haft  &  come,  bccaufc 

:  the  Phihflines haucinuaded  che  cou. 
trey..  i.i5.p 

04.7-  TheLordkecpcraCjthatldonoc 
this  thing  vnto  my  Lord  the  annoin  • 
ted  ofthc  Lorde,  that  I  fhould  lay 
wy  hjnd  vj>on  him,  which  is  the  an- 
tiointed  ofthc  Lorde.  4.20.28 

XI.  Bwt  mine  eye  hathfparcd  thee :  for 
I  faid,  I  rv'ill  not  ftretch  out  my  had 
aigainft  my  lorde  ,becaufc  he  is  the 
annointed  ofthc  Lorde.        4.2038 

t6.$,  Aad  Dauid  faid  vnto  Abi(ai,kill 
iiimnot:  for  who  fhall  ftretch  forth 
Ills  hand  againft  the  annoinced  of  the 
Lorde,  and  be  blamelerte?     420.28 

1*.  All  of  them  did  llcepc  ,  becaufe 
the  drowfinclTe  of  the  Lord  fell  vpon 
thctn.  1.1 8.2 

^j.  The  Lorde  fhall  reward*  ciiery 
inati  according  to  his  righteoufnefTc 
and  faiihfiilncflc,  for  the  Lorde  hath 
dcliuered  thee  into  myhaudes,  5cc. 

j.i7.?4 

Ji.i  3.  And  they  tooke  their  bones, 
and  buried  them  in  a  groue  at  labes, 
and  theyfaftedy.dayes.  4. 12.17 
2.     S  A  M  V  E  L. 

5.8.  'THerfore  it  is  faid  inaprouerbe, 

the  blinde  and  lame  fhall  not 

L     entcrinto  the  temple.  4.11J.JI 

7.14.  Ihe  which  if  be  fhall  do  any 
thing  wickedly ,  I  WiM  corrcd  him 
with  the  rodde  of  men,  and  in  the 
plagues  of  the  fonnes  of  men.  j.4  32 

27;  Bccaufc  thou  O  Lorde  God  of  the 
holies  of  Ifrael,  haft  reueaied  vnto 
thy  fcruaunt ,  faying ;  I  wi)l  builde  a 
.horufcto  tht'«;,&c.  3.20,13 

fj^i.  Nowe  therefore  ,0  Lorde  God, 
thou  art  Q>d  ,  and  thy  vvordcs.  arc 
true  ,  thou  haft  fpokcnvnto  thy  fcr- 
uaunt chefe  good  things.        3.20.14 

lO.i  %,    J^e  thou  a  ftoute  man ,  and  let 


vs  tight  for  bur  people ,  4nd  for  the 
citie  of  our  God, and  the  Lorde  will 
do  that  feemeth  good  in  his  o\'vne 
eyes.  i.i7'9 

11.4.  Dauid  hauing  fent  meiTcngers, 
brought  hir ,  who  when  fhc  came 
vnto  uim,he  flept  with  hir.     4. » .  24 

15-  He  v"vrote  in  a  letter:  put  Vriain 
the  front  of  the  battel  whc-rc  tlw 
greatcft  fcermifhc  is,  and  forfake 
him  ,  that  being  ftroken  he  may  -dy. 
Ibidem. 

12.12.  Thou  dideft  it  priuilie,  bati 
will  do  this  thing  in  the  ftght  of  all 
Xfracl.  1.1  ii.  I 

I}.  And  Dauid  faid  vnto  Nathan,! 
hauc  finned  againft  the  Lorde.  And 
Nathan  faid  vnto  Dauid  :  the  Lo;  de 
hath  put  away  thy  finne  ,  thou  f  halt 
nocdy.     3.5.4.&  3.4  10. &  3.4.31. & 

.4,1.24 

14.  Notwithftading  for  becaufe  thou 
madeft  thcenemies  of  the  name  of 
Godblafphcme  for  this  tfiing,the 
fonne  that  is  borne  vnto  thee  fhail 
dy.  3.4,3} 

16,10.  The  Lorde  hath  commaunded 
him  that  he  fhould  cuffe  Dauid,  and 
who  is  it  that  dare  fay  ,  why  halt 
thoudonefo.^    1.17.8.&  1.18.1.&  f 

18.4 

22.  Therefore  they  fpred  Abfolon  a 
tent  vpoa  the  t  oppe  of  the  houfe,anii 
he  went  in  vnto  the  concubins  of 
his  father,  before  all  Ifraell.    i.i  8.1 

&  I.J  8  4. 

17.7.  And  Chufay  faid  vnto  Abfolou: 
it  is  not  good  counfcU  that  Achito< 
phelgauc  this  time.  i«i7»7 

14.  Tneprofitable  counfell  of  Achito- 
phel  is  fcattered  abrode  by  the  becke 
of  the  Lorde,  that  the  Lorde  might 
bring  vpon  Abfolon  eucll.  1.17.7.  & 

*.4-<5 
22.20.   And  he  brought  me  forth  into 

largencs,  he  dcliuered  me  becaufe  it 

pleafedhim.  3-^7'S 

ai.  The Lordehathgeucn  vnto meac- 

cordingvnto  myrighteoufneffe,  and 

according  vnto  che  cieannelTeof  my 

haadp*.  JJ7.J 


The  Tabic. 


^,1,  And  the  wroth  of  the  Lorde 
wasagainekindeled  againft  Ilraell, 
and  he  moued  Dauid  againit  them  in 
that  lie  faid  vncoloab  ,  go  number 
Ifraeli  and  luda.  1. 14.18 

10.  But  the  hartc  of  Dauid  ftroke  him 
after  he  hadde  numbred  the  people: 
and  Dauid  faid, &c.  3'3«4 

so.  And  going  forth,  he  vvorfhipped 
the  king  ,  grouchng  with  his  face 
toward  the  earth.  i.X3.| 

I.   K  I  N  G  E  S. 

t.x^.  "DEthfabee  bowed  hir  felfc and 
vvorfhipped  the  king,    i 

SI.  It  f  hall  eomme  to  pafTe,  when  my 
Lorde  the  king  fhall  fleep  with  his 
Fathers, my fonne  and  I  fhalbe  coun- 
ted offenders.  }'ii«3 

».5.  Thou  knoweft  what  loab  the 
fonne  of  Seruix  hath  done  vnto  me, 
and  what  he  hath  done  to  the  two 
capit^nes  of  the  huft  of  Ifraell.  4 

20.10 

4.  Thou  fhalt  do  therefore  according 
to  thy  wifedome,and  thoufhalc  not 
bring  his  gray  heares  peaceabley 
vnto  the  graue.  4x0,10 

>.  Thou  halt  alfo  with  thee  Semey  the 
fonne  of  Gera  the  fonne  of  Gemini, of 
Bahurira,  which  curfed  me  with  an 
eueUcurfe,&c.  4.20.10 

f.»3.  Which  kepcft  couenant  and 
mercies  with  thy  iicruantes  ,  which 
vvalke  before  thee  with  all  their 
hart?.  J  *7*J 

4^  If  they  finneagainfl  thee  (for  there 
is  not  a  man  that  finiieth  notyi  and 
being  angry  thou  fhall  deliucr  them 
vnto  their  enemies,  &c.    2.7.5  8c  J 

i49&4i,JS 

47.  And  if  they  fhall  rcpet  them  v  vith 
all  their  h^rts  in  the  place  oF  their 
captiuitie,&c.  4-»-25 

58.  That  he  may  bowe  our  harts  vnto 
him  ,  that  we  may  walke  in  all  his 
vvayes  ,and  that  we  may  kepe  his 
commaundements  and  ceremonies, 

&c.  ».?.9 

11.12.  Notwithftanding,  inthydavcs 
I  will  not  do  it  for  Dauid  chy  fathers 


fake ,  But  I  will  rent  it  out  of  the 
hand  of  thy  fonne.  2.6.» 

2;.  God  (lirredhim  vpan  aduerfarie, 
&c.  1.18.1 

31.  I  will  rent  the  kingdom  out  of 
Saiomos  handes,  &  I  will  giue  vnto 
the  ten  tribes.  1.18.1 

34.  Nether  will  take  the  whole  king 
dome  out  of  his  hand  ,  but  I  will 
ordaine  him  a  captain  all  the  dayes 
of  his  life  for  L>auids  fake,&c. 

2.tf.S 

$$.  And  Iwillforthis,affiiathefced 
of  Dauid,butnot  foreuer.        2.^.1 

12.10.  And  the  yonge  men  faid  vnto 
him  which  were  brought  vp  toge- 
ther with  him,fpcake  thus  vnto  this 
peopIe,&c.  1.17.7 

15.    And  thekinge  barkened  not  vnto 

•  the  people ,  bccaufe  the  Lorde  was 
aducrfanevntohim,&c.    i.y.y.&t 

18.4  &  2.4.^ 

ao.  Neither  did  any  follow  the  houfe 
of  Dauid, but  the  tribe  of  luda  only, 
8cc.  1.18.4 

a8.  Counfell  being  taken  ,  he  made 
two  golden  ca!ues,and  faid  vnto 
them  :go  not  further  vp  to  lerufa- 
lem,  behold  thy  Gods  Ifraell  which 
brought  thee, &c.  4.2.8 

JO.  And  this  thing  turned  to  linnc,for 
the  people  vvent  toworfhip  euen 
today.  4.20.  J  2 

}i.  And  he  made  a  houfe  in  highe  pla- 
ces ,  and  priei^s  of  the  rafcils  of  the 
people  which  were  not  of  the  !>  ones 
ofLeui.  <  4.2.8 

15.4.  EntforDauids  fake  the  Lorde 
his  God  gaue  him  a  light  in  lerufa- 
lem, that  he  f  hould  raife  vp  his  fonn« 
after  him, and  that  he f hould  elU« 
blilhe  Icrulalem.  1.6. % 

18.10.  The  Lord  thy  God  liueth, there 
is  no  nation  or  kingdome  into  the 
which  my  Lorde  hath  not  fent.  &c, 

18.27 

41.  And  Elias  (aid  to  Acab :  cumvp 
and  eateand  drinke,becaufe  there  is 
afoundeofmuchraine*  a.»o.j 

42.  But  tlias  came  vp  vnto  the  top  of 
Carm^I  ,and  he  put  his  face  groue- 

ling 


The  Tabic. 


Bng  on  the  eartKbctvvcne  his  knees. 

4^.  And  he  faidvntohis  boy, go  vp 
snd  lokc  tovvardcs  the  fea  :  who 
when  he  went  and  favvcand  had 
beholden  ,  he  laid,ihere  is  nothing; 
and  he  faid  vnto  him  againe ,  rcturne 
feuen  times,  a.zo.  j 

1^.8.  And  he  walked  in  the  ftrength 
of  that  meac40.dayes  &  40.nights, 
cuen  vntill  the  hill  of  God  Horcb. 

4  12. to 

iS.   I  haucleft  vntomy  felfcin  Ifraeil 

-  7000. men  ,  vvhofc  knees  haue  not 
bowed  before  Bale.  4.1.2 

»i.ia«  They  proclaimed  a  faft,  and  fee 
Naboch  amongeft  the  chiefe  of  the 

•  people.  4.11.17 
a8.     And  the  word  of  the  Lorde  came 

•  vnto   Elias  the  Thefbyte  ,  laying. 

»5,  Halt  thou  not  fene  Achab  humbfcd 
before  me?  becaufehc was  humbled 
before  of  mc ,  I  will  not  bring  the 
euell  in  his  dayes,  &c.    3  ;.  i%.&.  3 

20.15 

tr  6,    The  king  of  Ifr^cll   gathered 

therefore  abouc  400. Prophctj.  4.  y.5 

ai.    A  fpirit  went  forth  and  rtcde  be- 

.    fore  the  Lorde,  and  faid ,  [  will  de- 

cciuc.         1.14.17  &  1.17.7  &  i«8. 1 

21.    And  he  r^id  ,  I  will  go  out  and  I 

.    will  be  a  lying  fpirit  in  the  mouth  of 

"  all  lis  Prophets.  ^9'^ 

tf.   Thus  faith  the  king,  fend  this  man 

into pri(on,andmantainc him  with 

-  the  bread  of  tribulation  and  with 
tlie  water  of  greife,  vntill  I  retourne 
in  peace,  4P^ 

1.   K  I  N  G  E  S. 

5. 17.  A  NdNaamanfajd,as  thouwilc: 
but  Ipray  thee  graunt  rnto 
me  thy  feruaunc,  that  1  take  the  bur- 
dee  of  two  Aflcs  of  earth:  forhcare- 
after  thy  feruaunt  will  offer  no 
burnt  offering  nor  facrificeto  Itrage 
Go ds,but  vnto  the  Lorde,    *    3.2,31 

18.  This  is  the  onely  thing  that  thou 
fhalt  pray  vnto  the  Lorde  for  thy 
feruaunt ,  when  n>y  Lorde  fhallgo 
iototheTemple,&e.  3«>'32 


ij>.  And  he  faid  vnto  him,  depart  m 
peace,  he  vventtherfore  from  thece 
afurlongeofground.  ji.jx. 

6.15.  Out  alas  maiAer,vvhatf hall  we 
do?  1.1411 

I  6.  There  be  mo  with  vs  then  wi^h 
them.  i.i4.i» 

17.  Lorde  open  the  eyes  of  this  boy, 
that  he  may  fee.  And  the  Lorde  ope- 
ned the  eyes  of  the  ladde,&  hefawe, 
and  beholdc  ,  a  mountaine  full  of 
horfes  and  chariots  of  fire  round  a- 
boutElixci.  1.14.7,8,11 

31.  The  Lorde  do  fo  ,  and  fo vnto  nie, 
if  the  head  of  Elixei  the  Tonne  of  Sa.. 
phat  f  hall  Itand  vppon  him  this  d  ay. 

2-8.24 

10.7.  And  when  letters  came  vnto 
them,  they  toke  tbe  Tonnes  of  the 
kine,and  flue70.men,&c.       1.18,4 

lO-  Knovve  novveth.it  there f hall  fall 
vnto  the  earth  nothiig  of  the  word 
of  the  Lorde  the  which,  the  Lorde 
hath  rpoken,&c.  1.1 1.4 

1(5. 10.  And  vvhen  he  h,id  fene  the 
altarthat  was  atDamafcus,he  fent 
toVria  thePriclt  thepaternetherof, 
and  the  likeneHe  ,  according  to  the 
worke  thereof.  4,10.23 

17.24.  Ti.ekingofAfiyria  brought  me 
fr6B.ibilon&fio  Cuth^,&c.4, 10.23 

25.  And  vvhcn  they  beganne  to  dwell 
there,  they  feared  not  the  Lord,  and 
the  Lorde  fent  Lions  vnto  then  that 
they  might  kill  them.  4.10.13 

32.  Thu.s  tliey  feared  the  Lorde,  and 
appointed  out  priclls  out  of  them, 
felucs  for  the hy  places, &C.3  2.1 3.fic 

4.io.23.ac4.i5.a» 

33.  And  when  they  feared  the  Lorde, 
they  did  feruc  alfo  their  gods, accor- 
ding to  the  maner  ofthe  people  from 
whence  they  were  brought ,  &c.  3. 

34.  Eucnvnto  this  prefcnt  day  they 
follovvetheauncientcuftome,thcjr 
fcarenoc  the  Lorde ,  neither  kecpe 
his  ceremonies, &c.  3.2.13. 

ij>.4.  And  make  prayer  for  the  reft 
that  be  found.  j  .20.14. 

35.  It  came  to  paffc  in  that  night, the 


The 

Angell  of  the  Lord  came  and  ftroke 
in  the  campc  of  the  Affyrians  one 
hundrech  fov  verfcore  and  fiue  cliou  - 
fand.  1.14.^. 

»o.i.  Set  thy  houfc  in  an  order,  for 
thou  shalt  die  &  not  liuc,       1.17,1  j. 

I.  Then  Ezechias  turned  bis  face  to 
the  vvall,and  he  prayed  to  the  Lord. 

J.  I  befcech  thee  Lord  remeber  I  pray 
thee,  ho  we  I  haue  walked  before 
thee  in  truth  and  in  a  perfede  hart, 
and  haue  done  the  thing  that  thou 

.  Itkeflof.  J.14.19.&  J.20.I0. 

5.  Beholdjlhaue healed  thee,the  third 
day  thou  shalt  goevp  to  the  temple 
of  the  Lord  c.  1.17.1a 

^,  Will  thou  that  the  shadovve  goc 
forvvardes  10.  degrees,  orthatitgo 
backward  fo  many  4.1 4.18 

II.  And  Ifaias  called  vppon  the  Lord, 
and  he  brought  backe  the  shadows 
by  the  lines  by  the  vvhicheic  went 
dovvne  into  the  clocke  of  Achab. 

11.4.  And  he  built  altars  in  the  houfc 
ofthcLord,oftIie  which  thcLordc 
fpake,  I  will  put  my  name  in  lerufa- 
lem,  4,10. 2  J. 

%6.  MoreoucrManaflcs  shcdde  inno- 
cent bloode  ouer  much,  till  he  filled 
vp  lerufalem  vnto  the  mouth ,  &c. 

3.24.11. 

a2.2.  And  he  did  the  thing  that  pica- 
fed  the  Lorde ,  and  he  walked  in  all 
the  vvayes  of  his  father  Dauid,  and 
declined  not  neither  on  the  right 
hand, nor  lefc.  4.10. 2  j 

t,   AndHecliasthchy  PrieU  faidvnto 

.   Saphan  the  fcribe ,  1  haue  found  thp 

booke  of  the  Law  in  the  houfc  of  the 

Lorde, and  Heclias  gaue  it  to  Saphan 

thefcribc^and  hercad  init.        %,%.% 

I.  CHRONICLES. 

s8.S.  Pi^^  t^ie  footeftoojc  of  the  Lord 
our  God.  4i'5 

2.    CHRONICLES. 

tjj.tf.    CEEvvhatyoudo,  faidheryou 

*^     do  not  execute  the  ludge- 

menc  of  man  but  of  the  Lord.  4.^a4. 


Tabic. 

The  2.  of  Efdra$,orhcrwi(c  called 
NEHEMIAH. 

1.4-  P^^  ^fter  that  I  had  heard  theft 

things,!  fatte  down  &  wept, 

and  I  bevvajlied  manydayes,  and  did 

faft  and  pray  before  the  face  of  the 

God  ofheauen,  4.1 2.1 6 

5.  I  pray  the  Lorde  God  ofheauen, 
mightie,,  pfcat,  and  terrible ,  which 
kcepeit  couenaunt  and  mercy  with 
them  that loue  ihee,&c.  3'«7.S 

7.  We  haue  bene  carried  away  by 
vanitie,  and  haue  not  kept  thy  coni- 
maundemcnts, ceremonies, &  iudge« 
ments  ,  which  thou  commaundeft 
vnto  thy  feruaunt  Mofcs.         3»4.»« 

p. 1 4.  And  declarelt  vnto  them  thy 
Sabaothtobcfandificd.  %.%.z^ 

I   O   B. 

\»6.  >^Ow  on  a  day  when  the  childre 

ofGod  came  before  the  Lord, 

Sarhan  was  alfo  amonged  them.1.14 

17.&  i.i4.i^.&i.i8.i.&  2.4.; 

z  1.  The  Lord  faid  therefore  to  Sathan, 
behold  ,  all  things  that  he  hath  be  itj 
thy  handles  ,onely  Itretch  not  out  thy 
hand  vpon  him.  1 .17.7 

17.  And  he  fpcaking,  there  came  an 
other  and  laid,  the  Chaldees  mad« 
three  bandes  &  inuaded  thy  Camels, 
and  carried  them  away  ,  and  killed 
the  boyes  with  the  fworde  ,  and  I 
only  haue  ^^d  that  I  may  tell  it  thee. 

2.4.  z 

21.  The  Lorde  hath geuen,  the  Lorde 

hath  taken  away  ,  the  name  of  the 

Lorde  be blelTed.  1.17.8.&  x.iS.i.ac 

1.18.J.&  2.4.2 

2.1,    And  Sathan  came  amongelt  them 

that  he  might  ftande  in  the  fight  of 

the  Lorde.     1. 14.17.  &  I.i4'i5  &  « 

4.17.  Whether  f  hall  a  man  be  luiti- 
fiedincomparifon  ofGod,or  f  hall  a 
man  be  purer  then  his  maker?  j.ia.i 

18.  Bcboldc,  they  which  feruehim  be 
notfttdfeft:  And  he  found  vvicked- 
ncs in  his  Angels.       3.1  ».i.&  5.17.51 

1^.  Howe  much  more  ,  they  which 
dwell  in  hovvfes  ofclay,vvhich  hauQ 
a  earthly  fpuadacian  ,  fhalbe  con- 

fumcdj. 


The  Tabic. 


fumed,  eucnas  ainoch,i.i5.i.&  i 

15.2. &j  12.1. 

iy.  Blcflfed  is  the  man  that  is  corredcd 
of  chc  Lorde  :  rcproue  noc  rhcrcfore 
the  corredionot  the  Lorde.  J.4.  J2. 

^.1,  Iknovv  for  a  truthth.it  itisfo: 
And  that  man  shall  not  be  luAiHcd, 
incomparifun  of  God.         i.iz.a. 

ao.If  Ivvoldluftifiemy  fclf, my  mouth 
shall  codene  me:If  I  vvolde  sho  wc 
my  fclfe  innocent ,  he  shouldc  make 
mcmanifcft  to  be  vvicked.     J.»a.5 

10.15.  And  if  I  shalbc  vvicked  ,  itis 
woe  with  me.and  if  I  be  iu(t,  I  will 
not  lift  vp  my  head  ,  beinge  filled 
with  afflidion  and  miferie.  ^.14  i5 

ti.i8.  Hclofeth  the  coller  of  kings, 
and  he  girdeth  their  raynes  with  a 
cordc.  4.10.28 

tOt  He  changeth  the  fpeache  of  the 
faythfull,and  takeih  avray  the  lear- 
ning of  the  auncicnt.  2-4-4 

13.15.  Although  hee shall  kill  me,  I 
will  triiile  inhim.a.io.i9.&  3.3.11 

14.4.  VVhocannemakedeancof  vn- 
cleane  ?  not  thou  onclie  which  arc 
alone.  1  1.5.&  j.ii.5 

5.  Short  be  the  dales  of  man,  the  nom.. 
bcr  ofhis  mothes  is  with  cbee:thou 
had  ordeined  the  limites  thereof, 
Yvich  can  not  be  pafTcd.         1.16  5 

17.  Thou  haftfealcd  vpmy  wicked- 
nes  as  in  abagge,&  thou  haft  had 
care  of  my  iniquitie.  }.4. 25^ 

15.15.  Beholdc,amongcft  his  Sain^es 
there  is  none  immutable ,  and  the 
heaucns  be  noc  deane  in  his  fighc. 

}.12  I 

t6.  How  much  more  abhomin.ible 
and  vnprofitable  is  man  , which  drin 
kcth  iniquitie  as  water,         j  .1 2.T.5 

■^.a5.  Iknowe  chac  my  rcdcmer  li- 
ueth,  and  that  I  shall  ryfe  out  of  the 
carchinchclatter  dayc.2.io.i5>.&  j. 

a<5  And  I  shall  bee  compafled  about 
agayne  with  my  skinne,  &I  shall  fee 
God  ai^jyn  in  my  flefhe.     2.ii>  i^. 

^y.  whom  I  my  felfe  shall  fee,  1  d 
my  eyes  shall  behold  and  none  o- 
ther,&c.  a.io.iy 


21.13.  They  Icade  their  daies  inhap. 
pynes  ,  and  in  a  moment  chcy  goe 
down  to  thcgrauc.  2.1  0.17 

15.5.  Behould  ,  theMoone  doth  not 
shine  in  his  fight,  &chcStarresbe 
not  clcane.  j.ia.i 

25.14.  Lo,thcre  be  parte  ofhis  waics: 
but  how  littcll  a  portion  hcarew^e 
of  him?  And  who  canvnderftand  his 
fearefiiU  power?  i   17.x. 

28. u.  Where  is  wifedome  found,  and 
what  place  is  there  of  vnderltading? 

1.17.1* 

21.  It  is  hid  from  the  eyes  of  all  li- 
uing,frora  the  foules  of  the  ayre  it  is 
alfokept  clofe.     Ibidem. 

a  J.  ButGod  vndcrftandeth  the  way 
thereof  ,  and  he  knoweth  the  way 
thereof.     Ibidem. 

*8.   And  he  faydvntoman,  behold, 
thefeareofthe  Lorde  is  wifedome, 
and  to  depart  fiom  euill  is  vnder 
ftanding.  1  17  a.8f  j.2  26, 

J4  }o.  VVho  caufeth  an  h\'pocritc 
to  ragine  foe  the  fins  of  the  people. 

4  20.25. 

J 5.27.  VVho  rettrayneth  the  drops  of 
rayne  ,  and  puureth  down  shower* 
inmancr  of  ftreamcs.  «-5'y» 

4i«2.    And  who  gaueme  firfte  that  I 
should  geue  him  ?  againe ,  al  chat  ift 
vnder  the  hcauenbfemyne.    3-14.5. 
PS  A  L  M  E  S. 

1.1.  i-pHe  man  is  blcft  that  hath  noc 

■■•  led  his  life  according  to  the 
counfel  of  the  vvicked, neither  that 
hatht  abiddcn  in  the  way  of  finners . 

3>«7>o« 
2.  But  his  wil  is  in  the  Law  of  God,  5e 

in  his  lavve  will  meditate  day  and 

nig^r*  271J 

2.2.  The  kinges  of  the  earth  ftoodc 
together,and  the  Princes  aHembled 
in  one  ,  ag.iin/t  the  Lorde  ,  and 
againfthis  anoy-red.  2.16.  j. 

J.   Let  vs  brcakc  the  bands  a  fonder 
and  let  vs  throw  from  v$  their  yoci;. 
Ibidem. 

4.  He  that  dwclleth  in  heauen  *haU 
laughethe  tofcorne.the  LordshaU 
h4ucthc  in  dcriCon.  J.5.i,ac  a.ifi.j. 


The 

S.  Aske  of  mc&t  will  gtue  thee  the  ge- 

tels  foraninh«ritauce,&forthy  pof- 

feflios  theeiidcs  of  the  earth.a.ii.ii . 

S'  Thou  s hal c  rule  them  with  an  yron 
rodde,anci  thou  shall  breake  them  as 
an  farchcn  veifell.     i,«  s.  5.&  4.1.1^. 

12.  Laye  hould  of  difciphcjcafte  that 
the  Lordc  bee  angric,and  you  perish 
from  therighte  vvay.».6.i.&  4  20. 5 

&  4.20.2^. 

J.J.  Ifleptand  flombred  ,  and  rofc 
vp  againe,  becau(e  the  Lordc  toke  v- 
pon  him  to  keep  me.  j.i.<7. 

4.7.  The  light  oFthy  countenauce  hath 
ben  fcaled  vpon  vs.  1.11.14. 

5. 4  I  will  be  early  prefcnt  before  thee 
&  1  will  wearc  :  for  thou  art  a  god 
that  loueth  not  iniquitic.      3.20.12. 

S.  1  will  enter  into  thy  houfe  in  the 
multitude  of  thy  mcicie  ,  and  I  will 
vvorshippcatthy  holy  temple  in  thy 
feare.  ^.2.2j.2c  3.20^11. 

€,i.  OLorde  rcproue  me  not  in  thy 
fiirie,and  corred  me  not  in  thine 
angrc.  3«4  3» 

y.6.  ArifeO  Lordc  in  thyangre,  and 
be  thou  exalted  in  the  quarters  of  my 
enemies  ,&c.  j.jo.i  5 

^  ludge  me  O  Lord  according  to  my 
righteoufnefle .  &  accordmg  to  the 
inndcencie  ofmy  caufe.         }.i7.i4 

S.  J .  Thou  haft  made  paifc£t  thy  praiers 
by  the  mouth  of  infants  &  fuclings. 

5.  What  is  ma  that  thou  art  mindcfull 

.     of  him?or  the  fonue  of  ma  that  thou 

>ocll  viiithim?  1.  5.  j.Sc  i.i  j.2 

.JO,    And  they  may  truft  in  thee, that 

haueknowcn  thy  name.  ?.i.5i 

101?.   Hcfaydinhishjrte,  Godhatti 

forgocten,hc  hath  tourned  away  his 

face  that  he  should    not  fee  ac  the 

endc  1.4.1. 

J I  4.    The  Lord  in  hii  holy  teple.i.5.£. 

12  2.    They  hauc  rpoken  valine  thingcs 

cuery  ma  to  his  neighbour:  defeytfull 

Iippes,&c.  4'»4  8. 

^.  The  words  of  the  Lordc  ,  arc  pure 

,     vvords:av  the  liluer  tried  in  a  fornix 

ofcarth fined  vij.fould.  j.2.15. 

t4.>.   The  fuliihman  faydinhis  harce 


Tabic. 

there  is  no  God.  Ii4. » 

5.  The  Lord  looked  from  heauen  vpon 
the  children  of  men,  to  fee  if  there 
were  any  that  vnderltode  orfoughc 
after  God.  }«»4'> 

4.  There  is  not  that  doeth  good  ,  no 
not  one.  j.j.j 

15.1.  Lordc  who  shall  dvvellin  thy  ta 
bcinai-lc  ?  or  who  shall  red  in  thy 
holiehilJ.^  J-17.6&  3.24.8 

2.  He  chat  walketh  without  lpot,and 
workcth  I  ighteoufneSjWhith  fpta- 
kech  the  truth  m  his  hart.         ^Mi 

16. 2.  Thou  arc  my  God  and  haftc  no 
ncede  ofmy  goods.  a  ?■.  53. 

J.  7  o  thy  Saints  that  be  in  eartk:all 
my  delight  is  in  thcm.i.ii.i4,&  2  j. 

53  &  3.7.5. 

5.  The  Lorde  is  the  portion  ofmy  in- 
hcntaunce  &  cuppe,thou  art  he  that 

doft  reltore  vntomemy  inheritauce. 

2.1  I.2.&  3  2  5<IO. 

10.  Thou  shaltnotlcaucmy  foulc  m 
hell  ,  neither  shalt  thou  iuftVrthy 
holy  one  to  fee  corruption.    3  aj-.j 

17.1.  HeareO  Lord  righteoufnesrgeue 
eare  vnto  my  prayer.  1. 17.14 

3.  Thou  haft  proued  my  harte  and  viti- , 
ted  it  by  nightc,thou  haft  tried  me  by 
fier,  and  haft  not  found  m  me  iniqui- 
tic. Ibidem. 

15.  I  will  appcare  in  righteoufncs be- 
fore thy  pre(encc,l  shall  be  fatisfied 
when  thy  glorie  shall  appcare    2.1O. 

tj.Qi  3.35.10. 

iS.i.I  will  loue  thee  OLorde  my  tor- 
titude.  3  ao.aS. 

ao.  And  he  brought  me  into  largsnes: 
hemademefate,becaufehc  would. 

?»75 
21.  And  the  Lorde  shall  geue  vnto  me 

according  toniy  righttoufnellc  ,  and 

according  to  the  purents  ofmy  hand 

»hall  he  geue  vnto  me.  3,17. 5,&  J.  17. 

14. 

28.  By  caufe  thou  doeftfaue  the  huWe 
and  thou  shake  bring  lovve  the  eyes 
ofthe  provvde.  f.ii.6, 

31.  Thevvoideof  the  Lorde  is  tritd 
by  fier,hc  is  a  defeder  of  all  that  truft 
in  him*  .$•»•*$ 

i^.i     The 


j^.t.ThehcauesshoTV  forth  the  glory 
of  God.  1.5.1&164 

t.  The  Lavvc  of  the  Lordc  is  pure, 
conucrting  foulcsithc  tcftimoruc  of 
the  Lordc  is  favthfiill,  gcuinge  wife- 
dome  to  the  fimple.  2.7.11.  &  4.8.^ 

13.   Who  vndcrftandech  his  faultes, 

clenfe  me  from  my  feciccefinncs.j. 

4.I6.&  3.4,i8.&  3.17-1 

ao.  5.  Let  him  remember  all  thyoffe- 
ringes  ,and  let  him  make  thy  burnt 
ofF-rings  fatce.  3.20. 18, 

10.  Lorde  raucthckinge,5chcarevs 
when  we  call  vpon  thee.         i6.i 

a».i .  OGodmyGodjVvhyhaftc  thou 
forfakcnme?  ».i(f.ii. 

•f.Our fathers  trufted in thec:they  tru- 

fted  &  thou  didcft  dcliuer  the  3. 20. 2<?. 

sd.  I  will  pay  my  vovves  in  the  fight 
ofthem  that  feare  him.  4.1 34 

aj.4.  For  although  I  shall  vvalkc  in 
the  middcft  of  the  shadovve  of  death 
I  will  feare  no  euelbicaufe  thou  arc 
with  me.  1.17.  II. &  j  t.ii.Sc  3.2.28. 

6,  And  thy  mercies  shall  follovve  me 
all  the  d  ayes  of  my  life.  2.3.1*. 

14  3.  Who  shall  afcend  into  the  hill 
of  the  Lorde?or  who  shall  ftand  in 
his  holy  place?  3.6.2. 

4»  Who  hach  innocent  handes  and  a 
cleanehartCjwho  hath  not  liftvppc 
his  mtnde  vnto  vanitie,  nor  hath  not 
fvvornc  to  the  deccite  of  his  neigh- 
bour. 3.6.2 

€.  This  is  the  generation  ofthem  that 
(cekehim.  3-4*'^ 

a5,i.    Vnto  thee,OLord,haueIlift  vp 

myfoule*  J.io-5. 

6.  RemcmbcrO  Lorde  thy  tender  mer. 
cies  and louing  kind nefle  which  be 
foreucr.  3 » 10.9 

7.  Remember  not  the  faultes  and  igno- 
raunces  of  my  youth,  but  according 
tothykindnc/Te  remember  thou  me. 

3.3.18.&  3.20  5>. 

xo.  All  the  waies  of  the  Lorde  are  mcr- 

cyeand  truth  to  the  that  feeke  after 

his  will.&c.  3.  20.7. &  3.17-2. 

11.  For  thy  name  fake,  O  Lordc,  th  H 
shalt  be  mercifull  Tncoroyfinnc ,  for 
it  4t  great.  }*i7>>* 


1  able. 

il.  Lokcrponmyafnidion&  craueil, 
and  forgeueallmy  finnes.      3.20.9. 

26.1.  ludgeme  OLord,for  Ihaue  wal- 
ked in  my  innocecic&truftinginthe 
Lorde, I  shall  not  flide.         3. 17. 14 

2.  Proue  me  Lorde,  and tryeme,exa- 
mincmyraines  and  hart.     3  20.45* 

5.  I  haue  hated  the  cogregation  of  the 
wicked  ,  and  I  will  not  fit  with  the 
vngodly.  '  3. 17, 14, 

8.  OLordc  Ihaueloued  thcbeautieof 
thyhoufe,  &  the  place  of  the  habita- 
tion of  thy  glory.  1.11.14 

9.  Dcftroy  not  my  foule  with  the  wic- 
ked,and  with  men  of,&c.     3. 17. 14* 

27.1.  The  Lord  is  my  light  &  my  health 
whom  shall  I  feare?  1.17.11. 

}.  If  campes  shall  ftand  againftme,my 
hart  shall  not  feare.  » .1 7.  u 

lo.My  father  &mother  hathforfake  rae 

but  the  Lord  hath  take  me  vp  3.2a  36 

14.  Hope  in  the  Lord, and  be  ftrong  :3c 
he  will  comfort  thy  hart ,  &  truft  in 
the  Lord.  3.2-»7. 

28.8.  The  Lorde  is  the  ftregrhofhii 
pcople,&  theftregthofthc  fahiatio 
ofhisannointed.         2.6.i.Si  2  <!  3. 

1 5. 3  The  voice  of  the  Lord  is  vpoii 
the  waters, the  God  ofmaieftie  hatk 
thundred,the  Lorde f is)  vpon  great 
waters.  1.^.4, 

30.6.  Wepinp  may.ibide  ateuening; 
butioy  Cometh  in  the  morning. i.»o.$ 

7.  Andinmyprofpentie,!  faid,!  shall 
ncuer  bemotjcd: 

8.  For  thou  O  Lord  of  thy  gondnes 
dideft  geueltregth  vntomybeauti* 
thouturneft  thy  face  from  me, and  I 
vras  troubled.  3.8.2, 

3 1. 1.   Ihauetrufte<1  in  thee  O lordc, t 

shall  not  be  cofouded  for  euer:de!iuer 

meinthy  righteoufnefle.      3.11.12, 

d.  I  commend  my  fpirite  into  thy  han. 
des ,  thou  haft  redcmcd  me,  O  Lorde 
God  of  truth.  3.*o.2^; 

16     My  lots  arc  in  thy  handes.  1.17  II. 

23.1  faid  in  theheat  ofmy  mind,I  acaft 
out  from  the  face  t>F  th;nceie<  .3  1.4. 

32.1.  BIciTedare  they  whofc  iniquities 
be  remitted  ,  and  whpfc  (inncs  are 
couered.     3.4  a^.Sc.j.ii.ii.Sc  j.i^t 


The  Tabic. 


II.&  5.17.10, 

5.  I  hauc  made  my  fault  knowenvnto 
the.', and  I  haue  not  hid  mine  vnrigli- 
rcourncii'e.  1  bant  faid,I  vvill  cofeflc 
againftmy  fclfc  vnto  the  Lord  mine 
ini<juities,&c  ?'4  5fc 

tf  <  For  this  shall  euery  one  that  is  holy 
intimcconucnicnt,&c   .J.20.7.&  j, 

20.16. 

j}.^.  The  hcaucns  were  elUblished 
by  tl>e  wot  de  of  the  lord ,  &  by  the 
fpirit  of  his  mouth  all  the  powers  of 
them.  i.i  }  15.&  i.itf.i. 

S  ».  BlcfTed  is  the  people  whofc  God  is 
the  Lorde ,  a  people  whom  be  hath 
chofen  for  an  inheri  caunce  vnto  him 

.    felfc  i.io  8,6£  j.2.a8.3c  j.ai.5, 

»  J.  The  Lordc  looked  from  heauen  and 
fawall  the  children  of  men.   i.kJ.i 

18.  Beholde,  theeicsof  the  lordcbe 
vpon  them  thatfeart  him  ,  and  vpon 
them  that  truft  on  his  mercy,  j  ao.40 

%i.  O  Lorde  let  thy  mercy  be  vpon  vs 
as  vre  truftin  thee.  j.iOii 

14.T.  This  poorc  man  cried,  and  the 
Lordc  heard  him,  and  he  fa  ucd  him 
from  all  his  tribulations,     ^.lo  i6. 

S.  TnC  Angellofthe  Lordc  pi tcheth 
round  abniic  them  that  feire  him  >  & 
he  shall  deliucr  them.  i.f4^.6c  1.14. 

8  &  j.taaj. 

15.  Depart  from  euill  and  do  good.  ^^ 

38. 

1 6.  The  eies  of  the  Lorde  be  vpon  the 
iuftc,and  his  cares  to  their  praiers.i. 

16.7.&  J. 20.  J.&  J  ao.io. 

17.  The  countcnaunccofthe  Lorde  is 
vpon  them  that  do  euill, that  he  may 
rootc  fro  the  earth  their  racmorie.i, 

16.17. 

9%.   The  death  of  the  wicked  is  euill. 
>  I0.X4  &  a. 10  18. 

tg.  The  Lorde  redcemcth  the  foules 
ofhis  feruauntes.  2.!o.i<J 

^6.1.  Thevvirkcd  man  faidtohim  fclf 
that  he  might  doc  euill :  there  is  no 
feare  ofGod  before  their  eics  .i.4''>. 

».  For  he  hath  done  deceitfully  in  his 
owne  fight ,  that  his  iniquitie  may 
be  found  to  hatred.  ».4. 1. 

4L  Tliy  mcrcie,0  L.or4 ,  reacbeth  vnto 


the  hcauens ,  ani  thy  truth  vnto  tfw 

cloudes.  h^'7 

7.    Thy  iudgementes  are  vvonderous  « 

depe.  1.17.1.&  J. 23  5 

10.    With  thee  is  the  fountamL of  life 

and  in  thy  light  we  shall  fee  light.  2. 

37.7.   Be  fubiedto  the  Lordeanden-    .j 
treatehim.  3.3.^7, 

22.  For  bicmfethofe  that  bcbJeHciJ 
of  him ,  shall  poflcfl'c  the  earth;  buc 
they  thatbccurfedof  him,  shallpc- 
rishc.  1.  i.t 

}  8  I.  O  Lorde  in  thy  wrath  reprouc 
me  not ,  neither  in  thy  anger  eorre^ 
me.  J«4.J2. 

5*  Mme  iniquities  haaegone  ouermy 
head,&asaheauie  burden  thcyhau« 
vvayed  vpon  me.  j  4.  i  <J 

j^.io  I  wai  dumme  and  opened  not 
my  mouth  ,bicaufc  thou  diddeltio^ 

r.17.3 

X}.  I  am  a  i\raunger  and  a  pilgrime 
with  thee, as  all  nay  fathers  v  vere  a. 

10  15;. 

14.  Letmcpaufe  jthatlmayc  come  to 
my  felfc  before  i  depart ,  and  be  no 

more.  j»io.  i  6. 

40,4.  And  he  put  in  my  mouth  a  new 
fong,a  verfe  to  our  God  :  many  sJuU 
fee  &  f€are,&  they  shall  ti  uft  in  the 
Lorde.  J  20.2<f.&  3.I0.  |8. 

6.  Many  haft  thou  m;tde,  O  Lorde,  chy 
marueillous  vvorkcs  ,  and  there  is 
none  that  islike  to  thee  in  thoughts* 

i.|.y.&r  1.17  t 

7.  Thou  v^'ouldcA  not  fa<rifice  an<i 
offering,  but  thou  madeitvnro  m« 
eareS)  ;,22«>C>.  jj 

8.  ThcnIfaJ(l,bcholde,I<:omc  :it  is 
v'/ritten  of  me  in  the  chapter  of  the 
booke.  2,1  ^.p 

J>.  Idefired  todo  thygoodwill,Omy 
God,  and  thy  law  is  in  the  ooiddeft  of^ 
my  hart.  2.i<5. 5 

II..  I  haue  shewed  ft>rth  thy  truth  8c 
falnariS.  Thiucnothidde  thy  lou;ng 
kindneffe  and  truth  from  tlic  great 
congregation.  Ji  Ti 

?  a.  ThylouingkmdnefTe  Sc  truth  haue 
aiwaics  prefcrued  me.  J'T 

41.;.      Heale 


i 


4».y.  Healcmyfoule,  forlhaucfTnne<l 
agjinft  thcc.  32012 

4  3. } .  My  Ibulc  thirftcd  after  the  (irong 
Goa,eiien  tlie  lining  God. whcf  lull 
I  come  and  appcarc  bcfove  rhc  face 
ofOot^?  4. 17. 21 

5.  J  pallVfl  to  thcHoufe  of  Cod  with 
the  voice  of  mirth  Sc  pfaifej&c.  J-4.5> 

6,  \  vhyait  thou  faddc  my  {oiil,.?jnd 
why  (loclt  thou  trouble  me  ?cru(t  in 
th;-  Lordc.  3  2.t6 

45.  <.  Why  art  thou  faddc,0  my 'ouk»? 
8c  «  vnvdoirfl  chou  trouble  me?  trult 
in  the  lordc.  3.2.  i(f 

44.4  Nc-irlier  did  they  poficflc  the 
l.indfbv  theirovvne  lVvcrd,&:  thefr 
(Jvvnc  arme  did  nut  fjue  them,  but 
thy  right  hand  and  thy  arme,  and  the 
light  of  thy  cowntenatice  ;  becaufe 
thou  diddeft  fjuor  them.  J-^'-J 

21.  If  vvc  haue  forgotre  rhc  name  of 
our  God  ,  and  haue  ilretcbtd  forth 
our  hads  vntoa  ftrjngc  God.  j,2'i  ^7 

Si.  shall  not  God  fcai«.h  this  our?  for 
hcknowcththcfccrets  cT  thciartc. 

tj.  For  thy  fake  be  we  (laiiit  all  the 
day  long,wce  be  cAccmcd  as  I  heepe 
for  the  flaughtcr.  3-1  S>  J 

45  7.  Thyfcatc  ,  O  God,  en  (hi  ret  h  for 
eucr,  the  roddcofthy  kingdome  is  a 
rodde  of  dircdion.  '-'JP 

Z.   Thou  haft  loiicd  righteou'ntff.  and 
hated  ini(]uirie  ,  therefore  God  thy 
God  hath  annointed  thee  with  the 
oileof  glavineffc  abouc  tNy  conipa 
nions.     a.i5.s.&:  4.'5».i8.^  4.10  lO 

13.  And  all  the  daug'  t>.rs  of  Tirus 
with  the  riche  of  the  p'cople,  fhall 
do  homage  before  thy  f»ce  with 
giftcs.  f.ii.iS 

46.2.  God  is  our  refuge  and  ftrcngth, 
our  helper  in  time  of  tribuljtio.3.2.37 

J,  For  all  that  we  will  not  fcare, 
whileft  the  eart-his  troubled  ,  and 
•the  moiintaines  be  carried  into  the 
hart  of  the  fca.  ?'?7 

6.  Godisin  themiddeft  therof,»tfh.ill 
notbemoued.  4>'>J 

47.3.  The  lordeishighand  tcrr'ble,  a 
great  king  aboue  all  the  earth.  1 1  j.  34 


1  auic* 

5.  He  hath  chofcn  vnto  Vs  his  inheri- 
taunce  ,  thcbeautie  of  Jacob  whom 
hchathloued.  S'2i-J 

48.51.  A$  \Te  haue  heard,  fo  we  hauc 
fctne  in  the  citic  of  the  Lorde  of 
power, in  the  citie  of  our  God  :  God 
hath  built  it  for  eucr.  1.11.14 

II.  According  to  thy  name  O  God, 
fuch  is  thy  praifc  through  out  the 
earth, thyrigft  hand  is  full  ofnghte- 
oulhciTe.  3.20.41.&:  4' ^.  J»' 

49.7.  They  that  trufl  in  their  ownc 
Hrengthjand  glory  in  the  multitude 
o'thcir  riches.  ^       2. 10.17 

8.  He  can  by  no  mcancs  redeeme  his 
brother,  he  (hall  not  pay  his  raun- 
fometoGod.  2.10. 17 

II.  When  he  ihall  fee  wife  men  dit%8c 
ignorant  perfons  and  foolcs  ptrifhe. 

2  10.17 

I  a.  The  building  of  them  from  genera- 
tions to  gencratios  jthey  called  their 
names  by  their  landes.  2. 10.17 

13.  And  man  when  he  \'va.t  in  honor, 
knewc  not  thereof:  he  was  copjrcd 
vhto  ff'olifhe  bcafles,and  he  was 
made  like  vntothtm.  2. 10. 17 

14,  This  way  vnto  them  is  theftuna- 
bling  bJockc  ofth?m,&  afterwardes 


blockc  oft} 
ilch^ht  the 


they  ilchght  tTicmlclues  in  the  ho- 
nor thereof.  210.17 

IS.  As  Ihcepe  they  be  pur  into  hell: 
dcatii  fcf  derh  vy>on  them  :  and  the 
rtghceous  f  hall  rule  ouer  ihcm  in  the 
morning.  2.'0.i7 

50.15,  And  call  vppon  me  in  the  daye 
of  trouble:  and  1  will  deliuer  thee, 
and  tHou  rhaic  honor  me.  3.20. 1 3,28 

&  4  17-57 
13.  He  thatonerethvppraire$,he  doth 
glorifie  mc  :  and  this  is  the  vvav  by 
the  which  I  will  f  hcwe  him  the  fal- 
uation  of  God.  4.18.17 

51.  J.  Haue  mercy  vpon  mc,0  God, for 
thy  goodnes  fake, &  c.  3»4-,ji> 

6.  That  rhoii  ma»cft  be  acknowledged 
pure,vvhen  tliouhalliudged.    I.i8.| 

7.  Beholde,  I' was  f^fhioncd  in  ini- 
quitic  ,  and  my  mother  conceaucd 
mein/iune.    a  1.5.&  3.3.18  &  3.20.^ 

T  i  T  T 


xnc  laDie. 


12.  Create  in  me  OGod,aclcancharr, 

and  renue  a  right  fpirit  within  me. 

».2.25,a7,&a.3,i> 

17.  OpcnthonmyIippcs,Olorde,and 
my  mouth  shall  «hevvc  forth  thy 
praiTe.  J.  20.  a  8 

i5>.  Trie  facrifice  to  God  is  a  broken 
fpirit. a  contrite  and  broken  hart  ,  O 
God,thou  wilt  not  defpifc.  3  20.16 

ax.  Then  thou  shale  be  delighted  with 
offerings ,  with  the  facrifice  &  burnt 
offering  of  rightcoufneffe,  then  they 
shallay  calues  vpo  thine  altar.4.18.17 

52.10,  But  I  Yvillbe  like  the  greenc 
Oliue  tree  in  the  houfc  of  the  lorde. 

a.io  17 

53.4.  There  is  not  one  that  doth  that 
which  is  good.  ».  J.» 

5J.»j.  Caftthy  burden  vpon  the  lord, 
and  he  shall  vpholdc  thee:  he  will 
not  fuffer  the  righteous  to  fall  for 
eucr.  1.17.6.&  2.10.17 

24.  Thou  in  the  mcanc  time  O  God, 
shall  throwc  dovrnc  theie  blood 
thirftic  and  deceatfull  ones,  into  the 
pitofdeftruction.  2,10.17 

56.5.  Ihaue  trultedin  God,l  fcareno 
thing  that  fleshcmaydovntome.  i. 

17.11 

10.    So  oft-'n  as  I  call  vpon  thee,  mine 

enemies geue  backe:in  thislamaf- 

fured,thatthouartmyGod.  |  20. j  I 

13.     Iwil  make  vowcsvnto  thcc,0 

God:  Ivyill  she  we  forth  thypraiie. 

4.1J.4 
59.t  t.  Thv  goodnes  O  Lord  may  preucc 
mcsbring  it  to  paffc  O  God,thatI  may 
fee  thy  works  on  my  enemies.  -2  j  12 
6oi4*   In  God  TVe  snail  do  valiantly, 
and  he  shall  tread  downe  our  ene- 
mies 3.2046 
61.9.    Pourc  out  your  hartes  before 
hjm,far  God  is  our  refuge.       j.  jo.  5 
JO.   The  fonnes  of  menbe  vaine  ,rhe 
fonncs  of  men  be  liers :  if  they  were 
put  in  a  paire  of  ballaunce    ,  rhty 
would   be  lighter  then  vanirie  it 

felfe.  *.}• 

U3  4.   Thylouing  kindneflfe  is  more  to 

be  wished  for  then  life  it  fclfe.    |.a 


28. &  J  17.14 

65.1,  Vntothee  ,  OGod  Jspraifcin 
Sion,  vntothee  shall  the  vovvc  be 
paide.  3.20.29 

3.  Thou  hearcft  prayers  ,  becaufc  of 
this  shall  all  flcshe  come  vntothee. 

3.2015 

5.  Bleffed  is  he  whom  thou  choofeft,be 
shall  dwell  in  thy  courtes,&c.3.2i.5 

68, 1  jr.  Thou  art  gone  vpon  hy,  and 
haiUedcaptiuitie,&c.  1.13.11 

li.  Vnto  the  Lordc  God  belong  the 
iffues  of  death.  3.>5  4 

36.  Thou  art  terrible  O  God  out  of 
thcholy  places;the  God  of  IfracU  h« 
geucthftregth  to  the  people  t.it.14 

65>.3.  lam  fonkedovvne  intoadeepe 
mier,  in  the  which  there  isnobot- 
tome,&c.  4  7.»J 

5.  That  I  am  collrained  to  repay  that 
Itokenot.  2.16.5 

22.  Forthey  gaucmeinmyroeatcgall: 
and  when  1  thjrfted  they  gaue  me 
vincgcr  to  drinkc.  4.17*15 

29.  Lee  them  be  wiped  out  of  the 
bookeof  tne]iuing,andlct  them  net 
bevYrittcnamongelt  thcidft.    2.10 

18.&  3.24.9 

71.2.  For  thy  r ighteoufnes  fake  rcfcue 
me,anddeliuerme.  3x11-2 

72.8.  He  shall  rule  fromfeatofca,and 
from  the  fluddes  vAtu  the  cndcs  of 
the  earth.  2.11.1 

II.  And  all  kings  shall  worship  him, 
and  all  natiosjhall  feruehim.  4. 517 

73.2.  It  wanted  but  a  little  but  my 
fcctevverereadie  tofall,  my  fteppes 
had  almoft  Hidden.  2. 10.16. &  3.^.6 

17.  Vntill  I  cntred  the  fccrcte  places 
of  God ,  and  I  vnderftoode  what 
should  become  of  them  at  the  Ia(t.  2 

10.16.&  5.9.6 

26,  Myfli'shcandl»arti>  c6rumed,but 
Go«l  is  the  rocke  oi  my  hart,  and  my 
portion  for  euer  ».n.a 

74.2.  Be  mindfull  of  thy  flocke  which 
thoudiddertpurchafe  long  agonc'fic 
of  thine  alotted  inheritaunce  which 
thou  haft  redeemed  ;  the  mount  Sioa 
in  vvliich  thou  wait  wont  to  dvvclJ. 

3.20.14 
9.  VVf 


The  Table. 


51.  VVc  fee  not  our  figncs,thcreisnoc 
one  Prophet  more  ,  nor  any  with  v$ 
tlMtknowcth  how  long.        215.1 

7J,7.  For  neither  from  the  Ea/l ,  nor 
from  the  V'Vtft,  nor  from  the  bouth 
dochpreftrnunt  come.  1.16.6 

77.10.  Whether  or  not  hath  God  for- 
gotten to  be  nicrcifull?vvill  he  shut 
vphii  nicrcie';  in  dilpieafurc.^  j.i  17 
II*  At  lain  t!. ought,  this  is  myinfir- 
nutie  ,  the  right  hand  vrill  chaungc 
the  ct)urrc  of  th\  moil  high,      j  2.31 

78  8.    And  let  themnot  b   as  their  fa 
thcrs,a  cti!obedJent  and  rebellious 
Baiion,a  gentratio  that  fernocthtir 
hartes  aright  ,  and  whofc  fpiritcs 
ncucr  bclciiedGud  truely.         2.5.U 

5<5.  They  flattered  him  with  their  tou 
tcnauficcs  ,  but  they  hedvntohim 
vvith their toungps.  ?  ?  ^5 

37.  Their  hart  was  not  right  coward 
him ,  neither  rvcrc  they  faichfoll  m 
hiscoucnaunr.  J-J-^S 

45.  He  caft  vppon  them  the  fiercencfle 
of  his  anger ,  violence  ,  indignation, 
and  vcxacion  ,  by  the  fending  cue  of 
«uill  fpirites  1.14.17 

^o.   That  he  mightlcauethc  Taberna 
clc  Silo,  the  Tabernacle  where  he 
dwelt  amongcft  men.  2.6.1 

6j ,  And  he  put  away  the  Tabernacle 
of  Iofeph,aiid  chofcnot  the  tribe  of 
Ephraim  2.<S  2.&  ?.2i.6 

70.  Andhe  chofeDauidhis  feruaunt, 
from  the  fiildes  of  sheepe  tookehe 
him.  1.6.2 

y^.9.  Heipe  v.SjOGodofour  falujrio, 
for  the  glory  of  thy  name, ^  dciiuer 
vs  ,  and  bemeri  ifuU  vnto  our  fiones 
for  thy  names  take.  3.20.14 

1 3 .  And  »  ve  thy  people  and  sheepe  of 
thypafturc  shall  praife  thee  for  euer; 
and  from  gencrjiion  Co  generation 
will  fet  forth  thy  prauc.  3-7. 10 

S«.i.  Thou  which  fitted  betweene 
the  Chcrubins  shcwc  thy  bnght- 
nelle.  i.i  3.14.&  a.8  15.&  ^.t  5 

4.  Iwrnevs  againeOGod,  andcaufe 
thy  face  to  shine  chac  we  may  be 
faued.  3.z.a8 

5*  O  Lurde  Cod  of  huftes,ho  wc  1  ong 


wiltthoubc  angry  againfl  thcpraier 
of  the  people.^  j.ioitf 

J  8.  Let  rhyhandebe  with  thcmanof 
thy  right  hand  ,  with  the  fonnc  of 
man  ,  whom  thou  had  made  liroKge 
forrhyfclfc.  2.6.% 

81.U.  1  am  the  lorde  thy  God  which 
hauc  brought  thee  out  ol  the  land  of 
tgypr.  3.1.JI 

82.1.  God  ftandcchinthe  affcmblyof 
God  ,  be  pldyeth  the  ludgc  in  the 
midde/tofgods.  4.20.4 &  4. 20.6.& 

4.20.  a<» 

3.  Reucnpethcpoore&  f.nhcrlclic,!cc 
loofc  thcmileriiblt(5>:  atHicied.4.2C.5> 

4.  Deiiuer  the  feeble  and  needy  ,  from 
ihehandes  of  the  vvickcd.     4.20.^ 

6 .  I  haue  faid  , y^u  are  gods,  and  you 
arc  all  icnnesuf  the  molt  high.  1.14 

5  ^51:420.4 

84.1.  OLordcfhoftes,  howe amiable 
arc  thy  Tabernacles.  -^^i  5 

3.  My  loulc  longctli  5c  faintctfi  for  the 
courtes  of  the  lord, my  hart  &  flcsi'-C 
eric  vnto  the  liuing  God.  s.ii.a 

8.  They  shall  gee  from  llreiigth  to 
ftrengcli,eche  of  thtm  shall  appear* 
before  God inSion.  4.i7.»i 

86.2.  Kccpcmy  life  bccaufe  1  am  one 
that  doth  good  to  other  ;  O  God 
keepc  thou  thy  feruaunt.        3.20.10 

5.  For  thou  O  lorde, art  good  &  mtrci- 
full ,  of  great  kindnclie  vnto  .ili  that 
call  vponthec.  3  :.>5 

11.  Djredt  me  O  lorde  in  thy  vv^yes, 
then  shall  1  vvalkc  in  rhy  truth;  c6- 
draine  my  hart  that  it  mayfcare  thy 
name.  i.i.zj.Si  i.y^ 

88  1 7.Thy  furies  hath  parted  ouer  me, & 
thy  terrors  haue  dcltroied  me.  3.4-34 

8*114.  I  haue  made  a  coucnaunt  with 
my  choien,Ih4Ue  fvvorne  toDauid 
myferuauni.  4.i«'7 

5.  Thy  feedc  1  will  eftablish  for  cuiT, 
and  will  let  vp  thy  throne  Irom  ge- 
neration to  gtnerarion  4-»  »7 

31.  If  his  childicii  furl'ake  my  lavvc, 
and  vvalkc  noc  in  my  iudgements. 

^^      .       ,  3.4J2&4-37 

32.  If  rhcybrc3kcmyltatuics,5i:  keepe 
notmy  couiuaui>demtrnt$.      3.4-32 

TTTT   ij 


Ihc 

jj.  1  will  vifice  their  tranrgreflions 
wlchtheradde,  and  ch;;ir  iniquities 
wich  vvhjppes.         j.4. 32. &  4.1.27 

}4.  Andmy  louingkindneiTevvill  I  not 
uke  from  him  ,  neither  will  I  falfific 
my  truth.  3.4.  J2.&.4. 1.17 

j^.thaueoncefvYornebymyhoIineflc, 
I  will  not  f^ile  Da'.iid.  2*5J 

J7.  His  fecdc  f  haJl  be  for  euer  :  and  his 
throne  fhalbe  before  me  as  the  funne. 

}8.  It  fhall  abide  fure  as  theWoone, 
which  is  a  fure  vyitnelTe  in  hcauen. 

50.4.  Athnufand  ycarcs  is  before  thcc 
as  yeflerday  c  which  is  pad,  yea  as  a 
watch  in  the  night.  J**  4* 

7.  For  we  are  cofumcd  by  thine  anger, 
and  by  thy  wrath  arc  vvc  troubled. 

3.4  34 

y  For  all  our  dayes  w^cre  fpcnt ,  thou 
being  angry  vve  ended  our  yeares 
fooricr  thenarhoughr.  3.25,11 

ii.VVhoknovvcchrhe  power  of  thine 
anger?  as  eucry  roan  fearcth  thee,  (o 
is  theindignacioof  thy  anger  fearcc 
towardes  them,  3.25.11 

^i.t.  The  nan  fitting  in  the  fccretc  of 
the  moft  high,  fhall  abide  vnder  the 
fhadovveofthealmightie.  1.17.6& 

2.8.42 

J.  For  he  will  deliuer  thee  from  the 
fnarc  of  the  hunter  ,  and  from  the 
noifomepcftilencc.  1.17.11. 

II.  Forhcvvill  commaund  his  Ai.gclj 
for  thy  fake  ,  that  they  keepe  thcc  in 
allthyvvaycs.     1.14  6.  &  2.8.4?,  8c 

3.20.23 

1 5.  He  will  call  vppon  me ,  therefore 
I  will  hcarehim,  I  will  beprcfent 
with  him  in  afflidion,  I  will  dcliuer 
him  ,  and  will  maJfc  him  glorirns. 

9.20,14 

52.^.  Howe  great  arc  thy  workes  O 
iorde  ,  vvondcffull  profound  be  thy 
counfcls.  2.10.17 

y,  A  dullerd  doth  not  knovvq  this, 
neither  doth  a  fooievndcrltadit.i.j.^ 

1 3.  The  iuft  fhall  florifbc  as  the  Palme, 
and  fhall  growe  as  a  Ceder  in  Liba  - 
nus.  a.xo.17 


1  able. 

1 4.  Thofc  that  be  Blanted  in  tlie  houf5i 
of  the  lordc,  Ihall  florifhe  in  the 
courres  of  our  God.  2.10.17 

^j.i.  The  Iorde  is  king,and  is  clothed 
Tvith  maicftie  ,  he  hath,  1  fay,  put  on 
ftrength,&  hath  girded  himfelfe,thtf 
world  alfo  fhall  be  fo  cftabhfhed 
ihatitcan  ndtbcmoued.  i.<f.  j 

5.  HolincHe  bicommeth  thy  houfe,  O 
Iorde, for  euer.  1.6.4 

$^.M.  The  Iorde  knovveth  that  the 
thoughtcsof  man  are  vaine.  2.2.2$ 

&  3.14  » 

12.  Happic  is  the  man  O  Iorde,  whom 
thou  haft  chaftcned  ,  &  whom  thou 
hallinftrudcd  in  tbylavTC.     3.434 

1;?.  In  the  paffions  of  many  thoughtes, 
vvichia  me  tby  confortcs  recreated 
myfosile.  3**0'7 

3»>.7.  If  to  day  you  fhall  heare  his 
voice.  $.2.6 

8.  Harden  not  your  hartcs  as  in  Me- 
ribah ,  and  in  the  day  of  MalTa  in  the 
wiiderncfre.  2.5'i| 

^5,10  Say  amongeft  the  nations, the 
Iorde  raigncth,&  the  world  fhall  be 
ft.iblifhedihat  itrhakenot,&c.i.tf.3 

5(7. ».  The  lord  raigneth  :  lettheeartK 
reioicc :  and  let  the  multitude  of  the 
lies  be  glad.  j.6.j 

7.    VVorfivphimallycgods.    1.13.U 

»o.  The  lord  kcepeththefoulesofhis 
Sainftes,he  will  deliucr  them  out  of 
thehandesof  the  wicked.     a«io.i<S 

II.  Light  is  fowen  for  the  righteous, 
andgladneHe  for  them  that  be  of  an 
vprigbthart.  i.io.iS 

^«^.i.  The  lordrajgrrcthjlctthepeojple 
trembleihe  fitteth  bctwcnc  thcChc . 
rubins,let  the  earth  be  moued.  u6.f 

&2.S15 

5.  Exalt  the  Iorde  God  and  fall  downe 
before  liis  footeftoole;for  he  is  holy. 

X. II. 15. &  4.1.5 

y.  Exalt  the  Iorde  our  God  and  fall 
dovvnc  before  his  holy  mountaine: 
for  our  Iorde  God  is  holy.       i.ii.cj 

1 00  J .  Knowe  y  e  that  the  lord  is  God: 
he  made  vs  and  not  vve  our  felucs: 
we  be  his  people  and  the  fhcepe  of 
hispafture.  i,j,6.^  ^.ii  $ 

101.  j>  I 


The  Tabic. 


lOl.J.  Ivvill  fetnoYvickcd  thing  be- 
fore mine  eyes  ,  I  hate  chcm  thac  fall 
away,  they  fhall  ncuer  clcue  vnto 
me.  ^.ao.p 

I.  Bctitnc  will  I  deflroy  all  the  wicked 
of  the  lande,  that  all  wicked  doers, 
may  be  cut  of  from  the  citie.  4.  jo-io 

103.14.  Thou  wile  arifc  ,  that  thou 
mayelthauemercieonSion.    t.tj.n 

16.  And  all  natios  fhall  fcjre  the  name 
of  the  lorde,  and  all  the  Kings  of  the 
earth  thy  glory.  1,1  j. 11 

it.  And  he  fhall  hauc  confideration 
of  the  prayer  of  the  humble  ,  and  not 
defpifc  their  prayer.  3.20,18 

ip.  The  which  fhalbc  written  for  ge- 
nerations to  come: and  the  people 
that  shall  be  created, shall  praife  the 
lordc.  -  3.20.18 

»2.  That  men  may  celebrate  the  name 
of  the  lorde  in  Sion  ,  and  his  praife  in 
Icrufalem.  j.J0.2< 

a6.  For  Hrit,  thou  layedft  the  founda- 
tions «f  the  earth  .•  and  the  hcauens 
bethevvorkc  of  thyhandes.  1.13.11 

&  I.IO.I^ 

ay.  The  which  shall  pcrishejbut  thou 
doeftabide.and  all  things  shall  waxe 
olde  as  a  garment, &c,  2.10,15 

>8.  But  thou  art  the  fame  for  eucr, 
&  there  shalbe  no  endc  of  thy  yeares. 

a. 10. 15 

103.8.  The  lordcisfuJloF  comp.<jTion 
and  n\crcy ,  flovvc  to  anger  ,  and  of 
muchmcrcie.  Ji.25> 

17.  But  the  louing  kindenes  of  the 
lordc  ,  endureth  for  cuer  and  euer, 
tovvardcs  thethatfearehim.2.io.i  5 

JO  S'hcvve  forth  the  lordc,  ye  his  An- 
gels which  excellin  power, execute 
his  will  in  obeying  the  voice  of  his 
wordes.  1.14.5,8c  J. 2O.43 

104«2,  He  is  clothed  with  light  ,  it 
with  a  garment.  1. 5. 1 

4.    V  Vhich  raakethhis  fpiritcj  his  em- 
baradors,andhisminiftersaHame  of 
ficr.  1.1^.7 

15,  Andwincthacmaketh  the  heart  of 
man  glad  ,  and  pile  that  makethhis 
facesnine.  f,io,i 

%j.  All  chinas  dependc  vpon  thce,chat 


thou  maille  glue  them  their  meate  m 
due  time.  1.16.1 

28  And  thougeuing,  they  do  gather: 
and  thou  opening  thyhandc,theybc 
filled  with  good  things.  i.l5.i 

2^.  But  if  thou  hide  thy  tare  ,  they  .ire 
troubled  :&  if  thou  take  their  Spirit 
from  them, they  die, 8c  chcy  be  tour- 
nedmtoduil,  1.16.1 

30.  Againe  ,  liuing  things  be  ciearcd 
if  thou  fend  forth  thy  Spirit,  &  thou 
do«ft  rcncwe  the  face  of  the  earth. 

1. 16. 1 

1C5.4.   Seekealwayes  his  face.    4.1.5 

C.    OyefecdeofAbr.iham  which  lone 

him  ,  ye  fonnesof  lacob  which  be 

his  eleft.  ?-^'-5 

15.   He  tourned  their  harts  to  hate  his 

people, that  they  might  deale  craf  te- 

ly  with  his  feruaunts.  i.i  8.2  2^  2.4.4 

105.3.  O  blefTed  which  kt  pe  ludgc- 
ment  ,  and  which  do  alwayes  that 
whichis  right.  5.17.10 

4.  Remembre  me  o  lordc,  with  the 
fauour  wherewith  thou  fauorclt  thy 
people, and  haue  regard  of  me, with 
thy  fauing  health,  tnatlmay  fee  the 
happines  that  is  prepared  for  tht 
elcd,  and  thatlmay  reiolfe  theioye  4 
ofthypeople.  4.1.4 

13.  But  incontinent  they  forgot  him, 
neither  followed  they  his  counfell. 

3,20  \S 

31,  And  it  was  imputed  vnto  him  for 
righteoufneffe  for  euer,        3*7'7,8 

37.  For  they  k'Hcd  their  fonnes  and 
daughters  ,  for  facrificcs  to  deuiis. 

4.13.17 

4(f.  Andmadethembefauouredofall 
them  that  ledde  them  captiucs.2,4.i5 

47.  Saue  vs  o  lorde  our  God ,  and  ga- 
ther vs  from  among  the  nationsjtnat 
wee  may  confefl'e  thy  holy  name, and 
celebrate  thy  prayers.  7.20.28 

107.4.  Which  vvandred  in- the  Aa. 
fertes ,  in  the  ft^litarie  place  thorovv 
pathes  ,  who  found  not  a  citi^  to 
dwell  in.  «-5-^ 

6,  They  cried  vnto  the  lorde  in  their 
perrils ,  who  dcliuercd  thcra  out  of 
their  anguifshcCf  3*20*1  s 

TTYT  iJJ 


ij.  Then  tV  cried  vnto  the  lorde  in 
iheirtiouble,andhcdcliuercd  them 
from  their  dittrcs  ^.20-15 

16.  For  he  hath  broken  the  gates  ot 
braiTe,  &  burft  the  barres  of  iron. 

1  16.9 

19.    And  they  cricdalfovnto  the  lord, 

&c.  J.ZO.!5 

aj.  VVlio  by  his  commjiundemciu, 
doth  Ihrre  vp  the  ftormy  vvindes, 
which  dochlift  vponhy,che  vvaues 
thereof.  1.16.7 

3^.    Andtheftormebeingftill ,  he  ma 
ktththc  iea  calaiCjfo  that  the  vvau^s 
ceaiTc.&T.  ».«^.,7 

40-     For  God  pourcth  c5tcmpt  vppmi 

Pnnces,  and  maketh  tht-m  toerrr  m 

delcrt  places  out  of  the  way.  ».i8  2 

8i.t,x.i7.&  z  4.4 

4^.  VVhofoeMcrtherforeis  wife, -vjll 
remembrc  thefe  things,  ^nd  he  •  vjJl 
cnniider  the  louing  kindncs  of  ti>c 
lorde.  i.v? 

no  1.  The  lorde  faid  vntomyJode, 
fit  thou  on  my  right  hande,  vntill  I 
ni.ikc  thy  enemies  thy  troteltolc.  i 

1 5.5.&  2.16  I  ft 

4.   The  lorde  fwjre, neither  repentcth 
[         it  hi.Tfi,  that  thou  arte  an  e«ierla!ting 
.|>rit{l  according  to  the  order  ot  .Vic! 
chifedek.    2.11.4.&  a.  5.6.  &  4.!8.2 

&4-I9-28 

4.  MefTias  sb.^11  iu;!ge  amono  the  na- 
tions ,  an  t  all  shall  be  fuliof  dead 
bodieSjVvhe  he  shall  fmite  the  lieads 
ouer  many  ti.uions.  115  5 

iii.i.  I  vviU  pr.iife  the  lorde  with  ir.y 
whole  liea'^c,  in  the  afTtmblie  and 
congrcgJiti<»n  ofthe  In(i:.         4'«4*8 

».  Greac  arc  the  vvo*  kes  of  the  lorde, 
which  are  inquired  out  of  all  them 
vvhirhWc  delighted  thervvith.i.i<^.3 

le.  The  beginning  of  vvifcdome  is  the 
fcareofthe  lorde.       2.3.4.&  3.2.  j(J 

1 1  2.  t  The  man  is  bl  eftc  that  feareth  the 
lord  ,  and  is  greatly  delighted  with 
Kis  commjundements.  j.17.10 

C»  The  memory  of  the  righteous  shall 
remaine  vntilL  2.10. j^ 

^.  His  rrghteoulnefle  reroaincth  for 
euisr ,  and  his  home  sbalbe  exalted 


1  able. 

withglorie.  2.10. 1  tf 

xo    1  he  wicked  shall  not  accaine  that 

that  theyclcl'-re.  a.io.itf 

1 1 3. 6.    Andhedoth  abafehimfelfe,  to 

beholde  things  in  heaue  and  in  earth. 

i  .i6.$ 

7,  Who  raifethvp  thefeable  out  of 
the  duft.and  lifteth  the  poore  outof 
the  durte.  i-S'T 

3>,  Which  maketh  the  barren  woma 
to  dwellvvithafamiliejahdaioiful 
mother  ot  children.  1.1^.7 

i\$.i.    And  Our  God  is  inhcauen,vvho 

doth  what  he  will,  t.tfi.  j.&.i.iS.i 

&  n8  J.&  J. 14.1  J 

4.  Their  Imagfs  be  filuer  and  §old,  a 
worke  that  vv,is  wrought  out  by 
the  workeofman.  I  n.4 

8.  To  whom  tlicy  be  like  that  make 
them, 2^  io  ishe,yvholoeuer  triifteth 
m  them.  1.11.4 

ii<5.i.  llouetVelordebecaufe  he  hath 
heard  my  prayer  ?  20.?8 

7.  Retourne  o  Hiy  Toulc  vnro  thy  quiet 
place  ,  becaufe  the  lorde  hach  bene 
beneficial!  vnto  ihee  J-z-'T 

I  2.  V  Vhat  shall  1  repay  the  lorde  for 
all  his  bencfites  bcftowed  on  me? 

J.20.  j8 

I  J.  The  cup  being  taken, wherwithall 

t'lanks being  geuen,l  will  call  vpon 

the  name  of  the  lorde  ,  for  receiued 

'     faluation.  i.io.iS 

14.  And  I  will  paymyvowes  nowc 
vnto  the  lorde  be  fore  all  his  people. 

15.  For  pretious  in  the  fight  of  the 
lorde,is  the  death  of  his  Sainifles.  2* 

io.i4,&  2  !0.i8 

i8.  I  will  paymyvowes  now  before 
all  the  people.  4'^i-4 

117,2.  For  his  louing  kindnes  doth 
excell  toward  vs,&  the  truth  of  the 
lorde  shall  continue  for  euer.    3.2.7 

118.^.  The  lorde  Itanding  with  me, I 
will  not  feare  what  foeuer  man  doth 
endcHor  to  bring  againftmc.  1.17.11 

18.  The  lorde  hath  chaltened  me  fore, 
but  he  hath  not  fuffered  me  that  I 
should  dy.  lA>i^ 

1 5 .  Ah  lord,  fauc  I  pray  thee :  Ah  lord  e 


i 


The  Tabic. 


giue  I  pray  chee  profperous  fuccede. 

2.6.2 

c5.  We  wishc  vnto  him  all  good 
things  jthac  coramtth  in  i  he  name  of 
thclord  &  we  haiic  wished  vnto  you 
good  chinges  out  of  chc  houfe  of  the 
lord.  %.6.% 

11^. I.  Oblcircdbcihcywhichinchcir 

life  walkingedo  kecpethellraight 

yvay,accordingc  cochclawcof  the 

ord.  3*1710 

yo.  When  I  do  fcckcthec  with  all 
my  heart,  leccc  me  not  flrayfrom 
thy  commaundcmencef.  a.a.a5.&4 

14.S 

14.  lamdelitcdiBtheYTay  of  thy  tc- 
ftimonies,  more  then  in  all  riches. ; 

3.15 

18.  Pull  thevale  from  my  eyes ,  that  I 
may  fee  the  wonderful  wifdom  that 
is  hid  in  thy  Jarv,  i.j.zi 

J4.  Teach  mc  that  I  may  hold  thy  law, 
and  chat  In^aykeepeit  with  all  my 
hart.  2.2.25 

|<5.  Incline  my  hart  vnto  thy  tcftimo- 
nies,and  not  to  coueioufnene.  a.^.p 

&  2.5.11 

41.  And  let  rhy  louing  kindencs  come 
vnto  mc,  &  thy  ra!uation,accordinge 
tothywordc.  J'^.ji 

4j.  And  take  not  altogether  out  of 
my  mouth  the YvordeoTtrueth,  for 
Ilookc  for  thy  ludgemcntes.    3  i 

17 
71.   It  was  good  vnco  me  that  thou 

dideft  hublc  mc,  that  1  might  learne 

thy  rightcoulnes.  }.4»Ji 

j6.    I  pray  chee  that  thy  louing  kinde- 

nclTc  may  happen  vnto  me  ,  that  it 

may  comfortc  me,    accordinge  to 

thy  wordc  ,  that  hach  giuen  hope 

vnto  chy  fcruaunc     J.J.4.&  3.30 

2o.  Lette  my  heart  be  holie  in  thy 
Aatutes,  chat  I  be  not  ashamed,  i.a 

89.  Thy  yvordCjO  lord,  abideth  cuer- 
lafting  in  hcauen.  4^.^ 

^Oj.  Hovvc  (vvectc  is  thy  wordc  vn 
to  my  taft  ,  iruely  vnto  my  mouth 
icis  i»or^  fwepc^r  chenh^nie,   i»% 


"5 

105.    Thywordisalantcrne  vncon^y 

feece,  &alightvntomy  vvaics.i.'7 
3.&  2.7.1 2. &  4.8. tf 

III.  Thy  ce((imonies  bauc  bin  vnto 
me  aj  an  euerlaltingc  heritage  ,  for 
they  be  the  ioyofray  hart,       J.nJ 

113.  Ihaue  fettemymiode  vppon  ciy 
decrees  that  I  might  keepe  th  mi 
vnco  the  ende,  and  that  for  cuer.  2  5 

1 1 

1^7.  Wherefore  I  hauc  loacd  thy 
prccepces  more  chen  goldc.      32. 

133.   Framemy  fteps  according  to  tiiy 
word, and  let  no  vanicy  hauc  ru'e  o 
uermc.  2  3  9 

121.4.  Beholdcjhe  ncicher  flumb>efh 
norUeepechthac  keepech  Ifrae;!.  f 

a  O.J 

130.1.  From  chc  depth  of  euills  1 
hauc  called  vppon  thcCjOlord.  ^.20 

4 
|.    If  thou  O  lordc  wilt  markc    ni- 

quitieSjO  lord  who  shal  Had  \ndcr 

ic^  }.i2.i.&  3.17.14 

4.  But  with  the*  is  mercy,&  thcrforc 
thou  art  feared.  3.3.2.&  3.i6.| 

ijr  2.   It  were   cuill  with  me,  if 
hauc  not  compared  and  iudgcdji 
fbule  ,  like  vnto  a  weaned  chnSc 
with  his  mother,  and  my  foulein 
me  is  like  vnto  a  v vcane^  childe.  3 . 7 

9 

ijs.x.   Be  thoumindefuU,  Oloide,  of 

all  thingcswith  the  which  Dauid 

hath  bin  afflided.  3.30.25 

7.  Let  vsgo  vnto  his  tabernacle  and 

worship  before  the  fooceftoole  nf 

his  feece.  4-»y 

II.  Of  the  firute  of  thy  body  will  I  fet 

vp  thy  throne.  3,13.3 

1 3.  Thclorde  hath  chofen  Sion ,  and 
hath  lak^n  it  vnto  him  for  a  feacir. 

4,1.17 

14,  This  is  my  reft  fop  euer  ,  here  will 
I  dwell  becaufe  I  haue  chofcn  her.4 

«  5 
133.3.   Becaufe  the  lord  hath  cSmaun- 

ded  that  there  shalbe  tfteir  bk ^»ngc 

^»ad  life  cuerlafting,  >fU.> 

•  TTTT    nil 


The  1 

I35.X5.  The  Idols  of  the  Gentiles  be 
fihicr  Si  golcl,avv<.rke  broughtforth 
by  thehandes  of  men.  i  H.4 

1 3 8. 1.  Ivvilcorifefie  thee  Yvith  all  niy 
whole  heart,  and  before  the 'judges 
will  I  praife  tht-c.  4.14  8 

a.  I  will  confcifc  thy  name  for  thy  lo- 
uing  kindeneflc,  and  for  thy  trueth. 

?  3.7 

S.   Forfakc  not  the  vrorks  of  thy  hads 

3.14  <J 

140.14  Surely  the  righteous  wi:l 
praife  thy  name, 3i  the  vercuous  will 
abide  in  thy  fight.  i.io.iS 

141.2  Let  my  prayer  beeftcemedas 
infence  bt-forc  thee,  and  the  liftingc 
vp  o'  my  hands  as  the  cucningfacn 
fice?.  5  30.14  &  4.18.17 

14s. <{.  Therefore  Olorde  I  call  vnto 
thee,&fay.th  )uartmy  hope&  por- 
tion in  the  land  ofthc  lining.    2.11.2 

8.  And  I  will  ht  vnto  the  iult  as  a 
crown e^becaufc  thou  haft  bin  bcne- 
ficiall  vnto  me.  3.20  2<f 

143  2.  Dealenot  with  thy  fcru^iut  O 
lord  accoi  dmg  to  the  lavv,for  the  re 
is  none  liuingeiuit  before  thee.  2.7 
5.&    j.i»,».&  3.!4.-.6.&    3.17.  14 

&  I  2  0,K 
Yet  Ircmeb  rthetimes  paft,  I  me- 
itatecfall  thy  workcs.         J  2-3' 

144  15.  lil'fled  be  ti>e  people  that  liuc 
io,  yea  \i^c'A'-:d  be  the  people  vvhole 
God  islirhe  lordc.       2.10  8, ;:.  3.  2  28 

145.3  Great  is  the  lord  &  moft  wor- 
thy to  be  praifcd^  whofe  greatnes  is 

<vnrcarchjble.  1.5.8 

5.    I  will  talk-;  of  the  comclines  of  the 
maicfty  ot'rhy  glory,  and  of  thy  ad- 
mirable woikcs.  t.^.S 
8,   The  lord  is  gracious  and  mercifull, 
pacient  and  of greatgoodncs.i.io.i 

&  ?  20.9 

5.     The  lorde  is  good  vnto  all ,  and 

his  mercie  exccUeth  ail  his  vvorkes. 

1.5.5 

I  J.    Thykingedome  is  an  eucrlalUnge 

kingdom,  &  thy  dominio  dock  raine 

throw  out  all  ages.  »->S  24 

t8.    The  lorde  is  neere  to  all  that  call 

Vppon  him,  yea  to  all  chac  call  vp^ 


able. 

himintrucih.    j.zo.j.Sf  |.20  7.&  j 

20.14 

15.   He  doth  whatfo««er they  \'voiilde 

that  fearc  him, and  hehcareth  their 

Cfies  and  faueth  them  3.20. 5. &  3.20 

»3 

147.9.  Which  giuethto  bealt  their 
foode,&  to  yong  rauens  that  call  v- 
pon  him.  1.16.5 

10.  H'w  doth  no  tallow  of  the  (Irength 
of  ah. life  ,  &  is  not  delighted  with 
the  Itggesofman.  '     ».2  10 

20.  Be  h;ith  not  dealt  thus  vvith  al  na- 
ti.»ns , neither  hath  he  d:.  clarcd  voto 
them  his  iiKlgemente.s.  3.21^ 

PR  O  V  E  R  B  k  S. 

1.7.  nr-Hefvare  of  the  lorde  is  the  be» 
•■■      ginnint;cof  knovvledgc.  } 

i.i6 

2.31.  Therighteous  sh.)ll  inhabit  the 
earth, and  the  vpright  shall  liue  long 
therein.  2.11.  a 

22.  But  the  wicked  shalbe  cut  fro  the 
earth)  and  th.»  cranfgre (Tor  shall  be 
vtterly  t.ikcnrhcrfrom.  2  11. Z 

J  II.  B .^•^■2rc  thou  b<.  not againft the 
chift^cenicnt  ofih;-  lord,  n)y  fonne, 
neither  do  thouiothe  ath.s  corre- 
<3ioi?s.  3  4. 3  2.&  3.8  6 

12.  FiTwhome  the  lorde  loucth  ,  he 
dothcha{l:icc,andhe  is  deluedwith 
him  as  a  firhcr  with  his  chilJe.  3^.(J 

8.1 5,  By  me,Princesraigne,&  kingcs 
decree  Iiiliice.  420,4,7 

22.  The  lorde  polTcjTcd  meinthcbe- 
giiiniMge  ofhis  vvayes,  Ivvas  then 
before  his  works.  i»37 

13.  I  was  ordayued  from  euerlafting, 
and  from  the  beginningc  before  the 
earth.  »-»3  7 

24.  As  yet  the  depthes  was  not  whe 
I  was  formed  ,  as  yet  the  fountaincs 
did  not  abound  vrith  waters. i. I  J  7 

&  2.14.8 

jr.io.  The  beginning  of  wifdom  is  the 
feare  ofthelord.  $-i.%$ 

10.7.  Thcmemory  of theluftislavv- 
dable  ,  but  the  memory  of  the  vvic- 
kcdisfilthy.         a.i 0.18.&  3.i7.i.< 

12.  Hatred  doth  brecde  occa/ion  of 
coeention,  butlouccouerethal  tre< 

(gaffes. 


The  Tabic. 


(paflM.  3.ij.3t.&  3.4-3<5 

12. 14.    It  ihalbcgiucn  tocucry  man, 

accordinge  to  Ill's  vvorkc.  3.18.1 

aS.    Inchcpaihofrighteoufnes  is  life, 

&  the  tame  doth  not  lead  vntodcath 

ij,ij.  He  thatfcareth  thecommaun- 
dement.shalbe  rewarded.       3.18.1 

14. ar.  He  that  contcmnethhis  neigh- 
bour, finncth  :  but  hcihat  dealcch 
kindely  with  the  afflidlcd  ,  is  blef- 
Icd.  3.17.10 

26.  In  the  fe arc  ofthclordcisaii  aHU- 
Tci  llrcngth,  and  it  shalbe  a  defence 
alio  for  his  children.  3.14.1^ 

I  5.3.  In  eucry  place  the  eyes  of  the 
lord  dotli  bch<5lde  the  good  and  tnc 
ciiill.  4.r/.Z3 

8.  The  lord  doth  abhorrc  the  facrifice 
of  chc  wicked  ,but  the  prayer  of  the 
righteous  is  molt  acceptable  vnro 

•    him.  3  '4«8 

1 6. 1.  Manne  may  difpofc  his  hart,  but 
the  ^unfwcrcof  thetongeis  of  the 
Lord.  1.16  6 

».  To  man  all  his  waves  dofecmcto 
be  clc-ine  in  his  o vvnc  iryes ,  but  the 
lorde  doch  difpofc  the  fpjrite,3.ia 

4.  The lordc  doth  worke  all  thingcs 
for  his  owne  fake  ,  ye  the  wic- 
ked alfoagiinft  the  day  ofcuill.3.23 

6 

6.    By  mercy  and  truethiniquity  shal- 

bv-  forgiuen  ,  and  by  the  fearc  of  the 

lord  ihey  depart  fromeuill.   3  4. 31 

&  3.4.3  tf 

5.  Thehart  of  man  doth  deliberate  of 
hi?  way, but  the  lord  doth  di  red  his 
fteppes.  '•'7-4 

12.  To  commie  wickedncs  ought  to 
be  abomin  ible  to  kinoes  :  for  the 
throne  ought  to  be  established  by 
luitice.  4.20.10 

14.  The  anger  of  thekingeis  themef- 
fenger  of  deathjbutthe  wife  manne 
canpacifieic.  4.20.3» 

3  3.  The  lots  are  caft  into  the  lap  ,  but 
the  whole  difpofing  of  the  is  of  the 
lord.  1.16.6 

17. 1.  Arediciousperfon  feekcthone- 


ly  ftrife  ,  vnto  this  pcrfon  a  cruell 
niclTcngcr  shalbc  fcnt  againil  him.4 

20.10 

1  5.  The  lorde  doth  alike  hate  as  wcl  1 
him  that  doth  cleare  the  wicked,  as 
him  that  doth  condemnethe  innd- 
cent.  4.20  lO 

18.10.  Themmeof  the  lord  is  aUrog 
towre  ,  the  rightcoui  runneth  thi- 
ther and  is  without  the  caltiogt-  of 
earth.  1.13.13.&  3.20.14 

J^.17.  He  doth  let  out  vnto  the  lord, 
whofocuer  doth  good  vnto  the 
poore  :  &  it  shalbe  requited  him, ac- 
cording to  his  good  decde.      3.18.6 

20.7.  The  iijfl.  doth  vvaike  in  his  vp- 
rightne$,his  children  be  biedcd  af- 
ter him.  2.8. 2t 

8,  A  king  fitting  m  the  throne  of luc^gc 
ment,doth  cha(e  away  all  euill  with 
his  eyes.  4  20. co 

5).  Who  will  f  iy,  my  heart  is  cleanc, 
I  am  purefromfinnc?  h^^-l 

12.  The  hearing  of  the  eare,&  the  fighc 
of  the  eye,  buth  thefc  the  lord  made. 

2.4,7 

20.   He  that  (fur fcth  his  father  or  mo- 
ther, his  light  shaibe  put  out  in  ob-    j" 
fcuredarkcnes.  z.S.^jS'^y' 

24.    ThelUpsof  the  mighty  are  ruieji,.- 
by  the  lord,  hovve  then  can  a  xtiart^c 
know  his  owne  vvaycs?      .    i.irt.6 

26.  A  wife  kinge  fcattereth  t\y^  wic- 
ked, &  cjufeththe  vvheclc  to  turne 
oner  them.  4.20  10 

21. 1.  The  heart  of  the  kinge  is  in  the 
hand  ofthe  lord, as  the  riuers  ofvA'a- 
tcrs:vvhetherfoeiier  he  will  he  tur-  ■ 
ncthit.        I  »-JJ.2.&  2  4  7.&  4.20,p 

2.  Euery  mannes  vvayesfeemeth right 
vntobimfelfe.  3.12.5; 

2421.  Feare  thclordmy  fonne&  the 
ki'^g.  4-JO.i* 

24.  Hethnt  fayethvnto  the  wicked, 
thou  art  righteous  r  him  the  people 
will  curfe,  and  chc  nations  shall  de- 
left him.  4.20,10 

25.2.  The  glory  ofthe  lord  is  to  con- 
feale  a  thmg  fecrete  ,  but  the  kingef 
honor  is  to  fearch  out  a  thing.  3.21.} 

4»  Take  the  droil'e  from  the  niuer,aod 


mc  1 

there  jKall  proccedc  a  vcflcl  for  the 
liner :  Ice  the  wicked  be  caken  h-om 
the  fight  of  the  kinge,  and  then  his 
throne  shalbc  lure  throwc  righte- 
oufnes.       ^  4.20.10 

ai.  If  he  hunger  that  doth  hate  thcc, 
fcdc  him:if  he  thirft^giue  him  drinke. 

a8.5<f 

27.  As  it  is  not  good  to  catcmuch 
hunny,rc  he  which  doth  fearch  out 
gloric  shalbc  oppreflfed  thereof  j.  21 

a 

a^.io.  The  excellent  that  formed  all 
thingSjbothrcvvardeth  thefoole,& 
the  iranfgredors.    "  }  •  *  3*4 

aS.a.   For  the  tranrgreflions  of  them 

that  inhabite  thelandc,it  cometh  to 

paife  oftetimes  chat  others  rtiIe.4.2o 

it 

14.  Bleflcd  is  the  roan  that  fcareth  aU 
vvaies,but  he  that  hardneth  his  hart 
shall  ^11  into euill.  2.2.1  j 

ap.ij.  The  poore  and  the  vfurer  mete 
together,  and  thelordelightcneth 
both  their  eyC5.  i.t6.6 

30.^,  What  IS  his  name,  &  his  fonncs 
nameif  thoudoknovve?         »i4-7 

5,  Eucryvvordcof  God  is  pure,  and  a 
«c      shield  vnto  the  that  Icanevnto  him. 

4,  And  not  vnto  his  wcrdcs  ,  IcaU  he 
reprQuechee,  and  thou  be  foundea 

lyct>  4»o»7 

'^ECCLESIASTES. 

>.i  I.  A  Nd  I  turned  my  telfc  vnto  all . 

■**•     thcvvorks  thatmy  hads  had 

vvrnughr,&  to  the  labour  thatl  had 

done,&  beholdeall  was  vanity  and 

gricfcofminde.  a.a.12 

J. 15.  Thefelfe  fame  things  are  wont 
to  happe  vnto  me  &  beaftes:&what 
maner  of  death  one  hath,  the  fame 

^  hath  the  other ,  and  the  felfe  fame 

•'    fpirici.>»ina!l :  neither  hath  man  any 

tninge  more  excellent  then  beaftcs: 

forvvhy  all  thing  is  vanity,     j.2,^8 

SJ.  Who  knovvcth  whether  the  fpi  • 
rite  of  man  do  afcendc  vpvvarde,  or 
the  Ipiritc  of  bead  defccnd  dovvnc- 
vvard  into  the  earth?  i*5'$ 

7.30.  Cod  made  mviQerighceout.-bue 


aDic. 

they  being  made  haue  foIorvedmS' 
ny  vaine  thoughts.    2.i.io.dc  a-5.iS 

5>.i.  No  manknovveth  other  loucor 
hatred  of  allthingcs  that  is  before 
them.  j,2.3S.&  3.»}.4 

a.  All  things  come  a  like  vnto  all  :both 
totheiuit  and  wicked,  Sec.     1.1^. 

9 

4.  A  Hue  dogge  is  better  than  a  dead^ 
Lyon.  3.  a  S.J 

5.  They  which  liue,kaovv  they  shall 
dye,but  the  dead  know  nothingeat 
all.  J. 20.24 

6.  Both  their  loue,harred,and  enuy,ts 
novve  abolished,  neither  haue  tney 
longer  portion  in  the  vvorlde ,  of  all 
thatis  vnderthe  (unne.         3.20.24 

1 2.7.  And  the  fpirite  doth  return?  to 
God  ,  which gaueit.  i.i5.a.&  i.t$ 

5 

Thtfong  of  S/tlom«»f 

1. 1 4.  Q Howe  me  thy  countenaunce* 
•^     fpeakcvntomejfor  thy  voicf 
will  be  vnto  me  fvvete,&  thy  coun* 
tenance  louely.  1.11.14 

5.3.    I  haue  put  of  my  cote,  and  ho  vvc 
shall  I  put  iton  againe  }  and  I  haue 
washed  my  feetCjhovve  shall  1  de- 
file them  againe?  i.itf.4 
ESAI. 
i.ji'-j-'O  what  purpofe  should  you  be 
*      fmitcen  any  more  ?  for  ye  fall 
avvaymore  and  more,eueryheade  is 
fickcj&eijery  hartisheauy.    ?.4.3| 
10.  Hearcthevvordof  thelordyety- 
rantes  of  Sodom ,  and  thou  people  of 
Gomorra  hcare  the  law  of  the  lord, 

4.1.1$ 

1 2.  Who  rcquircth  that  at  your 
handes?  3»4.»5 

13.  Bring  no  more  oblations  in  vaine, 
infencc  is  anabhomination  vnto  me: 
I  can  not  fufFcryour  ncwe  Moones 
orSabaothes.&c.     2.S.34.&  3.14.8 

14.  My  foulehatcth  your  new  Moones 
and  appointed  fcalles.-rhey  make  me 
weary.  4. 2- 10 

15.  And  when  you  ftretch  forth  your 
handes, I  wil  hide  my  eies  from  you, 
&  although  you  multiplyyourpraier 
1  will  act  hear c, fur  your  handes  t^e 

fiiU 


The  Tabic. 


•    lull  of  blood.  )-»o»7 

16,  Takeaway  all  naughtincs.  3  3.8 

17.  Learne  to  iioewcll,  fcekeiudge- 
met,relecuc  theopprclIed,iucige  the 
fatherlert'e,anddcicnd  the  widow. i 

8.52.&  3. J. 8 

s8.  If  your  finneswereas  crimfon,thcy 

shalbc  made  whiter  then  fnovve: 

and  though  they  were  as  reddeas 

fcarlctjthcy  should  be  made  as  woll. 

3.4.2P 

19.  Tfyouconfcnt  and  obey,  you  shall 

cnioy  the  good  thinges  of  the  earth. 

2.S'IO 

*0.  But  if  ye  refufc  aad  be  rebellious, 
you  shall  be  dcnoured  with  the 
A'vordjbccaufe  the  mouth  of  theJord 
hath  fpokcn  it.  x.5.io 

S  8.  Their  land  was  full  of  idols, they 
worshipped  the  vvorkes  of  their 
ovvnehandes,  and  that  which  their 
fingers  made.  1.11.4 

J  1.  Behold  the  gouernour  the  lord  of 
holies  will  take  from  leruia'cmand 
luda  the  valiaunt  and  mighcie."euen 
all  the  ftrength  of  bread  and  water. 

1. 16. 7 

3«  And  I  will  make  children  their 
princes, and  effemmaceperfons  shall 
rule  them.  4.20  15 

4.1.  Onely  lettcvs  be  called  by  thy 
name ,  and  take  away  our  reproche. 

j.io.a? 

5.8.  Woe  be  to  them  that  ioinehoufe 
to  hourc,and  held  tofifld,  continu- 
ing till  there  be  none  le ft, &c.  11 8.1 

&  2.4.4 

•a(>.  And  he  shall  raife  vp  a  fignc  to 
the  people  that  be  a  farrc  of,andvvil 
hilTe  vnto  them  from  the  endes  of 
the  earth, &c.  i.i9'9 

6,1  1  favve  thelordefit  vpponahigh 
throne  and  lifted  yp»  and  his  lower 
partes  did  fill  the, &c.    1.13.11.&1 

IMJ 

1.  TiieScraphins  ftoodevppon  it,  c- 
uery  one  had  fix  wing ef.  X.11.3.&1 

14.8 

5,  Wo  vnto  mc,for  I  am  brought  to 
/]lence,brcaure  1  am  amannehauing 
ptillucedhps.  4*8.  J 


t.  Then  flue  one  of  the  Seraphinsto 
me,  hauinge  in  his  handc  a  burninge 
coaicjtaken  from  the  altar  with  the 
tongcs.  I.I  1. 1 

5>.  Hefayd  ,  goand  fayvniothispeo- 
plejinhearingyeshallheareand  not 
vnderltande,&c.i,i3.i5.&  3.23.1 1 

&  ^24.'| 

10.   Make  the  heart  of  this  people  fat, 

and  make  their  eares  dull,  and  shuc 

their  eyes,  leaft  they  fee  with  their 

eycs,&c.  2.4.J 

7.4.   Take  hcdc,be  ftill,fcare  not,nci- 

ther  be  faint  harted  ,    for  the  two 

tailesof  thcfe  fmoking  firebrandcs, 

&c.  1.17.11.&  3.2.17 

I  4.     Beholde  ,  a  virgine  shall  con- 

ceaue  and  beare  a  lonneand  thou 

shalt  call  him  Immanuell.  2.6. 3.&1 

xS  It  shal  come  to  paffe  in  that  time, 
that  the  Lordc  fhall  hifft  for  th« 
flics  that  be  at  the  vttcrmod  parte 
ofthe  riuer  of  Egypcand  for  the  Bee 
that  li  in  the  1  jndc  of  the  Affinans. 

?  44 

8.14.  Hcshalbeas  a  fanftuary  :  but;! 
Hone  ofotfcncc  and  a  rocke  of  ruine 
to  the  two  houfes  of  ifrael.i.i  3.1 1, 

1 6.  Binde  vp  the  tcftimony :  feale  vp 
thelaweamongemy  difciples.  3.2* 

10 

17.  I  will  looke  for  the  lordc  who 
hath  hid  his  face  from  the  houfcof 
lacob ,  and  I  will  looke  for  him.  3 . » 

4X 

18.  B.hold,  I  and  the  children  whom 
the  lord  hath  giuenme,&c.  3.22.10 

^.6.  A  boy  IS  borne  vnto  vs,a  fonne  i$ 
giucn  vntovs,  vvhofegouernmenc 
IS  vppon  his  shoulder  ,  and  his 
name  shall  be  called  Wonderfull 

Counfeller ,  God ,  the  mightie  lord' 
the  euerlaftinge  father,  the  prince  of 
peace. 1.13.5.&  3.1S.1.&  i.iy.6.&  j 

12.  But  hishandcas  yetis  ftrctchcd 
^^^*  4. 1  ".at 

10. 1.  Woe  vnto  them  that  decree 
wicked  decrees*  4.30.2^ 


Ihcl 

5.  O  the  rod  ofmy  fury ,  and  the  ftaffe 
in  cheir  hands  is  my  indignation  t.i8 

I. &  4.20,25 

$.  Irvillfcndchimtoa  diflemblinge 
nation, &  againit  a  people  that  hath 
defcrued  my  wrath  yvill  I  com- 
maundehim,  thathe  take  the  fpoile 
•ndpray,  andtorreade  them  vndcr 
£eetc  like  the  mire  in  the  Areete«i«i8 

t%.  It  will  come  to  paffe  rvhen  the 
Jordc  will  make  perfedlhis  whole 
vvorkeinSion  andinlcrufalem,&c. 

i.iSc 

15.  Shalthcaxeboafthimfclfe  againft 
him  that  hevveth  tbercvvith  ?  or 
shall  the  favveexalt  itfclfc  againft 
him  that  moueth  it  ?  as  if  the  roddc 
shouldelift  vppeit  felfc  againft  him 
thatcaricihit,  ortheftafFc  shoulde 
exalt  iifclfc  as  though  it  were  no 
vvod.  »'4.4 

II. 2.  And  the  Tpirite  of  the  lordc 
shall  reft  quietely  vpponhim,  the 
fpjritc  of  vvifedomc  and  vnderftan- 
dingc,  the  Tpirite  of  couofcll  and 
Jlrength ,  the  fpirite  of  knowledge 
and  godlincfle.  2.1  5. 5. &  41^ 

22 

3.  And  he  shall  make  him  prudent  in 
thcfcare  ofthclord,for  he  shall  not 
iudge  after  the  fight  of  his  eycs,ncil- 
therreprouc  by  thehearingaof  his 
earcs  2.  j.4 

4.  With  the  fpiritofhis  lips, shall  he 
kill  the  wicked.  l.ij.15 

j.They  shal  not  hurt  nor  waft  through 
outall  my  holy  hil,&c.         4,20.10 

10.  And  at  that  day  the  roote  of  leiTc 
shall  ftandevp  for  a  fignevnto  the 
people,  the  nations  shall  feekc  vnto 

it.  ^'^h^'S 

l»,i.  I  vvilpraifethecOlordjbecaufe 
thou  art  angry  with  me ,  thy  wrath 
is  turned  4VYay,  gcthou  comforteft 
roe.  ^4•?2 

14.1.  The  lorde  shall  haue  compaftion 
on  lacob;  and  7vil  yet  chofe  Ifraell. 

47.  The  lorde  of  hoft  determininge  it, 
who  shal  difariul  it?de  vvhea  he  b^tii 


able, 

ftretched  out  his  hande ,  who  shall 
turneitavvay?  1.17. 14 

15.18.  Inthatday,  there shallbefiue 
Cities  in  the  contrcy  of  Egypt,  fpea- 
king  the  language  ofthe  Cananites, 
&  shall  fweare  by  the  lordofholtes, 

&C.  2.8.2J 

15),  Inthatday,  the  altar  ofthe  lorde 
shalbeinthcmiddcftof  thclandeof 
Egypt.  4.18.4 

»i.  The  lord  shalbcknowen  ofthe  E- 
gyptians  ,  and  the  Egyptians  shall 
know  the  lorde  in  that  day  &  do  fa- 
crtfice  and  oblations,  and  shall  vow 
vowes  vnto  the  lord,  and  performe 
them.  4.18.4 

25.  VVhome  the  lorde  of  hoft  hath 
bleffedjfayingeiblefted  be  my  people 
of  Egipc  &  Aft'hur,the  works  of  my 
handes.  1.18.x 

2  5.1.  Thou  haft  done  wodcrful  things, 
accordingeto  thy  counfell  of  olde, 
with  a  liable  tjucth.  1-24*4 

8.  Hcwilldeftroy  death  for  euer,& 
the  lord  will  wipe  teaies  fro  euery 
face,&c.  J.p.^ 

y  Loe  this  is  our  God,vve  haue  way- 
ted  for  him,and  he  will  faue  vs.i.i  3 

10.&  I.I 3.2 4 

26.1.  We  haue  a  ftronge  Citiejfalua- 
tion  shalGodfctfor  wallcs  &  bul- 
warkes.  i.i7.4> 

I  J?.  The  dead  shall  liuc,and  as  my  bo- 
dy shall  they  rile:avvake,and  fing  ye 
that  dwell  in  duft,&c.   3.xo.2i.*&  j 

21.  Behold,  the  lord  commeth  out  of 
his  place ,  to  vifite  the  iniquities  oF 
the  inhabicauntes  ofthe  earth  ,  and 
the  earth  shall  shcwefoorth  their 
blood,  and  shall  no  more  hide  her 
llaine-  J-^S.S 

28.1^.  He  which  beleueth  shall  not 
make  haft.  i  ij.15 

2j>.i  J.  Becaufc  this  people  come  neere 
me  with  their  mouth, and  do  honoi: 
me  with  their  lips, but  their  hartis 
farre  from  me,  and  their  feare  to- 
vvardesme  was  taughtby  the  pre- 
ccpcesofmen,6cc.j.Jo.7,3i.&  4i<> 

14.  Tbcr^"* 


The  Table. 


14.  Therefore  beholdCjIvYillalfo  addc 
thereto,  that  I  may  vvorkc  marucl- 
loully  with  this  people  ,cucn  mar- 
ucU  and  wonders;  that  is,  the  wife- 
dome  of  their  rvife  men  shall  perish, 
&  the  vnderftiding  of  cheir  prudent 
men  shall  hide  it  felfe.  4  io.(?. 

jO.  I.  VVoc  vnro  the  rebellious  chil- 
dren,faithchc  Lord,which  dare  take 
counfellbutnotofme  ,&c.  }.30.2S. 

S  5.  In  being  quiec  and  keeping  filence 
shall  be  your  llrength.  J-i-37' 

J  J.  Tophet  IS  prepared  morcouer  log 
agonc  :  this  is  alfo  prepared  for  the 
king  :  O  how  deepe  &  wide  he  hath 
made  it,  his  invvarde  parte  is  Hre  and 
muchvYodde,  thcbrethofche  Lorde 
likcariucrofbrimftone  doth  kindle 
ic.  3.3^.12. 

1 1. 1.  Woe  vnto  them  that  go  down 
to  Egypt  for  aide,  &  itayc  on  horfes, 
&  hauc  trufl  in  cha  riots, bicaufe^they 
be  many.  320.28. 

7.  For  in  chat  day  euery  man  shall  catt 
away  his  images  of  liluer  ,  and  his  i- 
mages  of goldc, which  your  vricked 
hand  did  make  vnto  you.  t.it.4. 
3}. 14.  fhefinneriinSion  shall  be 
afraide ,  feart  shall  podclTe  the  hipo- 
crites  ,  chey  shall  fayejwhichc  of  vs 
shall  abide  with  the  confuming  fire? 
whoamongcd  vs  shall  dwell  vvich 
the euerlalting burning?    3.ii.i.&:  3. 

17.5 

%iy  The  Lordc  is  our  fudge, the  Lord 
is  our  law  geuer,ihe  Lotd  is  our 
kingjheshallfaucvs.z.io.S.Sc  2.1 5  5 

14.  The  people  that  dwell  therin  shall 
haue  their  iniquiticforgeuen  them. 

4.1  30 

35.8.  And  there  shall  be  a  path  ,3nd  a 
way,  and  it  shall  be  called  the  hoi  v 
way,  &  the  polluted  shall  not  parte 
thereby.  2.6.2  5r  4.1. 17. 

J7.4.  Thou  tberfore  shalt  lift  vp  thy 
prayer  for  theremnaut  that  are  Icfr, 

3  20  5. 

1^.    O  Lorde  ofhnftes  ,  God  of  Urae], 
which  dvvelleft  betvvene  the  Che 
rubin\,  thou  art  oni.'y  God  ouer  all 
Kbck)ngdointsofchcc4rth.    2.8.15. 


3  2.  Bicaufe  i  remanant  shall  goe  fortl^ 
of  Ieruralcm,and  the  faued  out  of 
mount  Sjon.  4'i<4« 

3 J.  Fori  vvilldcfende  this  citie,thac 
I  maycfaue  it  for  mine  owne  fake, 9c 
for  my  fcmaunt  Dauids  Ukt.  21 7.  j. 

36.  Wherefore  the  Angcll  of  the  Lord 
went  out,  and  (mote  in  the  campf 
of  the  Alfirians  one  huqdreth  foure 
fcoreand/iue  thoufand.        i,i^.6» 

38.1.  Thus  faith  the  Lorde  ,  put  thf 
houfe  in  a  readinefTe ,  for  chou^halc 
dieandnotliue.         1. 17. 12  &  3.3  4. 

J.  O  my  Lord ,  remember  I  pray  thee 
that  I  walked  befoic  thee  in  faith, 8c 
with  an  vprieht  hartc,  &  that  I  haue 
done  thofe  tninge*  chat  pUafe  thee* 

3.20.10. 

5.  Beholde,Idoaddevnrothy  daic*. 
ij.yeares.  I.i7.i2, 

8.  Bcholde,  Twill  bring  againe  the 
shadowe  the  degrees  whereby  it  it 
gone  dovvnc  intbeDiall  of  Achax. 

4. 14*1 8* 

2o«  The  Lordc  rvus  reaoy  to  faue  roe, 
and  wc  vvill  celtb.-ace  my  fongAll 
the  daies  o  f  our  lite  in  the  houfe  of 
the  Lorde.  }.aa28i» 

}^.<S.  Btholde,  the  daies  come  that  all 
that  is  in  thy  houfe, &  which  thy  fa- 
thers haiie  laid  vp  in  liore  vntiJJ  thi» 
day  shal  be  caixiedto  Babilo,nothig 
shall  be  left ,  faith  the  Lorde.  1.8 .7, 

7.  And  of  thy  fonues  that  shall  pro- 
ceedi  out  of  thee ,  and  which  thoa 
shalt  beget,  shall  becaried  away, 
&  rhey  shal  be  hunuchcs  in  the  place 
oftheknigofBabilon.  3.8.19. 

40.3.  The  voice  oFa  crier  in  the  wilder 
ncrtc,prcpareyi.- the  wayof  the  lord 
make  i^raight  in  the  dcfertapathc 
for  our  God.  J-i-i* 

6.  Avoicedidf.iy,Crye:&Ifaid,vvhac 
shall  I  cryc?&c         2.j>,5.&  2.10.7. 

11.  He  shall  fcede  h:s  flocke  as  a  Ihepc- 
harde.  4.1^  34, 

12.  Who  huh  meafured  the  waters 
vvich  his  filtc  ,an.l  counted  heauen 
with  his  ipjnne,  and  <  on)prchcndc<i 
thcdult;  ol  the  earth  vviiuhis  three 
finder*?  3.».i»". 


The  Tabic. 


I 


13,  Who  hath  indru^ed  thcfpiricof 
the  Lordc?or  who  was  of  his  coun- 
icli  and  hath  caught  hitn?4. 1  S.i  $.8c 

4192. 

17.  All  people  before  him  be  as  nothing 
and ,  they  arc  counted  to  him  Icflc 
then  nothing  and  vanitie.      3. -.2  5. 

18.  To  who  therefore  vvj]!  you  make 
God  like  ?  or  what  image  vyill  you 
fetvslikehim?  1. 11. a. 12. 

91,  Hath  not  this  bene  shewed  you  fro 
the  beginning  of  thing.s  ?  haucytJU 
not  bene  taught  hy  the  foundations 
ofthecjrih?  i.ii.4.£;  1.14,1. 

%2.  Vvhofittethvpo  the  circleof  the 
carth,&c.  i.j  5. 

a5»  He  gcucth  rather  ftrength  to  the 
vrerie  ,  and  vnto  him  that  might 
faiU'th  ,  he  doth  tncreafe  power .  ?. 

2.10 

41.7.  So  the  vvorkema  comforted  the 
founder  ,  and  he  th.it  fmote  with 
the  hamer  him  that  fmoie  by  courfc 
faying  ,  It  is  ready  for  the  Ibdering: 
^hefalicncd  this  image  with  nailes 
thaticshouldenotberaoued  out  of 
his  place.  1.11.2. 

jp.  I  haue  chofcn  thee  and  not  calt  thee 
avvay.  3  2 '.5. 

25.  Behold,  they  arc  all  vainc,  &  their 
Tvorkes  be  nothing,thtir  images  arc 
vvindc  andconfufion.  i.ii.a. 

45.1.  BchoId,my  reruaunt:IvvillAaye 
vpponbim,&c.  214.2. 

S.  1  will  not  gcue  my  glory  to  an  other 
nor  my  prayers  toc^rued  images.i. 

*$  9 

5,  Bshold.the  former  things  haue  come 
topalie  ,  and  1  shew  new  thi/j^es, 
the  which  i  declared  vnto  vou  be- 
fore they  happened,  '    i.i.j 

10.  Smg  vntocheLordca  newc  fong, 
fing  forth  hu  praiCe  euen  vnto  t;ic 
outmoft  partes  of  the  earth.  3.20  28 

1 3  .  ihe  Lord  shall  go  forth  as  a  Gi  int 
he  shall  ilirre  vp  his  courage  like  a 
man  ofwarrt-.  4.i«j  ^4. 

4P.  Feare  noc  ,  for  I  haue  reufoicd 
thee: I  haue  called  thee  by  thy  Ocime, 
thouartminc.  ?-2.J«« 

iO;  You  are  asyvvunelles, faith  the  lord 


&  my  feruautjWhotB ,  I  haue  chofeh. 
therfore  ye  shall  know  and  boleuc 
me,  and  ye  shall  vndeiftandc  that  I 
am;before  mc  there  was  no  God  for- 
med,neither  shall  there  be  after  mc. 

1.7.5. 

II .  I,Ifay  I  am  the  Lorde,&  bcfidcs  mc 
thereisnofauioi;.  J«4o»  5 

25.   1,1  my  fclfc  ameuenhc  whichdo 

blot  out  thy  tfanfgrellions,  and  that 

for  mine  own  iakt- ,  and  I  will  not 

be  mindfullofthy  rinnes.i.i3.i2.&  j 

4'5-2S-&  3,20.4$ 

44.?.   Iwilipoure  ouc  waters  vppon 
the  thirftie,^:  fluddes  vpon  thedrye 
ground ,  that  is,  I  wdl  poure  out  my    | 
Ipiritc  vpon  rhy  feedc,&  my  blelling 
vpon  thy  buddes.  2.2. 10.&  5.1.3.6c 

3.2.J5>. 

6.t  am  th?  firft&I  am  the  laft,&belide$ 
mc   there  is  no  God.       1. 13. 23.24. 

I  a.  The  Imith  taketh  an  inftrumcnt  8c 
vvorkethiu  the  coales,&:fjtshioneth 
it  with  hammers  ,  andworketh  it 
with  the  Itrengthofhisarme  :buc 
he  hungereth  in  the  meane  time,fo 
that  his  flrcngch  faileth  ,  neither 
drinketh  he  vvater,fo  that  he  falicth 
downewerye.  1.11.4. 

22.  1  haue  put  awayc thy  trafgreffios 
as  mifles  ,  and  thy  Hnnes  as  a  cloud, 
returne  therefore  vnto  mc,  bccaufe  I 
haue  redeemed  thee.  3  4  2 p 

45,1.  Thus  faith  the  Lorde  God  vnto 
Cyrus  his  annointedjvvhofe  right  had 
1  haue  holde,tliatI  might  fubdue  n» 
tions  before  him :  Therfore  will  I 
•  weaken  the  loynes  of  kings, and  opS 
the  doores  before  him,  and  the  gates 
shall  not  be  shut.  1.87. 

7.  Making  light  and  creating  darknes 

waking  peatcd:  creatinge  euilhlthe 

Lord  doe  all  therc.i.i7.8.&'.i,  i8.} 

p.  Woe  be  to  him  that  ftriueth  with 
his  maker,  the  potfhearde  with  the 
pctshardesof  the  earth:shal  the  clay 
faye  vnto  him  that  fashioneth  it, 
what  make  ft  thou  ?  or  thy  vvorke,it 
hathnohande'.?  1.XI.2, 

»},    Eueryknec  shall  bowe  vnio  me, 
andcucry  loungcshalirwearebymy 

name 


The  Tabic- 


■«mc.i.i3.ii.dri.i3.a3.&  3.5S. dc 

j.25.7. 

45.    The  whole  fccdc  of  Ifrael  shall 

be  iullified  and  glorified  in  che  Lord. 

i.t  }.2.&  3.14.16 

45.5.  To  VThoms  will  you  make  me 
like  or'equall  oae  ,or  copare  me,  that 
Ishouldcbcelikevntohim?  i.ii.a. 

47.6.  I  trucly  was  angrye  with  my 
peoplcjchat  I  did  profane  my  inhc- 

ritaunce.  J'4'P« 

48.10.  BeholdeJhaueBned  thee,  buc 
notasfiluer  :I  haue  chofcn  cheeap. 
proued  inthefornace  of  aHHi^ion. 

3  4.J» 

i^.ThcLordc  God  and  his  fpirite  fcnt 
me.  I.I}. 14. 

4^.  I  5.  Doth  the  mother  forgctte  her 
infante  ,  thac  she  shoulde  not  haue 
copaflio  on  the  (bone  of  her  wobc? 
8cc.  I.17.6.&  j.zo.jtf. 

aj.  Andkinges  fhallbe  thy  nurfe  fa- 
ther, and  Ctucencs  thy  nurfes,  &c,4 

20.5. 

51 .6,  The  heauens  shall  vani(h  avvaye 
like  fmoke ,  &  the  earth  shall  vvaxe 
oldelikea  garmet,5cthcy  ihatdvvtl 
therein  shall  in  like  manner  perishe, 
but  my  faluation  shall  continue  for 
cuer,and  my  Tighteoufncilc  shall  not 
faile.  a.  1 0.1  s 

521.  Arife:  arife:  putonthy  Ilrength 
O  Sion  put  on  the  garment  ofcomc- 
linefTe  O  Icrufalcm,  the  holy  Citie: 
for  henceforth  there  shall  not  come 
into  thee  the  vncircuncifed  and  vn- 
cleane.  4.i.i7.&  4,5.17. 

3.  You  were  fold  for  nought,  &  ther- 
fore  you  shall  be  redeemed  with. 
out  money.  3.4.2$. 

7,    OhovvbeautifuII  vpon  the  moun 
caines  be  the  feete  of  them  that  de- 
clare and  publish  peace.         4  3  3- 

5  J.I.  Who  hath  btlcued  our  prea- 
ching?&  thearmc  oi  the  Lord  vnto 
whom hachic  bene  reueled?    1.7.5. 

&  3  22.10. 

4.  Where  is  notvvithftadiug  he  bore 
our  infirmiics,&  carried  ourgr-^vtes 
buc  vv«  eftecRied  him pl.^gued  with 
ehtftriking  of  God,anaatniacd.2.i  3 


4.»}.4.»7.»4.i7.iy 
3.  But  he  was  wounded  for  our  trad% 
greffions,&  vTas  broken  for  our  itii- 
cjuitics  ,  thepaineofour  corredioa 
was  put  vpo  him, &by  his  woundes 
health  is  vnco  vs.  1.1  a. 4. &  2.16.5.3c 
2.i<?.j>.&  a.17.4  &  34.^0. 

6,  All  .We  like  sheepe  haue  fbraied, 
eueryone  hath  followed  his  owne 
vvaie$,and  the  Lordc  hath  laidc  vp- 
pon  him  the  iniquitic  of  vs  all.  a.i(* 

<J.&.j  4.27  &  j,i2.5.&  3.24.if. 

7.  Hcwaspiinishedand  afflifted,  yet 
he  opened  not  his  mouth  he  was 
led  as  a  ihcepe  vnto  the  flaughtcr,ac 
he  was  /till  as  a  Lambe  before  the 
sherers  ,aad  opened  nut  his  mouth* 

2.1<.^ 

t.  Without  delaye&vvichout  judge 

ment  was  he  taken,  &  vvhoihall 

she  we  his  generation?  for  he  was 

cutteoucofthelandeofthe  liuin^, 

&c.  2.1$.). 

10.  YettheLorde  would  bre.ikehicn 
in  weakening  him  ,  that  wht-n  he 
shoulde  make  his  foule  an  offering 
for  nnne,he  might  fee  his  fccdc,&c. 

».7.z. 

11.  For  he  shalbeare  their  iniquities, 

2.15.S.&  3.11  S. 

12.  And  he  was  reckened  aiicmi^  the 
tranfgrcflbrs.  1.16$. 

54,13.      And  all  thy  children  shall  b« 

taught  ofthe  Lord,  and  much  peace 

shall  be  to  thy  children.  1.7.5. &  *•*• 

20.&  j.ao.io.&  3. 24  14. 

551.  O  ,  all  you  that  third  ,  come  to 
the  waters,  &;  you  that  haue  no  mo- 
ney come,bye  mcaccand  c  'tc,&c.  a. 

2.IO.&  3.1,  J. &   3.15.4 

s.  Wherefore  do  you  lay  out  your  mo- 
ney, &  not  for  that  whiche  is  meace 
and  your  labour  for  that  that  doth 
n<'tfati.sfic?  3. 1 4. 1 5. &  4.10  15. 

J.  Enclinc  your  earcs  and  come  vnto 
mcjhdrkcn  and  yt.ur  fouls  shall  liue, 
&  I  vvilKtrikcan  euerlaitingcouc- 
nninc  with  you  ,  cucn  the  fure  mer- 
cies ofDauid.  a<5,3&3.2.<S 

4  Beholde,  Igauehimfbr  a  witncfTc 
cu  thg  pioplcj  for  a  princs  &  maiftor 


The  Tabic. 

~  vmo  the  people.         2.tf.5.&  i.ij.u        they  make  halle  to  slie4    innocent 
4.    Seckethe  Lordvvhilcft  he  may  be 

foud,callyevpon  himvvhileft  he  is 

nccre.  3.3.20. 

5^  I.  kccpcIudgementanddoTiilticc 

for  my  faluation  is  ac  hand  co  come, 

&  my  righteoufnestobe  rfcuelcd.3. 

3.20 
t.    Blcfl'cd  is  the  man  that  doth  tnis,& 

th:;  fonnc  of  man  that  layeth  hoJdc 

of  it ,  tliatis  to  fay,  kcping  the  Sab- 


biOud  :  chethoughtes  of  them  arc 
vaine  thoughtesjdcfolarion  and  de^ 
ftru<ftion  is  in  their  pathes.  2-j.i. 
16.  And  when  the  Lorde  did  fee  f  and 
that  being  .^bashed  and  vvon.lrtd) 
that  there  was  none,th.)t  there  was 
none  I  fayejthacvvoulde offer  him 
feifi.,he  made  his  arm'.'  the  faui.  garde 
thereof,  and  his  righteoufnelVe  did 
fuflaineir.  ^.'-4.6. 


batlithat  he  pollute  it  not,acc.2..8.     17.   Hepucon  rightcoufnesfora  breft- 
bring  to  my  holy 


7.  Thofe  Willi 
mountane, and  make  thcmioyfuUin 
iry  houfc  of  prayer  ,  there  facrificc 
and  burnt  olfrmges  .shall  be  acce- 
ptable on  my  altar ,  bicaufc  my  houfe 
shabc  called  the  houfc  of  prayer  for 
all  people.  j.16,2^. 

10.  Thejr  vvatchmen  are  all  blinde* 
they  haue  no  knowledge  ,  they  be 
dummc  dogges,  &c.  4-9'}' 

57.1 5.  Thus  laith  the  hie  and  excelienc 
he  that  inhabiteth  the  etcrnitie  ,  & 
vvhofc  name  is  holy,  &c.         j.12.6. 

58.5.  Is  it  I'ucha  fall  that  Ihauccho- 
fen,th.icama  should  aiflitlhis  foule 
for  a  d.iy,or  that  he  shouldc  bow  his 
hcad?&c.  4.12.15;. 

<.  'And  doe  not  T  choofc  rather 
this  faft,tolofe  thebandes  ofmiqui- 
tie?&c  3-5. ^' 

7.'  And  hide  not  thy  felfe  from  thine 
ovvm;  flesh.  i'7.6. 

5,  Then  thou  shalt  call, and  theLorde 
shall  hearc  :  thou  sh^lt  eric ,  and  he 
shalil'iy,here  I  am.  5,20.14 

■J.    Tf  thou  turne  avvaythv  foote  fro 

.  the  Sabbath, fo  that  tlum  do  nit  thy 
own  will  on  my  holy  day  ,&c.    2,8. 

31. &  2,8.34. 

5^,1.  Bcholde,the  Lordes  ha.ndisnot 
.shortiicd,that  he  can  not  f?ue  ,  nei- 
ther is  his  care  heauie  that  it  can  not 
hfare.  ?.ii.2». 

a.  But  your  iniquities  haue  feperated 
betvvent  vou  .ind  voiir  God,  &  your 
{inncs  hath  hid  his  face  fro  vou,  that 
hs  will  not  heave   ?.i2  1.8c  3. 11. 21, 

7.'   Theit  fecte  do  runae  to  euill,  and 


plate, and  the  helmet  of  faluation  on 
aishcad,&c.  j.ii.12. 

»o.  And  the  redemptor  shall  corr-e  to 
Sion,andvnto  them  that  turn;  frona 
their  wickcdnes  in  Jacob. 3. 3  20.21. 

2».    My  fpirite  which  is  vpon  thee,  SC 
my  worde  which  I  haue  put  in  thy 
mouth, shall  neuer  depart  out  of  t!-,y 
mouth  ,  neither  out  uf  the  mouth  of 
thyfecdc,&c.i.7.4  &.i.^.i.  &  ij.1,5 

60.2.  Bcholde,  darknefle  shajlcouer 
the  earth,  and  a  mill  the  people,  but 
the  I-ordc  shall  rife  vpon  thee ,  and 
his  glory  shall  appeare  vpon  thee. 

2.3.1^ 

6.  All  they  of  Saba  shal  come,bringing 
golde  &  incenfe ,  &  they  shall  shew 
forth  the  praifes  of  God.         4«fri7. 

7.  All  the  shepe  of  Ccder  shall  be  ga- 
thered vnto  thee.  4  5 '7» 

15^.  The  Sunne  shall  fcrue  thee  no  more 
for  dayc  light, and  the  brightneJFe  of 
the  Moone  shall  not  shew  to  thee, 
&c.  a. 2.10. 

<Si.i.  Thefpirireof  thelorde  God  is 
vpon  me  ,  for  becaufe  the  lorde  an- 
nointed  me,  &  fent  me  that  I  should 
she\-vglad  thinges  vnto  the  vvcakc, 

&c.^.l%^.8c  3.3.iO.&3.4  3  5c  3  12  7. 

5.     And  they  shall  be  called  trees  of  . 
righteoufnefle  ,  and  the  planting  of 
the  iord,thathcmioht  beglorifie«t. 

3i4.tf. 

6^.  10  But  they  did  rebell  and  vexed 
his  holy  fpirite,  i. .-  3.1 5. 

16.  For  thou  art  our  father  ,  though 
Abraham  be  ignoraunt  of  vs,and  If- 
raell  knovveth  vs  not,  thou  Lord  art 
ourfather,Ottrrcdemer.j.20.a5.3<5. 

*7» 


The  Tabic. 

17.   Olordc,  why  ha f^  rhoumade  vs 


toerre  from  thy  vvayrcf.  ?  vvhyhjlt 
thou  ha:  deneci  our  heart,  s  that  vvc 
shouidc  noc  feare  thee  r  i^.^M  Jtj 

2t 

<f4  5.  Beholdc  thou  art  angry  bccaurc 
vvc  hauc  rii>ned,  J.IO.S 

6.  VVt  hauc  b  !i  ,il  as  anvnchnc  th;ng, 
&  aIlournj;hicoufntrtcisa«  a  filthy 
cloth  ,  &  we  all  iio  fade  like  a  le;*tc, 
&c.  }  2.^-5 


lERfiMY. 
i,^  •x  Lord  God  ,  beholdc,  Icannot 
^     fpcakc,  for  1  am  a  childc.4.8 

5 

5.  Behold,  I  haue  put  my  vvordc  into 
thy  TDcuth.  4'8«J 

10.  Beholcie  tliisday haue  1  Cct  theeo- 
uer  the  nat  ions  and  ouer  kingdoms, 
to  pliickc  vp  and  to  roocc  out ,  &  to 
deftro)  and  fcattcr,  that  thou  maiii 
build  and  plar.t.  4-3.  j 


6$, I.-  I  haucbin  fought  of  them  that     2.1  j,    Fof  my  people  haue  committed 


asked  not; I  was  foi.nd  ofthtm  that 
(ovi>hcmcr!ot,&c.  J  •'4'* 

a.  1  haue  ftretcbcd  out  my  hanues 
all  the  day  to  a  rebellion*;  people 
which  go  not  ma  good  way.  ?.a4 

16 

16.  He  that  will  blefT'e  himfelfi'  in  'he 
earth,  shall  blclTe  hiinitUe  in  'he 
true  God  :  and  he  that  will  Iwejre, 
$hall  iVvcarc  by  the  true  God,ivc.2 

14,  It  shall  come  to  p.-.flc,that  berurc 
they  call, 1  will  ar.lvvcie  :  andas  yet 
they  fpeakingjlvvill  hcaie.j.20.i4 

15.  They  shall  no  more  hun  n*)r  de- 
ftroy  in  anyholy  mountainc,  &c.  4 

aoio 

46.1.   Heauen  is  my  throne  ,  and  the 

earth  is  my  fooreftoole-.wheie-  is  that 

hou(e  therfore  that  you  build  forme? 

and  where  is  that  place  of  my  reft  ?  j 

ao.  JO.&  4.17.14 

».  Buttowhoshnl  1  haue  reg.ird,  but 

vnco  him  that  is  humble  &  of  a  bro  - 

ken  fpiritc  ,  &  who  doth  tremble  at 

my  word.  3.11.6 

2i.   Foras  the  nevve  heauen  and  the 

new  earth  that  I  willmakesha!  rc- 

mayne  before  mc,fayth  the  lordc,  fo 

shall  your  fcedc  and  name  continue. 

2.10  iz 
4  J.    And  there  shalbccontinuall  new 
Moones  and  continuall  Sabaothes, 
andallfleshe  shall  come  that  it  may 
worvhip  before  me.  2.8.  jo 

»4.  Their  vvormes  shall  not  die,  and 
their  fire  shal  not  be  put  out, &  they 
shiiil  bs  lothfomc  vaco  all  flesh.  5 . 2.; 

1% 


tvvoeuills,  they  haue  forfakenme 
the  fountaine  ofliuingc  waters  ,  to 
digge  the  pits,euen  broken  pits  that 
can  holdt;  I'o  waters.  ?  20.14 

J'l .  They  fay, if  a  manne  put  av\-ay  his 
wife, and  sKe  go  from  him,  and  be- 
come an  other  mans, &c.  2.8.j8.&  4 

1.2$ 

3,  liftvp  thycicsvnto  the  high  pla- 
ces ,&  bcholde  where  thou  b^ft  not 
playd  the  harlot. &c.  2818 

12.  Go  and  eric  theftvvords  toward* 
the  North  ,  &'  fav/thcu  difobedient 
irratl,retuvne  faith  the  lord,  &I  vvil 
not  let  my  \  vrath  fall  vpon  you  :  for 
I  ammcrcituli.&c.  A-^-'if 

4.1.  OIfrael,ifihou  returne,  reiurnc 
vntome  ,  iaith  thelorde-ind  ifthoa 
put  away  thinr  'bliominations  out 
ot  my  light,  then  shalt  thou  not  rCr 
moue.  2.5.10.&  J.j.tf 

4.  Brcakfivp  your  fallow  grounoe,& 
fow  not  among  the  thornes;becir- 
cumcfed  to  the  lord,  and  take  away 
theforcskinnes  of  yourhartes,  ye 
men  of  ludah ,  and  inhabitauntes  of 
Icrufalem.&c.    2.5.8  &  3.3.<5j7.&  4 

i6.it 

p.    And  in  that  day,rayth  the  lord, the 

heart  of  the  king  shall  perishc,  and 

the  hart  of  the  princes,  &  the  prieft 

shal  be  3ftonished,and  the  prophets 

shall  wonder.  4.9.^ 

II.    At  that  time  shal  it  be  fayd  to  this 

people, and  to  Ierufalem,a  drie  wind 

in  the  hie  places  of  the  vvildernes, 

Cometh  toward  the  daughter  of  my 

people, &c.  1. 16.7 

1 4*  O  UiuisdcWt  wash  thine  hart  £r» 

WW 


The  Table, 


vvickednefre,&c.  a. 5.8 

5.3.  O  lordc,  are  nor  thy  eyes  vppon 
thetruech?  thou  haft  ftricken  them, 
but  they  hauc  notforrovved  :  rhou 
hafl:  confumed  them  ,  but  they  haue 
rcfufed  torcceiuccorreftion  :  they 
haue  made  their  faces  harder  then  a 
ftonc,  andhaacrcfufedco  turnc.>.4 

95.&  3.14.8 

7.  Howe  should  I  rpare  thee  for  this? 

thy  children  haue  forfaken  me  ,  and 

(vvorne  by  them  that  are  no  gods, 

14.  Becaufeye  fpake  fuch  words  ,  bc- 
holdc,  I  will  put  my  word  into  thy 
mouth,  like  a  fire,  and  this  people 
shall  be  Ai  vvod,  and  it  shal  deuourc 
them.  3a4'»5 

^.1 3.  For  from  the  lead  of  them,  cucn 
tothcgreacelt  ofthem,  cuery  one  is 
giuen  to  couetoufnes :  and  from  the 
Prophet  eucn  to  the  Priclt,they  shal 
deale  falftly.  4.5)  j 

7.4.  Truft  notinJying  words, faying, 
the  Temple  of  the  lordc,  the  Temple 
ofthelord:this  is  the  Temple  of  the 
lord.  4.2  J 

5.  For  if  you  amend  and  rcdreffe  your 
vvayes,andyourvvoikes, ifyou  exe- 
cute iudgemenc  bctvvene  a  man  and 
his  neighbour, &:c.  J'>7.i 

13,  Therefore  novve,  becaufeye  haue 
done  all  thefe  works, iaith  the  lord, 
&  Irofc  vp  early  and  fpake  vnto  you- 
but  when  I  fpake  you  woulde  not 
heare  me  ,  neither  when  I  called 
would  ye  anrvverc.  "  2-5  n 

I4>  I  will  do  vnto  this  houfe,  vvher- 
upponmy  name  is  called  ,  &c.  as  I 
haue  done  vncoShilo.  2,5.11 

a  2.  For  I  fpake  not  vnto  your  fathers, 
nor  commaunded  them  ,  when  I 
brought  them  out  of  the  landc  of  E- 
gypt, concerning  burnt  oifrings  and 
facrifices.  4.10.15 

J  3.  But  this  thing  commaunded  I  the, 
fayinge,  obey  my  voycc,ro  I  will  be 
your  God, &c-  4.10.15,17 

a7.  Therefore  shalr  thou  fpcake  all 
there  vvordcs  vnto  them,  but  they 
will  nothtarc  thcc :  thoushalt  «lfo 


crie  vnto  them  ,  but  they  Tvill  not 
anfvverethee.  3. 5. 11 

28.  This  is  a  nation  thathcarcth  noc 
the  voice  of  the  lorde  their  God,nor 
receiuechdifcipline.  2  5. 11 

5>.23.  Let  not  the  wife  ma  glory  in  hjs 
wifdomjnor  the  ftrong  mannc  glory 
in  his  ftrength,  neither  the  rich  man 
giory  in  his  riches.  3'«J-» 

24.  But  let  him  that  glorieth,giory  in 
this,  that  he  vnderltandeth  and  kno- 
wechme,  for  I  am  the  lorde  which 
shevveth  mercic  ,  stnd  iudgement, 
and  righceoufneltcin  the  earth,  &c. 

i.io.a 

10.2.  Be  not  afraidefor  the  figncsof 
heaucn, chough  thehcathe  be  afraid 
offuch.  2.16.3 

8.  But  altogether  they  dote  and  arc 
foolishe ,  for  the  ftocke  is  a  dodnne 
ofvanity.  1.11.5 

ii»  The  gods  that  hauc  not  made  the 
hcauens  and  the  earth ,  shall  perishe 
from  the  earth,and from  vnder  theft 
heauens,  i.ij.i^ 

2  J.  O  lorde,  I  know  that  the  way  of 
manisnot  inhimfelfc  ,  neither  is  it 
inmannero  vvalkeandtodirciShis 
ftcps.  2.16.6 

24.  O  lorde  correfi  me  ,  but  with 
iudgemenc,  not  in  thine  anger,  lealt 
thou  bring  me  to  nothinge.     3.4.32 

11. 7.  For  I  haue  protelted  vnto  your 
fathers  ,  when  I  brought  them  vp, 
out  ofthelande  of  Egypt ,  vnto  this 
day,rifing  early, Sfprotelling, faying: 
obeymyvoyce.      3. 20. 7.&  4.10. 17 

8.  Neuerthelcfl'c  they  woulde  not  o- 
bey,  nnr  encline  their  care,  &c. 
there  fore  I  will  bring  vpon  them  all 
the  wordes  of  this  couenant,  which 
Icommaundethemtodo,  &c.  3.20 

7 

11.   Beholdcjlvvillbringc  a  plague  a- 

mongc  them  ,  which  they  shall  noc 

be  able  toefcapc,  and  though  thty 

crie  vntome,T  will  not  heare  them. 

3.20.7 

i5>.    Let  vs  deftroy  the  tree  with  the 

frutc  thcrcof,and  cut  him  out  of  the 

iandoftheliuingj&c.  4-i7i5 

^i.l6.   And 


The  Table. 


I2.?<f»  And  if  they  will  learnc  the 
vvaics  of  my  people  ,  to  fvveare  by 
myname,  chelorde  liuech,  as  rhcy 
taught  my  people  to  Ivvcare  by  Ba- 
al,&c.  j.8.25 

14. 7.  OlorJe,  though oiw iniquities 
teliificagjinftvs  ,  deale  with  vs  jc- 
cording  CO  thy  nanic;foi"  our  rebelli- 
ons arc  many;  we  fiuned  againfl  thee 

3,20.8 

14.  The  Prophetes  prophecy  lyes  in 
njy  name,  Ihauc  not  Tent  tht-ni,  nei- 
ther did  Icomauiid  them, Sec.  4. 9.  J 

15. «.  Though  Moks  &  bamuel  ftiode 
before  me,yec  mine  aftcdion  couldc 
not  be  toward  this  people:  ca(t  the 
out  of  my  (ightjand  let  them  depart. 

3.ao.2j 

17.1.  The  finnc  of  ludah  is  vvrytten 
vvJth  a  pen  of  iro  &  with  the  po;nc 
of  a  Didmonde,and  graueo  vpon  tiie 
table  of  your  hart  ,  and  vppon  the 
homes  otyouraltars.  i-r-^9 

5.  Thus  iayth  the  lorde,curred  be  the 
man  that  trultech  in  manne,  and  ma- 
kethfieshhis  arme, and  withdraw- 
eta  his  h^rt  from  the  lorde.      2.2 .10 

5.  The  hart  is  deceirfuil  at  d  wicked 
abouc  all  things,  who  can  know  it? 

a;.  Take  hedctoyour  roidcs,&  bcare 
no  burden  on  the  Sabbath  day ,  nor 
bringe  it  in  by  the  gates  of  Ici-ufa- 
1cm.  2.8.29 

21.  Neither  cary  forth  burdens  out  of 
yourhoufes  on  the  Sabbath  day:nei- 
therdoyou  any  vvorkejbutfandific 
the  Sabbath, &c.  a. 8.25 

27.  But  if  you  will  not  heare  tr.c  to 
iani^ifie  the  Sabbath  day, and  not  to 
beare  a  burden  ,  nor  to  go  through 
the  gates,&c.  2.8.29 

■  8.8.  But  if  this  nation, againftx'vhom 
l^auc  pronounced, turnefrom  their 
vvickedneffe,  I  will  repent  of  the 
plague  that  I  thought  to  bringvpon 
them.  1. 17. 11 

18.  Comeandletvs  imagine  fomedc- 
uifcagainft  Icremias  :  forthelavve 
shall  not  perish  from  thePrieft,  nor 
counfci  from  the  vvifcinor  the  word 


from  che  prophet.  4'9'S 

10.2.  T  lit  Phaflur  (mote  lercmiah  the 
Prophet, and  put  him  in  the  itockcs, 
that  were  in  the  hie  gate  of  Benia- 
min, which  was  by  the  houlcof  the 
lord.  ^9-^ 

ai.i2.  Execute  iudgementinthemor- 
ninge,and  dehuer  the  oppreffed  out 
of  the  handc  of  the  oppreiibur,&  c.4 

20.9 

22.  J.   Execute  ye  iudgementand  righ- 

tcoufneflcjand  deliucr  chc  oppreliied 

from  thf  handc  of  the  opprcflcr,&c, 

4.20.«> 

2}. I.  Woe  be  vnco  the  paftors  that 
deiiroyand  fcatter  the  shetpij  cfmy 
paMuri.\!a;.ch  the  lorde.  4.9.  J 

5  Beholde,  chc  daycs  comCjfaytJi  the 
lorde,  that  I  Will  rajfe  vnto  Dauid  a 
righteous  bramKhe,anJ  a  king  shall 
raigiie  and  profper ,  and  shall  exe- 
cute iudgcment  and  iuftice  in  the 
earth.  26,1 

6,  And  this  is  the  name  vvhercby  they 
shall  cull  him,  the  lorde  our  rightc- 
ouincs.  I.I  3  p.Sc  3  11.8 

i^.  Hc^re  not  the  vyordes  of  the  pro- 
pherci  that  prophecic  vnto  you  and 
teachyou  vanity, &c.  4  5».» 

24.  Do  nor  1  Hli  heaucn  &  earthjfaith 
the  lord?  4.I.S 

a8.  The  prophet  that  hath  a  dreame, 
letre  him  tell  a  drcarnc ,  and  he  that 
hath  my  vvGrdc,lecte  him  fpcake  my 
wordtaichfuHy,  48,3 

34.7.  And  1  will  giuc  them  an  hart  to 
knovvenie,that  4  am  thclordc,  and 
they  shall  be  my  p-ople,  and  I  will 
be  th,ir  God,  Jor  they  shall  teturnc 
vnto  me  vvich  their  whole  hart  1  s 

JO 

15,11.  And  this  whole  lande  shall  be 
delolate  ,  and  aftonished,and  thcfc 
nations  shil  I  (eruc  the  king  of  Babell 
feuenty  vcares.  1.8.7 

1  %.  And  when  the  feuentv  yeares  are 
accomplished,  I  will  vifite  die  king 
of  Babcli,and  that  nation,  fay  th  the 
lord, for  thciriniquity,&c.        1.87 

2^.  For  locjl  begmnc  to  plague  the 
ciiy,vvhcre  my  name  is  called  vpoo. 
WW    ii 


me  1 

and  should  yon  go  free?&c.     3.434 

sy.  5.    I  haue  made  the  earth,  the  man, 

&  the  bea(t  that  are  vpon  the  groud. 

Sec.  4.Z3.27 

6.  But  now  I  haue  giue  all  thcfe  1  ands 
vnto  the  hanie  of  Nabuchddonozor 
the  king  of  Babyion  my  reruant,&c, 

4.10.17,28 

7.  And  all  nations  shall  fcrue  hira,and 
his  ronne,&  his  fonnes  forme,  vntill 
the  very  time  of  his  land  come  alio, 
&c,  4.20.37 

8.  And  the  nation  &  kingdom  which 
will  not  fcrue  the  fame  Nabuchado- 
nozorkingc  of  Babell, and  that  will 
not  put  thcjr  neck  vndc^- the  yoke  of 
thek!ngofBabeli,&c/        420,27 

p.  'I  hcrfore  heare  not  your  prophets, 
nor  your  fo(>thrayers,nor  your  drea- 
mers,nor  your  inchaunrers,  nor  your 
forcercrs  which  fay  vnto  you  thus, 
yeshallnoc  fcrue  thekingof  Babel, 
ace  ^         4.9.  J 

14.   Therefore  heare  not  the  words  of 
the  prophctes  that  fpeake  vnto  you, 
fayinge,ye  shall  not  feruc  the  king  of 
Babeil,&c.  4-if') 

1 7,  Heare  them  not  .but  ferue  the  king 
ofBabcll,  that  ye  may  hue, &c.  4.20 

28 

2  «?.7.  And  feeke  the  profpcrity  of  the 
Citie,  whether  1  haue  caufed  you 
to  be  caned  away  captiucs  ,  and 
pray  vnto  the  lordc  for  it,  At,  &c,4 

20.28 

ji.iS.  Ihauc  heard  Ephraimlamedng 
thus,  thouhaft«corrcaedme,  and! 
was  chaltifedas  an  vntamed  calfc: 
conucrt  thou  me  and  1  shall  be  con  • 
ucrtcd;for  thou  art  the  lord  my  God 
2.J.S.&  2.5. 8. &  3.24  I  5 

ly  Surely  after  that  I  couertcd,!  re- 
pented, and  after  that  I  vvas  in/tru- 
^cd,I  fmotc  vppon  my  thigh,&c.2.  ? 

51.  Beholdc,  thedaics  come, faith  the 
lord,  that  Iwillm.ikea  ncweco- 
uenau  t  with  the  houfe  of  liraeli,  & 
with  the  houfeof  iudah.  2.11.7.&  j 

4.29 
3t.     Not  according  to  the  couenaunc 


that  I  made  with  their  fiithfrs,yvhe 
I  tooke  them  by  the  hande,to  bring 
them  out  of  the  landc  of  fcgypt,  the 
which  my  couenanc  they  brake, &c. 

2.$.p.s'yt  2.11.7 
3  J .  After  thofe  daies  faith  the  lordc,I 
will  put  mylavve  in  their  inwarde 
partrs,andvvriteit  in  their hartcs,& 
vviil  be  their  God,&  they  shalbe  my 
people.  2.8.14  &  J. ao4j 

34.  For  i  vvill  forgiue  their  iniquity, 
and  vvill  remember  their  finncs  no 
mors.  3.4.25>'8c  3.20.45 

35.  Thus  faith  the  lord, which  giucth 
the  Sunne  for  a  light  to  the  day,  and 
the  couries  of  thcMoone  and  of  the 
Starres,for  alight  to  the  night,  &c, 

4. 17.17 

J 1. 1  <J.  Now  when  I  haddc  deliuercd 
the  buoke  of  the  profeffion  vnto  Ba- 
ruch  ,  the  fonne  of  Neriah  ,  I  prayed 
vnto  the  lord, faying.  3 . 2«.  1  5 

18.  Thou  sbevvett  mercy  vnto  thou- 
iandcs  ,  and  recompencert  theini. 
quity  of  the  fathers  into  rhcbofome 
of  their  children  after  thc,&c.2  S.ip 

2j.  But  they  obeyed  not  thy  voice, 
neither  walked  in  thy  law  :  alt  that 
thoucoiTimaundelttiiemtodo,  thty 
haue  not  done  ,  therefore  thou  hall 
caufed  this  whole  piagc  to  come  v- 
pon  them,&c.  2.5  n 

3^.  And  1  will  geue  them  one  hart  Sc 
one  vvay,that  they  may  fcare  roe  for 
euer  ,  for  the  vvei  th  of  chcc  ,  and  of 
their  children  after  them, &c.    2  ?  8 

33.8.  And  I  will  tlcnfc  them  from  all 
-their  iniquity,  whereby  they  haue 
finned  againitme:vea,l  vvdlpardon 
al  their  iniquities,vvherby  they  haue 
finnedagainft  mcj&c.j.iO  45. &  4.1 

20 

t€.  And  in  thole  daycs  shall  Tuda  be 
faued,&  lerufalem  shal  dwell  fafely, 
&  he  that  shall  call  her,  is  the  lordc 
ourrightequfneSj&c.  ''^3^ 

42  2.  Heare  our  prayer,  webefeeche 
thee,  and  pray  for  vs  vnto  the  lordc 
thy  God, &c.  3.20.14 

5>.  Thus  (ayth  the  lord  God  of  Ifraell, 
vnto  whomcyc  teai  wetopr^fent 

your 


The  Tabic. 


your  prayers  before  him  ,  &c.  3.20 

14 

43.10.  Curfcd  be  he  that  doth  the 
vvorkc  of  the  lord  ntgligciuly,  &C.4 

20.6 

50.20.  In  thofcdaics,  5f  at  that  time, 
fiyth  the  lord,che  iniquity  of  Ifrael, 
shalbc  fought  for  ,  and  there  shalbc 
none  ;  and  the  finnes  of  Iuda,&  they 
shall  not  bcfoundc,&c.  h^^9 

a  3.  Howe  is  the  hammer  ofthe whole 
world, dcltroyed  &  broken?  how  is 
Babcll  become  defoUtc  amonge  the 
nations, &c.  --44 

>  5  The  lord  hath  opened  his  trcafure, 
&  hath  biouehtthe  weapons  of  his 
Wrath,  for  tnisis  the  r  O'^V.e  of  the 
lord  God  of  holtes,  in  the  lad  of  the 
Chaldeans,  &c.  1.18.1 

LAMENTATIONS. 

f.t.     /\  Lfo  when  r  crie  and  shout,  he 


ALto  wl 
shut 


itteth  out  my  pr^iyer,  &c. 

J  ao.i  6 

38.      Out  of  the  mouth  of  the  moft 

high  proccedcth  not  cuill  and  good^ 

1.17,8 

4.XO.    The  brcth  of  our  noflrels  ,  the 

Annointed  of  the  lord  was  taken  in 

their  nets,  of  whome  w^e  laid,  vnder 

his  shadovvew^eshalbepreferucda- 

liuc  among  the  heathen, &c.     2.6.  j 

fcZECHIEL. 

1. 20.^  jf  rHether  their  fpirit  led  tiiem, 

'  *       they  wrent, and  thither  did 

the  fpirit  ofthewheles  lead  them.& 

the  vvhceles  were  lifted  vpbefjdcs 

them  ,  for  the  fpirite  of  the  bcaftes, 

&c.  4  J^. »2 

J.J.    Sonne  of  man,  I  fende  thee  to  the 

children  of  Iirael,to  a  rebellious  na- 

tio  that  hath  rebelled  againft  me:for 

they  and  their  fathers  hauc  rebelled 

againft  me ;  eucn  vnto  this  very  day. 

9.241? 

4  They  are  impudent  children  ,  and 
ftitfe  hartcd  ;  Idofende  thee  vnto 
rhem,&c.  j.24,1} 

^,17.  Sonne  of  man,  I  haue  made  thee 
a  watchman  vntothehoulcof  Ifra- 
cll :  therefore  heare  the  word  at  my 
mouth  ,  &  glue  them  Yvarning  from 


me&c.  4.?.} 

18.   Thefamcvvickedmanshaldiein 

hisiniquitie  :  but  liis  blood  will  I 

rcquireat  thine  hand,&c.4.2.  J.&4 

j.i6.  Calamitic  shall  come  vppon  ca- 
lamity, andrumor  shalbe  vpp(/n  ru- 
mor:then  shall  they  leekeavifion  of 
the  prophet  :  but  the  lavve  shall  pe- 
rish fro  the  prielijand  councel  from 
thcauncjent,&c.        1.18.3.&  4  .9.(J 

lO  4.  Then  the  glory  of  the  lord  went 
vp  from  the  Cherub,  and  llode  ouer 
thedore  Gfthehoufe;5iCC.  4'iJ 

5.  And  the  founde  of  the  cherubins 
winges  washearde  intochs  outer 
court, &c.  1.14.S 

11.15).  Andlvvilgiue  themone  hart, 
arid  1  will  put  a  ncwe  fpiiit  within 
their  boweli-. Si  I  vviltake  the  ftony 
hart  outofthcirbodies,&  vvilgiuc 
them  anheart  ot  fleshe,  &c.  i.x  j. iQ 
&  2.j.^.&  2.5.5.&  3.24.1 

20.  That  they  may  vvalke  in  my  fta- 
tutes  and  kepe  my  iudgtmentes,an<i 
execute  them;  and  they  shalbe my 
people, and  I  will  be  their  God, &c. 

2.5.J 

1 2.3.  They  are  a  rebellious  houfe,&c. 

3.24.13 

I  J.  My  net  alfovvill  Ifpreadvppon 
him  ,  and  he  shalbe  taken  in  my  net, 
and  1  vvil  bring  him  to  Babel,  to  th« 
landc  of  the  Chaldeans,  yet  shall  he 
not  fee  itjthough  he  shall  die  there, 
Src.  2.4.4 

13.5).  They  shall  not  be  in  the  afTemr 
bly  ofmy  people,  neither  shall  they 
be  wrytten  in  the  vvritinge  of  the 
houfeof  irraell,&c.   i.2j\.$  Sc  4  iJf, 

14,  j>..  And  if  the  prophet  be  decciuctl 
when  he  hath  fpoken  a  thing  ,  1  the 
lordehaue  decciued  that  prophet, 
&c.  i.iS.i. 

14.  Though  thefe  three  mcnnc  Noah, 
Danicll,and  lob, were  among  them, 
they  shoulde.dehuer  but  their  ovvne 
foulcsby  their  righteowfae0e,&c.3 

iO.»J 

16.20,   Moreouer  thou  haft  taken  thy 
fonnesaiid  thy  daughters,  whomo 
V  V  V  V    iij 


The  Table. 


thou  haft  borne  vnto  me,  andthefe 
hart  thou  racrificedvnrochem,to  be 
dcuourcd,&c.         2.a.ii  &  4.i<J.i4 

tj-zo.  And  1  will  fpri^arl  my  net  vpon 
him,&  he  shalbe  takcrt  in  my  net,&  I 
Tvil  bring  him  to  Babcll,  and  vvi!  en- 
ter into  judgement  vvich  him,  thcr- 
fore  his  treipas  ,  that  he  hath  com- 
mitted agaimlmcj&c.  i.4«4 

18.4.  The  ioulc  that  finncthshdldic, 
&c.  j.8.4,&  3.4.2JJ 

5>.  He  that  hath  walked  in  my  ftatutes, 
and  hath  kept  my  iuogementes  to 
dealctrtiely,  he  is  lull.he  shal  furcly 
liuc,rayth:helord  God,&c. 3.17.1  y 

20,  The  fame  fot'Ie  which  finneth 
shal  die:  the  fo«inc  sha!  nor  beare  the 
iniqiiity  of  the  father ,  neither  shal] 
the  fatherbearc  the  iniquity  of  the 
fonne,&c.  2.8.5>.&2.S.i9.&  «.8.?o 
&  28  55>  &  5.3'«4 

ai.  Butifthevvicked vvil  returncfro 
all  his  finneSjthathchath  comitted, 
andkepeallmy  Itatuccs.and  do  that 
which  islnwfulland  righc,he  shall 
furcly  liuc  and  not  die.  j .  <.  14  &  3.4 

18. &  ?.i7.»5 

a  J  Haiiclany  define  that  the  wicked 
*hould  diCjfayth  the  Inrde  God  ?  or 
shall  he  not  liuc,  if  he  returns  from 


his  waves? 


4  1.25 


341  But  if  the  righteous  rcturnc  from 
his  righceouihes ,  5c  comit  iniquity, 
and  do  according  to  al  tl-.e  abhomt- 
«ations, that  the  vvi  eked  roan  doth, 
&c.  ?-4i9  &  3I4.50 

27.  Aga!nc,vvhe  thcvvirked  turneth 
away  from  his  wickcdneiTc  that  he 
hath  committed, Sc  doth  that  which 
is  law^full  and  righr.he  ihall  fauc  his 


foulealiue,&c. 


3.429 


ji.  Caftaway  from  youal  yourtraf- 
greffions,  whereby  you  hauetranr- 
grefied,5c  make  you  a  new  hart, and 
anewfpirit.&c.  3?-^ 

J  2.  For  I  defire  not  the  death  of  him 
that  dieth,rayrh  the  lord  God:  caufe 
therefore  one  an  other  to  returne,& 
liueye.  4  ••*5 

ip.i2.  And  theealt  windc  dried  vp 
herfi:ucc,&c.  i.i<J.7 


ao.i  I.  And  Igaue  them  my  fUt«tej,& 
declared  my  iudgementes  vnto  the, 
vvhichifaniannedojheshalUiueih 
thcm,&c.  3''i7-? 

12.  Moreouer  I  gaue  the  alfomy  fab- 
bathes  ,  to  be  H  fjgne  betvvene  me 
&  them,  that  rhey  might  know  that 
I  am  the  lor  dc  that  faniaifieth  them, 
&c.  2.8.2^ 

42.  And  ye  shall  knowc  that  I  am  the 
lordjwhe  I  shiil  bring  you  into  the 
landeoflfraell,  into  thelande,  &c. 

3.13.1 

43.  And  tncreshal  you  rcmeber  vcur 
vvayes,andall  your  workes  wHenn 
yehatjcbiri  defiled, 5cc.  J.' 3'* 

22.8.  Thou  haft  dcfpifcd  my  holy 
thingcs  ,  and  haft  polluted  my  Sab- 
bathes.  2.8  2p 

23.  Thercisa  confpiracy  of  her  Pro« 
phetcs  in  the  muldcs  thereof  like 
a  raannge  Lyon,raucninge  the  pray: 
theyhaue  dcuoured  roviIc$,&c.4.5>.3 

26.  HerPriellcs  haue  broken  my  lavv^ 
and  haue  defiled  mine  holy  thinges, 
they  haue  put  no  diftercce  betwenc 
the  hoiy,and  propiianc,&c.      4.5).  \ 

25  =  37.  And!  aueallocaufed  their fon$, 
whnme  they  bare  vnto  me,  topafle 
by  thefirc  to  be  th<«ir  meat.  4.15,24 

J 8.  Tl>ey  haue  defiled  my  far.dtiary  in 
the  fame  <^a^^  fi:  haue  prof  haned  my 
Sabbathes.  2.8.29 

28. 10.  Thou  fhalt  die  the  death  r;f  the 
vncircuciredjbytbe  hands  of  itraun- 
gcrj  :  forlbauefpokcnit^Cayth  the 
Lord  God.  2.10.18 

ip  4.  Bur  I  will  put  hookcs  in  thy 
chawes,anJ  Iwillcaulethefishe  6f 
thy  riuers  to  fticke  vnto  thy  fcalcs, 

&C.  I.I7.II 

1 9.  Beholdc,  I  vvil!  glue  the  land  e  of 
Egypt  vnto  Nebuchadnexar  the 
king  ofBabell,  and  he  shall  take  her 
multitude, and  fpoyle her  fpoylc ,  & 
take  her  pray  ,  &  it  shall  be  the  wa- 
ges for  his  atmy.  4. 20  2tf 

20.  Ihauegiuen  him  thelandofEgipt 
for  his  labour, that  he  ferued  agaynft 
it,  becaufcihey  wrought  for  me.  4 

20.26 
31.18.  Thou 


The  Tabic. 


)mS.  Thou  shalrflepe  inthemiddelt 

,  ot  the  vncircumcifcd  ,  with  them 

that  be  flaine  by  the  fvvord  :  this  is 

Pharao,  and  all  his  multitude,  &c. 

l.IO.tS 

33.8.  He  shall  dy  for  his  iniquitie,but 
his  blood  will  I  requicr  ac  thy  hand, 

II.  I  defirc  not  the  death  of  the  wic- 
ked,but  that  the  wicked  turnc  from 
his  vva-y  andliue,&c.  j*24  1$ 

14.  If  he  returncfromhis{inne,anddo 
that  which  is  lawful!  and  right,&c. 

3.17. ij 

34.4.  But  with  crueltie  and  with  ri- 
gour haue  yeruled  thcm,&c.4.ii.i4 

7  J.  And  I  will  fet  vpa  sheperdouer 
them,  and  he  shall  feede  them ,  cuen 
my  feruaunt  Dauid.  he  shall  fcede 
them,&heshalbctheirsheperd.2,6,3 

^6.  XI.  But  I  fauoured  mine  holy  name 
which  chehoufe  of  IfracU  had  pol- 
luted among  the  heathen  whether 
they  vvcnt,&c.  5'4-?o 

ii,  I  do  not  this  foryour  fakes ,  O 
houfc  of  Ifraell ,  but  for  mine  holy 
names  fake, which  ye  polluted  amog 
the  heathen, &c.       3.12.  j.&  3.»5.» 

^5.  Then  willlpoure  cleane  water 
vppon  you  ,  and  ye  shalbe  cleane, 
yea, from  all  your  filthynes,and  from 
all  your  ydoies  will  I  cleanfeyou, 
&c.  3-1. J 

atf.  Anevvc  hart  vvillIgcueyou,and 
a  nerve  fpirit  will  I  put  within 
you,  and  I  will  take  away  the  ftony 
hart  out  of  your  body,and  will  giuc 
you  a  hart  offleshe.  2.3.6. &  a  5.8.5c 

}  24,t.&  3.24-I5 
27,   Andl  will  put  my  fpirit  within 

yours,and  caufe  you  to  walkc  in  my 

ftitutes,  and  ye  shall  kepe  my  iudge- 

mcnts  and  do  them.  I.}.lo.&2•^5 

|i.  Be  it  knowen  vntoyou,  that  I 
do  not  this  for  your  lakes,  faith  the 
Jorde  God  :  therefore  O  ye  houfc 
of  Ifraeli  ,  be  ashamed  and  con- 
fijunded foryour ownc  wayeS.  3.4.3 
&  5.12. J. &  j.i  S» 

|7»4-  Againe  he  faid  vntomc,  pro- 
phecie  vpou  cheii;  bones  and  fay  vnco 


them  ,  O  ye  dry  bones,  heart  the 
word  of  thelorde.  2. 10. 21 

a 5.  And  my  feruaunt  Dauid  shalbe 
their  prince  for  euer.  2,6.3 

2  5.  Moreouer  ,  1  will  make  a  coue- 
naunt  of  peace  with  chcm  ;  it  shalbe 
an  euerlailing  couenautvviththem» 
&c.  2.5.3 

4$.2i.  And  the  rcfiduc  shalbe  for  the 
prince  on  the  one  fide  and  on  the 
other  of  the  oblation  of  the  fan- 
ftuarie ,  and  of  the  pofl'cflion  of  the 
citie,&c.  4'2»3 

35.  And  the  name  of  the  citie  from 
that  day  shalbe,  The  lordc  is  there. 

1.13.4 
DANIEL 

a.2i."LJEtakcthavvaykings:&  fctteth 
vp  kings, &c-  4.20.2^ 

37.  Thou  art  a  king  of  allkmgs  :  for 
the  God  of  heauen  hath  geuen  thee 
a  kingdome  ,  power ,  and  ftrcngth, 
andglorie.  4.20.25 

44.  And  in  the  dayes  of  thefe  kings, 
shall  the  God  of  heauen  fet  vp  a 
kingdome,  which  shall  neuer  be  dc- 
flroyed  ;  and  this  kingdome  shall  not 
be  geuen  to  an  other  people  ,  but 
shall  breake  and  deftroy  all  thefe 
kingdomes  ,  and  it  shall  Hand  for 
euer,&c.  *'»5  ? 

4.24.  VVherfore, O king,let my  coflfell 
be  acceptable  vnto  thee,  and  breake 
of  thy  finncs  by  righteoufnedc  ,  an  J 
thine  iniquities  by  mercie  towards 
thepoore,&:c.  3.4.J1.&  3.4. jtf 

5.18.  The  molt  high  God  gaue  vnto 
Ncbuchatlnezer  thy  Father  a  king- 
dome  ,  and  maieflie ,  and  honor,  and 
glory, &c.  4.20.2  <f 

6, 22.  And  vnto  thee  ,  O  king ,  I  haue 
done  no  hurt, 3cc.  4.20.3  a 

7.4.  The  firft  was  as  a  Lion ,  and  had 
egles  winges  :  I  beheld  ,  till  the 
winges  therof  were  plucked  of,&c« 

1.S.7 

10,  And  ten  thoufand  thoufandcs  ftode 
before  him-,  the  iudgement  vvasfee 
andthebookesopened.i.i4.5.&  1.14 

8.&  3.2.41 

JJ,   And  shall  fpeake  vvordcs  againft 
WW   lijj 


illC 

the  moft  highc,  and  shall  cofume  the 
fainftes  of  the  molt  highe,and  thiiike 
that  he  may  chaimge  times  ,  and 
Lavvcs,&c.  4  7.  a  J 

5,5.  We  haue  finned  ,  .indhaue  com- 
mitted  iniquicie  ,  and  haue  done 
wickedly,  yea  wc  haue  rebelled, and 
haue  departed  from  chy  preceptes, 
«nd  i'Vom  thy  iudgementF.  3  4'^ 

7.  O  Lorde,r!ght£ou(helI"e  belongcth 
vnco  thee ,  and  vnto  vs  open  shame, 
&c.  4.20.1^ 

10.  For  we  haue  not  obeyed  thcvoicc 
of  the  lordc  our  God  ,  to  vvalke  itl 
his  vvaycs,  which  he  had  Icyed  be- 
fore vs  ,  by  the  miniftcric  of  his  fer- 
uaunts  the  Prophets.  1.5. 11 

l8t  For  we  do  not  prcfent  our  fiippb- 
cations  before  thee  for  our  ovvnc 
righteoufncSjbut  for  thy  great  tedrc 
mercies.  3.10.8  &  3.20'»4 

14.  Seuenty  vvekes  are  determined 
vpon  thy  people,  and  vppon  thy  holy 
citie,to  finish  thy  wickednes.and  to 
feale  vp  thy  finnes ,  and  to  reconcile 
thyiniquitie,  and  to  bring  ineucrla- 
ftingrightcoufnefTcj  &c.    1.7.2  &  J 

^  5.1.8c  2.15.6 

27.    And  he  shall  confirmc  the  couc- 

nauntvvith  many  for  onevveke:and 

in  the  middcs  of  the  v  veke  ,  he  shall 

caufe  the  oblation  and  iacrifice  to 

oeafctand  forth;  oner  (preadingof 

the  abominations  ,  he  shall  leaue  it 

defolate^&c.  4.2.12 

10.13    But  the  prince  of  the  kingdom 

of  Periia  yvithilodeme,&c.     i  .14.7 

lO.   Butnovvcl  will  returne  to  fight 

with  the  Prince, of  Per(ia,&c  1.14  7 

1 2.1.   And  at  that  time  shall  Michadl 

iland  vp,the  great  Prince,  which 

ftadethfor  the  childre  of  the  people, 

and  there  shalbe  a  time  of  trouble, 

&C.  I.I4.7.&  I.I4.«.(5C   2.IO.II 

t.  And  many  of  them  that  fltpc  in 
theduft  of  the  earth,  shall  awake, 
fome  to  euerlafting  life ,  andfofne  fco 
shame  and  perpetual]  contempt.    3 

>5.7 

5.  And  chey  that  be  wife  ,  shall  shine 
as  the  bnghcnes  of  the  firmament: 


and  they  that  turne  many  to  n'ghte^ 
oufneHe,  shall  shine  as  the  flarres, 
for  euerand  euer.  3.25.10 

OS  E  A; 
I.I  I .  "THcn  shall  the  childre  of  Iudah» 
and  the  children  of  Ifraell  be 
gathered  together, &  appoint  them- 
ie'ucs  one  head, and  they  shall  come 
vp  oat  oftheljnd,&c.  2.6.5 

a  5.    For  their  mother  hath  plaidc  the 
hariut;she  that  to^eaui-d  tliem.hath 
tlone  «hamift:l!y :  tor  she  fajdjlwiir 
go-ifiermy  lcucrs,&c.  2.8. 1 8 

tS.  And  in  that  day  I  will  make  a 
coiicnaut  i'ot  them,  with  tfie  vviide 
bealtes  ,and  vvich  the  t'ulcsof  the 
hcaue,and  viriih  them  that  crecpcrh 
vpot)  thr  earth, &c.  4120 

15.  And  I  will  marry  thee  vnto  me 
for  euer  :  yea  I  rvill  marry  thee  vnto 
me  in  ns^ntcoufneffe  ,  and  in  iudgc- 
menc,&  in  mcrcy_and  in  compalTian, 
l-i^  6.8c  4.1.20 
2  J.  And  Iv;.'ili  haue  m;rcje  vpon  her, 
that  vva.s  not  j^.uicd  ,  and  1  will  lay 
to  tliem  which  were  not  my  people, 
ihouart  my  people:  and  they  shjll 
fay, thou  i>i  I  my  God.  }.i4.d 

8.y.  Aftervvard  shall  the  children  of 
Ifraell  coiiUcrt,and  fceke  ihelorde 
their  God, and  Dauid  theirking,and 
shall  teare  the  lord  ,  &  hisgoodnelTc 
in  the  iacterdaves.  2  6. 3.&  J.i-^J 
511.  tphiaimisopprcfrcd,and  broken 
in  iu'lgempnt ,  becaufe  he  willingly 
walked  dfter  the  commauhdc  menr. 

4  20.3* 

I  5.   I  will  gOjind  rcturqe  to  my  place, 

till  they  acknowledge  their  taulr, 

and  ftckeme,&c.  i-S-if 

(J.I,  Come,&  let  vs  returne  to  the  lord: 

for  he  hath  rpoiled,and  hevvill  hcale 

vs  :  he  hath  wounded  vs,and  hevvill 

binde  vs  vp.  3  J  * 

7.S    Ephraimisasacakeon  the  hearth 

notturhtd.  3  4»J  5 

8.4    They  haue  fetvp  a  king  ,  but  not 

byme,&c.  1.1  S.4 

$.  8  The  watchman  of Fphraim , should 

be  in  with  my  God.biit  that  prophet 

is  the  fnare  of  a  fouler  in  all  his 

vvaycs. 


The  Tabic. 

vvayes,  and  hatred  in  the  houfe  of       her  any  more.  4>(>i7 

his  God.  4  5).  J  AMOS, 

IJ.5.  Yca,thclorde  GodofhofteSjthe     i.a.   nTHclmde  shall  roarc  from  xion. 


lord  himfelfeishis  memorial!. i.i  3. lo 

1 5..  1 1.  Igauecheeaking  in  mine  anger, 

and  1  tooke  him  away  in  my  wrath. 

i.i3.4.&  4.20.25 

I  a.  The  iniquitieof  Ephraimis  bound 
vp,and  hisdnneis  hid.  ^•A'^9 

14.  Ivvill  redecmcthe  fromthcpovvcr 
of  the  graue  :  I  will  deliuer  them 
from  death  -.  O  Death ,  I  will  be  thy 
death :  O  graue, I  wjU  be  thy  dcftru* 
ftiotij&c.  3.25.10. 

14. i.  Take  away  all  iniquitie ,  andre- 
ceaue  vj  gracioufly:fovvill  vvereder 
thecaluesofour  lippes.  ^-^.lo.Si  $ 
20.28.&  4.18.17 
Afshur  shall  not  faue  vs,  neither 
will  vve  ride  vpon  horfcs:  neither 
will  vve  fay  any  more  to  the  vvorke 


I 


and  vtterhjs  voice  from  Icru- 
falem.&c.  28.1; 

3.6.  Or  shall  there  be  euill  in  a  citie, 
and  the  lorde  hath  not  done  it?   1.17 

8&  .i8.| 

4.7.  And  alfo  I  haue  vvithbouldta 
the  raine  from  y  ou,vvhen  there  were 
yet  three  monches  to  the  harueft, 
and  I  ciufed  it  ro  raine  vppon  one 
citie, and  h jue  not  caufed  it  to  rain  i 
vppon  an othei,&c.  3.22.10 

5. 1 4.  Seeke  good  and  not  euell,thar  ye 
mayliue,&c.  2.$.io 

6.1.  Wo  to  them  that  arc  at  eafein 
Zion,&c.  l-^9-9 

4.  They  lie  vppon  beddes  of  yuorie, 
and  llrecch  ihemfelucs  vppon  their 
beddes, &c.  3.15)  9 


of  our  handes,  ye  arc  our  gods :  for     8. 11.  Beholde,  thcdaycs  come,  faycth 


in  the*  ,  the  fathcrlefTc  findeth  mcr 
cy.  1.11.4 

4.   I  will  heale  their  rebellion  :I  will 
loue  them  freely  :  for  mine  anger  is 
turned  away  from  them.         3. 14. (J 
I    O   H   L. 

a. 1 2a  'T'7rnc  you  vntome,vvith  all 
yourharte,&  with  f-iftirig, 
and  with  weping ,  and  with  mour- 
ning. a.5.8,&  3  3.17 

I  J.    And  rent  your  harte,aiid  not  your 
clothes, &c. 


the  lords  Gnd ,  that  I  will  fend  a  fa- 
mine in  the  land  ,  not  a  famine  of 
bread,  norathirlt  for  water ,  but  of 
hearing  of  the  word  of  the  iorde. 

3.22.10 
5),if.Inthat  day  will  I  raifevp  the  Ta- 
bernacle of  Dauid.thar  is  fallc  down, 
and  clofe  vp  the  breaches  thereof,  & 
I  will  raife  vp  his  ruines  ,  and  I  will 
buildicas  in  thedayes  ofoldc.  2.^.3 
A  B  D  I  ■  A  S. 


15    Elowe  the  trumpet  in  Zion  ,  fan 
6t)fieafcaU,callafolemne  alTemblie. 
4.I2-I4&  4.1a  17 

a8.  And  afterward ,  will  I  poure  out 
my  fpirit vppon  all  fleshe:and  your 
fonnesjlnd  your  daughters  shal  pro- 
phccie ;  your  olde  men  shall  dreame 
dreames  ,  and  youryonge  men  shall 
feeviiitions.a.i5.2.&  3.1.2.&  4.<8.4 

32,  But  vvhofoeuer  shall  call  vppon 
the  name  of  the  lorde  ,  shalbe  faued; 
for  in  mount  Zion  ,  and  in  lerufalem 
shalbe  deliucrance,  &c.  i.i^.ij.Sc 
I.IJ.20.&  3-20.2  &  5.20.14.&4.1. j 

&  4.1-4 

|.?7,  Then  shall  lerufalem  bee  holy, 

j8(  there  shall  no  Itragers  go  rhoro v  v 


3. 3,i(f.&  4.12.19    ^V^t  vppon  mount  Zion,  shalbe  de- 


liueraunce,&c.  4.MJ 

I  O  N  A  S. 

1.4    "D  Vt  the  lorde  fcnt  out  a  great 

vvindc  into  the  fca,and  there 

was  a  mighty  tempc/l in  the  fea,&c. 

t.16.7 

2.j^. But  Ivvill  facrificevntothee,with 

the  voice  of  thankes  geuing,and  will 

pay  that  I  haue  vowed ;  faluation  is 

of the lorde.  3.20.28 

3.4,  Yet  forty  dayes  ,  and  Niniueth 

shalbe  ouerthrowcn.  1.17.13 

5.   So  the  people  of  Niniueth  beleued 

God,  and  proclaimed  a  faft,  and  put 

on  fackcloth,  from  the  greateft  of 

thcajjcuentothelcit  oftbem.  3.34 

&4<i2.i7 


tOk  And  God  fawe  their  vvorkes  that 
ihey  turned  from  their  cuill  wayes: 
and  God  repented  of  the  euill  that 
he  had  (aid ,  that  he  would  do  vnto 
them^andhedid  itnot.  1.17. 14 

MI  CHE  AS. 

S.ij,  TpHe  breaker  vp  shall  come  vp 

before  thc:they  shall  brcake 

out  and  palTc  by  the  gate ,  and  go  out 

by  it ,  and  the  lorde  shalbe  vppon 

their  headcs.  i.6,i 

3.(5.  Therefore  night  shalbe  vnto  you 
for  a  viiion  ,  and  darkenes  shalbe 
vnto  you  for  a  diuination ,  and  the 
funne  shall  go  dovvne  ouer  the  pro- 
phets, and  the  day  shalbe  darkeoucr 

them.  4-9^ 

r  ».  And  thou  Bethclcm  Ephrarah,  arc 
little  to  be  amog  fo  many  thoufandes 
of  ludah  ,  yec  out  of  thee  shall  he 
come  forth  vnto  me,  that  shalbe  the 
ruler  in  Ifraell ;  vvhofc  goings,  &c 

1.14.7 

15,  Tliine  Idolcs  alfo  will  I  cut  of, 
and  thy  images  out  of  the  middes  of 
thee :  and  thou  snalt  no  more  vvor- 
sbippe  the  vvorkc  of  thine  handcs. 

I. It. 4 

J.$.   I  vvill  beare  the  wrath  of  the 

lorde  ,  bccaufc  I  haue  finned  againft 

him  ,  vntill  he  pleademy  cau{e,Scc. 

J.4  5». 

15>.  He  vvill  fubdue  our  iniquities,  and 
call  all  thcirfinnes  into  the  bottomc 
olthefea.  .  iA-^9 

HAB  AC  VC. 

j.ia.    A  Rtnotthouof  ouldc,  olordc 

my  God  mine  holy  onc?vve 

shall  not  dy,o  lorde, &c.  2.10.8 

».j.  Though  it  tarry,vvaitc:for  it  shall 
furely  come,&  sh;ill  not  (lay.  3,1 .41 

4.  But  the  iull  shall  hue  byhis  faith. 

?.!4.ii.&  J.^B.J 

xS.  What  profiteth  the  images  ,. for 
the  maker  thereof  hath  made  it  an 
image?  and  a  rcacher  of  lies,  though 
he  thjt  made  it,  truft  therein,  when 
hemaketh  dumeidols. 1.5.12. &  j.n.J 

40.  But  the  lorde  is  in  his  holy  Temple: 
let  all  the  earth  kepefilcnccbefiore 
him.  1.5.12.&  1. 10.3.^2.8.15 


3.2.  In  wrath  remember  mercie.  j. 

4?» 
3.     God  commeth  from  Tern  an ,  &c. 

1.13.27 

2  3.   Thou  vventeft  forth  for  the  falua- 

tion  of  thy  people, euen  for  faluation 

with  thine  annointed,&c.        2.6.  j 

SOPHONIAS. 

1.5.    A^d  them  that  worshipp  the 

hofteofheauen  vppon  the 

houfe  toppes,&  them  that  worship 

and  fvvcare  by  the  lorde  ,  and  by 

Malcham,&c.  2.8.25 

3.1 1.  For  then  I  will  take  away  out  of 
the  middes  of  thee  ,the  thacreioic& 
of  thy  pride,  and  thou  shalt  no  mor« 
be  proud  of  mine  holy  mountaine. 

3.12.^ 
M  A  G  G  E  V  S. 

2.12.  A  Skenovve  the  priefts  concer- 

ning the  lav  ve,  and  fay,  if 
one  beare  holie  fleshe  in  the  ikirt  of 
his  garment, &c.  3.14  7 

ZACHARIAS. 

1.3.  TV^rne  ye  vnto  me  ,  fayeth  th? 

lord  of  hoftes,&  I  vvill  rurnc 
vncoyou,&c.  2. 5. 9. &  3.24,15 

2.4.  And  an  other  angell  went  out  to 
meetehim,and  faid  vntohim.runne, 
fpeakc  to  thisyonge  man, and  fay, 
lerufalcm  shalbe  inhabited  without 
vvalles  ,  for  the  multitude  ofmen  & 
cattell  that  are  therein.         H3.10 

8.  Forhcchat  touchethyou,toucheth 
the  apple  of  my  eye.  i.i3.io.&i.i7,<5 

II.  And  many  nations  shalbe  ioincd  to 
the  lorde  in  that  day ,  and  shalbe  my 
people  :  and  I  will  dwell  in    tlv 

.  middes  of  thee,  &  thou  shalt  know 
that  the  lorde  of  hoftes  hath  fentme 
vnto  thee.  1.13.10 

x».  And  the  lorde  shall  inherit  ludah 
his  portion  in  the  holy  lande,and 
shall  choG  lerufalemagaine.    3.21.5 

j.io  In  that  day,  layeth  thelordeof 
hoftes ,  shall  ye  call  cucry  man  bis 
neighbour  vnder  thcvine,and  vnder 


the  fi  2  tree. 


3.13.4 


7.1  J.  Therefore  it  is  come  to  palTc, 
that  as  hee  cried  and  they  vvoiil4 
not  hearc,fo  they  cried,and  I  vvQul'd 

noi 


The  Tabic. 

not  hearCjfayeth  the  lord  e  of  holt  cs.  knowledge,  and  tViey  should  fcke 

3.  J.  14  ihcUvvcat  his  moutli,  for  he  is  the 

5,9.  Rcfoicc  greadie,o  daughter  Sion:  mcflengcr  of  thelordcof  hodcs   4.8 

shoutforioy,  o  daughter  Icrufalem:  i.&  4. 8. 6. &  4.5).! 

bcholde  ,  thy  king  commeth  vnto  8.  Butye  arcgonc  out  oFrhe  way :  ye 

thee :  he  is  iuft  and  faucd,  poore,&c.  haue  caufcd  many  to  fall  by  the  law 


1.6.1.6c  »  «7.<5 

II.  Thou  alfoshalt  be  faucd,  through 
the  blood  of  the  couenaunt  I  haue 
loofcd  thy  prifoncrs  out  of  the  pit 
wherein  was  no  vvatei.         2.16.9 

12.4.  In  than  day  I  will  fmice,  faith 
the  lorde  ,  eucry  horfe  with  ftonish- 
mcnt ,  and  his  rider  with  madnert'c, 
&c.  4.5>.5 

13  9.  They  shall  call  on  my  name  ,  and 
1  will  heare  them  ;  I  will  fay,  it  is 
my  people  .  and  they  shall  fav  ,  the 
lorde  IS  my  God.      -»ii<»>   .     3.20.13 

14.9.    And  the  lorde  shalbe  king  ouer 
all  the  earth  :  in  that  dayshalbeone 
lord, and  his  name  shnlbe  one.  1.12.3 
M  ALACH  1  AS. 

1.3.  WV'ASnot  tfau  Iac<;bs  brother? 
faith  the  lorde. 55 c.   3. 21. (J 

3.  Yecllouedlacobjand  J  hated  Efau, 
dec.  3.21.5 

6.    Afonnehonorethhis  Father, and  a 
ferunuftt  his  mailttr.  If  then  I  be  a 
father,  vvhcreisminchonor ,  and  if 
I  be  a  roaifter  ,  where  is  my  fca-e, 
&c.  2.8.14  &  3-2  i6  ^  3  <»,j 

II.  For  from  the  riling  of  the  Sonne, 
vnto  the  going  downe  of  the  Oimc, 
my  name  is  great  among  the  glcilcs. 
And  in  euery  place  infence  shalbc 


ye  haue  broken  the  couenaunt  of 
Leui,&c.  4  7.30 

3 -I .  And  the  lord  whom  ye  feke, shall 
fpedely  come  tohisTemplc:cueu  the 
meflengcr  of  the  couenaunt  whonn 
yedcfire,&c.  i.i  3.1  o.&  1.14.9 

17. 1  vvillfparethe,as  amafpareth  his 
own  fonne  that  ieruethhira.  3.19.J 

4.1,  For  bchould.the  day  cometh  thar 
shall  burne  as  an  ouen:and  all  the 
proude.yea,&  all  that  do  wickedly, 
shall  be  as  Aubble,  and  the  day  that 
commeth  shall  burne  them  vp,&c, 

3.24.11 

2.  But  vnto  you  thatfeare  my  name, 
shall  the  funne  of  righteoufnelfe, 

&C.  2.6.1. Si  3.24.I« 

4.  Remember  the  lavvc  «9f  Mofes  my 
feruaunt  ,  which  I  commaunded 
vnto  himinHorebforall  ifracll,&c. 

5.  Behould  ,  I  will  fend  you  Eliah  the 
prophet  before  the  commingofthc 
great  and  fcarefuU  day  of  thclordp. 

2.95 

6.  And  he  sh  all  tiirne  the  harte  of  the 
fathers  to  their  children, and  the  hart 
of  the  children  to  their  Fathers,  &c* 

4  i.<J 
TOBIAS. 


offered  vnto  my  name:  and  a  pure  3.15.    A^*^   R3p').iell   was  fent  to 

offering, &c.            4.18.4  &  4  i.S.i<J  hcalc  chem  both,&c.k.i4, 8 

4.    And  ycshallknovve,thacIhauc  SAPIENT  I  A. 

fent  this  commaunderoent  vnto  you,  14.1^.   THusby  proceffeof  time  this 

that  my  couenaunt ,  which  I  made  vvicked  cultomcpreuailed, 

with  Lcui ,  might  ftand  ,  Ciieth  the  and  was  kept  as  a  la  we,  and  ydolcs 

lorde  of  holies.             4.2.3.3:4  8,2  vvere  worshipped  by  the  comaun- 

My  couenaunt  was  with  him  of  dement  of  tyrants.                    i.ii.S 

life  and  peace  ,and  I  gauehimfeare,  ECCLESIASTIC  VS. 

and  he  flared  me,  and  was  afraid  15** 4*   G^*^  made  man  from  the bc- 

beforcmyname.                         4.2.J  ginning  ,  and  left  him  in 

The  law  oftruth  was  in  bis  mouth:  the  hand  of  his  counfell ,  and  gaue 

and  there  was  noiniquitie  found  in  him  his  commaundemcnts  and  pre- 

his  lippes.                      4.2.3.&4.8.3  ccptes.                                    a. 15.18 

For  the  Pricfts  lippes  should  kepc  15.    If  thou  wilt,  then  shah  oblcrue 


the  rotnmanndemeBts  ,  and  teibfie 
thy  good  vs'ill.  a. i  5.18 

%6,  He  hath  fccvv-ater  and  fier  before 
thee,  ftretch  out  thy  had  vnto  which 
thou  wilt,  215.18 

17.  Before  man  is  life  and  death: good 
and  fuu\  :  what  him  liketh  shalbe 
gUTenhjjn.  2.15.8 

id.14.   Hfwillgeuc  p'ace  to  all  good 
<lcedcs,&  eucryont  shili  Hnd, accor- 
ding 10  his  works,  .&  alter  rhcvnder 
ftandmgof  hispiJg/imjgc.       3.15.4 
B  A  R  V  C  H. 
».l8.  RVt  thctoulc  that  is  vexed  for 
thcgrcatncsoflmnc^andhe 
that  goeih  crokcdly,and  weake,and 
the  evts  that  fayle,and  the  hungry 
foulc  will  geue  thee  praife  &  rlghtc- 
oufncirej&c.  3  208 

i^.    For  we  do  not  require  mtrcyni 
thy  fight ,  O  lordc  our  God  ,  for  the 
rishteoufnerte  of  our  Fathers,  or  of 
ourk'ngs,  3.10.8 

ao.   But  becaufc  thou  haft  fent  out  thy 
•   wraih  and  indignation  vpon  vs  ,  as 
thou  haft  fpoken  by  thy  feruaunrs 
-   thcprophccsjuvc.  J.J0.8 

I.     MACHABEES. 
1.5^    ANd  the  Bo;  kes  of  the  lawe, 
which  thcv  foimde  »  they 
.  hnxat  in  the  fire  ,and  cut  in  pieces. 

1.8. 5> 

ir.     MACHABEBS. 

12.4  J.    A  NdhauMig  made  a  gathering 

through  the  companic,(cnt 

to  Icrufalem   abour  two  thouiand 

<tr*chnnes  of  liluer  ,  10  offer  alinne 

offering, &c.  3  5.8 

15.39     iHhaue  done  well,  and  as  the 

ilorie  required  ,it  is  the  thing  that 

1  defireJ  :  but  if  1  haue  fpoken  llcn- 

derlv  and  barely  ,  it  is  tliat  icould. 

3.5.8 

KlATTHEVVE. 

I.J.     A  ^d  S.jlomon  bcgate  Boox  of 

"^^     R:»chah,  and  Boox  bcgJte 

Obed  of  Ruth,  Sc  Obed  bcgite  lelTe. 

2.13.3 

t(f.    And  lacob  bsgatelofeph  thchuf. 

band  of  Marie,  of  vvhoni  vvas  borne 

lelus  whtch  is  called  Chnft.    2. ;  3. 3 


1  dViC, 

21.  And  she  shall  bring  forth  a  Tonne, 
and  thou  shalt  call  his  name  Icfus-.fi.r 
he  shall  lauc  his  people  from  their 
linnes.  2.6.1 

23.  Beholde  ,  a  virgine  shalbe  with 
child,  and  shall  bearea  lbnne,«nd 
they  shall  call  his  name  cmmanuell, 
which  IS  by  interpretation  ,  God 
with  vs.  2.1 2. 1 

i,6.    And  thouBethlcmin  the  land  of 
luda  ,  arc  not  the  Icaft  among  the 
Princes  of  luda  :  for  out  of  thee  shall 
come  the  goucrnour  chat  shall  feedc 
my  people  Ifraell.  -«'4-7 

3.2.  lobnlaid  ,  Repent :  for  the  king- 
dome  of  heauenisac  hand.   3.3.2.& 

6,    And  they  were  baptixed  of  him  in 

loidacn,  confe fling  their  finnes.  3  4 

6.3c  4.1 5.5.&  4.1  6.24 

II. In  decdelbapuze  youwith  water 

to  amendcmeat  of  life,& c.  4.  i  f  .6.5: 

4.15.8  &■  4.16.25 

12.  Which  hathhislanneinhishand» 
and  will  make  deane  his  fioorc,and 
gethcr  his  wheat  into  his  garner, 
but  will  burnevp  the  chafte  with 
vnquencheable  lire. 3. 25  1  2.&  4^1. 1 1 

&  4.1. 15 

13.  Then  came  lefiis  from  Galile  to 
lordanvnto  lohn,  tobebaptJxed  of 
bim.  4'i5'<5  &  4.16.27 

15.  Let  be  nowe  :  for  thusitbecom- 
methvs  to  fulfill  all  righteoufncfte. 
So  he  fuftcred  him.  2.16.5 

16.  And  lohn  (livyc  the  fpirit  of  God 
defcending  like  a  doue,and  lighting 
vpon  him.    1. 1 1.  3.  2C4.  17.  21.&  4 

151.20 

17.  And  lo,  a  voice  came  from  heaucn, 
faying  :  this  is  my  beloued  foime  ,  m 
whom  I  am  well  plealed.  2.1 6. 11. Sc 

&  5.z.52,&  3.8,i.&  3.24.5 
4.0.     And  when  he  had  fifted  fortie 
dayes  and  fortie  nights, he  was  after- 
ward hungrie.  4.12.20 
5.    Then  came  to  him  the  rempter,  and 
faid  ,  if  thou  bee  the  fonne  of  God, 
comaundc  that  thete  ftones  be  made 
bread.                                      3.20.4^ 
4.    Man  shall  not  hue  by  bre^d  ooely. 


The  Tabic. 


but  by  euerie  word  that  proccedcth 
out  of  the  mouth  of  God.    3.20.44. 

10.  Ihcn  (aidlefus  vnto  him  ,auoidc 
fjthan:  font  IS  rvritttn  ,thou  sh^lc 
worship  the  Lorde  thy  God  ,  and 
hjmoncly shalt  thou  fervjc.      i.ii.j. 

11.  Then  tlie  dcuill  Icftc  him;aiidbc- 
h()ulde,tbe  jingcli  came, and  mini- 
ftred  vnto  him.  1.14.^. 

17.  From  that  time  Icfus  began  to 
prc^chc  ,  and  to  fay,  Amende  your 
liucs:ror  thckmgcdome  of  hcauenis 
at  hande.      i.51  s.&  ?.3.a.&  j.  3  ip. 

15.  Follow  mc  andlvviU  make  you 
fishers  of  men.  4.16  51. 

5  J.  Bltdedarethc  poorcin  (pint, for 
theirs  is  the  kingdoms  ot  hcauen.  1. 

4<  BIcrtcd  are  they  that  mouriic,  for 
thevshalbc  comforted.         •    J  8, p. 

8.  Blcftcd  are  the  pure  in  heart:  for  they 
shaJlfecGo.l.  3.25  6. 

10.  Bldiedarc  they  which  ruffcrpcrfc- 
cutio  forrighteoufnes  fake.for  theirs 
is  the  kingdume  of  hcauen.      3.8  7. 

xa.  Reioicc  ^ndbe  glad,  forgre-c  II 
youre  rcvvard*  in  hcauen, &c,j.r  8  1 

1  J.  Yc  are  the  fait  of  the  earth  ,  &c,4. 
j.j.Sc  4.S.14.&  4.8.4. 

14.  Yc  arc  the  light  of  the  worlde, 
&c.  4.J.J.&  4,5.i4,&  4.8  4 

15.  NeJtherdoe  men  light  a  candcll  Sc 
put  it  vnder  a  bushell ,  but  on  a  can- 
delllickc,  &  it  eeueth  light  vnto  all 
that  are  in  the  houfe.  1.11.14. 

16.  Let  your  lijjht  fo  shine  before  men 
that  thry  may  fee  your  good  workcs 
andglorifie  your  father  which  is  in 
heauen.  j  16.  j. 

17.  Thinkenot  that  I  am  come  to  dc- 
fti  oy  the  Lswe,  or  the  prophets.  I  am 
not  come  to  deftroy  them  ,  but  to 
fulfill  them.  2.7.  4. 

i^.  VVhofocuer  therforc  shall  breake 
one  of  thdelcalt  commandenienrs 
and  teachciiien  lo  ,  hcshalbe  called 
the  Itaft  in  the  kingdomc  of  heauen 
but  wholoeuer shall obfcruc,  2ci..i. 

8.59. 

ai.  Ye  hauc  heard,  that  it  was  faid  vnto 
them  of  theo]d«  time  ,  inou  ihalt 


not  kiil  :for  whofocaer  killeth,  shall 
be  culpable  ofiudgemcnt.   4.30.10. 

11.   But  i  fay  vnto  you  ,  whofocaer  is 

ang!  ic  with  his  brother  vnaduifedlie 

shalbc   culpable  of  iutig;:ncnt.,  &c, 

a.J5.7.&  1839. 

If.  >^gree  vvith  thine  aduerCaric 
quicklie,  whiles  thou  arcin  the  way 
vvith  him  left, 5^c.  •        rS-J. 

2<S.  Verdic  I  fdy  vnto  thee,  thon  shale 
not  come  out  thence  ,  till  :hou  hall 
psysd  the  vttcrmofte  farthing,  j.j. 

7.&  j.ij.tf. 

a8,  VVhofocuer  lokcth  on  a  woman 
to  lult  after  her  ,  bathe  comuuttcd 
adultetie  with  her  allrcadie  in  his 
harrc.  ».8.7. 

J  4.  Swear*  not  jt  all  neither  by  heaue, 

&c.  1  8.2^.&'4.(  j.ia 

39  But  Ifay  vnto  you,  rc-fift  not  euilL- 
but  whofociier  shall  fmite  the  ort 
the  right  theke, time  to  him  the 
otheralfo.  4.20  19  &  4.20.20, 

44.  Loue  your  enemies  biclTe  the  that 
curfe  youjocc.  1.8.  j7  &  3,7.6  &  4, 

Is  rs 

45.  That  ye  may  be  the  chil-ircnof 
your  father  w hi che  is  tn  he^ucn;ff:r 
he  maktth  his  funnc  toariiecn  the 
euell,andon  the  go«.d,&r.  j.jo.i  5.5c 

3  24  16. &   <.a5  9. 

46.  For  if  you  lou-.-  tliem  vvhichcloue 
you, what  rtvvarde  shall  you  h.me? 
doc  not  the  pubhcas  cucn  the  fame? 

a. 8., 7. 
6, 2.  Therfore  when  thou  geucll  thine 
almes  ,rhou  shait  not  makea  trum- 
pet to  be  blovvcn  before  toce,as  the 
hypocrites  do  in  the  (ynagogucs  ,  6c 
in  the  ftretes  ,  to  be  prjifed  of  men. 
VerJjc  I  fay  vnto  you,  they  hauc 
their  revvarde.  3-7.2. 

6.  But  when  ihou  praieft  ,  enterinto 
^   thy  chamber:  and  when  rhouhafte 

shut  the    doore  .  pr.iy  to    thy  father 
which  isinfecrete,  Sc".      3.2019, 

7.  Alio  when  ye  j: ray, vfe no  vaincrc- 
pftitions  as  the  heathen  ,  for  they 
to  be  heard,  for  their  much  babling. 
thinke  3.20.29. 

$t   Afier  chisroaner  therforc  prayyc: 


Our  ftthcr  which  art  in  hcauen  ,  ha- 
lovvedbe  chynaaie^&c.  j. 30.6. 8c  3. 

11.  Geue  vs  this  day  our  day  lie  bread 

3.5.14. 

12.  Andforgeue  vs  our  dct$,as  vveal- 
foforgeue  our  dectcrs.3.4.58.&  41. 23 

ai.  For  where  your  trcdfure  is  ,  there 
will  your  heart  be  alfo   J.2.25.&  j. 

18  6.&  3.25.1 

2  J.  But  if  thine  eye  be  vvickcd,theii  all 

thybodieshal  be  darke.  VVherforc  if 

the  light  yvhich  is  in  thee  be  darkcnes 

how  great  is  that  darkenes?  j.  u^. 

7.7.    Aske,&  It  shaibc  gcuen  youMcckc 

&  ye  shall  finde :  knocKc,and  it  shall 

be  opened  vnto  you.  j.20.15. 

11.  If  ye  then  vvhiche  areeuell,can 
geue  to  your  chilrlrcn  good  giftes, 
h'»vv  muche  more  shall  your  father 
which  is  in  hciiue,g<'ue  good  things 
to  them  that  askeh;m  ?  3.2036. 

12.  Iherfore,  whaiibtucrye  vvoidde 
that  men  shouldedoc  vnto  you, euen 
fo  doe  ye  to  the:  For  this  is  the  law 
and  thcprophctes.  2.8.53. 

15.  Beware  of  falle  prophets,  whiche 
come  to  you  insiietpcs  clothing, but 
invvaidlie  they  are  rauenmgc  wulfcs 

4  9-4- 
8.4.  Then  lefus  favd  vnto  him,  fee  thou 

tell  no  man  :  butgoe,  md  shew  thy 

felfc  vnto  the  pritil.aiui  oftL-r  the  gift 

that.Mofes  c6maundcd,for  a  vvitnes 

to  them.  3-4-4' 

fO.  And  when  lefu.^  heard  this  ,  hce 
merujyled,aiul  fayd  to  them  vvhiche 
foilovvcd  hiiii:  verclie  I  fay  vnto  you 
1  hauc  not  found  fo  great  fay th  cutn 
inlfiael,  3-^«'3 

n.  M.mieshal  come  from  the  Ejft  and 
from  thcVVeft,.ind  shallfitc  dovvne 
with  Abraham,  and  Ifaac  and  lacob 
in  tiiekingdon)cof  hcauen-  2.io,2j. 

&  4  16.  J  3. 

12.  And  the  children  of  the  kingdome 
shalbe  calf  out  inrovtter  darkenes: 
there  shall  be  vvcping  and  gnafThing 
of  teeth.  3.25.12. 

I  3.  Th£  lefus  fayd  vnto  the  Ceturion, 
gu  thy  vvaics,(^  as  chouhafl  bifleued. 


5).t. 


h 


fo  be  It  vnto  thee.  And  his  feruaunt 

was  healed  the  fame  hourc.  3. 20.11,  j 

2^.    Then  his  difciples  came, &  avvoke 

him  ,fayinge:mayflcr  ,  faue  vs  vvc  pc-  ] 

risht.  3.2. :i, 

25;.   Itfus  the  fonne  ofGod,vvhat  haue 

vv  e  to  doe  with  thee?art  thou  come 

— "^  hcthtr  to  lormet  vs  before  the  time? 

1.14.  >^. 
Andloc,  they  brought  to  nimal 
man  fickeof  £!yepaliielyln|^  on  abed 
and  lefi;s  feeing  tlicir  f.iyih^  faid  to 
the  fickf  of  the  pilfit ,  fonne  ,  bee  of 
good  cofort:  thy  iii>i)es  arc  forgeutn 
thee.         3.2  13.&  3  4.J5.&  3.20.«>., 
Ccrtainc  of  the  icribes  (aide  vvuhj 
in  the  felues ,  this  nsan  blafphemcth  J 

I.I  ^.i» 

4   Butvvhe  Icfus  favv  their  thoughts. 

6ic.  1. 13. 12. 

5.  For  whether  is  it  caller  to  fay,  Thy 
finnts  arcforgtuen  thce,or  lolay,  A- 
ril'cand  vv.iike?  .^. i«?.25;. 

6.  And  that  ye  may  know  that  the 
funne  of  man  hath  authoritic  to  for- 
geue  iinncsin  earth,  ('then  faidhcc 
to  the  ^ckeof  thcp»liie,  jarifc,  take 

vp  thv  bed  6  go  to  thyhoufe.i.i  3.1  a 

12.  The  vvht.kneedc  notaphificion, 
but  they  that  are  ficke.  2  12.4. 

13.  For  I  am  not  come  to  call  the  righ- 
teous,butthe  finners  to  repentance. 

3  3.2o,&  3.12.7.(5:  3.M«5. 
15.  Can  the  children  of  the  mariagc 
chamber  mourne  ,  as  long  as  the 
bridcgrome,&c.  3.3.17.6;  4.IJ.I7. 
>5.  The  touched  he  their  eye,s,fayingc: 
accordirgctoyour  faith  ,  beiivnco 
you.3.2.43.&  3.4.22.&  5.2o.ii.&"  4. 

1 9- 1  )(• 

34.  But  the  Pharifces  laid  ,  he  cartcth 
out  dcuils, through  the  prince  of  dc- 
uils.  3.3.22. 

35,  And  Tefus  went  about  all  cities, 
and  towiieSjpreachino  in  their  fina- 
goguesjand  preaching  the  Gofpel  of 
thekingdome,&c.  3.5).  2 

10  I.  Andhec  calJcfi  histwcluc  dif- 
ciples vnto  him, and  gaue  the  povver 
agamllvnclean  fpirits,6^c.        4'J  5« 

5.   Goeaotinco  thevvayof  thcgetiles 

and  int9 


The  Table. 


&  into  the  cities  oF  the  Saroaritancs 
enter  ye  not.  2.1 1  12. 

8.  Hcalc  the  ficke :  clenfc  the  lepers: 
raifc  vp  the  dead,cafl  out  dcuils,4.p 

I.I  ).i  }. 

a8.  And  ycshalbc  brought  to  the  go- 
uernors  &  kings  for  my  fake,invvit- 
ncflingc  to  them  and  to  the  genwirs 

3.4.4. 

ao.  For  it  is  notye  that  speakc,but  the , 
fpirite  ot  your  father  tnat  speakcth, 
in  you.  4.i5>  8. 

a8.    And  fearc  ye  not  them  which  kill 
the  hodic  ,  but  are  not  able  to  kill, 
the  CouIe:but  rather  feare  him,  which 
is  able  to  deftroybothfoule  gcbodic 
in  hell.  i.iS.».&  j-aj.?. 

a^.  Are  not  two  fparrovves  fold  for  a 
farthing  ,  and  one  of  them  shall  not 
fall  on  the  grounde  without  your  fa- 
ther? %.i6.i.8i  i.i6.^.Si.i.i'j.6, 

JO.  Yca,&all  the  hearts  of  your  head 
are  nombred.  1.16.2, 

3  J. Fearc  ye  not  therforc,ye  are  of  more 
value  them  many  fparrovves.  1.17.^. 

3  3.  But  vvhofocuer  shall  dcnie  me  be- 
fore me, him  will  I  alfo  dcnic  before 
my  father  which  is  in  hcaue.4.i.2^ 

II. TO.  For  this  is  he  ofvvhome  itis 
vvritte:behould,I  fendc  my  meflen- 
ger  before  thy  face,vvhich  shal  pre- 
pare thy  way  before  thee.      3.3.1 5>. 

lU  Among  them  which  arc  begotten 
ofwome  ,  arofe  there  not  a  greater 
then  Ihon  Baptift:  notvvirhltanding 
hec  thatis  leaftin  the  kingdome  of 
heauen,is  greater  then  he.        29.5. 

13.  For  alltheProphetesandtheLavr 
prophecied  vnto  Ihon.       2-11.5.10. 

aj.  And  thou  Capernaum,  which  art 
lifted  vpvntohcaue,shaltbe  brought 
down  to  hehfor  ifthc  great  works, 
which  haue  bin  done  in  thee  hadde 
becne  done  among  them  of  Sodome 
tiieyhad  remained  to  this  day. 3. 24.15 

35.  At  that  time  lefus  anfvvered  ,  and 
faid  :  Igeucthee  thankes  ,0  father, 
Lorde  of  hcauen  and  earth,  becaufc 
thou  hait  hid  thefc  things  from  the 
vvife,&  men  of  vnderftand  nge  ,  and 
haft  openedchcmvntobabvS.  3.2.J4 


27.  Neither  knorvethanyman  the  fa- 
ther,but  the  fonne,  &  he  to  vvhome 
the  fonne  will  reueale  him.       4*8.5. 

a8.  Come  vnto  me  all  ye  that  be  vvcary 

and  laden, and  I  will  eafcyou. }.  3.20. 

&  3.4. 3. &  3.12.7.&  ?.i8.j>. 

29.  Take  my  yoke  00  you  ,  and  learnc 
of  me  that  lam  mfcke  and  lovvliciti 
heart&  ye  shall  linde  relle  vnto  your 

_    foules.  3»'8  j», 

30.  For  my  yoke  is  eafie,and  my  burdc 
light.  4-»i>-?. 

1 2.24.    But  when  the  Pharifcs  hardit^ 

u-^  they  faid, This  man  calteth  the  deuils 

no  othcrvvife   out  ,    but  through 

Beelzebub  the  prince  ofdeuils.  3.3.3* 

ai.  Eueriefinrie&blasphemie  shalbce 
forgeue  vnto  men  :  but  the  blafphc- 
mie  againfl  the  holie  gholt  shall  not 
bcforgeu«  vntomen.i.i  3.1 5. &  3.3. 

21. &:  3  5  22. 

32.  And  vvhofoeuer  shall  fpeakea 
vvorde  againftcthc  fonne  of  man,  it 
shalbe  forgeuen  him:  but  vvhofoeuer 
shall  fpeake  againfte  the  holie  ghofte 
it  shall  not  bee  forgeue  him,  neither 
in  this  world  ,  nor  in  the  world  to 
come.  ?  5-7. 

41.  The  men  of  Niniue  shall  rife  in 
judgement ,  with  this  generation, 5c 
shall  condemne  it;for  they  repented 
at  tl>e  prcachinge  of  Ionas.&c.3.a4, 

43.  Novv  when  the  vncleane fpirite- 
is  gone  out  of  the  man  ,  he  vvalketh 
throughoutdryplaccsjieking  rcft,& 
findeth  none.       1. 14.14. &  1. 14  ip. 

I  3. 4.  And  as  he  fovvedjCome  feedes  fell 

by  the  way  fide  ,  &  the  foules  came 

anddeuouredrhemvp.     3. 22. 10. & 

4  14.11.&4.17  3j. 

5.  And  fome  fell  vppon  ftonie  grounde 
where  they  had  not  muche  earth, & 
anone  they  fpronge  vp  ,  becaufe  they 
had  ni»  depth  of  earth.         4.17.^3, 

7.  And  fome  fell  among  thornes,5c  the 
thornes  Iprong  vp,  &  choked  them. 

4.i7.?J. 
5,   He  that  hath  ears  to  heare ,  let  him 

heare.  3»?-»? 

li.      Becaufe  it  is  g^uen  vnto  you,  c<» 


The  Table. 

knovvcthe  fecrctcsoftbe  kinged  ome 
of  heauen,  but  to  them  it  is  not  geucn. 

1.7. 5. &. 3. 14.13. 

16.  But  blefTcd  are  your  eyes  ,  for  they 

fee:&  yourcarcs  ,  for  they  hcarca. 

9.1. 

ly.For  verclie  1  Gy  vnto  you,thatmany 

prophctcs  and  righteous  menhaue 


13.  Eueryplant  which  mine  hcauely 
father  hathe  not  planted ,  shall  be 
rotedTp.  ».3.5).&  j.2.»2.&  5.z).i.|c 

?.24.<{. 

14.  Let  them  alonc:they  bee  the  blinde 
leaders  of  the  blinde  fk  if  the  blindic 
leade  the  blinde,both  TialJ  fall  in  the 
ditchc.  ?.i5>.ii.U  4  V''  » 


defircd  to  fee  tbofe  things  which     24  1  am  not  fet,but  vnto  the  loft  sbepe 


ye  fee  and  haue  not  fccne  them ,  &c. 

a. 11. (J, 

24,  Thekingedome  of  heauen  is  like 
vnto  a  ma,vvhich  fovvethgood  (eeti 
inhisficldc.  4.1.13. 

ap,  Buthc  faid,nay:Ieft  while  ye  go 
about  to  gather  the  tares  ,  ye  pluck 
vp  alfovvJth  them  the  wheat.  4.1  J. 

11. 

ji.  The  kingdomc  of  heauen  ;s  like 
vntoagrauie  of;Tiuftardfeed,vvhich 
a  man  taketh  &  foweth  in  his  heldc 

4.i;?.54. 

3}.  An  other  pamblc  fpake  hccvnto 
them,(ayinge:  thckiPgdom  ofheaus 
is  like  vnto  leaucn,  which  a  woman 
taketh  and  hidcth  in  three  peckes 
ofmcale,tillitbeall  leaucncd.  4  i9> 

34 


of  the  houfe  of  Ifrael.  a. 11. 11. 

16.6.  Takeheedc  and  beware  of  the 
Icautn  of  the  Pharifces,  &  Saduccs. 

4.10.3^. 

12.  Then  ynderftodc  they  that  he  had 

nocfaJdthar  they  should  be v\iarc  of 

the  Icuenof  bread c  ,  but  of  the  do- 

ftrine  ot  the  Pharifces ,  and  Saduces. 

4.10  »6, 

16.  Thou  art  Chriftthc  fonne  of  the 
liuingc  God.  4.6.6. 

17.  Bkflcd  art  thou  Simon  thcJonnc 
of  lonasjfor  fleshy  blood  h^th not 
reueledit  vnto  thee, but  my  father 
which  IS  in  heauen.  2.3.15.&  3.>.4> 

&  3.2.34 

i».    Andlfay  alfo  vnto  thee  that  thou 

art  Peter  ,  and  vpon  this  rockl  vvil 

buyld  my  church.        n.,6,^.k  ^  6.^, 


55>.    And  the  cnemie  which   fowtch    i5>.  And  I  vvilgeue  vntothee,thckrye« 


them,is the  dcuill,&c.  i.i4i5 

47.      The  kingdome  of  heauen  is  like 

vntoanet.thatv^'as  caft  into  the  fea 

and  gathered  ofallkind.4.i.i3.&.4. 

16  31. 

14.25.  And  in  the  fourth  watch  of  the 

night ,  lefus  went  vnto  them,vval- 

kingon  the  fea.  4.17.29. 

1 5,3,    V  Vhy  dii  ye  alio  tranfgrelfe  the 

conrmandementof  God  by  your  tra- 


dition? 


4.10.10. 


4.  For  God  hath  comaunded,fayinge, 
honor  thy  father  and  mother,  and 
he  that  curfeth  father  and  mother, let 
him  die  the  death.  28.^6. 

8.   This  people  dravveth   iieere   vnto 

.-^  mee  with  theire  mouth, &  honoreth 

mee    with  their  iippes  ,  but  their 

hart  is  farre  of  from  me.  3 .  20.31 

5,  But  in  vaine  they  worship  mee, 
ccachijngc  for  <ioftrines,mes  precepts 

4>io.i5*^  4.io.»)> 


of  the  kingdom  of  heauen:  &  what- 
foeucrthou  shalt  binde  vpon  earth,, 
shalbe  bound  inhcauen:  and  what, 
foeuet  tliou  sliaitlofe  on  the  earth 
shalbe  lofed  in  heauen.  3.4.1  z.&.  4.1. 
2a.&  4.2.10.&  4.<J.4,&  4.I1J&  4. 

12.4 

23.  Get  thee  bchindeme,S.{tan  :  thou 
ait  an  offence  vnto  me,  &c.  4.7.28. 

24.  If  anie man  will  follow  me, let 
him  forfake  him  felfe,  &  take  vp  hit 
crofl['e,and  follow  me.  3.7.2  &  3.8.1 

17.  For  the  fonne  of  man  shall  come 
in  the  gloric  of  his  father ,  with  his 
angel.s:and  thenshall  be  geue  to  eue- 
ry  man  according  to  his  deedes.  3. 

J  8.1. 

17.2.  And  was  transfigured  before 
them:and  his  face  did  shine  as  the 
fonne, St  his  cloches  were  as  white 
as  the  light.  4.i7.i7. 

5,    While  he  yet  fpake  ,  bchoulde,a 

bright 


ThcTal5lc7 


bright  cloudc  shadowed  them :  and 
behould,  there  cam«  a  voice  out  of 
the  cloudc,  faying:  tKiiismy  vvcll- 
bcloued  fonne  in  whom  I  am  well 
pleared,heare  him.  2  15.2. &). 1.32 
&?.8  I.&  J.10.48.&4.8  I.&4-8.7 
1 8.10.  For  1  fay  vnto  you,thar  in  hc^uc 
their  angels  alwayts  behoulcic  the 
face  of  my  father  V  vhic)i  is  in  hcauen. 

1.14-7  &  ''H  9 
II,    For  the  fonne  of  man  is  come  to 

faue  that  which  was  loft.  2. it. 4 
15.  If ihybrother  trcfpafTcagainft  thee, 
go,  and  cell  himhisfi^ult  bicwcenc 
thee  and  him  alone:if  !ic  h;  are  thee, 
thou  haft  vvonnc  thy  brother.    4. 

13. J 

17.  And  if  he  will  not  vouchefafe 
to  heare  them  ,  tell  it  vnto  the 
Church; and  if  he  rcfufc  to  htarc  the 
Church  alfojlct  him  be  vnto  thee  is 
an  heathen  man, and  as  a  publicane.4 
8.15.&4.H.2.&  4.11,3 

1 8  Vcrely  I  fay  vnto  you ,  what  foeucr 
ye  bind  on  earth,  shalbe  houndcin 
heaucn;and  whatfoeuer  yc  lofe  on 
eaithjshalbelofedin  heauen,  3.4.12 
&  3.4.20.&  4.T.2».&  4.2  10  &  4  8.4 

&  4.12.4. &  4.1  2.p 

§^.  Againc, vcrelielfay vntoyou,chat 

';  if  two  of  you  shall  agree  in  earth, 
Vpon  any  thing  whatJoeucr  chcy 
shall  dcnre  ,  it  shalbe  gcucn  them 
of  my  father  which  is  in  heaucn.  3. 

20.50 

30.  For  where  two  or  three  are  ga- 
thered together  in  my  name  ,  there 
am  linthemiddesamong  rhem.  4.1 
j).&  4.6.4.&  4.5>  2 

a  2.  I  fay  not  to  thee,  vnto  fcucn  times: 
but  vnto  fcuencie  times  feuen  times. 

4  12} 

•a^.  And  his  fellow  therfore  fel  doune 
and  befought  him  ,  faying,  hauc  pa- 
tience with  me  ,and  I  will  pay  thee 
all.  4>(-^3 

1^  tf.  Wherefore  they  are  no  more 
twain ,  but  one  fleshe :  let  not  man 
therefore  put  a  funderthat  which 
God  hath  coupled  together.  4.15.22 

f  I.  All  men  can  not  icccaue  this  faying 


faue  them  to  whom  it  Is  giuen.   2.S 

4».&4''?  '7 
t  a.  For  there  are  fomc  chafte ,  which 
were  to  borne  of  their  mothers  belly: 
and  there  be  fome  chjft  which  be 
made  chaft  by  men:and  there  be  fomc 
chalt ,  which  haue  made  themfelues 
chaft  for  the  kingdom  of  heaucn,  &c, 

2.8.42 

13.  Then  vyerc  brought  vnto  him 
little  children  ,  that  he  should  put 
his  hande  vpon  them ,  and  pray :  and 
thcdifciplcs  lebuked  them.      4.16.7 

14.  SufFerlittlcchildren  torome  vnto 
me,  and  forbidde  them  not:  for  of 
fuchisthe  kingdome  of  heaucn  4.16 

7.&4  I6.i7.&4.t6.i5 

I  J.  And  when  he  had  put  hishaiides 
on  them, he  departed  thence.  4  116 

17.  There  is  none  good  but  vne ,  e»ien 
God:butifchou  wilt  enter  into  life, 
kccpc  the  commaundements.     1.13 

i3,24.&  J. 18  5> 

li.  Thou  <h.<U  not  kill.thou  shalt  not 
commit  adultery  :  thou  shalr  not 
ftcale,&c.  i  8  35, 36,^7,38,3 j),&c. 
to  the  ende  of  the  capter. 

ip-    Honor  thy  fathtr  and  thy  motlier. 


&c. 


2.8.I2,?J 


ai.  If  thou  wilt  bf  perfect  ,  go,  fell 
that  rhcH  haft,  t<  gcue  to  thcpoore, 
&  thou  shalt  haue  cveafure  in  heaue, 
&c.  4.13  I  3 

15.  And  when  his  difciples  heard  it, 
they  were  exceedinglie  arr.afcd^ 
faying,  who  then  can   bee  faued? 

2-7  5 
26.    And  lefusbehelde  them,  and f^id 
vnto  them:  with  men  this  is  vnpof 
fible  ,  but  with  God  all  things  are 
polhble.  •  i.7.5 

28.  And  lefusfaid  vnto  them,  verclie 
I  fay  to  you  :  that  when  the  fonne 
of  man  shall  fitre  in  the  throne  of  his 
maiefty,  ye  which  follovved  me  in 
the  regeneration  ,  shall  (it  alfo  vpon 
twclut  thrones  ,  and  iudge  fitft^ 
tvvelue  tribes  of  Il'raell.    ».i6.i8.8c^ 

3    25. !0. 

i$.  And  vvhofoeuer  shall  forfjkc 
houfes  f  or  brethcrne,  or  f!fters«<»r 

xxxx 


inc 

'atlier  ,  or  mother  ,  or  wife  y  or 
children,  or  landcs  ,  for  my  names 
fake,  he  shall  receauc  an  hundreth 
fouJdc  more  ,and  shall  inhcrite  life 
euerlafting.  5.2  5.»0 

20.».  For  the  Tcingdomc  of  heaoertis 
like  vnto  a  certaine  houfeholdtr, 
which  vvcnteoutac  tlic  d.iwnirtgc 
of  the  day ,  to  hier  laborers  into  his 
vineyarde,  Ji8  3 

a  5.  Ye  knovve  that  the  lordes  of  the 
Gentiles  haue  dominatio  ouer  them, 
and  they  that  are  great,  excrcife  au- 
thoritic  oner  them,    4.11.8.&:  4.ii.'5 

i6.     Butit  shallnotbefoamongyou: 

"^    but  vvhofocucr   will   be  great  «• 

raong  you,  let  him  be  your  fcruaunt. 

4.ii.8 

a8.  Eucn  as  the  fonne  of  man  came 
not  to  be  ferued  , but  toferue,and 
togeue  liis  life  fur  the  raunfome  of 
many.  ''  '       s.itf  5 

21.9.  Moreoiitr,thc  people  chat  went 
before, and  thev  alfo  that  followed, 
cried  , faying  :  Hf;fanna  the  fonne  r»f 
Dauid:  bleli^d  behcth.it  commtth 
ip  the  name  of  the  rorde,&c.     164 

•iii'  VVhatfocuer  '  ye  shall  askc  in 
prayer:if  ye  bclecue,yc  shall  receauc 
it.  3,20.11. 

25.  Th-  baptifnje  of  Tohn  whence 
was  it?  from  hcauc,or  of  men?  then 
they  reafoned  amorig  thcmfclucs 
faying. if  we  shall  lay  from  heaucn, 
he  will  fay  vnto  rs  ,  why  did  ye  not 
then  beleoe  him.  4**5-$ 

ji.  Whether  of  them  twaine  did 
the  will  of  the  father  ?  they  faid 
vnto  him  ,  the  firft,  Icfus  Gid  vnto 
them,verc!y  I  fay  vnto  you,  that  the 
Pubhcans  and  the  harlots  siull  go 
before  you  into  the  kingdome  of 
God.  18.1  4.&  3.7.1 

a»,2.  Thekingdome  of  heauenislike 
vnto  a  certaine  king ,  which  maricd 
his  fonne.  <}.»4-8 

1 1.  Frcnde,hovv  earned  thou  in  hither, 
and  hade  not  on  a  wedding  garmet. 

4.17-45 
1  J.    Einde  him  hand  dc  foete.take  him 

avvay^and  caft  himinco  vcter  darke- 


i  aoic. 

neild  :  there  shalbe  vreeping  and 
gnafshing  of  teeth.  }.i5,ii 

1 4.  For  manie  are  called,buc  Fevve  are 
chofen.  ^3C4.tf 

S3.  The  fame  day  the  Sadduces  came 
to  hirti ,  which  fay  that  there  is  no 
refurrcvlion.  2»io.7} 

3  o.  For  in  the  refurr eftio,they  neither 
marie  vviues  ,  ndr  wiues  are  be- 
ItovYcd  in  mariage,  but  are  as  the 
AngcUs  of  God  inheauen.  i.i4.5.dc 
1.15.  J. &  1.12.6.&  3.25.U.&  4.1.4 

32.  I  am  the  God  of  Abraham  ,  the 
God  of  Ifaacand  the  God  of  lacob; 
God  is  not  the  God  of  the  dead  ,  but 
oftheliuing.  2.10.^  &  4'i6.} 

J  7.  Thou  shaltloue  the  lord  thy  God, 

with  all  thy  heart  ,  with  all  thy 

fouIc,and  with  all  thy  minde.  2. 1. 11 

&  2,8  51. &  3  J  u 

jp.  And  the  feconde  is  like  vnto  this, 
thou  shaltloue  thy  neighbour  as  thy 
felfc.  2.J1.1C 

aj.4.  Forthcy  bindeheauic  burdens, 
and  greuous  to  be  borne  ,  and  lay 
them  on  mens  shoulders,  but  they 
themfelues  will  not  moue  them 
with  one  pf  their  fingers.   4.10. i.& 

4.1  o.z6 

8.  But  be  notye  called,  Rabbi:for  one 
isyourdoftor,to  witjChrift,  and  all 
ycare  hretherhe.  4.8.8 

^.  And  call  no  man  your  father  vppon 
the  earth  :foi  their  isbut  one  ,  your 
father  which  is  in  heaucn.    3,20.  §8 

aj.  And  ye  leauc  the  weightier  mat^. 
tersof  thclawe.as  iudgcment,  and 
mercie,  and  fidelitic ,  thcfe  ought  ye 
haue  done  ,  and  not  to  haue  \eftc  the 
other.  2.8. S a 

a 5.  Wo  vnto  yoM  fcribcs  and  Pha- 
rifees,hypocritcs:for  ye  make  cleane 
the  outer  fide  of  the  cup  ,  and  ofthe 
platter  :bur  within  they  are  full  of 
briberieand  excefTe.  J»4'l^ 

37.  Icrufalcm,Teruralem,Tvhich  killeft 
the  Prophets,  &  ftoneft  them  which 
are  fent  to  thee ,  bovve  often  would 
I  haue  gathered  thy  children  toge- 
ther,8fc.  ?.54*'^ 

34.11.   And  many  falfe  Prophets  shall 

arifc 


The  Tabic. 


arlfe  and  shall  dcceaue  manic.   4.5>.+ 

14.  And  this  Gofpell  of  the  kingdomc 
jhalbc  preached  through  the  whole 
world  ,  for  a  vvitnes  vnto  all  na- 
tions :  and  then  shaH  the  code  come. 

3.4.4* 

14.  For  there  shall  arife  falfc  ChrKts, 
and  Falt'e  Prophets  ,  and  slial!  slitwe 
great  fignes  and  wonders  :  lo  ch.ic 
if  ic  were  polTiblc  ,thtv should  de- 
ccauc  the  verie  cleft.  4  9  4 

50.  And  then  shall  appeare  the  ligne 
of  ttve  Tonne  of  man  )ri  he.iuen  ,  and 
then  shall  all  the  k-ndredcs  of  the 
earth  mourne, and  they  ihall  Tee  the 
fonne  of  man  come  in  the  cloudes 
of  heauen  with  povvre  and  great 
glorie.  2.16.17 

J  6.  But  of  that  d.^yc  and  hourc 
knovveth  no  man,  no  not  the  An- 
gels of  heauen  ,  but  my  father  onely. 

1.14.9 

45.  Who  then  isafaichfull  feruant, 
and  wife,  whom  liis  mailter  hath 
made  ruler  ouer  his  houshi.uld  ,  to 
giue  themmc^itein  feaiou?     4i<J.3i 

45.;.  Thefoolishe  toke  their  lampes, 
but  toke  no  oilc  with  them.      ;.,5.7 

ji.  Tlicn  his  maftcr  faid  vnto  him  ,ic 
is  well  doncgoodferuanc  and  faith- 
fulhthouhaft  bene  faithfull  in  little, 
I  will  make  thee  ruler  ouer  much: 
enter  into  thymaiftcrs  ioy.        a.  j.il 

aj.    It  is  well  done  good  frruant  and 

-    faithfull, thou  halt  b^nc faithfull  in 


little, &c. 


.j.ii 


2p.  For  vnto  cucry  man  that  hath ,  it 
shalbc  geucn  ,  and  hee  shall  hauc 
abtindauncerand  from  him  that  hath 
not,  cuen  that  he  hath,  shalbc  taken 
away.  i.j  >i.&  ?.i  5.4 

31.  And  when  the  fonne  of  man  com- 
methin  his  glorie  ,  and  all  theholie 
Angels  with  him  ,  then  shall  hee 
fit  vpon  the  throne  of  his  glorie  z. 

16  17 

J  s.    And  before  him  shall  be  gathered 

ail  nations  ,  and  hee  shall  fcpar.itc 

one  from  an  other ,  as  a  shepeherde 

feperatcih  the  shepe  fro  the  goates, 

i  16.17, Si  5«2  5.^ 


J  4.  Come  yc  bleffcd  of  my  father, 
inherite  the  kingdomc  prcpired  for 
you  from  the  Fecundations  of  th« 
world.  j.ig.i.Si  3.18.2.&  J.I  8. 3. & 

3.34.x<J 

J  5,  For  I  was  an  hungrcd,a!ul  ye  gaue 
me  meat :  I  thurftcd ,  and  ye  gauc  mc 
drinke,&c.  •   t  J.i^ii 

40  Vercliel  fay  vntoyou  ,in  as  much 
as  ye  hauedone  it  vnto  one  of  the 
leaft  of  thefe  my  brethren ,  ye  haue 
done  it  to  me.  3.18,5 

41.    Departe  from  me  ye  curfed  ,  into 

euerlaltmg  fire,  which  is  preprned 

for  the  deuili  and  his  Angels.  1.14.14 

&  i.i4.i5).&  J. 25. 5 

4^.  And  thefe  shall  go  into  eucrlafting 
paine  ,  and  the  righteous  into  lite 
eternal!.  S^S'S 

26. io.  Why  trouble  vc the  vvcman? 
for  she  hath'Tvrought  a  goodworke 
vpon  me-  3- 2  5- 8 

II.  For  ye  haue  the  pnore  alwaics 
with  you  ,  bur  me  shall  ye  not  haue 
Vvithyoualwaics.  4.;.i.&  4..17.16 

&4.i7.;i8 

1 1.   For  in  that  she  porvred  this  oynt- 

,  m6nt  vpon  jmy  body  ,  she  did  it  to 
bury  me.  ,  j!  «<^^^r/    5  3.iS-^ 

1 5.  And  he  faid  to  them ,  what  will 
yc  geuc  me  ,  and  I  vvjJl  deljucr  him 
vntoyou  ?and  thty  appointed  .nto 
him  thirty  P'cces  of  fijucr.      4.!  8.14 

%C»  And  as  they  did  catc  ,  lefus  toke 
thebread  :  and  when  he  had  geuen 
thankes  he  br  <ke  it  j  and  gaur  it  to 
thed!fciplcs,and  laid,  take,eatcthis 
ismybody.  4  14  jo  »  4.1  rJ.jo.S:  4. 
17. 1.5:  4.17, 20.&  4.19.23 

27.  aKo  he  toke  the  cup,  and  whe  h« 
had  gcucn  thaks,he  gaue  it  to  tf'cm, 
fay  ir>g, drink'-  ye  all  of  it.  49  14 

38.  Then  laid  lefus  vnto  them. my  foulc 

is  veiy  heauy  euen  vnto  the  death: 

tarie  ye  here ,  and  watch  with  me. 

2.16. IJ.&  J. 8.9 

}9«  So  hevvent  alitle  furthcr,andfell 
on  his  face, and  praied, faying  :  O  my 
Father,  if  it  bepofliblc  let  this  cup 
parte  from  me  .  neuertheles  not  as  I 
YVilljbut  as  thou  v\Mlt.  a.z6.»2 

XXXX   i'i 


The  Table. 


tbc  moft  Viigh  sh.ill  ouershadowe 

thcc :  therefore  nlfo,  thar  holy  thing 
which  shall  be  borne  of  chce  ,  shall 
be  called  the  lonnc  uf  God.      2.14.5 

4j.  And  vvhenc  commeth  this  to  me, 
chat  the  nio:her  of  my  lorde  should 
come  to  me?  2  i'4-4 

54.  He  hath  vpholdcri  Ifradl  his  fcr- 
uaunt,  being  mindfull  of  his  mercy. 

2. 10  4 

72.  That  he  vvould  shevvc  mercy 
tovvardes  our  fathcrrs  ,andremeb€r 
his  holy  couenaant.  2,10.4 

^j.  And  the  orh  vvhich  he  (Vvarc  to 
our  father  Abraham.  2.:0.4 

74.  That  we  bein^  dcliuered  out  of 
the  handes  of  our  enemies  j  shoidd 
ferue  him  vvithout  fco/f.  3. 1  <f.  2 

77.  And  togfeuekiiOvvfeclge  of  faliia- 
tion  vntohis  people, by  cheremiifio 
cf  their  finnec.  3. 11. 22 

f^.  To  geue  I'g^-c  to  themtS'.at  fit  in 
dirkncire  ,  and' in  the  shadavve  of 
death  ,  and  to  guide  our  fcetc  into 
the  vvdy  of  peace.  2.?  2.4 

a. 1 1.    That  is  ,  that  vnto  you  is  borne 
this  day  in  the  Cirie  of  Dauid  ,  a  Sa 
uior,  which  is  OVrill  the  lorde.   2, 

I }.  And  ftraioht  way  there  was  with 
the  Aiigetla  nmltituoe  of  heauenly 
fold '.ers , pr.ji  i'l ng  God, .Sc c.         »•  H'  5 

37.  And  she  was  awidovvc  about 
fourcfcore  and  fovvcr  vcares  ,  and 
went  not  Oiit  of  the  templej'and  fcr- 
ued  God  vvithfaftings^and  pr.ners, 
night  and  day  4,12. i<$ 

52.  And  IcHis  cncreafedinvv;fcdomc, 
and  ft  jturc,and  in  fauour  with.  God 
and  men.  3.14.1 

3  3.  Aiid  he  came  into  all  rhccoattes 
about  lorda,prc.iching  the  bapti fmc 
of  rcpentaunce  for  the  rcmilTion  of 
fi'incs        3. 3. »^  <?;  4.'i5.7.&  4,i5).i7 

S.  Brmg  fori-h  therfire  frutes  worthy 
amvindimcnc  of  l:fe,  and  begin  not 
to  fay  w:th  your  felucs ,  vvc  hiuc 
Abraham  to  our  father  :  for  I  fay 
vnto  you.  that  God  is  able  of  thcfe 
ftones  to  raife  vp  children  vnto  A- 
braham.  3.3,$ 


14.  The  <buldiers  likewife  demaurr- 
ded  of  hmi ,  faying,  and  what  shall 
vve  do  ?  ^nd  he  faid  vnto  thtm  ,  do 
vi«»!ence  to  no  man  ,  neither  accufc 
any  talfelyjand  bccotcnt  withyour 
wages.  4.20.1* 

1  6  lohn  annfwsred,  and  faid  re  them 
all  ,  m  dcede  1  baptize  you  with 
water, but  one  ftronger  then  I,com- 
mcthj^/vhofc  shoos  iatchet  I  am  not 
woi  ti.y  to  vnlofe  :  he  vyil!  baptize 
you  with  the  holy  Ghoft  ,  and  v  vi  th 
fire.  J.1.354.&4  "5  6,7 

13,  And  theholy  Glioft  came  downe 
in  a  bodily  shape  like  a  Done  ,  vpon 
him,  and  there  vvas  a  voice  firom 
hcauen,  faying,  thou  .nrtmy  belooed 
fonne  :  in  thee  I  am  well  pleilcd. 

4 17.1l 

13.  .And  le'us  himfelfe  began  ro  be 
about  thirtie  ycares  of  age,  being  as 
men  fiippofcd  the  fonne  of  Tofeph, 
which  vvas  the  fonne  of  Eli.    4.16. 

27,29 

38.     Which  was  the  fonne  of  Enos, 

vvhirh   was    the    fnnne   of    Serb, 

vvhich    vv,is    the  fonne   of  Adam, 

which  vvas  the  fonne  ofGod.2.12.7 

&  a.ij.j 
4.17.  And  there  vvas  deliuered  vnto 
him  the  booke  of  the  Prophet  Efaias: 
and  wher:  he  had  opened  thebooke, 
he  found  the  place  where  it  was 
written.  4-^P  2  j 

18.  The  rpiricof  the  lorde  is  vpon  me, 
beciufe  he  hath  annointcd  me,  that 
I  shoul-i  preach  the  Gof'pell  to  the 
pooredie  hath  fcnt  me, that  I  should 
heale  the  broken  in  hart,  i.'.^.i.flc  3. 

?.:o.&  J.4? 
J.I  5.   And  touched  hi'm^ faying, I  will, 
be  thou  cleane.  And  immediatly  the 
Icprofie  departed  from  him; 

14.  And  hecommaundcd  him  that  he 
should  tell  it  to  no  man  :  but  go, 
fairh  he, and  shevve  thy  felfe  to  the 
prieft  ,  and  offer  for  thy  clenfing ,  as 
Mofes  hath  comaundcd  ,  for  a  vvit- 
nciTe  vnto  them.  J -4  4 

34,   Can  ye  make  the  children  of  the 
'  wedding  chamber  to  faftc ,  as  long 

asfthc 


The  Tabic. 


-  ai  the  bridegromc  is  with  them  ?  4 

ia.i7 

^.13.  And  vvhcuicvvasday,  hccaiied 
his  difciplcs ,  and  of  thcni  he  chofc 
tvvcluc  ,  vvliichalfohe  called  Apo- 
III  cs.  4*  J- 5 

»3,  Kcioyccycin  that  day,  &:  be  glad: 
for  beholde,  your  reward  i&  great  in 
heauen,&c.  j.18.1 

34  But  woe  be  to  you  that  arc  rich, 
for  you  haue  rcceiucd  your  confola- 
tion.  i'i9-9 

^6.  Be  ye  mcrciftill  therefore ,  as  your 
father  alfo is  merciful!.  3.7.^ 

J. 19*  Then  all  the  people  that  heard, 
and  the  Publicanesiuilifisd  God,bc- 
ingebaptife4  with  the  baptifmeof 
lohn.  3->«-3 

J  5.  But  vvifedom  is  iuAified  of  all  her 
children.  3«*'«J 

36.  And  one  of  the  Pharifccs  defired 
him  char  he  vvoulde  eacc  with  him; 
&  he  vrec  into  the  Piiarifecs  houfc, 
and  fat  dovrnc  at  the  table.    3.4-37 

47.  Wherefore  I  fay  vnto  thee  ,  ma- 
ny finncs  arc  forgiucn  hcr;forshelo- 
ued  much.  To  vyhom  a  litlc  is  forgi- 
uen^he  dothloueahtle.  3*4'3' 

8.3.  And  ccrtainevvome,  which  were 
healed  of  euill  fpirites,  and  infirmi- 
ties, as  Mary  which  was  called 
Magdalene,outof  who  wentfeuen 
deuils.  1. 14.14 

ff.   And  fomefcl  among  thornes,&  the 

.  thornes  fprungc  vp  with  it,and  cho- 
kedit.  3»a.to 

13.  But  thcy.that  arc  on  the  ftones,are 
they  which  when  they  haue  heard, 
receiuc  the  word  with  ioy.but  they 
hau*;  norootes  ,  which  for  a  while 
beleuc,but  in  the  time  of  tentation 
goeavvay.  ?.x.io 

15.  Butthat  which  fel  on  good  groud, 
are  they  which  with  an  honeft  and 
good  hart  heare  the  word, and  kepc 
it,&  brmge  foorth  frute  vrith  pati- 
ence. 4.14.11 

^  a^.  Ifany  man Yvill  come  after  me, 
let  him  deny  himfelfe,  and  take  vppc 
hi*  croiTc  daily  and  follovc  mc.  j,  i  $ 


a6.  For  "Whofoeuer  shall  be  ashamed 
ofmCjand  otmy  vyords,  oK^im  shdl 
the  ibfine  of  man  be  ashamed,. when 
he  shall  come  in  his  glory , and  in  the 
glory  of  the  father ,  and  ofthehoiy 
Angels.  i>4.3> 

55.  But  lefus  turned  abour,  and  rebus 
ked  chcm,  and  fayd,  ye  know  not  oi 
whatfpirircye  are.  j.av.15 

10,1.  After  thcfetfiingcs,  the  lord  ap- 
pointed other  70.  aiio,&  fcnt  th.m 
two  &  two  before  him,&c.    4  34 

6.  And  if  the  fonne  of  peace  be  there, 
your  peace  shall  relt  vppon  him  :  if 
noc,it  shall rcturne  to  youagainc.3 

a3-'4 
itf.   Heihatheareth  you,  hearethn>e: 

and  bethatdefpilethyou,  defpillth 

mc.  4  J-3.&:  4.^* 

j8.  IlawSathan,likelightcningc,faU 
downe  from  heauen,  1.14.1  J? 

ao.  Neuerthelerie  ,  in  this  reioyce 
not,  that  the  fpirites  are  fubdued 
vnto  you:buc  rather  rcioice,betau(5i 
your  names  arewritccn  in  heauen.  3 

3,24.9 

ai.  The  fame  hourereioyccd  lefus  m 
the  fpiriteand  fayd,  I confefie vn- 
to thee  father  ,  lorde  of  hcaucu 
and  earth ,  that  thou  hafl  hid  thefe 
thinges  from  the  wile  and  learned, 
andhaflreuealed  them  to  babes  .  e- 
uen  fo  ,  father ,  becaufe  it  fo  pleafed 
thee.  3  i.34 

22.  All  things  arc  giuen  me  of  my  fa- 
rher:and  nt)  man  knovvcth  who  the 
fqnne  is, but  the  fat  her:  neither  who 
the  father  is ,  faue  the  fonne:&  he  to 
whom  the fonnc  will  reueale  him.  3 

X.I.&  4.18.29 

»  J.  BlefTed  arc  the  eics,vvhich  ice  that 
ye  fee.  i.5>  f 

^4.  Fori  tell  you, that  many  Prophets 
andKinges  hauedeHred  to  fecthcfe 
thinges,  which  ye  fee,  and  haue  not 
feeneihem,&c,  2.5)  i,&  2.11.^ 

2  5.  Mai/ler,  what  shall  I  do,  to  enhe  - 
rite  eternall  life  ?  413.13 

27.  Andheaunfvvered,and  faid,thon 
shaltUue  thy  lorde  God,  vvithall 
thy  hart,and  with  all  thy  fouic,and 
XXXX    ijij 


The  Tabic. 

^ithall  thyftrcngth,  and  with  all         an-ik/fTetlhim^ 
thy  thought,  &  thy  neighbour  as  thy 
fclfe  2.8.11 


Jo.  Andaccrtaine  maa vvcntdovvnc 
from  Teruralcm  to  Icricho,  and  fel  a- 
mongtheeues.  2. 5-iP 

jtf.VVhich  now  of  thefe  three, thinkcft 
thou ,  was  neighbour  to  him  that 
fell  among  the theeucs  ?  i-^.JJ 

11.2.  Andheraidvnto  them, when  ye 
pray,  fay,  Our  father  which  art  in 
ncauen.  ^.106,^4. 

5.  Our  daily  bread  giuc  vs  for  the  day, 

1  J.14 

it.  When  a  ftrongman  armed,  keep- 
eth  his  pla  e  ,  the  chinge>  that  he 
polftfleth  are  in  peace.  X.14.IJ.&1 

14.1S 

»i.  But  when  altrogcrthenhc  com- 
rneth  vppon  him,  and  oucrcommcth 
him,  hetaketh  from  him  all  his  ar- 
mour wherein  he  crufted  ,  anddcui- 
dechhis  fpoyles.  1.141S 

1^.  And  the  iordefayd  vntohim  ,  in 
dccde  ye  I'hanfces  make  clane  the 
outiidc  of  the  cup,  &  of  the  platter, 
but  the  in  ward  parte  is  fullof  raue- 
ning  and  vvicke«ue<«.  3-4-i^ 

li.^  Fearc  him  vvh'ch  after  he  hath 
killed, hath  power  to  caft  into  hcH, 

lOi  'And  vvhofoeuer  shall  fpeake  a 
wcrdagainft  the  fonne  ofm2nne,it 
shall  be  foigiucn  him  :  but  vntohim 
tliar  shal  biaiphtrnf  the  holy  Ghoft, 
it  shall  neuer  be  forgiue.i  <  j.i  $.8ci 
J  2I,22.&  J, 5. 7 

14.  Manncjv'vho  made  roc  a  iudgc  ,or  a 
deuiiicroucryour  4.11.9,11 

14,  ai.  Go  out  q-iickcly  into  the  pla- 
ces anditrcctcsof  the  City, &  bring 
in  hither  the  ponre,arid  the  maimed, 
and  the  halt, and  the  bhnde.  d^.i6,  j  i 

1 J  7.  I  r;jy  vnto  yoU,th^t  likev\'ife  ioy 
shall  be  mhcautn  f.-rone  finner  that 
conuerterh  ,  more  then  for  ninety  & 
nine  lufln^ien,  which  nede  no  amcd- 
tnentoflife.  i.147 

to.  And  when  he  was  yet  a  great  way 
of,his  father  faw  him,  and  nad  com- 
painoQ,4ad  ran  &  tell  on  his  necke. 


3.ao.37 
t6.i.  And  he  called  him,  &  fayd  vnto 
him ,  howe  is  it  that  I  heare  this  o( 
thee?giue  an  acc6  pt  of  thy  fteward  • 
shippc  J  for  thou  maift  be  no  longet 
ftevvard.  310. 5 

9.  And  I  fay  vnto  you,make  you  frends 
with  the  riches  of  iniquitie,  that 
when  you  shall  want,  they  may  re- 
ceiue  you  into  euerlaftinge  habita- 
tions. j.iS.^ 

15.  Ye  are  they  which  iuftifie  your 
fclues  before  menbutGodknovvcth 
your  hartcs.&c.       j<i  i  .;.&  j.i  2.a 

16,  The  Law  and  the  Prophets  endu- 
red  vntill  lohn  ,  and  fince  that  tim« 
thckingdomcof  God  is  preached, & 
euery  man  prcafl'eth  into  it.    a  7.1^ 

j2.    And  it  vvas  <o  ,  that  thcbeggcc 

died,  and  vvas  caried  by  the  Angels 

into  Abrahams  bofome,8cc.    1.14.7 

&i.iy.2  &  J  25-tf 

17  ?.  If  thy  brother  trerpafle  againft 
thee,rebukehim  :  and  if  he  repent, 
forgiuehim.  J-?-^ 

5.  And  the  Apoftlcs  fayd  vnto  the 
lord,incrtare  our  faith.  4'i4-7 

7  VVhos-  ii;  alfoofyoUjthathauing 
a  feriianr  plowing  or  feeding  cattei, 
would  fay  vntohim  byandby,when 
h«r  were  come  from  the  fieicie,  &C.3 

14.1J 

10.  So  likcwifcycwheyeliaue  done 
allthofe  things  which  are  comaun- 
dedyou,fdy,wearevnproficablc  fcr- 
uats,  we  haue  done  that  which  was 
our  duety  todc.      i. 14.14. &  3.1  5. j 

14.  And  when  he  fawc  them,  he  fayd 
vnto  them,  go,  shew  your  felues  to 
thePricites.  And  it  came  to  pafTc, 
that  as  they  vvcnt,they  were  clean- 
fed.  3*4  4 

ao-  And  when  he  vvas  demaunded  of 
the  Phari  fees,  when  the  kingdom  of 
God  .shouldccome,  he  aunlvvcred 
them,and  fayduhc  kingdom  of  God 
commeth  not  with  obleruation.  > 

I  $.4 
iS.i.    And  he  fpake  alfo  a  parable  vn- 
to them,to  this  end, that  they  oughe 
alvyaycscopray,  andnuc  cowaxe 

faint 


The  Tabic. 


faint.  J'»o-7 

13,  But  the  publicane  ftandingcafar 
of,  wouldcnotlifc  vppc  fo  much  as 
his  eyes  to  hcauen,  bucfniotehis 
breltjfayingiO  God,  be  merciful]  to 
mcafinner.  3.4, 1 8. &  3.1  2,7 

14.  I  eel  you, this  man  departed  to  his 
houfe  iuftified, rather  the  the  other: 
forcuery  mannethat  exaltcthhim- 
feifc,shal  be  brought  lovv,&  he  that 
humble ch  himfelftf ,  shalbe  exalted. 

3.4.?5.&3-"-3 

41.    Andlefiis  fayd  vntohimtreccaue 

thy  fight,thy  faith  hath  faued  thec.4 

15.12. 

1^.17.    And  he  fayd vnto him,  vvel], 

good fciuauntibecaufc  thou  haft  bin 

faithfiill  inavcrylitlethinge  ,  cake 

thou  authority  ouer  ten  cities.  1.3.11 

&  3.15.4 

»6.    Vnto  all  them  that  hauc  ,it  shall 

br  g'Uen,  ^  from  hjm  that  ha'h  n<>c, 

eucn  that  he  hath  shall  be  taken  ft  o 

him,  2.  ^1 1.&  }.i  5.4 

»o.27     Then  came  to  hiuj  cejra.neof 

thcSaddiices, which  deny  that  there 

ixanyrclurredion,&c.  2.10. 23. &  3 

25  5 

37.  And  that  the  dead  shal  rife  again, 

tuen  Mofes  shewed  it  beHdes  the 
bush,vvhin  hefayd,thclordeis  the 
God  of  Abraham,and  th**  God  of  I 
faa-:,and  the  Godof  lacob.     2.io.j> 

38.  Forheis  not  the  Godofche  dead, 
butof  themvvhichliue.  4.»6.3 

»i.ij.  For  I  will  giue  you. 1  mouth  & 
vvifd'^m, where  ;^g-iinft,all your  ad- 
ucrfaries  shall  not  be  able  to  fpeake, 
orrefilt.  4  3  '2 

>8.  Ani  when  thefe  thinges  begin  to 
come  to  palTe,  then  looke  vp,3nd  lift 
rp  your  heades,  for  your  redemptio 
dravvethneere.  3*5^  5 

aa.17.  And  he  tookeihecup,  &  gauc 
th.U)kes,and  faid,take  this,  and  part 
itamongeyou.    4.17.20. &  4.17.43 

&4.18.8 

15.  And  he  tooke  bread, and  when  he 
had  giuen  chankcs ,  he  brake  it,  and 
gaue  to  thcjfayingjthis  is  my  body, 
vvhichisgiucafor  ^ou  ;  4o  this  in 


theremembraunceofmc.  4.}. ^.8:4 
15.20.&  4.i<{. JO. & 4.17.1,20,37 
20.  Likevvilc  alfo  after  fupper  he 
tooke  the  cup,  faying, this  cup  is  the 
newTeftamcnt  in  my  blood,  which 
is  shed  for  you.  2.1 1.4.&  2.17.4.&  4 

17.^,  20 

»5.  The  kinges  of  the  Gentiles  rcignc 

ouer  them,  and  chey  thjt  beare  rule 

ouer  them, are  called  gracious  lords. 

4.ii.8,5>.&  4.20.7 

a 6.    But  ye  shall  notbefo.  burlet  the 

greateft  amonge  y ou,be  as  the  leaiti 

and  the  chief  tlt^as  he  that  fcructh.4 

II  8 

32  But  1  hauc  prayed  for  thee  ,  that 

thy  faith  fayle  not, &c.     ^,2^.6.8<  4 

7.27,2« 

43.  And  there  appeared  an  Angel  vn- 
to him  fromhcaue,  comforting  him, 

1.14  6.6c  2.\  6.i% 

44.  And  his  fweate'vvas  like  droppes 
of  blood  y  tricklinge  duvvncto  the 
ground.  2.i<$.i  z.&  3«S.9 

6i.  Then  the  lordc  turned  backc,  and 
looked  vpon  Peter:&  Peter  remcm- 
bred  the  vvordeof  the  lorde,hovvc 
he  hadde  fayd  vnto  him  ,  Before  the 
Cocke  crovve,  thoushait  denieme 
thrife.  J*  4' 35 

62.  And  Peter  went  foorth,&  vvepc 
bitterly.  3-3'4 

23.42.  And  be  laid  vnto  lefus, lord  re- 
member mcjvvhen  thou  commeft  in- 
to thykingdom.       3  24.1. &  4.16. 31 

43.  Then  lefus  fayd  vnto  him, verily  I 
fay  vnto  thee,  to  day  shalt  thou  be 
with  mein  Paiadife.  3-25>^ 

46.  And  lefus  cried  with  a  loudvoice, 
and  fayd ,  Father ,  into  thy  handcs  I 
Commcndemyfpiritej&c  1.15.2.&.] 

24  5.  They  fayd  vnto  them,  why  feekc 
yehim  that liueth,  among  the  dead  ? 

1.14.4$ 

6.  He  is  not  here,  but  is  rifen: remem- 
ber hovvc  he  fpake  vnto  you,  when 
he  was  yet  in  Galilee.  3'2  5| 

II.  But  their  words  fecmed  vntothe 
a  fained  tiling,  ncichei  bcleued  they 
sbcm.  |'>«4 


The  Tabic. 

hen  arofe Peter,  and  rannc  vnto  1 3  11, Sc  i.i  j.2» 

the  fepulchrv,  and  lookcdin ,  and     3.  Allthings  vvcrcmade  by  it,  &c.i,ij 


favve  the  linen  clothes  layd  by  them 
fclues:and  departed,  >rvonderingc  in 
himfelfe  at  chat  which  was  come 
to  parte.  3.1.4 

1 6.  But  their  eyes  were  holdcn,  that 
they  couldc  not  knovvc  him.  4.17 

S^.  Ought  not  Chrifttohauefuffered 
thefe  things, &  to  enter  into  hjv  glo- 
ry? 2.17.6.&  j.i8.7.&4.i7.3X 

37.  And  he  beganne  at  Mofes ,  and  ac 
all  the  Prophets, and  mrcrprcted  vu- 
to  the  in  althc  Scriptures  the  things 
that  were  wry  tten  ot'him .  I .;,.  J .&  J 

2.J4 

1 1.  But  he  was  take  out  of  their  fight. 

4  i7z> 

39.  Beholde  mine  hands  and  my  fcete: 

for  it  is  my  feife:  handle  me  and  fee: 

for  a  fpirit  hathnot  fli-shand  bones, 

as  ye  fee  me  haue.    2.14. 2. &  5. 2;. 3 

&  4.17.29 

44.  All  niuU  befulBUed  which  arc 
vvrytten  of  me  in  the  iavv  of  Moles, 
&  in  the  Prophets,  &  inthcPfalmcs. 

J. 5.8 

45.  Thc.i  opened  he  their  vnderltan- 
ding,cnat  they  might  vndcrftand  the 
Scriptures.  J^-H 

46.  Thus  tt  isvvritten,and  thus  it  be- 
houcdChriltcofufftTjaad  to  rifea- 
gaine  fro  the  dead  the  third  day.2. 12 

4-&3.3.i3> 

47.  And  chat  repentance, 3:  rcmiffion 
of  (innes ,  should  be  preached  in  his 
name  ainonge  all  aacions  ,  begin- 
ningcacleruialem.    2.12.4.3:  3.3.1 

&3,3.i<> 
49.   Buttary  yein  the  cityof  lerufa- 
Icm.vntillya  be  indued  with  power 
from  on  hie.  4«3'* 

yi.  And  it  came  to  paflTc  ,  that  as  he 
blerted  the,he  departed  from  them, 
and  was  caried  vp  into  hcauen,4. 17 


I O  H  N. 


»7 


XiX.  tN  the  beginning  was  the  word, 

■L     and  the  word  was  with  God, 

sad  that  word  was  God.i.ij.tf.^  i 


7«&i.«  3  »7 

4.   In  it  was  life ,  and  the  life  was  the 

li^hcofmen.  i.i3.i^.&  i.i  S*4*S£  2*& 

%9.ii  2.5.1.6c  4*17.$ 

y.  And  the  light  shineth  in  the  darkc- 
ne» ,  &  the  daikcnes  comprehended 
it  not.  2.1,1  ^ 

$.  That  was  the  true  light  which 
lightcth  euery  manne  that  commeth 
into  the  world.  2.12.4 

10,  He  vvasin  the  vvorldc ,  and  th^ 
vvorlde  wa*  made  by  him  ,  and  the 
world  knew  him  not.  2.134 

12.  But  as  many  as  receiuehim  ,  to 
thehegaue  power  to  be  thefonnef 
of  God,euentothem  that  bcleue  in 
his  name.   2. 6. i.&  3.1.4. &  3.20.3^ 

&  3.22.10 

1 5.  Which  are  borne  not  of  blood* 
nor  of  the  will  of  the  fleshe,norof 
thevvillof  man,but  of  God.  2.2.ij> 

&  2.IJ.2.&  3,1.4 
14.  And  the  vvorde  was  made  fleshc, 
and  dwelt  amontf  vs ,  6c  we  faw  the 
glory  thcrof,a$  tne  glory  of  the  only 
begotten  tonne  of  the  Father, full  of 
grace  and  trueth.  1. 13. 11. &  2.12  4 
&  i.l4.i.&  2.14.S 

16.  And  of  his  fulneshaueall  Were* 
ceiued,  and  grace  forgrace.2. 13.1 

&2.15.5&  3.11.9.&  3.20.1 

17.  For  the  law  was  siuen  by  Mofes, 
but  grace  and  truech  came  by  lefuz 
Chr.rt.  3.7.1  <J 

18.  Nomannchathfeenc  Godat  any 
tirae;theonly  begotte  fonne, which 
is  in  the  bofomc  of  the  Father ,  he 
hath  declared  him.  i.i3.i7.&:  2.2.20 

&  2. 9.1. &  4.17.30 
23.  lamihe  voyceof  himthat  crieth 
in  the  vvildern<;s,  make  ftraight  the 
way  of  the  lord>asfayd  thcProphcc 
Efaias.  a.^.^ 

25>.  Beholde  the  lambeofGod,which 
taketh  away  the  finnesof  the  vvorhl, 

2.14. 5'&  2.16.5.&  a«i7«4.Sc  3-4-a^* 

&4.1S.T 

32.   SoIohnbarcwitnefTc,  fayin^e,X 

/aw  the  Ipiritccowc  downc  fcon» 


The  Table. 


hcauen,  liTcc  a  doue ,  and  i  t  abode  v- 
ponhini.  2.1  S.^.dc  4.19.20 

3  J.  And  Ikncvvchimnoc:buchethac 
fcnrnnc  cobaptilc  vvich  vvaccr  ,  he 

■  ■  fay:i  vnto  rhc  ,  vppon  vvhomc  rhou 
jhalc  Tec  the  fpirite  cwmc  downe, 
and  tary  ftill  on  him  ,  chat  is  he 
vviiich  baptifcth  with  the  holie 
GhoU.  a«5-5 

36.    Behold  the  lambc  of  God.     z.y.  $ 

40.  Andrcwe,  Simon  Peters  brorher, 
was  one  ofchervvo  which  had  hard 
it  of  Iohn,and  that  followed  him.4 

<J.f 

41.  And  he  brought  him  to  Iefus,&c. 

4.6.$ 

5  t.   Hereafter  shall  ye  fee  hcauen  o- 
pcn,  &  the  angels  of  God  alcending, 
ai'.ddcfcendingc  vppon  the  tonne  of 
man.  I  1.^.1 1.&  z.p.2 

2.1.    And  lefiis  vvjs   Cdlied  .illo  ,  and 
his  d'iciples  vnto  rhe  nnariag:.  4.1  j.3 

5>.  Novv  whm  the  gouernourof  the 
fea<t  ha<i  ta(t<rdthc  water  that  was 
mad- wine, &r.  4'i.?'J 

f$.  Then  he  made  a  fcourgeof  fmall 
CordL'S  ,  &  drauethcm  all  out  of  the 
temple,  with  the  «hecpc  and  oxen, 
tc  poured  out  the  chaungcrs  money, 
and  ouerthrerv  the  tables.  4  ly.zj 

15.  lefus  anfvvered  and  fayd  vnto  the, 
dcltroy  this  temple ,  and  in  three 
d^yesX  vvillraifeicvpdgaine.2.14,4 

■'  &  3-5.7 

•»i .   But  he  fpakc  of  the  temple  of  his 

body.  2.14.4  &  i'*5'7 

aj  Novv  when  he  was  at  lerufalem, 
at  the  palTeouer  in  the  feaft,  many 
bcleued  in  his  name>  vvhe  they  faw 
his  miracles  vvhichhe  did.  4.25 
-44.  Butlcliisdid  not  co:umittehim- 
'  lelfe  vnto  them,  becaufcheknewc 
themall.  3.2.12 

^  J.  Verily, verily, I  fay  vnto  thee,  ex- 
cept a  man  be  borne  againe,  he  can 
notfccjhckingdomcof  God.   2.5.1 

S1c4.16.1j 
5;  Except  that  a  man  be  borne  of  wa- 
ter &  of  the  fpirite,  he  can  not  enter 
into  the  kingdom  of  God.     4.1^.25 
4,  Th4t  vrhich  is  boilne  of  the  ificshc^ 


isHeshetancTs.       ^^^h...        .f 
therpirit,is  <p;r»c>-^^^^^g,  x.f\ 

13.  For  no  maij  arccndetn^>,.,4,hea* 
ut;n,but  he  that  hath  defccnded  irom 
hcaue,euen  the  tonne  of  man  which 
isinheautn.  2.14.2  8i:4«*7.S® 

14.  And  as  Mofes  lifted  vp  the  ferpenc 
in  the  vvilderneflTcjfo  muft  the  (onat 
ofmanbelift  vp.      2.12.4.&  4.i»-20 

itf.  For  God  fo  loued  the  world, that 
he  gaue  his  onelv  begotten  foimc, 
thatvvhofoeuer  belcueth  in  hiro, 
shoulde  notperishe,buthauc  lifec- 
ueriafting.  2,1 3.4.&  s.16.4  &  3,17.* 
&  j.i4-»7.&  3.»4«5  &  3*4  7 

t  J.  And  lohn  alfo  baptifcd  in  Enowc 
bcfidcs  i>a]cm,&c.  4-' 5-^ 

27.  Man  canrccciucnothinge,exccpC 
it  begiuenhim  from  hcauen.  2.2.20 

3  3.  He  that  hath  receiucd  his  tcitimo- 
ny,hath  fcaled  that  Gud  in  true.  3-1^ 

3 

J 4.    For  be  vvhome  God  hath  fcnt, 

fpeaketh  the  word  of  God :  for  God 

giucth  him  not  the  fpirit  by  measure. 

2.15.1.&  2  ij.$ 

jtf.  He  that  beleucth  in  the  fonnc, 
hath  eutrhtftii'.grt  life,  and  he  that 
obcyetli  not  the  lonnc ,  shall  not  (c« 
life,  but  the  wrath  ot" God  abydcth 
on  him.         '  4.16.JX 

4.1.  Novv  whfn  the  lord  knew,  that 
the  Pharifees  had  hearde,  that  lefus 
made  and  baptifed  more  difciplcs 
then  lohn.  4  » 5-6 

14.  But  vvhofoeuer  drinkcth  of  the 
water  that  I  shall  giue  him,shal  ne- 
uerbemorea  thirlt ;  but  the  water 
that  L  snaU  giue  him,  shalbc  in  him 
a  well  of  vvatcr,(pringingc  out  into 
cuerlaitmghfe.  3.1.  j 

22.  Ye  worship  that  vvhichyeknovv 
not:  we V vorshippe  that whi ch vvc 
knovviforfaluationis  ofthelcwcs. 

1.5.13.&1  6.4.8c  i.6.i 

23.  Butihehourccommeth.S:  novve 
is, when  the  true  worshippers  shall 
vvorshippc  the  father  in  fpirite  and 
trueth:5cc.  3. 20.30.&  410.14 

24.  Godisafpiritj&c.  1.13.24 
2;.I  Ipiow  VTcl  xhK  MeiHas  siul  come. 


1  nc  1  aoic 

nfift  :  when  he  Ts 
l^p^^TlTitell  vs  all  things.  115 


i.5f  4-8-7 
I  J.   6ehoIde,I  fay  vnco  you,  lift  vppc 

your  eyes,an<l  looke  on  the  regions. 

for  they  arc  vvhjce  already  vnto  har- 

uelL  '  4.16. 3  X 

42.    And  they  fayd  vnto  the  woman, 

now  we  belcue  not  becaufe  of  thy 

fayiiigc;  for  we  haiie  heard  him  our 
^^^felues.and  know  that  this  is  in  dede 

the  ChrilijChatfauiour  of  the  world. 

3.2.5 
5  J.   Then  the  father  knewjthat  it  was 

the  fame  hourcin  the  which  Icfus. 

had  fayd  vnto  hira,  thy  fonnc  liucth. 

And  he  beleued  Sc  all  his  houfehold. 

5.1.  lefus  fayd  vnto  him,ri(c :  take  vp 
thy  bcd^andvvalke.  4.1^.29 

17.  My  father  vvoikcthhithcrto,and 
I  vvorke.i.i3.7.&  1.15.12.&  1.1^.4 

&  3.14  2 

j8.  Therefore  the  levves  fought  the 
more  tokilhim:not  only  becaufe  he 
had  broke  theSabbathr^butfaidalfo 
that  God  was  Piis  father  ,  and  made 
himfclfccquall  with  God.    1.1  j.i* 

SI.  For  like  as  the  father  raifeth  vp 
the  dcade,  and  quickeneth  them ,  fo 
the  fonne  quickeneth  whom  he  wil. 

ai.  For  the  father  iudgcrh  no  mannc, 
but  hath  committed  all  iudgement 
vnto  the  fonne.       a.14.  ).&  x.itf  18 

il.  Becaufe  that  al  men  should  honor 
thefonne^as  they  honor  the  father: 
he  that  honorcth  not  the  fonne, 
the  fame  honorcth  not  the  father, 
which  hath  fenthim.a.d. 2. &  2.14-} 

14.  Hethatheareth  my  vvorde,&bc- 
Icueth  in  him  thatfentmc,  hathe 
uerlaftrog  life,and  shal  not  come  in- 
to  condemnation,  but  hath  paffcd 
from  death  to  life.  i.5>.  j.&  j«i$.($ 
&  3,24.  S.&  3. 2^. I. &  4-1^.2^ 

jj.  The houre shall  come,  &novvis, 
when  the  dead  shal  heare  thevoyce 
of  the  fonne  of  God ,  and  they  that 
hearc  ic>shaU Hue.    2,5.i^.&  2.1 2.4 


26.  For  as  the  fatlicr  hath  life  in  him* 
felfe  ,  fo  likevvife  hath  he  giuen  to 
thclonne,  cohauelifeinhimfelfe.4 

»7-9 

28.  Mcruaile  not  at  this.for  the  houre 

shall  come  in  the  which  all  that  are 

inthegraues,   shall  heare  his  voyce. 

3.2J.4.&  3.25.7 

2  <>.  And  they  shall  come  foorth  ,  that 
haue  done  good  vnto  the  refurre- 
&ion  of  life;  but  they  that  haue  done 
euill,  vnto  the  rcfurrc^ion  of  con- 
demnation. 3.18.1 

|X.  There  is  in  other  chat  beareth 
vvitnesofme,&c.  1.(3.17 

35.  He  was  aburninge,  &ashininge 
candell:  and  ye  vvoulde  for  a  feafop 
haue  reioyced  in  his  light.        3.9.  5 

^6.  For  the  vvorke  which  the  father 
hath  giuen  me  tofinishe,  the  fame 
vvorkes  that  I  doe^beare  witnesof 
me, that  the  father  fent  me.  1.13.13 

44,  Howecan  you  bcleuc,  which  re - 
ceiue  honor  one  of  an  othcr,&  fetke 
not  the  honor  that  commeth  of  God 
alone?  $-it'9 

46  Forhaddeye  beleued  Mofes ,  ye 
wold  haue  beleued  me.for  he  wrote 
of  me.  2.5>  I 

6.%  J.  Labor  not  for  the  meate  which 
perisheth,but  for  the  meate  that  en- 
dureth  vnto  euerlaftinge  hfc,v  vhich 
the  fonne  of  man  shal  giue  vnto  you, 
ficc.  3.18  1.&4.14.2J 

3^.  This  is  the  vvorke  of  God, that  ye 
beleue  in  him  whom  he  hath  fcnt.  j 

i5).iO 

35,  Iamthcbreadoflife:he  that  co« 
meth  to  me  shall  not  hunger ,  and  he 
that  belcueth  in  me  ,  shall  ncuer 

thurft.  3'i4.5-&  4«»7'4 

37.  Ail  that  the  father  giueth  me, 
shall  come  tome,aadhimchat  corn- 
meth  come,I  call  not  away.  3>2  2.7 

&  3.24^ 

38.  For  I  camedowne  fromheauen, 
not  todoemineovvnevviIl,buthis 
will  which  Tent  me.  2.14.2 

35.  And  this  is  the  fathers  wil  which 
hathfentme,  thatof  allwhich  he 
hach  giuen  me  »  1  shoulde  loofe  no- 

thing 


1  nc  1  aoic. 


tMag  ,but  should  raifeicvpagainc 
atchclaftday.  3.12. 7.&  3.2a. 10.& 
}.a4.6.3c  3.24.7.&  j.25.8. 
40.  And  this  is  thcwiH  of  him  chat 
fent  me.chac  eucricma  vvhichcfccch 
the  ronne,&  bdcueth  in  him, should 
haue  cuerlaltinglife^&c   .3.22.10.& 

3.44.^. 

44    No  man  can  come  tome,  except 

the  father  whichc  fent  mc  draw  him 

and  I  will  raife  him  vp  at  the  laft  day 

a.a.ao.&  a.j.j.ac  J.2.34.&    ^22  7. 

&  3.24.1. 

45.  It  is  written  in  the  prophets ,  and 
they  shal  be  all  taught  of  God.  Eucry 
man  therfore  that  hath  heard,  &  hath 
learned  of  the  father  commeth  vnto 
me.    1.3.10.&  2-a.ao.&i.5.7.&  2.5, 

S.&  3,i.34.&  ^.t/\.t.Sc  3.34.14. 

46.  Not  that  any  man  hathe  fecne  the 
father,  faue  hcewluch  is  ofGod,hc 
hathe feene  the  father.    3.3.34.&  3. 

2a.io.&  3.24.1. 

47.  He  that  beleticthtn  me,hath  euer- 
laftinglife.  i.i?.t}. 

48.  I  am  the  bread  of  life  .3.1 1. p. &  4. 

17.4.&417.8. 

4^.  Your  fathers  did  eat  Manna  in  the 

vvildcrnes,and arc  dead.       2.10.5. 

50.  Thr$isthe  bread  vvhichecometh 
downe  from  heauen  ,  tha  t  he  which 
catech  of  ic.should  not  die.  a.  1 0.6,8c 

4-»7-34. 

51.  I  am  the  liuinge  bread,  whichc 
came  downe  from  heaue:ifany  man 
eat  of  this  bread  ,  he  shall  liue  for 
euer.  and  the  bread  that  I  will  geue 
is  my  fleshjvvhich  1  will  geue  for  the 
li(eofthevvorld.3.ii.8.&  4,i7.5.& 

4.1714. 

53.  Then  lefus  fayd  vnto  them,verclic 
vercly  I  fay  vnto  you,  except  ye  eate 
the  flesh  of  the  fonnc  of  man  ,  and 
drinke  bis  blood, ye  haue  no  life  in 
you.  3.!  1.5.&  4.17.5, 

54.  VVhofbeuer  eatcth  my  flesh  and 
drinkerh  my  blood, hath  etcrnall  life 

•    and  I  will  raife  him  vp  at  the  lafte 

day.  3.ii.5).&4.i7.34. 

5^.  For  my  flesh  is  meat  indeed  ,  and 

mybipodis  drinkeindeedc.    3.17.5. 


8r  4.17.S. 

5(f.  Hec  that  eatcth  my  flesh,  3c  drin- 
kethmy  blood,  dvvellethinme,and 
I  in  him.  4.17  33, 

57.  As  the  liuinge  father  hathe  fent 
Bnee,foliue  1  by  the  father, and  he 
that  cateth  me,euen  hcc  shal  liuc  by 
nie-  '•«7.3r» 

6$,  Therfore  faydc  I  vntoyoujthat  no 
tnancan  come  vnfomecxcept  it  b« 
geuen  vnto  him  of  my  father.  3.23. 

70.   Haue  not  I  chofen  you  tYvelue,ac 

one  of  you  is  a  diucU?    3  .xi.j.Sc  3. 

a4^9. 
7.15.  My  dodrinc  not  mine  ,  but  his 

that  fent  mee.  2.8.26.  &  4  8.4. 

37.    No  we  in  the  lade  and  great  day 

ofthc  feafl:e ,  lefus  ftode  and  crycd, 

faying:If  any  ma  thurfl  ,let  him  com* 

vntomcanddrinke.2.i<S  14.&  3.1.2. 

&  3.i.3'.&  4.19  6, 

39.  For  the  holie  Gholl  was  not  yet 
geuen,bicaufe  that  Icfus  was  not  yet 
glorified.  4,17.21. 

8.12.  Then  (pake  Tefus  againe  vnto 
them, faying,  I  am  thel'ght ofthc 
vvorlde:he  that  followeth  me,';hall 
notwalkeindarkenes  but  shal  haue 
the  light  of  life.  2.14.3.  &  3.2.1. & 
3.ii;i2.&  4  19.23. 

»*.  For  lam  not  alone,  but  land  the 
father.  &c.  1. 13.17. 

16.  But  he  that  fent  me  j'stravvcrand 
the  thinges  that  Ihaue  heard  of  him 
thofe  fpeakc  I  to  the  vvorlde.   1.8. 

i6. 

30,  As  hee  fpake  thefe  thinges ,  many 
beleuedinhim.  ?«i.5» 

31.  Then  fayed  lefus  to  the  Icwct 
whiche  belecuedinhim:ifye  conti- 
nevy  inmy  vvorde.yeareverehemy 
difciplcs.  3.2.1a. 

34,  Verelie,vcrelie,I  fay  vnto  you,tbat 
vvhofoeucr  committeth  finne,isthe 
feruauntoffinne.  2.2.27. 

44.  Ye  are  of  your  father  the  deuill,&c. 
1.14. '5.  he  harh  been  a  murtherec 
from  the  beginning ,  and  abode  noc 
in  the  truthe  ,  bycaufc  there  is  no 
iruih  in  him:yv}Kn  he  fpcakcth  alic. 


then  rpeaketh  he  ofhis  ownc:  for  he 

»s  a  liar, and  the  father  thereof.  1. 14. 

18.&  I.i4.i8.&  1. 14.15) 

47.  He  tharis  of  God  ,heareth  Gods 
worcics  ye  therefore  heare  them  not 
bycaiifeye  ;iienot  of  God.       42.4. 

50.  And  I  fecke  not  mine  ownc  praife 
but  there  is  one  that  (ceketh  it ,  and 
ludgcth.  a. 14. 2. 

36.  Your  father  Abraham  reiovccd  to 
fee  my  day  :  and  he  fa w  it ,  and  was 
gladde.  t  y.i.&  2.S0.4. 

58.  lefusfaid  vntathcm,vere]ie,vere- 
Jie  I  fsy  vnto you,  before  Abraham 
yvas,Iam.  2.14.2, 

5.5  Neither  hath  this  man  finned, nor 
his  parenresibut  that  the  vvoikcs  of 
God  shold  be  shewed  on  him.;. 17.1 

5,  As  longe  as  I  am  in  tiic  vvorlde,! 
am  the  light  of  the  vvorldc.   2.1 4.  j. 

€.  As  font  as  he  c  had  thys  fpoken,  hec 
(pac  on  the  ground e  ,and  made  clay 
of  the  rpittlc,and  annointcd  the  eyes 
oithe  blinde  with  the  chy  4.15).  1  8. 

7.  And  faid  vnto  him ,  go  washc  thee 
in  the  pooIe  of  Siloami'  vvhichc  is  by 
intcrpretatio,  fent/ic  went  his  way 
therefore  ,  and  washed  ,  a(}6  came  a- 
gaine  feeyng.  j\,%^,%^. 

94.  And  faid  vnto  him:  gcueglorie  vn- 
to God, 5cc.  2.8.24. 

JK  Now  we  know  that  God  heareth 
not  finners;  but  if  any  ma  be  a  wor- 
shipper of  God  ,  and  doth  his  will, 
him  heareth  he.  j. 20. 7.3c  ^.20. 1  o. 
JCw?.  To  him  the  porreropcncth,  and 
the  sliepe  heare  his  voyce,3nd  he  cal- 
leth  his  ownc  shepe  by  name  ,3nd 
Jeadeth  then»  out.  :.24  5. 

4.  Anri  when  he  hdth  Tent  itirthehis 
ovvne  shepe,  hec  goeth  before  them 
and  the  shepe  folio  we  him  :  for  they 
know  his  vovcc,     ?.22.io.&  4-2.4. 

5.  And  tilt  y  will  not  follow  a  itranger 
but  they  flee  fro  him;for  they  knovv 
notthe  voyce  of/lrangcrs.   3.22.(0. 

7.  Then  faid  lefus'vnto  them  againe, 
verelie,verelie  I  fay  vnto  you,  I  am 
the  dore  of  the  shepe.         4,1^. a  j. 

f.  lam  the  di)re:bynie  ifa;iy man  eater 
in^hec  shall  be  iaued ,  and  shall  goe 


1  aoic 

in  &•  goout,&  findepafturffi  a'i4.f 
II.  I  am  the  good  $hepeherde,the  gone] 

shephcardc    geueth    his  life  for  his 

ihepc  2.  i4.;..<  4.19.44. 

14.    1  am  the  good  shepeherde  ,  sn<i 

knowe  mine,  &c.  42.4, 

1 5  As  che  father  knov  veth  me,fo  knovy 
I  the  father,and  Hay  dovvneiny  life 
formyshep*.  2.16.,?, 

16  Other  sbq>e  I  haue  alfo,vvhit.  h  nre 
notofthis  f**lde:the  alibmuit  I  bring 

&c.  J     4.6. 

17.  Therefore  dothe  my  father  louc 
me,bycau(e  Hay  dt>vvnemy  life,th^t 
1  might  take  It  againe  2.12.4. 

18  Noman  takethit  from  mee,  but  I 
lay  it  dovvneofmyfolfl  haue  power 
tolay  itdovvnc  .and  I  haue  power 
tocjke  it  againe:this  comaundemcnt 
haue  Irecciucd  of  my  father.  2.1  24. 

&  2.t6.  ?, 

26.  But  ye  beleue  not:for  ye  are  not  of 
my  shepe, &c.  3.21  10, 

iy.  My  sheepe  heareroyvoycc,ai>dI 
know  them,&c.  J  24  <{ 

28.    And  I  geue  vnto  them  eternal]  hfc 

and  they  shall  neuer  pcrirhe,  neither 

shall  anie  plucke  the  our  of  my  han4. 

3.15.5.&  3.2i.f.&  J.22.7.&  ?.24.<5. 

25>,  My  father  which  gaue  them  me  is 
greater  then  alf,  and  none  is  able  to 
take  them  out  of  my  fathers  hande. 

J. 22.  Its. 

JO.    land  my  father  arc  one.     2.8.:<J, 

34.  Is  it  not  vvritte  in  your  la vv,I  faid, 
ye  arc  Gods?  4,26.31. 

35.  tf  he  called  them  Gods,  vnto 
whome  the  vvorde  of  God  was 
geurn,  and  the  Scripture  cannot  b« 
broken.  4  20.4, 

37.  Ifldonot  the  vvorkcs  of  my  father 
beleeue  menot.  1.15.13, 

11.25.   I  am  the  refurredion,  and  the 

life  :  he  that  beleueth  in  me  ,  though 

he  were  dead, yet  shall  be  liue.  i.i  3, 

I  J.&  a.i2.4.&  3.a5.9.&  4.1*?  17. 

4?.  Father,l  thankc  thee,bycaufe  thou 
hafthcarde  me.  1.13.13. 

43.  Ashe  had fpokcthcfe  things  ,he 
cryed  with  aloude  voyce  :  Lazarus, 
come  fourth,  4  ^9i9» 

44.  Then 


J.  lie  J. 

44.  Then  hethflc  was  dcadc,  came 
forth boundc  hand  and  foore  with 
bandcs,and  his  face  was  bounde 
with  a  napkin.  Icfus  (aid  vnto  them: 
loofchim,  &lethimgoe.  3«4-5- 

47.  Then  gathered  the  hie  pricftcs,and 

the  phanfes  a  councell  ,and  faidc; 

what  shall  we  doc?&c.  4.97' 

15.27.    Father„faueme  fro  thishourc: 

but  thcrforc  came  I  voto  this  houre. 

2,12.4  &  2.16  13. 

a8.   Facher,glorifie  thy  name,     &c.2, 

12.4, 

31.      NovY  is  the  iudgemcnt  of  this 

vvorld:nowe  shall  the  prince  of  this 

vvorlde  be  cafl  out.  1 .  14  13 

3  ».    And  I ,  if  I  were  lift  vp  from  the 

earth,  will  dravve  all  mine  vnto  me, 

J.15  tf 

39.  Therefore  coulde  they  not  beleue 

bycaufe  that  Efaias  fay^n  againe.  } . 

24,1  J. 

41.  Thtfethinges  f^idc  Efaias,  when 

he  fawe  bis  gloric  and  fpake  of  him. 

i.i;.ii.&  i.i  ^.33. 

45.  For  they  loued  the  praifc  of  men, 
more  then  the  praifc  of  God.  j.i  1.9. 

49.  For  I  haue  not  fpoken  of  my  felfe. 
&c.  4-8. ij. 

13.4.  Hcrifcthfromfupper,and  layeth 
afidc  his  vppcr  garmentes  » and  toke 
atowel^and  girdehimfclfc.4.15  2  j 

15.  Fori  haue  gcucnyou  an  exaumple 
that  ye  shoulde  doe  ,  eucn  as  I  haue 
done  to  you.  3-<tf.  2. 

t8.  I  fpeakc  not  of  you  all  :1  know 
whome  I  haue  chofcn,&c.3  iz.j.Sc 

3.24.9- 
34.  A  nerve  coromaundementegeuel 

vnto  you  ,  that  ye  louc  one  anmher, 

as  I  haue  loued  you ,  that  euen  fo  ye 

loue  one  an  other.  3.16.2. 

X4.1.  Ye  beleue  in  God,  beleue  aifoia 
mee.  i.i  3.1  j.&  2.6.4. 

5.  Thomas  faid  vnto  him  :  Lorde  we 
know  not  whither  thou  goeft:  how 
can  we  then  knovve  the  way?  4. 17. 

tf .   I  am  the  way,  and  the  truihe ,  and 

thelife,&c      1,13.17  8f  a.<f.i.&  5. 

2u.a(.fic  4  16.17. 


8.  And  Philip  faide  Tntohlm-.Lorde, 
?bevve  vs  thefacher,and  it  fuffifeth 
vs.  4.17.*  3. 

10.  Beleucft  thounot  ,that  lamin  the 
fjthcr  ,  and  the  father  in  me  ?  th« 
wordes  whichc  I  fpake  vnto  you, 
I  fpake  not  of  my  felfe:but  the  father 
that  dvvelleth  in  me  ,  he  doth  the 
vvorkcs.  2.14  2. &  4  8.13. 

11.  Beleue  mee,  that  I  am  in  the  father 
and  the  father  in  me:at  the  leaft,  be- 
leue me,for  the  veric  workes  fake.i. 

I?. 13 

13.  And  vvhatfocueryc  askeinmy 
name  ,  that  vvill  I  doe,  that  the  ft. 
thermay  bee  glorified  in  the  fonnc. 

3.10.J7, 

i^.  And  I  will  pray  the  father,  and  he 
he  shall  giueyou  an  other  comfbr« 
ter>&c.  i.i  3. 17.&  4.8.11. 

17.  Euen  the  fpititcof  truetb ,  whom 
the  vvorlde  can  not  reccfuc, bycaufe 
it  feeth  him  not ,  neither  knoweth 
him;butye  know  htm, for  he  dwcl^ 
Icth  with  you ,  &  shalbe  in  you.  3  i, 

4&  J  a  J>. 

26,  Bntthecomforter,  vvhichc  is  the 
holie  Ghofte  whome  the  father  wi| 
fcndc  in  my  name  ,hce  shall  teache 
you  all  things , and  bring  all  thingcs 
to  your  remebrauncc,  which  I  haue 
toldcyou.2  »i.&  3.1.4.&4.8.8.&  4.  . 

8.!  3. 

»8.   Formy  father  is  greater  then  1. 1, 

13  2<fe 

30.  He  reafter  will  I  not  fpeakc  many 
thinges  vnto  you:for  the  prince  of 
this  vvorlde  commeth  ,andhehatli 
nought  in  me.  1. 14.18. 

1 5.1.  J  am  the  trevv  vine,  &  my  father 
is  an  husbandeman  :  euerie  brancho 
that  bearcth  not  frutc  in  mee, he 
takcth  away: and  euerie  one  that 
bcareth  frute,hee  purgcthit  ,thatic 
may  bringe  forthe more.  2.J.9.&  2. 
14.3.&4.19  34, 

3.  Now  are  ye  cleane  through  the 
vvorde,'Yvhiche  i  haue  fpoken  vnto 

y<^"-  ,  3.<5.3. 

5.  1  am  the  vice,vearethebranche$:h« 

(hat  abideth  la  (nce,and  IinhiiB,the 


fame  bntigeth  forth  muchc  Fruce:  for 
without me,&c»  2.2. S.&  2.3  p  &  2. 

5.4.&4.i«;.34. 

10.  Ifyc  shall  kccpc my  comafidcmets 
yc  shall  abide  m  my  louc  ,  cuf  n  as  I 
hauc  kept  my  fathers  commaundc- 
nients  an«i  abide  in  his  loue  .3.16.2. 

t6.   But  I  haue  chf)fen  you  ,  and  ordei- 

ncd  you  ,  that  ye  go  and  bringe  forth 

frutc,&  that  your  frutercmaine,&c. 

?.a2.3.&  ?.22.8.&  4  1.6. 

15>,TFyewere  of  the  world, the  world 
vvolde  louc  his  ovvne:  bui  byc-iufc 
ye  are  not  of  the  vvorl<<c,but  1  hauc 
clioien  you  out  of  the  world, there- 
fore the  world  hatet'n  you     .j,»».T 

S6.  Euen  the  fpiritc  oftruth,  which 
procedeth  of  the  father,  5(C  1.13  17, 

1^2.  They  shall  excommunicate  you, 

Ice.  ^.iJ. 

7.  It  is  expedient  for  you,  that  I  goe 
avvay,&c.i.i5.2<$.&  2.16. 14.&  3.2^ 

3. &  4.17.25. 

ti.  Of  iudgemcnt,  bycaufethe  prince 
of  the  vvorldc  js  iudged.         1. 14.13 

12.  I  hauir  yet  many  rhinges  to  fay 
vntoyoUjbutyccannotbcare  them 
away.  3. 21.2. &  4.8.14. 

IJ.  V  Vhenheeiscome  vvhichcis  the 
fpirite  of  truthc  ,  hcc  will  Icade  you 
into  all  truth  :  for  he  shall  not  fpeake 
oi  him  felfe,but  whatfoeucrhcslull 
hearc,tHat  shall  he  rpe3kc,&c.i . y  i. 
&.3.».  34.&  4.8.8.x  4.S.1). 

»0.  VcrcliCjVerelic  I  fay  vnto  you, that 
ye  shall  vvecpe  and  lamentc,and  the 
vvorldc  shall  reioycc  :  and  ye  shall 
forroTve,  but  your  forrovve  shalbe 
turned  to  ioye.  ?-8.j>. 

»4.  Hitherto  haue  ye  asked  nothinge 
in  my  name.askc&yc  shall  receiue, 
that  your  ioye  mayebe  full.  3,20.17. 

±6.  In  chat  day  shall  yc  aske  in  my 
name, 8fc.  3.3018. 

a8.  lam  come  out  from  my  father,  and 

came  into  the  vvorldc:againe,l  Icaue 

the  vvorldc,  and  goc  to  my  father. 

4.17.25. 

17. ;.  And  this  is  life  eternal!,  that  they 
knovve  rheero  be  the  onelic  verie, 
Ood,and  vyhome  thou  halt  fcnt  Icfus 


Tabic. 

chrifte.       1.13.25.8c  »;tf.  1.8c  ^.i.j. 

$.  And  now  glorihe  mec,thou  father 
with  thine  ovvvne  feife,  with  the 
glorie  which  1  had  with  thee, be- 
fore the  vvorldc  was.     (i3.8dci. 
1  J. 22  &  2.14.2. 

6.  I  h.iue  declared  thy  name  vnto  the 
men  whiche  thou  gauctt  mee.  out  of 
the  vvorlde.'ihen  they  vvere,i5i  thou 
gaucft  themmc.        ^24  t  &  3  24  6. 

9.1  pray  for  them  :I  pray  not  for  the 
world  but  forthe  vvhiche  thou  haft 
gsucn  nic.for  they  arc  thine,  j .  2  2.7. 

12.    While  I  was  with  them  in  the 

vvorldc  ,  I  kepte  them  in  thy  name; 

thofc  that  thou  gaueilmec  ,  I  kcpte, 

&  none  of  them  islo{te,but  the  cbilde 

of  pcrditio,that  the  Scripture  might 

bcfulfiUcd.        3.2  2.7.&  J.24  6.7. >), 

1 5.  I  pray  not  th  at  thou  shoui  dtU  t.ikc 
the  out  o^hevvoridc:but  that  thou 
kcepe  them  from  euill.  2.5.1 1. 

t^.    And  for  their  fakes  fanaifie  I  my 

fclfc,  that  they  alfo  may  bee  fanSi- 

fied  through  thy  truthc  2.1  j. 1.4  & 

2,i5.5.&  2.17. 6.&  3.11.12, 

31 .  That  they  all  may  be  one  ,  as  thou 
father  art  in  me  ,  and  I  in  thee,  cucn 
that  rhey  may  be  alfooncin  vsrthat 
the  vvorldc  may  bdeeue,  that  thou 
haftefentmcc.  3  a. 24. 

18.4.  Then  lefus,  knovvinge all  things 
that  should  come  vnto  him:  went 
forthe  ,  and  laid  vnto  them:  vvhome 
(cekc  yc?  a.J'S.j. 

^6.  Icfus  anfvvered;my  kingdome  ic 
not  of  this  world  :  if  my  kingdomc 
were  ofthis  worldc  ,  my  fei  uauntes 
would  furclvhght,that  I  should  not 
•be  deliucred  to  the  lewes  :  but 
nowe  is  my  kingdomc  not  from 
hence.  2.15.3. 

j7.  Euerie  one  that  is  of  truth,heareth 
my  voice.  42  4. 

J 8-       Pilate  faid  vnto  him  ,  vvhatls 

truth?&  when  he  hadfaidthjt,he 

went  out  againe  vnto  the  Ievves,8c 

faid  vncothcjlfindcinhimnocaure 

at  all.  2.15.5. 

i5>.3o.  Now  when lefus  had  recciucd 
of  the  vinigre,hc  faide,  it  is  finished, 

&c.4.i8.3.i| 


&c.  4.18.3,13 

J4.   But  oneof  the  fouldiers  with  a 
{pcdre  ,  pcarcedhis  fif^e,  andf<irth 
with  came  there  out  blood  &  wa- 
ter. 4,i4.as. 
35.  Nocaboneof  him  shal  be  broken. 

ao.8.  Then  vvcc  irfalfo  the  other  difci- 
plc  ,  which  came  firfl  to  the  (c- 
pulchrc  ,  atiJ  he  fav  v«  ic  ,  atiU  bele- 
ued.  3''*4 

17.    Touchc  me  not:for  I  am  not  yet  a 
iccndcd  to  my  father, &c.  2.1 2. a. &  4 

17.39 

15.  The  fame  day  the  at  night,  which 
vTas  the  firftdayofthe  vveeke  ,  and 
Tvhen  the  doores  Wcrc  shut  where 
the  difciples  \'verc affebled  for  fcarc 
otthc  levves,  camelefus  and  ftoodc 
in  themidde$,&c.  4.17.29 

Si.  And  when  he  had defayd  that,  he 
breathed  on  them ,  and  fayd  vnto 
them  :  rccciucthe  holyGhol<.4.i9 

»j.  VVhoiocuersfinjies  ye  remit,  they 
are  remitted  vnto  them  ;  and  vvho- 
{oeuers  flnnes  yeretainc,  chey  are 
retained.  j.4.io,8f  4.1.22  &  4.2.10 
&   4.6.;.£c  4  6.4.&  4.8  4.5:  4  ii.t 

&  4  I  3.4 

s8.   Thou  art  my  lorde^de  my  God.  i.i  5 

II 

31.  But  thefe  things  are  wry tten, that 
ye  might  belcue  ,  thatlefus  is  Chrift 
the  fonne  of  God,  and  thatin  bele- 
uing,ye  might  hauchfcj^c,      3.J.6 

11.15.   Simon  fonne  of  Joanna  .  loucll 
thou  me  more  the  thclcphc  fayd  vn- 
to him,  yea  lord,  thou  knowcft  that- 
Iloue  thce:he  faid  vnro  him,fcdcmy 
lambes.       4.6.3. dc  411  !•&  4.ip.z8 

18.  When  thou  waft  yonge  ,  thou 
guidcdllthyfelfe,&vvalkcdft  whe- 
ther thou  vvouldeft;but  vrhen  thou 
shait  be  olde,&c.  38.10 

ACTES. 

I.J. "-pP  whom alfo he  prefcnted him 

'-      felfealiue  after  that  he  haddc 

futFcrcd  by  many  infallable  token<; 

being  (eeneof  tnemby  the  fpaccof 

forty  dayes,  andfpeakingeof  chofc 


i;: 


1  aDic. 

thingtfs  which  appertained  to  the 
kingdoms  ot  God.  a.i6. 14.2:  3.25.^ 

&4.«7»7 
5.   For  lohn  in  decdc  baptifed  with 
water,  but  ye  shalbe  baptifed  with 
the  holy  Ghoft  ,  within  thefe  fev vc 
dayes.  4.15.18 

8.  But  ye  shall  receiue  power  of  the 
holy  Ghoft  ,  when  he  shall  come  on 
you  :  and  ye  shall  be  w^itncffes  Vn- 
to me  b«'ch  in  lerufalem,  jind  in  all 
ludea  ,  and  m  Samaria,  and  vnto  the 
vticfmolt  pane  of  the  earth-    4  ^-'z 

&4-«^28 

^    And  vvhenhe  hadde  fpokcn  ihefc 

things  while  they  beheldr  ,  he  was 

takc^n  vp,for  a  cloude tookc  him  out 

of  their  light,  a.i  6.1 4.&  }.?5  .i.&  4 

17.17. &4.17. 27 

10.   Behold  two  men  ftoode  by  them 

in  white  dpparcll.  1.145 

ir.   This  lefusvThich  is  taken  vpfrcm 

ou  into  heauen,  shall  fo  come, as  ye 

auefeenehim  go  into  heauen.  1.14 

6  &  a.i<.i7  flc  4  t7.i4,?.7 

I  J,    And  inthore  dayes  Peter  fioode 

vpin  the  middcs  of  the  difc.plcs,an4 

fayd(njovv  the  number  of  name  jihat 

were  in  one  place  ,    were  about  aa 

hund'rthand  ivvtuty)  4-i-iX 

aj.    And  they  prcfentcd  two,  Io(cph 

called  Brfrf:bas,vvh<.fefurnamc  was 

luftiis  ,     i)d  Matrh  as.  4.3.1  f.&  /f,  j 

M 

i6.  Then  thcYsaue  forth  their  lottes; 
and  the  lot  fell  on  Matthias  ,  and  he 
washya  common  confent  counted 
with  the  tieuen  Apofiles.        4-3.15 

a.j.  And  there  appeared  vnto  them 
clout n  tnr.oci,  like  fire,  and  it  fatv- 
ponethofihcm.  415.8 

4.  And  they  were  all  ftlled  vtith  the 
holyChoit,  and  beganneto  tptake 
with  otht-r  tong«;$.  4.158 

ai.  Who  (0  euer  shall  call  on  the 
name  of  theLorde  ,  shalbe  fawed.i 

I  j.ao 

aj.   Him,  Tfay,  h.^ueye  taken  by  the 

handes  of  the  wicked,  bcingedeli- 

uered  by  the  determinate  councell 

and  foreknowledge  of  God,  &  haue 

Y  YYY 


crucified  and  flaine:  i.i9.i.&  ^.tzS 
24.  Whom  God  hath  raifedvp,&  loo - 
fed  th€  forrowes  of  dcath,bef  aufe  it 
was  vnpollible  ,  thatheshouldebe 
holdcn  of ic.  3.i<S.ii.&  3>(4$.t2 

3  J.  Since  then  that  he  by  the  right 
hande  of  God  hath  bin  exalted  ,  and 
hathreceiued  of  his  father  the  pro- 
mi  fe  of  the  holy  Ghoft,  he  hath  shed 
foorth  this  vvhich  ye  novvefee  and 
hearc.  2.16.1$ 

37.  Mcn,and  brethren,  what  shal  we 
do?  j.j,4.&4.itf.i} 

38.  Amende  your  Hues,  andbebapti- 
fedeucry  one  of  you  in  the  name  of 
lefus  Cbrift  ,  for  the  remiffion  of 
finnes  .  &  ye  shall  receiuc  the  gift  of 
the  holy  Ghott.       4.1S.7.&  4.i6,»  j 

3^.  For  the  promifc  is  made  vnto  you, 

and  your  children, and  to  all  that  ars 

a  farreof,  eucnas  many  as  the  Lord c 

our  God  shall  call.  4. 1 6.1 5 

41.  Then  th«y  that  gladly  rcceiucd  his 

v^orde,  vverebaptifed  and  the  fame 

day,  there  were  added  to  the  Church 

about  three  thoufan^e  foules.  4.15.7 

&  4.17.6 

4s.    And  they  continued  in  the  Apo- 

ftles  doctrine,  and;felovvshippc,and 

breeking  of  bread, and  prayers.  4.17 

5  &4--'7.j5.iJf4  »7-44 

^.6.   Then  fiydPcrcrtSiluer  and  Golde 

haue  I  none ,  but  fuch  as  I  haue,  th;<t 

gitieltbeein  rhename  oflcfus  <whrift 

ofNazartch^nievp  and  walk  e.  i.i) 

i3.&4,ip  18 

xj.   And  ye  killed  the  Lorde  of  life^ 

vvhome  God  hath  raifed  from  the 

deadc ,  vvhereofvve  arewitnefTes.a 

17.1 

i8.  But  thofe  things  vvhich  God  before 

had  shevvcdby  the  mouth  of  ail  his 

Prophets,  that  Chriftshouldc  Puffer, 

Sec.  f.i8.i 

19.    Aniendc  your  !iues  therefor*,  and 

turnc,rhatyour  finnof  may  be  pur  a- 

vvay,&c.  J  3.20 

»i.       vvhome  the  heauen  muft  con- 

tainc  vntill  the  time  that  all  thinges 

be  reftored, vvhich  God  hathfpoken 

by  the  naouch  of  all  his  Prophetes, 


1  dUXC. 

fmce  the  vvorlde  began.  2.1  ^.i^^  4 

17.»9 

25.  Ye  are  the  children  of  the  Pro- 
phets,and  of  the  couenaunt,  vvhich 

'  God  hath  made  vnto  our  fathers. 
Sec.  2.1P.2  ,>.&  4.i6.r5 

26.  Firft,  vnto  you  God  hathrailird 
vppe  his  fonne  lefus,  and  him  he 
hath  fenttoblcfife  you,  in  turningc 
euery  one  of  you  from  your  iniqui- 
ties. i'3'io 

41 1.  Neither  is  there  faluation  in  any 
other  :  for  amonge  men  there  is  ge- 
uen  none  other  name  vnder  heauen, 
whereby  we  mult  be faued.     a.i^.i 

28.  To  doe  vvhatfoeuer  thinehandc 
and  thy  councell  hadde  determi- 
ned before  to  be  done.  1.18.1.&1 

18.; 

3  J.  And  the  tnultitudc  of  them  that 
beleued,  were  of  one  hart,&  of  oac 
roule:&c.  '4  i-J 

5.4.  Thou  halt  not  lycd  vnto  men,buc 
vnto  God.  '.i3.»5 

1 6.  1  here  came  alfo  a  multitude  out 
of  the  cities  rounde  about  vnto  le- 
rufalem,  bringingefickc  fo!ke5,and 
them  vvhich  were  vexed  vvithvn- 
cleane  fpirites,Tvho  were  al  healed, 

4.15). 18 

2p«  We  ought  rather  to  obey  God 
then  men.  3'S^9 

31,  Him  hath  God  lift  vppe  vvithhjs 
right  hande,  to  be  a  princeanclafa- 
uiour,  to  giuc  reper/.ancc  to  Ifraell* 
and  forgiueneiieo?  (lones.        }.3'«* 

41.  So  they  departed  from  the  coua- 
Cell,  reioycing  that  they rrerc  coun* 
ted  worthy  10  futfcr  rebuke  for  his 
name.  5*8.7 

tf.T. .  And  inthofedayes,  as  the  num. 
ber  of  the  Difciplcs  grewe,  therea- 
rofe  a  murmuringe  of  the  Grecians 
towardes  the  Hebrcvves,  becaufc 
that  their  vviddovves  vvercnegle- 
Sted  in  the  daylie  minifleringe.  j.x 

2.  Then  the  tvveluc  called  the  multi- 
tude of  the  Difciples  together,  and 
fayd:It  is  notmeete  that vvc should 
leaue  the  vvordc  of  Cod  to  ferue  the 

cables. 


The 

\  tables.         5.».^.&4.?.t5.&4»''i> 

J;    VVhcrforc  brethren,lookcyououc 

amongt  you  fcucii  men  of  honelt  re- 

porte,&c.  4  3-5> 

6.  And  chcy  prayed,  and  layed  their 
handes  on  them.  4.  j.  >5 

7.  And  the  vvovdeof  God  incrc^fcd, 
and  the  number  ot  the  dilciples  was 
multiplied  in  Icrulalcm  greatly, &c. 

J  1.6 
10.   But  they  vveie  not  able  to  refi/l 
the  vvifedom,  and  ihe  fpirite  by  rhe 
vvhichhcfpakc.  3»?.i» 

7.5.     And  he  g:uie  him  none  inheri- 
tance in  it ,  nu  ,  not  the  bredch  of  a 
.foote:&c.  2.10.1  J 

a8.    Vviltthou  kiUmc,  asthoudid 
dell  the  Egyj  tia.i  yeUerday  ?  4. 20. 

to 
44.  Our  fathers  ha  ide  the  tabjrna  clc 
'  of  vvitn^jilct  in  the  vvilderneffe  ,  as 
he  haddc  appointed,  fpc-^kingevnto 
Mofes  ,  thcit  he  shouide  make  it  ac- 
cord; nge  to  the  fashion  that  he  had 
fecne.  2.7.1 

48.  Themofthigh  dvvellethnotin  ce- 
ples  made  with  bands, &c,  3.20.  jo 

&4-'.5 

5  J.    Which  hauerecciucd  the  law  by 

T  the  ordinaunce  of  Awgels,  and  h.iue 

.  Dotkepcit.  i.i4-i> 

5  J.    But  he  being  ful  of  the  holy  Gholt, 

.   looked  fled f^UUy  into  heauen  ,  and 

favv  the  f^lory  of  God,  &  lefus  ftan- 

'  •  <ling  at  the  right  handc  of  God,  3.2  5 

v-  •  5.3t  4. 17. 17. &  4.i7.J5> 

j6.    Andfaid-beholdejl  feethehcaues 

open, and  the  fonne  of  man  ftandirig 

at  the  right  handofGod.2.i<J.i5.&4 

17.2^ 
J9.     And  they  ftoned  Steucn  ,  who 
.   called  on  Gad  ,  and  fayd  ,  Lorde  le- 
fus receiuc,5cc.  i.i}.f  3.&I.15.2.&  ? 

J, 1 5.   Then  Sin*onhimfelfebelcuedaI- 

j    fo,and  was  baptiled,  and  continued 

with  Philip ,  5c  wondrcd  when  he 

.  favv  the  fignes,&c.  ?.2.io 

14.  They  fcnt  vnto  them  Peter  &  lohn. 

4-6.7.&4-«5* 

15.  Which  when  they  were  come 


Table. 

downc,  prayed  for  them  ,  that  they 
mightreceiue  th'e  hbly  Ghcft.4.i5.tf 

16.  For  as  yet ,  he  was  come  downc 
on  none  ofthe,  but  they  were  bap- 
tifed  onely  in  the  name  of  the  Lorde 
lefus.  4.i5.6.8d  4.«5>.8 

17.  Then  layed  they  their  handes  on 
them,  and  they  receiued  the  holic 
Ghoft.  4  1 5.8. &  4. i^!.?! 

1 8.  And  \'vhe  Simon  favv, th.it  thi  ougli 
laying  on  of  the  Apoftles  handes,  tag 
holy  Ghod  was  giuen,  he  ottered 
them  money.  3.2.10 

32.  Repent  therefore  ofchis  thywic- 
kedncfl'e,  and  pray  God,tliat  ifit  be 
poflibie,  the  though:  of  thine  heart 
may  be  forgiuen  thee,  4.1.2^ 

27.  And  he  arofe,and  went  on-.&:  bc- 
holde,actrtaiBC  Funucheof  Ethio- 
pia, Candaffs  Qj.feeneof  the  Ethio- 
pians chiefegouerror,  who  had  the 
rule  of  all  her  treafure,  and  came  to 
lerufaiem  to  vvorship.  3.2.31 

31.  Aiidhe  r5yd,howccan  l,exceptl 
hadaguidt?3fc.  i-^'i* 

37.  And  Phdipfayd  vnto  him,  if  thou 
beleucit  with  ai  thy  hart, thou  maiii, 
&c.  4.«4.J}.&4.i<?.23 

J  8.  j^dthey  went  dovvf>c  both  of  the 
into  the  warer,  both  Philip  and  the 
£unuLhe,&he  baprifed  him.4. 1^.22 

&  4  16.  J I 

p.i  And  Saulyet  breathing  out  rhrcat- 
ninges  and  tlaughter  againft  the  di- 
fcipiers  tif  the  Lord, &c.  3.2.^ 

3.  Novve  3s  he  iourncd  ,  it  came  to 
paffe  ,  that  as  he  was  come  net  re  to 
Damafcus  ,   fuddenlie  there  shined 
rouadc  about  him  alight  fromhea 
uen.  417.17 

4.  And  he  fell  to  the  earch,and  heardc 
avoycc,faymge  vntohimSauljSauIj 
Yvhyper(ecuteft  thoume?      3  2  5.3. 

&  4.17.29 
6.    Arife  and  go  int-o  thecity  ,  andic 
shalbe  tolde  thee  what  thou  shale 
do.  4.3.5 

10.  And  there  was  a  cettaine  difciplc 
at  Damafcus  named  Ananias ,  and 
to  him  layd  the  Lorde  in  a  vifiort.  A- 
nanias ,  and  he  fayd ,  beholde ,  1  am 

Yvyy   ii 


A  lie    i 

herCjIord.  j.i.4 

13.  LuTd,lhaueh«irdbymanyof  chis 
nianne>  hovve  muchecuyl  hehacli 
done  to  thy  fainccs  ac  lerufaiem. 

i.t  j.i;. 

14.  Morcouer  here  he  hath  authority 
of  the  high  priefUs,  to  bindealhthac 
call  on  chy  name.  i.ij.ij. 

15    Hcisa  chofcn  vcflTell  vnto  me,&c, 

4.J.J. 

1 7  Then  Ananias  went  his  way ,  an  i 
encrcd  into  thehoufe,  and  put  his 
handcs  on  hym,  and  Taydc,  brother 
Si^ui,  the  Lorde  hath  fent  mc  (cuen 
lefus  that  appeared  vnto  thee  in  the 
way  as  thou  catncftjthat  thou  migh- 
telt  rccciue  thy  f)ght,&c.     4,19-  lO 

19.    So  was  Saule  ccrtaine  dayes  with 
the  Difciplcs  which  were  at  Dama 
feus,  ,^       i.i.6 

%$.  Then  the  difciples  tooke  him  by 
night,  &  put  him  through  the  wall, 
Sclethimdovrne  inabasket.  ^.i.6 

}<S.  There  was  alfo  at  Ioppa,a  certain 
woman  a  Difciplc  named  Tabitha, 
which  by  interpretation  is  called 
Dorc3$:shevvasfull  of  goodw^orks 
and  almes  which  she  did.         ^.1.6 

g8.  Nowe  forafniuch  as  Lidda  was 
neerc  to  loppa,and  the  dilcipies  had 
hearde  that  Peter  was  there,  they 
fent  vnto  him  two  men, &c.      j.2.tf 

40.  But  Peter  put  them  all  fuorth,and 
knelcddovvne,8:  prayed, &c.  4.ii>.2 

toi.  A  deuoutman,and  one  that  fea- 
red God  with  all  his  houfcholde, 
which  gaue  much  almes  to  the  peo - 
ple,&c.  J.  24.10 

J .  He  law  in  a  vifion  euidently^about 
the  ninthe  hourc  of  the  day  )  an  An« 
gellofGod  commiug  in  to  him, &c. 

4-35 

15.  Anditcame  topaffeasPeter'-amc 
in ,  that  Cornelius  met  him,  and  fell 
downc  at  his  fcete^and  worshipped 
him.         '  I.". J 

}f.  And  faid, Cornelius,  thy  praycris 
heard, and  chine  almcs  are  had  in  re- 
Biembraunce  in  the  light  of  God.) 

i.ji 

34.   Ofa  truth  I  perceiuet  that  Godis 


no  accepter  of  perfons.  3. 1 7.4.&  j 

tyto 

42.  And  he commaundedvs  to  preach 
vnto  the  people,  arid  to  teltific,that 
ic  is  he  that  is  ordained  of  God  a 
iudge  of  quicke  and  dead.    2. 16.17 

43.  To  him  alio  giue  all  the  Prophett 
witnertc,  that  through  his  name  all 
that  beleuein  him  shall  receiuere- 
roiflionoffinnes.         }-4»25.&  3.5.S 

44.  While  Peter  yet  fpakc  thefc 
words,  the  holy  Ghoft  fell  on  all  the 
which  heard  the  word.       4.1 6.  j  t 

48.  So  he  commaunded  them  to  be 
baptifed  in  the  name  of  thelord,&c. 

415  ij 

II. 5.  Thou  wcnteftintomen  vncir* 
cumcifedjand  halt  eaten  with  them. 

4.6. 7 

4-  Then  Peter  began, &  expouded  the 
thing  in  order  to  them.  4>^-7 

16,  Then  I  remembred  theworde  of 
the  lord  ,  huw  he  faidtlohn  baptifed 
with  water,butyoushalbe  baptifed 
with  tiie  holy  Ghcft.  4.15.88 

18.  When  they  hearde  thefethinges, 
they  held  their  peace ,  and  glon  hed 
God,  fayingcThenhath  God  alfo  to 
the  Gcntiies  ,graunted  repentaunce 
vnrolifi.  3  J«2i 

i6.  Infomuchjthat  the  difciplcs  were 
Hrlt  called  Chriiiians  in  Antiochia.} 

i.6  Sc  4  i<.  )i 

a<>  Then  the  <^ifcip!cs  euery  manac- 
cordii^ge  to  his  ability,  purpofcdto 
fend  ruccour,&c.  }.2.tf 

1 ».  i  5 .  Then  fay d  they , it  is  his  Angel. 

i.f47 

13.2.  Separate  me  Barnabas, &  Saulc, 
for.  the  workc  whercunto  1  haue 
call  el  them.  4')-i4 

3 .  Then  failed  they  ,  and  prayed,  and 
laid  their  hands  on  them, &  let  them 
go.         4.3.i;.&4.i  2  14.&  4  I2.i5 

36.  Hovvbcit,E)auid  after  he  had  fer-< 
ued  his  time, by  the  councell  of  God 
heflcpt,  and  was  laid  with  his  fi- 
ther,and  faw  corruption,     j .  20. 1 } 

38.  Eic  it  knowen  rnto  you  rhcrc- 
forc,  men  &  brethren ,  that  through 
this  maant  is  preached  vnto  vou  the 

forgiucnes 


1  he  1  able. 

forgiuencfrcofnnnes.j.!r,j.&  3 


.IX 

3P.  And  from  all  thjnges, from  which 
yc  coulic  not  be  uiftiHcd  by  the 
larvc  of  Mofcs ,  by  him  euerie  one 
thatbcleucthjis  iultitieU.a.i7.5«&  3 

II. J 

4 J.  VVhichfpakc  tothem,&  cjchor- 
tcd  chemto  cotinucin  ihe  grace  of 
God.  ».j8 

48.  And  when  the  Gentiles  heard  it, 
they  were  glad  ,  and  glorified  the 
word  of  the  lordc  :  and  as  many  a» 
were  ordained  vnto  eternal  life,  be- 
leued.  |.i.ii.&  ;. 24.1, 1 J 

51.  And  the  difciples  were  filled  with 
ioy,and  with  the  holy  Ghoft.  j.a.^ 

14.1^.  Who  in  times  pall  fuffered  all 
the  Gentiles  to  vvalke  in  their  ovvne 
vvayes.  1.5.1  j.8c  a.ii.tx 

10.    Hovvbeit,  as  the  difciples  ftoodc 

^      rounde  about  him,  he  arofe  vp,  and 

came  into  the  cicy,&c.  3.  a. 6 

%2,    We  muft  through  many  afflidios 

enter  into  the  kingdome  of  God,  j  .8 

I.&  }.i8.7.&  j.a.l 

»j.  And  when  they  hadde ordained 
them  Elders  by  eledion  in  euerie 
Church, and  prayed,andfafted.thcy 
comended  th«  to  the  lord, in  whom 
they  bcleued.    4.3.7,12,1 5. £c  4.1a 

16 

15,7.  And  when  there  hadde  beenc 
great  difputation,  Peter  rofe vp,and 
iayd  vnco  them :  Ye  menne  and  bre- 
thren, ye  knovve  that  a  good  while 
ago,amonge  v$  Godchofeout  me, 
&c.  46.7 

$,  And  heput  nocdifferccebetwene 
VS&  them,  after  that  by  faith  he  had 
purged, &c.  J.14.8.&4.X4.4 

10.  Novvc  therefore  why  tempt  ye 
God,  and  lay  a  yoke  on  the  difciples 
neckes^&c.  3. a  5 

IX.  But  we  bcleue,through  the  grace 
of  the  lord  lefus  Chri/t,tobefaucd, 
euenas  they  do.  )>S«4 

*o.  But  that  we  wryte  vnto  them, 
that  theyablUine  themfelues  from 
^IthineiTe  of  idols,  and  fornication, 
and  that  that  is  Itrangled,  &c.  4.10 


3 


a^.  That  is,thatyeab{laine  fro  things 
oflfred  to  idols, &c-  4.10.17. 

16. 1.  Then  came  he  toDerben  and  to 
LyUra:and  beholde,  a  cercaine  difci  - 
pie  vvas  there,  named  Timotheus.a 
VTomans  fon,vvhich  wa*  a  lewelTr, 
afldbeleued,&c.  ].a.6 

Therefore  Paule  wouldc  that  he 
shouldcgofborthvvirhhim,and  he 
tookcanJ  circumcifed  him,  becauie 
ofthclcwcs  which  were  in  thole 
quarters,&:c.  j.ip.ia 

14.  And  a  ccrtaine  woman  named  Ly - 
dia,  afellcr  of  purple  ,  ofthecity  of 
theThyatirias,  which  worshipped 
God,&c.  3*^4  » 3 

X  5.  And  when  she  was  baptiftd,and 
herhoufehold,&c  4.16.8 

3  3.  And  vvas  baptifed  with  all  that 
belonged  vniohim  ftraight  way  4 

16.H 

37.  Then  fayd  Paule  vnto  them,  after 
that  they  haue  beaten  vs  openly  vn- 
condcmned,  which  are  Rom.^ines, 
they  haue  caltvs  intoprifon.&novr 
would  they  put  vs  out  priuily  ?  nay 
V€rily;butlet  the  come  and  bring  vs 
out.  4.10.1*^ 

17.87.  That  they  shouldc  ftckc  the 
lord, if  fo  be  they  might  haue  groped 
after  him ,  and  founds  him  ,  though 
doutlefle  he  be  not  farrc  from  euery 
one  of  vs.  1.5.3.8,1} 

a8.  Forinhimvveliue,nndmoue,and 
haue  ourbeinge  ,  as  alfocertaine  of 
your  ovvne  poets  haue  fay  d,for  we 
are  alfo  his  generation.   1.15.5.6c  i 

1^.1,4 

2p.  Forafmuch  then  as  we  arc  the  gc- 
neratio  of  God,  w?  ought  not  think, 
that  the  Godhead  is  like  vnto  golde, 
or  filuer,  or  ftone  ,  grauen  by  art  and 
the  inucntion  of  man.  i.ii.j. 

)  o.  And  the  time  of  this  ignoraunce 
God  regarded  not ,  but  now  he  ad- 
monisheth  all  men  euery  where  to  re 

pent.  3»3-7 

3  a.   Now  Tyhcn  they  heard  of  the  re- 

furrcdio  from  the  dead ,  foine  vaoC" 

kea,ecc.  5*^$.^ 

YYYY    iij 


) 


The  Tabic. 

18.1S.    After  that  he  haddeshorne  his 
head  in  Cenchrearfor  he  had  a  vovve. 

4. 19^2  (S 

a?.  Strenthening  al  the  difciples.  3.2.5 

1^,1.    Arvi  found  certaitre  dilciples,  & 

laid  vnt<^  them,  &c.  j.a.<$ 

3.  V'nto  what  vvereyebaptifed  ?  and 
theyfi;id,vnt»  Iohiisbapcirme.4.15. 

8.18 

4.  lohn  verily  baptifed  with  the  bap- 
tifpie  of  repentance,  faying  vnto  the 
people  ^  that  they  shotilde  beleue  in 
in  him  vvhixh  should  come  after  him 
&c.  4-' 5-7 

5.  So  when  they  hearde  it,  they  were 
baptifed  in  the  name  of  ths  Lord  Ic- 
fus.  4.<  5,6,8,18 

6.  And  P.'Jullaidhij  handes  vpon  the^ 
cc  the  holy  Ghoil  came  vpon  them, 
and  they  fpake  with  tongcs  .&pro« 
pWecicd.  4-?«'5 

rj.  S  >  that  fro  his  body  were  brought 
v.C'j  the  /ickc  kerchifcs  or  handker- 
chifeSjScihe  difeafcs  departed  from 
t!'tm,and  the  euii  !p. rites  went  out 
of  them.  41^.18 

13.   Thrti  certaine  of  the  vagabonde 

*  Tevves,exorc'ftcs,  tooke  in  hand  to 
nimeoucr  them  which  had  euii  fpi- 
rites, the njmc  ofthelord  lerit$,fay- 
invc:vveadiurf  youby  lefi!s,vvhom 
Paul?  preacheth.  4  19.24 

20,1.  Nowdfcer  the  tumult  was  ceif 
led  ,  Paulc  called  the  dilciples  vnto 
him, and embrAced  them, &c.    }.a.6 

10.  But  Paulewcnt  downe,  artd  layd 
hirnfclfcTppon  bim  ,  and  einbraced 
him,raving:troublenot  your  fcluc;, 

•  for  his  hfe  IS  in  him.  4. 15).  19 
Wherefore  from  Miletum  he  fent 


»7- 

CO  S-^hefus  ,  and  called  the  ciders  of 

tht  Church.  4.J.8 

jg:  Ye  know  from  the  firft  day  that  I 
circle  to  AfTa,  after  whac manner  I 
hatichin  vvich  You«t  al  rearons.4.5.7 
§  "5  And  hovve  1  k^pt  backe  nothingc 
'  th^t  was  profitable,  but  haue she- 
wed 'you,&  taught  you  openly,  and 
throughout  euery  houfe  4  1.22.&  4 

ii.  VVitneffing  bothtochcIcvvesSc 


to  the  Grecian? ,  the  repentance  to- 
ward God  ,  and  faith  tovvardes  our 
Lord  lefus  Chrilt.     3.».i.&  }.§.2,5 

26.  Wherefore  I  take  you  to  record 
this  day,  that  I  am  pure  from  the 
blood  of  jU  men.         4.4.3.&4.1  i.x 

18.  Take  hecde  therefore  vnto  your 
felues  ,  and  to  all  the  flocke,vvhcrc- 
of  the  holy  Ghoit  hath  made  you  o- 
uerfe;.rs,to  Rdc  the  church  of  God, 
wliichhehath  purchafed  with  his 
ovvne  blood. 2.14.  2.&  ?.5  2&  j.ii 
8  6c  ^^  VII. .'^4:  3.8. &  4.S.8 

2p.  For  lkno\  vethis,  that  after  my 
dcpartinge,  shvill  greeuous  vvolfes 
enter  in  among  you,  not  fparingthe 
Hocke.  4  P  4 

JO.  Moreoucr  of  your  ovTne  felues 
shal  menne  arife,  ipeakinge  penierfe 
things, to  draw  diiciples  after  them, 

45.4 

jf.  Therefore  vvatche,  and  remember 

that  by  the  fpace  of  three  yearcs  I 

ccircdnot  to  v\  arne  cucry  one  night 

'    and 'Jay  with  t'.. ires.  4'3-^ 

j(f.   And  when  he  na^  thus  fpoken,he 

kneled  dovvne,5:  praied  with  them 

-   all,  4.1  p.i 

ai.4.    And  when  we  hadde  found  di- 

fciplcSjVve  taricd  there  feuen  daies. 

J. 2  6 

2  J.I.   Y-TTifn  ,  brethren  ,  and  fathers, 

heare  my  defence  novve  tovvardes 

you.  J. 20.1^ 

16.    Arife, and  be  baptifed, and  vvashe 

away  thy  finnes  ,  incallingc  on  the 

name  of 'he  lordc.  4.15.1$ 

18.    And  I  Ta'rve  liim,f.nM'nge  vntome: 

thee  quickcly 


make  halt<;nd  gette  thcc 
outoflerufalem  ,  for  they  will  ifot 
rcccauc  thy  witnefle  concerninge 
me.  4.17.17,29 

25.  And  as  they  bounde  him  with 
thongeSjPaulefjid  vnto  the  Centu- 
rion that  lioode  by,  is  it  lavvfull  for 
yon  tofcourge  one  that  isa Remain, 
and  not  condemned?         ,     4.20,19 

23.1.    And  Paulc  beheld  earneitly  the 

councell,andrayd:Men  8c  brethren, 

"  I  haue  in  al!  good  confciencc  feruf.d 

-  God  vntill  this  day.  3.i7«»4 

S.  For 


The  Table. 


8.  For  the  5 adduces  fay ,  that  there  is 
norcfurredion  ,  neither  Angell ,  nor 
rpirit,&c.i.i4.^.&  1.15.2.8c  z.io.z; 

la. .  And  when  the  day  was  come, 
Cjcrtain  of  the  Icvves  made  an  adem- 
blic,  and  bound  thcmfclucs  with  an 
'oth,raying,tbat  they  would  neither 
cat  nor  drinke ,  till  they  had  killed 
Paule.  4-»  3  J 

J14. 1 1,  And  jchey  neither  found  mc  in 
the  temple  difputing  with  any  man, 
neither  making  vprore  among  the 
people,  neither  in  the  tinagogues, 
norin  the  Ciiie.  4,20.19 

15.  And  haue  hope  towards  God, chat 
the  refiitTcftion  of  the  dad  which 
they  thcmfclucs  lookc  for  alfo ,  shall 
bebothof  iudand  vniul^.  3.3 $.p 
x6.  And  herein  I  crvdeuour  my  feife 
to  haue  alway  a  clere  conscience 
cowardes  God ,  and  tovvard«s  men. 
^.1^.16. He  4.10,4 

35.10.  Thenfaid PauJe ;  1  ftand at Cx- 
fars  iudgemcnt  feat ,  where  I  ought 
to  be  iudgcd:To  the  levvcs  I  haue 
done  no  wrong,  as  thou  very  vvell 
knowelt.  4.20.15) 

II.  For  if  I  haue  done  vvrong,or  com- 
miitedanything  worthy  of  death, I 
refufe  not  to  dy.but  if  there  be  none 
of  thefe  things  whereof  they  accufc 
ine,no  man  can  dehucr  me  vnto  the: 
lappeale  vntoCafar.  4.20.15; 

»(5.i7.  Dehuering  thee  from  the  pco- 
ple,&:  from  the  Gcntiles,vnto  whom 
nowel  fend  thee.  3.2.1 

18.  To  open  their  eyes,that  they  may 
turne  from  darkencfle  to  light,  and 
from  the  power  of  Satan  vnto  God, 
that  they  may  receaue  forgeucnelTe 
of  finnes,  and  enheritaunce  among 

.  them,  which  are  fan^ificd  by  faith 
>in  me.  3.2.1 

ao.     But  shewed  firft  vnto  them  of 

:,  Damafcus,and  at  lerufalem  ,  and 
through  out  all  the  coalt  of  ludea, 
and  then  to  the  Gentiles ,  that  they 

.  should  repent  ,and  turne  to  God, 
and  do  vyoikes  worthy  amendmee 
pi  life.  3»i.| 


26.1$,  And  from  thence  ,  when  the 
brethren  heardof  vs ,  they  came  to 
meetevs,&c.  4.<J.»7 

16.    So  when  vvc  came  to  Rome,  the 
Centurio  deliuered  theprilbncrsco 
the  generallcaptaine,&:c»       4.<>.*5 
15.     Well  fpake  the  holy  Ghoft  by 
Efaias  theProphe£,vnto  our  fathers. 

1.13.1$ 

ROMANES. 

I.I.  pAuleaferuaunt  of  TefusChuli, 

called  to  be  ian  Apoftle,  pufr 

apart  to  preach  theGofpell  ofGod. 

2.14  6.&  4.S«o 

a.     Which  he  had  promifed  before  by 

his  Prophets  in  the  holy  Scriptures. 

}.  Concerning  his fbnne  lefusChnit 
our  lorde  which  was  made  of  the 
feede  of  Dauid  according  to  the 
fleshe.  2.1  j.r,j.&  a.i4  ^ 

4,  And  declared  mightely  to  be  the 
fonne  of  God, touching  the  fpirit  of 
fandlificatio  by  the  veiurreftiofrcm 
the  dead.  2.i6.j3,&  4.1^.  2^ 

5.  By  whom  we  haue  receaued  grace 
and  Apoftleship,that  obediecc  mighc 
begeven  vnto  the  faith  m  his  name, 
among  all  the  Gentiles.  3. 3.(S.&  3.2. 

8.&3.a*2^ 

7.  Grace  be  with  you, and  peace  from 
God  our  father,  and  firom  the  lorde 
lefusChrift,        >>        .0       1. 13.13 

5,  For  God  is  my  witncffc ,  whom  I 
ferue  in  my  fpirit  in  the  Gofpell  of 
his  fonne  ,  that  without  ccairing  I 
no.ikc  mention  of  you.  2.8.27 

i&  For  I  am  not  ashamed  of  the  Gofpei 
of  Chrift,  for  it  is  the  power  of  God 
vntofaluation  to  eueryone  that  be^ 
leueth,  to  the  lewe  firlt ,  and  alfo  to 
theGrecian.   3.<).4.&  2.10.3.&  3.2. 

2<;.&4.i.J 

17.    Forbyittherighteoufnes  of  God 

isreueiled,  from  faith  to  faith  :  as  it 

is  vvrittcn,the  iuft  shal  line  by  faith. 

}.2.25,3'«&  5.11J3 

i<>.  Forafmuchas  that,vvhichmaybe 
knovvcn  of  God,is  manifeft  in  the»ns 
for  God  hath  shewed  it  vnto  them. 

..''..•  li,u'   -fUO^J  .VV5   l.K.I.JI 

Yyyy  mi 


TMc  Table. 


ai.  Becaufe  that  when  they  knewc 
God,  they  glorificft  him  nol  as  God, 
ncithervvcfcthaokfull ,  but  became 
vaine  in  their  imaginatros, & c.i. 5.1  z 

a».  When  they  profeffsd  thcmfclues 
to  be  vvifcthey  became  fooles.  1.4,1 

a  8.  For  as  they  regarded  not  to  know 
God  ,  cuen  (o  God  deliucred  them 
vp  vnto  a  reprobate  minde  ,  to  do 
thofc  things  which  arc  not  conue- 
nient.  i,-8.» 

t.6.  Who  will  revvarde  cucry  man 
according  to  his woikes.    3.16. 3. & 

j.iS.i 

XI.  For  there  is  no  refpcA  of  per  fens 
▼vithGod.  j.ij  10 

12.  Foras  many  ashaue  finned  with- 
out the  lavve,shal  pcrishe  alfovvith- 
out  thelavvc  ,  andas  many  ashjue 
finned  in  tbt  iavve,  shall  be  iudged 
by  the  lav/c.  i.i.ii 

1 3.  For  the  hearers  of  the  la  we  are  not 
righteous  before  God, but  the  doers 
of  the  lavvc  shall  be  iuftifie  J.  3.1 1.1  $. 

14.  Forwhen  the  Geciles  which  haue 
not  the  law,  do  by  nature  the  things 
contained  m  the  lavve  ,thy  hauing 
not  the  lavvc, &c.  2.1.22 

15  Which  shcwe  the  effect  of  the  law 
written  in  their  hartcs,  their  con 


the  lavve  faithjit  faith  it  to  them  that 
be  vnder  the  lavv:That  eucrv mouth 
maybe  U<>pped,andall  the  world  be 
culpable  before  God. 1.7. 8  &  2.X0.  ^ 

20.  Therefore  by  rhc  workes  of  the 
lavve, shall  no  fleshe  be  iultifiedin 
his  fight :  For  by  the  la  we  commeth 
the  knowledge  of  finne.  2.5.6  &  2. 

7.7. &  j.Ji  19 

21.  Butnovve  isiherighteoufneffe  of 
God  made  manifefte  vvithout  the 
lavvc,  hailing  witneflTe  of  the  lavvc, 
andofthePr.'phetes.  2.p,4.&  2.  o.j 

24.  And  are  itiitified  freely  by  his 
grace  ,  through  the  redemption  that 
ism  Chrilt  icius.  2. 5.J.&  i  16.5.& 
».i7.5&  3  4  3c. &  3.1  i.4,»j>'  &  }. 

15.6.8c  3.20.45 

25.  Whom  God  harhfet  forth  to  be 
a  re<;onciliat!<.n  throujjh  faith  in  his 
blood, to  tl«c!.Jre  his  righteoufne/Te, 
by  the  forgeuenes  of  the  finnes  that 
are  paflTed  through  the  pacienceof 
God.  4-15.} 

»6.  To  shew*  at  this  time  his  rightc- 
ou^ncifc  ,  that  lie  might  be  luft ,  and 
aiv.diHerofhtmwhichisofthcfiith 
of  leTus,  3.11.12,  &  j.i}.i.&  3  i3.t. 

&  3.14.17 


fcience  alfo  be.iring  them  witneflTe,      ij.  Where  is  then  thy  reioicing?  It  is 


5 


and  thoughts  acculing  one  an  other. 
Sec.  J  «5>.i5.&4.io.  3 

15.  If  thoi:  be  a  tranfgrcflor  of  the 
lavvc,  thy  circumciuon  is  madcvn- 
circumcifiou.  4.1424 

J.4.  "Yea,  let  God  be  true,  andeuery 
nianalicr,&c.  4.1 5.17 

V  Vhat  then?  arcwcmore  cxccllet? 
nojin  no  vvife,  for  we  hane  already 
proucdjthat  all,  both  Icvve$&  Gen- 
tiles arc  vnder  finne.  3.4'6 

10.  As  it  is  written  :  there  is  none 
righteous,  no  not  one.  2.1.37  &  2.3.2. 

&2.5.J 

12.  1  here  is  noac  that  doth  good,  no 
not  one.  2.3.  j 

15.  Their  fccte  are  fwift  to  shed  blood. 
Sec,  J.J.J 

1^  Nowc  we  knowjthat  whatfoeucr 


excluded. By  what  lavve?of  workes? 
nay  :but  by  the  lavve  of  faith,  j.u 

I  ?♦&  3.15.2. 

4.2.   For  if  Abraham  were  luftified  by 

workes  ,  he  hath  \"*/hcrein    to  re- 

ioice,  but  not  with  God.  3.11.1 3.  ft 

3. 1  i . 1 8 

},     Abraham  beleued  God, and  it  was 

counted  to  him  for  rightcoufnclTe* 

3.17.8,10 

4.  Nowc  to  him  that  worketh  ,  the 
wages  is  not  counted  by  fauour, 
butbydctte.  3.11. 20 

5.  But  to  him  that  worketh  not  ,  but 
bcleueth  in  him  that  iuflifieth  the  vn« 
godly ,  his  faith  is  couted  for  righte- 
oufnefte.  3.1 1. 5, < 

6.  Eucn  as  Dauid  declareth  the  bief* 
fcdnefi'c  of  the  man  ,  vnto  whom 

Cod 


The  Tabic. 


God  impotcth  rightcoufneffe with- 
out vvorkcs,raying.2.i7.S-&  3«*''-4» 

20,21 

7.  BlclTcd  are  they  vvhofc  iniquities 
are  fbrgcuen ,  and  vvhofc  iinnes  are 
couered.  j.ii.ii 

10.  Howe  was  it  then  imputcd?vvhen 
he  was  circumcifcd,  or  vncircum- 
cifed?&c.  4-1^.} 

11.  After  he  reccaued  thcfigncof  cir- 
cumcKion,  as  the  fcale  of  the  righ  te- 
ourneile  of  the  Faith  which  he  had, 
▼vhen  fa«  was  vncircumcifed,  &c.  4. 

i4.5,ai,2j.&  4.1^.20 

1 1.  And  the  father  of  circumcifion, 
notvnro  the  onely  which  are  of  the 
circumcirion,&c.  4.1.6.12 

f  J.  For  thcpromifc  that  he  should  be 
thchcucofthcvvorld^was  not  gcue 
to  Abr.ibam,or  to  his  iecde,  through 
the  law, but  through  the  rig^tcouf- 
ncffeof  fdith.  ^14  II 

14     For  jf  they  which  are  of  the  law, 

be  hcircs  ,  fa.th  is  made  voide  ,  and 

thepromide  is  made  ot  noneciFcd. 

^.if.ii.d:  ?  13  ? 

«  5.  For  the  law  caufcth  wrath:  for 
vvhere  no  la  vvc  is  ,  there  is  no  tranf- 
grellion.  2  7.7.&  J  ii-«i> 

17.  As  it  is  written  :  I  hasic  made 
thee  a  father  of  many  nations ,  eu;n 
before  God  whom  he  beleucd,  who 
quickneth  the  dead  ,  &  callcth  ihofc 
things  which  be  not,as  though  they 
were.       2  10. 11. &  3.2.15. &}. 14.$ 

ar.  And  being  fnll  certified  that  what 
hchad  promifedhevvas  ablealfoto 
performc.  3>i-?i 

J  5,  Who  was  deliuered  ro  death 
for  our  finnesjandisrifenagainefor 
our  iudification.    2.16.5.  &  2.16.1^ 

&  2.17.5 

5,1*  Then  being  iuftified  by  faith,  we 
haue  peace  toward  God  through 
car  lord  lefus  Chrift.  3.2.KJ.&  3.13.5 

j»  Knowing  that  tribulation  bringetb 
forth  pacience,&c  3  8.| 

f.  And  hope  maketh  not  ashamed, be- 
caufe  the  loue  of  God  is  shed  abroad 
in  our  hartes  by  the  holy  Ghoft, 
vvhichis  geuc  vnco  vs.  j.i.2,&  ^.2.1:1 


8.      But  God    fetrcth  out  his  loue 

tovvardes  v$,feing  that  while  vvc 

were  yet  tinners,  Chriftdicd  for  vs. 

2.12.4.&2.16.4.&  ;.4.2S 

5).  Muchmore  then, being  novvc  iu* 
ftified  hy  his  blood  ,  vvc  shall  be 
faued  irom   wrath  through  hira. 

1.16.; 

10.  For  if  when  we  vv»re  enemies, 
vvc  were  reconciled  ti»  God  by  the 
death  of  his  fonne,much  more  being 
reconciled  ,  we  shall  be  faued  by 
hislife.  2.?i^  2,4,5  8f  2.17, 3,6. &  }. 

11.21  &  3.14  <S 

j2.  As  by  one  man  frnne  enticd  into 
the  world  ,  and  death  by  finnc ,  and 
fo  death  vvciU  oucrall  men,forar. 
muchasallmcn  haucHnned.  2.1.6,8 

&  2.13.4 

I  5.  But  yet  thegiFtei.«:notfo,as  is  the 
oftence;  for  if  through  the  offence 
ofone  nany  be  dead,  much  more  the 
grace  of  God,  and  the  gifte  by  grace* 
which  by  one  man  leius  Chrift,  &c. 

3-54 
1 6.  Neither  is  the  gift  ro,as  that  vvliich 

cnired  in  by  one  that  finned  :  for  the 
f^jult  came  ofone  offence  vnto  con- 
demnation ,  but  the  gilt  is  of  many 
offences  to  lultification.  ^-i?-} 

1^    For  as  by  one  mans  difbbedience 

many  were  made  finners  ,  fo  by  the 

obedience  of  one  shall  many  alio  be 

made  righteous.  2  1.4.&  2. 16.5, &  a, 

17.3.&  j. II. 4.9,!2,2j.&  4.14.21 

20.  Morcoucr,thelavvcentredthetc- 
vpon,thatthe  oflence should  abofid: 
ncuerthelejTe  where  finne  aboun- 
ded ,  there  grace  abounded  much 
more.  2.5.6.&  2.7  7 

6.3.  Knovvcyenotjthatall  we  which 
haue  bene  baptized  into  lefus  Chrift, 
hauc  bene  baptized  into  his  death> 

4.«5.5 

4,  We  are  buried  then  with  him  in 
baptifme  into  his  death ,  that  like  as 
Chrift  was  raifed  vp  from  the  dead 
by  the  glory  ofthefather,fovye  alfo 
should  vvalke  in  nevvneffe  of  life.  2, 
|[.3i.&2.]6.7^l5.&3.5,$.&4.i6.i6, 

»i«6c4.iyS 


The 

4,  Knowing  this ,  that  ©ur  olde  man 
is  crucified  with  him  ,  that  the  body 
of  iinne  might  be  deilroied  ,  that 
bencc  forth  we  should  not  Terue 
finnc.  )-;-9>ii 

la.  Let  not  finne  therefore  re-igne  in 
ybur  mortall  body  ,  that  ye  should 
obey  it  in  the  lu(le:k  thereof      3>3*i| 

14.  For  (inne  shall  not  haue  dominion 
ouer  you  :  for  ye  trc  not  vnder  the 
lavve,  but  vniler  grace,   3.1^.6. &  4. 

15.12 

iS   Being  then  made  free  from  finne,yc 

are  made  cbe  feruaunts  of  righteouf* 

neffe.  3.<5.  J.&  j.kJ.x 

15.  I  fpeake  after  the  maner  of  m«n, 
becaufe  of  the  infirmitie  of  your 
fieshe  ,  for  as  ye  haue  geucn  your 
zncmbers  feruaunts  to  vncleaneflc, 
and  to  iniquicie,to  commit  iniquitie, 
&c.  J.J4.IO.&  3.25.8 

33.     For  the  wages  of  finne  is  death; 

.  but  the  gift  of  God  is  etcrnall  hfe 

through  iefus  Chriil  our  lorde.  2.8. 

58,5^.&  J.4.18.&  J.I4.I1 

7,1.  Knowe  ye  not  brethren  ,  for  I 
fpeake  to  them  that  knovr  the  lavve, 
that  the  lavve  hath  dominion  ouer 
amanaslong  as  he  liueth?     4.1 5.1 2 

J,  What  jhall  we  fay  then  ?  is  the 
lavve  {innc?God  forbid. Nay  I  know 
not  Hnne  but  by  thclavve :  &c.  2.5.^ 

6c  a.7.(J 

IS.  Wherefore  thclavve  is  holy,  and 
the  commaundemetis  holy, and  iuil, 
and  good.  25)4 

14.  For  we  knowe  that  the  lavve  is 
fpirituall,&c.  %.2.6 

15.  For  I  allowenot  that  which  I 
do:for  what  I  would  that  do  I  not, 

>    but  what  I  hate  that  do  I.       22,27 

1%,  Fori  knowe  ,  that  in  me,  that  is, 
in  my  fleshe  ,  dvvelleth  no  good 
thing :  for  to  will  is  prefcnt  with 
nie,&<:.  2.1.9 

X^.  For  I  do  not  the  good  thing,vvhich 
I  would  ,  but  the  euill  ,  which  I 
would  not, that  do  1. 2. 2.27. &:  j3.11 

.ao.  Nowe  if  I  doe  that  I  would  not. 
It  is  no  more  I  that  do  it  ,  bus  the 

'i   finne  that  dvveUcth in  me,      2.2.27 


Table. 

23.  But  I  fee  an  other  lavvc  in  my 
members,  rebelling  againfl  the  lavve 
of  my  minde  ,  &  leading  mee  captiuc       ' 
into  the  lavvc  of  finne ,  which  is  in 
my  members.  3.J  14 

24.  O  ^vrctchcdmanthatlam,  who  j 
shall  deliucr  me  from  the  body  of  this  1 
death?  3.^.4.dc  j.it.ii.^4.15.12 

8.1.  Nowe  then  thereisno  condem* 
nation  to  them  that  arc  in  Chriit 
lefus ,  which  walke  not  after  the 
fleshe,  but  after  the  fpirit.  3.4.2  8.^ 

4.1 5.11 

J.  For  that  that  vras  impoflible  to 
the  lavve,in  as  much  as  it  was  vveake 
becaufe  of  the  fleshe ,  God  fending 
hisowneforine,in  the fimilitude  of 
finfuU  fleshe,  and  fbr  finne,  condem'* 
ncd  finne  in  the  fleshe.  2.7. 5. &  2.1  x 

4.&2.l5.i,4.aC  2.l6.6.ac  3   2.)2.  &  3 

4.27. &  M1.23 

6.  For  the  vvifedome  of  the  fleshe  is 
death  :  but  the  vvifedome  of  the 
ipirit  is  life  and  peace.  2.31 

7.  Becaufe  the  vvifedome  of  the  fleshe 
is  enmitie  againfl  God:  for  it  is  noc 
fubieft  to  thclavve  of  God,  neither 
in  deede  can  be.    2.1.9.&  3.  j.8.&  3. 

20.24 

5.  Nowe  ye  are  not  in  the  fleshe  but 
in  the  fpirit  ,  becaufe  the  fpirit  of 
God  dvvelleth  in  youibutif  anyraan 
hath  not  the  fpirit  ofChrift,the  fame 
isnothis.    3.1.2.&  3.J«}9.&  4.17.1 2 

10.  Andif  Chri/l  be  inyou  ,  thebody 
is  dead  becaufe  of  finne:but  the  fpirit 
is  life  fonighteoufncs  fake.  2.1.6.&  3, 
1.3.&  ^.7.24.&  3.>5  3  &4. 17.12. 

lu  But  if  the  fpirit  of  him  that  raifei 
vp  lefus  from  the  dead ,  dwell  in 

,   you ,  he  that  r.iired  vp  Clirifl  fro  the 

dead, shall  alfo  quicken  your  mortall 

bodies,  becaufe  that  his  fpirit  dvvel* 

lethinyou.1. 1 5.18.6c  3.1.2.6c  3.2.39 

6c  3.25.3,8  &  4.17. 12 

14.  For  as  many  as  are  led  by  the 
fpirit  of  God  ,  they  are  the  fonnes  of 
God.  3'i-3? 

15.  For  ye  haue  not  receaued  the 
fpirit  of  bondage,  to  feare  agaioe: 
but  yc  haue  reeeaued  the  (pjric  of 

adoption^ 


The  Tabic. 


J.&  j.a.ii.  &  j.i  3.5.  &  3. 20.1. &  3. 

24.1. &  4.15>,22 

itf.  Th«  fame  fpirit  b^jreth  vvitneffe 
with  our  fpiric  ,  that  vvc  arc  the 
children  of  God.  3- ^-39 

17.     If  we  be  children  ,vve  are  alfo 
heircs  ,  cucn  the  heires  of  God  ,  and 
heires  annexed  with  Chnft.8cc.2.i;.2 
v^.    For  the  ferucnt  delJrc  of  the  crea- 
ture jvvaiteth  yvhen  the  fonnes  of 
God  shall  be  rcueJlcd.  3  .^.5.&  3-  2  5.» 
»o.    Becaufc  the  crcjture  is  fubied  to 
vanitic,not  ofit  own  will, Sec.  2.1 . 5 
S2.     For  we  knowcthat  euerycrea 
•   ture  groncth  v\it:h  vsalfo  ,  and  tra- 
oellcth  in   painc  togcthcrvnto  this 
prelent.  2. 1.5.&  3.15  2 

ij.     And  not  onely  the  creature  , but 
vvc  alfo  v\  hich  haue  the  firft  frutes 
of  the  fpirit  ,  Cf.cn  we  do  figh  in 
our  r?luc5,  waiting  for  the  adoptio, 
eucn  the  redemption  of  our  body. 
3.>8.3.&  ^.2^.11 
24.  For  vvearefauedbyhopeibut  hope 
that  IS  reene,is  no  hope,&c.       2.^.3 
t$.     But  a  vvc  hope  for  that  we  fee 
not,  we  do  with  patience  abide  for 
it.  3  i.4i,42.&  ?.  2  f.i 

26.     Like  wife  the  fpiric  alfo  helpech 
our  infirmities:  for  we  knowe  not 
what  toprayas  we  ought, &c.  3-2C.S 
»7.    But  hethac  fearchcth  the  hartes, 
knoweth  vvhat  is  the  meaning  of 
the  fpirit  ,for  hemakcth  requertfor 
thefiin£tcs,&c.  3.205,34 

fp.     For  thofe  which  he  kncwe  be- 
fore, healfo  predeltinate  tobemade 
like  tothc  image  of  his  fonne,thathe 
ni!ght  be  the  firlt  borne  among  many 
brethren.  a.i5.2.&  3.1.1,3  Sc  3.8.1 
&  3.1  5.8.&  ^.i8.7.&  3. 14,1 
50.    More('i>er,vs'hom  he  did  predelti- 
nate,  the  alfo  he  called  ••  And  vvhom 
he  called  ihen-i  alfo  he  iuftificd  :  And 
?  Vvhom  he  iultificd,&c.  2.  J.2.&  314 
21.5c  3.18.4.&  3.24.^ 
52.    VVho  fparednothisovvnefonne, 
but  gaue  him  for  vs  all  to  death, 
hovve  shall  he  not  with  him  gene 
ysall  things  alfo  ?  2.14.7. &  2. 17.^. 


&3-24-5 
J  3.     VVho  shall  lay  anything  to  the 

charge  of  Gods  chofen  ?  it  is  God 

thatiuftifieth.  3.11.3,^,11 

34.  VVho  shall  condemne?  it  is  Chrift 
that  is  dead  ,  yea  or  rather  which  is 
rifcn  againe,whoisalfoat  thcnghc 
handofGod,&c.  2.i6.i  ?.&  2.i6.itf 

&  5.KJ.18.&  3.ao.»0 

35.  VVho  shall  ieparatevs  from  the 
loue  of  Chrift  ?  shall  tribulation  , or 
anguishe, or  perfecution,orfamine» 
or  nakednefTe  ,  or  perill,  or  fvvord? 

J.I  :?,5  &  J  2.2S 

36.  For  thy  fake  are  vvc  killed  all  the 
day  long:  we  are  counted  ss  sheepe 
for  the  liaughtcr.   3.9.6.&  3.25.  j.& 

3-«4t^ 

38.  Fori  amperfuaded,  that  neither 
death, nor  life, nor  AngeJls,nor  prin- 
cipalities ,  nor  powers  ,  nor  things 
prefcnt, nor  things  to  come.  3.2ii^. 

&  3.a.40.&  3.15  8.&  3.24.^ 

39.  Nor  height,  nor  depth  , nor  any 
other  creature  shall  be  able  to  fcpa- 
ratevs  from  the  loue  of  God, which 
is  m  Chrift  Icius  our  lordc.   3.2.16, 

28,40 
5U3.    For  I  would  vvishcmy  felfe  to 
be  fcperated  from  Chrift  ,  for  my 
brethren  ,  that  arc  mykinlmen  ac- 
cording to  the  fleshe.  3.20.35 

5.  Of  whom  are  the  fathers  ,  and  of 
vvhom  concerning  the  fleshe,  Chrift 
came  ,  who  is  God  ouer  all  blefted 
for  euer,  amen.    1.13.11.  £c  2.15.1,;. 

Sc2.14.tf 

6.  For  all  they  are  not  IfraeliteSjVvhuh 
areof  ifracll.  3.  2  2.4.&4.2.5 

7.  Neither  are  they  all  children, be- 
c.niCe  tiiey  arc  the  feede  of  Abraham: 
But  in  Ifaac  shall  thy  feede  be  called. 

3.2i.7.&4.i<J.i4 

8.  That  isjihey  which  are  the  chil- 
dren of  the  fleshe,  are  not  the  chil- 
dren of  God  ,  but  the  children  of  the 
promifc  arc  accomptcd  for  the  feede. 

J.21.7 

II.    For  yer  the  children  were  borne, 

&  when  they  had  done  neither  good 

nor  euiU ,  that  the  purpoie  of'Ood 


The  Tabic. 


might  remaJne  according  to  eledio, 
jjot  by  vvorkes  ,  but  by  him  that 
caileth.  B'2  2.4 

S2,  It  rvasfaidvntoherjthc  elder  shall 
ferue  the  younger.  5.2.25 

13.  Asitisvvrittejhaueloued  lacob, 
andhauehaced£rau.3.at.7.&  3.22.11 

14.  What  shall  vve  (ay  then  ?  is  there 
vnrightcoufncfle  with  God  ?  God 
forbid.  j.2a  8 

»5.  I  will  haue  mercy  ,  on  him  to 
whom  I  will  shcv/  mercy:&  1  will 
haue  compaffiotijon  him  to  whom 
I  will  haue  compaltion.  1.226 

16.S0  then  it  is  not  in  him  that  wjllcth, 
nor  in  htm  that  runneth  ,  but  in  God 
that  ihevveth  mercy,    a.  5. 4, 1 7.  & 

3  »4.x 

»7.  For  this  dmc  purpofc  haue  I  Itirred 
thee  vp  ,  that  I  might  shevve  my 
power  in  thec,&c.  3.24  1 4 

18.  Therefore  he  hath  mercy  on  whom 
he  will,&  whom  he  will  he  hardc- 
neth.  .i,  1.18  2.&  3. 22.11 

»0.  But,  Oman  ,vvho  art  thou  that 
plcadcftagainft  Go<i?&c.     3.23.1,4 

&  3.24.15 

II.  Hath  not  the  pr-tter  power  of  the 
clay  to  maice.of  the  fame  lumpe,&c. 

22,    VVKat  and  if  God  would  ,  to 

shcTve  his  wrath  ,  and  to  make  his 

power  knovvcn,  fuffcr  with  longe 

pacience  thevelVcls  of  wrath  ?&c. 

1. 14. 18  &  3.23.1 

14.  Euen  vs, whom  he  hath  called, not 
of  the  levvcs  oncly ,  but  aifo  of  the 
Gentiles.  3  24.16 

32.  For  tUcy  haue  ftomblcd  .it  the 
llombling  Itonc.  1.H.2} 

J 3.  Bcholde,  llayinSionaftomblmg 
ftoncjSnd  a  rocke  ot  utfence.  i.i  3.1 1 
And  vvhofoeuer  beleueth  on  him, 
shall  not  be  confounded.       i.^3«i} 

10. 3.  For  they  being  ignoraunt  of  the 
righteoufneffe  of  God  ,  and  going 
about  to  eftablisb  their  otvu  rightc- 
oufncfrcj&c.  3'^  I- "J 

4.  For  Chrill  is  the  endc  of  the  lavve, 
for  rightcoufnclTc  vnto  euery  onp 
tincbeUueth.  i.5.2,dc  s.(.4.6c«>«7« 


2.&  3.2.tf.&4.t.I3 

5.  That  the  man  that  doth  thefe  things 
shallhuetherby.3.n.i4,i7.&  3.17. j 

6.  But  the  righteoufncfre  of  faith 
fpeaketh  on  this  wife :  Say  not  in  thy 
hart ,  who  shall  afccnd  imoheauen^ 
&c.  1.17.* 

7.  Or ,  who  shall  defcend  into  the 
dcept  ?  that  is,to  bring  Cbrift  againe 
from  the  dead.  1.17.* 

8.  This  is  the  word  of  faith  which 
wepreach.  2.5.12  &  3.2.25,  30.& 

5>,  Forif  thou  shaltconfclTevvith  thy 
mouth  the  Lorde  lefus  ,  and  shale 
bcleuein,&c.  3.11.14 

10.  For  with  the  hart  man  btltueth 
vnto  righteoufneflc ,  and  with  the 
mouth  man  eonfelletb  to  faluatioi. 

3.2.2,8 

1 1 .  vvhofoeuer  beleueth  in  him, shall 
not  beashamed.  1.13.11 

14.  But  howe  shall  they  call  on  him, 
in  whom  they  haue  not  bcletied?&c. 

3.20.i,u 

17.  Then  faith  is  byhearlng,&  hearing, 

&c.  3. 20.27. & 4.1. 5. &  4.<^'3i.&4.S 

^.Sc  4  r6.i9 
H.2.   God  hath  not  caft  away  his  peo- 
ple which  he  knewe  before  ,  &c. 

3.22.tf 

4.  But  what  faith  the  aunfwere  of 
God  to  him?  I  hau«  referued  vnto 
myfelfvftucn  thoufand  men,which 
haue  not  bowed  the  knee  to  Baal. 

4.1.2 

5.  Euen  fo  then  at  this  prefent  time,is 
the(caremnat,through  the  elcdlioa 
of grace.  3.21.1 

6.  And  if  it  beef  grace,  it  is  no  mor« 
of  vvorkes  :  or  els  were  grace  no 
more  grace, &c.  J'4'5 

16.  For  if  thehrftfrutesbeholy,  fois 
the  whole  lumpe  -.and  if  the  roote 
be  holy  ^fo  are  the  branches.  4.1  6. 

»5 

17.  And  though  fomc  of  the  branches 
be  broken  of,  &  thon  being  a  vvild« 
Oliue  tree,  waft  graft  in  for  them. 
and  made  partaker  of  the  roote,  an4 
facneiTcoftheQliueiree.  j.t.i 

9*»  Well, 


The  Tabic. 

to.     V Veil, through vabclefe  they  arc     8.0rhe  that  exhort«th,on  exhortatio: 


broken  of,and  tbou  ftandellbyfaych 
be  not  hie  minded,  but  fearc.  a.j.12. 

t4.  Aoaroall  Ifraellshallbe  faued^as 

it  is  written  :  The  dchuerer  shall 

come  out  of  Sion ,  and  shall  turne  a- 

way  the  vngodlincfle  from  lacob,  j . 

?.af. 

15.  For  the  giftcs  and  calling  of  God 
are  without  repentaunce.     4.1  6.14. 

31.  For  God  hath  shut  vp  allinvnbe- 
leefcjthat  he  might  hauc  mercy  oq 
all.  a.7.8.&  j.aj.ii.&c  }.24.i<S. 

3  J.  O  the  depenefTcofthc  riches  both 
of  thevvilcdome  and  knowledge  of 
God  :  how  vnfearchable  are  his 
iudgemcntes  ,  andhiswaycs  parte 
finding  out?  i.J7.2.ac  j.aj.5. 

34.  For  who  hath  knovven  the  minde 
of  the  Lorde?or  vvhowashis  coun- 

fcller?&c.j.»  :|4'&^  4-i8.i5>.8c  4.1^.1 

3  y.    Or  who  hath  gcucn  vnto  him  firlt 

and  he  siiall  be  recompenced?  3.14. 

5.&  j.2».3.&  J.ij.ii. 

3^.  Forofhim,  and  through  him, and 
for  him, are  all  things,  &c.     3.8.1J. 

I3.i.lbefeech  you  therfbre  brethren, 
b)r  the  mercies  of  God,  thatyegeue 
vp  your  bodies  a  liuing  racriFicc,noIy 
and  acceptable  vnto  God,  which  is 
yourreafonableferuingofGod.  57. 
I.&  }.i5.  J.&  4.18.15. 

%.  And  fashion  not  your  felues  like 
vnto  this  world,  but  be  ye  chauged 
by  the  renuing  of  your  minde  ,  that 
ye  maye  proue  vvnatisthc  vyill  of 
God,good,aad  acceptable, and  per- 
fe^^.  a. 1. 9. &  4.16.4 

3.  As  God  hath  dealt  to  euery  man  the 
mcafure  of  faith.  4.13.3.2^  4.16.4.  & 

4.17.32. 

4,  For  as  Yve  haue  many  members  in 
»ene  body,and  all  members  haue  not 

oneolhcc.  3.i6<i 

Whether  we  haue  prophecie,let  v$ 

•  prophecie  according  to  the  propor- 
tion of  our  fay  th.    4. r  6.4. &  4.17  3s. 

7.  Or  anoflBce,  let  vjwaitcontht:  o- 


fice:or  h«  that  teacbeth^onteachin 


4.J 


1 


he  that  diflribuceth  let  him  doic 
with  fimpliciticchethatruleth  with 
diligence  .'he  that  shcweth  mercy, 
Tvithcherefulne(re.4.5.8.j>.8(4.ii.i. 

&4.  20.4. 

10.  Beaffeftioned  roloue  oncanncher 
with  brotherly  loue  :  Ingeuingho- 
nour,}^oe  one  before  an  other.  j«7.4, 

14.  Blcire  them  chat  perfecutc  you; 
blefle,!  fjy.  and  curfe  nor.   4.  jo.ao. 

1^.  DercJybeluued  ,  auenge  not  your 
felues  ,  but  geuc  place  vnto  wrath: 
forit  isvvritten:Vegcauncc  is  mine, 
I  will  repaycjfayth  the  Lorde.  4.»o. 

31.  Benocouercttmeofeuill^butouar* 
comeeuill  withj^oodnelTe^.ao.ao. 

ij.i.   Let  eucry  foule  be  fubieft  vato 

the  higher  powers  :  further*  is  no 

power  but  of  God  :  and  the  l^owers 

that  be,arc  ordained  of  Gorl.  j.i^  i  $• 

&4.io.j,y  &  4  30.4  7.13. 

4.  For  he  is  the  minifttr  of  God  for 
thy  wealth  :  but  if  thou  doc  cuilf, 
feare:for  he  beareth  not  the  fworde 
fornought,  for  he  is  the  miniftcrof 
God, to  take  vcgeaunce  on  him  that 
doth  euill.   4.20. 10.&  4.ao.i7.&  4, 

30.19. 

5.  VVherforc  ye  muft  be  fubieft  ,  not 
bicaufe  of  wrath  oneIy,butalfofor 
confciencefakc  3.i>.r5.&  4.10.7.3c 

4.30.33. 

6.  For,  for  this  caufe  yepaye  alfo  tri- 
bute: for  they  are  Gods  minideri, ap- 
plying the  felues  for  the  fame  thing. 

4.20.1  J. 

5.  Owe  nothing  to  any  ma, but  to  loue 
one  an  other  :  for  he  that  louethan 
othcr,bath  fulfilled  the  la  we.2.8.  $  j  • 

5.  For  this,  thou  shalt  not  committe 
adulterie ,  thou  shalt  not  kill ,  thoH 
Shalt  not  iteale,thou  s  halt  not  beare 
falfc  vvitnertc, thou  shalt  not  couet: 
andifthcrebeany  other  commaun- 
dement, it  is  bteefly  comprehended 
in  this  faying  , namely:  Thou  shale 
loue  thy  neighbour  as  thy  felfc.  3.S. 

57- 
14.  But  put  yc  on  the  lord  I«fns  Chrift, 


The  Table, 


and  take  no  thought  for  the  flcsh,to 
fulfill  the  hifles  of  it.  ^.i.i.&  3,10.3. 

14.1.  Him  thatisvvcake  in  the  fayth, 
rcceaue  vntoyou  ,  but  not  for  con- 
trouerfies  ofdilputatioiis.    3.19.11. 

5«   This  man  efteemeth  one  day  aboue 
an  other  <4ay,  &  an  ocher  man  coun 
teth  euery  day  alike :  let  eucry  man 
b.c  fully  peiTyaded  inhismindc.a  8. 

lo.  Forvveshalall  appcare  before  the 
iudgement  feateofChrift.  1. 13.11  & 

IX.  For  it  is  written  I  hue  jfaych  the 
Lorde:And  eucry  knee  shall  bow  to 
me,  &all  tounges  shall  confeiTe  vnco 
God.  1. 13. II. 23. &  3.25.7. 

13.  Let  vs  not  therefore  iudgconean 
other  any  more  .'  but  vfe  your  Judge- 
ment radicr  in  this  ,  that  no  man  put 
^iii  occafio  to  fa!,ora  ItobiiHg  falocke 
beforehis  brother.  3.i5>.ii. 

14.  I  know, &  am  perfvvaded  through 
the  Lordc  lehis,that  there  is  nothing 
vncleane  of  it  fclf :  but  vnto  him  that 
iudgeth  any  thing  to  be  vncleane, to 
him  it  IS  vncleane.  ?-i5>  8 

17.  For  the  kingdome  of  God  is  not 
ineatcanddrinke:butright€ournc{re 
£c  pcacc,andjoyeintheholy  Ghoft. 

2.15.4. 

aa.   H.^ll  thou  Fayth  ?  haue  it  with  thy 

ielfe  before  God:bleirc:d  ishe  thit 

.  condemiieth  not  him  Ielfe  in  that 

thing  which  heallovveth.      3.  it;. 8. 

23.  For  he  that  doubteth,  is  codened 
if  heeate  ,  bvcaufehe  eaceth  not  oF 
fayth. and  vvftatfoeuer  isnotof  fayth 
isfinne.5.5.io.&3.i  5.6.&'4,i3.i7.& 

4.15.32. 

I5.t.  We  vvhiche  ire flrong,  ought 
to  bcarc  the  infiimites  of  the  vveake 
and  not  toplcife  our  felues.  3.1  <^  if. 

5.  Now  the  God  of  patience  &  con- 
folat'on  ,  graunt  that  you  be  like 
minded  one  tovvardesan  other, ac- 
cording to  Chriftlefus.  4.2.5. 

^.  Tiiatyc  with  one  minde  and  with 
oneniouth  mayepraifc  God  ,  euen 
the  father  of  our  Lordc  Icfus  Chrift. 

3.20.15;. 31, 


8.  NovT I  faye^that  Tefus  Chriftwas-ji 
minilter  of  thecircumcirion,f<>rthe 
truthc  of  Godjto  confirme  chepro- 
meiTesmaJc  vnto  the  fathers.  }.2.  j2. 

&  4.16.1  J, 

I  2 .  There  shall  he  a  roote  of  Ieflle,and 
he  that  shall  rife  to  rcigneouer  the 
Gentiles,  in  him  shall  the  Gentiles, 


truft. 


i.!3  13, 


1^.  So  that  from  lerufalem,  and  round 
about  vnto  lUyricum  ,  I  liauc  caul'ed 
ti>ab(;und  thegofpell  of  Chrilt.4. 3-.  4 

20.Yca,fo  I  enforced  my  feife  topre.ich 
the  Gorpcll,not  where  Chriilwas 
named, ficc.  4'3-4« 

25.  But  novvgoel  ro  IcroraIe,t<Mni- 
nifter  vnto  the  Sait>£tes.  4.6.14. 

30.  Alfo  brethren  ,  I  befecche  youfor 
our  Lortle  lefus  ChrilKs  fake,  and 
for  the  loue  of  the  (pirite  that  ye 
vvoulde  itriuevvith  me  by  prayers 
to  God  for  me.  3.20. 20. 

16.^.  Greete  Prifcilla  and  Aquila  my 
felloYv  helpers  in  Chnlt  Iefus.4.6.14 

7.  Salute  Andronicus  &  lunia  mycou. 
fins  and  fellow  pnfoners, vvhicli  are 
notableamongthe  Apoltles&  were     " 
in  Chrift  before  me.  4-?'5» 

20.  The  God  of  peace  shall  tread  Sata 
vnderyour  feete  shortly.  i.i4.i8.ac 

3.15.5. 

2j.  By  thereuelation  of  the  myftery, 
which  vvas  kept  fccrete  fince  the 
world  began.  a.9-4j 

26.  But  now  is  opened, and  published 
among  all  nations  by  the  Scriptures 
ofthe  Prophet";, fiiC.  2.^.4. 

I     C  O  RI  NT  H  I  A  NS. 
i.i.   TjUile  called  to  bee  an  Apoftleof 
iefus  Chriit ,  through  the  will 
of  God  ,  and  our  brother  Softenes. 

4.3.10. 

3.  Grace  be  with  you,  and  peace  front 

Gi>d  our  father ,  and  from  the  Lorde 

Icfus  Chrift.  i •13.13. 

j>.    Godii  faythfull,  by  whom  ye  are 

called  vnto  the    fellowship  of  his 

fonne  Iefus  Chrift, &c  .  ?.  5.  f . 

1 1 .    For  it  hath  bene  declared  vnto  me j 

my  brethren, of  you  by  them  that  are 

vf  the  hoafc  of  Cloe ,  that  there  arc 

contentions 


conteations  among  you.         4i-'4- 

■  X,  Now  this  I  faye  ,  that  cueryoneof 
youfayth,IamPaules,  &C.4.IJ.14, 

13  Is  Chriftdeuided?  was  Paule  cruci- 
fied Jor  you  ?  either  were  yc  bapti- 
zed into  the  name  of  Paulc?  3. 5.2.& 

4.15.13. 

30.  Where  is  the  vvirc?vvhere  is  the 
fcribe?vvherc  is  the  difputer  of  this 
vvorld?&c.  3.a.20. 

2 1 .  For  feing  the  world  by  vvifedome 
Knew  not  G  id  in  the  wifcdomc  of 
God, it  pleafedGod  by  thefooIiTh- 
neffcof  preaching  to  fauc  them  that 
bcleue.  t.6 1, 

aj.  But  we  preach  Chrift  crucified: 
vnto  the  levves  ,  eucn  a  ItomblJng 
blocke,andvntothe  Grecians, too- 
lishnelTe.  3-24 '4« 

a(f.  For  brethrcn,you  fee  your  calling 
how  that  not  many  wife  men  after 
the  flesh, not  many  mightie,  not  ma- 
ny nobicare  called.  3.2310. 

30.  But  ve  are  of  him  in  Chrift  Icfus 
who  of  God  is  made  vnto  vs,  wife- 
dome  and  r'ghteoufnen'e ,  &  fanftifi- 
cation,&c.  2.15  2. St  2  16.1^. 5c  3.3. 
i$.2c  5.4.3c. &  3.1 1. (>  12.  Sc  3.14. 
17.&  3, 15.5. &  3. 16. 1. 

a- a.   For  I  eftcemcdnot  toknowany 

thing  among  you, fauc  lefus  Chrilt, 

andnimcruciaed.  i.i  3.1 3.SC  2.12.4. 

5.6c  2.1  5.2.&  3.2.1. 

4,  Neither  ft 00 de  my  wordeandmy 
preaching  in  the  encifing  fpeech  of 
mans  wife  dome  ,  but  in  plaineeui- 
denceof  chefpirite.i.3.i.&  4.1. 6. dc 

4.14  II. 
5.   That  your  fayth  shoulde  not  be  in 
the  wifedome  of  men, but  in  the 
power  of  God.  3-2.3  5* 

t.  Which  none  of  the  princes  of  tlvs 
worlde  hath  knowen  ,  for  had  they 
knowen:&c.      I.5.i2.&2.i4.i.&4. 

17.30. 

Jo.   But  God  hath  reueiled  them  vnto 

vs  by  the  fpiritc.for  the  fpirite  fear- 

chern  al  things, yea  the  deepe  things 

ofGod.  I.I  3.14  i5i  3.2. ?4. 

1 1.   For  what  ma  knowcth  the  things 


The  Tabic. 

which  is  in  him  ?euen  fo  the  thiogs 
of  God  ktiovveth  no  man  ,  butth« 
fpirite  of  God,  3.2.34, 

12.  Now  vvc  haue  reccaued  not  the 
fpirite  of  tlie  vvoild,  but  the  fpirite 
which  is  of  God  ,  thaj  we  might 
know  th^  thinges  tlv»t  are  geuen  to 
vs  of  God,  3.2,35).&  4.8.11. 

ij.  Comparing  things  (piritu  all  with 
fpirituallchinges.  4.ii(.3i. 

14.  But  the  naturall  man  pcrceauetU 
not  the  thinges  of  the  fpirite  of  god: 
for  they  are  folishnefTe  vnto  nira: 
neither  can  he  know  them ,  bicaufe 
they  are  fpiritually  difccrned.  2.a.2C». 

&  3.2.34. 

t6.  por  who  hath  koovven  the  mindc, 
of  the  Lorde ,  thtr  he  might  inltru^ 
him?buc  we  haue  the  mind  of  Chrift* 
I.I  3.14.&  J.I 3,4 

J.i.  I  geue  y®i»  milke  to  drinke  ,  and 
not  mcate  :foryc  were  not  abJe  to 
beare  itmeither  yet  now  are  ye  able, 

3.  For  where  as  there  is  among  you 
enuying,and  ftrife,and  diuifions,are 
ye  not  carnall ,  and  walke  as  mea? 

2.5.4.3: 4  I.I 4. 

4.  For  when  onefayrh  ,  lamPaules, 
an  other ,  I  am  Appollos ,  are  ye  not 
carnall?  4-4.2.&  4«i  3.14 

6.  1  haue  planted  ,  AppoIIo  watered, 
but  God  gaue  thccncreafe.    4.14.11, 

7.  So  then  neither  ishe  that  planteth 
any  thing, neither  he  that  vvatereth 
but  God  gcueth  the  encreafe.  1.5.4, 

&  3. 23. 14.* 4.1.5 

8.  And  eueryman  shall  receaue  hi« 
wages  aiicording  to  his  labour  .j. 

i6.3&3.i8.i 

5>.  Forv^e  together  are  gods  labourers 

ye  are  gods  husbandry  ,  and  godc 

building.  2.5.i7,&4>i.6. 

n.    Forothcr  foundation  can  no  man 

lay, then  that  which  is  laide,  which 

is  Icfus  Chrift.  3.iS.5.&4.5.d, 

12.    Aad  if  any  man  build  on  tliisfuun- 

dati  5, golde,filuer, or  precious  Uon^s 
timber,  haye,  orftuble.  j.  5.9. 

1 3  .Euery  mas  vvorke  shal  be  made  ma- 


ofaman^faue  the  fpirite  of  a  man     cifcft:for  the  day  shal  declare  icbicaufe 


Ihc  i 

it  shall  beereueilccfbythc  fire  ,  &c. 

t4>  If  any  mans  worke  that  he  hath 
built  vpon,  abide  ,hcshatl  receaue 
wages.  J  S-y* 

•  5.  It  any  mas  workc  biirnc ,  he  shall 
lofc,,  but  he  ihali  b«  Qfe  hjm  lelfeinc- 
uftrthelcH'e  yet  as  it  were  by  the  fire 

l6.  know  ye  not  that  yea  re  the  Tem- 
ple of  God, &  that  the  fpirite  of  God 
dvvelltthinyou.  i.  j.i  j  &^3  6.3. 
&  3  16.1.^  j  15  7.5<  4  J  I. 

9p  For  the  wifcdomc  of  this  world  is 
folishnertc  vvith  God:foi  icis  vvritt^ 
Heratcheth  thervifein  the'royvnei 
craftineiTe.  1.5.7.&  1  2.ao. 

%t.  Therefore  let  no  man  reioyce  in 
meti.forallthinges  are  yours  4.1^  i 

J^,l.  Let  amanfothmke  of  vs, as  of  ;.hc 

mirlifters  ot  Chrift ,  and  difpofers  of 

the  recrctcsofGod.   43.'?  &  4.8  i. 

4   For  T  knownothin^by  myfelfc  ,y>  t 

am  1  not  thereby  iuftified:but  he  chat 

iudgethme,is  ti^e  Lorde.3.11  2.&  j. 

17  >4- 
5.  Therefore  iudge  nothing  btfore 
the  timc,vntill  the  Lord  come  ,  who 
will  lighten  thingcs  that  are  hid  in 
d.irkncife  ,  and  make  the  counfcis  of 
the  heart  manifcitr&c.  ?•  2.4. 

f.  For  who  fcperatcthihec?  &  what 
haft  thou,  that  thou  h.<  ft  not  rccea- 
tied?if  thou  hail  receaued  it,why  re- 
ioyceft  thou, as  though  thou  haddcft 
notrcceaucdic?  1.5. a  &  j.7  4.&  3, 

?,4  12. 

t.$-  ForinChriftTefu<:  Ihaucbegorien 
you  throuiiih  the  Gofpcil.  4.1.6. 

5.1.    It  IS  heard  certainly  that  there  is 
fornication  smog  you,  acidfuch  for 
nrc^i'oo  asis  not  once  named  amog 
thcGentiles&c.  4.1. 14. 

1.  And  yearc  puffed  vp  and  haue  not 
rather  lorrovyed  ,  that  he  which 
hath  done  this  deede, might  bee  put 
from  among  you.  4.115. 

4.  When  ye  are  gathered  together, 
and  my  fpirite,  »n  the  name  of  our 
Lordc  ic(us  Chrift.that,  fuch  a  onc» 
I  fay;  by  the  povvw  ofour  Lard  lefus 


able. 

^  hrift,  4.ii.5.8r4i2.4 

5.  Bedeliuered  vntoSacan  ,forthede- 
ltru(^ion  of  the  flesh,  that  the  fpirit* 
may  be  lauedin  the  day  of  the  Lord 
Icfus.  4.1  >  5.^. 

6.  know  ye  not  that  a  litlelcaueojlea- 
uencih  the  whole  lumpt?      4.13.5* 

7. For  ChriftourpaflcouerisfacriHced 
for  vs.  4.1  J.  I  J. &  4.18  } 

if  If  any  that  is  called  2  brother,  bee 
a  h>rnicator,orcouctous,  or  an  ido- 
later ,or  a  ra}ler,or  a  (drunkard  ,  or  an   | 
extortioner  ,vvich  fuch  a  one  eate    i 
not.  4.i.i;.&  41 1.5.  I 

I  J,  For  whath.Tue  I  to  doe,co  iudgc 
them  alfo, which  are  without  ?  doc 
ye  not  iudge  them  that  arc  within? 

4.U.?. 

6,6.    But  3 brother  goeth  to  law  with 

a  brother,  &  chat  vnder  the  inBdels. 

4.20.31. 
7,    Now  therefore  there  is  vtterly  a 
fault  air.ong  you  ,  bicaulc  ye  goto 
law. one  with  an  other.  4.1. 14.    . 

^.  know  ye  not  that  the  vnrighteous 
shall  not  inheritc  the  kingdomc  of 
GodPd^c.  3.4.21.&  3.14.10. 

le.  Be  not  Jeceaued  ;  neither  fornica- 
tors, nor  idolaters ,  nor  adulterers, 
nor  wantons,  nov  buggerers,  nor  ^ 
thcues,nor  couetous,nordrunkardc$  " 
nor  rjilers,nor  extoi  tioners  shal  in  • 
htrite  the  kingdom  of  God.   34.31, 
II     But  ye  are  niftified  in  the  name^f 
the  Lc»rde  Ietus,and  by  the  fpirite  of   > 
our  God.i. 13  14.&  3.1.1. &    3.tf.3.& 
3.14.6.&  ?.34  10. 
13.  Mcates  are  ordained  for  thebellye, 
&  tht  bf lly  for  the  mcates ;  bat  God 
shall  deltroybothit ,  and  them,&c. 
3.25.8  &  4.1  3.9&  4'«3>.7. 
15.  know  ye  not,  that  your  bodies  are 
members  ofChrift?&c. 3.6. 3. &  3.35. 

8.&4.i7.5>. 

tp    know  ye  not ,  that  your  bodye  is 

the  temple  of  the  holy  Gholt,whioli 

is  in  you,  whom  you  haue  of  God? 

&c.    X.13.15.&  j.j.J.Sr  3  15.7.5:  3. 

25. 8. &  4.3.1. 

30.  For  ye  are  bought  for  a  price:there- 

fore  glorifie  Goi  in  your  body ,  and 

in  your 


The 

in  your  Cp'mt :  for  they  are  Gods .    a. 

17. 5. &  3.a5  7 

7. 1.  Neuerthclcffe  ,  to  auoide  forni- 
cation, let  cuery  man  haue  his  wife, 
and  let  euery  woman  haue  her  own 
hul'band.  a.S  4; 

3.  Let  the  huf^and  geucvnto  the  wife 
duebencuolcnce  ,  and  likcvvife  alfo 
the  wife  vnto  the  hiifband.  4.1 2.1  <( 

5.  Defraude  not  one  an  other  ,  except 
it  be  with  confent  for  a  time, that  ye 
may  gcue  your  felues  ro  failing,  and 
praier  :  and  againe  come  together 
that  "Satan  tempt  you  not  for  your 
incontinencie.  4. 12. {6 

7.  I  would  that  all  men  were  euen  as 
T  my  (clfe  am  :  but  euery  m.m  hath 
his  proper  gifr  of  Ciod,one  after  this 
maner ,  and  an  other  after  that.    2. 

8.42 

5>.  But  if  they  can  not  abltaine,let  them 
marry:  for  itis  better  ro  marry  then 
toburne.  2.8.4?.tk  4.1  j  17 

14.  For  the  vnbeleuiiig  hufband  is 
fandtified  by  the  wife, and  thcvnbe- 
leuingwife  is  fandiHed  by  the  huf- 
band ,  els  were  your  children  vn- 
clcanc :  but  nowc  are  they  holy.  2.  i 

7  &  4.id.6.&  4.i<»  i5.&4.i<.  31 

15.  Circumcilion  is  nothing  ,  and  vn- 
circumcifion  is  nothing  :  but  the 
keeping  of  the  commaundements  of 
God.  414.24 

ai.  Art  thou  called  being  a  fcruaunt? 
csrenotfor  it;  butif  yetthoumaieft 
be  ft-ee,vfe  it  rather.  4.20.1 

13.  Ye  arc  bought  v  vith  a  price:bc  not 
feruauncesofmen.  4.20.32 

31.  And  they  that  vfe  this  world  ,as 
though  theyvfed  it  not:  for  the  fa- 
shion of  this  world  goeth  away.  j. 

io.i,4.&  4.15.7 

34.  The  vnmarricd  vvoman  careth  for 
the  things  of  the  lorde  ,  that  she  may 
be  holy  both  in  body  &  in  fpirit,&c. 

2.8.43 

3  5.  And  this  I  fpcake  for  your  owne 
commodities ,  not  to  tangle  you  in  a 
inare,&c.  4.10.2 

8.1.  And  as  touching  things  facrificcd 
vnco  idolcSjYve  knovvc,that  we 


1  able; 

haueknowIedge,&c.  4.10.2a 

5,  For  though  there  be  that  are  caU 
led  Gods  ,  whether  in  heauen  ,  or  in 
carth,&c.  1.13.H 

6.  Yet  vnto  vs  there  is  but  one  God, 
which  is  the  father  ,  of  whom  are 
all  things  ,  and  we  in  him  :  and  one 
lorde  lefus  Chrifl,&c  i.ij.ji.,^  2.3. 

6.&  2.14.  J. &  a.i  5.5 

$.    Butrake  heedclcfte  byany  meanes 

this  power  of  yours  bee  an  occafion 

offaliing  to  them  that  are  weake.  3. 

I5>.il.&4.'0.22 

5, 1.  Am  I  not  an  ApoAle  r  am  1  not 
free  ?  haue  I  not  feene  lefus  Chrifi 
our  lonle  ?  arc  v-'  not  my  works  in 
the  lorde  }  3  '415  &  4-1  1 4*  &  4  17. 

1.7  .&  4. 17.29 

2.  For  ye  are  the  fcalc  of  my  Apoftle- 
ship  in  the  lorde.  4.  i.<J 

5.  Or  hane  we  not  pnwer  to  leade 
about  avvife  being  a  fiUcr,as  well 
as  the  reftc  ot  the  Ap(  files  ,and  as 
the  brethren  of  the  lorde,  and  Ce- 
phas? 4.12.25 

12.  Ncuertbeleffc  ,  we  haue  not  vied 
this  power  ;  but  fi'fftr  all  things, 
that  we  ihouid  not  hinder  the  Gof. 
pell  of  Chri/l.  31415 

J  6. .  And  woe  is  vnto  me  ,  if  I  prca  h 
not  the  Gofpell.  4. 3.<f 

15>.  For  though  I  be  free  from  all  men, 
yet  banc  T  made  my  fclfe  feruahnt 
vnto  ill  men, chat  1  might  vvinne  the 
more.  3  19. 12 

20.  And  vnto  the  levvcs  I  become  ;is 
a  levve  ,  that  I  might  vvinne  ti  e 
Iewts,&c.  4.1^.26 

22.  To  the  vvcake  Ibecomcas  wtake, 
that  I  may  wmnc  tht  vvtakc :  1  am 
made  all  things  to  <ill  men,  that  I 
might  by  all  meanes  faue  fomc.    j . 

I5>.12 

1 0.1  Moreoucr,  brethren  I  would  n(!t 
that  ye  >houldbe  ignoraunt ,  that 
all  our  Fathers  were  vnder  the 
cloude , and  all  paiied  tiorough  the 
fca.  21-05 

a.  And  were  all  baptized  vnto  Mo- 
fcs  ,  in  the  cloud  ,  and  in  the  Tea. 

zzzz 


^ .  And  did  all  cite  the  fame  fpirituail 
rncate.  4  14.2  j.&  4.18.20 

4.  And  did  all  drinke  chc  fame  fpiritnall 
drinke  ,  for  they  drankc  of  the  fpi- 
rituail rocke  that  followed  them;& 
thcrocke  was  Chrift.i.i3.io.&  »,<?. 

I.&  4.14. 26.&  4,17.15,21,22 

5.  But  with  many  of  them  God  was 
not  pleafed  :  for  they  were  oucr- 
thovvenin thevvildernefle.  4.14,24 

II.  And  all  tbefe  things  came  vnto 
them  for  enramplcs,&  were  written 
CO  admonishe  vs ,  vppon  whom  the 
cndcs  of  the  world  are  comc.i.io.  5. 

6c  3 . 2. 2  2 

ij.   Wherefore  let  him  that  thinktth 

he  ftandcthjLc^c  hccde  lelt  he  fall.  3. 

2.40. &  3.24.6 

1 3. There  hath  no  tentation  taken  you, 

but(uchasappearethcoman,&c.  3. 

20.46 

1 6.  The  cuppc  of  blcffing  which  we 
blefle  ,  is  it  not  the  communion  of 
the  blood  of  Chnft  ?  the  breadc 
which  vve  brcake  ,  is  it  not  the  co- 
munion  of  the  body  of  Chrift?  4.17. 
10.&  4«i7.i5.&  ^.ly.zi.  8c  4*17. iS. 

&  4.18.8 

17.  For  vve  that  are  many  ,  are  one 
bread  and  one  body  ,  becaufe  wc 
all  are  partakers  of  one  breadc.  4. 

17.14 

23.  All  things  are  lawfull  forme,but 
ail  tilings  are  noc  expediet  all  things 
are  lavvj-uli  for  me  ,  but  all  things 
cdificnor.  3-'^i» 

■i$.  VVhatfoeuer  is  lolde  in  the  sham- 
bles ,  eate  yc ,  nnd  afke  no  quedion 
for  confcicn  e  f.<ke.  J.ip.n 

28,  But  if  any  man  fiy  vnto  you, this  is 
facrificcd  vnto  idoles  ,  eate  it  not, 
becaufe  of  him  that  shewed  it ,  and 
for  thy  confcience,  &c.    3.1 5.«  5,2c 

4.104 

2$.  And  the  confcience  I  fay,not  tiu'ne, 
butof  thatotiicr  ,&c.    3.i5.ii.ec4. 

J0.4 

31,     Whether  therefore  yc  eate  or 

drinke,  or  vvhatfoeuer  yc  do,  do  all 

to  the  glory  of  Ood.  3.2^.44 

'32.    Gcuc  none  gffeuce ,  neither  to  the 


1  aoie. 

le  wes ,  nor  to  the  Grecians ,  nor  to 
the  Church  of  God.  J-'iJ.ii 

11*4.  Euery  man  praying  or  prophe* 
eying  hauing  any  thing  on  his  head, 
dishonoreth his  head.  4.19.2^ 

5.  Bjt  cuery  woman  that  praieth  or 
prophecieth  bareheaded,  dishonor 
reth  her  head.  4.10. 29 

7.  For  a  man  ought  not  to  coucrbis 
head:forafmuch  as  he  is  the  image 
and  glory  of  God  :  but  the  woman 
is  the  glory  of  the  man.  >»M«4 

1 6.  But  if  any  man  lufl;  to  be  conten- 
tious ,  vve  haue  no  fuch  cuftome, 
neither  the  Churches  of  God. 4.10.31 

»o.  When  ye  come  together  there- 
fore into  one  place, this  is  not  to  eate 
thelordes  fupper.  4.1^^.1^ 

21.  Haue  ye  not  houfes  to  eate  and 
drinke  in  ?  defpife  ye  the  Church  of 
God,&c.  4.10.25 

2j.  For  I  haue  rcceaued  of  the  lorde 
that  which  I  alfo  haue  deliuered 
vntoyou,&c.  4'*7«35,50 

34.  And  vvhenhehadgeuenthankes, 
he  brake  it,and  faid,Take,  eate :  this 
is  my  body  ,  which  is  broken  for 
you:thisdoyou  inremembraunccof 
me.  4.17.1.&  4.17. 20 

25.  After  the  fame  maner  alfo  hetookc 
the  cup,vvhen  he  had  Tupped, faying: 
this  is  the  nevvc  Teltament  in  my 
blood, &c.  4'i7.20 

26.  For  as  often  as  ye  shall  eate  this 
bread, and  drinke  this  cup.yc  shcvvc 
the  lordes  death  vntiil  hee  come.  4. 

i6.3o.&4.t7,j'7 

a?.   Let  a  man  therefore  examine  him- 

felf,  and  fo  let  him  eate  of  this  bread, 

and  drinke  of  this  cup.4.1  f  5.&  4,16. 

30.5c  4.17.40 

ap.    For  he  that  eateth  and  drinketh 

vnvvorthely ,  eateth  &  drinketh  his 

ovvne  damnation, becaufe  he  difcer- 

neth  not  thelordes  body.  4.1.1 5. &  4^ 

i(J.30.&4.i7.3  3,34.40 

ji.  For  if  vve  would  iudge  our  felues, 

vve  should  not  be  iudged.        3  3«»8 

32.   But  when  vve  are  mdged  jvvcare 

challenedof  the  lorde,  becaufe  vve 

should  not  be  condemned  with  the 

vvorldi 


The  Tabic. 


tvorld.  5.4.J3.&  j.S.tf 

ia.j.  Wherefore,!  declare vnto you, 
that  no  man  fpeaking  by  the  fpiric 
©f  God  ,  callcth  lefus  txccrable,&'c. 

2.2  lo 

4.  And  there  are  diuerfitics  of  opera- 
tions ,  but  God  is  chc  fame ,  which 
vvorketh  all  inall.  a. 3. 6, 9 

8  For  tooncisgeuenby  the  fpirifjChe 
word  otvvifedomc,  and  to  an  other 
the  word  of  knowledge  ,  by  the 
famcfpirit.  4-?''' 

to.      And  to  an  other  diucrfiiies  of 
tnunges,&  ro  anothct  the  interpre- 
tation of  t«)unges.      i.ij  I4.&  3  ''.9 

II-  And  all  thefe  things  vvorkcth 
cuen  the  fclfe  fame  rpirit,diltributing 
to  euery  man  feuCrally  as  hee  will. 

i.i3.i4.&4->3-i 
ij.    Foras  the  body  is  one,  and  hath 
many  members,  and  all  the  members 
of  the  body  which  is  one,  though 
theybemany ,  yet  arc  but  one  body: 
Cutn  fo  is  Chrift.   i  13  i6.Sc  i.JS.Sc 
J. 1^.2. &  4  17.2 » 
13.    Forbyonefpirit  are  weal!  bapti- 
sed into  one  body,  whether  we  be 
lewes  or  Grecians, &c.    4. 147. &  4. 

15.1  5.&  4.(  A.2» 

15.  Led  there  should  be  any  diuifion 
in  the  body:  but  that  the  members 
should  haue  the  fame  care  on?  for  an 
other.  J.  20.20 

2^.  And  God  hathordcined  fomeio 
the  Church, as  fir/t  ApoftlcSjfecodly 
Prophets  ,  thirdly  teachers  ,  then 
the  that  do  miracles  :  after  that,the 
giftes  of  healingjhelpcrsj&c.  4.5.8. 
&.4.U.1.&4.J0  4 

J  I.  Butdefireyou  thebcft  giftes,and 
I  will  yet  shewc  you  a  more  excel- 
lent way.  5  2.p 

1 3. 1.  Though  I  fpeake  with  the  touges 
of  men  and  Angells  ,  and  haue  not 
loue ,  I  am  as  founding  braiTe  ,  or  a 
tincklingCymball.  ^•5*4 

tt  If  I  had  all  faith,  fo  that  I  could  re - 
moue  mountaines,  and  had  not  loue, 
I  were  nothing.  3.18.8 

J,  And  though  1  feede  the  poore  with 
,all  mygoodcs,and  though  I  geue  my 


boay  that  1  be  burned  ,  and  haue 
not  loue  ,it  profitcth  me  nothing, 

4  i:.i5 

4,      Loae  fuffercth  long  :  it  is  bounti- 

full  :  loue  eniiieih  not  :  loue  doth 

notboaft  itfelfc  :it  is  not  puffed  vp. 

9.  For  vvc  knovvc  in  parte  ,  and  vvc 
propheciein  p.irrc.  ;.2.20 

10.  But  when  that  which  is  pcvfc6t,is 
come,  then  that  which  is  in  part, 
shall  be  abolished.  S-^*'? 

I  J.  For  no  we  we  fee  through  a  glaffc 
darkiy  :  but  then  shall  we  fee  face  to 
face,&c.  3. 22. II. &:  4,18.20 

1 3.  And  navv<?  abideth  faith, hopc.and 
Io«e,eucn  thefe  three.but  the  chieft-ft 
of  thefe  is  loue.  3.18.8 

14. 1  5.  V  Vhat  is  it  th-en  ?  1  will  pray 
with  the  fpirit, but  I  will  prayvyith 
the  vnderilandingairo.&c,3.20. 5.& 

3.20.31 

16.    Bis  ,  vvhen  thou  bleffeft  with  the 

fpirit,  howe  shall  he  that  occupieth 

the   roome  of  the  vnlearned  ,  fay 

Amen  ac  thy  geuingof  thankes,&c. 

3.10.33 

2^.    Let  the  Prophets  fpeake  two  or 

three, and  let  the  other  iuiigc.  4.8.5^. 

&4.5>.i5 

30.     And  if  any  thinc^bereueiled  roan 

other  that  ficteth  by  ,  let  the  (uft 

holde  his  peace.  4«i.ii 

34.     Let  your  women  kfepefilence  in 

the  Churches, for  it  »s  not  permitted 

vnto  them  to  rpe:<ke,&c.       4.10.2P 

40.     Let  all  things  be  done  honeiUy 

and  by  order.    2  8.  ^2.&  3.20.2^.  & 

4.?,io.&  4  10.27,50 

15.6,    After  that,he  was  feene  of  moc 

then  fiuchundrcth  brethren  at  once, 

&c.  3,25.5 

xo.  But  1  labored  more  aboundauntly 

then  they  all,  yet  not  I, but  the  grace 

ofGod  whichis  inme.    2.3.12.&4. 

i.tf. 

I}.     Nowe  if  it  be  preached  ,  that 

Chrirt  is  rifen  from  the  dead  ,  howe 

fay  fomc  smong  you,  that  there  i*  no 

refurre<aion  of  the  dead?  3.15.7.&  4. 

i.14 
IZIZ   ij 


The 


1 3.  For  if  there  be  no  rcfurrcftio  of  the 
deadjthenJsChriftnotrifen.    J.25.J 

14.  And  if  Chnft  be  not  lifen,  then  is 
our  preaching  in  vainc,  &  your  faith 
is  alio  in  vaine.  3.^^-  J 

i<J.  For  if  the  dead  be  not  raifed,  then 

isChnft  not  raifed.  3.1  j. a 

17.    And  if  Chrilt  be  not  rAifcd  ,  your 

faith  is  vaine,&c.  2.1 3. 2. &  i.id.i  j 
i^.    Ifin  this  lifeonely  we  hauehope 

in  Chrilt  ,vvc  arc  of  all  men  the  moft 

milerable.  3.9.6.8c  3.18.4 

20.    But  nowe  is  Chrift  rifcn  from 

the  dead  ,  and  vvas  made  the  firit 

trutcs  of  them  that  flept.  2,1^.1 } 
ai.  For  fith  by  man  came  death,byman 
~  came  alfo  the  rcfurreilion  of  the 

dead.  2*1.5 

32.  For,asin  Ada  all  men  dy.cuenfoin 

Ohrift  shall  all  be  made  3!iue.4.i  6.ij 
2  5.    For  he  muit  reigne  till  he  hath  put 

all  his  enemies  vndcr  his  fcete.x. 16.16 
28.    And  when  all  things  shall  be  fub- 

dued  vnto  him ,  then  shall  the  fonnc 

aifohimfelfe  be  lubieft  vnto  him, &c. 

».i3.2<J.&  2.8. 30.& 2.14.3.  &i.»5.$ 

&  3. 20.42, &  j.aj.i2 

3^.^    Thou  foole  ,  that  which  thou 

loweftis  not  quickned,exccptitdy. 

3^,  All  nesh,is  nor  the  fame  flesh, but 
there  is  one  flesh  of  men, &C4  3.25.8 

41.  There  IS  an  other  glory  of  the 
Sunne,  an  other  gloiy  of  the  Moone, 
an  other  glory  of  the  Starrcs  :  for 
one  ftarrc  differeth  fi-om  an  other 
Itarrc  in  ^lory.  4. 15).  3  4 

4$.  The  iirft  man  Adam  vvas  made  a 
iiuing  foule  :  ind  the  iaft  Adam  vvas 
made  a  quickning  ipirit.    1.15.4.2c 

3  1.2 

4(f.  Hovvbeit  that  vvas  Bot  firft  made 
vvliicliis  rpirituall ,  but  that  which 
is  naturall,  &  aftirvvard  that  which 
isfpiritua!].  4.16.31 

47.  The  firit  man  is  of  the  earth, earth- 
ly :  ihcfecond  man  is  the lorde  from 
hcauen.  2.12.7.&  2.1 3. 2. &  2.1 3.4, & 

4.17.25 

50.  FIcshe  and  blood  can  not  inherite 
thckiugiiomcofGodj&c.     4.16.17 


Tabic. 

51.  Beholde ,  I  shevvc  you  a  Tccrett 
thing ,  we  shall  not  all  fleepc ,  but 
vvc  shall  all  be  chaungcd.  2.i6.i7.ac 

3.25.8 

52.  Inamoment,in  thecvvincklangof 
-an  eye.  at  the  lafl  trumpet  .'for  the 
trumpet  shall  bio we  ,  and  the  dead 
shall  We  raifed  vp  incorruptible  ,and 
we  shallbechaunged.  2.16.17 

53.  For  this  corruptible  muft  put  on 
incorruption,8cc.  3«25.7 

54.  So  when  tnis  corruptible  hath 
put  on  incorruptio,  and  this  mortal, 
hathputonimmortality,&c.3.2  5.to 

16.2.  Eueric  firft  day  of  the  weke,  let 
cuerie  one  of  you  put  afidc  by  him- 
felfe,  and  lay  vp  as  God  hath  profpc- 
rcdhim,&c.  I'^-JS 

7.  For  I  will  not  fee  you  nowe  in  my 
paffage :  but  1  truft  to  abide  a  while 
vvithyou,if the  lord  permit.  1.17.1X 
II.     CORINTHIANS. 

1.2.    (^R^acc  be  with  you,  and  peace 

from  God  our  father  ,  and 

from  the  lorde  lefusChrift.   1.1  3.1 3 

3.  The  father  of  mercie ,  and  the  God 
of  all  comfort.  3.20.37 

6.  And  whether  we  be  afflicted,  it  is 
for  your  confolation  and  faluation» 
which  IS  wrought  in  the  induring  of 
the  fame  fuffcrings  ,  which  we  alfa 
iuffcr:  or  whether  we  be  comfor- 
ted, it  is  your  confolation  and  falua- 
tioi).  3  •$•4 

1 2.  For  our  reioicing  is  this, the  teiti- 
monie  of  our  confcience  ,  that  in 
fimplicitic  and  godlie  purenes,and 
not  infleshlievviredome,&c.  3.2.41 

&3»7.»4 
ip.   For  the  fcnne  of  God  lefusChrift, 

who  was  preached  among  you  by 

vs,&c.  4.17.50 

ao.  For  all  the  promifes  of  God  in  him, 

are  yea, and  arc  in  him  amen,&c.  i^^ 

2.&  3.2.32.8?  3.2O.17.&:  4.14.20 

iz.    Who  hath  alfo  fcaled  vs  ,  and 

hath  giucn  the  earneft  of  the  fpirit 

in  our  hearces.  1.7.4.&  J.i*  J.&  }■?». 

36. &  3.24-1 

23.    Nowe  ,  I  call  God  for  arccorde 

vnto  my  foule ,  chat  to  fparc  you ,  I 

cao^ 


camcnotasvettoCormthus  2.8.24 

&  2.8.37 

a4.   Not  that  vvchaue  dominion  oner 

your  faithjbut  that  we  are  helpers  of 

yourioic,&c.  4'^-9 

'   2.6.  IcisfufficicntYntothefamctnan-, 

that  he  was  rebuked  of  many.  3.4.1  j 

7.  So  that  novve  contraricvvife,  yc 
ought  rather  to  forgiuehim,&  com- 
fort him  ,  left  the  fame  should  be 
fvv^ilovvcd  vp  with  ouer  much  hea- 
uines.  4.1.29.8c  4.12. S 

8.  Wherefore,  I  pray  you  ,  that  you 
j     -  would  contirmc  your  loue  towards 

him.  4-i2i«9 

-ji^.    To  the  onewc  arc  the  fautiurof 

death ,  vnto  death  :  and  to  the  other 

,  the  fauour  6flife,vntohFc,Scc.  2  5,5 

J. 3.    In  that  yc  are  manif^ft  ,  to  be  the 

epiftleof  Chrill,  miniftrcd  by  vs,and 

written,notvvithynkc,&c.    2.8.57 

5.  Not  that  vvcare  fufficicnt  of  our 
fclues,  to  thinke  any  thing  ,  as  of  our 
fclues,&c.  2.2.2  5,27.&  3.  j.^ 

6.  Who  alfohath  madevs  ablemi- 
nirters  of  tht  ncvve  Teftament ,  not 
of  the  letter,  but  of  the  fpirit  :  for 
the  letter  killcth,  but  ths  fpint  ge- 
ucthhfe.  i.i>.3.&  a.7.2.&  511.4.0:  4. 

i.<*.Sc  4  1 4. II 

7.  If  then  the  miniftration  of  death 
written  with  letters  and  ingrauen 
in  Itones ,  was  glorious  ,  fo  that  the 
chil-ir  e  of  lil-aefi  coulde  not  btholde 
the  face, &c.  2.7.7 

,  8.    Howe  shall  not  the  miniftration  of 
the  fpirit  be  more  glorious?       i.p.3 
$.     For  if  t-hc  miniftcrie  of  condem- 
nation was  glorious  ,  much  more 
doth  the  miniftration  of  righteoul- 

^     nefteexcecdcinglorie.  4.3.5 

,14.  Therefore  their  mindes  arc  harde- 
ned :  for  vntill  this  day  remaineth 
the  fame  couering  vntaken  away  in 
the  reading  of  the  olde  Teftamcnt, 
which  vailc  in  Chrift  is  put  away. 

2.10.23 

15.    But  eucnvnto  this  day  ,  when 

Mofes  i$  read ,  the  vaile  is  laide  ouer 

their  hartcs.  ». 10.23 

^7»  Novve  Fhelorde  is  the  Tpiric ,  ao4 


1  dDS^. 

where  the  fpirit  of  the  lord  is, there 
islibcnie.^  2.2.^ 

i3.  But  we  all  beliolde  asinamirror, 
the  glorie  of  rhe  lorde  ,  with  open 
face, and  are  chaungcd  into  the  fame 
Image,&c.i,.i  5.4.5c  i.i  S.5.&  3.2.20 

4.4.  In  whom  the  God  of  this  world 
hath  blinded  the  mindes  ,  tliat  is,  of 
the  infidels  ,  that  the  light  of  the 
glorious  Gofpell  of  Chn  It,  which  is 
the  image  of  God,  &c.  1. 14.13. &'. 
I4.i8.&i.i8.2,&:  1.4.^ 

6.  For  God  that  commaundcd  the 
light  to  shine  out  of  the  darkencs, 
is  hce  which  hath  shincd  in  ouj 
hcarts,&c.  2,^.1.5:  3.2.1. &4.i'5«Sc 

7.  But  vve, "a«e  this  treafu're  in  earche 
vefTels,  that  the  excellencie  of  that 
pow  er  niight be  of  God ,  and  not  of 
vs.     .,;,'^.,  4.J.5.&:  4.3.1 

8.  We  are  afHiftcd  on  euerie  fi<ie, 
yet  arc  we  not  in  diftrcife  :  in  po- 
usrtie,but  not  ouercome  of  pouerty. 

j.8.5),&  3.15.8 

j>.    We  arcperfecutcd  ,  but  not  for- 

faken :  caft  downe ,  but  we  pcrishe 

not.  3''S«J8 

10.     Euerie  where  Tve  heart  about  in 

our  body,  the  dying  of  the  lorde  le* 

fus  ,  that  the  life  of  lefus  alfo  might 

bee  made  manifeft  in  our  mortall 

flcshe.   3,i5.5.&3.i5.8.&3  X8.7.& 

3.25.).Sc  3.25.7 

I  J.     And  bycaufe  we  hauc  the  fame 

fpirit  of  faith  ,  according  as  it  is 

written,  I  bcleued,and  therefore 

haucIfpoken,&c.  3'3'3.5 

5.1.  For  we  knovve,  that  if  our  earthly 

houfeof  this  tabernacle  be  deftroied, 

we  haue  a  building  gcuen  of  God, 

&c.  3.25.^ 

%,    For  therefore  we  figh  ,  defiring  to 

be  clothed  with  ourhoufe ,  which 

isfromhsauen.  3  9>S 

4.    Bycaufewe  would  not  bevnclo* 

thed ,  but  would  be  clothed  vppon, 

that  immortalitie  might  be  fwa- 

lovved  vp  of  life.  i.x  $.  2.&  3.9.  J 

5»    Who  alfo  hath  geiien  vnto  vs  she 

tZZZ   iij 


The  Tabic. 


earneft  ofthcfpirit,  1.9  ^.Sc  3.2.56 
d.  Therefore  vvc  are  alvvaies  boldc, 
thwughi  vvc  kiiovve thdtvvliiles  w.c 
are  at  home  »u  this  body  ,  we  are 
abfcnc  from  the  iordc  i.i^.iSc  j.i. 
14.&  5.9.4  &:  ?  15.1. &  3.25.6 

7.  For  vvc  waikc  by  faith  ,  and  not  by 
fight.  J. 3.14 

8.  Neucrtheles  ,  we  are  bolde,  and 
loue  rather  to  remoue  out  of  the 
body  ,  and  co  dwell  with  the  lorde. 

1,15.1 

10.  For  we  mult  all  appcarc  before  the 

iudgcmcnt  feat  of  Chrift,&c.i.i  3.11 

&  1.1  s.;  &  j. '8,1.6:  J.2J.T 

x8.    And  all  tilings  are  of  God  ,  VN'hich 

hath  rcconfiled  vs  vnto  himfelfeby 

lefus  CbriitjSic.i.  2.2^  &  3-5.5.&  ?• 

11.4.&  4  6.3 
I5>.    For  God  was  in  Chrift,  and  recon- 
ciled the  world  to  himielfc  ,  not  im  • 
puting  their  fi»:nes  vnio  them,&c  2. 
12.4.  &  1.17.1.  &  3.2.  ^  1.&  ?.4  3^.& 
3  U.22.&  J. 14. II. &  4.1. »» 
to.     Nov'TC  then  are  we  ainbaff^dors 
£)r  Ciinft  :  3«  «.hoii|jh  God  did  be 
fccheyou  through  v$, 'cc.    j  4.27.&: 

4  1,12.8c  4-3'« 
»i.  Forheebaihm.idehimrobe  finne 
for  vs,  which  kn-..vvc  no/itine,  that 
we  should  be  made  the  righteouf- 
neHc  of  God  in  him.  2,16.5  &  2.16.6 
&  2.17.2.  &  3  5  a.&  j.ii.ii.&  3.11. 

22. &  3   11.2} 

6  8.  By  honour,&  dishonour,byeuill 
rcportcand  good  rcporte,5cc.   3,8.JJ 

16  For  ye  arc  the  temple  of  theliuing 
God,&c.     i.i}.i5,&  5,6  J  &  j.i6*2 

7.1,    Seing    then  we  hauc  thefc  pro- 

mifcs ,  dearly  bcloued  let  vs  clenfc 

our  felues  from  all  filthincs  of  tha 

fleshcand  thefpirit.&c.  M5.2.&  2. 

5.11.&  Z-9-i&  3.16  -.&  3. 257 

10.  For  godly  rorrovve,caufeth  repen- 
tance vnto  faluation  ,not  to  be  re- 
pented of.  but  the  worldly  forrowe 
caufeth  death.  j.3.7.&3.4.» 

11.  For  beholde  ,  this  thing  that  ye 
hauc  bene  godly  forie,  what  great 
care  it  hath  wrought  in  you,&c. 


8. 1 1.  Novve  therefore  performe  to  do 
It  alfo ,  that  as  there  was  a  readines 
to  will ,  euen  Co  ve  may  performe  ic 
of  that  which  ye  hauc.  2,5.8 

16.  And  thankcs  be  vnto  God,  which 
hath  put  in  the  heart  of  Titus  the 
fame  care  for  you.  2.5.8 

17.  Bccaufcwc  accepted  the  cxhorta- 
tion,&c.  a.^.l 

^.6.Thathc  whichfoweth  fparingly, 
shall  rcape  alfo  fparinglv^and  he  that 
fovveth  liberally  ,  shall  re»ipe  alfo 
liberally.  3.18.^ 

7,  As  eueric  man  wishcth  in  his  heart, 
fo  let  him  giue,not  grudginglic,or  of 
neceihciL':tor  Godlouechachearfuil 
gcuer.  5.1^  J 

I  a-  For  theminiftratioof  this  feruice, 
not  onely  fupplieth  the  neceffitieof 
the  fainifteSj&c.  3  7-5 

10.4.  For  the  wc.ipons  of  our  warfare 
are  not  cdrnall,  but  mightie  through 
God,tocalt, &c.   4.8.^.&4  11.5.&: 

4.11.10 

6.  And  hauing  ready  the  vengeance 
af;a:nlt  a!l  dilobcdiencc ,  when  your 
obedience  is  fulfilled.  4.6.3 

2.    For  though  I  should  boaft  fome- 
wbai  more  of  our  authority,  which     if 
the  lorde  hath  geuen  vs  for  edifica-     . 
tion,&c.  4.8.1 

1 1. 1 4.  And  no  mcru.^iIe;for  Satan  him- 
lelfe  is  transformed  into  an  Angell  of 
light.  f.^.?.S<r4.i2.ii 

IZ.2.  I  knovve  aman  in  Chrift  abou« 
fourtencyrares  agone  (whether hec 
were  in  the  body  ,  I  can  not  telU 
God  knoweth;  which  was  taken 
vp  into  the  thirdeheauen.   1.5.1.8c  i. 

4.  Howe  that  he  was  taken  vpinto 
Paradifc ,  and  heard  vvordes  which 
can  not  be  fpoken  ,  which  are  noc 
poffiblefor  mantovtter.  i.i4-4 

7.  And  left  1  should  be  exalted  out 
of  meafure  ,  through  the  aboun- 
dance  of  reuelations,  there  vvas  ge- 
uen vnto  mec  a  pricke  in  the  fleshe, 
the  mefl'engcr  of  Satan, &c.   1.14.18. 

&  3.J.I4.&4-I7.34 

8.  For  this  thing,l  bcfought  the  lorde 

thrifcy 


The  Tabic. 


thrifc,  that  it  might  depart c  from 
me.  1.13.20 

5.   And  he  fayd  vnto  me  ,  my  grace  is 

(ufficient  for  thee :  &c.  that  the  por 

vver  of  Chrift  may  dwell  in  me.  i.  j 

I  J.&  I.I  3.20  &  3.3.14 

ji,  Ifeare  leaftwhen  I  come  againe, 
my  God  debafe  me  among  you, and  I 
shall bevTayle  many,&c.  3.3.1 8.&  4 

1.27 

13.4.    For  though  he  was  crucified 

concerningchisinfirmity,yetIiueth 

he  chrough  the  power  ot  God,  And 

vvenodoiit  ,areweakeinhim:&c.a 

I3.i,&2.i4.6.&  a.itf.13 

5.  Proue  your  fehies  vvhetherycarein 
the  faithrcxamineyour  (elues:knovv 
ye  not  your  owne  felucs,  hovvc  that 
lefus  Chrilt  isinyou,  except  ye  be 
reprobates?  J '2. 3  9 

10.  /^ccordingetothe  powerwhich 
theLorde  hath  giucn  me, to  edifica- 
tion, &  not  to  deftrui^ion.      4.8.1 

13.     The   grace  of  our   Lorde    lefus 

Chrift,  and  theloue  of  God,  and 

the  communion  of  the  holy  Ghoft, 

&c.  3.1. » 

GALATTANS. 

i.i  TjAulean  Apoftlcn<)tofmcn,nei- 
*-     ther  byma,burof  fefiis  Chrift, 

&c.  4.3.1  j,&4-3-»4 

a.    And  all  the  brethren  chat  are  with 

me,  vnto  the  Churches  of  GaJatia.4 

1.14 
3 .    Grace  be  with  you  ,  &  peace  from 

God  the  father,  and  from  the  Lordr 

lefus  Chrift,  ».i?'i3 

6.  I  maruell  that  ye  are  fo  foonere- 
moued  away  vnto  an  other  Gofpel, 
from  him  that  hath  called  you  m  the 
grace  of  Chrift-  i-^-^7 

3,  But  though  that  we  ,  or  an  Angell 
from  heaue,  preach  vnto  you  other- 
wife  then  that  which  we  haue  prea- 
ched vnto  you,  lettehimbe  accur- 
fcd.  4  9' 1 4 

16.  Toreueaiehisfonneinme ,  thtti 
should  preache  him  among  the  Gen- 
tiles,8cc,  3«i>'7 

J  8.  Then  after  three  yearcs  I  came  a- 
gaincto  lerufalem  to  viilte  Peter^ 


and  abode  with  him  fifteene  dayes.4 

6.7. &  4.6.14 

a. I.  Thenfourteneyeres  after,Ivvent 
vp  againe  to  lerulalem  with  Barna • 
bas  ,  and  tooke  with  me  Titus  alfo, 

4.6.14 

3.   But  neither  yet  Titus  which  was 

with  me,  though  he  were  a  Grecian, 

was  compelled  to  be  circmncifed  j 

ly.iz 

6.  God  accepteth  no  mans  perfone, 
&c.  5-23  :'Q 

7.  When  they  faw  the  gofpell  of  the 
vncircumcifion  was  committed  vn- 
to me, as  the  gofpell  of  the  circumn 
cifion  was  vnto  Peter.  4«*'T 

8.  Fcrhe  that  was  mighry  by  Peter  in 
the  Apoitleship  ouer  the  circumti- 
fio,'vvas  alfo  mighty  by  me  towards 
the  Gentiles.  4.1. (J.&  4.6.7 

^.  And  when  Iames,and  Cephas.ani 
lohn  knevve  of  the  grace  that  was 
giuenvntome,&c.  4*6.i3 

14.  But  when  I  favve,that  they  went 
not  the  right  way  to  the  trueth  of 
the  gofpell,  I  fayd  vnto  Peter  before 
almen,ifchou,&c.  41a. 3 

16.  Knowe  that  a  manisnot  iullificd 
by  the  v\'orks  of  the  lavv,but  by  the 
faithof  lefus  Chrift, &c.  3.«7.» 

i^.  For  I  through  the  law  am  dead  to 
the  la  we, and  that  I  might  liue  vnto 
God,&c.  a.167 

ao.  ThusIIJueyet,  notl  novve,  but 
Chrift  liueth  in  me,&c.         4.19.^$ 

J.I.  O  foolish  Galatias,  who  hath  bc» 
witched  you,that  ye  shoulde  not  o- 
bey  the  trueth,  &c.  1.11.7.&  4.1.27 

&  4.18. u 

2.  Receiued  ye  the  fpirit  by  the  works 
ofthelawe,or  by  the  hearing  of  the 
faith  preached?  3.2. 1 3. &  4.1.6 

6,  Yea  rather  as  Abraha  beleued  God, 
and  it  was  imputed  to  him  forrigh- 
tcoufnelfe.  3,i7f> 

8.  For  the  Scriptures  forefeeing,  that: 
God  woulclc  iuflifie  the  Gentiles 
through  faith,  preached  before  th< 
gofpell  vnto  Abraham,&c.      3.11.3 

10.  For  asmanyasareof  the  vyorkej 
of  the  Uvye,arc  vndpr  the  curflfe^for 
%ZZZ     iiij 


The  Tabic. 


it  ii  written,  curfed  is  cuery  manne 

th^t  cocinucth  not  in  all  things, &c. 

x.T.^.Sc  1,7.17  &  a.i6.».&  ^.11.19 

12.  And  the  lawe  IS  not  of  faith  :  but 
the  man  that  shall  do  thofe  thingcs, 
shall  liuc in  them.  ?.ii.ni.5:  3.11-19 

ij.  Chrift  hath  redeemed  vs  from  the 

.  curfTcforvSj&c.  2.?.i5.&  a.8.57 
&  2.i<J,2.&  2.i6.6.Sii  a.i6  ip.&  a. 17 
4>&  3.4.27. &  j.ii.ia.ijc  J. 157.3. 

&  4.13.11 

t6.   Now  to  Abraham,  and  to  his  fede 

were  the  proraifcs  mafic,  &c.  2.6,1 

&a.u.3.6.'  4.14.11 

17.  And  thisi  fjy,thatthc  law  which 
was  foure  hundrech  and  thirtyycrcs 
after,  cannotdifainill  the  coucnant 
that  was  confirmed  afore  of  God  in 
refped  of  Chrift,  that  it  should  make 
thepromifcs  ofno  ctied.       3.1 1.20 

l8.Foriitheinhcrita<c  be  of  the  law, 
itisno  morcby  thipromeflc  ,  but 
God  gauc  it  vnto  Abraham  by  ^ro- 
mes.  ?.^M7 

15.  VVherforc  then  feruech  the  law  ? 
it  was  adiicd.bacaufc  of  the  tranf 
gre(rton,&c.i.i4.9.&3.5  6.&  2.7.x 

it.  Is  the  lavvctheii  aoainft  the  pro- 
mifesof  Cwd?  God  forbid,  &c.  5.11 

aa.  But  the  Scripture  ha  th  concluded 
all  vndcrlinne  ,  th.it  the  promes  by 
the  faith  of  lefus  Chrift  shouldebe 
giuen  to  them  th.it  beleue.         h4-^ 

a4.    VVherforc  the  law  wa^  fchoole- 

m.iifter  to  bring  vs  to  Chrift, that  we 

might  be  made  righteous  by  faith.  2 

7.2. &»  7.ii,&  s.n.5 

27.  For  all  ye  that  are  baptifcd  into 
Chr!ft,h3ueputon  Chrift. 2.1.  ».&  3. 

i.3.&4.i4.7.ac.4.»5-^&4tX^  2I.&4 

19.S 

a8.  There  is  neither  lew  nor  Grecian; 
there  is  neithi.r  bonde  nor  free:  there 
is  neither  male  nor  female  .•  fo"  ye  are 
all  one  in  Chrift  lefus.  «.i  t.ii.&  4 

xo,i 

4.1.  Then  this  I  fay  ,  thartheheircas 
longeas  he  is  a  childe,  ditfereth  no- 
thing from  a  feruaunt,  though  he  be 
iordofall.2.ii.2.&}.ii«5.&2.ii.ij 


I.  Bucisvnder  tutors  &  goiveTnours, 
vntill  the  time  appointed  of  the  fa- 
ther. 4.10.14 

J.  Euenfo  we,  when  we  werechil- 
dren,vverein  bondage  vnder  theru* 
dimentesof  the  world.         4.10.14 

4.  But  vvhen  the  fulnefle  of  time  was 
come, God  fent  forth  his  fonne, borne 
of  a  woman ,  &c.    2.1 6  5.&  2,7.1  5 

&2  II.II.&  2.IZ.7.&  2.1  }.!.&  2.1  J 

3.&  2.i7.5.&4.20.if 

5.  That  he  might  redeemc  the  which 
were  vnder  the  lawjthat  we  might 
receiuc  the  adoptio,&c.2.7.i  5.3c  3 

6.  And  becaufe  ye  are  the  fonnes,God 
hath  lent  forth  the  fpirit  of  his  fonne 
into  your  heartes, which  crieth  Ab  ♦ 
ba,thatis,Father.  1.I4.5.&  3.i,3.&3 

2.U.&  }   13.5.&  3  20.J7 

8.  But  euen  then, vvhen  ye  knew  not 
God  ,  ye  didde  feruice  vnto  them, 
which  by  nature  are  not  gods.  1.4.3 

Hf.  i.ia.] 

p.   But  novv,  feeingeyeknoweGod, 

yc  arc  rather  kno  wen  of  God, &C.4. 

1.27.&  4.10  10.&  4.1P.7 

lO.  Ye  obrerucdaies,andmdnethes,& 

times, and  veares.  »-8.JJ 

II.  I  am  in  fcareof  you,  leaft  Ihaue 
b.ft:owcuon  you  labour  in  vaine.» 

8.3J 

J2   For  it  is  written, that  Abr;ihahad 

tvvo  fonnes,  one  by  a  feruaunt,an  o- 

iherby  a  free  woman.  2.11,9  &4.2.3 

24.  By  the  which  thingcs ,  another 
thing  is  ment: for  thefe mothers, are 
the  tvvo  Teftaments,&c,         2.11.9 

25.  For  Agar  or  Sinaisamountaine  in 
Arabia, and  it  anfwcrcthto  lerufa- 
lem  thatnowis,&c.  3.2. (J 

2tf,  But  lerufalem,  which  is  aboue,  \& 
free:&is  the  mother  of  vs  all.  4.1.1 

28.  We  are  afrer  the  manner  of  Ifaac, 
children  of  the  promes.         4.16.1^ 

30.  Put  out  the  feruaunt&  her  fonne, 
&c.  3.18.2 

5.1.  Stand  faft  in  the  liberty  therefore 
vvhcrvvith  Chrift  hath  made  vs  free: 
&c.  3.ip.}.&  3.i^.i4&  4.10.8.&4 

ao.p.&  4  20-« 
4.  VVho. 


1  he  1  able. 

4.     Whofoeucr  are  iuftified  by  the 


lavv,ye  are  fallen  from  grace.  J.  J 5  14 

5.    For  we  through  the  fpirKC,vvaytc 

for  the  hope  of  righceoufnes  through 

faith.  3'2.4J 

€.  In  Chrift  leuis  neither  circunicifion 

•  auailtch  any  thingc,nor  vncircumci  • 
-   fion.&c.  5.11.20 

1 3 .  For  brethren  ,  ye  haue  bene  called 
vntoiibercy:only  vfe  not  your  liber- 

h  ty,3cc.  3-1^.1* 

14.  For  all  the  lavvc  is  fulfilled  in  one 
V    word, which  is, Thou  shaltloue  thy 

•  iirighbourasthyfclfc.  a-8.5j 
17.    For  the  flcshe  lufteih  aoainft  the 

fpii  it,and  the  fpiric  againft  the  flesh, 

&c.  2,7.5. &  2.2.27 

i^.   Moreoucrthe  vvorkes  of  the  flssh 

are  manifeft, which  arc  aJuItcty,forr 

nication,vncleanne(re,vvantonne{re, 

2.1,8  &  3.14. t.ci  4,1  s-io 

6  10  While  we  haue  thtrretore  time, 

lee  vs  doc  good  vnto  all  men,  &c,? 

y.a.ci  J  20.j$ 

14.  But  God  forbid, that  Ishouhicre- 
ioyce,but  in  the  Croll'e  of  our  Lord 
lefus  Chrilt,  vvherby  the  vvorlde  is 
crucified  vnto  me,  and  I  ynto  the 
world.  z.i<J,7 

1 5.  For  in  Chrift  lefus,  neither  circij  • 
cifion  auaileth  any  thingc,nor  vncir- 
cumcifion,  6:c.  4. 14.24 

17.  Fromhencefoorthletnom:jn  put 
me  to  bufineffe :  for  Ibcare  in  my 
bodic  the  markes,  &:c.  3.18.7.5^  j. 

25.8 
EPHESIANS. 

I.2Y^Racf  be  with  you,  and  peace 

^^     from  God  our  father,  c<  from 

the  Lord  lefus  CliriR,  .  i»J«3 

J.  Which  hath  blertcd  vs  with  all 
fpirituali blefling  inhcauenly  things 
in  Chrirt.  ^.22. 10 

4.  Ashchathchofen  vsin  him,before 
the  foundation  of  the  vvorlde ,  that 
vv€  shoulde  beholy,  &c.  2. 3.8. &  2 
6.53.  &  2.1I.5.  &  ».i6,4.  &  J.J5-J* 
&  j. 1 7.15. &  3.ij>.2.  &  J. 22.1. &  3. 

23.i2,&3.»4-3-&  3'a4.5 
J.  Whohathpredeltinate  v$  tobea- 

dopted  through  Jefus  Chrift  vnto 


himGlfe.&c.  i,i3.5.&  3.I1.4.&3.19.S 

6.  To  the  praifc  of  the  glory  of  his 
grace  ,  wherewith  he  hath  made  vs 
accepted  in  his  beloued.  2.17.2  &  |. 

2,}2.&  3.11.4 

7.  Bv  whomc  we  haue  redemption 
through  his  blood, &c.  3  4*  30 

5;.  And  hath  opened  vnto  vs  themi- 
fteryof  hisvvill,  accordinge  tohis 
goodplearurc,&c,4.i4.2.&  ^19.^6 

lO-  That  in  the  difpenfation  of  the 
fulnefte  of  the  times,  he  might  ga- 
ther together  in  one  all  things, both 
which  arc  in  hcauen,  and  which  are 
in  earth, euen  in  Chrift.  3.i2,5.&  3 

20  21 

1 3.  In  whom  alfo  ye  haue  truJ^cd, af- 
ter that  ye  heard  the  word  of  truth, 
euen  thcgofpel  of  yourfaiuati6,&c. 
i.7'4&  2-9'^'Sc  2.I0.3.&  3  1.4.&  J 

2.35  &  3. 24.1. &  3.14.8 

14.  VVbichisrhccarncftot  ourinhe- 
ritaunce,vntill  the  redemption, &c. 

3.24  8 

17.  That  the  God  of  ourlorde  lefus 
Chrift,the  father  of  glory  ,mightgiue 
vnto  you  the  (pjrite  of  vvi/edom,&c, 

2.2.21 

18.  That  ye  may  knowjvvhat  the  hope 
of  his  callingc,  and  what  the  riches 
ofhis  glorious  inheritauncc  is  in  the 
faincics.  3.a,i<f.&  4.S.11 

20.  Which  he  vvrought  in  Chrift, 
whenheraifcdhim  from  the  deadc, 

&C.  2.16.1  i 

21.  Far  aboue  all  principality, and  po- 
wer,and  mi»;ht,  &  domination>jnd 
cuery  name  that  ia  named, &c.i  14.5 

&  3.15.5  &2.16  ly 

22.  And  hehsth  appointed  him  ouer 
all  thingcs  to  be  the  hcaJe  to  the 
Church.  2.i5.';.&46  9 

25.  Which  is  his  body  ,  euen  the  ful- 
neft'e  of  him  that  filleth  all  in  all 
thinges.  2.15. 5. &  3,20.38.&  4.1.10 

&  4.17.^ 

2.1.  That  were  dead  in  trcfpaffes.and 
{innes,&c.  3.24.10 

a.  Wherein,  in  time  paft  ye  walked, 
accordinge  to  the  courfc  of  this 
fYorlde,and after  the  Prince  chat  ru- 


The  Table, 


lethlntheafer^&r.  i.i4.tb.&i>i4 
i3.2c 2.4.1. &  3.24.10 
}►  Among  whom  vvc  alfo  had  our  c5- 
uerfation  in  time  paft,in  the  luftes  of 
our  Heshjin  fulfilling  the  will  of  the 
RcihySi  of  the  ininde,&c.  2.i.tf.&  z 

I. II. &  4.1^.17 

4.  But  God  which  is  riche  in  loue, 
through  his  great  louc  wherewith 
helouedvs.  ?*H«5 

5.  Euen  vvhe  we  were  d«ad  by  finncs, 
he  quickened  vs,&c.  2.$. 19 

4.  And  hath  raifcdvsvp  together  ,  & 
made  v$  to  fit  together  in  the  heaue - 
ly places  inChnAIefus.i.itf.i5&  j 

15.6.&  3.25.1 

t.  For  by  grace  arc  ye  faued  through 
faith, &  that  not  of  your  fclucs  :  it  is 
the  gift  of  God.         j.i  j.2.&  J.M'i* 

^  Not  of  vvorkcs,  leallany  mannc 
should  boalthimfelfe.  l^h* 

10.  For  vvc  are  his  vvorkcmanshippe 
created  in  Chrift  lefus  vnto  good 
vvorkes,&c.  a.}.<J.&  }.}.2i.&  j.14 

5.&  3.15.7.2c  3.»3'i} 

11.  Wherefore  remember  thatyc  bc- 
ingintime  palt  Gentiles  in  the  flesh, 
and  called  vncir cum cifion, dec.  4.14 

12.  That  ye  were,  I  fay,  at  that  time 
without  Chrift,and  were  alienates 
from  the  common  wclth  of  Ifraell, 

&c.i.4.J&«-5.»a  &J.^.i-&:  3. 24-10 

&  4.14.1 2.&  4.1  tf.j.Sc  4.16.24 

14.    For  he  is  our  peace  ,  which  hath 

made  of  both  one, &c.  2.7.17.&  2,ir 

11.&  j.a.aS.Sc  J.2.52.&  3.I3.4.&4 

16.  And  that  he  might  reconcile  both 
vnto  God  in  one  body  by  the  crofTe, 

&c.  i.«7'i 

J5.    Novve  there  fore, ye  are  no  more 

ftrangers  and  foreners:buc  Citizens, 

&c.  315.1 

10.    And  arebuiltvponthefoundatio 

of  the  Apoftles  and  Prophets,  &c.i 

7.1.&  4.2.1  &4.2.4.&4.6.S 

21.  In  vvhome  all  the  buildingc  cou- 
pled together,grovveth  vnto  an  ho- 
lic  Temple  in  the  Lorde.  J.i$.5*&| 

X6.2 


3.2.  Ifyehauc  heard  of  the  difpenfa- 

tion  of  the  grace  of  God,  which  is 

giuenmetoyou  ward,  4i4'> 

7.    Whereof  I  am  made  a  minilter  by 

the  gift  of  the  grace  of  God ,  &c.  3 

22.7 
10.  To  the  intent, that  novvvnto prin- 
cipalities ,  and  powers  in  heauenlic 
places,&c.  1.18.3.5c  2.11.12.&  3. 24 

iC 

12.    By  whom  we  haue  boldnerfe  aad 

entraunce  by  confidence,  &c.  3.2.1$ 

&3.13.5.&  ?.20.I» 

14.  For  this  cauFc  I  bovvc  my  knees 
vnto  the  father  of  ovu:  Lordc  lefus 
Chritt.  3.2.15 

15.  Of  whom  is  named  the  whole  fa- 
mily in  heauen  and  in  earth.    2.14.7 

16.  That  he  might  graunt  you  accor- 
dinge  to  the  riches  of  his  glory,thac 
ycmaybeftrengthencd,&c.  2.12.$ 

17.  That  Chrift  may  dwel  in  your  harrs 
byfaith,&c.2.^.3.5c  2,12. 5.8:4  17.$ 

18.  That  ycjbeingc  rooted  and  groun- 
ded in  loue,may  be  able  to  compre- 
hendewithalliain£les,&c.    2.12.$ 

&  3.a.i4.&  3.14.19 

19.  And  to  know  the  louc  of  Chrift, 
which  palTcth knowledge,  &c. 2.12.5 

4.2.  With  longfufferingjfupportittg 
one  an  other  through  louc.  4.  i  2. 1 1 

&4.»i.«5 

3.  Indeuouringetokecpe  thevnity  of 

the  fpirit  in  tne  bonde  of  pcacc.4.1  z 

II.&4.I2.I3 

4.  There  is  one  body,  and  one  fpirite, 

&c.  4.i.3,&  4  3.i.&4<5-io 

y.  There  is  one  Lord,one  faith ,  &  one 

baptifmc  i.i 3.1 6.S(  4.2.5 

7.  But  vnto  eucrieone  ofvsisgiuen 

grace, &c.   2.15.5. &  3.1.2. &  4>^ 

10 

8.  VVhenheafccndedvppconhie,hc 
ledde  capciuity  captiue,  &c.  i.x  3 .11 

&  t.i6,i6 

10.  He  that  defceded,is  euen  the  fame 
that  afcended  far  abouc  all  heauens, 
&c.  2.itf.i4.&4.3.2  &4  .6.10 

11.  He  therforcgauefome  tobe  Apo- 
itles,&  fome  ro  be  Prophets,&c.4;i 

i>5.&  4>34.$c  4.e>.io.&  4*8. IS 

J|.  for 


The  Tabic. 


Si.  Forthfgathcringtogethcr  of  the 
SatnxScs ,  that  for  ihc  vvorke  of  ch« 
miniftcry,^c.  4* '-5 

1 3  Till  we  all  mcetctogcchcr .,  in  the 
vnityoffiith,&c.  414.8 

14.  That  we  be  nomorehcnccfoorth 
chil<iren,vvaueringe  &'  caried  away 
with  eucric  v vinde  of  doiSrine,  &c. 

15.  But  lettc  vsFollovveihetruechin 
•  louCjand  in  all  thingesgrovve  vp  in- 

tohim,&c.  a.i6.i5.5f  3.1  i.Sc  3.1.3. 

16.  By  whom  all  the  body  being  CPU- 
'    pled  andknictc  together  by  eueric 

ioynt,&c.-  2.13.1  &4.<5.5> 

17.  This  I  fay  therefore, and  tcftifie  in 
the  Lorde,chac  yc  henceforth  vvalke 
notjSfc.  2.3.1 

18.  Hailing  their  cogitation  darkened, 
and  being  ftraungers,&c.  2.3.1 

*o.  But  you  liaue  not  fo  learned  Chnft. 
'"•^•^  l.u6.Si  3.<f.4 

»2.  Thatis,th«tyecaftof,concerning 
the  couerfation  in  lime  part, the  old 
man,&c.  "'■'  •'•   '  3.3. 8. &  3.6  4 

J3.    And  be  renewed  in  the  fpirite  of 
yoijr  rainde.     z.i.p  &  2.3.1.&  3.3  8 

&3-7.I 

•44. •  And  put  on  the  new  man,  which 

'  after  God  is  created, &c.  i«i5'4 

'a7.   Neither  glue  place  to  the  deuill.i 

14.18 

a8.   Let  him  that  ftole,  flealeno  more, 

but  let  him  rather  labour,  &C.3  24 

10 

30.    Andgreue  not  the  holy  fpirite  of 

God  by  whom, &c.  2.5,8 

5.1 .  Be  ye  therefore  followers  of  Gad, 

as  decre  children.  J-<J-3 

a.    And  vvalke  in  louc  ,  euen  as  Chnll 

harhloucdvs,  and  hath  giuen  him- 

felfe,&c.  a.i7.5.&  4.1^.13 

6.   Letienomannedecciuc  you  with 

vainc  wordes,  for  fu:h  thinges,  8cc. 

3.2.27 

S.   For  yc  were  once  darkenefic,  but 

are  now  light  in  the  Lorde,&c.  3  i  ^ 

i.Sc  3.24  10 

14.    Awake  thou  that  flepeftj&iUnd 

yp  from  the  dcade ,  aad  Chriit  shall 


giue  thee  light.  ^-$'19 

21.    For  the  husbandc  is  the  wiucs 

heade,euenas  Chriit  is  the  hcade  of 

the  Church, &c.  3.^.  3&4<5.9 

15.  Andgauehimfelfeforit.4.i.i7.&4 

8.I& 

26.  That  he  might  fana!fyit,&  clenfe, 

&C.3.3.11.&  3.^.3  &4.i.i3.&4.i$.i 

&4  i^  2X 

»7.  That  he  might  make  it  vntohim- 

felfc  a  gloriou.^  Church,  not  hauing. 

Sec.  3.3.ii.&:4.i.io 

28.     So  ought  mcnne  to  loue  their 

wiuesas  their  owne bodies  ,  &C.4 

19-35 
2p.   Fpr  no  manneeuer  yet  hated  his 

owne  flesh, but  nourisheth,and  chc- 
risheth  it, euen  as  the  Lord  doth  the 
Church,  4.  ij)  3$ 

30.  For  we  arc  members  of  his  body, 
ofhisflesh,&c.2.»i.a.&2.i2.7.&  j 

1. 3. &  4-17-9 

3  a.   This  is  a  great  miftery,but  1  fpealc 

concerning  Chriil  andconcerntnge 

the  Church,  4.12  24 

6, 1.    Children  obey  your  parentes  in 

thcLordc:&c.  2,8  36.&  ».8.38.&  4 

S0.25» 

4.  And  yc  fathers,  prouokc not  your 
children  to  vyrathy&c.  4.20. 2^ 

5.  Neither  is  there  rerpe(ftof  perfons 
with  him.  ?. 23.10 

10.  Finally  my  brethren  beftronge  in 
the  Lord: S:c.  2.5.8 

1 2,  For  we  wrcftle  not  againft  fleshc 
and  blood: '?^c.         I.i4.i3.&  1,17  g 

13.  For  this  caufc,  take  vnto  you  the 
whole  armour  ofGod,&c.  1.14.T} 

&2   5.if 

16.  Aboueall  take  the  shield  of  faith, 
wherewith  ye  may  quench  all,  &c. 

3.2.21.8c  J. 20, IS       , 

18.  And  pray  alwaywith  all  manner 
ofprayerandfupplicationin  thcfpi- 
rit:&c.    3.20.$,&  3. 20.7, &  3.20.IJ 

19.  Andforme,that  vtterancemaybe 
giuen  vnto  me  :  that  I  may  open  my 
mouth  boldly:&c.  J.ao.jo 

PHILIPPIANS. 
Xii.p  Aul  &Timothe  thcferuauntesof 
*     IclusChrift,&c.4.5.7.&4.3.8 


J  ine 

4.  Alvvayts  xn  all  my  prayers  for  all 
you,&c»  a. a. 25 

6*  I  sm  pcrfwadcd  of  this  fame  thing, 
that  he  that  hath  begon  this  fame 
good  work  in  you,&c.x.  j  .^  &  3 . 1 8 

*0.  As  Thartily  lookefor,aiid  hope, 
that  in  noLhingl  sh.ilbc  a$hamed,buc 
that  with  all  confidcncc,&c.  3.2.4} 

aj.  For  I  am  greatly  in  dout  on  both 
fide5,dc(iringtobeloorcdand  to  be 
with  Chnftj&c.  J.y.4 

35.  Forvntoyouitisgiue  forChrift, 
that  noconely  yeshouldcbeleuein 
him,&c.  i*»7.5 

a.  2.  Fulfil  my  ioy,that  ycbc  like  min- 
ded,hauing  the  lame  loue,&c.  4.^.  5 

3.  That  nothing  be  done  through  co- 
tencion,  or  vaine  glory  ;  but  that  in 
ineekencfle,&c.  3.7.4 

5.  LetthefamemindebetnyoUjtJ^at 
vvaseucnin  Chrid  icfus.         4»a.5 

6.  Who  bcinge  in  the  forme  of  God, 
thought  it  no  robb6ry,&c.    1.13,11 

&i.ij.:4 
y.  But  he  made  hirofclfc  of  no  reputa- 
tion, &  tooke  on  him  the  forme  of  a 
feruaunt ,  and  was  made  like  vnto 
meD,&c.i.i3.24.S:  2.13.2.SC  2.16.5, 

&4,i7.25 

tk  He  humbled  himfelfc,  and  became 

obedient  vnto  thedcath,&c.2.i  3.2 

&2.14.3.&  3.iS.8,&4.i4.ai 

5,  Wherefore  God  hath  alfo  highly 

exalted  him,&  giue  him  aname,  &c. 

a.ii.ia.Sc  2.13.2.^  2.15. $.&  2.16.15 

&  2.17. tf 

10.    Tha(  at  the  name  of  lefus  shoulde 

eueryknee bovv,&c,  1.13.24.&  a. 11 

12  &  2. 14,3, &  3. $.8 

12.   VVhcrcforc  my  beloued  ,  as  you 

hauealvvayes  obeyed  ,  not  as  in  my 

prcrcncc,5ic.2.5.u.&3.2.2j.&:3.i8.i 

.  jj.    Foritis  God  thatvvorkcthinyou 

both  the  vvill,and  the  deede,&c.a.2 

a7.8c2.3.tf.&  2.3.11.&  2.5.II.&  3.2 

23.&  3.11.11 

r    15.  Thatyc  may  be  blameledc,&  pure, 

f       and  the  fonnes  of  God  vvithout  re- 

buke,&c.  3''7'»5 

t  17.  Yea  and  though  1  be  offered  vpv 


1  aoic. 

pon  the  facrifice  ,  and  feruice  of  our 
faithjl  am  glad  &  rcioycc  with  you 
all.  3.2.5 

ao,  Forlhaue  no  mannc like  minded, 
who  will  faithfully  care  for  your 
matters,  4.<^'iS 

21.  For  all  feke  their  ovvne,&  not  that 
which  is  Icfus  Chriftes,         4.<5.i5 

3  5.  An  Ebrewe  of  thcEbrewes ,  by 
thclawaPharifee.  3.2410 

(J»  Concerning  zeale,  I  perfecuted  the 
Church,&c.  3.24.10 

8.  Yea,  doutlcffe  Ithinkeall thingec 
butlofle,  for  the  excellent  knovvr 
ledge  fake  of  Chrift  lefus  my  Lordej 
&c.  3. u. 13. &  3.25* 

10.  ThatImayknovvhim,&  thever- 
tueofhisrelurre&ion,  &c.  2.16.13 
&  3.8.1  &  3.15.8.&  3.25  > 

12.  Not  as  though!  had  already  at- 
tained to  it ,  either  were  already 
perfed:but,&c,       y^_  4-8  si 

13.  But  one  thing  I  do :  1  forgette  that 
wl^'ch  is  behinde,  &c.  3.14.J  3.6:  j 

25.1 

15.  Let  vs  therefore  as  many  as  be  per- 

fedjbe  thus  minded:&  if  ye  be  other- 

wiie  minded  :&c.        3.2  4&.  4.1.12 

20.  But  our  conuerfation  is  in  heaiien, 
from  whence  alfo  we  looke  for  the 
fauiour,  &c.  3.2$.2r&  4.i7.27,&  4. 

»7-*^ 

21.  Who  sbalchaunge  our  vile  body, 

&c.  3.25.4.&  3.2y.8.&  4.17  2«^ 

4.3.  Yea,and  1  beiceche  thee,faithfull 
yoke  felovv,heIp  thofe  women  that 
laboured  with  me  in  the  gofpell, 
&c.  3.a4'9 

tf.  Be  nothing  carefal,butin  all  things 
letteyour  requeftes  be  shewed  to 
God, in  prayer  and  fupplic3tion,&c. 
3.20.28.&  3.20.40 
12.    Andlcan  beabafcd:  andlcana- 
bounde  cuery  where  in  all  thingcs  I 
am inllrufted,  &c.    3  io.$.c<:  3.15).^ 
18.  I  was  euen  filled,  after  that  I  had 
rcceiuedofEpiphroditus,&c.4.i8.itf 
COLOSSI  AN  S. 
i,4.Qlncevve  hearde  of  your  faithiq 
"^     Chrill  lefus ,  and  of  your  lou? 
tQvvar4alirainccs.  &,io..3.&  3-i^'i 

S*  fop 


The  Tabic. 

5.  For  the  hopes  fakc,vvhiche  is  layed  of  the  Godhead  boddfcM  5.1  j.S: 


vpforyouinhcaucnj&c.3.i*.3.&  3. 

J  5.1. 
y    For  this  caufc  we  alfo  ,  fincc  the 

day  wc  hcardc  of  it  ,  ccafc  not  to 

pray  for  you, &c.  2.2.  a  5» 

10.    And  increafing  in  the  knowledge 

of  God.  ».2.2  5. 

12     Geuing  thankcs  vnto  the  father 

vvhiche  hath  made  vs,&c.       j.aa.i. 

1 3.  Who  hath  deliucrcd  vs ,  from  the 
power  of  darkcncs,  &c.         i.i5«<^« 

14.  Invvhome  we  hauc  redemption 
through  his  blood,  &C.2.17.5.&  3.4. 

jo,&j.i5.s. 

15.  VVhois  thcimageoftheinuifible 
God ,  the  firltc borne  ofeuerie  crea- 
ture.   2.  a.ao.&  ».tf.4.&  2.12.4.&  a, 

12. 7. &  2.14. 2. &  a.i4«5 

16.  For  by  him  were  all  things  crea- 
ted,vvhichc  are  in  heauen,  &  which 
are  in  earth ,  things  vjfible  and  inui> 
fible,&c.  1.14.10.&  2. 12.7, 

18.  And  he  is  the  head  of  the  bodie  of 
the    ChurcliCj&c.     2.1 2.7.&  4.6.5;. 

ao.  And  by  him  to  rcconfilc  all  thingcs 

vnto  him  relfc,6cc.         1.14.10.&  2. 

17.2.&  j.4»7.&  3I5-S 

ai.  And  you  vvhiche  were  in  times 
paftftrangcrs  andenimies ,  bycaufe 
your mindcs.&c.      2.16.2.&  ^.1/^.6, 

22.  Hathhe  novve  alforeconfiled  ,in 
the  bodie  of  his  flcsh.&c.        a.r5. 2. 

34.  Now  reioyce  I  in  my  fufFerings  for 
yoii,&c.  ;.5.2.&  ^$.4.&  4.12.5 

a6.  VVhi che is  the  my ftcrie  hid  fincc 
the  vvorlde  began:and  from  all  ages, 
but  noweis  made  manifcfte  vnto  his 
iainftes.2.7.i7.&  2.11. i2.&  3.2.14.& 

4.14.2. 

%  2,  That  their  heartes  might  bee  c6- 
forted,&  they  knit  together  in  loue, 
&c.  3.2.14. 

|.   In  whomearehidall  the  treafures 

of  vvifed  ome  &  knowledge.  2. 1  a. 4.& 

2.1 5. a. &  3.2.1  ;.&  2.11.5.&  3  1 1. 1 2. 

&  4.8.7.&  4.10  S.&  4.18.20. 

S.  Beware  lefte  there  bee  any  man  that 

fpoyle  you  through  Philofophie,&c. 

4  10.8.&  4  I  0.24. 

^.   For  inhini  dvvcJlcth  allcht  fulnts 


1  o.  And  ye  are  copleate  in  him,  which 
is  the  headof  aJl  principalitie,and 
power.  1.14.  ;,&4.5.9. 

11.  In  vvhomc  alfo  ye  are  circumcifed 
with  circuracifion  made  without 
handes,&c.         4.14. 24.&  4.16.11. 

12.  Inthatye  are  buried  with  him  in 
baptifme,  &c.  3.25.8.^  4.15. 5.6(4. 

16.21. 

13.  And  ye  vvhiche  were  dead  in 
finnes  ,  and  in  the  vncircucifion  of 
youre  flcshe,  &c.  a-7.i7. 

14.  And  puttinge  out  the  hande 
writingeof  ordinauces  that  was  a- 
gainftvs;&c.  2.7.17.&  a.»7.5.&  j. 

15.  And  hath  fpoyledthej>rincipalli- 
ties  and  powers ,  and  hathe  made  a 
shewe  of  them  openlie,&c.    a.i  6.6. 

16.  Let  no  man  therefore  condcmne 
youofmcateSc  drinkeorinrefpede 
of  an  holy  day,8fc,  2.8.33. 

17.  vvhiche  are  but  a  shadowe  of 
thinges  tocome:but  the  bodie  is  in 
Chriftc. 2.7.16, &  2.8.31.&  4.14.22. 

&4.14.2;. 

15.  And  holdeth  not  the  head,  where 
ofallthe  body  is  fnrnished  and  knit 
togcathcrby  ioynrcs,&c.      2.1 5.1. 

20.  Wherefore  if  ye  be  dead  with 
Chrift  from  thcordinauaccsof  the 
yvorld,&c.4.io.j>.&4.io.i3.&  4.1^.7 

2t.   Touchenot,  nortaflenotj&c.  4. 

10.13. 

ij.  Whiche  thinges  haue  indeedea 
shevv  of  wifdome  ,in  volutaryreli- 
gio,&c.4.io,n.&:  4.10.24.&4.1 3. a 

5.1.  Ifthcnyeberifen  vvJch  Chrifte, 
fccke  thofe  things  vvhiche  arc  aboue 
&c.  j.6.3.&4.i7.3<f, 

a.  Set  youre  afftdions  on  thinges 
which  arc  about'  &  not  on  thinges 
vvhiche  are  ontheearthe.    4.17.36. 

3.  For  ye  are  dead, and  your  life  is  hid 
vvithChriilin  God.  2.16.7.5c  2.i6, 

i3'&  3-a5««. 
5.   Mortific  therefore  youre  members 

vvhiche ."tre on  the  caiche,fr>rnicatio, 

vncircunucifionj&c.  2.16.15.^ 


The  TabI(X 


<^.  For  the  which  thinges  fjkes  the 
▼vrathofGodcommethon  the  chil- 
dren of  difobediencc.  3.a.27« 

_j.  Lie  not  one  to  an  other, feinge  that 
ychaueputofthe  oldcroa,&c.3.}-.8 

to.  Andhauc  put  on  thcnevVjVvhich 
is  renewed  ,&Cri.i5.4.2c  i.i  1.9.81  3* 

i  9- 

li.VVherc  is  neither  Grccia  nor  lewe, 
circuoicifion  nor  vncircumcifi5,Bar- 
barian,&c.  420.1. 

14.  And  aboue  all  thefe  things,put  on 
lonc,&c.2  8. 5  J.&  3  18.8.&  4.1  ?•«?• 

1 6.  Teaching, and  admonishinge  your 
ovvnc  felueSjin  p{almes,and  hymncs 
&c.  J.  20  32, 

ao»   Childrcn,obcyyour  parcntcsj&c. 

2.8.36. 

94.  knovvingt  that  of  the  Lordc,yc 
shall  recciuctherevvarde  of  thcin- 
hcritaunce,&rc.  3.18,1 

35.  Neitheris  there  norefpeftof  pcr- 
fons.  3.2  j. 10. 

4,3,  Praying  alfo  for  vs,  that  God  may 
openvnto  vsthcdore  of  vtteraunce 
&c.  5.20. ao. 

17.  And  fay  to  Archippus,take  hcedc 
to  thenainifterie  ,  that  thou  halt  re* 
ceiued,6(c.  4<3*7> 

I.   THESS  ALONI  A  N  S, 

»,i8«  TTHereforc   we  vvoulde  haue 
come  vntoyouCi  PaulJ&c.t. 

17.  i(. 

Ijw  For  whacisour  hope,  orioy,  or 

crovvne  ofreioycing?  3.25  10. 

3\5,   Euen  for  this  caufe,vvhcn  I  could 

no  longer  forbeare ,  I  Cent  him  chat  I 

might  knovve  of  your  faith,&c.  3.20 

46.Sc  41.6 . 

12,  And  the  Lorde  increafe  you,  and 
make  you  abounde  in  loue  one  to- 
vvaide.in  othcr,&c.  2.y.<^, 

13.  To  make  your  hearts  ftable  ,  and 
vnblameablcin  holines  before  God, 

&c.  3i7-»5 

4.;.  For  this  is  the  vvill  of  God,cucn 
your  ran6tification,&c.  j.i6.  a. 

7.  For  God  hathenot  called  vs  vnro 
vncleaneSjbucvnto holines*  3.1^.2. 


&  3.I9,2.&}.2}.IJ>^ 

15.  For  this  fay  wevnto  you  by  the 
word  of  the  Lorde,  that  we  which, 
liue,and  areremayning  in  the  com-' 
mingofthe  Lorde, shall  notpreucnt 
thoie  vvhiche  flepe.  3.} 3.8. 

16.  Fiir  the  Lorde  him  felfe  shall  dcf- 
ccndc  from  heauen  with  a  shoute,3c 
with  the  voyce  of  the  Archangel!, 8c 
with  the  tr6petofGod:&  thcdcjd 
in  Chrilt  shal  firft  rirc.i.i4.8.&  2.16 

«7- 

17.  Then  shall  vve  whicheliueandre- 
maincjb^  caught  vp  with  them  alfo 
in  the  cloudcs,  tomete  the  Lordein 
theayer:&  fo  shall  we  euerbe  vvith 
the  Lorde.  2.16.17. 

5.2  For  you  your  fclues knovve  perfc- 
dlly, that  the  day  of  the  Lorde  shall 
cO)r.e,euen  as  a  thefc  in  the  night.  4. 

'5>-34. 
S.  For  God  hath  not  appointed  vs  vnto 

wrnth,but  to  obtame  faluation  by 

the  meanes  of  our  Lorde  lefus  Chrifl. 

3.16.2. 

17.  Pray continuallis.    3.ao.7.&  3.20, 

i8. 

i&  In  all  thinges  geue  thankcs/or  this 
is  the  vvill  of  God  in  Chnft  lefus  to- 
vvardcyou,&c,  3.2028. 

^9'    Quenchcnot  thcfpirite.  i.p.3.fic 

2  5.1  X. 

20.   Defpife  not  prophecying.     1.9.3. 

2|.  Now  theverieGod  of  peace  fan- 
£lifie  you  throughout:and  I  pray  Goi 
that  your  whole  fpirit  andfoule  and 
bodic,may  be  kept  blameles  vnto 
the  comminge  of"  our  Lorde  Icfus 
Chriftc.     3.6  3.&  3,17.1 5. &  3.25.7 

II.  THES  SALONIANS. 

1,4,  Co  that  vvc  our  fclues reioycc 

of  you  in  the  Churches  of  God 

bycaufe  of  your  patience  and  faith  in 

all  vour  pcrfecutions  and  tnbulatios 

that  yc  fufFer.  3.1.11 

5.  vvhiche  is  a  token  of  the  rightcoir$ 
iudgement  of  God,  that  ye nwy  bee 
counted  vvorthic  of  the  kingdome 
of  God,for  the  vvhiche  yc  alio  fuffcr 

3-» 


ThcT 


5,a.ii.&  3.18.7 

t.   For  it  is  a  righteous  thinge  with 

God  ,  to  recompcnfc  tribulation  to 

chemchac trouble you.j. <)■($.&  3.18. 

7&ja5-4. 

f.  And  to  you  which  are  troubled, 
reft  with  vs  when  the  Lordc  lefus 
shall  shevve  him  fclfc  fromheauen 
with  his  mightic  Angels.       5.18.7. 

5.  Which  shal  be  punished  yvitheucr- 
lafting  perdition, from  the  prefencc 
of  the  Lorde,  and  from  the  gloric  of 
his  power.  j.ij.iz, 

xo.  When  he  shall  come  to  be  glorified 
in  his  Sainftes,and  tobeemadcnicr- 
ueillous  in  all  them  that  belcue  (by- 
caufc  our  teftimony  tovvarde  you 
was  bcleucdjin  that  day,     $.2$. 10. 

1 X . V  Vherefore,^  vce  alfo  pray  all  v vaics 
for  you,  that  our  God  may  make  you 
vvorthie  ofhis  caliinge,and  fulfill  all 
the  good  pleafure  ofhis  goodnes,and 
the  vvorkcoffayth  with  power   .2. 

5.8. &  3.2.55. 

i.j.  Let  no  man  dcceiue  you  by  any 
meancs:  For  that  day  shall  not  come, 
except  there  come  a  dcpartingc  firft, 
and  that  that  man  offlnne  be  dif«.lo- 
fed,euen  thefonneofperditi6.4.s.7 

4>  And  exalteth  ^limfelfe  againfte  all 
that  is  called  God  ,  or  that  is  wor- 
shipped lb  that  hee  dothe  HtasGod 
in  the  Temple  of  God,&c.    4.1.1  a. & 

4.7.  a  5  .&  4.7,  a  9.&  4'^-4. 

5.   Euen  him  vvhof*  commingc  is  by 

the  working  ofSatan  with  all  power 

&  fignes,&  lying  wonders.  1.14  17. 

XI.  And  therfore  God  shall  fcnde  them 
ftrong  delulion  ,  that  theyshoulde 
beleuelyes.i.i4.i7.&  i.j8.a.Sr  1.4  5 

I  a.  That  all  they  might  be  damned, 
which  belcue  not  the  truth,  but  had 
pleafure  in  vnrightcournelTe.  1 . 1 8.2. 

&a.4-5- 
13  But  we  ought  allwaics  to  geue 
thankes  to  God  for  you ,  brethren 
beloued  of  the  Lordjbycaufe  he  hath 
chofen  you  from  the  beginninge  to 
faluation  ,  thorovvc  fanftification 
of  the  fpirit,  and  belsife  ol  the  ^ruth. 

5.1. a* 


ableT 

14.  VVherunto  he  called  yon  by  our 
Go  (pell, to  the  obtaining  of  the  glo- 
ry for  our  Lorde  lefu  Chrift.   a  10.  J, 

3,<f.  VVe  do  commaund  you, brethren, 
in  the  name  of  our  Lord  lefus  Chrift 
chat  ye  withdraw  your  felues  frora 
euery  brother  that  vvalketh  inordi* 
nately,  &c.  4.1.2^. 

10.  Foreucnvvhe  we  were  with  yott 
this  we  warned  you  of,ihat  if  there 
were  anie  that  wolde  not  worke, 
thatheshouldenot  eate.     4.i6.a^ 

12.  Thofe  that  bee  fuchemanerofper- 
fons,  we  commaunde ,  and  befechc 
for  our  Lorde  lefus  Chrift,  that  they 
worke  with  quictncj,aud  eate  their 
owne  bread.  .  4.  i.2(S« 

14.  And  if  there  be  anie  that  folio  vv« 
not  our  counfcll,note  by  a  ]etter,an4 
haueno  copanie  Yvith  him ,  that  he 
may  beashamcd.  4«»2.5 

15.  Yet  count  him  not  is  an  enemie,buc 
admonish  him  as  a  brother,  4.12.10. 

I.    T  I  M  O  T  H  E. 

1.5.  TTHe  ende  of  the  lavve,i$  loueout 

of  a  pure  heart  and  goodcon- 

fcicnce,  &  of  faith  vnfained.a.  $.6.Sc 

a. 8.51. &  3.2.I2.&  3.ip.i^.& 4,10.4 

5.  knowing  that  the  law  is  not  put 
for  lult  men,  but  for  the  lars'les  and 
difobedient,and  for  thofe  that  will 
notberuledjfor  the  wicked,&c.a. 

7.«o 

X  J.  1,1  faye  which  was  firft  ablafphe- 

mcr,and  a  perfccuter,  andadocrof 

vvrong:but  he  had  mercic  ofmce,for 

I  did  it  ignoratly,not  bcleuing.j.  j.ai 

1 5.  Chrift  lefus  came  into  the  vvorldc 
to  faue  ftnncrs ,  of  the  vvhiche  I  am 
cheifeft.  a.12,5, 

17.  To  the  king  etcrnall,  immortall, 
inuifiblc,thconely  wife  God,bc ho- 
nor and  glory, &c.  1,13.11.24. 

i3>  Hauing  faytN  &  a  good  confciencc 
the  vvhiche  berg  put  away  ,fome 
haue  made  shipwrackc  of  faith,  5.2. 

13. 

».i.  I  exhort  therfore ,  that  firft  of  all 
prayers, fupplications,intcrceirios,& 
geuyng  ot  thaukes  be  made  for  all 
«60.  3.30. 1  ^.5c  4.30.2 J. 


^ 


a.  Forkinges  and  for  all  that  are  in  au 
thoricicthac  vvc  inaylcadaquitt  & 
peaceable  life  in  allholineile  and  ho- 
ncftie.  4,20.5,17. 

4.  Who  would  hatie  all  men  to  be 
faucd,&  to  come  to  the  knowledge 
ofrhe  truth.  j, 24,1  5. 

5,  One  God  &  one  Mediator  bctvvcnc 
God  .jnd  man ,  the  man  Chriit  Icfiis. 
i.ia.i.  &  a.i7.5,&  3.20.17.20.  &  4. 

12.25. 

4,  Who  gauc  him  fdfe  a  raunfome  for 
all  iT»en,  1  faye  Chnft  that  teftimony 
ordained  in  due  timf.    2.17.5, &  j. 4, 

30. 

8.   I  will  therefore  that  themenpr.iy 

euery  where  liftinii  vp  purchjndes 

without  wrath  o!  doubling     j  »o, 

•2j>.X  j.»5  7. &  4.19  2. 

j.i.  ABishopought  to  be  Tnbi.imca- 

ble,the  hu^biii  ofone  wife, watch- 

f  ulljfobcr,  felled,  harborous,  apt  to 

teach.  4. 3.ia.&  4.4.7, 10.&  4.5.1  Sr 

4.  i.a?  24. 

^   Holding  themyfterie  of  the  fjych 

VTithapiircconfcicnce.  j.a. i  ?.&' 4. 

X  5.  Which  is  the  Church  of  the  luiing 

Godjthc  pillcr  &  ground  of  all  rrurii. 

4.1.10  5:  4.2.1.10  &  4  8.1a 

16.  And  without  concroueriie  gieat 
js  the  myftcrye  of  godhncill-  ,  God 
was  made  mani fell  III  flcihe.i  ij.u. 

&  4. 1 4  1. 

4.1.  Tlie  Ipiritc  fpeaketh  cuidcntly, 
th.u  in  tbc  latter  times  foms  shjl  de- 
p.irtlrom  the  faith,  and  shall  geue 
nccde  to  fpirites  of  error,and  to  00- 
ftrineofdcuiHs.    "*  4  5>-i4. 

2.  Te.iching  lies  -through  hipocri^e, 
whofeconfcicnceis  marked  with  a 
hotc  iron.  4.9.14, 

5.  Forbidding  mari.^.ge,and  comaun- 
ding  to  jbftainc  from  meatcs  which 
God  hath  created  to  be  receaued 
with  thankes  geuing  of  the  faithful! 
and  of  theni  that  hr.th  knovvcn  the 
trHth.  4.9.*  4,&  4.11.25 

4.  For  vvhatiocuer  Godhrfth  created 
is  tjood, nor  nothing  is  to  be  rcfufed 
ifitbe  taken  with  thankes  gfcuing. 


The  Tabic. 


5.  For  it  isfanftiffcdby  thewordeof 
Godandprcyer.    3  ly.S.&r  j.20.28. 

6.  Bfcj,)g  nourished  vp  in  the  vvordes 
of  fayih,&  in  good doilrinc,  which 
th(»u  halt  continually  fullowcd.    j, 

2  I  {. 

8.  Btitgodlincde  is  profitable  which 
hitfi  promifi^of  this  life  &  of  the  life 
tocomc.2.5.  J.&  3-2. 28. &  J  20  .^4. 

lo.   Theifore  we  Libour  and   arc  r^-- 
prochsd  jbicaufe  we  hope  in  the 
liuing  God  ,  which  is  the  fiuiour  of 
all  me, but  molt  cheeftyof  the  fayrh. 
full.  }'8  8 

1 3,  Attend  vnto  reading , exhortation, 
and  dextrine, vntiU  1  couie.       1.9  i. 

14.  Neglti^not  the  gift  that  is  in  thee 
vvhichvvas  geue  thee  toprophecic 
with  layingonof  thehandes  of  the 
Elders.  4.},i5.&  4  I  <).28 

j.5»  Let  not  a  widow  be  taken  into 
thenumber  that  isyoun^cr  then  60. 
y  cares  oldc,that  hath  bene  the  wife 
of  one  husband.  4h9- 

X  a.  Therfore  to  be  condened,  bicaufe 
thcyhaue  forfaken  their  firitfai:h  4. 

I  3.18. 

17. The  Elders  that  rule  well, are  wor- 
thy double  h()nor,but  moft  chcefly 
thofr  that  doe  labour  in  the  vvordes 
anddodrine.  1  8. 3  5, &  4.11.1. 

20.  Thofj  that  offend,  reproue  openly, 
that  the  reft  mayefeare  4.12.3. 

21.  I  charpe  thtcbefore  God  5c  our 
Lord  Ie<uChrift,3nd  the  clcde  An- 
gels ,  that  thou  keepe  theic  ihingcs 
without  pretcrringone  before  an  o- 
ther,and  do  nothing  parcially.  1.14. 

9.16.&  3  23.4* 

22.  Lavhandes  fodenlie  vponno  man 
neither  be  partaker  of  other  mens 
fmnes  4.3.12.15. 

tf.4.   He  is  puffed  vp  and  knovveth  no-     ^ 
thing  ,  butdoteth  about  queftions 
andrtrife  of  words,  of  which  there 
rirethenuie,{trife,railingcs,and  euill 
I'urmifing.  ••»  J  3* 

10.  For  the  roote  of  all  euill  is  the  louc 
of  money,  the  which  vvhilelt  feme 
luAed  aitcr,they  hauc  erred  from  the 

f«ich» 


ine 

faith,&  pcarccd  themfclujcs  through 
with  many  forrovvcs.  B'*'^5 

1 6.  VVho  onely  hath  immortal i tie, 
drvcllingin  the  light  that  none  can 
attainevntOjVvhomncucrman  faw, 
neither  vcc  can  fee,  vnio  whomebc 
honor  and  power  euerlalting.  Amen. 

l.f.j.&l.lS.J.Sc   J.2.1 

17.  Charge  thofe  thatberichc  inthis 
world, diat  they  be  not  hie  iTiindcd, 
and  that  they  put  not  truft  in  vncer- 
taine  riches,  but  in  thcliinnge  God, 
who  ojucth  all  thingcs  aboundant- 
ly  to  cnioy.  31 8.6 

to.    O  Timothe,  keepe  that  thar  is  c  6- 

mitted  vnto  thee ,  &  aucide  profane 

and  vainc  bablings,  and  oppofitic)ns 

of  fcicnccfalfely  fo  called.     1.16.8 

II.    TIMOTHE. 

l.l  D  Aule  the  Apoftle  of  lefus  Chrift, 

■■•       by  the  will  of  God, according 

to  the  promifc  of  life  which  is  in 

Chrift  lefus,  2.9.  j 

6,  1  do  put  thee  in  remembrance  chat 
thoultjrrc  vp  thegift  of  Godvyhich 

.  is  in  thee,  by  the  layingeonof  my 
handes.  4>3'i^ 

5.  VVho  hath  faucd  you  «nd  hath  cal- 
led you  with  an  holy  callrngjnocac- 
cordnige  to  our  workes,  but  accor- 
dinge  tohisowne  purpoic  &  grace, 
&c.  1.12. 5.&  3>i4.5  &  3.2i.3i&  4*» 

26 

10.  But  nowc  is  made  manifcft  by  the 
appearing  of  our  Lorde  leius  Chuft, 
who  hath  abolished  death, and  hath 
brought  life  &  immortality  to  li^ht 
through  the  gofpell.  a  5.1.&  3.15.1 

11.  For  the  which  caufealib  1  fnffcr 
thefcthings,ncitheraml  ashamed.! 
knowe  whom  1  haue  bclcued,and  I 
am  perfvvaded,  he  is  able  to  keepe 
that  Ihauc  committed  vnto  hima> 
gainlt  that  day.        j. 2. 31. 3c  3.25.4 

14.  That  vvorthy  thing  that  was  co 
mitted  vnto  thee, keepe  through  the 
holy  Ghoft  which  ism  vs.       J.2.J} 

18.  The  Lord  graunt  him,  that  he  may 
finde  mercy  with  the  Lorde  in  that 
day.  3.25.10 

a.io.  Therefore  I  fuffer  all  thingcs  for 


1  aoic. 

the  eled  fake ,  that  they  might  alfo 
obtainc  the  faluatio  that  is  in  Chiift 
lefojvvith eternal]  p.lory,         3-5  4 

12.  Ifvvc be  dead  v^ithhim,vrc shall  .; 
alfo  line  with  him:  aiid  it  we  fuffer, 
vvc  shal  alfo  raigne  with  him.  3,15.$ 

13.  Ifvvcbclcuenot ,  yet  abidethhc 
faithfulhhe  cannot  deny  himfeife.i 

4.2.&  3  so. 36 
16.    Stay  profane  bablmg  about  vainc 
things, for  they  vvil  prucede  to  niore 
vngoJlincs.  3'2.i3 

1^  The  foiind;»tion  of  God  ftandeth 
fure ,  hauiiigc  this  feale  ,  The  Lorde 
knovvcth  who  be  his, &c.     3.22.6. 

6(4.1.2,8 
iO.  In  a  great  houfe  there  be  not  on- 
ly golden  and  filuer  veflels  ,  but  alfo 
of  woodc  and  of  earth,  and  feme  of 
them  be  to  honor ,  andfome  to  dif- 
honor.  3'=5'8 

2 5.  laltruft  tliCm  with  raeckenc*  that 
are  conrrary  minded. if  thar  God  vvil 
giucthcni  at  any  time  repcntaunce, 
that  they  may  knowe  the  tructh.1.14 

18.&  ^.3.2i.&  3.24.15 

26.  And  thar  they  which  betaken  in 
the  fn  irc  of  the  dcuill, in  the  which 
they  be  hcldc  captiue,  may,  &c  1.14 

18.&  3  3.21 

3.7.   Euer  learning. but  they  canncuer 

Come  to  the  knowledge  of  the  truth. 

3.2.5 
8.     And  as  Tannes  and  Ian  brc?  vvith- 
ftoode  Mofes,fo  rhey  vvithiland  the 
truech,  men  cornipr  in  mindp ,  &'  re 
probate  touchms  the  faith      3.2- » 3 

16.  The  whole  Stripiuicis  giuenby 
infpiration  of  God,  and  is  profitable 
toteach,  to  rcpr^ue,  and  to  ctrretS, 

&c.  I.^.I,&2  7.»4 

17.  That  the  man  of  God  may  be  pcr- 
fed,  being  perfe<9^1y  inftru^cd  n:-  e 
uery  good vvorke.  i.p.i 

4.1.  1  cJ'argir  thee  therefore  befute 
God,&  before  the  lord  lefns  Chrift, 
vvhosh.iU  iudgethe  ipickcand  the 
dead  at  his  glorious  comminginhss 
kingdom.  2.16.17 

8.  It  remainethjthat  there  is  a  crown 
Uidvp  for  me,  whirh  the  Lord  that 
A  AA  AA 


The  Tabic. 


righteous  iudge  shall  gluevntamc 
inthatda^.  '  3.i«J.5.&  5.154 

i6.    Atmyhrft  anfvvfringno  manaffi- 
itedmejbutallforfookcmc.    4.^.1^ 
TITVS. 
l.r.pAuI  a  fcruaunt  of  God,  and  an  A- 
*     poftle  of lefus  Chrill according 
to:hefaichoftheclc(aof  God,  and 
knovvlcugeof  the  trueth,vfhich  is 
accordrngeroholindl*.  3.>.ia.&  | 

ai.io 

5.  Forthiscaufcl  left  thee  in  Creta, 
thacthcu  shouldclt  go  forwards  t« 
amende  thofc  ihingcs  that  rcmainc, 
Sc  that  thou  shouldcrt  appoint  cucry 
where  Elders,  ai  I  hauc  commaudcd 
thee.  4.j.7,S,i5 

6.  Ifany  beblamelcfTc.lettcit  bcthc 
husbandeofone  vvife,hauingcchil- 
drca  chat  be  faithfull,&c.4.  j- 1 3.&4 

7.  ABishoppe  muft  be  blamelc/Te,  as 
the  Ite  ward  of  God,  &c.  not  greedy 
offilthyJukcr.  4-5'i9 

5.  A  holder  of  that  faithful]  wordc 
Tvhich  ferueth  to  teach, that  he  may 
exhort  by  found  dodrinc,^  confvte 
chem  chat  fpeake  thcrcagainfl.  4.3.^ 

13.  Thiswitncsistrucivvhereforcrc- 
prouc  ihcm  earneltly,  that  th«y  may 
be  found  in  faith.  3^*) 

1 5.  All  chinges  is  pure  to  the  purc:buc 
to  the  denied  &fajthIeflc,nochingi$ 
pure,&c.  j.i^.9.8c4.i3.9.&4  17.40 

t,2.  That  old  men  be  fobcr,  shewing 
thsfelues  worthy  to  be  rcucrenccd, 
and  te(nperacc,foundeinta^ch,loue, 
and  patience.  3».i3 

II.  For  the  grace  of  God  that  bringeth 

lalaation  to  all  men  hath  appeared. 

a.i«.4.&  J.7.J.&  j.itf,  J.&4.r.i6 

i».  Ifeachingvs,  that  vvickedncs  be- 
ing forfaken  and  worldly  luftes,  vvc 
should  liuc  foberly,righteoufly , and 
halily,in  thispiciVnt  life,  ^.i  6.1.8c ^ 

25.1 

13.  Looking  for  that  ble  (Ted  hope,  and 
for  that  glorious  comminge  of  the 
glory  of  that  great  God  &  Sauiour  e- 
uenChrift  leiuj.  3-5>  5.&  j.itf  » 

3.1.  Put  thtioin  minde  that  they  be 


fubiedto  principah'cies ,  tlndobef 
powers,  that  they  be  prepared  toe- 
uerygoodvTorkc.  4.20.23 

4.  But  when  the  bountifulnes  &  louc 
of  God  our  Sauiour  tovvardesman 
appeared.  J.5.i7,&  3.14.5.&  4.1.96 

5.  Not  by  the  vvorksof  rightcoufncs 
that  we  had  done^but  according  to 
bis  mercy  he  faued  vs  ,  by  the  vv«.i 
shingeof  regeneracion,&c.  1.13.1  4 
&  a.5.i7.&  3.4.a5.&  4.15. 1,5. &4 

i6.ao.&  4.i7.a» 

7.    That  beingc  iuftified  by  his  grace, 

▼ve  should  be  made  heires  according 

tothe  hopeofeternall  life.      3.1 5.* 

9.  But  ftay  foolish  queftions&genea 
logies,2c  contentions,  &  bravvlings 
about  the  law,  for  they  arc  Tnprofa- 
cable  and  vaine.  2.1 2. 5 

HEBREVVES. 

i.i.^  Od  many  times  &  diuerfly  fpakt 

^    to  the  fathers  by  the  Prophets, 

a.9.t.&2.i^.i.&  4.8.7 

a.  Inthefe  latcrdaieshefpaketo  vsby 

his  fonne.   i.i  ).7.&  4.S.7.&  4.18.20 

3.  Who  being  the  brightncfle  of  his 
gIorv,and  thcingraued  forme  of  his 
perron,and  bearcth  vpall  rhingcs  by 
his  mighty  worde,  hath  by  himfelfs 
purged  ourfinneSjSrc.i.i  3-2,ia.&i 

\6.if..Sc  2.2.ao.&  2.T4. 3 

4.  Being  made  fo  much  more  excellent 
then  Aogels,by  hovvcmuch  he  hath 
obtained  a  more  exceiient  name,  i 

14  y      ' 

4.  Let  ail  the  Angels  of  God  worship 

him.  1.13.11,23 

10.  And  thou,  O  Lorde,in  the  begin- 
ning hid  laid  the  foundations  ofthc 
earth: and  cheheauens  be  the  works 
ofthyhandes.  1. 13.11, 23, 3<( 

14.  Be  thcynot  all  miniiiiinge  fpirites 
fent  forth  to  miniller  for  theirldkes 
that shalbe heires  offaluacio?  i.i4-P 

&  3,20. 2-J 

2.5.  He  hath  not  put  infubie^ion  to 
the  Angells ,  the  world  to  come, of 
which  we  fpeake.  ''M-^ 

5.  But  we  fee  lefus  crovvvned  with 
gloTV  and  honor ,  which  was  mad« 
a  litlc  vvhiie  infefiovur  to  Angels ,  by 

rcafoB 


inc  labic. 

reafon  of  fufferinge  death ,  that  by     5.  And  fo  Chrift  tooke  not  to himrelffC 


Goris  grace  he  might  tail  of  death 
forallmcn.  i.i?.26.&  1,16,7 

l,j.  For  he  that  fan fti fie ih  ,  and  t bole 
chat  arc  fanaificd  ,  are  all  of  ont : 
vvhcrcforchcis  not  ashamed  ro  calj, 
thtm  brethren.  a  1 3  1 

14.  That  he  might  deftroy  throughf 
deach  ,  him  that  had  the  empire  and 
poTver  of  death,  thacis,  the  dcuill, 
&c.      1.14  iU.i5t  a  15  I.1.&  3  »«.?4. 

1 5.  And  that  he  might  dcljiier  a'  them, 
vvhich  for  teare  of  death  were  all 
their  life  time  lubiei^  to  btiiidage.a 

16.  For  in  tiovvife  hetooke  the  An- 
gels, but  he  tooke  thefccdcof  A- 
braham.  i,t4>.i>-&  *.»  J«i,a 

17.  In  all  chinges  it  became  him  to  be 
made  like  to  his  brethren,  th^ihc 
might  be  merciful!,  audafaithFufl 


chishonor^tciben^ade  hit;prici^,dfc. 
••-  , , ..  -,      4.14  2r.&4.j8.» 

6.  Thou  art  a^prieft  for  euer,  after  the 
order  of  Mekhif«idec.  a^.x^.iZ, 

7.  VVhichin  the  dayesofhis  flesh  tjid 
offer  vppe  prayers  and  Supplications, 
with  hroi>g  cryingc  and  tcarcs  vnt© 
him, that  vvas  able  tQ  fawihimirotn 
death  i  and  was  alfo  heardcin  thac 
vyhich  he  feared.  2.1 6. ix 

8.  Although  he  Were  thefonne,  not- 
vvithHandmg  he'learned  obedience 
by  thofc  things  that  he  fuftrcd.  j,8.i 

10.  And  called  of  God  an  hie  prieil^af- 
cer  the  orjder  ofMel^bifcicc.  4.18.1 

^.4.  Foritca  not  be  that  thofe  which 
vvcrcoiicc  lightened  ,  and  haue  ta- 
iled of  the  htaucniy  eiftes,and  vvie;r« 
roade,p;)i;tfd(Qi-$  of  theholy  Gholt  |. 

2.1i.&  5.5.i1,2J 


high  pjicft  in  thingcs  concerninge     6.  If  they  fall,  that  they  should  be  te- 


Gpd.  J.I?. 1. 2^  2.i<5  .2,<5 

3  14.  V  Ve  be  made  partakers  of  Chuft, 
ifwckecpe  fiire  vnto  tbeciide  that 
heginningc  vvhercwuh  wc  arc  v^)- 
holden.  j.  2.16. 

4.5>.  There  rcmaineth  therefore  a  relt 
to  the  people  of  God.  a.8,29 

14.  Hauinge  therefore  a  greac  high 
prie(l,that  hath  enticd  into  hcaucn, 
euen  lefus  the  fonne  of  God  ,  let  v$ 

.   hold  this  profeflion.  1.7  2.&  4.14.11 

15.  We  haue  not  ahic  priclt  th.Tt  can 
not  be  touched  with  the  mfirmicic 
of  our  flcshe  ,  but  wa*  in  all  thtngcs 
teptcdin  like  fort,  yet  withtjut  lin. 
i.»a.i,7-&:  a.i3.i.&2.i<5.J2.&4,i7. 24 

\6.    Lettevsapprochc therefore vvich 
boldnes  vnto  the  throne  ol  grace, that 
Tvc  may  rccciue  mercy,  &  hnde  grace 
tohclpcattimcofnedc.     5.^0.11,17 
},i>   Eticry  hie  priefl  is  taken  from  a* 
mongeil  me,  &  is  ordained  for  men, 
in  things  pertaining  to  God,  that  he 
may  offer  both  gifts  and  facrifice  for 
Hnnes.  i.i}^4 

4.   Neither  doth  any  man  take  this  hp^ 
nor  vnto  himlelfc,but  he  that  is  cal- 
led of  God,aft  was  Aaron.4. 3.10  &4 
ftj.a».&4.i8.^,i4 
....»■# 


Bucd  againe  by  repentaccj&c.J.j.ii 
10.  For  God  is  not  vni.uU ,  that  he 
sfiould  forget  your  Tvorkcs,  and  la- 
bour of  loue,  which  ye  shewed  to- 
vvaids  his  nam^j&c.  318.7 

13.  For  yvhen  God  made  the  promife 
to  Abraha  ,  when  a$h<:  c*>uldefwere 
by  none  greater, he  fwore  byhirofelf. 

2.8.2$ 
16..  For  men  verily  fvvcarcbyhiiri  that 
is  greater  th«n  thtnifelues,  &  an  oth 
for  confirmation  is  an  cndeof  flrife 
amoHgcft  them.  28.27 

7.3.  VVithout  father,  without  mo- 
ther,vvithouc  kindred,  and  hauinge 
neither  beginningcot  his  dayeSjUor 
cnde  of  his  life,  but  is  likened  to  the 
fonncofGod,and  continnethaprieft 
for  eucr.    ,        ,      ,    ..  'd,,\s  1% 

7.  But  without  all  controiieriie,that 
which  istheltaltis  blcfl"ed«f  hira 
thaj  is  thegrieatcr.  4.i?.» 

II.  Ifthere  had  bin  a  ful  perfeSion  by 
the  Leuitical  pricffhot>d,&c.    2.11,4 
\%,   The  Prieftoooiie  thereforcbeingc 
chaungedjit  muff  nedes  be, chat  there 
beachauge  of  the  havv'.3.4  4.&4  6,» 
»7.   Thou  ar.t  a  pneff  for  eucr,after  the 
order  of  Melchifedec.  j  4.  iS.A 

A  A  AAA    ij 


w 


1  nc 

f^  Thclavtrc^n^ific^  nothinge,  but 
the  brin|:;iijg  in  of  a  better  hope  did 
It  >  by  the  which  we  come  necre  to 
God  a.7.i7.&  a.11.4 

31.  But  this,  he  is  made  with  an  othc 
by  him  thacfaid  vntohim,The  Lord 
hat'n  fvvorne  and  will  not  repent, 
thouart  apneftfor  cuer,&c.  4.18.1 

21.  lefus  is  made  fo*  much  greater 
furctyofa  better  Tcftamcnt.  4.18  2 

24.  And  hcjbecaufe  he  abideth  for  euer, 
hath  anciieriaftingprieltlwde.i.i  >^.6 

35.    Whereby  he  IS  able  to  faucthofe 
Vvhich come  vnto  God  by  h\m,i.\6.\6 

8.1.  But  this  is  the  Aim  of  that  which' 
V vc  haue  ('p<3kcn:  that  we  hauc  luch 
an  high  Prieft,  that  fitteth  on  the 
right  hand  of  the  throne  of  maicftie 
in  hcauen.  1.16,1% 

5,  See,  quoth  he,  that  thou  make  all 
things  according  to  the  patcrne  that 
was  shewed  thee  in  the  mountarne. 

1.7.1 

4.  But  now  our  hie  prieft  hath  obtai- 
ned a  more  excellent  office,  in  as 
much  as  heisthe  mediator  of  a  bet- 
ter Ttftament,?tc.  2. 16.12 

f,\.  The  rirlt  tcttament  had  alfo  ordi- 
naunccs  of  religion ,  and  a  worldly 
fanftii;^.ry.  '  '  4.14121 

7,    But  into  the  f?condc  went  the  hie 

.  prieft  alone  once  cuery  ycare  ,  not 
without  blood  which  he  offered 
for  hiaifelfe  and  for  the  people.  2.7 

i7.&2.i5.<S 

Z.    VVherby  the  holy  Ghoft  thisfigni 
fied,that  the  way  into  the  holicit  of 
all.  wa;..  not  yet  opened,  whilcft  as 
yet  the  hrit  tabernacle  was  landing. 

2.7.17.&  2.15  6 

^,  Wherein  were  ofFred  gifrcs  &  (a- 
crifices  that  coulde  not  make  holy, 
coccrning  chccorifcicnccofhimthat 
did  the  fcruice.-  2.7.17.2^  z.>i.4.&  4 

i4,a5 

II.  But  Chrift  being  come  a  hie  prieft 

of  good  things  to  cctfnc,&c.  i.\C.i6 

&  4.14.21.&  4.18.S 

«.   Neither  by  the  blood  of  goatesfic 

calues,  but  by  nis  own  blood  entred  he 

«ncc into  the  holy  placc^.i7.48c4.i8.  | 


1  able, 

I  J.  For  if  the  blood  ofbulles  &  goats^ 

&  theaiThcs  ofanheifer  fprinkiioga 
them  that  are  vncleane,fandificthat 
touchingthe  purificatio  of  the  flesh. 

i.17.4 

14.  HoTve  Biuch  more  shall  the  blood 
of  chrift,  which  through  cheecer 
nail  fpirire  offered  himfelfe  without 
lpottoGod,&c.2.i6.6.&  J.16.3.&4 

14. 22 

15.  And  for  this  caufehe  is  the  me- 
diator of  a  nevve  Teftament ,  that 
through  deach,&c.  2.7.17.&4.17.4 

16-  For  where  a  reftamentis,  there 
mul^  be  the  death  of  him  that  made 
the  teltamcnt.  4-»^'5 

22.  And  all  thinges  almoft  accordinge 
to  the  lav ve,  was  purified  by  blood, 
&  withoutshcdingcof  blood  there 
was  no  remiflion.    2.1 5.6. &  a. 17. 4 

i6.  Bur  now  once  in  the  cede  of  th« 
world  hath  he  appercd  to  put  away 
fin  bytheratrificcofhimfelf.4.iJ>'.| 

27.  And  as  it  is  ordained  for  men  thac 
they  $hal  once  die,&  afterthat  com* 
meth  the  iudgemet.s  16.17. &  3.25.8 

28.  So  Chrill  was  once  offrcd  to  take 
avvay  the  finnes  of  many ,  and  vnto 
them  that  looke  for  him,shall  he  ap. 
pcire  the  fecond  time  without  finne 
rnto  filudtion.  3«*5'» 

1 0.1,  Forthelavvhauing  the  shadow 
of  good  things  to  come,  and  not  the 
yeryiroage  of  the  thinges, can  neuef 
▼vith  thofe  facrifices  which  they 
offer  yearcly,  fandifie  thecommer» 
thcreto.2.7.i6,i7.&2  ii.4,&4.T4.2j 

a.  For  would  they  not  then  haue  ccaf- 
fed  to  haue  bin  offered  becaufe  that 
the  offerers  once  purged  ,  shoulde 
haue  hadde  no  more  confcience  of 
finne.     3.i^.i5.&  4  10. }.&  4.i4>a5 

4.  For  the  blood  ofbulles  and  goates 
cannot  takeaway  finne.      4.14.25 

7.TlienI(aid,loe,I  come  (in  the  begin- 
ning of  the  booke  it  is  written  of  mc> 
that  I  shold  do, 6  God,thy  wil.  2.  i  tf.  5 

8.  Abouc,vvhen  he faid,facriHce,and 
offerings, &  burnt  offerings, &  finne 
offeringesjthou  rrouldeli  not  haue, 
ocitfa:r  hail  chou  pleafure  therein 

fvhich 


•rn 


The 

7hicharcofFrcdbythcIaw,&c.2.i<).5 

«o.  By  the  which  will  vvc  artf  fanflii- 
fiedjcucn  by  che  offering  of  the  body 
ofChnftoncc  midc.j.6.iJc  ^.li.i 

14.  For  with  once  offering  he  hath 
confecraced  foreuer,  thoic  that  are 
fan^ified.  3.5.2.&  4.1S.; 

i^.  Wherefore  brethren,  fcing  wc 
haue  liberty  to  enter  the  holy  place 
through  the  blood  of  lefus.  3,20.10 

to.  By  the  new  and  iiuing  vvayvvhich 
he  hath  prepared  for  vs  through  che 
vaile,th;itis,his  fleshe.  j  20. 1  8 

»<5,  If  we  fin  willingly  after  th.Jt  we 
haue  reccaued  the  knowledge  of 
the  truth ,  there  remaineth  no  more 
facrificeforfinne.  j.j.2i,2  3.Si:  4183 

17.  But  a  fearful  looking  for  of  iudge- 
menc ,  and  violent  hre  which  shall 
deuouretheaduerfarics.        3.25.12 

»9.  Of  how  much  more  forer  punishc- 
ment  thinkeycjshall  he  be  vvorth\'_, 
which  trcadeth  vndcr  foote  the 
fonnc  of  God.ac\dco'rjteth  the  blood 
of  the  tcftamcnt  as  an  vnholy  thing, 
whcrevvith  he  was  fanftified  ,  and 
doth  dcfpife  the  fpint  of  grace,    j. 

3.2< 

|<5.  Ye  haue  necdeof  pacience  ,that 
after  yeihaue  done  che  vvill  of  God, 

•    yemightreccaucthepromifes,5  2.37 

II. I.  Now'c  faith  is  the  ground  of 
things  that  are  hoped  for,  and  the 
euidcnce  of  things  chat  are  not  fenc. 

3.2.41. &  3.25. c 

|.  By  faith  we  vnderlUnd  ,  that  the 
vvorld  was  made  by  the  word  of 
God,inruch  fort, that  che  things  that 
vvercCjWcre  not  made  of  things  that 
didappeare.   1.5.13.&  i.6.i.&.  1.16./ 

6,    Without  faith  it  is  vnpoJijble  to 

pleafe  him  ,  for  he  that  commeth  tp 

God  muft  belcuc  that  God  is,  &  that 

.he  doth  reward  them  that  fckehim, 

J.II.I5.&  3.t4,4.&  3.i0.40 

J.  By  faith  wc  being  warned  qCGq4 
of  the  things  which  Were  as  yet  not 
feene,&c,  i?-*jO 

^,  Ky  faith  he  abode  in  cheUd  of  pra> 
mife  as  a(traunger,&c.         a.to.x) 

17.  By  faith  Abraham  offered  vp  Ifaac, 


v^yhen  le  vyas  tried,  and  he  that  Had 
rtceaud  the  promifcs  ,  offered  his 
onelybgoctenfonnc.  i*9^ 

21.  He  worshipped  God  leaning  vpoa 
his  ftafV.  i.ii.iS 

II.  3 .  Conidcr  him  therefore  that indu- 
red  fuel  fpeaking  againfl  of  finncrs, 
lead  ye  hould  be  wearied  and  faint 
in  yournindes.  3*3»'5 

5.  And  ycu  haue  forgotten  the  cxhor- 
tation',  rvhich  fpeakcthvnco  you  .i> 
vnto  cHldren  :  My  fohne  »  dcCpirc 
not  the  chaftening  of  the  lorde, 
neither  aint  in  thy  mind  when  thou 
artreprauedof  hin-.  ,3.4^  t 

8.  For  ifyoubc  without  cori'ediion, 
whereaallarepartaVcrsjthenareye 
baftard«s  andnotfoimes.  >         ?  8,^ 

«).  MorO(Uer,vvehauchad  the  fathers 
rf  our  todies  ,  Tvhich  corredled  vc, 
and  we  taue  them  reucrence, should 
we  not  Duch  rather  be  in  fubicftion 
vnto  the  father  of  fpirits  ,  that  vvp 
might  liue?  I.i5.> 

17.  F«r  ye  kiowe  howe  that  afterward 
when  hc.yxould  haue  inherited  th^ 
blefling,hc  was  reic6ied,for  he  foud 
noplace  to  repent  ,  ahhough  hec 
foughi:  the  bleiling  with  teares.    3, 

1 8.  Forye  came  not  to  the  mount  that 
might  be  touched  ,  nor  vnto  burning 
fire, nor  tobiacknefle,and  dafknefTe, 

&c.  *•?'•* 

22.  But'y,;  came  to  the  mount  Sion, 
'and  to-,theCiric  of  the  lining  God, 

the  celciliall  lerufalem  ,  and  to  the 
copany  of  innumerable  Angcls.1. 14.9 

13.  To  the  cpiigregation  of  the  firft 
borne  which  arc  written  inheauen, 
and  to  God  the  iudge  of  all.     3.25.^ 

13,4,  Manage  is  honorable  amongeil 
all  men  ,and  the  bed  vndcfiled :  but 
vvhoorcmogers  and  adulterers  God 

o  v*ill  iudje.  4.5>.i4.&  4.i2.2$.&4> 

S.  Tcfiis  Chrift  the  fame  yeftcrday,  and 
to  day.and  alfo  for  eucr.  i  10.4 

1 5.  By  him  therefore  let  vs  daily  offer 
vp  to  God  the  facrificcofpraire,that 
isjthcfrutcof  the  lips,  which  con. 
AAA  A  A  iij 


The  Tabic.  ,^a, 

feife  Rij  name.  j.ao.i^.8e.i.i  8.i(f,i7        though  a  man  fayliehath  faith, when 


t6.  To  do  good, and  to  difl-jbate for- 
get not  :,(firvvJth  fMcfr  facriRces 
God'Upltjfedi  ^i.'il!:3«&,3.7.5.&  j. 
-.-:>..  i5..<!&4't8.'7 

17.  Obey  yoiir  guides  and'fe  ruleS  by 
therAj'for  tRey watch  fti^tS.chelth 

■    oryHur1oa1e'i,as  iuch  cfia-sball  gcuc 

'   accompt  therefore.  '        ^       1.15  a 

';;r-A  M  i?;*s.t' 

*•***    \/f^  brethren,  rdnntltfor  an  cx- 

»  ceding;  ii,y  To  cftcn  as  you 

fall  mro  diners  cemv-taticjfis  5;.20.4<J 

la.  EJeffed  ii'the.rn'an  th^t  luffereth 
tcmptarion  ,  for' when  he  shall  be 
trjed,h£  she'll  rtceatic  ;b«^rovvncof 
liFc.  -  '■*^r   '3.</.io 

ij.  Let  ho  manvvhcft  he  «  tempted 
fay  ,  that  he  is  tempted  cJF  God  ,  for 
God  can'fiot1)eti,mp*cd*vith  euils, 
nclthrj-  ^^tft^e'itCirjpr  any  man.-  5. 

{4.  Butccheoheis  temptsd  whcnhc 
isdjay</cn.avvay  by  hrs'ov\-ne  con- 
<upifcence,Jhd  is  chtifeli.     1,1046 

15.  -"Tlicri  when  lu'rt  h'athjconceaucd, 
it  brhjgeth  forth  frnnt  ^  and  finne 
'vvRv^h'tH^  finished ,  beirigcth  forth 
deathi-"  •'  \   ^  '"  '  ''  ''  '     '    3-3-M 

f*  iuefy  goo!^>gift  andeueryperfe^ 
./Si  fil^lnetHirfckttj-iibbac.from  the 
fath'if  6fH:^hte%VvVi,^h  vx-hom  thfcrc 
is  ndvarisSiettefTe/  neither  shadoyvc 
by  turning,   i.ij.  S.^ra.  a.ji.  &  4. 

1 4.1  o 

ar.  Whercforcliy  apart  allmkliciouf 
nelTc  and  fuperflnitic  of  m-ilfcjouf 
ncfTe,-«id  I'cceaue'VVjth  mdccnekTe 
the  V Tor d  that  is  ihgtafced  in  youj 
vvhith  isvablc, to  fatfie  your  fooJcs. 
,     •••-^--^--•..      4.,7.,5 

a .  5  Hath  not  God  chofctflhe  poorc  of 
this  woiJd, that  they  should  be  riche 
infaith,anJhcircs  ofthe  kingdome 
vvhith  he  promifed  co  thofe  of  who 
laeiSjbcloued.  3:»3.i? 

10.  For  vvhofoeuer  shall  ke<;i>e  the 
whole  lavre  »and  yet  failethin  one 
point  ;he  is  giltie  of  all.    3,1 4,10.  & 

}. 18.10 

14*  VVhataaaillethic  faimmy  brethre. 


h?  hath  no  vvorke$,can  the  faitli 
fauehim?  ^.z.fyit 

if.  Thou  beleueft  there  is  one  God, 
thou  doei^  vvcll,&  the  dcuils  beleue 
and  tremble.  3.».io 

II.  VVasnot  Abraham  our  father  iu- 
llified  thorovvc  vvorkes,  when  he 
offered  vp  iiaac  hisfounc  vppon  the 
olta?  3.17'U 

4.3 .  You  afke  and  you  receaue  not, be* 
cauie  you  afke  amiife  that  ycm»ght 
confume  itonyourluftes.        J.ao.T 

6,  But  the  Scnpturt-  offereth  mor^ 
grace  ,  and  therefore  faith  ,  God  re- 
fii-Uth  the  proude  ,  and  gcueth  grace! 
10 t!>e  humble;  a. a. 10. &  3.11. f 

8.'  Dravve  ny  to  God  ,  and  he  will 
drawc  ny  to  you:cleanle  your  hades 
ye  fianers  ,  and  purge  your  hartes  y» 
vvauering  minded.  J-?-^^ 

!H  He  that  fpeaketh  euillof  his  bro- 
ther, fpcakcth  againft  the  lavvc,  and 
condcmn'eth  jf:feu^  if  cHpu  coif-rone 
the  lavvc,&c.  4>0  7 

11.     There  is  one  laTve  gcuer  thitis 

'    ablctofaucand  todfftroy.      410.7 

14.  V'/ho  ran. nor  tell  what  shall  be 
the  next  day,  for  what  is  your  life? 
it  is  eucnavapor,&c.  3.20.28 

15.  Fofthat  yeonght  to  fay,if  thclwrd 
•will, and  if  we  Iiuc,vve  vvil  do  this 
orrbat,  j.so.aiJ 

f.f-i.  Before  all  things,  my  brethren, 
fvvf  are  not  ,  neither  by  heauen, 
neither  by  earth,  neither  any  other 
othc  ,  but  let  your  yea  be  yea ,  and 
your  nay  n ay, &c.  z.^.2  6 

t'3.  li  a'ly  man  afflifl^ed  amongeft  you? 
let  him  pray  :  is  any  man  mcry  ?  let 

'    him fing  Pfalmes.  J  'o-T 

»'4.'   1$  any  fickc  amongeft  you  ?  let  hini 

fend  for  the  Elders  of  the  Church, 

and  let  them  pray  fur  him,&c«  4.15. 

•■■■■■■     '  '■:"''_     '  18,21 

I  J,  And  the  praier  for  faith  shall  faut 
the  ficke,  and  the  lord  shall  raife  him 
vp.and  if  he  haue  committed  finne,it 
shall  be  forgeuen  him.  }.ao.fl 

16.  Acknowledge  your  faultes  one 
CO  an  other,&  pray  one  for  an  other^ 

that 


The  Tabic. 


that  ye  may  be  healed :  for  the  praier 

of  a  righteous  man  auailech  much,  if 

icbeferuent.       j. 4.6, ia.&  ^.20.27 

t7.     tlias  was  a  man  fubiedl  to  thofe 

things  that  we  be  >  and  he  praied 

eaxnciily  chac  it  might  noc  raine,  and 

it  rained  not  on  the  earth  for  she 

fpace  of  three  ycare  and  fixe  mo- 

nethes.  3.20.26 

I.     PETER. 

i.i.  "TO  the  eleSk  according  to  the 

foreknowledge  of  God  the 

father  vnto  fanftificatioof  the  ipirit, 

through  obedience  and  fprir.kUng  of 

the  blood  of  lefus  Chriii ,  grace  and 

peace  be  multiphed  vnto  you.  3.1.1. 

&  l.i4,6.Sc  i.aa.tf.Sc  4  x  5*2 

3.     Blelfed  be  God  the  fachcr  of  our 

lorde  Ie(u  Chrifl ,  who  of  his  great 

mercy  bach  begot  vs  againe  into  a 

liuely  hope  ,  by  the  refurre^ionof 

ChnUIcfufromdeach.  2.i6,i| 

5,      Who  arc  kept  by  the  power  of 

God    through  taich  to    faluation, 

vvhicl>.7,'p-'c'pitc<i  CO  be  declared  in 

thelafttfmc.  }.».4i.&  J.iS.j 

y.  That  the  rriall  of  your  faith ,  being 

much  more  faithfuUcr  then  the  triaU 

ofgolde  w  hi  chpcrishcth,  although 

itbe  tried  by  fire.  3'8.4 

p.    Receauing  the  cnde  of  your  faith, 

euen  the  faluacion  of  your  foulei.  i* 

i$.a.&  )a8.3-&  3-25*i 

II.   Searching  when  or  what  time  the 

fpirite   which   teiiified   before    of 

Chrill ,  which  was  in  them ,  should 

declare  the  fuffering   chac  should 

come  vnto  chrift,&c.i.i3,i8.&  2.^,1 

la.    Vnto  whom  it  was  reueiled,  that 

they  should  not  minifter  vnto  them- 

felucs,  but  vnto  vs  the  things  which 

arenovv  shewed  vnto  you  by  thew. 

1  9.1.&  a. 11.^ 

15,  But  as  he  which  hath  called  you 
is  holy, fo  beyouholyinallmanerof 
cnnucrfacion.  h^*i 

16,  Be  you  holy,  for  I  am  holy,     j.^.a 
li.     Knowing  that  ye  were  not  re- 
deemed with  corruptible  things,  as 
filuer  and  gold, from  your  vaine  con- 
uerfdcion,i£c«4ucd  by  the  ccadicios 


of  the  fathers.  5.i7»5 

15.  But  with  the  precious  blood  of 
ChriA  ,as  of  a  lambe  vndeiiled  and 
vvithoutfpot.  2.17.5. &  5.6.3 

«o.  VVhichwas  ordained  before  ihc 
foundation  of  the  world,  but  was 
declared  in  the  lad  times  for  your 
fakes*  3. 22. ^.&  4.18.20 

31.  Which  by  his  meanes  do  beleue 
in  God  that  raifed  him  vp  from  the 
dead,  and  gaae  him  glory ,  that  your 
faith  and  hope  might  be  in  God. 2  i6. 

I  3.&  3.2.1,4; 

22.  Seing  your  foules  are  purified  by 
obeymg  the  truth  through  the  fpint, 
with  brotherly  loue  without  fai- 
iiing.  i.i;.2.&:  2.5.11 

23  Being  borne  aga>nc,not  of  mortal! 
(eede,but  of  immortalijby  the  word 
of  the  lining  God  ^who  liueth  and 
endurethfor  euer.  2.10,7.8;  4  t^.dc 

4.16.18,31 

2.5>  And  yeasliuelyltones,bemadea 
(pirituallhoufe.&c,  4.6.5.&4.i8,i4!» 

5.  But  ye  jrea  chofen  generation^* 
kingly  priefthoodc ,  a  holy  nation  ,^* 
people  that  God  hath  chalenged  to 
himfclfe  ,  that  you  should  ^hcvve 
forth  tin  vertues  of  him  which  hath 
called  you  from  darkneflc  into  hi» 
vvonderfuil light.  2.7.1.&1.13.2.& 

4.18.17.5:4.19.25 

XJ.  Beloued  ,  I  pray  you  as  pilgrimcs 
and  ftrangers,that  you  abflaine  fronj 
the  luftcs  of  the  flcshe,  which  ftriue 
againft  the  foule.  i  .1 5-* 

13  Be  you  fubieft  vnto  euerie  ordi- 
nance of  man  for  the  lorde  s  fake, 
whether  it  be  to  the  King  ,  as  to  the 
fuperior.  4.20.23 

17.  Honor  all  mcn,loue  brotherl^nes, 
feare  God,honor  the  King.     4.20.7 

21.  Chrifthath  fuflferedfor  vs,  leuing 
vs  an  example  that  vve  should  fol- 
lovve  his  fteppes.  3.16.2 

24.  Who  bore  our  finnes  vpponhis 
body  on  the  crolte  ,that  wee  being 
dead  to  finne, might  liuetorightc- 
oufncfle  ;  by  whofe  ftripes  ye  art 
healed.  >.i6.6.&  2.17.4*31 3.4,i<J.&: 
j,^.27.&  3.4-30.&4.I4  2I 
A  AAA  A   iiij 


The  Tabic. 


a  $.  You  were  as  ftraicd  shepe ,  but 
novvc  yebetourned  to  your  shcpc- 
herde  and  bishop  of  your  foulcs.  i. 

I  5.2  &  3.2^(5 

3,7.  Likevvifeye  Hufbands,vfe  your 
feltiss  ,  a«:  it  becommcch  men  of 
knowledge  ,  g^ing  honor  to  the 
vvonia,as  to i.ie  weaker  velTelJj&c. 

4.20.19 

1?.  For  Chrifl  fuf^jrcd  once  for  finnes, 
tbeiuftfo.r  the  vniutl,  thathemighc 
bringc  vs  to  God,  and  was  put  to. 
death  concerning  the  fleihjbutliued 
according  to  the  fpirit.  2.1^.2 

15.  By  the  vvnich  hec  alfo  went ,  and 
preached  to  the  fpirits  that  were  in 
prifon.  ,  2.1  ^;9 

»x.  To  the  which  alfo  the  figure  that 
nowc  faueth  vs  ,  euen  Baptifme 
agrcethf^not  the  ptirtinge  away  of 
the  filthe  of  the  flcshe  ,  but  in  that 
a  good  confciencf  mak^rth  rcqueft 
to  Ood^  by  the  refurredioii  of  lefus 
Chrift.  j.t5».i5.3i  4.10.J  &  4.1  4.4. 
&  4.14.14.&  41  5.1.&4.16  1; 

4. 3,  It  is  enough  tor  vs  that  in  the  fore- 
parte  of  our  life ,  vvc  haue  liued  ac  - 
cording  to  the  luft  of  the  Gentiles, 
when  we  walked  in, &c,  J. 15.8.  &  3. 

24.)  I 

8.  Before  all  things  haue  feruenfiioue 
amongeft  voii ,  for  loue  couercth  the 
multitude  oi^^finne.'  3-4,  ji.&  3.4  i<5 

10.  Let  euery  man  as  he  hath  rccea 
ued  the  gift  ,minjfter  the  fame  one 
to  an  othtr ,  ai  good  difpofersof  the 
manifolde  graces  oi  God.  3.7. 5 

11.  Tf  an  y  man  tpeakc  j  let  him  fpeake 
3s  the  wordes  of  God.    j.8  $.&  4. 

17.  For  ''ime  is  come  ,  that  iud^emcnt 
muit  begjiinc  .^t  the  houTc  of  God, 
if  fo  be  It  he^in  firft  vvith  vs  ,  vvhat 
shall  be  tre  cndt?«.c.  3.4-34 

5. !•  The  tldcjs  which  be  amongcfi 
you,  I  befechc  alfo  that  am  an  elder, 

2.  Feede  the  flocke  of  God  which  de- 
pendeth  vppon  you-  4.6.3.5c  4.10.17 

_  Not  as  though  ye  were  lordes  ouer 
Gods  heritage.  4'4.^.&  4.10.7 


5.  God  re  (ift eth  the  proude,&  geucth 
grace  vnto, the  humble.  3''"**5 

6.  Humble  your  felues  vnder  the  mighty 
ha  nd  of  God,  that  he  may  exalte  vou 
in  due  time.  3»*-4o 

7.  Hauing  all  your  care  caftvpon  him, 
heecarcthforyou.  1.17.6 

8.  Be  ye  (obre ,  and  watche,  for  your 
aduerfarie  the  Deuill ,  as  a  roaring 
Lion  walking  about ,  feketh  whom 
he  may  deuoure.   i,4.i8.&  1.14.13. 

&  J.'2  0.4tf 

10.  And  the  God  of  all  grace,  which 
hath  called  vs  vnto  his  etcrnall  glory 
in  Chritt  lefus  ,  after  ye  haue  fuf- 
fcred  a  little  ,makc  you  perfect,  &c. 

5.20.4$ 

n.    P  ET  F.  R. 

1.4.  \7'\7'Herel>y  moft great  andpre- 

tious  piomifes  be  geuen 

vs,  that  by  Uiem  wee  should  bepar- 

takers  of  the  godly  nature, &c.  j.ii. 

10. &  3»i5'i<> 
5.     Therefore  gcue  euen  all  diligence 

vertue  to  your  faith,  &  vvith  vcctuc, 
knowledge.  2,5.11 

10.  VVheri  fore  brethren  ,giu8  rather 
diligence  to  make  your  caijingeand 
election  Aire  :  for  if  you  do  thefe 
things, you  shall  neuer  fall.      315.? 

14,  Seing  I  knovvc  the  time  is  ac 
hande  ,  that  I  mufl  lay  dovvne  this 
my  tabernacle,  as  the  lorde  Icftis  de- 
cli3redvntome.  3.2S-tf 

ip.  We  haue  alfo  a  moft  fure  word  of 
the  prophets ,  to  the  which  you  do 
well  that  you  take  hccde,  as  vnto  a 
light  that  shincth  in  a  darke  plac« 
vntill  theday  davvne,&c.  i.p.Z 

21.  For  the  prophccic  came  not  in  oldc 
time  by  the  will  of  man,  but  holy 
men  of  God  fpakc  as  they  vvcra 
moued  by  the  holy  Ghoft.  J.13.7.& 

1.13,1$ 

2. 1. There  were  falfe  pr^iphets  amogeft 
the  people,  as  amongeft  you  there 
shalbe  falCe  teachers,&c  •4*5)'4 

4.  If  God  fpared  not  the  Angells  that 
Imned  ,  but  caft  them  dovvne  into 
hell )  and  dcliuered  them  into  the 

chainef 


The  Tabic. 


<;hainesof^arkenefl'e,8cc.  i.i4.i6.& 

i.i4.i>. 

jf.  The  Lordeknovvethhovv  to  <leli-. 
uerchc  godly  out  of  temptation.  3* 

20.4<> 

I5>,  Ofvvhome  foeueramanis  ouer- 
.    comf  ,cue  of  the  Oimc  he  is  brought 

into  bondage.  z.  2.S. 

3.4,  Where  is  the  promife  of  his  com- 

ining? for  fince  tnefathcrs  died,  all 
.  thit;g?s  continew  ahke  from   the 

btj^inniiifj&c.  j.a,4Z. 

8.     Dearly  beloued,  be  not  ignorant 

ijfthisone  thing, that  one  dayisvvith 

the  Lordasa  tnoufandyeares,  and  a 

chourandycaresasoncday.  3  2  42, 
5.    And  vvr-ild  hatie  no  man  to  perishe, 

but  wold  haue  ail  men  to  come  to 

fcpcncance.  1.24.15. 

t.   I  O  H  N. 

I.I.  HTHat  which  was  from  the  b«- 
Ijinninge,  that  we  hauc  hcatd, 
that  vve  haiie  feene  with  our  eyes, 
that  vvc  haue  bchelde  ,  .md  that  our- 
hands  haue  handled  of  the  \Torde  of 
life.  2.i4.2,&  a.i4.7.&4X7-8, 

^.  That  ifwevvalkenn  the  iiohr  ss  he 

is  in  the  light ,  we  h.iue  mutuiil!  Fe 

lovvship.and  the  bioodo^his  {onne 

lefuChriltcpurgethvs  fro  alHinne. 

2.I7.4.&  ?.5.2.&  41411 

5.  Ifvvcconfefl'eourfinncs,heis  faith - 
/uU  and  iuft,  fo  that  he  will  forgeuc 
v;  our  f!;)nes,5fc.      j.4.j).Si_  3.10  5. 

i«.  Ifvvc  fay  vvehauenolinnfc,  vvee 
makehimaliar.&c.  j.2045 

J.I.  If anymanhaucfin  ,vvchauC3n 
aduocatc  with  the  father  leftss 
Chrii^  the  righteous.  J  .4.2^,  &  3,20, 

?..  Ke  IS  the  propitiation  for  our  finnes 

and  not  for  cures  onely  ,  but  for  the 

finiies  of  the  whole  world.    2.^7. a, 

&  J.4.26.&  5.ao.20. 

J  2.  I  write  vnto you  lirle  childrcn,by  • 
caufe  your  finnes  be  forgeuen  you 
for  his  name  fake.     3,17. 5.&  3.4.25, 

18  Litlechildren,itis  thelafttimej& 
as  you  haue  heard ,  Anqchrift  shall 


i^.  They  went  out  from ,  vs  but  they 
vvtrenotof  vs:for  ifthcy  had  ben  of 
vs ,  they  wold  haue  continued  with 
vs,occ.  J.J.2J.&  3.14.6.7, 

20.  But  ye  hauc  an  ointement  fro  him 
th.n  is  holie,&  you  know  all  things. 

a  J.  VVhofoeuer  denieth  the  fonne, 
the  fame  hath  not  the  father.    2.6.4, 

27.  But  the  ointment  that  you  haue 
receaued  ofhim  ,abidcth  in  you, net* 
thcrnccde  you  th^t  any  mantcacha 
you  ,  but  as  the  iame  oyntment  tea- 
chcthyou,&c.  ?•'•?• 

3  I.  Bcholde,  what  louc  the  father 
hath  shewed  on  vs,  tliat  wc  should 
be  called  thefounes  of  God,  for  this 
caufe  the  woi-ldc  knowcth  you  not 
bycaufc  itknowethuothim.  36  3. 

Sc  3.20.35. 

2.  Denrhe  beloued,  we  are  nowc  th« 
fon.MCs  of  Godjbiit  yet  it  dothenot 
appcarc  what  wc  shall  be:andyvc 
knowe,  that  when  be  shal  appcareJ 

i-    vve5ha!bel!kchini :  for  we  shall  fee 
him  as  he  is,  6fc     i.5  j.Sf  J.2.14.& 

J.II.lO.Sf   3.2  510.&  4.li<.20j 

3,  Andeuerynian  that  hathe  this  hope 
in  him,  purgcthhim  icife  cuen  as  he 
is  pure.  3.15  1,1 

8.     H.  that  comtTiiitti!  finne  is  of  the':. 
deuiJi,for  the  deuiil  finnethfiom  the 
bCj:;iiK»iige,but  the  fonnc  of  God, 
&c.  i.«4-»5-J8.t9.&5.i5.8. 

$  VVhofoeuer  is  borne  of  God/inncth 
n':£,for  his  f'ctdc  rctrsayneth  in  him, 
nfither  can  he  finne  ,  bycaufehe  is 
borneofOod.  1.3.TO.S:  J.5.11. 

10.  In  tiiisare  the  ciuidrcn  of  God 
knowen  ,  and  the  children  t»f  the 
deuill,&c.  114.19.&:  3,i5.2« 

1 5.  Who  fo  hateth  his  brother ,  is  4 
mankiller  ,  &  ye  know  that  no  man- 
killcr  hath  etcrnali  life  abiding  in 
him.  9.8.39. 

16.  Hereby  haue  vvepcrceiuedloue, 
that  he  laid  downc  his  life  forvs, 
thcrforc  wc  ought  alfo  to  lay  downe 
cue  lyuesforthe  brethcren.    2.14  2. 

20.  Forifour  hearts  condemnevs, God 
is  mightier  the  our  beart,&  knowecii 


The  Tabic. 


all  things.  ?-4-i8. 

t%.  And vA'hatfocucrvrcaske, were- 
cciuc  of  him  ,  bycaufe  vvc  kepe  his 
conimaundcmcnts,  &c.     j. 20.7.10. 

•  4.  He  that  kepech  hfscofnmaundc' 
Dients,dvTelleth  in  him  ,  and  hee  in 
him:and  by  this  we  know ,  that  hce 
dvvclleth  in  v5,euc  by  the  fpirit  that 
he  hathgcucnvs.      l.^'^Sc  ^.1.^9. 

4.1.    Derely  bcloiiedjhcleucnot  eucry 

-  fpiritc  ,  but  prouc  tlicfpirits  whe- 
"therthey  bwCof  God,&c.       4.9,12. 

|.  What  fpirite  foeucr  confcflcth  not 
that  Chriil  lefus  is  come  io  the  flesh 
is  notofGod.  4.17.^2. 

S  o.  Herein  is  loue,  not  that  vvc  loucd 
God.buc  chache  loucd  vs  ,  &c.2. 17. 

a.&  J  14  <5. 

11.  Dcrdybeloucd,»f  God  fbloued  vs, 
vvc  ought  to  louc  one  an  other.     3. 

I  J.  By  this  we  know  that  vre  d\'vell 
in  him  and  he  in  vs,  bycaufe  he  hath 
geuen  vs  of hi»  fpirite.        3.1.4.&  j. 

24.2, 

1 8.  There  is  no  fcare  in  loue,but  per. 
fc(SK»uecafttth  out  fcare, for  fcare 
hath  p.iynfulnes, and  he  that  fcareth, 
6c  c.  I.l.ij. 

sp  We  loue  him,  bycaufe  he  loued 
^         vs  firft.  2.i6.  J. 

5.4.  Whaifocuecis  borne  of  God, 
ouercomrneth  tlicvvorjdc  ,andth^s 
is  the  vidlorie  that  ouercomcth  the 
vvorldc,euenyourf4yth.  1.18.J.&  x. 

5  II.&   ?  2.21. 

6.  This  is  t^arCl.nftc  lefus  whichc 
came  by  water  and  blood,  &C.4.14, 

7.  There  be  three  vvhiche  bearc  vviic- 
rc« in  hcau5,t.hcPather,the  Word,' 
and  the  hoiy  Ghod,  andthofc  three 
be  one-  3.1.1. 

t.  And  there  be  thr?c  that  bcarcwit- 
nes  in  earth,  the  fpirite,  the  water  & 
theblood  :«nd  thcfe  three  agree  in 
one.  j.i.i. 

12.  He  which  hath  the  fonne,hathhfe, 
but  he  that  harh  not  the  fonne  of  God 
hachnothfe  in  him  ^.i^.^Sc  3.1  $.6. 

14.  And  this  is  the  aiiurjuice  that  vvc 


haue  in  him ,  chat  if  vye  aske  anf 

thing  according  to  his  will ,  he  hea- 
reih  vs,&c.  J.20.J, 

1 5.  Andif  weknovve  that  he  heareth 
vs,vvhatfoctier  we  aske,vvc  know 
thatvve  haue  the  petition  that  vve 
hauedeiiredofhim.  3.20.53* 

iS.     He  that  is  borne  of  God,  krpeth 

himfelfe.  2.5.11, 

ip.  VVcknowevvebeofGod,andthc 

whoU  vvorlde  lyeth  in  vvickcdnes. 

J. 1,14. 

20.  The  feme  is  verie  God  and  life  ctcr. 

nail.  i.ij.fi.atf 

21*  Babes  kepe  your  fclucs  fi-om  idols. 

Amen.  1.11.12, 

T  I.   I  O  H  N. 

1 .7.  \/f  Anic deceiuers  are  entred  into 

rhe  vvorlde,  vvhiche  confefl'e 

not  that  lefus  Cbnft  is  come  in  th« 

^eshe.  4.17.32^ 

-     Thegenerall  Epmie  t/ludr.  x 

16.  THe  Angels  alfo  which  kept  not 

their  firft  cftatc  but  left  their 
ovvne  habitation,  he  hath  referyed 
in  euerlafting  chaincs  vnder  dark*- 
nes,vntothe  ludgemcnt  of  the  great 
day,&c.i.i4.i6,&  i.i4.ij,&  3.25.* 

5.  Y'ct  MichacJl  the  Archangell,vvhctt 
he flroue againfl  thedeuill, anddif^ 
puted  about  the  bodie  of  Mof<:s. 
dur/l  not  blame  him  with  curfed 
fpe.iking,but  fayd,  the  Lordc  rcbul^i 
chec.  1. 14.9.^  1.14.11^ 

Th*  \euelaUon  efS.  lohm 
1.5.  TTO  him  that  louedvs,  and  VV3 

hed  vs  from  oure  iinnes  byh^ 
-"^.Wood,  4.14.21 

6.  Andmadc7skingesandprieftest« 
Godhis.fa:her.         2.15,^.5:  4.18. »^ 

J. I  3.     And  ail  the  Creatures  that  aro] 
in  heauen  ,and  on  the  earth,  5:  vnder^ 
theearth.and  inthefea.anaall that 
are  in  them, heard  I,faying,&c.j.5.8 

7,14.  Thefc  be  they  that  came  out  of 
great  affiidbion  ,  and  haue  wafThcd 
their  longc  robes  ,  and  haue  made 
them  white  in  the  blood  of  theLabe. 

3.5  a* 

1 3.5,    And  a  mouth  was  giue  him  that 

fpak;  grcdc  chinge-s  &  biafphemies. 

47» 


ThclTablc. 


14, 1  J.  Bleffedarerhe  dead  hereafter, 
thofclTay,  that  dye  for  the  Lordes 
fake.Huen  fo  fayeth  the  (pirit:for  they 
rcU  from  their  labours.  ?.^^o. 

18.6.  Reward  her  as  she  hath  rewar- 
ded you, and  double  vnto  iier  double 
accordinge  vnto  her  workes  .5.5.^. 

l5).io.  And  I  fell  before  his  fcete,thac 
1  might  worship  him  :  but  he  fayed 
vnto  mce  ,  fee  thou  doc  it  not ,  I  am 
thy  fellow feruant&  one  of  thybre- 
thcren  which  hath  the  tcftiroonie  of 
Iefus:vvorship  God.i.i3.  j.&  1.14.10 

20,4.  And  I  fawe  fcartcs:and  they  fat 
vjjponthe,&  ludgement  was  geuen 
vnto  ihem,  and  I  fa  we  the  foulesof 
chenv  that  were  beheaded  for  tiie 
rv'itnes  of  Iefus,and  for  the  word  of 
Ood  ,  &  which  did  not  worship  the 
bcaftneythcrhis  Image,  neither  had 
taken  his  markevpontheirforheads, 
oron  their  handes  ,  and  theyliued, 
And  raigQcd  with  Chxiiie  a  ihoufand 


ytares.  h^S-S* 

21.27.  ^^^  there  shall  enter  into  it  no 
vnclcane  thing,  neither  whatfocuer 
vvorkcth  abomination  or  lies  :buc 
they  that  arc  written  in  the  L^mbes 
boKeoflifc.  4,i<J.i7. 

aa.8.  But  1, when  I  had  heard  &  fecnc 
thefc  ihinges,!  fell  downc  to  wor- 
ship before  the  featc  of  the  Angell 
wbiche  shevTcd  me  thefc  thingcs.  I. 

12. J. &  1,14.10, 

p.  But  he  fayd  vnto  mee,  fee  thou  doc 
it  not, for  I  am  thy  fellowc  feruaunt, 
and  one  of  thy  brcthercn  the  Pro- 
phets,&c  1. 14.10. 

18.  If  any  man  shall  adde  vnto  thefc 
things,  God  shall  adde  vnto  him  the 
plages  that  are  wiittcn  in  this  boke. 

4  9.x. 

I5>.     Andifany  m.in  shall  dsminishe 

of  the  vvordts  of  the  boke  of  this 

prophccie  ,  God  shall  take  away 

his  parte  out  ofthcboksof  life,  &c« 

4-5>.a. 


FINIS. 


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