The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

The thirde booke of the Institution of Christian Religion, Whiche entreateth of the manner howe to receiue the grace of Christ, and what profites do growe vn∣to vs, and what effectes ensue thereof.

The fyrste Chapter. That those thinges which are spoken of Christ, do profite vs by secret working of the holy Ghoste.

[ 1] NOwe it is to be seen howe those good thinges doe come vnto vs, whiche the Father hathe geuen to his only begotten Sonne, not for his own priuate vse, but to enriche them that were without them & needed them. And fyrste this is to be learned, that so longe as Christe is oute of vs, and we be seuered from him, whatsoeuer he suffered or dyd for the sal∣uation of mankinde, is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father, it behoueth that he be∣come oures, and dwell in vs. And for that cause he is called our heade, and the fyrste begotten amonge many brethren: and on the other side it is saide, that we are graffed into him, and did putte on hym. For (as I haue before saide) all that euer he possesseth belongeth nothinge to vs, vntyll we growe together into one with hym. But although it be true that wee obteyne thys by faythe: yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe, whyche is offered by the Gospel, therefore very reason teacheth vs to clymbe vp hyer, and to enquire of the secret effectuall workinge of the Spirite, by whyche it is brought to passe, that we enioye Christe and all his good thynges. I haue before entreated of the eternall godhede and essence of the Spirit, at thys present let vs be content wyth thys one speciall article, that Christe so came in water and bloode that the Spirite shoulde testifie of hym, leaste the saluation that he hathe pur∣chaced, shold slippe awaie from vs. For as there are alleged three wit∣nesses in heauen, the Father, the Worde and the Spirit, so are there also three in earth, Water, Bloode & y^e Spirit. And not without cause is the testimonie of the Spirite twise repeted, whiche we feele to bee engrauen in oure heartes in steede of a seale: whereby commeth to passe, that it sealeth the washinge and sacrifice of Christ. After whi∣che meaninge Peter also saith, that the faythfull are chosen in santifi∣cation of the spirit vnto obedience and sprynkling of y^e blood of Christ. By whiche woordes he telleth vs, that to the entent the shedinge of that holy bloode shoulde not become voyde, oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite. According wher∣vnto Paule also speakinge of cleansinge and iustification, saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God. Finally thys is the summe, that the

holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym. For proofe whereof also do serue all that wee haue taughte in the laste booke before thys, concernynge hys anoyntynge.

But that this, being a matter specially worthy to be knowen, may be made more certainly euident, we must holde this in minde, that Christ came furnished with the holy Spirit after a certaine peculiar manner, to the ende that he might seuer vs from the worlde, and gather vs to∣gether into the hope of an eternal inheritance. For this cause he is cal∣led the Spirit of sanctification, bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in man∣kinde as in all other liuinge creatures, but also is in vs the roote and feede of heauenly life. Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue, that then shoulde florishe more plentifull aboundance of the Spirit. And notable aboue all the rest is that place of Ioel: In that day I will poure of my Spi∣rit vpon al fleshe. For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng, yet vnder a figure he meaneth, that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine. Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit, & yet hathe left with him the whole ful∣nesse thereof, to the ende that he shoulde be a minister and distributer of his liberalitie: he is sometime called the Spirite of the Father, and sometime the Spirite of the Sonne. Ye are not (saith Paule) in the fleshe, but in the Spirit, for the Spirit of God dwelleth in you. But if any haue not the spirit of Christe, he is not his. And herevpon he put∣teth vs in hope of ful renuing, for that he which raised vp Christ from the deade, shall quicken our mortall bodies bicause of his Spirit dwel∣ling in vs. For it is not absurditie, that to the Father bee ascribed the praise of his owne giftes, whereof he is the author: & yet that the same be ascribed to Christe, with whome the giftes of the Spirite are lefte, that he maie geue them to those that be his. Therefore he calleth all them that thirste, to come to him to drynke. And Paule teacheth that the Spirit is distributed to euery one, according to the measure of the gifte of Christ. And it is to be knowen, that he is called the Spirite of Christ, not onely in respect that the eternall Worde of God is with the same Spirit ioyned with the Father, but also according to his person of mediator, bicause if he had not had that power, he had come to vs in vaine. After whiche meaning he is called the seconde Adam geuen frō heauen, to be a quickning Spirit: whereby Paule compareth y^e singu∣lar life y^t the sonne of God breatheth into them y^t be his y^t thei may be alone with hym, with the natural life that is also common to y^e repro∣bate. Likewise where he wissheth to the faithful the fauoure of Christ and the loue of God, he ioyneth withall the common partaking of the Spirit, without which no man can tast neither of the fatherly fauoure of God, nor of the bountifulnesse of Christe. As also he saith in an other place: The loue of God is poured out into oure heartes by the holy Spirite that is geuen vs.

And here it shalbe profitable to note, wyth what titles the Scrip∣ture [ 3] setteth out the holy Spirite, where it entreateth of beginninge

and whole restoring of oure saluation. Fyrste he is a called the Spirit of adoption, bicause he is a wytnesse vnto vs of the free goodwil of God, wherewyth God the Father hathe embraced vs in hys beloued onely begotten Sonne, that he might be a father vnto vs, and doth encou∣rage vs to praie boldly, yea and dothe minister vs wordes to crie with oute feare Abba, Father: by the same reason hee is called the earnest pledge, and seale of our inheritance, bicause he so geueth life from hea∣uen to vs wandringe in the worlde, and being like to deade men, that we maie be assured that oure soule is in safegarde vnder the faithefull keping of God: for which cause he is also called life, by reasō for righte∣ousnesse. And forasmuch as by his secret watering he maketh vs frut∣full to brynge forth the buddes of righteousnesse, he is oftentimes cal∣led water, as in Esaie: All ye that thyrste come to the waters. Againe: I will poure out my spirit vpon the thyrsty, and stoodes vpon the drie land: wherewith agreeth that sayeng of Christ, which I did euen now allege: If any thyrste, let him come to me. Albeit sometime he is so cal∣led, by reason of his power to purge and cleanse, as in Ezechiell where the Lord promiseth cleane waters wherwith he wil washe his people from fylthinesse. And forasmuch as herestoreth & norisheth into liuely quicknes, them vpō whom he hath poured the liquore of hys grace, he is therefore called by the name of oyle and anoyntement. Agayne by∣cause in continually seethynge oute and burninge vp the vices of oure luste, hee setteth oure heartes on fyre wyth the loue of God and zeele of godlynesse, he is also for thys effect worthyly called fyre. Finally he is described vnto vs as a fountaine, from whense do flowe vnto vs all heauenly rychesse, or the hande of God, wherewyth he vseth hys po∣wer: bycause by the breathe of hys power he so breatheth diuine lyfe into vs, that wee are not nowe styrred by oure selues, but ruled by hys styrringe and mouynge: so that yf there bee any good thynges in vs, they bee the frutes of hys grace: but oure owne gyftes wyth∣out hym, bee darkenesse of mynde and pereuersnesse of hearte. Thys poynte ys sette oute playnely enoughe, that tyll oure myndes bee bente vpon the holy ghoste, Christe lyeth in a manner idle, bycause we coldely espye wythout vs, yea and farre awaye from vs. But wee knowe that hee profyteth none other but them whose heade hee ys, and the fyrste begotten amonge brethren, and them whyche haue putte on Hym. Thys conioynynge onely maketh that, as concernyng vs, he is come not vnprofytably wyth the name of sauioure. And for proofe hereof serueth that holy mariage whereby we are made fleshe of hys fleshe, and bones of hys bones, yea and all one wyth hym. but by the Spirite onely hee maketh hym selfe one wyth vs: by the grace and power of the same Spirite wee are made hys membres, so that hee conteyneth vs vnder hym, and wee agayne possesse hym.

[ 4] But forasmuche as faithe is his principall woorke, to it are for the moste parte referred all those thynges, that we commonly finde spo∣ken to expresse his force and working: bicause he bryngeth vs into the light of y^e Gospel by nothyng but by faith: as Ihon baptiste teacheth, y^t this prerogatiue is geuen to them y^e beleue in Christ, y^t thei be y^e chil∣drē of God which ar borne not of flesh & blood, but of God: wher setting

God againste fleshe and bloode, he affirmeth it to be a supernaturall gift that thei receiue Christe by faith, whoe otherwise shoulde remaine subiect to their owne infidelitie. Like where vnto is that answer of Christe: Fleshe and bloode hathe not reueled it to thee, but my Father whiche is in heauen. These thinges I do nowe but shortly touche, by∣cause I haue already entreated of them at large. And lyke also is that saieng of Paule, that the Ephesians were sealed vp with the holy spi∣rit of promisse. For Paule sheweth that he is an inwarde teacher, by whose workynge the promyse of saluation pearceth into oure mindes, whiche otherwise shoulde but beate the ayre or oure eares. Likewyse when he saith, that the Thessalonians were chosen of God in the sanc∣tification of the spirit and beleuing of the truth: by whiche ioyning of them together, he brefely admonisheth that faythe it selfe proceedeth from nothing els but from the holy spirit: whych thyng Ihon setteth out more plainely, saieng: We knowe that there abideth in vs of the spirit whiche he hathe geuen vs. Againe. By this we knowe that we dwel in him, and he in vs, bicause he hath geuen vs of his spirit. Ther∣fore Christ promised to his Disciples the Spirit of truthe whiche the worlde canne not receiue, that thei might bee able to receiue the hea∣uenly wisedome. And he assigneth to the same spirit this propre office, to put them in mynde of those thynges that he hadde taught them by mouthe. Bicause in vaine shoulde the light shewe it selfe to the blinde, vnlesse the same spirit of vnderstanding shoulde open the eyes of their minde: so as a man may rightly call the holy spirit, the keye by which the treasures of the heauenly kingdome are opened vnto vs: and may call his enlightning, the eyesight of oure minde to see. Therefore doth Saint Paule so muche commend the ministerie of the spirit: bycause teachers shoulde crie without profiting, vnlesse Christ himselfe the in∣warde maister shoulde drawe them with his spirit that are geuen him by his Father. Therefore as we haue sayde, that persecte saluation is founde in the person of Christ: so that we may be made partakers ther¦of, he doth baptize vs in the holy spirit and fyre, lightning vs into the faith of his Gospell, and so newe begetting vs, that we maie be newe creatures: and purging vs from vnholy fylthynesse, doth dedicate vs to be holy temples to God.

The seconde Chapiter. Of faithe, wherein bothe is sette the definition of it, and the propreties that it hathe, are declared.

BUt al these thinges shalbe easy to vnderstand, when there is shewed a plaine definitiō of fayth, that the readers may knowe the force and nature thereof. But fyrste it is conue∣nient to call to minde againe these thynges that haue ben already spoken, that syth God doth appoint vs by his law what we ought to do, if we fall in any point thereof, the same terrible iudgement of eternall death that he pronounceth doth rest vpon vs. Againe, that forasmuch as it is not only hearde but altogether aboue oure strength and beyond all oure power to fulfill the lawe, if we only beholde our selues, & w••ie what estate is worthy for our deseruinges,

there is no good hope left, but we lie cast away from God vnder eter∣nall destruction. Thirdly this hath ben declared, that there is but one meane of deliuerance to drawe vs out of so wretched calamitie: wher∣in appeareth Christ the Redeemer, by whose hand it pleased the hea∣uenly father, hauing mercie vpon vs of his infinite goodnesse & clemen∣cie, to succoure vs, so that we wyth sounde faith embrace thys mercie, and with constant hope rest vpon it. But now it is conuenient for vs to weie this, what manner of faith this ought to be, by which al thei that are adopted by God to be hys chyldren, do enter vpon the possession of the heauenly kingdome, forasmuch as it is certaine that not euery opi∣nion nor yet euery perswasion is sufficient to bring to passe so great a thing. And with so much the more care & study must we loke about for, and searche out the natural propretie of faith, by how muche the more hurtfull at thys day is the erroure of many in this behalf. For a great part of the world, hearing the name of faith, conceiueth no hier thing, but a certaine common assent to the historie of the Gospel. Yea when thei dispute of faith in the scholes, in barely callynge God the obiecte of faithe, thei do nothinge but (as we haue saide in an other place) by vaine speculation rather draw wretched soules out of the right way, thā direct them to the true mark. For wheras God dwelleth in a light that none can atteine to, it behoueth of necessitie that Christe become meane betweene vs and yt. For whyche cause he calleth hym selfe the light of the world: & in an other place The way, the Truth, & the Life, bicause no man commeth to the father (which is the fountaine) of life, but by him: bicause he onely knoweth the Father, & by him the faith∣ful to whome it pleaseth him to disclose him. According to this reason, Paule affirmeth, that he accompteth nothing excellent to be knowen, but Christ: and in the .xx. chapiter of the Actes he saith, that he prea∣ched faith in Christ, &c. And in an other place he bringeth in Christ spea¦keinge after this manner, I wil send thee amonge the Gentiles, y^t thei maye receiue forgeuenes of sinnes, & por••ion among holy ones, by the faith which is in me. And Paule testifieth, y^t the glorie of God is in his person visible vnto vs: or (whiche is all one in effect) that the enlight∣ning of the knowledge of Gods glorie shineth in his face. It is true in dede y^t faith hath respect only to the one God, but this also is to be ad∣ded, that it acknowledge him whome he hath sent, euen Iesus Chrste. Bicause God himselfe shoulde haue lyen secret and hydden farre from vs, vnlesse the brightnesse of Christe did cast his beames vpon vs. For this entent the father left al y^t he had with his onely begotten sonne, euen by the cōmunicatinge of good thynges wyth him to expresse the true image of his glorie. For as it is saide, that we must be drawen by the spirit, y^t we maie be stirred to seeke Christ, so againe we ought to be admonished, that the inuisible father is no where els to be sought but in this image. Of whiche mater Augustine speaketh excellently well, whiche entreating of the marke that faith should shoote at, saith that we must know whether we must goe and which waie: and then by & by after he gathereth y^t the safest waye against all erroures is he that is both God and man. For it is God to whome we go, and man by whom we go: and bothe these are founde no where but in Christe. Neyther dothe Paule when he speaketh of faith in God, meane to ouerthrowe that whiche he so ofte repeteth of faith that hath her whole stay vpon

Christe. And Peter dothe most fittly ioyne them bothe together, saieng that by him we beleue in God.

Therefore thys euell, euen as innumerable other, is to be imputed [ 2] to the Scholemen, whiche haue hidden Christe as it were with a veile drawen before hym, to the beholdyng of whome vnlesse we be dyrectly bent, we shall alwaie wander in many vncertaine mazes. But bysyde thys that with theyr darke definition they doe deface and in a manner bring to naught the whole force of faithe, they haue forged a deuyse of vnexpressed faith, wyth which name thei garnyshing theyr most grosse ignorance doe with greate hurte deceyue the silly people, yea (to saye truely and plainely as the thinge is in deede) thys deuyse doth not on∣ly burie but vtterly destroye the true faithe. Is this to beleue, to vnderstand nothing, so that thou obediently submitte thy sense to the Churche? Faythe standeth not in ignorance but in knoweledge, and that not onely of God, but of the wyll of God. For neither do we ob∣teine saluation by thys that wee eyther are ready to embrace for true whatsoeuer the Churche appoynteth, or that we do committe to it all the office of searchyng and knowing: but when we acknowledge God to be a mercifull father to vs by the reconciliation made by Christ, and that Christe is geuen vs vnto ryghteousnesse, sanctification, and lyfe. By thys knoweledge, I saye, not by submitting of oure sense, we at∣teine an entrie into the kyngedome of heauen. For when the Apostle saith, that with the hearte we beleue to righteousnesse, and wyth the mouthe confession is made to saluation, hee sheweth that it is not enoughe, if a man vnexpressedly beleue that whiche he vnderstandeth not, nor seeketh to learne: but he requyreth an expressed acknowle∣ging of Gods goodnesse, in whyche consysteth oure ryghteousnesse.

In dede I denie not (such is y^e ignorance wherwith we are cōpassed) [ 3] y^t ther now be & herafter shalbe many thinges wrapped & hidden from vs, till hauing put of the burden of our flesh we come nerer to the pre∣sence of God: in which very thinges that be hidden from vs, nothing is more profitable than to suspend our iudgment, but to stay our mind in determined purpofe to kepe vnitie with the Churche. But vnder thys coloure to entitle ignoraunce tempered with humilitie by the name of faith, is a great absurditie. For faith lieth in knoledg of God & of Christ not in reuerence of y^e church. And we se what a maze thei haue framed with this their hidden implication, that any thinge whatsoeuer it be wythoute any choise, so that it bee thrust in vnder title of the Church, is gredy receiued of the ignorant as it wer an oracle, ye sometime also most monsterous erroures. Whyche vnaduysed lyghtnesse of beleefe, wheras yt is a mooste certayne downefall to ruyne, is yet excused by them, for that yt beleueth nothynge determynately, but wyth this cō∣dition adioyned, yf the faith of the Church be suche. So do they faine, that truth is holden in erroure, light in blindnes, true knowledg in ig∣norance. But bicause we wil not tarry long in confuting them, we doe only warne y^e readers to cōpare their doctrine wyth oures. For y^e very pleanesse of the trueth it sefe wil of it selfe minister a confutation ready enough. For this ys not y^e question among them, whether fayth be yet wrapped wyth many remnauntes of ignoraunce, but they definitiue∣ly say that thei beleue aryght, which stande amased in their ignorance,

yea and doe ••••atter them selues therein, so that they doe agree to the authoritie & iudgement of the Churche, concerning things vnknowen. As though the Scripture did not euerywhere teache, that with fayth is ioyned knoweledge.

[ 4] But we do graunt, that so longe as we wander from home in thys worlde, oure faith is not fully expressed, not onely bicause many things are yet hidden from vs, but bicause being compassed with many mistes of erroures, wee atteine not all thinges. For the hyghest wysedome of the moste perfect is thys, to profite more and proceede on further for∣warde with gentill willingnesse to learne. Therfore Paule exhorteth the faithfull, if vpon any thinge thei differ one from an other, to abide for reuelation. And truely experience teaceth, that till we be vnclothed of oure fleshe, we atteine to knowe lesse than were to be wisshed, and dayly in reading we light vpon many darke places whiche do conuince vs of ignorance. And with this brydle God holdeth vs in modestie, as∣signing to euery one a measure of faith, that euen the very best teacher may be ready to learne. And notable exaumples of thys vnexpressed faithe, we may marke in the Disciples of Christ, before that thei hadde obteined to be fully enlightned. We see, how thei hardly tasted the ve∣ry fyrste introductions, how thei did sticke euen in the smallest pointes, howe they hanginge at the mouthe of their maister did not yet muche proceede, yea when at the womens information they ranne to the graue, the Resurrection of their master was lyke a dreame vnto them. Sithe Christe dyd before beare wytnesse of theyr faythe, we may not saie that they were vtterly without faith: but rather, if they dad not been perswaded that Christe shoulde ryse agayne, all care of him wold haue perished in them. For it was not superstition that dyd drawe the women to embalme with spices the corpes of a deade man of whome ther was no hope of life: but although thei beleued his words whome thei knewe to be a speaker of trueth, yet the grosnesse that styll posses∣sed their myndes so wrapped theyr faithe in darkenesse, that thei were in a manner amased at it. Wherevpon it is saide, that thei then at the last beleued when thei hadde by tryall of the thinge it selfe proued the truethe of the wordes of Christ: not that they then beganne to beleue, but bycause the seede of hidden fayth whiche was as it were deade in their heartes, then receiuing liuelynesse, dyd sprynge vp. There was therefore a true fayth in them, but an vnexpressed faythe, bicause they reuerently embraced Christe for their onely teacher, and then beynge taught of him, they determined that he was the author of their salua∣tion: fynally, they beleued that he came from heauen, by the grace of his father to gather his Disciples to heauen. And we neede not to seke any more familiar poofe hereof than this, that in al thinges alway vn∣belefe is mingled with faith.

[ 5] We may also call it an vnexpressed faithe, whiche yet in deede is no∣thinge but a preparation of faithe. The Euangelistes do reherse that many beleued, whiche onely beinge rauished to admiration wyth my∣racles proceded no further but that Christe was the Messias whyche had ben promysed, albeit thei tasted not so much as any sclender lear∣ning of the Gospell. Such obedience which brought them in subiectiō willingly to submitt them selues to Christe, beareth the name of faith

where it was in deede but the beginning of faithe. So the courtie•• that beleued Christes promise, concerninge the healinge of his sonne, when he came home, as the Euangelist testifieth, beleued againe: by∣cause he receiued as an oracle that whiche he hearde of the mouthe of Christe, and then submitted hym selfe to his authoritie to receiue hys doctrine. Albeit it is to be knowen, that he was so tractable and ready to learne, that yet in the fyrste place the woorde of beleninge signi∣fieth a particular beleefe: and in the seconde place maketh hym of the numbre of the Disciples, that professed to bee the scholers of Christe. Alyke exaumple dothe Ihon sette forthe in the Samaritanes, whiche so beleued the womans reporte, that they ranne earnestly to Christe, whiche yet when they hadde hearde hym, saide thus: Now we beleue not bycause of thy report, but we haue hearde him, and we know that he is the sauioure of the worlde. Hereby appeareth that they whyche are not yet instructed in the fyrste introductions, so that they be dispo∣sed to obedyence, are called faithfull, in deede not proprely, but in thys respect, that God of hys tender kyndenesse voutchesaueth to graunte so greate honoure to that godly affection, but this willingnesse to learne, with a desire to procede further, differeth farr from that grosse ignor••••ce, wherein they lye dull that are content wyth the vnexpressed saith, suche as the Papistes haue imagined. For if Paule seuerely con∣demneth them whiche alwaie learning, yet neuer come to the know∣ledge of trueth, howe muche more greuous reproche do they deserue, that of purpose stadie to know nothing?

This therfore is y^e true knowledge of Christ, if we receiue him such [ 6] as he is offered of his Father, that is to saye, clothed with his Gospel. For as he is appoynted to be the marke of oure faith, so we can not go the right waie to him, but by the Gospell going before to guide vs. And truely ther are opened to vs y^e treasures of grace, which being shut vp, Christ should litle pro••ite vs. So Paule ioyneth faithe an vnseparable companion to doctrine, wher he saithe: Ye haue not so learned Christ, for ye haue been taught what is the trueth in Christe. Yet do I not so restraine faith to the Gospell, but that I confesse that there hath been so much taught by Moses and the Prophetes, as suffised to the edifi∣cation of faith, but bicause ther hath ben deliuered in the Gospel a ful∣ler opening of faith, therefore it is woorthyly called of Paule, the doc∣trine of saith. For which cause also he saithe in an other place, that by the comming of faith the lawe is taken awaie, meaning by this word faith, y^e ••ewe & vnaccustomed manner of teaching, wherby Christ sins he appeared our scholemaster, hath more plainl•• set forth the mercy of his father, & more certainly testified of our saluation. Albeit it shalbe y^e more easye & more conuenient ordre, if we descend by degrees from the generaltie to y^e specialtie. First we must be put in minde y^t there is a ge∣neral relation of faith to the word, & that faith can no more be seuered from y^e word, than y^e sun beames from y^e sume frō whome thei procede. Therfore in Esaie God cryeth out: Heare me and your soule shall lyue. And that the same is the fountaine of faythe, Ihon sheweth in these woordes: These thinges are written that ye may beleue. And the pro∣phete meaninge to exhorte the people to beleefe, saythe: This daie yī ye shall heare hys voyce. And to heare is commmonly taken for to

Beleue. Moreouer, God dothe not wythout cause in Esaie sette thys marke of difference betwene the children of the Churche and straun∣gers, that he will instructe them all, that thei maie be taught of him. For if it were a benefite vniuersall to all, why shoulde he direct hys woordes to a fewe? Wherewith agreeth thys that the Euangelistes do commonly vse the woordes Faithfull, and Disciples, as seuerall wordes expressing one thing, & specially Luke very oft in the Actes of the Apostles. Yea and he stretcheth that name euen to a woman in the ninthe chapiter of the Actes. Wherefore if faith do swerue neuer so lit∣tle from this marke, to which it ought to be directly leuelled, it kepeth not her owne nature, butte becometh an vncertaine lightnesse of belefe and wandring erroure of mynde. The same Worde is the foundation wherwith faith is vpholden & susteined, from which if it swarue, it fal∣leth downe. Therfore take awaie y^e Worde, & then there shal remaine no faith. We do not here dispute whether the ministerie of man be ne∣cessarie to sowe the worde of God that faithe may be conceiued there∣by, which question we will els where entreate of: but we saie that the worde it self, howesoeuer it be conueied to vs, is like a mirroure when faith may beholde God. Whether God dothe therein vse the seruice of man, or worke it by his owne onely power, yet he doth alwaie shewe him selfe by his worde to those, whome his will is to drawe vnto him: wherevpon Paule defineth faithe to be an obedience that is geuen to the Gospell. Rom. i. And in an other place he praiseth the obedience of faithe in the Philippians. For this is not the onely purpose in the vn∣derstanding of faithe, that we knowe that there is a God, but this al∣so, yea this chefely, that we vnderstande what wil he beareth toward vs. For it not so muche behoueth vs to knowe what he is in himself, but what a one he will be to vs. Nowe therefore we are come to thys point, that faithe is a knoweledge of the will of God, perceyued by his worde. And the foundation hereof is a foreconceiued persuasion of the truthe of God. Of the assurednesse whereof so longe as thy minde shal dispute with it selfe, the worde shall be but of doubtful and weake cre∣dit, yea rather no credit at all. But also it sufficeth not to beleue that God is a true speaker, whiche can neither deceiue nor lie, vnlesse thow further holde this for vndoubtedly determined, that whatsoeuer pro∣cedeth from him, is the sacred and inuiolable truthe.

[ 7] But bicause not at euery word of God mans hearte is raised vp to faith, we must yet further search what this faith in the word hath pro∣prely respecte vnto. It was the saieng of God to Adam: Thou shalte die the death. It was the saienge of God to Cain: The bloode of thy brother crieth to me out of the earth. Yet these are suche saiengs as of them selues canne doe nothynge butte shake faythe, so muche lesse are they able to stablyshe faythe. We denye not in the meane season that yt ys the offyce of faythe to agree to the truthe of God, howe ofte soeuer, what soeuer, and in what sorte soeuer yt speaketh: butte nowe oure question is onely, what faythe fyndeth in the woorde of the Lorde to leane and rest vpon. When oure conscience beholdeth onely indignation and vengeance, howe canne it butte tremble and quake for feare? And howe shoulde yt butte flee God, of whome yt is afraide? But faythe oughte to seeke God, and not to flee from him.

It is plaine therefore, that we haue not yet a full definition of faythe, bycause it is not to be accompted for faithe to knowe the wyll of God, of what sorte so euer it be. But what yf in the place of wyll, whereof many tymes the message is sorrowefull and the declaration dreadful, we putte kindenesse or mercie? Truely so we shal come nerer to the na∣ture of faithe. For wee are then allured to seeke God, after that wee haue learned that saluation is laied vp in store with him for vs. Why∣che thynge is confyrmed vnto vs, when he declareth that he hath care and loue of vs. Therefore there needeth a promise of grace, whereby he maie testifie that he is oure mercifull father, for that otherwise wee canne not approche vnto hym, and vpon that alone the hearte of man maie safely rest. For thys reason commonly in the Psalmes these two thinges Mercie and Truth do cleaue together, bicause neither should it any thynge profite vs to know that God is true, vnlesse he did mer∣cifully allure vs vnto him: neither were it in our power to embrace his mercie, vnlesse he did with his owne mouthe offer it. I haue reported thy truth and thy saluation, I haue not hidden thy goodnesse and thy truthe. Thy goodnesse and thy trueth keepe me. In an other place. Thy mercie to the heauens, thy trueth euen to the cloudes. Againe. All the wayes of the Lorde are mercie and trueth, to them that keepe his couenant. Againe. His mercie is multiplied vpon vs, and the truth of the Lorde abydeth for euer. Againe. I will singe to thy name vpon thy mercie and trueth. I omitte that whiche is in the Prophetes to the same meaninge, that God is mercifull and faythfull in hys promy∣ses. For wee shall rashly determine that God is merciefull vnto vs, vn∣lesse himselfe do testifie of himselfe and preuent vs wyth his callinge, leaste his wil shoulde be doubtful and vnknowen. But we haue alrea∣dy seen, that Christ is y^e onely pledge of his loue, without whome on e∣uery side appeare the tokens of hatred and wrath. Nowe forasmuche as the knoweledge of Gods goodnesse shall not muche preuayle, vnlesse he make vs to rest in it, therefore suche an vnderstanding is to be banished as is mingled with doubting, and doth not soundli agree in it selfe, but as it were, disputeth with it selfe. But mans witte, as yt is blinde and darkened, is farre from atteining and climbing vp to per∣ceiue the very will of God: and also the hearte of man, as it wauereth with perpetuall doubting, is farre from resting assured in that persua∣sion. Therefore it behoueth bothe that our witt be lightned, and oure heart strengthened by some other meane, that y^e worde of God may be of ful credit with vs. Now we shal haue a perfect definition of fayth, if we saie, y^t it is a stedfast & assured knowledge of Gods kindnes toward vs, which being grounded vpō y^e trueth of the free promise in Christ, is both reueled to our mindes, and sealed in our heartes by y^e holy ghoste.

But before I procede any further, it shalbe necessary, y^t I make some [ 8] preambles to dissolue certain doubts that otherwise might make some stoppe to y^e readers. And first I must confute y^e distinctiō y^t flieth about in the scholes, betwene faith, fourmed and vnformed. For thei imagine that such as are touched with no feare of God, with no feling of godli∣nesse, do beleue all that is necessarie to saluation. As though the holy ghooste in lyghtenyng oure heartes vnto faythe, were not a wit∣nesse to vs of oure adoption. And yet presumptuously, when all the

Scripture crieth out againste it, they geue the name of faith to suche perswasion voide of the feare of God. Wee neede to striue no further with theyr definition, but simply to reherse the nature of faith, such as it is declared by the worde of God. Whereby shall plainely appeare how vnskilfully & foolishly thei rather make a noise than speake of it. I haue alreadie touched parte, the rest I wyll adde hereafter as place shall serue. At this present I saie, y^t there can not bee imagined a grea∣ter absurditie, than this inuention of theires. They wyll haue faith to be an assent, whereby euery despyser of God maie receiue that whiche is vttered out of the Scripture. But fyrste thei should haue seen whe∣ther euery manne of hys owne power do brynge faithe to hymselfe, or whether the holy ghooste be by it a witnesse of adoption. Therefore they do chyldyshly plaie the fooles, in demaundinge, whether faithe, whiche qualitie addeth dothe fourme, be the same faithe or an other and a newe faithe. Whereby appeareth certainely, that in so bablinge they neuer thought of the syngular gyfte of the holy ghooste. For the begynning of beleuinge dothe already conteine in it the reconciliation, whereby manne approcheth to God. But if they dyd weye that say∣eng of Paule: With the hearte is beleued to righteousnesse, thei wold cesse to fayne that same colde qualitie. If we hadde but thys one rea∣son, it shoulde be sufficient to ende thys contention: that the very same assent (as I haue already touched, and wyll againe more largely re∣pete) is rather of the hearte than of the brayne, rather of affection than of vnderstandynge. For whyche cause it is called the obeydience of faythe, whyche is suche as the Lorde preferreth no kynde of obeydi∣ence aboue it: and that woorthyly, forasmuche as nothynge is more precious to hym than hys truthe, whyche as Ihon the Baptist wyt∣nesseth, the beleuers doe as yt were subscribe and seale vnto. Sythe the matter ys not doubtefull, we doe in one woorde determinately saie, that they speake fondly when they saie that faithe is fourmed by addynge of godly affection vnto assent: whereas assent it selfe, at least suche assent as ys declared in the Scriptures, consisteth of godly affec∣tion. Butte yet there ys an other playner argument that offereth yt selfe to be alleged. For whereas faythe embraceth Christe as hee ys offered vs of the Father: and Christe ys offered not onely for ryghteousnesse, forgeuenesse of synnes and peace, butte also for sanc∣tification, and a fountayne of lyuynge water: wythoute doubte noe mann ecanne euer truely knowe hym, vnlesse he doe therewythall re∣ceyue y^e sanctification of y^e Spirite. Or, if any manne desyre to haue it more plainely spoken, Faythe consysteth in the knowledge of Christe. And Christe canne not bee knowen, butte wyth sanctification of hys Spirite: therefore it foloweth, that fayth can by no meane be seuered from godly affection.

[ 9] Whereas they are wonte to laye thys agaynste vs, that Paule sayeth: If a manne haue all faythe, so that hee remoue mountaynes: yf he haue not charitie, hee ys nothynge: whereby they woulde de∣forme faythe, in spoylinge it of charitie: they consyder not what the Apostle in that place meaneth by faithe. For when in the chapiter next before it, he hadde spoken of the diuerse gyftes of the holy ghoste, a∣monge the whyche he had reckened the diuerse kindes of languages,

power and prophecie, and hadde exhorted the Corynthians to folowe the beste of these giftes, that is to saie, suche gyftes whereby more pro∣fit and commoditie myghte come to the whole body of the Churche: he streyght waie saide further, that he woulde shewe them yet a more ex∣cellent waie. That all suche gyftes, howe excellent soeuer they bee of them selues, yet are nothinge to be esteemed, vnlesse thei serue charitie. For they were geuen to the edyfyeng of the Churche, and vnlesse they bee applyed therevnto, they loose theyr grace. For proofe of thys he particularly reherseth them, repetynge the selfe same gyftes that hee hadde spoken of before, butte in other names. And hee vseth the woordes Powers and Faythe, for all one thynge, that is for the power to do miracles. Sythe therefore thys, whether ye call it power or faithe, is a particular gyfte of God, whyche euery vngodly manne maye boothe haue and abuse, as the gyfte of tongnes, as prophecie and other gyftes of grace: yt ys no maruell yf yt bee seuered from charitie. Butte all the erroure of these menne standeth in thys, that where thys woorde Faythe, hathe dyuerse sygnifcations, they not consyderinge the dyuersitie of the thinge sygnifyed, dispute as though it were taken for one thynge in all places a lyke. The place of Iames whyche they allege for mayntaynance of the same erroure, shall bee els where dyscussed. Butte althoughe for teachynges sake, when wee meane to shewe what manner of knoweledge of God there ys in the wycked, wee graunte that there are dyuerse sortes of faythe: yet wee acknoweledge and speake of butte one faythe of the godly, as the Scripture teacheth. Many in deede doe beleue that there ys a God, they thynke that the Hystorie of the Gospell and other partes of the Scripture are true (as commonly wee are wonte to iudge of suche thynges, as eyther are reported beynge done longe agoe, or suche as wee oure selues haue beene presente at and seen. There bee also some that goe further, for bothe they beleue the woorde of God to be a moste assured oracle, & they do not altogether despyse hys commaundementes, and they somewhat after a sorte are moued with hys threatenynges and promyses. It is in deede testified that suche haue faythe: butte that ys spoken oute by abuse, bycause they do not wyth open vngodlynesse fyghte agaynste the woorde of God, or refuse or despyse it: butte rather pretende a certayne shewe of obedy∣ence.

But thys ymage or shadowe of faythe, as yt is of no value, so is yt [ 10] not woorthy of the name of faythe. Frome the sounde truthe where of howe farre it dyffereth, althoughe it shall be hereafter more large∣ly entreated, yet there is no cause to the contrarie, why it shoulde not nowe be touched by the waie. It is said that Simon Magus beleued, whyche yet wythin a lyttle after bewrayed hys owne vnbelefe. And whereas it is saide that he beleued, we do not vnderstande it as some do, that hee fained a belefe when he hadde none in his hearte: butte we rather thinke that being ouercome with y^e maiestie of the Gospell, he had a certaine faith such as it was, and so acknowledged Christ to be the author of lyfe and saluation, that he willingly professed himselfe to bee one of hys. After the same manner it ys sayde in the Gospell of Luke, that they beleue for a tyme, in whome the seede of the worde

is choked vp before it bring forth frute, or before it take any rote at al, it by and by withereth awaie and perisheth: we doubt not that suche delited with a certaine taste of the worde doe greedyly receiue it, and beginne to feele the diuine force of it: so farre that with deceitful coun∣terfaiting of faith, thei be guile not only other mens eyes, but also their owne myndes. For thei perswade them selues, that that reuerence whiche thei shewe to the worde of God, is moste true godlynesse, by∣cause thei thinke that there is no vngodlynesse but manifest and con∣fessed reproche or contempte of his worde. But what manner of assent soeuer that be, it pearceth not to y^e very heart to remaine there stabli∣shed: and though sometime it seemeth to haue taken rootes, yet those are liuely rootes. The heart of man hathe so many secrete corners of vanitie, is full of so many hidinge holes of lyeng, is couered wyth so guilefull hypocrisie, that it ofte deceiueth himselfe. But let them that glorie in suche shadowes of faith vnderstand, that therein thei are noe better than the Deuell. But that firste sorte of men are farre worse then the Deuell, whiche do senslessly heare and vnderstand those thin∣ges for knoweledge whereof the Deuells do tremble. And the other are in this pointe egall with the Deuell, that the feeling suche as it is wherewith thei are touched, tournet only to terroure and discourage∣ment.

[ 11] I knowe that some thinke it harde, that we assigne faith to the re∣probate, whereas Paule affyrmeth faythe to be the frute of election, whyche doubte yet is easily dysolued: for thoughe none receiue the light of faith, nor do truely feele the effectuall working of the Gospell, but they that are foreordeyned to saluacion: yet experience sheweth that the reprobate are sometime moued wyth the same feeling that the elect are, so that in their owne iudgement thei nothing differ from the electe. Wherefore it is no absurditie, that the Apostle ascribeth to them the taste of the heauenly giftes, that Christ ascribeth to them a fayth for a tyme: not that they soundly perceaue the spirituall force of grace and assured light of faith: but bicause the Lorde, the more to cō∣demne them and make them in excusable, conueieth himselfe into their mindes so farre forth, as his goodnesse maie be tasted without the spi∣rit of adoption. If any obiect, that then ther remaineth nothing more to the faithfull whereby to proue certainely their adoption: I answere that thoughe there be a great likenesse and affinitie betwene the elect of God, and them that are endued with a fallinge faith for a time, yet there liueth in the elect onely that affiance whiche Paule speaketh of, that thei crie with full mouthe, Abba, Father. Therefore as God doth regenerate onely the elect with incorruptible seede for euer, so that the seede of lyfe planted in their heartes neuer perisheth: so soundly doth he seale in them the grace of his adoption, that it may be stable & sure. But this withstandeth not but that that other inferioure working of the Spirite maie haue his course, euen in the reprobate. In the meane season the faithfull are taught, carefully and humbly to examine them selues, least in steede of assurednesse of faith, do creepe in carelesse con∣fidence of the fleshe. Byside that, the reprobate do neuer conceiue but a confused feelinge of grace, so that they rather take holde of the sha∣dowe than of the sounde bodie, bicause the holy Spirite doth proprely

seale the remission of sinnes in the electe onlye, so that they applye is by speciall fayth to their vse. But yet it is truely sayde, that the re∣probate beleue God to be mercyfull vnto them, bicause they receyue the gifte of reconciliation, although confusedly and not plainely e∣nough: not that they are partakers of the selfe same fayth or rege∣neracion with the children of God, but bycause they seme to haue as well as they, the same beginnynge of fayth, vnder a cloke of Hypocri∣sie.

And I denye not, that God dothe so farre geue light vnto theyr myndes, that they acknowledge his grace, but he maketh that same felyng so different from the peculiar testimonie whiche he geueth to his elect, that they neuer come to the sounde effecte and fruition thereof. For he dothe not therefore shewe himselfe mercyfull vnto them, for that he hauyng truely deliuered them from death, dothe re∣ceyue them to his sauegarde, but onely he discloseth to them a pre∣sent mercie. But he vouchesaueth to graunt to the only electe the liuely roote of fayth, so that they continue to the ende. So is that obiection answered, yf God doe truely shewe his grace, that the same remayneth perpetually stablished, for that there is no cause to the con∣trarie, but that God maye enlighten some with a present felyng of his grace, whiche afterwarde vanisheth awaye.

Also, though fayth bee a knowledge of Gods kindenesse toward [ 12] vs, and an assured persuasion of the truthe thereof: yet it is no mar∣uell that the felynge of Gods loue in temporall thynges dothe va∣nishe awaye: whyche although it haue an affinitie wyth fayth, yet doth it muche differ from fayth. I graunt, the will of God is vnchan∣geable, and the truthe thereof dothe alwaye stedfastly agree wyth it selfe, but I denye that the reprobate doe procede so farre as to at∣teyne vnto that secrete reuelation, whyche the Scripture sayeth to belonge to the electe onely. Therefore I denye that they doe eyther conceyue the will of God as it is vnchangeable, or doe stedfastly em∣brace the truthe thereof, bycause they abide in a felynge that vani∣sheth awaye: Lyke as a tree that is not planted deepe enough to take liuely rootes, in processe of tyme waxeth drye, although for a fewe yeres it bryngeth forth not only blossomes and leaues, but also frute. Finally, as by the fall of the firste manne, the Image of God mighte haue benne blotted out of his mynde and soule, so it is no maruell, yf God do shyne vpon the reprobate wyth certayne beames of his grace, whyche afterwarde he suffreth to bee quenched. And there is no cause to the contrarie, but that he maye lightly ouer washe some, and throughly soke other some wyth the knowe∣ledge of hys Gospell. This is in the meane tyme to bee holden for truthe, that howe small and weake so euer sayth hee in the e∣lecte, yet bycause it is to them a sure pleadge of the Spyrite of God, and a seale of their adoption, the prynte thereof canne neuer bee blotted out of theyr heartes: as for the reprobate, that they are ouer spred wyth such a lyght as afterwarde commeth to nought. And yet the Spyrite is not deceyptefull, bycause he geueth not lyfe to

the seede that he casteth in theyr heartes, to make it abyde alwayes incorruptible, as he dothe in the elect. I goe yet further, for whereas it is euident by the teachyng of the Scripture and by dayely experi∣ence, that y^e reprobate are sometime touched with the felyng of Gods grace, it muste needes be that there is raysed in their heartes a cer∣tayne desire of mutuall loue. So for a time there lyued in Saul a godly affection to loue God, by whome he knew himself to be father∣ly handeled, and therefore was delited with a certayne swetenesse of his goodnesse. But as the persuasion of the fatherly loue of God is not faste rooted in the reprobate, so doe they not soundely loue him a∣gayne as his chyldren, but are led wyth a certayne affection like hi∣red seruauntes. For to Christ only was that Spirite of loue geuen, to this ende, that he shoulde poure it into his membres. And truely that sayeng of Paule extendeth no further, but to the elect only: The loue of God is poured abrode into our heartes by the holy Spirite that is geuen vs, euen the same loue y^t engendreth the same confidence of callyng vpon him, whyche I haue before touched. As on the con∣trarie side we see God to bee maruelously angry with his chyldren, whome yet he cesseth not to loue: not that in hymselfe he hateth them, but bycause his will is to make them afrayde wyth the felynge of his wrath, but to the entent to abate theyr pride of fleshe, to shake of their drowesinesse, and to moue them to repentance. And therefore all at one tyme they conceyue hym to bee bothe angry with them or with their sinnes, and also mercyfull vnto them: bycause they not fained∣ly doe praye to appease his wrathe, to whome yet they flee wyth quiet assured trust. Hereby it appereth that it is not true that some doe counterfayte a shewe of fayth, whyche yet doe lacke the true faith, but while they are caried wyth a sodeyne violent motion of Zele, they deceyue themselues wyth false opinion, And it is no doubte that sluggishnesse so possesseth them, that they doe not well examine their heart as they ought to haue done. It is likely that they were suche to whome (as Iohn witnesseth) Christ dyd not commit him∣selfe when yet they beleued in hym: bycause he knewe them all, and knewe what was in manne. If many dyd not fall from the com∣mon fayth (I call it common, bicause the fayth that lasteth but a time hath a greate lykenesse and affinitie with the liuely and continuynge fayth) Christe woulde not haue sayde to his Disciples: If ye abide in my worde, then are ye truely my Disciples, and ye shall know the truthe, and the truthe shall make you free. For he speaketh to them that had embraced his doctrine, and exhorteth them to the encrease of fayth, that they shoulde not by their owne sloughtfulnesse quench the lighte that is geuen them. Therefore dothe Paule affirme, that fayth peculiarly belongeth to the electe, declaryng that many vanish away, bycause they haue not taken liuely roote. Like as Christ also sayth in Matthew: euery tree that my father hath not planted, shalbe rooted vp. In other there is a grosser kinde of lyeng, that are not asha∣med to mocke bothe God and menne. Iames inueyeth agaynst that kinde of menne, that wyth deceiptfull pretense doe wickedly abuse fayth. Neyther woulde Paule require of the children of God a fayth

vnfayned, but in respect that many do presumptuously chalenge vnto themselues that whyche they haue not, & with vayne colored deceyte do beguile other or sometime themselues. Therefore he compareth a good conscience to a cheste wherein fayth is kepte, bycause many in fallynge from good conscience, haue suffred shipwreck of their fayth.

We must also remember the doutefull signification of the woord [ 13] fayth. For oftentimes fayth signifieth the sounde doctrine of reli∣gion, as in the place that we nowe alleaged, and in the same Epistle where Paule wryteth: Deacons to holde faste the misterie of fayth in a pure conscience. Againe, where he publisheth the fallynge a∣waye of certayne from the faith. But on the other side he sayth that Timothee was nourished vp with the woordes of fayth. where he sayth that prophane vanities and oppositions, falsly named sciences, are the cause that many depart from the faith: whome in an other place he calleth reprobate touchyng fayth. As agayne he char∣geth Tit••s, Agayne sayeng, Warne them that they be sounde in the fayth. By soundenesse he meaneth nothing els but purenesse of doctrine, which is easily corrupted and brought out of kynde by the lightnesse of men. Euen bicause in Christ, whome faith possesseth, are hiddē all the trea∣sures of wisedome and knoweledge: therefore fayth is worthyly ex∣tended to signifie the whole summe of heauenly doctrine, from which it can not be seuered. Contrariewise sometime it is restrayned to signifie some particular obiect, as when Matthew sayth, that Christ saw the fayth of them that did let downe the manne sicke of the palsey through the tyles: and Chryst himselfe cryeth out that he founde not in Israell so great fayth as the Centurion brought. But it is likely that the Centurion was earnestly bente to the healyng of his dough∣ter, the care whereof occupied all his minde: yet bycause beyng con∣tented with the onely assent and answere of Christ, he required not Christes bodyly presence, therefore in respecte of this circumstance his fayth was so muche commended. And a litle here before we haue shewed, that Paule taketh fayth for the gifte of workynge miracles, whyche gifte they haue that neyther are regenerate by the Spirite of God, nor doe hartyly worshippe him. Also in an other place he setteth fayth for the doctrine whereby we are instructed in fayth. For where he wryteth that fayth shall bee abolished, it is out of que∣stion that that is meante by the ministerie of the Church, whiche at this 〈◊〉〈◊〉 is profitable for oure weaknesse. In these formes of speach standeth a proportionall relation. But when the name of fayth is vnproperly remoued, to signifie a false profession, or a lyeng title of fayth, that shoulde seeme to be as harde a figuratiue abuse, as when the feare of God is set for a corrupte and wrongefull manner of worshyppynge, as when it is oftentymes sayde in the holy Historie, that the forraine nations whiche had ben transplanted into Sama∣ria and the places borderynge there about, feared the fayned Gods and the God of Israell: whiche is as much, as to mingle heauen and earth together. But now our question is, What is that fayth whiche maketh the chyldren of God different from the vnbeleuers, by which we call vpon God by the name of our Father, by whyche we passe from death to life, and by which Christ the eternall saluacion and ••he

dwelleth in vs. The force and nature thereof I thinke I haue short∣ly and plainely declared.

[ 14] Now let vs againe goe through all the partes of it, euen from the beginning, which beyng diligently examined, (as I thinke) there shal remaine nothing doubtefull. When in defining faith we cal it a know∣ledge, we meane not thereby a cōprehendyng, such as men vse to haue of those thinges that are subiect to mans vnderstandyng. For it is so far aboue it, that mās wit must goe beyond & surmount it self to come vnto it, yea and when it is come vnto it, yet doth it not atteyne that whiche it feleth, but while it is persuaded of that whiche it conceiueth not, it vnderstandeth more by the very assurednesse of persuasion, than yf it did with mās owne capacitie throughly perceyue any thing familiar to man. Therefore Paule sayth very well, where he calleth it to comprehende what is the length, bredth, depth, and heighth, and to knowe the loue of Christ that farre surmounteth knowledge. For his meanynge was to signifie, that the thynge whiche our mynde conceyueth by faythe, is euery waye infinite, and that this kinde of knowledge is farre hyer than all vnderstandynge. But yet bycause the Lorde hath disclosed to his Saintes the secret of his will whiche was hidden from ages and generations, therefore by good reason fayth is in Scripture sometime called an acknowledging: and Iohn calleth it a certayne knowledge, where he testifieth, that the faithfull doe certainely knowe that they are the children of God. And vndou∣tedly they knowe it assuredly: but rather by beyng confirmed by per∣suasion of Gods truthe, than by beyng informed by naturall demon∣stration. And his, also the wordes of Paule doe declare, sayeng that while we ••well in the body, we are wanderyng abrode from the lord, bycause we walke by fayth and not by sighte: whereby he sheweth that those thynges whiche we vnderstande by fayth, are yet absente from vs and are hidden from our sight. And hereupon we determine, that the knowledge of fayth stādeth rather in certaintie than in com∣prehendyng.

[ 15] We further call it, a sure and stedfaste knowledge, to expresse thereby a more sound constantie of persuasion. For as faith is not contented with a doubtefull and rowling opinion so is it also not cō∣tented with a darke and entangled vnderstāding: but requireth a ful and fixed assurednesse▪ such as men are wont to haue of thinges foūd by experience and proued. For vnbelefe sticketh so faste and is so depe rooted in our heartes, and we are so bent vnto it, that this which all men confesse with their mouth to be true, that God is faithfull, no mā is without great contention persuaded in his heart. Specially when it cōmeth to the profe, then the waueryng of all menne discloseth the fault ••hat ••••ore was hidden. And not without cause the Scripture with so n••••••ble cit••es of cōmendacion maineteyneth the authoritie of the worde of God, but endeuoreth to geue remedie for the aforesayde disease that God maye obteyne to be fully beleued of vs in his promi∣ses. The wordes of the Lorde (sayth Dauid) are pure wordes, as the S••••••e••••ryed in a fornace of earth, fined seuen times. Agayne. The worde o•• the Lorde fined is a shielde to all that truste in him. And Salomon confirmynge the same, and in a manner in the same

wordes, sayth: Euery worde of God is pure. But sithe the whole .cxix. Psalme entreateth only in a manner vpon the same, it weare super∣fluous to allege any moe places. Truely so oft as God doth so cōmend his word vnto vs, he doth therein by the waye reproche vs with our vnbeleuingnesse: bycause that commendaciō tendeth to no other end, but to roote vp all peruerse doubtinges out of our heartes. There be also many which so cōceiue the mercie of God, that they take litle cō∣fort thereof. For they be euen therewithall pinched with a miserable carefulnesse, while they doubte whether he will be mercifull to them or noe, bicause they enclose within to narrow boundes the very same mercifulnesse, of whiche they thinke themselues moste assuredly per∣swaded. For thus they thinke with themselues, that his mercie is in deede greate and plentiefull poured out vpon many, offrynge it selfe and ready for all menne: but that it is not certayne whether it will ex∣tende vnto them or no, or rather whether they shal atteyne vnto it or no. This thought when it so stayeth in the midde race, is but a halfe. Therefore it doth not so confirme the spirite with assured quietnesse, as it dothe trouble it with vnquiet doubtefulnesse. But there is a far other felyng of full assurednesse, whiche in the Scriptures is alwaye assigned to fayth, euen suche a one as playnely settynge before vs the goodnesse of God, dothe clearely put it out of doubte. And that can not be, but that we muste needes truely feele and proue in our selues the swetenesse thereof. And therefore the Apostle out of fayth de∣riueth assured confidence, and out of it agayne boldenesse. For thus he sayeth, that by Christe we haue boldenesse, and an entrance with confidence, whiche is through fayth in him. By whiche wordes true∣ly he sheweth, that it is no right fayth, but when we are bolde with quiet mindes to shewe our selues in the presence of God. Which bold∣nesse procedeth not but of assured confidence of Gods good will and our saluation. Whiche is so true, that many times this word Faith, is vsed for Confidence.

But herupon hangeth the chiefe staye of our faith, that we do not [ 16] think the promises of mercie which the Lord offreth to be true only in other biside vs, & not at all in our selues: but rather that in inwardly embracing thē, we make them our owne. Frō hense procedeth that cō∣fidence which the same Paule in an other place calleth peace, vnlesse some had rather say, y^t peace is deriued of it. It is an assurednesse that maketh the consciēce quiet & cherefull before God, without which the cōscience must of necessitie be vexed, & in a manner torne in peces with troublesome trembling, vnlesse parhappes it do forget God & it selfe, & so slōber a litle while. & I may truely say, For a litle while, for it doth not lōg enioy that miserable forgetfulnesse, but is with often recourse of the remembrance of Gods iudgement sharply tormented. Briefly, there is none truely faithful, but he that beyng persuaded with a soūd assurednesse that God is his mercyfull & louyng father, doth promise himselfe all thinges vpon trust of Gods goodnesse: and none but he that trustyng vpon the promises of Gods good will toward him, con∣ceyueth and vndoubted lokynge for of saluation: as the Apostle sheweth in these wordes: Yf we keepe sure to the ende our confidence and gloriyng of hope. For hereby he meaneth that none hopeth well

in the Lorde, but he that with confidence glorieth that he is heyre of the kyngdome of heauen. There is none (I saye) faythfull, but he that leanyng vpon the assurednesse of his owne saluation, doth confi∣dently triumph vpon the deuell and death, as we are taught by that notable concluding sentence of Paule: I am persuaded (sayth he) that neyther death, nor life, nor Angeles, nor principalities, nor powers, nor thinges present, nor thinges to come, shalbe able to separate vs frō y^e loue of God. wherwith he embraceth vs in Christ Iesu. And in like manner, the same Apostle thinketh, that the eyes of our minde are by no other meane well lightened, vnlesse we see what is the hope of the eternall inheritance to whiche we are called. And eche where his common manner of teachyng is such, that he declareth that no other∣wise we do not well comprehend the goodnesse of God, vnlesse we ga∣ther of it the frute of great assurednesse.

[ 17] But (some man will say) the faithfull doe finde by experience a far other thing within themselues whiche in recordyng the grace of God toward them, are not only tempted with vnquietnesse, whiche often∣times chaunceth vnto them, but also are sometime shaken with most greuous terrors: so great is the vehemencye of temptations to throw downe their mindes: which thing semeth not sufficiently wel to agree with that assurednesse of fayth. Therefore this doubt must be answe∣red, if we will haue our aforesayde doctrine to stande. But truely, when we teache that fayth ought to be certayne and assured, we doe not imagine suche a certaintie as is touched with no doubtynge, nor suche an assurednesse as is assayled with no carefulnesse: but rather we saye, that the faythfull haue a perpetuall stryfe with their owne distrustfulnesse. So farre be we from setlynge their consciences in such a peasable quietnesse, as maye be interrupted with no troubles at all yet on the other side we saye, that in what sorte so euer they bee afflicted, they doe neuer fall and departe from that assured confidence whiche they haue conceyued of the mercie of God. The Scripture setteth forth no example of fayth more playne, or more notable than in Dauid, specially if a manne beholde the whole continuall course of his lyfe. But yet howe he was not alwaye of quiet minde, hymselfe declareth by innumerable complaintes, of whiche at this time it shal be sufficient doe choose out a fewe. When he reprocheth his owne soule with troublesome motions, what is it els but that he is angry with his owne vnbeleuengnesse? Why trēblest thou my soule (sayth he) and why art thou disquieted within me? trust in God. And truely that same discouragement was a plaine token of destruction, euen as if he thought himselfe to be forsaken of God. And in an other place we reade a larger confession thereof, where he sayth: I sayd in my ouer∣throw, I am cast out from the sight of thy eyes. Also in an other place he disputeth with himselfe in carefull and miserable perplexitie, yea & quareleth of the very nature of God, sayeng: Hath God forgotten to haue mercie? will he caste of for euer? And yet harder is that whiche foloweth: But I haue sayde, To die is mine: charges are of the right hande of the hyest. For, as in despere he condemneth himselfe to de∣struction, and not only confesseth himselfe to be tossed with doutyng, but as if he were vāquished in battel, he leaueth nothyng to himself,

bycause God hath forsaken him, and hath turned to destroy him, the same hande that was wont to be his helper. Wherefore not without cause he exhorteth his soule to returne to her quietnesse, bicause he had found by experience, that he was tossed amōg troblesome waues. And yet (whiche is meruellous) in al these assaultes, faith vpholdeth the heartes of the godly, and is truely like vnto a Date tree to ende∣uour and rise vpwarde agaynst all burdens, howe great soeuer they be: as Dauid, when he might seme to be vtterly ouerwhelmed, yet in rebukyng himselfe, cesseth not to rise vp to God. And truely he that striuing with his owne weakenesse, resorteth to faith in his troubles, is alredy in a manner conquerour. Whiche maye be gathered by this sentence and other like: Waite for the Lord, be stronge, he shall strēg∣then they heart: waite for the Lord. He reprocheth himselfe of feare∣fulnesse, and in repetyng the same twise, con••esseth himself to be som∣times subiect to many troublesome motions. And in the meane time he doth not only become displeased with himselfe in these faultes, but earnestly endeuoreth to amendement. Truely if we will more nerely by good examination compare him with Achaz, there shalbe founde great difference. Esaye was sente to brynge remedie to the carefull griefe of the wicked king and hypocrite, and spake vnto him in these wordes: Be in sauegarde and be quiet: feare not, &c. But what did Achaz? As it was before sayd, that his heart was moued as the trees of the woode are shaken with winde, though he hearde the promise, yet he cessed not to quake for feare. This therefore is the propre re∣warde & punishment of vnbelefe, so to tremble for feare, that in temp∣tation he turneth himselfe awaye from God, that doth not open to himselfe the gate by fayth. Contrarywise the faythfull whome the weighty burden of temptations maketh to stoupe, and in a māner op∣presseth, do cōstantly rise vp, although not without trouble and har∣dinesse. And bicause thei know their owne weakenesse, thei pray with the Prophete: Take not the worde of truth away from my mouth cō∣tinually. By which wordes we are taught, that somtime they become dumme, as though their fayth were vtterly ouerthrowen, yet they faint not, nor turne their backes, but procede in their battell, & with prayer do encourage their slouthfulnesse, lest by fauoring themselues they should growe to vnsensible dulnesse.

For the vnderstādyng therof, it is needeful to returne to that diui∣sion [ 18] of the fleshe and the spirit, wherof we made mention in an other place, which doth in this behalf most clearly appere. The godly heart therefore ••eleth a diuisiō in it self, which is partly delited with swete∣nesse by acknowledging of y^e goodnesse of God, & partly greued with bitternesse by felyng of his owne miserie, partly resteth vpon the pro∣mise of the Gospel, and partly trembleth by reason of the testimonie of his owne wickednesse: partly reioyseth with conceyuing of life, and partly quaketh for feare of death. Whyche variation cōmeth by im∣perfection of fayth, for as muche as we neuer be in so good case in the course of this present life, as beyng healed from all disease of distrust∣fulnesse, to be altogether filled & possessed w^t faith. Hereupon procede those battels, whē the distrustfulnesse that abideth in the remnātes of the fleshe, riseth vp to assaile the faith that is inwardly conceiued. But

if in a faythfull minde assurednesse be mixed with doubtfulnesse, come we not then alwaye to this pointe, that faith stādeth not in a certaine and clere knowledge, but in a darke & doubtefully entangled know∣ledge of Gods will toward vs? No, not so. For though we be diuersly drawen with sondry thoughtes, yet are we not therefore by and by seuered from fayth: though we be vexed with tossyng vp and downe of distrustfulnesse, yet are we not therefore drowned in the bottōlesse depth thereof: and though we be shaken, yet be we not thrust▪ downe out of our place. For this is alwaye the ende of this battell, that faith doth at length with wrastling ouercome those hard troubles, wher∣with when she is so besieged, she semeth to be in danger.

[ 19] Let this be the sunnne of all. So sone as any droppe of fayth, be it neuer so small, is poured into our heartes, we by and by beginne to beholde the face of God milde and pleasant and louyng towarde vs: yet the same we see from a farre of, and far distant from vs, but with so sure sight, that we know we are not deceiued. Frō thense forward, howe muche we profit (as we ought continually to profit) as it were by procedyng further, we come vnto so much the nerer, and therfore certainer beholdyng of him, and by very continuance he is made more familiar vnto vs. So we see, that the minde enlightened with the knowledge of God, is first holden wrapped in much ignorance, which by litle and litle is wyped awaye. Yet the same minde is not so hinde∣red by beyng ignorāt of some thinges, or by darkly seyng that which she seeth, but that she enioyeth a clere knowledge of gods wil toward her, which is the first and principal point in fayth. For as if a man be∣yng shut vp in pryson, haue beames of the sunne shinyng in, sidelong at a narrowe windowe, or as it were but half glummeryng, he wan∣teth in deede the free beholdynge of the sunne, yet he seeth with his eyes an vndoubted brightnesse thereof, and receyueth the vse of it: so we beyng ••ounde with the fetters of an earthly body, howe so euer we be on eche side shadowed with muche darkenesse, yet we are suffi∣ciently enligh••ened vnto perfect assurednesse, by the light of God, ex∣tendyng his beames of light vpon vs, though it be but a litle, to shew forth his mercie.

[ 20] Both these pointes the Apostle very wel teacheth in diuerse places. For when he sayth, that we know vnperfectly, and prophecie vnper∣fectly, and see by a darke speakynge as by a glasse, he sheweth howe sclender a litle portion of the true godly wisedome is geuen vs in this present life. For though those wordes do not expresly shewe that our faith is vnperfect so long as we grone vnder this burden of the flesh, but that it happeneth vnto vs by our owne imperfectiō, that we haue neede to be continually exercised in learning: yet he secretly declareth that that thinge whiche is infinite, can not be comprehended by our small capacitie, and narrowe compasse. And this Paule reporteth of the whole church, but vnto euery owne of vs, his owne dulnesse is a hinderance & staye that he can not come so nere as were to be wished. But how sure and vndeceuiable a taste of it self, euen a small droppe of faith doth make vs fele, the same Apostle sheweth in an other place, where he affirmeth, that by the Gospell we beholde the glory of God with vncouered face, hauing no veile betwene vs and it, so effectually

that we be transformed into the same image. In such entanglemētes of ignorance there muste needes be wrapped together bothe muche doubtyng and feareful tremblyng, specially for asmuch as our heart, by a certaine natural instinct of it self, is enclined to vnbeleuingnesse. Byside that there be tentations which bothe infinite in number, and diuerse in kinde, do oftētimes with great sodeine violence assayle vs. But specially our owne conscience oppressed with heauy burden of sinnes lyeng vpon it, dothe sometime lament and grone with it selfe, and sometime accuseth it selfe: sometime secretely murmureth, and sometime is openly troubled. Whether therfore aduersities do shew an apparance of the wrath of God, or the conscience doth finde in it selfe any profe or matter of his wrath, from thense vnbelefe doth take weapons and engines to vanquish fayth withall: whiche are alway directed to this ende, that we thinkyng God to be our aduersarie and hatefully bent agaynst vs, should bothe not hope for any helpe at his hande, and also be afrayde of him as of our deadly enemie.

To beare these assaultes, faith doth armie and fortifie her self with [ 21] the worde of God. And when such a tentation assayleth, that God is our enemie, bicause he is sharpe against vs: faith in the other side an∣swereth, that euen when he punisheth he is also mercifull, bicause his chastisement cometh rather of loue than of wrath. When faith is stri∣ken with this thought that God is a reuenger of iniquities▪ agaynst that stroke he setteth his pardon redy for al offenses, so oft as the sin∣ner resorteth to the mercifulnesse of the Lord. So a godly minde how so euer it be in maruelous wise tossed and vexed, yet at length riseth vp aboue all dāgers, and neuer suffreth the confidēce of Gods mercie to be plucked awaye from it: But rather what so euer contentions do trouble and wery it, in the ende they turne to the assurednesse of this cōfidence. And herof this is a profe, that the holy ones, whē they thinke themselues moste of al pressed with the vengeance of God yet euen then do make their complayntes to the same God: and when it semeth that they shal not be heard at all, euen then neuerthelesse they call vpon him. For to what purpose were it, to make their moane to him from whome thei hoped for no comfort? truely they would neuer finde in their heartes to cal vpon him, vnlesse they beleued that there were some helpe at his hande prepared for them. So the Disciples, in whome Christ blameth their smalnesse of fayth, cōplayned in deede that they perished, but yet they called to him for helpe. And when he rebuketh them for their small fayth, yet he doth not reiect them from the nūber of his, nor maketh them of the number of the vnbeleuers, but stirreth them to shake of that fault. Therefore we affirme againe that whiche we haue aboue spoken, that the roote of fayth is neuer plucked out of a godly heart, but sticketh so faste in the bottome, that howe so euer it be shaken and seme to bende this waye or that waye, the light thereof is so neuer quenched or choked vp, but that it lyeth at leaste hidden vnder some embers: and by this token is playnely shewed, that the word which is an vncorruptible sede, bringeth forth frute like to it selfe, the spryng whereof doth neuer whither and vtter∣ly perish▪ for whereas this is the extremest matter of despeire to the holy ones to ••ele according to the cōsideracion of present thinges, the

hande of God bent to their destructiō: yet Iob affirmeth that his hope shall procede so far▪ that though God do kill him, yet he wil not ther∣fore cesse to trust in him. This is the truthe therefore: Vnbelefe reig∣neth not within the heartes of the godly, but outwardly assayleth them: neither doth she deadly wound them with her wepons, but only troubleth them, or so hurteth them, that yet the wound is curable. for fayth, as Paule teacheth, serueth vs for a sheld: that beyng holden vp agaynst weapōs, doth so receiue the force of them, that it either vt∣terly driueth them backe, or at least so breaketh their violēce, that thei can not pearce them to danger of life. Therefore when fayth is sha∣ken, it is like as if a strōg souldior with the violent stroke of a darte be compelled to remoue his foote, and geue ground a litle: and when faith it self is wounded, that is like as if his buckler by some stroke be in some part brokē, but yet so y^t it is not strikē through. For alway the godly minde will atteine to rise thus hie as to say with Dauid, If I walke in the middest of the shadow of death, I wil feare none euel, bicause thou art with me. It is in deede terrible to walke in y^e dark∣nesse of death & it can not be but that the faithfull, how much strength soeuer they haue must be afrayde of it. Yet bicause this thought sur∣mounteth it, that they haue God present with them, and prouidynge for their safetie, that feare is ouercome with assurednesse. For (as Au∣gustine sayth) how great engines so euer the deuell raiseth vp against vs, so lōg as he possesseth not the place of the heart, where faith dwel∣leth, he is cast out of the dores. And so if we may iudge by the successe, the faithfull not only escape safe from euery battel, so that by and by receyuyng fresh courage they are redy to come againe into the field: but also that is fulfilled whiche Iohn sayth in his canonical Epistle: This is the victorie that ouercometh the world, euē your faith. For he affirmeth y^t it shal not only winne the victorie in one or fewe battels, or against some one assault, but also that it shal get the ouerhande of the whole world, although it be a thousand times assayled.

[ 22] There is an other kinde of feare & tremblyng, but such a one as by it the assurednesse of faith is so nothing at all diminished y^e thereby it is the more soundely stablished. That is, when the faithfull either in thinking that the exāples of Gods vengeance against the wicked are shewed for lessons for thē to learne by, do carefully beware that they happen not to prouoke gods wrath against thēselues with the same offenses: or recording with thēselues their owne miserie, do learne to hang altogether vpon the Lord, without whō thei see thēselues to be more fickle & soner vanishing than any blast of winde. For when the Apostle in setting forth y^e scourges wherwith y^e Lord in old time had punished y^• people of Israel, putteth y^e Corinthians in feare y^t they en∣tāgle not thēselues w^t like euels: he doth not therby abate their affiāce▪ but only shaketh away y^e dulnesse of the flesh by whiche faith is wont more to be oppressed thā strēgthened. And whē he taketh occasiō of y^t Iewes fal to exhort him y^e standeth, to take heede y^t he fal not, he doth not therby bidde vs to wauer, as though we were not fully assured of our stedfastnesse, but only he taketh away arrogāt presumptiō & rash trusting to much in our owne strēgth, y^t after the thrusting out of the Iewes, y^e Gentiles being receyued into their place, shuld not to much

outragiously triumph agaynst them. Albeit he speaketh there not on∣ly to the faithfull, but also in the same sayeng comprehendeth the Hy∣pocrites that gloried only in outward shewe. For neyther doth he ad∣monish euery man particularly, but makyng a cōparison betwene the Iewes and the Gentiles, after that he had shewed that the Iewes in this that they were reiected, did suffer iuste punishment for their vn∣belefe and vnthankfulnesse, he also exhorted the Gentiles that they should not, by beyng prowde and extollyng themselues, lose the grace of adoption lately conueyed vnto them. But as in that generall reiec∣tyng of the Iewes, there remained yet some that were not fallen from the couenant of adoptiō, so out of the Gentiles there might arise some, which without true faith, should be puffed vp only with foolish confi∣dence of the flesh, and so abuse Gods louyng kindnesse to their owne destruction. But although you take this as spoken to the elect & faith∣full, yet thereupon shall follow no inconuenience. For it is one thyng to holde downe the rash presumption whiche out of the remnantes of the fleshe crepeth sometime euen into the holy ones, that with vayne confidence it waxe not outragiously wanton: and an other thyng to strike the conscience with feare, that it rest not with full assurednesse in the mercie of God.

Then, when he teacheth, that with feare and trembling we should [ 23] worke our owne saluaciō, he requireth nothing els, but that we shuld accustome vs with much abacyng of our selues, reuerently to loke vp vnto the mightinesse of God. For truely nothyng doth so much awake vs to cast all our confidence and assurance of mynde vpon the Lorde, as doth the distrust of our selues and carefulnesse cōceyued by know∣ledge in conscience of our owne wretchednesse. And accordyng to this meanyng is that sayeng in the Prophet to be takē: In the multitude of thy goodnesse I will entre into thy temple: I will worship in feare. Where he comely conioyneth the boldnesse of fayth that leaneth vpon Gods mercie with a reuerent feare, whiche we muste needes fele so oft as cōmyng into the sight of Gods maiestie, we perceyue by the glo∣rious bryghtnesse thereof, howe greate is our owne filthinesse. And Salomon sayth truely, where he pronounceth the man blessed, that continually maketh his owne heart afrayde, for by hardening thereof men fall hedlong into euell. But such feare he meaneth as maye make vs more heedefull, not such wherby we shuld be troubled and vtterly fall: euen such a feare as when the minde confounded in it self, dothe recouer it selfe agayne in God: when despeiryng it self, it reuiueth by trust in him. Therefore there is no cause to the contrarie, but that the faythfull maye at one time bothe be in feare, and also enioye moste as∣sured comfort, in respect that somtime they turne their eyes to behold their owne vanitie, and somtime they cast the thought of their minde vpon the truthe of God. But how (will some man saye) shal feare and fayth dwell bothe in one minde? euen thus, as contrarily vnsensible dulnesse, and carefulnesse. For wheras the wicked trauaile to procure to themselues a want of grefe, that no feare of God might trouble thē, yet, the iudgement of God so presseth them, that they can not atteyne that whiche they desire. So there is nothyng to withstande, but that God maye exercise them that be his to humiliti••, that in fightyng va∣liantly,

they maye restrayne themselues vnder the bridle of modestie. And by the processe of the texte it appereth, that this was the entent of the Apostle, where he assigneth the cause of feare and tremblyng to be the good pleasure of God, whereby he geueth to them that be his bothe to will wel, and valiantly to goe through with it. According to this meaning ought we to take that sayeng of the Prophete: The chil∣dren of Israel shal feare God and his godnesse: bicause not only, god∣linesse engēdreth the reuerence of God, but the very swetenesse and pleasant taste of grace, filleth man beyng discouraged in himself with feare and admiratiō, to make him hange vpon God, and humbly yeld himselfe subiect to his power.

[ 24] Yet we do not herby make roome to that most pestilēt Philosophie, whiche many halfe papistes at this daye beginne to coyne in corners. For, bicause they cā not defende that grosse doubtfulnesse which hath ben taught in Scholes, thei flie to an other deuise, to make a confidēce mingled with distrustfulnesse. Thei confesse, that so oft as we loke vn∣to Christ▪ we finde in him full mater to hope well: but bicause we are alwayes vnworthy of those good things that are offred vs in Christ, they would haue vs to wauer & stagger in beholding of our owne vn∣worthinesse. Briefely, they place conscience to betwene hope & feare, that it altereth from the one to the other, by enterchangeable times & courses: and they so compare fayth & hope together, that when the one springeth vp the other is pressed downe, whē the one ariseth the othre againe falleth. So whē Satan seeth y^t those open engines wherwith before time he was wont to destroy y^e assurednesse of faith, do now no∣thing preuaile, he endeuoreth by croked vndermininges to ouerthrow it. But what manner of cōfidence shal that be, which shal now & then yeld to desperatiō. If (say they) thou cōsider Christ, there is assured sal∣uatiō: but if thou returne to thy self, there is assured dānation. There∣fore of necessitie distrust and good hope must by enterchāgeable cour∣ses reigne in thy minde: As though we ought to imagine Christ stan∣dyng a far of, and not rather dwellyng within vs. For therefore we loke for saluation at his hande, not bycause he appereth a far of vnto vs, but bicause he hath graffed vs into his bodye, and so maketh vs partakers not only of all his good thinges, but also of himself. There∣fore I thus turne this their argument against themselues: If thou consider thy self, there is certaine damnation. But bicause Christ with all his good thinges is by way of cōmunicatyng so geuen vnto thee, that all his thinges are made thine, and thou arte made a member of him, yea & all one with him: his righteousnesse drowneth thy sinnes, his saluation taketh awaye thy damnation: he by his worthynesse cō∣meth betwene thee and God, that thy vnworthynesse come not in the sight of God. Briefely, this is the truthe: we ought neyther to separate Christ from vs, nor vs from him, but with bothe handes to holde fast that felowshippe whereby he hath coupled himselfe vnto vs. So the Apostle teacheth vs: The body in deede (sayth he) is dead by reason of sinne: but the Spirit of Christ that dwelleth in you, is life for righte∣ousnesse. According to these mens trifeling deuise he should haue said, Christ in deede hath life with himself: but you, as you be sinners, re∣mayne subiect to death and damnation. But he sayth far otherwise.

For he teacheth that that damnatiō which we deserue of our 〈◊〉〈◊〉▪ is swalowed vp by the saluation of Christ, and 〈…〉〈…〉 the same reason that I haue alleged, bicause Christ is not 〈◊〉〈◊〉 vs, but dwelleth within vs, and cleaueth vnto vs not only with ••••∣diuidable knot of felowshippe, but with a certaine maruellous com∣munion dayly more and more groweth with vs into one body, till he be made altogether one with vs. And yet I denie not, as I haue sayd a litle before, that sometime there happen certaine i••••erruptions of fayth, as the weakenesse thereof is amonge violent sodeine motions bowed hether or thether. So in the thicke miste of tētations the lig•••• thereof is choked, but what so euer happeneth, it cesseth not from en∣deuour to seke God.

And no otherwise doth Bernarde argue, when he purposely en∣treateth [ 25] of this question in his .v. Homelie in the Dedication of the temple. Oftentimes (I say) by the benefite of God studieng vpon the soule, me thinkes I finde in it two thinges as it were contrarie. If I behold the soule it selfe, as it is in it selfe and of it selfe, I can saye no∣thyng more truely of it, than y^t it is vtterly brought to nought. What neede I nowe to recken vp particularly all the miseries of the soule, how it is loaden with sinnes, couered with darknesse, entangled with deceitfull enticementes, itchyng with lustes, subiect to passions, filled with illusions alwaye enclined to euell, bent to all kindes of vice, fi∣nally full of shame and confusion? Now if al the very righteousnesses of it beynge loked vpon by the light of truthe be founde like a clothe stayned with floures, then what shall the vnrighteounesses thereof be accompted? If the light that is in vs be darkenesse, how great shal the very darkenesse be? What then? without doubte man is made like vnto vanitie: man is brought to nought: man is nothing. But how thē is he vtterly nothing, whome God doth magnifie? How then is he no∣thyng, toward whome Gods heart is set? Brethren, let vs take heart againe. Though we be nothing in our owne heartes, peraduenture there maye somewhat of vs lie hidden in the heart of God. O father of mercies, O father of the miserable, howe doest thou set thy heart toward vs? For thy heart is where thy treasure is. But how•• ••e we thy treasure, if we be nothyng? All nations are so before thee as yf they were not, they shalbe reputed as nothyng. Euen before thee, not within thee: so in the iudgement of thy truth, but not in the affection of thy pitie. Thou callest those thinges that are not, as though they were. Therefore bothe they are not, bicause thou callest those things that are not, and also they are bycause thou callest them. For though they are not, in respect of thēselues, yet with thee they are, according to that sayeng of Paule, not of the workes of righteousnesse, but of him that calleth. And then he sayth, that this couplyng together of bothe consideracions is maruellous. Truely those thinges that are knit together, do not the one destroye the other. Which also in the cō∣clusion he more plainely declareth in these wordes. Now if with both these consideraciōs we diligently loke vpon our selues what we be, yea in the one consideraciō how we be nothing, and in the other how much we be magnified, I thinke our glorieng semeth to be tempered, but paraduēture it is more encreased. Truely it is perfectly stablished,

that we glorie not in our selues but in the Lord. If we thinke thus: if he hath determined to saue vs, we shal by and by be deliuered: now in this we may take courage. But let vs climbe vp into a hier watche toure, & seke for the citie of God, seke for the tēple, seke for y^e house, seke for the spouse. I haue not forgottē, but I say it with feare & reuerēce, we I saye be, but in the heart of God. We be, but by his allowyng as worthy, not by our owne worthinesse.

[ 26] Now, ••he feare of the lord, whereof cōmonly in euery place witnesse is borne to al the holy ones, & whiche is in some places called the be∣ginning of wisedom & in some places wisedome it selfe, although it be but one, yet it procedeth frō a double vnderstanding. For God hath in himself the reuerence both of a father & of a lord. Therefore he y^t will truely worship him, will endeuor to shewe himself bothe an obedient sonne & a seruisable seruant vnto him. The obedience that is geuen to him as to a father, the Lord by his Prophet calleth honor: the seruice that is done to him as to a lord, he calleth feare. The sonne (sayth he) honoreth the father & the seruant the lord. If I be a father, where is my honor? If I be a lord, where is my feare? But how soeuer he put∣teth differēce betwene thē, thou seest how he confoundeth them both together. Therfore let the feare of the lord be vnto vs a reuerēce, min∣gled w^t that same honor & feare. Neither is it any maruel, if one minde receiue both those affectiōs. For he that cōsidereth with himself what a father God is vnto vs, hath cause enough, although there were no helles at al, why he should drede his displeasure more greuously thā any death. But also (such is the wantonnesse of our flesh to rūne to li∣centiousnesse of sinning) to restraine the same by al meanes, we ought therewithal to take hold of this thought, that the Lord vnder whose power we liue, abhorreth al iniquitie, whose vēgeance they shall not escape, y^t in liuing wickedly doe prouoke his wrath against thēselues.

[ 27] But that which Iohn sayth, that feare is not in charitie, but perfect charitie casteth out feare, bicause feare conteyneth punishment, disa∣greeth not with this that we say. For y^e wicked feare not God in this respect that they drede to incurre his displeasure, if they might doe it without punishmēt: but bicause thei know him to be armed w^t power to reuēge: therfore thei shake for feare at y^e hearing of his wrath. And also they so feare his wrath, bicause they thinke that it hangeth ouer thē, for that they loke euery moment when it shal fal vpon their heds. As for the faithfull: they (as is aboue sayd) both feare his displeasure more than punishment and are not troubled with feare of punishmēt as if it did hang ouer their neckes, but they are made the more ware not to procure it. So sayth the Apostle, whē he speaketh to the faith∣ful: Be ye not deceiued: for this commeth the wrath of God vpon the children of vnbelefe. He threateneth not that Gods wrath will come vpon them, but putteth them in minde to thinke vpon this, that the wrath of God is prepared for suche wicked doinges as he had recited, that thei themselues should not be willing also to proue it. Albeit it seldome happeneth that the reprobate be awakened wyth onely and bare threateninges, but rather beyng already grosse and vnsensibly dull with their owne hardnesse, so oft as God thundreth from heauē they harden themselues to obstinacie, but when they are ones striken with his hand, then whether they will or no, thei be enforced to feare.

This feare they commonly call a seruile feare: and in comparison se•• it for contrarie to free natured & willyng feare which becōmeth chil∣dren. Some other do suttelly thrust in a middle kynde, bicause that same seruile and constrayned affection sometime to subdueth mens mindes, that they come willyngly to the feare of God.

Now we vnderstand that in the good wil of God, wherunto faith is [ 28] sayd to haue respect, the possession of saluation and eternall life is ob∣teined. For if we can wāt no good thing while God is fauorable vnto vs, it abundantly sufficeth vs to the assurednesse of saluation, whē he himselfe doth assure vs of his loue. Let him shewe his face (sayth the Prophet) & we shalbe safe. Wherupon the Scriptures determine this to be the summe of our saluatiō, that God putting away al enmities, hath receyued vs into fauour. Whereby they shew, that when God is reconciled vnto vs, there remayneth no perill, but that al things shal prosper well with vs. Therfore faith, hauing taken hold of the loue of God, hath promises of the present life and of the life to come, & perfect assurednesse of al good thinges: but that same such as may be gathe∣red out of the word of God. For faith doth not certainely promise to it self eyther the lēgth or honor or wealth of this life, for asmuch as God willed none of these thinges to be apointed vnto vs, but is contented with this assurednesse, that God will neuer faile howe so euer many things faile vs that perteine to the maintenance of this present life. But the chiefe assurednesse of faith resteth in expertation of the life to come, which is set out of doubt by the worde of God. But what so euer miseries and calamities betide vnto them whome God loueth, they can not worke the contrarie, but that his good will is perfect felicitie. Therefore when we did meane to expresse the summe of blessednesse, we named the fauor of God, out of whiche spring do flowe vnto vs al kindes of good thinges. And this we may cōmonly note throughout the Scriptures, that when so euer mentiō is made not only of eternal saluation, but also of any good thing in vs, we be alwaye called backe to the loue of God. For which cause Dauid sayeth, that the goodnesse of God when it is felt in a godly heart, is sweter and more to be desi∣red than life it selfe. Finally, yf all thinges els do flowe vnto vs accor∣dynge to our owne wishing, and we be vncertaine of Gods loue or ha∣tred, our felicitie shalbe accursed, and therefore miserable. But yf the fauorable face of God do shine vnto vs, euen our very miseries shalbe blessed, bicause they are turned to helpes of our saluation. As Paule when he heaped vp a rehersall of all aduersities, yet he glorieth that he was not by them seuered from the loue of God: and in his prayers he alwaye beginneth at the fauour of God, from whense floweth all prosperitie. Likewise Dauid setteth the only fauour of God agaynste all the terrors that trouble vs. If (sayth he) I shall walke in the mid∣dest of the shadowe of death, I will feare no euels, bycause thou arte with me. And we alway fele that our mindes do wauer, vnlesse beyng cōtented with the fauour of God, they seke their peace in it, and haue this inwardly fixed in them that is sayd in the Psalme, Blessed is the people whose God is the Lord, and the nation whome he hath chosen to him for his inheritance.

We make the fundation of fayth to bee the free promise of God, [ 29]

bycause fayth proprely stayeth vpon it. For though fayth doe beleue God to bee true in all thynges, whether he commaunde or forbidde, whether he promyse or threaten, and also obediently receyueth his cōmaundementes, and bewareth of thynges that he prohibeteth, and hath regard to his threatenynges, yet properly it beginneth at the promise, and therein continueth, and thereupon endeth. For fayth se∣keth for lyfe in God, whiche is not founde in commaundementes or declaratiōs of penalties, but in promise of mercie, and in no other pro∣mise, but suche as is freely geuen. For the conditionall promise, by whiche we are sente to our owne workes, doth no otherwise promise life, but if we perceiue it to stand in our selues. Therfore if we wil not haue our faith to trēble and wauer, we must stay it with that promise of saluatiō, which is willingly & liberally offred vs of the lord, rather in respect of our miserie, thā of our worthinesse. Wherfore the Apostle beareth this witnesse of the gospell, that it is the word of faith: whiche name he taketh both frō the cōmaundementes and also from the pro∣mises of the lawe, bicause there is nothyng that can stablish faith, but that liberal embassage, by which God recōcileth the world to himself. Therfore the same Apostle oftentimes maketh a relation of faith & the Gospell together, when he teacheth that the ministerie of the gospell was cōmitted to him vnto the obedience of faith: that the same is the power of God, to saluation to euery one that beleueth: that in it is re∣ueled the righteousnesse of God frō faith to faith. And no maruell. For sithe the gospell is the ministerie of reconciliation, there is no other testimonie sure enough of Gods good will toward vs, the knowledge whereof faith requireth. Therfore when we saye that faith must rest vpon free promise, we do not denie but that the faithful do euery way embrace and receiue the worde of God, but we apoint the promise of mercie to be the propre marke of faith. Euen as the faithfull ought in deede to acknowledge God to be the iudge and punisher of wicked do∣ynges & yet they properly haue regard vnto his mercifull kindenesse: for asmuch as he is described to them to be considered such a one as is louyng and mercifull, far from wrath, of much goodnesse, gentle vn∣to all, pouryng forth his mercie vpon al his workes.

[ 30] Neyther yet do I regarde the barkynges of Pyghius, or suche o∣ther dogges, when they finde faulte with this restraint, as though in diuidyng fayth, it did take holde but of one peece thereof. I graunte (as I haue alredy sayd) that the general obiect of faith (as thei terme it) is the truthe of God, whether he threaten or put vs in hope of fa∣uour. Wherefore the Apostle ascribeth this to fayth, that Noe fea∣red the destruction of the worlde, when it was not yet seene. If the feare of a punishment shortly to come, was the worke of fayth, then ought not the threatenynges to be excluded out of the definition of fayth. This is in deede true. But the cauillers do vniustly accuse vs, as though we denied that fayth hath respecte to all the partes of the word of god. For our meaning is only to shew those two things, first, that faith neuer stedfastly standeth vntil it come to the free promise: & then that we are no otherwise by it be recōciled to God, but bycause it coupleth vs to Christ. Both those pointes are worthy to be noted. We seke such a fayth, which may make differēce betwene y^• childrē of God

and the reprobate, betwene the faithful and the vnbeleuing. If a man do beleue that God bothe iustly commaundeth all that he commaun∣deth, and truely threatneth, shall he be therefore called faithfull? No∣thing lesse. Therefore there can be no stedfast stay of faith, vnlesse it be grounded vpon the mercie of God. But nowe to what ende do we dys∣pute of faith? Is it not that we maie learne the way of saluation? But how doth faith bring saluation but in respect y^t it graffeth vs into the body of Christ? Therefore there is no inconuenience, if in the definiti∣on we de enforce the principal effect thereof, and do ioyne vnto the ge∣rall name, in stede of a difference that marke that seuereth the faitfull from the vnbeleuing. Finally, the malicious haue nothinge to finde fault withal in this doctrine, but thei must wrappe vp Paule with vs in the same blame, which calleth the Gospel proprely the word of faith.

But herevpon againe we gather that which we haue before decla∣red, [ 31] that faith doth no lesse neede the worde than the frute doth neede the liuely roote of the tree, bicause none other (as Dauid testifieth) can trust in the Lorde, but they that knowe his name. But thys knowledg is not according to euery mans imagination, but so farre as God hym∣selfe is witnesse of hys own goodnesse. Whych the same Prophet con∣fyrmeth in an other place, sayeng: Thy saluation is accordinge to thy worde. Againe. I haue trusted in thy word, saue me. Wher is to be no∣ted the relation of faith to the worde, & then howe saluation foloweth. And yet in the meane time we do not exclude y^e power of God, with be∣holding whereof, vnlesse faithe susteine it selfe, it can neuer geue vnto God his due honoure. Paule seemeth to reherse a certaine sclender & common thing of Abraham, that he beleued that God which had pro∣mised him the blessed seede, was able to perfourme it. Againe in an o∣ther place, speaking of himselfe: I knowe whome I haue beleued, and I am sure that he is able to keept that which I haue left with him vn¦till that da••e. But if a man weie with himselfe howe many doubtinges of the power of God do oftentimes creepe into mans mynde, hee shall well perceiue that they which do highly esteme it as it is worthy, haue not a little profited in faith. We all will confesse that God is able to do whatsoeuer he will, but when euen the leaste tentation throweth vs downe with feare, and amaseth vs with horroure, thereby appeareth plainely, that we diminish the estimation of Gods power, when we pre∣ferre aboue it those thynges, that Satan threatneth againste Gods promises. This is the reasō why Esay, meaning to print into y^e hearts of the people the assurednesse of saluation, dothe so honorably entrea∣teth of the infinite power of God. It seemeth ofte that so sone as hee hathe begonne to speake of the hope of pardon and reconciliation, hee by and by tourneth to an other thing, and wandereth about in longe & superfluous circumstances, rehersinge howe maruelously the Lorde gouerneth the frame of heauen and earth and the whole ordre of na∣ture: yet is there nothinge that serueth not fittly for the circumstance of the matter that he speaketh of. For vnlesse the power of God wher∣by he is able to do all thinges be presently set before our eies, our eares wil hardly heare the worde, or wil not esteme it so much as it is worth. Beside that, her is declared his effectual power, bicause godlinesse (as we haue already shewed in an other place) doth alwaie applie the po∣wer

of God to vse and worke, specially it setteth before it selfe those workes of God, wherby he hath testified himselfe to be a father. Here∣vpon commeth that in the Scriptures is so often mention made of, the redemption, wherby the Israelites might haue learned that God whi∣che was ones the author of saluation, will be an euerlastinge preseruer thereof. And Dauid putteth vs in mynde by hys owne exaumple, that those benefites whiche God hathe particularly bestowed vpon euery man, doe afterwarde auaile to the confyrmation of his faithe. Yea when God seemeth to haue forsaken vs, it behoueth vs to stretche oure wittes further, that hys aunciente benefites maie recomforte vs, as it is saide in an other Psalme: I haue ben mindefull of olde daies, I haue studied vpon all thy workes. &c. Againe. I will remembre the workes of the Lorde, and his meruelles from the beginning. But bicause with∣out the word all quickly vanisheth awaie that we conceiue of the power of God and of his woorkes, therefore we do not without cause affyrme that there is no faithe, vnlesse God geue lighte vnto it with testimonie of hys grace. But here a question myghte bee moued, what ys to bee thought of Sara and Rebecca, bothe which being moued as it semeth with zele of saith, passed beyonde the bondes of the word. Sara, when she feruently desyred the promysed issue, gaue her bondmaide to her housbande. It can not be denied but that shee many waies sinned: but nowe I touche onely thys faulte, that beinge carryed awaye wyth her zele, she did not restraine herselfe within the bondes of Gods worde, yet it is certaine that that desire proceeded of faith. Rebecca being certified by the oracle of God of the electiō of her sonne Iacob▪ procured his bles∣sing by euell crafty meanes: she deceued hir husbande the witnesse and minister of the grace of God: shee compelled her sonne to lye: she by dy∣uerse guiles and deceites corrupted the trueth of God. Fynally in ma∣kinge a scorne of hys promise, shee dyd as muche as in her laye, destroie it. And yet thys acte, howe muche soeuer it was euell, and woorthy of blame, was not without faith, for it was necessarie that she sholde ouer∣come many offenses, that shee might so earnestly endeuoure to atteine that whiche without hope of earthly profite was ful of greate troubles & daungers. As wee may not say that the holy Patriarche Isaac was altogether without faithe, bicause he beinge by the same oracle of God admonished of the honoure transferred to the yonger sonne, yet cessed not to bee more fauourably bente to hys fyrste begotten sonne Esau. Truely these examples do teache, that oftetimes erroures are mingled with faithe: but yet so that faith if it be a true faith, hath alwaie the vp∣per hande. For as the particular erroure of Rebecca did not make void the effect of the blessing, so neither did it make voide her faith whyche generally reigned in her mynde, and was the beginning and cause of that doynge. Neuerthelesse therein Rebecca vttered howe readye mans mynde is to fall so sone as he geueth hym selfe neuer so lyttle ly∣bertie. But thoughe mans defaut and weakenesse dothe darken faith, yet it doth not quenche it: in the meane time it putteth vs in minde, how carefully wee oughte to hange vpon the mouthe of God, and also confyrmeth that whyche wee haue taughte, that faythe vanysheth awaye, vnlesse yt bee vpholden by the woorde: as the myndes boothe of Sara, and Isaac and Rebecca hadde become vaine in theyr croked

wanderinges out of the waie, vnlesse thei had ben by Gods secret bry∣dle holden in obedience of the worde.

Againe, not without cause we include all the promises in Christ, for∣asmuche [ 32] as in the knowledge of him the Apostle includeth al the Gos∣pell: and in an other place he teacheth, that all the promises of God are in him, yea and Amen. The reason whereof is ready to be shewed. For if God promise any thinge, he therein sheweth hys good will: so that there is no promise of hys, that is not a testimonie of his loue. Neither maketh it any mater that the wycked when they haue great and con∣tinuall benefites of Gods liberalitie heaped vpon them, doe thereby wrappe themselues in so much the more greuous iudgement. For syth thei do neither thinke nor acknowlege y^t those things com vnto them frō y^e hande of God, for if thei acknowlege it, thei do not with them¦selues consider his goodnesse, therefore thei can not thereby be better taught of his mercie than brute beastes, which according to y^e measure of their estate, do receiue the same frute of Gods liberalitie, & yet they perceiue it not. Neither doth it any more make againste vs, that many times in refusing the promises apointed for them, they do by that oc∣casion procure to them selues the greater vengeance. For although the effectuall workinge of the promyses do then onely appeare, when they haue founde faith with vs, yet the force and natural propretie of them is neuer extinguyshed by oure vnbeleefe or vnthankfulnesse. There∣fore when the Lorde by hys promyses doth prouoke man not onely to receiue, but also to thynke vpon the frutes of hys bountifulnesse, hee doth therwith all declare vnto him hys loue. Wherevpon we muste re∣turne to thys poynte, that euery promyse is a testifieng of Gods loue towarde vs. But it is out of question, that no man is loued of God but in Christe, he is the beloued Sonne, in whome the loue of the Father abydeth and resteth, and then from hym poureth it selfe abroade vnto vs: as Paule teacheth, that wee haue obteyned fauoure in the belo∣ued one. Therefore it muste needes bee deryued and come vnto vs by meane of hym. For thys cause the Apostle in an other place calleth him oure peace: in an other place hee setteth hym oute as a bonde, where∣by God is with fatherli natural kindenes bound vnto vs. It foloweth then that we must caste our eyes vpon hym, so oft as any promyse ys offered vs. And that Paule teacheth no absurditie, that all Gods pro∣myses whatsoeuer they bee, are confyrmed and fulfilled in hym. There be certayne exaumples that make for the contrarie. For yf ys not lykely that Naaman the Syrian, when hee requyred of the Prophete the manner how to worship God arighte, was instructed concerning y^e Mediator: yet his godlynesse is praised. Cornelius a Gentile & a Ro∣maine, could scarcely vnderstand y^t which was knowen not to al y^e Ie∣wes, yea & that very darkely: yet his almes & praiers were acceptable to God. And y^e sacrifice of Naaman, by the Prophets answer allowed. Whych thing neither of them coulde obteine but by faythe. Lykewise yt maie be sayde of the Ennuche to whome Philppe was carried, why, the yf he hadde not had some faythe, woulde not haue taken vpon him the trauayle and exspenses of so longe a iourney, to worshippe. Yet we see, when Philippe examined him, how he bewrayed his ignorance of the Mediator. And truely I graunte that theyr faythe was 〈◊〉〈◊〉

vnexpressed, not only concerning Christes person, but also concerninge his power and the office committed vnto him of the Father. Yet in the meane time it is certaine, that thei were instructed in suche principles, as gaue them some taste of Christe, althoughe but very small. Ney∣ther ought this to seeme strange. For neither wold the Eunuche haue come in haste to Ierusalem from a farre countrie to worship an vnkno∣wen God, neither did Cornelius when he had ones embraced the Ie∣wish religion spende so much time, without being acquainted with the first groundes of true doctrine. As for Naaman, it had ben to fonde an absurditie for Elyzeus when he taught him of small thynges, to haue saide nothinge of the principal pointe. Therefore although there were among them a darke knoweledge of Christ, yet it is not likely that ther was no knowledge bicause thei did vse them selues in the sacrifices of the lawe, whiche must haue been discerned by the very ende, of them that is Christe, from the false sacrifices of the Gentiles.

[ 33] But this bare and outward declaration of the word of God, ought to haue largely sufficed to make it be beleued, if our owne blyndenesse and stubbournesse did not withstande it. But oure minde hath suche an inclination to vanitie, that it can neuer cleaue faste vnto the trueth of God, and hathe suche a dulnesse, that it is alwaie blinde and can not see the light thereof. Therefore there is nothynge auailably done by the worde without the enlightninge of the holy ghoste. Whereby also appeareth, that faithe is farre aboue mans vnderstanding. Neither shal it be sufficient that the minde be lightned with the spirit of God, vnlesse the hearte be also strengthened and stablished with his power. Wherein the Schoolemen do altogether erre, whiche in considerynge of faithe, do onely take holde of a bare and simple assent by knowledg, leauinge out the confidence and assurednesse of the heart. Therefore faith is both waies a syngular gyfte of God, bothe that the mynde of man is cleansed to taste the trueth of God, and that his hearte is stab∣lished therein. For the holy ghoste not onely is the beginner of faythe, but also by degrees encreaseth it, vntil by it he bring vs to the heauen∣ly kingdome. That good thinge (saith Paule) whiche was committed to thy keping, kepe in the holy ghoste which dwelleth in vs. But howe Paule saithe that the holy ghoste is geuen by the hearing of faythe, we may easily dissolue it. If there hadde ben but one onely gyfte of the holy ghoste, then it had ben an absurditie for him to call the holy ghost the effect of faith, whyche is the author and cause of faithe. But when he maketh report of the gyftes wherewyth God garnysheth his Churche, and by encreasinges of faithe bryngeth it to perfection, it is no meruell if he ascribe those thynges to faithe whiche maketh vs fitt to receiue them. This is reckened a moste strange conclusion, when it is saide, that no man but he to whome it is geuen, can beleue in Christ. But that is partely bycause they do not consyder either howe secrete and hye the heauenly wysedome is, or howe greate mans dulnesse is in conceiuinge the misteries of God: and partly bycause they looke not vnto that assured and stedfast constantnesse of hearte, that is to saye, the cheefe parte of faith.

[ 34] But if (as Paule preacheth) no manne is wytnesse of the wyll of manne, but the spirite of manne that is within him, then howe shoulde

man be sure of the will of God? And if the truth of God be vncertaine a∣mong vs, in those thinges that we presently beholde with our eye, how shold it be assured & stedfast among vs ther wher y^e lord promiseth such thinge as neither eye seeth nor witt comprehendeth? But herein mans sharpnesse of vnderstanding is so ouerthrowen & faileth, that the fyrste degrees of profitinge in Gods schoole, is to forsake his owne wit. For by it as by a veile cast before vs, we are hyndred that we can not atteine the misteries of God, whiche are not disclosed but to little ones. For nei∣ther dothe flesh & blood disclose, nor natural man perceiue those things that are of the Spirit, but rather to him the learning of God is foolish∣nesse, bicause it is spiritually to be iudged. Therfore herin y^e helpe of y^e holy ghost is necessarie, or rather herein his force onely reigneth. Ther is noman that knoweth y^e minde of God, or hath ben his counseller: but the holy Spirit searcheth out all thinges, euen y^e depe secretes of God, by whome it is brought to passe, that we know the minde of Christ, No man (saith he) can come to me, vnlesse my father y^t sent me, drawe hym. Euery one therfore that hath heard & learned of my father, commeth. Not y^t any man hath seen y^e father, but he that is sent to God. Euen as therfore we can not come vnto Christ, but being drawen by y^e Spirit of God: so when we be drawen, we are lifted vp in witt & minde aboue our owne vnderstanding. For the soule enlightned by hym, taketh as it wer a new sharpnes of vnderstanding, wherwith it maye beholde heauenly misteries, with brightnes wherof it was before daseled in it selfe. And so mans vnderstanding receiuing brightnesse by the lighte of the holy ghost, doth neuer till then truely beginne to taste of those thinges that belong to y^e kingdome of God, being before altogether vnfauourie and without iudgment of tast to take assay of them. Therfore when Christ did notably set out vnto two of hys Disciples the misteries of his king∣dome, yet he nothing preuailed, vntill he opened their senses that they might vnderstand the Scriptures. When y^e Apostles weare so taughte by his Godly mouth, yet the Spirit of truth must be sent vnto them, to poure into their mindes y^t same doctrine whiche they had hearde with their eares. The worde of God is like vnto the sunne that shineth vnto all them to whome it is preached, but to no profit amonge blinde men. But we are al in this behalfe blind by nature, therfore it can not pearce into our minde but by the inward master the holy ghoste, making by his enlightning an entrie for it.

In an other place, when we had to entreat of y^e corruption of natur, [ 35] we haue more largely shewed how vnfit men are to beleue. Therefore I wil not wery y^e readers with repeting y^e same againe. Let this be suf∣ficient y^t the spirit of faith, is called of Paule faith it selfe, which the spi∣rit geueth vs, but not which we haue naturally. Therfore he praieth y^t god fulfil in y^e Thessalonians al his good pleasure, & y^e worke of faith in power. Wherin calling faithe the worke of God, & geuing it y^t title for a name of additiō, & calling it by figure of appositiō Gods good pleasure, he denieth y^t it is of mans own motion: & not contented therwith he ad∣deth further, that it is a declaratiō of Gods power: writing to y^e Coryn∣thians, where he saith, that faithe hangeth not vpon the wisedome of men, but is grounded vpon the power of the holy ghoste. He speaketh in dede of outewarde miracles: but bicause the reprobate are blynde

at the beholding of them, hee comprehendeth also that inwarde seale, wherof he maketh mention in an other place. And God, the more glo∣riously to set forthe his liberalitie in so noble a gifte, vouchesaueth not to graunt it to al vniuersally without difference, but by singular priui∣lege geueth it to whome he will. For proofe whereof we haue alleged testimonies before. Of which Augustine being a faithfull expositor, cri∣eth out that it woulde please the sauioure to teache him, and that the very beleuing it selfe, is of gifte and not of deseruing. Noman (saith he) commeth to me, vnlesse my father drawe him, and to whome it is ge∣uen of my father. It is maruellous that twoo do heare, the one despy∣seth, the other ascendeth vp. Let him that despiseth, impute it to him∣selfe: let him that ascende not, yt arrogantly assigne to himselfe. In an other place. Why is it geuen to one and not to an other? It greueth me not to say it, this is the depth of the crosse. Out of I wote not what depth of the iudgmentes of God which we mate not searche, procedeth all that we can. What I can, I see: whereby I can, I see not, sauinge that I see thus farre, that it is of God. But why hym, and not hym? That is muche to me. It is a bottomelesse depth, it is the depth of the crosse. I maie crie out with woundering, but not shewe it in disputing▪ Finally the summe commeth to this, that Christ when he enlightneth vs vnto faith by the power of hys spirite, doth there withall graffe vs into his bodie, that wee maie be made partakers of all good thynges.

[ 36] Nowe remaineth that that whiche the minde hathe receiued, may be further conueied into y^e heart. For the word of God is not through∣ly receiued by faith, if it swimme in the toppe of the braine, but when it hath taken roote in the bottome of the heart that it may be an inuinci∣ble defense to beare and repulse all the engines of tentations. Now if it be true, that the true vnderstanding of the mynde is the enlightning thereof, then in such confyrmation of the hearte, his power much more euidently appeareth, euen by so muche as the distrustfulnesse of the hearte is greater than the blindnesse of the witte: and as it is harder to haue the mynde furnyshed wyth assurednesse, than the witte to bee instructed with thinking. Therefore the Spirit perfourmeth the office of a seale, to seale vp in our heartes those same promyses, the assurance whereof it fyrste emprinted in oure wittes, and serueth for an earnest to confyrme and stablyshe them. Sithe ye beleued (saith the Apostle) ye are sealed vp with the holy Spirite of promyse, whiche is the ear∣nest of oure inheritance. See you not how he teacheth that by the spi∣rit the heartes of the fathfull are grauen as with a seale? and how for the same reason he calleth him the Spirite of promise, bycause he ra∣tifieth the Gospell vnto vs? Lykewyse to the Corynthians he saithe: God whiche annoynted vs, whiche hath also sealed vs, and geuen the earnest of hys Spirite in oure heartes. And in an other place when he [ 37] speaketh of confidence and boldnesse of hopigne well, hee maketh the pledge of the Spirite the foundation thereof.

Neither yet haue I forgotten that whyche I sayde before, the re∣membrance whereof experience continually reneweth, that is, that faithe is tossed wyth dyuerse doubtynges, so that the myndes of the godly are seldome quyet, or at least doe not alwaie enioye a peafa∣ble state: but wyth what soeuer engine they be shaken, either thei rise

vp out of the very gulfe of temptations, or do abide faste in their stan∣ding. Truely thys assurednesse onely nourisheth and defendeth faithe, when we holde fast that whiche is saide in the Psalme: The Lorde ys oure protection, oure helpe in trouble, therefore we will not feare, whē the earthe shall tremble, and the mountaines shal leape into the heart of y^e sea. Also this moste swete quietnesse is spoken of in an other place: I laye downe and slepte, and rose againe, bycause the Lorde hathe susteined me. It is not meante thereby that Dauid was alwaie wyth one vndisturbed course framed to a merry cherefulnesse: but in respect that hee tasted the grace of God, according to his proportion of faith, therefore hee gloryeth that hee wythoute feare despiseth all that euer might disquiet the peace of his minde. Therfore y^e Scripture meaning to exhort vs to faith, biddeth vs to be quiet. In Esaie it is saide: In hope and silence shall be your strength. In the Psalme: Holde thee stil in the Lorde, and waite for him. Wherwith agreeth that saieng of the Apostle to the Hebrues: Patience is needefull. &c.

Hereby we may iudge how pestilent is that doctrine of the Schole∣men, [ 38] that we can no otherwise determine of the grace of God towarde vs, than by morall coniecture as euery man thinketh himselfe worthy of it. Truely if we shall weie by oure workes howe God is minded to∣warde vs, I graunt that we can atteine yt wyth any coniecture, be yt neuer so sclender: but sith faithe oughte to haue relation to a simple & free promise, there is lefte no cause of doubtiong. For with what confi∣dence (I beseache you) shall we be armed, if we saie that God is fauou∣rable vnto vs vpon this condition, so that the purenesse of oure life do deserue it? But bycause I haue appoynted one place proprely for the discussing herof, therfore I wil speake no more of them at this present, specially for asmuche as it is plaine enoughe, that there is nothinge more contrarie to faith, than either coniecture or any thinge nere vnto doubting. And thei do very ill writhe to this purpose that testimonie of the Preacher whiche thei haue ofte in their mouthes: Noman kno∣weth whether he be worthy of hatred or loue. For (to speake nothinge how this place is in the common translation corruply turned) yet very children can not be ignorant what Salomon meaneth by such words: that is, that if any man will iudge by the present state of things, whom God hateth, or whom God loueth, he laboreth in vaine, and troubleth himselfe to no profitte for his peines: sithe all thinges happen alike, both to the righteous and y^e wicked, to him that offreth sacrifices and him that offreth none. Whervpon foloweth, that God doth not alway witnesse hys loue to them to whome hee maketh all thynges happen prosperously, nor dothe alwaies vtter the hatred to them whome hee punisheth. And that he dothe to condemne the vanitie of mans witte, sith it is so dull in thynges moste needefull to be knowen. As he hadde written a little before, that it canne not be discerned what y^e soule of a man differeth from the soule of a beast, bicause it seemeth to dye in like manner. If any manne will gether thereof, that the opinion that wee holde of the immortalitie of soules, standeth vpon coniecture: maye he not worthyly be compted a madde manne? Are they then in theyr right wittes whiche gather that there is no certaintie of Gods grace, bycause wee can conceyue none by the carnal beeholdynge of presente

thynges?

[ 39] But thei alleage that it is a point of rashe presumption, to take vpon vs an vndoubted knoweledge of Gods will. I woulde in dede graunt it vnto them, if we did take so muche vpon vs, that we wolde make the incomprehensible secret purpose of God subiect to the sclendernesse of oure witte. But when we symply saie with Paule, that we haue recei∣ued not the spirite of thys worlde, but the Spirit that is of God, by whose teachinge wee maie knowe those thinges that are geuen vs of God, what canne thei barke againste it, but they muste slaunderously speake against y^e Spirit of God? But if it be a horrible robberie of God to accuse the reuelation that commeth from him, either to be lyeng, or vnassured or doubtefull, what do we offend in affyrminge that it is as∣sured? But they say, that this also is not without greate presumptu∣ousnesse, that we dare so glorie of the Spirit of Christe. Who woulde thynke that their dulnesse were so greate that woulde bee compted maisters of the worlde, that they so fowly stumble in the fyrste princi∣ples of religion? Surely I woulde not thinke it credible, vnlesse theyr owne wrytynges that are abroade dyd testifie yt. Paule pronounceth y^t they onely are the chyldren of God, that are moued wyth hys spirit: and these menne woulde haue them that bee the chyldren of God, to be moued wyth theyr own spirit, & to be without the Spirite of God. Paule teacheth that we call God oure Father, as the holy ghoste mi∣nistreth that woorde vnto vs, whyche onely canne beare witnesse to oure spirite that we are the children of God: These men, althoughe they forbydde vs not to call vpon God, yet do take awaie his Spirite, by whose guydinge hee shoulde haue been rightly called vpon. Paule denyeth that thei are the seruantes of Christ, that are not moued with the Spirit of Christ: these men faine a Christianitie that needeth not the Spirit of Christe. Paule maketh no hope of the blessed resurrecti∣on, vnlesse wee feele the holy ghoste abydynge in vs: they forge a hope withoute any suche feeling. But peraduenture the will answere, that thei do not denie y^t we ought to be endued with it, but y^• it is a point of modestie and humilitie not to acknowledge it. What meaneth he then, when he biddeth the Corynthians to trie whether thei be in the faith, to proue themselues whether thei haue Christe, whome vnlesse a man do acknowledge to be dwelling in him, he is a reprobate? But by the Spirite that God hath geuen vs (saith Ihon) we knowe that he aby∣deth in vs. And what do we els but cal the promises of Christ in dout, when we will be compted the seruantes of God without his Spirite, whiche he hathe openly declared, that he woulde poure out vpon all his? Biside that, we do wronge to the holy ghoste, whiche do separate from him faithe that is his peculiar worke. Sithe these are the firste lessons of godlie religion, it is a token of miserable blindenesse, to haue Christians noted of arrogancie, that dare glorie of the presence of the holy ghoste, without whiche glorieng Christianitie it selfe dothe not stand. But thei declare by their example how truely Christ saide, that his Spirite is vnknowen to the worlde, and is onely knowen of them with whome he abideth.

[ 40] And bycause thei will not go about to ouerthrowe the stedfastnesse of faith with digging onely of one myne, they assayle it also otherwise. For thei say, y^t although according to our present state of righteousnes,

we mai gather a iudgment of y^e grace of God, yet y^e knowledg of perse∣uerance to y^e ende abideth in suspense. A goodly cōfidence of saluation forsoothe is left vnto vs, if we iudge by morall coniecture, y^t for a presēt moment we be in fauoure, & what shal become of vs to morrow we can not tell. The Apostle teacheth farr otherwise: I am surely perswaded (saith he) that neither angeles, nor powers, nor principalities, neither death, nor life, neither present things nor things to come, shal seuer vs frō y^e loue wherwith y^e lord embraceth vs in Christ. Thei seke to escape with a trifling solutiō, pratinge y^t the Apostle had y^t by speciall reuela∣tion. But thei are holden to hard to slippe away so. For ther he entrea∣teth of those good things y^t cōmonly come by faith to the faithfull, not those y^t he himselfe specialli feleth. But y^e same Paule in an other place putteth vs in feare w^t mention of our weakenes & vnstedfastnes: Let him y^t standeth (saith he) beware y^t he fal not. It is true, but not suche a feare wherby we shold be ouerthrowē, but wherby we may learne to humble our selues vnder y^e mighty hand of God, as Peter expoundeth it. Then how against ordre & truthe is it to limite y^e assurednes of faith to a moment of time, whose propretie is to passe beyond the spaces of this life, & extend further to immortalitie to come? Sithe therefore the faithfull do impute it to y^e grace of God, y^t being lightned w^t his spirite thei do by faith enioy y^e beholding of y^e heauenly life: so farr is such glo∣rieng frō presumptuousnesse, y^t if any man be ashamed to confesse it, he doth therin more bewraie his extreeme vnthankfulnesse, in vnkindely hiding Gods goodnes, than he doth declare his modestie or submissiō.

Bicause it semed y^t the nature of faith could not otherwise better or [ 41] more plainly be declared than by y^e substance of y^e promise vpon whiche it resteth as vpon her propre foundation, so y^t if the promise be taken a∣way, faith by & by falleth down or rather vanisheth away: therfore we toke our definition frō thense, which yet varieth not from y^• definition, or rather descriptiō of y^e Apostle, y^t he applieth to his discourse, wher he saith y^t faithe is a substance of thinges to be hoped for, & a certaintie of things y^t are not seen. For by this word Hypostasis substāce (for y^• terme he vseth) he meaneth as it wer, an vpholding stay, wherevpon y^e godly minde leaneth & resteth. As if he shold say y^e faith is a certain & assured possession of those things y^t are promised vs of God, vnlesse a man had rather to take Hypostasis for affiance, which I mislike not, albeit I fo∣lowe y^• which is more cōmonly receiued. Againe, to signifie y^e euen to y^e last day when y^e bokes shalbe opened, thei are hier than those things y^t may be perceiued w^t our senses, or seen w^t our ••ies, or handled with our handes, & that y^e same are no otherwise possessed by vs, but if we go be∣yond y^e capacitie of our own witt, & bend our vnderstanding aboue all things y^t are in y^e world, yea & climbe aboue our selues, he hath therfor added y^t this assurednesse of possessiō, is of things y^t lie in hope, & there∣fore are not seen. For plaine appearāce (as Paule writeth) is not hope, neither hope we ••or those things y^• we see. And whē he calleth it a cer∣taintie or profe (or as Augustine hath oft translated it) a cōiunction of things not present: for in Greke it is Elenchos, he saith asmuch as if he did say, that it is an euidente shewinge of thinges not appearinge, a seeinge of thinges not seen, a plainnesse of darke thinges, a presence of thynges absente, an open shewinge of hidden thinges. For the my∣steries of God, suche as they be that pertaine to oure saluation, can not

be seen in them selues and in their owne nature as they call yt: butte wee beholde them onely in hys worde, of whose truthe we oughte to be so fully perswaded, that we oughte to holde all that he speaketh as it were already done and fulfylled. But howe canne the mynde lyfte vp it selfe to receiue suche a taste of Gods goodnesse, but y^t it must nedes be therewyth wholy kyndled to loue God againe? For that flowing plen∣tie of swetenesse whiche God hathe laied vp in store for them that feare him, canne not bee truely knowen, but that it muste therewythall vehe∣mently mo••e affection: and whose affection it ones moneth, it vtterly rauisheth and carrieth hym beyonde himselfe. Therefore it is no mar∣uell, if into a peruerse & crooked hearte neuer entreth this affection, by whiche beinge conueyed vp into the very heauen, we are suffred to com to thee moste secretly hidden treasures of God, and the most sacred pri∣uie places of hys kyngedome, whyche maie not be defyled wyth the entrance of an vncleane hearte. For that which the Scholemen teache, that charitie is before faithe and hope, ys a mere madnesse. For it is faythe onely that fyrste engendreth charitie in vs. Howe muche more ryghtly dothe Bernarde teache: I beleue (saythe he) that the testimo∣nie of conscience, which Paule calleth the glorie of the godly, consisteth in three thynges. For first of all it is necessarie to beleue that thou canst not haue forgeuenesse of synnes, but by the pardon of God: then that thow canst haue no good worke at all, vnlesse he also geue it: last of all that thou canst by noe woorkes deserue eternall life, vnlesse it also bee geuen freely. A little after he addeth that these thinges suffice not, but that ther is a certain beginning of faith, bicause in beleuing that sinnes can not be forgeuen but of God, we oughte also to beleue that they are not forgeuen vs, till also we be perswaded by the testimonie of the holy ghoste, that saluation is laied vp in store for vs: bicause God forgeueth sinnes, he himself geueth merites, and he himself also geueth rewards, that wee maie not stay styll in this beginninge. But these and other thinges shalbe to be entreated of in places fit for them. Nowe let it one¦ly suffice to knowe what faithe is.

[ 24] Now whersoeuer this liuely faith shalbe, it can not be possible but y^t it hathe with it y^t hope of eternal saluation, as an vndiuidable cōpaniō: or rather y^e it engendreth or bringeth it forthe out of it self, which hope be∣ing taken away, how eloquently, gloriously soeuer we talk of faith, yet we are conuicted to haue no faith at all, for if faith (as is aboue said) be an assured persuasiō of Gods truth, y^t it can not lie vnto vs nor deceiue vs, nor become voide, then thei that haue conceiued this assurednesse, truely do therwithal looke for a tyme to come that God shall performe his promises, whiche in their perswasion can not be but true: so that brefely, hope is nothing els, but a loking for those thinges whiche faith hath beleued to be truely promise of God. So faith beleueth that God is true, hope loketh for y^e performance of his truth in conueniente time. Faithe beleueth that he is oure Father, hope looketh for him to shewe himselfe suche a one toward vs. Faith beleueth that eternall life is ge∣uen vs, hope looketh that it be one daie reueled. Faithe is the founda∣tion wherevpon hope resteth, hope nourisheth and susteineth faithe. For as no man canne looke for any thynge of Gods hande, butte hee that hathe fyrste beleued hys promises: so againe the weakenesse of

our faythe muste with pacient hope and expectation bee susteined and cherished, that it fall not as faintinge for wearines. For which reason Paule doth wel place our saluacion in hope. For hope, while it in silence loketh ••or y^e lord, restraineth faith that it fal not hedlong with to much haste: hope strengthneth faithe, that it wauer not in Gods promyse, nor beginne to doubt of the truth of them: hope refresheth faith that yt ware not weary: Hope stretcheth faythe to the vttermoste bonde, that it fainte not in the midde course or in the very beginning. Final∣ly, hope by continually renewinge and restoringe, it maketh it now and then to ryse vp fressher than it selfe to continuance. But howe many wayes the helpes of hope are necessarie to the strengthning of faithe, shall better appeare, yf we consyder wyth howe many sortes of temp∣tations they are assailed and shaken, that haue embraced the worde of God. Fyrst the Lorde in differring his promises doth oftentimes hold oure myndes longer in suspense than wee woulde wishe: here it is the office of hope to perfourme, that whiche the Prophete commaundeth, that thoughe hys promises do tarry, yet we sholde waite stil for them. Sometime he suffereth vs not onely to faint, but also seemeth to bee hiely displeased: here it is muche more necessarie to haue hope to helpe vs, that according to the saieng of an other Prophete, we maie stil loke for the Lorde that hath hidden his face from Iacob. There rise vppe also scorners (as Peter saith) that aske: where is his promise or hys comming? forasmuch as sins the fathers slept, all thynges so continew from the beginning of the creation, yea the flesh and the world do wis∣per the same thing in oure eares. Here must faith staye with sufferāce of hope be holden fast fixed in beholdyng of eternitie that it maye accompt a thousand yeres like as one daye.

For thys conioyning and aliance the scripture sometime confoun∣deth [ 43] the names of Faythe and Hope. For when Peter teacheth that we are by the power of God preserued through faithe, vnto the disclo∣singe of saluation, he geueth that vnto faithe whyche dyed more fittely agree with hope, and not without cause, for asmuche as we haue alrea∣dy taught, that hope is nothing els but the nourishment and strength of faithe. Sometimes they are ioyned together: as in the same epistle That your faithe and hope shoulde be in God. But Paule to the Phi∣lippians out of faith deriueth expectation, bicause in pacientli hoping, we holde our desires in suspense, till Gods conuenient oportunitie be opened. All whiche matter wee maye better vnderstande by the tenth chapiter to the Hebrues, whyche I haue already alleaged. Paule in an other place, although he speake vnproprely, yet meaneth y^e same thing in these wordes: We loke in the spirit through faith for hope of righte∣ousnesse, euen bicause we embracing the testimonie of the Gospell con∣cerning his free loue, do loke for the time when God shall openly shewe that whiche is nowe hidden vnder hope. And nowe it is plaine how fo∣lishly Peter Lomberd laieth two foundations of hope, y^t is the grace of God, & the deseruing of works. Hope can haue no other mark to be di∣rected vnto but faith: & we haue already declared y^t faith hath one only mark the mercie of God, to which it ought to loke (as I maie so speake) with both eyes. But it is good to heare what a liuely reasō he bringeth. If (saith he) thou darst hope for any thing without deseruinges, y^• shal

not be worthy to be called hope, but presumption. Whoe (gentile reader) will not worthyly abhorre suche beastes, that saie, it is a rashe and pre∣sumptuous dede, if a man haue cōfidence that God is true of his word? For where the Lord willeth vs to loke for all thinges at his goodnesse, thei saie it is presumption to leane and rest vpon it. A master meete for suche scholers as he founde in the madde schole of filthy babblers. But as for vs, when we se that wee are commaunded by the oracles of God to conceiue a hope of saluation, let vs gladly presume so much vpon his truthe, as trusting vpon his onely mercie, casting away the confydence of workes, to be bolde to hope well. He will not deceiue that saide: Be it vnto you according to your faithe.

The thyrde Chapter. That we ar regenerate by faithe. Wherein is entreatch of Repentance.

ALbeit we haue already partly taught how faith possesseth [ 1] Christe, & how by it we eioye hys benefites: neuerthelesse thys weare yet darke, vnlesse we dyd also make declaratiō of y^e effectes that we feele thereby. Not without cause it is said, that the summe of the Gospell standeth in repentance and in forgeuenesse of sinnes. Therfore leauing out these two pointes, whatsoeuer we shal saie of faith, shalbe but a hungry & vnperfect, yea & in manner vnprofitable disputation of faith. Now forasmuch as Christ doth geue both vnto vs, & we obteine both by faith, that is to saie, both newnesse of life & fre reconciliation, reasō & ordre of teaching requireth, that in this place I beginne to speake of bothe. Oure next passage from faith shalbe to Repentance, bicause when this article is well perceiued, it shall the better appeare howe man is iustified by onely faithe and mere pardon, & yet how real holinesse of life (as I maie so call it) is not seuered frō free imputation of righteousnesse. Now, it ought to be oute of question, y^t Repentance doth not only immediatly folow faith, but al∣so spring out of it. For wheras pardon & forgeuenesse is therfore offred by y^e preaching of y^e Gospel, y^e the sinner being deliuered from y^e tyrānie of Satan, from y^e yoke of sinne, & frō miserable bondage of vices, maie passe into y^e kingdome of God, truly no man can embrace y^e grace of the Gospell, but he muste returne from the erroures of hys former life into the right way, and applie all his studie to the meditation of repentance. As for them that thinke that repentance dothe rather goe before faithe than flow or spring forth of it, as a frute out of a tree, thei neuer knew y^e force therof, and are moued with to weake an argument to thinke so.

[ 2] Christ (saie thei) & Ihon in their preachinges do first exhorte y^e people to repentance, & then thei afterwarde saye that y^e kyngdome of heauen is at hand. Such cōmaundemēt to preach, y^e Apostles receiued such or∣dre, Paule folowed, as Luke reporteth. But while thei superstitiously stick vpon y^e ioining together of syllables, thei mark not in what mea∣ning y^e words hang together. For whē y^e lord Christ & Ihō do preach in this manner: Repent ye, for y^e kingedome of heauen is come neare at hande: do they not fetche the cause of repentance frō very grace & pro∣mise of saluatiō. Therfore their words are as much in effecte as if thei had said: because y^e kingdō of heauē is com nere at hand, therfore repēt

ye. For Matthewe, when he hathe shewed that Ihon so preatched, saith that in him was fulfilled the prophecie of Esaie, concerninge the voyce cryeng in the wyldernesse, Prepare the waie of the Lorde, make streight the pathes of oure God. But in the Prophete that voice is cō∣maunded to beginne at comfort and glade tydinges. Yet when we re∣ferre the beginning of repentance to faith, we do not dreame a certaine meane space of time, wherein it bringeth it out: but we meane to shew that a man can not earnestly applie him selfe to repentance, vnlesse he know him selfe to be of God. But no man is truely perswaded that he is of God, but he that hathe firste receiued his grace. But these things shalbe more plainely dyscussed in the processe folowing. Paraduenture this deceiued them, that many are firste by terroures of conscience ta∣med, or framed to obedience, before that thei haue throughli disgested, yea before they haue tasted the knowledge of grace. And this is the feare at the beginning, whiche some accompte among vertues, bicause thei see that it is nere to true and iuste obedience. But oure question is not here how diuersly Christ draweth vs vnto him, or prepareth vs to the endeuoure of godlinesse: only this I say, y^t ther can be no vpright∣nesse founde where reigneth not that Spirit whiche Christe receyued to communicate the same to his membres. Then according to that sai∣eng of the Psalme: Wyth thee is mercifulnesse, that thou maiest bee feared. Noe man shall euer reuerently feare God, but he that trusteth that God is mercifull vnto him: no man wil willingly prepare himselfe to the kepinge of the lawe, but he that is perswaded that his seruices please him: which tendernesse in pardoning and bearing with faultes, is a signe of fatherly fauoure. Whiche is also shewed by that exhorta∣tion of Osee, Come, let vs returne to the lord, bicause he hath plucked vs, and he will heale vs: he hath striken vs, and he wil cure vs▪ bicause the hope of pardō is vsed as a pricke to make thē not to lie dull in their sinnes. But their doting erroure is without all coloure of reason, whi∣che to beginne at repentance, do apoint certaine daies to their new cō∣uertes, during the which thei must exercise themselues in penance: and when those daies are ones past, they admit them to the communion of the grace of the Gospell. I speake of many of the Anabaptistes, speci∣ally those that maruelously reioyce to be compted spirituall, & their cō∣panions the Iesuites, & such other dregges . Suche frutes forsoothe y^e spirit of giddinesse bringeth forth, to determine repentance within cō∣passe of a fewe daies, which a Christian man ought to extende in conti∣nuance throughout his whole life.

But certaine learned men, euen long before these times, meaning to [ 3] speake simply & syncerely of repentance, according to y^e truth of Scrip∣ture, haue said y^t it consisteth of two parts, mortification, & vinificatiō, Mortification thei expounde to be a sorrowe of y^e soule & feare cōceiued of the acknowledging of sinne, & of the feling of the iudgement of God. For when a man is ones broughte into true knowledge of synne, then he truely begynneth to hate and abhorre synne: then he heartyly mis∣liketh hymselfe, confesseth himselfe to be miserable and loste, and wys∣sheth himselfe to be an other man. Further, when he is touched wyth some feelinge of the iudgemente of God (for the one immediatly folo∣weth vpon the other) then hee lyeth stryken and ouerthrowen,

then he trembleth, humbled and cast down, then he is discouraged and despeireth. This is the fyrst parte of repentance, whiche thei haue cō∣monly called Contrition. Uiuification thei expounde to be the comfort that groweth of faithe, when a man ouerthrowen with conscience of sinne, and striken with feare of God, loking afterwarde vnto the good∣nesse of God, vnto the mercie, fauoure in saluation that is throughe Christe, raiseth vp himselfe, takethe breath againe, recouereth cou∣rage, and returneth as it were from death to life. And these woordes, if they haue a right exposition, do aptly enough expresse the nature of repentance. But wher thei take Uiuification for the cherefulnesse, whi∣che the minde receiueth beinge brought into quietnesse from trouble & feare, therein I agree not with them: forasmuche it rather signifieth a desire to liue holyly and godly, whiche groweth of regeneration, as if it were saide, that man dyeth to himselfe, to beginne to liue to God.

[ 4] Some other, bicause thei sawe this word diuersly taken in Scrip∣ture, haue made twoo sortes of Repentance: and bycause they woulde make them differently knowen by some mark, the haue called the one Repentance of the Law, by which the sinner woūded with y^e searing iron of sinne, and worne awaie with feare of the wrath of God, sticketh fast in that trouble & can not winde himselfe out of it. The other Re∣pentance thei call of the Gospell, by whyche the synner is in dede gre∣uously vexed with himselfe, but he ryseth vp higher & taketh holde of Christ, the salue of his sore, y^e comforte of his feare, y^e hauen of his mi∣serie. Of y^e repentance of y^e law thei putt those examples: Cain, Saul, & Iudas. Whose repentance when the Scripture reherseth vnto vs, it meaneth that they acknowleginge the greuousnesse of theyr sinne, were afraide of the wrath of God, but in thinking vpon God onely as a reuenger & iudge, thei fainted in that feeling. Therefore their repen∣tance was nothing els but a certain entrie of hel, wherinto thei being entred in this present life beganne already to suffer punishment, from the face of the wrath of Gods maiestie. The repentance of the Gospel, we see in al them, that being galled with the spurre of sinne in them∣selues, but recōforted & refreshed with confidence of the mercie of God, are turned vnto the lord. Ezechias was striken with feare, when he re∣ceiued the message of death: but he praied weping, and loking vnto the goodnesse of God, he toke againe good confidence vnto him. The Ni∣niuites wer troubled with the horrible threatning of destruction. But thei clothed them selues in sakcloth and ashes & praied, hoping that y^e Lord might be turned to them, & turned from the furor of his wrathe. Dauid confessed that he had to much sinned in nombring the people: but he said further, Lord take awaie y^e wickednesse of thy seruant. He acknowledged his offense of adulterie, when Nathan rebuked him, & did cast himselfe downe before the Lorde, but therwithal he also loked for pardon. Suche was y^e repentance of them y^t at the preachinge of Peter were pricked in their heart: but trustinge vpon the goodnesse of God, thei saide furthermore: Ye men or brothren, what shall we doe? And such was the repentance of Peter himselfe, whiche wept in dede bitterly, but he cessed not to hope well.

[ 5] Although al these thinges be true, yet the very name of repentance (so farre as I can learne by the Scriptures) is other wyse to be taken

For wher they comprehend faith vnder repentance, it disagreeth with that whiche Paule saith in the Actes, that he testified to the Iewes and Gentiles repentance vnto God and faith in Iesus Christe. Where he reckeneth repentance and faithe as twoo dyuerse thinges. What then? Can true repentance stande without faithe? No. But thoughe they can not bee seuered, yet they muste be distinguished. As faithe is not wythout hope, and yet faithe and hope are dyuerse thynges: so re∣pentance and faith, although they hange together with one perpetu∣all bonde, yet thei rather would be conioyned than confounded. And truly I am not ignorant, that vnder the name of repentance is compre∣hended the whole tourning vnto God, whereof faithe is not the leaste part: but in what meaninge it is so comprehended, shall moste easyly appeare when the force and nature thereof shalbe declared. The name of repentance in Hebrue is deriued of cōuerting or returning, in Greke of chaunging of the mynde or purpose, and the thinge it selfe dothe not ill agree wyth either deriuations, whereof the summe is, that we de∣parting from oure selues shoulde turne vnto God, and puttinge of our olde mynde, shoulde putte in a newe. Wherefore in my iudgmente, re∣pentance maie thus not amysse be defined: that it is a true turninge of oure lyfe vnto God, proceedinge from a pure and earnest feare of God, whiche consisteth in the mortifyeng of the fleshe and of the olde man, & in the quyckening of the spirite. In thys sense are to be taken all the preachinges wherin either the Prophetes in olde time, or the Apostles afterwarde exhorted the men of their time to repentance. For this on∣ly thinge thei trauailed to perswade, that confounded with theyr own synnes, and pricked wyth feare of the Lordes iudgement, they shoulde fall downe and be humbled before hym, agaynste whome they had of∣fended, and with true amendement returne into his right waie. Ther∣fore these wordes, To be turned or returne vnto the lord, To repente, or do penaunce, are amonge them vsed wythoute difference in all one signification. And therefore also the holy historie saith, that men repēt after the Lorde, when they that liued wantonely in their owne lustes, not regardinge him, do begynne to folowe hys worde, and are ready at their captaines commaundement to goe whether he calleth them. And Ihon and Paule vsed these wordes, to bringe forthe frutes wor∣thy of repentance, for, to leade suche a lyfe as maye represent and testi∣fie suche an amendement in all their doinges.

But before we go any further, it shall be profitable that we do more [ 6] playnely sette out at large the definition that we haue made. Wherein there be cheefely three pointes to be considered. Fyrste when wee call it a tourning of life vnto God, we require a transfourming, not onely in outwarde woorkes, but also in the soule it selfe, whiche when it hathe put of her oldnesse, then beginneth to bring forth the frutes of workes agreable to her renewing. Which when the prophet goeth about to ex∣presse, he commaundeth them whom he calleth to repentance, to make them a newe heart. Therefore Moses oftentimes meaning to shewe how the Israelites might repent, & so be rightly turned vnto y^e Lord, teacheth y^t it be done with al their heart, & w^t al their soule (which mā∣ner of speaking we see often repeted of y^e Prophets) & naming it y^e cir∣cumcising of y^e heart, he shaketh away all inward affections. But there

is no place whereby a man maye better perceiue what is the naturall propretie of repentance than the fourthe Chapter of Iereme. If thou returne to me, O Israell, (saith the Lorde) returne to me, plowe vppe your arable lande and sowe not vpon thornes. Be circumcised to the Lorde, and take away the vncircumcised skinnes of your heartes. Se how he pronounceth that they shall nothinge preuaile in taking vpon them the folowing of righteousnesse, vnlesse wickednesse be first pluc∣ked out of the bottome of their heartes. And to moue them throughly, he warneth them that thei haue to doe wyth God, with whome there is nothing gotten by dalying, bicause he hateth a double heart. Ther∣fore Esaie laugheth to scorne the foolishe endeuoures of hypocrites, whiche did in dede busily go about an outward repentance in ceremo∣nies, but in the meane tyme they hadde no care to loose the bundles of wickednesse wherewith they helde poore men fast tyed. Where also he very well sheweth in what dueties vnfained repentance proprely stan∣deth.

[ 7] The second point was, that we taught that repentance proceedeth of an earnest feare of God. For, before that the minde of a sinner be in∣clined to repentance, it must be stirred vp with thinking vpō the iudg∣ment of God. But when this thought is ones throughly settled, that God wyll one daye goe vp into hys iudgement seate, to require an ac∣compt of all saienges & doinges: it will not suffer the silly man to rest, nor to take breathe one minute of time, but continually stirreth him vp to thinke vpon a newe trade of life, whereby he may safely appeare at that iudgement. Therefore oftentimes the Scripture, when it exhor∣teth to repentance, maketh mention of the iudgement: as in Iereme: least peraduenture my wrath go out as fyre, & there be none to quench it, bycause of the naughtinesse of your workes. In Paules sermon to the Athenians: And wheras hetherto God hath borne with the times of thys ignorance, nowe he geueth warning to men, that al men euery where may repent them, bycause he hathe apointed the daie wherein he will iudge the worlde in equitie. And in many other places. Some∣time it declareth by the punishmentes already extended, that God is a iudge, that sinners shoulde thynke wyth them selues, that worse thinges hang ouer them if they do not repent in time. You haue an ex∣ample thereof in the xxix. of Exodus. But bycause the turning begin∣neth at the abhorring and hatred of synne, therefore the Apostle ma∣keth sorrowfulnesse, suche as is accordinge to God, the cause of repen∣tance. And he calleth sorrowfulnesse accordinge to God, when wee are not onely afraide of punishment, but do hate and abhorre sinne it self, for asmuche as we vnderstand that it displeaseth God. And no maruel. For vnlesse we be sharply pricked, the slouthfulnesse of oure flesh could not be corrected, yea prickinges woulde not suffice for the dulnesse and slouthfulnesse therof, vnlesse God in stretching out his roddes should pearce more depely. This is also an obstinatie whiche muste be beaten downe as it were with beetles. Therefore the peruersenesse of our na∣ture enforceth God to the seueritie that he vseth in threatning, bicause he shoulde in vaine call vs alluringly with faire speache while wee lye a slepe. I recite not the testimonies that commonly offer them selues to be founde. The feare of God is in an other manner also the begin∣nyng

of repentance. For though mans life were absolutely fur∣nished with all pointes of vertues, if it be not applied to the worship∣ping of God, it may in deede be praysed of the world, but in heauen it shalbe mere abhomination, for asmuche as the chiefe parte of our righteousnesse is to geue God his due right and honour, wherof he is wickedly robbed, when we bende not our selues to yeld vs subiect to his gouernement.

Thirdly, it remaineth that we declare what is meant by this that we say, that Repētance consisteth in two partes, that is to say, morti∣fiyng of the flesh, & quickenyng of the spirit. The Prophetes do plain∣ly expresse it, although somwhat simply & grosly, accordyng to the ca∣pacitie of the carnal people, when they say: Cesse from euel & do good∣nesse. Againe. Be washed, be cleane, take away y^e euel of your workes from mine eyes: Cesse to doe peruersly, learne to do well, seke iudge∣ment, help the oppressed, &c. For when they call men away frō wicked∣nesse, they require the death of the whole flesh, which is stuffed full of wickednesse & peruersnesse. It is in deede an vneasy and hard thing to put of our selues, & to depart frō our natural dispositiō. Neyther cā it be thought that the flesh is throughly dead, vnlesse al that we haue of our selues be abolished. But for asmuch as al the affectiō of the flesh is enemie against God, the first entree to the obeying of his lawe, is the forsaking of our owne nature. Afterward thei expresse the renewyng by the frutes that folow therof, as righteousnesse, iudgemēt & mercie. For it were not enough to do those dueties rightly, vnlesse the minde it self and the heart haue first put on the affection of righteousnesse, iudgement & mercie. That is done whē the spirit of God hath so soked in new thoughtes & affections, our soules first washed with his holy∣nesse, that they may rightly be compted newe. And truely as we are naturally turned away frō God, so vnlesse y^e forsaking of our selues do goe before, we can neuer go toward that which is right. Therfore we are so oft cōmaunded to put of the olde man, to forsake the world & flesh, to bidde our lustes farewel, & to be renewed in the spirit of our minde. Morouer the very name of mortificatiō doth put vs in minde how hard it is to forget our former nature: bicause we therby gather that we are not otherwise framed to the feare of God, nor do learne the principles of godlinesse, but when we are violently slaine with the worde of the Spirit, and so brought to nought: euen as though God should pronounce, that to haue vs to be accompted amonge his chil∣dren, there needeth a death of all our commune nature.

Both these thinges do happen vnto vs by the partaking of Christ, [ 9] For yf we doe truely communicate of his death, by the power there of our old man is crucified, & the body of sinne dieth that the corrup∣tion of our former nature maye liue no more. If we be partakers of his resurrection, by it we are raised vp into a newnesse of life, y^t maye agree with the righteousnesse of God. In one worde I expoūd repen∣tance to be regeneration, which hath no other marke wherunto it is directed, but y^t the image of God which was by Adams offence fowly defaced & in a māner vitterly blotted out, may be renewed in vs, So the Apostle teacheth, whē he sayth: but we representyng the glory of God with vncouered face are trans••ormed into the same image, out of

glorie into glorie, as by the spirit of the Lord. Againe. Be ye renewed in the spirit of your minde and put on the new man, whiche is created accordyng to God in righteousnesse and holinesse of truth. Agayne in an other place: puttyng on the new man, whiche is renewed after the knowledge and image of hym that created him. Therefore by this re∣generation we be by the benefit of Christ restored into the righteous∣nesse of God, from which we were fallen by Adam. After which man∣ner it pleaseth the lord wholly to restore all those whome he adopteth into the inheritance of life. And this restoryng is fulfilled not in one moment, or one day, or one yere, but by continuall, yea and sometimes slowe procedynges God taketh awaye the corruptions of the fleshe in his elect, cleanseth them from filthinesse, and consecrateth them for temples to himself, renewyng all their senses to true purenesse, that they maye exercise themselues all their life in repentance, and knowe that this warre hath no ende but in death. And so much the greater is the lewdenesse of that filthy rayler & apostata Staphylus, whiche foolishly sayth that I confound the state of this present life with the heauenly glorie, when I expounde by Paule the image of God to be holinesse and true righteousnesse. As though when any thing is de∣fined, we should not seke the whole fulnesse & perfection of it. And yet we denie not place for encreasces: but I saye that howe nere any man approcheth to the likenesse of God, so much the image of God shineth in him. That the faithful may atteyne hereunto, God assigneth them the race of repentance wherin to runne all their life long.

[ 10] The children of God therfore are so deliuered by regeneratiō from the bondage of sinne, not that hauing now obteined the ful possessiō of libertie, thei should fele no more trouble by their flesh but y^t thei shold haue remayning a continual matter of stryfe, wherwith they maye be exercised, and not only be exercised, but also maye better learne their owne weakenesse. And in this point all wryters of sound iudgement agre together, that ther remaineth in mā regenerate a feding of euel, from whense continually spryng desires that allure and stirre him to sinne. They cōfesse also that the holy ones are still so holden entangled with that disease of lusting, that they can not withstand but that som∣time they are tickled and stirred either to lust or to couetousnesse, or to ambition or to other vices. Neither is it needefull to labour muche in searchyng what the old writers haue thought herein, for asmuche as only Augustine may be sufficient for it, whiche hath faithfully & with great diligence gathered al their iudgemētes. Therfore let y^• readers gather out of him, such certaintie as they shall desire to learne of the opinion of antiquitie. But there may seme to be this differēce betwene him & vs, that he when he graunteth that the faithfull so long as they dwell in a mortal body are so holden bound with lustes, that they can not but lust, yet dareth not call that disease sinne: but beyng cōtent to expresse it by the name of weakenesse, he teacheth that then only it be∣cōmeth sinne, when either worke or consent is added to conceite or re∣ceiuyng, that is, when will yeldeth to the first desire: but we accompt the very same for sinne, that mā is tickled with any desire at al against the law of God: Yea we affirme that the very corruption that engen∣dreth such desires in vs, is sinne. We teach therfore that there is alway

sinne in the holy ones, vntil they be vnclothed of y^e mortall body, by∣cause there remaineth in their fleshe that peruersnesse of lustyng that fighteth against vprightnesse. And yet he doth not alway forbeare to vse the name of Sinne, as when he sayth: This Paule calleth by the name of sinne, from whense spryng all sinnes vnto a fleshly concupis∣cence. This, asmuch as perteyneth to the holy ones, loseth the king∣dome in earth, and perisheth in heauen. By which wordes he confes∣seth, that the faithfull are gilty of sinne, in so much as they are subiect to the lustes of the fleshe.

But this that it is sayd, that God purgeth his church frō al sinne, [ 11] that he promiseth that grace of deliuerance by Baptisme, & fulfilleth it in his elect, we referre rather to the giltinesse of sinne, thā to the very matter of sinne. God truely performeth this by regeneratyng them that be his, that in them the kingdome of sinne is abolished (for the ho∣ly ghost ministreth thē strength, whereby they get the vpper hand and are conquerors in the battell) but it cesseth only to reigne & not so to ••well in them. Therfore we so say, that the olde man is crucified, & the law of sinne abolished in the children of God, that yet there remayne some leauynges, not to haue dominion in them, but to humble them by knowledge in conscience of their owne weakenesse. And we confesse that the same are not imputed, as if they weare not: but we affirme that this cōmeth to passe by the mercie of God, that the holy ones are deliuered from this giltinesse, whiche otherwise should iustly be rec∣kened sinners and gilty before God. And this sentence it shall not be hard for vs to cōfirme, for asmuch as there are euident testimonies of the scripture vpō their matter. For what wold we haue more plaine, than that which Paul crieth out to the Romanes chap. vii. First both we haue in an other place shewed, and Augustine proueth by strong reasons, that Paule there speaketh in the persone of a mā regenerate. I speake not of this, that he vseth these wordes, Euell & Sinne, that thei which wil speake against vs may not cauil against those words: but whoe can denie, that a striuing against the lawe of God is euell: whoe can denie a withstanding of Iustice to be sinne? Finally, whoe w••ll not graunt y^t there is a fault, where is a spiritual miserie? But al these thinges are reported of this disease by Paule. Againe, we haue an assured demonstration by the law, by whiche this whole question may easily be discussed. For we are cōmaunded to loue God with all our heart, with al our soule, with al our powers. Sithe al the partes of our soule ought so to be occupied with y^e loue of God, it is certaine, that they satisfie not the cōmaundement that conceiue in their heart any desire, be it neuer so litle, or suffer any such thought at all to entre into their minde, as maye withdraw them from the loue of God into vanitie. For what? are not these the powers of y^e soule, to be affected with sodeine motions, to cōprehend with wit, to cōceyue with minde? Therfore, when these do open a way for vaine or corrupt thoughtes to entre into them, do they not shew that they are euen so much voide of the loue of God? Wherfore, who so confesseth not that all the lustes of the flesh are sinnes, and that the same disease of lusting which they call a fedyng, is the well spryng of sinne, he muste needes denie that the transgression of the lawe is sinne.

[ 12] If any man thinke it an absurditie, that all the desires wherwith man is naturally moued in affection, are vniuersally condēned, wher∣as they be put into man by God the author of nature. We answer, that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation, that they can not be rooted out without destroyeng the very nature of man, but only outragious and vnbridled motions that fight against the ordinance of God. But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted, that in all her doynges appereth a continuall disorder and intemperance, bicause the desires can not be seuered frō such intemperance: therefore we say that they are corrupt. Or (if you like to haue the whole summe in fewer wordes) we teache that all the desires of men are euell: and we accuse them to be gilty of sinne, not in that that they are naturall, but for that they are inordinate: and we call them inordinate, bycause no pure or cleane thynge can come out of a corrupte and vncleane nature. And Augustine dothe not so much varie from this doctrine as he appereth in shewe, while he som∣what to much feareth the enuie that the Pelagians labored to bryng him into, he sometime forbeareth to vse the name of sinne: Yet where he writeth that the law of sinne still remaynyng in the holy ones, the onely giltinesse is taken awaye, he plainely sheweth that he doth not so much disagree from our meanyng.

[ 13] We will alleage some other sentences, wherby shal better appere what he thought. In y^• second boke against Iulian: This law of sinne is both released by the spiritual regeneration, & abideth in the mortal flesh: released herein, bicause the giltnesse is taken away in the sacra∣ment whereby the faithfull are regenerate: and it abideth, bycause it worketh the desires agaynst whiche the faythfull doe fight. Agayne. Therfore the law of sinne (which was also in the membres of so great an Apostle is released in baptisme, but not ended. Agayne. The lawe of sinne (of which yet remainyng the giltinesse, is in baptisme dischar∣ged) Ambrose called wickednesse: bicause it is wickednesse for y^e flesh to lust against the Spirit. Againe. Sinne is dead in respect of that giltinesse wherin it helde vs, and euen beyng dead, it still rebelleth til it be healed with perfection of burial. And yet playner in the v. boke. As the blindenesse of heart is bothe a sinne, whereby menne beleueth not in God: and also a punishment of sinne, whereby a proude heart is chastised with worthy correction: and the cause of sinne when any thyng is committed by the errour of a blinde heart: so the lust of flesh agaynste whiche a good spirit lusteth, is bothe sinne, bycause there is in it disobedience agaynst the gouernement of the minde: and also the punishment of sinne, bycause it is geuen for recompense to the deseruynges of the disobedient: and the cause of sinne in manne, when he consenteth by defection or in manne, when he is borne: by in∣fection. Here wythout anye doubtefull speache he calleth it sinne, by∣cause when errour was ones ouerthrowē, and the truth cōfirmed, he lesse feared sclaunderours reportes. As in the .xlj. Homelie vpō Iohn, where do••tlesse he speaketh according to y^e true meaning of his mind, he sayth: If in y^e flesh thou serue the law of sinne, do y^t whiche the Apo∣stle himself sayth: let not sinne reigne in your mortal bodie to obey the

desires therof. He sayth not, let it not be, but let it not reigne. So long as thou liuest, sinne must needes be in thy mēbres: at least let Reigne be taken from it. Let not that be done whiche it commaundeth. They that defend that luste is no sinne, are wont to obiecte that sayeng of Iames: Lust, after that it hath conceiued, bryngeth forth sinne. But this is easily confuted. For vnlesse we thinke that he speaketh of only ill workes or actuall sinnes, euell will it self, shall not be accompted sinne. But where he calleth mischeuous deedes and wicked offenses the ofsprynges of sinne, and geueth vnto them the name of sinnne, it doth not by and by folow thereof, but that to luste, is an euell thyng and damnable before God.

Certaine Anabaptistes in this age, deuise I wote not what phrē∣tike [ 14] intemperance in stede of spirituall regeneration: sayeng that the children of God restored into the state of innocēcie, now ought no more to be carefull for bridlyng of the luste of the fleshe: that the Spirit is to be folowed for their guide, vnder whose guidyng they neuer goe out of the way. It were incredible that mans minde could fall to so great madnesse, vnlesse they did opēly and proudely babble abrode this doc∣trine. Truely it is monstruous. But it is mete that suche should suffer the punishment of suche blasphemous boldnesse, that so haue persua∣ded their minde to turne the truth of God into a lie. Shal al the choise of honestie and dishonestie, righte and wronge, good and euell, vertue and vice, be taken awaye▪ Suche difference (saye they) cōmeth of the cursednesse of olde Adam, from whiche we are exempted by Christe. So nowe there shalbe no difference betwene fornication and chasti∣tie, playne dealyng and sutteltie, truthe and lyeng, iustice and extor∣tion. Take awaye vayne feare, saye they, the Spirit will commaund thee no euell thyng, so that thou boldly and without feare yelde thee to the guidynge thereof. Whoe can choose but be astonished at these monstruous thinges? Yet it is a common learnyng amonge them, whiche blynded wyth madnesse of lustes, haue put of all common reason, but what Christ (I beseche you) doe they frame vnto vs, and what spirite doe they belche out? For we reknowledge one Christ, and his only Spirit whome the Prophetes haue commended, whom the Gospell geuen vs doth preache, of whome we there heare no such thyng. That Spirit is no patrone of manslaughter, whoredom, drō∣kennesse, pride, cōtentiō, couetousnesse, & gutle: but the author of loue, chastitie, sobrietie, modestie, peace, tēperāce & truth. It is not a giddy spirit and runneth hedlong without consideration through right and wrong, but is ful of wisedome & vnderstanding, that discerneth rightly betwene iust and vniust. It stirreth not vnto dissolute and vnbridled licentiousnesse, but maketh difference betwene lawefull and vnlaw∣full, and teacheth to kepe measure and temperance: but why doe we labour any longer in confutynge this beastly rage? To Christians the Spirit of the Lord is not a troublesome phantasie, whiche eyther themselues haue brought forth in a dreame, or haue receyued beyng forged of other: but they reuerently seeke the knoweledge of him at the Scriptures, where these two thynges be taught of hym: First that he is geuen vs vnto sanctificatiō, that he might bryng vs into the obedience of Gods wil, beyng purged from vncleannesse & defilinges,

whiche obedience can not stand, vnlesse lustes be tamed and subdued, wherunto these men would geue the bridle at libertie. Secondly we are taught that we are so cleansed by his sanctification, that we are still besieged with many vices and much weakenesse, so longe as we are enclosed in the burden of our bodye: whereby it cōmeth to passe, that beyng farre distant from perfection, we haue neede alwaye to encrease somewhat, and beyng entāgled in vices, we haue neede dayly to wrastle with them. Whereupon also foloweth, that shakynge of slouth and carelesnesse, we muste watche with heedeful mindes, that we be not compassed vnware with the snares of our fleshe. Unlesse paraduenture we thinke that we haue proceded further than the A∣postle, which yet was weried of the Angel of Satan, that his strength might be made perfecte with weakenesse: and whiche did vnfayned∣lye represent in his fleshe that diuision of the flesh and of the spirit.

[ 15] But whereas the Apostle in describynge of repentance reckeneth seuen eyther causes or effectes or partes thereof, he doth that of a ve∣ry good cause: and these they be: endeuour or carefullnesse, excusyng, indignation, feare, desire, zele, punishement. Neyther ought it to seme any absurditie, that I dare not certainely determine whether they ought to be compted causes or effectes. For both may be defended in disputation. They maye bee also called affections ioyned wyth re∣pentance: but bicause, leauynge out those questions, we maye vnder∣stande what Paule meaneth, we shalbe content with a simple decla∣ration of them. He sayth therefore, that of the heauinesse whiche is accordynge to God, ariseth carefulnesse. For he that is touched with an earnest felynge of displeasure bycause he hath sinned agaynst his God, is therewithall stirred vp to diligence and heedefulnesse, to winde himselfe clerely out of the snares of the Deuell, to take better heede of his snares, to fall no more from the gouernance of the holy ghost, not to be oppressed wyth securitie. Nexte is Excusyng, whiche in this place signifieth not the defense, whereby a sinner to escape the iudgement of God, eyther dothe denye that he hath offended, or dimi∣nisheth the hainousnesse of his faulte, but a purgation whiche stan∣deth rather in crauyng of pardon, than in defense of his cause. Lyke as the children that are not reprobate when they acknowledge and confesse their faultes, doe yet vse entreatynge, and that it maye take place, they protest by all meanes that they can, that they haue not cast awaye the reuerence that they owe to their parentes. Finally they so excuse them, as they goe not about to proue themselues righteous and innocent, but only that they maye obteyne pardon. Then folow∣eth Indignation, wherby the sinner fretteth inwardly with hymselfe, quareleth with hymselfe, is angry with hymselfe, when he recordeth his owne peruersnesse and his owne vnthankfulnesse to God. By the name of feare, he meaneth that tremblynge that is stryken into our mindes so ofte as we thynke bothe what we haue deserued, and howe horrible is the seueritie of Gods wrathe agaynste sinners. For we muste needes then be vexed wyth a maruellous vnquietnesse, whiche bothe instructeth vs to humilitie, and maketh vs more ware agaynst the time to come. Nowe yf out of feare doe sprynge that carefulnesse, whereof he had spoken before, then we see with what lynkyng they

hange together. It semeth to me that he hath vsed this worde Desire ••or diligence in our dutie and redy cherefulnesse to obeye, whereunto the acknowledgynge of our owne faultes ought chiefely to prouoke vs. And thereunto also belongeth zele, which he ioyneth immediatly next vnto it. For it signifieth a feruentnesse, wherwith we be kindled when we be spurred forwarde with these pryckyng thoughtes: what haue I done? whether had I throwen my selfe hedlonge, yf the mer∣cie of God did not help me? The last of all is punishment, for the more rigorous that we be to our selues, and the streightlier that we exa∣mine our owne sinnes, so much y^e more we ought to trust that God is fauorable and merciful vnto vs. And truely it is not possible, but that the soule beyng striken with horrour of the iudgement of God, muste needes do some execution in the punishyng of it self. Truely the godly ho••••e what punishmētes are shame, confusion, mourning, lothyng of thēselues, & other affections that spring out of earnest acknowleging of sinnes. But let vs remēber that there is a measure to be kepte, that sorrow do not swallow vs vp, bicause nothing more redily happeneth to fearefull consciences than fallyng to despeire. And also by y^t crafty meane whom so euer Satā findeth ouerthrowē with dreade of God, he more and more drowneth them in the gulfe of sorrowe, that they maye neuer rise vp againe. Truely the feare can not be to great which endeth with humilitie, and departeth not from hope of pardon. But alwaye (as the Apostle teacheth) the sinner must beware, that while he moue himselfe to the lothyng of himselfe, he despeire not, oppres∣sed with to great feare, for so doe we flee awaye from God whyche calleth vs in him by repentance. Upon whiche point this lesson of Bernarde is very profitable: Sorrowe for sinnes is necessarie, yf it bee no•• cont••nuall. I counsell you sometime to returne your faute from g••••nous and paynefull remembrance of your owne wayes, and to 〈◊〉〈◊〉 vp to the playne grounde of cherefull remembrance of benefites of God. Let vs mingle honye with worm•• wood, that the holsome ••••tternesse may bring vs health, when it shalbe dronke tem∣pered w•••••• swetenesse. And if ye thinke of your selues in humilitie, thinke also of the Lord in goodnesse.

Now it may be also perceiued what be the frutes of repentance, [ 16] euen the duties of godlinesse toward God, and of charitie toward mē, and therewithall a holinesse and purenesse in all our life: Finally, the more earnestly that any man examineth his life by the rule of Gods law, so much the surer tokens he sheweth of his repētance. Therfore the holy ghost oftentimes, when he exhorteth vs to repentance, calleth vs sometime to all the commaundementes of the lawe, sometime to the duties of the secōd table. Albeit in other places after that he hath condemned vncleannesse in the very fountayne of the heart, he des∣cende••h afterwarde to outwarde testimonies that doe set out true repentance: of whiche thynge I will hereafter set before the readers eyes a table in the description of a Christian lyfe. I will not gather testimonies out of the Prophetes, wherein they partely scorne at their follies that goe about to appease God with ceremonies, and do shewe that they be mere mockeries, and partely doe teache that out∣warde vpryghtnesse of lyfe is not the principall part of repentance,

bycause God loketh vpō the heart: who so euer is euen meanely exer∣cised in the scripture, shall perceiue of himself without any other mās puttyng in minde, that when we haue to do with God, we labour in vayne, vnlesse we beginne at the inward affectiō of the heart. And the place of Ioel shall not a litle helpe to the vnderstandinge of the reste, where he sayth: Teare your heartes and not your garmēts. Also both those pointes are expressed in these wordes of Iames: Ye wicked do∣ers, cleanse your handes: ye double men, purge your heartes. Where in deede there is an addition ioyned to y^e first part, but after is shewed the very fountayne and beginning that they muste wipe awaye their secret filthynesse, that there may be an altar set vp to God in the very heart. Biside this there are also certaine outward exercises whiche we vse priuately as remedies to hūble our selues or to tame our flesh, and publikely for the declaration of repentance. And they procede frō that punishment of whiche Paule speaketh, for these are the propre∣ties of an afflicted minde, to be in lothesomnesse, mournyng and we∣ping to, flie gorgeousnesse and al trimmyng, and to forsake al delites. Then he that feleth how great an euell is the rebellion of the fleshe, seketh al remedies to bridle it. Moreouer he that wel bethinketh him how greuous a thing it is to haue offended the iustice of God, can not rest vntill he haue in his owne humilitie geuen glorie to God. Such exercises the olde writers do oftentimes rehearse, when they speake of the frutes of repentance. But albeit they doe not place the whole force of repētance in them, yet the readers shall pardō me, if I speake what I thinke: it semeth vnto me that they stand to much vpon them. And if any man will wisely weye it, I truste he will agree with me, that they haue two wayes gone beyond measure. For when they so muche enforced, and with inmesurable commendations aduaunced that bodyly discipline, this in deede they obteyned, that the people did the more earnestly embrace it, but they in a manner darkened that, whiche ought to haue ben of much greater importance. Secondely, in geuing punishmentes they were somewhat more rigorous than ec∣clesiasticall mildenesse maye beare, as we shal haue occasion to shew in an other place.

[ 17] But bicause many when they heare wepyng, fastynge and ashes spoken of, bothe often in other places and specially in Ioel, they mea∣sure the chiefe part of repentance by fastyng and wepyng: therefore theyr errour is to be taken awaye. That which is there spoken of the turnyng of the whole heart to the lord, of cuttyng their heartes and not their garmentes, is proprely belonging to repētance: but weping and fastyng are not ioyned as continuall or necessary effectes therof, but are spoken of in respect of a speciall circumstance. Bicause he had prophecied, that there hāged ouer the Iewes a most greuous destruc∣tion, therefore he counselleth them to preuent the wrath of God, not only in repenting, but also in vtteryng tokens of their sorrow. For as a man standyng to be arrayned, vseth humbly to abace hymself with an ouergrowen bearde, vncombed heare and blacke apparel, to moue the iudge to pitie: so it behoued them when they stode accused before the iudgement seate of God, in piteous array to besech him not to ex∣tend his rigour. But although ashes and sackcloth did paraduenture

more fitly agree with those times. Yet it is certaine, that wepyng and fastyng should be to a very conuenient good vse amonge vs, so oft as the Lorde semeth to threaten vs any plague or calamitie. For when he maketh any danger to appere, he doth after a certaine maner geue warning, that he is prepared or armed to reuenge. Therfore the pro∣phet did wel, when he exhorted his contreemen to wepyng & fasting, that is to the sorrowful manner of accused menne, whose offences he sayd a litle before, were had in examination. Euen as the Pastors of the Church should not doe ill at this daye, if when they see any ruine hangyng ouer the neckes of their people, they woulde crye out vpon them to make hast to fasting & weping: so that thei wold with greater and more inwarde care and diligence, alwaye enforce that whiche is the principal point, that they must cut their heartes and not their gar∣mentes. It is out of doubt, that fastyng is not alway ioyned with re∣pentance but is apointed peculiarly for times of miserable plagues: & therefore Christ ioyneth it with wayling, when he acquiteth the Apo∣stles from neede thereof, vntill the time that beyng spoyled of his pre∣sence, they should be tormented with grefe. I speake of solēne fasting. For the priuate life of the godly ought to be tēpered with honest spa∣ryng and sobrietie, that in the whole course thereof there may appere a certaine kinde of fasting. But bicause all this matter shalbe to be declared againe in the place where we shall entreate of the discipline of the Church, therefore I doe now the more sclenderly touche it. But this one thyng I will adde here by the waye: when the name of repē∣tance is applied to this outward profession, then it is vnproprely tur∣ned from the naturall meanynge whiche I haue aboue set forth of it. For it is not so muche a turnyng vnto God as a confession of fault, with a besechyng of God not to charge them with the peyne and gil∣tinesse. So to do penance in ashes and sackcloth is nothing els, than to vtter a displeasednesse when God is angry with vs for greuous offenses. And this is a publike kinne of confession, whereby we con∣demning our selues before the Angeles and the world, do preuēt the iudgement of God. For Paule rebukyng their slouthfulnesse that ten∣derly beare with their own faultes, sayth: Yf we did iudge our selues, we shoulde not be iudged of God. But it is not alwaye necessarie to make men openly of counsell and witnesses of our repentance: but to confesse priuately to God is a part of true repentance whiche can not be omitted. For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues & do hide them by Hipocrisye, least he should bryng them to light. And it behoueth vs not only to confesse those sinnes whiche we dayely cō∣mit, but more greuous offenses ought to drawe vs further, and to cal agayne into our remembrance thynges that seme longe agoe buried. Whiche lesson Dauid geueth vs by his example. For beyng touched with shame of his newly committed fault, he examineth himself euen to the time when he was in his mothers wombe, and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe. And this he doeth not to diminish the haynousnesse of his fault, as many hide themselues in the multitude, and seke to escape punish∣ment by wrappyng other with them. But Dauid doth far otherwise

which with simple plainesse enforceth his fault in sayeng, that beyng corrupt frō his first infancie, he hath not cessed to heape euels vpon e∣uels. Also in an other place he likewise so examineth his passed life, y^t he craueth the mercie of God for y^t sinnes of his youth. And truely thē only shal we proue our drowsinesse to be shaken away frō vs, if gro∣nyng vnder our burden and bewayling our euels, we aske reli••se of God. It is moreouer to be noted, that the repentance which we are cō∣maūded cōtinually to applie, differeth frō that repētance, that lifteth vp as it were, from death them that either haue filthily fallen, or with vnbridled licentiousnesse haue throwen forth themselues to sinne, or after a certaine manner of rebellions reuoltyng, haue shaken of the yoke of God. For the Scripture oftētimes, when it exhorteth to repē∣tance, meaneth therby as it were a passage or rising againe frō death into life:& when it reherseth that the people did penaunce, it meaneth that they were turned frō their idolatrie & other grol••e offences. And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse, fornication & vnchastitie. This differēce is to be diligently marked, least while we heare y^t few ar cal∣led to penāce, a more thā carelesse assuredness shuld crepe vpō vs as though the mortifieng of the fleshe did no more belōg vnto vs, the care wherof the corrupt desires y^t alway tickle vs, & the vices that cōmon∣ly budde vp in vs, do not suffer vs to release. Therfore the speciall re∣pentance which is required but of some, whō the Deuell hath violētly carried away frō the feare of God, & fast bound with dānable snares, taketh not away the ordinary repētance which the corruptnesse of na∣ture cōpelleth vs to applie throughout all y^e whole course of our life.

[ 19] Now if that be true, which is most euidently certaine, that all the summe o•• the gospel is conteined in these two principall pointes, Re∣pentance & forgeuenesse of sinnes: doe we not see, that the Lord doth therefore freely iustifie them that be his, that he may also by the sanc∣tification of his Spirit restore them into true righteousnesse? Iohn the Angel sent before •• face of Christ to prepare his wayes, preached: Repent ye, for the kyngdome of heauen is come nere at hande. In callyng them to repentance, he dyd put them in minde to acknowlege themselues sinners, and all that was theirs, to be damnable before the Lord, that they might with all their heartes to desire the morti∣f••eng of their fleshe & a newe regeneration in the Spirit. In tellyng them of the kingdome of God, he called them to faith. For by the king∣dome of God whiche he taught to be at hand, he meant forgeuenesse of sinnes, saluation, and life, and all that euer we get in Christ. Wher∣fore in the other Euangelistes it is written, Iohn came preaching the Baptisme of repentāce vnto ••orgeuenesse of sinnes. And what is that els, but that thei beyng oppressed & weried with the burden of sinnes, shold turne to the Lord, & conceyue good hope of forgeuenesse & salua∣tiō? So Christ also beganne his preachynges: The kingdome of God is come nere at hand: repent ye and beleue the Gospel. First he decla∣reth that the treasures of Gods mercie are opened in him, and thē he requireth repentance, and last of all cōfidence in the promises of God▪ Therfore when he meant briefly to cōprehēd the whole summe of the gospel, he sayd, that he must suffer & rise agayne from the dead, & that

repentance and forgeuenesse of sinnes must be preached in his name. The Apostles also preached the same after his resurrection, that he was raysed vp by God, to geue to Israel repentance and forgeuenesse of sinnes. Repentance is preached in the name of Christ, when men do heare by the doctrine of the gospell that al their thoughtes, their affec∣tions, and their endeuors are corrupt and faulty, and that therfore it is necessarie that they be borne againe if thei wyll entre into the king¦dome of God. Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption, righteousnesse, saluatiō and life: in whose name they are freely accompted righteous and innocent in the sight of God, whereas bothe these graces are receiued by fayth, as I haue in an other place declared: yet bicause the goodnesse of God whereby sinnes are forgeuen, is the profe obiect of fayth, therefore it shalbe good that it be diligently distinguished from repentance.

Now as the hatred of sinne, which is the beginnyng of repentāce, [ 20] openeth vs the first entrie vnto Christ, which sheweth himself to none but to miserable and afflicted sinners, which grone, labour, are loden, are hungry and thirsty, and pine awaye with sorrowe and miserie: so must we endeuor toward repentance, throughout all our life applie it, and follow it to the ende, if we will abide in Christ. For he came to cal sinners, but to repentance: he was sent to blesse the vnworthy, but so that euery one should turne himself frō his wickednesse. The Scrip∣ture is full of such sayenges. Wherefore when God offreth forgeue∣nesse of sinnes, he likewise vseth to require on our parte repentance, secretly declaryng thereby, that his mercie ought to be to men a cause to repent them. (Do sayth he) iudgement and righteousnesse, bycause saluation is come nere at hand. Agayne. There shall come to Sion a Redemer, and to them that in Iacob repēt from their sinnes. Againe. Seke the Lord while he may be found: cal vpon him while he is nere. Let the wicked leue his way & the wickednesse of his thoughtes, & be turned to the Lord, & he shall haue mercie on him. Againe. Turne ye & repent, that your sinnes may be done away. Where yet is to be noted, that this cōdition is not so annexed as though our repentance were a fundatiō to deserue pardō, but rather (bicause the Lord hath determi∣ned to haue mercie vpō men to this ende y^t they shuld repēt) he teach∣eth men whether they shall trauaile if they will obteine grace. Ther∣fore so long as we shall dwell in the pryson of our body, we must con∣tinually wrastle with the vices of our corrupt flesh, yea with our own naturall soule. Plato sayth in certayne places, that the life of a Phy∣losopher is a meditation of death. but we may more truely say, that the life of a Christian mā is a perpetuall studie and exercise of mortifieng the fleshe, till it beyng vtterly slayue, the Spirit of God get the domi∣nion in vs. Therefore I thinke that he hath much profited, that hath learned much to mislyke himself: not that he should sticke faste in ••hat myre and goe no further, but rather that he should haste and long to∣ward God, that being graffed into the death & life of Christ, he should studie vpon a continuall repentance: as truely they can not otherwise do, that haue a naturall hatred of sinne: for no man euer hated sinne, vnlesse he were first in loue with righteousnesse. This doctrine, as it was most simple of all other, so I thought it beste to agree with th••

truthe of the Scripture.

[ 21] Nowe that Repentance is a singular gift of God, I thinke it be so wel knowen by the doctrine aboue taught, that I neede not to repete a long discourse to proue it agayne. Therfore the church prayseth and hath in admiratiō the benefit of God, that he hath geuen the Gentiles repentance vnto saluation. And Paule commaundyng Timothee to be patiēt and milde toward the vnbeleuers, sayth: If at any time God geue them repentance that they maye repent from the snares of the Deuel. God in deede affirmeth that he willeth the conuersion of al mē, and directeth his exhortations generally to all men: but the effectual workyng therof hangeth vpon the Spirit of regeneration. Bicause it were more easy to create vs men, than of our owne power to put on a better nature. Therfore in the whole course of regeneration we are not without cause called, the worke of God created to good workes, which he hath prepared that we should walke in them. Whom soeuer the lordes will is to deliuer from death, those he quickeneth with the Spirit of regeneration: not that repentance is properly the cause of saluation, but bycause it is alredy seen that it is vnseparable frō fayth and from the mercie of God: sithe (as Esaye testifieth) there is a rede∣mer come to him, and to those that in Iacob are returned from their wickednesse. This truely standeth stedfastly determined, that were so euer liueth the feare of God, there the Spirite hath wrought vnto the saluation of man. Therfore, in Esaie, when the faithful complaine and lament that they are forsaken of God, they recken this as a token of beyng reprobates, that their heartes were hardened by God. The Apostle also meanyng to exclude apostataes from hope of saluation, apointeth this reason, that it is impossible for them to be renewed vn∣to repentance: bicause God in renewyng them whom he wil not haue perish, sheweth a tokē of his fatherly fauour, and in a māner draweth them vnto him with the beames of his cherefull and mery contenāce: on the other side with hardenyng them, he thundereth agaynst the re∣probate, whose wickednesse is vnpardonable. Whiche kinde of ven∣geance the Apostle threateneth to wilfull apostataes, whiche when they depart from the faith of the Gospell, do make a scorne of God, re∣prochefully despise his grace, and defile & treade vnder feete the bloud of Christ, yea as much as in them is they crucifie him agayne. For he doth not (as some fondly rigorous men would haue it) cut of hope of pardon from all wilfull sinnes: but teacheth that apostasie is vnwor∣thy of all excuse: so that it is no maruell that God doth punish a con∣tempt of himself so full of sacrilege, with vnappeasable rigour. For he sayth y^t it is impossible, that they which haue ones ben enlightened, haue tasted of the heauenly gift, haue ben made partakers of the holy ghost, haue tasted of the good word of God & the powers of the world to come, yf they fall, shuld be renewed to repētance, crucifiyng againe of newe, and makyng a scorne of the sonne of God. Againe in an other place: If (sayth he) we willingly sinne after knowledge of the truth re∣ceyued, there remayneth no more sacrifice for sinnes, but a certayne dreadfull expectation of iudgement, &c. These also be the places, out of the wrōg vnderstandyng wherof, the Nouatians in old time haue gathered matter to play the mad men: with whose rigorousnesse cer∣taine

good mē beyng offended, beleued this to be a counterfait Epistle in the Apostles name, whiche yet in all partes doth truely fauour of an Apostolike spirite. But bycause we contend with none but with thē that allowe it, it is easy to shewe, how these sentences do nothing mainteine their errour. Firste it is necessarie that the Apostle agree with his maister, whiche affirmeth that all sinne and blasphemie shal be forgeuē, except the sinne agaynst the holy Ghost, which is not for∣geuen neyther in this world, nor in the world to come. It is certaine (I saye) that the Apostle was contented with this exception, vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth, that pardon is denied to no special offenses, but only to one, whiche procedyng of a desperate rage, can not be ascribed to weake∣nesse, and openly sheweth that a man is possessed of the Deuell.

But to discusse this, it behoueth to enquire what is that same so [ 22] horrible offense, that shall haue no forgeuenesse. Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death, with despeire of pardon, that doth not well agree with the very wordes of Christ, tha•• it shall not be forgeuen in this world. For eyther that is spoken in vaine, or it maye be cōmitted in this life. But if Augustines definition be true, then it is not committed, vnlesse it continue euen vnto death. Wheras some other saye, that he sinneth against the holy ghost, that enuieth the grace bestowed vpon his brother: I see not frō whense that is fetched. But let vs bring a true definitiō, which beyng ones proued with sure testimonies, shall easily by it sel••e ouerthrowe all the reste. I saye therefore, that they sinne agaynst the holy ghost, which of set purpose resist the truthe of God, with brightnesse wherof they are so daseled, that they can not pretend ignorance: whiche they do only to this ende to res••st. For Christe meanynge to expounde that whiche he had sayd, immediatly addeth: He that speaketh a worde a∣gaynst the sonne of man, it shalbe forgeuē him: but he that blasphemeth agaynst the holy ghost, shal not be forgeuen. And Matthew, for the blasphemie against the holy Spirit, putteth the spirit of blasphemie. But how can a mā speake a reproche against the Sonne, but it is al∣so spoken agaynst the holy ghost? They that stumble vnware against the truthe of God, not knowyng it, which do ignorantly speake euell of Christ, hauyng yet this minde, that they would not extinguish the truth of God disclosed vnto them, or ones with one worde offend him, whome they had knowen to be the lordes anoynted: these men sinne agaynst the father and the sonne. So there are many at this day, that do most hatefully detest the doctrine of the Gospell, whiche if they did know it to be the doctrine of the Gospell, they would be redy to wor∣ship with all their heart. But thei whose conscience is conuinced, that it is the worde of God whiche they forfake and fight agaynst, and yet cesse not to fight agaynst it, they are sayd to blaspheme the holy ghost: for asmuch as they wrastle against the enlightening that is the work of the holy ghost. Such were many of the Iewes, whiche when they could not resist the Spirit that spake by Stephen, yet endeuored to resist. It is no doubt but that many of them were carried vnto it with zele of the lawe, but it appereth that there were some other that of malicious wickednesse dyd rage agaynst God himselfe, that is to saye,

agaynst the doctrine, whiche they were not ignoraunt to be of God. And such were those Pharisees, against whō the Lord inueyeth, which to ouerthrow the power of y^e holy ghost, defamed him with the name of Beelzebub. This therfore is the Spirit of blasphemie. when mans boldnesse of 〈◊〉〈◊〉 purpose, leapeth forth to reproche of the name of God. Which Paule signifieth whē he sayth, that he obteined mercie, bicause he had ig••orātly cōmitted those thinges through vnbelefe, for whiche otherwise he had ben vnworthy of Gods fauour. If ignorāce ioyned with vnbelefe was y^• cause that he obteined pardō, therupō foloweth, y^t there is no place for pardon, where knowlege is ioyned to vnbelefe.

[ 23] But if thou marke it wel thou shalt perceiue that the Apostle spea∣keth not of one or other particular fal, but of the vniuersal departyng whereby the reprobate do forsake saluation. And it is no maruel, that they whom Iohn in his canonical epistle affirmeth not to haue ben of the elect. frō whom they went out, do fele God vnappeasable. For he directeth his speache against them, that imagined, that they might re∣••urue to the Christian religion, although they had ones departed frō it: and calling them from this false & pestilent opinion, he sayth that whiche is most true, that there is no way of returne open for them to the cōmunion of Christ, that wittingly & willingly haue cast it awaye: But they cast it not away, that only in dissolute licentiousnesse of lyfe transgresse the word of the lord, but thei that of set purpose cast away his whole doctrine. Therfore the deceit is in these wordes of fallyng & sinning. Bicause the Nouatians expound Falling to be, if a man be∣yng taught by the law of the Lord, y^t he ought not to steale or to cōmit fornication, absteineth not from stealing or fornication. But cōtrary∣wise I affirme, y^t there is a secret comparison of contraries, wherein ought to be repeted althinges cōtrarie to that which was first spokē, so y^t here is expressed not any particular fault, but the whole turning away frō God, and (as I may so cal it) the Apostasie of the whole mā. Therfore when he sayth, they which haue fallen after that they haue ones ben enlightened, & haue tasted the heauēly gift, & ben made par∣takers of the holy ghost, & also tasted the good worde of God and the powers of the world to come: it is to be vnderstanded of them y^t with aduised vngodlinesse haue choked y^e light of y^e holy spirit, haue spit out agayne the tast of the heauenly gift, haue enstrāged themselues from the sanctificatiō of the holy ghost, haue troden vnder foote the word of God & the powers of the world to come. And the more to expresse that aduised purpose of wickednesse, in an other place afterwarde he ad∣deth this worde by name, Wilfully. For when he sayth, that there is left no sacrifice for them that sinne willingly after knowlege of the truthe receiued, he doth not denie, y^• Christ is a continual sacrifice to purge the iniquities of the holy ones (which he expresly crieth out al∣most in y^e whole epistle, where he declareth y^• priesthode of Christ) but he sayth, that there remaineth no other whē that is ones forsaken: & it is forsaken, when the truth of the gospell is of set purpose renounced.

[ 24] But whereas some do thinke it to harde and to far from the tender merciefulnesse of God, that any are put awaye that flee to beseching the lords mercie: that is easily answered. For he doth not say, that par∣don is denied thē if they turne to the lord: but he vtterly denieth, that

they can rise vnto repentance, bycause they are by the iuste iudgement of God striken with eternall blindnesse for their vnthankefulnesse. And it maketh nothyng to the contrarie that afterward he applieth to this purpose the example of Esau, whiche in vaine attempted with howling and wepyng to recouer his right of the firste begotten. And no more doth that threatenyng of the Prophet, When they crie, I wil not heare. For in such phrases of speache is meante neyther the true conuersion, nor callyng vpon God, but that carefulnesse of the wicked wherewith beyng boūd, they are compelled in extremitie to loke vnto that which before they carelesly neglected, that there is no good thing for them but in the Lordes helpe. But this they doe not so muche call vpon, as they mourne that it is taken from them. Therefore the Pro∣phet meaneth nothing els by Cryeng, and the Apostle nothing els by Weping, but that horrible torment which by desperation fretteth and vexeth the wicked. This it is good to marke diligently: for els God should disagree with himself, which crieth by the Prophet that he wil be merciefull so sone as the sinner turneth. And as I haue alredy sayd, it is certayne that the minde of man is not turned to better, but by Gods grace preuentyng it. Also his promise concernyng callynge vpon him, will neuer deceyue. But that blinde torment wherwith the reprobate are diuersly drawen, when they see that they muste needes seeke God, that they may finde remedie for their euels, and yet do flee from his presence, is vnproperly called Conuersion and prayer.

But a question is moued, whereas the Apostle denieth that God [ 25] is appeased with fained repentance, how Achab obteined pardon and turned awaye the punishment pronounced vpon him, whom yet it ap∣pereth by the reste of the course of his life to haue ben onely striken a∣mased with sodeine feare. He did in deede put on sacke cloth, scattered ashes vpon him, laye vpon the ground, and (as it is testified of him) he was hūbled before God: but it was not enough to cut his garmentes when his heart remayned thicke and swollen with malice▪ yet we see how God is turned to mercy. I answere that so somtimes hypocrites are spared for a time, but yet so that euer the wrath of God lyeth vpō them, and that is done not so much for their sakes, as for common ex∣ample. For whereas Achab had his punishment mitigate vnto him, what profit got he therby, but that he should not fele it a liue in earth? Therefore the curse of God, although it were hidden, yet had a faste abidyng place in his house, and he himself went into eternall destruc∣tion. This same is to be seene in Esau. For though he had a repulse, yet a temporall blessyng was graunted him at his wepyng. But by∣cause the spiritual inheritance, by the oracle of God could not rest but with one of the brethren, when Iacob was chosen and Esau refused, that puttyng awaye did exclude the mercie of God: this comfort was left him as to a beastly man, that he should be fat with the fatte of the earth and the deaw of heauen. And this is it that I sayd euen nowe, that it ought to be referred to the example of other, that we shoulde learne the more cherefully to applie our mindes and endeuours to re∣pentāce, bycause it is not to be doubted that when we are truely and hartily turned, God will be ready to forgeue vs, whose mercifulnesse extendeth it selfe euen to the vnworthy, so longe as they shewe anye

grefe at al. And therwithal we be also taught, how terrible iudgemēt is prepared for all the obstinate, whiche now make it a sport with no lesse shamelesse face than iron heart to despise and set nought by the threatenings of God. After his manner he oftētimes reached out his hand to the childrē of Israel, to releue their miseries, although their cries were counterfait, & their heart doble and false, as himself in the Psalme cōplayneth, that they by & by returned to their nature, and so minded with so frendly gentle dealing to bryng thē to earnest conuer∣sion, or to make thē vnexcusable. Yet in releasing punishmentes for a time, he doth not binde himself to a perpetual law therby, but rather riseth somtimes more rigorously against Hypocrites, & doubleth their peines, y^t therby may appere how much fayning displeaseth him. But (as I haue sayd) he sheweth some examples of his redinesse to geue pardon, by which the godly may be encouraged to amēdement of life, & their pride maye be the more greuously condemned, that stubbornly kick against the pricke.

The fourth Chapter. ¶That all that the Sophisters babble in their scholes of Penance, is far from the purenesse of the Gospell. Where is entreated of Confession and Satisfaction.

[ 1] NOwe I come to discusse those thynges, which the Schole sophisters haue taught of repētāce. Which I wil run ouer in as few wordes as may be, bycause I minde not to goe through all, least this boke, which I labour to draw into a short abridgment, should growe to a huge greatnesse. And the Sophisters haue entāgled it in so many volumes, beyng a matter otherwise not very hard, that a mā shal hardly finde how to get out, if he ones fal into their dregges. First, in definyng it, they shewe y^t they neuer vnderstode what repentāce was. For thei take hold of certaine sayenges of the olde writers, which do nothing at al expresse y^e nature of repentance, as that to repent is to wepe for sinnes passed, & not to commit sinnes to be wept for: Agayne, that it is to lament euels pas∣sed, and not to commit agayne other euels to be lamented. Agayne: that it is a certaine sorowful reuēge, punishing in himself that which he is sory to haue committed. Againe: that it is a sorrow of heart, and bitternesse of soule, for the euels that a man hath cōmitted or to which he hath consented. But, to graunt these thinges well sayde of the fa∣thers, (which a contentious man might easily enough denie) yet they were not spoken to this entent to describe repentance, but only to ex∣hort thē to whom they wrote, that they should not fal againe into the saine offenses, out of whiche they had ben drawen. But if we liste to turne all suche titles of commendation into definitions, then other maye also be adioyned as rightfully as they. As this of Chrysostome, Repentance is a medicine that destroyeth sinne, a gift geuē from hea∣uen, a maruellous vertue, a grace surmounting the force of the law. Yea and the doctrine which thei afterward teache, is somwhat worse than these definitions. For they sticke so earnestly in outward exer∣cises, that a manne can gather nothyng els out of infinite volumes, but that repentance is a discipline and rigorousnesse that serueth partly to tame the fleshe, and partly to chastise and punish vices: but

thei kepe maruellous silence of the inward renewing of the minde that draweth with it correction of life. Ther is in deede muche talke among them of Contritiō & Attrition, thei tormēt soules with many doubtes, and do thruste into them muche troble and carefulnesse: but when thei seeme to haue throughly wounded the heartes, thei heale y^e bitternesse with a light sprinkling of ceremonies. And whē thei haue thus curious∣ly defined repentance, thei diuide it into contrition of hearte, confession of mouthe, & satisfaction of worke, no more logically than thei defined it, although thei wolde seeme to haue wasted all their age in framinge of syllogismes. But if a man will go about to proue by the definition (which kinde of argument is of force among logicians) that a man may wepe for his sinnes passed, and committ no more to be wept for, that he may bewaile his euels passed, and commit no more to be bewailed, and that he maye punishe himselfe for that which he was sory to haue com∣mitted. &c. although he do not confesse with his mouth: howe will they maintaine their diuision? For if that true penitent man do not confesse, then repentance may be without confessiō. But if thei answer, that this diuision is referred to repentance, in respect that it is a sacrament, or is meant of the whole perfection of repentance, whiche thei comprehend not in their definitions, then is ther no cause to blame me, but let them lay the fault in themselues that make not a purer and plainer definiti∣on, I truely (according to my grossnesse) when any thing is disputed of, do referre all things to the very definition, which is the stay & grounde of the whole disputation. But admit that to be their masterlike licence. Now let vs particularly consider all the partes in ordre. Wheras I do negligently leape ouer as trifles those thynges that thei wyth greate grauitie of countenance do publish for misteries, I do it not vnwitting∣ly, neither were it very painefull for me to confute all that thei thinke them selues to haue depely and suttlely disputed) but I woulde think it against conscience to wery the readers with such trifles without any profit. Truely it is easy to know by the questions which thei moue and tosse, and wherewith thei miserably encomber themselues, that they prate of thinges that thei know not. As for example: whether the re∣pentance of our sinne pleaseth God, whē obstinacie endureth in other. Againe: whether the punishmentes laied vpon man by God, do auaile to satisfaction. Againe: whether repentance maye be oftentimes reite∣rate for deadly sinnes: wher thei fowly & wickedly define, that penance is dayly done but for veniall sinnes. Likewise thei very much torment themselues with a grosse erroure, vpon the saieng of Hierome, that re∣pentance is a second bourde after shipperack. Wherin thei shewe that thei neuer waked from their brutish dulnesse, to feele so much as a farr of the thousandth part of their faultes.

But I wold the readers shold note, that here is not a quarel about [ 2] the shadow of an asse, but the most earnest mater of al other is entrea∣ted of, that is to saie, forgeuenesse of sinnes. For wheras thei require three things to repentance, contrition of heart, confession of mouth, & satisfaction of worke: thei do therwithal teache that those three thin∣ges are necessarie to the obteining of forgeuenes of sinnes. But if it be∣houe vs to know any thing at all in all oure religion, this truely beho∣ueth vs moste of all, I meane to vnderstand and knowe well by what

meane, with what lawe, vpon what condition, with what easinesse or hardnesse the forgeuenesse of sinnes is obtained. If this knowledge stande not plaine and certaine, the conscience can haue no rest at all, no peace with God, no confidence or assurednesse, but continually tremb∣leth, wauereth, is troubled, is tormented, is vexed, horriblye dreadeth, hateth and fleeth the sight of God. But if the forgeuenesse of synnes hange vpon those conditions to whiche thei do binde it, then nothing is more miserable, nothinge in more lamentable case than we. They make Contrition the firste parte of obteining pardon, and they require that to be a due contrition, that is to saie perfect and full: but in the meane time thei do not determine when a man may be assured, that he hathe to the full measure perfectly perfourmed this contrition. True∣ly I graunt that euery man ought diligently and earnestly to enforce hymselfe, with bitterly weping for his synnes, to whett himselfe more and more to a lothing and hatred of them. For this is a sorrowe not to be repented, y^• breedeth repentance vnto saluation. But when there is suche a bitternesse of sorrowe requyred as maie proportionally aun∣swer the greatnesse of the fault, and suche as maye in balaunce coun∣terpaise with the trust of pardon, here the pure consciences are marue∣lously tormented and troubled, when they see them selues chaunged with a due contrition of sinnes, and doe not so atteine the measure of that due, that they can determine with them selues, that they haue duely perfourmed so muche as they duely oughte. If they saie that we muste do as muche as lyeth in vs, then come we still to the same pointe that we were at before: for howe dare any manne assure himselfe that he hath employed all his force to bewaile his synnes? So when the consciences hauinge longe wrastled with them selues, and longe been exercised with battailes, doe at length finde no heauen to reste in, yet somewhat to ease them selues, thei enforce them selues to a sorrowe, and wringe out teares to make perfect their contrition.

[ 3] But yf they saie that I slaundre them: Let them come forthe and shewe any one man, that by suche doctrine of contrition hathe not ey∣ther ben driuen to despeire, or hath not set for his defense a counterfai∣ting of sorrowe in steede of true sorrowe, againste the iudgemente of God. We haue also oure selues saide in one place, that forgeuenesse of synnes neuer commeth without repentance, bycause none but the af∣flicted and wounded with conscience of synnes, can syncerely call vpon the mercie of God: but we haue therewithall further saide, that repen∣tance is not the cause of the forgeuenesse of sinnes. As for those tor∣mentes of soules, whiche they saie muste be perfourmed of duetie, we haue takē them awaie: we haue taught the sinner not to loke vpon his owne contrition nor his owne teares, but to fasten bothe his eyes vpon the onely mercie of God. We haue onely putte him in minde that Christ called the laboring & loden, when he was sent to publish glad tidinges to the poore, to heale the contrite in heart, to preache remission to cap∣tiues, to deliuer prisoners, & to comforte them that mourne. From whi∣che shold be excluded both y^e Pharises, that filled with their own righ∣teousnesse, doe not acknowledge their owne pouertie, and also the de∣spisers that carelesse of Gods wrath do seke no remedy for their euels. For suche doe not laboure, nor are loden, nor contrite in hearte, nor

bounde nor captiue. But there is greate difference betweene teaching a man to deserue forgeuenesse of sinnes with due and full contrition, whiche the sinner can neuer perfourme: and instructing him to hunger and thirste for the mercie of God, that by the acknowledging of hys owne miserie, by his owne vnquietnesse, wearinesse and captiuitie, it maie be shewed him, where he ought to seeke for releefe, rest and liber∣tie: and finally, he maie be taught in the humbling of himselfe, to geue glorie to God.

Concerning Confession, ther hath been alwaie great strife betwene [ 4] the Canonistes and Scholediuines: while the one sorte affyrme, that confession is commaunded by the special commaundement of God, and the other sorte denie it and saie, that it is commaunded onely by the Ec∣clesiasticall constitutions. But in this contention hathe appeared the notable shamlessnesse of the diuines, that haue corrupted and violent∣ly wrasted as many places of Scripture, as thei alleaged for their pur∣pose. And when thei sawe y^t thei coulde not so obteine that which they required, thei which woulde be thought more suttle than the rest, esca∣ped away with this shifte, that confession came from the lawe of God, in respect of the substance of it, butte afterwarde receiued frome of the lawe Positiue. Euen as the foolishest sorte amonge the laweyers doe saie, that Citations came from the law of God, bicause it is said: Adam wher arte thou? And likwise Exceptions, bicause Adam aunswered as if were by waie of exception saieng: The wife that thou gauest me. &c. but that bothe citations and exceptions receiued forme geuen them by the Ciuile law. But lette vs see by what argumentes thei proue thys confession, either formed or Unfourmed to be the commaundement of God. The Lorde (saie thei) sent the leprous men to the preestes. But what? Sente he them to confession? Whoe euer hearde it spoken, that the Leuiticall preestes were appointed to heare confessions? Therfore thei flee to Allegories, and saie: It was commaunded by the lawe of Moses, that the preestes shoulde discerne betwene leprosie and lepro∣sie: sinne is a spirituall leprosie: therfore it is the preestes office to pro∣nounce vpon it. Before that I aunswer them, I aske this by the waie, If this place make thē iudges of y^e spiritual leprosie, why do thei draw to them y^• knoweledge of natural & fleshely leprosie? This forsoothe is not to mocke with the Scriptures. The lawe geueth to the Leuiti∣call preestes the knowledge of Leprosie, therefore let vs take yt vpon vs. Sinne is a spirituall leprosie, therefore lette vs also bee exami∣ners of sinne. Nowe I aunswere: sithe the preestehoode is remoued, it is necessarie that the law be remoued also. Al presthodes are remoued to Christe, and fulfilled and ended in him, therefore to him onely al the right and honoure of preesthoode is also remoued. It thei loue so wel to folow Allegories, let them set Christ before them for the only preest, and heape vpon his iudgement seate the free iurisdiction of al things: this we can easily be content to suffer. Moreouer their allegorie is very vnfitt, that setteth among the ceremonies that lawe whiche is mearly politike. Why then did Christe send the leprous menne to the preestes? That the preestes shoulde not cauill that hee did breake the lawe that commaunded the man healed of the leprosie, to bee shewed before the preeste and purged with offering of sacrifice: therefore he commaun∣ded

the leprous men being cleansed, to do that whiche belonged to the law. Goe (saith he) and shewe your selues to the preeste, and offer the gifte that Moses hathe commaunded in the lawe that it shoulde be for a witnesse vnto them. And truely this miracle shold haue ben a witnes vnto them, for thei had pronounced them leprous, and nowe they pro∣nounce them healed. Are thei not whether thei will or no compelled to become witnesses of Christes miracles? Christ leaueth to them his mi∣racle to be examined, thei canne not denie it. But bicause thei still dallie with it, therfore this worke is for a witnesse vnto them. So in an other place: This Gospell shalbe preached in all the worlde, for a witnesse to al nations. Again: ye shalbe ledde before kinges and gouernours, for a witnesse to them. that is: that in the iudgemen••e of God thei maie be more strongly conuinced. But if thei had rather folow Chrysostome: he also teacheth that Christe did this for the Iewes sake, that he shoulde not be accompted a breaker of y^e law. Albeit in so cleare a matter I am ashamed to alleage the wittnesse of any man: wheras Christ pronoun∣ceth that he leaueth the righte of the lawe whole to the preestes as to the professed enemies of the Gospell, whiche were alway bent to carpe against it, if their mouth had not ben stopped. Wherfore that the popish sacrificeng preestes maie still keepe this possession, let them openly take partes with them which must of necessitie be restrained by force, y^t they speake not ill against Christe. For this nothing belongeth to his trewe ministers.

[ 5] Thei bring their second argument out of the same fountaine, that is, from an allegorie, as though allegories were of greate force to con∣fyrme any doctrine. But lette them be of force, if I do not proue that I can make a fairer shewe of them for my syde, than thei can for theirs. Thei say, The Lorde commaunded his Disciples, that when Lazarus was raised vp, thei shold vnbinde an losse him from hys bondes. Here first the lie: for it is no wher reade thay y^e Lorde saide this to the Disci∣ples: and it is muche more likely that he saide it to the Iewes y^t stoode by him, that y^e miracle might be made the more euident without suspi∣tion of fraud, & his power appeare y^• greater, y^• without any touching, with his onely worde he raised vp deade men. For thus I expounde it: that the Lorde, to take awaie all wrongfull opinion from the Iewes, willed them to rolle awaie the stone, to fe••le the stinke, to beholde assu∣red tokens of death, to see him rising by the onely power of his worde, and them first to feele him liuing. And this is the iudgement of Chry∣sostome. But let vs graunt y^t this was spoken to the Disciples: what wil thei get therby? That the Lord gaue his Apostles power to loose. But how much more fitly and more handesomely might these thinges be applied by waie of allegorie, to saie that by this signe y^e lord meanie to instruct his faithful, to loose them y^t he had raised vp: that is, y^t they sholde not cal into remembrance those sinnes y^t he had forgotten: that thei shold not condemne them for sinners whom he had acquited: that thei sholde not reproche men with those thinges that he had forgeuen: that thei shoulde not be rigorous to punish, and lightly offended, wher he is mercifull and easily entreated to spare? Truely nothing ought to moue vs more to readinesse to forgeue, than the exaumple of y^e Iudge that threatneth that he wyll be vnappeasable to them that be to rigo∣rous

and vngentle. Nowe let them goe and boaste of their allegories. [ 6]

But nowe thei ioyne more nere hande with vs, when thei fight (as thei thinke) with open sentences. Thei that came to Ihons baptisme, did confesse their sinnes, & Iames willeth that we confesse oure sinnes one to an other. No maruell if they that wolde be baptised did confesse their sinnes, for it was saide before that Ihon preached the baptisme▪ of repentance, and baptised in water vnto repentance. Whom shold he then haue baptized, but them that had confessed themselues sinners? Baptisme is a token of the forgeuenesse of sinnes: and who shold be ad∣mitted to this token but sinners, and thei that acknowledg themselues to be such? Therfore thei confessed their sinnes, that thei might be bap∣tised. And not without a cause doth Iames bidde vs confesse one to an other. But if thei did marke what foloweth nexte after, thei would vn∣derstande, that this also maketh little for them. Confesse (saithe he) one to an other your sinnes, & praie one for an other. He ioyneth toge∣ther mutuall confession and mutuall praier. If we must confesse to pre∣stes onely, then muste wee also praie for prestes onely. Yea, What and if it might folowe of the wordes of Iames that onely preestes mighte confesse? for when he willeth that we shold confesse one to an other, he speaketh onely to them that may heare the confessions of other: his worde is in greke Allelous, mutually, enterchangeably, by turnes, or (if thei so like best to terme it) by waye of reciprocatiō one to an other. But so enterchāgeably none can cōfesse, but thei that are meete to here confessions. Whiche prerogatiue syth thei vouchesaue to graunt only to prestes, we do also put ouer y^e office of confessing to thē only. There∣fore away with such trifelinges, & let vs take the very meaning of the Apostle which is simple & plaine: y^t is, y^• we sholde laye our weakenesse one in an others bosome to receiue mutuall counsel, mutuall compassiō and mutuall comforte one of an other: then that wee be naturally pri∣uie to the weakenesses of our brothren, shold praie for them to y^e Lord. Why do thei then alleage Iames against vs, which do so earnestly re∣quire y^e confessiō of y^e mercy of God? but no man can confesse Gods mer∣cie, vnlesse he haue first confessed his owne miserie. Ye wee rather pro∣nounce him accursed y^t doth not before God, before his Angels, before the Churche, yea and before all men confesse himselfe a sinner. For the Lorde hath concluded al vnder sinnes y^t al mouthes might be stopped, and all fleshe humbled before God, and he onely iustified and exalted. [ 7]

But I maruell with what face thei dare affirme, that the confession whereof thei speake, is of the lawe of God: the vse wherof we graunt in dede to be very auncient, butte suche as we are able to proue in olde time to haue ben at libertie. Truely euen their owne cronacles declare, that there was no certaine lawe or constitution of it before the times of Innocent y^e thirde. Surely if thei had had a more auncient lawe, they wolde rather haue taken holde thereof, than haue been contented with the decree of y^e counsell of Laterane, and so made them selues to be laughed at, euen of children. In other things thei sticke not to come forged decrees, whiche thei father vpon the most auncient Counsells, that thei maie with very reuerence of antiquitie dasell the eyes of the simple. In this point, it came not in their minde to thrust in such a false packe. Therefore by their owne witnesse, ther are not yet passed three

hundred yeares sins Innocent the thirde laied that snare vpon men, & charged them with necessitie of Confession. But, to speake nothinge of the time: the very barbarousnesse of the woordes minisheth the cre∣dit of that law. For wher these good fathers commaunde euery one of bothe kindes, male & female, ones euery yeare to confesse all hys sinnes to his own preest, pleasant men do merily take exception, y^t in this com∣maundement are conteined only Hermaphrodites, and sate that it be∣longeth not such a one as is either male or female only. Sins y^t time, a more grosse beastesnesse hathe bewrated it selfe in their scholars, that can not expounde what is meant By his own prest. Whatsoeuer al the Popes hyred bablers do prate, we holde bothe that Christ was neuer the author of thys law that compelleth men to recken vp their sinnes, and also that there passed a thousande and twoo hundred yeares from the resurrection of Christe before that any suche lawe was made. And so, that this tyrannie was then firste brought in, when all godlynesse & learning being destroied, the visors of Pastors had without choise ta∣ken al licentiousnesse vpon them. Moreouer there are euident testimo∣nies bothe in hystories and other auncient writers, whiche teach that this confession was a politike discipline redemed by the byshops, not a lawe made by Christe or his Apostles. I wil alleage but one out of ma∣ny, whiche shall be a plaine proofe thereof. Sozomenus reporteth that this constitution of bishops was diligently kepte in all the west Chur∣ches, but specialli at Rome. Wherby he sheweth that it was no vniuer∣sall ordinance of all Churches. But he saith that there was one of the preestes peculiarly appointed to serue for this office. Whereby he dothe sufficiently confute that which these men do falsly saie of the keyes ge∣uen for this vse vniuersally to the whole ordre of presthode. For it was not the common office of all preestes, but the special duetie of some one that was chosen thervnto by y^e bishop. The same is he, whome at thys daie in all cathedrall Churches thei call Penitentiarie, the examiner of haynous offenses, and such wherof the punishment perteineth to good example. Then he saith immediatly after, y^t this was also y^e manner at Constantinople, till a certaine woman faining that she came to confes∣sion, was founde so to haue colored vnder that pretence y^e vnhonest cō∣panie that she vsed with a certaine Deacon. For this acte, Nectarius a man notable in holines & learning bishop of that Churche, toke away y^e custome of confessing. Here, here let these asses lift vp their eares. If auricular confession wer the lawe of God, how durst Nectarius repelle and destroie it? Wil thei accuse for an heretike & schismatike Nectarius a holy man of God, allowed by the consenting voices of all the olde fa∣thers? But by the same sentence thei muste condemne the Churche of Constantinople, in whiche Sozomenus affyrmeth that the manner of confessing was not onely let slype for a time, but also discontinued euen till within time of his remembrance. Yea let them cōdemne of apostasy not onely the Church of Constantinople, but also all the cast Churches whiche haue neglected that lawe, whiche (if thei saie true) is inuiolable and commaunded to all Christians.

[ 8] This abrogation Chrysostome, which was also bishope of Constan∣tinople, doth in so many places euidently testifie, that it is maruell that these dare mutter to the contrarie. Tell (saith he) thy sinnes that thou

mayest do them away, if thou be ashamed to tel to any man the sinnes y^t thou hast done, tell them daily in thy soule. I do not say, Confesse them to thy fellow seruant, that may reproche thee: tell them to God that ta∣keth care of them. Confesse thy sinnes vpō thy bed, y^t there thy cōscience may daily recognise her euilles. Again. But nowe it is not necessary to confesse when witnesses be present: let the examinatiō of thy sinnes be done with thy thought: let this iudgement be without witnesse: let on∣ly God se thee confessing. Again. I do not leade thee into a stage of thy fellow seruantes, I do not cōpell thee to disclose thy sinnes to men, re∣hearse & vtter thy conscience before God. Shewe thy woundes to the Lord the best surgeō, & aske salue of him. Shew to him that wil repro∣che thee with nothing, but wil moste gently heale thee. Again. Tel not man, least he reproche thee, for neither is it to be confessed to thy felow seruaunt, that may vtter it abrode, but to the Lord. To the Lord shew thy woundes which hath care of thee, that is both gentle & a Phisitiō. Afterward he bringeth in God speaking thus. I cōpel thee not to come into y^e mids of a stage, & cal many witnesses, tel thy sin to me alone pri∣uatly, that I may heale thy sore. Shal we say that Chrysostome did so rashly, when he wrote this & other like thinges, that he would deliuer mens consciences from these bondes wherwith they be bond by y^e law of God? not so. But he dare not require that as of necessitie, whiche he doth not vnderstand to be cōmaunded by the worde of God.

But that the matter may be made the plainer & easier, first we will [ 9] faithfully rehearse, what kinde of confession is taught by the worde of God: & thē we wil also declare their inuētions, but not al (for who could draw drie such an infinite sea?) but only those, wherin thei cōprehend y^e som of their secret confession. Here I am loth to rehearse how oft y^e old translatour hath geuen in translation this worde Confesse in stede of Praise: whiche the grossest vnlearned men cōmonly knowe: sauing that it is good to haue their presumptuousnesse bewrayed, y^• doe geue away that whiche was written of the praises of God, to their own tyrannical commaundement. To proue that cōfession auaileth to cheare y^e mindes they thrust in that place of the Psalme: In the voice of reioising & con∣fession. But if suche change may serue, then we shall haue what we list, proued by what we list. But seing thei are so become past shame, let the godly reders remember that by the iust vengeaunce of God they haue ben cast into a reprobate minde, that their presumption should be the more detestable. But if we will rest in the simple doctrine of the Scrip∣ture, we shal not be in danger of any suche deceites to beguile vs. For therin is apointed one order of confessing, that for as much as it is the Lord y^t forgeueth, forgetteth, & putteth away sinnes, therfore we shold confesse our sinnes to him for to obtain pardon, he is y^e Phisician, ther∣fore let vs shew our diseases vnto him. It is he that is greued & offen∣ded, therfore let vs seke peace at his hand. He is the knower of hearts, and priuie to al thoughtes, therfore let vs make haste to poure out our hartes before him. Finally it is he that calleth sinners, therfore let vs not delay to come to him. I haue (saith Dauid) made my sinne knowen vnto thee, & haue not hidden my vnrighteousnesse. I haue sayd, I wyll confesse against me my vnrighteousnesse to the Lord, & thou hast forge¦uen the wickednesse of my heart. Such is the other confessiō of Dauid.

Then, that euen they that vse it for their nede, should not be cōpelled by any cōmaundement, or trained by any deceite, to recken vp all their sinnes, but so far as thei shal thinke it behouefull for them, y^t they may receiue sound frute of cōfort. Faithfull Pastors ought not only to leaue this libertie to the churches, but also to mainteine it, & stoutly stand in defence of it, if they wil haue tyrannie absent from their ministerie, & su∣perstition from the people.

[ 13] Of the other sorte of confession Christ speaketh in Mathew. If thou offer thy gift at the altar, & there remēbrest that thy brother hath any thing against thee, leaue thy gift there, & go, & first be reconciled to thy brother, & then come & offer thy gift. For so charitie that hath bene ap∣peired by our fault, is to be repaired by acknowleging & crauing pardō of the offence that we haue cōmitted. Under this kinde is cōteined their confession that haue sinned euen to the offending of the whole church. For if Christ maketh so great a matter of the priuate offence of one mā, to forbid from holy misteries all them that haue sinned against their brother, till they be with iust amendes reconciled: howe muche greater reason is it, that he that hath offended the churche with any euill exā∣ple, should recouer the fauour of the churche with acknowledging his fault? So was the Corinthian receiued again to the cōmunion, whē he had yelded him selfe obedient to correction. Also this forme of confessiō was vsed in the olde churche, as Ciprian maketh mention. Thei do pe∣nance (sayth he) in due time, & then they come to confession, and by lay∣ing on of the handes of the byshop & the Clergie, they receiue leaue to come to the cōmunion. Any other order or forme of confessing, the scrip∣ture vtterly knoweth not, & it is not our dutie to binde cōsciences with new bondes, whome Christ moste sharply forbiddeth vs to bring in bon∣dage. In the meane time I do so muche not speake against it that the shepe should present them selues to their shepeherd, when they meane to be partakers of y^e holy supper, that I wold most gladly haue it eue∣ry where obserued. For both they that haue an encombred conscience, may frō thence receiue singular profit, & they that are to be admonished do by that meane prepare place for admonishment, but so alwaye that tyrannie and supersticion be away.

[ 14] In these thre kindes of cōfession, the power of the keyes hath place: that is, either when the whole churche with solemne reknowleging of their faultes craueth pardon: or when a priuate man, that by any nota∣ble fault hath bred cōmon offence, doth declare his repētance: or when he that for y^e vnquietnesse of his conscience, doth nede help of y^e minister discloseth his weakenesse vnto him. But there are diuerse wayes of ta∣king away offense, because although therby also the peace of cōscience is prouided for, yet y^e principal end is, y^t hatred sholde be taken away, & mens mindes knit together with a bond of peace. But this vse that I haue spokē of, is not to be despised, y^t we may the more willingly cōfesse our sinnes. For when the whole churche standeth as it were before the iudgement seate of God, confesseth it self gilty, & hath one only refuge vnto y^e mercy of God: it is no sclēder or light cōfort to haue ther present Christes embassadour, hauing cōmandemēt of recōciliation, of whom it may heare absolution pronounced vnto it. Here the profitablenesse of the keyes is worthely commended, when this embassage is performed

rightly, & with suche order & religiousnesse as besemeth it. Likewyse when he that had in a manner estranged him selfe from the Churche, receiueth pardon & is restored into brotherly vnitie: howe great a bene∣fite is it that he vnderstādeth him selfe to be forgeuē by them, to whom Christ hath said: To whom so euer ye forgeue sinnes in earth, they shal be forgeuen in heauem. And of no lesse effectualnesse & profit is priuate absolution, when it is asked by them that haue nede of speciall remedy to releue their weakenesse. For it happeneth oftentimes, that he which heareth the generall promises that are directed to the whole cōgrega∣tion of the faithfull, remaineth neuerthelesse in some doubte, and hath still an vnquiet minde, as though he had not yet obteined pardon: and the same man, if he haue disclosed to his parsone the secret sore of his minde, and heareth peculiarly directed to him selfe that saying of the Gospel, Thy sinnes are forgeuen thee, be of good hope, stablisheth hys minde vnto assurednesse & is deliuered from that trembling, wherwith he was before tormented. But when we speake of the keyes, we muste take hede that we dreame not of a certaine power seuered frō the prea∣ching of the Gospell. In an other place we shal haue occasion more ful∣ly to declare this matter againe, where we shall entreate of the gouer∣nement of the churche: & there shall we see that all the power to binde and to lose, whiche Christ hath geuen to his churche, is bounde to the worde. But this is moste true in the ministerie of the keyes, the whole force wherof standeth in this, that the grace of the Gospel be publikely and priuately sealed vp in the heartes of the faithfull, by them whome the Lord hath ordeined: which can not be done but by only preaching.

But what say the Romishe diuines? They decree that euery one of [ 15] either kinde, so son••e as they come to the yeares of discretion, must ye∣rely ones at the least confesse all their sinnes to their owne prest: and that their sinne is not forgeuen, onlesse they haue firmely conceiued an entent to confesse it: whiche intent if they performe not when occasion is offred that they may do it, there is nowe no more entrie open for thē into Paradise. And that the preste hath the power of the keyes, where with he may lose & binde a sinner: because the worde of Christ is not in vaine, What so euer ye binde. &c. About this power they stoutely fight among them selues. Some say that there is but one keye in substance, that is the power to binde & loose, and as for knowledge, that it is in dede requisite for a good vse, but that it is only as an accessary & is not essentially ioyned with the other. Some other, because they sawe this to be to much an vnbridled licence, haue reckened vp two keyes, discre∣tion, & power. Other againe, when they sawe y^e lewde boldnesse of pre∣stes to be restrained by this moderation, haue forged other keyes, that is to say, authoritie of discerning which thei should vse in geuing deter∣minate sentence: and power, which they should practise in executing of their sentence: & that knowledge standeth by as a coūseller. But they date not simply expounde this binding & loosing to be to forgeue and put away sinnes, because they heare the Lorde criyng out in the Pro∣phet: It is I, and none other but I: it is I, it is I that put awaye thy synnes▪ O Israel, But they saye it is the prestes office to pronounce whoe bee bounde or loosed, and to declare whose synnes are forgeuen or reteined: and that he dothe declare it, either by confession when he

absolueth and reteined sinnes, or by sentence when he excommunica∣ted and receiueth againe to partakyng of the Sacramentes. Finally, when they vnderstande that they be not yet out of this doubt, but that it styll may be obiected against them, that oftentimes their priestes doe bynde and loose men vnworthye, whiche are not therfore bounde or loosed in heauen: then (whiche is their laste refuge) they aunswere that the geuing of the keyes, muste bee construed with a limitation, that is to saye, that Christ hath promised, that before his iudgement seate suche sentence of the Preste shalbe allowed as hathe bene iustly pronounced, according as the deseruinges of hym that is bounde or loosed, did require. Moreouer they saye, that these keyes are geuen by Christe to all Priestes, and are delyuered to them by their Byshoppes, at the tyme of their promotinge to presthode: but the free vse of them, remayneth only with suche as doe exercise Ecclesiasticall offices: and that the excommunicate & suspended Prestes haue in deede the keyes, but rusty & bounde vp. And they that say these thynges may wel seme modest and sober in comparison of the rest, which vpon an new an uield haue forged newe keyes, with which they say the treasure of y^e churche is locked vp. These keyes we shall hereafter trye in place fit for it.

[ 16] Nowe I wyll in fewe woordes aunswere to euerye one these particularlye. But at this present I speake not by what ryght or what wrong they bynde the soules of the faithfull with their lawes, for as muche as we will consider that when place serueth. But where they charge men with a lawe of reckening vp all their sinnes: where they saye that sinne is not forgeuen but vpon condition, if there be an intent conceiued to confesse it: where they babble that there remaineth no entrie into Paradise, if occasion of confessing be neglected: this is in no wyse to be suffered. Must all sinnes be reckened vp? But Dauid, (Whoe as I thinke) had well studied vpon the confession of his sinnes, yet cried out: who shall vnderstande his errors? Lorde cleanse me from my secret sinnes. And in an other place. My iniquities haue passed a∣boue my head, and lyke a weightye burden haue wared heauy aboue my strengthe. Truely, he vnderstode howe great was the bottomlesse depthe of our sinnes: howe many were the sortes of our misch••euous doings, how many heades this monster Hydra did beare, & how long a tayle she drew after her. Therfore he went not about to reckē vp a regi∣ster of thē, but out of y^• depth of euels, he cried vnto y^e Lord: I am ouer∣whelmed, I am v••ried & choked, the gates of helles haue cōpassed me, let thy hande drawe me out, whiche am drowned in the great pit, & am fai••ting and ready to die. Who nowe maye thinke vpon the nombryng of his sinnes, when he seeth that Dauid can make no nombre of his?

[ 17] Wyth thys butcherye, the soules that haue beene touched with anye feelynge of God, haue beene more cruelye vexed. Fyrst they called them selues to accompte: then they deuyded synnes into armes, into boowes, into braunches, and into twigges, according to these mens rules: then they weyed the qualities, quantities, & circum∣staunces. And so the matter went a litle forwarde. But when they had proceded a litle further, than was on eche syde skye, & on eche side sea, no hauen, no safe roade: the mo that they had passed ouer, the grea∣ter heape alway did thrust it self into their sight, yea thei rose vp as hye

mountaines, and ther appeared no hope, not so much as after long cō∣passinges, any waie to escape. And so thei did sticke fast betwene the sa∣crifice and the stone, and at last was founde no other issue but despera∣tion. Then these cruel butchers, to ease the woundes that themselues had made, lated certaine gentle plaisters, that euery man sholde do as muche as he coulde. But new cares againe rose vp, Yea new tormētes did slea y^• sylly soules, as to thinke: I haue not employed time enough, I haue not endeuored my selfe with suche diligence as I oughte, I haue passed ouer many thinges by negligence and the forgetfulnesse that commeth by negligence is not excusable. Then were there ministred other plaisters to asswage suche peines, as Repent thee of thy neglygence: if it bee not altogether carelesse, it shall bee pardoned. But al these things can not close vp the wounde, and are not so muche easmente of the euell, as poysons couered with honey, that thei shold not with their bitternesse offende the firste taste, but enter into the bo∣wels before that thei be perceiued. Therfore this terrible saieng alway calleth vpon them and soundeth in their cares: Confesse al thy sinnes. And this horroure can not bee appeased buy by assured comforte. Here let the readers consider, how possible it is to bring into accompt all the doinges of a whole yeare, & to gather together what sinnes thei haue done euery daie: for asmuche as experience proueth to euery man, that when at euening he shall recken vp the faultes but of one daie, his me∣morie is confounded therewith, so greate a multitude & diuersitie pre∣senteth it selfe. For I speake now of grosse and blockish hypocrites that thinke thei haue done sufficiently, if they haue noted three or sower of the greatest sinnes: but I speake of the true worshippers of God, whi∣che when thei see themselues oppressed with the examinatiō that they haue made, do adde also this saieng of Ihon: If oure owne heart do ac¦cuse vs, God is greater than oure heart: and so thei quake for feare at the sight of that iudge, whose knowledge farre sourmounteth oure vn∣derstandinge.

But whereas a greate parte of the worlde rested them vpon suche [ 18] flatteries, wherewith so deadely a poyson was tempered, thys came not so to passe, bycause they beleued that God was satisfied, or bycause they them selues were fully satisfied: but that the anchor caste as y•• were in the midde sea, shoulde reste a lyttle from saylinge, or as a way∣faringe man weary and fainetynge, shoulde lye downe in the waye. I laboure not muche in prouinge thys. For euery man maie be witnesse to hym selfe. I will in a shorte summe shewe, what manner of law thys was. Fyrst simply it is impossible, and therefore it can do nothinge but destroy, damne, confounde, and cast in ruine and desperation. And then when it hath ledde sinners from the true feeling of their sinnes, it ma∣keth then hypocrites and ignoraunce of God and themselues. For whyle they are wholy busyed in reckenynge vppe of theyr synnes, in the meane tyme they forgette the secrete sinke of vyces, their hydden Iniquities, and inwarde fylthynesse, by knowledge whereof they shoulde cheefely haue weyed their myserie. But thys was a moste cer∣taine rule of confession, to acknowledge and confesse the bottomlesse depth of our euell to be so great as passeth our vnderstandyng. After thys rule wee see that the Publicanes confession was made. Lorde

be mercifull to me a synner: as if he shoulde saie: All that euer I am, I am altogether a sinner, and I can not atteine with witte or expresse with tongue the greatnesse of my sinnes: let the bottomlesse depthe of thy mercie swallow vp the bottomles depth of my sinne. But then thou wilt saie, what? are not all oure sinnes to be confessed? is no confession acceptable to God, but that whiche is knitte vp in these twoo woordes, I am a sinner? No, but rather we muste endeuoure our selues as much as in vs lieth, to poure out oure heart before the Lorde, and not onely in one worde confesse oure selues sinners, but also truely and heartyly acknowledge oure selues to be suche: and with al oure thought record, howe greate and diuerse is oure filth of sinnes, not onely that wee bee vncleane, but what, howe great, and in howe many partes is oure vn∣cleannesse: not onely that we be detters, but with howe greate dettes wee bee loden, and howe manie waies charged: not onely that we bee wounded, but also with howe manie & deadly strokes we be wounded. With this reknowleging when the sinner hath wholy poured out him∣selfe before God, lette him earnestly and syncerely thinke, that yet there remaine moe sinnes, & that the secret corners of their euels are so depe, that thei can not be throughly disclosed. And he crieth out with Dauid: Whoe vnderstandeth his errours? Lorde cleanse me from my hidden sinnes. Now wher thei affirme, that sinnes are not forgeuen but with an intent of confessing firmely conceiued, and that the gate of paradise is shutte against him that neglecteth occasion offered when he may be confessed, God forbidde that we shoulde graunt them that. For there is no other forgeuenesse of sinnes, than alwaie hath ben. It is not reade that all thei haue confessed their sinnes in the eare of some preste, that wee reade to haue obteined forgeuenesse of sinnes at Christes hande. And truely, thei coulde not confesse, where there were neither any pre∣stes confessors, nor any confessing at all. And in many ages after, thys confession was vnhearde of, at which time sinnes weare forgeuen with out thys condition. But that we may not nede to dispute longer about this, as about a doubtfull matter, the worde of God is plaine, which a∣bideth for euer: Whensoeuer the synner repenteth, I will no more re∣membre all his iniquities. He that dare adde any thinge to this worde, byndeth not sinnes, but the mercie of God. For whereas thei saie, that Iudgement canne not be geuen but when the cause is heard, we haue a solution in readinesse, that they doe presumptuously take that vpon them selues, which haue made themselues iudges. And it is a maruell, that thei do so boldely frame to themselues suche principles, as no man in his right wit wil graunt. Thei boaste that the office of Binding and Loosing is committed to them, as though it weare a certain iurisdictiō ioyned with Inquisition. Moreouer their whole doctrine crieth oute, y^t this authoritie was vnknowen to y^e Apostles. Neither doth it belong to the preeste, but to him whiche desireth absolution, to knowe certain∣ly whether the synner be loosed or no: forasmuche as he that heareth can neuer know whether y^e reckning be iust & perfect. So shold ther be no absolution but suche as is restrained to his words y^t is to be iudged. Moreouer y^e whole ordre of loosing stādeth of faith & repētance, which two things are hidden from y^e knowledg of man, when sētence must be geuē vpō an other man. It foloweth therfore▪ y^t the assurāce of binding

and loosing is not subiect to the iudgment of an earthly iudge: bicause the minister of the worde, when he dothe his office, can not geue abso∣lution but conditionally: but that this is spoken for the sinnes sake, Whose sinnes ye forgeue▪ &c. that thei should not doubte that the par∣don whiche is promised by the commaundement and worde of God, shall be ratified in heauen.

Therefore it is no maruel, if we condemne and desire to haue vtter∣ly [ 19] taken awaie this Auricular confession, a thinge so pestilent and so many waies hurtfull to the Churche: but if it were a thinge by it selfe indifferent, yet for asmuche as it is to no vse nor profite, & hathe geuen cause to so many wickednesses, sacrileges and erroures, whoe will not thinke that it ought to be presently abolished? Thei do in deede recken vp some good vses, whiche thei boaste vpon as very profitable, butte these either false or of no valewe at all. Due onely thei commend with a singular prerogatiue, that shame is a great punishment of him that cōfesseth, wherby the sinner both is for time to com made warer, & pre∣uenteth the punishment of God in punishing himselfe. As thoughe we dyd not humble a man with shamefastnesse enoughe, when we call him to y^t hie iudgement seate of heauen, I meane to the hearing of God. It is forsoothe very wel profited, if for shame of one mans knowledge we cesse to sinne, and bee not ashamed to haue God witnesse of oure euell conscience. Althoughe the very same is also moste false, for it is to bee seen that by nothinge groweth greater confidence or licentiousnesse to sinne, than when men hauing made confession to a preeste, thinke that they maie wipe their mouthe and saie, I did it not. And not onely they are made all the yeare longe the bolder to sinne: but all the rest of the yeare bearing themselues bolde vpon confession, thei neuer sighe vnto God, thei neuer returne to themselues, but heape sinnes vpon sinnes, til they vomit vp al at ones as they thinke. And when they haue ones vomited them vppe, they thinke them selues discharged of their bur∣den, and that thei haue taken awaie from God the iudgment that thei haue geuen to the preeste, and that they haue brought God in forget∣fulnesse, when they haue made the preeste priuie. Moreouer whoe doth meryly see the daie of confession at hande? Whoe goeth to confession with a cherefull hearte, and commeth not to it rather against his wil, & as it were drawing backewarde, like as if he were taken by the necke and drawen to pryson? vnlesse paraduenture it be the very preestes, that vse ioyfully to delite themselues with mutuall rehersals of their doinges, as weare with mery tales? I wil not defile much paper with monstruous abhominations wherof auricular cōfession swarueth ful. Onely this I saie, If that holy man did not vnwisely, that for one ru∣mor of fornication toke awaie confession out of his Church, yea, out of y^e remembrance of his flocke: then we be therby putt in minde what ys nedefull to be done at this daie vpon infinite whordomes, adulteries, incestes and bawderies.

Where the Consessionars allege for thys purpose the power of the [ 20] keyes, and doe therevpon sette the peupe and prore of their kynge∣dome, as the prouerbe is: it is to bee seen howe muche they oughte to auayle. Then (saye they) are the keyes geuen wythoute cause? Is yt sayde wythoute cause: Whatsoeuer you loose vpon earthe,

shall be also loosed in heauen? Do we then make the worde of Christe voide? I answer there was a weighty cause why the keies shold be ge∣uen, as bothe I haue euen now already declared, and shal more plainly shew againe when I come to entreat of Excommunication. But what if I do with one swerde cutt of the holde of al that thei require, that ys with saieng, that sacryficeng preestes are not the vicars nor successors of the Apostles? But this shall also be to be entreated of in an other place: but nowe thei raise vp an engine whereby thei wolde most of all defende themselues, and therby may all their buildinges be ouerthro∣wen. For Christe did not geue his Apostles the power to binde & loose, before that he gaue them the holy ghoste. Therefore I saie, that none haue the power of the keies that haue not first receiued the holy ghost. I denie that any man can vse the keies, but hauing the holy ghoste go∣ing before & teaching him & informing him what is to bee done. They triflinge saie, that thei haue the holy ghoste: but in dede thei denie it, vnlesse paraduenture thei faine (as thei do faine in dede) y^e holy ghoste to be a vaine thing and a thing of nothing, but therin thei shall not be beleued. And by this engine thei are vtterly ouerthrowē, that of what soeuer dore thei boast y^t thei haue the keie, a man may alway aske thē whether thei haue the holy ghoste whiche is the iudge and gouerner of the keies. If thei answer that thei haue, then thei maie be asked a∣gaine, whether the holy ghoste may erre. This thei wil not be glade to speake expresly, althoughe thei crokedly vtter the same by their doc∣trine. It is therefore to be gathered, that no preestes haue power of y^e keies whiche do commonly without consideration loose those thinges that the Lorde wold haue to be bounde, and binde those thinges that the Lorde commaunded to be loosed.

[ 21] Whereas thei see themselues conuinced by most clere experimentes, that thei do without choise loose and binde the worthy and vnworthy, thei vsurpe a power without knowledge. And although they dare not denie that knoweledge is requisit for a good vse, yet thei write that y^e very power is geuen to euel disposers of it. But this is y^e power, what∣soeuer thou bindest or loosest in earthe, shalbe bounde or loosed in hea∣uen. Either the promise of Christ must lie, or thei that haue this power do well binde and loose. Neither may thei dallye and saie, that the sai∣eng of Christe is limited according to the deseruings of him y^t is bound or loosed. And we also confesse, that none can be bounde or loosed, but thei y^t are worthy to be bound or loosed. But y^e messingers of the Gos∣pell and the Churche haue the woorde, by whyche thei measure this worthinesse, in thys woorde the messangers of the Gospell, maye promise to all men forgeuenesse of sinnes in Christe by faythe, thei maye proclaime damnation into all and vpon all that embrace not Christ. In this word the Church pronounceth that fornicatours, ad∣ulterers, theues, mansleiers, couetous men, vniust men, haue no parte in the kingdom of God, and bindeth such with most sure bondes. With the same worde the Churche looseth them whome yt comforteth be∣ing repentant. But what power shall this be, not to knowe what is to be bounde or loosed, and not to be able to binde or loose without know∣ledge? Why then do thei saie that thei loose by authoritie geuen vnto them, whē y^e loosing is vncertain? What haue we to do with this ima∣ginatiue

power, yf there be no vse of it? But I haue it already prouch that eyther there is no vse of it, or so vncertaine an vse as maye be ac∣compted for none at all. For wheras they cōfesse that there is a great parte of prestes that do not rightly vse the keyes, and that the power without lawefull vse is of no effect. Whoe shall assure me that he of whom I am loosed is a good vser of the keyes? if he be an euell vser of it, what hath he els but such a voyde disposyng of them, as to say, what is to be foūd or loosed in thee I know not, for asmuch as I lack the right vse of y^e keyes, but yf thou deserue I loose thee. But so much might do, I wil not say a laye man (for they could not beare that with patient eares) but a Turke, or a Deuell. For it is asmuche as to saye, I haue not the worde of God the sure rule of loosyng, but there is power geuen me to loose thee, yf thy deseruynges be so. We see ther∣fore what they meant, when they defined the keyes to be the authori∣tie of discernyng, and power of executyng: and that knowledge is ad∣ioyned for a counseller, and like a counseller serueth for a good vse: vndoubtedly euen they desired to reygne at theyr owne will, licenti∣ously, without God and his worde.

If any man take exception and saye, that the lawfull ministers of [ 22] Christ shall be no lesse doubtefull in their office, bycause the absolu∣tion that hangeth vpon fayth shall alwaye remayne doubtefull: and then that sinners shall haue eyther none or a cold comforte, bycause the minister himselfe whiche is no competent iudge of their fayth, can not be assured of their absolution: we haue answer thereunto in redi∣nesse. For they saye that no sinnes are forgeuē by the preste, but such wherof himselfe hath ben the hearer: so by their opinion, the forgeue∣nesse hangeth vpō the iudgement of the prest, and yf he do not wisely discerne whoe be worthy of pardon, the whole doyng is voyde and of no effect. Finally the power whereof they speake, is a iurisdiction ad∣ioyned to examination, wherunto pardon and absolutiō is restrained. In this point is found no sure ground, but rather it is a bottomlesse depth. For where the confession is not found, the hope of pardon is also lame, and then the prest himselfe muste needes sticke in suspense while he can not tell, whether the sinner doe faithfully recken vp all his euell deedes. Finally (suche is the ignoraunce and rudenesse of prestes) the moste parte are no fitter to doe this office, than a shoema∣ker is to plowe the ground, and the rest in a manner all ought worthi∣ly to suspect themselues. Hereupon therefore riseth the perplexitie and doubtfulnesse of the Popes absolution, bycause they will haue it grounded vpon the person of the prest, and not only that, but also vp∣on knowledge, that he may iudge only of thinges informed, examined and proued. Nowe if a man should aske of these good docters, whe∣ther a sinner be reconciled to God, when some sinnes are forgeuen: I see not what they haue to answer, but that they shalbe compelled to confesse that all is vnprofitable, that the prest pronounceth of the forgeuenesse of those sinnes y^t he hath heard rehearsed, so long as the other sinnes are not deliuered from condemnation. On the behalf of him that confesseth how hurtfull carefulnesse holdeth his conscience bound, appereth hereby, that when he resteth vpon the prestes discre∣tion, as they call it, he can determine nothing certainly by the worde

of God. The doctrine that we teache is free and cleare frō al these ab∣surdities. For the absolution is conditionall, that the sinner should trust y^t God is merciful vnto him, so that he sincerely seeke the clean∣sing of his sinnes in y^e sacrifice of Christ, & obeye the grace offred him. So he cā not erre, which according to the office of a preacher, proclai∣meth y^t which is geuē him in instructiōs by the word of God. And the sinner may embrace a sure & cleare absolution, when that simple cōdi∣tiō is annexed of the embracing the grace of Christ, according to that generall doctrine of the maister himself, Be it done to thee accordyng to thy fayth. Which hath ben wickedly despised in the Paparie.

[ 23] How foolishly thei confound those things y^t the Scripture teacheth of the power of keyes, I haue promised that I wil speake in an other place, and there shalbe a more conuenient place for it, when I come to entreate of the gouernement of the church. But let the readers remē∣ber that those things are wrongfully wrested to Auricular and secret confession, whiche are spoken by Christ partly of the preachyng of the gospel, & partly of excōmunication. Wherefore when they obiect that the power of loosing is geuē to the Apostles, which prestes may vse in forgeuing sinnes acknowleged vnto them, it is playne y^t they take a false & fond principle: bicause the absolution that serueth fayth, is no∣thing els but a witnesse of pardō takē out of y^e free promise of the gos∣pell. As for the other confession, that hangeth vpō the discipline of the Church, it pertaineth nothing to secret sinnes, but rather to example, that cōmon offense of the church may be takē away. But wheras they scrape together here and there testimonies, to proue that it sufficeth not to confesse sinnes either to God only or to laye mē, vnlesse a prest be the hearer of them, their trauaile therin is but lewde, and such as they may be ashamed of. For whē the auncient fathers coūsel sinners to vnburden thēselues to their owne pastour, it cā not be expoūded of particular rehearsal which thē was not in vse. Then, Lumbard & such like (such was their sinister dealing) seme of set purpose to haue geuē thēselues to fayned bokes, by pretense wherof they might deceiue the simple. They do in deede truely confesse, that bicause absolutiō alway accōpanieth repentance, therefore there proprely remaineth no bond when a mā is touched with repentance, although he haue not yet con∣fessed, & therfore y^t then y^e prest doth not so much forgeue sinnes as pro∣noūce & declare thē forgeuen. Albeit in y^e word of declaring thei slily brīg in a grosse errour, thrusting a ceremonie in stede of doctrine. But wheras thei patche vnto it, y^t he is absolued in the face of the church y^t had alredy obteined pardō before God: they do incōueniently draw to the peculiar vse of euery particular mā, y^t which we haue already sayd to be apointed for cōmon discipline, where the offense of a haynous & notorious fault is to be takē away. But by & by after, they depraue & corrupt moderatiō, addyng an other māner of forgeuyng, with an en∣ioyning of penaltie & satisfaction, wherin thei presumptuously claime to theyr own sacrifices a power to part y^t in halfes, which God hath in all places promised vs whole together. For when he simply requireth repentance and faith, this partition or exceptiō is a very robberie of God. For it is in effect asmuche as yf the prest takyng vpon the per∣sone of a Tribune, should become intercessour to God, and would not

suffer God of his mere liberalitie to receyue him into fauour, that hath lyen prostrate before the Tribunes seates, and there hath ben punished.

The whole summe cōmeth to this point, that yf they wil make God [ 24] the authour of this counterfait confession, therein is their falshod cō∣demned, as I haue proued them false forgers in the fewe places that they allege. But sithe it is euident that it is a law made by men, I say that it is bothe tirannicall and made iniuriously agaynst God, whoe bindyng mens consciences to his word, will haue them free from the bondage of men. Nowe when for the obteynyng of pardon, there is a necessitie prescribed of that thyng whiche the Lord wold to be free, I say that this is a sacrilege not to be suffred, bycause there is nothing more properly belongyng to God, than to forgeue sinnes, wherein cō∣sisteth saluation for vs. Moreouer I haue shewed that this tirannie was first brought in, when the world was oppressed with filthy bar∣barousnesse. I haue also taught that it is a pestilent lawe, that eyther throweth downe hedlong into desperation the poore soules in whom so euer abideth a feare of God: or where there reigneth carlesnesse, de∣liteth them with vayne flatteries, & so maketh them duller. Last of all I haue declared, that what so euer mitigatiōs they bryng, tend to no other ende, but to entangle, darken and depraue pure doctrine, & hide vngodlinesses with deceitfull colors.

The third place in Repentance they assigne to satisfaction, wherof [ 25] all that euer they babble may be ouerthrowen with one worde. They say that it is not enough for him that repenteth, to absteyne from his former euels, and chaunge his behauior into better, vnlesse he make satisfaction to God for those things that he hath done: And that there be many helpes by whiche we maye redeme sinnes, as wepinges, fa∣stinges, oblatiōs & the workes of charitie. With these we must winne the Lord to be fauorable, with these we muste paye our dettes to the righteousnesse of God, with these we must make amendes for our de∣faultes, w^t these we must deserue pardō. For although by the largesse of his mercie he hath forgeuen our faulte, yet by the discipline of his iustice he reteineth the peine, & that this is the peyne that must be re∣demed with satisfactions. But in effect al that they say cōmeth to this point, that we do in deede obteine pardō of our sinnes at the merciful∣nesse of God, but by meanes of y^e deseruing of our workes, by whiche the offense of our sinnes may be recōpensed, that due satisfaction may be fully made to Gods righteousnesse. Against such lies, I set the free forgeuenesse of sinnes, than whiche there is nothing more euidently spokē of in y^e Scripture. First, what is forgeuenesse, but a gift of mere liberalitie? For the creditour is not sayd to forgeue, y^t acknowlegeth by acquitance y^t the monye is payed, but he that without any paymēt willingly of his owne liberalitie cancelleth the detters bond. Secōd∣ly, why is this word, Freely, added, but to take away al opinion of sa∣tisfaction? With what cōfidence therfore do they yet set vp their satis∣factiōs, y^t are strickē downe with so mighty a thūderbolt? But what? when y^e lord crieth out by Esaie, It is I, it is I, that do put away ini∣quities for mine owne sake, and will not be mindefull of thy sinnes: dothe he not openly declare, that he fetcheth the cause and fundation

of forgeuenesse only from his owne goodnesse? Moreouer whereas the whole Scripture beareth this witnesse of Christe, that forgeue∣nesse of sinnes is to be receyued by his name, doth it not thereby ex∣clude all other names? Nowe then do they teache that it is receyued by the name of satisfactions? Neyther can they denie that they geue this to satisfactions, although they saye that the same bee vsed as helpes by waye of meanes. For whereas the Scripture sayth By the name of Christ, it meaneth that we bryng nothyng, we allege nothyng of our owne, but reste vpon the only commendation of Christ. As Paule, where he affirmeth that God is reconcilyng the world to him selfe in Christ, for his sake not imputyng to men their sinnes, he im∣mediatly sheweth the meane and manner how: bycause he that was without sinne, was made sinne for vs.

[ 20] But (suche is their peruersnesse) they saye that bothe forgeuenesse of sinnes and reconciliation are performed bothe at one time, when we are in Baptisme receyued into the fauour of God by Christ: that after baptisme we muste rise agayne by satisfactions: and that the bloud of Christ profiteth nothyng, but so far as it is distributed by the keyes of the Churche. Neither doe I speake of a doubtefull mat∣ter, for asmuche as they haue in moste euident writinges bewrayed their owne filthynesse, and not one or two of them, but all the Schole∣men vniuersally. For their Maister, after that he had confessed that Christ had payed the penaltie of sinnes vpon the tree, accordyng to the doctrine of Peter, immediately correcteth his sayeng with adding this exception, that in baptisme all temporall penalties of sinnes are released, but after baptisme they are minished by the help of penance, that so the crosse of Christe and our penaunce maye worke together. But Iohn sayth far otherwise, yf any sinne, we haue an aduocate with the Father, euen Iesus Christ whiche is the propitiation for our sinnes. I wryte vnto you children, bycause your sinnes are for∣geuen you for his names sake. Truely he speaketh to the faythfull, to whome when he setteth foorth Christe to bee the propitiation of sinnes, he sheweth that there is no other satisfaction by whiche God, beyng displeased, maye bee made fauorable and appeased. He doth not saye: God was ones reconciled vnto you by Christe, nowe se••ke you other meanes: but he maketh hym a perpetuall aduocate, alwaye to restore vs by his intercession into the fauour of his father: a per∣petuall propitiation, by whiche our sinnes maye be cleansed awaye. For this is euer true that the other Iohn sayd: Beholde, the Lambe of God, beholde him that taketh awaye the sinnes of the worlde. He taketh them awaye (sayth he hymself and none other, that is to say: for asmuch as he alone is the Lambe of God, he alone also is the ob∣lation for sinnes, he alone the propitiation sacrifice, he alone the satis∣factiō. For wheras the right & power to forgeue belongeth proprely to the father, in the respect that he is distinguished from the sonne, as we haue alredy sene: Christ is here set in an other degree, that taking vpō himself the peine due vnto vs, he hath taken away our giltinesse before y^e iugemēt of God. Wherupō foloweth, y^t we shal no otherwise be partakers of the satisfaction made by Christ, vnlesse y^e same honour

remayne whole with him, whiche they doe wrongfully take to them∣selues that goe about to appease God with their owne recompen∣singes.

And here it is good to consider two thinges: that Christ may haue [ 27] his due honour kepte vnto hym whole and vnminished: and that the consciences beyng assured of the forgeuenesse of sinne, maye haue peace with God. Esaie sayth, that the father hath layed the iniquities of vs all vpō his sonne, that we should be healed by his stripes. Which thing Peter rehearsyng in other wordes sayth: that Christ did in his body beare our sinnes vpon the tree. Paule wryteth that sinne was condemned in his flesh, when he was made sinne for vs. That is to saye, that the force and curse of sinne was slayne in his fleshe, when he was geuen to bee a sacrifice, vpon whiche the whole heape of our sinnes, with all their malediction and curse, with the dredfull iudge∣ment of God, and condemnation of death should be caste. Here those trislynges are in no case to be heard, that after the firste purgyng, euery one of vs doth none otherwise fele the effectualnesse of the pas∣sion of Christ, than after the measure of satisfactorie repentance: but so oft as we fall, we be called backe to the onely satisfactiō of Christ. Nowe set before thee their pestilent follies, as for example: That the grace of God worketh alone in the firste forgeuenesse of sinnes: that yf we afterwarde fall, to the obteynyng of a seconde forgeuenesse our workes doe worke with it. If these thynges maye haue place, do these thynges that are here before assigned to Christ remayne safe vnto him? It is a maruellous greate difference, betwene this that our iniquities are layed vpon Christ, that they should bee cleansed in him, and this that they are cleansed by our owne workes: betwene this that Christ is the procuryng of mercie, and this that God muste be made mercifull by workes. But yf we speake of pacifieng the con∣science: what pacification shal this be for a mans conscience, to heare that his sinnes are redemed by satisfactions? When shal he certaine∣ly knowe the measure of his satisfaction? Therefore he shall alway doubte whether he haue God merciefull or no, he shall alwaye bee ••exed, and alwaye quake for feare. For they that rest vpon light pe∣•• satisfactions, doe to contemptuously esteme the iudgement of God, ••••d doe litle consider how great is the greuousnesse of sinne, as we ••all declare in an other place. But although we graunt them to re∣deme some sinnes with iust satisfaction: yet what will they doe when they are oppressed with so many sinnes, for satisfaction wherof a hū∣red liues although they were wholy applied therunto cā not suffice? Biside y^t, all the places wherin the forgeuenesse of sinnes is affirmed, do not belong to yonglinges, but to the already regenerate childrē of God, & them that haue ben lōg nourished in the bosome of the church. That embassage which Paul so honorably extolleth, I beseche you in the name of God, be ye reconciled vnto God. is not directed to stran∣gers, but to them that had ben already regenerate. But he, biddynge satisfactions farewell, sendeth them to the crosse of Christ. So when he wryteth to the Colossians, that Christ by the bloud of the crosse hath pacified all thynges in heauen or in earth, he restrayneth not this to the only moment wherein we are receiued into the church, but

extendeth it to our whole course. Whiche easily appereth by the pro∣cesse of the text, where he sayth, that the faithfull haue a redemption by the bloud of Christ, that is forgeuenesse of sinnes. Albeit it is su∣per••luous to heape together moe places, that redily offer themselues to be founde.

[ 28] Here they ••lie to the sanctuarie of the foolish distinction, that some sinnes are veniall, and some deadly: that for deadly sinnes is greate satisfaction due, that veniall sinnes are purged with more easy reme∣dies, as with sayeng of the Lordes prayer, with sprinklyng of holy water, with absolution at the masse. So they mocke and trifle with God. But whereas they alwaye haue in their mouthe veniall and deadly sinne, yet they coulde neuer discerne the one from the other, sauyng that they make vngodlinesse and vncleannesse of heart, a ve∣niall sinne. But we (as the Scripture the rule of right and wrong teacheth vs) doe pronounce, that the rewarde of sinne is death, and that the soule that sinneth is worthy of death. But that the sinnes of the faythfull ar veniall, not for that they doe not deserue death, but bycause by the mercie of God there is no condemnation to them that are in Christ Iesus, bicause they are not imputed, bycause they are taken awaye by pardon. I know howe vniustly they sclaunder this our doctrine. For they saye, that it is the Stoikes strange con∣clusion, concernyng the equalitie of sinnes. But they shall easily be conuinced by their owne mouth. For I demaunde of them, whither among the very same sinnes that they confesse to be deadly, they doe not acknowlege one to be greater than an other. It doth not therfore immediatly follow, that sinnes are egall, bicause they are al together deadly. When the Scripture definitiuely sayth, y^t the reward of sinne is death, that the obediēce of the law is the way of life, & that the trās∣gre••••••h of the law is death, they can not escape this sentence. What end o•• satisfieng then will they finde in so great a heape of sinnes? If the satisfaction of one daye be the satisfaction of one sinne, while they are about that one satisfaction, they wrappe themselues in many sinnes, siche the iustest man passeth no one day wherin he falleth not many times. Now when thei shall prepare themselues to make satisfaction for these sinnes, they shall heape vp great numbers, yea rather innu∣merable. Then the hope of satisfieng beyng cut of, what do they staye vpon? how dare they still thinke of satisfieng?

[ 29] They goe about to winde out thēselues: but (as the prouerbe is) the water stil cleaueth vpon them. The forge a distinction of fault & penaltie. Thei cōfesse that the fault is forgeuen by the mercie of God, but that when the fault is forgeuen, the penaltie remaineth which the righteousnesse of God requireth to be payed: & that satisfactions doe properly belong to the release of the penaltie. Good God, what a skip∣pyn•• lightnesse is this? now they confesse that the forgeuenesse of the fault lieth freely open for men, which sometime they teache men to de∣serue with prayers & wepinges, and al other kindes of preparations. But yet still al that is ••aught vs in the scripture cōcerning the forge∣uenesse of sinnes, doth directly fight against this distinction. Whiche although I think that I haue alredy more than sufficiētly cōfirmed, yet I wil adde some other testimonies wherwith these winding snakes

may be holden so faste, that they shall not be able ones to folde in the toppe of their taile. This is the new Testament whiche the lord hath couenanted with vs in his Christ, that he will not remember our ini∣quities. What he meant by these wordes, we learne by an other Pro∣phet where y^e lord sayth: If the righteous turne away frō his righte∣ousnesse, I wil not remēber al his righteousnesses. If the wicked de∣part frō his wickednesse, I wil not remēber al his iniquities. Wheras he sayth that he wil not remēber their righteousnesse, this is asmuch to say, that he wil haue no regard of them in respect to reward them. Therfore not to remember sinnes, is asmuch as not to cal them to pu∣nishmēt. The same thing is called in an other place, to cast it behinde his backe, to wype it away like a cloude, to drowne it in the bottome of the sea, not to impute it & to hide it. By such manners of speche the holy ghost doth plainely expresse his meanyng vnto vs, if we would apply vnto him willinge eares to learne. Truely if God doe punysh sinnes, he imputeth thē: if he taketh vengeance, he remēbreth thē: if he cal them to iudgemēt, he doth not hide them: if he examine thē, he doth not cast them behinde his backe: if he loke vpon them, he hath not wi∣ped them away like a cloude: if he sift them, he hath not cast them into the bottome of the sea. And in this manner doth Augustine expoūd it in plaine wordes. If God haue couered sinnes, then he wold not loke vpō them: if he wold not loke vpō them, then he wold not mark them: if he wold not marke thē, then he wold not punish them: he would not know them, he had rather pardon them. Why therfore did he say that sinnes were couered, that they should not be seen: What was meant by this that God did see sinnes, but that he did punish them? But let vs heare also out of an other place of the Prophet, vpon what condi∣tiōs the lord forgeueth sinnes. If (sayth he) your sinnes be as scarlet, they shal be made white as snow: if they be red like crimosin, they shal be as woll. And in Ieremie we rede thus: In that day the iniquitie of Iacob shalbe sought for, and shall not be founde: the sinne of Iudah, and it shal not be. Bicause I will be fauorable to the remnantes that I shall preserue. Wilt thou briefely vnderstand what is the meaning of those words? Weye on y^e other side what is meant by these speches: that the Lorde doth binde vp iniquities in a sacke, doth gather them into a bundell and laye them vp, and doth graue them with an iron pointell in an Adamant stone. If they signifie (as it is out of doubt) that vengeance shalbe geuen for recompense, then is it also not to be doubted, but that by contrarie sentences the Lord affirmeth, that he remitteth all recompensyng of vengeance. Here I muste beseche the readers not to harken to my gloses, but only that they will suffer the word of God to take some place.

What, I praye you, had Christ done for vs, if we would still be cō∣pelled [ 30] to suffer peine for sinnes? For when we saye that he dyd beare all our sinnes in his bodye vpon the tree, we meane nothing els ther by but that he suffred all the peyne and punishment that was due to our sinnes. And the same hath Esaye more liuely declared where he sayth: y^• chastisemēt (or correctiō) of our peace, was vpō him. What is the correctiō of our peace but y^e peine due to sinne? & which we shold have suffred before that we could be recōciled to God, vnless y^t he had

entred into our stede? Loe, thou seest plainely, that Christ suffred the peynes of sinnes, to deliuer them that be his from them. And so oft as Paule maketh mention of the redemption performed by Christ, he v∣seth to cal it in Greke Apolutrosin, whereby he meaneth not only re∣demption, as it is cōmonly taken, but the very price and satisfaction of redemption. After whiche manner he wryteth, that Christ gaue him self An••ilutron, a price of raunsome for vs. What propitiatiō is there with the Lord (sayth Augustine) but sacrifice? And what sacrifice is there, but that which is offred for vs in the death of Christ? But that whiche is apointed in the law of Moses for cleansing the offenses of sinnes, ministreth vs a strong battel rāme. For the lord doth not there apoint this or that manner of satisfieng, but requireth the whole re∣compense in sacrifices. Whereas yet in other thinges, he doth moste diligently and in most exact order set out all the ceremonies of expia∣tion. Now commeth it to passe, that he commaundeth to recompense faultes cōmitted, with not workes at all, but requireth only sacrifices for satisfaction: but bicause his will is so to declare, that there is only one kinde of satisfaction, wherby his iudgement is appeased? For the sacrifices that the Israelites did then offer, were not weyed by the worke of men, but were estemed by their truthe, that is to say, by the only sacrifice of Christ. But what manner of recompense the Lord receyueth of vs, O see hath very well expressed in fewe wordes. Thou shalt (sayth he) take away iniquitie, O God. Loe, here is forgeuenesse of sinnes. And we shal paye thee calues of our lippes: Loe, here is sa∣tisfaction. I knowe that they yet do suttelly slippe awaye, when they make distinction betwene euerlastyng peyne, and temporall peines. But when they teache that temporall peyne is any kinde of punish∣ment that God taketh as well of the body as of the soule, except only euerlastyng death, this restraynyng of it doth litle help them. For the places that we haue aboue recited, do expresly meane this, that God receyueth vs into fauour with this condition, that in pardonyng the fault, he pardoneth al the peyne what so euer we had thereby deser∣ued. And so oft as Dauid or the other Prophetes do craue pardon of sinnes, they do also there withal pray to be released of the peyne. Yea, the very felyng of Gods iudgement doth dryue thēm therunto. Againe, when they promise mercie at the Lordes hand, they do in manner al∣waye of purpose preache of the peynes and the forgeuenesse thereof. Truely when the lord in Ezechiell pronounceth that he will make an ende of the exile in Babylon, and that for his own sake, not for the Iewes sake, he doth sufficiently shewe that bothe are of free gift. Fi∣nally, if we be deliuered by Christ from giltinesse of fault, the peines that come therof, must needes cesse.

[ 31] But for asmuch as they do also arme themselues with testimonies of Scripture, let vs see what manner of argumentes those bee that they allege. Dauid (say they) beyng rebuked by Nathan the Prophet of adulterie and manslaughter, receiued pardon of his sinne, and yet he was afterward punished by the death of his sonne that he had got∣ten by that adulterie. We are taught to redeme with satisfactions such peynes as were to be extended after forgeuenesse of the faulte. for Daniel aduised Nebuchadnezer to redeme his sinnes w^t almes.

And Salomon writeth that for equitie and godlinesse, iniquities are forgeuen. And in an other place, that with charitie the multitude of sinnes is couered. Which sentence Peter also confirmeth. Agayne, in Luke the Lorde sayth of the woman that was a sinner, that many sinnes are forgeuen her, bicause she hath loued much. Now peruersly and wrongfully they euer weye the doynges of God. But if they had marked (as they should not haue ouerpassed it) that there are twoo kindes of Gods iudgement, they would haue seen in this rebukyng of Dauid, a far other manner of punishment, than suche as might be though to tende to reuengement. But bycause it not a litle behoueth vsal to vnderstand wherunto the chastisementes haue respect, wher∣with God correcteth vs for our sinnes, and howe much they differ frō those exāples wherewith he pursueth the wicked and reprobate with indignation: therefore I thinke it shall be not byside the purpose to comprehend it shortly in a summe. For the order of playne teachyng, let vs cal the one kinde of iudgement, the iudgement of Reuenge, the other of Chastisemēt. It is to be vnderstanded, that God so punisheth his enemies with the iudgement of reuenge, that he vseth his wrath against them, confoundeth them, destroyeth them, and bryngeth them to nought. Therfore let vs take that to be properly the vengeance of God, when his punishyng is ioyned with his indignation: with the iudgement of Chastisement he dealeth not so cruelly: as to be angry▪ nor punisheth to destroye, nor sendeth downe his lightenyng to kill. Therefore it is not properly punishment or vengeance, but correctiō and admonishment. The one is the doyng of a iudge, the other of a father. For the iudge when he punisheth an euell doer, he hath regard to the offense, and punisheth the very fault: when the father somwhat rigorously correcteth his childe, he doeth it not to be reuēged on him, or to punish him, but rather to teache him & make him water in time to come. Chrysostome in a certayne place vseth a similitude somwhat differyng from this, but yet it commeth to the same point. The sonne (sayth he) is beaten, and the seruant also is beaten: but the one is pu∣nished as a bondseruant, bycause he hath offended, and the other is chastised as a freeman and as a sonne, nedyng correction. To the one his correction serueth for profe and amendement, to the other for & scourge and punishment.

But that we maye haue the whole matter shortly and in a redy summe, let this be the first of two distinctions. Wheresoeuer punish∣ment is to reuenge, there sheweth it self the curse and wrath of God, whiche he alwaye withholdeth from the faythfull. Contrarywise Chastisement bothe is a blessyng of God, and beareth a testimonie of his loue, as the Scripture teacheth. This difference is commonly euery where sufficiently expressed in the worde of God. For what so e∣uer afflictions the wicked ••uffer in this present life, therein is painted out vnto vs as it were a certayne entrie of hell, from whense they doe alredy see a far of their eternall damnation: and they are so far from beyng amended or takyng any profit thereby, that rather by such be∣ginnynges they are prepared to the most cruell hell that at length abi∣deth for them. But the lord chastisyng chastiseth his seruantes, but he doth not put them to death. Therfore they confesse that to be beatē

with his rodde, was good for them into true instruction. But as we rede euery where that the holy ones suffer suche punishmentes with quiet minde, so they haue alwaye prayed to escape the first kinde of scourges. Chastise me Lord (sayth Ieremie) but in thy iudgement, not in thy wrath, least thou destroy me. Poure out thy wrath vpō the na∣tions y^t haue not knowen thee, & vpon the kingdomes that haue not called vpon thy name. And David sayth: Lord rebuke me not in thy wrath, nor correct me in thine anger. And it maketh nothyng to the contrarie, that oftētimes it is sayd, that the Lord is angry with them that be his, when he punisheth their sinnes. As in Esaie: I wil cōfesse to thee O lord, bicause thou hast be angry w^t me: thy wrath is turned, & thou hast comforted me. Againe Abacuc. Thou that hast ben angry shal remēber mercie. And Michee: I wil beare the wrath of the lord, bicause I haue sinned against him. Where he putteth vs in minde that not only they that are iustly punished, nothing preuaile with murmu∣ryng against him, but also y^t the faithful haue aswagemēt of their sor∣to••, in cōsidering the purpose of God. For after the same manner it is sayd that he doth defile his owne inheritāce, which yet (as we know) he will neuer defile. But that is spoken not in respect of the purpose or meaning of God that punisheth, but of the vehement feling of sorrow, which they fele that suffer any of his seueritie what so euer it be. But he not only pricketh his faithful with no smal rigour, but sometimes so woundeth them, that thei thinke thēselues not far from the damna∣tion of hell. So he testifieth that they haue deserued his wrath, and so it behoueth that they should lothe themselues in their euels, and be touched with the greater care to appease God, and carefully make haste to craue pardon. But euen in the very same doynge he sheweth a more euident testimonie of his fauorable kindenesse than of his wrath. For the couenant continueth that was made with vs in our true Salomon: the truthe whereof he, that can not deceyue, hath affirmed, that it shall neuer bee made voyde. If (sayth he) his chil∣dren forsake my lawe, and walke not in my iudgementes: yf they de∣file my statutes, and kepe not my commaundementes, I will visite their sinnes with a rodde and with stripes: but I wil not take away my mercie from him. Of whiche mercie to make vs assured, he sayth, that the rodde wherewith he will correct the posteritie of Salomon, shalbe of menne, and stripes of the children of menne: by which clau∣ses when he meaneth moderation and lenitie; he there withall secret∣lye declareth, that they can not but bee confounded with extreme and deadly horrour, that fele the hand of God to be against thē. Now great regard he hath of this lenitie in chastising his Israell, he shew∣eth in the Prophet: I haue purged thee (sayth he) in fyre: But not as Siluer, for then thou shouldest haue ben all consumed. Albeit he teacheth that chastisementes serue him for to cleanse hym, but he further sayth that he vseth the same so temperately, that he bee not to muche consumed by them. And that is needefull. For the more that euery man reuerētly feareth God, and geueth himself to follow god∣linesse, so muche the tendrer he is to beare his wrath. For the repro∣bate, although they grone vnder his scourges, yet for that they weye not the cause, but rather turne their backe bothe to their owne

sinnes and to the iudgemēt of God, by that slouthfulnesse they gather a hardnesse: or bycause they murmure and kicke agaynst him, and do make an vprore agaynst their iudge, that furious soden rage astoni••∣eth them with madnesse and furor. But the faythfull beyng admoni∣shed by his correction, by and by descend to consider their sinnes, and beyng striken with dread and horrour, they flee in hūble wise to pray to him for pardon, vnlesse the Lord dyd aswage these sorrowes wher∣with the poore soules torment themselues, they would ••ainte a hun∣dred times euen in smal tokens of his wrath.

Then let this be the second distinction, that when the reprobate are [ 33] stryken with the scourges of God, thei do alredy after a certaine man∣ner beginne to suffer peines by his iudgement, and though they shall not escape vnpunished, for that they haue not taken hede to suche to∣kens of the wrath of God, yet they are not punished to this ende, to make them come to a better minde: but only that, to their great hurr, they should proue God to be a iudge and reuenger. But children are beaten with roddes, not that they should thereby be punished of God for their sinnes, but that they should thereby profit to amendement. Therefore we take it that thei rather haue respect to the time to come, than to the time paste. This I had rather expresse in Chrysostomes wordes than mine owne. For this (sayth he) God doth lay peine vpon vs, not punishyng our sinnes past, but correctyng vs agaynst time to come. And so sayth Augustine: That which thou suffrest, y^t for whiche thou lamentest, is a medicine to thee and no peine, a chastisement and no damnatiō. Put not away the scourge, if thou wilt not be put away from the inheritance, &c. Knowe ye brethren that all this miserie of mankinde when the world groneth is a medicinall sorrow, and not a penall sentence. &c. These sentences I haue therefore thought good to alleage, that the manner of speche that I haue aboue writen, shuld not seme to any man newe and vnused. And hereunto serue all the cō∣plaintes full of indignation wherein the Lord oftentimes doth expo∣stulate of the vnkindenesse of the people, for that thei stiffly despised al punishmentes. In Esaye he saith: To what purpose should I strike you any more: from the sole of the foote to the crowne of the hed, there is no whole place. But bicause y^e Prophetes are ful of such sayenges, it shalbe sufficient to haue briefly shewed that God do the punish his churche for none other intent, but that it should be tamed and amēd. Therefore when he did caste Saul out of the kingdome, he punished him to reuengement: When he toke from Dauid his yonge sonne, he corrected him to amendement. Accordyng to this meanyng is that to be taken which Paule sayth, when we are iudged of the Lord, we are corrected, that we should not be damned with this worlde. That is, when we that be the children of God are afflicted with the hande of our heauenly father, this is no peyne wherewith we should be con∣founded, but only a chastisement wherwith we should be instructed. In whiche pointe Augustine is plainely on our side. For he teacheth that the peynes wherwith mē are a like chastised by God, ar diuersly to be considered: bycause to the holy ones they are battels and exer∣cises after the forgeuenesse of their sinnes, to the reprobate they are without forgeuenesse peynes of wickednesse. In whiche place he re∣hearseth

how peynes were layed vpon Dauid and other godly men, and sayth that the same tended to this end, that their godlinesse shold by such humbling of them, be exercised and proued. And where Esaie sayth, that the Iewishe people had their iniquitie forgeuen them, by∣cause they had receyued full chastisement at the Lordes hande: this proueth not that the pardon of sinnes hangeth vpon the full paymēt of y^e peyne: but it is in effect asmuch as if he had sayd: Bycause ye haue alredy suffred peynes enough, and by the greuousnesse and multitude thereof haue ben nowe pyned awaye with long mournyng & sorrow, therefore it is nowe time that receyuing the tidynges of full mercie, your heartes should reioyce and fele me to be your father. For there God did take vpon him the person of a father, whiche repenteth him euen of his iuste seueritie, when he was compelled sharply to correct his sonne.

[ 34] With these thoughtes it is necessarie that the faithful be furnished in bitternesse of afflictions. It is time that the iudgement beganne at the house of the Lord, in which his name is called vpon. What shuld the children of God do, if thei did beleue the seueritie of God that they fele to be his vengeance? For he that beyng stryken with the hand of God, imagineth God a punishyng iudge, can not cōceyue him but an∣gry and enemie vnto him, & detest the very scourge of God as a curse and damnation. Finally he can neuer be perswaded that God loueth him. y^t shall thinke him so minded toward him, that he is still minded to punish him. But he only profiteth vnder the rod of God, that thin∣keth him to bee angry with his sinnes, but merciefull and louynge to himself. For otherwise that muste needes happen, whiche the Pro∣phet complayneth that he felt, where he sayth. Thy wrathes, O God haue passed ouer me: thy terrors haue oppressed me. Also that which Moses writeth, bycause we haue faynted in thy wrath: and we haue ben troubled in thy indignatiō, thou hast set our iniquities in thy sight, and our secretes in the light of thy countenance: bicause all our dayes are gone awaye in thy wrath: our yeres are consumed as the worde that is passed out of a mouth. On the other side Dauid sayth thus of his fatherly chastisementes, to teache that the faythfull are rather holpen than oppressed thereby: Blessed is the man whome thou haste corrected O Lord, & hast instructed in thy law, to geue him quiet frō euell dayes, while a pit is digged for the sinner. Truely it is a harde tentation, when God sparyng the vnbeleuers and winkyng at their faultes, semeth more rigorous agaynst them that be his. Therefore he gaue them a cause of comfort, the admonishment of the law, wher∣by they should learne, that it is done to prouide for their saluation when they are called agayne into the waye, and the wicked are caried hedlong into their errours, whose ende is the pit. And it is no diffe∣rence whether the peyne be euerlastyng or duryng for a time. For as well warre, famine, pestilence, and sickenesse as the iudgemēt of eter∣nall death are the curses of God, when they are layed vpon menne to this ende, to be instrumentes of the Lordes wrath and vengeance a∣gaynst the reprobate.

[ 35] Nowe (as I thinke) all men doe perceyue whereunto tended that chastisement of the Lord vpon Dauid: euen to be an instruction that

God is greuously displeased with manslaughter & adulterie, agaynst which he had shewed so great an indignation in his beloued & ••aith∣ful seruant: that Dauid should be taught to be no more so bolde to do the like deede: and not to be a peyne wherby he shuld make a certaine recompense to God. And so is to be iudged of the other kinde of cor∣rection, whereby the Lord punished his people with a sore pestilence, for Dauids disobedience whereinto he was fallen in numbryng the people. For he did in deede freely forgeue to Dauid the giltinesse of his sinne: but bicause it perteined bothe to the publike example of all ages, and also to the humbling of Dauid, that such a haynous offense should not remayne vnpunished: therefore he moste sharply chastised him with his rodde. Whiche marke also we ought to haue before our eyes in the vniuersal curse of mankinde. For whereas after pardon obteined, we do all yet suffer the miseries that weare layed vpon our first parent for peyne of sinne: we perceyue our selues by suche exer∣cises to be admonished, how greuously God is displeased w^t the trans∣gression of his law: that beyng throwen downe & hūbled with know∣ledge in conscience of our owne miserable estate, we may the more ••er¦uētly aspire to true blessednesse. But he shalbe most foolish that shal thinke, that the calamities of this present life are layed vpon vs for the giltinesse of sinne. And that I thinke was the meanyng of Chry∣sostome when he wrote thus. If God do therfore laye peines vpō vs, that he should cal vs, perseuering in euels to repentance, then when repentance is ones shewed, the peine shalbe superfl••ous. Therefore, as he knoweth it to be expedient for euery mans nature, so he hand∣leth one man more roughly, and an other with more louynge tender∣nesse. Therfore where he mindeth to teache that he is not inmeasura∣ble in takyng punishmentes, he reprocheth to the hard hearted & ob∣stinate people that beyng striken yet they make not an ende of sin∣ning In this meaning he complaineth, that Ephraim was as a ••ake scorched on the one side, and rawe on the other, bycause the correcti∣ons did not pearce into their mindes, that the people hauynge their vices boyled out, might be made mete to receyue pardon. Truely he that so speaketh, sheweth, that so sone as a man hath repented, he wil by and by become appeasable: and that by our stifnesse he is enforced to that rigour in chastisyng of faultes, which should haue ben preuen∣ted with willyng amendement. Yet forasmuch as we all are of suche hardnesse and rudenesse as vniuersally needeth chastisemēt: it semed good to him beyng a most wise father, to exercise al without exception with a cōmon scourge al their life long. But it is maruelous why thei so cast their eyes vpon the only example of Dauid, and are no•• moued with so many examples, in which they might haue beholden free for∣geuenesse of sinnes. It is read that the Publicane wēt out of the tem∣ple iustified. Their folowed no peyne. Peter obteyned pardon of his offence, his teares we reade (sayth Ambrose) his satis••actiō we reade not. And the man sicke of the Palsey heard it spoken to him: Rise, thy sinnes are forgeuen thee. There was no peyne layed vpon him. Al the absolutions that are rehearsed in the Scripture, are set out as geuen freely. Out of this great number o•• examples, a rule shoulde rather haue ben gathered than of that only example that conteyneth in it a

certaine speciall matter.

[ 36] Daniel in his exhortation wherin he counselleth Nebuchadnezer to redeme his sinnes with righteousnesse, and his iniquities with pi∣tieng of the poore: his meanyng was not to saye, that righteousnesse & mercie are satisfactorie appeasementes of God, & redemption of peines (for God forbidde that there were euer any redemption sauinge only the bloud of Christ) but to referre this word Redeming rather to men than to God as if he had sayd: O king, thou hast vsed an vnrighteous and violent gouernement, thou hast oppressed the humble, thou haste spoyled the poore, thou haste hardly and vniustly handled thy people: for thy vniust exactions, for thy violence and oppression, nowe render to them mercie and righteousnesse. Likewise Salomon sayth, that with charitie the multitude of sinnes is couered: not before God, but among men thēselues. For thus is the whole verse: Hatred raiseth vp contentions: but charitie couereth all iniquities. In whiche verse, as his manner is, he doth by waye of comparison of contraries, compare the euels that growe of hatreds, with the frutes of charitie: in this meanyng, they that ha••e together do one byte, barke at, reproche and rayle at an other, and turne all thinges to the worst: but they that loue together, doe dissemble many thynges amonge themselues, doe wynke at many thinges, and pardon many thinges one to the other: not that the one alloweth the others faultes, but beareth with them, and helpeth them with admonishyng, rather than galleth them with reprochyng them. And it is not to bee doubted that Peter allegeth this place in the same sense, vnlesse we will accuse him of deprauyng and wrongfully wrestynge the Scripture. But whereas he teacheth that sinne is purged with mercifulnesse and liberalitie, he doth not meane that recompense is therewith made for sinne before the face of the Lord, so that God beyng appeased by suche satisfaction dothe re∣lease the peyne that otherwise he would haue layed vpon them, but after the accustomed manner of the Scripture he declareth that they shall finde him merciefull vnto them that leauyng their former vices & iniquities, do turne to him by godlinesse and truthe: as if he should say, that the wrath of God doth cesse and his iudgement rest, when we cesse from our euell doynges. Neither doth he there describe the cause of pardon, but rather the manner of true conuersion. As many times the Prophetes doe declare that Hypocrites doe in vayne pester God with forged ceremonious vsages in stede of repentāce, whereas it is vprightnesse of life with the duties of charitie y^t deliteth him. As also the author of the epistle to the Hebrewes cōmending liberalitie & gen∣tlenesse, teacheth y^t such sacrifices please God. And when Christ, taū∣ting the Pharisees that geuing hede only to cleansyng of dishes, they neglected the cleannesse of the heart, cōmaunded them to geue almes that all might be cleane: he dyd not thereby exhorte them to make sa∣tisfaction: but only teacheth what manner of cleannesse pleaseth God. Of whiche kinde of speach we haue entreated in an other place.

[ 37] As touching the place of Luke, no mā that hath with sound iudge∣ment read the parable that the Lord did there recite, will make vs a∣ny controuersie therupon. The Pharisee thought with himselfe, that the lord did not know the woman, which he had so easily receiued into

his presence. For he thought that Christ wold not haue receiued her, if he had knowen her such a sinner as she was. And thereby he ga∣thered, that Christ was not a Prophet that might in suche sorte be de∣ceyued. The lord, to shewe that she was no sinner to whom her sinnes were alredy forgeuen, dyd put out this parable. There were two det∣tours to one creditour vpō vsurie: the one ought fifty, the other ought fyue hundred, bothe had theyr dettes forgeuen them. Whether oweth more thanke? the Pharisee answered: he to whome moste is forgeuen. The Lorde replyed: learne hereby that this womās sinnes are forgeuen her, bycause she hath loued muche. In whiche wordes (as you see) he maketh not her loue the cause, but the profe of the for∣geuenesse of her sinnes. For they are deriued vpō a similitude of that ••ettour, to whome fyue hundred was forgeuen, to whome he dyd not saye that therefore it was forgeuen, bycause he had loued muche: but therefore loued muche, bycause it was forgeuen. And hereunto muste that similitude bee applyed in this sorte. Thou thynkest this woman to be a sinner: but thou oughtest to knowe that she is none suche, for asmuch as her sinnes be forgeuen her. And that her sinnes be forgeuen her, her loue ought to proue vnto thee, whereby she ren∣dreth thanke for his benefite. It is an argument gathered of the fo∣lowyng effect, whereby any thinge is proued by signes ensuyng. By what meane she obteyned forgeuenesse of sinnes, the Lord openly re∣stifieth: Thy fayth, sayth he, hath saued thee. Therefore we obteyne forgeuenesse by fayth: By charitie we geue thankes, and testifie the bountiefulnesse of the Lord.

As for those thinges that are commonly founde in the bookes of [ 38] olde wryters concerning satisfactiō, they litle moue me. I see in deede that many of thē, (I wil speake plainely) in a manner al whose bokes remayne, haue eyther erred in this point, or spoken to crabbedly and hardely: but I will not graunt that they were so rude and vnskilfull as to haue wrytten those thynges in that sense that the newe Satis∣factionars do reade thē. Chrysostome in one place writeth thus: wher mercie is required, examination cesseth: where mercie is asked, iudge∣ment is not rigorous: where mercie is craued, there is no place for peine: where is mercie, there is no inquisition. Where is mercie, the answer is pardoned. Whiche wordes howsoeuer they be wrested, yet thei cā neuer be made to agree with the Scholemens doctrines. In y^e boke of Ecclesiastical doctrines, whiche is fathered vpō Augustine is red thus: Satisfactiō of repentance is, to cut of the causes of sinnes, & not to graunt an entrie to their suggestions. Whereby appereth that the doctrine of satisfaction that was sayd to be geuen in recompense for sinnes committed, was euen in those times laughed to scorne: for asmuch as they referre all satisfactiō to a heedefulnesse in absteining from sinnes in time to come. I will not allege that whiche the same Chrysostome sayth, that he requireth of vs no more, but that we shold confesse our sinnes vnto him with teares: sithe suche sentences are many times founde in his wrytinges and others. Augustine in deede in some places calleth y^e workes of mercie, remedies to obteine forge∣uenesse of sinnes: but bicause no mā shuld stūble at that litle word, he himself preuenteth it in an other place. The flesh of Christ (sayth he)

the true & only sacrifice for sinnes, not only these sinnes y^• are wholly put away in baptisme, but also these that afterward crepe in by weak∣nesse: for whiche the whole church crieth out at this day, Forgeue vs our trespasses. And they are forgeuen by that singular sacrifice.

[ 39] They haue for the most part called satiffaction, not a recompense to be rendred to God, but an open declaratiō wherby they that had ben excōmunicate when they would be receiued agayne to the cōmunion, did assertayne the church of their repentance. For there weare enioy∣ned vnto them when they did repēt certayne fastings & other things, whereby they might perswade men that they weare truely & hartily wery of their former life, or rather blot out the remembrance of their former doynges: & so they were sayd to make satiffaction not to God, but to y^e Church. Which is also expressed of Augustine in these words in his Enchirrdion to Laurēce: Out of that auncient custome the cō∣fessions and satisfactions that are at this day vsed, toke their begin∣ning. Truely very viperous birthes, by whiche is brought to palle, y^t there remayneth not so much as a shadowe of y^e better forme. I know that the old writers doe sometime speake somewhat hardly, and as I sayd euen now, I do not denie that paraduenture they erred herein. But those things that weare besprinkled with a few spots, when thei are ones handled with these mens vnwashed handes, are altogether defiled. And if we must contend with authoritie of old wryters: good God, what olde writers do they thrust vnto vs? A good part of those wherwith Peter Lombard their chāpion hath botched vp his patched Sentēces, is gathered out of y^e vnsauorie dotages of certaine mōkes that are caried about vnder y^e name of Ambrose, Hierome, Augustine, and Chrysostome. As about this present questiō he taketh in a man∣ner all out of Augustines boke of Repentāce, which is foolishly bot∣ched of good and bad by some scraper together. It beareth in deede the name of Augustine, but such a boke as no man beyng but meane∣ly learned, would vouchesaue to acknowlege for his. But wheras I do not so narrowly examine their follies, let the readers pardon me whom I wold ease of that tediousnesse. For to me it shuld not be very laboursome, & yet very plausible to bewray to their great shame those thinges that they haue heretofore bosted vpon as misteries, but by∣cause my purpose is to teache frutefully, therefore I passe them ouer.

The fifte Chapter. ¶ Of the suppliynges whiche they adde to satisfactions, as pardons and purgatory.

[ 1] OUt of this doctrine of satisfactions do flowe indulgēces or pardons. For they say that that which our power wā∣teth to make satisfaction, is supplied by these pardōs. And thei runne so far forth into madnesse, that they define thē to be the distributiō of the merites of Christ & of the mar∣tirs, which? Pope dealeth abrode by his bulles. But although they haue more neede of Helleborus to purge their frētike braine, thā ar∣gumētes to answer thē, so y^t it is not much worthy y^t trauaile to stand vpō confuting such triflyng errors, which are already shakē w^t many

battelrammes, and of them selues growe into decaied age, and bende toward falling: yet because a short confutation of them shalbe profita∣ble for some that be ignoraunt, I will not altogether omitte it. As for this that pardons haue so long stand safe, and haue so long ben vnpu∣nished, hauing ben vsed with so outragious and furious licētiousnesse: this may serue to teache vs in how darke a night of errors, men in cer∣taine ages past haue ben drowned. They sawe them selues to be open∣ly & vncoloredly scorned of the Pope and his Bulbearers, gainful mar∣kettes to be made of the saluation of their soules, the price of saluatiō to be valued at a few pence, and nothing set out to be frely geuen: that by this colour they be wyped of offringes to be filthely spent vpon bro∣thels, bawdes and bankettinges: that the greatest blowers abrode of pardons are the greatest despisers of them: that this mōstre doth day∣ly more and more with greater licentiousnesse ouerrunne the worlde, & grow into outrage, and y^t there is no ende, newe lead dailye brought, and new mony gotten. Yet with hye reuerence they receiued, they wor∣shipped and bought pardons, and suche as among the rest sawe some∣what farther, yet though thē to be godly deceiptes, wherby mē might be beguiled with some profit. At y^e length, sins the world suffred it selfe to be somwhat wiser, pardons waxe colde, and by litle and litle become frosen, till they vtterly vanishe awaye.

But for as muche as many that se the filthy gamings, y^e deceiptes, [ 2] theftes and robberies, wherwith the pardoners haue heretofore moc∣ked and begiled vs, yet se not the very fountaine of ungodlynesse from whence they spring: it is good to shewe not only of what sort pardons be, but also what they be, when they are wyped from all spottes. They call the treasure of the churche, the merites of Christe and of the holye Apostles and Martyrs. The principal custody of this barne (as I haue already touched) thei fame to be deliuered to the byshop of Rome, that he should haue the distribution of so great giftes, that he might bothe geue them by him selfe, and also graunte iurisdiction to other to geue them. Hereupon procede frō the Pope somtime plenarie pardons, some pardons for certain yeares: from the Cardinalles, pardons for a hun∣dred dayes: from Byshoppes, pardons for forty daies. But they be (as I may naturally describe them) the profaning of the bloude of Christe, Sathans mockerie, to leade away the christian people from the grace of God, from the life that is in Christ, and to turne them from the true waye of saluation. For howe could the bloud of Christ be more filthyly prophaned, than when it is denied to suffice to the remission of sinnes, to reconciliation and satisfaction, vnlesse the want therof as being wi∣thered and wasted, shoulde be otherwyse supplied and profited? The lawe and all the Prophetes (saith Peter) beare witnesse of Christ, that by him forgeuenesse of sinne is to be receiued: Pardons geue remission of sinnes by Peter, Paul, and the Martyrs. The bloud of Christ (sayth Iohn) clenseth vs from sinne: Pardons do make the bloud of Martyrs the washyng awaye of sinnes. Christ (sayth Paul) whiche knewe not sinne, was made sinne for vs, that is, the satisfaction of sinne, that we might be made the righteousnesse of God in him: Pardons do set the satisfaction of sinnes in the bloud of Martyrs. Paul cried out and testi∣fied to the Corinthians, that only Christ was crucified and died for thē:

the pardons pronounce that Paul and other died for vs. In an other place he sayth that Christ purchaced y^e churche with his bloud: the par∣dons appointe an other price of purchace in the bloude of Martyrs. The Apostle sayth, that Christ with one oblation made perfect for euer them that weare sanctisfied: the pardons crye out to the contrary and say, that sanctification is made perfect by the Martyrs, whiche other∣wise were not sufficient. Iohn saith y^t al y^e saintes washed their gowns in the bloud of y^e lambe: the pardons teache mē to washe their gownes in the bloud of saintes.

[ 3] Leo Byshop of Rome, writeth notably wel to y^e Palestines against these sacrileges. Although (saith he) the death of many saintes hathe bene precious in the sight of the Lorde, yet the killing of no innocent hath ben the perpetuation for the world. The righteous receiued, but gaue not crownes: and out of the valiauntnesse of the faithfull are gra∣uen exāples of pacience, nor giftes of righteousnesse. For their deathes weare euery one singular to them selues, & none of them did by his end pay the det of an other, for as muche there is one Lord Christ, in whom all are crucified, all are dead, buried, and raised vp againe. Whiche sen∣tence (as it was worthy to remembred) he repeted in an other place: There can nothing be required more plaine to destroy this wicked doc∣trine. Yet Augustine speaketh no lesse fitly to the same effect. Though (saith he) we die brethren for brethren, yet the bloude of no Martyrs is shed for the forgeuenesse of sinnes. Whiche thing Christ hath done for vs, neither hath he therin done that for vs, that we should folowe him, but hath geuen vs a thing to reioyse vpon. Again in an other place, As only the sonne of God was made y^e sonne of man, to make vs with him the sonnes of God: so he alone for vs hath taken vpon him punishment without euill deseruinges, that we by him might without good deser∣uinges obteine grace not due vnto vs. Truely where as all their doc∣trine is patched together of horrible sacrileges and blasphemies, yet this is a more monstruous blasphemie than all the other. Let thē re∣member them selues, whether these be not their decrees: that y^e Mar∣tyrs haue by their death done more to God, and deserued more, than was nedefull for themselues: and that they had remaining so great a plentie of deseruinges, as did also ouerflowe vnto other: and that ther¦fore, least so great goodnesse should be superfluous, their bloud is min∣gled with the bloud of Christ, & of both these bloudes is made the trea∣sure of the churche, for the remission and satisfaction of sinnes. And y^• so is the saying of Paul to be taken: I supply in my body those things that want of the suffringes of Christ for his body, which is y^e churche. What is this els but to leaue Christ only his name, otherwise to make him but a common pety saint, that may scarcely among the multitude be knowen from the rest? He only, only should haue bene preached, he only set fourth, he only named, he only ben loked vnto, when the obtei¦ning of forgeuenesse of sinnes, satisfaction, and sanctification are en∣treated of. But let vs heare their curtalled argumentes. Least the bloud of the Martyrs should be shed in vaine, therfore lette it be em∣ployed to the common benefit of the Churche. Is it so? was it no pro∣fit to glorifie God by their death? to subscribe to his truthe with theyr bloud? by despisyng this present lyfe, to testifie that they sought for a

better life? by their stedfastnesse to strengthen the faith of the churche, and ouercome the stubbornes of the enemies? But this is the matter in dede: they acknowledge no profit of the Martyrs death, if Christ only be the proportiator, if he only died for our sinnes, if he only was offred vp for our redemptiō. So (say they) Peter and Paul might neuerthe∣lesse haue obteined the crowne of victory, if they had died in their beds. And where as they haue fought euen to the sheding of their bloude, it would not agree with the iustice of God to leaue the same barren and frutelesse. As though God could not tell how to encrease in his seruan∣tes their glorie, according to the measure of his giftes. But the churche receiueth in commune together profit enough, when it is by their triū∣phes encouraged to a zelous desire to fight.

But how maliciously doe they wrest that place of Paul where he [ 4] saith, that he supplieth in his body those thinges that wanted of y^e suf∣fringes of Christ? For he referreth not y^t default or supplying, to y^e work of redemption, satisfactiō, & expiation: but to those afflictiōs wherw^t all the membres of Christ, that is to say, all the faithfull must be exerci∣sed, so long as they shall be in this fleshe. He saith therfore, that this re¦maineth of the sufferinges of Christ, that he daily suffreth in his mem∣bres the same that he ones suffred in him selfe. Christ vouchesaueth to do vs so great honour, to recken and accompt our afflictions his owne. Where as Paul added these wordes, For the churche. he meaneth not for the redemption, for the reconciliatiō, for the satisfaction of y^e church, but for the edifying and profit of the churche. As in an other place he sayth,. that he suffreth all thinges for the electes sakes, that they may obteine the saluation which is in Christ Iesu. And he wrote to the Co∣rinthians, that he suffred all the troubles that he suffred, for their cō∣fort and saluation. And immediatly in the same place he expoundeth him selfe, when he sayeth further, that he was made a minister of the churche, not for redemption, but according to the dispensatiō that was cōmitted vnto him, to preache the Gospel of Christ. If they yet require an other expositour, let thē heare Augustine. The suffringes of Christ (sayth he) are in Christ only as in the head: and both in Christ and the churche, as in the whole body. Wherby Paul being one member saith, I supplie in my body that whiche wanteth in the suffringes of Christe. Therfore if thou, whatsoeuer thou be that hearest this, art one of the membres of Christ, what so euer thou suffrest of them that are not the membres of Christ, that same wanted in the suffringes of Christ. But whereunto the suffrings of the Apostles taken for y^e churche of Christ do tend, he expoundeth in an other place where he sayeth: Christ is to me the gate vnto you: because ye are the shepe of Christ bought with his bloud: acknowledging your price, whiche is not geuen of me, but preached by me. Then he addeth. As he hath geuen his soule, so ought we to geue our soules for our brethren, to edifie peace, and to confirme faith. These are Augustines wordes. But God forbidde, that Paul should haue thought that any thing wanted in the suffringes of Christ as concerning all fulnesse of righteousnesse, saluatiō and life: or that he meant to adde any thing therunto, whiche so plainely and honorably preacheth, that the abundance of grace was so largely poured out by Christ, that it far surmounted all the force of sinne. By it onely all the

saintes haue bene saued, and not by the merit of theyr owne lyfe or death, as Peter expresly testified: so that he should be sclaunderous a∣gainst God and Christ, that shoulde repose the worthinesse of any saint any where els than in the onely mercie of God. But why doe I tarrye hereupon any longer, as vpon a matter yet doubtful, sithe the very be∣wraying of suche monstruous errours is a sufficient confutation of thē? [ 5] Now (to passe ouer suche abhominations) who taught the Pope to enclose in lead and parchement the grace of Iesus Christ, whiche the Lorde wylled to be distributed by the word of the Gospell? Truely ei∣ther the Gospell of God muste be false, or their pardons false. For, that Christ is offred vs in the Gospell, with all abundance of heauenly be∣nefites, with all his merites, with all his righteousnesse, wysdome and grace, without any acception, Paul witnesseth where he sayth, that the worde of reconciliation was deliuered to the ministers, whereby they myght vse this forme of message, as it were Christ geuing exhortation by them: we beseche you, be ye so reconciled to God? He hath made him that knew no sinne, to be made sinne for vs, that we might be made the righteousnesse of God in him. And the faithfull know of what value is that cōmune partaking of Christ, whiche (as the same Apostle witnes∣seth, is offred vs to be enioyed in the Gospel. Contrariwyse the pardōs do bring out of the storehouse of the Pope, a certaine pitance of grace, and fasten it to lead, parchement, yea and to a certaine place, and seuer it from the worde of God. If a man should aske whence this abuse toke beginning: it semeth to haue proceded hereof, that when in time past pe¦nitentes were charged with more rigorous satisfactions than all could beare, they whiche felt them selues aboue measure oppressed with pe∣nance enioyned them, required of the churche a release. The mitigatiō that was graunted to suche, was called an Indulgence or pardon. But when they turned Satisfactions from the Churche to God, and sayde that they were recompenses whereby menne may redeme them selues from the iudgement of God, then they therewithall dyd also drawe these indulgences or pardons to be propitiatorie remedies, to delyuer vs from deserued punyshementes. As for these blasphemers that we haue recited, they haue forged them so shamelessely, that they can haue no colour at all.

[ 6] Now let them no more trouble vs with their purgation, because it is with this axe already broken, hewed downe, and ouerthrowen from the very fundations. For I do not agree to some men, that thinke best to dissemble in this point, and make no mention at all of Purgatorie, whereupon (as they say) great contentions do arise, but small edifica∣tion is gotten. Truely I my selfe would also thynke suche trifles wor∣thy to be negligently passed ouer, if they did not accompt them earnest matters. But for as muche as purgatorie is bulded of manye blasphe∣mes, and is daily vpholden with new blasphemes, and raiseth vp ma∣ny and greuous offences, truely it is not to be winked at. This perad∣uenture might after a sort haue ben dissembled for a tyme, that it was inuented by curious and bolde rashenesse without the worde of God: that men beleued of it by, I wote not what reuelations, fained by the crafte of Sathan: that for the confirmation of it, certayne places of Scrypture were fondlye wrested. All bee it the Lorde geueth

not leaue to mans presumptuousnesse so to breake into the secrete pla∣ces of his iudgementes, and hath seuerely forbydden men to enquyre for truthe at dead men, neglecting his worde, and permitteth not hys worde to be so vnreuerently defyled. But let vs graunte, that all those thynges myght for a whyle haue bene borne with, as thynges of no great importaunce. But when the cleansyng of synnes is soughte els where then in the bloude of Christe, when satisfaction is geuen awaye to anye other thynge, then it is moste perillous not to speake of it. Therfore we must crye out not onlye with vehement stretchynge of our voyce, but also of our throte and sydes: that Purgatorie is the dampnable deuyse of Sathan, that it maketh voyde the Crosse of Christ, that it layeth an intolerable sclaunder vpon the mercie of God, that it febleth and ouerthroweth our faythe. For what els is Pur∣gatorie amonge them, but the satisfaction that the soules of men de∣parted doe paye after their death? So that ouerthrowyng the opiniō of satisfaction, Purgatorie is immediatlye ouerthrowen by the verye rootes. But if in our former discourse it is more than euident that the bloud of Christe is the onely satisfaction, propitiatorie sacrifice & clean∣sing for the synnes of the faythfull: what remayneth but that Purga∣torie is a mere and horrible blasphemie against Christe? I passe ouer the robberies of God wherewith it is dayly defended, the offenses that it bredeth in religion, and other thynges innumerable, whiche we se to haue come out of the same spryng of vngodlinesse.

But it is good to wryng out of their handes suche places as they [ 7] haue falsely & wrongfully taken out of the Scripture. When (say thei) the Lorde affirmeth that the synne against the holy Ghost shold not be forgeuen in this worlde, nor in the worlde to come, thereby he sheweth that there is a forgeuenesse of some sinnes in the worlde to come. But who seeth not that the Lord there speaketh of the fault of sinne? Now if it be so, what is that to their Purgatorie, for as muche as by their o∣pinion the peine is there suffred of those sinnes, wherof they denie not the fault to be forgeuen in this present life? But that they may no more carpe against vs, they shall haue yet a plainer solution. When the Lord meant to cut of all hope of Pardon from so haynous wickednesse, he thought it not enough to saye that it should neuer be forgeuen: but the more to amplifie it, he vsed a diuision, wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life, and the last iudgement that shalbe openly pronounced at the resurrection: as though he shold haue sayd: Beware ye of malicious rebelliō, as of moste present dampnation. For he that of set purpose shall endeuour to quen∣che the light of the holy Ghost, shall not obteine pardon, neither in this life, whiche is geuen to sinners for their conuersion, nor in the last daye when the lambes shalbe seuered by the angels of God frō the goates, and the kingdome of heauen shalbe cleansed from all offenses. Then they brynge fourth that parable out of Mathewe: Agree with thine aduersarie, least he deliuer thee to y^e Iudge, & the iudge to the Sarge∣ant, and the Sargeant to the pryson, from whence thou shalt not get out, vntil thou hast payed the uttermoste farthing. If in this place the Iudge do signifie God, and the aduersarie plentife the Deuil, the Sar∣geant the Angell, and the pryson Purgatorie, I wyll gladlye yelde

vnto them. But if it be euident to all men, that Christe meant there to showe into howe many daungers and mischeues they caste them sel∣ues, that had rather obstinatly pursue the extremitie of the lawe, than deale according to equitie and good ryght, to the ende to exhorte hys disciples the more earnestly to agreement with equitie: where then I praye you shall Purgatorie be founde?

[ 8] They fetche an argument out of the saying of Paul, where he af∣firmeth that the knees of thynges in heauen, earthe and helles, shall bowe to Christ. For they take it as confessed, that helles can not there be meant of those that are adiudged to eternal damnation. Therfore it remayneth that it must be the soules lying in peine in Purgatorie. They did not reason very euyll, if the Apostle did by knelynge meane the true Godly worshippyng. But sithe he teacheth only, that there is a dominion geuen to Christ, wherby all creatures are to bee subdued, what profe is there to the contrary, but that we may by helles vnder∣stande the Deuels, that shalbe brought before the iudgement of God, to acknowledge hym their iudge with feare and tremblyng? Lyke as Paul hym selfe expoundeth the same prophecie in an other place. All (sayeth he) shalbe brought before the iudgement seate of Christ. For it is wrytten: So truly as I lyue, euery knee shal bowe to me. &c. But we maye not so expounde that whiche is in the Reuelation: I haue heard all creatures, bothe these thynges that are in heauen, and those that are vpon the earth, and these that are vnder the earth, and those that are in the sea, and all those that are in them, I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe, Blessinge and honor, and glorie, and power, for euer and euer. That I doe in deede easely graunte, but what creatures doe they thynke to be heare rehearsed? For it is moste certaine, that there are conteined creatures both without reason and without sense. Whereby is affirmed nothing els, but that all the partes of the world, from y^e hyest toppe of the hea∣uens. to the very mydle point of the earth, doe in their manner declare the glorie of their creator. As for that whiche they alledge out of the historie of the Machabees, I will not vouchesaue to answer it, least I should seme to recken that worke in the nombre of the holye bookes. But Augustine receyued it for Canonicall. But first, of what sure cre∣dit did he receiue it? The Iewes (sayeth he) esteme not the wryting of the Machabees as they doe the lawe, the Prophetes and the Psal∣mes, of whiche the Lorde hym selfe hath witnessed as of his witnesses, saying: It was necessary, that all thynges should be fulfylled that are wrytten in the lawe, and the Psalmes, and Prophetes, concerninge me. But it hathe bene receiued of the Churche not vnprofitably, if it be soberly red or heard. And Hierome teacheth without any doubtinge, that the authori••ie therof is of no force to prouing of doctrines. And it euidently appeareth by that olde booke, whiche is entituled vnder the name of Cypriane, concerning the exposition of the Crede, that it had no place at all in the olde Churche. But why doe I here stryue with∣out cause? As though the author hym selfe doeth not sufficiently shew, how muche he is to be credited, when in the ende he craueth pardon, 〈◊〉〈◊〉 he haue spoken any thyng not well. Truely he that confesseth his wri∣tynges to nede pardon, sayeth plainly that they are not the oracles of

the holy Ghost. Besyde that, the godlynesse of Iudas is praysed for none other cause, but for that he had an assured hope of the last resur∣rection, when he sent an offrynge for the dead to Hierusalem. Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption, but that they myght be partakers of the eternall lyfe with the other faithfull, that had died for their contrie and relgiō. This doyng was in dede not without superstition and preposterous zele, but they are more than foles, that drawe a sacrifice of the lawe so farre as vnto vs: for as muche as we knowe that thynges doe cesse by the comming of Christ, that then were in vse.

But they haue an inuincible bulwarke in Paul, whiche can not so [ 9] easely be battered. If any man (saith he) buylde vpon this foundation, gold, syluer, precious stones, tynber, heye, stubble, the Lorde shal shewe euery mans worke what it is: because it shall be reueled in fier, and the fier shall trie euery mans worke what it is. If any mans woorke doe burne, it shall suffer losse, but he shalbe safe, but as through the fier. What fier (saye they) can that be, but the fier of Purgatorie? by which the filthinesses of synne are cleansed away, that we may enter pure in to the kyngdome of God? But the moste parte of the olde wryters thought it to be an other fier, that is to saye, Trouble or the crosse, by whiche the Lorde tryeth them that be his, that they should not rest in the filthinesse of the fleshe: and that is muche more probable, than in fainyng Purgatorie. All be it I doe neyther agree with these men, be∣cause I thynke I haue attained a certaine and muche plainer vnder∣standyng of y^t place. But before that I vtter it, I wold haue them aun∣sweare me, whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie? I knowe they wyll saye, nay. For it were to muche inconuenient that they must haue neded to be purged, whose merites they dreame to ouerflowe aboue measure to all the mē∣bres of the churche. But the Apostle affirmeth it. For he dothe not saye that the worke of some shalbe proued, but the worke of all. Neither is this my argument, but Augustines, which so confuteth that expositiō. And (whiche is more absurditie) he dothe not saye, that they shal passe through the fire for all workes: but if they haue faithfully buylded the churche, they shall receiue reward whan their worke is examined with fier. First we see that the Apostle vsed a Metaphore, when he called the doctrines inuented by mans braines, woed, hey, and stubble. And the Metaphore hath an apparant rescue: that as wood so sone as it is put in the fier, consumeth and wasteth, so can not those doctrines continue when they come to be examined. Now no man is ignoraunt that suche tryall cometh of the holy Ghost. Therfore to folowe the true cause of his metaphore, and match the partes together with iust relatiō, he cal∣led the triall of the holy Ghost, fier. For euen as the nerer that gold and siluer are put to the fier, so muche the surer profe they haue of their goodnesse and finenesse: so the Lordes truthe, the more exactlye it is weyed with spirituall examination, so muche the greater confirmation of credit it receiueth. As hey, wood, & stubble put to the fier, are brought to sudein consuming, so the inuentions of men not stablyshed by the worde of God, can not beare the triall of the holy Ghost, but they by & by fall away and perishe. Finally, if forged doctrines be compared to

wood, hey, & stubble, because like wood, hey, and stubble, they are bur∣ned with fire and destroied: but they are not destroied or driuen awaye but by the spirite of the Lorde: it foloweth that the holy Ghoste is the fier wherwith they shalbe proued, whose profe Paul, according to the common vse of the Scripture, calleth The day of y^e Lord. For it is cal∣led the day of y^e Lorde, whensoeuer he doth any way shew his presence to men. But then his face principally shineth, when his truthe shineth vpon vs. Now haue we proued, that Paul meaneth no other fier, but the triall of the holy Ghost. But how are they saued by that fier, that suffer losse of their worke? That shall not be hard to vnderstande, if we consider of what kinde of men he speaketh. For he toucheth those buyl∣ders of the churche, that keping the true fundation, doe builde disagre∣ing matter vpon it, that is to say, they that not swaruing from y^e che••e and necessarie articles of faithe, do erre in pointes that be smaler & lesse perilous, mingling their owne deuises with the worde of God. Suche I say, must suffer losse of their worke, hauing their deuises destroyed. But them selues are saued, but as by the fier: that is to saye, not that their ignorance and errour is alowable before the Lorde, but because they are cleansed from it by the grace and power of the holy Ghoste. Therfore whosoeuer haue defiled the golden finenesse of Gods worde with this dong of purgatorie, they must nedes suffer losse of their work.

[ 10] But they wyll say, it hath ben an auncient vsage of y^e churche, Paul answered this obiection when hee comprehendeth his owne tyme in that sentence, where he saith, that all they must suffer losse of theyr worke, that in the building of the churche, do lay any thing vpon y^e fun∣dation that ageeth not with it. Therfore when the aduersaries obiect against me, that it hath bene vsed aboue a thousand and thre hun∣dreth yeres, to haue priayes made for the dead: I aske them againe, by what word of God, by what Reuelatiō, by what example it was done. For here they do not only want testimonies of Scripture, but also all the examples of holy men y^e ther are red, do shew no such thing. Of the mourning and order of funeralles there are somtimes founde manye & long tales: but of prayers you can not see one tittle. But of the greater weight that the matter is, the more it ought to haue ben expressely spo¦ken. But the very old fathers them selues that prayed for the dead, did see that herein they wanted both cōmaundement of God, and lawfull example. Why then durst thei so do? In this I say, thei did suffer some∣what as men: and therfore I affirme that, that whiche they did, ought not to be drawen into example. For where as the faithfull ought to en∣terprise the doing of nothing, but vpon assured conscience, as Paul rea∣cheth: this assurednesse is principally required in prayer. But it is likely that they were led by some reason vnto it: they sought some comfort to releue their sorrowe: & it semed vnnatural not to shew before God some testimonie of their loue toward the dead. How mans wit is enclined to this affection, all mē know by experience. Also y^e receiued custome was like a burning brand to set many mens mindes on fier. We know that with all nations & in all ages there were funeralles done for y^e dead, & their soules yearely purged. For though Satan beguiled foolish men with these deceites: yet he toke occasion so to beguile by a true princi∣ple: that death is not a destruction, but a passage out of this life into an

other. And it is no dout, but y^t euen very superstition condemneth y^e Gē∣tiles before the iudgement seate of God, for neglecting the care of the life to come, whiche they professed them selues to beleue. Nowe Chri∣stians, because they would not be worse than Heathen men, were asha∣med to do nothing for the dead, as though thei were vtterly destroyed. Hereupon came that ill aduised diligence: because if they were slowe in looking to the funeralles, in bankettinges & offeringes, they thoughte that they had put them selues in daūger of a great reproche. And that whiche first proceded from a wrongful folowyng of the Heathens exā∣ple, was so multiplied by often newe encreasces, that now it is the prin∣cipall holinesse of Papistrie, to helpe the dead in distresse. But the Scri∣ture ministreth an other muche better and perfecter comfort, when it te∣stifieth, that the dead are blessed that die in the Lorde. And it addeth a reason: because from thenceforth they reste from their labours. And we ought not so muche tenderly to folow our own affection of loue, to set vp a wrongful manner of praying in the churche. Truely he that hathe but meane wysdome, dothe sone perceiue that all that is red hereof in the olde wryters, was done to beare with the common vsage, and the ignorance of the people. They them selues also, I graunte, were caried away into errour: euen as vnaduised lightnesse of belefe is wont to rob mens wittes of iudgement. But in the meane tyme the very redynge of them doth shew, howe doubtyngly they cōmende prayers for the dead. Augustine in his boke of cōfessions, reporteth that Monica his mother did earnestly desire, that she might be remembred in celebrating the mi∣steries at the Altar. An old wyues request, whiche the sonne neuer exa∣mined by the rule of the Scripture, but according to his affectiō of na∣ture, wold haue it allowed of other. As for the booke that he made of care for the dead, conteineth so many doubtinges, that of right it ought with the coldnesse thereof to quenche the heate of a foolyshe zele: if any man desyre to be a proctor for dead men, truely with colde lykelyhodes it wyll bryng them out of care that were before careful. For this is one piller of it, that this doyng is not to be despised, because it is a custome growen in vse, that the dead should be prayed for. But though I graūt to the olde wryters of the church, that it is a charitable vse to help the dead: yet we must styll holde one rule whiche can not deceiue: that it is not lawefull for vs in our prayers to vse any thynge of our owne, but our requestes must be made subiect to the worde of God: because it is in his wyll to apoynte what he wyll haue to be asked. Nowe where as the whole lawe and the Gospel do not so muche as in one syllable geue lybertie to praye for the dead, it is a prophane abuse of the inuocation of God to attempt more than he commaundeth vs. But that our aduer¦saries maye not boaste that thei haue the auncient churche companion of their errrour: I say there is great difference betweene thē & it. Thei vsed a memoriall of the dead, least they should seme to haue cast away all care of them: but they did therwithall confesse that they doubted of their state. As for purgatory, they so affirmed nothing, that they held it for a thing vncertaine. These men require to haue y^t whiche they haue dreamed of purgatorie, to be holden w^tout questiō for an article of faith. They sclenderly and only to passe it lightly ouer, did in the communion of the holy supper commende their dead to God: These do continually

call vpon the care of the dead, & with importunate praysing it, do make it to be preferred aboue all dutiefull workes of charitie. Yea & it were not harde for vs to brynge forth some testimonies of the olde wryters, that doe manifestly ouerthrowe all those prayers for the dead, whiche then weare vsed. As this of Augustine, when he teacheth that all men loke for the resurrection of the fleshe and the eternall glorie and that euery man then receiueth the rest y^t foloweth after death, if he be wor∣thy when he dieth. And therfore he testifieth, that all the Godly doe im∣mediatly after death enioye the blessed rest as well as the Prophetes, Apostles and martyrs. If their estate be suche, what I beseche you, shal our prayers auaile them? I passe ouer the grosser superstitions, wher∣with they haue bewitched the mindes of the simple: whiche yet are so innumerable and the most part so monstruous, that they can haue no honest collour to excuse them. Also I let passe those moste filthy byings and sellinges that they haue vsed, while y^e worlde was in suche gro••••e senslesse ignorance. For both I should neuer make an ende, and also the readers shal without any rehearsal of them, haue here sufficient, wher∣upon they may stablishe their consciences.

The sixt Chapter. ¶Of the life of a Christian man: And first by what argumentes the Scripture exhorteth vs therunto.

[ 1] WE haue already sayd, that the marke whereunto regene∣ration tendeth, is that in the life of the faithful there shold appeare an agrement and consent betwene the righteous∣nesse of God and their obedience: and that so they shoulde confirme the adoption, whereby they are receiued to bee children. But although his lawe cōteine in it selfe that newnesse, wher∣by the image of God is restored in vs, yet because our dulnesse hathe nede both of many prickinges forwarde & helpes, therfore it shalbe pro∣fitable to gather out of diuerse places of the Scripture an order of fra∣ming of life, that they that haue a desirous mynde of amendemēt, may not wander out of the way in their endeuour. Now when I take vpon me the framing of a Christian mans life, I am not ignorant that I en∣tre into a manifold and plentuous argument, & suche as may with the greatnesse therof fill a long volume, if I wold absolutely entreate of it in all pointes. For we se into what great lēgth are stretched the exhor∣tatorie orations of olde writers, made only euery one of one seueral ver∣tue. And y^t is not done with to muche idle babbling. For what so euer vertue a man purpose to set out in oration, the stile rūneth of it self into such largenes with plentie of matter, y^t a man can not seme to haue dis∣coursed well of it, vnlesse he haue spoken muche. But my mind is not to stretche so far the institution of life, which I promise to teache, as pecu∣liarly to go through euery speciall vertue, & wander abrode into exhor∣tations. Let suche thinges be fetched out of other mens writinges, & specially out of the Homelies of the olde fathers. It shalbe enough for me to shewe an orderly trade, wherby a godly man may be guided to a right marke of framing his life, and shortly to apoint out a certain vni∣uersall rule, by whiche he may well trie what be his duties. There shal paraduenture at some other season be a fit tyme to make declamatiōs,

or I wyll leaue that to other, whiche I my selfe am not mete to doe. I doe naturally lo••e shortnesse, and peraduenture if I woulde speake more at large, it woulde not frame well with me. And if a longer man∣ner of teaching wer neuer so muche pleasyng, yet I would scarce haue mynde to put it in profe. But the course of this present worke requy∣reth to knyt vp a simple doctrine with as great shortnesse as I maye. As the Phylosophers haue their certaine endes of right and honestie, from whiche they deriue particular duties and al the companie of ver∣tues: so the Scripture is not without her order in this matter: but holdeth a moste goodly well ordred disposition, and muche more cer∣taine than all the Phylosophers orders. This onely is the difference, that they (as they were vaine glorious men) haue diligentlye ende∣uoured to atteine an exquisite plainesse of order, to shewe fourth the ready aptnesse of theyr wytte. But the Spirite of God, because he taught without curious affectation, hath not so exactely nor continu∣allye kept an orderly trade: whiche yet when hee sometyme vseth he doth sufficiently declare, that it is not to be neglected of vs.

This instruction that the Scripture teacheth, whereof we nowe [ 2] speake, standeth chiefely vpon two partes. The first, that there be pou∣red and brought into our myndes a loue of ryghteousnesse, to whiche otherwyse we are of nature nothyng inclyned. The seconde, that there be a rule sette oute vnto vs, that maye not suffer vs to goe out of the waye in folowyng ryghteousnesse. In commendation of righteous∣nesse it hath bothe very manye and very good reasons: of whiche we haue herebefore in diuerse places spoken of some, and other some we shall in this place briefely touche. At what foundation maye it better beginne, than when it putteth vs in mynde y^t we must be holy, becau∣se our God is holye? For when we were scattered abrode lyke straying shepe, and dispersed abrode in the maze of the worlde, he gathered vs together agayne, to ioyne vs in one flocke with hym selfe. When we heare mention made of our ioynyng with God, lette vs remember that holynesse must be the bond therof. Not that by the merite of holinesse we come into common with hym: (where as rather we must first clea••e vnto hym, that beyng endued with his holynesse, we may folowe whe∣ther he calleth) but because it greatly perteineth to his glorie, that he haue no felowship with wickednesse and vncleannesse. Therfore also it teacheth, that this is the ende of our callyng, whiche we ought alwaye to haue respect vnto, if wee wyll answere God that calleth vs. For to what purpose was it, that we should be drawen out of the wickednesse and filthenesse of the worlde, if we geue our selues leaue all our lyfe long to wallowe in them styll? Moreouer it also admonysheth vs, that to the ende we maye be reckened among the people of God, we must dwell in the holy citie Hierusalem. Whiche as he hath halowed to him selfe, so is it vnlawefull that it be vnholyly profaned by the vnclean∣nesse of the inhabitantes. From hence came these sayinges, that they shall haue a place in the tabernacle of God that walke without spot, and studie to followe ryghteousnesse. &c. Because it is not meete that the Sanctuarie wheron he dwelleth, should be lyke a stable full of fil∣thinesse.

[ 3] And the better to awake vs, it sheweth that God the father, as he hath ioyned vs to him self in his Chist, so hath printed an image for vs in him, after whiche he would haue vs to be fashioned. Nowe let them finde me a better order among the Phylosophers, that thinke that the phylosophie concerning manners, is in thē only orderly framed. They when they wyll excellently well exhorte vs to vertue, bring nothynge els but that we shold liue agreably to nature. But the Scripture brin∣geth her exhortation from the true welspring, whē it not only teacheth vs to referre our life to God, the authour of it, to whome it is bond: but also when she hath taught that we are swarued out of kynde from the true originall and state of our creation, she immediatly addeth, that Christ by whome we come againe into fauour with God, is set before vs for an example, that we should expresse the forme therof in our life. What may a man require more effectual then this one thing? Ye what maye a manne require more than thys onelye thynge? For if the Lorde hathe by adoption made vs chyldren with this condition, that our lyfe shoulde resemble Christe the bond of our adoptiō: if we do not geue & auowe our selues to righteousnesse, we do not only with moste wicked breach of allegiaunce depart from our creatour, but also we for∣sweare him to be our sauiour. Then the Scripture taketh matter of exhortation out of all the benefites of God, whiche she reherseth vnto vs, and all the partes of our saluation. And sheweth that sithe God hath shewed himselfe a father vnto vs, we are worthy to be condem∣ned of extreeme vnthankfulnesse, if we do not likewise in oure behalfe shewe oure selues children vnto him. Sithe Christe hathe cleansed vs with the washing of his blood, & hath made vs partakers of this clean∣sing by baptisme, it is not semely that we should be spotted with newe filthinesse. Sithe he hath graffed vs into his body, we must carefullye take hede that we sprincle not any spot or blott vpon vs that are hys members. Sithe he him self that is our head, is ascended into heauen, it behoueth vs that laying awaye earthly affection, we doe with all our heart aspire to heauenward: Sithe the holy Ghost hath dedicated vs temples to God, we must endeuour that Gods glorie may be hono∣rably set out by vs, and muste not doe any thyng where by we may bee prophaned with filthynesse of synne: Sithe both our soule and our bo∣dy are ordeyned to heauenly incorruption and an vnperishing crowne, we must diligently trauayll, that the same may be kept pure and vncor∣rupted vnto the day of the Lord. These (I say) be the best layed foun∣dations to bylde a mans lyfe, and suche as the lyke are not to be found among the Phylosophers, whiche in commendation of vertue doe ne∣uer climbe aboue the naturall dignitie of man.

[ 4] And heare is a fit place to speake vnto them, that hauing nothynge but the title and badge of Christ, yet would be named Christians. But with what face doe they boste of his holy name: sithe none haue any fe∣lowship with Christ, but they that haue receiued a true knowledge of hym out of the worde of the Gospell? But the Apostle sayeth, that all they haue not ryghtly learned Christ, that are not taught that they must cast alway the old man which is corrupted according to the desire of errour, and haue not put on Christ. Therfore it is proued that they falsly, yea and wrongfully pretende the knowledge of Christ, although

they can eloquently and roundely talke of the Gospell. For it is not a doctrine of tong, but of life: & is not cōceiued as other learnings be, w^t only vnderstāding & memorie, but is then only receiued when it pos∣sesseth the whole soule, & findeth a seate & place to hold it in the moste inward affection of the heart. Therfore either let thē cesse, to the sclaū∣der of God, to boste of y^t which they ar not, or let thē shew thē selues not vnworthy scholars for Christ their maister. We haue geuen y^e first place to the doctrine wherin our religion is cōteined, because our saluatiō be∣ginneth at it: but the same must be poured into our hearte, & passe into our māners, yea & transforme vs into it, that it be not vnfrutefull vnto vs▪ If y^e Phylosophers do iustly chafe against thē, & do with shamefull reproche driue thē from their cōpanie, y^t professing an art y^t ought to be the scholemaistres of life, do turne it into a Sophistical babbling: with how much better reason shal we detest these trifling Sophisters, y^t are cōtented to role the Gospel vpon y^e top of their tonges, y^e effectual wor∣king wherof ought to pearce into the innermost affectiōs of the heart, to rest in the soul, & to alter the whole man a hundred times more, than the cold exhortations of Phylosophers?

Yet do I not require, that the manners of a Christiā man sauour of [ 5] nothing but the absolute Gospel: which neuerthelesse both were to be wished, & we must endeuour vs toward it. But I do not so seuerely re∣quire a gospellike perfection, y^t I wold not acknowledge him for a chri∣stian y^t hath not yet atteined vnto it. For so should al mē be excluded frō the churche, sith there is no man found y^t is not by a great space distant from it, & many haue hetherto but a litle way proceded toward it, who yet should be vniustly cast away. What then? let y^t be set for the marke before our eyes, to whiche alone all our endeuour may be directed. Let that be apointed the gole for vs to runne & trauaile vnto. For it is not lawfull for thee so to make partitiō with God, to take vpō thee part of these thinges y^t are cōmaūded thee in his word, & to leaue part at thine owne choise. For first of all he euery where cōmendeth integritie as the chefe parte of worshippinge him: by which word he meaneth a pure simplicitie of mynde y^t is without all deceitfull colour & faining: against whiche a doble heart is set as contrarie: as if it shold be sayd, y^t the be∣ginning of liuing vprightly is spiritual, when y^e inward affection of the mind is without faining dedicate to God to obserue holinesse & rightu∣ousnesse. But because no man in this earthly prison of y^e body hathe so great strength to haste with suche freshnesse of rūning, as he perfectly ought to do, & the greater number are so feble, y^t with staggering & hal∣ting, yea & creping vpon the ground, they auaunce but slowly forward: let vs euery one go according to y^e measure of his litle power, & procede on our iourney begon. No man shal go so vntowardly, but he shal eue∣ryday get some ground, thoug it be but litle. Therfore let vs not cesse to trauail so, y^t we may cōtinually procede somwhat in y^e way of y^e lord. And let us not despeire vpon y^e sclendernesse of our going forward, for howsoeuer y^e successe answer not oure desire, yet wee haue not lost our laboure when this day passeth yesterday: so y^t with pure simplicitie we loke vnto our mark, & long toward the end of our course, not soothingly flattering our selues, nor tenderly bearing w^t our own euyls, but with continuall endeuour trauailing to this, y^t we may stil become better thā

our selues, till we atteine to goodnesse it selfe: whiche in deede we seke for and followe all our lyfe long: but we shall then only atteine it, when being vnclothed of the weakenesse of the fleshe, we shalbe receiued into the full fellowship therof.

The seuenth Chapter. ¶The summe of a Christian lyfe: where is ••utreated of the forsaking of our selues.

ALbeit that the lawe of the Lorde haue a moste aptly well disposed order to frame a mans life, yet it semed good to the heauenly scholemaister to instruct mē yet with a more exact trade to the same rule that he had set fourth in his lawe. And the beginning of that trade, is this: that it is the dutie of the faithfull to yelde their bodies to God a liuing, holy and acceptable sacrifice vnto him: and that therein standeth the true wor∣shipping of him. Hereupon is gathered occasion to exhorte men, that they do not applie them selues to the fashiō of this world, but be trans∣formed in renewinge of their mynde, that they may proue what the wyll of God is. Now this is a great thyng, that we be consecrate and dedicate to God: that we shoulde from thencefourth thynke, speake, imagine, or do nothing but to his glorie. For the thyng that is conse∣crate, can not be applied to vnholy vses, without great wrong done vn¦to hym. If we be not our own, but the Lordes, it appeareth what er∣rour is to be auoyded, and whereunto all the doynges of our life are to be directed. We are not our owne: therfore let neither our owne rea∣son nor our owne wyll beare rule in our counselles and doynges. We are not our owne: therfore let vs not make this the end for vs to tend vnto, to seke that whiche may be expediēt for vs according to the flesh. We are not our owne: thertore so muche as we may, let vs forget our selues and all thynges that are our owne. On the other side, we are Gods: therfore let vs lyue and dye to hym. We are Gods: therfore lette his wisdome and wyll gouerne all our doinges. We are Gods: therfore lette all the partes of our life tende towarde him as their onlye law∣full end. Oh howe muche hathe he profited, that hauinge learned that hymselfe is not his owne, hath taken from hym selfe the rule and go∣uernement of him selfe to geue it to God. For as this is y^e moste strong working pestilence to destroy men, that they obey themselues: so it is the only hauen of safetie, neither to knowe nor wyll any thing by hym selfe, but only to folow God going before him. Let this therfore be the first steppe, that man departe from him selfe, that he may apply all the force of his wit to y^e obeying of the Lord. Obeying I cal not onely that whiche standeth in obedience of the worde, but that wherby the mynd of man, voide from his own sensualitie of flesh, bendeth it selfe wholly to the will of Gods spirite. Of this trasformation (whiche Paul calleth renewing of the minde) where as it is the first entrie into life, al y^e Phy¦losophers were ignoraunt. For they make only Reason the gouernesse of man: they thinke she only ought to be heard: finally to her only they geue and assigne the rule of manners. But the Christian Phylosophie biddeth her to geue place, & to yeld & be subiect to the holy ghost: so y^t man now mai not liue himself, but beare Christ liuing & reignīg in him.

[ 2] Hereupon followeth also this other point, that we seeke not the

thinges that be our owne, but those thinges that be accordinge to the will of the Lorde, and that make to the aduauncement of his glory. This is also a profe of great profiting, that in a manner forgetting our selues, & altogether leauing y^e regarde of our selues, we trauail to em∣ploy our study to God & his cōmaundemētes. For when the Scripture biddeth vs to leaue priuate regarde of our selues, it doth not only race out of our mindes the couetousnesse of hauing, the gredy seking for po∣wer & fauour of men: but also roteth out ambition & al desire of world∣ly glorie, and other more secrete pestilences. Truly a Christiā man must be so fashioned & disposed, to thinke throughout al his life, that he hath to do with God. In this sort, as he shal examine al his doings by Gods will & iudgement: so he shal reuerently direct vnto him all the earnestly bent diligence of his minde. For he that hath learned to loke vpō God in all thinges that he hath to do, is therewithall turned away from all vaine thoughtes. This is that forsaking of our selues, whiche Christe euen from their first beginning of instructiō so earnestly gaue in charge to his Disciples: whiche when it ones hath gotten possession in y^e heart leaueth no place at all, first neither for pride, nor disdainfulnesse, nor vain glorious bosting, then neither for couetise, nor filthy lust, nor ryo∣tousnesse, nor deintinesse, nor for other euils that are engendred of the loue of our selues. Cōtrariwise whersoeuer it reigneth not, there either moste filthy vices do range without shame, or if ther be any spice of ver∣tue, it is corrupted with peruerse desire of glory. For shew me a man, if thou canst, that vnlesse he haue forsaken him selfe according to the com¦maundement of the Lorde, will of his owne free will vse goodnesse a∣mong men. For all they that haue not ben possessed with this feling, if they haue folowed vertue, they haue done it at y^e least for praises sake. And all the Phylosophers that euer moste of all affirmed that vertue was to be desired for it selfes sake, were puffed vp with so great pride, that it appeared that they desired vertue for no other thinge, but that they might haue matter to be proude vpon. But God is so nothing at all deli••ed, neither with those gapers for the peoples breath, nor with these swelling beastes, that he pronoūceth y^t thei haue already receiued their rewarde in the world, & maketh harlottes and Publicanes nerer to the kingdome of heauen, than them. And yet we haue not throughly declared with how many and how great stoppes mā is hindreth from that whiche is right, so long as he hath not forsaken him selfe. For it was truely sayde in tyme past, that there is a world of vices hidden in the soule of man. And thou canst finde no other remedies, but denying thy selfe, and leauing regarde of thy selfe, to bende thy mynde to seeke those thinges that the Lorde requireth of thee, and to seke them ther∣fore only because they please him.

In an other place the same Paul doth more plainly, although short∣ly, [ 3] goe throughe all the partes of a well ordred life, saying: The grace of God that bryngeth saluation vnto all men, hathe appeared and tea∣cheth vs, that we should denie all vngodlynesse, and worldly lustes, & that we should lyue sobre mynded, ryghteously and Godly in this pre∣sent world, loking for the blessed hope & glorious appearing of y^e migh∣ty God, and of our sauiour Iesus Christ, whiche gaue him selfe for vs to redeme vs from all vnryghteousnesse, and to purge vs a peculiar

people vnto him selfe feruently geuē vnto good workes. For after that he hath set forth the grace of God to encourage them, to make redy the waye for vs to worshyppe God, he taketh awaye twoo steppes that doe moste hynder vs, that is to saye, Ungodlinesse, wherunto we are naturally to muche enclined, and Worldly desires, whiche extende fur∣ther. And vnder the name of vngodlinesse, he not only meaneth super∣stitions, but also comprehendeth all that disagreeth with the earnest feare of God. And worldly lustes are in effect as much as the affections the fleshe. Therfore he commaundeth vs in respect of both the tables of y^e lawe, to put of our owne wit, & to forsake all that our owne reason and wyll informeth vs. And all the doinges of our lyfe he bringeth into thre partes, sobrietie, righteousnesse, and godlinesse: of the whiche so∣brietie without doubt signifieth as well chastitie and temperaunce, as a pure and measurably sparing vse of temporall thinges, and a pacient sufferance of pouertie. Righteousnesse conteineth al the duties of equi∣tie, to geue euery man his owne. The thirde is Godlinesse, that seue∣reth vs from the defilinges of the worlde, and with true holinesse ioy∣neth vs to God. These thinges, when they be knyt together with an vnseparable knot, make a full perfection. But for as muche as nothing is more hard, than forsaking the reason of the fleshe, yea subduing and renouncing her desires, to geue our selues to God and our brethren, & to studie for an angelike life in the filthy state of this earth: therefore Paul, to loose our myndes from all snares, calleth vs back to the hope of blessed immortalitie, admonishing vs not to stryue in vaine: because as Christ hath ones appered the redemer, so at his last cōming, he shall shewe the frute of the saluation that he hath purchaced. And thus he driueth away the enticementes that blynde vs, and make vs not to a∣spire as we ought to the heauenly glorie: yea and he teacheth that we must trauaill as men being from home in this worlde, that the heauen∣ly inheritaunce be not lost or fall away from vs.

[ 4] Nowe in these wordes we perceiue, that the forsaking of our selues hath partly respect to men, and partly, yea chiefly to God. For where as the scripture biddeth vs so to behaue our selues with men, that we preferre them before vs in honour, that we faithfully employ our sel∣ues wholly to procure their commodities: therfore it greueth such com∣maundementes as our mynde is not able to receiue, but first beinge made voide of naturall sense. For (with suche blyndnesse we runne all into loue of our selues) euery man thinketh him self to haue a iust cause to aduaunce him selfe, and to despise all other in comparison of him self. If God haue geuen vs any good gift, by & by bearing our selues bolde therof we lift vp our courage, and not only swell, but in a maner burste with pryde. The vices wherwith we abound, we do both diligētly hyde from other, and to our selues we flatteringly faine them light and sclē∣der, and sometime embrace them for vertues. And if the same good giftes, whiche we prayse in our selues, or better doe appere in other, least we should be compelled to geue place to them, we do with our en∣uiousnesse deface them and fynde fault with them. If there be any faul∣tes in them, we are not contented seuerely and sharpely to marke it, but we also odiously amplifie it. Hereupō groweth that insolence, that euery one of vs, as though he were priuileged from the commō estate,

would be hier than the rest, and carelesly & proudely set light by euery mā, or despise thē as inferiours. The poore yeld to y^e rich, base people to gentlemen, seruantes to their maisters, vnlearned to the learned: but there is no man that doth not nourish within himself some opiniō of excellencie. So euery man in flatteryng himself, beareth a certaine kingdome in his brest. For presumptuously takyng vpon them som∣what whereby to please themselues, they iudge vpon the wittes and manners of other menne. But yf they come to contention, there bur∣steth out their poyson. For many doe make a shewe of great meke∣nesse, so longe as they finde all thinges gentle and louely: but howe many a one is there that kepeth that continuall course of modestie, whē he is pricked and stirred to anger? And there is no remedie here∣of▪ but that the moste hurtfull pestilence of loue, of soueraigntie and selfe loue be rooted out of the bottome of their heartes, as it is roo∣ted out by the doctrine of the Scripture. For there we are so taught, that we muste remember that the good giftes that God hath geuen vs, are not our owne good thynges, but the free giftes of God, wher∣of yf any be proude, they bewraye their owne vnthākefulnesse. Whoe maketh thee to excell? Paule sayth, yf thou haste receyued al thinges, why doest thou boste as yf they were not geuen thee? Then, that we muste with continuall reknowledgyng of our faul••es, call our selues ••••ck to humilitie. So shal there remayne in vs nothyng to be proude 〈◊〉〈◊〉, but there shalbe much matter to abace our selues. Agayne, we 〈◊〉〈◊〉 commaunded, whatsoeuer giftes of God we see in other men, so to reuerence and esteme those giftes, that we also honour those menne in whom they be. For it were a great lewdnesse for vs, to take from thē that honor, y^e God hath vouchesaued to geue thē. As for their faults, we are taught to winke at them, not to cherish them with flattering, 〈◊〉〈◊〉 that we should not by reason of those faultes triumphe agaynst 〈◊〉〈◊〉, to whome we ought to beare good will and honour. So shall it ••ome to passe, that wyth what man so euer we haue to doe, we shall ••chaue our selues not only temperatly and modestly, but also gently and frendly. As a man shal neuer come any other way to true meke∣nesse, but yf he haue a heart endued with abacyng of hymselfe, and re∣uerencyng of other.

Now howe hard is it, for thee to do thy dutie in sekyng the profit of [ 5] thy neyghbour? Thou shalt herin labour in vayne, vnlesse thou depart from regard of thy selfe, and in a manner put of thy selfe. For howe canst thou performe these thynges that Paule teacheth to bee the workes of charitie, vnlesse thou forsake thy self, to geue thy self wholy to other? Charitie (sayth he) is patient and gentle, not proude, not disdaynefull, enuieth not, swelleth not, seketh not her owne, is not angry, &c. If this one thyng be required, that we seke not the things that are our owne, we shall doe no small violence to nature, whiche so bendeth vs to the only loue of our selues, that it doth not easily suf∣fer vs negligently to passe ouer our selues and our owne thynges, to watch for other mens cōmodities, yea to depart with our owne right to re••igne it to an other. But the Scripture, to leade vs thether as it were by the hand, warneth vs that what so euer gracious giftes we obteyne of the Lord, they are cōmitted vnto vs vpō this conditiō, that

they shold be bestowed to the cōmon benefit of the church: & that ther∣fore the true vse of al Gods graces is a liberal & bountiful cōmunica∣ting of them to other. There can be no certaine rule, nor more force∣able exhortation could be deuised for the keping of the same, thā when we be thaught that all the good giftes that we haue, are thynges of God deliuered, cōmitted to our trust vpō this cōdition, that they shuld be disposed to the benefit of our neighbours. But y^e Scripture goeth yet further, when it cōpareth them to the powers wherewith the mē∣bers of mans body are endued. No mēber hath his power for himself, nor applieth it to his priuate vse: but poureth it abrode into the other membres of the same body, & taketh no profit therof, but such as pro∣cedeth from the cōmon cōmoditie of the whole body. So whatsoeuer a godly man is able to do, he ought to be able to do it for his brethrē, in prouiding none otherwise priuately for himself, but so that his minde be bent to the cōmon edificatiō of the church. Let this therfore be our order for kindnesse and doyng good: that whatsoeuer God hath be∣stowed vpō vs, wherby we may help our neighbour, we are y^e Baylies therof, & bound to render accompt of the disposyng of it. And that the only right disposing is that which is tried by y^e rule of loue. So shal it come to passe, that we shal alway not only ioyne the trauail for other mens cōmoditie with the care of our owne profit, but also set it before the care of our owne. And that we should not happen to bee ignorant that this is the true lawe of disposyng all the giftes that we receyue of God, he hath in the olde time set the same lawe euen in the smalest giftes of his liberalitie. For he commaunded the first frutes of corne to be offred vnto him, by whiche the people might testifie that it was vnlawfull for them to take any frute of the goods that were not first consecrate to him. If the giftes of God be so onely then sanctified vn∣to vs, when we haue with our owne hande dedicate them to the au∣thour thereof, it is euidēt that it is an vntrue abuse thereof that doth not fauour of suche dedication. But it shalbe vayne for thee to goe about to enriche the Lord with communicatyng to him of thy things. Therefore sithe thy liberalitie can not extende vnto him, as the Pro∣phet saith, thou must vse it toward his saintes that are in earth. Ther∣fore almes are compared to holy oblations, that they maye nowe be correspondent to these of the lawe.

[ 6] But, that we shuld not be wery with doyng good (which otherwise must needes come quickly to passe) that other thing must be adioyned which y^e Apostle speaketh of, that charitie is patiēt & not moued to an∣ger. The Lord cōmaūdeth to do good to al vniuersally, of whō a great part are most vnworthy, if thei be cōsidered by their owne deseruing. But here y^e Scripture helpeth w^t a very good meane, whē it teacheth that we must not haue respect what mē deserue of thēselues, but that the image of God is to be considered in all men, to which we owe all honour and loue. But the same is most diligently to be marked in thē of the householde of sayth, in so muche as it is in them renewed and restored by the Spirit of Christ. Therfore whatsoeuer mā thou light vpon, that needeth thy helpe, thou hast no cause to withdraw they selfe frō doyng him good. If thou say that he is a stranger: but y^e lord hath geuē him a marke, y^e ought to be familiar vnto thee, by the reason that

he forbiddeth thee to despise thine owne flesh. If thou say y^t he is base & nought worth: but the lord sheweth him to be such a one, to whom he hath vouchesaued to geue the beautie of his image. If thou saye that thou owest him nothing for any thing that he hath done for thee: but God hath set him as it were in his place, in respect of whome, thou knowest so many & so great benefites wherwith he hathe bound thee vnto him. If thou say y^t he is vnworthy that thou shuldest labour any thing at al for his sake: but the image of God whereby he is cōmended to thee, is worthy that thou shouldest geue thy selfe and all that thou hast vnto it. But yf he haue not only deserued no good at thy hande, but also prouoked thee with wronges and euell doynges: euen this is no iuste cause why thou shuldest cesse both to loue him & to do for him the dutifull workes of loue. Thou wilt saye, he hath far otherwise deserued of me. But what hath y^e Lord deserued? Which when he cō∣maundeth thee to forgeue all wherein he hath offended thee, truely he willeth the same to be imputed to himself. Truely, this is y^e only way to come to that which is vtterly agaynst the nature of mā, much more is it hard for man. I meane, to loue them that hate vs, to recompense euel with doyng good, to render blessynges for reporches: if we remēber that we muste not consider the malice of men, but loke vpon the i∣mage of God in thē, whiche defacing & blotting out their faults, doeth with the beautie and dignitie of it self allure vs to embrace it.

Therfore this Mortification shal then only take place in vs, when [ 7] we performe the dueties of charitie. But it is not he that performeth them, that only doeth all the dutifull workes of charitie, although he leaue none of them vndone, but he that doth them of a syncere affec∣tion of loue. For it maye happen, that a man maye fully performe to all menne all that he oweth, so muche as concerneth outward duties: and yet he maye be far from the true performyng of it. For you maye see some that would seeme very liberall, whiche yet doe geue nothyng but eyther with pryde of loke, or with chorlishnesse of wordes they vpbrayde it. And we become to suche wretchednesse in this vnhap∣py worlde, that almoste no almes are geuen of any menne, or at least of the moste parte of men, without reprochyng. Whiche peruersnesse should not haue ben tolerable among the very heathen. For of Chri∣stians is somwhat more required than to shew a cherefulnesse in coū∣tenance, and make their doynges louely with gentlenesse of wordes. First they must take vpon them the personage of him whome they see to neede their helpe, and then so pitie their case, as yf themselues dyd fele and suffer it: so that they maye bee caried with felynge of mercie and gentlenesse euen as they would be to helpe themselues. He that shall come so minded to helpe his brethren, will not only not defile his doynges with any arrogante or vpbraydyng, but also neyther will despise his brother to whome he doeth good as one needyng his helpe, nor treade hym vnder foote as one bounde vnto him: no more than we vse to reproche a sicke member, for easyng whereof the whole body laboreth, or to thynke it specially bounde to the other mem∣bers, bycause it hath drawen more helpe vnto it than it hath recom∣pensed. For it is thought that the common enterpartenyng of duties betwene members of one body, hath no free kynde of gifte, but rather

that it is a payement of that whiche beyng due by the lawe of nature it were monstruous to denie. And by this reason it shall follow, that he may not thinke himself discharged that hath performed one kinde of dutie, as it is commonly vsed, that when a riche manne hath geuen any thing of his owne, he leaueth other charges to other men, as not belongyng to him. But rather euery manne shall thinke thus with himselfe, that he is altogether detter to his neyghbours, and that he must determine none other ende of vsyng his liberalitie, but when a∣bilitie fayleth, which how large so euer it be, must be measured by the rule of charitie.

[ 8] Nowe let vs more fully declare the principall parte of forsakyng our selues, whiche we sayd to haue respecte to God. We haue sayd muche of it already, whiche it were superfluous to rehearse agayne: it shalbe sufficient to entreate of it so far as it frameth vs to quiet∣nesse of minde and sufferance. First therefore in sekyng the commodi∣tie or quietnesse of this present life, the Scripture calleth vs herunto, that resignyng vs and our thinges to the Lordes wil, we should yeld vnto him the affections of our heart to be tamed and subdued. To co∣u••t wealth and honors, so compasse authoritie, to heape vp riches, to gather together al such follies as serue for royaltie & pōpe, our lust is outragious, and our gredinesse infinite. On the other side of pouertie, ignobilitie, & base estate, we haue a maruellous feare and maruellous hatred, that moue vs to trauaile by al meanes to eschue thē. Hereby a man may see, how vnquiet a minde they haue, how many shiftes they attempt, with what studies they wery their life, that frame their life after their owne deuise: to atteyne those thinges that their affection of ambitiō or couetousnesse requireth, and on the other side to escape po∣uertie & basenesse. Therfore the godly must kepe this waye, that they be not entangled with such snares. First let them not either desire, or hope for, or thinke vpon any other meane of prosperyng, than by the blessing of the Lord: & therfore let them safely & boldely rest thēselues vpon it. For how so euer the flesh thinke it self sufficient of her self, whō she eyther trauaileth by her owne diligence, or endeuoreth with her owne studie, or is holpen by the sauour of men to the atteyning of ho∣nour and wealth: yet it is certayne, that all these thinges are nothing, & that we shall nothyng preuayle with wit or trauaile, but in so much as the Lord shall prosper bothe. But on the other side his only bles∣syng findeth a waye through al stoppes, to make all thinges procede with vs to a ioyfull and lucky end. Then how soeuer we maye moste of all obteyne any glorie or wealth without it (as we dayly see the wycked to get heapes of greate honours and richesse) yet for as much as they vpon whome resteth the curse, do fele no parcell of feli∣citie, we can obteine nothing without his blessing that shal not turne vs to euell. And it is not at all to be coueted, that maketh men more miserable.

[ 9] Therefore yf we beleue that all the meane of prosperous successe and such as is to be wished, cōsisteth in the only blessing of God, which beyng absent, all kindes of miserie and calamitie muste happen vnto vs: this remayneth also, that we do not gredyly endeuour to wealth and honours standing vpon our owne finesse of wit or diligence, nor

leauing to the fauour of men, nor trustyng vpon a vayne imagination of fortune, but that we alwaye looke vnto the Lord, to be led by his guidyng to what so euer lot he hath prouided. So first it shall come to passe, that we shall not violently rush to the catchyng of richesse and inuadynge of honours, by wronge, by guile and euell crasty meanes, or extortion with doyng iniurie to our neighbours, but shal onely followe those fortunes that maye not leade vs from innocence. For whoe maye hope for the helpe of Gods blessyng among fraudes, extortiōs, and other suttle meanes of wickednesse? For as Gods bles∣sing followeth no man but him that thinketh purely, & doeth rightly, so it calleth back all them of whom it is desired, frō croked thoughtes, and corrupt doynges. Thē, we shalbe bridled that we burne not with inmeasurable desire of growyng riche, nor ambitiously gape for ho∣nors. For with what face may a man trust to be holpen of God, to ob∣teine those thynges that he desireth agaynst his worde? For God forbidde that God should geue the helpe of his blessyng to that whiche he curseth with his own mouth. Last of all, if it succede not according to our wish and hope, yet we shalbe restrayned from impatience, and from cursyng our estate what soeuer it be: bycause we know that that is to murmure agaynst God, at whose will richesse and pouertie, base∣nesse and honors are disposed. Brefely, he that resteth hymselfe in suche sorte as is aforesayd vpon the blessyng of God, neyther will by euell suttelties hunt for those thinges that menne are wont outragi∣ously to couet, by whiche crafty meanes he thinketh that he shall no∣thyng preuayle: nor yf any thyng happen prosperously will impute if to hymselfe, and to his owne diligence endeuour or to fortune, but will assigne it to God the authour. But yf while other mens estates doe florish, he goe but sclenderly forward, yea or slide backeward, yet he will beare his ill fortune with greater quietnesse and moderation of mynde, than a prophane manne wil beare a meanely good successe, whiche is not altogether so good as he desired: bycause he hath a comfort wherein he maye more quietly rest, than vpon the hiest toppe of wealth and authoritie: bycause he accompteth that his thinges are ordered by God as is auailable for his saluation. So we see that Da∣uid was minded, and yeldeth himselfe to be ruled by God, he declareth himselfe to be like to a weyned childe, and that he walketh not in hye thinges or maruellous aboue himself.

And the godly mindes ought to haue that quietnesse and sufferāce [ 10] not only consistyng in this behalf: but also it muste extend to al chaun∣ces wherunto our present life is subiect. Therfore no mā hath rightly forsaken himselfe, but he hath so resigned himselfe vp wholly to the Lord, that he suffreth all the partes of his lyfe to be gouerned by his will. He that is so framed in minde, what so euer happen, will ney∣ther thinke himselfe miserable, nor will with enuiousnesse agaynste God complayne of his fortune. Howe necessarie this affection is, shall hereby appere, yf you consider to howe many chaunces we be subiect▪ Diuerse kyndes of diseases doe trouble vs, sometime the pe∣stilence cruelly reigneth, sometime we are sharply vexed with calami∣ties of warre, somtime frost or haile deuouring y^e hope of the yere brin∣geth barennesse, y^t driueth vs to dearth: somtime our wife, parentes,

children or kinsfolkes are taken awaye by death, our house is consu∣med with fier: these be the thinges at chauncyng whereof men curse their life, derest the day of their birth, haue heauē and light in execra∣tion, murmure against God, and (as thei be eloquent in blasphemies) accuse him of vniustice and crueltie. But a faythfull manne muste euen in these chaunces beholde the mercyfull kindenesse and father∣ly tendernesse of God. Therefore whether he see his house destroied, his kinsefolke slayne, yet he will not therfore cesse to prayse God, but rather will turne himselfe to this thought: yet the Grace of the Lord that dwelleth in my house, will not leaue it desolate. Or yf when his corne is blasted or bitten, or consumed with frostes, or beaten downe with hayle, he see famine at hand, yet he will not despeyr, nor speake hatefully of God, but will remayne in this confidence, We are yet in the Lordes protection, and shepe brought vp in his pastures: he ther∣fore will finde vs foode euen in extremest barrennesse. Or if he bee troubled with sicknesse, euē then he will not be discouraged with bit∣ternesse of sorrow, to burst out into impatience and quarell thus with God: but consideryng the righteousnesse & lenitie in gods correctiō, he will call himself back to patience. Finally, what so euer shall happen, bicause he knoweth it ordeined by the hand of God, he will take it with a well pleased and thankefull minde, least he should stubbornly resist his authoritie, into whose power he hath yelded himselfe and all his. Therfore let that foolish & most miserable comfort of the Heathen be far from a Christian mans heart, which to strēgthen their mindes a∣gaynst aduersities, did impute the same to fortune, with whome they cōpted it ••oolish to be angry, bicause she was blinde & vnaduised, that blindely wounded bothe the deseruing and vndeseruyng. For contra∣rywise this is the rule of godlinesse, that the only hand of God is the iudge and gouernesse of bothe fortunes, and that it runneth not for∣ward with vnaduised sodeyne rage, but with most orderly iustice dea∣leth among vs bothe good thinges and euell.

The eight Chapter. ¶ Of the bearyng of the crosse, whiche is a part of the forsakyng of our selues.

[ 1] BUt a Godly minde muste yet climbe vp hier, euen to that whereunto Christ calleth his disciples, y^t euery one take vp his crosse. For all whome the Lorde hath chosen and vouchesaued to receiue into his companie, must prepare thēselues to a hard, trauailsome & vnquiet life, and full of many and diuerse kindes of incōmodities. So it is the will of the hea∣uenly father, to exercise thē in such sort, that he may haue a true profe of them that be his. Beginnyng at Christ, his first begotten sonne, he procedeth with this order toward al his children. For wheras Christ was the best beloued sonne aboue the reste, and in whome the fathers minde was fully pleased, yet we see how he was not tēderly & deinti∣ly handeled: so that it maye be truely sayd, y^t he was not only exercised with a perpetual crosse so long as he dwelled in earth, but that at his life was nothinge els but a kinde of continuall crosse. The Apostle

sheweth the cause thereof to be, that it behoued that he should learne obedience by those thinges that he suffred. Why then should we pri∣uilege our selues from that estate, whereunto it behoued Christ our hed to be subiect, specially sithe he became subiect thereunto for our cause, to shew vs an example of patience in himself? Therefore the A∣postle sayth that this is the apointed end for all the children of God, to be fashioned lyke vnto him. Whereupon also in harde and sharpe chaunces, which are reckened aduersities and euels, ariseth a great comfort vnto vs, that we cōmunicate with the suffringes of Christ: that as he entred out of a maze of all troubles into the heauenly glo∣rie, so we maye by diuerse tribulations be brought into the same glo∣rie. For so sayth Paule himself, that when we learne the communica∣ting of his afflictions, we do also conceyue the power of his resurrec∣tion: and when we are fashioned like vnto his death, we are so prepa∣red to the felowship of his glorious risyng agayne. Howe much maye this auayle to aswage all the painefulnesse of the crosse, that the more we are afflicted with aduersities, so muche the more surely is our fe∣lowship with Christ confirmed? by communicating whereof, our suf∣fringes are not only made blessed vnto vs, but also do much help vs to the furtherance of our saluation.

Byside that, our Lord had no neede to take vpon him to beare the [ 2] crosse, but to testifie & proue his obedience to his father: but we for di∣uerse causes, haue neede to leade our life vnder a cōtinual crosse. First (as we be naturally bent to attribute all thinges to our flesh) vnlesse our weakenesse be shewed vs as it were before our eyes, we do easily esteme our owne strēgth aboue due measure, & doubte not that what soeuer happen, it wil cōtinue vnbroken & vnouercōme against al hard assaultes. Whereby we are caried into a foolish & vaine confidence of flesh, and then trusting therupon, we stubbornly waxe proude against God himself, as though our owne powers without his grace did suf∣fice vs. This arrogancie he cā no way better beate down, thā whē he proueth vnto vs, by experience not only how feble, but also how fraile we be. Therfore he afflicteth vs either with shame, or pouertie, or losse of childrē, or sicknesse, or other calamities, which we beyng vnable to beare in respect of our selues, doe by and by sinke downe vnder them. Beyng so humbled, we learne to call vpon his strength, whiche only maketh vs to stand vpright vnder the heauy burden of afflictiōs. Yea the moste holy, how wel so euer they know that they stand by the grace of God and not by their owne force, yet are to muche assured of their owne strength and constancie, vnlesse by the tryall of the crosse, he bring them into a more inward knowledge of thēselues. The slouth∣fulnesse crept into Dauid: I sayd in my rest, I shall neuer be moued. Lorde, thou hadst stablished in thy good pleasure a strength to my hill, thou hiddest awaye thy face, I was striken. For he confesseth that with sluggishnesse in prosperitie his senses were dulled, that not regardyng the grace of God, vpon whiche he should haue hanged, he leaned vnto himselfe, to promise himselfe perpetuall continuance. If this chaūced to so great a Prophet: which of vs ought not to be fear∣full, that we may be heedefull? Therefore whereas in prosperitie they flatter themselues with opinion of a greater constancie and patience,

when they are ones humbled with aduersitie, they learne that their former opinion was but hypocrisie. The faythfull (I saye) beyng ad∣monished by such examples of their diseases, do thereby profit to hu∣militie, that beyng vnclothed of the wrongfull confidence of the flesh, they maye resort to the grace of God. And where they are ones come to his grace, they fele the presence of Gods strength, wherein is abun∣dantly sufficent succour ••or them.

[ 3] And this is it that Paule teacheth, that by troubles is engendred pacience, by paciēce profe. For whereas God hath promised the faith∣full that he will be present with them in troubles, they fele the same to be true, when they stande patiently, beyng vpholden by his hande, which by theyr owne strēgth they were not able to do. Patience ther∣fore bringeth a profe by experience to the holy ones, that God when neede requireth, will in deede performe y^e help that he hath promised. And thereby also their hope is confirmed: for asmuche as it were to much vnthankefulnesse not to loke for in time to come, the same truth of God that they had already by experience proued to be constant and sure. We see now howe many good thinges doe come vnto vs in one knot by the crosse. For, ouerthrowyng the opinion that we falsly pre∣sume of our owne strength, and disclosing our hypocrisie that deliteth vs, it shaketh awaye the hurtfull confidence of the fleshe, and teach∣eth vs beyng so humbled, to rest vpon God only, by which it commeth to passe, that we neyther be oppressed nor fall downe. And after vic∣torie foloweth hope, in so much as the Lord in performing that which he hath promised, stablisheth the credit of his truthe for time to come. Truely, although there were no moe reasons but these, it appereth how much the exercise of the crosse is necessarie for vs. For it is a mat∣ter of no small importance, to haue the blinde loue of thy selfe wiped a∣way, that thou mayst wel know thine owne weakenesse. To fele thine owne weakenesse, that thou mayest learne to distrust thy selfe: to di∣strust thy selfe, that thou mayst remoue thy confidence from thy selfe vnto God: to rest with confidence of heart vpon God, that beyng vp∣holden by his help, thou mayst continue vnouercomme to the last end: to stande fast by his grace, that thou mayest vnderstād that he is true in his promises: to know by profe the truthe of his promises, that thy hope may be strengthened thereby.

[ 4] The Lord hath also an other end of afflictyng his, to trie their pa∣tience, and instruct vs to obedience. Not that they can vse any obe∣dience toward him, other than the same that he geueth them: but so it pleaseth hym by open examples to make approued by witnesses, and to set forth the graces that he hath bestowed vpon his holy ones, that they should not lie idly hidde within them. And therefore in bringyng forth into open shewe the strength of suffrance and constancie, wher∣with he hath furnished his seruauntes, it is sayd that he tryeth their pacience. And from hense came these sayenges: that God tempted A∣braham, and had profe of his godlinesse, by this that he refused not to offer vp in sacrifice his owne and only sonne. Therefore Peter teach∣eth, that our fayth is so proued in troubles, as golde is tried in a for∣nace: And whoe can say that it is not expedient, that the moste noble gift of pacience, which a faithful man hath receyued of his God, shuld

be brought forth into vse, that it may be made certainely knowen and manifest? For otherwise men will not esteme it as it is worthy. Now if God himself doth rightfully when he ministreth matter to stirre vp the vertues that he hath geuen to his faithfull, that they should not lie hidden, yea lye vnprofitable and perish: then is there good reason of the afflictions of the holy ones, without which there patience shold be nothyng. I saye also that by the crosse they are instructed to obedi∣ence, bicause they are so taught to liue not after their owne wish, but after the will of God. Truely if all thinges should flowe vnto them after their owne minde, they would not know what it were to folow God. And Seneca reherseth that this was an olde Prouerbe, when they exhorted any man to suffer aduersities, Folow God. By whiche they declared, that then only mē truely entred vnder the yoke of God, when he yelded his hand and backe to Gods correction. Nowe if it be most righteous, that we should shewe our selues in all thinges obe∣dient to the heauēly father, then we ought not to refuse, that he should by all meanes accustome vs to yeld obedience vnto him.

But yet we perceyue not howe necessarie this obedience is for vs, [ 5] vnlesse we do also consider, how wanton our fleshe is to shake of the yoke of God, so sone as it hath ben but a litle while deintily and ten∣derly handled. The same happeneth vnto it, that chaunceth to stub∣borne horses, whiche yf they be a fewe dayes pampred idlely, they can not afterward for fearcenesse be tamed, neyther do know their rider, to whose gouernement they somwhat before obeyed. And this is con∣tinual in vs that God cōplayneth to haue ben in the people of Israel, that beyng well fed and couered with fatnesse, we kick agaynst him that fed and nourished vs. The liberalitie of God shuld in deede haue allured vs to consider and loue his goodnesse, but for asmuche as our euell nature is such, that we are alwaye corrupted with his tender v∣sage, it is more than necessarie for vs, to be restrayned by some disci∣pline, that we runne not outragiously into such a stubborne wanton∣nese. So, that we should not grow fierce with vnmeasurable abun∣dance of richesse, that we shuld not waxe proude beyng lifted vp with honors, that we should not become insolent, beyng puffed vp with o∣ther good giftes, eyther of the soule, body or fortune, the lord himself, as he foreseeth it to be expedient, preuenteth it, and with the remedie of the crosse subdueth and bridleth the fearcenesse of our fleshe, & that diuerse wayes, so much as is healthfull for euery man. For all are not a like sicke of all one diseases, or do a like neede of hard healyng. And thereupon is to be seene howe some are exercised with one kinde of crosse, and some with an other. But whereas the heauenly Physician handleth some more gētly, and purgeth some with sharper remedies, when he meaneth to prouide for the health of all: yet he leaueth none free or vntouched, bycause he knoweth all without exception to be di∣seased.

Moreouer▪ the moste mercifull father needeth not only to preuent [ 6] our weakenesse, but many times to correct our passed offences. Ther∣fore so oft as we be afflicted, the remembrance of our forepassed 〈◊〉〈◊〉 ought by and by to entre into our minde: so without doubt we shall finde that we haue done somewhat worthy of chastisement. Yet we

ought not chefely to ground our exhortation to patience vpon the ac∣knowlegyng of sinne. For the Scripture ministreth vs a far better consideration, when it sayth, that the Lord correcteth vs with aduer∣sities, that we should not be damned with this worlde. Therefore we ought euen in the very sharpnesse of tribulations to acknowlege the kindnesse & goodnesse of our father toward vs, for asmuch as euē then he cesseth not to further our saluation. For he doth afflict, not to de∣stroy or kil vs, but rather to deliuer vs frō the dānation of the world. That thought shall leade vs to that, which the Scripture teacheth in an other place: My sonne, refuse not the Lordes correctiō, nor be wery when thou shalt be rebuked of him. For whome the Lord loueth, he correcteth, and embraceth him as a father doth his childe. When we know his rod to be y^• rod of a father, is it not our dutie rather to shewe our selues obedient children and willyng to learne, than with obsti∣natie to do like desperate men, that are hardened with euell doynges? The Lord leseth vs, vnlesse he call vs backe by correction when we are fallen awaye from him: so that the authour of the Epistle to the Hebrewes rightly sayth that we are bastardes, and not children yf we be out of correction. Therfore we are most froward, yf we can not suffer him whē he declareth his good will & the care that he hath for our saluatiō. This y^• Scripture teacheth to be the differēce betwene the vnbeleuers & the faythful, that the vnbeleuers as the bond slaues of a rooted & hardened wickednesse, are made the worse & more obsti∣nate w^t whippyng: the faithful, like childrē hauing an honest freedome of nature, do therby profit to repētāce. Now must thou choose of whe∣ther nūber thou wilt be. But bicause I haue spoken of this matter in an other place, I am cōtent to touche it briefly, & so will make an end.

[ 7] Moreouer it is a singular comfort, when we suffer persecution for righteousnesse. For then we ought to thinke, how great an honor God vouchesaueth to graunt vs, that he so garnisheth vs with the pecu∣liar marke of his souldiours. I meane that they suffer persecution for righteousnesse, not only that suffer for defense of the Gospell, but also that are troubled for any defense of righteousnesse. Whether therfore in maineteynyng the truthe of God agaynst the lies of Satan, or in takyng in hande the defense of good m••n and innocentes agaynst the wronges of the wicked, we be driuen to runne into the displeasure & hatred of the world, whereby our life or goods, or estimatiō may come in daunger: let it not be greuous or lothsome vnto vs to employ our selues for god, or let vs not think our selues miserable in those things in which he hath with his own mouth pronoūced vs blessed. Pouertie in deede, if it be cōsidered in it self, is miserable: likewise banishment, contēptious estate, prisonment, shame: Finally, death is the vttermost of all calamities. But whē the fauour of our God breatheth vpō vs, ther is none of al these things, but it turneth to our felicitie. Therfore let vs rather be cōtent w^t the testimonie of Christ, than w^t the false esti∣mation of y^e flesh. So shal it come to passe, that we shal reioyse as the Apostles did, when God shall accōpt vs worthy to suffer reproche for his name. For why? If we beyng innocēt, & knowing our selues clere in our cōscience, are by the nougthy dealyng of wicked men spoiled of our goods: we are in deede brought to pouertie therby amonge men,

but so richesse do truely growe vnto vs in heauen before God. If we be thrust out of our houses, we are the more inwardly receiued into the houshold of God. If we be vexed and despised, we take so muche the deper rootes in Christ. If we be noted with reproches and shame, we are in so much the more honorable place in the kingdome of God. If we be slayne, so is the entrie made open for vs vnto blessed life. Let vs be ashamed to esteme lesse these thinges, vpō which the Lord hath set so great a pryce, than shadowysh and fickle enticyng pleasures of present life.

Sithe therefore the Scripture doth with these and like admoni∣tions [ 8] geue sufficient comfort for the shames or calamities, that we suffer for defense of righteousnesse, we are to muche vnthankefull yf we doe not gladly and cherefully receyue them at the Lordes hande: specially sithe this is the kinde of crosse, moste properly belongyng to the faythfull, whereby Christ will be glorified in vs. As also Peter teacheth. But it is more greuous to gentle natures to suffer shame than a hundred deathes: therefore Paule expresly admonisheth that we shall not only suffer persecutions, but also reproches, bycause we trust in the liuyng God. As in an other place he teacheth vs after his example to walke through sclaunder and good report. Yet there is not required of vs such a cherefulnesse as maye take awaye all felyng of bitternesse and sorrow, or els the patiēce of the holy ones in the crosse were no patience, vnlesse thei should be bothe tormented with sorrow & vexed with grefe. If there were no hardinesse in pouertie, no peyne in sickenesse, no grefe in shame, no horrour in death, what valiātnesse or temperance were it to beare them indifferently? But when euery one of these doth with the natural bitternesse therof bitte the heartes of vs all, herein doth the valiantnesse of a faythfull man shewe it self, if beyng assayed with the felyng of such bitternesse, how greuously so euer he be troubled with it, yet with valiantly resistyng he ouercom∣meth it, his patience vttereth it selfe herein, yf beyng sharply prouo∣ked, he is yet so bridled with the feare of God, that he bursteth not out into any distēper. His cherefulnesse appereth herein, yf beyng woun∣ded with sadnesse and sorrowe, he resteth vpon the spirituall comfort of God.

This conflict, whiche the faithfull do susteyne agaynst the natural [ 9] felyng of sorrow, while they studie for patience and temperance, Paul hath very wel described in these wordes. We are put to distresse in al thinges, but we are not made sorrowfull: we labour, but we are not lefte destitute: we suffer persecution, but we are not forsaken in it: we are throwē downe, but we perish not. You see how to beare the crosse patiently, is not to be altogether astonished and without al felyng of sorrow. As the Stoikes in olde time did foolishly describe a valiant hearted man, to be such a one as puttyng of all nature of man, was a like moued in prosperitie and in aduersitie, in sorrowfull and ioyefull state, yea suche a one as like a stone was mo••ed with nothyng. And what haue they profited with this hye wisedome? Forsothe they haue painted out such an image of wisedome as neuer was found, and ne∣uer can herafter be among mē: But rather while they coueted to haue to exact and precise a patience, they haue taken awaye all the vse of

patience out of mans life. And at this day also amōg Christians there are newe Stoikes, that recken it a fault not only to grone and w••pe, but also to be sad and carefull. But these strange conclusions do com∣monly procede from idle men, whiche busieng themselues rather in speculation than doyng, can do nothyng but brede vs such new found doctrines. But we haue nothyng to do with that stony Philosophie, whiche our maister and Lord hath condemned not only by his worde but also by his example. For he mourned and wept both at his owne and other mens aduersities. The worlde (sayth he) shall reioyse, but you shall mourne and wepe. And bicause no man should finde faulte therewith, by his open proclamation, he hath pronounced them bles∣sed that mourne. And no maruell. For if all wepyng be blamed, what shal we iudge of the Lord himself, out of whose body dropped blouddy teares? If euery feare be noted of infidelitie, what shall we iudge of that quakyng feare, wherewith we reade that he was not sclenderly striken. If all sadnesse be mislyked, how shal we like this, that he con∣fesseth his soule to be sad euen to the death?

[ 10] This I thought good to speake to this ende, to cal godly mindes from despear: that they should not therfore altogether forsake the stu∣die of patience, bycause they can not put of the naturall affection of sorrow: whiche must needes happen to them, that make of patience a senslesse dulnesse, and of a valiant and constant man, a stocke. For the Scripture geueth to the holy ones the prayse of patience, when they are so troubled with hardnesse of aduersities, that yet thei be not ouer∣come nor throwē downe with it: when they be so pricked with bitter∣nesse, that they be also delited with spirituall ioye: when they be so di∣stressed with grefe, that yet they receyue courage againe beyng chea∣red with the comfort of God. Yet in the meane time that repugnancie abideth still in their heartes, that naturall sense eschueth and dredeth those thinges that it knoweth to be against it: but the affection of god∣linesse trauaileth euen through all those difficulties to the obeyeng of Gods will. This repugnancie the Lord expressed when he sayd thus to Peter: Whē thou waste yong thou didst gird thy self, & didst walke whether thou woldest: But when thou art old, an other shall gyrde thee and leade thee whither thou shalt not be willyng. Neyther is it likely that Peter, when the time came that he must glorifie God by his death, was drawen vnwillyngly and resistyng vnto it. Els his mar∣tyrdome should haue but small prayse. But howe so euer he did with great cherefulnesse of heart obeye the ordinance of God, yet bicause he had not put of the nature of manne, he was doubly strayned with two sortes of willes. For when he dyd by himselfe cōsider the bloudly death that he should suffer, beyng stryken with horrour thereof, he would gladly haue escaped it. On the other side, when it came in his minde, that he was called vnto it by the commaūdement of God, then conqueryng and treadyng downe feare, he gladly, yea and cherefully toke it upon him. This therefore we must endeuour yf we will be the Disciples of Christ, that our mindes be inwardly filled with so great a reuerence and obedience to God, as may tame and subdue to his or∣dinance all contrarie affections. So shall it come to passe, that with whatsoeuer kinde of crosse we be vexed, euē in the greatest anguishes

of minde, we shall constantly kepe patience. For aduersities shal haue their sharpnesse, wherwith we shalbe bitten: so when we are afflicted with sicknesse, we shal bothe grone and be disquieted & desire health: so beyng pressed with pouertie, we shalbe pricked with the s••inges of carefulnesse and sorrowe: so shall we be striken with grefe of shame, contempt and iniurie: so shall we yelde due teares to nature at the bu∣rial of our frendes: but this alway shalbe the conclusion, But the lord willed so. therefore let vs folow his will. Yea euen in the middest of the prickynges of sorrow, in the middest of mourning and teares, this thought must needes come betwene, to incline our heart to take chere∣fully the very same thinges, by reason whereof it is so moued.

But for asmuche as we haue taken the chefe cause of bearyng the [ 11] crosse, out of the cōsideratiō of the wil of God, we must in few wordes define what difference is betwene Phylosophical & Christian patiēce. Truely very fewe of the Phylosophers climbed to so hie a reason, to vnderstand that the hand of God doth exercise vs by afflictions, and to thinke y^t God is in this behalf to be obeyed. But they bryng no other reason, but bicause we must so doe of necessitie. What is this els, but to say that thou must yeld vnto God, bicause thou shalt trauail in vaine to wrastle against him? For if we obey God only bicause we so must of necessitie: then if we might escape we would cesse to obey. But the Scripture biddeth vs to consider a far other thing in the wil of God, y^t is to say, first iustice and equitie, then the care of our saluatiō. These therfore be the Christian exhortations to patience, whether pouertie, or banishmēt, or prisonment, or shame, or sickne••••e, or losse of parētes, or children, or any other like thing do greue vs, we must think y^t none of these thinges doth happen, but by the wil & prouidence of God, and that he doeth nothyng but by most iust order: For why? do not one in∣numerable & dayly offenses deserue to be chastised more sharply, and with more greuous correction, than such as the mercifull kindnesse of God layeth vpō vs? Is it not most great equitie y^t our flesh be tamed, & as it were made acquainted with the yoke, y^t she doe not wantonly grow wild according to her nature? Is not the righteousnesse & truth of God worthy, that we shuld take peine for it? But if there appere an vndoubted righteousnesse in our afflictions, we can not without vn∣righteousnesse either murmure or wrastle against it. We heare not now that cold song: We must geue place, bicause we so muste of neces∣sitie, but we heare a liuely lesson & ful of effectualnesse: We must obey, bycause it is vnlawfull to resist: we must suffer patiently, bycause im∣patience is a stubbornesse agaynst the righteousnesse of God. But now, bicause y^t thing only is worthy to be loued of vs, which we know to be to our safetie and benefite, the good father doth this waye also comfort vs, when he affirmeth that euen in this that he afflicteth vs with the crosse, he prouideth for our safetie. But if it be certayne that troubles are healthful for vs, why should we not receyue them with a thankfull and well pleased minde? Therefore in patiently suffryng them, we doe not forceably yeld to necessitie, but quietly agree to our owne benefit. These thoughtes (I say) do make that how muche our mindes are greued in the crosse with naturall felyng of bitternesse, so much thei be cheared with spiritual gladnesse. Wherupō also foloweth

thankes geuyng, whiche can not be without ioye. But if the prayse of the Lord & thankes geuyng procedeth of nothing but of a chereful & ioyful heart, & there is nothing y^t ought to interrupt the same praising of God and thankesgeuyng in vs: hereby appereth howe necessarie it is that the bitternesse of the crosse be tempered with spirituall ioye.

The .ix. Chapter. ¶Of the meditation of the life to come.

BUt with what so euer kinde of trouble we be distressed, [ 1] we must alwaye loke to this ende, to vse our selues to the contempt of this present life, & therby be stirred to the me∣ditatiō of the life to come. For, bicause God knoweth wel howe much we be by nature enclined to the beastly loue of this world, he vseth a most fit meane to draw vs back, and to shake of our sluggishnesse, that we shuld not stick to fast in y^t loue. There is none of vs that desireth not to seme to aspire & endeuour al their life lōg to heauēly immortalitie. For we are ashamed to excel brute beasts in nothing: whose state should be nothing inferiour to oures, vnlesse there remaine to vs a hope of eternitie after death. But if you examine the deuises, studies & doynges of euery man, you shall finde nothyng therin but earth. Hereupon groweth that senslesnesse, that our minde beyng daseled with vaine glistering of richesse, power & honors, is so dulled that it can not see far. Our heart also beyng possessed with co∣uetousnesse, ambition & lust, is so weyed downe, that it can not rise vp hier. Finally al our soule entangled with enticementes of the flesh, se∣keth her felicitie in earth. The Lord, to remedie this euell, doth with cōtinual examples of miseries teach this of the vanitie of this present life. Therfore that thei should not promise thēselues in this life a soūd & quiet peace, he suffreth them to be many times disquieted & troubled either with warres, or vprores, or robberies, or other iniuries. That they should not with to much gredinesse, gape for fraile & transitorie richesse, or rest in the richesse y^t they already possesse, somtime with ba∣nishment, sometime with barrennesse of the earth, somtime with fire, somtime by other meanes he bringeth thē to pouertie, or at least hol∣deth them in measure. That they should not with to muche ease take pleasure in the benefites of mariage, he eyther maketh them to bee vexed with the frowardnesse of their wiues, or plucketh thē downe w^t ill childrē, or punisheth thē with wāt of issue. But if in al these things he tenderly beareth with them, yet least they should either swell with foolish glorie, or inmeasurably reioyse with vaine confidence, he doth by diseases & dangers set before their eyes, how vnstable & vanishing be al the goods that are subiect to mortalitie. Then only therfore we rightly profit in the discipline of the crosse when we learne y^t this life, when it is considered in it self, is vnquiet, troublesome & innumerable wayes miserable, & in no point fully blessed: & that all those y^t are rec∣kened the good thinges thereof are vncertaine, fickle, vaine, & corrup∣ted with many euels mixed with them. And herupō we do determine, that here is nothing to be sought or hoped for but strife: and that whē we thinke of our crowne, then we muste lifte vp our eyes to heauen. For thus we muste beleue. That our minde is neuer truely raysed to the desire and meditation of the life to come, vnlesse it haue first con∣ceyued

a contempt of this present life.

For betwene these two there is no meane, the earth must either be∣come [ 2] vile in our sight, or holde vs bound with intemperate loue of it. Therfore if we haue any care of eternitie, we must diligētly endeuour to loose our selues frō these fetters. Now bicause this presēt life hath many flatteryng pleasures wherewith to allure vs, a great shewe of pleasantnesse, grace, & swetenesse, wherwith to delite vs: it is much behoueful for vs to be now and then called away, that we be not be∣witched with such alluremētes. For what, I pray you, would be done if we did here enioy a continual concourse of good things & felicitie, sithe we can not with continuall spurres of euels be sufficiently awa∣ked to consider the miserie thereof? Not only the learned doe knowe, but also the common people haue no Prouerbe more common than this, that mans life is like a smoke or shadow: and bycause they sawe it to bee a thyng very profitable to be knowen, they haue set it out with many notable sentēces. But there is nothyng that we do either more negligently consider, or lesse remember. For we goe aboute all thinges, as though we would frame to our selues an immortalitie in earth. If ther be a corps caried to burial, or if we walk amōg graues, then, bicause there is an image of death before our eyes, I graunt we do maruelously well discourse like Phylosophers vpon the vanitie of this life. Albeit we do not y^t cōtinually, for many times al these things do nothing moue vs. But when it happeneth, our Philosophie lasteth but a while, which so sone as we turne our backes, wanisheth awaye, & leaueth no steppe at al of remēbrance behinde it: finally it passeth a∣way as a clapping of hādes vpō a stage at any pleasant sight. And we forgetting not only death, but also y^t we be subiect to death, as though we had neuer heard any report therof, fall to a carelesse assurednesse of earthly immortalitie. If any mā in the meane time tel vs of y^e Pro∣uerbe, that man is a creature of a dayes continuance, we graunt it in deede: but so heedelesly, y^t still the thought of euerlastyng continuance resteth in our minde. Whoe therfore can denie, that it is a great profit to vs all, not only to be admonished in wordes, but by all the exāples of experiēce that may be to be cōuinced of y^e miserable estate of earthly life: for asmuche as euen when we are conuinced, we scarcely cesse to stand amased with peruerse & foolish admiratiō of it, as though it cō∣teined the vttermost end of good thinges. But if it be necessarie y^t God instruct vs, it is our dutie likewise on our behalues, to harken to him when he calleth & awaketh our dulnesse, that despisyng the world we may with al our heartes endeuour to the meditatiō of the life to come.

But let the faithfull accustome themselues to suche a despisyng of [ 3] present life, as maye neither engendre a hatred thereof, nor any vn∣thankfulnesse toward God. For this life, howsoeuer it is ful of infinite miseries, is yet worthily reckened amōg the not sclender blessynges of God. Therfore if we acknowlege no benefit of God in it, we are gilry of no small vnthankfulnesse toward God himselfe. But specially it ought to bee to the faythfull a testimonie of Gods good will, for as∣muche as it is wholy directed to the furtherance of their saluation. For before that he openly deliuer vnto vs the inheritance of eternall glorye, hys will is to shewe hymselfe a Father vnto vs by smaller

examples: and these be the benefites that are dayely bestowed vpon vs. Sithe therefore this life serueth vs to vnderstand the goodnesse of God, shal we disdaine it as though it had not a crūme of goodnesse in it? We must therefore put on this felyng and affection, to recken it among the giftes of goodnesse that are not to be refused. For though there wanted testimonies of Scripture, of which there are both ma∣ny and most euident, very nature it self doth exhort vs to geue thākes to the Lorde, for that he hath brought vs into the light of it, that he graunteth vs the vse of it, that he geueth vs all necessarie succors for the preseruation of it. And this is a muche greater reason, yf we con∣sider that we are in it after a certayne manner prepared to the glorie of the heauenly kingdome. For so the Lorde hath ordeyned that they whiche in time to come shalbe crowned in heauen, must fight certaine battels in earth, that they should not triumph, till they had ouercome the hard aduentures of the battel, & obteyned the victorie. Then an o∣ther reason is, y^t we do by diuerse benefites beginne therin to taste the swetenesse of Gods liberalitie, that our hope & desire should be whet∣ted to long for the reuelyng thereof. When this is determined, that it is a gift of Gods clemencie that we lyue this earthly lyfe, for whiche as we be bound vnto him, so we ought to be mindefull and thankfull: thē we shal in fit order come to cōsider the most miserable estate ther∣of, to this end y^t we may be deliuered frō to much gredinesse of it, wher∣unto as I haue before sayd, we are of our selues naturally enclined.

[ 4] Now what so euer is taken from the wrongfull desire of this life, ought to be added to y^e desire of a better life. I graūt in deede that thei thought truely, that thought it best not to be borne, & the next, to die quickly. For what could they beyng destitute of the light of God and true religion, see therin but vnhappy and miserable? And they dyd not without reason, that mourned and wepte at the birthes of their frendes, and solemnely reioysed at their burials, but they did it with∣out profit, bicause beyng without the right doctrine of fayth, they did not see how that may turne to good to the godly, which is of it self nei∣ther blessed nor to be desired: and so they ended their iudgement with desperation. Let this therfore be the marke of the faithful in iudgyng of mortall life, that when they vnderstand it to be of it self nothing but miserie, they maye resort wholly the more freshly & redily to the eter∣nall life to come. When we come to this comparison, then this pre∣sent lyfe maye not only be safely neglected, but also vtterly despysed and lothed in comparison of the other. For if heauen be our contrey, what is the earth els but a place of banishment? If the departyng out of the world be an entryng into lyfe, what is the world but a graue? to abide in it, what is it els but to be drowned in death? If to be deliuered from the bodie is to be set in perfect libertie, what is the bo∣dye els but a pryson? If to enioye the presence of God is the hyest summe of felicitie, is it not miserable to lacke it? But til we be escaped out of the world, we wander abrode from the Lord. Therefore if the earthly life be compared with the heauenly life, doutlesse it ought to be despised & troden vnder foote. But it is neuer to be hated, but in re∣spect that it holdeth vs in subiection to sinne, & yet that hatred is not properly to be layed vpon our life. But how so euer it be, yet we

must be so moued either with werinesse or hatred of it, that desyrynge the end of it, we may be also redy at the will of the Lorde to abide in it: so y^t our werinesse may be far from all grudging and impatience. For it is like a place in battell array, wherin the Lorde hath placed vs, which we ought to kepe tyll he call vs away. Paul in dede lamēteth his state that he is holden bond in the bondes of the body longer than he wy∣shed, and sigheth with feruent desire of his redemption: neuerthelesse to obey the commaundement of the Lorde, he professed him self ready to both, because he acknowledgeth himself to owe this vnto God, to glo¦rifie his name, either by death or life: and that it is in God to determine what is moste expedient for his glory. Therfore if we must liue and die to the Lorde, let vs leaue to his will the tyme of our life and death: but so that we be styll feruent in desire of death, and be cōtinually occupied in meditation therof, and despise this life in comparison of the immorta∣litie to come, and wyshe to forsake it when it shall please the Lorde, be∣cause of the bondage of sinne.

But this is monstruous, that in stede of that desire of death, manye [ 5] that bost them selues to be Christians, are so afrayed of it, that they trē∣ble at euery mention of it, as of a thing betokening vnluckely and vn∣happy. Truely it is no maruell, if naturall sease in vs do quake for fear when we heare of the dissoluing of vs. But this is in no wyse tolerable, that there be not in a Christian mans brest the light of godlinesse, that should with greater comfort ouercome and suppresse that feare, howe great soeuer it be. For if we consider that this vnstedfast, faulty, corrup∣tible, fraile, withering, and rotten tabernacle of our body, is therfore dis¦solued, that it may afterward be restored againe into a stedfast, perfect, vncorruptible and heauenly glorie: shall not faith compell vs feruently to desire that whiche nature feareth? If we consider that by death we are called home out of banishmēt, to inhabite our contry, yea a heauen∣ly contrey, shall we obteine no comfort there by? But there is nothinge that desireth not to abide continualli. I graunt, & therefore I affirme, y^t we ought to loke vnto the immortalitie to come, wher we may atteine a stedfast state that no where appeareth in earth. For Paul dothe very well teache, that the faithfull ought to goe cherefully to death: not be∣cause they would be vnclothed, but because they desyre to be newly clo∣thed. Shall brute beastes, yea and lifeles creatures, euen stockes and stones, knowing their present vanitie, be earnestly bent to loking for the last day of the resurrection, that they may with the children of God be deliuered from vanitie, and shall we that are endued with the light of wyt, and aboue wyt enlightened with the spirite of God, when it stan∣deth vpon our being, not lift vp our myndes beyond this rottennesse of earth? But it perteineth not to my present purpose, nor to this place, to speake against this peruersnesse. And in the beginning I haue alre∣die professed, that I would not here take vpon me the large handlinge of common places. I would counsel suche fearfull myndes, to rede Cy∣prians boke of Mortalitie, vnlesse thei were mete to be sent to the Phy¦losophers, that they may beginne to be ashamed when they se the con∣tempt of death that those do shewe. But this let vs hold for certainly determined, that no man hath well profited in Christes schole, but he that doth ioyfully loke for the daye both of death and of the last resur∣rection.

For both Paule describeth all the faithfull by this marke, & al∣so it is common in the Scripture, to call vs thither as oft as it will set forthe a ground of perfect gladnesse. Reioyce (saithe the Lorde) and lift vp ••our heads, for your redemption commeth nere at hande. Is it rea∣sonable, I praie you, y^t the thing which he willed to be of so great force to raise vp ioye & cherefulnesse in vs, sholde brede nothing but sorrowe and discouragement? If it be so, why do we still boast of hym as oure Scholemaster? Let vs therfore gette a sounder minde, and howsoeuer the blinde and senslesse desire of the flesh do striue against it, let vs not doubt to wishe for the comming of the Lorde, not onely with wishinge, but also with groning and sighing, as a thing most happy of all other. For he shal come a redemer to vs, to drawe vs out of this infinite gulfe of euels and miseries, and to leade vs into that blessed inheritance of his life and glorie.

[ 6] This is certainely true: all the nation of the faithfull, so longe as they dwel in earth, must be as shepe appointed to slaughter, that they mate be fashioned like Christ their heade. Therfore thei were in moste lamentable case, vnlesse thei had their minde raised vp into heauen, & surmounted all that is in the worlde, and passed ouer the present face of things. Contrariwise, whē thei haue ones lif••ed their heades aboue all earthly thinges, although thei see the wealth and honoures of the wicked storyshing, if thei see them enioying quiet peace if thei see them proude in gorgiousnesse and sumptuousnesse of all thinges, if they see them to stowe in plentiful store of al delites, by side that if thei be spoy∣led by their wickednesse, yf they susteine reprochfull dealinges at theyr pride, if thei be robbed by their couetousnesse, if thei be vexed by any o∣ther outrage of theirs: thei will easily vpholde themselues in such ad∣uersyties. For that daie shalbe before their eies, when the Lorde shall receiue his faithfull into the quiet of his kingdome, when he shal wipe all teares from theyr eyes, when he shall clothe them with the robe of glorie & gladnesse, when he shall feede them with the vnspeable swet∣nesse of his deinties, when he shall aduaunce them to the felowshippe of his hie estate: ynally when he shall vouchesaue to enterparten hys felicitie wyth them. But these wycked ones that haue floryshed in the ear••he, he shall throwe into extreeme shame, he shall change their de∣lites into tormentes, their laughing and mirth into weping and gnas∣shing of tethe, he shall disquiet their peace with terrible torment of cō∣science, he shall punish their deintinesse with vnquenchable fier, & shall put their heades in subiection to those godly men, whose patience thei haue abused. For this is righteousnes (as Paule testifieth) to geue re∣lease to the miserable & to them that are vniustly afflicted, and to ren∣der affliction to the wycked that do afflict the godly, when the Lorde Iesus shall be reueled from heauen. This truely is our onely comfort, whiche if it be taken awaie, we must of necessitie either despeir, or flat∣teringly delite oure selues wyth the vayne comfortes of the worlde to oure owne destruction. For euen the Prophete confesseth that his fete stagged, when he taried to longe vpon considering the present prospe∣ritie of the wicked: and that he coulde not otherwise stande stedfaste, but when he entred into the sanctuarie of God, and bended his eyes to the last ende of the godly and the wicked. To conclude in one word,

then only the crosse of Christ triumpheth in the heartes of the fayth∣full vpon the Deuil, fleshe, synne & the wicked, when our eyes are tur∣ned to the power of the resurrection.

The tenth Chapter. ¶Howe we ought to vse this present lyfe, and the helpes thereof.

BY suche introductions the Scripture doth also wel informe [ 1] vs what is the right vse of earthely benefites: whiche is a thyng not to be neglected in framyng an order of lyfe. For if we must lyue, we must also vse y^e necessary helpes of life: neyther can we eschue euen those thynges that seme ra∣ther to serue for delite than for necessity. Therfore we must kepe a mea∣sure, that we may vse them with a pure conscience, either for necessitie or for delight. That measure the Lorde apointeth by his worde, when he teacheth that this lyfe is to them that bee his, a certaine iorney through a strange countrey, by whiche they trauayle towarde the king∣dome of heauen. If we must but passe through the earth, doubtlesse we ought so far to vse the good thynges of the earth, as they may rather further than hynder our iourney. Therfore Paul doth not vnprofitably counsell vs so to vse this worlde, as though we vsed it not: and to bye possessions with suche a mynde as they vse to bee solde. But because this place is slippery, and so slope on bothe sydes, that it quickely ma∣keth vs to fall, let vs labour to fasten our foote there, where we maye stande safely. For there haue bene some, that otherwyse were good and holy men, whiche when they same intemperance and ryot continually to range with vnbridled lust, vnlesse it be sharply restrained, & wer desi∣rous to corret so great a mischiefe, thei could finde none other way, but suffred man to vse the benefites of the earth, so far as necessitie requi∣red. This was in dede a Godly counsell, but they wete to seuere. For (whiche is a very perilous thyng) they did put streighter bondes vpon consciences, than those wherewith they were bounde by the worde of God. And they expounde necessitie, to absteine from all thinges whiche a man may be without. And so by their opinion, a man might scarcelye take any more foode than bread & water. And some be yet more seuere: as it is red of Crates the Thebane, that did thrawe his goodes into the sea, because if they were not destroyed, he thought that he shoulde be destroyed by them. Many at this daye, while they seeke a pretence, whereby the intemperance of y^e fleshe in vse of outwarde thinges may be excused, and whyle they goe about to prepare a way for the flesh ra∣ging in wantonesse, do take that as a thinge confessed, whiche I do not graunte them, that this libertie is not to be restrained with any limita∣tion of measure, but that it is to be left to euery mans conscience to vse as muche as he seeth to be lawfull for him. Truly I confesse, that con∣sciences neither ought nor can in this point be bounde by certaine and precise formes of lawes. But for as muche as the Scripture teacheth generall rules of lawfull vse, we must surely measure the vse according to these rules

Let this be a principle: that y^e vse of Gods giftes swarueth not out [ 2] of the way, when it is referred to that ende, wherunto the authour him

selfe hath created and apointed them for vs, for as muche as he hathe created them for our good and not for our hurt. Therfore no man can kepe a righter way, than he that shal diligētly loke vnto this end. Now if we consider to what end he hath created meates, we shall finde that he meant to make prouision not only for necessitie but also for delite & pleasure. So in apparell, beside necessitie he apointed an other ende, whiche is comlinesse & honestie. In herbes, trees, and frutes, beside di∣uerse profitable vses, there is also a pleasantnesse of sight, & swetenesse of smell. For if this were not true, the Prophet would not recken amōg the benefites of God that wyne maketh glad the heart of man, & that oyle maketh his face to shine: the Scripture woulde not echewhere, to set fourth his liberalitie, rehearse that he hath geuen all suche thinges to men. And the very naturall qualities of thinges do sufficiently shew, to what end and howe far we may vse them. Shall the Lorde haue set in floures so great a beutie, as presenteth it selfe to our eies: shall he haue geuen so great a swetenesse of sauour as naturally floweth into our smelling: and shall it be vnlawfull either for our eies to take the vse of that beautie, or for our smelling to feele that swetenesse of sauour? what? Hath he not so made difference of colours, that he hathe made some more acceptable than other? what? Hath he not geuen to gold and siluer, to iuorie & marble, a speciall grace whereby they might be made more precious than other metalles or stones? Finally hath he not made many thinges commendable vnto vs without necessary vse?

[ 3] Therfore away with that vnnaturall Philosophie, whiche in graū∣ting vs of y^e creatures no vse but for necessitie, not only doth niggardly bereue vs of the lawfull vse of Gods liberalitie, but also can not take place, vnlesse it first haue spoiled mā of al his senses & made him a blok. But on the other side we must with no lesse diligence prouide a stay for the lust of y^e fleshe, whiche if it be not brought into order, ouerfloweth without measure: & it hath (as I haue said) defēders of it, which vnder pretense of allowed libertie do graunt vnto it all thinges. First there is one bridle put in the mouth of it, if this be determined, that all thinges are created for vs to this end, that we should know the authour of thē, and geue him thankes for his tender kindnesse toward vs. Where is thy thankes geuing, if thou so gluttonously fill thy selfe with deintye meates or with wyne, that thou either be made senslesse, or vnfit to do the duties of godlinesse and of thy callyng? Where is the reknowled∣ging of God, yf thy fleshe by to great abundance boilynge in fylthye luste, dothe with her vncleannesse infecte thy mynde, that thou canste not see any thing that is ryght or honest? In apparel, where is thank∣fulnesse to God, yf with costlye gorgiousnesse thereof we bothe fall in admiration of our selues and disdayne other? If with the trymnesse and cleanlynesse of it, we prepare our selues to vnchastitie? Where is the reknowledging of God, if our mynde be fixed vpon the gaynesse of our apparell? For manye so geue all their senses to bodelye delytes, that the mynde lyeth ouerwhelmed. Many are so delited with mar∣ble, gold, and payntinges, that they become as it were menne made of marble, that they bee as it were turned into metalles, and bee lyke vnto paynted Images. The smelle of the kytchen, or swetenesse of ••auours so dulleth some, that they can smell nothyng that is spiritual.

And the same is also to be seen in the rest. Therfore it is certaine that hereby the licenciousnesse of abusing is somewhat restrained, and that rule of Paul confirmed, that we be not to carefull of the fleshe, for the lustes therof, to whiche if we graūt to muche, thei boyle out aboue mea∣sure and temper.

But there is no surer nor redier way than that whiche is made vs [ 4] by the contempt of this present life, and the meditation of heauenly im¦mortalitie. For therupon folow two rules: the one, that they which vse this world, should be so minded as though thei vsed it not, they y^t mary wiues as though they did not mary: they y^t bye as though thei did not bye, as Paul teacheth. The other, y^t they shold learne as well to beare pouertie, quietly & patiētly, as abundance moderatly. He y^t bidde••h thee to vse this world as though thou didst not vse it, doth cut away not on¦ly y^e intemperance of gluttonie in meat & drinke, & to much deintinesse, sumptuousnesse, pride, hautinesse, & nicenesse, in fare, bylding•• & appa∣rell, but also all care & affection y^t may either withdrawe thee or hinder thee from thinking of the heauēly life, or frō study to garnish thy soule. But this was long ago truely sayd of Cato: that there is great care∣fulnesse of trimming our body, & great carelesnesse of vertue. And it is an old prouerbe y^t they whiche are much busied in care of their body ar commōly carelesse of their soule. Therfore, although the libertie of the faithfull in outward thinges is not to be restrained to a certain forme, yet truely it must be subiect to this law, to beare very little with theyr owne affections, but contrariwise still call vpon them selues with con∣tinually bent mynde, to cut of all shew of superfluous plentie, muche more to restraine ryotous excesse, and to take diligent hede, that they do not of helpes make to them selues hinderaunces.

The other rule shalbe, that they that haue but small and sclender [ 5] rychesse, may learne to lacke paciētly, that they be not carefully moued with immeasurable desire of them: whiche paciēce they that kepe, ha••••e not a litle profited in the Lordes schole: as he y^t hath not at least some∣what profited in this behalf, can scarcely haue any thing wherby ••o pro¦ue him selfe the scholar of Christ. For beside this that the most part of other vices do accompanie the desire of earthly thinges, he that bea∣reth pouertie impatiently, doth for the moste part bewray the contra∣rie disease in abūdance. I meane hereby that he whiche wilbe ashamed of a poore cote, wilbe proude of a costly cote: he that will not be content with a hungry supper, will be disquieted with desire of a deintier, and would also intemperately abuse those deinties if he had them: he that hardly and vnquietly beareth a priuate & base estate, will not absteine from pryde if he climbe to honors. Therfore let all them that haue an vnfained zele of Godlinesse, endeuour to learne by the Apostles exam∣ple, to be full and hūgry, to haue store and suffer want. The Scripture hath also a third rule, wherby it tempereth the vse of earthly thinges, of whiche we haue spoken sumwhat when we entreated of the precep∣tes of charitie. For the Scripture decreeth that al earthly thinges are so geuen vs by the bountifulnesse of God, and apointed for oure cōmo∣ditie, that they may be as things deliuered vs to kepe, wherof we must one day yelde an accompt. We must therfore so dispose them, that this saying may continually sound in our eares, yeld an accōpt of thy ••ayly∣wike.

Therwithall let this also come in our mynde Whoe it is that as∣keth suche an accompt, euen he that hath so muche commended absti∣nence, sobrietie, honest sparing, and modestie, and abhorreth riotous sumptuousnesse, pride, ostentation and vanitie, whiche alloweth no o∣ther disposing of goodes, but suche as is ioyned with charitie: whiche hath already w^t his own mouth condemned all those deliteful thinges that do withdrawe a mans mynde from chastitie and cleannesse, or doe dull his wit with darkenesse.

[ 6] Last of all, this is to be noted, that the Lorde biddeth euery one of vs in al the doinges of his life, to haue an eye to his calling. For he kno∣weth with how great vnquietnesse mans wit boyleth, with howe skip∣ping lightnesse it is caried hether and thether, how gredy his ambitiō is to holde diuerse thinges at ones. Therfore that all thinges shoulde not be confounded with our follie and rashenesse, he hath apointed to euerie man his duties in seuerall kindes of lyfe. And that no man rash∣ly runne beyond his bondes, he hath named all suche kyndes of lyfe, vocations. Therfore euery mans seuerall kinde of life is vnto him as it were his standing apointed him by God, that they should not all theyr life vncertainly wander about. And this diuision is so necessary, that al our doinges are measured thereby in his sight, and oftentimes contra∣ry to the iudgemēt of mans reason and Philosophie. There is no dede accompted more noble, euen among the Phylosophers, than for a man to deliuer his contrie from tyrannie: but by the voice of Gods iudgemēt the priuate man is openly condemned that layeth hand vpon a tyrant. But I wil not tarry vpon rehearsing of examples. It is sufficient if we knowe that the calling of the Lord is in euery thing the beginning and fundation of well doing: to whiche he that doth not diriect himself, shal neuer kepe a right way in his doinges. He may paraduenture somtime do somwhat seming worthy of praise: butte whatsoeuer that be in the sight of men, before the throne of God it shalbe reiected: moreouer there shalbe no conuenient agrement in the partes of his life. Therfore our life shall then be best framed, when it shalbe directed to this marke: For then, no man caried with his owne rashenesse will attēpt more thā his calling may beare, because he knoweth that it is not lawful to passe beyond his bondes. He that shalbe a man of base estate, shal contented∣ly liue a priuate life, least he shold forsake the degree wherin God hath placed him. Againe this shalbe no smal relefe to cares, labors, greues, and other burdens, when a man shall know y^t in all these thinges God is his guide. The more willingly the magistrate will execute his office•• the housholder will bynd him selfe to his dutie: euery man in his kinde of life will beare and passe through the discommodities, cares, tedious∣nesse, and anguishes therof: when they are perswaded that euery mās burden is laid vpon him by God. Hereupon also shal growe singular cō∣fort, for as muche as there shalbe no worke so filthy & vile, (if it be such a one as thow obey thy calling in it) but it shineth & is most precious in the sight of God.

The aleuenth Chapter. ¶Of the iustification of Fayth, and fyrst of the definition of the name and of the thyng.

I Thinke I haue already sufficiently declared before, howe [ 1] there remayneth for men being accursed by the lawe one only helpe to recouer saluation: agayne, what Faith is, and what benefites of God it bestoweth vpon man, and what fruites it bringeth fourth in hym. The summe of all was this, that Christ is geuen vs by the goodnesse of God, and cōceiued and possessed of vs by faith, by partakyng of whome we receiue principally twoo graces: the first, that being reconciled to God by his innocencie, we may nowe in stede of a iudge haue a merciful father in heauen: the second, that being sanctified by his Spirite, we maye geue our selues to innocencie and purenesse of lyfe. As for regeneration, whiche is the second grace, we haue alredy spoken of it as muche as semed to be suf∣ficient. The manner of iustification was therfore lesse touched, because it serued well for our purpose, first to vnderstande both how the Faythe by whiche alone we receiue frely geuen righteousnesse by the mercie of God, is not idle from good workes: and also what be the good workes of the holy ones, wherupon part of this question entreateth. Therfore they are first to be throughly discussed, and so discussed that we must re∣membre that this the chefe stay of vpholding religion, that we may be the more carefull and hedefull about it. For vnlesse thou first knowe, in what state thou art with God, and what his iudgement is of thee: as thou hast no ground to stablishe thy saluation, so hast thou also none to rayse thy reuerent feare toward God. But the necessitie of this knowe∣ledge shall better appere by knowledge it selfe.

But that we stumble not at the first entrie, (whiche we should doe if [ 2] we should entre disputation of a thing vnknowen) let vs first declare what is meant by these speches, Man to be iustified before God, To be iustified by fayth or by workes. He is sayd to be iustified afore God, y^t is pronounced by the iudgement of God bothe iust and accepted for hys owne righteousnesse sake. For as wickednesse is abhominable before God, so a sinner can not finde fauour in his eyes, in respect that he is a sinner, or so long as he is accompted suche a one. Therfore wheresoe∣uer synne is, there also appereth the wrath and vengeance of God. He is iustifid that is not accompted in place of a sinner but of a iust man, and by reason therof he standeth fast before the iudgemēt seate of God when all sinners fal. As if an innocent be brought to be arayned before the seate of a righteous iudge, when iudgemēt is geuen accordinge to his innocencie, he is sayde to be iustified before the iudge: so he is iusti∣fied before God that being exempt out of the number of sinners hathe God a wytnesse and affirmer of his ryghteousnesse. Therfore after the same manner a man shalbe said to be iustified by workes, in whose lyfe there is founde suche cleannesse and holienesse, as may deserue the te∣stimonie of righteousnesse before the throne of God: or he that with the vprightnesse of his workes is able to answere and satisfie Gods iudge∣ment. Contrariwyse he shalbe said to be iustified by faith that being ex∣cluded from the righteousnesse of workes, doth by fayth take holde of y^e righteousnesse of Christ: wherwith when he is clothed, he appereth in the sight of God, not as a sinner, but as righteous. So we simply ex∣pound iustification to be an acceptation, wherby God receiuing vs into fauour taketh vs for righteous. And we say that the same consisteth in

forgeuenesse of sinnes, and imputation of the righteousnesse of Christ.

[ 3] For confirmation hereof there are many and euident testimonies of Scripture. First it can not be denied, that this is the proper and moste vsed signification of the word. But because it is to long to gather al the places and compare them together, it shalbe enough to put the reders in mynde of them, for they may of them selues easely marke them. But I wyll bring fourth some, where this iustification that we speake of is expressely entreated of by name. First where Luke sayeth that the peo∣ple when they had heard Christ did iustifie God. And where Christ pro¦nounceth that wisdome is iustified by her children: he doth not meane there, y^t thei do geue righteousnesse, which alway remaineth perfect w^t God, although all the worlde goe about to take it awaye from hym: nor in this place also to make the doctrine of saluatiō righteous, which hath euer that of it selfe. But bothe these speches are as muche in ef∣fect, as to geue to God and his doctrine the praise that they deserue. Againe when Christ reprocheth the Pharisees, that they iustifie them selues, he doth not meane that they obteine righteousnesse by well do∣ing, but do vainegloriously seke for the same of righteousnesse, whereof in dede they be voyde. They that are skilfull of the Hebrue tongue doe better vnderstande the sense of this phrase: in whiche tongue they are not only called wicked doers, that are gylty in their conscience of anye wicked doing, but also they that come in daunger of iudgement of con∣demnation. For when Bersabe sayeth that she and Solomon shalbe wicked doers, she doth not therein acknowledge any offense, but com∣playneth that she & her son shalbe put to shame, to be numbred among the reprobate and condemned. But by the processe of the text it easelye appeareth, that the same worde in Latine also, can not otherwyse be taken but by way of relation, and not to signifie any qualitie. But as cō¦cerning the matter that we are nowe in hande with: where Paul saith that the Scriptur did forsee, that God iustifieth the Gentiles by faith, what may a man vnderstande thereby, but that God doth impute righ¦teousnesse by faith? Againe, whē he sayth that God iustifieth y^e wicked man that is of the fayth of Christ, what meanyng can be therof, but by the benefite of fayth to deliuer them from the damnation whiche their wickednesse deserued? And yet he speaketh more playnely in the con∣clusiō, when he cried out thus, Who shal accuse Gods elect? It is God y^t iustifieth, who shall condemne? It is Christe that died, yea that rose a∣gaine, and nowe maketh intercession for vs. It is as muche in effect as if he should say, Who shall accuse them whome God acquiteth? whoe shall condemne them whose patrone Christ is and defendeth them? To iustifie therfore is nothing els, than to acquite hym that was accused, from gilthynesse as allowyng his innocencie. Sithe therfore God doth iustifie vs by y^e intercessiō of Christ, he doth acquite vs, not by allowāce of our own innocencie, but by imputatiō of righteousnesse, that we may be cōpted for righteous in Christ which are not righteous in our selues. So in the .xiii. Chapter of the Actes, in Paules sermō: by him is forge∣uenes of sinnes preached vnto you, and euery one that beleueth in him is iustified from al those thynges, from whiche you could not be iustifi∣ed in the lawe of Moses. You see that after forgeuenesse of sinnes, iu∣stification is added in place of an exposition. You see playnely that it is

taken for absolution. you se that it is taken awaye from the workes of the lawe. you see that it is the mere beneficial gyft of Christe. you see that it is receiued by fayth. Finally you see that there is a satisfaction spoken of where he sayeth that we are iustified from sinnes by Christe. So when it is sayde that the Publicane came iustified out of the Tem∣ple, we can not saye that he obteyned righteousnesse by any deseruing of workes. This therefore is sayde that after pardon of his sinnes ob∣teyned, he was coumpted for ryghteous before God. He was therfore ryghteous, not by approuinge of workes, but by Gods free absolutiō. Wherefore Ambrose sayeth very well, that calleth the confession of sin∣nes a lawefull iustification.

But to leaue striuing about the worde: If we loke vpon the thyng [ 4] it selfe as it is described vnto vs, there shall remayne no more doubte. For truely Paule doth expresse iustification by the name of acceptatiō, when he saith (Ephes. i. a. v.) we are apointed vnto adoption by Christ, accordyng to the good pleasure of God, vnto the prayse of his glorious fauour, whereby he hath accompted vs acceptable or in fauour. For the same is meant by it that is sayde in an other place, that God doeth fre∣ly iustifie. In the .iiii. Chapter to the Romaines, he first calleth it an im∣putation of righteousnesse, and sticketh not to saye that it consisteth in forgeuenesse of synnes. That man (sayd he) is called of Dauid a blessed man, to whome God accompteth or imputeth righteousnesse without workes, as it is writtē: Blessed are they whose iniquities ar forgeuē. &c. Truely he there doth entreate not of one part of iustification, but of all iustification wholly. And he testifieth that Dauid in that place maketh a definition of iustification, when he pronounceth that they are blessed to whome is geuen free forgeuenesse of sinnes. Whereby appereth that this ryghteousnesse wherof hee speaketh, is in comparison simply set as contrary to giltinesse. But for this purpose, y^t is the best place wher he teacheth, that this is the summe of the message of the Gospel, y^t we should be reconciled to God: because it is his will to receiue vs into fa∣uour through Christ, in not imputing sinnes vnto vs. Let the reders di¦ligently wey all the whole processe of the text. For by & by after, where he addeth by way of exposition, that Christ whiche was without sinne was made sinne for vs, to expresse the manner of recōciliation, doubt∣lesse he meaneth nothing els by the word recōciling but iustifiyng. And that whiche he sayth in an other place, that we are made righteous by the obedience of Christ, could not stand together, vnlesse we be accomp∣ted righteous before God, in hym, and without our selues.

But where as Osiander hath brought in, I wote not what monster [ 5] of essential righteousnes, wherby, although his wil was not to destroy free righteousnes, yet he hath wrapped it within such a mys••e, as dark∣neth godly mindes, and bereueth them of the earnest feling of the grace of Christ: therfore ere I passe further to other thynges, it is worth the labour to confute this doting errour. First this speculation is but of mere and hungry curiositie. He doth in dede heape together many testi∣monies of Scripture, to proue that Christe is one with vs, and wee one with hym, whiche nedeth no profe: but because hee kepeth not this bonde of vnytie, he snareth hym selfe. But wee whyche holde that wee are made all one wyth Christe by the power of his Spirite,

may easily vndoe all his knottes. He had conceiued a certayne thynge very neare to the opinion of Manichees, to desire to conuey the sub∣stance of God into men. Herupon riseth an other inuention of his that Adam was fashioned after the Image of God, bicause euen before the fall Christe was ordeyned the paterne of the nature of man. But by∣cause I woulde bee shorte, I wyll tarry vpon the matter that I haue presently in hande. He saith that we are one wyth Chryst. We graunt. But we denie y^t the substance of Christ is mingled with oures. More∣ouer we say that this principle that Christe is righteousnesse to vs, bi∣cause he is an eternal God, the fountaine of righteousnesse and the ve∣ry selfe righteousnesse of God, is wrongfully drawen to defende hys deceites. The readers shall pardon me, if I do nowe but touche these thinges that the ordre of teaching requireth to be dyfferred into an o∣ther place. But although he excuse himself from meaning nothing els by the name of essentiall righteousnesse, but to resist thys opinion y^t we are accompted righteous for Christes sake: yet he plainly expresseth y^t he is not cōtented with y^e righteousnes y^t is purchased for vs by y^e obe∣dience & sacrifice of Christ, but faineth that we are substantially righ∣teous in God, as well by substance as by qualitie poured into vs. For this is the reason why he so earnestly affirmeth, that not only Christ, but also the father and the holy ghoste do dwel in vs. Which although I graunt to be true, yet I saie that he wrongfully wresteth it. For hee shold haue considered the manner of dwellyng, that is, that the father and the holy ghoste are in Christe, and as the fulnesse of the Godhead dwelleth in hym, so do we possesse whole God in him. Therfore al that he saith seuerally of the father and the holy ghost, tendeth to no other end but to draw the simple frō Christe. And then he thrusteth in a mix∣ture of substances, whereby God pouring himselfe into vs, doth make vs as it were a part of himself. For he reckeneth it almost a matter of nothing, y^t it is wrought by the power of y^e holy ghost, y^t we growe in∣to one with Christe, and that he is oure heade & we his membres, vn∣lesse his very substance be mingled with vs. But in the father & y^e holy ghost (as I haue said) he doth more openli bewraie what he thinketh, euen this, that we be iustified not by the onely grace of the Mediator, and that righteousnesse is not simply or perfectli offered vs in his per∣sone, but that wee are made partakers of the righteousnesse of God, when God is essentially made one with vs.

[ 6] If he did saye no more, but that Christe in iustyfying vs, ys by es∣sentiall conioynynge made oures: and that not onely he is our heade, in that hee ys manne, butte also that the substaunce of the diuine na∣ture ys powred into vs. Hee shoulde wyth lesse hurte feede hym selfe deyntyly, and paraduenture so greate a contention shoulde not haue been raysed for thys doubtynge erroure. Butte sythe thys beginning is lyke a cuttle that with casting oute of blacke and thycke bloode hy∣deth her many tayles, we muste nedes earnestly resiste vnlesse we wyll wittyngly and wyllyngely suffer that ryghteousnesse to be taken from vs, whiche onely bryngeth vs confydence to glorie of saluation. For in all this discourse, the name of ryghteousnesse, and thys worde iustify∣eng, extende to two partes: that to be iustified is not only to be reconci∣led to God w^t fre pardō, but also to be made righteous, y^t righteousnes

is not a free imputation but a holinesse and vprightnesse, whiche the substance of God remayning in vs doth breath into vs. Then he stout∣ly denieth, y^t Christ is our righteousnesse in respect y^t being a prest he did with satisfactorily purging sinnes appease his father towarde vs, but in respect that he is eternall God and lyfe. To proue that fyrst point, that God dothe iustifie not onelye by forgeuinge but also by regenara∣ting, he asketh whether God doeth leaue them whome he dothe iusti∣fie suche as they were by nature, chaunging nothyng of theyr vyces. The aunswere hereof is verye easye: that as Christe can not be torne in partes so these two things whiche we together and ioyntly receiue in hym, that is to saye righteousnesse and sanctification, are insepara∣ble. Therfore, whomesoeuer God receiueth into fauour, he dothe also therwith all geue them the spirite of adoption, by the power wherof he newly fashioneth them after his image. But if y^e brightnesse of y^e sunne can not be seuered from the heate therof, shall we therfore saye that y^e earth is warmed with the & light, enlightened with the heate? There is nothing more fit for this purpose, than this similitude. The sunne with his heate geueth life and frutefulnesse to the earth, with his bea∣mes he geueth light & brightnesse. Here is a mutuall & vnseparable cō∣ioyning: yet reason forbiddeth to conuey to the one that whiche is pe∣culiar to the other. Like absurditie is in this confusion of two sortes of graces, that Osiander thrusteth in. For because God dothe in dede re∣new them to the obseruing of righteousnesse whome he frely accōpteth for righteous, therfore Osiander confoundeth that gift of regeneratiō with this fre acceptation, & affirmeth that they be al one & the selfsame thing. But the Scripture ioyning thē both together, yet doth distinctly reckē them, y^t the manifold grace of God may y^e better appere vnto vs. For y^t saying of Paul is not superfluous, y^t Christ was geuen vs vnto righteousnesse & sanctification. And whensoeuer he resoneth to proue by the saluation purchaced for vs by the fatherly loue of God, & by the grace of Christ, that we are called to holinesse & cleannesse, he plainely declareth y^t it is one thing to be iustified & an other be made newe crea∣tures. But when Osiāder cometh to y^e Scripture, he corrupteth as ma¦ny places as he allegeth. Where Paul saith that faith is accompted for righteousnesse to him y^t worketh not, but beleueth in him that iustifieth the wicked mā, he expoūdeth it to make righteous. With like rashnesse, he depraueth al the fourth Chapter to y^e Romains, & sticketh not with like fals colour to corrupt y^t place which I euen now alleged, Who shal accuse the electes of God? it is God y^t iustifieth: where it is plaine y^t he speaketh simply of gilthinesse & acquiting, & the meaning of the Apostle hangeth vpon a comparing of contraries. Therfore Osiander is found to fond a babbler, as wel in y^t reason as in alleging the testimonies of Scripture. And no more rightly doth he speake of the name of righte∣ousnesse, in saying that fayth was accompted to Abraham for righte∣ousnesse, after that embracing Christ (whiche is the righteousnesse of God and God him self) he excelled in singular vertues, whereby appe∣reth that of two whole places he hath wrongfully made one corrupt place. For the ryghteousnesse that is there mentioned, perteineth not to the whole course of his calling: but rather the holy Ghost testifieth, y^t although y^e vertues of Abrahā were singularly excellent, & that w^t long

continuance hee at length had encreasced them: yet hee did no other waye please God, but by this, that he receiued by faythe the grace offe∣red in the promyse. Whereupon foloweth, that in iustification there is no place for workes, as Paull very well affirmeth.

[ 7] As for this y^e Osiander obiecteth, that y^e power of iustifiyng is not in faith of it selfe, but in respect that it receiueth Christe, I wyllynglye graunte it. For if fayth did iustifie of it selfe, or by inwarde force, as they call it, and as it is alwaye feble and vnperfect, could not worke iustifica∣tion but in part, so should the iustification be maymed, that should geue vs but a pece of saluation. As for vs, we imagine no suche thinge, but in proper speakyng doe saye, that God only iustifieth: and then we geue the same to Christe, because he was geuen vs vnto ryghteousnesse: and faythe we compare as it were to a vessell. For except we came em∣ptie with open mouthe of our soule to craue the grace of Christe, we can not be able to receyue Christ. Whereupon we gather that we doe not take from Christ the power of iustifying, when we teache that he is first receiued by fayth, before that his righteousnesse be receyued. But yet I doe not admit the crooked figures of this Sophister, when he sayth that faith is Christ: as if an earthen pot were a treasure, because gold is hidden in it. For the reson is not vnlike, but that faith although it be by it selfe of no worthynesse or price, may iustifie vs in bryngynge Christ, as a pot full of money maketh a man ryche. Therfore I say that fayth, whiche is onely the instrument to receyue rightuousnesse, is vn∣fitly mingled with Christe, whiche is the materiall cause and bothe au∣thor and minister of so great a benefit. Nowe is this doubt also dissol∣ued. Howe this worde Faith ought to bee understanded when we en∣treate of iustification.

[ 8] In the receiuing of Christ he goeth further: for he sayeth, that the inward worde is receiued by the ministration of the outwarde worde, thereby to drawe vs from the priesthode of Christ and the persone of y^e Mediatour to his outwarde Godhed. As for vs, we deuide not Christ, but we say that he is the same eternall worde of God, whiche reconci∣ling vs to God in his flesh, gaue vs righteousnesse: and we confesse y^t otherwyse he could not haue fulfilled the office of Mediatour, and pur∣chaced vs righteousnesse, vnlesse he had ben eternall God. But this is Osianders doctrine, where as Christ is both God and mā, that he was made righteousnesse to vs, in respect of his nature of Godhed, and not of manhode. But if this properly belong to the Godhed, thē it shal not be peculiar to Christ, but common with the father and the holy Ghost, for as muche as ther is not one righteousnesse of the one, and an other of the other. Moreouer that whiche was naturally frō eternitie, coulde not bee conueniently sayde to bee made to vs. Butte althoughe we graunte this, that God was made righteousnesse for vs: howe shal it agree that that whiche is set betwene, is made of God? Truely that properly belongeth to the persone of the Mediatour: whiche though he conteine in hym selfe the nature of Godhede, yet here he is specially signified by his proper title, by whiche he is seuerally discerned frō the father and the holy Ghost. But the folishly triumpheth in that one worde of Hieremic, where he promiseth that the Lorde Iehoua shalbe our righteousnesse, but out of that he shall gather nothinge, but that

Christ which is righteousnes, is God openly shewed in the flesh. In an other place we haue rehearsed out of Paules sermon, that God pur∣chased to himselfe the churche with his bloud, if any man gather ther∣upon, that the bloud wherewith sinnes were purged was diuine, and of the nature of Godhed, who can abyde so fowle an errour? But Osi∣ander thinketh that with this so childishe a cauillation he hath gotten all thinges, he swelleth, he leapeth for ioye, and stuffeth many leaues full with his bigge wordes: when yet there is a plaine and redy solutiō for it in saying that the worde Iehoua in dede when he is made the is∣sue of Dauid shalbe the righteousnesse of y^e godly: But Esaie teacheth in what sense, saying: My iust seruant shal with knowledge of him selfe iustifie many. Let vs note that the father speaketh: that he geueth to y^e sonne the office of iustifiyng: he addeth a cause, for that he is iust, & set∣teth the manner or meane as they call it in the doctrine wherby Christe is knowen. For it is a more cōmodious exposition to take this worde Daah knowledge passiuely. Hereupon I gather first that Christe was made righteousnesse when he did putte on the fourme of a seruaunt: secondely that hee dyd iustifie vs in respect that hee shewed hym selfe obedient to his father: and that therefore hee dothe not this for vs ac∣cording to his nature of Godhed, but according to the office of dispensa¦tion cōmitted vnto him. For although God alone is y^e fountaine of righ∣teousnesse, and we be made righteous by no other meane but by the partaking of him: yet because we are by vnhappy disagremēt estran∣ged frō his righteousnesse, we must nedes come down to this lower re∣medy, that Christ may iustifie vs with y^e force of his death & resurrectiō. If he obiect y^t this is a worke of such excellency, y^t it is aboue y^e nature [ 9] of man, & therefore can not be ascribed but to y^e nature of God, y^e first I graunt: but in the secōd I say y^t he is vnwisely deceiued. For although Christ could neither clēse our soules with his bloud, nor appease his fa∣ther with his sacrifice, nor acquite vs from gyltinesse, nor doe the office of prest, vnlesse he had ben true God, because the strength of the fleshe had ben to weake for so great a burden: yet it is certain that he perfor∣med all these thinges according to his nature of māhod. For if it be de∣maunded how we be iustified, Paul answereth, by y^e obediēce of Christ. But did he any otherwise obey than by taking vpon him the shape of a seruant? wherupon we gather that righteousnesse was geuē vs in his fleshe. Likewyse in the other wordes (whiche I maruell that Osian∣der is not ashamed to allege so often) he apoynteth the fountayne of ryghteousnesse no where els but in the fleshe of Christe. Hym that knewe no sinne he made synne for vs, that we myght be the ryghteous∣nesse of God in hym. Osiander with full mouth aduaunceth the righte∣ousnesse of God, and triumpheth as though he had proued that it is his imaginatiue ghost of essentiall righteousnesse: when y^e wordes soūd far otherwise, y^t we by righteous by y^e cleansing made by Christ. Uery yong beginners shold not haue bene ignorant that the righteousnesse of God is taken for the righteousnesse that God alloweth, as in Iohn, where the glorie of God is compared with the glorie of men, I knowe that sometime it is called the righteousnesse of God, wherof God is the author & which God geueth vs: but though I say nothing, the reders y^t haue their sound wit doe perceiue y^t nothing els is meant in this place

but that we stande vpright before the iudgement seate of God, beinge vpholden by the cleansing sacrifice of Christes death. And there is not so great importance in the word, so that Osiander do agree with vs in this point that we are iustified in Christ, in this respect y^t he was made a propiciatorie sacrifice for vs, whiche can not agree with his nature of Godhed. After whiche sort, when Christe meaneth to seale the righte∣ousnesse and saluatiō that he hath brought vs, he setteth before vs an assured pledge therof in his fleshe. He doth in dede call him selfe the ly∣uely bred, but expressing the manner here, he addeth that his fleshe is veryly meate, & his bloud is veryly drinke. Whiche manner of teaching is sene in the Sacramentes, whiche although they direct our faithe to whole Christ, and not to halfe Christ, yet they do there withall teache that the matter of righteousnesse and saluation remaineth in his flesh: Not that in that that he is only man, he either iustifieth or quickeneth of him selfe, but because it pleased God to shewe openly in the media∣tour that whiche was hidden and incomprehensible in him selfe, wher∣upon I am wont to saye, that Christ is as it were a fountaine set open for vs, out of whiche we may drawe that whiche otherwyse shold with∣out fruite lye hiddē in that close and depe spring that riseth vp vnto vs in the persone of the Mediatour. In this manner and meaning, I doe not denye that Christe as he is God and man doth iustifie vs, and that this is also the worke of the father and the holy Ghost as well as his. Finally, that the righteousnesse wherof Christ maketh vs partakers, is the eternall righteousnesse of the eternall God, so that he yelde to the sure and playne reasons that I haue alleaged.

[ 10] Nowe that he should not with his cauillations deceiue the vnskil∣full, I graunt that we want this incomparable benefit, tyll Christe be made ours. Therfore we set that conioyning of the head and the mem∣bres, the dwellyng of Christ in our heartes, and that misticall vnion, in the hiest degree: that Christ being made ours, may make vs partakers of the giftes wherwith he is endued. Therfore we do not beholde hym a far of out of our selues, that righteousnesse may be imputed vnto vs, but because we haue put on him, & are graffed into his body: finally be∣cause he hath vouchsaued to make vs one with him, therfore we glorye that we haue a felowship of righteousnesse with him. So is Osianders sclaunderous cauillation cōfuted, where he saith y^t we compt faith righ∣teousnesse, as though we spoiled Christ of his right, whē we saye y^t we come by faith empty to him, to geue roume to his grace, y^t he only maye fil vs. But Osiāder refusing this spiritual cōioyning, enforceth a grosse mingling with the faithful, & therfore he odiously calleth all thē Zuin∣glians that subscribe not to his fantastical errour, concerning essential righteousnesse: because they do not thinke y^t Christ is substācially eaten in the Lordes supper. As for me, I compt it a great glorie to bee so re∣proched of a proude mā & geuen to his own errors. Albeit he toucheth not me only, but also other wryters wel knowen to the worlde, whome he ought to haue modestly reuerenced. It moueth me nothing, whiche meddle not with mine owne priuate cause: and so muche the more sin∣cerely I handle this cause, being free from all corrupt affection. Where as therefore he so importunatelye requyreth essentiall ryghteousnesse, and thee essentiall dwellynge of Christe in vs, it tendeth to thys

ende: First that God should with a grosse mixture poure him selfe into vs, as he fayneth a fleshely eatynge of Christ in the supper: secondlye that God should breathe his ryghteousnesse into vs, wherby we maye be really righteous with him: for by his opinion, this righteousnesse is as well God hym selfe, as the goodnesse or holinesse, or purenesse of God. I wyll not spende muche labour in wyping away the testimonies that he bryngeth, whiche he wrongfully wresteth from the heauenlye lyfe to this present state. Through Christ (sayeth Peter) are geuen vs the precious and moste great promyses, that we shoulde be made par∣takers of the nature of God: As though we weare nowe suche as the Gospell promysed that we shalbe at the last comming of Christe: yea Iohn telleth vs, that we shall then see God as he is, because we shalbe lyke vnto hym. Only I thought good to geue a small taste to the rea∣ders, that I doe of purpose passe ouer these trifles: not for that it is harde to confute them, but because I wyll not be tedious in a super∣fluous worke.

But in the seconde point lurketh more poyson, where he teacheth [ 11] that we are righteous together with God. I thynke I haue alredy suf∣ficiently proued, that although this doctrine were not so pestilent, yet because it is colde and frutelesse, and of it selfe so vayne that it melteth away, it ought worthely to be vnsauorie to sounde and godly Reders. But this is an intolerable wickednesse, vnder pretense of double righ∣tuousnesse, to enfeble the earnest assuraunce of saluatiō, and to cary vs aboue the cloudes, that we shold not embrace by faith the grace of pro∣pitiation, & cal vpon God with quiet myndes. Osiander scorneth them, that teache that this worde Iustifying is a lawe terme: because, we must be ryghteous in dede. And he abhorreth nothing more thā to say, that we be iustified by free imputation. But, if God do not iustifie vs by acquiting and pardoning, what meaneth that saying of Paul, God was in Christe reconciling the worlde to hym selfe, not impu••ynge to men their synnes. For, hym that had done no synne, he made synne for vs, that we might be the rightuousnesse of God in him. First I wynne thus muche, that they be iudged righteous that be reconciled to God. The manner howe is declared, for that God iustifieth by forgeuyng: as in an other place iustification is set as contrary to accusatiō, which com∣paring of them as contraries, doth clerely shewe that it is a phrase bor¦rowed from the vse of the lawe. And there is no man beyng but mea∣nely practised in the Hebrewe tongue, if he haue a sober brayne, that is ignoraunt that this phrase came from thence, and whereunto it ten∣deth, and what it meaneth. Nowe where Paul sayeth that Dauid de∣scribed the ryghteousnesse without workes, in these wordes, Blessed are they whose synnes are forgeuen: Let Osiander aunswere me whe∣ther this be a full definition or but halfe a one. Truely Paul bryngeth not in the Prophet for a witnesse, as though he taught y^t forgeuenesse of sinnes is but a part of righteousnes, or a thing y^t ioyneth with other to the iustifiyng of man: But he includeth whole ryghtuousnesse in free forgeuenesse, pronoūcing y^e man blessed, whose sinnes are couered, to whom God hath forgeuen iniquities, & to whom he imputeteh no trās∣gressions: He doth measure & iudge suche a mans felicitie thereby, be∣cause he is not this way righteous in dede, but by imputatiō. Osiander

taketh exception and saieth, that this should be sclaunderous to God, and contrary to his nature, if he should iustifie them that in deede re∣mayne styll wicked. But we must remember, as I haue already sayde, that the grace of iustifying is not seuered from regeneration, although they be seuerall thynges. But because it is more than sufficiently kno∣wen by experience, that there abide alwayes in the righteous some rē∣nantes of sinne, it must nedes be that they be farre otherwyse iustified than they be reformed into newnesse of lyfe. For this later point of re∣formation, God so beginneth in his elect, and throughout the whole course of their life, by litle and litle, and sometime slowly procedeth in it, that thei be alway before his seate in danger of the iudgemēt of death. But he iustifieth them, not by partmeale, but so that thei may freely, as clothed with the purenesse of Christ, appere in heauen. For no portion of righteousnesse could appease our consciences, tyll they be satisfied y^e God is fully pleased with vs, because we be righteous in his sight with out exception. Whereupon foloweth, that the Doctrine of iustification is misturned, yea ouerturned from the very foundation, when doubtinge is cast into mens myndes, when the affiance of saluatiō is shaken, whē thee free and dredlesse inuocation is hindred, yea when quiet and tran∣quillitie with spirituall ioye is not sta••lyshed. Wherupon Paul gathe∣reth an argument by contraries, to proue, that the inheritance is not by the lawe. For by this meane faith should be made voide, whiche if it haue respect to workes, is ouerthrowen, because none of the moste ho∣ly shall therin finde wherupon to trust. This differēce of iustifiyng and regeneratyng (whiche two thinges Osyander confoundinge together, calleth two sortes of righteousnesse) is very wel expressed by Paul: For speaking of his reall righteousnesse in dede, or of the vprightnesse wher with he was endued (whiche Osiander nameth essentiall righteous∣nes) he lamentably crieth out: Wretche that I am: who shal deliuer me from the body of this death? But fleing to the righteousnesse whiche is grounded vpon the only mercie of God, he gloriously triumpheth ouer both life, death, reproches, hunger, sworde, and all aduersities. Whoe shall accuse the electes of God whome he iustifieth? For I am surely per¦suaded, that nothing shall seuer vs from his loue in Christ. He plainely publisheth, that he hath the righteousnesse whiche alone fully suffi∣ceth to saluation before God, so that the wretched bondage whiche he knowyng to be in him selfe, did a litle before beuayle his estate, may not mouish nor any way hinder his boldnesse to glorie. This diuersitie is sufficiently knowen, and so familiar to al the holy ones, that grone vn∣der the burden of iniquities, & yet with victorious confidence, do mount vp aboue all feares. As for this that Osiander obiecteth, that it disa∣greeth with the nature of God, it falleth vpon him selfe. For although he clotheth the holy ones with a double rightuousnesse as it were with a furred garment, yet he is compelled to confesse that without forgeue∣nesse of synnes they neuer pleased God. If that be true, then at least let him graunt, y^t thei which are not righteous in dede, are accompted righ¦teous according to the apointed proportion of imputation, as they call it. But howe far shall a sinner extend this free acceptation that is put in place of ryghteousnesse? shall he measure it by the pounde or by the ounce? Truely he shall hang doubtefull and waueryng to this side and

that side, bicause he may not take vnto him so much righteousnesse as shalbe necessarie to stablish confidence. It is happy that he that wold binde God to a law, is not iudge of this cause. But this shal stāde sted∣fast, that thou mayest be iustified in thy sayenges and ouercōme when thou art iudged. But howe great presumption is it to condemne the chefe iudge when he freely acquiteth, that this answer maye not be in force, I will haue mercie vpon whom I wil haue mercie. And yet the intercession of Moses which God did put to silence with this sayeng, tended not to this ende that he should spare none, but that he should acquite altogether, taking away their condemnation although they were gilty of offense. And we do say that they whiche were loste haue their sinnes buried and so are iustified before God: bicause, as God ha∣teth sinne, so he can loue none but them whome he iustifieth. But this is a maruellous manner of iustifieng, that they beyng couered with the righteousnesse of Christ stand not in feare of the iudgement which they haue deserued, and when they worthily condemne themselues are accompted righteous without themselues.

But the readers are to be warned, that thei take good heede to the [ 12] misterie whiche he braggeth that he wil not hide from them. For after that he hath longe and largely trauailed to proue that we do not ob∣teine fauour with God by the only imputation of the righteousnesse of Christ, bicause this should bee impossible for him to compte them for righteous that are not righteous, (I vse his owne wordes) at leng••h he concludeth that Christ was geuen vs vnto righteousnesse, not in respect of his nature of manhod but of his nature of Godhed: and that although this righteousnesse can not be found but in the person of the Mediatour, yet it is the righteousnesse not of mā but of God. He doth now bynde vp his rope made of two righteousnesses, but he plainely taketh away the office of iustifieng from Christes nature of māhode. But it is good to see how he disagreeth. It is sayd in the same place, that Christ was made vnto wisedome, which belōgeth to none but to the eternal word. Therfore Christ in that he is man is not wisedom. I answer that the only begotten sonne of God was in deede his eter∣nal wisedome, but in Paules writinges that name is geuen him in di∣uerse wise, bicause al the treasures of wisedome & knowlege are laied vp in him. That therfore which he had with his father, he disclosed vn∣to vs: & so that which Paule sayth is not referred vnto the essence of the sonne of God, but to our vse, and is rightly applied to Christes na∣ture of manhode: bicause although he shined a light in darkenesse, be∣fore that he did put on fleshe, yet it was a hidden light till the same Christ came forth in the nature of man, the shinyng sunne of righte∣ousnesse, which therefore calleth himself the light of the world. Also it is folishly obiected of him, y^t the power of iustifieng is far aboue bothe Angeles & men: for asmuch as this hangeth not vpon the worthinesse of any creature, but vpon the ordinance of God. If Angels will take vpon thē to satisfie God, they can nothyng preuaile, bicause they are not apointed therunto. But this singularly belonged to Christ being man, which was made subiect to the lawe, to redeme vs frō the curse of the law. Also he doth sclaunderously cauil, y^t they which denie that Christ is our righteousnesse accordyng to his nature of Godhed, doe

leaue but one part of Christ, & (which is worse) do make two gods, bi∣cause although thei cōfesse, y^t God dwelleth in vs, yet they saye againe that we are not righteous by the righteousnesse of God. For although we call Christ the author of life, in respect that he suffred death to de∣stroye him that had the power of death, we do not by & by take awaye that honor from whole Christ as he was openly shewed God in the flesh, but we only make a distintiō how the righteousnesse of God is cōueyed vnto vs, that we may enioy it. In which point Osiander hath to fowly erred. Neither do we denie that that which is opēly geuē vs in Christ, procedeth from the secret grace & power of God: & we striue not agaynst this, that y^e righteousnesse whiche Christ geueth vs is the righteousnesse of God that procedeth from God: but we hold this sted∣fastly, that we haue righteousnesse & life in the death & resurrection of Christ. I ouerpasse that heapyng together of places whereof he maye wel be ashamed, wherwith he hath tediously cōbred y^e readers, with∣out choise & without cōmon reason, to proue that whersoeuer is made mention of righteousnesse, there ought to be vnderstanded this essen∣tiall righteousnesse. As where Dauid calleth vpon the righteousnesse of God to help him: wheras he doth the same aboue a hundred times, Osiander sticketh not to corrupt so many sentēces. And nothing strō∣ger is the other obiectiō, that that is properly & rightly called righte∣ousnesse, whereby we be moued to do rightly, but that God only wor∣keth in vs both to will & to performe. For we do also not denie, but that God reformeth vs with his Spirit vnto holinesse of life & righteous∣nesse: but we must first see whether he do this by himself and immedi∣atly, or by the hand of his Sonne, with whom he hath lefte al the ful∣nesse of his holy Spirit, that with his abundāt store he should supplie y^e neede of his mēbres. Moreouer although righteousnesse come vnto vs out of the secret fountayne of the godhed, yet it foloweth not that Christ which sāctified himself in y^• flesh for our sakes, was righteous∣nesse vnto vs according to his nature of godhed. No lesse fond is that which he sayth, y^t Christ himself was righteous by y^e righteousnesse of God. Bicause vnlesse y^e wil of his father had moued him, he could not himself haue satisfied y^e office cōmitted vnto him. For though we haue in an other place sayd, y^t al the deseruings of Christ himself do procede frō the mere good will of God, yet that maketh nothing to that fanta∣stical thing, wherwith Osiander bewitcheth both his own and simple mens eyes. For whoe would suffer a mā to gather this cōclusion, that bicause God is the fountaine & beginning of our righteousnesse, ther∣fore we be essentially righteous, & the essence of Gods righteousnesse dwelleth in vs? In redeminge the church (sayth Esaye) God did put on his righteousnesse as a harnesse: but dyd he so to spoyle Christ of his armure which he had geuen him, to make him to be no perfect re∣demer? But the Prophet meante nothyng els but that God borowed nothing out of himselfe, nor was holpen by any ayde to red••me vs. Which thing Paule brefly expressed in other wordes, sayeng that he gaue vs saluatiō to the shewyng of his righteousnesse. But this doth not ouerthrowe that which he teacheth in an other place, that we are righteous by the obediēce of one mā. Finally whosoeuer wrappeth vp a double righteousnesse, that poore soules maye not rest in the mere

only mercie of God, he dothe in a mockerie crowne Christ w^t thornes.

But for asmuch as a great part of mē, imagineth righteousnesse to [ 13] be made of faith & workes, let vs first shew this also, that the righte∣ousnesse of fayth and workes doth so differ, that when the one is sta∣blished, the other must needes be ouerthrowen. The Apostle fayth that he estemed al thinges as dong that he might winne Christ & finde in him the righteousnesse that is of God by faith, cōpting not his righte∣ousnesse that which is by the law, but y^• whiche is by the faith of Iesu Christ. You see that here is also a cōparison of cōtraries & that here is declared y^e he which wil obteine the righteousnesse of Christ, must for sake his owne righteousnesse. Therefore in an other place he sayth, y^t this was the cause of fal to the Iewes y^• goyng about to stablish their owne righteousnesse, they were not subiect to y^• righteousnesse of God. If in stablishyng our owne righteousnesse we shake away the righte¦ousnesse of God, therefore to obteine Gods righteousnesse our owne must be vtterly abolished. And he sheweth the same thyng, when he fayth, that our glorieng is not excluded by the law, but by faith. Wher¦upon foloweth that so long as there remaineth any righteousnesse of workes, how litle soeuer it be, there still remaineth to vs some 〈◊〉〈◊〉 to glorie vpō. Now if faith exclude al glorieng, then the righteousnesse of workes can no wise be coupled with the righteousnesse of faith. To this effect he speaketh so playnely in the .iiij. chapter to the Romanes, that he leaueth no roume for cauillations or shiftes: If (sayth he) A∣braham was iustified by workes, he hath glorie. And immediatly he addeth; but he hath no glorie in the sight of God. It foloweth there∣fore that he was not iustified by workes. Then he vryngeth an other argument by contraries, when reward is rendred to workes, that is done of det and not of grace. But righteousnesse is geuen to fayth accordyng to grace: Therefore it is not of the deseruinges of workes. Wherfore farewell their dreame, that imagine a righteousnesse made of faith and workes mingled together.

The Sophisters thinke that they haue a suttle shifte, that make to [ 14] themselues sport and pastime with wrestyng of Scripture and with vayne cauillations. For they expōnd workes in that place to be those which men not yet regenerate doe only literally & by the endeuour of free will without the grace of Christ: and do saye that it belōgeth not to spiritual workes. So by their opinion a man is iustified bothe by faith and by workes, so that the workes be not his own, but the giftes of Christ and frutes of regeneration. For they saye that Paule spake so for none other cause, but to conuince the Iewes, trusting vpō their owne workes, that they dyd foolishly presume to clayme righteous∣nesse to thēselues, sithe the only Spirit of Christ doth geue it vs, and not any endeuour by our owne motion of nature. But they doe not marke y^e in the cōparison of the righteousnesse of the law & the righte∣ousnesse of the gospell, which Paule bringeth in in an other place, all workes are excluded with what title so euer they be adorned. For he teacheth that this is the righteousnesse of the law, y^t he shuld obte••••e saluation that hath performed that whiche the law cōmaundeth: and that this is the righteousnesse of fayth, yf we beleue that Christ died and is risen againe. Moreouer we shall her after shewe in place fitio••

it, that sauctification & righteousnesse are seuerall benefites of Christ, Whereupon foloweth that the very spirituall workes come not into the accompt, when the power of iustifieng is ascribed to fayth. And where Paule denieth (as I euē now alleged) that Abraham had any thing wherupō to glorie before God, bicause he was not made righte∣ous by workes: this ought not to be restrayned to the literall and out∣ward kinde of vertues, or to the endeuour of free will. But although the life of the Patriarch Abraham were spirituall and in manner An∣gelike, yet he had not sufficient deseruynges of workes to purchace him righteousnesse before God.

[ 15] The Scholemen teach a litle more gros••y, that mingle their prepa∣rations: but these do lesse infect the simple and vnskilfull with corrupt doctrine, vnder pretense of Spirit and grace hydyng the mercie of God whiche only is able to appease tremblyng consciences. But we confesse with Paul that the doers of the law are iustified before God: but bicause we are all far from the keping of the law, herupon we ga∣ther, that the workes which should most of al haue auailed to righte∣ousnesse, do nothing help vs bicause we lacke them. As for the cōmon Papistes or Scholemen, they are in this point doubly deceiued: both bicause they cal faith an assuredne••se of consciēce in loking for reward at the hand of God for deseruinges, and also bicause they expound the grace of God not to be a free imputation of righteousnesse, but the ho∣ly ghost helpyng to the endeuour of holinesse. They reade in y^e Apostle that he which cōmeth to God, muste first beleue that there is a God & then that he is a rendrer of reward to them that seke him. But they marke not, what is the manner of seking. And that they are deceyued in the name of grace, is plamely proued by their owne writings. For Lombarde expoundeth, that iustification by Christ is geuen vs two wayes. First (sayth he) the death of Christ doth iustifie vs, when by it charitie is stirred vp in our heartes, by which we are made righteous. Secondly that by the same death sinne is destroyed, whereby Satan helde vs captiue, so that nowe he hath not whereby to condemne vs. You see how he considereth the grace of God principally in iustifica∣tion, to be so far as we are directed to good workes by y^e grace of the holy ghost. He would forsoth haue folowed the opinion of Augustine: but he foloweth him a far of, & goth far out of the waye frō rightly fo∣lowing him: bicause if Augustine haue spokē any thing plainly he dar∣keneth it, if there be any thing in Augustine not very vnpure, he cor∣rupteth it. The Scholemen haue stil strayed from worse to worse, till with hedlong fall at length they be rolled downe into a Pelagian er∣rour. And the very sentence of Augustine, or at least his manner of speakyng is not altogether to be receyued. For though he singularly w••ll taketh from man all prayse of righteousnesse, and assigneth it wholly to y^e grace of God, yet he referreth grace to sanctificatiō, wher∣by we are renewed into newnesse of life by the holy ghost.

[ 16] But the Scripture, when it speaketh of the righteousnesse of faith, leadeth vs to a far other end, y^t is to say, that turnyng away from the loking vpō our owne workes, we should only loke vnto the mercie of God and perfection of Christ. For it teacheth this order of iustificatiō, that first God vouchsaueth to embrace mā beyng a sinner w^t his mere

and free goodnesse, consideryng nothing in him but miserie whereby he may be mo••ed to mercie, for asmuch as he seeth him altogether na∣ked & voide of good workes, fetchyng from himself the cause to do him good: then, that he moueth the sinner himself with feling of his good∣nesse, which desperyng vpon his owne workes casteth all the summe of his saluation vpon Gods mercie. This is the felyng of fayth, by which felyng the sinner commeth into possession of his saluatiō, when he acknowlegeth by the doctrine of the Gospel that he is reconciled to God: that obteyning forgeuenesse of sinnes by meanes of the righte∣ousnesse of Christ, ••e is iustified: and although he be regenerate by the Spirit of God, he thinketh vpon continuall righteousnesse layed vp for him not in the good workes to which he applieth himself, but in y^• only righteousnesse of Christ. When these thinges shalbe euery one particularly weyed, they shal geue a perfect declaratiō of our sentēce. Albeit thei might be better disposed in an other order than they are set forth. But it maketh litle mater, so that they hang together in such sort that we may haue the whole mater truely declared & surely proued.

Here it is good to remember the relation that we haue before sayd [ 17] to be betwene faith and the Gospell: bycause it is sayd for this cause that faith iustifieth, for that it recemeth & embraceth y^e righteousnesse offred in the gospel. And whereas it is sayd to be offred by the gospel, therby al cōsideratiō of workes is excluded. Which thing Paule decla∣reth many times els where, but most plainly in two places. For, to the Romanes, comparing the lawe and the gospell together he sayth: the righteousnesse that is by the law is thus, the man y^t doth these thinges shal liue in them. But the righteousnesse that is of faith offreth salua∣tion, if thou beleue in thy heart and confesse with thy mouth the Lord Iesus, and that the father hath raysed him vp from the dead. See you not how he maketh this the difference of the law and the Gospel, that the lawe geueth righteousnesse to workes, and the Gospel geueth tree righteousnesse without helpe of workes? It is a notable place, and that maye deliuer vs out of many harde doubtes, yf we vnderstande that the same righteousnesse that is geuen vs by the Gospell is free from all conditions of the lawe. This is the reason, why he doth more than ones with great seming of contrarietie set the promise by way of opposition against the law, as it y^e inheritance be of the law, then is it not of the promise: & all the rest in the same chapter to the same effect. Truely the lawe it selfe hath also her promises. Therefore there must needes be in the promises of y^e gospel, somthing different & diuerse frō the promises of the lawe, vnlesse we will confesse that the comparison is very sond. But what diuersitie shall this bee, vnlesse it be that they are freely geuen, and vpholden by the only mercie of God, whereas the promises of the lawe hange vpon the condition of workes. Ney∣ther let any manne here carp agaynst me, and saye, that in this place the righteousnesse is reiected whiche menne of their owne force and freewill would compell God to receiue: for asmuch as Paule with∣out exception teacheth that the law in cōmaunding profiteth nothing: bicause there is none not only of the cōmon multitude, but also of the perfectest, that fulfilleth it. Loue vndoubtedly is the chefe point of the law: when the Spirit of God frameth vs vnto it, why is it not to vs a

cause of righteousnesse, but for that euen in the holy ones it is vnper∣fect, and therefore of it self deserueth no reward.

[ 18] The second place is this. It is manifest that no man is iustified by the lawe before God: Bicause the righteous man shall liue by fayth, But the law is not of faith: but the man that doth these thynges shall liue in them. Howe coulde this argument otherwise stande together, vnlesse we agree vpon this point, that workes come not into the ac∣compt of faith, but are vtterly to be seuered from it: The lawe (sayth he) differeth from fayth. Why so? bicause workes are required to the righteousnesse thereof. Therefore it foloweth that workes are not required to the righteousnesse of faith. By this relation it appereth, that they which are iustified by faith are iustified byside the deseruing of workes, yea without the deseruyng of workes, bycause faith recey∣ueth that righteousnesse which the Gospel geueth. And the gospel dif∣fereth from the law in this point, that it bindeth not righteousnesse to workes, but setteth it in the only mercy of God. Like herunto is that whiche he affirmeth to the Romanes, that Abraham had nothyng to glorie vpon, bycause fayth was imputed to him vnto righteousnesse, & he addeth a confirmation, bycause then there is place for the righte∣ousnesse of faith, when there are no workes to whiche a rewarde is due. Where bee workes (sayth he) due rewarde is rendred vnto them: that whiche is geuen to faith is freely geuen. For the very mea∣nyng of y^e wordes that he vseth in that place serue to proue the same. Wheras he adioyneth within a litle after, that therefore we obteyne y^e inheritance by fayth as accordynge to grace, hereupon he gathereth that the inheritance is of free gift, bicause it is receyued by fayth: and how commeth that, but bicause fayth without any help of workes lea∣neth wholy vpon the mercie of God? And in the same meanyng, with∣out dout he teacheth in an other place, that the righteousnesse of God was openly shewed without the law, although it haue witnesse borne of it by the law & the Prophetes: bicause excludyng the lawe, he sayth that it is not holpen by workes, and that we obteyne it not by wor∣kyng, but come empty that we maye receyue it.

[ 19] By this time the reader perceiueth w^t what equitie the Sophisters do at this daye cauill at our Doctrine, when we saye that man is iusti∣fied by faith only. They dare not denie that man is iustified by faith, bicause it is so often foūd in Scripture: but bicause this word, Only, is neuer expressed, they can not abide to haue such an addition made. Is it so? But what will they answer to these wordes of Paule, where he affirmeth that righteousnesse is not of fayth except it be freely ge∣uen? Howe can free gift agree with workes? And with what cauil∣lations will they mocke out, that whiche he sayth in an other place, that the righteousnesse of God is manifestly shewed in the Gospell? If righteousnesse be manifestly shewed in the Gospell, surely therein is conteyned not a torne or halfe righteousnesse but full and perfect. Therefore the lawe hath no place therein. And they stande vpon not only a false but also a foolish shifte about this exclusine word, Only. Doth not he perfectly enough geue al things to only faith, that taketh al thinges from workes? What, I praye you, meane these sayenges: that righteousnesse was manifestly shewed without the law: that mā

is iustified freely and without the workes of the law? Here they haue a witty shifte to escape withall, whiche although they deuised it not themselues but borowed it of Origene & certaine of the old writers, yet is very foolish. They prate that the ceremoniall workes of the law, not the moral, are excluded. They profit so with continuall brawling, that they know not the very first rules of Logike. Do thei thinke that the Apostle doted when he alleged these places to proue his sayeng? The man that shal do these thynges shall liue in them: and, Cursed is euery one that fulfilleth not all thinges that are written in the volume of the lawe. Unlesse they be mad, they will not saye that life was promised to the kepers of Ceremonies, or curse thretened onely to the breakers of them. If these places be to bee vnderstanded of the morall lawe, it is no doubte that the morall workes also are ex∣cluded from the power of iustifieng. To the same purpose serue these argumentes that he vseth: bycause the knowledge of sinne was by the lawe, therefore righteousnesse is not by the lawe. Bycause the lawe worketh wrath, therefore it worketh not righteousnesse. By∣cause the lawe can not make conscience assured, therefore also it can not geue righteousnesse. Bycause fayth is imputed vnto righteous∣nesse, therefore righteousnesse is not a rewarde of worke, but is ge∣uen beyng not due. Bycause we are iustified by fayth, therefore glo∣ryeng is cut of. If there had ben a lawe geuen that might geue life, then righteousnesse were truely by the lawe: but God hath shut vp all vnder sinne that the promise might be geuen to the beleuers. Let them nowe fondly saye yf they dare, that these thynges are spoken of ceremonies and not of manners: but very children would hisse out so great shamelesnesse. Therefore let vs hold this for certayne, that the whole lawe is spoken of, when the power of iustifieng is taken a∣waye from the lawe.

But if any manne maruell why the Apostle vsed such an addition, [ 20] not beyng content with only namyng of workes: the reason is ready to be shewed for it. For, although workes be so hiely estemed, yet they haue that value by the allowance of God, rather than by their owne worthinesse. For whoe can booste vnto God of any righteousnesse of workes, but that which he hath allowed? Whoe dare clayme any re∣ward as due vnto thē, but such as he hath promised? They haue ther∣fore this of the bountifulnesse of God, that they are compted morthy both of the name and reward of righteousnesse: & they be of value only for this cause, when the purpose of him that doth them is by them to shew his obedience to God. Wherfore the Apostle in an other place, to proue that Abraham could not be iustified by workes, allegeth that the law was geuen, almost fower hundred and thirty yeres after the couenant made. Unlearned men would laugh at suche an argument, bicause there might be righteous workes before the publishyng of the law. But bicause he knew y^t there was no such value in workes but by y^e testimonie & vouchsauing of God, therfore he taketh it as a thing cōfessed that before y^e law thei had no power to iustifie. We vnderstād why he namely expresseth y^e worke of the law, whē he meaneth to take awaye iustification frō any workes: bycause controuersie may be mo∣ued of those and none other. Albeit sometime he excepteth all workes

without any additiō, as when he sayth, that by the testimonie of Da∣uid blessednesse is assigned to that man, to whome the Lord imputeth righteousnesse without workes. Therfore they can with no cauillati∣ous bryng to passe, but that we shall get this generall exclusiue, only. And they do in vayne seeke that triflyng sutteltie, that we are iusti∣fied by that only faith whiche worketh by loue, so that righteousnesse must stand vpon loue. We graunt in deede witn Paule, that no other faith iustifieth, but that whiche is effectually workyng with chatitie: but that faith taketh not her power of iustifiyng from that effectual∣nesse of charitie. Yea it doth by no other meane iustifie, but bicause it bryngeth vs into the communicatyng of the righteousnesse of Christ. Or els all that which the Apostle so earnestly presseth, should fall to nought. To him that worketh (sayth he) the reward is not teckened accordyng to grace, but accordyng to Det. But to him that worketh not, but beleueth in him that iusti••ieth the vnrighteous, his fayth is imputed vnto righteousnesse. Could he speake more euidently than in so sayeng? that there is no righteousnesse of faith but where there are no workes to whiche any reward is due: and that only then fayth is imputed vnto righteousnesse, when righteousnesse is geuen by grace that is not due.

[ 21] Now let vs examine howe true that is, whiche is sayd in the defi∣nition, that the righteousnesse of fayth is the reconciliation with God, whiche consisteth vpon the only forgeuenesse of sinnes. We muste al∣waye returne to this principle, that the wrath of God refteth vpon all men, so long as they cōtinue to be sinners. That hath Esaye excellent∣ly well set out in these wordes: The hād of the Lord is not shortened, that he is not able to saue: nor his eare dulled that he can not heare: but your iniquities haue made disagreement betwene you and your God, and your sinnes haue hidden his face from you that he heareth you not. We heare that sinne is the diuision betwene man and God, and the turnyng awaye of Gods face from the sinner. Neyther can it otherwise be. For it is disagreyng frō his righteousnesse to haue any felowship with sinne. Wherefore the Apostle teacheth that manne is enemie to God till he be restored into fauour by Christ. Whome ther∣fore the Lord receyueth into ioynyng with him, him he is sayd to in∣stifie: bycause he can neyther receyue him into fauour nor ioyne him with himselfe, but he muste of a sinner make him righteous. And we further say, that this is done by the forgeuenesse of sinnes. For if they whome the Lord hath recōciled to himself be iudged by their workes, they shalbe found still sinners in deede, whoe yet must be free & cleane from sinne. It is certayne therefore that they whom God embraceth, are no otherwise made righteous, but bicause they are cleansed by ha∣uing the spottes of there sinnes wiped awaye by forgeuenesse, tha•• such a righteousnesse maye in one worde be called the forgeuenesse of sinnes.

[ 22] Both these are most clerely to be seene by these wordes of Paule, whiche I haue already alleged: God was in Christ reconcilyng the world to himself, not imputyng their sinnes to man, and he hath lette with vs the word of reconciliation. And then he addeth the summe of his message, that him which knew no sinne he made sinne for vs, that

we might be made the righteousnesse of God in him. Here he nameth righteousnesse and reconciliation without difference, that we maye perceyue that the one is mutually conteyned vnder the other. And he teacheth the manner to atteyne this righteousnesse to be when our sinnes are not imputed vnto vs. Wherefore doubte thou not hereaf∣ter howe God doth iustifie vs, when thou hearest that he doth recon∣cile vs to himself by not imputyng sinnes. So to the Romanes he pro∣ueth by the testimonie of Dauid, that righteousnesse is imputed to mā without workes, bycause Dauid pronounceth the man blessed whose iniquities are forgeuen, whose sinnes are couered, to whom the lord hath not imputed his offenses. Without doubt by blessednesse he there meaneth righteousnesse. And sithe he affirmeth the same to stande in the forgeuenesse of sinnes, there is no cause why we shuld otherwise define it. Therefore Zacharie the father of Iohn the Baptist singeth that the knowlege of saluatiō consisteth in the forgeuenesse of sinnes. Whiche rule Paule folowyng in his Sermon whiche he made to the Antiochians concernyng the summe of saluation, as Luke reporteth it, concluded in this māner: by him forgeuenesse of sinnes is preached vnto you, and euery one that beleueth in him is iustified from all these thinges, from whiche ye could not be iustified in the lawe of Moses. The Apostle so knitteth y^e forgeuenesse of sinnes with righteousnesse, that he sheweth that they be bothe all one. Whereupon he rightfully reasoneth that the righteousnesse is freely geuen vnto vs, whiche we obteine by the louyng kindenesse of God. Neyther ought it to seme a strange vnused speache, that the faithful are righteous before God, not by workes, but by free acceptation: sithe bothe it is so oft found in the Scripture, and the old authours also do sometime so speake. For Augustine sayth thus in one place: The righteousnesse of the saintes in this worlde standeth rather in forgeuenesse of sinnes, than in per∣fection of vertues. Wherewith agree thte notable sentences of Ber∣nard: Not to sinne is the righteousnesse of God: but the righteousnesse of man, is the merciful kindenesse of God. He had before affirmed that Christ is to vs righteousnesse in absolution, and therefore that they only are righteous that haue obteyned pardon by mercie.

Hereupon also foloweth this, that by the only meane of Christes [ 23] righteousnesse, we obteine to be iustified before God. Which is asmuch in effect as yf is were sayd, that man is not righteous in himselfe, but bycause the righteousnesse of Christ is by imputation enterpartened with him, whiche thyng is worthy to be heedefully marked. For that trifling errour vanisheth away, to saye that man is therefore iustified by faith, bicause fayth taketh part of the Spirit of God by whiche he is made righteous, which is so cōtrarie to the doctrine aboue taught, that thei can neuer be made to agree together. For it is no doubt that he is voyde of his owne righteousnesse, that is taught to seke righte∣ousnesse without himselfe. This the Apostle affirmeth moste plainely when he writeth that he which knew no sinne was made for vs a pro∣pitiatorie sacrifice to cleanse awaye sinne, that we might be made the righteousnesse of God in him. You see that our righteousnesse is not in vs but in Christ, and that it belongeth to vs only by this title, bicause we be partakers of Christ, bicause we possesse all his richesse with

him. And it maketh nothing to the contrarie, that in an other place he teacheth, that sinne was condēned of sinne in the flesh of Christ, that the righteousnesse of the lawe might be fulfilled in vs: where he mea∣neth no other ful••illing, but that which we obteyne by imputation. For the Lord Christ doth in such sort cōmunicate his righteousnesse with vs, that after a certayne maruelous māner, he poureth the force therof into vs, so much as perteineth to the iudgement of God. It ap∣pereth that he did no otherwise meane, by the other sentence which he had spoken a little before: As by the disobediēce of one man we weare made sinners, so by the obedience of one man we are iustified. What is it els to set our righteousnesse in the obediēce of Christ, but to affirme that hereby only we are accompted righteous, bicause the obedience of Christ is imputed vnto vs as if it were our owne? Therefore me thinkes that Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob. For as Iacob hauing not of himself deserued the preeminencie of the first begotten sonne, hid himself in the apparell of his brother, & beyng clothed with his brothers cote that sauored of a most swete smell, he crept into the fauour of his father, and receiued the blessing to his owne cōmoditie vnder the persone of an other: so we doe lie hidden vnder the precious purenesse of Christ our elder brother, that we may get a testimonie of righteousnesse in the sight of God. The wordes of Ambrose are these: Wheras Isaac smelt the sauour of the garmentes, paraduēture this is meant thereby, that we are not iustified by workes but by faith: bi∣cause fleshly weakenesse hindereth workes, but y^e brightnesse of faith whiche meriteth forgeuenesse of sinnes, ouershadoweth the errour of deedes. And truely so it is. For, that we may appere before the face of God vnto saluation, it is necessarie for vs, to smel swetely with his o∣dour. & to haue our faultes couered and barred with his perfection.

The .xii. Chapter. ¶ That, to the end we may be fully perswaded of the free iustification, we muste lift vp our mindes to the iudgement scare of God.

ALthough it appereth by most euidēt testimonies, that all these thinges are true, yet we shall not clearely perceiue how necessarie thei be, vntill we haue set before our eyes those things that ought to be the groundes of all this dis∣putation. First therfore let vs remēber this, that we pur∣pose not to speake of the righteousnesse of a worldly iudicial court, but of the heauenly iudgement seate: that we should not measure by our owne small portion, by what vprightnesse of workes Gods iudgemēt maye be satisfied. But it is maruelous to see with what rashnesse and boldnesse it is commonly debated. Yea and it is to be seen howe none doe more boldely or with fuller mouthes (as the sayeng is) prate of the righteousnesse of workes, than they that are either monstruously sicke of open outwarde diseases, or bee ready to burste with inward vices. That commeth to passe bicause they thinke not vpon the righte∣ousnesse of God, wherof if they had neuer so litle felyng, they wold ne∣uer make so greate a mockerie of it. And truely it is out of measure lightly regarded, whē it is not acknowleged to be such and so perfect

that nothyng be imputed vnto it but euery waye whole and absolute, and defiled with no vncleannesse: suche as neuer was and neuer shal be able to be found in man. It is in deede easy and redy for euery man in Scholes to talke vaynely vpon the worthynesse of workes to iu∣stifie men. But when they come into the sight of God, such dalliances must auoide, bicause there is earnest doyng vsed, and no triflyng strife about wordes. To this, to this I saye, we must apply our minde, if we will profitably enquire of true righteousnesse, how we maye answere the heauenly iudge when he calleth vs to accompt. Let vs thinke him him a to be iudge, not such a one as our owne vnderstandinges do of themselues imagine: but such a one as he is painted out in the Scrip∣ture, with whose brightnesse the starres shalbe darkened, by whose strength the hilles do melt away, by whose wrath the earth is shakē, by whose wisedome the wise are takē in their sutteltie, by whose pure∣nesse all thinges are proued vnpure, whose righteousnesse the Angels are not able to beare, whiche maketh the innocent not innocent, whole vengeance when it is ones kindled pearceth to the bottome of hel. If he (I saye) sit to examine mens doynges, whoe shall appere assured before his throne? whoe shall dwell with a deuouryng f••er? sayth the Prophet. Whoe shall abide with continuall burninges? he that wal∣keth in righteousnesses & speaketh truth, &c. But let suche a one come forth, what so euer he be. But that answer maketh, that none cōmeth forth. For this terrible sayeng soundeth, to the cōtrarie: Lord if thou marke iniquities, Lord, who shal abide it? truely all must needes im∣mediatly perish, as it is writtē in an other place: Shall man be iusti∣fied if he be compared with God, or shall he be purer than his maker? Beholde they that serue him are not faythfull, and he hath found per∣uersnesse in his Angels. How much more shall they y^t dwell in houses of ••••aye, & that haue an earthly fundation, be consumed with mothes? th••y shalbe cut downe from the mornyng to the euenyng. Beholde a∣mong his Saintes there is none faythfull, and the heauens are not ••••ane in his sight: how much more is man abhominable and vnpro∣••••table, whiche drinketh iniquitie as water? I graunt in deede that in the booke of Iob, is mention made of a righteousnesse that is hyer than the kepyng of the lawe. And it is good to vnderstande this di∣stinction: bicause although a manne did satisfie the lawe, yet he could not so stand to the triall of that righteousnesse that passeth all senses. Therefore although Iob be cleare in his owne conscience, yet he is a∣mased, and not able to speake, bicause he seeth that very angelike ho∣linesse can not appease God, if he exactly weye their workes. But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of, bicause it is incomprehensible: but only this I saye, that yf our life be examined by the rule of the written lawe, we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare, and among other this general curse, Cursed is euery one that doth not abide in al y^e thinges that are written in this boke. Finally al this discourse shalbe but vn∣sauorie and colde, vnlesse euery mā yelde himself gilty before the hea∣uenly iudge, and willingly throwe downe and abace himselfe, beyng carefull how he may be acquited.

[ 2] To this, to this I say, we should haue lifted vp our eyes, to learne rather to tremble for feare, thā vainely to reioyse. It is in deede easy so long as the cōparison extendeth no further than men, for euery mā to thinke himself to haue somwhat which other ought not to despise. But when we rise vp to haue respect vnto God, then sodenly that cō∣fidence falleth to the ground and commeth to nought. And in the same case altogether is our soule in respect of God, as mans body is in re∣spect of the heauen. For the sight of the eye, so long as it cōtinueth in vewyng things that lie nere vnto it, doth shew of what pearcing force it is, but if it be ones directed vp to the sunne, then bryng daseled and dulled with the to great brightnesse therof, it feleth no lesse feblenesse of it self in beholding of the sunne, than it perceiued strength in behol∣dyng inferiour thinges. Therfore let vs not deceyue our selues with vayne confidence, although we compt our selues eyther egal or supe∣riour to other menne: but that is nothyng to God, by whose will this knowlege is to be tried. But if our wildenesse can not be tamed with these admonitions, he will answer to vs as he sayd to the Pharisees: you be they that iustifie your selues before men: but that which is hie to men is abhominable to God. Now goe thy way and proudely boste of thy righteousnesse among men, while God from heauen abhorreth it. But what say the seruantes of God that are truely instructed with his Spirit? Entre not into iudgement with thy seruant, because eue∣ry liuing mā shal not be iustified in thy sight. An other sayth, although in somwhat diuerse meanyng. Man can not be righteous with God: if he will comende with him, he shall not be able to answer one for a thousand. Here we nowe playnely heare what is the righteousnesse of God, euen such as can be satisfied with no workes of men, to whom when it examineth vs of a thousand offenses, we can not purge our selues of one. Such a righteousnesse had that same chosen instrumēt of God Paule conceyued, when he professed that he knewe himselfe gilty in nothyng, but that he was not thereby iustified.

[ 3] And not only such examples are in the holy Scriptures, but also all godly writers do shewe that they were alwaye of this minde. So Augustine sayth. All the godly that grone vnder this burden of cor∣ruptible flesh, and in this weakenesse of life, haue this only hope that we haue one mediatour Iesus Christ the righteous, and he is the ap∣peasement for our sinnes. What sayth he? If this be their only hope, where is the confidence of workes? For whē he calleth it only, he lea∣ueth none other. And Bernard sayth. And in deede where is safe and stedfast rest and assurednesse for the weake, but in the woundes of the Sauiour? and so much the surer I dwell therein as he is mightier to saue. The world rageth, the body burdeneth, the deuel lieth in waite I fall not, bicause I am bulded vpon the sure rocke. I haue sinned a greuous sinne my conscience is troubled, but it shall not be ouertro∣bled, bicause I shall remember the woundes of the Lord. And here∣upon afterward he concludeth. Therefore my merite is the Lordes takyng of mercie, I am not vtterly without merite, so longe as he is not without mercies. But if the mercies of the Lord be many, then I also haue as many merites. Shal I sing mine owne righteousnesses. Lord I will remember only thy righteousnesse. For that is also my

righteousnesse, for he is made vnto me righteousnesse of God. Againe in an other place. This is the whole merite of man, if he put his whole hope in him that saueth whole man. Likewise where reteyning peace to him self he leaueth y^e glorie to God. To thee (sayth he) let glorie re∣maine vnminished: it shalbe well with me, if I haue peace. I forswere glorie altogether, least if I wrongfully take vpon me y^t whiche is not mine owne, I lose also that whiche is offred me. And more plainely in an other place he sayth: Why should the church be careful of merites, which hath a surer and safer waye to glory vpon the purpose of God? So there is no cause why thou shouldest aske, by what merites we hope for good things, specially when thou hearest in the Prophet, I will doe it, not for your sakes, but for myne owne sake, sayth the lord. It sufficeth for merite, to know that merites suffice not. But as it suf∣ficeth for merit not to presume of merites, so to bee without merites sufficeth to iudgement. Whereas he freely vseth this word Merites for good workes, we must therein beare with the custome. But in the end his purpose was to make Hypocrites afrayde, that wildly range with licentiousnesse of sinnyng agaynst the grace of God. As after∣ward he expoundeth himself, sayeng: Happy is the Church that ney∣ther wanteth merites without presumption, nor presumption with∣out merites. It hath wherupon to presume, but not merites. It hath merites, but to deserue not to presume. Is not the very not presuming a deseruyng? Therfore it presumeth so much the more boldly, bicause it presumeth not, hauyng large matter to glorie vpon, euen the many mercies of the Lord.

This is the truthe. The exercised consciences perceyue this to be [ 4] the only sanctuarie of safetie, wherein they may safely rest themselues when they haue to do with the iudgement of God. For if the Starres that semed moste bright in the night season, doe loose their brightnesse with sight of the sunne, what thinke we shall become euē of the rarest innocencie of man, when it shalbe cōpared with the purenesse of God? For that shalbe a most seuere examination, that shall pearce into the most hidden thoughtes of the heart, and (as Paule sayth) shall reuele the secretes of darknesses, and disclose the hidden things of the heart, whiche shal compell the lurking and vnwillyng conscience to vtter al thinges that now are fallen out of remembrance. The Deuell our ac∣cuser will presse vs, whiche is priuie to all the wicked deedes that he hath moued vs to doe. There the outward pompous shewes of good workes which now only are estemed, shal nothing profit vs. Only the purenesse of will shalbe required. Wherefore the Hypocrisie, not only wherby euery mā knowyng himself gilty before God desireth to boste himself before men, but also wherwith euery man deceiueth himselfe before God (as we be al inclined to stroke & flatter our selues) shal fal downe confounded, howsoeuer it now be proude with more than drō∣ken ••oldnesse. They y^t bend not their wit to such a sight, maye in deede for a short time swetely & pleasantly frame a righteousnesse to them∣selues, but it is such a righteousnesse as shalbe by & by shaken awaye frō them at the iudgement of God: like as great richesse heaped vp in a dreame do vanish away frō men when thei awake. But they that shal earnestly as it were in the sight of God, enquire of the true rule of

righteousnesse, shal certainly finde that al the workes of mē, if they be iudged by their owne worthinesse, are nothing but defilinges & filthi∣nesse: that y^• which amōg the cōmon people is accōpted righteousnesse, is before God mere wickednesse: that that whiche is iudged puritie, is vnclennesse: that that whiche is reckened glorie, is but shame.

[ 5] From this beholding of the perfection of God, let it not greue vs to descend to loke vpon our selues without flatterie or blinde affectiō of loue. For it is no maruel if we be al so blinde in this behalf, for as much as none of vs doth beware of the pestilent tendernesse toward himself, which (as y^e Scripture crieth out) naturally sticketh fast in vs all. To euery man (sayth Salomon) his owne way is right in his own eyes. Againe. Al the wayes of mā seme cleane in his owne eyes. But what▪ Is he acquited by this blindnesse? No. But (as he further sayth in the same place) the lord weyeth y^• heartes, that is to say, while man flatte∣reth himself by reason of the outward visore of righteousnesse that he beareth in resemblance, in y^e meane time the lord with his balāce exa∣mineth y^• hidden vnclennesse of the heart. Therfore sith we so nothing profit with such flatteries, let vs not wilfully mocke our selues to our owne destructiō. But that we may trie our selues rightly, we must ne∣cessarily cal back our cōscience to the iudgement seate of God. For we do altogether neede his light to disclose y^e secret foldinges of our per∣uersnesse, which otherwise lie to depely hidden. For then, and neuer til then, we shal clerely perceiue what is meant hereby: that man beyng rottennesse & a worme, abhominable & vaine, which drinketh wicked∣nesse as water is far from being iustified before God. For whoe shuld make y^t cleane that is cōceiued of vncleane seede? not one mā. Thē shal we also finde y^t by experience, which Iob sayd of himself: If I wil goe about to shew my self innocent, mine own mouth shal condēne me: if I will shewe my selfe righteous, it wil proue me wicked. For that is not meant of one age only, but of al ages, whiche the Prophet in old time complayned of Israel, that all went astraye like shepe, that euery one turned aside to his owne way. For he there cōprehendeth all them, to whom the grace of redemption should come. And the rigorousnesse of this examinatiō ought to procede so far, till it subdue vs, so that we be fully throwen downe withall, and by that meane prepare vs to re∣ceiue the grace of Christ. For he is deceyued that thinketh himselfe able to receyue the enioyeng of this grace, vntill he haue first throwē downe all hawtinesse of minde. This is a knowen sayeng: that God confoundeth the proude, and geueth grace to the humble.

[ 6] But what way is there to humble our selues, but that we beyng al¦together needy & empty, should geue place to the mercie of God? For I do not call it humblenesse, if we thinke that we haue any thing re∣mayning with vs. And hetherto they haue taught a very hurteful hy∣pocrisie, that haue ioyned these two thinges together, that we muste thinke humbly of our selues before God, and that we must make some accōpt of our owne righteousnesse. For if we confesse to God contra∣rie to our owne thinking, we do wickedly lie vnto him: but we can not thinke as we ought, but that by and by all that semeth glorious in vs must be troden vnder foote. Therfore whē thou hearest in y^e Prophet, that there is prepared saluation for the humble people, and abacemēt

for the eyes of the wicked: First thinke, that there is no entrie open to saluation, vntil thou haue layed away all pride & taken to thee perfect humblenesse: then, that the same hūblenesse is not a certaine modestie whereby thou geuest ouer to the Lorde a heare bredth of thine owne right, as they are called hūble before men that do neither presumptu∣ously aduaunce themselues, nor reprochefully triumph ouer other, al∣though thei stād vpō some estimation of their owne excellence: but an vnfained submission of a minde throwen downe w^t feling of his owne miserie & nedinesse. For it is so eche where described in y^e word of God. When the lord sayth thus in Zephanias: I wil take away out thee him that outragiously reioyseth, & I wil leaue in the middes of thee y^e afflicted man, & the poore man, & thei shal trust in the lord: doth he not there plainely shewe whoe be humble? euen they that lie afflicted with knowledge of their owne pouertie. On the other side he calleth the proude, outragious reioysers, bicause mē ioyeng in prosperitie ar wōt to reioyse without measure. But to the hūble whom he purposeth to saue, he leaueth nothing but to trust in y^e Lord. And likewise it is sayd in Esaye: Whome shal I looke vnto, but to the poore & contrite in spi∣rit, & him that feareth my wordes? Againe: The hie and excellent, that inhabiteth eternitie, his name is holy, that dwelleth on hye, and in the holy place, and with the contrite and humble spirit, to quicken the spirit of the humble and the heart of contrite. When thou so oft hearest the name of contrition, vnderstand thereby the wound of the heart, that suffreth not a man throwen downe on the ground to ryse agayne. With such contrition ought thy heart to be wounded, if thou wilt accordyng to the sayeng of God be aduaunced with the humble. If that be not done, thou shalt be brought lowe with the mighty hāde of God to thy shame and disgracement.

And our beste Schoolemaister thinking it not enough to shewe it [ 7] out in wordes, hath also set out vnto vs in a parable the image of true humilitie as in a painted table. For he bryngeth forth a Publi∣cane that standyng a far of, not daryng to lifte vp his eyes to heauē, with much knocking his brest prayeth in this wise: Lord be mercifull to me a sinner. Let vs not thinke these to be tokens of fayned mode∣stie, that he dare not loke vp to heauen, nor to come nerer, that with knockynge his brest he confesseth himselfe a sinner: but let vs know that they bee testimonies of inward affection. On the other side he setteth the Pharisee, whiche thanketh God that he is not of the com∣mon sorte of men, eyther an oppresser, or an vnrighteous man, or an adulterer, bycause he fasted twyse on the Sabbat, and gaue tithes of all that he possessed. He do the wyth open confession acknoweledge that the righteousnesse which he hath is the gift of God: but bycause he standeth in confidence that he is righteous, he departeth from God vnfauored and in hatred. The Publicane by acknowledgyng of his owne wickednesse is iustified. Hereby we may se, how great is y^e esti∣matiō of our hūbling vs before God: so that the heart can not be open to receiue his mercie, vnlesse it be first voide of al opinion of his owne worthinesse. When this opinion hath possessed the place, it shutteth vp the way for Gods mercie to entre. And that no man should doubte herof, Christ was sent of his father into the earth with this cōmissiō,

to bryng glad tidinges to the poore, to heale the contrite in heart, to preache libertie to the captiue, & deliuerance to them that were shut vp in pryson, and to cōfort them that mourne: to geue them glorie for ashes, oyle for mournyng, the robe of prayse for the spirit of sorrowe. According to this cōmission, he calleth none but them that labour and are lodē to take part of his liberalitie. And in an other place he sayth: I came not to call the righteous, but sinners.

[ 8] Therfore if we will geue place to the callyng of Christ, let all arro∣gancie & carelesnesse depart far awaye from vs. Arrogancie groweth of a foolish persuasion of our owne righteousnesse, when a man thin∣keth himself to haue somwhat, by the deseruing wherof he may be cō∣mended before God, carelesnesse may be euen without any persuasion of workes. For many sinners, bicause beyng drōke with swetenesse of vices they think not vpō the iudgement of God, lie as it were senslesly amased with a disease of drousinesse, y^t they aspire not to the mercie of∣fred them. But we must no lesse shake of such dull sluggishnesse, than we must caste away all vaine confidence of our selues, that we maye without encombrance hasten to Christ, that we beyng empty & hun∣gry may be filled with his good thinges. For we shal neuer sufficiētly haue trust in him, vnlesse we vtterly distrust of our selues, we shall ne∣uer sufficiētly raise vp our courages in him, vnlesse thei be first throwē downe in our selues. We shal neuer sufficiētly haue consolatiō in him, vnlesse we be first desolate in our selues. Therfore we be then mete to take hold of & obteyne the fauour of God, casting away al trust of our selues, but trusting vpon the only assurednesse of his goodnesse, when (as Augustine sayth) forgettyng our owne deseruinges, we embrace the giftes of Christ. Bicause if he sought deseruinges in vs, we should not come to his giftes. Wherewith Bernard very well accordeth, cō∣paryng proude men to vnfaythful seruantes, that arrogantly clayme any thyng be it neuer so litle to their owne deseruinges: bicause they do wrongfully kepe to themselues the prayse of grace passyng by thē, as if a wall would saye that it bryngeth forth the sunbeame whiche it receyueth through a window. But, not to tary longer herevpon, let vs take a short but a generall and sure rule, that he is prepared to take parte of the frutes of Gods mercie, that hath vtterly emptied himselfe, I will not saye of righteousnesse, whiche is none at all, but of the vayne and windye image of righteousnesse. Bicause euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himself.

The .xiii. Chapter. ¶ That there are two thynges to be marked in free iusti∣fication.

[ 1] ANd here are alwaye two thinges to be principally loked vnto: that is to say, that there maye remayne to the Lord his glorie vnminished and as it were wholly and perfect∣ly mainteined, and to our cōsciences an vntroubled quiet∣nesse and calme tranquillitie before his iudgement. We see how oft and howe earnestly the Scripture exhorteth vs, to geue

only to God a confession of praise, when we entreate of righteousnesse. And the Apostle testifieth, that this was the Lordes principal purpose of geuing vs righteousnesse in Christe, that he might shewe his owne righteousnesse. And what a shewyng that should be, hee declareth im∣mediatly after: that is, if he alone be knowen to be righteous, and that iustified him that is of the faith of Iesus Christ. Thou seest that the righteousnesse of God is not sufficiently set out, vnlesse he alone be ac∣compted righteous, and do communicate the grace of righteousnesse to them that deserue it not. By this meane he will haue euery mouth to be stopped, and the whole World to be made subiect to him. For whyle mā hath any thing to speake in his owne defence, so longe there is some∣what taken away from the glory of God. So in Ezechiel he teacheth how muche we glorifie his name by reknowleging of our own wicked∣nesse. You shall remember (sayeth he) the wayes and al the wicked do∣inges wherewith ye haue been defiled. And ye shall be displeased with your selues in your owne syght, in all the euels that ye haue cōmitted. And ye shall knowe that I am the Lorde, when I shall do good to you for myne owne names sake, and not according to your moste wicked of∣fences. If these thinges be conteined in the true knowledge of God, that we being broosed with knowledge of our owne iniquitie, should cōsider that he doth good to vs where as we be vnworthy therof: why then do we to our great hurt attempt to steale awaye from the Lorde any parcell be it neuer so small of the prayse of his free goodnesse? Like wise Ieremie when he crieth out, Let not y^e wise man glorie in his wis∣dome, or the riche man in his richesse, or the strong man in his strēgth, but let him that glorieth, glorie in the Lorde: doth he not there declare that somwhat is diminished from Gods glorie, if mā glorie in him self? To this purpose truely doth Paule apply those wordes, when he tea∣cheth that all the partes of our saluation are reposed in Christ, that we should not glory but in the Lord. For his meaning is that he riseth vp against God & darkeneth his glorie, whosoeuer thinketh that he hathe any thing be it neuer so litle of his owne.

This is the truthe, we neuer truely glorie in him, vnlesse we be vt∣terly [ 2] put from our own glorie. On the other side, this is to be holdē for a catholike principle, that all they glorie against God that glorie in thē selues. For Paul iudgeth that only by this meane the worlde is made subiect to God, when all matter to glorie vpō is vtterly taken frō men. Therfore Esaie, when he declareth that Israel shall haue their iustifi∣cation in God, sith also that they shall there also haue their praise: as though he should say, that the Lord to this end iustifieth the elect that they should glorie in him and in nothing els. But howe we ought to be praised in the Lorde, he had taught in the verse next before: that is, y^t we should sweare that our righteousnesses & strength are in the Lord. Note that there is not required a bare confession, but cōfirmed with an othe, that a mā shold not thinke that he shal be discharged with I wote not what fained humilitie. And let no man here allege for excuse, that he doth not glorie when without arrogance he reknowlegeth his own righteousnesse: for there can be no such estimation but it engendreth cō¦fidence, nor cōfidence but it bredeth glorie. Therfore let vs remēber that in all the disputatiō of righteousnes we must haue regard to this end,

that the praise therof remaine with the Lorde whole & perfect. For as muche as for declaratiō of his righteousnesse (as the Apostle testifieth) he hath poured out his grace vpon vs, that he might be iust & iustifiyng him that is of the faith of Christe. Wherfore in an other place, when he had taught that the Lord gaue vs saluation, to set out the glorie of his name, afterward as it were repeting y^e same thing he addeth: ye ar sa∣ued by grace & by the gift of God, not by workes, that none shold glorie. And when Peter telleth that we are called vnto hope of saluation that we shold declare the powers of him y^t hath called vs out of darkenesse into his maruelous light, without doubt his meaning is so to make y^e only praises of God to sound in the eares of the faithful, y^t they shold w^t depe silence oppresse al arrogancie of the fleshe. In a summe, man can not without robberie of God chalēge to him self any one crum of righ∣teousnesse: because euen so muche is plucked and taken away from the glorie of Gods righteousnesse.

[ 3] Now if we aske by what meane the conscience may be quited before God, we shall finde no other meane but if free righteousnesse be geuen vs by the gift of God. Let vs alway thinke vpon this saying of Salo∣mon, Who shall say, I haue cleansed my heart, I am made cleane from my sinne? Truely there is no man that shall not be ouerwhelmed with infinite filthinesse. Therfore let euen the perfectest man descende into his own conscience, & call his doinges to accōpt: what end shal he haue? Shal he swetely rest as though al things were in good order betwene him & God? & shall he not rather be vexed with terrible tormentes, whē he shall fele matter of damnation abiding in him selfe if he be iudged ac∣cording to his workes? The conscience, if it loke vpon God, must of ne∣cessitie either haue assured peace with his iudgement, or be beseged w^t the terrors of hell. Therfore we profit nothyng in disputing of righte∣ousnesse vnlesse we stablyshe suche a righteousnesse, with the stedfast∣nesse wherof our soule may bee staied in the iudgement of God. When our soule shall haue whereby it may bothe without feare appeare be∣fore the face of God, & receiue his iudgement, vnshaken, then & not till then let vs knowe y^t we haue found an vnfained righteousnesse. Ther∣fore not without cause the Apostle standeth so muche vpon this point, with whose wordes I had rather expresse it than with mine owne. If (saith he) the promise of inheritance be of the law, faith is made voide, the promise is made abolished. He first inferreth that faith is disanulled and made voide yf the promisse of righteousnes haue respect to the de∣seruinges of our workes, or do hang vpon the keping of the law. For so could neuer any man assuredlye rest in it: because it could neuer come to passe that any mā might assuredly determine with him self that he had satisfied y^e law, as in dede neuer any man doth by workes fully satisfie it. Wherof, that we should not nede to seke far for testimonies to proue it, euery man may be a witnesse to him selfe that will with a right eye behold himself. And hereby appereth, in how depe & darke corners hy∣pocrisie buried the mindes of mē, while they so carelesly beare with thē selues, that they stick not to set their own flatteries against the iudge∣gement of God, as though thei would binde to a stay of his iudicial pro¦ceding, but the faithfull that do sincerely examine them selues, are gre∣ued & tormented with a far other māner of carefulnesse. Therfore ther

should so entre into all mindes a doubting, & at length a very despeire where eche man for him selfe should make accompt, with howe great a burden of det he is still ouerpressed, and how far he is from the conditiō wherw^t he is charged. Loe, how faith is by this meane already expres∣sed & extinguished. For to wauer, to varie, to be carried vp & downe, to stick fast in doubting, to be holden in suspense, to stagger, & at length to despeire, is not to trust: but to strengthen thy minde with constant cer∣taintie & perfect assurednes, & to haue whervpō to rest & fastē thy foo••e.

He adioyneth also an other thing, y^t is, that y^e promise shal therby be [ 4] made of no effect & voide. For if the fulfilling therof do hang vpon oure deseruing, when shal we come thus farre as to deserue y^e bountifulnes of God? Also this second point hangeth vpon the former: For y^e promise shal not be fulfilled but to them y^t beleue it. Therfore if faithe be fallen, ther shall remaine no force of y^e promisse. Therfore the inheritance is of faith, y^t it may be according to grace, to stablishe the promise. For it is a∣bundantly wel stablished when it resteth vpon y^e only mercy of God: bi∣cause his mercy & truth are w^t a perpetual knot ioyned together, y^t is to sai, whatsoeuer God mercifulli promiseth, he also faithfulli performeth. So Dauid, before y^t he required saluation by the word of God, first de∣termineth y^e cause therof to be in his mercye. Let thy mercies (saith he) come vnto me, thy saluation according to thy word. And rightfully: by∣cause God is by no other meane perswaded to make the promise, but of his own mere mercie. Therfore we must herin stay, & deepely fasten all our hope & not to loke to our own works, to seke any helpe of thē. And that you shold not think that I herin speake any new thing: Augustine doth also teache y^t we ought so to do. Christ (saith he) shal reigne for e∣uer in his seruantes, God hath promised it, God hath said it, and if y^t be not enough, God hath sworne it. Therefore for asmuch as y^e promise is stablished, not according to our deseruinges, but according to his mer∣cie, no man ought to speake fearefully of y^t of whych he can not doubte. Bernarde also saythe: The disciples of Christe saye, Whoe canne bee saued? Butte hee aunswered: thys ys impossible with menne, butte yt is not impossible wyth God. This is all our confidence, this is our on∣ly comforte, this is the whole grounde of oure hope, but beyng assured of the possibilitie, what saye we of hys wyll? Whoe knoweth whether he be worthy of loue or hatred? Who hath knowen y^e Lords meaning▪ Or who hath ben his counseller? Here now faith must of necessitie help vs, here must his truthe succoure vs, y^t that which is hidden from vs in y^• heart of y^e father, may be reueled by y^e Spirit, & his Spirit testifieng it may perswade our heartes that we are y^e sonnes of God. And it may perswade vs by calling & iustifyeng vs freely by fayth, in which things ther is as it were a certaine meane passage from y^e eternall predestina∣tion to y^e glorie y^t is to come. Brefely let vs thus conclude. The Scrip∣ture declareth y^t the promises of God are not stablished, vnlesse they be taken hold of with assured affiance of conscience: & whersoeuer there is any doubting or vncertaintie it pronounceth y^t thei be voide. Againe yt pronounceth y^t they do nothing but stagger & wauer if thei rest vpō our own workes. Therfore we must nedes either lose righteousnesse, or we must not cōsider our own workes, but only faith must take place, whose nature is this, to lift vp her eares & shut her eies, y^t is to say, to be hede∣fully

bent to the promise only, and to turne away her thought from all mans worthinesse or deseruing. So is y^• notable prophecie of Zacharie fulfilled, that when the wickednes of the land shalbe done away, a man shal call his frend vnder his vine & vnder his figge tree, where the Pro¦phet declareth y^t the faithful do no otherwise enioy true peace but after obteining of the forgeuenesse of sinnes. For this cauelatiō is to be remē¦bred in the Prophetes, that whē thei speake of the kingdome of Christ, they set out the outward blessinges of God as figures of the spirituall thinges. Wherupon Christ is called both the king of peace & our peace, because he appeaseth al the troublesom motiōs of cōscience. If we seke by what meane he doth it, we must nedes come to the sacrifice by which God is appeased. For he shal neuer cesse to tremble for feare that shall not determine that God is appeased by the only satisfactorie cleansing wherin Christ hath susteined his wrath. Finally peace is no where els to be sought for but in the terrors of Christ our redemer.

[ 5] But why do I vse so darke a testimonie? Paul euery where denieth, that there is peace or quiet ioy left to consciences, vnlesse it be determi∣ned that we be iustified by faith. And he therwithall declareth whense that assurednes cometh, namely when y^e loue of God is poured into our heartes by the holy Ghost: as if he had said, y^t our cōsciences can not o∣therwise be quieted, vnlesse we be certeinly persuaded y^t we please god. Wherupō also in an other place he crieth out in y^e persone of al y^e godly, Who shall seuer vs frō the loue of God, whiche is in Christ? because we shall ••rēble euen at euery litle breath, till we be arriued into y^t hauē: but we shalbe without care euen in the darkenes of death, so long as y^e lord shal shew him selfe a pastor to vs. Therfore whosoeuer prate y^t we are iustified by faith, because being regenerate we ar iust by liuing spiritu∣ally: they neuer tasted the swetenesse of grace, to cōsider y^t God will be merciful vnto thē. Wherupō also foloweth, that they do no more know the manner of praiyng rightly, than Turkes & whatsoeuer other pro∣fane Nations. For (as Paul witnesseth) it is no true faith vnlesse it tea∣che & put vs in minde of y^e most swete name of Father, yea vnlesse it opē our mouth freely to crie out Abba father. Whiche in an other place he more plainely expresseth, where he saith y^t in Christ we haue boldnesse & entrie in cōfidence by y^e faith of him. Truly this cometh not to passe by the gift of regeneration: which as it is alway vnperfect in this flesh, so it conteineth in it self manifold mater of douting. Wherfore we must of necessitie come to this remedy, y^t the faithful shold determine that they may by no other right hope for y^e inheritāce of y^e heauēly kingdome, but because being graffed into y^e body of Chist they are frely accōpted righ∣teous. For as touching iustificatiō, faith is a thing merely passiue, brin∣ging nothing of our own to the recouering of the fauour of God, but re∣ceiuing of Christ that whiche we want.

The .xiiii. Chapter. ¶What is the beginning of iustification, and the continuall procedinges therof.

[ 1] THat the mater may bee made more plaine, let vs searche, what may be y^e righteousnesse of mā in the whole course of his life: & let vs make fower degrees therof. For mē either being endued with no knowledge of God, are drowned in idolatrie: or being entred into profession by sacramētes, de∣nyeng

God with vncleannes of life whom thei confesse with mouth, thei are Christes no further thē in name: or thei be hypocrites, which couer y^e wickednes of their hearts, w^t vaine deceitful colors: or being regenerate by y^e Spirit of God, thei endeuoure themselues to true holines. Speci∣ally when thei are to be iudged by their natural giftes, from y^e croune of their heade to y^e soule of their foote, ther shal not be found one sparcle of goodnesse: vnlesse paraduenture we will accuse y^e Scripture of falshed, whē it setteth out all y^e sonnes of Adam w^t these titles, y^t thei bee of fro∣ward & stubborne heart y^t al y^e imaginatiō of their heart is euel frō their infantie, y^t their thoughtes be vaine, y^t thei haue not y^e feare of God be∣fore their eies, y^t none of them vnderstādeth or seketh God: brefeli y^t thei be flesh, by which word are vnderstāded al those workes which Paul re∣herseth, fornicatiō, vnclēanes, vnchastitie, riotousnes, worshipping of y∣doles, witchcraftes, enmities, contentions, emulations, angers, dissensi∣ons, sectes, enuies, manslaughters, & whatsoeuer filthines & abhomina∣tion mai be deuised. This forsothe is y^e worthinesse, w^t cōfidence wherof thei must be proued. But if any among thē excel w^t such honestye of man∣ners as may haue some shew of holynes amōg men: yet bicause we know y^t God regardeth not y^e outward glistering, we must searche y^e very foun∣taine of works, if we wil haue them to auaile any thing to righteousnes. We muste (I saye) throughly loke into them, frō what affection of heart these workes procede. But although here lieth open a most large fielde to discourse in, yet bicause y^e matter may be declared in very few words, I will folowe asmuch as I may a brefenesse in teaching.

First I deny not y^t whatsoeuer excellent giftes appeare in y^e vnbele∣uers, [ 2] thei are y^e giftes of God. Neither do I so differ frō common iudge∣ment, y^t I wold affirme y^t ther is no difference betwene y^e iustice, tempe∣rance, & equitie of Titus & Traianus, & y^e rage, intemperāce, & crueltie of Caligula, or Nero, or Domitian: betwene y^e filthy lustes of Tiberius, & in this behalfe y^e continence of Uespasian: & (y^t wee may not tarry vpon some special vertues or vices) betwene y^e obseruing & y^e despising of right & lawes. For ther is so great difference of right & wronge, y^t it appeareth euen in y^e deade image therof. For what thing shal ther remaine well or∣dered in y^e world, if we cōfound these together? Therfore such a differēce betwene honest & vnhonest doinges, the Lord hath not only engrauen in the mindes of al men, but also doth oft confirme it with the dispensation of his prouidence. For we see how he extendeth many blessinges of this present life to them y^t among men doe folowe vertue. Not bicause y^e out∣warde image of vertue deserueth so much as y^e leaste benefit of his: but so it pleaseth him to declare by profe how much true righteousnes pleaseth him, when he suffreth euen outwarde & fained righteousnes not to be w^tout reward. Whervpō foloweth y^t which we euen now cōfessed, that these vertues, such as thei be, or rather images of vertues, are y^e giftes of God, forasmuch as ther is nothing in any wise praise worthy, whiche proceedeth not from him.

But neuerthelesse it is true whiche Augustine writeth, that all they [ 3] that are strangers frō the true religion of the one God, howesoeuer they be accompted worthy of admiration for opinion of vertue, are not onely worthy of no reward, but rather are worthy of punishment, bicause thei doe with defiling of hearte, bespott the pure good thinges of God. For though thei be the instrumentes of God, to preserue the felowship of mē

with iustice, continence, tēperance of minde, valiantnesse, & wisdome: yet they do very euelly execute these good workes of God: because they are restrained from euil doing, not by sincere loue of goodnesse, but either by only ambition, or by loue of thēselues, or by some other crooked affectiō. Wheras therfore they ar corrupt by y^e very vnclenesse of hart as by their beginning, they are no more to be reckened amonge vertues, than those vices, which are wont to deceiue by reason of nerenesse & likenes of ver∣tue. Finally whan we remēbre, that thend of that which is right, euer is that God be serued: whatsoeuer tendeth to any other end, fourthw^t wor¦thily loseth the name of right. Bicause therfore they haue not respect to the mark which y^e wisdome of God apointeth: although the thing that they do, seme good in doyng, yet by a wrongful end it is sin. He cōcludeth therfore y^t al y^e Fabricii, Scipiōes, & Catoes, in al these excellent actes of theirs: yet sinned in this behalfe, y^t wheras they lacked y^e light of faith, they did not apply them to that end to which they ought to haue applied them: and that for that cause, true righteousnes was not in them: for as much as duties are not weyed by the doinges, but by the endes.

[ 4] Moreouer if it be true which Iohn saith, that there is no life without the sonne of God: who so haue no part in Christ, what maner of men so e∣uer they be, whatsouer they do or goe about, yet they run forward with their whole course into destruction & the iugement of eternal death. Af∣ter this reasō, is that said of Augustine, Oure religiō disceneth y^e righte∣ous from y^e vnrighteous, not by law of workes, but by the very lawe of faith, w^tout which, those that seme good workes are turned into sinnes. Wherfore the same Augustine saith very wel in an other place, when he cōpareth y^e endeuour of such mē to running out of y^e way. For how much faster a man runneth out of y^e way, so much further he is from y^e mark, & therfore is made so much more miserable. Wherfore he affirmeth that it is better to halt in y^e way, than to run out of y^e way. Finally it is certaine that thei are euel trees, forasmuch as without y^e cōmunicating of Christ there is no sanctification. They may therfore beare faire fruites & beau∣tifull to the eye, yea & swete in tast, but in no wise good fruites. Hereby we easily perceiue that whatsoeuer man thinketh, purposeth, or doeth, before y^t he be reconciled to god by faith, is accursed, & not only of no va∣lue to righteousnesse, but of certaine deseruing to dānatiō. And why dis∣pute we herof as of a doutful thing, sith it is alredy proued by y^e witnes of thapostle, that it is impossible y^t any man mai please God w^tout faith.

[ 5] But there shall yet appere a plainer proufe, if the grace of God be in comparison, directly set against the naturall state of man. For the scrip∣ture crieth out euery wher, that God findeth nothing in man wherby he may be prouoked to do good to him, but w^t his owne free goodnes pre∣uenteth him. For what can a dead do to atteine life? But when he light∣neth vs with the knowledg of himself, he is said to raise vs from death, & to make vs a new creature. For we se that oftentimes, specially of the Apostle, the goodnes of god is set foorth vnto vs by this title. God (saith he) which is riche in mercy, for the great loue wherw^t he loued vs, euen whē we were dead by sinnes, hath made vs aliue together in Christ. &c. In an other place, wher vnder the figure of Abrahā he entreateth of y^e general calling of the faithful, he saith: it is God y^t geueth life to y^e dead, & calleth those thinges that are not, as though they were. If we be no∣thyng, what (I beseche you) can we do? Wherfore the lord strongly bea∣teth downe this arrogancie, in the historie of Iob, in these wordes: who

preuenteth me, & I shal rendre it him? for al thinges ar mine. Which sen∣tēce Paul expoūding applieth it to this, that we shold not think that we bring ani thīg to the lord but mere shame of needines & emptines. Wher¦fore in the place aboue cited, to proue y^t we ar come into the hope of sal∣uatiō by his grace alone, not by works, he allegeth y^t we ar his creatures bicause we ar new begottē in Christ Iesus, to the good works which he hath prepared y^t we shuld walk in thē: As if he had said: which of vs may boaste y^t he hathe with his righteousnes prouoked God, sith our first po∣wer to do good procedeth out of regeneratiō? For as we ar made by na∣ture, oyle shal soner be wrong out of a stone, thā a good work out of vs. Truly it is wonderful if mā being condēned of so great a shame, dare yet say that ther remaineth ani thing with him. Therefore let vs confesse w^t this noble instrumēt of God, y^t we ar called of God with a holy callīg, no•• accordīg to our works, but accordīg to his purpose & grace: & that y^e kind¦nes & loue of God our sauior toward vs hath appeared, bicause he hath saued vs, not by y^e works of righteousnes which we haue don, but accor∣ding to his own mercie: y^t being iustified by his grace, we might be made y^e heires of eternal life. Bi this confessiō we dispoil mā of al righteousnes euē to y^e least litle pece therof, til he be bi only merci regenerate into hope of eternal life: forasmuch as if y^e righteousnes of works do brīg any thīg toward y^e iustifyīg of vs, it is falsly said y^t we ar iustified by grace. Truly thapostle had not forgottē hīself, whē he affirmed iustificatiō to be of fre gift, which in an other place resoneth y^t grace is now not grace, if works do any thing auail. And what other thīg doth y^e lord mean, whē he saith that he came not to cal righteous mē but sinners? If only sinners ar re∣ceaued, why seeke we an entry by fained righteousnesses?

Stil this same thought hath now & thē recourse to my mind, that it is [ 6] peril least I shold do wrong to the mercies of God, which do so carefully trauail in prouīg of this thīg as though it wer doutful or darke. But by∣cause our enuiousnes is such, as vnlesse it be most straightli thrust out of place, it neuer yeldeth to God y^t which is his, I ā cōpelled to tary sōwhat y^e lōger vpō it. Yet for asmuche as y^e scripture is clere inough in this mat¦ter, I wil in fighting rather vse y^e words therof thē mine own. Esai, whē he hath described y^e vniuersal destructiō of mākind, doth īmediatly after veri fitly adioyn y^e ordre of restoring. The lord hath seen, & it semed 〈◊〉〈◊〉 in his eyes. And he saw, that ther is no mā: & he maruailed that there is none that offereth himself: & he hath set saluatiō in his own arm, & hath strēgthned hīself w^t his own righteousnes. Where are our righteousnes∣ses if it be true which y^e prophet saith: y^t ther is no mā y^t helpeth y^e lord in recouerīg his saluatiō? So an other prophet, wher he bringeth in y^e lord, discoursīg of y^e recōciling of sīners to hīself, saith: I wil espouse the to me for euer, in righteousnes, iudgmēt, grace & mercie. I wil sai to hir y^t hath not obteined merci, y^u hast obtained merci. If such couenāt, which it is cer¦tain to be y^e first cōioyning y^t we haue w^t God, stādeth vpō y^e mercy of god ther is left no foūdatiō of our own righteousnes. And I wold fain learn of those mē which fame y^t mā meteth God w^t sō righteousnes of works, whether thei think y^t ther is ani righteousnes at al, but that which is ac¦ceptable to God. If it be madnes to thīk so, what acceptable thīg to god cā procede frō his enemies, whō he wholli abhorreth w^t al their doings? That al we, I sai, ar y^e dedli & professed enemies of our god, y^e truth it self testifieth, til being iustified, we ar receiued into frēdship. If iustified 〈◊〉〈◊〉 the beginnīg of loue, what righteousnes of works shal go before 〈…〉〈…〉

Ihon, to turne away that pestilent arrogance, dothe diligently put vs in mind how we did not first loue him. And y^e self same thing y^e lord had long before taught bi his prophet: I wil loue thē, saih he, w^t a fre loue, bicause mine anger is turned. Certainly his loue is not prouoked by workes if it hath of his owne accorde inclined it self vnto vs. But y^e rude cōmon sorte of men think it to be nothing els, but that no mā hathe deserued y^t Christ shoulde performe oure redēption: yet that to the entring into y^e possession of redemptiō, we be holpen by our owne works. Yea but hosoeuer we be redemed of Christ, yet till we be by the calling of the Father graffed into the communion of him, we are bothe heires of darkenesse and death and the enemies of God. For Paul teacheth that we are not cleansed & was∣shed from our vncleannesses by the blood of Christ, vntill the holy ghoste worketh y^• cleansing in vs. Whiche same thing Peter minding to teache, declareth that the sancrifinge of the Spirite auaileth vnto obedience & the sprinkling of the bloode of Christ. If we be by the Spirite sprinkled with the bloode of Christ vnto cleansing, lette vs not thinke that before such watering we be any other than a sinner is without Christ. Let this therfore remaine certaine, y^t the beginning of oure saluatiō is as yt were a certain resurrectiō frō death to life: bicause when for Christes sake it is geuē to vs to beleue in him, thē we first begin to passe frō death into life.

[ 7] Under this sort are comprehended they whyche haue in the diuision aboue set ben noted for the second & third sort of men. For y^e vncleannesse of conscience proueth y^t both of them ar not yet regenerate by the Spirit of God. And againe, wheras there is no regeneration in them, this pro∣ueth y^e want of faith. Wherby appeareth y^t thei are not yet reconciled to God, nor yet iustified in his sight: forasmuch as these good things ar not atteined to, but by faith. What can sinners being estranged frō God bring ••orth, but y^t which is accursed in his iudgemēt? With this folish boldnesse in dede, both al wicked men are puffed vp, & specially hypocrites: bicause howesoeuer thei knowe that their whole hearte swarmeth ful of fylthi∣nesse, yet if thei do any works y^t haue a shew of goodnes, thei think them worthy y^t God shold not despise thē. Herof groweth y^t pernicious errour, y^t being proued gilty of a wicked & mischeuous minde, yet thei can not be driuē to cōfesse thēselues void of righteousnes: but euē whē thei acknow¦ledg thēselues vnrighteous, bicause thei cā not deny it, yet thei arrogāt∣ly claime som righteousnes vnto thē. This vanitie y^e lord excellentli wel cōfuteth bi y^e prophet: Ask (saith he) y^e prestes, saieng: if a man carrie sanc∣tified flesh in y^e hēme of his garmēt, & putteth to it bread or other meate, shal it be sāctified? The prestes answered: No. And Haggee said. If a de¦filed mā in soule touche any of such these thinges, shal it be defiled? The prestes answered: it shalbe defiled. Haggee said. So is this people befor my face, saith y^e lord: & so al y^e work of their hands, & al thinges y^t thei of∣fer to me shalbe defiled. I wold to god y^t this saieng might either get ful credit w^t vs, or wel be settled in our remēbrāce. For ther is no mā, though he be otherwise in his whole life neuer so hainous a wicked doer, y^t ca••e abide to be perswaded, y^t which y^e Lord here plainely pronounceth. The naughtiest mā, so sone as he hath performed one or two doubtful dedes of y^e law, doubteth nor y^• it shalbe accōpted to him for righteousnes. But y^e Lord crieth to y^e contrarie, y^t ther is no sanctificatiō gotten therby, vn∣lesse y^e heart be first wel cleansed. And not contēted therew^t, he affirmeth y^t al y^e works whatsoeuer thei be y^t proceede frō sinners, are defiled with vncleannes of y^e heart. Therfore let y^e name of righteousnes depart frō

these works which are by y^e Lords own mouth condemned of filthines. And w^t howe fit a similitude doth he shew y^e same? For it might haue ben obiected, y^t whatsoeuer y^e Lord had commaunded, was inuiolably holly. But he on the contrarie side setteth against them, that it is no maruell, if those thinges that are hallowed by the lawe of the Lorde, are de••••ied with the filthinesse of naughty men: whereas an vncleane hand propha∣neth a holy thing with touching it.

The same matter he excellētly wel handleth in Esai. Offer not (saith [ 8] hee) sacrifice in vaine: incense is abhomination to me: my soule hateth your Calendes and solemnities. Thei are become tedious to me, and I haue been werie with bearing them: when you shal hold vp your hands I wil tourne away mine eyes from you: when you shall multiply prayer I will not heare: for your handes are full of bloud. Be washed, be cleane, take away the euell of your thoughts. What meaneth this that the lord so lotheth the obeying of his owne lawe? Yea but he heere refuseth no∣thing that is of the naturall obseruing of the law, the begining wherof he euery where teacheth to be the vnfained feare of his name. Wh•• that is taken away, what so euer thinges ar offered him are not only trifles, but stinking and abhominable filthinesse. Now let the hypocrites go, & keping peruersnes wrapped vp in their heart, endeuour to deserued y^e fa∣uour of God w^t works. But bi this mean, thei shal more & more prouoke him to wrath. For to him the sacrifices of wicked are abhominable, & the only prayer of vpright men pleaseth him. Therfore we hold that out of dout, which ought to be most commonly knowen to him, that is euē but meanly excercised in the Scriptures, that euen those works that glister most gloriously in men not yet truly sanctified, ar so far frō righteousnes in the sight of the lord, y^t thei be iudged sins. And therfore thei haue said most truly that haue taught that fauour w^t God is not procured to anye person by workes: but contrary wise that works do then please, & neuer til thē, whē y^e person hath firste foūd grace in y^e sight of God. And this or∣dre is religiously to be kept, to which y^e scripture leadeth vs by y^e hand. Moses writeth y^t the lord had respect to Abell & to his works. See you not howe hee declareth that God is fauorable to the menne, before that he hath respect to their works? Wherfore the clēsing of y^e heart must go before, y^t the works which come frō vs, may be louingly receiued of God: bi••••••se this sayīg of Ieremy is alway in force, y^t the works of God haue respect vnto truth. And that it is only faith by which the heartes of men ar clensed, the holy ghost hath affirmed by the mouth of Peter: whereby it is certen, that the first foundation is in true and truely faith.

Now let vs looke what righteousnesse thei haue, whom we haue set [ 9] in the fowerth degree. Wee graunt that when God by the meane of the righteousnesse of Christ, reconcileth vs to him selfe, and giuing vs tree forgiuenesse of sinnes accompteth vs for righteous, with such mercie is also conioyned this his beneficiall doing, that by his holy spirit he dwel¦leth in vs, by the power wherof the lustes of our flesh are dayiye more and more mortified: but we are sanctified: that is to say, hallowed to the Lord vnto true purenesse of life, when our hearts ar framed to the obe¦dience of the law: that this may be our chief will, to serue his will, and by an meanes to aduaunce only his glorie. But euen whyle by the guy∣ding of the holy ghoste we walke in the waies of the Lorde, least•• yet wee forgettyng our selues should ware proude, there are lefte certayne remnants of imperfection, which may minister vs matter of humilitie▪

Ther is none righteous, (saith y^e scripture) y^t doth good and sinneth no••. What māner of righteousnes therfore wil thei yet get by their workes? First I saie, y^t the best worke y^t can be brought forth of thē, is yet alwaye sprikled & corrupted w^t some vncleannes of y^e flesh, & hath as it were som dregges mingled w^t it. I sai, let a holy seruant of God chose out of al his life y^e most excellēt thing y^t he shal think y^t he hath done in y^e whol course therof, & let him wel cōsider al y^e parts of it, w^tout dout he shall find som∣wher somwhat sauoring of y^e rottennes of y^e flesh forasmuch as to doing wel our chereful quicknes is neuer such as it ought to be, but in slacking our course our weaknes is much. Although we se y^t ther ar euidēt fowle blottes wherw^t y^e works of y^e holy are be spredde, yet grant y^t thei be no∣thing but most little spottes: shal thei nothing offende y^e eies of God, be∣fore whom euen y^e sterres are not cleane? Thus haue we shewed y^t there commeth not so muche as one good woorke out of holy men, whiche if it be iudged in it selfe, deserueth not iuste rewarde of shame.

[ 10] Secōdly I say, y^t if it wer possible y^t we shold haue som throughly pure & perfect works, yet one sinne is enough to blot our & quench al y^e remē∣brance of y^e former righteousnes, as y^e prophet saithe. With whome also Iames agreeth: He y^t offēdeth (saith he) in one, is made gilty of al. Now fith this mortal life is neuer pure or void frō sīne, whatsoeuer righteous∣nes we shold purchace, being frō time to time w^t sinnes folowing corrup∣ted, oppressed & lost, it shold not com into y^e sight of God, nor be accōpted to vs for righteousnes. Finalli whē y^e righteousnes of works is entreted of, we must not haue respect to y^e work of y^e law, but to y^e cōmaundement. Therfore if we ••eke righteousnes by the law, we shal in vain bring forth one or two works: but a perpetual obedience of y^e law is there necessarie. Wherfore the Lord doth not but ones (as many foolishlythinke) impute to vs righteousnesse y^t same forgeuenes of sinnes wherof we haue spo∣ken, that hauing ones obteined pardon of oure life past, we should after∣warde seeke righteousnesse in the lawe: bicause he shoulde so do nothing els butte bringe vs into a false hope, and mocke and laughe vs to scorne. For sith no perfectiō cold com to vs so lōg as we are clothed w^t this flesh, & sith y^e law thretneth death & iudgmēt to al thē y^t performe not ful right¦ousnes in work: it shal alway haue wherof it mai accuse & cōdēne vs, vn∣lesse y^e mercie of God on y^e other side did w^tstand it, to acquite vs frō time to time w^t cōtinual forgeuenes of sinnes. Wherfore this stādeth alwaye certain which we said at y^e beginning, y^t if we be weied by our own wor∣thines, whatsoeuer we purpose or go about, yet we w^t al our trauailes, & endeuours are worthy of death and destruction.

[ 11] Upō these two points we must strongly stād fast: y^t ther was neuer any work of a godli mā, which if it wer examined by y^e seuere iudgmēt of god, was not dānable. Again, if ther be any such shewed, (which is not possi∣ble for mā) yet being corrupted & defiled w^t y^e sinnes, wherw^t it is certaine that the doer of it is loden, it looseth the grace. And this is the cheefe point of our disputatiō. For about y^e beginning of iustification there is no stri••e betwene vs & y^e soūder sort of Scholmen, but y^t a sinner being free∣ly deliuered frō damnation obteineth righteousnes, & y^t by y^e forgeuenes of sinnes: sauing y^t thei vnder y^e worde of Iustification comprehende the renewing wherw^t we are newly formed by y^e Spirite of God vnto y^e obe∣dience of y^e law: & thei thus describe y^e righteousnes, of a mā regenerate, y^t man being ones recōciled to God by y^e faith of Christ, is by good workes iudged righteous before God, and by theyr deseruynge vs accepted.

But the lord contrariwise pronoūceth y^t he imputed to Abrahā faithe for righteousnes, not at the time whē he yet serued idols, but whē he had al ready mani years excelled in holines of life. Therfore Abrahā had long worshiped God frō a pure hart, & had performed y^t obediēce of y^e law whi¦che mai be performed of a mortal mā: yet he hath righteousnes reposed in faithe. Wherevpō we gather, accordīg to y^e argumēt of Paul, y^t it was not of works. Likewise whē it is said in the prophet, The righteous mā shal liue by faith, it is not spokē of wicked & prophane men, whō the lorde iustifieth by cōuerting thē to faith, but the speach is directed to the faith∣full, & to them is promised life by faith. Paul also taketh away all Doubt, whē for cōfirming of that sentēce, he taketh this verse of Dauid, Blessed ar they whose iniquities are forgeuē. But it is certein, that Dauid spea∣keth not of the wicked, but of the faithful, such as him self was: bicause he spake out of the felīg of his own cōscience. Therefore this blessednes we must not haue ones in our life, but hold it throughout al our life. Last of all he testifieth y^t the embassage cōcerning the fre reconciliatiō w^t God is not published for one or two daies, but is perpetual in y^e church. Ther¦fore the faithfull haue euen to y^e end of their life no other rigteousnesse than y^t which is there set foorth. For Christ euerlastyngly remaineth the mediatour to reconcile y^e father to vs, & the effectualnesse of his death is euerlasting: namely washing, satistactiō, expiation,finally perfect obedi∣ence, wherw^t al our iniquities are couered. Neither doth Paul to the E∣phesians say, that we haue the beginning of saluation out of grace, but that we are saued by grace, not of workes, y^t no man should glorie.

The starting holes whiche y^e scholemen do here seke to escape by, do [ 12] not deliuer thē. They say y^e good workes are not by inward worthinesse in thēselues of so great ualue, y^t they be sufficiēt to purchace righteous∣nesse: but this, y^t thei be of so great value, is of grace accepting thē. Thē because they be driuen to cōfesse y^t the righteousnesse of workes is in this life alway vnperfect, they graūt y^t we, so long as we liue, do nede forge∣nesse of sinnes, wherby y^e way of workes may be supplied: but, y^t the de∣fautes which are cōmitted, are recōpensed w^t workes of supererogation. For I answere y^t the accepting grace as they cal it, is none other thā his fre goodnes wherwith y^e father embraceth vs in Christ, whē he clotheth vs with y^e innocēcie of Christ, & accompteth the same ours, that by y^e be∣neficial meane therof he may take vs for holy, pure, & innocent. For, the righteousnesse of Christ (which as it only is perfect, so only can abide the sight of God) must be set in our stede, and be presented at the barre as a suretic: Herewith we beyng furnished to obteine cōtinual forgeuenesse of sinnes in faith. With y^e purnesse herof our filthinesses & vnclenesses of imperfections being couered are not imputed: but are hidden, as if they were buried, y^t they may not come into y^e iugement of god, vntil y^e houre come, whē y^e olde mā being slain & vtterly destroied in vs, y^e goodnesse of god shal receiue vs into blessed peace with the new Adam, where let vs loke for the day of the Lorde, in whiche receiuing vncorrupt bodies, we shalbe remoued into the glorie of the heauenly kingdome.

If these thinges be true, verily no workes of ours can of them selues [ 13] make vs acceptable & pleasing to god: neither can the workes thēselues please, but in respect y^t mā being couered w^t the righteousnes of Christe, pleaseth god, & obteineth forgeuenes of his sīnes. For god hath not pro∣mised y^e rewarde of eternal life to some certaine workes: but only promi∣seth y^t he which, doth these things, shal liue: settīg y^e notable curse agaīst

all thē y^t continue not in al things. Wherby the deuise of righteousnesse in part is largely confuted, sithe no other righteousnes is admitted into heauē, but a whole obseruing of the law. And no whit soūder is y^t which they are wōt to babble of supplieng of recōpense by works of Superero gatiō. For why? Do thei not still returne to the same place frō whēse thei ar alredy shut out: y^t he which kepeth the law in part, is by workes so far righteous? That which no man of sound iugement wil graunt thē, thei do to shamelesly take for cōfessed. So oft the Lord testifieth y^t he acknow¦legeth no righteousnesse of works, but in y^e perfect obseruing of his law. What obstinatie is it, y^t we whē we are destitute of y^t obseruing, leaste we shold seme spoiled of al glorie, y^t is, to haue altogether geuē place to God do boste our selues of I wote not what small peces of a few workes, & go about by satisfactions to redeme y^t which wanteth. Satisfactiōs haue already before been sufficiētly ouerthrowē, y^t we ought not now so much as to dreame of thē. Only this I say, that thei which so play the fooles, do not wey how detestable a thing sin is before God: for truly thei shold vnderstād that the whole righteousnes of men being laid vpō a heap, is not sufficient to make recōpence for one sinne. For we se that mā was by one offence so cast awai & abādoned of God, y^t he therwithal lost al mean to recouer saluatiō. Therfore the power of Satisfaction is taken away, wherw^t they flatter thē selues, but surely shal neuer satisfy God, to whō nothīg is pleasant or acceptable that procedeth frō his enemies. And his enemies are al they to whō he purposeth to impute sinnes. Therfore our sinnes must be couered & forgiuē, before that the lord haue respect to any worke of ours. Whervpon foloweth that the forgiuenesse of sinnes is of fre grace, which they do wickedly blaspheme that thrust in any satisfacti∣ōs. Let vs therfore, after the exāple of y^e Apostle, forgettīg those things that ar behind vs, and hasting forward to those thinges that are before vs, run in our race, endeuouring to the price of the highe calling. &c.

[ 14] But how doth the bosting of the works of supererogation agre with that rule which is taught vs, that whē we haue done all things that ar cōmaunded vs, we should say that we are vnprofitable seruantes, & that we haue done no more then we ought? To say before God, is not to fain or to lye, but to determine with thy self, that which thou arte assured of. The lord therfore cōmandeth vs vnfainedly to think & consider with our selues, that we do not any fre beneficiall doings to hī, but to render due seruice. And worthily. For we ar seruantes endetted in so many seruices, as we ar no able to discharge, although al our thoughts & all our mem∣bres, wer turned into dutieful deeds of the law. And therfore that which he saithe, Whē ye haue done all things y^t are cōmāded you &c. is as much in effect, as if the righteousnesse of one man were more thā al the righte∣ousnes of men. How therfore may we (of whom there is none that is not moste farre distant frō this marke) bee so bolde as to boste that we haue added a heap to the ful measure? Neither is ther any cause why any mā may take exceptiō & say, that nothing withstādeth but that his endeuour mai procede beyōd necessary duties, which in som behalf ceasseth those y^t be frō necessary. For this we must altogither hold, that we cā imagin no∣thing that auaileth either to the worship or the loue of God, which is not comprehedēd vnder the law of God. If it be a part of the law, let vs not boaste of voluntary liberalitie, where we are bound to neccessitie.

[ 15] And for this purpose that glorieng of Paul is out of season alledged

That among the Corinthians he did of his owne wil yeld of his right, which otherwise he might haue vsed if he had wold, & that he hath em∣ployed vpon thē not only so muche as he ought of dutie, but also hath geuen them his free trauail beyond the boundes of duties. But they shold haue marked y^e reason there expressed, y^t he did this least he shold be an offense to the weake. For false & deceitful workemen did boste thē selues with this alluring shew of liberalitie, wherby they might bothe procure fauour to their poisonous doctrines, & raise vp hatred to y^• Go∣spel, so that Paul was driuē of necessitie either to bring the doctrine of Christ into danger, or to mere with suche craftes. Go to: if it be to a chri∣stian man an indifferent thing, to runne into offense, when he may re∣fraine it, then I graunt that the Apostle did somthing of Supereroga∣tion for y^e Lord. But if this were by right required or a wise distributer of the Gospel, then I say that he did that whiche was his dutie to doe. Finally although there appere no suche cause, yet this saying of Chry∣sostome is alway true, that al our thinges are in the same case wherin are the propre possessions of bondmen, whiche it is certaine by the law to be due to their Lord. And Christ bath vttered the same in the para∣ble. For he asked what thanke we wil geue to a bondseruant when ha∣uing ben all the day trauailed with sondry labours he returneth home to vs in the euening. But it is possible, that he hath labored with grea∣ter diligence than we durst haue required. Be it so: yet he hath done no thing but that which by his estate of bōdage he ought, for he with his whole abilitie is ours. I speake not of what sort their Supererogatiōs are whiche these men wil boste of to God: for they be trifles, suche as he neither hath at any tyme cōmanded, nor doth approue thē, nor wyl al∣lowe thē when accōpt shalbe to be made before him. In this significatiō only we will graunt that they are workes of Supererogation, namely of whiche it is spoken in the Prophet: who hath required these things at your handes? But let thē remēber what is in an other place also spo∣ken of these thinges: Wherfore do ye wey your siluer & not in bread? Ye spend in labour & not in being satisfied. It is in dede not very hard for these idle Rabbines to dispute vnder the shadowe in a soft chaire: but when the soueraigne iudge shal sit in his iudgement seate, suche windy decrees shall of necessitie vanishe away. This, this was to be sought what affiāce of defense we may bring to his iudgemēt seate, not what we may talke of in scholes and corners.

In this behalf there are chefely two pestilences to be driuen out of [ 16] our myndes: that we put no affiance in the righteousnesse of workes. And that we ascribe no part of glorie to thē. The Scriptures do euery where thrust vs from all manner of affiance, when they teache that our righteousnesses do stinke in y^e sight of God, vnlesse they receiue a good sauor from the innocence of Christ, & that they can do nothing but pro∣uoke the vengeance of God, vnlesse they be susteined by the tendernes of his mercie. Moreouer they so leaue nothing to vs, but that we shold traue the mercie of our iudge with y^t confessiō of Dauid, that none shall be iustified before him, if he require accōpt of his seruantes. But where Iob saythe: If I haue done wickedly, wo to me: but if I doe righte∣ously, yet I wyll not so lyfte vp my head: though he meane of that most hie righteousnes of God, wherunto the very Angels answer not: yet he therwithal sheweth that whē thei come to y^e iudgement of God,

there remaineth nothing for al mortal men, but to holde their peace as dūme. For it tēdeth not only to this purpose y^t he had rather willingly yeld thā dāgerously striue with y^e rigorousnes of God: but he meaneth that he felt no other righteousnes in him self, thā such as at y^e first mo∣ment shold fall before y^e sight of God. When affiance is driuen away, al glorieng must also necessarely depart. For who can geue the praise of righteousnes to these workes, y^e affiāce wherof trēbleth before y^e sight of God? We must therfore come whether Esaie calleth vs, y^t al the seede of Israel may be praised & glorie in God: because it is most true whiche he saith in an other place, y^t we ar y^e planting of the glorie of God. Our mynde therfore shall then be rightly purged, whē it shal neither in any behalf rest vpon the cōfidence of workes, nor reioise in the glory of thē. But this errour encouraged folish men to the puffing vp of this false a lying affiance, that they alway set the cause of their saluatiō in workes.

[ 17] But if we loke to y^e fower kindes of causes, which the phylosophers ••eache vs to cōsider in the effect of thinges, we shal find y^t none of them doth accord with workes in y^e stablishing of our saluatiō. For the Scri∣pture doth euery where report that y^e cause of procuring the eternall life to vs, is the mercie of the heauenly father & his free loue towarde vs: y^t the Material cause is Christ with his obedience, by which he pur∣chaced righteousnesse for vs. What also shal we say to be the formal or instrumētal cause but faith? And these thre causes Iohn cōprehendeth together in one sentēce, when he saith, God so loued the world, that he gaue his only begotten sonne, y^t euery one which beleueth in him may not perish, but may haue euerlastīg life. Now the final cause y^e Apostle testifieth to be both the shewing of y^e righteousnesse of God & the praise of his goodnes: wher he reherseth also y^e other thre in expresse wordes. For he satih thus to y^e Romains: al haue sined & do nede y^e glory of god: but they are iustified frely by his grace. Here y^u hast the head & first foun¦tain, namely y^t God embraced vs with his free mercie. Then foloweth. By the redēptiō which is in Christ Iesu. Here y^u hast as it were y^e mat∣ter wherof righteousnesse is made for vs through faith in his bloude. Here is shewed y^e instrumētall cause, wherby y^e righteousnes of Christ is applied to vs. Last of al he ioyneth the end, when he saithe, vnto the shewyng of his righteousnesse that he may be righteous & the righte∣ousmaker of him that is of the faithe of Christe. And (to touche by the way that this righteousnes standeth of reconciliatiō) he setteth expres∣sely by name, y^e Christ was geuen to vs for reconciliatiō. So in the first chap. also to the Ephesians he teacheth y^e we are receiued of God into fauour by mear mercie: that the same is wrought, by the intercession of Christ: receiued, by faithe: all to this ende, that the glorie of the good∣nesse of God may fully shyne. When we see that all the partes of our saluation are so without vs, what cause is there that wee shoulde now either haue affiance or glorie in workes? Neither can euen y^e most sworne ennemies of the grace of God moue any controuersie with vs about the efficient or fynall cause, vnlesse they wyll denye the whole Scripture. In the Materiall and Formall cause the caste a false co∣lour, as though our workes haue a half place with faithe and the righ∣teousnesse of Christ. But this also they teache, the Scripture criynge out against them, whiche simply affirmeth both that Christ is to vs for

righteousnesse and life, and that this benefit of righteousnesse is posse¦sed by only faith.

But where as the holy men do oftentimes strengthen and comforte [ 18] them selues with remembrance of their owne innocencie and vpright∣nesse, and somtime also forbeare not to report of it with prayse, that is done twoo wayes: either that in comparing their good cause with the euell cause of the wicked, they conceiue thereby assured trust of victory, not so muche for commending of their own righteousnes, as for y^e iust & deserued condemning of their aduersaries: or that euen without com∣parison of other, while thei recorde thēselues before God, the purenesse of their own conscience bringeth to them both some comfort & affiance. Of the first of these two wayes, we shall se hereafter: now let vs brefe∣ly declare of the latter, how it agreeth with that whiche we haue aboue said, y^t in the iudgemēt of God we must rest vpō no affiance of workes, and glorie vpon no opinion of them. This is the agrement that the ho∣ly ones, when it concerneth the founding and stablishinge of their sal∣uation, do without respect of workes bend their eies to the only good∣nesse of God. And they do not only bend them selues to it afore al thin∣ges as to the beginning of blessednesse, but do rest therin as in the ful∣filling of it. A conscience so founded, raised & stablished, is also stablished with consideration of workes: namely so far as they are y^e witnessings of God dwelling & reigning in vs. Sithe therfore this affiance of wor∣kes hath no place, vnlesse thou haue first cast the whole affiance of thy mynde vpon the mercie of God: it ought not to seme cōtrary to y^e wher∣upon it hangeth. Wherfore whē we exclude the affiance of workes, we meane only this y^t a Christian mind may not bowe to the merit of wor∣kes as to the succour of saluation, but should throughly rest in the free promise of righteousnesse. But we forbid it not to vnderprop & streng∣then this faith with the signes of the good will of God toward it selfe. For if al the good giftes whiche God hath bestowed vpon vs, whē the•• be recorded in remēbrance, are to vs after a certaine manner as it were beames of the face of God, by whiche we ar enlightened to behold that soueraigne light of goodnesse: much more is the grace of good workes, whiche sheweth that the Spirite of adoption is geuen vs.

When therfore y^e holy ones do by innocēcie of cōscience cōfirme their [ 19] faith, & gather matter of reioysing, they do nothing but cal to minde by the frutes of their calling, y^t they are adopted of y^e Lord into y^e place of children. This therfore that is taught by Salomon, y^t in the fea••e of y^e Lord is stedfast assurednesse: & this y^t somtime y^e holy ones vse this pro¦testation, to the entent y^t they may be heard of y^e Lord, y^t thei haue wal¦ked before his face in vprightnes & simplicititie: haue no place in laying the fundatiō of stablishing of cōscience: but are thē only of value, if they be taken of the ensuing effect: because both y^e feare is no where whiche may stablish a full assurednesse, & the holy ones are priuie in their con∣science of such an vprightnes, wherwith ar yet mingled many rēnātes of the flesh. But forasmuche as of the frutes of regeneration they ga∣ther an argume••t of the holy Ghoste dwellynge in them, they do there by not sclenderly strengthen them selues to loke for the helpe of God in all their necessities, when they by experience finde hym their father in so great a matter. And euen this also they canne not doe, vnlesse

thei haue first conceyued the goodnesse of God, sealed with no other as∣surednesse, than of the promyse. For if they beginne to weye yt by good workes, nothing shalbe more vncertaine nor more weake: forasmuche as if workes bee considered by them selues, thei shall no lesse by theyr imperfection shewe profe of the wrathe of God, than thei do with how soeuer vnperfect purenes testifie his good wil. Fynally thei do so set out the benefites of God, that yet they tourne not awaie from the free fa∣uoure of God, in which Paul testifieth that ther is the length, breadth, depth and heigth of them: as if he shoulde say, Whethersoeuer the sen∣ses of the godly do tourne themselues, howe hie soeuer thei clyme, how farre and wide soeuer thei extend them, yet thei ought not to goe oute of the loue of Christe, but holde them selues wholy in the meditation therof, bicause it comprehendeth al kindes of measures in it. And ther∣fore he saithe that it excelleth and surmounteth aboue all knowledge: and that when we acknowledge howe muche Christe hathe loued vs, we are fulfilled into all the fulnesse of God. As in an other place, when he glorieth that all the Godly are vanquishers in battell, he by and by addeth a reason, bycause of him that loued vs.

[ 20] We see now that ther ys not in the holy ones that affiance of works, whiche either geueth any thinge to the merite of them (forasmuche as thei regarde them none otherwise than as the giftes of God, whereby thei reknowledg his goodnesse none otherwise than as signes of their calling, whereby maie thinke vpon their election) or whiche withdra∣weth not any thing from the free righteousnesse whiche wee obteine in Christe, for asmuche as it hangeth vpon it, and standeth not withoute it. The same thing doth Augustine in few wordes, but very wel set out where he writeth. I do not saie to the Lorde, despise not the workes of my handes, or I haue sought the Lorde with my handes and haue not been deceiued. But, I do not commned the workes of my handes: for I feare, least when thou haste loked vpon them, thou shalt finde moe sin∣nes than merites. Onli this I say, this I ask, this I desire, despise not y^e workes of thy hands, beholde in me thy worke, not mine. For if thow beholdest mine, thou damnest me: if thou beholdest thine, thou crownest me. For also whatsoeuer good workes I haue, they are of thee. He set∣teth two causes, why he dare not boaste of his workes to God, bycause if he haue any good workes, he seeth therin nothing his owne: second∣ly, bycause the same is also ouerwhelmed wyth multytude of synnes. Whereupon commeth to passe that the conscience feleth thereby more feare and dismaieng than assurednesse. Therfore he woulde haue God no otherwise to loke on his well doinges, than that reknowledging in them the grace of his calling, he maie make an ende of the worke which he hathe begonne.

[ 21] But furthermore wheras the scripture sheweth that the good wor∣kes of the faithfull, are causes why the Lorde doth good to them, that is so to be vnderstanded, that that which we haue before set may stand vnshaken, that the Effect of our saluation consisteth in the loue of God the Father: the Mater, in the obedience of the Sonne: the Instru∣ment, in the enlightning of the holy ghooste, that is to saie, in faithe: that the end is the glorie of the so great kindenes of God. These thin∣ges withstande not, but that the Lorde maye embrace workes as infe∣riour

causes. But whense cōmeth that? Namely, whome the Lord of his mercie hath apointed to the inheritāce of eternal life, them w^t his ordinarie dispēsation he doth by good workes bring into the possessiō therof. That which goeth before in order of dispensatiō, he calleth the cause of that which foloweth. After this māner he somtime deriueth e∣ternal life frō workes: not for that is to be ascribed to thē: but bicause whome he hath chosen, them he doth iustifie, that he may at lēgth glo∣rifie them, he maketh the grace y^t goeth before which is a step toward that which foloweth, after a certaine māner the cause of it. But so oft as he hath occasiō to assigne the true cause, he biddeth vs not to flee to workes, but holdeth vs in the only thinking vpon y^e mercie of God. For what manner of thing is this which he teacheth by the Apostle, The reward of sinne is death: the grace of y^e Lord, is life euerlasting? Why doth he not set righteousnesse in cōparison against sinne, as he setteth life agaynst death? Why doth he not make righteousnesse the cause of life, as he maketh sinne the cause of death? For so should the compari∣son of contraries haue stand well together, which is much broken by this turning. But the Apostle meant by this cōparison to expresse that which was truth, that death is due to the deseruings of men: that life is reposed in the only mercie of God. Finally in these māners of spea∣king is rather expressed the order than the cause: bicause God in hea∣ping graces vpon graces, taketh cause of the first to adde the second, that he may leaue nothing vndone to the enrichyng of his seruantes: and he so continually extēdeth his liberalitie, that yet he would haue vs alway to looke vnto the free election which is fountaine & begin∣ning of it. For although he loueth the giftes which he dayly geueth, in so much as thei spring out of that fountaine: yet it is our part to holde fast that free acceptation, whiche alone is able to vpholde our soules: as for such giftes of his Spirit as he afterward geueth vs, so to ad∣ioyne them to the first cause, that they minish nothing of it.

The .xv. Chapter. ¶ That those thinges that are commōly boasted concernyng the merites of workes, do ouerthrow as well the praise of God in geuing of righte∣ousnesse, as also the assurednesse of saluation.

NOw we haue declared that which is y^e chefe point in this [ 1] matter: that bycause yf righteousnesse be vpholden with workes, it must needes by & by fal downe before the sight of God, it is conteined in y^e only mercie of God, the only cō∣municating of Christ, & therefore in only faith. But, let vs diligētly mark that this is the chefe stay of the matter, least we be en∣tangled with that general error, not only of the cōmon people, but al∣so of learned mē. For so sone as question is moued of the iustificatiō of faith & workes, they flee to those places which seme to geue to workes some merit in the sight of God: as though the iustification of workes were fully wonne, if it be ones proued that they be of any value with God. But we haue aboue plainely shewed that the righteousnesse of workes cōsisteth only in the perfect and ful keping of the law. Wher∣upon foloweth that no mā is iustified by workes but he that hauyng climbed vp to the hiest top of perfection can not be proued gilty of any offense be it neuer so litle. Therefore it is an other & a seueral questiō:

Howsoeuer workes suffice not to iustifie a man, whether yet do they not deserue fauour with God?

[ 2] First of the name of merit I must needes say this afore hand, y^• who¦soeuer first applied it to workes of mē cōpared to y^e iugemēt of God, he did very ill prouide for the purenesse of faith. Truely I do by my good wil absteine frō striues about words, but I wold with y^t this sobrie∣tie bad alway bē vsed amōg Christian writers, y^t they wold not haue foūd in their heartes to vse words strange frō the Scriptures, which engēdred much offense & no frute. For whereto, I beseche you, was it needeful to haue y^e name of Merit brought in, when the price of good workes might be fittly expressed by an other name w^tout offense? But how much offense y^e word cōteineth in it, is euident with y^e great hurt of y^e world. Surely as it is most proude it cā do nothing but darkē y^e grace of God, and fill mē with froward pride. The old writers of the Church, I graūt, haue cōmonly vsed it, & I wold to God they had not with the abusyng of one litle word geuē to posteritie matter of error. Howbeit they thēselues also do in many places testifie, how in no case thei meant to geue any preiudice against y^e truth. For thus sayth Au∣gustine in one place, Let Merites of men here hold their peace, which haue perished by Adā: & let the grace of God reigne, by Iesus Christ. Againe, The saintes geue nothing to their owne Merites: they will geue al to none but to thy mercie, O God. In an other place, Whē mā seeth y^t whatsoeuer good he hath, he hath it not frō himself, but frō his God, he seeth that al y^t which is praised in him, is not of his own Me∣rites, but of the mercie of God. You see how taking frō men y^e power of doing wel, he also throweth downe the dignitie of Merit. And Chry∣sostome sayth, Our workes, if there be any, which folow y^e free calling of God, are repayment & det: but the g••••tes of God are grace & boūti∣fulnesse & the greatnesse of liberall geuing. But, leauing the name, let vs rather loke vpō the thing. I haue verily before alledged a sentence out of Bernard▪ As it sufficeth to Merit, not to presume of Merites: so to want Merites, sufficeth to iudgemēt. But by adding forth with an expositiō, he sufficiētly mitigateth y^e hardinesse of y^e word, where he sayth: Therfore care thou to haue Merites: whē thou hast thē, know y^• thei are geuē: hope for frute, y^e mercie of God: & so thou hast escaped al dāger, of pouertie, vnthākfulnesse, & presumptiō. Happy is y^e church which neither wāteth Merites without presumptiō, nor presumptiō without merites. And a litle before he had largely shewed, how godly a meaning he vsed. For of Merites (saith he) why shold the Church be careful, which hath a stedfaster & surer cause to glorie of y^e purpose of God? God cā not denie himself, he wil do y^t which he hath promised. If there be no cause why y^e shuldest aske, by what merites may we hope for good thinges? specially sith y^• hearest it sayd, Not for your sakes, but for my sake: it sufficeth to Merit, to know y^t Merites suffice not.

[ 3] What al our workes deserue, y^e scripture sheweth whē it saith y^t thei can not abide y^e sight of God, bicause thei are ful of vncleannesse: then, what y^e perfect obseruing of y^e law (if any such could be found) shal de∣serue, whē it teacheth y^t we should think ourselues vnprofitable ser∣uātes when we haue done al thinges that are cōmaunded vs: bicause we shal haue geuē nothing freely to y^e Lord, but only haue performed

our due seruices, to whiche there is no thanke to be geuen. But those good workes which he himself hath geuen vs, the Lord both calleth oures, & testifieth that thei are not only acceptable to him, but also that they shal haue reward. It is our duetie againe for our part, to be en∣couraged with so great a promise, & to gather vp our heartes, that we be not weried with wel doyng, & to yeld true thankfulnesse to so great boūtifulnesse of God. It is vndouted that it is the grace of God what soeuer there is in workes that deserueth prayse: that there is not one droppe, which we ought properly to ascribe to our selues. This if we do truely & earnestly acknowlege, there vanisheth away not only all affiance but also opinion of Merit. We (I say) do not part the prayse of good workes (as the Sophisters do) betwene god & mā: but we re∣serue it whole, perfect, & vnminished to y^e lord. Only this we assigne to man, that euē the self same workes that were good he by his vnclean∣nes corrupteth & defileth. For nothing cōmeth out of mā, how perfect so euer he be, y^t is not defiled with some spot. Therefore let the Lord cal into iudgement euē these things that are best in the workes of mē: he shal verily espie in them his owne righteousnesse, but mans disho∣nestie & shame. Good workes therfore do please God & are not vnprofi∣table to the doers of them, but rather they receiue for reward the most large benefites of God: not bicause thei so deserue, but bicause y^e good∣nesse of god hath of it self apointed this price vnto thē. But what spite∣fulnesse is this, that men not contented with that liberalitie of God, which geueth vndue rewardes to workes that deserue no such thing, do w^t ambitiō full of sacrilege endeuor further, that y^t which is wholly of the liberalitie of God, maye seme to be rēdred to the merites of mē. Here I appelle to the cōmon iudgement of euery man. If any mā that hath a takyng of profit in a pece of ground by an other mans liberall graunt, do also claime to himselfe the title of propretie: doth he not by such vnthankfulnesse deserue to lose the very self possession whiche he had? Likewise if a bondslaue beyng made free of his Lord, do hide the basenesse of the estate of a Libertine, & boaste himself to be a freeman borne: is he not worthy to be brought back into his former bondage? For this is y^e right vse of enioyeng a benefite, if we neyther clayme to our selues more thā is geuē, nor do defraude the author of the benefite of his praise: but rather do so behaue our selues, that y^t which he hath geuen frō himself to vs, may seme after a certaine māner to remaine with him. If this moderation be to be kept toward men, let all men loke and consider what manner of moderation is due to God.

I know y^t the Sophisters do abuse certain places, to proue therby [ 4] that the name of Merit toward God is foūd in the Scriptures. They allege a sentēce out of Ecclesiasticus, Mercie shall make place to eue∣ry man, accordyng to the Merit of his workes. And out of the Epistle to the Hebrues, Forget not doyng good and communicating, for with such sacrifices men merite of God. As for my right in resistyng the au∣thoritie of Ecclesiasticus, I doe now release it. Yet I denye that they faithfully allege y^t which Ecclesiasticus, whatsoeuer writer he were, hath written. For the Greke copie is thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He shal make place to euery mercie, and euery man shall finde accordyng to his workes. And that this is

the true text, which is corrupted in the Latine translation, appereth both by the framing of these wordes, & by a lōger ioyning together of the sentence goyng before. In the Epistle to the Hebrues, there is no cause why they should snare vs in one litle word, when in the Greke wordes of the Apostle is nothing els but y^t such sacrifices do please & are acceptable to God. This alone ought largely to suffice to subdue & beate downe the outragiousnesse of our pride, y^t we faine not any wor∣thinesse to workes beyōd the rule of Scripture. Now y^e doctrine of the Scripture is, that all our good workes are continually be sprinkled with many filthy spottes, wherewith God may be worthily offended and be angry with vs: so far is it of, that they be able to winne him to vs, or to prouoke his liberalitie toward vs: Yet bicause he of his tēder kindenesse doth not examine them by extremitie of law, he taketh thē as if they were most pure, and therfore though without merite, he re∣wardeth them with infinite benefites bothe of this present life and of the life to come. For I do not allow the distinctiō set by mē otherwise learned & godly: that good workes deserue the graces that are geuen vs in this life, & that eternal life is the reward of faith alone. For the Lord doth cōmonly alway set in heauen the reward of labors and the crowne of battell. Agayne to geue it so to the merit of workes, y^t it be taken away from grace, that the Lord heapeth vs with graces vpon graces, is against the doctrine of the Scripture. For though Christ sayth that to him that hath, shalbe geuen, & that the faithful and good seruant which hath shewed himself faithful in few thinges, shalbe set ouer many: yet he also sheweth in an other place, that the encreases of the faithful are y^e giftes of his free goodnesse. All ye that thirst (sayth he) come to the waters: & ye that haue not monie, come and bye milke and honye without monie and without any exchange. What so euer therfore is now geuen to the faithfull for help of saluation, yea & bles∣sedne••••e it selfe, is the mere liberalitie of God: yet bothe in this and in those he testifieth that he hath consideration of workes: bicause, to te∣stifie the greatnesse of his loue toward vs, he vouchsaueth to graunt such honor not only to vs, but also to y^e giftes which he hath geuē vs.

[ 5] If these things had in the ages past ben handled & disposed in such order as thei ought to haue bē, there had neuer arisen so many trobles & dissensions. Paul sayth y^t in y^e bulding of Christian doctrine, we must kepe stil that fundation which he had layed amōg the Corinthiās, bi∣side which no other can be layed: & that the same fundation is Iesus Christ. What māner of fundatiō haue we in Christ? is it, that he was to vs the beginning of saluatiō: that the fulfillyng therof shold follow of our selues? & hath he but only opened the way, by which we should goe forward of our own strēgth? Not so: but as he sayd a litle before, when we acknowlege him, he is geuē to vs for righteousnesse. No mā therfore is wel founded in Christ, but he y^t hath full righteousnesse in him: for asmuch as y^e Apostle sayth not y^t he was sent to help vs to ob∣teine righteousnesse, but that he himself might be our righteousnesse. Namely, y^t we are chosen in him frō eternitie before the making of the world, by no deseruyng of oures, but accordyng to the purpose of the good pleasure of God: y^t by his death we are redemed frō the dānation of death, & deliuered frō destruction: that in him we are adopted of the

heauenly father into children & heires: that by his bloud we are recō∣ciled to the Father: that beyng geuen to him to be kept we are deliue∣red from peril of perishyng & of beyng lost: that beyng so engraffed in him, we are alredy after a certaine manner partakers of eternall life, beyng entred into the kingdome of God by hope: and yet more: that ha∣uing obteined such partaking of him, how so euer we be yet fooles in our selues, he is wisdom for vs before God: howsoeuer we be sinners, he is righteousnesse for vs: howsoeuer we be vncleane, he is cleannesse for vs: howsoeuer we be weake, howsoeuer vnarmed & lieng open in danger of Satan, yet oures is the power which is geuē him in heauē & earth, whereby he may treade downe Satā for vs, & breake y^e gates of helles: howsoeuer we stil cary about w^t vs the body of death, yet he is life for vs: brefely that al his things are oures, & we in him haue all things, in our selues nothing: vpō this foundation, I say, it behoueth that we be bulded, if we wil encrease into a holy temple to the Lord.

But y^e world hath a long time bē otherwise taught. For there haue [ 6] ben foūd out I wote not what moral good workes, by which mē may be made acceptable to God before y^t thei be graffed in christ. As though the Scripture lieth, whē it sayth that they are al in death which haue not possessed y^e Sonne. If they be in death, how shold thei bring forth matter of life? As though it were of no more force, that whatsoeuer is done without faith, is sinne: as though there may be good frutes of an euell tree. But what haue these moste pestilent Sophisters left to Christ wherein he may shewe forth his power? They saye that he hath deserued for vs the first grace, namely the occasion of deseruyng: that it is nowe our part not to faile the occasion offred. O desperate shame∣lesnesse of vngodlinesse. Whoe would haue thought that men profes∣sing the name of Christ, durst so strippe him naked of his power, & in a manner treade him vnder foote? This testimonie is eche where spo∣ken of him, that all they are iustified that beleue in him: these felowes teache, that there cōmeth from him no other benefit, but this, that the way is opened to euery man to iustifie himselfe. But I would to God they tasted what these sayenges meane: that all they haue life y^t haue the Sonne of God: that whosoeuer beleueth, is already passed from death into life: that we are iustified by his grace, y^t we might be made heires of eternal life: that the faithful haue Christ abidyng in them, by whome they cleaue fast to God: that they whiche are partakers of his life, do sit with him in heauēly places: that they are transplanted into the kingdome of God, & haue obteined saluatiō: & innumerable other such. For they do not declare, that there cōmeth by the fayth of Christ nothing but the power to obteine righteousnesse or saluatiō, but that they are bothe geuen to vs. Therfore so sone as thou art by fayth en∣graffed into Christ, thou art already made the sonne of God, y^e heire of heaūe, partaker of righteousnesse, possessor of life, and (that their lies may be better cōfuted) thou hast not obteyned y^e fit abilitie to deserue, but euen all y^e deseruinges of Christ: for they are cōmunicated to thee.

So y^e Sorbonical schooles, y^e mothers of al errors, haue takē frō vs [ 7] y^e iustificatiō of faith which is y^e sūme of al godlinesse. They graūt ve∣rily in word, y^t mā is iustified by formed faith: but this they afterward expound, bicause good workes haue of faith this that they auayle to

righteousnesse: y^t thei seme in a manner to name faith in mockage, sithe w^tout great enuiousnesse it could not be passed ouer in silence, seyng it is so oft repeted of the Scripture. And not yet cōtēted, they do in the prayse of good workes priuilie steale frō God somwhat to geue away to mā Bicause thei see that good workes litle auaile to aduaūce mā, & 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 strength of free will, oyle forsothe out of a stone. And they denye not in deede that the principal cause of thē is in grace: but they affirme that thereby is not excluded free will, by whiche is all merit. And this not only the later Sopisters do teach, but also their Pythagoras, Lōbard: whom if you cōpare with these men, you may say to be sound witted and sobre. It was truely a point of maruelous blindenesse, that whē they had Au∣gustine so oft in their mouth, thei saw not with how great carefulnesse that mā prouided y^t no pece of the glorie of good workes were it neuer so litle, shold be cōueyed to men. Here before whe we entreated of free will, we recited certaine testimonies of his to his purspose, of whiche sort there are often times found many like in his writinges: as whē he forbiddeth vs y^t we should no where boste of our merites, bicause euē thei also are the giftes of God: And when he writeth, y^t all our merit is only of grace, that it is not gotten by our sufficience, but is al made by grace. &c. It is no maruell that Lombard was blinde at y^e light of the Scripture, in which it appereth that he was not so wel practised. Yet nothing could be desired more plaine against him & his disciples, than this word of y^e Apostle. For whē he forbiddeth Christiās al glorieng, he adioyneth a reason why it is not lawfull to glorie: bicause we are y^e handyworke of God, created to al good workes, that we should walk in thē. Sithe therfore there cōmeth out of vs no good thing, but in so much as we be regenerate: & our regeneratiō is whole of God with∣out exceptiō: there is no right why we shold claime to our selues one ounce in good workes. Finally whereas they cōtinually call vpō good workes, in the meane time they so instruct cōsciences, that they neuer dare haue affiāce, that they haue God wel pleased & fauorable to their workes. But cōtrarywise we, without makyng any mētion of Merit, do yet by our doctrine raise vp the courages of the faithful w^t singular cōfort, whē we teach them y^t in their workes they please God & are vn∣doutedly accepted vnto him. Yea & also here we require y^t no mā attēpt or goe about any worke without faith, that is to say, vnlesse he do first with assured confidence of minde determine that he shall please God.

[ 8] Wherfore let vs not suffer our selues to be led so much as one heare bredth away frō this only fundatiō: which beyng layed, wise bulders do afterward wel & orderly bulde vpon it. For if there be neede of doc∣trine & exhortatiō, thei put men in minde, that the Sonne of God hath appered to this end, that he may destroy the workes of the deuel: that they should not sinne which are of God, that the time past is enough for the fulfilling of the desires of the Gentiles: that the elect of God are velleis of mercie chosen out vnto honour, whiche ought to be made cleane from al filthinesse. But al is spoken at ones, when it is shewed that Christ wil haue such disciples, which forsaking themselues, & ta∣king vp their crosse, do follow him. He y^t hath forsakē himself, hath cut

of the roote of al euels, that he maye no more seke those thinges y^• are his owne. He that hath taken vp his crosse, hath framed himself to all patience & mildenesse. But the example of Christ conie••neth both these and al other duties of godlinesse & holinesse. He shewed himself obediēt to his father, euen to the death: he was wholly occupied in doyng the workes of God: he with his whole heart breathed out the glorie of his father: he gaue his soule for his brethren: he bothe did good & wished good to his enemies. If there be neede of cōfort, these wil bryng mar∣uelous comfort, that we be in affliction, but we are not made careful: that we labour, but we are not forsaken: we are brought lowe, but we are not cōfounded: we are throwē downe, but we do not perish: alway bearing about with vs in our body the mortifieng of Iesus Christ, that y^e life of Iesus may be manifestly shewed in vs, that if we be dead with him, we shall also liue together with him: if we suffer with him, we shal also reigne together with him: that we be so fashioned like to his suffringes, till we atteyne to the likenesse of his resurrection: For asmuch as the Father hath predestinate these to be fashioned like the image of his sonne, whome in him he hath chosen, that he maye be the first begotten among all his brethrē: and therfore that neyther death, nor present thinges, nor thinges to come, shall seuer vs from the loue of God which is in Christ: but rather all thinges shall turne to vs to good and to saluation. Loe, me do not iustifie a mā by workes before God: but we say that all they that are of God, are regenerate & made a newe creature, that they may passe out of the kingdome of sinne in∣to the kingdome of righteousnesse, & that by this testimonie thei make their callyng certayne, and are iudged as trees by the frutes.

The .xvi. Chapter. ¶A confutation of the sclaunders, whereby the Papistes goe about to bryng this doctrine in hatred.

WIth this one word may the shamelesnesse of certayne vn∣godly [ 1] men be confuted whiche sclaunder vs with sayeng that we destroy good workes, and doe draw men awaye from the followyng of thē, when we say that they are not iustified by workes, nor do deserue saluatiō: and againe, that we make to easy away to right cousnesse, when we teache that it lieth in the free forgeuenesse of sinnes, and that we do by this entice∣ment allure men to sinne, whiche are of their owne will to much encli∣ned thereto already. These sclaunders (I say) are with that one word sufficiently confuted: yet I will brefely answer to them bothe. They allege that by the iustification of fayth, good workes are destroyed. I leaue vnspoken, what manner of men be these zelous louers of good workes whiche doe so backbite vs. Let them haue licence as freely to rayle as they do licētiously infect the whole world with the filthinesse of their life. They faine that they be greued, that when fayth is so glo∣riously aduaunced, workes are dryuen downe out of their place. What if they be more raysed vp, and stablished? For neyther doe me dreame of a fayth voyde of good workes, nor a iustification that is without them. This onely is the difference, that when we confesse that fayth and good workes do necessarily hange together, yet we set iustification in fayth, not in workes. For what reason we doe so,

we haue in redinesse easily to declare, if we do but turne to Christ vn∣to whome our faythe is directed, and from whome it receyueth her whole strength. Why therefore are we iustified by faith? bycause by fayth we take holde of the righteousnesse of Christ, by which alone we are reconciled to God. But this thou canst not take holde of, but that thou must also therewithall take holde of sanctification. For he was geuen to vs, for righteousnesse, wisdome, sanctification, & redemptiō. Therfore Christ iustifieth none whome he doth not also sanctifie. For these benefites are coupled together with a perpetuall and vnsepera∣ble knot, that whome he enlighteneth with his wisdome, them he re∣demeth: whome he redemeth, he iustifieth: whom he iustifieth, he sanc∣tifieth. But for asmuch as our question is only of righteousnesse and sanctifieng, let vs staye vpon these. We maye put difference betwene them, yet Christ conteineth them bothe vnseperably in himself. Wilt thou therfore obteine righteousnesse in Christ? Thou must first possesse Christ: & thou canst not possesse him, but that thou must ••e made par∣taker of his sanctification: bicause he can not be torne in peces. Sithe therefore the Lord doth graunt vs these benefites to be enioyed none otherwise than in geuing himself, he geueth them bothe together, the one neuer without the other. So appereth how true it is, that we are iustified not without workes, and yet not by workes: bycause in the partaking of Christ, wherby we are iustified, is no lesse cōteined sanc∣tification than righteousnesse.

[ 2] That also is moste false, that the mindes of men are withdrawen from the affection of weldoyng, when we take from them the opinion of merityng. Here by the way the readers must be warned, that they foolishly reason frō reward to merit, as I shall afterward more plain∣ly declare: namely bicause they know not this principle, that God is no lesse liberal when he assigneth reward to workes, than whē he ge∣ueth power to do well. But this I had rather differre to the place fit for it. Now it shalbe enough to touche howe weake their obiection is: whiche shalbe done two wayes. For first whereas they say that there shalbe no care of well framyng of life, but when hope of reward is set before them: they erre quite from the truth. For if this only be entēded when men serue God, that thei loke to reward, or let out to hire or sell their labors to him, they litle preuayle: for God will be freely worship∣ped, freely loued: he (I say) alloweth that worshipper, which when all hope of receyuing reward is cut of, yet cesseth not to worshippe him. Moreouer if men be to be pricked forward, no man can put sharper spurres vnto them, than those that are taken of the ende of our redēp∣tion and calling: such as the word of God spurreth men withal, when it teacheth, that it is to wicked vnthākefulnesse, not mutually to loue him agayne whiche first loued vs: that by the blood of Christ our con∣sciences are cleansed from dead workes, to serue the liuyng God: that it is a haynous sacrilege, if beyng ones cleased, we defile our selues with newe filthinesse, and prophane that holy blood: that we are deli∣uered from the handes of our enemies, that we maye without feare serue him in holinesse and righteousnesse before him all the dayes of our life: that we are made free from sinne, that we maye with a free Spirit folow righteousnesse: that our olde man is crucified, that we

may rise agayne into newnesse of life: agayne that if we be dead with Christ (as becommeth his members) we must seeke those thinges that are aboue, and must in the world be wayfaring men from home, that we may long toward heauen where is our treasure: that the grace of God hath appered to this end, that forsakyng al vngodlinesse & world∣ly desires, we maye liue soberly, holyly, and godlyly in this world, lo∣kyng for the blessed hope and the appering of the glorie of the great God & sauior: therefore that we are not apointed that we should stirre vp wrath to our selues, but that we may obteyne saluation by Christ: that we are the tēples of the Holy ghost, which it is not lawfull to be defiled: that we are not darknesse, but light in the Lord, whiche muste walke as children of light: that we are not called to vncleannesse, but to holinesse: bicause this is the will of God, our sanctificatiō, that we absteyne from vnlawfull desires: that our callyng is holy, that the same is not fulfilled but with purenesse of life: that we are for this pur∣pose deliuered from sinne, that we should obey to righteousnesse. Can we be pricked forward to charitie with any more liuely argument thā that of Iohn, that we shold mutually loue one an other as God hath loued vs? that herein his children do differ from the childrē of the De∣uell, the children of light from the children of darknesse, bycause they abide in loue? Againe with y^t argument of Paule, that we if we cleaue to Christ, are the members of one body, which it is mete to be holpen one of an other with mutuall duties? Can we be more strongly pro∣uoked to holinesse, than when we heare agayne of Iohn, that all they that haue this hope, do sanctifie thēselues, bycause their God is holy? Agayne of the mouth of Paule: that hauyng the promise of adoptiō, we should cleanse our selues from all the defilyng of the flesh & spirit? than when we heare Christ settyng forth himself for an example vnto vs that we should follow his steppes?

And these fewe thinges I haue set forth for a taste. For yf I should [ 3] entēd to goe through all, I should be dryuen to make a long volume. The Apostles are all full of encouragementes, exhortatiōs and rebu∣kynges, whereby they maye instruct the man of God to euery good worke, and that without any mention of merit. But rather they fetch their chefe exhortations from this that our saluation standeth vpon the only mercie of God and vpon no merite of oures. As Paule, after that he hath in a whole Epistle discoursed that there is no hope of life for vs but in the righteousnesse of Christ, when he cōmeth downe to morall exhortations, he besecheth them by that mercie of God whiche he hath vouchesaued to extēd to vs. And truely this one cause ought to haue ben sufficient, that God may be glorified in vs. But if any be not so vehemently moued with the glorie of God, yet the remembrāce of his benefites ought to haue ben most sufficient, to stirre vp such mē to do well. But these men, whiche do paraduenture with thrustyng in of merites beate out some seruile and constrayned obediences of the lawe, do falsly saye that we haue nothing whereby we maye exhorte men to good workes, bicause we goe not the same waye to worke. As though God were much desired with such obediences, whiche prote∣steth that he loueth a cherefull geuer, and forbiddeth any thyng to be geuen as it were of heauinesse or of necessitie. Neyther doe I speake

this for that I doe eyther refuse or despise that kinde of exhortation, whiche the Scripture oftentimes vseth, that it maye leaue no meane vnattempted euery way to stirre vp our mindes. For it rehearseth the reward which God will render to euery mā according to his workes. But I denie that that is the only thing, yea or the chefe amōg many. And then I graunt not y^t we ought to take beginning therat. More∣ouer I affirme that it maketh nothing to y^e settyng vp of such merites as these men boste of, as we shal hereafter see. Last of all I saye that is to no profitable vse, vnlesse this doctrine haue first taken place, that we are iustified by the only merit of Christ, which is cōceyued by faith but by no merites of our workes, bicause none can be fit to the ende∣uour of holinesse, vnlesse they haue first digested this doctrine. Which thing also the Prophet very wel signifieth, when he thus speaketh to God: with thee is mercie, that thou mayest be feared. For he sheweth that there is no worshippyng of God, but whē his mercie is acknow∣leged, vpon which alone it is bothe founded and stablished. Which is very worthy to be noted, that we maye know not only that the begin∣ning of worshippyng God aright is the affiance of his mercie, but al∣so that the feare of God (whiche the Papistes will haue to be merito∣rious) can not haue the name of merite, bicause it is grounded vpon the pardon and forgeuenesse of sinnes.

[ 4] But it is a moste vayne sclaunder, that men are allured to sinne, when we affirme the free forgeuenesse of sinnes, in whiche we saye that righteousnesse consisteth. For, we saye that it is of so great va∣lue, that it can with no good of oures be recompensed and that there∣fore it should neuer be obteyned, vnlesse it were freely geuen. More∣ouer that it is to vs in deede freely geuen, but not so to Christ which bought it so derely, namely with his owne moste holy bloud, byside whiche there was no price of value enough that might be payed to the iudgement of God. When menne are taught these thinges, they are put in minde that it is no thanke to them that the same moste ho∣ly bloud is not shed so oft as they sinne. Furthermore we learne, that our filthinesse is suche, as is neuer washed awaye but with the fountaine of this moste pure bloud. Ought not they that heare these thynges, to conceyue a greater horrour of sinne, than yf it were sayd that it is wyped awaye with the sprynklyng of good workes•• And yf they haue any thynge of God, howe can they but dred beyng ones cleansed, to wallowe themselues agayne in the myre, as muche as in them lieth to trouble and infect the purenesse of this fountayne? I haue washed my feete (sayth the faythfull soule in Salomō) how shal I againe defile them? Now it is euident, whether sort doe bothe more abace the forgeuenesse of sinnes, and do more make vile the dignitie of righteousnesse. They babble that God is appeased with their owne trysting satisfactions, that is, their donge: We affirme that the gil∣tinesse of sinne is more greuous than can bee purged with so light trifles: that the displeasure of God is more heauie than can be relea∣sed with these satisfactions of no value, and that therefore this is the prerogatiue of the only bloud of Christ. They say that righteousnesse (if it fayle at any time) is restored & repaired by satisfactorie workes: we thynke it more precious than that it can be matched with anye

recompense of workes, and that therfore for the restoryng thereof we must flee to the only mercie of God. As for the rest of those things that perteyne to the forgeuenesse of sinnes, let them be sought out of the next chapter.

The .xvii. Chapter. ¶ The agreement of the promises of the lawe and the Gospell.

NOw let vs also goe through the other argumētes wher∣with [ 8] Satan by the soldiars of his garde, goeth about eyther to ouerthrowe or batter the iustification of fayth. This I thinke we haue already wrong frō the sclaunde∣rers, that they can no more charge vs as enemies of good workes. For, iustification is taken awaye from good workes, not that no good workes should be done, or that those which be done shold be denied to be good, but that we should not put affiāce in them, not glo∣rie in them, not ascribe saluatiō to them. For this is our affiance, this is our glorie, and the only authour of our saluation, that Christ the sonne of God is oures, and we likewise are in him the sonnes of God, and heyers of the heauēly kingdome, beyng called by the goodnesse of God, not by our owne worthinesse, into y^e hope of eternal blessednesse. But bicause they do biside these assayle vs, as we haue sayd, with o∣ther engines, goe to, let vs goe forward in beatyng awaye these also. First they come backe to the promises of the lawe, which the Lord did set forth to the kepers of his law: and they aske whether we wil haue them to be vtterly voyde or effectuall. Bycause it were an absurditie and to be scorned to say that they are voyde, they take it for confessed that they are of some effectualnesse. Hereupon they reason that we are not iustified by only faith. For thus sayth the Lord: And it shalbe, yf thou shalt heare these commaundementes and iudgementes, and shal kepe them and do them, the Lord also shall kepe with thee his coue∣nant and mercie whiche he hath sworne to thy fathers, he shall loue thee and multiplie thee, and blesse thee, &c. Agayne, If ye shall wel di∣rect your wayes and your endeuors, yf ye walke not after strange Gods, yf ye do iudgement betwene man and man, and goe not backe into malice, I will walke in y^• middest of you. I will not recite a thou∣sand peces of the same sorte, whiche sithe they nothyng differ in sense, shalbe declared by the solutiō of these. In a summe, Moses testifieth that in the lawe is set forth blessyng and curse, death and life. Thus therfore they reson, that eyther this blessyng is made idle & frutelesse, or that iustification is not of fayth alone. We haue already before shewed, how if we sticke faste in the lawe, ouer vs beyng destitute of al blessing, hangeth only curse which is thretened to al transgressors. For the Lord promiseth nothyng but to the perfect kepers of his law, such as there is none found. This therefore remaineth, that all man∣kinde is by the law accused, and subiect to curse & the wrath of God: from whiche that they maye be loosed, they must needes goe out of the power of the law, and be as it were brought into libertie from the bō∣dage therof: not that carnall libertie whiche should withdraw vs frō the kepyng of the law, should allure vs to thinke all thinges lawfull and to suffer our lust, as it were the stayes beyng broken & with loose

reyn••s to runne at riot: but the spiritual libertie, whiche may comfort and rayse vp a dismayed and ouerthrowen conscience, shewyng it to be free from the curse and damnation wherewith the lawe helde it downe bond and fast tied. This deliuerance from the subiection of the law, and Man••mission (as I may cal it) we obteyne whē by fayth we take holde of the mercie of God in Christ, whereby we are certified and assured of the forgeuenesse of sinnes, with the felyng whereof the law did prick and bite vs.

By this reason euen the promises that were offred vs in the lawe, should be all vneffectuall & voyde, vnlesse the goodnesse of God by the Gospell did help. For, this condition that we kepe the whole law, vpō which the promises hang, and wherby alone thei are to be performed, shal neuer be fulfilled. And the Lord so helpeth, not by leauyng part of righteousnesse in our workes, and supplyeng part by his mercieful bearyng with vs, but when he setteth only Christ for the fulfillyng of righteousnesse. For the Apostle, when he had before sayd that he and other Iewes beleued in Iesus Christ, knowing that man is not iusti∣fied by the workes of the lawe, addeth a reason: not that they should be holpen to fulnesse of righteousnesse by the fayth of Christ, but by it should be iustified, not by the workes of the law. If the faythfull re∣moue from the law into fayth, that they may in fayth finde righteous∣nesse which they see to be absent from the law: truely they forsake the righteousnesse of the lawe. Therefore now let him that list, amplifie the rewardinges whiche are sayd to be prepared for the keper of the law, so that he therewithall cōsider that it cōmeth to passe by our per∣uersnesse, that we fele no frute thereof till we haue obteyned an other righteousnesse of faith. So Dauid, when he made mention of the re∣wardyng whiche the Lord hath prepared for his seruantes, by and by descendeth to the reknowledging of sinnes, wherby that same rewar∣ding is made voyde. Also in the xix. Psalme, he gloriously setteth forth the benefites of the law, but he by & by crieth out: Whoe shall vnder∣stand his faultes? Lord cleanse me frō my secret faultes. This place altogether agreeth with the place before, where when he had sayd that all the wayes of the Lord are goodnesse and truth to them that leaue him, he addeth: For thy names sake Lorde, thou shalt be merci∣full to my peruersnesse, for it is muche. So ought we also to reknow∣ledge, that there is in deede the good will of God set forth vnto vs in the lawe, if we might deserue it by workes, but that the same neuer cōmeth to vs by the deseruyng of workes.

How then? Are they geuen that they should vanish awaye without frute: I haue euē now already protested that the same is not my mea∣ning. I say verily that they vtter not their effectualnesse toward vs, so long as they haue respect to the merit of workes, and that therfore if they be considered in themselues, they be after a certayne māner abo∣lished. If the Apostle teacheth that this noble promise: I haue geuen you commaūdementes, which who so shal do, shall liue in them, is of no value if we stand still in it, and shal neuer a whit more profit than if it had not ben geuen at all: bicause it belongeth not euen to the most holy seruauntes of God, whiche are all far from the fulfillyng of the lawe, but are compassed about with many transgressions. But when

the promises of the Gospel are put in place of them, which do offre free forgeuenesse of sinnes, they bryng to passe that not only we our selues be acceptable to God, but that our workes also haue their thanke: and not this only that the Lord accepteth them, but also extēdeth to them the blessinges whiche were by couenant due to the keping of the law. I graunt therefore, that those thinges whiche the Lord hath promi∣sed in his lawe to the folowers of righteousnesse & holinesse, are ren∣dred to the workes of the faythfull: but in this rendryng, the cause is alway to be cōsidered that powreth grace to workes. Now causes we see that there be three. The first is, that God turnyng away his sight frō the workes of his seruātes, which alway deserue rather reproche than praise, embraceth them in Christ, and by the only meane of faith reconcileth them to himself without the meane of workes. The secōd, that of his fatherly kindnesse and tender mercifulnesse, he lifteth vp workes to so great honour, not weyeng the worthinesse of them that he accompteth them of some value. The third, that he receiueth the very same workes with pardon, not imputyng the imperfectiō, wher∣with they al beyng defiled, should otherwise be rather reckened amōg sinnes than vertues. And hereby appereth how much the Sophisters haue ben deceiued, whiche thought that they had gaylye escaped al ab∣surdities when they sayd that workes do not of their owne inwarde goodnesse auayle to deserue saluation, but by the forme of the coue∣nant, bicause the Lord hath of his liberalitie so much estemed them. But in the meane time they considered not, howe far those workes whiche they would haue to be meritorious, were from the conditiō of the promises, vnlesse there went before bothe iustification grounded vpon only fayth, and the forgeuenesse of sinnes, by which euē the good workes themselues haue neede to be wiped from spottes. Therefore of three causes of Gods liberalitie, by which it is brought to passe that the workes of the faythfull are acceptable, they noted but one, & sup∣pressed two, yea and those the principall.

They allege y^e sayeng of Peter, whiche Luke rehearseth in y^e Actes: [ 2] I finde in truthe that God is not an accepter of persones: but in eue∣ry nation he that doth righteousnesse is acceptable to him. And here∣upon they gather that which semeth to be vndouted, that if man doth by right endeuors get himselfe the fauor of God, it is not the benefi∣ciall gift of God alone that he obteyneth saluation: yea that God doth so of his mercie help a sinner, that he is by workes bowed to mercie. But you can in no wise make the Scriptures agree together, vnlesse you note a double acceptyng of man with God. For, such as man is by nature, God findeth nothyng in him whereby he maye be enclined to mercie, but only miserie. If therfore it be certayne that man is naked and needy of all goodnesse, and on the other side full stuffed and loden with al kindes of euels, when God first receyueth them: for what qua∣litie, I pray you shal we say that he is worthy of the heauēly calling▪ Away therefore with the vaine imaginyng of merites, where God so euidētly setteth out his free mercifulnesse. For, that which in the same place is sayde by the voice of the Angell to Cornelius, that his pray∣ers and almes had ascēded into the sight of God, is by these men most lewdly wrested, that man by endeuor of good workes is prepared to

receiue the grace of God. For it muste needes be that Cornelius was already enlightened with y^e Spirit of wisdome, sithe he was endued with true wisdome, namely with y^e feare of God: y^t he was sanctified with the same Spirit, sith he was a folower of righteousnesse, which the Apostle teacheth to be a most certaine frute therof. Al those things therefore whiche are sayd to haue pleased God in him, he had of his grace, so far is it of y^t he did by his own endeuor prepare himself to re∣ceiue it. Truely there cā not one syllable of the Scripture be brought forth, that agreeth not with this doctrine, y^t there is none other cause for God to accept man vnto him, but bicause he seeth that mā should be euery way lost, if he be left to himselfe: but bicause he will not haue him lost, he vseth his own mercie in deliueryng him. Now we see how this accepting hath not regard to the righteousnesse of man, but is a mere token of the goodnesse of God toward men beyng miserable and moste vnworthy of so great a benefit.

[ 5] But after that the Lord hath brought man out of the bottomlesse depth of destruction, and seuered him to himselfe by grace of adop∣tion: bicause he hath nowe begotten him and newely formed him in∣to a newe life, he nowe embraceth him, as a newe creature with the giftes of his Spirit. This is that acceptyng whereof Peter maketh mention, by whiche the faythfull are after their vocation allured of God euen in respecte also of workes: for the Lorde can not but loue and kisse those good thinges whiche he worketh in them by his Spi∣rit. But this is alwaye to be remembred, that they are none other∣wise acceptable to God in respect of workes, but in as muche as for their cause and for their sakes, whatsoeuer good workes he hath ge∣uen them in encreasyng of his liberalitie, he also vouchesaueth to ac∣cept. For whense haue they good workes▪ but bicause the Lord, as he hath chosen them for vessels vnto honor, so will garnish thē with true godlinesse? Whereby also are they accompted good as though there were nothing wanting in them, but bicause the kinde Father tēderly graunteth pardon to those deformities & spottes that cleaue to them? Summarily, he signifieth nothing els in this place, but that to God his children are acceptable & louely in whom he seeth the markes and features of his owne face. For we haue in an other place taught that regeneratiō is a repairyng of the image of God in vs. For asmuch as therfore wheresoeuer the Lord beholdeth his owne face, he both wor∣thily loueth it and hath it in honor: it is not without cause sayd, that the life of the faithful beyng framed to holinesse & righteousnesse plea∣seth him, but bycause the godly beyng clothed with mortall fleshe, are yet sinners, and their good workes are but begonne and sauoryng of the faultinesse of the fleshe; he can not be fauorable neyther to those nor to these, vnlesse he more embrace them in Christ than in them∣selues. After this manner are those places to be taken, whiche testifie that God is kinde & mercifull to the folowers of righteousnesse. Mo∣ses sayd to the Israelites, The Lord thy God kepeth couenant, to a thousand generations: which sentēce was afteward vsed of the peo∣ple for a common manner of speache. So Salomon in his solemne prayer, sayth, Lord God of Israell, whiche kepest couenant and mer∣cie to thy seruātes which walke before thee in their whole heart. The

same wordes are also repeted of Nehemias. For, as in al y^e couenātes of his mercie, y^e Lord likewise on their behalues requireth of his ser∣uātes vprightnesse & holinesse of life, that his goodnesse should not be made a mockerie, & that no man swelling with vaine reioysing by rea∣son therof should blesse his owne soule, walking in the meane time in the peruersnesse of his own heart: so his wil is by this way to kepe in their dutie them that are admitted into the cōmuniō of the couenāt: yet neuerthelesse the couenāt it self is both made at the beginnyng free, & perpetually remayneth such. After this māner Dauid when he glori∣eth y^t there was rēdred to him reward of the cleannesse of his hādes, yet omitteth not that fountaine which I haue spoken of, that he was drawen out of the wombe, bicause God loued him: where he so setteth out the goodnesse of his cause, that he abateth nothyng from the free mercie whiche goeth before all giftes, whereof it is the beginning.

And here by y^e way it shalbe profitable to touch what these formes [ 6] of speakyng do differ from the promises of the law. I cal promises of the law, not those which are eche where cōmonly writtē in the bokes of Moses: (for as much as in them also are found many promises of y^e Gospel) but those which properly belong to the ministerie of the law. Such promises, by what name so euer you list to cal them, do declare that there is reward redy vpon condition, if thou do that which is cō∣maunded thee. But when it is sayd, that the Lord kepeth the couenāt of mercie to thē which loue him, therin is rather shewed what māner of men be his seruantes which haue faithfully receiued his couenant, than the cause is expressed why the lord should do good to them. Now this is the manner of shewyng it. As the Lord vouchsaueth to graunt vs y^e grace of eternal life, to this end that he should be loued, feared, & honored of vs: so whatsoeuer promises there are of his mercie in the Scriptures, they are rightfully directed to this, and that we should reuerence and worship the author of the benefites. So ofte therefore as we heare that he doth good to them that kepe his law, let vs remē∣ber that the children of God are there signified by the dutie whiche ought to be continual in them: that we are for this cause adopted, that we should honor him for our Father. Therfore lest we should disherite our selues from the right of adoptiō, we must alway endeuor to this wherunto our calling tendeth. But let vs againe kepe this in minde, y^t the accōplishment of the mercie of God hangeth not vpō the workes of the faithfull: but that he therfore fulfilleth the promise of saluation to them whiche answer to their callyng in vprightnesse of life, bicause in them he acknoweth the natural tokēs of his children which are ru∣led with his Spirit vnto good. Herunto let y^t be referred which is in y^e xv. Psalme spoken of the Citezens of y^e Church, Lord whoe shal dwel in thy tabernacle, and whoe shal rest in thy holy hill: The innocent in hādes & of a cleane heart, &c. Agayne in Esaie, Whoe shall dwel with deuouring fire? He that doth righteousnesse, he that speaketh right thinges &c. For there is not described the staye whereupon the fayth∣full may stand before the Lord, but the manner wherewith the most merciful father bringeth thē into his felowship, & therein defendeth & strēgtheneth them. For, bicause he abhorreth sinne, he loueth righte∣ousnesse: whō he ioyneth to himself, them he cleanseth w^t his spirit, y^t he

may make thē of like fashion to himself & his kingdome. Therfore if y^e question be of y^e first cause wherby the entrie is made open to the holy ones into the kingdome of God, frō whense they haue y^t thei may stand fast & abide in it, we haue this answer ready, bicause the Lord by his mercie both hath ones adopted them, & perpetually defendeth them. But if the question be of the manner, then we must come downe to re∣generation and the frutes therof, which are rehersed in that Psalme.

[ 7] But there semeth to be much more hardnesse in these places, which do both garnish good workes with the titīe of righteousnesse, & affirme that man is iustified by them. Of the first sort there be very many pla∣ces, where the obseruinges of the cōmaundementes are called iustifi∣cations or righteousnesses. Of the other sort, that is an exāple which is in Moses, This shalbe our righteousnesse, if we kepe all these com∣maūdementes. And if thou take exception & say that this is a promise of the law, which being knit to a cōdition impossible, proueth nothing. There be other of which you cā not make y^e same answer, as this, And y^t shalbe to thee for righteousnesse before the Lord, to redeliuer to the poore man his pledge &c. Againe, that which the Prophet sayth, y^t the zele in reuenging the shame of Israell, was imputed to Phinees for righteousnesse. Therfore the Pharisees of our time thinke y^t here they haue a large matter to triūph vpon. For when we say, that when the righteousnesse of faith is set vp, y^e iustificatiō of workes geueth place, by the same right they make this argument, If righteousnesse bee of workes, then it is false that we are iustified by faith only. Though I graunt that the commaundementes of the law are called righteous∣nesses: it is no maruell: for they are so in deede. Howebeit we muste warne the readers that the Grecians haue not fittly translated the Hebrue word Hucmi, Dikaiomata, righteousnesses for cōmaundemēts. But for the worde, I willingly release my quarell. For neyther doe we denie this to the law of God, that it conteineth perfect righteous∣nesse. For although, bycause we are detters of all the thinges that it commaundeth, therfore euen when we haue performed ful obedience therof, we are vnprofitable seruātes: yet bicause the lord hath vouch∣saued to graunt it the honor of righteousnesse, we take not away that whiche he hath geuen. Therefore we willingly confesse that the full obedience of the lawe is righteousnesse: that the kepyng of euery cōmaūdement, is a part of righteousnesse, yf so be that the whole summe of righteousnesse were had in the other partes also. But we denie that there is any where any suche forme of righteousnesse. And therefore we take away the righteousnesse of the law, not for that it is maymed and vnperfect of it felfe, but for that by reason of the weakenesse of our flesh it is no where seene. But y^e Scripture not only calleth sim∣ply the cōmaundemētes of the Lord, righteousnesses: but it also geueth this name to the workes of the holy ones. As when it reporteth that Zacharie & his wife walked in the righteousnesses of the Lord: truely whē it so speaketh, it weyeth workes rather by y^e nature of y^e law, thā by their owne propre estate. Howbeit here againe is that to be noted, which I euē now sayd, that of the negligence of the Greke translator is not a law to be made. But for asmuch as Luke wold alter nothing in y^e receiued traslation, I will also not striue about it. For God hath

commaunded these thinges that are in the lawe to men for righteous∣nesse: but this righteousnes we performe not but in keping the whole lawe: for by euery transgression it is broken. Wheras therfore the law doth nothing but prescribe righteousnesse: if we haue respecte to it, all y^e seueral cōmaundementes therof are righteousnes: if we haue respect to men of whome thei are done, thei do not obteine the praise of righte∣ousnesse by one worke, beinge trespassers in many, and by that same worke whiche is euer partly faulty by reason of imperfection.

But now I come to the second kinde, in which is the chefe hardnes. [ 8] Paul hath nothing more strong to proue the righteousnesse of fai••he, than that whiche is written of Abraham, that his faithe was imputed to him for righteousnesse. Sith therfore it is said that the acte done by Phinees was imputed to him for righteousnesse: what Paule affir∣meth of faith, the same may we also conclude of works. Whervpon our aduersaries, as though thei had wonne the victorie, determine that we are in dede not iustified without faith, but that we are also not iustified by it alone, and that workes accomplish our righteousnesse. Therefore here I beseache the godly, that if thei knowe that the true rule of righ∣teousnesse is to be taken out of the Scripture only, thei will religiously and earnestly weie with me, how the Scripture may without cauillati∣ons be rightly made to agree with it selfe. For asmuch as Paul knewe y^t the iustificatiō of faith is y^e refuge for them y^t ar destitute of their own righteousnesse, he doth boldly cōclude y^t al thei y^t ar iustified by faith, ar excluded from the righteousnesse of works. But sith it is certayne that the iustification of faith is common to all the faithfull, he dothe thereof with like boldenesse conclude that no man is iustified by works, but ra∣ther contrariewise that men are iustified without any helpe of workes. But it is one thing to dispute of what value works are by themselues, and an other thing what accompt is to be made of them after the sta∣blishing of the righteousnesse of faith. If we shal set a price vpon works according to their worthinesse, we saie that thei are vnworthy to come into the sight of God: and therefore that man hath no workes whereof he may glorie before God: then, that being spoiled of al helpe of works he is iustified by only faith. Now we define righteousnesse thus, that a sinner being receiued into the communion of Christ, is by hys grace re∣conciled to God, when being cleansed with his bloode he obteineth for∣geuenesse of sinnes, and being clothed with his righteousnesse as with his own, he stādeth assured before the heauenly iudgment ••eate. Whē the forgeuenesse of sinnes is set before, the good workes which folowe haue now an other valuation than after their own deseruing: bycause whatsoeuer is in them vnperfect, is couered with y^e perfectiō of Christ: whatsoeuer spottes or fylthinesse there is, it is wyped away wyth hys cleannesse, y^t it maye not come into y^e examination of the iudgement of God. Therfore when the giltines of al trespasses is blotted out, where∣by men are hindred y^t thei can bring forthe nothing acceptable to God, and when the faulte of imperfection is buried, whiche is wonte also to defile good workes: y^e good workes which the faithful do, are compted righteous, or (which is all one) are imputed for righteousnesse.

Now if any man obiect this against me to assaile the righteousnesse [ 9] of faithe, first I will aske whether a man be compted righteous for one

or two holy works, being in the rest of the works of his life a trespasser of the law. This is more than an absurditie. Then I will aske if he be compted righteous for many good works, yf he be in any parte founde gilty. This also he shal not be so bolde to affirme, when the penal ordi∣na••ce of the law crieth oute against it, & proclameth al them accursed which haue not fulfilled all cōmaundementes of the lawe to the vt∣termost. Moreouer I wil go further & ask, whether ther be any work y^t deserueth to be accused of no vncleannesse or imperfection. And howe could there be any such before those eies, to whom euē the very starres are not cleane enough, nor the Angeles righteous enough? So shal he be compelled to graunt that there is no good worke which is not so de∣filed with transgressions adioyned with it, & with y^e corruptnesse of it selfe, that it can not haue the honoure of righteousnesse. Nowe if it bee certaine that it proceedeth from the righteousnesse of faith y^t woorkes which are otherwise vnpure, vncleane, and but halfe workes, not wor∣thy of y^e sight of God, much lesse of his loue, are imputed to righteous∣nesse, why do thei w^t boasting of the righteousnesse of workes destroye the iustification of faith, wheras if this iustification were not thei shold in vaine boaste of that righteousnes? Wyll thei make a vipers birth•• For therto end the saiengs of the vngodly mē. Thei can not denie that the iustificatiō of faith is the beginning, foundatiō, cause, matter, & sub∣stance of y^e righteousnesse of works: yet thei cōclude y^e man is not iusti∣fied by faith, bycause good workes also are accōpted for righteousnesse. Therfore let vs let passe these follies & confesse as the truth is, y^t if the righteousnesse of works of what sort soever it be accōpted, hangeth v∣pon the iustificatiō of faith, it is by this not onely nothing minished but also cōfirmed, namly wherbi the strength therof appeareth more migh∣ty. Neither yet let vs think y^t works ar so cōmēded after fre iustificatiō, y^t thei also afterward come into y^e place of iustifieng a mā, or do parte y^t office betwene them & faithe. For vnlesse the iustificatiō remaine alway whole, the vncleannes of workes shalbe vncouered. And it is no absur∣ditie, y^t a man is so iustified by faith y^t not only he himself is righteous, but also his woorkes are esteemed righteous aboue their worthynesse.

[ 10] After this māner we wil graūt in workes not only a righteousnes in parts (as our aduersaries thēselues wold haue) but also y^t it is alowed of God as if it wer a perfect & ful righteousnesse. But if we remēbre vpō what foūdatiō it is vpholdē, al y^e difficultie shalbe disolued. For then & no•• til their beginneth to be an acceptable worke, whē it is receiued w^t pardō. Now whense cōmeth pardō, but bicause God beholdeth both vs ••amp; al our thinges in Christe? Therefore as we, when we are graffed into Christ, do therfore appeare righteous before God, bicause our wicked∣nesses are couered with his innocence, so our workes are & be taken for righteous, bicause whatsoeuer faultines is otherwise in thē, being bu∣ried in y^e cleannesse of Christe, it is not imputed. So we may rightfully sai, y^t bi onli faith not ōly we but also our works ar iustified. Now if this righteousnes of works of what sorte soeuer it be, hangeth vpō faith & tree iustification, & is made of it: it ought to be included vnder it, and to he sette vnder it as the effect vnder the cause therof, as I may so cal it: so farre is it of that it oughte to bee raysed vp either to destroy or dar∣ken it. So Paule, to dryue men to confesse y^t oure blessednesse cōsisteth

of y^e mercy of God, not of works, chefli enforceth that saying of Dauid, Blessed are thei whose iniquitties are forgeuen, and whose sinnes are couered. Blessed is he to whom y^e Lord hath not imputed sinne. If any mā do thrust in to y^e contrary innumerable sayings wherin blessednesse seemeth to be geuen to works: as are these: Blessed is the man whiche feareth the Lord, whiche hath pitie on the poore, which hath not wal∣ked in the councell of the wicked, which beareth temptation: Blessed are they which kepe iudgement, the vndefiled, the poore in Spirit, the meeke, the mercifull. &c. they shall not make but that it shall bee true which Paul saith. For bicause those thinges that ar ther cōmended are neuer so in man, that he is therfore allowed of God, it foloweth y^e man is alwai miserable, vnlesse he be deliuered from misery by forgeuenesse of sinnes. For asmuch as therfore all the kindes of blessednes which ar extolled in the scriptures, do fal down void, so y^e man receiueth frute of none of thē, til he haue obteined blessedness by forgeuenes of sins, which mai afterward make place for thē: it foloweth y^t this is not only y^e hiest & the chefe but also the only blessednes: vnlesse paraduenture you will haue that it be weakned of those which consist in it alone. Now ther is much lesse reason why the calling of mē righteous shoulde trouble vs, which is cōmonli geuē to y^e faithful. I graūt verili y^t thei ar called righte∣ous of y^e holines of li••: but for asmuch as thei rather endeuor to y^e folo∣wīg of righteousnes, than do fulfil righteousnes it self, it is mete y^t this righteousnes suche as it is, giue place to the iustification of faith, from whence it hath that which it is.

But thei say that we haue yet more busines with Iames, namelye [ 11] which w^t opē voice fighteth against vs. For he teacheth both y^t Abrahā was iustified by works, and also that al we are iustified by workes, not by faith only. What then? wil thei draw Paul to fight with Iames? If thei hold Iames for a minister of Christ, his saying must be so takē that it disagre not frō Christ speakīg by the mouth of Paul. The holy ghost affirmeth by the mouth of Paul, that Abrahā obteined righteousnesse by faith, not by workes: & we also do teach that all are iustified by faith without the works of y^e law. The same holy ghost teacheth by Iames that both Abrahams righteousnes and ours consisteth of workes, not of only faith. It is certain that the holy ghost fighteth not w^t himselfe. What agrement shall ther be therfore of these two? It is enough for y^e aduersaries, if thei pluck vp the righteousnes of faith which we wolde haue to be fastened with most depe rootes: but to render to consciences their quietnesse, thei haue no great care. Whereby verily you may see y^t thei gnaw y^e iustificatiō of faith, but in y^e meane tim do apoint no mark of righteousnes wher cōsciences may stay. Therfore let them triumph as thei list, so y^t thei may boaste of no other victorie than y^t thei haue ta∣ken away all certainetie of righteousnesse. And this wretched victorie thei shal obteine, where y^e light of truth being quenched, y^e lord shal suf∣fer thē to ouerspred y^e darknes of lies. But whersoeuer y^e truth of God shal stand, thei shall nothing preuaile. I deny therefore y^t the saieng of Iames which thei still cōtinually hold vp against vs as it wer y^e shelde of Achilles doth any thing at al make for thē. That this may be made plaine, first we must loke at y^e mark y^t the apostle shooteth at: & then we must note wher thei be deceiued. Bicause there were thē many (whiche

mischefe is wont to be continual in y^e Church) which openly bewraied their infidelitie, in neglecting & omitting al y^e propre works of y^e faith∣ful, & yet cessed not to boaste of y^e false name of faith: Iames doth here mock y^e folish boldnes of such mē. Therfore it is not his purpose in any point to diminish y^e force of true faith, but to shew how ••ondly those tri∣fles did chalenge so much y^e vaine image of it, y^t being contented herw^t thei carelesly ranne dissolutely abroade into all licentiousnesse of vices. This ground being cōceiued, it shalbe easy to perceaue where oure ad∣uersaries do misse. For thei fal into two deceites in y^e word, the one in y^e name of faith, y^t other in y^e word of iustifieng. Whereas the Apostle na∣meth faith a vaine opinion farr distant from y^e truth of faith, it is spokē by waie of graunting, which is no derogation to the matter: whych he sheweth at y^e beginning in these words. What profiteth it, my brothrē, If any man say y^t he hath faith, & hath no works? He doth not say, if a∣ny haue faith w^tout workes, but, If any man boast. More plainely also he speaketh a little after, where he in mockerie maketh yt worse than the deuills knowledg: last of al, when he calleth it dead. But by the de∣finition you maye sufficiently perceaue what hee meaneth. Thou bele∣uest (saith he) y^t there is a God. Truely if nothing be conteined in thys faith but to beleue that there is a God, it is now no maruel if it do not iustifie. And when this is taken from it, let vs not think that any thing is a bared from the Christian faith, the nature whereof ys farre other∣wise. For after what manner doth true faith iustifie vs, but when it cōioyneth vs with Christ, that being made one w^t him, we may enioy the partakyng of hys righteousnesse. It dothe not therefore iustifie vs by this that it conceiueth a knowledge of the beinge of God, but by thys that it resteth vpon the assurednesse of the mercy of God.

[ 12] We haue not yet the work, vnlesse we examine also the other deceite in the word, for asmuche as Iames setteth part of iustificatiō in works. If you wil make Iames agreing both w^t the rest of the Scriptures, & in himself, you must of necessitie take the word of Iustifieng in an other significatiō thā it is takē in Paul. For Paul saith y^t we ar iustified, whē y^e remēbrance of our vnrighteousnes being blotted out, we ar accōpted righteous. If Iames had ment of y^t takinge, he had wrongefully alle∣ged y^t out of Moses, Abrahā beleued God. &c. For he thus frameth it to∣gether: Abrahā bi works obteined righteousnes, bycause he sticked not at y^e cōmaundemēt of God, to offer vp his sonne. And so the Scriptur was fulfilled whiche saithe, that hee beleued God, and it was imputed to him for righteousnesse. If it be an absurditie, that the effect is before hys cause, eyther Moses dothe in that place falsely testifie, that faythe was imputed to Abraham for righteousnesse: or he deserued not righ∣teousnesse by that obedience whiche he shewed in offering vp of Isaac. Abraham was iustified by his faith, when Ismael was not yet concei∣ued, whych was nowe growen past childehode before that Isaac was borne. Now therfore shal we saie, that he got to himself righteousnesse by obedience which folowed long afterward? Wherefore either Iames did wrongfully misturne the order (which it is a wickednesse to thinke) or he meant not to say that he was iustified, as though he deserued to be accompted righteous. How then? Truely it appeareth that he spea∣keth of the declaration of righteousnesse and not the implication: as yf

he had saide. Whoso are righteous by true faithe, thei doe proue their righteousnesse w^t obediēce & good works, not w^t a bare & imagelike vi∣sor of faith. In a sūme, he disputeth not by what meane we ar iustified, but he requireth of y^e faithful a working righteousnesse. And as Paule affirmeth y^t mē be iustified w^tout y^e help of works: so Iames doth here suffer thē to be accōpted righteous which want good workes. The cō∣sidering of this end, shal deliuer vs out of al dout. For our aduersaries are hereby chefely deceiued, y^t thei think y^t Iames defineth y^e māner of iustifieng, wheras he trauaileth about nothing els but to ouerthrowe their peruerse carelesnes, which did vainly pretend faith to excuse their despisinge of good workes. Therefore into howe manye waies soeuer thei wrest y^e words of Iames, thei shal wring out nothing but two sen∣tences: y^• a vaine bodilesse shewe of faith doth not iustifie, & y^t a faithful man not cōtented w^t such an Imaginatiue shew, doth declare his righ∣teousnesse by good workes.

As for y^t which thei allege out of Paul the same meaning, y^t the doers [ 13] of y^e law, not y^e hearers, ar iustified, it nothing helpeth them. I will not escape away w^t the solutiō of Ambrose, y^t that is therfore spokē bicause the fulfilling of the law is faith in Christe. For I see y^t it is but a meare starting hole, which nothing nedeth where there is abroad way open. There y^e Apostle throweth down y^t Iewes frō folish cōfidence, whyche boasted thēselues of the only knowledg of the law, when in the meane time thei were the greatest despisers of it. Therfore that thei shold not stand so much in their own conceite for the bare knowledg of y^e lawe he warneth thē, y^t if righteousnesse be sought out of the law, not y^e know∣ledg but y^e obseruing of it is required. We verily make no doubt of this y^t the righteousnesse of the law standeth in workes: nor yet of this also, that the righteousnesse cōsisteth in the worthinesse & merites of works. But it is not yet proued, y^t we are iustified by works, vnlesse thei bring forth some man y^t hath fulfilled y^e lawe. And y^t Paul meant none other∣wise, y^e hanging together of y^e text shalbe a sufficient testimonie. After that he had generally cōdemned the Gentiles & the Iewes of vnrigh∣teousnesse, then he descendeth to the particular shewing of it, & saith y^t thei which sinned w^tout the Law, do perish w^tout the law: which is spo∣ken of y^e Gentiles: but thei whiche haue sinned in y^e law, are iudged by y^e law: which perteineth to the Iewes. Now bicause they winkinge at their own trespassinges, proudly gloried of the onely law: he adioyneth y^t whiche most fitly agreed, y^t the law was not therfore made, y^t mē shold be made righteous by only hearing of y^e voice therof: but then & not til then when their obeied: as if he shold say: Sekest thou righteousnesse in the law? allege not y^e hearing of it, which of it self is of small importāce: but bring works, by whiche y^e maiest declare y^t the lawe was not set for thee in vaine. Of these workes bicause thei were all destitute, it folo∣wed y^t thei wer spotled of gloriēg of y^e law. Therfore we must of y^e mea∣ning of Paul rather frame a contrary argument. The righteousnes of the law consisteth in y^e perfectiō of works. No man can boast y^t he hath by workes satisfied y^e law. Therfore there is no righteousnes by y^e law.

Now thei allege also these places, wherin y^e faithful do boldly offer [ 14] their righteousnesse to y^e iudgmente of God to be examined, & require y^e sentēce be geuē of them according to it. Of which sort are these: Iudge

me O lord according to my righteousnes, & according to my innocence, which are in me. Again, Heare my righteousnesse, O God. Thou haste proued my heart, & hast visited it in the night, & there was no wicked∣nesse founde in me. Againe, The Lorde shall rendre to me according to my righteousnesse, & he shal recompense me according to y^e cleannesse of my hands. Bicause I haue kept y^e waies of y^e Lord, & haue not wicked∣ly departed frō my God. And I shalbe vnspotted & shal kepe me frō my iniqui••ie. Again, Iudge me, Lorde, bycause I haue walked in mine in∣nocence. I haue not sit w^t lieng men, I wil not entre in w^t thē y^t do wyc∣ked things. Destroy not my soule w^t y^e vngodly, my life w^t men of blood: in whose hands ar iniquities: whose right hand is filled w^t giftes. But I haue walked innocently. I haue aboue spokē of the affiance which y^e holy ones do seme simply to take to thēselues of works. As for these te∣stimonies y^t we haue here alleged, thei shal not much accōbre vs if they be vnderstāded according to their compasse, or (as thei cōmonly call it) their circumstance. Now y^e same is doble. For neither would thei haue them to be wholy examined, y^t thei shold be either cōdēned or acquited according to y^e continual course of their whole life: but thei bringe into iudgment a special cause to be debated. Neither do thei claime to them selues righteousnes in respect of y^e perfectiō of God, but by comparison of naughty & wicked mē. First when y^e iustifieng of man is entreated of, it is not only required y^t he haue a good cause in some particular mater, b••t a certaine perpetual agreement of righteousnesse in his whole life. But y^e holy o••es, when thei cal vpō y^e iudgmēt of God to approue their innocencie, do not offer thēselues free frō al giltinesse & in euery behalfe faultlesse: but verily whē thei haue fastned their affiance of saluation in his goodnesse onely, yet trusting y^t he is y^e reuenger of y^e poore afflic∣ted against right & equitie, thei cōmend to him y^e cause wherein y^e inno∣cent are oppressed. But when thei set their aduersaries w^c thē before y^e iudgment seate of God, thei boast not of such an innocence as shal aun∣swer to y^e pureueise of God if it be seuerely searched, but bicause in cōpa∣rison of y^e malice, obstinancie, suttletie & wickednesse of their aduersaries thei know y^t their plainnes, righteousnes, simplicitie, & cleanes is kno∣wē & pleasing to God: thei feare not to cal vpō him to be iudge betwene thēselues & thē. So when Dauid said to Saul: The lorde rendre to e∣uery mā according to his righteousnesse & truth: he meant not that the lord shold examine by himself & reward euery man according to his de∣seruings, but he toke y^e lord to witnesse, how great his innocēcy was in cōparisō of y^e wickednes of Saul. And Paul himself, whē he bosteth w^t this glorieng y^t he hath a good witnesse of cōscience, y^t he hath trauay∣led w^t simplicitie & vprightnesse in y^e Churche of God, meaneth not y^t he stādeth vpō such gloriēg before God: but being cōpelled w^t y^e sclaūders of y^e wicked, he defēdeth his faithful & honest dealing, which he knew to be pleasing to y^e merciful kindnes of God, agaist al euel speaking of mē whatsoeuer it be. For we se what he saith in an other place, that he kno∣weth no euel by himself, but y^e he is not therby iustified: namly bicause he knew y^t the iudgment of god far surmūteth y^e bleareyed sight of mē, Howsoeuer therfore y^e godly do defend their innocēce agaist y^e hypocri∣sie of y^e vngodly, by y^e witnessing & iudgmēt of God: yet when thei haue to doe wyth God alone, they all crye oute wyth one mouthe: If thow

marke iniquitie, Lorde, Lorde who shall abide it: Entre not into iudge∣ment with thy seruantes: bycause euery one that liueth shall not be iu∣stified in thy sight: and distrusting their owne workes, thei gladly sing, Thy goodnesse is better than life.

There are also other places not vnlyke to these before, in which a [ 15] man may yet tarry. Salomon saith, that he whiche walketh in his vp∣rightnesse, is righteous. Againe, That in the path of righteousnesse is life, and that in the same is not death. After whiche manner Ezechiell reporteth that he shal liue life that doth iudgment and righteousnesse. None of these do we either denye or darken. But let there come forthe one of the sonnes of Adam with such an vprightnesse. If ther be none, either thei must perishe at the sighte of God, or flee to the sanctuarie of mercie. Neither do we in the meane time denie but that to the faithfull their vprightnesse, though it be but halfe & vnperfect, is a step towarde immortalitie. But whence commeth that but bicause whome the Lord hathe taken into the couenant of grace, he searcheth not their works according to their deseruinges, but kisseth them w^t fatherly kindenes? Wherby we do not only vnderstand y^t which the scholemen do teache, y^t works haue their value of y^e accepting grace. For thei meane, y^t workes which are otherwise in sufficient to purchase righteousnesse by y^e coue∣nant of y^e law, are by y^e accepting of God auaūced to the value of equa∣litie. But I saie y^t thei being defiled bothe w^t other trespassinges & with their owne spottes, are of no other value at al, than in so muche as the lord tenderly graunteth pardō to bothe: y^t is to say, geueth free righte∣ousnesse to mā. Neither are here those praiers of the Apostle seasona∣ly thrust in place, wher he wissheth so great perfectiō to y^e faithful, that thei may be faultlesse & vnblamable in the day of y^e lo••••. These wordes in deede y^e Celestines did in olde tune turmoile, to affirme a perfectiō of righteousnes in this life. But, which we thinke to be sufficient, we an∣swer brefely after Augustine, that al the godly oughte in dede to ende∣uoure toward this mark, y^t thei may one day appeare spotlesse & fault∣lesse before y^e face of God: but bicause the best & most excellent māner of this life is nothing but a going forward, we shal then & not til then at∣teine to this mark, when being vnclothed of this flesh of sinne we shall fully cleaue to y^e lord. Yet wil I not stiffely striue w^t him which will geue the title of perfectiō to the holy ones, so y^t he also limit the same w^t the words of Augustine himselfe. Whan (saich he) we wil cal y^e vertue of the holy ones, perfect: to the same perfectiō also belongeth the acknowled∣ging of imperfection bothe in trueth and in humilitie.

The .xviii. Chapter. That of the rewarde, the righteousnesse of Workes is ill gathered.

NOw let vs passe ouer to those saiengs which affirme, y^e God [ 1] wil rendre to euery man according to his workes: of whiche sort are these. Euery man shal beare away y^t which he hath done in y^e body, either good or euel. Glory & honoure to him that worketh good: trouble & distresse vpō euery soule of him that wor∣keth euel. And thei whiche haue done good thinges, shall goe into the resurrection of life: thei which haue done euell, into the resurrection of iudgement. Come ye blessed of my father: I haue hungred, & ye gaue

me meate: I haue thirsted, & ye gaue me drinke, &c. And w^t th•• let vs al∣so ioine these saiengs, which cal eternal life y^e reward of works. Of whi∣the sort ar these. The rendring of y^e handes of a man shalbe restored to him. He y^t feareth y^e cōmaundemēt, shalbe rewarded. Be glad & reioise, behold, your reward is plentiful in heauen. Euery man shal receiue re∣ward according to his labore. Wher it is said y^t God shal rendre to eue∣ry man according to his works, y^e same is easily assoiled. For, y^t manner of speaking doth rather shew y^e ordre of folowing, than y^e cause. But yt is out of dout, y^t the lord doth accōplish our saluatiō by these degrees of his mercy whē those whom he hath chosē he calleth to him: those whōe he hath called, he iustifieth: those whom he hath iustified, he glorifieth. Although therfore he do by his only mercie receiue them y^e be his into life, yet bicause hee bringeth them into y^e possession therof by the race of good works, y^t he may fulfil his work in them by such ordre as he hath apointed: it is no maruel if it be said y^t thei be crowned accordig to their works, by which w^tout doubt they are prepared to receiue the crowne of immortalitie. Yea & after this manner it is fittly said that thei worke their own saluation, when in applieng themselues to good works, they practise thēselues toward eternall life: namly as in an other place thei are cōmaunded to work y^e meate which perisheth not, when bi beleuing in Christ thei get to thēselues life: & yet it is by & by afterwarde added: Which y^t sonne of man shal geue you. Wherby appeareth y^t the word of Working is not set as contrary to grace, but is referred to endeuoure: & therfore it foloweth not, y^t either y^e faithful arthēselues authors of their own saluatiō, or y^t the same proceedeth frō their works. How then? So sone as thei are taken into the felowship of Christ, by the knowledge of the Gospell, & the enlightning of the holy ghost, eternal life is begone in them. Now the same good worke which God hath begonne in them, must also be made perfect vntil the day of the lord Iesu. And it is made perfect, when resembling the heauenly father in righteousnesse & holi∣nesse, thei proue thēselues to be his children not swarued out of kinde.

[ 2] There is no cause why we shold of y^e name of reward gather an ar∣gument y^t our works ar y^e cause of saluaciō. First let this be determined in our hearts, y^t the kingdome of heauē is not a reward of seruants, but an inheritance of childrē, which thei only shal enjoy, y^t ar adopted of the lord to be his children: & for no other cause, but for this adoptiō. For, the sonne of y^e bond womā shal not be heir, but y^e sōne of y^e sre woman. And in y^e very same places, in which y^e holy ghoste promiseth to works eter∣nal glorie for reward, in expressing y^e inheritance bi name, he sheweth y^e it cōmeth frō els where. So Christ rehearseth works, which he recom∣penseth w^t y^e rewarding of heauē, when he calleth y^e elect to y^e possessiō therof: but he therw^tal adioyneth y^t it must be possessed by right of inhe∣ritance. So Paul biddeth seruantes, which do their duetie faithefully, to hope for reward of y^e lord: but he addeth, of inheritance. We see how thei do as it were by expresse wordes proued y^t we impute not eternall blessednes to works, but ••o y^e adoptiō of god. Why therfore do thei ther∣w^tal together make mentiō of works? This questiō shalbe made plaine w^t one exāple of scripture. Before y^e birth of Isaac, ther was promised to Abraham a seede in which al y^e nations of y^e earth shold be blessed: & a multiplieng of his sede, which shold match y^e starres of y^e skie, and the

sandes of the sea, & other like. In many yeares afterwarde, Abraham, as he was cōmaunded bi y^e oracle, prepared himself to offer vp his sōne in sacrifice. When he had performed this obedience, he receyued a pro∣mise. I haue sworne by my selfe (saith y^e lorde) bicause y^• hast done thys thing, & hast not spared thine own only begottē sonne, I wil blesse thee and multiplie thy sede as y^e starres of the skie, & the sandes of y^e sea: thy sede shal possesse y^e gates of their enemies, & al the nations of the earth shalbe blessed in thy seede, bicause y^• hast obeied my voice. What heare we? Hathe Abrahā by his obedience deserued the blessing, the promise wherof he had receiued before y^t the cōmaundemēt was geuen? Here ve¦rily we haue it w^tout circūstances shewed, y^t the lord rewardeth y^e wor∣kes of y^e faithful w^t those benefites which he had already geuen thē be∣fore y^t the works were thought of, hauing yet no cause why he shoulde do good to them but his owne mercie.

Yet doth the Lord not deceiue nor mocke vs, when he saith that he [ 3] rendreth for rewarde to workes the same thing which he hadde before workes freely geuen. For, bicause he will haue vs to be exercised wyth good workes to thinke vpō the deliuerie or enioyeng (as I may so call it) of these things which he hath promised, and to runne through them to the blessed hope set before vs in heauen, the frute of the promises is also rightly assigned to thē, to the ripenesse wherof thei do not bring vs. The Apostle very fittly expressed both these points, when he said y^t the Colossians applie themselues to the duties of charitie, for the pope which is laied vp for them in heauen, of which thei had before heard by the word of the true speaking Gospel. For whē he saith y^t thei knew by the Gospel, y^t there was hope layed vp for them in heauen, he declareth y^t the same is by Christ only, not vnderpropped w^t any works. Wherew^t accordeth y^t saieng of Peter, y^t the godly are kept by the power of God, through faith, vnto the saluatiō which is ready to be manifestli shewed at the time appointed for it. When he sayth y^t thei labor for it, he signifi∣eth that the faithfull must runne all the time of their life, that thei may atteine to it. But least we shoulde thinke that the rewarde whiche the lorde promiseth vs, is not reduced to the measure of merit, he did putte forth a parable, in which he made himselfe a householder, whiche sent al them that he met, to the trimming of his vineyarde, some at the first houre of the daye, some at the second, some at the thirde, yea & some a••o at the xi. At euening he payed to euery one egall wages. The expositiō of whiche parable, that same olde writer what soeuer he was, whose booke is carried abroade vnder the name of Ambrose of the callinge of the Gentiles, hathe breefely and truely sette oute. I wyll vse rather his woordes than myne owne. The Lorde (saithe hee) by the rule of thys comparison, hath stablished the dyuersitie of manifolde calling, belon∣ging to one grace: where without doubt thei whiche beinge lette in in∣to the vineyard at y^e xi. houre, are made egal w^t them y^t had wrought the whole day, do represēt y^e estate of thē, whom for the aduancīg of the ex∣cellency of grace, the tender kindenes of the lord hath rewarded at the wauing of the day, and at the ending of their life: not paieng wages for their labore, but pouring out y^e richesse of his goodnes vpō thē whome he hath chosen w^tout works, y^t euen thei also which haue swet in great laboure, & haue receiued no more than the last, may vnderstand y^t they

haue receiued a gift of grace, not a reward of works. Last of al, this al∣so is worthy to be noted in these places, wher eternal life is called y^e re∣warde of works, y^t it is not simply takē for y^e communicating which we haue w^t God to blessed immortalitie, whē hee embraceth vs w^t fatherly good wil in Christe: but for the possessing or enioying (as thei cal it) of blessednesse, as also y^t very words of Christ do sound, In time to come life euerlasting. And in an other place, Come & possesse y^e kingdome, &c. After this manner Paul calleth adoptiō, y^e reueling of y^e adoptiō which shalbe made in y^e resurrectiō: & afterward expoūdeth it y^e redēptiō of our body. Otherwise as estranging frō God is eternal death, so when man is receiued of God into fauour, y^t he may enioye y^e cōmunicating of him & be made one w^t him, hee is receiued frō death to life: which is done by the beneficiall meane of adoption onely. And if, as thei are wonte, thei stiffely enforce the reward of works, we maie tourne against them that [ 4] saieng of Peter, that eternall life is the rewarde of faith.

Therfore let vs not think, y^t the holy ghoste doth w^t such promise set forth y^e worthinesse of our works, as if thei deserued such rewarde. For the scripture leaueth nothing to vs, wherof we may be aduaūced in y^e sight of God. But rather it wholy endeuoreth to beate down oure arro∣gance, to humble vs, to throwe vs downe, & altogether to breake vs in peces. But our weaknes is so succoured, which otherwyse wold by & by slippe & fal down, vnlesse it did susteine it self w^t this expectation, & miti∣gate her tedious greues w^t cōfort. First how harde it is for a man to for∣sake & deny not only al his things, but also himselfe, let euery man con∣sider for himself. And yet w^t this introduction Christ traineth his schol∣lers, y^t is, all the godly. Then throughout all their life he so instructeth thē vnder the discipline of the crosse, y^t thei may not set their hearte ey∣ther to the desire or cōfidēce of present good things. Brefely he so hand∣leth them for the most part, y^t which way so euer they tourne their eies throughout y^e whole widenesse of y^e worlde, thei haue on euery side no∣thing but desperation present before thē: so y^t Paul saith, y^t we are more miserable then al mē, if our hope be only in this world. That thei shold not faint in these so great distresses, y^e lord is present w^t them, whyche putteth them in minde to lift vp their heade hyer, to cast their eies fur∣ther, y^t thei find w^t him y^e blessednes which theise not in y^e world. Thys blessednes he calleth, reward, wages, recompense, not weying y^e merit of workes, but signifieng y^t it is a recōpensing to their troubles, suffe∣ringes, sclaunders. &c. Wherfore nothing w^tstādeth, but y^t we may after y^e example of the scripture, cal eternal life a rewarding, bicause in it the lord receiueth his from labors into rest, from afflictiō in to prosperous & happy state, from sorrowe into gladnesse, from pouertie into flowinge wealth, from shame into glorie, & changeth al y^e euels whiche thei haue suffered for greater good things. So it shal also be no incōuenience, yf we think holines of life to be a way, not which openeth an entrie into y^e glorie of y^e heauēly kingdome, but wherby y^e elect ar led of their God in to y^e disclosing of it: forasmuche as this is his good wil, to glorifie them whome he hath sanctified. Onely let vs not imagine a cauilatiō of me∣rite & reward, wherein the Sophisters do fondly stick fast, bicause thei cōsider w^t this end which we set forth. But how vnordrely is it, when y^e lorde calleth vs to one end, for vs to loke to an other? Nothing is more

the weakenesse of our flesh with some cōfort, nor to puffe vp our minds wyth glorie. Whosoeuer therefore dothe thereby gather the merit of workes, or doth in one balance weie worke with rewarde, he erreth far from the right marke of God.

Wherfore when the Scripture sayth that God the iust iudge wyll [ 5] one day rendre to his a crowne of righteousnesse, I do not onli take ex∣ception with Augustine, & say. To whome should he being a iust iudge, tender a crowne, if he had not beinge a mercifull father geuen grace? & how shoulde there be righteousnesse, vnlesse grace went before whiche iustifieth the vnrighteous? How shoulde these due thinges he rendred, vnlesse these vndue things were first geuen? But also I adde an other thing. Howe shold he impute righteousnesse to our works, vnlesse his tēder mercifulnesse did hide y^e vnrighteousnesse that is in them? Howe shold he iudge them worthy of reward, vnlesse he did by immeasurable bountifulnesse take away that which is worthy of punishment? For he is wont to call eternal life, grace: bicause it is rendred to the free giftes of God when it is repaied to workes. But the Scripture doth further humble vs, & therwithal raise vs vp. For beside this y^t it forbiddeth vs to glorie in works, bicause thei are the free giftes of God, it therwithal teacheth that thei are alwaye defiled with some dregges, that thei can not satisfie God, if thei be examined by the rule of his iudgmente: butte least our courage shold faint, it teacheth that thei please by only pardō. But although Augustine speaketh somwhat otherwise than we do: yet that he doth not so disagree in the matter, shall appeare by hys words in his thirde boke to Boniface. Wher when he had compared two men together, y^e one of a life euen miraculously holy & perfect, the other ho∣nest in dede and of vncorrupt māners, but not so perfect but that much wanteth in him: at the last he concludeth thus. Euen this man which in manners semeth much inferioure, by reason of the true faith in God wherof he liueth & according to which he accuseth himselfe in al his of∣fenses, in al his good works praiseth God, geuing to himself the shame, & to him y^e glorie, & taking from himself both y^e pardon of sinnes, & the loue of weldoings, when he is to be deliuered out of this life, he passeth into the feloship of Christe. Wherefore, but bicause of faithe? Which al∣though it saue no man w^tout works (for it is it, which worketh by loue, not a reprobate faith) yet by it also sinnes are released, bicause y^e righ∣teous man liueth of faithe: but without it euen the same whiche seeme good works are turned into sinnes. Here verily he doth plainely cōfesse y^t which we so muche trauail to proue, that the righteousnesse of good works hangeth herevpon, that thei are by pardon allured of God. [ 6]

A very neare sense to the places aboue recited, haue these: Make to your selues frends of the Mammon of wickednes, that when you shal faile, thei may receiue you into euerlasting tabernacles. Cōmaund the riche men of this worlde not to be proudly minded, nor to trust in vncer∣taine richesse but in the liuing God, to do well, to become riche in good workes, to laye vp in store for themselues a good foundation against the time to come, that thei maye obteine eternal life. For good workes are cōpared to y^e richesse, which we may enioy in y^e blessednes of eternal life. I answer, y^t we shal neuer come to y^e vnderstandinge of thē, vnlesse we turne our eies to the mark whereunto the holy ghoste directeth his

words. If it be true which Christ saith, that oure minde abydeth there where oure treasure is, as the children of the world are wont to be ear∣nestly bent to the getting of those things which serue for the delites of this present life: so the faithfull muste loke, sithe thei haue learned that this life shall by & by vanishe awaie like a dreame, that thei sende those thinges whiche thei woulde enioye, thether where thei shall haue per∣fect life. We must therefore do as thei do which purpose to remoue into any place, where thei haue chosen to rest their whole lyfe. They sende their goods before, & do not miscontentedly want thē for a time: bicause thei thinke them selues so much more happy, how much more goodes thei haue wher thei shal tarry longe. If we beleue y^t heauen is our coū∣tree, it behoueth vs rather to sende away our richesses thether than to kepe thē here where we must lose them w^t sodeine remouing. But how shal we sende them thether? If we cōmunicate to the necessities of the poore: to whome whatsoeuer is geuen, the lord accompteth it geuen to himself. Wherevpon commeth that notable promise. He that geueth to the poore, lendeth for gaine to the Lorde. Agayne: He that liberallye soweth, shall liberally reape. For those thinges are deliuered into the hand of the lord to kepe, which are bestowed vpon our brothren by the duetie of charitie. He, as he is a faith full keper of y^t whiche is deliuered to him, wil one daie restore it with plentiful gaine. Are thē our dutiefull doinges of so greate value with God, that thei be as richesse laied vp in store for vs in his hand? Whoe shal feare so to saie, when the Scrip∣ture dothe so ofte and plainely witnesse it? Butte if any man will leape from the mere goodnesse of God to the worthinesse of workes, he shal∣be nothing holpen by these testimonies to the stablishing of his errour. For you cā gather nothing rightly therof but y^e mere inclinatiō of Gods tendernes towarde vs: forasmuche as to encourage vs to wel doinge, although the seruices whiche we do to him are not worthy of so muche as his onely loking vpon them, yet he suffreth none of them to be loste.

[ 7] But thei more enforce the woordes of the Apostle, whiche when hee comforteth the Thessalomans in troubles, reacheth that the same are sent to them, y^t thei maye be accōpted worthy of the kingedome of God, for whiche thei suffer. For (saith he) it is righteous with God, to render trouble to thē that trouble you: but to you, rest with vs when the lorde Iesus shalbe shewed from heauen. But the authore of the epistle to the Hebrues saith, God is not vnrighteous, y^t he sholde forget your work, & y^e loue which you haue shewed in hys name for y^t you haue ministred to the saintes. To the firste place I answer, that there is no worthinesse of merit spoken of: but bycause God the father willeth that we whome he hathe chosen to be hys chyldren, shoulde be made like to Christie his firste begotten sonne: as it behoued that hee shoulde firste suffer, and then entre into the glorie apointed for him: so muste we also by manye tribulations entre into the kingdome of heauē. Therfore when we suf∣fer tribulations for the name of Christe, there are as it were certayne markes printed vpō vs, wherew^t God vseth to marke the shepe of hys stock. After this māner therfore we are accōpted worthy of y^e kingdome of God, bicause we beare in oure body the markes of oure lord & master which ar y^e signes of y^e childrē of God. To this purpose make these sai∣engs. That we beare about in our body y^e mortificatiō of Ie•• Christ y^t

his life maye bee shewed in vs. That we bee fashioned like to his suf∣fringes, that we may come to the likenesse of his resurrection from the dead. The reason whiche is adioined serueth not to proue any worthi∣nesse, but to confirme y^e hope of y^e kingdom of God: as if he had said, As it agreeth w^t the iust iudgmente of God, to take vengeance of your ene∣mies for the vexations that thei haue done to you: so agreeth it also to geue to you release and reste from vexations. The other place, whiche teacheth that it so becommeth the righteousnesse of God not to forgett the obediences of them that be his, that it declareth it to be in a māner vnrighteous if he shold forget them, hath this meaning: God to quickē our ••outhfulnesse, hath geuen vs assurance y^t the laboure shall not bee vaine which we shal take for his glorie. Let vs alwaye remembre that this promise, as all other shold bring vs no profit, vnlesse the free coue∣naunt of mercie went before, wherevpon the whole assurednesse of our saluacion shold rest. But standing vpon that couenant, we ought assu∣redly to trust, there shal also not want rewarde of the liberalitie of God to oure workes howsoeuer thei be vnworthy. The Apostle, to confirme vs in y^t expectation, affirmeth y^t God is not vnrighteous, but wil stand to his promise ones made. Therefore thys righteousnesse is rather re∣ferred to the truth of Gods promise, than to his iustice of rendring due. Accordyng to which meaning there is a notable saienge of Augustine, which as y^e holy mā sticketh not to reherse often as notable, so I think it not vnworthy y^t we should continually remēbre it. The lord (saith he) is faithful, which hath made himself decter to vs, not by receyuing any thinge of vs, but by promising all thinges to vs.

There are also alleged these saienges of Paul. If I haue al faithe, [ 8] so that I remoue moūtaines out of their place, but haue not charitie, I am nothing. Again, Nowe there remaine hope, faith & charitie, but the greatest amōg these is charitie. Again, Aboue all things haue charitie, which is y^e bōd of perfectiō. By y^e first two places our Pharises affirme that we are rather iustified by charitie than by faith, namely by y^e che∣fer vertue as thei saie. But this fond argument is easily wyped away. For we haue in an other place already declared, y^t those things whyche ar spokē in y^e first place perteine nothing to true sayth. The other place we also expound of true faith, thā which he saith y^t Charitie is greater: not y^t it is more meritorious, but bicause it is more fruteful, bicause it ex∣tēdeth further, bicause it serueth mo, bicause it remaineth alway ī force, wheras the vse of faith cōtinueth but for a time. If we haue regard so excellence, y^e loue of God shold worthily haue the chefe place, of whiche Paul here speaketh not. For he enforceth this thing onely, y^t we shold w^t mutuall charitie edifie one an other in y^e Lord, but let vs imagine y^t charitie dothe euery waie excell faithe: yet what man of sounde iudge∣ment, yea or of sound braine, wil gather thereof y^t it doth more iustifie••punc; The power of iustifieng which faith hath, consisteth not in the worthi¦nesse of y^e worke. Our iustification standeth vpon y^e onely mercie of God & the deseruing of Christ, which iustificatiō when faith taketh holde of, it is said to iustifie. Now if you aske our aduersaries in what cause they assign iustification to charitie, thei wil answer y^t bicause it is a dutiefull doing acceptable to God, therfore by y^e deseruing therof righteousnesse is imputed to vs bi the acceptatiō of the goodnes of God. Here you see

how wel the argument procedeth. We say y^t faith iustifieth, not bicause by y^e worthinesse of it selfe it deserueth righteousnes to vs, but bicause it is an instrument by whyche we freely obteine the ryghteousnesse of Christ. These men, omitting the mercy of God, and passing ouer Christ, (where the summe of righteousnesse standeth) do affirme that we are iustified by the benifite of charitie bicause it excelleth aboue faith: euen as if a man wolde reason that a king is fitter to make a shooe than is a shooemaker, bicause he is an infinite way more excellent. This only ar∣gument is a plaine example that all the Sorbonicall schooles doo not so much as taste with the vttermoste part of their lippes what y^e iustifi∣cation of faith is. But if any wrangler do yet carpe and aske, why in so small distance of place we take the name of faith in Paul so diuersly: I haue a weightie cause of this exposition. For sithe those giftes whyche Paul rehearseth are after a certaine māner vnder faith & hope, bicause thei perteine to y^e knowledge of God, he contemneth them al by way of recapitulation vnder y^e name of faith & hope: as if he shold say by y^e pro∣phecie, & tonges, & the grace & knowledg of interpretation tend to this mark to leade vs to y^e knowlege of God. And we know God in this life none otherwise but by hope & faith. Therfore when I name faithe and hope, I comprehend al these things together. And so ther remain these three, Hope, Faith, Charitie: y^t is to say, how great diuersitie of gifts so euer ther be, thei ar al referred to these. Among these y^e chefe is chari∣tie▪ &c. Out of y^e third place thei gather, If Charitie be the bond of per∣fection, then it is also y^e bond of righteousnesse which is nothing els but perfection. First, to speake nothing howe Paul ther calleth perfection, when y^e membres of y^e Churche wel set in ordre do cleaue together, & to graunt y^t we are by charitie made perfecte before God: yet what newe thing bring thei forth? For I will alwaie on y^e contrarie side take excep∣tiō & sai y^t we neuer come to this perfectiō, vnlesse we fulfil al y^e parts of charity, & therupō I wil gather, y^t sith all mē ar most farr frō y^e fulfilling of charitie, therfore al hope of perfection is cutt of from them.

I wil not go through al y^e testimonies which at this day y^e folish Sor∣bonistes rashly snatch out of y^e scriptures, as thei first come to hande, & do throw them against vs. For, some of thē are so worthi to be laughed at, y^t I my selfe also can not rehearse them, vnlesse I wold worthily be compted fond. Therfore I wil make an end, when I shal haue declared the saieng of Christ, wherw^t thei maruelously please thēselues. For, to y^e lawyer which asked him what was necessarie to saluatiō, he answe∣red: if y^t wilt entre into life, kepe y^e cōmaundemēts. What wold we more (sai thei) when we are cōmaunded by y^e author of grace himself to get y^e kingdom of God by y^e keping of his cōmaundemēts. As though forsoth it were not certain, y^t Christe tēpered his answeres to thē w^t whom he saw y^t he had to do. Here a doctor of y^e law asketh of y^e meane to obteine blessednes, & not y^e onely, but w^t doing of what thing men maye atteine vnto it. Bothe y^e person of him y^t spake & the question it self led y^e Lord so to answer. The lawyer being filled w^t y^e persuasiō of y^e righteousnes of y^e law, was blinde in conscience of works. Againe, he sought nothing els but what wer y^t works of righteousnes, by which saluatiō is gottē. Therfore he is worthily sēt to y^e law, in which ther is a perfect mirrore of righteousnes. We also do w^t a loude voice pronounce y^t the commaū∣demēts

must be kept, if life be sought in works. And this doctrin is necessary to be knowē of Christiās. For how shold thei flee to Christ if thei did not acknowledg y^• thei ar fallē frō y^e way of life into y^e hedlōge downefal of death? But how shold thei vnderstand how far they haue straied frō y^e way of life, vnlesse thei first vnderstande what is y^t way of life? For thē thei are taughte y^t the sanctuarie to recouer saluacion, is in Christ, whē thei see how great difference there is betwene their life & y^• righteousnesse of God whiche is conteined in y^e keping of the law. The summe is this, that if saluation be sought in workes, we muste kepe y^e cōmaundements by whiche we are instructed to perfect righteousnes. But we must not stick fast her, vnlesse we wil faint in our midde course: for none of vs is able to kepe y^e cōmaundemētes. Sith therfore we are excluded frō y^e righteousnesse of y^e law, we must of necessity resort to an other helpe, namly to y^e faith of Christ. Wherfore as here y^e lord calleth back y^e doctor of the law whom he knew to swel w^t vaine confidence of works, to the lawe wherby he may learne y^t he is a sinner subiect to the dreadful iudgement of eternal death: so in other places, w^tout making mention of y^e law, he cōforteth other y^t are already humbled with suche knowledge, with promise of grace, as, Come to mee all ye y^t laboure & are loden, & I wil refresh you, & ye shal finde rest for your soules.

At the laste when thei are weary w^t wresting the Scripture, thei fal [ 10] to suttleties & sophisticall argumentes. Thei cauil vpon this that faith is in some places called a worke, & therupon thei gather y^t we do wron∣fully set faith as contrarie to workes. As thoughe forsothe faithe in y^t it is an obeying of the will of God, dothe with her own deseruing pro∣cure vnto vs ryghteousnesse, and not rather bycause by embracing the mercie of God, it sealeth in oure heartes the righteousnesse of Christe offred to vs of it in the preaching of y^e Gospell. The readers shal pardō me if I do not tarry vpon confuting of suche follies, for thei themselues witho••t any assaulte of other, are sufficiently ouerthrowen with theyr owne feeblenesse. But I will by the way confute one obiection whyche seemeth to haue some shewe of reason, least it shold troble some that ar not so well practised. Sith cōmon reason teacheth that of contraries is all one rule, and all particular sinnes are imputed to vs for vnrighte∣ousnesse, thei say it is meete that to al particular good workes be geuē the praise of righteousnesse. Thei do not satisfie me which answer, that the damnation of men proprely proceedeth from only vnbelefe, not frō particular sinnes. I do in dede agree to them, that vnbelefe is the foū∣taine & roote of all euels. For it is the firste departinge from God, after which do folow the particular trespassinges against y^e law. But wher∣as they seeme to set one selfe same reason of good and euell workes in weieng of righteousnesse or vnrighteousnesse, therein I am compelled to disagree from them. For the righteousnes of workes is the perfecte obedience of the lawe. Therfore thou canst not be righteous vi works, vnlesse thou do folow it as a streight line in the whole cōtinuall course of thy life. From it so sone as thou haste swarued, thou arte fallen into vnrighteousnesse. Hereby appeareth that righteousnesse commeth not of one or a fewe works, but of an vnswaruing and vnweried obseruing of y^e wil of god. But y^e rule of iudging vnrighteousnesse is most cōtrar••. For he y^t hath cōmitted fornicatiō, or hath stolen, is by one offence gylty

of death, bicause he hath offended against the maiestie of God. There∣fore these our suttle arguers do stumble, for that thei mark not this sai∣eng of Iames, that he which sinneth in one, is made gylty of al, bicause he that hath forbidden to kil, hath also forbidden to steale, &c. Therfore it ought to seeme no absurditie when we saie that death is the iuste re∣warde of euery sinne, bicause thei are euery one worthy of the iuste dys∣pleasure and vengeance of God. But thou shalt reason foolishly, if on y^e contrarie side thou gather that by one good worke man may be recon∣ciled to God, whiche with many sinnes deserueth his wrathe.

The .xix. Chapter. Of Christian libertie.

[ 1] NOw we must entreate of Christian libertie: the declaration whereof he must not omitt whose purpose is to comprehēd in an abridgment the summe of the doctrine of the Gospel. For it is a thing principally necessarie, & without y^e knowe∣ledg wherof conscience dare in a māner enterprise nothing without doubting, thei stumble and start back in many things, thei al∣way stagger & tremble: but specially it is an appendant of iustification, and auaileth not a little to the vnderstanding of the strength thereof. Yea thei that earnestly feare God, shal hereby receiue an incomparable frute of that doctrine which the wicked & Lucianicall men do pleasant∣ly taunt with their scoffes, bicause in y^e spiritual darkenesse wherwyth thei be taken, euery wanton railing is lawful for them. Wherfore it shal now come forth in fi••t season: & it was profitable to differ to thys place y^e plainer discoursing of it, (for we haue already in diuers places light∣ly touched it) bicause so sone as any mention is brought in of Christian libertie, then either filthy lustes do boyle, or mad motions do arise, vn∣lesse these wanton wittes be timely met withall, whiche doe otherwise most naughtily corrupte the veste thinges. For, some men by pretense of this libertie, shake of all obedience of God, and breake forthe into an vnbridled licentiousnesse: and some men disdaine it, thinking that by yt all moderation, ordre and choise of thinges is taken awaie. What shold we here do, beinge compassed in suche narrowe streightes? Shall wee bidde Christian libertie farewell, and so cutt of all fitt occasion for suche periles? But, as we haue saide, vnlesse y^t be fast holden, neither Christ, nor the truthe of the Gospel, nor the inward peace of the soule is right∣ly knowen. Rather we must endeuoure that so necessarie a part of doc∣trine be not suppressed, and yet that in the meane time those fonde ob∣iections may be mette withall whiche are wont to rise therevpon.

[ 2] Christian libertie (as I think) consisteth in three partes. The firste, that the consciences of the faithful, when the affiance of their iustifica∣tion before God is to be sought, may raise & aduaunce thēselues aboue the law, and forget the whole righteousnesse of the lawe For sithe the lawe (as we haue already in an other place declared) leaueth no man righteous: either we are excluded frō all hope of iustificatiō, or we muste be loosed from the lawe, and so that there be no regarde at al hadde of workes. For whos•• ••hinketh that he must bring somwhat be it neuer so little of good workes to obteine righteousnesse, he can not apointe any ende or measure of them, butte maketh him selfe detter to the whole

law. Therfore taking away al mention of the law, and layinge aside al thinking vpon workes, we must embrace the onely mercye of God, when we entreate of iustification: and turning away our sighte from our selues, we must behold Christ alone. For ther the question is not how we be righteous: but how although we be vnrighteous and vn∣worthy, we be taken for worthy. Of which thinge if consciences wyll atteine any certaintie, thei must geue no place to y^e lawe. Neither can any man hereby gather that the law is superfluous to the faithfull, whom it doth not therfore ceasse to teache and exhorte, and pricke for¦warde to goodnesse, although before the iudgment seate of God it hath no place in their consciences. For these two thinges, as they are most diuerse, so must be wel and diligently distinguished of vs. The whole life of Christians ought to be a certaine meditation of godlinesse, by∣cause they are called into sanctification. Herein standeth the offyce of the law, y^t by putting them in mind of their duetie, it shold stir them vp to the endeuor of holynesse & innocēcie. But when cōsciēces are care∣full how they may haue God mercifull, what they shall answer, & vpon what affiance they shall stand if they be called to his iudgement, there is not to be reckened what y^e law requireth, but onely Christ must be set forth for righteousnesse, whiche passeth all perfection of the ••awe.

Upon this point hangeth almost al the argumēt of the Epistle to the [ 3] Galathians. For, that thei be fond expositers which teach that Paule there cōtendeth only for the libertie of ceremonies, may be proued by the places of the argumēts. Of which sort are these. That Christ was made a curse for vs, that he might redeme vs frō the curse of the law. Againe, Stand fast in the libertie wherewith Christ hath made you free, & be not againe entangled with the yoke of bondage. Beholde, I Paule say, if ye be circumcised, Christ shal nothing profit you. And he which is circumcised is deitor of the whole law. Christ is made idle to you whosoeuer ye be y^t are iustified by the law: ye are fallē away frō grace. Wherin truely is conteyned some hier thing than the libertie of ceremonies. I graūt in deede y^t Paul there entreareth of ceremonies, bicause he cōtendeth with y^e false Apostles, which wēt about to bring againe into the Christian Church y^e old shadowes of law which were abolished by y^e cōming of Christ. But for the discussing of this questiō, there were hier places to be disputed, in which the whole controuersie stoode. First bicause by those Iewish shadowes y^e brightnesse or y^e gos∣pel was darkened, he sheweth that we haue in Christ a fu•• geuing in de••de of al those thinges whiche were shadowed by the ceremonies of Moses. Secondly, bicause these deceiuers filled y^e people with a most noughty opiniō, namely y^t this obediēce auailed to deserue y^e fauor of God: Here he standeth much vpō this point, that the faithful shold not think y^t thei cā by any workes of the law, much lesse by those litle prin∣ciples, obteine righteousnesse before God. And therwithal he teacheth, y^t thei are by the crosse of Christ free frō the dānatiō of the law, which otherwise hangeth ouer al men, y^• they shold with ful assurednesse rest in Christ alone. Which place proprely perteineth to this purpose. Last of al he mainteineth to the cōsciences of the faithful their libertie, that they should not be bound with any religion in thinges not necessarie.

The second part, which hangeth vpon that former part, is that cō∣sciences [ 4]

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obey the law, not as compelled by the necessitie of the law: but beyng free frō the yoke of the law it self, of their owne accord thei obey the wil of God. For, bicause they abide in perpetual terrors, so long as they be vnder the dominiō of the law, thei shal neuer be with chereful redinesse framed to y^e obediēce of God, vnlesse thei first haue this liber∣tie geuen thē. By an exāple we shal both more briefly & more plainely perceiue what these things meane. The cōmaundemēt of the law is, y^t we loue our God w^t al our heart, with al our soule, w^t al our strēgths. That this may be done, our soule must first be made voide of all other sense & thought, our heart must be cleāsed of al desires, al our strēgths must be gathered vp & drawē together to this only purpose. Thei which haue gone most far before other in the way of the Lord, are yet very far from this marke. For though they loue God with their minde, and with sincere affection of heart, yet they haue still a great part of their heart and soule possessed with the desires of the fleshe, by which they are drawen back and stayed from goyng forward with hasty course to God. They do in deede trauayle forward with great endeuor: but the fleshe partly febleth their strengthes, and partly draweth them to it self. What shall they here do, when they fele that thei do nothing lesse thā performe the law? They wil, thei couet, they endeuor, but nothing with such perfection as ought to be. If they loke vpon the law, they see that whatsoeuer worke they attēpt or purpose, is accursed. Ney∣ther is there any cause why any man should deceiue himself with ga∣thering that the worke is therefore not altogether euell, bycause it is vnperfect: and therfore that God doth neuerthelesse accept that good which is in it. For, the law requiring perfect loue, condēneth al imper∣fectiō, vnlesse y rigor of it be mitigated. Therefore his workes should fal to nought which he wold haue to seme partly good: & he shal finde y^t it is a transgression of the law, euen in this bicause it is vnperfect.

[ 5] Loe, how al our workes are subiect to the curse of the law, if thei be measured by y^e rule of y^e law. But how shold thē vnhappy soules chere∣fully applie thēselues to work, for which thei might not trust that they colde get any thing but curse? On the otherside, if beyng deliuered frō this seuere exacting of the lawe, or rather from the whole rigor of the lawe, thei heare that they be called of God with fatherly gentlenesse: thei wil merily & with great cherefulnesse answer his calling & folow his guiding. In a summe, they which are boūd to the yoke of y^e law, ar like to vn̄dseruāts, to whō are apointed by their lordes certain taskes of work for euery day. These seruāts thinke y^t thei haue done nothing, nor dare come into y^e sight of their lordes, vnlesse they haue performed the ful taske of their workes. But childrē, which are more liberally & more freemālike handled of their fathers, stick not to present to them their begonne & half vnperfect workes, yea & those hauing some fault. trusting y^t they wil accept their obedience & willingnesse of minde, Al∣though thei haue not exactly done so much as their good wil was to do. So must we be as may haue sure affiāce, y^t our obediēces shalbe allo∣wed of our most kinde father, how little soeuer, & how rude & vnperfect soeuer thei be. As also he assureth to vs by y^e prophet: I wil spare thē (saith he) as y^e father is wont to spare his sonne y^t serueth him. Where this word Spare, is set for to beare w^t al, or gētly to winke at faultes,

forasmuch as he also maketh mention of seruice. And this affiance is not a litle necessarie for vs, without which we shall go about all thin∣ges in vaine. For God accompteth himselfe to be worshipped with no worke of ours but which is truely done of vs for the worshipping of him. But how can that be done among these terrors, where it is dou∣ted whether God be offended or worshipped with oure worke?

And that is the cause why the author of the Epistle to the Hebrues, [ 6] referreth all the good workes y^t are red of in the holy fathers, to faith, and weyeth thē only by fayth. Touching this libertie there is a place in the Epistle to the Romaines, where Paule resoneth y^t some oughte not to haue dominion ouer vs, bicause we are not vnder the lawe, but vnder grace. For when he had exhorted the faithfull that sinne should not reygne in their mortal bodie, and that they should not geue theyr members to be weapons of wickednesse to sinne, but shoulde dedicate them selues to God, as they that are alyue from the deade, and theyr members, weapons of righteousnes to God: and whereas they might on the other side obiect that they do yet carry with them the fleshe full of lustes, and that sinne dwelleth in them, he adioyneth that comforte by the libertie of the law, as if he shold say. Though they doo not yet throughly fele sin destroyed & y^e righteousnes yet liueth not in thē, yet ther is no cause why they shold feare & be discouraged as though they had ben alwaidispleased w^t thē for the remnantes of sin, forasmuch as they ar by grace made free from the law, that theyr workes shuld not be examined by the rule of the law. As for them that gather y^t we may sinne because we ar not vnder the law, let thē know that this libertie [ 7] perteineth nothing to them, the ende wherof is to encourage to God.

The third part is, that we be bound with no conscience before God of outward thinges which are by them selues indifferent, but that we may indifferently sometime vse thē, and sometime leaue them vnused. And the knowledge of this libertie also is very necessary for vs: for if it shalbe absent, there shalbe no quiet to our consciences, no ende of superstitions. Many at this daye do thinke vs fonde to moue disputa∣tion about the free eating of fleshe, about the free vse of dayes, and garmentes and suche other smale trifles as they in dede thinke them: but there is more weight in them than is commonlye thoughte. For when consciences haue ones cast thē selues into the snare, they entre into a long and combersome waye, from whence they can afterwarde finde no easy way to get oute. If a man beginne to doubt whether he maye occupye linnen in shetes, shertes, hankercheifes, and napkines. neither wil he be out of doubt whether he may vse hempe, and at the last he wil also fal in doubt of maters, for he will waye with himselfe whether he can not suppe without napkins, whether he maye not be without handkerchifes. If any man thinke deyntye meate to be vn∣lawful, at length he shal not with quietnesse before the Lorde eate ei∣ther brounebreade or common meates, when he remembreth that he may yet susteine his body with bacer fode. If he doute of pleasaunte wyne, afterwarde he will not drinke deade wine with good peace of conscience, last of al he wyl not be so bolde to touche sweter and clea∣ner water than other. Finally at the length he wil come to this point, to thinke it vnlawfull (as the common sayinge is) to treade vppon a strawe lying a crosse. For here is begonne no lyghte stryfe, but this is

in question, whether God will haue vs to vse these or those thinges, whose will ought to guide al our counsels and doynges. Hereby some must needes be carried with desperatiō into a confuse deuouryng pit: some must, despising God, and casting away his feare, make thēselues away through destruction when they haue no redy way. For whoso∣euer are entangled with such doubting, which way soeuer they turne themselues, they see euery where present offense of conscience.

[ 8] I know (sayth Paule) that nothyng is cōmon (meaning by cōmon, vnholy) but who so thinketh any thing cōmon, to him it is cōmon. In which wordes he maketh al outward thinges subiect to our libertie, prouided alway y^t our mindes haue the assurance of y^e libertie before god. But if any superstitious opiniō cast into vs any dout, those things which of their own nature were cleane, are defiled to vs. Wherfore he addeth: Blessed is he y^e iudgeth not himself in y^t which he alloweth. But he y^t iudgeth, if he eate, is condēned, bicause he eateth not of faith. And y^t which is not of faith, is sinne. Amōg such narrow streightes, who so neuerthelesse w^t carelesly venturing on al things shew thēselues bol∣der, do thei not asmuch turne thēselues away frō god? But thei which are throughly pearced w^t some feare of God, when thei thēselues also are cōpelled to do many things against their cōsciēce, are discouraged & do fal downe w^t feare. Al that are such, do receiue none of y^e giftes of God with thākesgeuing, by which aboue yet Paule testifieth y^t thei al are sanctified to our vse. I meane the thankesgeuing y^t procedeth frō a heart y^t acknowlegeth y^e liberalitie & goodnesse of God in his giftes. For, many of them in deede do vnderstād that those are y^e benefites of God which they vse, & thei prayse God in his workes: but sith thei are not persuaded that thei are geuen to thēselues, how shold thei thank God as y^e geuer of them? Thus in a summe we see, whereto this liber∣tie tendeth, namely that we shold vse the giftes of God to such vse as he hath geuē thē vnto vs, without any scruple of cōsciēce, without a∣ny trouble of minde: by whiche confidence our soules maye both haue peace w^t him & acknowlege his liberalitie toward vs. For here are cō∣prehēded al ceremonies y^t are at libertie to be obserued, y^t our cōscien∣ces shold not be bound w^t any necessitie to kepe thē, but shold remēber y^e she vse of thē is by Gods benefit subiect to thēselues vnto edification.

[ 9] But it is diligently to be ••oted, that Christian libertie is in all the partes of it a spiritual thing, y^t whole strēgth whereof cōsisteth in ap∣peasing fearful consciences before God, if either they be vnquieted or careful for y^e forgeuenesse of sinnes, or if thei be pensiue whether our imperfect workes & defiled with y^e faultes of our flesh do please God, or if thei be troubled about the vse of indifferēt things. Wherfore thei do wrōgfully expoūd it, which either do make it a cloke for their own desires, y^t thei may abuse the giftes of God to their own lust, or which do thinke that there is no libertie but that which is vsed before men, & therfore in vsing it haue no regard of the weake brethrē. In the first kinde, men do at this day much offend. There is almost no mā which may by his abilitie of wealth be sumptuous, which deliteth not in ex∣cessiue gorgiousnesse in furniture of banbets, in apparel of body, in bil∣ding of houses, which hath not a wil to excel other in al kinde of state∣linesse: whiche doth not maruellously flatter himself in his finenesse. And al these things ar defended vnder y^e pretense of Christiā libertie.

They say that they are thinges indifferent: I graūt, so that a man in∣differently vse them. But when they are to gredily coueted, whē they are proudely bosted, whē they are wastefully spent, it is certaine that those thinges which otherwise were of thēselues lawful, are by these faultes defiled. This sayeng of Paule doth very wel put differēce be∣twene thinges indifferent: All things are cleane to y^e cleane: but to the defiled & vnbeleuing, nothing is cleane, bicause their minde & cōsciēce is defiled. For why are accursed the riche men, they which haue their cōfort, which are satisfied w^t meate, which do now laugh, whiche slepe in beds of iuory, whiche ioyne land to land, whose bankets haue lute, harp, taber & wyne? Uerily both iuorie, & golde, & richesse, are the good creatures of God, permitted yea & apointed by the prouidence of God for men to vse. Neither is it any where forbiddē eyther to laugh, or to be satisfied with meate, or to ioyne new possessions to their owne olde possessions or of their aūcesters, or to be delited with musical melodie, or to drynke wine. This is true in deede. But when they haue plentie of thinges, to wallow in delites, to glut thēselues, to make their wit & minde dronke with present pleasures & alway to gape for newe, these doynges are most far frō the lawfull vse of y^e giftes of God. Therfore let them take away immeasurable desire, let them take away immea∣surable wasting, let them take away vanitie & arrogance, y^t they may with a pure conscience purely vse the giftes of God. When the minde shalbe framed to this sobrietie, they shall haue a rule of y^e lawfull vse. On the other side let this moderation be wanting, euen base and com∣mon delicates are to much. For this is truely sayd, that oftentimes in frise and course cloth dwelleth a purple heart, and somtime vnder silk and purple, lieth simple humilitie: Let euery man in his degree so liue eyther poorely, or meanely, or plentifully, that they al remember that they are fed of God to liue, not to be riotous: & let them thynke, y^t this is the lawe of Christian libertie, if they haue learned with Paule to be contented with those thinges whiche they presently haue: if they can skill bothe to be humble and to excell: yf they be taught in all pla∣ces and in all thinges to be both full and hungry, to haue plentie and to suffre want.

Herin also many men do erre, bycause as though their libertie shold [ 10] not bee sounde and safe vnlesse it had men witnesses of it, thei do vn∣••••scretly & vnwisely vse it. By which vnseasonable vsing thei many ti∣mes offend the weake brothren. You may see at this day some, whiche thinke that theyr libertie can not stande, vnlesse thei take possession of it by eating of fleshe on fryday. I blame not that they eate: butte this false opinion muste be dryuen out of their myndes. For thei oughte to thynke that by theyr lybertie they obteyne no newe thing in the sight of menne but before God, and that it standeth as well in absteinynge as in vsynge. If they vnderstande that yt maketh no matter before God, whether they eate fleshe or egges, whether thei weare redde or blacke garments, that is enough. The cōscience is nowe free, to why∣che the benefite of suche lybertie was due. Therefore althoughe they do afterward absteine al theyr life long from flesh, & weare alway but one colore, yet thei are no lesse free. Yea therefore bicause thei are free, thei do with a free cōscience absteine. But thei do most hurtfully offend

bicause they nothyng regard the weakenesse of their brethren, which we ought so to beare with, that we rashly cōmit nothing with offense of them. But somtime also it behoueth that our libertie be set forth be∣fore men. And this I graunt. But there is a measure most heedefully to be kept, that we cast not away the care of the weake of whome the Lord hath so earnestly geuen vs charge.

[ 11] I will in this place therefore speake somewhat of offenses, in what differēce thei are to be takē, which are to be auoided, & which to be ne∣glected: wherupō we may afterward determine what place there is for our libertie among men. I like well that cōmon diuision, whiche teacheth y^t there is of offenses one sort geuē, an other takē: for asmuch as it both hath a plaine testimonie of the Scripture, & doth not vnfitly expresse that which it meaneth. If thou do any thing by vnseasonable lightnesse, or wantonnesse, or rashnesse, not in order, nor in fit place, whereby the ignorāt & weake are be offended, y^t same may be called an offense geuē by thee: bicause it came to passe by thy fault y^t such offense was stirred vp. And it is alway called an offense geuen in any thing, y^e fault wherof came from y^e doer of y^t thing it self. It is called an offense taken, whē a thing which is otherwise not euelly done nor out of time is by euell will or by some wrōgfull maliciousnesse of minde drawē to occasion of offense. For in this case was not offense geuen, but these wrongfull construers do without cause take one. With y^e first kinde of offense none are offended but the weake: but with this .ii. kinde sowre natures & Pharisaical scorneful heads are offēded. Wherfore we shal cal y^e one, the offense of the weake: the other of the Pharisees: & we shal so tēper the vse of our libertie, that it ought to geue place to the igno∣rance of the weake brethrē, but in no wise to y^e rigorousnesse of y^e Pha∣risees. For, what is to be yelded to weaknesse, Paule sheweth in very many places. Beare (sayth he) the weake in faith. Againe, Let vs not herafter iudge one an other: but this rather, let there not be laied be∣fore our brother any offense or occasiō of falling: & many other sayengs to y^e same entent, which are more fit to be red in y^e place it self, thā to be here rehearsed. The summe is, y^t we which are strōg shold beare with y^e weakenesses of our brethrē, & not please our selues, but euery one of vs please his neighbor vnto good for edifieng. In an other place, But see y^t your libertie be not in any wise an offense to thē y^t are weake. A∣gaine, Eate ye al things y^t are sold in the shābles, asking no questiō for conscience: of your conscience (I say) not an other mans. Finally be ye such, that ye geue no offense, neither to the Iewes, nor to the Grekes, nor to y^e Church of God. Also in an other place, ye are called, brethrē, into libertie: only geue not your libertie to be an occasion to the flesh, but by charitie serue ye one an other. Thus it is. Our libertie is not geuē toward our weake neighbours, whose seruātes charitie maketh vs in al thinges: but rather, that hauing peace w^t God in our mindes, we may also liue peaceably among men. As for the offense of the Pha∣risees, how much it is to be regarded, we learne by the wordes of the Lord, wherby he biddeth them to be let alone, bicause they are blinde, & guides of the blinde. The disciples had warned him, that y^e Phari∣sees were offended with his sayenges: he answered that they were to be neglected, and the offendyng of them not to be cared for.

But yet stil the matter hangeth doutfull, vnlesse we know who are [ 12] to be taken for weake, & whoe for Pharisees: which difference beyng taken away, I see not amōg offenses what vse at al of libertie remai∣neth, which might neuer be vsed without great danger. But it semeth to me that Paule hath moste playnely declared both by doctrine & by examples, how far our libertie is either to be tempered, or to be defen∣ded though with offenses. When he toke Timothee into his cōpanie, he circumcised him: but he could not be brought to circumcise Titus. Here were diuerse doynges, & no change of purpose nor of minde: na∣mely in circumcising Timothee, when he was free from all men, he made himself seruaunt to all men▪ and he was made to the Iewes, as a Iew, that he might winne the Iewes: to them that were vnder the law, as if he himself were vnder the law, that he might winne them which were vnder the law: al things to al mē, y^t he might saue many, as he writeth in an other place. Thus we haue a right moderation of libertie, if it may be indifferētly restrained with some profit. What he had respect vnto when he stoutely refused to circumcise Titus, he himself testifieth, writing thus, But neither was Titus▪ whiche was with me, although he was a Grecian, cōpelled to be circūcised, bicause of the false brethren which were com in by the way, whiche had priu••y crept in to espie our libertie which we haue in Christ Iesus, 〈…〉〈…〉 might bring vs into bōdage, to whom we gaue not place by su••••e••••••ō so much as for a time, y^t the truth of y^e gospel might 〈◊〉〈◊〉 with y••••. There is also a time when we must of necessitie defend our libertie, if the same be in weake consciences endāgered by the vniust exa••••••nges of false Apostles. We must in euery thing studie to preserue charitie, & haue regard to the edifieng of our neighbour. Al thin•••• (sayth he) are lawful for me, but not al things are expedi••t al things are lawful for me but not al things do edifie. Let no mā seke y^t which is his own, but y^t which is an others. There is nothing now plainer by this rule, thā y^t we must vse our libertie, if it may turne to the edifieng of our neigh∣bor: but if it be not so expediēt for our neighbor, then we must ••o••beare it. There be some which counterfait y^e wisedom of Paul in forbearing of libertie, while they do nothing lesse thā applie same to y^e duties of charitie. For, so y^t they may prouide for their owne quietnesse, they wish al mētion of libertie to be buried, wheras it is no lesse behoueful for our neighbors, somtime to vse libertie for their benefit & edificaciō, than in fit place to restraine it for their cōmoditie. But it is the parte of a godly man to thinke, that free power in outward things is ther∣fore graūted him, that he may be the freer to all duties of charitie.

But whatsoeuer I haue spokē of auoiding of offenses, my meaning [ 13] is y^t it be referred to meane & indifferent thinges. For, those things y^t are necessarie to be done, are not to be left vndone for feare of any of∣fense. For as our libertie is to be submitted to charitie▪ so charitie it self likewise ought to be vnder the purenesse of faith. Uerily here also ought to be had regarde of charitie, but so far as to y^e altars y^t is that for our neyghbours sake we offende not God. Their intemperance is not to bee allowed, whyche doe nothyng but with troublesome turmoylyng, and whiche had rather rashely to ren•• all thinges, than leysurely to rippe them. Ney••her yet are they to be harkened to,

which when they be leaders of men into a thousand sortes of vngod∣linesse, yet doe faine that they must behaue themselues so that thei be no offense to their neighbours. As though they do not in the meane e∣difie the consciences of their neighbors to euell, specially wheras thei sticke fast in the same myre without any hope of gettyng out. And the pleasant mē forsothe, whether their neighbor be to be instructed with doctrine or example of life, say that he must be fed with milke, whome they fill with most euell and poisonous opiniōs. Paule reporteth that he fed the Corinthiās with drinking of milke: but if the popish Masse had then ben among them, would he haue sacrificed to geue them the drinke of milke? But milke is not poison. Therfore they lie in sayeng that they feede them whome vnder a shew of flattering alluremētes they cruelly kill. But, grauntyng that such dissemblyng is for a time to be allowed, how long yet will they feede their children with milke? For if they neuer growe bigger, that they maye at the least be able to beare some light meate, it is certaine that they were neuer brought vp with milke. There are two reasons that moue me why I doe not nowe more sharpely contend with them: first, bicause their follies are scarcely worthy to be confuted, sithe they worthily seme filthy in the sight of all men that haue their sounde wit: secondly, bicause I haue sufficiētly done it in peculiar bokes, I will not now do a thing alrea∣dy done. Only let the readers remēber this, that with whatsoeuer of∣fenses Satan and the worlde goe about to turne vs awaye from the ordinances of God or to stay vs from folowyng that which he apoin∣teth yet we must neuerthelesse goe earnestly forward: and then, that whatsoeuer daungers hange vpon it, yet it is not at our libertie to swarue one heare bredth from the commaūdement of the same God, neyther is it lawefull by any pretense to attempt any thyng but that whiche he geueth vs leaue.

[ 14] Now therefore sithe faithfull consciences hauyng receyued suche prerogatiue of libertie as we haue aboue set forth, haue by the bene∣fit of Christ obteined this that they be not entangled with any snares of obseruations in those thinges in whiche the Lord willed that they should be at libertie: we conclude that they are exempt from al power of men. For it is vnmete, that either Christ should lose the thāke of his so great liberalitie, or consciences their profit. Neyther ought we to thinke it a slight matter, which we see to haue cost Christ so deare: na∣mely whiche he valued not with golde or siluer, but with his owne bloud: so that Paule sticketh not to say, that his death is made voide, yf we yeld our selues into subiection to men. For he trauaileth about nothing els in certaine chapters of the Epistle to the Galathians, but to shew that Christ is darkened or rather destroyed to vs, vnlesse our consciences stand fast in their libertie, whiche verily they haue loste if they maye at the will of men be snared with the bondes of lawes and ordinances. But, as it is a thyng most worthy to be knowen, so it ne∣deth a longer and plainer declaration. For so sone as any word is spo∣ken of the abrogating of the ordināces of men, by and by great trou∣bles are raysed vp partly by seditious men, partly by sclaunderers, as though the whole obedience of men were at ones taken away and ouerthrowen.

Therefore, that none of vs maye stumble at this stone, first let vs [ 15] cōsider, that there are two sortes of gouernement in man: the one spi∣rituall, whereby the conscience is framed to godlinesse & to the wor∣ship of God: the other ciuile, whereby man is trayned to the duties of humanitie and ciuilitie whiche are to be kept among men. They are commonly by not vnfit names called the Spirituall and Temporall iurisdiction, whereby is signified, that the first of these two formes of gouernement perteyneth to the life of the soule, and the later is occu∣pied in the thinges of this present life: not only in fedyng and clothing, but in setting forth of lawes whereby a man may spend his life amōg men holyly, honestly, and soberly. For, that first kinde hath place in the inward minde, this later kinde ordereth only y^e outward behauiours. The one we may cal the Spirituall kingdome: the other, the Ciuile kingdome. But these two, as we haue diuided them must be eyther of them alway seuerally considered by themselues: and when the one is in consideryng, we must withdraw and turne away our mindes from thinking vpō the other. For there are in man as it were two worldes, whiche both diuerse Kinges and diuerse lawes may gouerne. By this putting of difference shall come to passe, that that whiche the Gospell teacheth of the spirituall libertie, we shall not wrongfully draw to the ciuile order, as though Christians were accordyng to the outward gouernement lesse subiect to the lawes of men, bicause their conscien∣ces are at libertie before God: as though they were therefore exempt from all bondage of the fleshe, bycause they are free accordyng to the Spirit. Againe, bicause euen in those ordinances whiche seme to per∣taine to the spirituall kingdome, there maye be some errour: we must also put difference betwene these, whiche are to be taken for lawfull as agreable to the worde of God, and on the other side whiche ought not to haue place amonge the godly. Of the ciuile gouernement there shalbe els where place to speake. Also of the Ecclesiastical lawes I o∣mit to speake at this time, bicause a more full entreating of it shal be fit for the Fowerth booke, where we shall speake of the power of the Church. But of this discourse, let this be the conclusion. The question beyng (as I haue sayd) of it selfe not very darke or entangled doth for this cause accōbre many, bicause thei do not suttelly enough put diffe∣rence betwene the outward court as they call it, and the court of con∣science. Moreouer this encreaseth the difficultie, that Paule teacheth y^t the Magistrate ought to be obeyed, not only for feare of punishmēt, but for conscience. Wherupon foloweth that cōsciences are also boūd by the ciuile lawes. If it were so, all should come to naught which we both haue spoken and shall speake of the spirituall gouernement. For the losyng of this knot, firste it is good to knowe what is conscience. And the definition therof is to be fetched from the propre deriuatiō of the word. For, as when men do with minde and vnderstandyng con∣ceyue the knowledge of thinges, they are thereby sayd (Scire) to know, wherupon also is deriued the name of science, knowlege: so when thei haue a felyng of the iudgemēt of God, as a witnesse ioyned with them whiche doth not suffer them to hide their sinnes but y^t they be drawen accused to the iudgemēt seate of God, that same felyng is called Con∣science. For it is a certayne meane betwene God and man, bicause it

suffreth not man to suppresse in himselfe that whiche he knoweth, but pursueth him so farre till it bryng him to giltinesse. This is it whiche Paule meaneth, where he sayth that cōscience doth together witnesse with mē, whē their thoughtes do accuse or acquite them in the iudge∣ment of God. A simple knowledge might remaine as enclosed within man. Therefore this felyng whiche presenteth man to the iudgement of God, is as it were a keper ioyned to man, to marke and espie al his secretes, that nothing may remaine buried in darknesse. Whereupon also cōmeth that olde Prouerbe, Conscience is a thousand witnesses. And for the same reason Peter hath set the examination of a good cō∣science for quietnesse of minde, when beyng persuaded of the grace of Christ, we do without feare present our selues before God. And the author of the Epistle to the Hebrues, setteth to haue no more consci∣ence of sinne, in stede of to be deliuered or acquited that sinne may no more accuse vs.

[ 16] Therefore as workes haue respect to men, so cōscience is referred to God, so that a good Consciēce is nothing els but the inward pure∣nesse of the heart. In whiche sense Paule writeth that charitie is the fulfillyng of the law out of a pure conscience and faith not fained. Af∣terwarde also in the same chapter he sheweth howe muche it differeth from vnderstanding, sayeng that some had suffred shipwreck frō the faith, bicause thei had forsakē good Consciēce. For in these wordes he signifieth that it is a liuely affection to worship God, & a sincere ende∣uor to liue holyly and godlyly. Somtime in deede it extendeth also to men, as in Luke where the same Paule protesteth that he endeuored himselfe to walke with a good conscience toward God and men. But this was therfore sayd, bicause the frutes of good cōscience do flowe and come euen to men. But in speakynge properly, it hath respect to God only, as I haue already sayd. Hereby it cōmeth to passe that the law is sayd to binde the conscience, which simply bindeth a mā with∣out respect of men, or without hauing any consideration of them. As for example. God cōmaundeth not only to kepe the minde chaste and pure from al lust, but also forbiddeth al māner of filthinesse of wordes & outward wantonnesse whatsoeuer it be. To the kepyng of this law my cōscience is subiect although there liued not one mā in the world. So he that behaueth himself intemperantly, not only sinneth in this y^t he geueth an euel exāple to the brethren, but also hath his consciēce bound with giltinesse before God. In thinges that are of themselues meane, there is an other consideratiō. For we ought to absteine from them if they brede any offense, but the conscience still beyng free. So Paule speaketh of flesh consecrate to Idoles. If any (sayth he) moue any dout, touch it not for cōsciēces sake: I say for consciēce, not thine but the others. A faithfull mā should sinne, which beyng first warned should neuerthelesse eate such fleshe. But howsoeuer in respect of his brother, it is necessarie for him to absteine as it is prescribed of God, yet he cesseth not to kepe still y^e libertie of cōscience. Thus we see how this law bindyng the outward worke, leaueth the cōscience vnbound.

The .xx. Chapter. ¶ Of prayer, which is the chiefe exercise of faith, and whereby we dayly receiue the benefites of God.

OF these thinges that haue ben hetherto spoken, we plaine∣ly [ 1] perceyue how needy and voyde mā is of al good things, and how he wanteth al helpes of saluation. Wherfore if he seke for relefes whereby he may succour his needinesse, he must goe out of himselfe and get them els where. This is afterward declared vnto vs, that the Lord doth of his owne free will and liberally geue himself to vs in his Christ, in whom he offreth vs in stede of our miserie all felicitie, in stede of our neede welthinesse, in whome he openeth to vs the heauenly treasures: that our whole faith should behold his beloued sonne, that vpon him our whole expectatiō should hang, in him our whole hope should sticke fast and reste. This verily is the secret and hidden Philosophie, whiche can not be wrong out with Logiciall argumentes: but they learne it whose eyes God hath opened that they may see light in his light. But sins that we are taught by fayth to acknowledge that what so euer we haue neede of, whatsoeuer wāteth in vs, the same is in God and in our Lord Iesus Christ, namely in whome the Lorde willed the whole fulnesse of his largesse to rest, that from thense we should all drawe as out of a most plentifull fountaine: now it remayneth that we seke in him, and with praiers craue of him that which we haue learned to be in him. Other∣wise to know God to be the Lord and geuer of all good things, which allureth vs to pray to him: and not to goe to him & praye to him: shold so nothing profit vs, that it should be alone as if a man should neglect a treasure shewed him buried and digged in the ground. Therfore the Apostle, to shewe that true fayth can not be idle from callyng vpon God, hath set this order: that as of the Gospell spryngeth faith, so by it our heartes are framed to cal vpon the name of God. And this is the same thyng which he had a litle before sayd, that the Spirit of adop∣tion, which sealeth in our heartes the witnesse of the Gospell, rayseth vp our spirites that they dare shewe forth their desires to God, stirre vp vnspeakable gronynges, and crie with confidence Abba, Father. It is mete therefore that this last poynt, bycause it was before but only spoken of by the waye and as it were lightly touched, should nowe be more largely entreated of.

This therefore we get by the benefit of prayer, that we atteyne to [ 2] those richesses whiche are layed vp for vs with the heauenly father. For there is a certayne communicatyng of men with God, whereby they entryng into sanctuarie of heauen do in his owne presence cal to him touchyng his promises: that the same thyng whiche they beleued him affirmyng only in word not to be vayne, they maye when neede so requireth finde in experience. Therefore we see that there is nothing set forth to vs to be loked for at the hande of the Lord, whiche we are not also cōmaunded to craue with praiers: so true it is that by prayer are digged vp the treasures, which our fayth hath loked vpon beyng shewed to it by the gospell of the Lord. Now how necessarie and how many wayes profitable this exercise of prayer is, it can by no wordes be sufficiently declared. Undoutedly it is not without cause that the heauenly father testifieth, that the only fortresse of saluation is in the callyng vpon his name, namely whereby we call to vs the presence bothe of his prouidence, by whiche he watcheth to take care of our

matters: and of his power, by which he susteineth vs beyng weake & in a manner fayntyng: and of his goodnesse, by which he receiueth vs into fauor beyng miserably loden with sinnes: finally whereby we cal him al whole, to geue himself present to vs. Hereby groweth singular rest and quietnesse to our consciences. For when we haue disclosed to the Lord the necessitie whiche distressed vs, we largely rest though it were but in this onely that none of our euels is hidden from him, whō we are persuaded bothe to be most well willyng toward vs, and most able to prouide well for vs.

[ 3] But (will some man saye) did not he know without any to put in minde of it, bothe in what part we be distressed, and what is expedi∣ent for vs: so that it maye seme after a certayne manner superfluous, that he should be troubled with our prayers, as though he winked or slept, vntill he were awaked with our voice? But they which so rea∣son, marke not to what ende the lord hath instructed them that be his to pray: for he ordeined it not so much for his owne cause as rather for oures. He willeth in deede, as right it is, y^t his due be rendred to him, when they acknowledge to come from him whatsoeuer men require, or doe perceiue to make for their profit, and doe testifie the same with wishynges. But the profit also of this sacrifice wherewith he is wor∣shipped, commeth to vs. Therefore how much more boldly the holy fa∣thers gloriously talked bothe to thēselues and other of the benefites of God, so much the more sharply they were pricked forward to pray. The only example of Elias shalbe enough for vs, whiche beyng sure of the counsell of God, after that he not rashely had promised raine to Achab, yet busily prayeth betwene his knees, and sendeth his seruant seuen times to espie it: not for that he dyd discredit the oracle of God, but bycause he knew that it was his dutie, least his faith should waxe drowsy and sluggish, to laye vp his desires with God. Wherefore al∣though while we lye senslesse & so dull that we perceiue not our owne miseries, he waketh and watcheth for vs, and somtime also helpeth vs vndesired, yet it much behoueth vs, that he be continually called vpon of vs, that our heart maye be enflamed with earnest and feruent de∣sire to seke, loue, and worship him, while we accustome our selues in euery necessitie to s••ee to him as to our shoote anchare. Againe, that no desire and no wishe at all maye entre into our minde, whereof we should be ashamed to make him witnesse, while we learne to present our wishes, yea & to poure out our whole heart before his eyes. Then, y^• we may be framed to receiue al his benefites with true thākfulnesse of minde, yea & with outward thankesgeuyng, of which we are put in minde by our prayer y^t thei come to vs frō his hād. Moreouer, y^t when we haue obteined y^t whiche we desired, beyng persuaded that he hath answered to our prayers, we may be therby y^e more feruētly caried to thinke vpō his kindenesse, & therewithal embrace w^t greater pleasure those thinges which we acknowledge to haue ben obteined by prayer. Laste of all, that very vse and experience maye accordyng to the mea∣sure of our weakenesse assure our mindes of his prouidence, when we vnderstand that he not only promiseth that he will neuer faile vs, and that he doth of his owne accord open vs the entrie to cal to him in the very point of necessitie, but also hath his hand alway stretched out to

help them that be his, and that he doth not feade them with wordes, but defendeth them with present help. For these causes, the most kinde Father, although he neuer slepeth or is sluggishe, yet oftentimes ma∣keth a shew as though he slept & were sluggish, that so he maye exer∣cise vs, which are otherwise sloughtfull & sluggish to come to him, to aske of him, to require him to our owne great benefit. Therfore they do to foolishly, which to cal away the mindes of men frō prayer, bab∣ble that the prouidence of God, which maketh for the safekeping of al thinges, is in vaine weried with our callinges vpon him: Whereas the lord cōtrariwise not in vaine testifieth that he is ••••e to al thē that call vpō his name in truth. And of none other sort is that which other do triffingly say, that it is superfluous to aske those thinges whiche the Lord is of his owne will ready to geue: whereas euen the very same thinges which flowe to vs from his owne free liberalitie, he wil haue vs acknowlege to be graunted to our prayers. Whiche thing that no∣table sentēce of the Psalm doth testifie, wherwith many like sayenges do accord. The eyes of the Lord are vpon the righteous, & his eares vnto their prayers. Which sayeng so setteth out the prouidence of God bent of his own accord to prouide sor the safetie of the godly, that yet he omitteth not the exercise of faith, wherby sloughtfulnesse is wiped frō the mindes of men. The eyes of God therfore do wake, that he may succour the necessitie of the blinde: but he will againe on our behalues heare our groninges, that he maye the better proue his loue toward vs. And so bothe are true, that the watcheman of Israell slepeth not, nor slombreth, and yet that he sitteth still as hauynge forgotten vs when he seeth vs dull and dumme.

Now, to frame prayer rightly & well, let this be the first rule, that [ 4] we be no otherwise framed in minde and heart, than becōmeth them that entre into talke with God. Whiche verily we shall atteyne as touchyng the minde, of the same beyng free from fleshely cares and thoughtes wherwith it may be called away or withdrawe frō y^e right & pure beholding of God, do not only bend it self wholly to prayer, but also so much as is possible be lifted vp & caried aboue it self. Neither do I here require a minde so at libertie, that it be pricked & nipped w^t no ••are, wheras cōtrariwise the feruētnesse of praier must by much care∣fulnesse be kindled in vs (as we see y^t the holy seruāts of God do som∣••••••e declare great tormentes, much more carefulnesses, when they 〈◊〉〈◊〉 ••hat thei vtter to the lord a bewayling voice out of the depe depth, 〈◊〉〈◊〉 out of the middest of the iawes of death) But I say that al strāge ••••d foreyne cares must be driuen away, wherwith the minde it selfe wandring hether and thether is caried about, and beyng drawen out of heauen is pressed downe to the earth. I meane by this that it must be lifted vp aboue it selfe, that it maye not bryng into the sight of God any of those thinges whiche our blinde and foolish reason is wont to imagine, nor may holde it self bound within the compasse of her owne vanitie, but rise vp to purenesse worthy for God.

Bothe these thinges are specially worthy to be noted, y^t whosoeuer [ 5] prepareth himself to pray, shold thereto applie al his senses and ende∣uors, & not (as men are wont) be diuersly drawen with wandering thoughtes: bicause there is nothyng more contrarie to the reuerēce of God, thā such lightnesse which is a witnesse of to wāton licētiousnesse

and lose from al feare. In which thing we must so much more earnest∣ly labor, as we find it more hard, for no man can be so bent to praye, but that he shal fele manye biethoughtes to crepe vppon him, either to breake of, or by some bowing and swaruing to hinder the course of his praier. But here let vs cal to minde, how great an vnworthines it is, when God receiueth vs vnto familiar talke with him, to abuse his so great gentelnesse, with minglyng holy and profane thinges together, when the reuerence of him holdeth not our mindes fast bounde vnto him: but as if we talked with some meane man, we do in the middest of our praier, forsaking him, leape hether and thether. Let vs therfore know that none do rightly and wel prepare thēselues to prayer, but they whom the maiestie of God pearceth, that they come to it vncum∣bred of earthly cares and affections. And that is ment by the ceremo∣nie of lifting vp of handes, that men should remēber that they be farre distant from God, vnlesse they lifte vp their senses on hie. As also it is said in the Psalm. To thee haue I lifted vp my soule. And the Scrip∣ture oftentimes vseth this maner of spech, to lift vp praier: that they which desire to be hard of God, should not sit stil in their dregges. Let this be the summe: that how much more liberallye God dealeth with vs, gently alluring vs to vnlode our cares into his bosome, so muche lesse excusable ar we vnlesse his so excellent and incomparable bene∣fit do with vs ouerwey al other thinges and draw vs vnto it self, that we may earnestly apply our endeuors & senses to pray: which can not be done vnlesse our mind be strōgly wrastling with the hinderances do rise vp aboue thē. An other point we haue set forth▪ y^t we aske no more than God geueth leaue. For though he biddeth vs to poure out oure hartes, yet he doth indiffērently geue loose reynes to folyshe and fro∣ward affections: and when he promiseth that he will do according to the wil of the Godly, he procedeth not to so tender bearing with them that he submitteth himself to their wil. But in both these pointes men do commonly much offend. For not onely the most part of mē presume without shame, without reuerence, to speake to God for their follies, and shamelesly to present to his throne whatsoeuer liked thē in theyr dreame: but also so great folishenes or senlesse dulnesse possesseth thē, that they dare thrust into the hearing of God, euen al their most filthy desires, wherof they would greatly be ashamed to make men priuie. Some profane men haue laughed to scorne, yea and detested this bold¦nesse, yet the vice it selfe hath alwaye reigned. And hereby it came to passe that ambitious men haue chosen Iupiter to be their Patrone: couetous men, Mercurie: the desirous of learning, Apollo and Mi∣nerua: warri••rs Mars: and Lechorous folke, Uenus. Like as at this day (as I haue euen now touched) men do in prayers graunt more li∣cence to their vnlawful desires, than when they sportinglye talke with their Egalles. But God suffreth not his gentlenes to be so moc∣ked: but claiming to himselfe his right, maketh our praiers subiect to his aucthorite, & restraineth thē with a bridle. Therfore we must kepe fast this saying of Ihon, This is our affiance, y^t if we aske any thynge according to his wil, he heareth vs. But forasmuch as our abilities ar far frō being sufficient to performe so great perfection, we must seke a remedie to helpe vs. As we ought to bend the sight of our mind to god

so the affection of the heart ought also to followe to the same ende. But bothe doe staye far benethe it, yea rather doe faynt and fayle or be carried a contrarie waye. Therefore God, to succour this weake∣nesse, in our prayers geueth the spirite to be our Scholemaister, to instruct vs what is right, and to gouerne our affections. For bicause we knowe not what we ought to praye as we ought, the spirit com∣meth to our succour, and maketh intercession for vs with vnspeakea∣ble groninges, not that it in deede eyther prayeth or groneth, but stir∣reth vp in vs affiance, desires, and sighynges, whiche the strength of nature were not able to conceyue. And not without cause Paule cal∣leth them vnspeakeable groninges which so the faithful send forth by the guidyng of the Spirit, bicause they whiche are truely exercised in prayers, are not ignorant that they be so holden in perplexitie with blinde cares, that they scarcely finde what is profitable for them to speake: yea while they goe about to vtter stammeryng wordes, they sticke fast encombred. Wherupon it foloweth, that the gift of prayeng rightly is a singular gift. These thinges are not spoken to this pur∣pose, that we fauoryng our owne slouthfulnesse should geue ouer the charge of prayeng to the Spirit of God, & lie dull in that carelesnesse, to whiche we are to muche enclined: (as there are heard the wicked sayenges of some, that we must lie negligently gapyng to wayte vn∣till he preuent our mindes occupied els where) but rather that we lo∣thyng our owne slouthfulnesse and sluggishnesse, should craue suche helpe of the Spirit. Neyther doth Paule, when he biddeth vs to pray in Spirit, therefore cesse to exhort vs to wakefulnesse: meanyng that the instinct of the Spirit so vseth his force to frame our prayers, that it nothyng hindereth or slacketh our owne endeuor: bicause God will in this behalf proue how effectually fayth moueth our heartes.

Let also an other law be, that in prayeng we alway fele our owne [ 6] wante, and that earnestly thinkyng howe we stande in neede of those thinges that we aske, we ioyne with our prayer an earnest yea fer∣uent affection to obteine. For, many do slightly for manners sake re∣cite prayers after a prescribed forme, as though they rendred a cer∣tayne talke to God: and although they confesse that this is a necessa∣rie remedie for their euels, bicause it is to their destructiō to be with∣out the help of God which they craue: yet it appereth that they do this dutie for custome, for asmuch as in the meane time their mindes are colde, and do not weye what they aske. The generall and confuse fe∣lyng in deede of their necessitie leadeth them hereunto: but it dothe not stirre them as it were in a present case to aske relefe of their neede. Nowe what thynke we to be more hatefull or more detesta∣ble to God than this faynyng, when a manne asketh forgeuenesse of sinnes, in the meane tyme eyther thynkynge that he is not a sinner, or not thynkyng vpon this that he is a sinner: euen where with God himselfe is playnely mocked? But of suche peruersnesse (as I haue sayde) mankinde is full, that for manners sake they many tymes aske many thynges of God, whyche they certaynely Iudge that without his liberalitie to come to them from some other where, or that they haue them already remaynyng with them. The faulte of some other semeth to bee lighter and yet not tolerable, that they

whiche haue only conceyued this principle that we muste sacrifice to God with prayers, doe mumble vp prayers without any musyng of minde vpon them. But the Godly muste principally take heede, that they neuer co••e into the sight of God to aske any thyng, but bycause they doe both boyle with earnest affection of heart, and do therewith∣all desire to obteyne it of him. Yea and also though in those thinges which we aske only to the glorie of God, we seme not at the first sight to prouide for our owne necessitie, yet the same ought to be asked with no lesse feruentnesse and vehementnesse of desire. As, when we praye that his name be hallowed, we must (as I maye so speake) feruently hunger and thirst for that hallowyng.

[ 7] If any man obiect, that we are not alway dryuen with like neces∣sitie to praye, I graunt the same in deede: and this difference is profi∣tably taught vs of Iames: Is any man heauy amonge you? Let him praye. Whoe so is mery, let him sing. Therefore euen common felyng teacheth vs, that bicause we are to slouthfull, therfore as y^e matter re∣quireth we are the more sharply pricked forward of God to pray ear∣nestly. And this Dauid calleth the fit time, bicause (as he teacheth in many other places) how much more hardly troubles, discommodities, feares, and other kindes of tentations do presse vs, so much freer ac∣cesse is open for vs, as though God did call vs vnto him. But yet no lesse true is that sayeng of Paule, that we muste pray at all times: bi∣cause howsoeuer things prosperously flowe according to our heartes desire, and matter of mirth doth compasse vs on euery side, yet there is no minute of time wherein our neede doth not exhorte vs to praye. If a man haue abundance of wine and wheate: yet sithe he can not enioye one morsel of bread but by y^e cōtinual grace of God, whole cel∣lars or barnesful shal be no let why he should not craue dayly bread. Nowe yf we call to minde howe many daungers doe euery moment hange ouer vs, the very feare it selfe wil teache vs y^t we haue no time free from prayer. But this we may better perceiue in spiritual things. For, when shall so many sinnes, whereof we knowe our selues gilty, suffer vs to sit still without care and not in humble wise craue par∣don bothe of the fault and the peine? When do tentations graunt vs truce, so that we neede not to hast vnto helpe? Moreouer the desire of the kingdome and glorie of God ought so to plucke vs to it selfe, not by fittes but continually, that it should alwaye bee fit time for vs. Therefore not without cause we are so oft commaunded to pray con∣tinually. I doe not yet speake of perseuerance in prayer, wherof men∣tion shalbe made herafter: but when the Scripture warneth vs that we ought to pray continually, it accuseth our slouth••ulnesse, bicause we do not perceiue howe necessarie this care and diligence is for vs. By this rule all hypocrisie & craftinesse of lyeng to God, is debarred, yea driuen far away from prayer. God promiseth that he will be nere to al them that cal vpon him in truth, & he pronounceth that thei shal finde him which seke him with their whole heart. But they aspire not thether which please themselues in their owne filthinesse. Therfore a right prayer requireth repētāce. Wherupō this is cōmonly said in the scriptures, y^t God heareth not wicked doers, & y^t their prayers are ac∣cursed, like as their sacrifices also be: bicause it is rightful y^t thei find y^e

eares of God shut, which do lock vp their own hearts: & that they shold not finde God easy to vow, which do with their own hardnesse prouoke his stiffenesse. In Esaie he threatneth after this māner. When ye shal multiplie your praiers, I will not heare you: for your hands are full of bloode. Againe in Ieremie: I haue cried, & they haue refused to heare: thei shall likewise crie, and I will not heare: bycause he taketh it for a most hie dishonoure, that wicked men shold boast of his couenant, whi∣che do in al their life defile his holy name. Wherfore in Esaie he cōplay∣neth, that when the Iewes come neare to him with their lippes, theyr heart is farre from him. He speaketh not this of only praiers, but affir∣meth that he abhorreth fayninge in al the partes of whorshipinge him: To which purpose maketh that saieng of Iames. Ye ask, & receiue not: bicause ye aske il, that ye may spende it vpon your pleasures. It is true in dede (as we shal againe shewe a little herafter) that the praiers of y^• godly which thei poure out, do not rest vpon their own worthinesse: yet is not y^• admonition of Ihon superfluous: If we ask any thing, we shal receiue it of him, bicause we kepe his commaundements: forasmuch as an euel conscience shutteth the gate againste vs. Wherevpon foloweth that none do rightly praie, nor are hearde, but the pure worshippers of God. Therefore whosoeuer prepareth himself to praie, let him be loth∣ful to himself in his own euels, & (whiche can not be done w^t out repen∣tance) let him put on the person and minde of a begger.

Hereunto let the third rule be ioyned, that whosoeuer presenteth [ 8] himself before God to praie, shold forsake al thinking of his own glorie, put of al opinion of worthinesse, & finally geue ouer al trust of himselfe, geuing in the avacing of himself y^e glorie wholi to God: least if we take any thing be it neuer so little to our selues, we do w^t our own swellinge fal away from his face. Of this submission which throweth downe all heighth, we haue often exaumples in the seruantes of God: amonge whom the holyer y^• euery one is, so much the more he is throwē downe when he commeth into the sight of the Lord. So Daniel, whome the Lord himself commended w^t so great a title of praise, saide: Wee poure not out our praiers before thee in our righteousnesses, but in thy great mercies. Heare vs Lord, Lord be mercifull to vs: Heare vs, & doe these things that we aske, for thine owne sake: bycause thy name is called v∣pō ouer the people, & ouer thy holy place. Neither doth he by a crooked figure (as men sometime speake) mingle him selfe w^t the multitude as one of the people, but rather seuerally confesseth his owne gyltinesse & humbly fleeth to the sanctuarie of forgeuenesse, as he expresly sayth: When I cōfessed my sinnes & the sinnes of my people. And thys hum∣blenesse Dauid also setteth out with his own example, when he saith: Entre not into iudgement with thy seruant, bicause in thy sight euery one that liueth shall nat bee iustified. In suche manner Esaie prayeth: Loe, thou art angry bicause wee haue sinned: the worlde is founded in thy waies, therefore we shalbe sa••ed: And we haue been all filled with vncleannesse, & al our righteousnesses as a defiled cloth: and wee haue al withered away as a leafe, & our iniquities do scatter vs abroade as the winde: and there is none that calleth vpon thy name, that rayseth vp himselfe to take holde of thee: bycause thou hast hidde thy face frō vs, and hast made vs to pine awaie in the hande of oure wyckednesse. Now therfore O Lord, thou art our father, we are claye, thou art our

fasshioner, & we are the worke of thy hand. Be not angry O Lord, nei∣ther remembre wickednes for euer. Behold, loke vpon vs, we ar al thy people. Loe, how thei stand vpō no affiance at al, but vpon this onely, that thinking vpon this that thei be Gods, thei despire not that he wil haue care of them. Likewise Ieremie: If our iniquities answer against vs, do thou for thy names sake. For it is bothe most truely & most holy∣ly written, of whome soeuer it be, which being written by an vnknowē author is fathered vpon y^e Prophet Baruch: A soule heauy & deosolate for y^e greatnes of euel, croked, & weake, a hungrye soule, & fainting eies geue glorie to thee O Lord. Not according to y^e righteousnesses of our fathers doe we poure out praiers in thy sight, & aske mercie before thy face O Lord our God: but bicause thou art merciful, haue mercie vpon vs, bicause we haue sinned before thee.

[ 9] Finally the beginning & also y^e preparing of praieng rightly, is cra∣uing of pardō, w^t an humble & plaine confession of fault. For neither is it to be hoped, that euen y^e holiest man may obteine any thinge of God, vntil hee bee freely reconciled to him: neither is it possible that God may be fauourable to any but thē whom he pardoneth. Wherfore it is no maruel if the faithful do w^t this keie opē to thēselues y^e dore to pray. Which we learne out of many places of y^e Psalmes. For Dauid whē he asketh an other thing, saith: Remembre not y^e sinnes of my youthe, re∣member me according to thy mercie for thy goodnesses sake O lord. A∣gain, Loke vpō my afflictiō, & my labore, & forgeue al my sinnes. Wher we also see y^t it is not enough, if we euery seuerall day do cal our selues accōpt for our new sinnes, if we do not also remēbre those sinnes which might seeme to haue been long agoe forgotten. For, y^e same Prophet in an other place, hauing cōfessed one haynous offense by this occasiō re∣turneth euē to his mothers wombe wherin he had gathered y^e infectiō: not to make y^e faulte seme lesse by y^e corruptiō of nature, but y^e heaping together y^e sinnes of his whole life, how much more rigorous he ys in cōdemning himself, so much more easy he maye finde God to entreate. But although y^e holy ones do not alwaye in expresse woordes aske for∣geuenesse of sinnes, yet if we diligently weie their praiers whiche the Scripture rehearseth, we shal easily finde y^t which I say, y^t thei gathe∣red a minde to praie of y^e only mercy of God, & so alwaye toke their be∣ginning at appeasing him: bicause if euery man examine his owne con∣science, so far is he frō being bold to open his cares familiarlie w^t God, y^• he trembleth at euery cōming toward him, except y^t he standeth vpō trust of mercie & pardon. Ther is also an other special confession, wher thei aske release of peines, that thei also praie to haue their sinnes for∣geuen: bicause it weare an absurditie to will that the effecte to be takē awaye while the cause abideth. For we muste beware that God be fa∣uourable vnto vs, before that he testifye hys fauoure wyth outwarde signes: bycause boothe hee hymselfe wyll keepe thys ordre, and yt should lytle profyte vs to haue hym benefytiall, vnlesse oure conscience feelynge hym appeased shoulde througely make hym louelye vnto vs. Whyche wee are also taughte by the aunswere of Christe. For when hee hadde decreed to heale the manne sycke of the Palsey. hee sayde,

Thy sinnes are forgeuen thee: lifting vp our mindes therby to y^t which is chefely to be wisshed, that God first receiue vs into fauoure, and then shew forth the frute of reconciliation in helping vs. But byside y^t speci∣all confession of present gyltynesse, wherby the faithful make supplica∣tion to obteine pardon of euery speciall faulte & peine, that general pre∣face, which procureth fauour to praiers, is neuer to be omitted, bicause vnlesse thei be grounded vpon the free mercie of God, they shall neuer obteine any thing of God. Whereunto maye be referred that sayeng of Ihon: If we confesse oure sinnes, he is faithfull & righteous to forgeue vs, and cleanse vs from al iniquitie. For which cause it behoued praiers in the time of the law to be hallowed with expiatiō of bloode, that they might be acceptable, and that so the people sholde be put in minde that thei are vnworthy of so great a prerogotiue of honour, til being clean∣sed from their defilinges thei shold of the onely mercie of God conceiue affiance to praye.

But wheras y^e holy ones seme somtime for y^e entreating of God to [ 10] allege y^e helpe of their owne righteousnes (as when Dauid saith: Kepe my soule, bicause I am good. Again Ezechias: Remēbre lord I beseche thee, y^t I haue walked before thee in truthe, & haue done good in thyne eyes) by such formes of speaking thei meane nothing els than by their very regeneratiō to testifie thēselues to be y^e seruants & childrē of God, to whom he himselfe pronounceth y^t he wil be mercifull. He teacheth by y^t prophet (as we haue already seen) y^t his eies are vpon y^e righteous, & his cares vnto their praiers. Againe by y^e apostle, that we shal obteine whatsoeuer we ask, if we kepe his cōmaundemēts. In which sayenges he doth not value praier by y^e worthines of works: but his will is so to stablish their affiance, whose own cōsciēce wel assureth thē of an un••ay∣ned vprightnes & inocenci, such as al y^e faithful ought to be. For y^e same is taken out of y^e very truth of God, which y^e blindeman y^t had his sight restored, saith in Ihon, y^t God heareth not sinners: if wee vnderstād sin∣ners after y^e cōmō vse of y^e scripture, for such as w^tout al desire of righ∣teousnesse do altogether slepe & rest vpō their sinnes: forasmuch as no heart can euer breake forth into vnfained calling vpō God which dothe not also aspire to godlines. Therfore w^t such promises accord y^e praiers of y^e holy ones, wherin thei make mentiō of their own purenes or inno∣cency y^t thei may fele y^t to be geuen thē which is to be loked for of al the seruants of God. Again it is then cōmōly found y^t thei vse this kinde of praier, when thei do in y^e presence of y^e lord cōpare them selues w^t theyr enemies, frō whose vniust dealing thei wished themselues to be deliue∣red by his hande. In this comparison it is noe maruel if thei broughte forth their righteousnesse & simplicitie of hearte to moue hym y^e rather by y^e rightfulnes of their cause to helpe thē. This therfore we take not away frō the godli heart of a good man, but y^• he may vse the purenesse of his conscience before the Lord, to strengthen himself in the promises wherwith the Lord comforteth & vpholdeth his true worshippers: but our meaning is, that the trust of obteining stand vpon the only mercye of God, laieng away al thincking of their owne deseruing.

The fourth rule is, y^t being so throwen down & subdued w^t true hu∣militie, [ 11] we shold neuerthelesse w^t certain hope of obteining be encoura∣ged to praie. These be things in dede contrarie in shew, to ioyne w^t the

feeling of y^e iust vengeāce of God sure affiance of fauour: which things do yet very wel agree together, if y^e onely goodnesse of God raise vs vp being oppressed w^t our own euels. For, as we haue before taught that repentance & faith are knite as companiōs together w^t an vnseparable bond: of whiche yet y^e one afraieth vs, y^e other chereth vs: so in praiers thei must mutually meete together. And this agrement Dauid expres∣seth in fewe words: I (saith he) wil in y^e multitude of thy goodnesse en∣ter into thy house: I wil worship in the temple of thy holinesse w^t teare. Under y^e goodnes of God he cōprehendeth faithe, in y^e meane time not excluding feare: bicause not only his maiestie driueth vs to reuerence, but also our own vnworthinesse holdeth vs in feare forgetting al pride & assurednesse. But I meane not such an affiance which shoulde stroke y^e minde losed from al feling of carefulnesse w^t a swete & ful quietnesse. For, to rest so peasably is the doing of thē which hauing al thinges flo∣wing as thei wold wishe it, are touched w^t no care, are kindled with no desire, do swel w^t no feare. And it is a very good spurre to y^e holi ones to cal vpon God, whē being distressed w^t their owne necessitie, thei ar vex∣ed w^t most greate vnquietnesse▪ & are almost dismaied in themselues, til faith come in fit time to their succours, bicause in such distresses y^e good¦nesse of God so shineth to them, that they do in dede grone being wea∣ried w^t weight of presēt euels, thei ar also in peine & greued w^t feare of greater, yet being so vpholdē by it, thei bothe releue & cōfort y^e hardnes of bearing thē, & do hope for escape & deliuerance. Therfore y^e praier of a godly man must arise out of both affections, & must also conteine and shewe bothe: namly to grone for present euels, & to be carefully afraide of newe, & yet thet w^tal to fle to God, not douring y^t he is read•• to reache his helping hande. For God is maruelously prouoked to wrathe by our distrustfulnes, if we aske of him y^e benefites whiche we hope not to ob∣teine. Therfore ther is nothing more agreable w^t y^e nature of praiers, thā y^t this law be prescribed & apointed to thē, y^t thei breake not forthe rashli, but folow faith going before thē. To this principle Christ calleth vs all with this saieng: I say vnto you, whatsoeuer things ye require, beleue y^t ye shal receiue them, & thei shal happen to you. The same also he cōfirmeth in an other place. Whatsoeuer ye aske in praier beleuing, ye shall receiue. Wherewith agreeth Iames saieng, If any nede wise∣dome, let hym aske yt of hym whyche geueth to al men freely, and vp∣braydeth not: butte let hym aske in faithe not doubtinge. Wherein set¦ting doubtinge as contrarie to faithe, he dothe moste fitly expresse the nature of it. And no lesse ys that to bee noted which he addeth, y^t they obteyne nothynge whyche call vpon God in waueringe and doubte, and doe not determine in their heartes whether they shal be hearde or noe. Whome hee also compareth to waues whyche are dyuersly tossed & driuen about of the winde. Wherupon in an other place hee calleth a right praier, the praier of faith. Againe when God so oft affirmeth that he wil geue to euery one accordinge to his faith, he signifieth that wee obteine nothing without fayth. Finally it is faith that obteineth what soeuer ys graunted by prayer. Thys ys meante by that notable say∣enge of Paule, whyche the foolyshe menne doe take noe heede vnto. Howe shall any manne call vpon hym, in whome hee hathe not beleued? Butte whoe shall beleue, vnlesse hee haue hearde?

But faith commeth of hearing, and hearing of the worde of God. For, conueying by degrees the beginning of praier from faithe, hee plainely affirmeth that God can not be syncerely called vpon of any other, than thē to whom by the preachinge of the Gospell his merciefulnesse & gen∣tilenesse hath ben made knowen, and familiarly declared.

This necessitie our aduersaries do not thinke vpon. Therfore when [ 12] we bidde y^e faithful to holde w^t assured cōfidence of minde y^t God is fa∣uourable & beareth good wil to thē, thei thinke that we speake a most great absurditie. But if thei had any vse of true praier, thei wold truely vnderstand y^t God can not be rightly called vpō w^tout y^e stedfast feeling of Gods good wil. Sith no mā can wel perceiue y^e force of faith, but he which by experiēce feleth it in his heart: what may a man profit by dis∣putting w^t such men which do openly shew, y^t thei neuer had any thinge but a vaine imagination? For of what force, & how necessarie is y^t assu∣rednes which we require, is chefely learned by inuocation. Which who so seeth not, he bewraieth y^t he hath a very dul cōscience. Let vs there∣fore, leauing this kinde of blindemen, stick fast in y^e saienge of Paule, y^t God can not be called vpō of any other, but thē y^t know his mercie by y^e Gospel, & ar surely perswaded y^t it is ready for thē. For what manner of saieng shold this be? O Lord, I am verily in doubt whether thou wilt heare me: but bicause I am distressed w^t carefulnes, I flee to thee, that y^e maiest help me if I be worthy. This was not y^e wonted māner of al y^e holi ones, whose praiers we reade in y^e Scriptures. Neither hath y^e Holy ghost thus taught vs by y^e Apostle which biddeth vs to goe to y^e heauenly throne w^t cōfidence, y^t we may obteine grace: & when in an o∣ther place he teacheth y^t we haue boldnesse & accesse in cōfidence by the faith of Christ. We must therfore holde fast w^t bothe handes thys assu∣rednesse to obteine what we ask (sith both y^e lord w^t his own voice so cō∣maūdeth vs, & al y^e holy ones teache it by their example) if we wil praie w^t frute. For, y^e only praier is pleasing to God, whiche springeth oute of such a presumptiō of faith (as I may so call it) & is groūded vpō a dred∣lesse certaintie of faith. He might haue ben cōtent with y^e bare name of faithe, but he not onely added cōfidence, but also furnished y^e same with liberty or boldnesse, by this marke to put differēce betwene vs & vnbe∣leuers, which do in dede also praie to God as we do, but at aduenture. For which reasō y^e whole Church praieth in y^e psalme: Let thi mercy be vpō vs, as we put our trust in thee. The same cōdition is also spoken of in an other place by y^e prophet: In what day I shal crie, this I know y^t God is w^t me. Again, In y^e morning I wil direct my self to thee, & I wil watch. For of these words we gather, y^t praiers ar in vaine cast into the ayre, vnlesse hope be adioyned, frō whense as out of a watchtoure wee may quietli waite for y^e lord. Wherw^t agreeth y^e order of Paules exhor∣tatiō. For before y^t he moue y^e faithful to praie in spirit at al times with wakefulnes & diligence, he first of al biddeth thē to take y^e sheld of faith, y^t helmet of saluatiō, & y^e swerd of the spirit, whiche is the word of God▪ Now let y^e readers here cal to remēbrance which y^t I haue before said, y^t faith is not ouerthrowē where it is ioyned with acknowledging of our miserie, nedinesse, & filthines. For w^t how heauy weight so euer of euell doings y^e faithful fele thēselues to be ouerloden or greued, & y^e thei bee not only voide of al things which may procure fauoure with God, but

also y^t thei be burdened w^t many offenses which may woorthily make him dreadful to thē: yet thei cesse not to present thēselues, neither doth this feling make thē so afraide but y^t thei still resort to him, forasmuche as ther is no other waie to come to him. For, praier was not ordeined, wherby we shold arrogantli aduance our selues before God, or esteme at great value any thing of our own, but wherbi cōfessing our giltines, we shold bewaile our miseries to him, as childrē do familiarli opē their cōplaints to their parēts. But rather y^e vnmeasurable heape of our e∣uels ought to be ful of spurres or prickes to prick vs forward to praie. As also y^e prophet teacheth vs by his exāple, saieng. Heale my soule, bi¦cause I haue sinned against thee. I grant in dede that in such saiengs shold be deadli prickings vnlesse god did helpe: but y^e most good father of his incōparable tender kindnes hath brought remedie in fit season, wherby appeasing al troble, assuaging al cares, wiping awaye feares, he mighte gently allure vs to hym, yea and takinge awaie all doubtes (much more all stoppes) he might make vs an easy waie.

[ 13] And first whē he cōmaundeth vs to pray, he doth by y^e very same com∣maundement accuse vs of wicked obstinacie, vnlesse we obey him. No∣thing could be more precisely cōmaunded, than y^t which is in y^e psalme: Cal vpō me in y^e day of troble. But forasmuch as amonge all y^e dueties of godlines, y^e scripture cōmendeth none more often, I nede not to tar∣ry longer vpō this point. Ask (saith our master) & ye shal receiue: knock, it shal be opened to you. Howbeit here is also w^t y^e cōmaundement ioy∣ned a promise as it is necessarie. For though all men cōfesse y^t the com∣maundement ought to be obeied, yet the most part would flee frō God when he calleth, vnlesse he promised y^t he wold be easy to be entreated, yea & wold offer himself. These two thinges being stablished, it is cer∣taine y^t whosoeuer make delaies y^t thei come not streight to god, ar not only rebellious & disobedient, but also are proued gilty of infidelitie, bi∣cause thei distrust y^e promises. Which is so muche more to be noted, by∣cause hypocrites vnder y^e color of humilitie & modesty do as wel proud∣ly despise y^e cōmandemēt of God, as discredit his gentile callinge, yea & defraud him of y^e chefe part of his worship. For after y^t he hath refused sacrifices, in which at y^e time al holines semed to stande, he declareth y^t this is y^e chefe thing & most precious to him, aboue al other, to be called vpō in y^e day of nede. Therfore wher he requireth his owne, & encoura∣geth vs to cherefulnesse of obeing, ther ar none so gay colors of doubt∣ting y^t may excuse vs. Wherfore how many testimonies ar cōmōly foūd in y^e scriptures wherby we ar cōmaūded to cal vpō God, so many stād∣dardes ar set vp before our eies to put affiance into vs. It were rushe∣nesse to rushe into y^e sight of God, vnlesse he did preuēt vs w^t calling vs. Therfore he openeth vs y^e way w^t his own voice saieng: I will saye to them, Ye ar my people: & thei shal say to me, y^e art our God. We se how he preuenteth them y^e worship him, & willeth them to follow him, and therefore it is not to bee feared that this shoulde not bee a very swete melodie which he tuneth. Specially let this notable title of God come in our minde, whervpon if we staye, wee shall easily passe ouer al stop∣pes. Thou God that hearest prayer, euen to thee shall all fleshe come. For what ys more louely or more allurynge, than that God bee granyshed wyth thys tytle whyche maye ascertayne vs that no∣thynge ys more propre to hys nature, than to graunte the desire of

humble suters? Hereby the prophet gathereth that the gate standeth open not only to a fewe, but to all men: bicause he speaketh euen to all in this saieng: Cal vpon me in the day of trouble: I wil deliuer thee, & y^u shalt glorifie me. According to this rule Dauid laieth for himself that a promise was geuen him, that he may obteine what he asketh: Thou lorde hast reueled into the eare of thy seruant: therefore thy seruaunt hath found his heart to pray. Wherupon we gather y^t he was feareful, sauing in so much as the promise had encouraged him. So in an other place he armeth himselfe w^t this general doctrine. He wil do y^e will of them that feare him. Yea & this we may note in y^e psalmes, y^t as it were breaking his course of praieng he passeth ouer sometime to y^e power of God, somtime to his goodnesse, somtime to y^e truth of his promises. It might seeme that Dauid by vnseasonable thrusting in of these senten∣ces, made mangled praiers: but y^e faithful know by vse & experience, y^t feruentnesse fainteth vnlesse thei put new nourishmentes vnto it, and therfore in praieng y^e meditatiō bothe of y^e nature of God, & of his word is not superfluous. And so by y^e example of Dauid, let it not greue vs to thrust in such things as may refresh fainting heartes with new liue∣ly strength.

And it is wonderful that w^t so great swetenesse of promises we are [ 14] either but coldly or almost not at all moued, that a great parte of men wandring about by compasses had rather leauing these fountaine of liuing waters, to digge for themselues drie pittes, than to embrace the liberalitie of God freely offered thē. An inuincible tour is y^e name of the lord, (saith Salomon) to it the righteous man shal flee, & he shalbe sa∣ued. And Ioel, after that he had prophecied of that horrible destructiō which was at hand, added this notable sentence. Whosoeuer calleth v∣pō y^e name of the lord, shalbe safe: which sentence we know to perteine proprely to the course of the Gospel. Scarcely euery hundreth man is moued to go forward to meet God. He himself crieth by Esaie: Ye shall cal vpō me, & I wil heare you, yea before that ye crie I wil answer you. And this same honor also in an other place he vouchesaueth to geue in cōmon to y^e whole Church, as it belongeth to al the mēbres of Christe. He hath cried to me, I wil heare him, I am in trouble w^t him, y^t I maie deliuer him. Neither yet (as I haue already saide) is it my purpose to recken vp al the places, but to choose out the chefe, by whiche we may take a taste how kindely God allureth vs vnto him, & w^t how streight bonds our vnthankfulnes is bound, when among so sharp prickinges our sluggishnesse stil maketh delay. Wherfore let these saienges alway sound in our eares: The lord is nie to al thē that cal vpon him, that cal vpon him in trueth: also these saiengs which we haue alleaged out of Esaie & Ioel, by which God affirmeth that he is hedeful to heare prai∣ers, yea & is delited as w^t a sacrifice of swete sauoure, when we cast our cares vpō him. This singular frute we receiue of the promises of God, whē we make our praiers not doubtingly & ferefulli: but trusting vpon his word, whose maiestie wold otherwise make vs afraide, we dare cal vpon him by the name of Father, forasmuch as he vouchesaueth to put this most swete name into our mouthes. It remaineth that we hauing such allurementes shold know that we haue thereby matter enoughe to obteine our praiers: forasmuch as our praiers stand vpon no merite

of our own, but al their worthines & hope of obteining ar groūded vpō the promises of God, and hang vpō them: so that it nedeth none other vnderproppinge, nor loketh vpwarde hither or thether. Therefore we must determin in our minds, y^t although we excel not in like holines as is praised in y^e holy fathers, prophtes & Apostles, yet bicause y^e cōmāde¦mēt of praier is cōmō to vs, & faith is also cōmon, if we rest vpō y^e word of God, in this right we ar fellowes w^t thē. For, God (as we haue before shewed) promisīg y^t he wil be gētle & merciful to al, geueth cause of hope to al euē y^e mos•• miserable y^t thei shal obtein what thei ask. And therfor y^e general formes ar to be noted, frō which no mā (as thei sai) frō y^e first to y^e last is excluded: onli let ther be presēt a purenes of heart, misliking of our selfes, humility, & faith: let not our hypocrisy vnholily abuse the name of God w^t deceitful callīg vpon it: y^e most good father wil not put back thē, whō he not only exhorteth to com to hī, but also moueth thē by al the meanes y^t he cā. Herupō cometh y^t māner of prayīg of Dauid which I haue euē now rehersed. Lo y^u hast promised, Lord, to thy ser∣••••••t: for this cause thy seruāt at this dai gathereth courag, & hath foūd what prayer he might make before the. Now therfore O Lord God, y^e art god, & thy words shalbe tru. Thou hast spokē to thi seruāt of these benefits: begin therfore, & do thē. As also in an other place, Perform to thy seruāt according to thy word. And al y^e Israelits together, so oft as thei arme thēselues w^t remēbrance of the couenāt, do sufficiētly declare y^t we shold not prai fearfully, wheras y^e lord so apoiteth. And herin the•• folowd y^e exāples of y^e fathers, specially of Iacob, which after y^t he had cōfessed y^t he was vnworthy of so many mercies which he had receiued at y^e hād of God, yet he saith y^t he is ēcoraged to require greater things bicause God had promised y^t he wold do thē. But whatsoeuer colors y^t vnbeleuers do pretēd, whē thei flee not to God so oft as necessitie pres∣seth thē, whē thei seke not him nor craue his helpe, thei do as much de∣fraud hī of his due honor as if thei made to thēselfs new gods, & idols: for by this mean thei deny y^t he is to them y^• author of al good things. On y^e other side ther is nothing strōger to deliuer y^e godly frō al dout, thā to be armed w^t this thought, y^t no stop ought to stay thē while they obey y^e cōmandmēt of God, which pronoūceth y^• nothing is more plea∣sing to him thā obediēce. Here again y^t which I said before more clerel•• appereth, y^t a dredles spirit to pray agreeth wel w^t fear, reuerēce, & care¦fulnes: & that it is no absurdity to say y^t God raiseth vp y^e ouerthrowē. After this māner those formes of speach agree well together which in seming ar contrary. Ieremie & Daniel say y^t thei throw down prayers before god. In an other place Iereme saith. Let our praier fal down in y^e sight of God, y^t he may haue mercie on y^e remnant of his people. On the other side, y^e faithful are oftentimes said to lift vp praier. So spea∣keth Ezechias, requiring y^e prophete to make intercession for him. And Dauid desireth y^t his praier may ascende as incense. For although thei being perswaded of y^e fatherly loue of God, cherefully cōmitt thēselues into his faithful keping, & dout not to craue the helpe whiche he freely promiseth: yet doth not an idle carelesnesse lift them vp, as though thei had cast away shame, but thei ascend so vpward by degrees of promy∣ses, y^t thei stil remaine humble suppliants in y^e abacemēt of thēselues.

[ 15] Here ar questiōs obiected more thā one. For y^e scripture reporteth y^t y^e lord grāted certain desires which yet brake forth of a minde not quiet

nor wel framed. Uerili for a iust cause: Ioatham had auowed y^e inhabi∣tāts of Sichē, to y^e destructiō which afterward cāe vpō thē: but yet god kindled w^t feruētnes of anger & vēgeāce folowing his execratiō semeth to alow iltēpered violēt passiōs. Such heat also caried Samsō whē he said, Strengthē me O god, y^t I may take vengeāce of y^e vncircumcised. For though ther were some pece of good zele mīgled w^t it: yet a hote, & therfore faulti gredines of vengeāce did beare rule therin. God grāted it. Wherupō it semeth y^t it mai be gathered, y^t although y^e praiers be not framed accordīg to y^e prescribed rule of y^e word, yet thei obteine their ef¦fect. I answer first y^t a general law is not takē away by singular exam∣ples: again, y^t sōtime special motiōs haue ben put into a few mē, wher∣by it came to passe y^t ther was an other cōsideratiō of thē thā of y^e cōmō people. For y^e answer of Christ is to be noted, whē y^e disciples did vndis∣cretly desire to coūterfait y^e exāple of Elias, y^t thei knew not with what spirit thei were endued. But we must go yet further, & say y^t the praiers do not alwai please god which he grāteth: but y^t, so much as serueth for exāple y^t is by clere praise made plaine which y^e scripture teaceth name∣ly y^• he succoureth y^e miserable, heareth y^e gronings of thē which being vniustli trobled do craue his help: y^t therfor he executeth his iudgmēts, whē y^e cōplaints of y^e poore rise vp to hī, although thei be vnworthy to obtein anithīg be it neuer so litle. For how oft hath he taking vēgeance of y^e cruelties, robberies, violēce, silthi lustes & other wicked doings of y^e vngodly, subduīg their boldnes & rage, & also ouerthrowīg their tyrā∣nous power, testified y^t he helpeth y^e vnworthili oppressed, which yet did beat y^e aire w^t praieng to an vncertaine godhed? And one psalme plain∣ly teacheth y^t the praiers want not effect, which yet do not pearce into heauen by faith. For he gathereth together those praiers which neces∣sitie wringeth no lesse out of y^e vnbeleuers thā out of y^e godly by y^e very felīg of nature: to which yet he proueth by y^e effect y^t god is fauourable. Is it bicause he dothe w^t such gentlenes testifie y^t that thei be pleasing to him? No. but to enlarge or to set out his mercie by this circumstance, for y^• euen to vnbeleuers their praiers ar not denied: & then y^e more to pricke forward his true worshipers to pray, when thei see that profaine wailīgs somtime wāt not their effect. Yet ther is no cause why y^e faith ful shold swarue frō y^e law laid vpō thē by God, or shold enuie y^e vnbele¦uers, as though thei had gotten som great gaine, whē thei haue obtei∣ned their desire. After this māner we haue said, y^t the lord was bowed w^t y^e repētance of Achab, y^t he might shew by this exāple how easy he is to entreat toward his elect, when true turning is brought to appease him. Therfore in y^e psalme he blameth y^e Iewes, y^t thei hauing bi expe∣riēce proued him so easy to grant their praiers, yet w^tin a litle after re∣turned to y^e stubbornes of their nature. Which also plainely appeareth by y^e historie of y^e Iudges: namely y^t so oft as thei wept, although their teares were deceitful▪ yet thei were deliuered out of the hands or their enemies. As therfore y^e lord indifferently bringeth forth his sunne vpō the good & the euel: so doth he also not despise their weepinges, whose cause is righteous & their miseries woorthy of helpe. In y^e meane time he no more heareth these to saluation, thā herein ministreth foode to y^e despisers of his goodnes. The questiō semeth to be somwhat harder of Abrahā & Samuel: of whom y^e one being warrāted by no word of god, praied for y^e Sodomites: y^e other agaīst a manifest forbiddīg praied for

Saul. Likewise is i•• of Ieremie, which praied y^t the citie might not be destroied. For though their requestes were denied, yet it semeth harde to take faith from them. Butte this solution shall (as I truste) satisfie sober readers: y^t t••ei being instructed w^t y^e general principles, whereby God cōmaūdeth thē to be merciful euē also to y^e vnworthy, wer not al∣together w^tout faith, although in a speciall case their opinion deceyued thē. Augustine writeth wisely in a certaine place. How (sayth he) do the holy ones praie by faith, to ask of God contrarie to y^t which he hath de∣creed? Euen bicause thei pray according to his wil: not y^t hidden an vn∣cheāgeable wil, but y^e wil which he inspireth into them, y^t he mai heare them after an other māner: as he wisely maketh differēce. This is wel said: bicause after his incōprehensible coūsel he so tēpereth y^e successes of things, y^t the praiers of y^e holy ones be not voide which ar wrapped both w^t faith & errore together. Neither yet ought this more to auayle to be an exāple to folow, thā it excuseth y^e holy ones thēselues, whome I denie not to haue passed measure. Wherfore wher appeareth no cer∣taine promise, we must ask of God w^t a cōditiō adioined. To which pur∣pose serueth y^e saieng of Dauid. Watch to y^e iudgment which y^t hast cō∣maunded: bicause he telleth that he was warranted by a special oracle to aske a temporall benefite.

[ 16] This also it is profitable to note, y^t those things which I haue spokē of y^e fower rules of right praier, are not so exactly required w^t extreeme rigor, y^t God refuseth y^e praiers in which he shal not finde either perfect faith or perfect repentāce together w^t a feruentnesse of zele & wel orde∣red requestes. We haue said y^t although praier be a familiar talke of y^e godly w^t God, yet we must kepe a reuerence & modestie, y^t we geue not loose reines to all requestes whatsoeuer thei be, & y^t we desire no more thā God geueth leaue: & thē, least y^e maiestie of God shold growe in con∣tempt w^t vs, y^t we must lift our mindes vpward to a pure and vndefiled worshiping of him. This no mā hath euer performed w^t such purenesse as it ought to be. For (to speak nothing of y^e cōmon sort) how many cō∣plaintes of Dauid do sauore of vntēperance: not y^t he meant of purpose to quarel w^t God, or carpe against his iudgments: but bicause he fain∣ting for weakenesse, found no other better comfort, than to cast his sor∣rowes into his bosome. Yea & God beareth w^t our childish speache and pardoneth our ignorāce, so oft as any thing vnaduisedly escapeth vs: as truely w^tout this tēder bearing, ther shold be no libertie of praieng. But although Dauids mind was to submit himself wholly to y^e wil of God, & he praied w^t no lesse patiēce thā desire to obteine: yet there arise yea boile out somtimes troublous affections, which are much disagre∣ing from y^e first rule y^t we haue set. Specially we maye perceaue by the conclusion of y^e xxxix. psalme, w^t how great vehemence of sorrow y^t holy man was carried away, y^t he cold not kepe measure. Cesse (saith he) frō me, til I go away & be not. A man wold saye y^t he like a desperate man desireth nothing els but y^t the hand of God cessing, he might rot in his euels. He saith it not for that he w^t an auowed minde runneth into such outrage, or (as y^e reprobate ar wont) wold haue God to depart frō him: but only he cōplaineth y^t the wrath of God is to heaui for him to beare. In these tentatiōs also ther fal out oftentimes requestes not well fra∣med according to the rule of the word of God, & in which the holy ones

do not sufficiently weie what is lawful & expedient. Whatsoeuer pray∣ers are spotted w^t these faultes, thei deserue to be refused: yet if y^e holy ones do bewaile, correct thēselues, & by & by come to thēselues againe, God pardoneth them. So thei offend also in the second rule, bicause thei are oftentimes driuen to wrastle w^t their own coldenesse, & theyr nede & miserie dothe not sharply enoughe pricke thē to praie earnestly. And oftentimes it happeneth y^t their minds do slippe aside, & in a man∣ner wander away into vanitie. Therefore in this behalfe also there ys nede of pardon, least our faint, or vnperfect, or broken and wanderinge praiers haue a deniall. This God hath naturally planted in y^e mindes of men, y^• praiers are not perfect but w^t mindes lifted vpwarde. Here∣vpon came y^e ceremonie of lifting vp of hands, as we haue before said, which hath ben vsed in al ages & nations, as yet it is in vre. But howe many a one is ther, which whē he lifteth vp his handes, doth not in his own cōscience finde himself dul, bicause his heart resteth vpō y^e groūd? As touching y^e asking of forgeuenesse of sinnes, althoughe none of the faithful do ouerpasse it, yet thei which ar truely exercised in praiers do fele y^t thei bring scarscely y^e tenth part of that sacrifice, of which Dauid speaketh. An acceptable sacrifice to God is a troubled spirit: a broken & humbled heart O God y^u wilt not despise. So ther is alway doble par∣don to be asked, bothe bicause thei knowe thēselues gilty in cōsciences of many faultes, w^t feeling wherof thei ar not yet so touched, that the•• mislike themselues so much as thei ought: & also y^t, so much as it is ge∣uen them to profite repentance & in the feare of God, thei being throwē downe w^t iust sorrowe for their offenses, shold pray to escape y^e punishe∣ment of y^e iudge. Chefely y^e feblenesse or imperfectiō of faith corrupteth y^e praiers of y^e faithfull, vnlesse y^e tendre mercie of God did helpe them. But it is no maruell y^t God pardoneth this default, which doth often∣times exercise them y^t be his w^t sharpe instructions, as if hee woulde of purpose quench their faith. This is a most harde tentation, when the faithful are cōpelled to crie: How long wilt y^• be angry vpō the praier of thy seruāt? as though y^e very praiers made God more angry. So whē Ieremie saith. The lord hath shut out my praier, it is no dout y^t he was shakē w^t a violent pange of troble. Innumerable such exāples are cō∣mōly found in y^e scriptures, by which appeareth y^t the faith of the holi∣ones was oftētimes mingled & tossed w^t doutinges, y^• in beleuing & ho∣ping thei bewraied yet some vnfaithfulnesse: but bicause thei come not so far as it is to be wished, thei ought to endeuor so much y^e more that their faults being amended, thei maie daily com nerer to y^e perfect rule of praying, & in y^e meane time to fele in how great a depth of eueis thei be drowned, which euē in y^e very remedies do get to thēselues new dis∣eases: sith there is no praier, which y^e lord doth not worthily lothe, vn∣lesse he winke at y^e spottes wherw^t thei ar al besprinkled. I reherse not these things to this end y^t the faithful shold carelesly pardō themselues any thing, but y^• in sharply chastising thēselues thei shold trauaile to o∣uercome these stoppes, & although Satan laboure to stoppe vp al the waies, y^• he may kepe them from praieng, yet neuerthelesse thei sholde breake through, bring certainly perswaded, y^t although thei be not vn∣combred of all hinderances, yet their endeuors do please God, & theyr praiers are allowed of him, so y^t thei trauaile & bende themselues the∣therward, whether thei do not by and by atteine.

[ 17] But forasmuche as there is no man woorthy to present himselfe to God, & to come into his sight: the heauenly Father himselfe to deliuer vs bothe from shame and feare whiche sholde haue throwen downe al our courages, hath geuen to vs his sonne Iesus Christe our Lorde, to be an aduocate & Mediator with him for vs, by whose leading we may boldly come to hym, trusting that we haue such an intercessor, nothing shall be denied vs which we aske in his name, as nothing can be deny∣ed him of the Father. And here vnto muste all bee referred whatsoe∣uer we haue heretofore taught concerning faithe: bycause as the pro∣mise setter out vnto vs Christ for our Mediator, so vnlesse our hope of obteining stay vpon him, it taketh from it selfe the benefite of praieng. For so sone as the terrible maiestie of God commeth in our minde, it is impossible but that we shoulde tremble for feare, & the acknowledging of our owne vnworthinesse sholde driue vs far away, tyll Christe come meane betwene vs & him, which may change the throne of dreadefull glorie into the throne of grace: as also y^e Apostle teacheth that we may be bolde to appeare withal cōfidence which shal obteine mercie & finde grace in help cōming in fit seasō. And as ther is a law set y^t we shold cal vpō God like as ther is a promise geuen, that thei shalbe heard which cal vpon him: so ar we peculiarly cōmaunded to cal vpō him in y^e name of Christ, & we haue a promise set forth, y^t we shal obteine y^e whiche wee shal aske in his name. Hetherto (saith he) ye haue not asked any thing in my name: aske & ye shal receiue. In y^e day ye shal aske in my name, & whatsoeuer ye ask, I wil do, y^t y^e father may be glorified in y^e sōne. Here∣by it is plaine without controuersie, y^t thei which cal vpō God in any o∣ther name than of Christ, do stubbornly breake his cōmaundemēnts, & regarde his wil as nothing, & that thei haue no promise to obteine any thing. For (as Paul saith) al the promises of God ar in Christ, yea and Amen, that is to say, thei are confirmed and fulfilled.

[ 18] And y^e circūstance of y^e time is diligentli to be marked, wher Christ cō∣maundeth his disciples to fle to intercessiō to him after y^t he is gone vp into heauē. In y^e houre (saith he) ye shal aske in my name. It is certain y^t euen from y^e beginning none wer hearde y^t praied, but by meane of y^e Mediator. For this reason y^e lorde had ordeined in the lawe, y^e the pres•• alone entring into y^e sanctuarie, shold beare vpō his sholders y^e names of the tribes of Israel, & as many precious stones before his breast: but the people shold stand a far of in the porche, & from thense sholde ioyne their praiers with the prest. Yea and the sacrifice auailed hereto, that the praiers shold be made sure and of force. Therefore that shadowish ceremonie of the lawe taught that wee are all shutt oute from the face of God, and that therefore wee neede a Mediator, whyche maye ap∣peare in oure name, and maye beare vs vpon hys sholders, and holde vs fast bounde to his breast, that we may be hearde in his person: then that by sprynkeling of bloode our praiers are cleansed, whiche (as wee haue already saide) are neuer vorde of filthinesse. And wee see that the holy ones, when thei desyred to obteyne any thynge, grounded theyr hope vpon sacrifices, bycause they knewe them to be the stablishinges of all requestes. Lett hym remembre thy offrynge (sayeth Dauid) and make thy burnt offringe fatt. Herupon is gathered that God hath ben frō y^e beginning appeased by y^e intercessiō of Christ, to receiue y^e praiers

of the godly. Why then doth Christe apoint a new heire, when his Dis∣ciples shall beginne to praie in his name, but bicause this grace, as it is at this daye more glorious, so deserueth more commendation wi••h vs. And in this same sense he had said a little before. Hetherto ye haue not asked any thinge in my name: nowe aske. No: that thei vnderstode no∣thing at all of the office of the Mediator (whereas all the Iewes were instructed in the principles) but bicause thei had not yet clerely knowen that Christ by his ascending into heauen shold be a surer patron of the Church than he was before. Therefore comfort their greefe of the ab∣scence with some speciall frute, he claimeth to himselfe the office of an aduocate, & teaceth that thei haue hitherto wanted the che••e benefite, which it shalbe graunted them to enioye, when being a••ded by his me∣diation, thei shal more frely cal vpon God: as the Apostle saith that his newe waie is dedicate in his blood. And so much lesse excusable is oure frowardnes, vnlesse we do with both armes (as the saieng is) embrace so inestimable a benefite, whiche is proprely apointed for vs.

Nowe whereas he is the onely waie, and the onely entrie by which [ 19] it is graunted vs to come in vnto God: whoe so doe swarue from this way and forsake this entrie, for them there remayneth no waie nor en∣trie to God: there is nothinge left in his throne but wrath, iudgment, & terroure. Finally sithe the Father hathe marked him for oure heade, & guide thei which do in any wise swarue or go awaie from him, do labore as much as in them lie••h to race out & dysfigure the marke which God hath imprinted. So Christ is set to be the only Mediator, by whose in∣tercession the Father may be made to vs fauourable and easy to be en∣treated. Howe be it in y^e meane time the holy ones haue theyr intercessi∣ons left to them, wherby thei do mutually cōmend the safetie one of an other to God, of which the Apostle maketh mention: but those be such as hange vpon that one only intercession: so farre is it of, that thei mi∣nish any thing of it. For as thei springe out of the affectiō of loue, wher∣with we embrace one an other, as the membres of one body: so thei are al••o re••erred to the vnt••ie of the heade. Sythe therefore they also are made in the name of Christe, what doe they els butte testifie that noe manne canne be holpen by any prayers at al, butte wyth the intercessi∣on of Christe? And as Christe wythe hys intercession wyth standeth not, butte that in the Churche wee maye wyth prayers bee aduo∣cates one for an other: so lette thys remaine certayne, that all the inter∣cessors of the whole Churche oughte to bee directed to that onely one. yea and for this cause we ought specially to be beware of vnthankful∣nesse, bycause God pardoning oure vnworthinesse, doth not onely geue leaue to euery one of vs to praie for himselfe, but also admitteth vs to be entreaters one for an other. For, where God appointeth aduocates for his Churche which deserue worthily to be reiected if they praie pry∣uately euery one for himselfe: what a pride were it to abuse this libertie to darken the honoure of Christe?

Nowe yt ys a meare trifelynge, whyche the Sophisters bable, that [ 20] Christe ys the Mediatoure of redemption, butte the faythefull are Mediatoures of intercession. As thoughe Christe hauynge perfour∣med a Mediation for a time, hathe geuen to hys seruauntes that eter∣nall Mediatoreshippe whyche shall neuer dye. Full courteouslye

forfoothe they handle hym, that cutte awaie so little a portion of honor from hym. But the Scripture saythe farre otherwise, wyth the sym∣plicitie whereof a godly man ought to be contented, leauinge these de∣ceyuers. For where Ihon saithe, that yf any doe synne, we haue an ad∣uocate wyth the Father, Christe Iesus: dothe he meane that he was ones in olde tyme a patrone for vs, and not rather assigneth to hym an euerlastinge intercession? Howe saye we to thys that Paule also affir∣meth, that he sitteth at the right hande of God the Father and maketh intercession for vs? And when in an other place he calleth hym the only Mediatoure of God and men: meaneth he not of prayers, of whych he had a little before made mention? For when he hadde before said that intercession muste be made for all men: for proofe of that sayeng, hee by and by addeth, that of all menne there is one God and one Mediatore. And none otherwise doth Augustine expounde it, when he saith thus: Christian menne dothe mutually commende themselues in their pra∣yers. But he for whom none maketh intercession, but he for al, he is the onely and true Mediatoure. Paule the Apostle, though he were a prin∣cipall membre vnder the heade (yet bycause hee was a membre of the bodye of Christe, and knewe that the greatest and truest preeste of the church entred, not by a figure, into y^e inward places, of y^e vaile, to y^e ho∣ly of holy places, but by expresse and stedfast trueth into the innermost places of heauen, ••o a holynesse not shadowish but eternal) cōmendeth hymself also to y^e prayers of the faithful. Neither doth he make himself a Mediatore betweene y^e people & God, but prayeth y^t al y^e mēbres of the bodye of Christe shoulde mutually praye for hym: bycause the mem∣bres are carefull one for an other: and if one membre suffer, the other suffer with it. And that so the mutuall prayers one for an other of all the membres yet trauayling in earthe, may ascende to the head which is gone before into heauen, in whome is appeasement ••or our synnes. For yf Paule were a Mediatoure, the other Apostles shoulde also bee Mediatores: and if there were many Mediatoures, then neither shold Paules owne reason stande faste, in whych he hadde saide, For ther is one God, one Mediatoure of one God and menne, y^e manne Christe, in whome wee also are one if wee keepe the vnitie of faithe in the bonde of peace. Againe in an other place. But if thou seke for a Preest he is aboue y^e heauens, wher he maketh intercessiō for thee, whiche in earth died for thee. Yet do we not dreame y^t he falleth downe at the fa∣thers knees & in humble wise entreateth for vs: but we vnderstand w^t the Apostle, that he so appeareth before the face of God, that the ver∣tue of hys deathe auayleth to be a perpetuall intercession for vs: yet so that beinge entred into the sanctuarie of heauen, vnto the ende of the ages of the world he alone carrieth to God the prayers of the peo∣ple abiding a farre of in the porche.

[ 12] As touchinge the Saintes, whiche being deade in the fleshe do liue in Christ, if we geue any praier at all to them, lette vs not dreame that they themselues haue any other waye of askynge, than Christe why∣che onli is the way or that their praiers be acceptable to God in any o∣ther name. Therefore sithe the Scripture calleth vs backe from all to Christ only: sith the heauenly fathers wil is to gather together al in him: it was a point of to much dulnesse, I wyll not say madnesse, so to

desire to make for oure selues an entrie by them, that wee shoulde bee ledde a waie from hym wythoute whome euen they them selues haue no entrie open. But, that this hath been usually done in certaine ages past, & y^t it is at this day done whersoeuer Papistrie reigneth, who can denie? Their merites ar frō time to time thrust in, to obteine y^e good wil of God: & for y^e moste part, Christ being passed ouer, God is praied to by their names. Is not this, I beseche you to cōuey away to thē y^e office of y^t only intercession, which we haue affirmed to belong to Christe alone? Againe, what Angel or Deuel euer reueled to any mā any one syllable of this their intercession whiche these men fame? For in the Scripture is nothinge of it. What is the reason therefore of inuentinge it? Trueli, when the witte of man so seketh for it selfe succoures, wherwith we are not sertified by y^e word of God, it plainli bewraieth his own distrustful∣nesse. If we appeale to al their cōsciences y^t are delited w^t y^e intercession of saintes, we shal finde y^t the same cōmeth frō no other ground, but bi∣cause thei ar greued w^t carefulnes, as though Christ wer in this behalf either to weake or to rigorous. By whiche doubtfulnesse firste thei dys∣honoure Christe, and robbe him of the title of onely Mediatoure, whi∣che as it is geuē him of the Father for a singular prerogatiue, so oughte not also to be conueied away to any other. And in this very doinge thei darken the glorie of hys byrth, thei make voide hys crosse, finally what soeuer hee hathe done or suffered they spoyle and defraude of the due praise thereof: for all tende to thys ende that he maie bee in deede and be accompted the onely Mediatoure. And therewith they caste awaye the goodnesse of God, whiche gaue hymselfe to be their Father. For he is not their father, vnlesse thei acknowledge Christ to be their brother. Which thei vtterly denye vnlesse thei thinke that he beareth a brother∣ly affection towarde them, than which ther can nothing be more kinde or tender. Wherfore the Scripture offereth only him to vs, sendeth vs to him, and stayeth vs in hym. He (saythe Ambrose) ys oure mouthe, by whyche wee speake to the Father: oure eye, by whyche we see the Fa∣ther: oure ryghte hande, by whyche we offer vs to the Father, other∣wise than by whole intercession neyther we nor all the Saintes haue any thing with God. If thei aunswer that the common praiers which thei make in churches, ar ended w^t this conclusion adioyned, Through Christ our Lord: this is a trifeling shifte: bicause y^e intercessiō of Christ is no lesse profained when it is mingled w^t y^e praiers & merites of dead men, than if it were vtterly omitted & only dead mē were in our mouth. Again, in al their Letanies, Hymnes, & Proses wher no honor is lefte vngeuen to deade saintes, there is no mention of Christ.

But their folysh dulnesse proceded so far, y^t here we haue y^e nature of Superstitiō expressed, whiche when it hath ones shaken of y^e bridle, is [ 22] wont to make no end of running a stray. For after y^t men ones begone to loke to y^e intercessiō of Saintes, by litle & litle ther was geuē to eue∣ry one his special doing, y^t according to y^e diuersitie of busines, somtime one a somtime an other shold be called vpon to be intercessor: then they to them selues euery one hys peculiar Sainte, into whose faythe they cōmitted thēselues as it wer to y^e keping of safgarding Gods. And not only (wherew^t y^e prophet in y^e olde time reproched Israell) Gods were set vp according to the nūbre of cities, but euē to y^e numbre of persons.

But sith the Saintes referre their desires to the only wil of God, & be∣hold it & rest vpon it: he thinketh foolishly, & fleshly, yea & sclaūderously of them, which assigneth to them any other praier, then whereby they praie for the cōming of the kingdome of God: from which that is moste far distant whiche thei faine to them, y^e euery one is w^t priuate affection more partially bent to his owne worshipers. At length many absteined not frō horrible sacrilege, in calling now vpō thē not as helpers but as principal rulers of their saluatiō. Lo wherunto foolish men do fal whē thei wander out of their true stāding, y^t is, y^e word of God. I speake not of y^e grosser mounstruousnesses of vngodlines, wherin although thei be abhominable to God, Angels, & men, thei are not yet ashamed nor we∣ry of thē. Thei falling down before y^e image or picture of Barbara, Ca∣tharine, & such other, do mūble Pater noster, Our father. This madnes the Pastors do so not care to heale or restraine, y^t beinge allured w^t the swe••e sauour of game thei allow it w^t reioising at it. But although thei turne frō themselues the blame of so haynous an offense, yet by what colore wil thei defende this y^e Loy or Medard are praied vnto to looke down vpō & helpe their seruants frō heauē? y^t the holy Uirgin is praied vnto, to cōmaūd her sonne to do y^t which thei ask? In y^• old time it was forbidden in the Councell at Carthage, y^t at the alter no directe prayer shold be made to Saintes. And it is likely y^t whē y^e holy men could not altogether suppresse y^e force of y^e naughty custome, yet y^e added at least this restraīt y^t the publike praiers shold not be corrupted w^t this forme: Saint Peter praie for vs. But how much further hath their deuellish importunacie ranged, whiche stick not to geue away to deade men that which proprely belonged only to God and Christ?

[ 23] But wheras thei trauaile to bring to passe y^e such intercessiō may seme to be groūded vpon y^e authoritie of scripture, therin thei labor in vaine. We reade oftētimes (saye they) of the praiers of Angels: and not y^e on∣ly: but it is said that the praiers of the faithfull are by their hands ca∣ried into the sight of God. But if thei liste to cōpare holy men departed out of this present life, to Angels: thei shold proue y^t thei ar ministring spirits, to whom is comitted y^e ministerie to loke to our safetie, to whōe y^e charg is geuē to kepe vs in al our waies, to go about vs, to admonish & counsel vs, to watch for vs: al which things are geuē to Angels, but not to thē. How wrongfully they wrappe vp deade holy mē w^t Angels, appeareth largly by so many diuers offices, wherbi y^e scripture putteth difference betwene some & other some. No man dare execute the office of an aduocate before an earthely iudge, vnlesse he be admitted, from whense then haue wormes so great libertie, to thruste vnto God those for patrons to whome it is not read y^t the office is enioyned? Gods wil was to appoint y^e Angels to loke vnto our saftie, wherfore thei do both frequēt holy assēbles, & y^e Church is a stage to thē, wherin thei wander at y^e diuers & manifold wisdom of God. Who so cōuey away to other y^t which is peculiar to thē, verily they confounde & peruert y^e ordre set by God, which ought to haue ben inuiolable. With like hādsomnesse they procede in alleging other testimonies. God said to Ieremie: If Moses & Samuel shold stād before me, mi soule is not to this people. Now (sai¦the••) coulde hee haue spoken thus of deade men, vnlesse he knewe that they made intercession for the liuinge? Butte I on the contrarye syde gather thus, that sythe yt therby appeareth that neither Moses nor Samuel made intercession for the people of Israel, there was then

no intercession at al of dead men. For which of the Saintes is to be thought to be careful for y^e safetie of y^e people, whē Moses cesseth, which in this behalfe farre passed al other when he liued? But if they folowe such flight suttelties, to say that the dead make intercessiō for the liuing, because the Lord sayd If they shold make intercessiō: I will much more colorably reason in thys maner: In the extreme necessitie of the people Moses made not intercession, of whom it is sayd, if he shal make inter∣cession. Therfore it is likely that none other maketh intercession, sithe they are al so farr from the gentlenesse, goodnesse, and fatherly careful∣nesse of Moses. Thys forsoth they get with cauilling, that they be woū∣ded with the same weapons, wherwith they thought themselues gaylye fensed. But it is very fonde that a simple sentence should so be wrested, because the Lord pronounceth only y^t he wil not spare the offenses of y^e people, although they had seen Moses to be their patron, or Samuel, to whose prayers he had shewed hymselfe so tender. Which sense is moste clerely gathered out of a like place of Ezechiel. If (saith the Lord) these three men were in the citie, Noe, Daniel, and Iob, they shal not deliuer their sonnes and daughters in their righteousnesse: but they shal deliuer only their own soules. Where it is no dout that he meant if twoo of thē should happen to reuiue againe, for the thirde was then aliue, namely Daniell, who (as it is knowen) did in the first flouring of hys youth shewe an incomparable example of godlinesse: let vs then leaue them whom the Scripture plainly sheweth to haue ended their course. Ther∣fore Paule, when he speaketh of Dauid, teacheth not that he doth wyth prayers helpe hys posteritie, but onely that he serued his own tyme.

They answere againe: shall we then take from them all prayer of [ 24] charitie, which in y^e whole course of their lyfe breathed nothing but cha∣ritie and mercie? Uerily as I wil not curiously searche what they doe, or what they muse vpon: so it is not likely, that they are carried aboute hether and thether with diuerse and particular requestes: but rather y^e they do with a staied and vnmoued wil, long for the kingdome of God, which standeth no lesse in the destruction of the wicked than in the sal∣uatiō of the godly. If this be true, it is no dout that their charitie is cō∣teined in the communion of the body of Christ, and extēdeth no further, than the nature of that communion beareth. But now though I graūt that they pray in thys maner for vs yet they do not therfore depart frō their owne quietnesse, to be diuersly drawen into earthly cares: and muche lesse muste we therefore by and by call vpon them. Neither doth it thereby followe that they muste so doe, because men whiche lyue in earth may commende one an other in their prayers. For thys doing serueth for nourishing of charitie among them, when they do as it were part and mutually take vpon them their necessities amōg themselues. And thys they do by the commaundemēt of the Lord, and are not with∣out a promise, which twoo things haue alway the chefe place in praier. All suche considerations are farr from the dead, whom when the Lorde hath conueyed from our companye, he hath left to vs no enterchange of doinges with them, nor to them with vs, so farr as we may gather by coniectures. But if any man allege y^e it is impossible but y^e thei must kepe the same charitie towarde vs, as they be ioyned in one Faith with vs: yet who hath reueled y^e they haue so lōg eres to reach to our voices▪

and so pearcing eyes to watch our necessities? They prate in their sha∣dowes I wote not what of the brightnesse of the countenance of God extending his beames vpon them, in which as in a mirror they maye from on hye beholde the maters of men beneath. But to affirme that, specially with such boldnesse as thei dare, what is it ells but to go about by the dronken dreames of our own braine, without his word to pearce and breake into the hidden iugementes of God, & to treade the Scrip∣ture vnder fete which so oft pronounceth that the wisdome of y^e fleshe is enemie to the wisdome of God, which wholly condemneth the vanitie of our naturall witt, which willeth al our reason to be throwen downe, and the onely wil of God to be loked vnto of vs.

[ 25] The other testimonies of Scripture which they bring to defēde this their lye, they most noughtily wrest. But Iacob (say they) prayeth y^t hys name & the name of his fathers Abraham & Isaac be called vpon ouer his posteritie. Firste let vs see what forme of calling vpon this is amōg the Israelites. For they call not vpon their Fathers, to helpe them: but they beseche God to remember his seruantes Abraham, Isaac, and Ia∣cob. Therfore their example maketh nothing for them that speake to y^e Saintes themselues. But because these blockes (such is their dulnesse) neither vnderstande what it is to call vpō the name of Iacob, nor why it is to be called vpon: it is no maruell if in the very forme also they so childishly srumble. Thys maner of speche is not seldome founde in the Scriptures. For Esaie sayth that the meane of the men is called vppon ouer the w••men, when they haue them as their husbandes vnder whoes charge and defense they liue. Therfore the calling vpon of the name of Abraham vpon the Israelites, stādeth in this when they con∣uey their pedegree from hym, and doo with solemne memorie honor him for their author and parent. Neither doth Iacob this because he is careful for the enlarging of the renome of hys name: but for asmuch as he knew that the whole blessednesse of his posteritie consisted in the en∣heritance of the couenant which God had made w^t him: he wisheth that which he seeth should be y^e chefe of al good thinges to them, that they be accompted in hys kynred: For, that is nothing ells but to cōuey to them the succession of the couenant. They againe when they bryng suche re∣membrance into their prayers, do not flee to the intercessions of deade mē: but do put y^e lord in minde of his couenant, wherby the most kynde father hath promised that he wil be fauourable & beneficial to them for Abrahās, Isaacs, & Iacobs sakes. How litle the holy ones did other∣wise leane vpon the merites of their father, the common sayeng of the Chirch in the Prophet testifieth, Thou art our Father, and Abraham knew vs not, & Israel was ignorant of vs. Thou Lord art our Father and our redemer. And whē they thus, they adde therwithal, Returne O Lord for thy seruāts sakes: yet thinking vpō no intercessiō, but ben∣ding their minde to the benefite of the couenant. But now sith we haue the Lord Iesus, in whoes hand y^e eternal couenant of mercy is not on∣ly made but also cōfirmed to vs: whoes name shoulde we rather vse in our praiers? And because these good maisters wil haue the Patriarches so ••e by these wordes made intercessors. I woulde sayne know of them why in so great a route Abrahā the Father of the Chirch hath no place at al amōg them. Out of what sinke they fetch their aduocates, it is not

vnknowē. Let them answere me, how fit it is y^e Abrahā, whō God pre∣ferred aboue al other, and whom he aduan̄ced to the hyest degree of ho∣nor, should be neglected and suppressed. Uerily whē it was euident that such vse was vnknowē to y^e old Chirch, they thought good for hiding of the newnesse to speake nothing of the olde Fathers: as though y^e diuer∣sitie of names excused the new and forged maner. But whereas some obiect y^t God is prayed vnto, to haue mercy on the people for Dauids sake, it doth so nothing at al make for def̄se of their error, y^t it is a most strōg profe for y^e confutation therof. For if we cōsider what person Da∣uid did beare: he is seuered from al y^e assēbly of y^e Saintes, y^e God should stablish y^e couenant which he hath made in hys hande. So both y^e coue∣nāt is rather considered thā y^e man, & vnder a figure y^e only intercessiō of Christ is asfirmed. For it is certaine y^e y^t which belōged only to Dauid, in so much as he was the image of Christ, accordeth not w^t any other.

But this forsothe moueth some, y^t it is oftentimes red y^t the prayers of [ 26] Saints haue ben heard. Why so? Euen because they prayed. They trus∣ted in thee (sayth the Prophet) and they were saued: they cried, and they were not confounded. Therefore let vs also pray as they did, y^t we maye be heard as they were. But these men, otherwise than they ought, doe wrongfully reson, that none shalbe heard but they that haue ones ben heard. How much better doth Iames say? Elias (sayeth he) was a man like to vs: and he prayed with prayer that it should not raine, and it rai∣ned not vppon the earth in three yeares and six monethes. Againe he prayed, and the heauē gaue raine, and the earth gaue her frute. What? doth he gather any singular prerogatiue of Elias, to which we oughte to ••••ee? No. But he teacheth what is the continuall strength of godly & pure prayer, to exhorte vs likewise to pray. For we do niggardly costrue the redinesse and gentlenesse of God in hearing them, vnlesse we be by such experiences cōfirmed into a more sure affiance of his promises, in which he promiseth that his eare shalbe enclined not to one, or two, nor yet to a fewe, but to al that call vpon hys name. And so much lesse excu∣sable is this foolishnesse, because they seme as it were of set purpose to despise so many admonitions of Scripture. Dauid was oft deliuered by the power of God. Was it that he should draw that power to hymselfe, that we shoulde be deliuered by hys helpe? He himselfe affirmeth farr otherwise: The righteous loke for me, til thou render to me. Agayne, The righteous shall see and they shall reioyse, and truste in the Lorde. Behold, thys poore man hath cryed to God, and he hath answered him. There be in the Psalmes many suche prayers, in whiche to craue that whiche he requireth, he moueth God by this maner, that the righteous be not made ashamed, but may by his example be raised vp to hope wel. Lett vs nowe be contented with thys one example. Therefore euery holy one shall praye to thee in fitt tyme. Whiche place I haue so much the more willingly rehearsed, because the lewde babblers whiche doe lett out to hire the seruice of their waged tong haue not ben ashamed to allege it to proue the intercession of the dead. As thoughe Da∣uid meant any thing ells, than to shewe the frute that shall come of the mercifulnesse and gentlenesse of GOD, when he shall be heard. And in thys kynde we muste learne, that the experience,

of the grace of God, as wel towarde our selues as other, is no sclender helpe to confirme the credit of hys promises. I leaue vnrehearsed many places, where Dauid setteth before hymselfe the benefites of God for mater of confidence, because the reders of the Psalmes shal commonly fynde them without seking. This selfe same thing had Iacob before taught by hys own exāple: I am vnworthy of al thy mercies, and of the truthe which y^e hast performed to thy seruante. I wyth my staffe haue passed ouer thys Iordan, & now I come fourth with twoo ••andes. He allegeth in dede the promise, but not alone: but he also ioineth the effect, that he may the more couragiously in tyme to come trust that God will be the same towarde hym. For he is not like to mortall men, whiche are wery of their liberality, or whoes abilitie is wasted: but he is to be wey∣ed by hys own nature, as Dauid wisely doth where he sayth, Thou hast redemed me, O God that speakest truth. After y^t he hath geuē to God y^e prayses of his saluation, he addeth that he is a true speaker: because vn∣lesse he were cōtinually like himselfe, there could not be gathered of his benefites a sufficiently strong reason of affiance and callyng vpon hym. But when we knowe that so oft as he helpeth vs▪ he sheweth an exam∣ple and profe of hys goodnesse, we nede not to feare that our hope shal∣be put to shame or disapoint vs.

[ 27] Let thys be the summe. Wheras the Scripture setteth out thys vnto vs for y^e chefe point in y^e worshipping of God, (as refusing al sacrifices, he requireth of vs thys dutye of godlynesse) prayer is not wythout manifeste sacrilege directed to other. Wherefore also it is sayed in the Psalme. If we stretch fourth our handes to a strange God, shall not God require these things? Againe, wheras God wil not be called vpon, but of Fayth, and expresly cōmaundeth prayers to be framed according to the rule of hys worde: finally whereas Fayth founded vpō the word, is the mother of right prayer: so sone as we swarue from the worde, our prayer must nedes be corrupted. But it is alredy shewed, that if y^e whole Scripture be sought, thys honor is therin chalenged to God onely. As touching the office of intercession, we haue also shewed that it is peculi∣ar to Christ, and that there is no prayer acceptable to God, but whiche that mediator halloweth. And though the faythfull do one for an other offer prayers to God for their brethren, we haue shewed that thys aba∣eth nothing from the onely intercession of Christ: because they altoge∣ther standing vpon it do commende both themselues and other to God. Moreouer we haue taught that this is vnfittly drawen to dead men, to whom we neuer rede that it hath ben commaunded that they shoulde pray for vs. The Scripture doth oftentimes exhorte vs to mutuall do∣inges of thys dutie one for an other: but of dead mē there is not so much as one syllable: yea and Iames ioyning these twoo thinges together, that we should confesse our selues among our selues, and mutually pray one for an other, doth secretly exclude dead men. Therfore to con∣demne thys error, thys one reason sufficeth, that the beginning of pray∣eng rightly, spryngeth out of Fayth, and that Fayth cometh of the hea∣ring of the worde of God, where is no mention of the fained intercessi∣on, because superstition hath rashly gotten to it selfe patrones whiche were not geuen them of God. For whereas the Scripture is ful of ma∣ny formes of prayer, there is no example founde of thys patroneshyp▪

without which in the papacie thei beleue that there is no praier. More∣ouer it is certaine that this superstition hath growē of distrustfulnesse: either because they were not content with Christ to be their intercessor, or haue altogether robbed him of this praise. And thys later point is ea∣sily proued by their shamelessnesse: because they haue no other stronger argument to proue that we haue nede of the intercession of Saintes, than whē they obiect that we are vnworthy of familiar accesse to God. Which we in dede graunt to be most true: but therupon we gather, that they leaue nothing to Christe, whiche esteme his intercession nothing worth, vnles there be adioyned George, Hyppolite, or such other visors

But although praier properly signifieth only wishes & petitions: yet [ 28] there is so great affinitie betwene petitiō & thankesgeuing, y^t they maye be fittly comprehended both vnder one name. For, the speciall sortes which Paul rehearseth, fal vnder the first part of this diuision. With as∣king and crauing we poure fourth our desires before God, requiring as wel those thinges that seme to sprede abrode his glorie and set foorth hys name, as the benefites that are profitable to our vse. With geuing of thankes, we do with due prayse magnifie his good doinges towarde vs, acknowleging to be receued of his liberalitie whatsoeuer good thin∣ges do come to vs. Therfore Dauid cōprehended these twoo partes to∣gether, sayeng: Cal vpō me in the day of necessitie: I wil deliuer thee, & thou shalte glorifie me. The Scripture not in vaine commaundeth vs to vse both. For we haue sayd in an other place that our nedinesse is so greate, and the experience it selfe cryeth out that we are on euery syde pinched and pressed with so many and so great distresses, that all haue cause enough why they shoulde both sighe to God, and in humble wyse call vpon hym. For though they be free from aduersities, yet the gylty∣nesse of their wicked doinges, and their innumerable assaultes of ten∣tations ought to pricke forwarde the most holy to aske remedie. But in the sacrifice of prayse and thankesgeuing there can be no interruption without haynous synne, forasmuch as God cesseth not to heape vppon diuerse men diuerse benefites to dryue vs though we be slack and slow, to thākfulnesse. Finally so great and so plentuous largesse of hys bene∣fites doth in a maner ouerwhelme vs: there are so many and so greate miracles of hys seen on euery syde which way soeuer thou turne thee, y^t we neuer want grounde and mater of prayse and thankesgeuing. And, that these things may be somwhat plainlier declared: sith al our hopes and wealth stande in God (which we haue before sufficiently proued) y^t neither we nor all our things can be in prosperitie but by his blessing: we must cōtinually cōmit our selues & al our things to him. Thē, what∣soeuer we purpose, speake, or do, let vs purpose, speake, & doe vnder hys hand & wil, finally vnder y^e hope of hys helpe. For, al are pronoūced ac∣cursed of God, which deuise or determine any purposes vpō trust of thē∣selues or of ani other, which w^tout his wil, & w^tout callig vpō him do en∣terprise or attēpt to begin any thīg. And wheras we haue diuerse times alredy said, y^t he is duely honored when he is acknowleged y^e author of al good things: therupon foloweth that al those things are so to be recei∣ued at his hāde, y^e we yelde cōtinual thāks for them: & y^e there is no other right way for vs to vse his benefites, which flow and procede frō his li∣berality to no other end, but y^e we shold be cōtinually busied in cōfessing

his prayse & geuing of thanks. For Paul, when he testifieth y^t they are sanctified by the worde & prayer, doth therwithal signifie that they are not holy and cleane to vs without the worde and prayer, vnderstanding by y^e worde, fayth by figure. Therfore Dauid sayth very well, when ha∣uing receiued the liberalitie of the Lorde, he declareth that there is ge∣uen hym into hys mouth a new song: wherby verily he signifieth that it is a malitious silence, if we passe ouer any of hys benefites without prayse: sithe he so ofte geueth vs mater to say good of hym, as he doeth good to vs. As also Esaie setting out the singular grace of God, exhor∣teth the faythfull to a new and vnwonted song. In which sense Dauid sayth in an other place, Lord opē thou my lippes, & my mouth shal shew fourth thy prayse. Likewise Ezethias and Ionas testifie that thys shal∣be to them the ende of their deliuerance, to celebrate the goodnesse of God with songes in the tēple. Thys same Law Dauid prescribeth to al the godly. What shal I repay to the Lord (sayth he) for all the thynges that he hath bestowed vpon me? I wil take the cup of saluations, and wil cal vpon the name of the Lord. And y^e same law y^e Chirch foloweth in an other Psalme, Saue vs our God, y^t we may cōfesse to thy name and glory in thy prayse. Againe, He hath loked vnto the prayer of the solitarie, and he hath not despised their prayers. Thys shalbe wrytten to the generation that shal folow, & the people created shal prayse y^e Lord, that they may declare hys name in hym and his prayse in Hierusalem. Yea so oft as the faithful beseche God to do for hys names sake: as they professe themselues vnworthy to obteine any thing in their own name, so they binde themselues to geue thankes, & they promise that this shal∣be to them the right vse of the bountifulnesse of God y^t they shalbe pub∣lishers of it. So Osee speaking of the redemptiō to come of the Chirch, sayth: Take away iniquitie O God, and lift vp good: and we will paye the calues of lyppes. And the benefites of God doe not onely clayme to themselues the prayse of the tong, but also do naturally procure loue. I haue loued (sayth Dauid) because the Lord hath heard the voice of my praier. Againe in an other place, rehearsing y^t helpes which he had felt, he sayth: I wil loue thee O God my strength. Neither shall the prayses euer please God, which shal not flow out of thys swetenesse of loue. Yea and also we muste holde fast thys sayeng of Paule, that all prayers are wrongful & faulty to which is not adioyned geuing of thākes. For thus he sayth, in al prayer & beseching with thankesgeuing, let your peteti∣ons be knowen with God. For, sithe testinesse, tediousnesse, impatiēce, bitternesse of grefe, and feare do moue many in prayeng to murmure, he commaundeth that our affections be so tempered, that the faythfull ••re they haue obteyned y^e which they desire, should neuerthelesse chere∣fully blesse God. If thys knot ought to haue place in things in a maner cōtrary, w^t so much more holy bād doth God bind vs to sing his praises, so oft as he maketh vs to enioy our requestes. But as we haue taughte y^t our prayers are hallowed by y^e intercessiō of Christ, which otherwise should be vncleane: so y^e Apostle, where he cōmaundeth vs to offer a sa∣crifice of praise bi Christ, putteth in mind y^t we haue not a mouth cleane enough to praise y^e name of God, vnlesse y^e presthode of Christ become y^e meane. Wherupō we gather y^t mē haue ben mōstruously bewitched in y^e papacie, where y^e greater part marueleth y^t Christ is called an aduocate.

This is the cause why Paule commaundeth bothe to praye and to geue thankes without cessing: namely for that he willeth that with so great continuing as may be, at euery tyme, in euery place, in all maters and businesses, the prayers of all men shoulde be lifted vp to God, whiche may bothe loke for all thinges at hys hande, and yelde to him the praise of all thinges, as he offreth vs continuall matter to prayse and praye.

But this cōtinual diligēce of prayeng, although it specially cōcerne to [ 25] y^e propre & priuate praiers of euery man, yet somwhat also perteineth to the publike prayers of the Chirch. But those can neither be continuall, nor ought otherwise to be done thā according to the politike order that shall by commō consente be agreed vpon among all. I graunt the same in dede. For therefore certayne houres are set and appointed, as indif∣ferent with God, so necessarie for the vses of men, that the commoditie of all men may be prouided for, and all thinges (according to the sayeng of Paul) may be comlyly and orderly done in the Chirch. But this ma∣keth nothing to the contrarie but that euery Chirch ought bothe from tyme to tyme to stirre vp it selfe to often vse of prayers, and when it is admonished by any greater necessitie, to be feruent with more earneste endeuor. As for perseruerance which hath a great affinitie with conti∣nuall diligence, there shalbe a fitt place to speake of it aboute the ende. Nowe these make nothing for the much babbling whiche Christe wil∣led that we shold be forbidden. For he forbiddeth not to continue long, nor oft, nor with much affection in prayers, but that we should not trust that we maye wryng any thing oute of God, by dulling his eares with much babbling talke, as if he were to be persuaded after the maner of men. For we knowe that Hypocrites, because they do not consider that they haue to do with God, do no lesse make a pompous shewe in their prayers than in a triumph. For, the Pharisee which thanked God that he was not like to other men, without dout reioysed at hymselfe in the eyes of men, as if he would by prayer seke to get a fame of holynesse. Hereupon came that much babbling▪ which at this day vpon a like cause is vsed in the papacie, while some do vainly spende the tyme in repeting the same prayers, and other some doe set out themselues among the people with a long heape of words. Sith thys babbling childishly moc∣keth God, it is no maruell that it is forbidden out of the Chirche, to the ende that nothing should there be vsed but earnest and proceding from the bottome of the hart. Of a nere kinde and lyke to this corruption is there an other, which Christ cōdēneth w^t thys: namely y^e Hypocrites for bosting sake do seke to haue many witnesses, & do rather occupy y^e mar∣ket place to pray in, than their prayers should want y^e prayse of y^e world. But wheras we haue alredy shewed that thys is the marke that prayer shooteth at, that our myndes may be caryed vpwarde to God, bothe to cōfessiō of prayse & to crauing of helpe: therby we may vnderstand y^t the chefe duties therof do stand in y^e minde & the hart, or rather y^e prayer it self is properly an affectiō of y^e inward hart, which is poured fourth and layed opē before God y^e searcher of harts. Wherfore (as it is alredy said) the heauenly scholemaister, when he minded to set out the best rule of prayeng, commaunded vs to goe into our chamber, and there the dore beyng shutt to pray to our Father whiche is in secrete, that our Father which is in secret may heare vs. For whē he hath drawē them away frō

the example of hipocrites, which with ambicious bosting shewe of prai∣ers sought the fauor of mē, he therwithall addeth what is better, name∣ly to entre into our chamber, and there to pray the dore being shut. In which words (as I expounde them) he willed vs to seke solitarie being. whiche may helpe vs to descende and to entre throughely wyth our whole thoughte into our hart, promising to the affections of our harte that God shalbe nere vs whoes temples our bodyes ought to be. For he meant not to deny but that it is expediente also to pray in other places: but he sheweth that prayer is a certaine secrete thing, whiche bothe is chefely placed in the soule, and requireth the quiet therof farr from all trobles of cares. Not w^tout cause therfore y^e lord himselfe also, when he was disposed to apply himselfe more earnestly to prayer cōueied himself into some solitarie place farr frō y^e troblesome cōpany of mē: but to teach vs by his exāple y^t these helps ar not to be despised, by which our minde being to slippry of it self is more bēt to earnest applyeng of praier. But in the meane time euē as he in the middest of the multitude of men, ab∣steined not from praying, if occasion at any tyme so serued: so should we in al places where nede shalbe, lift vp pure handes. Finally thus it is to be holden, that whosoeuer refuseth to praye in the holy assemblie of the godly, he knoweth not what it is to pray apart, or in solitarinesse, or at home. Againe, that he that neglecteth to pray alone or priuatly how diligently soeuer he haūt publike assemblies, doth there make but vaine prayers: because he geueth more to the opinion of men thā to the secrete iugement of God. In the meane time, that the common prayers of the Chirch shoulde not growe into contempte, God in olde tyme garnished them with glorious titles, specially where he called the temple the house of prayer. For, by thys sayeng he both taught that the chefe part of the worshipping of hym is the dutie of prayer: and that to the ende that the faythful should with one consent exercise themselues in it, the tēple was set vp as a standard for them. There was also added a notable promise: There abideth for thee, O God, prayse in Sion: & to thee the vow shal∣be payed. By which wordes the Prophet telleth vs, that the prayers of the Chirch are neuer voyde: because the Lord alway ministreth to hys people mater to sing vpon with ioy. But although the shadowes of the law are cessed: yet because y^e Lordes wil was by thys ceremonie to nou∣rish among vs also the vnitie of fayth, it is no doute that the same pro∣mise belongeth to vs, which both Christ hath stablished with hys owne mouth, and Paule teacheth that it is of force for euer.

[ 30] Now as the Lord by hys worde commaundeth the faithful to vse cō∣mon prayers: so there must be common temples appointed for the vsing of them: where whoso refuse to communicate their prayer with y^e people of God, there is no cause why they should abuse thys pretense, that they enter into their chamber that they may obey the commaundemente of the lord. For he that promiseth that he wil do whatsoeuer twoo or three shall aske being gathered together in hys name, testifieth that he despi∣seth not prayers openly made: so y^t bosting and seking of glory of mē be absent, so that vnfained & true affectiō be present which dwelleth in the secret of the hart. If this be the right vse of temples (as truely it is) we must againe beware that neither (as they haue begon in certayne ages past to be accōpted) we take them for the propre dwelling places of God

from whense he may more nerely bende hys eare vnto 〈◊〉〈◊〉 ••ayne to them I wote not what secrete holinesse, whiche maye 〈…〉〈…〉 prayer more holy before God. For sith we our selues be the 〈◊〉〈◊〉 tēples of God, we must pray in our selues if we wil cal vpon God in his own holy tem∣ple. As for that grossenesse, let vs which haue a commaundement to call vpon the Lord in Spirite and truth without difference of place, leaue it to the Iewes or the Gentiles. There was in dede a temple in olde time by the commaundemente of God for offring of prayers and sacrifices: but that was at such tyme as the truth lay hydde figured vnder suche shadowes, which being now liuely expressed vnto vs doth not suffer vs to sticke in any materiall temple. Neither was the temple geuen to the Iewes themselues with this condition, that they shold enclose the pre∣sence of God, within the walles therof, but wherby they myght be exer∣cised to beholde the image of the true temple. Therefore they, which in any wise thought that God dwelleth in temples made with handes, were sharply rebuked of Esay and Stephen.

Here moreouer it is more than euident, that neither voice nor song, if they be vsed in prayer, haue any force, or do any whit profite before God, vnlesse they procede from the depe affectiō of the hart. But rather they prouoke his wrath against vs, if they come only frō the lippes and out of the throte: forasmuch as that is to abuse his holy name, and to make a mockerie of his maiestie: as we gather out of the wordes of Esay, which although they extende further, yet perteine also to reproue thys fault. Thys people (sayth he) cometh nere to with their mouth and honoreth me with their lippes but their hart is farr frō me: & they haue feared me with the commaūdement and doctrine of men. Therfore be∣holde I will make in this people a miracle great and to be wondred at: For, wisedome shall perish from their wise men, and the prudence of the Elders shal vanishe away. Neither yet doo we here condemne voice or singyng, but rather doo hyely commende them, so that they accompany the affection of the mynde. For so they exercise the mynd and hold it in∣tentiue in thynkyng vpon God: which as it is slippery and rollyng, ea∣sily slacketh and is diuersly drawen, vnlesse it be stayed with diuers hel∣pes. Moreouer wheras the glorie of God ought after a certaine maner to shine in al the partes of our body, it specially behoueth that the tong be applyed and auowed to this seruice both in singing and in speaking, which is properly created to shew fourth and display the praise of God. But the chefe vse of the tong is in publike prayers, which are made in the assemblie of the Godly: which tend to thys ende, that we may all w^t one common voice, and as it were with one mouth together glorifie God, whō we worship with one Spirite and one Faith: and that open∣ly, that all men mutually, euery one of hys brother, maye receiue the confession of Fayth, to the example wherof they maye be bothe allured and stirred.

Is for the vse singyng in Chirches (that I may touche this also by the waie) it is certaine that it is not onely most aunciēt: but that it was also in vse among the Apostles, we maye gather by these wordes of Paule. I will syng in Spirite, I will syng also in mynde. Agayne to the Colossians, Teachyng and admonishing you, mutually in hymnes, psalmes, and spirituall songes, singyng with grace in your harts to the

Lorde. For in the first place he teacheth that we should syng with voice and harte: in the other he commendeth spirituall songes, wherewith the godly doo mutually edifie themselues. Yet that it was not vniuer∣sal, Augustine testifieth, which reporteth that in the time of Ambrose the Chirch of Millain first began to sing, when while Iustina the mo∣ther of Valentin••an cruelly raged against the true Faith, the people more vsed watchinges than they were wont: and that afterwarde the other westerne Chirches folowed. For he had a litle before sayed that this maner came from the Easterne Chirches. He telleth also in his seconde boke of Retractations that it was in his time receiued in Africa. One Hilarie (sayth he) a ruler did in euery place wheresoeuer he could, with malicious blaming raile at the maner which then began to be at Car∣thage, that the hymnes at the altar should be pronounced out of the boke of Psalmes, either before the oblation, or whē that which had ben offred was distributed to the people. Him I answered at the commaun∣dement of my brethren. And truely if song be tempered to that grauitie which becommeth the presēce of God and Angels, it both procureth dig∣nitie and grace to the holy actions, and muche auaileth to stirre vp the myndes to true affection, and feruentnesse of prayeng. But we muste diligently beware that our eares be not more hedefully bente to the note, than our myndes to the spiritual sense of the wordes. Wyth which peril Augustine in a certaine place sayth that he was so moued, that he sometime wished y^t y^e maner which Athanasius kept shold be stablished, which commaunded that the reder shoulde sounde hys wordes with so small a boowing of hys voice, that it should be liker to one that readeth than to one that singeth. But when he remembred howe muche profite he hymselfe had receyued by syngyng, he inclined to y^e other side. Ther∣fore vsyng this moderation, there is no dout that it is a most holye and profitable ordinance. As on the other side what songes so euer are fra∣med only to swetenesse and delite of the eares, they both become not the maiestie of the Chirch, and can not but hyely displease God.

[ 33] Whereby it also playnly appereth that common praiers are to be spo∣ken not in Greke among Latine men, nor in Latine among Frenche∣men or Englishemen (as it hath heretofore ben eche where commonly done) but in the peoples mother tongue, which cōmonly may be vnder∣stoode of the whole assembly: forasmuche as it ought to be done to the edifiyng of the whole Chirch, whiche receiue no fruite at all of a sound not vnderstanded. But they which haue no regarde neither of charitie nor of humanitie, shold at least haue ben somwhat moued with the au∣thoritie of Paule, whoes wordes are nothyng doutfull. If thou blesse (saieth he) in Spirite, howe shall he that filleth the place of an vnlerned man answer Amen to thy blessing, sith he knoweth not what thou saiest? For thou in dede geuest thankes, but the other is not edified. Who ther∣fore can sufficiently wonder at the vnbridled licentiousnesse of the Pa∣pistes, which, the Apostle so openly crying out againste it, feare not to roare out in a strange tongue moste babblyng prayers, in whiche they themselues sometyme vnderstand not one syllable, nor wold haue other folkes to vnderstand it? But Paule teacheth that we ought to do other∣wise. How then? I will pray (sayth he) with spirit, I will praye also with mynde: I will syng with spirite, I will sing also with mynde: signifieng

by the name of Spirite, the singular gifte of tonges, which many being endued with abused it, when they seuered it from the mynde, that is, frō vnderstāding. But this we must altogether thīk, that it is by no meane possible, neither in publike nor in priuate praier, but that the tong with∣out the hart must hyely displease God. Moreouer we muste thinke that the mynde ought to be kyndled with feruentnesse of thoughte, that it maye farre surmounte all that the tong maye expresse with vtterance. Fynally that the tong is not necessarie at all for priuate prayer, but so farre as the inwarde felyng either is not able to suffice to enkindle it selfe, or the vehemence of enkindlyng violently carieth the woorke of the tong with it. For though very good prayers sometyme be with∣out voyce, yet it oftentymes betydeth, that when the affection of the mynde is feruent, bothe the tong breaketh foorthe into voice, and the other membres into gesturyng without excessiue shew. Hereupon came the mutteryng of Hanna, and such a like thing all the holy ones alway fele in themselues, when they burst out into broken and vnperfect voi∣ces. As for the gestures of the body which are wont to be vsed in praier (as knelyng and vncoueryng of the hed) they are exercises by which we endeuor to ryse vp to a greater reuerencing of God.

Now we must learne not onely a more certaine rule, but also the ve∣ry [ 34] forme of prayeng: namely the same, which the heauenly Father hath taught vs by his beloued Sonne: wherin we may acknowe his vnme∣surable goodnesse and kyndenesse. For besyde this he warneth and ex∣horteth vs to seke hym in al our necessitie, (as children are wont to flee to their fathers defence, so oft as they be troubled with any distresse) be∣cause he saw y^t we did not sufficiently perceiue this, how sclender our po∣uertie was, what were mete to be asked, & what were for our profite: he prouided also for this our ignorāce, & what our capacitie wāted, he sup∣plied & furnished of his own. For he hath prescribed to vs a form wher∣in he hath as in a Table set our whatsoeuer we may desire of him, what soeuer auaileth for our profit, & whatsoeuer is necessary to ask. Of whi∣che his gentlenesse we receaue a great fruit of comfort y^t we vnderstand y^t we aske no inconuenient thyng, no vnsemyng or vnfit thyng, finally nothyng that is not acceptable to hym, sith we aske in a maner after his owne mouthe. When Plato sawe the folly of men in making requestes to God, whiche beyng graūted, it many tymes befell much to their owne hurt: he pronounced that this is the best maner of prayeng taken out of the olde Poete, Kyng Iupiter geue vnto vs the beste thynges bothe when we aske them, and when we doo not aske them, but commaunde euell thynges to be away from vs euen when we aske them. And verily the heathen man is wyse in this, that he iudgeth howe perillous it is to aske of the Lorde that whiche our owne desire moueth vs: and ther∣withal he bewrayeth our vnhappy case, that we can not ones open our mouthes before God without danger, vnlesse the Spirite do instructe vs to a right rule of praying. And in so muche greater estimation this priuilege is worthy to be had of vs, sithe the onely begotten Sonne of God ministreth wordes into our mouthe which may deliuer our mynde from all doutyng.

This whether you call it forme or rule of praying is made of six pe∣titions. For, the cause why I agree not to them that diuide it into seuen

partes, is this that by puttyng in this aduersatiue word (But) it semeth that the Euangelist men to ioyne these two peces together, as if he had sayd: Suffer vs not to be oppressed with tentation but rather helpe our weakenesse, & deliuer vs, that we faynt not. The olde writers also think on our syde, so that nowe that whiche is in Mathew added in the seuēth place, is by way of declaration to be ioyned to the sixt petition. But al∣though the whole praier is such that in euery parte of it regarde is spe∣cially to be had of the glorie of God, yet the three first petitions are pe∣culiarly appoynted to Gods glorie, whiche alone we ought in them to loke vnto without any respect (as they say) of our owne profite. The other thre haue care of vs, and are proprely assigned to aske those thin∣ges that are for our profite. As when we pray that the name of God be halowed: because God will proue whether he be loued and honored of vs freely or for hope of reward, we must thē think nothyng of our own commoditie: but his glorie must be sett before vs, which alone we must beholde with fixed eies: and no otherwise ought we to be mynded in the other praiers of this sort. And euen this tourneth to our great profite, that when it is sanctified as we pray, it is also likewise made our sancti∣fication. But our eyes (as it is saied) must winke and after a certayne maner be blinde at suche profite, so as they may not ones loke at it: that if all hope of our priuate benefite were cut of, yet we should not ceasse to wishe and pray for this sanctification and other thynges which per∣teine to the glorie of God. As it is sene in the examples of Moses and Paule, to whom it was not greuous to turne away their myndes and eies from themselues, & with vehement and enflamed zele to wish their owne destruction that though it were with their owne losse they might auaunce the glorie & kyngdome of God. On y^e other side when we pray that our dayly bread be geuen vs: although we wyshe that which is for our owne commoditie, yet here also we ought chefely to seke the glorie of God, so that we would not aske it vnlesse it might turne to his glorie. Now let vs come to the declaryng of the praier it selfe.

Our Father whiche art in heauen.

[ 36] First in the very entrie we mete with this which we said before that all prayer ought none otherwise to be offred of vs to God than in the name of Christe, as it can by no other name bee made acceptable vnto him. For sins we call him Father, truely we allege for vs the name of Christ. For by what boldnesse myght any man call God, Father? who should burst foorth into so great rashnesse, to take to hymselfe the honor of the Sonne of God, vnlesse we were adopted the children of grace in Christ? Which being the true Sonne, is geuē of him to vs to be our bro∣ther: that that which he hath propre by nature, may by the benefit of ad∣optiō be made oures, if we do with sure faith embrace so great bounti∣fulnesse. As Iohn saith, y^t power is geuē to thē which beleue in y^e name of the only begottē Sonne of God, y^t they also may be made the childrē of God. Therforē he both calleth himself our Father, & will be so called of vs, by this swetenesse of name delyuering vs from all distrust, sithe there can no where be found any greater affection of loue than in a Fa∣ther. Therfore he coulde by no surer example testifie his vnmeasurable deere loue towarde vs than by this that we are named the sonnes of God. But his loue is so much greater & more excellent toward vs than

all loue of our parentes, as he passeth all men in goodnesse and mercy: that if all the fathers that are in the earth, hauing shaken of all feling of fatherly naturalnesse, wold forsake their children, yet he wyll neuer faile vs, because he can not denie hymselfe. For we haue his promise, If you beyng euell can geue good giftes to your children, howe muche more can your Father which is in heauen? Agayn in the Prophet, Can a mother forget her children? Though she forget them, yet I will not forgett thee. If we be his children: then as a childe can not geue hym∣selfe into the tuition of a stranger and forein man, vnlesse he complain either of the crueltie or pouertie of his father: so we can not seke succors from ells where than from him alone, vnlesse we reproche hym with pouertie and wante of abilitie, or with crueltie or to extreme rigo∣rousnesse.

Neither let vs allege that we are worthily made fearefull with con∣science of sinnes, whiche may make a Father be he neuer so mercyfull [ 37] and kynde, daily to be displeased. For if among men the sonne can with no better aduocate pleade his cause to his father, & by no better meane gett and recouer his fauor beyng loste, than if he hymselfe humbly and lowly, acknowlegyng his fault, doo beseche his fathers mercie (for then the fatherly bowels can not hide themselues but must be moued at such prayers) what shall that father of mercies do, and the God of all com∣fort? shall not he rather heare the teares and gronynges of his children intreatyng for themselues (specially sith he dothe call and exhorte vs to do so) than any other intercessions whatsoeuer they be: to the succor wherof they do so fearefully flee, not withoute some shewe of despeire, because they distrust of the kyndnesse and mercifulnesse of their father? This ouerflowyng plentie of fatherly kyndnesse he depainteth and set∣teth out vnto vs in the parable, where the Father louyngly embraceth the sonne that had estranged hymselfe from him, that had riotously wa∣sted his substance, that had euery way greuously offended against him: and he tarieth not till he do with wordes craue pardon, but he hymselfe preuenteth hym, knoweth hym afarre of returnyng, of his owne wyll goeth to mete hym, comforteth him, and receiueth hym into fauor. For, settyng out in a man this example of so great gentlenesse, he mynded to teache vs howe muche more plentifull kindnesse we ought to loke for at his hande, who is not only a Father, but also the best and most mercy∣full of all Fathers, howsoeuer we be vnkynde, rebellious, and nough∣ty children: so that yet we cast our selves vppon his mercie. And that he myght make it to be more assuredly beleued, that he is suche a Father to vs, if we be Christians: he willed not only to be called Father, but also by expresse name Our father: as if we myght thus talke with hym, O Father which hast so great naturall kyndnesse towarde thy chyldren, so great easynesse to pardon, we thy children call to thee and pray to thee, beyng assured and fully persuaded, that thou bearest no other affection to vs than fatherly, howsoeuer we be vnworthy of suche a Father. But because the small capacities of our hart conceiue not so great vnmeasu∣rablenesse of fauor, not onely Christe is to vs a pledge and earneste of our adoption, but also he geueth vs the Spirite for witnesse of the same adoption, through whom we may with a free and lowde voyce crie. Ab∣ba, Father. So ofte therfore as any delay shal with••arde vs, let vs re∣membre

to aske of hym, that correctyng our fearefulnesse, he will sette before vs that Spirite of coragiousnesse to be our guide to pray boldly.

[ 38] Whereas we are not so taught that euery one shoulde seuerally call hym his owne father, but rather that we should all in common together call hym Our Father: therby we are put in mynde, howe great affection of brotherly loue ought to be among vs, whiche are altogether by one same right of mercy and liberalitie, the children of suche a Father, For we all haue one common Father, from whom cometh whatsoeuer good thyng may betide vnto vs: there ought to be nothyng seuerall among vs, whiche we are not ready with great cherefulnesse of mynde to com∣municate one to an other, so muche as nede requireth. Now if we be so desirous, as we oughte to be, to reache our hande and helpe one to an other, there is nothyng wherin we may more profite our brethren, than to commende them to the care and prouidence of the most good Father, who beyng well pleased & fauoring, nothing at al can be wāted. And ve∣rily euen this same we owe to our Father. For as he that truely & har∣tily loueth any Father of household, doth also embrace his whole hous∣holde, with loue and good will: likewise what loue & affection we beare to this heauenly Father, we must shewe towarde his people, his house∣holde and his inheritance, which he hath so honored, that he hath called it the fullnesse of his only begotten Sonne. Let a christian man ther∣fore frame his prayers by this rule, that they be common, and may com∣prehend all them that be brethren in Christe with hym: and not onely those whom he presently seeth and knoweth to be suche, but al men that lyue vpon earth: of whom, what God hath determined, it is out of our knowlege: sauyng that it is no lesse godly then naturall to wish the best to them, and hope the beste of them. Howbeit we ought with a certayne singular affection to beare a special inclination to them of the household of faith, whom the Apostle hath in euery thing peculiarly commended vnto vs. In a sūme, Al our praiers ought to be so made, that they haue respect to that communitie which our Lord hath stablished in his kyng∣dome and his house.

[ 39] Yet this withstandeth not, but that we may specially pray both for our selues and for certaine other: so that yet our mynde depart not from hauyng an eye to this communitie, nor ones swarue from it, but applie all thynges vnto it. For though they be singularly spoken in forme, yet because they are directed to that marke, they cesse not to be common. All this may be easily vnderstoode by a like example. The commaundemēt of God is generall, to relieue the nede of all poore: and yet they obey this commaundement which to this ende do helpe their pouertie whom they knowe or see to be in nede, although they passe ouer many whome they see to be pressed with no lesse necessitie: either because they can not know all, or be not able to helpe all. After this maner they also doo not against the will of God, which hauyng regard vnto and thinkyng vp∣pon this common felowship of the Chirche, doo make suche particular prayers, by whiche they doo with a common mynde in particular wor∣des, commende to God themselves or other, whoes necessitie God wil∣led to be more nereiy knowen to them. Howbeit all thyngs are not like in praier and in bestowyng of goodes. For, the liberalitie of geuing can not be vsed but toward them whoes nede we haue perceyued; but with

prayers we may helpe euen them that are most strange and moste vn∣knowen to vs, by howe greate a space of ground soeuer they be distant from vs. This is done by that generall forme of praier, wherin all the children of God are conteined, among whom they also are. Hereto we may applie that which Paule exhorteth the faithfull of his tyme, that they lift vp euery where pure handes without stryfe: because when he warneth them y^• strife shutteth the gate against praiers, he willeth them with one mynde to lay their petitions in common together.

It is added, that he is in heauen. Wherupon it is not by and by to be [ 40] gathered that he is bounde faste enclosed and compassed with the circle of heauen, as within certayne barres. For Salomon also confesseth that the heauens of heauens can not conteyne hym. And he hymselfe faith by the Prophet that heauen is his seate, and the earthe his foote∣stoole. Wherby verily he signifieth that he is not limited in any certaine coaste, but is spread abroade throughout all thynges. But because our mynde (suche is the grossenesse of it) coulde not otherwyse conceiue his vnspeakable glorie, it is signified to vs by the heauen, than which there can nothing come vnder our sight more ample or fuller of maiesty. Sith therfore wheresoeuer our senses comprehende any thyng, there they vse to fasten it: God is sett out of all place, that when we will seke hym we should be raised vp aboue all sense bothe of body and soule. Agayne by this maner of speakyng he is lifted vp aboue all chaunce of corruption and change: finally it is signified that he comprehendeth and cōtemeth the whole worlde and gouerneth it with his power. Wherfore this is al one as if he had ben called of infinite greatnesse or height, of incompre∣hensible substance, of vnmeasurable power, of euerlastyng immortali∣tie. But while we haue this, we must lift vp our mynde hier when God is spoken of, that we dreame not any earthly or fleshly thyng of hym. that we measure hym not by our small proportions, nor drawe his will to the rule of our affections. And therwithall is to be raysed vp our af∣fiance in him, by whose prouidence and power we vnderstande heauen and earth to be gouerned. Let this be the summe, that vnder the name of Father is sett before vs that God which hath in his owne image ap∣peared to vs, that he may be called vpon with assured faith: and that the familiar name of Father is not onely applied to stablishe affiance, but also auaileth to holde fast our myndes that they be not drawen to dout∣full or fained Gods, but shoulde from the onely begotten sonne clymbe vp to the onely father of Angels and of the Chirche: then, that because his seate is placed in heauen, we are by the gouernance of the worlde put in mynd that not without cause we come to hym which with present care cometh of his owne will to mete vs. Who so come to God (saith the Apostle) they must first beleue that there is a God: then, that he is a re∣warder to all them that seke hym. Bothe these thyngs Christ affirmeth to be propre to his Father, that our Faith may be stayed in hym: then, that we may be certainly persuaded that he is not carelesse of our safe∣tie: because he vouchesaueth euen to vs to extende his prouidence. With whiche introductions Paule prepareth vs to pray rightely. For before that he hiddeth our petitions to be opened before God he sayth thus, Be ye carefull for nothyng, the Lorde is at hande. Wherby appeareth that they doutefully and with perplexitie tosse theyr prayers in their mynde,

whiche haue not this well settled in them, that the eie of God is vpon the righteous.

The firste Petition is, That the name of God be hallowed, the neede [ 41] wherof is ioyned with our greate shame. For what is more shamefull, than that the glorie of God should be partly by our vnthankefulnesse, partly by our maliciousnesse, darkened: and (so muche as in it lyeth) by our boldenesse and furious stubbornesse, vtterly blotted out? Though all the wicked wolde burst themselues with their wylfulnesse full of sa∣crilege, yet the holynesse of the name of God gloriously shineth. And not without cause the Prophet crieth out, As thy name O God, so is ••hy praise into al the endes of the earth. For wheresoeuer the name of God is knowen, it can not be but that his strengthes, power, goodnesse, wis∣dome, righteousnesse, mercie, and truthe must shewe foorth themselues, whiche may drawe vs into admiration of him, and stirre vs vp to pu∣blyshe his praise. Sithe therfore the holynesse of God is to shamefully taken from hym in earth, if we be not able to reskue it, we be at the least commaunded to take care of it in our prayers. The summe is, that we wishe the honor to be geuen to God whiche he is worthye to haue, that men neuer speake or thinke of hym without moste hye reuerence: wher∣unto is contrarie the vnholy abusyng, whiche hath alway been to com∣mon in the worlde, as at this day also it rangeth abroade. And hereup∣pon commeth the necessitie of this petition, whiche if there liued in vs any godlynesse, though it were but little, oughte to haue ben superflu∣ous. But if y^e name of God haue his holynesse safe, when being seuered from all other, it breatheth out nothyng but glorie, here we are com∣maunded not only to pray that God wil deliuer that holy name from al contempt & dishonor, but also that he wil subdue al mankind to the reue∣rēce of it. Now wheras God discloseth hymself to vs partly by doctrine, partly by workes, he is no otherwise sanctified of vs, than if we geue to him in both behalfes y^t which is his, & so embrace whatsoeuer shal come from hym: and that his seueritie haue no lesse praise among vs than his mercifulnesse, forasmuche as he hath in the manifolde diuersitie of his workes emprinted markes of his glorie which may worthily drawe out of all tonges a confession of his praise. So shall it comme to passe that the Scripture shall haue full authoritie with vs, and that no successe shall hynder the blessyng whiche God deserueth in the whole course of the gouernyng of the worlde. Agayne the petition also tendeth to this purpose, that all vngodlynesse whiche defyleth this holy name, may be destroyed and taken away: that whatsoeuer thynges doo darken and diminishe this sanctifieng, as well sclaunders as mockynges, may be driuen away: and when God subdueth al sacrileges, his glorie may ther∣by more and more shine abroade.

[ 42] The seconde petition is, that The Kyngdome of God may come: which although it conteyne no newe thyng, is yet not withoute cause seuered from the fyrst: because if we consyder our owne drewsynesse in a thyng greatest of all other, it is profitable that the thyng whiche oughte of it selfe to haue ben most well knowen, be with many wordes ofte beaten into vs. Therfore after that we haue ben commaunded to pray to God to bryng into subiection, and at length vtterly to destroye whatsoeuer spotteth his holye name: nowe is added a like and in a maner the same

request, that his kingdome come. But although we haue alredy sett fourth the definition of this kingdome, yet I now brefely rehearse, that God reigneth when men as wel with forsaking of themselues as with despising of the world and of the earthly life, do so yelde themselues to his righteousnesse, that they aspire to the heauenly lyfe. Therfore there are twoo partes of this kyngdome: the one, that God correcte with the power of his Spirite all corrupt desires of the fleshe, which do by mul∣titudes make warre against hym: the other, that he frame all our sen∣ses to the obedience of hys gouernement. Therfore none do kepe right order in thys prayer, but they which beginne at themselues, that is to say, that they be cleansed from all corruptions which troble the quiet state of the kingdome of God, and infect the purenesse therof. Now be∣cause the worde of God is lyke a kyngly scepter, we are here commaun∣ded to pray that he wil subdue the myndes and hartes of al men to wil∣ling obedience of it. Which is done, when with the secret instinct of hys Spirite he vttereth the effectuall force of hys worde, that it may be auaunced in such degree as it is worthi. Afterward we must come down to the wicked which do obstinatly and with desperate rage resist his au∣thoritie. God therfore setteth vp hys kyngdome by humbling the whole world: but that in diuerse maners: because he tameth the wantonnesses of some, and of other some he breaketh the vntamed pride. Thys is dai∣ly to be wished that it be done, that it may please God to gather to hym∣selfe Chirches out of all the coastes of the worlde, to enlarge and encreasce them in number, to enriche them with his giftes, to stablishe right order in them: on the other side to ouerthrowe all the enemies of pure doctrine and religion, to scatter abrode their counsels, to cast down their enterprises. Wherby appeareth that the endeuor of daili proceding is not in vaine commaunded vs: because the maters of men are neuer in so good case, that filthinesse bring shaken away and cleansed, full purenesse florisheth and is in liuely force. But the fulnesse of it is differ∣red vnto the last comming of Christ, when Paule teacheth that God shalbe al in al. And so thys prayer ought to withdrawe vs from all the corruptions of the world, which do seuer vs from God that hys kyng∣dome should not florishe in vs, and also to kindle our endeuor to morti∣fie the flesh, finally to instruct vs to the bearing of the crosse: forasmuch as God will in this wise haue hys kyngdome spred abrode. Neither ought we to take it miscontentedly that the outward man be destroyed, so that the inwarde man be renewed. For thys is the nature of y^e king∣dome of God, when we submitt our selues to the righteousnesse therof, to make vs partakers of his glorie. Thys is done whē brightly setting fourth his light and truth with alway new encreasces, wherby y^e darke∣nesse and lyes of Satan and hys kyngdome, may vanish away, be de∣stroyed, and perish, he defendeth them that be his, with the helpe of hys Spirite directeth them to vprightnesse and strengtheneth them to cō∣tinuance: but ouerthroweth the wicked cōspiracies of hys enemies, sha∣keth abrode their treasons and deceites, preuenteth their malice, and beateth downe their stubbornnesse, til at length he kill Antichrist with the Spirite of hys mouth and destroy all vngodlinesse with the bright∣nesse of his comming.

[ 43] The third petition is, That the wil of God be done in earth as it is in hea∣uen. Which although it hangeth vpon his kingdome, and can not be se∣uered from it, is not in vaine added seuerally, for our grossnesse, whiche doth not easily or by and by conceiue what it is that God reigne in the world. It shal therfore be no absurditie if this be taken by waye of plai∣ner exposition: that God shal then be king in the world when al things shal submitt themselues to his will. Now here is not meant of hys se∣cret will, wherby he gouerneth al thinges and directeth them to their ende. For though Satan and men are troblesomly caried againste him yet he can by hys incomprehensible counsell not only turne aside their violent motions, but also driue them into order that he may do by them that which he hath purposed. But here is spokē of an other wil of God, namely that whereunto answereth willing obedience: and therefore the heauen is by name compared with the earth: because the Angells, as it is sayd in the Psalme, do willingly obey God, and are diligently bent to do his commaundements. We are therfore cōmaunded to wish that as in heauen nothing is done but by the becke of God, and the An∣gels are quietly framed to al vprightnesse: so the earth, al stubbornnesse and peruersenesse being quenched, may be subiect to such gouernemēt. And when we require this, we renounce the desires of our owne fleshe: because whosoeuer doth not resigne and yelde his affections to God, he doth as much as in hym lyeth set himself against him, forasmuch as no∣thing cometh out of vs but faulty. And we are againe by thys prayer framed to the forsaking of our selues, that God may gouerne vs after his wil: and not that only, but that he may also create in vs new mindes and new hartes, our olde being brought to nought: that we may fele in our selues none other motion of desire than a mere cōsent with his wil: summarily that we may wil nothing of our selues, but that his Spirite may gouerne our hartes, by whō inwardly teaching vs we may learne to loue those thinges that please hym, and to hate those thinges that displease him. Wherupon this also foloweth, that whatsoeuer affections fyght against his wil, he may make them vaine and voide. Loe here be the first three chefe pointes of thys prayer, in asking wherof we oughte to haue the onely glorie of God before our eyes, leauing the respect of our selues, and hauing no regarde to any of our owne profit, whiche al∣though it come hereof largely vnto vs, yet we ought not here to seke it. But albeit al these thinges, though we neither thinke of them, nor wish them, nor aske them, must neuerthelesse come to passe in their due time, yet we must wishe them and require them. And thys to doe is no smal profit for our trauaill, that we may so testifie and professe our selues to be the seruantes and childrē of God, as much as in vs lyeth endeuoring and being truely and throughly geuen to set fourth hys honor, which is due to hym being bothe a Lord and a Father. Whoso therefore doe not with affection and zele of auauncing the glorie of God, pray that the name of God be hallowed, that hys kyngdome come, that hys wyll be done: they are not to be accompted among the childrē and seruantes of God: and as all these thinges shalbe done agaynst their willes, so they shal turne to their confusion and destruction.

[ 44] Now foloweth the seconde part of y^e prayer, in which we come down

to our own commodities: not that bidding farewel to the glorie of God (which as Paul witnesseth, is to be regarded euen in meate and drink) we shold seke only what is profitable for our selues: but we haue alre∣dy geuen warning that there is thys difference, that God peculiarly claiming three petitions to hymselfe doth draw vs to hymselfe wholly, that he may in thys wise proue our godlinesse. Then he graunteth vs also to haue an eye to our own commodities, but with this condition that we aske nothīg for our selues but to this ende that whatsoeuer be∣nefites he bestoweth vpō vs, they may set fourth his glorie: forasmuche as nothing is more rightfull than that we lyue and dye to hym. But in thys petition we aske of God generally al thinges whiche the vse of the body nedeth vnder the elementes of this world, not only wherwith we may be fed and clothed, but also whatsoeuer he foreseeth to be profita∣ble for vs, that we may eate our bred in peace. By which prayer brefely we yelde our selues into his care, and commit vs to his prouidence, that he may fede, cherishe, and preserue vs. For the most good Father dis∣dayneth not to receiue also our body into hys faythfull sauegarde and keping, to exercise our Fayth in these smal thinges, when we loke for all thinges at hys handes euen to a crumme of bred and a droppe of water. For wheras it is come to passe I wote not how by our iniquitie, that we be moued and vexed with greater care of the fleshe than of the soule: many which dare trust to God for their soule, are yet carefull for their fleshe, are yet in doute what they shall eate, and wherewith they shalbe clothed: and if they haue not plenty of wyne, wheate, and oyle aforehande, they tremble for feare. So muche more do we esteme the shadow of this lyfe which lasteth but a moment, than that euerlasting immortalitie. But whoso trusting to God haue ones cast away y^• care∣fulnesse for the prouision of the fleshe, do also by and by loke for saluatiō and euerlasting lyfe at hys hand, which are greater things. It is ther∣fore no smal exercise of Fayth, to hope for those thinges of God, whiche otherwise do so much holde vs in care: and we haue not smally profited, when we haue put of thys vnbeleuingnesse whiche s••••cketh fall within the bones almost of all men. As for that whiche some doe here teache of transubstantiall bred, it semeth but smally to agree with the meaning of Christ: yea but if we did not euen in thys frayle lyfe geue to God the office of a nourishing Father, our prayer should be vnperfect. The rea∣son whiche they bryng is to muche profane: that it is not mete that the children of God, which ought to be spiritual, should not only cast their minde to earthly cares, but also wrappe God therin w^t them. As though his blessing & fatherly fauor doth not also appeare in y^• sustenāce of our lyfe, or as though it were written in vaine y^t godlinesse hath promyses not only of the life to come, but also of this presēt lyfe. But although the forgeuenesse of synnes is of much greater value than the sustenances of the body yet Christ hath set the inferior thing in the first place, to the entent to lift vs vp by degrees to y^• other twoo petitions which do pro∣perly belong to the heauenly lyfe, wherin he had regarde to our grosse∣nesse. We are commaunded to aske Our bred, that we shoulde be con∣tente with the quantitie which our heauenly Father vouchesaueth to geue to vs, and shoulde not seke for gayne by vnlawful crafty meanes. In the meane tyme we muste learne that it is made Ours by

title of gifte, because neither our diligence, nor our trauaill, nor our handes (as it is sayed in Moses) doe by themselues gett vs any thing, vnlesse the blessing of God be presente: yea the plentie of bred shoulde nothing at al profit vs, vnlesse it were by God turned into nourish∣mente. And therefore thys liberalitie of God is no lesse necessarie for the riche than for the poore: because hauing their cellers & their barnes full, they should yet fainte for drynesse and emptinesse, vnlesse they did by hys grace enioy their bred. The word This day, or Euery day as it is in the other Euangelist, and also the adiectiue Daily, doe bridle the to muche gredines of fraile thinges, wherwith we are wont to burne out of measure, and wherunto are ioyned other euells: sithe if we haue plē∣tifull abundance, we do gloriously poure it out vppon pleasure, delites, boasting, and other kindes of riotous excesse. Therefore we are com∣maunded to aske only so much as is enough for our necessitie, and as it were from day to day, with this affiance that whē our heauenly Father hath fed vs thys day, he wil also not faile vs to morrow. Therfore how great plentie of thinges so euer doe flowe vnto vs, yea whē our barnes be stuffed and our cellers ful: yet we ought alway to aske our daily bred: because we must certainly beleue that al substance is nothing, but in so∣muche as the Lord doth by pouring out of his blessing with continuall encreasce make it frutefull: and that the very same substance that is in our hand, is not our own, but insomuch as he doth euery houre geue vs a portion and graunt vs the vse of it. This whereas the pride of men doth most hardly suffer it selfe to be persuaded: the Lord testifieth that he hath shewed a singular example therof for all ages, when he fed hys people with Manna in the wildernesse, to teache vs that mā liueth not in bred onely, but rather in the worde that cometh out of hys mouth. Whereby is declared, that it is his power alone by which our lyfe and strengthes are susteined, although he doe minister it vnto vs vnder bo∣dily instrumentes. As he is wont also to teache vs by the contrarie exā∣ple, when he so oft as he wil, breaketh the strength and (as he calleth it) the staff of bred, that men eating may pine with hunger, and drynkyng may be dried vp with thirst. But whoso not being cōtēted w^t daily bred, but with vnbrideled gredinesse are gaping for endlesse store, or whoso being ful with their abundance, and carelesse by reason of the heape of their richesse, doe neuerthelesse sue to God with this praier, they do no∣thing ells but mocke hym. For, the firste sorte of suche men aske that whiche they woulde not obteine, yea that whiche they moste of all ab∣horre, that is, to haue only daily bred, and so much as in them lyeth they dissemblingly hide from God the affection of their couetousnesse: wher∣as true prayer oughte to poure out before him the very whole mynde it selfe, and whatsoeuer inwardly lieth hydden. But the other sort do aske that whiche they loke not for at his hande, namely that whiche they thinke that they haue with themselues. In this that it is called Oures the bountifulnesse of God (as we haue sayd) so muche more appeareth, which maketh that oures that is by no righte due to vs. Yet that expo∣sition is not to be reiected whiche I haue also touched, that by our bred is meante that whiche is earned with rightfull and harmelesse trauail, and not gotten with deceites and extorcious: because that is alwaye Other mens which we get to our selues with any yl doing. Wheras we

praye that it be geuen vs, thereby is signified that it is the only and fre gifte of God, from whense soeuer it come to vs, yea when it shall moste of all seme to be begotten by our owne policie and trauail, and earned with our own handes: forasmuch as it cometh to passe by his only bles∣sing, that our labors prosper wel.

Nowe foloweth, Forgeue vs our dettes: in whiche petition and the [ 45] nexte folowing, Christe hath brefely conteined whatsoeuer maketh for the heauenly lyfe: as in these twoo partes aboue standeth the spi∣rituall couenant whiche GOD hath made for the saluation of hys Chirche, I will wryte my lawes in their hartes, and I will be mercy∣full to their iniquitie. Here Christ beginneth the forgeuenesse in sin∣nes: after this, he will by and by adioyne the seconde grace, that God defende vs with the power of hys, Spirite, and susteine vs with hys helpe, that we maye stande vnouercome againste all tentations. And sinnes he calleth dettes, because we are dett bounde to pay the penaltie of them, and were by no meanes able to satisfie it, vnlesse we were ac∣quited by thys forgeuenesse. Whiche pardon is of hys free mercie, when he himselfe liberally wypeth out these dettes, taking no payment of vs, but with his own mercie satisfieng himselfe in Christe, which hath ones geuen himselfe for recompense. Therfore whoso trust that God shalbe satisfied by their owne or other mennes merites, and that with such sa∣tisfactiōs the forgeuenesse of sinnes is recompensed and redemed, they haue no parte of communicating of thys free forgeuenesse: and when they call vppon GOD in thys manner, they doo nothing but subscribe to their owne accusation, yea and seale their owne condem∣nation with their owne witnesse. For they confesse themselues det∣ters, vnlesse they be acquited by the benefit of forgeuenesse, whiche yet they doo not receiue, but rather refuse, when they thrust vnto God their owne merites and satisfactions. For, so they doo not beseche his mercie, but doe appeale to his iugement. As for them that dreame of a perfection in themselues, whiche taketh away nede to craue par∣don, lett them haue suche disciples whome the itching of their eares driueth to errors: so that it be certaine that so many disciples as they gett, are taken away from Christ: forasmuche as he instructing all to confesse their giltinesse, receiueth none but synners: not for that he che∣risheth sinnes with flatteringes, but because he knewe that the fayth∣ful are neuer throughly vnclothed of the vices of their fleshe, but that they alway remayne subiect to the iugement of God. It is in dede to be wished, yea and to be earnestly endeuored, that we hauing perfor∣med all the partes of our dutie may truely reioyse before God that we are cleane from all spott: but forasmuch as it pleaseth God by litle and litle to make againe his image in vs, that there alwaye remayneth some infection in our fleshe, the remedie ought not to haue been despi∣sed. If Christ by the authoritie geuen to him of hys Father, commaun∣deth vs throughout the whole course of our life, to fle to crauing of par∣dō of our giltinesse who shalbe able to suffer these new maisters, which goe about with this imagined ghost of perfect innocēcie to dasel y^e eyes of y^e simple, to make them to trust y^t they may be made free frō all fault•• Which, as Ihon witnesseth, is nothing ells but to make God a lier. And

withal one worke these lewde men by cancilling one article do feare in sonder and by that meane do weaken from the very fundation y^e whole couenant of God, wherin we haue shewed y^t our saluatiō is cōteined: so as they be not only robbers of God, because they seuer those thinges so cōioyned, but also wicked & cruel because they ouerwhelme poore soules with despeire: and traytors to themselues and other, y^t be like them, be∣cause they bryng themselues into a slouthfulnesse directly contrary to y^e mercy of God. But wheras some obiect, that in wishing the coming of y^e kyngdome of God, we do also aske the putting away of synne: that is to childishe, because in the firste table of thys prayer is set forth vnto vs most hye perfection, but in this part is set fourth our weakenesse. So these twoo thinges do fittly agree together, that in a spring toward the marke we despise not the remedies which our necessitie requireth. Fi∣nally we pray that we may be forgeuen as we our selues doe forgeue our dettors, that is, as we do forgeue and pardon al of whomsoeuer we haue ben in any thing offended, either vniustly handled in dede, or re∣prochefully vsed in worde. Not that it lyeth in vs to pardō the giltinesse of the fault and offense, which perteineth to God alone: but thys is our forgeuing, of our owne willingnesse to lay away out of our mynde wrath, hatred, and desire of reuengement, and with voluntarie forget∣fulnesse to treade vnder fote the remembrance of i••iuries. Wherefore we may not aske forgeuenesse of synnes at the hande of God, if we doe not also forgeue their offenses towarde vs which either do or haue done vs wrong. But if we kepe any hatreds in our hartes, and purpose any reuengementes and imagine by what occasion we may hurt, yea and if we do not endeuor to come into fauor againe with our enemies, and to deserue well of them with all kynde of frendly doinges, and to winne them vnto vs: we do by thys prayer beseche God that he do not forgeue vs. For we require that he graunt to vs the same forgeuenesse whiche we graunt to other. But this is to pray that he graunt it not to vs, vn∣lesse we graunt it to them. Whoso therfore be such, what doe they obtein by their prayer but a more greuous iugemēt? Last of al it is to be noted, that this condition that he forgeue vs as we forgeue our dettors, is not herefore added for that we deserue his forgeuenesse by y^e forgeuenesse which we graunt to other, as if y^t cause of forgeuenesse to vs were there expressed: but by thys worde partly the Lordes will was to comforte the weakenesse of our Fayth, for he added this as a signe whereby we may be assured that he hath as surely graūted to vs forgeuenesse of our synnes, as we surely knowe in our conscience that we haue graūted the∣same to other, if our mynde be voyde and cleansed of al hatred, enuye & reuengement and partly by thys as it were by a marke, he wipeth them out of the number of his children that they may not be bolde to call vpō him as their Father, which being hedlong hasty to reuenge, and hardi∣ly entreated to pardon, doe vse stiffly continuing enmites, and doe che∣rishe in themselues the same displeasure towarde other which they pray to be turned from themselues. Whiche is also in Luke expresly spoken in the wordes of Christ.

[ 46] The sixt petitiō (as we haue sayd) answereth to the promise of engra∣uing the lawe of God in our hartes. But because we doe not without

continual warrfare and hard and great striuinges obey to God, we do here pray to be furnished with such wepons and defended with suche succor, that we may be able to get the victorie: whereby we are warned that we stande in nede not only of the grace of the Spirite, whiche may soften, how, and direct our hartes to the obedience of God, but also of hys helpe, wherby he may make vs vnuicible against bothe al the tray∣terous entrappinges and violēt conflictes of Satan. But now of ten∣tations there are many and diuerse sortes. For, both the peruerse thoughtes of minde prouoking vs to trespassing against the law, which either our owne luste doth minister vnto vs, or the deuell stirreth vp, are tentations: and also those thinges which of their owne nature are not euell, yet by the craft of the deuel are made tentations, whē they are so set before our eyes, that by the occasion of them we be drawen awaye or do swarue from God. And these tentations are either on the ryghte hande or on the left. On the righte hande, as richesse, power, honors, which commonly do with their glistering and shewe of good so dasel the sight of men, and catche them with the bayted hoke of their flatterings, that beyng entrapped with suche deceites, or dronke with suche swete∣nesse, they may forget their God. On the left hande, as pouertie, re∣proches, despisinges, trobles, and suche other: that they being greued with the bitternesse and hardnesse therof may be vtterly discouraged, caste away Fayth and hope, and finally be altogether estranged from God. To these tentations of both sortes, which fighte with vs eyther being kindled in vs by our owne luste, or being set against vs by the craft of Satan, we pray to our heavenly Father that he suffer vs not to yelde. But rather that he vpholde vs and rayse vs vp with his hande, that being strong by his strength, we may stande fast against all the as∣saultes of the malicious enemie, whatsoeuer thoughtes he put into our mynde: then, that whatsoeuer is sett before vs on either side, we maye turne it to good, that we neither be puffed vp with prosperitie, nor thro∣wen downe with aduersitie. Neither yet doe we here require that we may fele no tentations at al, with which we haue great nede to be stir∣red vp, pricked, and pinched, least by to muche reste we growe dull. For not in vaine did Dauid wishe to be tempted: and not without cause the Lord daily tempteth hys electe, chastising them by shame, pouertie, troble, and other kyndes of crosse. But God tempteth after one maner and Satan after an other: Satan, to destroy, damne, confounde and throwe downe hedlong: but God, that by prouing them that be hys he may haue a tryall of their vnfainednesse, and by exercising them may confirme their strength, to mortifie, purge by fier, and seare their fleshe, whiche vnlesse it were in thys wise restrained, woulde waxe wanton and woulde wildly outrage aboue measure. Moreouer Sa∣tan assaileth men vnarmed and vnredy, that he may oppresse them vn∣ware: God euen with tempting worketh the effecte, that they whiche be his maye paciently beare whatsoeuer he sendeth vpon them. By the name of the Euell, whether we vnderstande the Deuell or synne, it maketh litle mater. Satan in dede himselfe is the enemie that lyeth in wayte for oure lyfe: but with synne he is armed to de∣stroye vs. Thys therefore is our request, that we may not be ouer∣come or ouerwhelmed with any tentations, but may by the power of

the Lorde stande strong against all contrary powers wherwith we are assailed: which is, not to yelde vs vanquished to tentations, that being receiued into his keping and charge, and being safe by hys protection we may endure vnouercome ouer sinne, death, the gates of hel, and the whole kingdome of the deuil: which is to be deliuered from euel. Where it is also to be diligently marked, that it is aboue our strength to matche with the deuil so greate a warrier, and to beare his force and violence. Otherwise we should but vainely or as it were in mockage aske that which we had alredy in our selues. Surely, they whiche prepare them to such a battell with trust of themselues, do not sufficiently vnderstāde with how ferce and wel armed an enemy they haue to do. Now we pray to be deliuered from his power, as out of y^e mouth of a mad and raging Lyon, wheras we should be torne in peces with his teeth and pawes, and swallowed with his throte, vnlesse the Lord do deliuer vs out of y^e middest of death: yet therewithal knowing thys that if the Lorde shall stande by vs, and fight for vs when we are ouerthrowen, we shal in his strength shew strēgth. Let other trust as they list to their own abilities and strengthes of free will, which they thinke that they haue of them∣selues: but let it suffice ve y^e we stand and are strong by the only strēgth of God. But thys prayer cōteineth more thā at the first sight it beareth in shewe. For if y^e Spirite of God be our strēgth to fight out our cōbate with Satā, we shal not be able to get y^e victorie vntil we being filled w^t that Spirite shal haue put of al the weakenesse of our fleshe. Whē ther∣fore we pray to be deliuered from Satan and the Deuel, we pray to bee from tyme to tyme enriched with new encreases of the grace of God▪ til being fully stuffed with them we may triūph ouer all euel. It semeth hard and rough to some, y^t we craue of God that he leade vs not into te∣tatiō, forasmuch as it is cōtrary to his nature to tempt, as Iames wit∣nesseth. But this question is alredy partly assoiled, where we sayd that our own lust is properly the cause of al the tentations wherwith we are ouercome, and therfore worthily beareth the blame therof. Nether doth Iames meane any thing ells, but that the faultes are without cause & wrongfully layed vpon God, whiche we are dryuen to impute to our selues, because we knowe our selues in our conscience qyltye of them. But thys withstandeth not but that God maye when it pleaseth hym make vs bonde to Satan, caste vs awaye into a reprobate sense, and to filthy lustes, & so leade vs into tentation by his iugement which is righteous in dede but yet oftentymes secret: forasmuche as the cause of it is often hidde from men, which is yet certainly knowen with hym. Wherupon is gathered that this is no vnfit manner of speaking, if we be persuaded that he doth not without cause so oft threaten, y^t when the reprobate shalbe striken with blindnesse and hardening of harte, these shalbe sure tokens of his vengeance.

[ 47] These three petitions, wherwith we do peculiarly cōmende vs & our things to God, do euidētly shew this which we haue before said, that the pr••yers of Christians ought to be cōmon & to tend to y^e cōmon edifieng of y^e Chirch▪ & to the encrease of the communiō of the faithful. For there doth not euery man pray to haue any thing priuatly geuen, but al in cō∣mō together do pray for Our bred, for forgeuenesse of sinnes, y^t we may not be led into tētatiō, y^e we may be deliuered frō euil. There is further∣more

adioyned a cause why we haue both so great boldnesse to aske, & so great trust to obteine: which although it be not in y^e latine copies, yet it agreeth more fittly in thys place thā y^t it shold seme worthy to be omit∣ted, namely y^t his is y^e kingdome, & the power & the glorie for euer. This is y^e perfect & quiet rest of our soule. For if our praiers were to be com∣mēded to God by their own worthinesse, who shold be so bolde, as ones to opē hys mouth before hym? Now howsoeuer we be moste miserable, howsoeuer most vnworthy of al men, howsoeuer voyde of al cōmenda∣ciō yet we shal neuer wāt cause to pray, & neuer be destitute of cōfidēce: forasmuch as our father cā not haue his kingdom, power, & glorie takē away frō hym. At y^e end is added Amen▪ wherby is expressed our feruēt∣nesse of desire to obteine those thīgs y^t we haue asked of God, & our hope is cōfirmed y^t al such things are alredy obteined & shal surely be geuē vs because they are promised of God, which cā not deceiue. And thys agre∣eth w^t that maner of prayer which we haue here before rehearsed. Do it Lord for thy names sake, not for our sakes or our righteousnesse: wher∣by the holy ones do not only expresse y^e end of their prayers, but also cō∣fesse y^t they are vnworthy to obteine vnlesse God fetch y^e cause frō hym∣selfe▪ and that their trust to spede cometh of the onely nature of God.

Thus haue we whatsoeuer we oughte yea or in any wise may aske [ 48] of God, set fourth in this forme and as it wer a rule of prayeng taught by the best scholemaister Christ, whom the Lorde hath set ouer vs to be our teacher, and whom alone he hath willed to be harkened vnto. For he bothe alway hath ben his eternall wisedome, and beyng made man is geuen to men the Angell of great counsell. And this prayer is in all pointes so fully perfect, that whatsoeuer foreyn or strange thyng is ad∣ded which can not be referred to it, it is vngodly and vnworthy to be al∣lowed of God. For in this summe he hath sett foorth, what is mete for hym, what is pleasyng to hym, what is necessarie for vs, finally what he will graunt. Wherfore who so dare go further, and to aske any thing of God beside these, firste they will adde of their owne to the wisdome of God (which can not be done without mad blasphemie) then they hold not themselues vnder the wil of God, but despising it do with gredy∣nesse wander further: finally they shal neuer obteine any thyng, foras∣muche as they pray without faith. And there is no doute that all suche praiers are made without faith, because here wanteth the woorde of God, vpon which vnlesse faith be grounded, it can in no wise stande. But they which forsaking the maisters rule, doo folowe their owne de∣sires, are not onely without the worde of God, but also so much as they be able with their whole endeuor, are against it. Therefore Tertullian no lesse fitly thā truly hath called this a lawful prayer, secretely signi∣fyeng that all other are lawlesse and vnlawfull.

We woulde not haue these thynges so taken as though we were so [ 49] bounde with this forme of prayer, that we may not change a worde or a sillable. For there are echewhere red many prayers in the Scriptures. farre differyng from this in woordes, yet written by the same Spirite, and which are at this day profytable to be vsed of vs. Many are conti∣nually put into the mouthes of the faithful by the same Spirite, which in lykenesse of wordes do not so muche agree. This onely is our mea∣nyng in so teachyng, that no man shold seke, loke for, or aske any other

thyng at all than that which is summarily comprehended in this praier, and whiche thoughe it moste differ in wordes yet differeth not in sense. Like as it is certaine that all the praiers which are found in the Scrip∣tures, and which do come out of godly hartes, are applied to this, so ve∣rily none can any where bee founde, whiche maye matche, muche lesse passe, the perfectnesse of this praier. Here is nothing left out, that might be thought vpon to the praises of God, nothyng that ought to come into the mynde of man for his owne profites: and the same so fully that all hope is worthily taken away from all men to attempt to make any bet∣ter. In a summe, let vs remembre that this is the doctrine of the wise∣dome of God, which hath taught what he willed, and willed what was nedefull.

[ 50] But although we haue aboue saied, that we ought alway to breathe vpwarde with myndes lifted vp to God, and pray without ceassyng: yet forasmuche as suche is our weakenesse, as nedeth to bee vpholden with many helpes: suche is our dullnesse, as needeth to be pricked forwarde with many spurres: it is good that euery one of vs appoynt to hymselfe priuately certaine houres whiche may not passe away without prayer, and which may haue the whole affectiōs of our mynd throughly busied to that purpose: as, when we rise in the mornyng, before that we go to our daies worke when we sitt down to meate, when we haue ben fedde by the blessyng of God, when we take vs to rest. Only let this not be a superstitious obseruyng of houres, by which, as payeng a taske to God, we may think our selues discharged for the other houres: but a trayning of our weake••s, wherby it may so be exercised & from time to time stir∣red vp. Specially we ought carefully to loke that so oft as either we our selues are in distresse, or we se other to be in distresse with any hardnesse of aduersitie, we runne streight waye to hym, not with feete but with hartes: then, y^t we suffer not any prosperitie of our owne or other mens, to passe but that we testifie that we acknowlege it to bee his with praise and thankesgeuyng. Finally, this is diligentlye to bee obserued in all prayer, that we goe not about to bynde God to certaine circumstances, nor to appoynt to hym, what he shal do, at what time, in what place, and in what maner: as by this prayer we ar taught to make to hym no law, nor to appoynt to him any condition, but to leaue to his will that those thynges which he will do he may do in what maner, at what tyme, and in what place it pleaseth him. Wherfore ere we make any prayer for our selues, we first praie that his will be done: where we do already submitt our will to his: with which when it is restrained as with a bridle put vp∣pon it, it maye not presume to bryng God into rule, but make hym the iudge and gouernor of all her desyres.

[ 51] If we do with myndes framed to this obedience, suffer our selues to be ruled with the lawes of Gods Prouidence, we shall easily learne to continue in praier, and with longyng desires paciently to waite for the Lord: beyng assured that although he appeare not, yet he is alway pre∣sent with vs, and will when he seeth his tyme declare howe not deaffe eares he gaue to the praiers whiche in the eyes of men semed to be des∣pised. And this shalbe a most present comfort, that we faint not and fall downe by despaire, if at any time God do not answere at our firste re∣questes. Like as they are wont to do, whiche while they are caried with

their sodeyne heate, do so call vpon God, that if he come not to them at their fyrst bruntes and bryng them present helpe, they by and by ima∣gine hym to be angry and hatefully bent agaynst them, and castyng a∣way all hope of obteynyng do cesse to call vpon him. But rather differ∣••yng our hope with a well tempered euennesse of mynde, let vs goe for∣warde in that perseuerance which is so much cōmended to vs in Scrip∣tures. For in the Psalmes we may oftentymes see howe Dauid and o∣ther faithfull men, when they seme in a maner weried with prayeng, did beate the aire, because they threwe away their words to God that heard them not, and yet they cesse not from prayeng: because the word of God hath not his full authoritie manteined, vnlesse the credite therof bee set aboue all successes of thynges. Moreouer let vs not tempte God and prouoke him against vs beyng weried with oure importunacie, whiche many vse to doo, which do nothing but indent with God vpon a certain condition, and binde him to the lawes of their couenantyng as though he were seruant to their desires: which if he doo not presently obey, they disdayne, they chafe, they carpe against hym, they murmure, they tur∣moile. Therfore to such oftentymes in his furor he beyng angry graū∣teth that, which to other in his mercie he beyng fauorable denieth. An example hereof are the children of Israell, for whome it had ben better not to haue ben heard of the Lord, than with flesh to eate vp his wrath.

But if yet at length after long lokyng for it our sense do not perceiue [ 52] what we haue preuailed with prayeng, and feleth no fruite thereof: yet our faith shall assure vs of that, whiche can not bee perceiued by sense, namely that we haue obteined that which was expedient for vs, foras∣muche as the Lord dothe so ofte and so certainly take vpon him that he will haue care of our greues, after that they haue ben ones laide in his bosome. And so he will make vs to possesse abundance in pouertie, com∣fort in affliction. For howsoeuer all other thynges do faile vs, yet God will neuer faile vs, which suffereth the waityng and patience of them that be his to be disappoynted. He alone shall suffice vs in steede of all thynges: forasmuche as he conteineth in hymself al good thyngs, which he shall one day disclose vnto vs at the day of iudgement when he shall plainly shew•• foorth his kyngdome. Besyde this although God graunt to vs, yet he dothe not alway answer accordyng to the expresse forme of our request, but holdyng vs after outwarde semyng in suspense, yet by a meane vnknowē he sheweth y^t our praiers wer not vain. This is meant by the words of Iohn, If we know y^t he heareth vs when we aske any thing of him, we know that we haue the petitions which we aske of him. This is meant by the words of Iohn. If we know, that he heareth vs, whē we aske any thyng of hym. This seemeth a weake superfluousnesse of wordes: but it is a singularly profitable declaratiō, namely that God euen when he doeth not folowe our desires, is yet gentle and fauorable to our prayers, that the hope which resteth vpon his worde may neuer disappoynt vs. But with this patience the faithfull doo so farre nede to be susteyned, that they should not long stand vnlesse they dyd stay vpon it. For the Lorde dothe by not light trailles proue them that be his, and not tenderly dothe exercise them: but oftentymes driueth them into the greatest extremities, and when they are driuen thether he suffreth them long to sticke fast in the myre, ere he geue them any taste of his swete∣nesse:

and, as Hanna saith, he slayeth, and quickneth: he leadeth down to the helles, and bringeth backe againe. What coulde they here dou but be discouraged, and fall hedlong into despaire: vnlesse when they are in distresse and desolate & already halfe dead, this thought did rayse them vp, that God doth loke vpon them, and that there shall be at hande an ende of their euels? But howsoeuer they stande fast vppon the assured∣nesse of that hope, they ceasse not in the meane tyme to pray: because if there be not in prayer a stedfastnesse of continuance, we nothyng pre∣uayle with prayeng.

¶The. xxi. Chapiter. Of the eternall Election, wherby God hath predestinate some to saluation, and other some to destruction.

BUt nowe whereas the couenant of life is not egally preached to al men, and with them to whome it is pre∣ched it doth not eyther egally or continually finde like place: in this diuersitie the wonderous deapth of the iudgement of God appeareth. For neyther is it any dout but that this diuersitie also serueth the free choise of Gods eternall election. If it be euident that it is wrought by the will of God that saluation is frely of∣fred to some, & other some are debarred from cōmyng to it: here by & by arise great and hard questions which can not otherwise be discussed, thā if the godly myndes haue that certainly stablished whiche they ought to holde cōcerning election and Predestination. This is (as many think) a combersome question: because they thynke nothing to be lesse reasona∣ble than of the cōmon multitude of men some to be fore ordeined to sal∣uation, other some to destruction. But how they wrongfully encombre themselues, shall afterwarde be euident by the framyng of the mater together. Beside that in the very same darknesse which maketh men a∣frayde, not onely the profytablenesse of this doctrine but also the moste swete fruite sheweth foorth it selfe. We shall neuer be clerely persuaded as we ought to be, that our saluation floweth out of the fountain of the free mercie of God, till his eternall election be knowen to vs, which by this comparison bryghtly setteth foorth the grace of God, that he dothe not without difference adopt all into the hope of saluation, but geueth to some that which he denieth to other. Now muche the ignorance of this principle diminisheth of the glorie of God, howe much it withdraweth from true humilitie, it is playne to see. But Paul denieth that that whi∣che is so necessarie to be knowen, is possible to be knowen, vnlesse God leauyng alltogether the respect of workes do chose them whom he hath determined with himselfe. In this tyme (sayth he) the remnantes were saued according to free election. If by Grace, then not of workes: for∣asmuche as Grace should then not be grace. If of woorkes, then not of Grace: forasmuche as worke should now not be woorke. If we must be broughte backe to the begynnyng of election, that it maye be cer∣taine that saluation cometh to vs from no otherwhere than from the mere liberalitie of God: they whiche will haue this principle quenched, do niggardly so much as in them lieth darken y^t which ought gloriously

and with full mouthe to haue ben publyshed, and they plucke vp the ve∣ry roote of humilitie. Paule, where the saluation of the remnant of the people is ascribed to free election, clerely testifieth that onely then it is knowen that God dothe by his mere good pleasure saue whom he will, and not render rewarde which can not be done. They whiche shutt the gates, that none may be bolde to come to the tasting of this doctrine, do no lesse wrong to mē than to God: because neither shal any other thyng suffice to humble vs as we ought to be, neither shall we otherwise feele from our hart how muche we are bounde to God. Neither yet is there any otherwhere the vpholdyng stay of sounde affiance, as Christe him∣selfe teacheth, which to deliuer vs from all feare, & to make vs vnuan∣quishable among so many dangers, ambushes, and deadly battells, pro∣miseth that whatsoeuer he hath receiued of his Father to keepe, shall be safe. Wherof we gather that they shall with continual tremblyng be mi∣serable, whosoeuer they be that knowe not themselues to be the propre possession of God: and therfore that they do very yll prouide bothe for themselues and for all the faithfull, which in beyng blynde at these thre profites which we haue touched, woulde wishe the whole fundation of our saluation to be quite taken from among vs. Moreouer hereby the Chirch appeareth vnto vs, whiche otherwise (as Bernard rightly tea∣cheth) were not possible to be founde, nor to be knowen among creatu∣res: because bothe waies in meruailous wise it lieth hidden within the bosome of blessed Predestination, and within the Masse of miserable damnation. But ere I entre into the matter it selfe, I must before hand in two sortes speake to two sortes of men. That the entrentyng of pre∣destination, wheras of it selfe it is somwhat combersome, is made very doutfull yea and dangerous, the curiousnesse of men is the cause: which ran by no stoppes be restrained from wandring into forbidden compas∣ses, and climbyng vp an hye: which, if it may, will leaue to God no se∣crete which it will not searche and turne ouer. Into this boldnesse and importunacie forasmuch as we commonly se many to runne headlong, and among those that are otherwise not euell men: here is fit oc∣casion to warne them what is in this behalfe the due measure of theyr duetie. First therfore let them remembre, that when they enquire vpon Predestination, they pearce into the secrete closets of the wisedome of God: wherinto if any man doo carelesly and boldly breake in, he shall bothe not atteyne wherwith to satisfie his curiousnesse, and he shal en∣tre into a mase wherof he shall fynde no way to get out again. For nei∣ther is it mete that man shoulde freely search those thynges which God hath willed to be hidden in himselfe, and to turne ouer from very eter∣nitie the height of wisedome, which he willed to be honored and not to be conceiued, that by it also he mought be meruailous vnto vs. Those secretes of his will whiche he hath determined to be opened vnto vs, he hath disclosed in his worde: and he hath determined, so farre as he for∣sawe to pertayne to vs and to be profitable for vs.

We are come (sayth Augustine) into the way of Faithe, let vs sted∣fastly [ 2] holde it. It bringeth into the Kynges chamber, in whiche all the treasures of knowlege and wisedome are hidden. For, the Lorde him∣selfe Christ did not enuie his excellent and moste chosen disciples, when he said, I haue many thynges to be sayde to you, but ye can not beare

them nowe. We must walke, we must profit, we must encreasce, that our hartes may be able to conceiue those thynges which now we can not cō∣ceiue. If the last day find vs profityng, there we shal learne that whiche here we coulde not. If this thought be of force with vs, that the worde of the Lorde is the onely way, that may leade vs to searche whatsoeuer is lawfull to be learned of him: that it is the only light, which may geue vs light to see whatsoeuer we ought to see of hym: it shall easily holde backe and restraine vs from all rashenesse. For we shall knowe that so soone as we be gone out of the boundes of the worde, we runne oute of the waie, and in darkenesse, in which race we must needes oftentymes stray, slippe, and stumble. First therfore let this be before our eyes, that to couet any other knowlege of Predestination than that whiche is set foorth by the woorde of God, is a poynt of no lesse madnesse than if a man haue a will to go by an vnpassable waie, or to se in darknesse. Nei∣ther lett vs be ashamed, to be ignorant of somewhat in it wherein there is some learned ignorance. But rather lett vs willyngly absteine from the serchyng of that Knowlege, wherof the excessyue couetyng is both foolishe and p••rillous, yea and deadly. But if the wantonnesse of witt prouoke vs, it shalbe profitable alwaye to sett this agaynst it, whereby it may be beaten backe, that as to much of honey is not good, so the ser∣chyng of glorie dothe not turne vnto glorie to the curious. For there is good cause why we shoulde be frayed away from that boldnesse, whiche can do nothing but throwe vs downe headlong into ruine.

[ 3] There be other which when they haue a will to remedy this euell, doo commaunde all mention of Predestination to bee in a maner buried, at the least they teache men to flee from euery maner of questionyng ther∣of as from a rocke. Although the moderation of these men bee herein worthily to be praysed, that they iudge that mysteries shoulde be tasted of with suche sobrietie: yet because they descende to muche beneath the meane, they little preuaile with the witte of manne, whiche doothe not lyghtly suffre it selfe to be restrained. Therfore, that in this behalf also we maie kepe a right ende, we must returne to the worde of the Lorde, in whiche we haue a sure rule of vnderstanding. For, the Scripture is the schoole of the Holy ghoste, in whiche as nothyng is lefte out which is bothe necessarie & profitable to be knowen, so nothyng is taught but that whiche is behouefull to learne. Whatsoeuer therfore is vttered in the Scripture concernyng Predestination, we muste beware that we debarre not the faithfull from it, least we should seme either enuiously to defraude them of the benefite of their God, or to blame and accuse the Holy ghoste who hath published those thynges, whyche it is in any wyse profitable to be suppressed. Let vs (I say) geue leaue to a christi∣an man, to open his mynde and his eares to all the sayenges of God whiche are directed to hym, so that it be doone with this temperance, that so soone as the Lorde hath closed his holy mouth, he may also for∣close to himselfe all the way to enquire further. This shall be the beste boūde of sobrietie, if not only in learnyng we alway follow y^e Lord go∣yng before vs, but also whē he maketh an ende of teaching, we ceasse to will to learne. Neither is the danger which they feare of so greate im∣portance, that we ought therfore to turne awaye our myndes from the oracles of God. Notable is the sayeng of Salomon, that the glorie of

God is to concele a word. But sithe bothe godlinesse and common rea∣son teacheth that this is not generally meant of euery thyng, we muste seke a difference, least brutishe ignorance shoulde please vs vnder color of modestie and sobrietie. That difference is in fewe woordes playnly sett out by Moses: To the Lord our God (sayth he) belong his secretes: b••t to vs and to our children he hath disclosed these thynges. For we see how he commendeth to the people the studie of the doctrine of the law, onely by reason of the decree of God, because it pleased God to publish it▪ and howe he withholdeth the people within those boūdes, by this on∣ly reason because it is not lawfull for mortall men to thrust themselues into the secretes of God.

Prophane men (I graunt) do in the mater of Predestination soden∣ly [ 4] catche hold of somewhat which they may carpe, or cauill, or barke, or scoffe at. But if their waywardnesse doo fray vs away from it, the chefe articles of the faith must be kept secrete, of whiche there is almost none which thei or such as thei be do leaue vntouched with blasphemie. A fro∣warde wytt will no lesse prowdly outrage when he heareth that in the essence of God there are three persones, than if he heare that God for∣sawe what shoulde becomme of man when he created hym. Neyther will they absteyne from laughyng, when they shall vnderstande that there is lyttell more than fiue thousande yeares passed sins the cre∣ation of the worlde: for they wyll aske why the power of God was so long idell and asleape. Fynally there can be nothyng brought foorthe, whych they will not scoffe at. For the restrainynge of these sacrileges, must we holde our peace of the Godhead of the Sonne, and of the Ho∣ly ghost? or must we passe ouer in silence the creation of the worlde? Yea but the truthe of God is bothe in this behalfe and euery where mighti••r than that it neede to feare the euell speakyng of the wicked: as Augu∣stine strongly maynteineth in his worke of the good of Perseuerance. For we see that the false Apostles coulde not by defamyng and sclande∣ryng the true Doctrine of Paule, make hym to bee ashamed of it. But whereas they say that this whole disputation is perillous also for godly myndes, because it maketh against exhortatiōs, because it shaketh faith because it troubleth the hart it self: this is vaine Augustine sticketh not to confesse that for these causes he was wonte to be blamed, for that he did to freely preache Predestination: but, as he had in readinesse wher∣withall, he largely confuteth them. But we, because many and diuers absurdities are thrust into this place, had rather to reserue euery one to be wyped away in place fitt for it. Onely this I desire generally to ob∣teyne of them, that those thynges which the Lorde hath layed vp in se∣crete, we may not searche: those thynges which he hath brought open∣ly abroade, me may not neglect: least either on the one part we be con∣demned of vayne curiositie, or on the other parte, of vnthankfulnesse. For, this also is very wel sayd of Augustine, that we may safely folow the Scripture, whiche as with a motherly pace goeth stoupyngly, least it shoulde forsake our weakenesse. But who so are so ware and so fearfull that they would haue Predestination to be buried, least it shoulde trou∣ble weake soules: with what color, I beseche you, wyll they couer theyr arrogance, when they indirectlye accuse God of foolishe vnaduised∣nesse, as though he foresaw not the danger, which thei think themselues

to haue wisely mett with? Who soeuer therfore trauaileth to bryng the doctrine of Predestination into mislikyng, he openly saith euyl of God: as though somwhat had vnaduisedly slipped from him which is hurtful to the Chirche.

[ 5] Predestination, wherby God adopteth some into the hope of life, & iudgeth some to eternall death, no man that would be accompted godly dare simply denie: But they wrappe it vp with many cauillations, spe∣cially they which make foreknowlege the cause of it. We in dede doo say that they be bothe in God, but we say that the one is wrongfullye made subiecte to the other. When we geue foreknowlege to God, we meane that all thynges alway haue ben and perpetually dooe remayne vnder his eies, so that to his knowlege there is nothyng to come or pas••e, but all thynges are present, and so present that he dothe not imagine one∣ly by conceyued formes (as those thynges are presente to vs, whereof our mynde holdeth fast the remembrance) but he truely beholdeth and seeth them as sett before hym. And this foreknowlege extendeth to the whole compasse of the worlde and to all creatures. Predestination we call the eternall decree of God, whereby he hadde it determyned with hymselfe what he willed to become of euery man. For all are not crea∣ted to like estate: but to some, eternall life, and to some, eternall dam∣nation is foreappointed. Therfore as euery man is created to the one or other ende, so we say that he is predestinate either to lyfe or to death. But this predestination God hath not onely testified in euery seuerall persone, but hath shewed an example therof in the whole issue of Abra∣ham, wherby myght playnly appeare that it lyeth in his will what shall be the estate of euery nation. When the Hyest diuided the nations, and seuered the children of Adam, his parte was the people of Israell, the corde of his inheritance. The separation is before the eyes of all men: in the persone of Abraham as in a drye stocke one people is peculiarly chosen, all other beyng refused: but the cause appereth not, sauyng that Moses, to cutte of all occasion of gloryeng from posteritie, teacheth that they excell onely by the free loue of God. For he assigneth this to be the cause of their deliuerance, for that God loued the Fathers, and chose their seede after them. More playnely in an other chapiter: He was pleased in you to choose you, not because you passed other nati∣ons in number, but because he loued you. The same admonition is of∣ten repeted with hym, Beholde, to the Lorde thy God belongeth the heauen, the earth, and whatsoeuer thyngs are in it: and he hath plea∣sed hymselfe onely in your Fathers, and hath loued them, and hath cho∣sen you their sede. Agayne in an other place sanctificatiō is comaunded them, because they are chosen to be a peculiar people. And agayne in an other place, Loue is affirmed to be y^e cause of protection. Whych also the faithfull doo declare with one voyce, sayeng: He hath chosen for vs our inheritaunce, the glorie of Iacob, whome he hath loued. For they do all impute to free loue all the gyftes wherewith they were garnished of God: not onely because they knewe that they themselues had obteined them by no deseruynges, but also that euen the holy Patriarch was not endued with suche vertue, that he coulde purchase to hymselfe and his posteritie so greate a prerogatiue of honor. And, the more stronglye to treade downe all pride, he vpbrayded them that they haue deserued no

And, the more strongly to treade downe all pride, he vpbrayded them y^t they haue deserued no such thing, forasmuch as they are a stubborne & hard necked people. And oftentimes the Prophetes do hatefully and as by way of reproche cast the Iewes in the teethe with this election, be∣cause they had fowly departed from it. Whatsoeuer it be, nowe lett them come fourth which wil binde the election of God either to y^e worthinesse of men, or to the merites of works. When they see one nation to be pre∣ferred before al other, and when they heare that God was led with no respect to be more fauourably bent to a fewe and vnnoble, yea and ••ro∣warde and disobedient men: wil they quarel with hym, because hys will was to shewe suche an example of mercie? But they shall neither with their pratling voices hinder his worke, nor with throwing stones of tauntes into heauē shall hitt or hurt his righteounesse, but rather they shall fall backe vpon their owne heds. Moreouer the Israelites are called backe to thys principle of the free couenant, when either thankes are to be geuen to God, or their hope to be raised vp against the time to come. He made vs, and not we our selues (saith the Prophet) his people and the shepe of his pastures. The negatiue is not superfluous, which is added to exclude vs, that they may knowe that of all the good thinges wherwith they excell, God is not onely the author, but fetched the cause therof from himselfe, because there was nothing in them worthie of so greate honor. Also he biddeth them to be contented with the mere good pleasure of God, in these words, The sede of Abraham are his seruan∣tes: the children of Iacob, his elect. And after that he hath rehearsed the continuall benefites of God as frutes of the election, at length he con∣cludeth, that he dealt so liberally because he remembred hys couenant. With which doctrine agreeth the song of the whole Chirche, Thy right hande and the light of thy countenance gaue the lande to our Fathers, because thou wast pleased in them. But it is to be noted, that where mē∣tion is made of the land, it is a visible signe of the secret seuering wher∣in the adoption is conteined. To the same thankefulnesse Dauid in an other place exhorteth the people, sayeng. Blessed is the nation whoes God the Lorde is, the people whiche he hath chosen for an inheritance to himselfe. And Samuell encourageth them to good hope, sayeng, The Lorde wyll not forsake you, for hys owne great names sake, be∣cause it pleased him to create you for a people to himselfe. Likewise Da∣uid when his faith is assailed, armeth himselfe to fight, sayeng, Blessed is he whome thou haste chosen, he shal dwel in thy courtes. But foras∣muche as the election hidden in GOD was stablished as well by the first deliuerance as by the seconde, and other meane benefites: in Esaie the worde of Electing is transferred to this. God shal haue mercie on Iacob, and he shall yet choose out of Israell: because he signifieng the tyme to come, sayeth that the gathering together of the remnante of the people which he semed to haue forsaken, shalbe a signe of the sta∣ble and stedfaste election, whiche ones semed to haue ben fallen awaye. When also it is sayed in an other place, I haue chosen thee and haue not caste thee awaye: he setteth oute the continuall course of the notable liberalitie of hys fatherly good wyll. And yet more playnly the Aungell sayeth in zacharie, GOD shall yet choose

Ierusalem: as though in hardly chasting it, he had reiected it: or a•• though the exile were an interrupting of the election: which yet remai∣neth inuiolable, although the signes therof do not alway appeare.

There is to be added a seconde degree more narowly restrained, or in which was seen a more special grace of God: when of the same kinred of Abraham God refused some, and other some by nourishing them in the Chirche he shewed that he reteined among his childrē. Ismael had at the beginning obteined egall degree with his brother Isaac, because the spirituall couenante had ben no lesse sealed in hym by the signe of Circumcision. He is cutt of: and then, Esay: at the last an innumerable multitude and almost Israell. In Isaac was the sede called: the same calling endured in Iacob. A lyke example God shewed in reiecting Saule: whiche thing is also gloriously sett fourth in y^e Psalme, He hath putt backe the tribe of Ioseph, and the tribe of Ephraim he hath not chosen, but he hath chosen the tribe of Iuda. Which the holy historie di∣uerse times repeteth, that the wonderfull secret of the grace maye the better appeare in this change. Ismaell, Esau, and suche other, (I graunt) fell from the adoption by their owne faulte and gyltynesse: be∣cause there was a condition adioyned, that they should faythfully kepe the couenant of God, whiche they falsly brake. But this was yet a sin∣gular benefit of God, that he vouchesaued to preferre them aboue the other Gētiles: as it is sayd in the Psalme, He hath not so done to other nations, nor hath opened hys iugementes to them. But here I haue not without cause sayd that there be twoo degrees to be noted: because nowe in the choosing of the whole nation GOD shewed that he is in his owne mere liberalitie bounde to no lawes: but he is free, so that egall portion of grace is not to be required at hys hande: the vnequali∣tie wherof sheweth that it is truely of free gifte. Therefore Malachie amplifieth the vnthankfulnesse of Israell, because they being not onely chosen out of all mankinde, but also seuered out of a holy house to be a peculiar people, doo vnfaythfully and wickedly despise GOD so bene∣ficiall a Father. Was not Esau the brother of Iacob? (sayth he) and yet Iacob I loued, but Esau I hated. For, GOD taketh it for confes∣sed, that when eyther of them was borne of a holy Father, and succes∣sor of the couenant, finally a braunch of the holy roote: nowe the childrē of Iacob were more than commonly bonde, which were taken into that dignitie. But whē, Esau the first begotten being refused, their Fa∣ther which was by nature inferior was made y^e heyre, he proueth them doblely vnthankfull, and complayneth that they were not holden wyth that doble bonde.

Althoughe it be allredy sufficiently euidente, that GOD doth by hys secrete counsell freely chose whome he wyll, reiecting other, yet hys free election is hetherto but halfe shewed, tyll we come to all parti∣cular persones, to whome GOD not onely offereth saluation, but so assigneth it, that the certaintie of the effect thereof is not in suspense or doutefull. For, these are accompted in that onely sede, whereof Paule maketh mention. For althoughe the adoption was left in the hande of Abraham, yet because many of his posteritie were cutt of as rotten members: that the election maye be effectuall and truely

stedfast, we must nedes ascende to the hed, in whō the heauenly Father hath bounde together his electe one with one other, and hath knit them to hymselfe with a knott impossible to be loosed. So in the adoption of y^• kinred of Abraham, shined the liberall fauor of God, which he denied to other men: yet in the members of Christe, appeareth a muche more ex∣cellente strength of grace, because they being graffed into their hed doe neuer fall awaye from saluation. Therefore Paule doth fittly reason out of the place of Malachie which I euen nowe alleged: that where God with making a couenant of eternal life calleth any people to hym∣selfe, there is in parte a speciall manner of election, that he doth not choose all effectually with common grace. Whereas it is sayed, I haue loued Iacob, this perteineth to the whole issue of the Patriarch, which the Prophete there setteth in comparisō against the posteritie of Esau. Yet this withstandeth not but that in the persone of one man was sete fourth to vs an example of the election whiche can not slippe away but muste come to the marke that it tendeth to. These Paule doth not vainely note to be called remnantes: because experience teacheth that of a greate multitude many slide and vanishe away, so that oftenti∣mes there remaineth but a small portion. But why the generall election of a people is not alway fyrme and stedfast, there is a reason offring it selfe in redinesse: because with whome GOD couenanteth, he doeth not by and by geue to them the Spirite of regeneration, by the power whereof they maye continue in the couenante to the ende: but the outwarde changing without the inwarde effectualnesse of grace, which might be of force to holde them in, is a certayne meane thyng betwene the forsaking of whole mankinde, and the election of a small nomber of the godly. The whole people of Israell was called the inheritance of GOD, of whome yet there were many stran∣gers. But because GOD had not for nothing made couenant with them that he woulde bee their Father and redemer, he rather hath respecte to hys owne free fauor than to the vnfaythfull falling away of many: by whom also hys truthe was not abolished: because where he reserued any remnante, it appeared that hys calling was without repentance. For whereas GOD did from tyme to tyme choose vn∣to hymselfe a Chirche rather out of the children of Abraham, than out of the prophane nations, he had regarde to hys couenante, which beyng broken of the whole multitude he restrayned to a fewe, that it shoulde not vtterly fall awaye. Fynally the common adoption of the sede of Abraham was a certayne visible image of a greater benefite, whiche God hath vouchesaued to graunt to fewe out of many. Thys is the reason why Paule so diligently putteth diffe∣rence betwene the children of Abraham according to the fleshe, and hys spirituall children which were called after the example of Isaac. Not that it was a vayne and vnfrutefull thing simply to be the chylde of Abraham (whiche mighte not be sayd without dishonor of the couenante) but because the vnchangeable counsell of GOD, wherby he hath predestinate whom he would, is by it selfe effectual on∣ly to this later sort vnto saluatiō. But I warne the reders y^• they bring not a foreconceiued iugement on either side, til it appeare by the places

of Scripture broughte fourth what is to be thoughte. That therefore which the Scripture clerely sheweth, we saye that God by eternall and vnchangeable counsel hath ones appointed whom in tyme to come he would take to saluatiō, and on the other syde whō he would condemne to destruction. Thys counsel as touching the elect, we say to be groūded vpon his free mercie without any respect of the worthinesse of man: but whom he appointeth to damnatiō, to them by hys iugement which is in dede iust and irreprehensible but also incōprehensible, y^• entrie of lyfe is forclosed. Now in the elect we set vocation, to be the testimonie of Elec∣tion: & then iustification to be an other signe of the manifest shewing of it, til they come to glorie wherin is the fulfilling of it. But as by vocatiō and election God maketh his elect: so by shutting out y^• reprobate eyther from the knowlege of hys name or from the sanctification of his Spi∣rite, he doth as it were by these markes open what iugemēt abideth for them. I wil here passe ouer many fayned inuentions, which foolish mē haue forged to ouerthrowe predestination. For they nede no confutati∣on, which so sone as they are brought fourth doe largely bewraye their owne falsnesse. I wil tarry only vpon those, which either are in contro∣uersie amōg the learned, or which may bryng any hardinesse to the sim∣ple, or which vngodlinesse with faire seming showe pretendeth, to scoffe at the righteousnesse of God.

¶The .xxii. Chapiter. A confirmation of this doctrine by testimonies of the Scripture.

AL these things which we haue set are not without controuersie among many, specially the free elec∣tion of the faithfull: which yet can not be weake∣ned. For the common sort do thinke that God, as he foreseeth that euery mans deseruinges shalbe, so maketh difference betwene men: that therefore whō he foreknoweth that they shalbe not vnwor∣thy of hys grace, them he adopteth into place of children: and whoes natures he espyeth that they wil be bent to wickednesse and vngodlinesse, them he appointeth to the damnation of death. So by cloking it with the veile of foreknowlege they do not only darken election, but faine that it hath beginning from ells where. And this opinion receiued of the commō sort is not the opi∣nion of the common sorte alone: for in al ages it hath had greate main∣teiners. Whiche I doe plainly confesse, to the entent that no mā should trust that it shall muche hurte our cause if their names be obiected a∣gainst vs. For, the truthe of God herein is more certaine, than that it may be shaken: more clere, than that it maye be darkened with y^• autho∣ritie of men. But some other neyther exercised in the Scripture, nor worthy of any voyce, doo rayle at thys doctrine wyth greater malici∣ousnesse, than that their frowarde pryde oughte to be suffered. Be∣cause God choosing some after hys owne wyl, leaueth other some, they picke a quarel against hym. But if the thing it selfe be knowē for true,

what shal they preuaile with brawling against God? We teach nothing but that which is approued by experience, that it was alway at libertie for God to bestowe hys grace to whome he will. I will not enquire wherby the posteritie of Abraham excelled other, but by that vouchesa∣uing, wherof there is foūde no cause ellswhere than in God. Let them answere why they be men rather than oxen or asses. Whē it was in the hande of God to make them dogges, he fashioned them after hys own image. Wyll they geue leaue to brute beastes to quarell wyth God for their estate, as thoughe the difference were vnrighteous? Truely it is no more righteous, that they should enioy the prerogatiue whiche they haue obteined by no deseruinges, thā for God diuersly to deale abrode his benefites according to the measure of hys own iugement. If they skippe ouer to persones, where the inequalitie is more hateful to them, at the least at the example of Christe they oughte to be afrayed to prate so boldly of so hye a mysterie. He is conceiued of the sede of Dauid, a mortall man: by what vertues wyll they say that he deserued to be in the very wombe made the hed of Angels, the onely begotten sonne of GOD, the image and glorie of the Father, the lyghte, righteous∣nesse, and saluation of the worlde? Thys thing Augustine wisely no∣ted, that in the very hed of the Chirche is a moste clere mirror of free election, lest it should troble vs in the members: and that he was not by ryghteously liuing made the sonne of God, but that he had so great honor freely geuen hym, that he myght afterwarde make other parta∣kers of hys gyftes. Here if any man aske why other were not the same that he was, or why all we are so farr distante from hym, why all we be corrupte and he purenesse: suche a man shall bewraye not onely hys madnesse but therewithall also hys shamelessnesse. But if they goe for∣ward to labor to take from GOD the free power to choose and refuse, let them also take away that whiche is geuen to Christe. Nowe it is worth the trauayle to consider what the Scripture pronounceth of eue∣ry one. Paule verily, when he teacheth that we were chosen in Christe, taketh away all respecte of our owne worthinesse. For it is al one as if he had sayd: because in the whole sede of Adam y^e heauēly father founde nothing worthy of his election, he turned hys eyes vnto hys Christ, to thoose as it were members out of hys body them whome he would take into the felowship of lyfe. Lett thys reson then be of force among the faythfull, that we were therefore adopted in Christe into the heauenly inheritance, because in our selues we were not able to receiue so greate excellence. Whiche also he toucheth in an other place, whē he exhorteth the Colossians to geuing of thankes, for thys that they were by God made fytt to be partakers of the estate of the holy. If electiō goe before thys grace of God, that we be made fitt to obteyne the glorie of the life to come: what shall God hymselfe nowe fynde in vs, wherby he maye be moued to elect vs? My meaning shal yet be more openly expressed by an other sayeng of hys. He hath chosen vs (sayeth he) ere the fundaciōs of the world were layed, according to the good pleasure of his will, that we might be holy, and vnspotted, and vnreprouable in his sight: where he setteth the good pleasure of God against al our deseruinges whatso∣euer they be.

That the profe may be more strong, it is worth the labor to note al y^e [ 2] partes of that place, which being coupled together doe leaue no doute. Where he nameth the elect, it is no dout that he speaketh to the faithful, as he also by and by afterwarde affirmeth. Wherefore they doe with to fowle a glose abuse that name, whiche wrest it to the age where in the Gospel was first published. Where he sayth that they were elect before the beginning of the world, he taketh away all respect of worthinesse. For, what reason of difference is there betwene them whiche yet were not, and those which afterwarde should in Adam be egall? Now if they be elect in Christ, it foloweth y^t not only euery man is seuered without hymselfe, but also one of them from an other, forasmuch as we see that not al are the members of Christ. That which is added, that they were elect that they might be holy, plainly cōfuteth the error which deriueth election from foreknowlege, forasmuch as Paule cryeth out against it and sayth that whatsoeuer vertue appeareth in men, it is the effecte of electiō. Now if a hyer cause be sought, Paul answereth, that God hath so predestinate, yea and that according to the good pleasure of his will. In which wordes he ouerthroweth whatsoeuer meanes of their electiō men do imagine in themselues. For he also teacheth that whatsoeuer thinges God geueth towarde spirituall lyfe, they flowe out of thys one fountaine, because God hath chosen whom he would, and ere they wer borne he had seuerally layed vp for them the grace which he vouchesa∣ued to geue them.

[ 3] But whersoeuer this pleasure of God reigneth, there no works come to be considered. He doth not here in dede pursue the comparison of cō∣traries, but it is to be vnderstanded such as he himselfe declareth. He hath called vs (sayth he) w^t a holy calling, not according to our workes, but according to hys purpose and the grace which is geuen vs of Christ before the tymes of the world. And we haue alredy shewed that al dout is takē away in this which foloweth, that we might be holy and vnspot∣ted. For if thou say, because he foresawe that we should be holy, there∣fore he chose vs, thou shalt peruert the order of Paule. Thus therefore thou mayest safely gather. If he chose vs that we might be holy: then he chose vs, not because he foresawe that we would be such. For these two thinges are contrarie the one to the other: that the godly haue it of elec∣tion that they be holy, and that they come to it by meane of woorkes. Neyther is their cauillation here any thing worth to which they com∣monly flee, that the Lord doth not render the grace of election to any workes going before, but yet graunteth it to workes to come. For whē it is sayd that the faythfull were chosen, that they might be holy: there∣withall is signified that the holinesse which was to come in them toke beginning at election. And how shall thys sayeng agree together, that those thinges which are deriued from election gaue cause to election? The same thing which he sayd he semeth afterwarde to confirme more strongly, where he sayth, According to the purpose of his wil whiche he had purposed in himselfe. For, to say that God purposed in hymselfe, is as much in effect as if it had ben said, that without himselfe he conside∣red nothing wherof he had any regarde in decreing. Therfore he by & by addeth, that y^e whole summe of our election tendeth to this ende, that we shoulde be to the prayse of the grace of God. Truely the grace

of God deserueth not to be praysed alone in our electiō, vnlesse our elec∣tion be free. But free it shal not be, if God in electing his, doe consider what shalbe the workes of euery one. Therfore we fynde that y^e whiche Christ sayd to hys disciples, hath place vniuersally among al the fayth∣ful, Ye haue not chosen me, but I haue chosen you. Where he not onely excludeth deseruinges past, but also signifieth that they had nothing in themselues why they should be chosen, if he had not preuented them then w^t hys mercie. Lyke as thys sayeng of Paul is also to be vnderstode: Who first gaue to him, and shal receiue recompense? For he meaneth to shewe that the goodnesse of God so preuenteth men, that it fyndeth nothing in them neither past nor to come, wherby he may be wonne to be fauou∣rable to them.

Now to y^e Romaines, where he fetcheth thys questiō further of, and [ 4] foloweth it more largely, he denyeth y^t al they are Israelites, which are issued of Israel: because although by ryght of inheritance they were all blessed, yet the succession did not egally passe to them al. The beginning of thys disputation proceded of the pryde and deceitful glorieng of the Iewishe people. For whē they claimed to themselues the name of the Chirch, they would haue the credit of the Gospell to hang vpō their wil: as the Papistes at thys day would gladly wyth thys fained color thrust themselues into y^e place of God. Paul, although he graunt that the of∣spryng of Abraham is holy by reson of the couenaūt, yet affirmeth y^t the most parte of them are strangers in it: and that not onely because they ••warue out of kynde, so that of lawful children they become bastardes, but because the speciall election of God standeth aboue and reigneth in the hyest top, which alone maketh y^e adoption therof sure. If their owne godlinesse stablished some in the hope of saluation, and their owne fal∣lyng away alone disherited other some: Paul verely should both fondly and vnconueniently lift vp the reders euen to the secrete election. Now if the wil of of God (the cause wherof neither appeareth nor is to be sought without hymselfe) maketh the one sorte differing from the other, so that not al the children of Israel be true Israelites, it is vain∣ly fayned that euery mans estate hath beginning in hymselfe. Then he further foloweth the mater vnder the example of Iacob and E••au. For when they bothe were the sonnes of Abraham, bothe together en∣closed in one mothers wombe, it was a monsterlyke change that the honor of firste birth was remoued to Iacob, by whiche change Paul affirmeth that there was testified the election of the one and the repro∣bation of the other. The originall and cause of it is enquired, whiche the Teachers of foreknowlege wyll haue to be sett out in the vertues, and vices of men. For thys is an easy shorte way wyth them, that God shewed in the persone of Iacob, that he chooseth the worthy of hys grace: and in the persone of Esau, he refuseth them whom he foreseeth to be vnworthy. Thus they saye boldly. But what sayeth Paule? when they were not yet borne, and had not done any good or euell, that according to election the purpose of GOD mighte abyde: not of workes, but of hym that calleth it is sayed, The elder shall serue the yonger: as it is written, Iacob I haue loued, but Esau I haue hated. If foreknowlege were of any force in this diffe∣rence of the brethren, then verily mention were vnfittly made of the

tyme. Let vs graunt y^t Iacob was chosen, because he had worthinesse gottē by workes to come: to what purpose should Paul say that he was not yet borne? And this now should be vnaduisedly added, that he had yet done no good: because this shalbe a redy answer, that nothīg is hid∣den from God, and that so the godlinesse of Iacob was presente before hym. If workes do win grace, they shold then worthily haue had their price before that Iacob was borne as if he had ben growen to full age. But the Apostle goeth forwarde in vndoing this knot, and teacheth y^t the adoption of Iacob was not made of workes, but of the calling of God. In works he enterlaceth not the time to come or time past: & then he directly setteth them against y^e calling of God, meaning by stablishīg of the one expresly to ouerthrow the other: as if he had sayd that it is to be considered what hath pleased God, not what men haue brought of themselues. Last of al it is certayne that by the wordes of Election and Purpose, al causes whatsoeuer men are wont to faine ellswhere than in the secret counsel of God, are quite remoued from thys mater.

[ 5] What color wil they bring to darkē these things, who in electiō assigne some place to workes either past or to come? For this is vtterly to mocke out y^t which y^e Apostle affirmeth, y^t the difference of the brethrē hangeth not vpon any consideration of works, but vpon y^e mere calling of God: because it was put betwene them whē they wer not yet borne. Neither had he ben ignorant of this their sutteltie, if it had had any soundnesse in it: but because he very wel knewe, y^t God can foresee no goodnesse in man, but y^t which he hath first determined by the benefit of his election to geue him: he fleeth not to y^t vnorderly order, to set good workes be∣fore the cause of thēselues. Thus haue we by y^e words of y^e Apostle that the saluation of the faythful is founded vpon the wil of the only electiō of God: and that the same fauor is not gotten by workes, but cometh of free calling. We haue also as it were an image of that thing sett before vs. Esau and Iacob are brethrē, issuing bothe of one the same parētes, enclosed yet bothe in one wombe, not yet brought out into the world. In them al thinges are egal, yet of them y^e iugement of God is diuerse. For he taketh the one, and forsaketh the other. There was nothing but the only first birth, by right wherof the one excelled the other. But this also being passed ouer, that thyng is geuen to the yonger which is deni∣ed to the elder. Yea and in other also God semeth alway as of set pur∣pose to haue despised first birth, to cutt of from the fleshe al mater of glo∣ryeng. Refusing Ismaell, he cast hys mynde to Isaac. Plucking backe Manasse, he more honored Ephraim.

[ 6] If any mā interrupt me with sayeng that we must not by these infe∣rior & smal benefites determine of the summe of y^e lyfe to come, that he which hath ben aduaunced to y^e honor of first birth, should therefore be reckned to be adopted into the inheritance of heauen: (for there be some which spare not Paul himselfe, as though in alleging these testimonies he had wrested the Scripture to a strange sense.) I answere as I haue done herebefore, that the Apostle nether slipped by vnaduisednesse, nor wilfully abused the testimonies of the Scripture. But he sawe (whiche they can not abide to consider) that God minded by an earthly signe to declare the spiritual election of Iacob, which otherwise was hidden in his inaccessible throne. For vnlesse we refer y^e first birth graunted to him

vnto the worlde to come, it shoulde be a vaine and fonde forme of bles∣syng wherby he obteined nothyng but manyfolde miseries, discommo∣ties, grefefull banishement, and many bitternesse of sorow and cares. Therefore when Paule sawe without douting, that God by outwarde blessyng testified the blessing whiche he had in his kyngdome prepared spirituall and neuer decayeng for his seruant: he douted not for profe of this spirituall blessyng, to fetche an argument from that outward bles∣syng. This also we must remembre that to the land of Canaan was ad∣ioyned the pledge of the heauenly dwellyng: so that it ought not at al to be douted y^t Iacob was graffed with the Angels into the body of Christ that he might be partaker of the same lyfe. Iacob therefore is chosen, when Esau is reiected: and by the Predestination of God is made dif∣ferent from hym from whom he differed not in any deseruyngs. If you aske a cause, the Apostle rendreth this, because it is sayde to Moses, I wyll haue mercie vpon whom I will haue mercie: and I wil vouchsaue to graunt mercie to whome soeuer I will vouchsaue to graunt mercie. And what, I beseche you, meaneth this? Uerily, the Lord himself most plainly pronoūceth that men haue in themselues no cause why he shold do good to them, but he fetcheth the cause from his owne mercie onely: and therfore that the saluation of his is his own worke. When God set∣teth thy saluation in himselfe alone, why wilt thou descende to thy self? When he appointeth to thee his mercie alone, why wilte thou runne to thyne owne deseruinges? When he holdeth thy thoughte wholly in his merciefulnesse alone, why wilt thou turne part to y^e beholding of thyne owne works? Therfore we must nedes come to that lesser people, which Paule in an other place saith to haue ben foreknowen to God: not in suche sort as these men imagine, to foreknow out of an idle watchtoure the thinges that he worketh not: but in suche sense as it is ofte red. For truely when Peter sayth in Luke, y^e Christ was by the determined coū∣sel & foreknowlege of God appoynted to death, he doth not bryng God as a loker on but the author of our saluation. So the same Peter also, where he sayth that the faithfull to whome he wrote were chosen accor∣dyng to the foreknowlege of God, proprely expresseth that secrete Pre∣destination wherby God hath marked for his children whome he wold. And the worde Purpose, whiche he ioyneth for a diuers woorde, expres∣syng all one thing, forasmuche as it dothe euery where signifie a stedfast determination as they commonly calle it, vndoutedlye teacheth that God when he is author of our saluation goeth not oute of hymselfe. In whiche sense he sayth in the same Chapiter, that Christe was the lambe foreknowen before the creation of the worlde. For what is more fonde or triflyng, than to say that God from on hye did stande lokyng whense saluation should come to mankynde? Therefore in Paule the forekno∣wen people is as muche as a small portion mingled with the multitude which falsly pretendeth the name of God. In an other place also Paule to beate downe their bostyng which beyng but couered with a visor, doo take vpon themselues the thefe preeminence among the godly before the world, sayth that God knoweth who be his. Finally by that sayeng Paule poynteth vnto vs two sortes of people: the one, of the whole kynrede of Abraham: the other, seuerally chosen oute of it, and whiche beyng layde vp vnder the eyes of God is hidden from the sight of men.

And it is no dout that he toke this out of Moses, whych affirmeth that God will be mercifull to whome he wyll (althoughe he there spake of the electe people, whoes estate in outwarde seemyng was egall) as if he shoulde haue sayde, that in the common adoption is included with hym a speciall grace towarde some, as it were a more holye treasure: and y^t the common couenaunt withstandeth not but that the same small numbre maye be exempte in degree: and he wyllyng to make hymselfe the free disposer and ruler of this thyng, precisely denyeth that he will be merciefull to one rather than to an other, for any other reason, but for that it so pleaseth hym: because when mercie commeth to hym that seeketh it, though he in deede suffer not a denyall, yet he either preuen∣teth or partely getteth to hymselfe the fauor wherof God claymeth to hymselfe the prayse.

[ 7] Now let the soueraigne Iudge and maister pronounce of the whole mater. When he saw so great hardnesse in his hearers, that he dyd in a maner waste his wordes without fruite among the multitude: to reme∣die this offence, he crieth out, Whatsoeuer my Father geueth me, it shall come to me. For this is the wyll of my Father, that whatsoeuer my Father hath geuen me, I shall not lose any thyng of it. Note that the begynnyng is taken at the Fathers gyfte, that we may be deliuered into the faithfull kepyng and defence of Christe. Here some man perad∣uenture will turne a circle aboute, and wyll take exception, sayeng that they onely are accompted in the propre possession of the Father, whoes yeldyng hath ben voluntarie by Fayth. But Christe standeth onely vpon that poynte, that althoughe the fallynges awaie of greate multitudes doo shake the whole worlde, yet the counsell of God shallbe stedfast and stande faster than the heauens themselues, that his electi∣on may neuer fayle. They are sayde to haue ben the elect of the Father, beefore that he gaue to them his onely begotten Sonne. They aske whether it were by nature: yea rather, them whyche were straun∣gers he made his owne by drawyng them to hym. There is a greatee clearenesse in the woordes of Christe, than can by shiftyng be couered with any darknesse. No man (sayth he) can come to me, vnlesse my Fa∣ther drawe hym. But who so hathe hearde and learned of my Father, he commeth to me. If all generally without difference should bow their knee before Christ, then the election were common: but nowe in the fewnesse of the beleuers appeareth a manifest diuersitie. Therfore af∣ter that Christe had affirmed that the disciples whiche were geuen him, were the peculiar possession of God the Father, within a little after he added, I praie not for the worlde, but for those whom thou hast geuen me, because they are thyne. Whereby is proued that the whole worlde belongeth not to the Creator of it, sauyng that grace delyuereth a fewe from the wrath of God, and from eternall deathe, whiche other∣wyse shoulde haue perished: but the worlde it selfe is lefte in his owne destruction to whiche it was appoynted. In the meane time although Christe putt hymselfe meane betweene, yet he claymeth to himselfe the power of choosyng in common with the Father. I speake not (sayth he) of all: I knowe whome I haue chosen. If any man aske from whense he hath chosen them, he answereth in an other place, Oute of the worlde, whiche he excludeth out of his prayers when he commen∣deth

his disciples to his Father. This is to be holden, that when he af∣firmeth that he knoweth whome he hath chosen, there is signified some speciall sort in the generall kynde of men: then, that the same speciall sort is made to differ not by the qualitie of their owne vertues, but by the heauenly decree. Wherupon foloweth that many excell by their own force or diligence, when Christ maketh hymselfe the author of election. For when in an other place he reckeneth Iudas among the elect, wher∣as he was a deuell, this is referred onely to the office of Apostleshyp: whyche althoughe it bee a cleere myrror of the fauor of God (as Paul so oftentymes acknowlegeth in his owne persone,) yet it conteyneth not in it selfe the hope of eternal saluation. Iudas therfore, when he did vnfaithfully beare the office of an Apostle, myght be worse than the de∣uell: but of those whome Christ hath ones graffed into his bodye, he will suffre none to perishe: because in preseruyng their saluation he wil performe that whiche he hath promysed, that is, he will stretche foorth the power of God whiche is greater than all. For whereas he sayth in all other place, Father, of those whome thou haste geuen me, I haue loste none but the sonne of perdition: although it be an abusiue speche by figure, yet it hath no doutefull meanyng. The summe is, that God maketh them his chyldren by free adoption whome he will haue to be his chyldren: and that the inwarde cause therof is in hymselfe: because he is content with his owne secrete good pleasure.

But Ambrose, Origene, and Hierome thoughte that God distribu∣teth [ 8] his grace among men, as he forseeth that euery man will vse it well: Yea and Augustine was ones in the same opinion. But when he had better profited in Knowlege of the Scripture, he not only re∣uoked it as euidently false, but also strongly confuted it: yea & after his reuokyng of it, in reprouyng the Pelagians for that they continued in the same error, sayeth: Who can not meruayl that the Apostle knew not this moste suttle sense? For when he hadde sette out a thyng to be wondred at of these brethren, while they were not yet borne, and after∣warde obiected a question agaynste hymselfe, sayeng; what then? Is there vniustice with God? Here was fytte place for hym to answere, that God foresawe the merites of them bothe: yet he sayeth not this, but fleeth to the iudgements and mercie of God. And in an other place, when he had taken awaye all merites before election, Here (sayth he) is confuted their vayne reasonyng whyche defende the foreknowlege of God agaynste the grace of GOD, and therefore saye that we are chosen before the makyng of the worlde, because God foreknewe that wee woulde bee good, not that he hymselfe woulde make vs good. He sayeth not this, whyche saythe, Ye haue not chosen me, but I haue chosen you. For if he hadde therefore chosen vs, because he for∣knewe that we woulde be good: he shoulde therwithall also haue for∣knowen that we we woulde choose hym: and so foorthe as foloweth to that effecte. Let the testimonie of Augustine bee of force among them that wyllyngly reste in the authoritie of the Fathers. Howe be it Augustine suffreth not hymselfe to be seuered from the reste: but by cleere testimonies sheweth that this disagreemente is false with the maylyce whereof the Pelagians burdened hym. For in the .xix. cha∣piter of his booke of the Predestination of Sainctes, he allegeth out

of Ambrose, Christe calleth whome he hathe mercie on. Agayne, If he had willed, of the vndeuoute he myghte haue made devoute. But God calleth whome he vouchesaueth: and whome he wylle he maketh religious. If I lysted to knytte together a whole volume out of Augustine, I coulde readily shewe to the readers that I neede no other woordes but his: but I wyll not loade them with tedious∣nesse. But goe to, lett vs imagine that they speake not at all: but lett vs geue hede to the mater it selfe. A harde question was moued, whe∣ther God dydde ryghteously in this that he vouchesaued to graunte his grace but to some: Of whyche question Paule myght haue vn∣combred hymselfe with one woorde if he had alleged the respecte of woorkes. Why therefore dothe he it not, but rather continueth on a dis∣course whyche abydeth in the same hardenesse? Why, but because he oughte not? For the Holye ghoste whyche spake by his mouthe, had not the disease of forgetfullnesse. Therefore withoute any circumstan∣ces he answereth, that God therefore fauoreth his electe, because he will: therefore hath mercie, because he will. For this Oracle of God, I wyll haue mercie vppon whome I wyll haue mercie, and I wyll shewe mercie to whome I will shewe mercie, is as muche in effect as if it had been sayd, that God is moued to mercie by no other reason but because he wyll haue mercie. Therefore this sayeng of Augustine re∣maineth true, that the grace of God doth not find, men fitt to be chosen, but maketh them.

[ 9] Neyther do we any thyng passe vpō that sutteltie of Thomas, that the foreknowyng of deseruyngs, is not in dede the cause of predestination on the behalfe of the act of hym that doth predestinate, but on our be∣halfe it maye after a certayne maner be so called, that is, accordyng to the particular weyeng of Predestination: as when it is sayd that God predestinateth glorie to man by deseruynges, because he hath decreed to geue to hym grace by which he may deserue glorie. For sythe the Lorde will in election haue vs to loke vnto nothyng but his mere goodnesse, if any man shall couete here to see any more, it shalbe a wrongfull gredi∣nesse. If we lusted to striue in sutteltie, we want not wherwith to beat backe this silly suttletie of Thomas. He affirmeth that to the electe glo∣rie is after a certayne maner predestinate to them the grace, by whithe they may deserue glorie. What if I answer on the contrary syde and say that predestination vnto grace, serueth election vnto lyfe, and is as it were a waityng maide after it? that grace is predestinate to them, to whome the possession of glorie hath ben long agoe apoynted: because it pleaseth the Lord to bryng his children from election into iustification? For therupon it shall folowe that the predestination of glorie was ra∣ther the cause of the Predestination of grace, than contrariwise. But away with these striuynges, as thynges superfluous for suche as shall thynke that there is wysedome enough for them in the worde of God. For this was in olde tyme truely written of an Ecclesiasticall writer, that they whiche assigne the election of God to merites are more wyse than they ought to bee.

[ 10] Som do obiect y^t god shold be cōtrari to hiself, if he shold vniuersally cal al mē to hi, & receue but a few elect. So by their opiniō y^t vniuersalues

of the promise taketh awaye the difference of speciall grace. And thus certayne sobre men speake, not so muche to oppresse the truthe, as to debarre exabhed questions, and to brydle the curiositie of many. Their wyll is prayse woorthye, but theyr counsell is not to be allowed: because dallyeng by shiftes is neuer excusable. But theyr obiectyng of it whi∣che doo more raylyngly inuep agaynst it, is verily to fonde a cauillati∣on, or to shamefull an error. Howe the Scripture maketh these two to agree together, that by outward preachyng al men are called to Repen∣tance and Faithe, and yet not to al men is geuen the Spirite of Repen∣tance and Faith, I haue in an other place already declared, and by and by somewhat of it muste bee repeted agayne. Nowe that whyche they require I denye to them, sythe it is two wayes false. For, he that thret∣neth that whyle it rayneth vppon one citie, there shall be droughte vp∣pon an other: He that pronounceth that there shal in an other place be famine of doctrine, byndeth not hymselfe with a certayne lawe to call all men egally. And he whiche forbyddyng Paule to speake in Asia, and turnyng hym from Bythinia draweth hym into Macedonia, she∣weth that it is in his owne power to distribute this treasure to whome∣soeuer it shall please hym. Yet more playnely he sheweth by Esaie, how he peculiarly directeth to the electe the promyses of saluation: for he sayeth of them onely, and not of all mankynde indifferently, that they shall be his disciples. Whereby it is certayne that the doctrine of salua∣tion is wrongfully sette open in common to all men to profite effectu∣ally, whyche is sayde to be seuerally layde vp onely for the chyldren of the Chirche. Lette this suffice at this presente, that althoughe the voyce of the Gospell speake generally to all, yet the gifte of Faithe is rare. Esaie assigneth a cause, for that the arme of the Lorde is not o∣pen to all men. If he had sayde that the Gospell is maliciously and frowardlye despised, because many doo stubbornly refuse to heare: per∣aduenture this color touchyng vniuersall callyng should preuayle. Nei∣ther is it the purpose of the Prophet to dymynyshe the faulte of men, when he teacheth that the fountayne of blyndnesse is that God vouch∣saueth not to open his arme to them: onely he geueth warnyng, that because fayth is a singular gift, the eares are beaten in vayne with out∣warde doctrine. But I woulde fayne know of these doctors, whether onely preachyng, or fayth, make the chyldren of God. Certainly when it is sayde in the fyrste chapiter of Iohn, Whosoeuer beleue in the on∣ly begotten Sonne of God, are themselues also made the children of God, there is not in that place a cōfused heape iumbled vp together: but a speciall order is geuen to the faithfull, whiche are borne not of blood, nor of the wil of the fleshe, nor of the will of man, but of God. But (say they) there is a mutuall consent of faith with the word. Namely wher∣soeuer is faith. But it is no newe thyng that seede fall among thornes or in stonie places: not only because the greater part appeareth in dede obstinate against God, but also because not al men haue eies and eares. How then shall it agree that God calleth to him them who he knoweth will not come? Let Augustine answere for me. Wilt thou dispute with me? Meruaile with me, and crie out, O depthe. Lett vs bothe agree in feare, least we perishe in error? Moreouer if election (as Paule witnes∣seth) be the mother of faith, I turne back the argumēt vpon their owne

head, that Faith is therfore not general, because election is speciall. For by the orderly hangyng together of causes and effectes, it is easily ga∣thered that where Paul saith, that we are full of al spirituall blessing, as God had chosen vs before the creation of the worlde: therefore these ri∣chesse are not common to all, because God hath chosen onely whome he woulde. This is the reason why in an other place he commendeth the faith of the electe, least it should be thought that any man doeth by hys own motion get faith to himself: but that this glorie may remaine with God, that they are freely enlightned of hym, whome he had chosen be∣fore. For Bernarde saith rightly, Frendes do seuerally heare, to whom he also saith, Feare not thou small flocke: for to you it is geuen to know the mysterie of the kyngdom of heauen. Who be these•• euen they whom he hath foreknowen and predestinate to be fashioned like to the image of his Sonne. A great and secrete counsel is made knowen. The Lord knew who be his: but that which was knowen to God, is made many∣••est to men: neither doth he vouchsafe to make any other partakers of so great a mysterie, but those selfe same men whome he hath forknowen and predestinate to be his. A little after he concludeth. The mercie of God is from eternitie euen to eternitie vpon them that feare hym▪ from eternitie, by reason of predestination: to eternitie, by reason of blessed makyng: the one without beginnyng, the other without endyng. But what nede I to cite Bernarde for witnesse, when we heare of the ma∣sters owne mouthe, that none doo see but they whiche are of God? By which wordes he signifieth, that all they which are not begotten agayn of God, do dasell at the brightnesse of his countenance. And to election faith in dede is fittly ioyned, so that it kepe the second degree. Which or∣der the wordes of Christ doo clerely expresse in an other place, This is the wil of my Father, that I lose not that which he hath geuen. For this is his will, that whosoeuer beleueth in the Sonne shall not perishe. If he would haue all saued, he would appoint ouer them his Sonne to be their keper, and would graffe them all into his body with the holy bond of Faith. Now it is certain that faith is a singular pledge of his fatherly loue, la••ed vp for his childrē whom he hath adopted. Therfore Christ in an other place faith that y^e shepe folow the shepherd, because they know his voice: but they folow not a strāger, because they know not the voice of strangers. Whense cōmeth his difference, but because their eares are boared by God? For no mā maketh himselfe a shepe: but he is made one by y^e heauēly grace. For which cause also the Lord teacheth y^t our safetie shall alway be certaine and free from danger, because it is kepte by the inuincible power of God. Wherfore he concludeth that the vnbeleuers are not of his shepe: namely because they are not of the nūber of them, whom God hath promised by Esaie that they shalbe his disciples. Nowe because in the testimonies which I haue alleged is expressed perseue∣rance, they do therwithal testifie the vnmouable stedfastnesse of electiō▪

[ 11] Now let vs speake of the reprobate, whō the Apostle ioineth there to∣gether. For as Iacob, hauing yet with good works deserued nothing, is taken into grace: so Esau, beyng yet defiled with no wicked dooyng, is hated. If we turne our eies to workes, we do wrong to the Apostle, as though he sawe not the same thyng whiche we clerely see. It is proued that he sawe it not▪ forasmuch as he expresly enforceth this pointe, that

when they had not yet done any good or euell, the one was chosen, and the other refused, to proue that the fundation of the predestination of God is not in workes. Agayne when he moued the obiection, whether God be vnrighteous, he allegeth not that which had ben the moste cer∣taine and plaine defence of his righteousnesse, namely that God redu∣ced to Esau according to his euellnesse: but he was cōtent with an other solution, that the reprobate are stirred vp to this ende, that the glorie of God may be sett foorth by them. Last of all he adioyneth a concluding sentence, that God hath mercie vpon whom he will, & hardeneth whom he will. See you not howe he imputeth bothe to the onely will of God? Therfore if we can not declare a reason why he vouchsaueth to graunt mercie to them that be his, but because it so pleseth him: neither also shal we haue any other cause in reiectyng of other, than his owne will. For when it is sayd that God hardeneth, or sheweth mercie to whom he wil, men are therby warned to seke no cause ells where than in his will.

¶The .xxiii. Chapiter. A Confutation of the sclaunders wherwith this doctrine hath alwaye been wrongfully burdened.

BUt when the witt of man heareth these thynges, the froward∣ness therof can not be restrained, but that by and by as at the bloody blast of a trumpet, soundyng to battaile, it diuersly and excessiuely turmoyleth. And many in deede, as thoughe they would driue away the malice from God, doo so graunte election, that they denye that any man is reprobate: but they do to ignorantly & chil∣dishely: forasmuche as election it selfe coulde not stande vnlesse it were set contrary to reprobation: God is said to seuer them whome he adop∣teth vnto saluation: it should be more than foolishly said that other doo either by chaunce or by their owne endeuor obteyne that whiche onely election geueth to a few. Therefore whom God passeth ouer, he reiec∣teth: and for none other cause, but for that he will exclude them from the inheritance which he dothe predestinate to his children. Neither is the waiwardnesse of the men tolerable, if it suffre not it selfe to be bridled with the word of God, where the incomprehensible counsell of God is entreated of, whiche the Angels themselues do worship. But we haue already heard that hardening is no lesse in the hand and will of God than mercie. Neither dothe Paule (as these men doo that I haue spokē of) busily labor to excuse God with a lyeng defence: but only he teacheth that it is not lawfull for the thing formed to quarell with him that for∣med it. Nowe who so do not admitt that any are reiected of God, how wil they vncombre themselues from that sayeng of Christe, Euery tree which my father hath not planted, shalbe plucked vp by the roote? They plainly heare that all they are adiudged & auowed to destruction, whom the heauenly Father hath not vouchsaued to plant as holy trees in his ground. If they denie this to be a signe of reprobatiō, then is there no∣thing so clere y^e it may be proued to thē. But if they cesse not to wrāgle, let the sobrietie of Faith be contented with this admonition of Paule, that there is no cause to quarel with God, if he willyng on the one syde to shewe his wrath and to make his power knowen doo with dumme

sufferance, and lenitie beare wyth the vessels of wrathe prepared to de∣struction: and on the other side he make knowē the richesse of his glorie toward the vessels of mercye which he hath prepared to glorie. Let the Reders marke, how Paule to cutte of occasion from whisperinges and backbitinges, geueth the chiefe rule to the wrath and power of God: bi∣cause it is vniust that those depe iudgementes which; swallow vp all our senses, should be made subiect to our determination. Our aduersaries aunswer is very triflyng, that God doth not vtterly reiect them whome he suffreth in lenitie, but abideth with a mynde hanging in suspence to∣warde them, if peraduenture they may repente. As thoughe Paule geueth to God a patience, to loke for their turning, whome he sayeth to be made to destruction. For, Augustine sayth rightly where he expoun∣deth this place, where power is ioyned to sufferāce, God doth not suffer, but gouerne with his power. They further say also that it is not for no∣thing said that the vessels of wrath are prepared to destruction: but, that God hathe prepared the vessels of mercie: bicause by this meane he as∣cribeth and chalengeth the prayse of saluation to God, but the blame of destruction he casteth vpon them which by their owne will doo bring it vpon themselues. But although I graunt to them that Paul by the di∣uerse maner of speaking didde soften the rowghnesse of the first part of the sentence, yet it is not mete to assigne the preparing vnto destruction to any other thing than to the secret counsel of God: which also is affir∣med a little before in the rest of the texte. That God stirred vp Pharao: Then, that he hardneth whome he will. Wherupō foloweth that the hid∣den coūsel of god is y^e cause of hardning. This at y^e lest I get which Au∣gustine saith, y^t whē God of wolues maketh shepe, he doth with a migh∣tier grace reforme thē, that their hardnes may be tamed:& therefore god for this cause doth not cōuert y^e obstinate, bicause he doth not shew forth in the thē the mightier grace, which he wāteth not if he wold shew it forth.

[ 2] These sayenges in dede shoulde be sufficient for the godly and sobre, and them which remembre themselues to be men. But forasmuche as these venemous dogges do cast vp not only one sort of venime against God, we will as the mater shal serue, answer to euery one particularly. Foolishe men doo diuers waies quarell with God, as though they had hym subiect to their accusations. First therfore they aske, by what right the Lorde is angry with his creatures, of whome he hath not been first prouoked by any offence: for to condemne to destruction whom he will, agreeth rather with the wilfulnesse of a tyrant, than the lawful sentēce of a iudge. Therfore they say y^t there is cause why mē shold charge God, if by his bare will, without their owne deseruyng, they be predestinate to eternal death. If such thoughts do at any time com into the mynd of the godly, to breake their violent assaultes they shalbe sufficiently ar∣med with this although they had no more, if they consider howe greate wickednesse it is, euen so muche as to enquire of the causes of the wil of God: sith of all thinges y^t are, it is y^e cause, & worthily so ought to be. For if it haue any cause, then somwhat must go before it, wherto it must be as it were boūd: which it is vnlawful ones to imagine. For, y^e will of God is so y^e highest rule of righteousnesse, y^t whatsoeuer he willeth, euē for this y^t he willeth it, it ought to be takē for righteous. When therfore it is asked, why the Lord did it: it is to be answered, bicause he willed it, But

if thou goe further in asking why he willed it, thou askest some grea∣ter & hier thing than the will of God: which cānot be foūd. Let there∣fore the rashnesse of man restrayne it self, & not seke which is not, least paraduenture it may not finde that whiche is. With this bridle (I say) he shalbe wel withholden whosoeuer he be that wil dispute of the secretes of God with reuerence. As for the boldenesse of y^e wicked, which drede not openly to speake euel of God: against it the lord with his owne righteousnesse, without any our defense shal sufficiētly de∣fend himself, when he shal take al shiftyng frō their cōsciences, & hold them fast conuinced, and condemne them. Neither do we yet thrust in the fained deuise of absolute power, which as it is prophane, so wor∣thily ought to be abhorted of vs. We faine not God lawlesse, who is a law to himself: bicause (as Plato sayth) men stand in neede of lawes, whoe are troubled with vnlawful lustes: but y^e wil of God is not only pure from al fault but also is the hiest rule of perfectiō, yea & the law of all lawes. But we denie that he is subiect to yelde accompt. We de∣nie also that we are mete iudges, which wold pronoūce of this cause after our owne sense. Wherfore if we attēpt further than we lawfully may, let that threatenyng of the Psalme bryng vs in feare, that God shal ouercome so oft as he is iudged of any mortall man.

So can God in kepyng silence, put his enemies to silence. But, that [ 3] we may not suffer them freely to scorne his holy name, he deliuereth to vs out of his word weapons agaynst them. Wherefore if any man assayle vs with such wordes: why God hath from the beginning pre∣destinate some to death, which whē thei were not, could not yet deserue the iudgemēt of death: we in steede of answer may againe on our side aske of them, what they thinke that God oweth to mā, if he wil iudge him bi his owne nature. In such sort as we be al corrupted with sinne, we can not but be hatefull to God: & that not by tirannous crueltie, but by most vpright reason of iustice. If all they whom the Lord do••h predestinate to death, are by the estate of nature subiect to y^e iudgemēt of death: of what vniustice against thēselues, I beseche you, may they complaine? Let al the sonnes of Adā come: Let them striue & dispute with their creator for that by his eternall prouidēce they were before their generation condemned to euerlastyng miserie. What shall they be able ones to mutter agaynst this defense, when God on the other side shal call them to reknowlegyng of themselues? If they be all takē out of a corrupt masse, it is no maruell if they be subiect to damna∣tion. Let them not therefore accuse God of vniustice, if by his eternall iudgement they be apointed to death, to which thei themselues do ••ele whether they will or no, that they are willingly led of their owne na∣ture. Whereby appereth how wrōgfull is the desire of their murmu∣ryng, bicause they do of set purpose hide the cause of damnatiō which they are cōpelled to acknowlege in thēselues, y^e layeng of the blame vpon God may acquite them. But though I do a hundred times con∣fesse, as it is most true, that God is the author of it, yet they do not by and by wipe away the giltinesse whiche beyng engrauen in their cō∣sciences from time with oft recourse, presenteth it self to their eyes.

Agayne they except and saye: were they not before predestinate by [ 4] the ordinance of God to the same corruption whiche is now alledged

for the cause of dānation? Whē therfore thei perish in their corruptiō, thei do nothing but suffer the punishmēt of that miserie into which by his predestinatiō Adam sel & drew his posteritie hedlōg with him. Is not he therefore uniust, whiche doth so cruelly mocke his creatures. I graunt in deede y^t al the children of Adā fel by the wil of God into that miserie of state wherin they be now boūd: & this is it y^t I sayd at y^e be∣ginning, that at length we must alway returne to the determination of the wil of God, the cause wherof is hiddē in himself. But it foloweth not by & by that God is subiect to this sclaūder. For we wil with Paul answer thē in this māner, O man, what art thou that cōtendest with God? doth the thing formed say to him that formed it, Why hast thou formed me so? Hath not the potter power to make of the same lūpe one vessel to honor, & an other to dishonor? They will say that the righte∣ousnesse of God is so not truely defended, but that we seke a shift, such as thei are wont to haue that want a iust e••euse. For what els semeth here to be sayd, thā that God hath a power which can not be hindered from doyng any thing whatsoeuer it be as he will himselfe? But it is far otherwise. For, what stronger reason can be brought than whē we are cōmaunded to think what a one God is? For how should be cōmit any vniustice, which is iudge of the world? If it properly perteine to the nature of God to do iudgemēt, then he naturally loueth righteous∣nesse, & abhorreth vnrighteousnesse. Wherefore the Apostle did not, as though he were ouertakē, loke about for holes to hide him: but shewed that the reason of the righteousnesse of God is hier than that it either is to be measured by the measure of man, or may be comprehended by the sclender capacitie of the wit of man. The Apostle in deede confes∣seth that there is such depth in the iudgemētes of God, wherwith the mindes of men shold be swalowed, if ther endeuored to pearce into it. But he teacheth also how haynous wrōg it is, to binde the workes of God to such a law, that so sone as we vnderstād not the reason of them, we may be bold to disalow them. It is a knowen sayeng of Saloniō (which yet fem do rightly vnderstand) The great creator of al rēdreth reward to the foole, and reward to transgressors. For he crieth out concerning the greatnesse of God: in whose will it is to punish fooles & transgressors, although he do not vouchesaue to let them haue his Spirit. And mōstruous is the madnesse of men, when they so couet to make that whiche is vnmeasurable, subiect to y^e smal measure of their reason. The Angels which stoode still in their vprightnesse, Paul cal∣leth elect. If their stedfastnesse was groūded vpon the good pleasure of God, the falling away of the other proueth that they were forsaken: Of which thing there can no other cause be alleged than reprobatiō, which is hidden in the secret counsell of God.

[ 5] Goe to: let there now be present some Manichee, or Celestine, a sclaū∣derer of the prouidence of God: I say with Paule that there ought no reason to be rendred therof: bicause with the greatnesse of it, it far sur∣mounteth our vnderstanding. What maruel? or what absurditie is it? Wold he haue the power of God so limited, y^t it may be able to work no more, than his minde is able to conceyue? I saye with Augustine, that they are created of the Lorde, whome he without dou••yng fore∣knew that they should goe into destruction: and that it was so done,

bicause he so willed: but why he willed, it is not our p••rt to ask a rea∣son of it, who can not comprehend i••: ••either is it mete that the ••nd of God should come downe into cōtrouersie amōg vs, of whiche so of•• a•• mention is made, vnder the name of it is named y^e hiest rule of righte∣ousnesse. Why therefore is any question moued of vnrighteousnesse where righteousnesse clerely appereth? Neither let vs be ashamed, af∣ter the exāple of Paule, so to stoppe the mouthes of the wicked, & ••rō time to time so oft as thei shalbe bold to barke against it, to repete this, Whoe be ye miserable men, y^t lay an accusation to Gods charge▪ & do therfore lay it to his charge bicause he doth not tēper the greatnesse of his workes to your dulnesse? As though thei were therfore wrōgful, bicause they are hidden frō flesh. The vnmeasurablenesse of y^e iudge∣mentes of God is by cleare experiences knowen vnto you. Ye know that they are called the depe bottomlesse depth. Nowe aske of the nar∣row capacities of your wit, whether they cōprehend that whiche God hath decreed with himself. What good doth it you therfore with mad searchyng to plunge your selues into the bottōlesse depth, which rea∣son it self teacheth you that it shalbe to your destruction? Why are ye not at the least restrained with some feare of that whiche both the hi∣storie of Iob and the bookes of the Prophetes do report of the i••com∣prehensible wisedome, & terrible power of God. If thy minde be vn∣quieted, let it not greue thee to embrace the counsell of Augustine. Thou beyng a man lokest for an answer at my hand: and I also am a mā. Therfore let vs both heare him that sayth: O mā, what art thou▪ Better is a faithfull ignorance than rash knowledge. Seke merites: thou shalt finde nothing but peine. O depth. Peter denieth: y^e the••e be∣leueth: O depth. Sekest thou a reason? I wil trēble at the depth. Rea∣son thou, I will wonder: dispute thou, I will beleue: I see depth, but I reache not the bottome. Paule rested, bicause he found wondering. He calleth the iudgementes of God vnsearchable: & art thou come to search them? He sayth that his wayes are impossible to be traced ou••: and doest thou trace them? with procedyng further we shall nothyng profit: For neyther we shall satisfie their waye wanton curiousnesse, neyther doth the Lord neede any other defense, than whiche he hath vsed by his Spirit, whiche spake by the mouth of Paule: & we forget to speake well, when we cesse to speake with God.

Their other obiection also ariseth out of vngodlinesse, which yet ••ō∣deth [ 6] not so directly to the accusing of God as to the excusing of the sin∣ner Howebeit the sinner which is condēned of God, can not be iusti∣fied without dishonor of the iudge. Thus therefore prophane tonges do bark agaynst God, sayeng: why shold God impute those things for sinne to men, wherof he hath by his predestinatiō layed necessitie vpō men? For, what should thei do? Should thei wrastle with his decrees▪ But so should thei do it in vaine, sithe they cā not do it at al. Therfore they are not rightfully punished for those things, whereof y^t ••he••e cause is in Gods predestinatiō. Here I will absteine frō y^t defense, wherunto y^e Ecclesiastical writers do cōmonly flee, namely that y^e fore knowlege of God withstādeth not but y^e mā may be accōpted the sinner: bicause God foreseeth the euels of man, not his owne. For so y^• cauillatiō wold not stay here, but will rather presse vs further w^t sayeng y^t God might if he had would, haue prouided remedie for those euels which he fore∣saw:

and that sithe he hath not so done, he hath of determined purpose created men to that end that he should so behaue himself in earth: and if by the prouidence of God, man was created to this condition, y^t he should do al those thinges that he doeth: thē he is not to be blamed for that which he can not auoyde, & which he enterprised by y^e wil of God. Therfore let vs see how this knot ought to be well loosed. First of all this ought to be holdē certaine among al men whiche Salomō sayth, y^• God hath created all thinges for himself, & the wicked mā to an euel day. Behold, when the dispising of al things is in y^e hād of God, whē in his power remaineth the rule of safetie & death: he so ordereth thē by his coūsel & beck, that among men there are borne some adiudged euē from their mothers wōbe to death, which w^t their destructiō may glo∣rifie his name. If any man answer, y^t there is no necessitie layed vpon them by the prouidence of God, but rather y^t he created them in suche estate, bicause he foresaw their peruersnesse to come: he neither sayth nothing at al, nor altogether. The old writers are wont in deede som∣times to vse this solutiō: but as it were doubtingly. But the Schole∣men rest vpon it, as though nothing could be obiected agaynst it. In deede I wil willingly graunt, y^t foreknowlege alone bryngeth no ne∣cessitie to creatures, although al men do not so agree: for there be some that wil haue it also to be the cause of things. But it semeth to me that Ualla, a mā otherwise not much practised in holy writings, saw both more depely and more wisely, which shewed that this cōtention is su∣perfluous: bicause bothe life & death are rather the doynges of Gods will that of his foreknowlege. If God did but foresee the successes of mē, & did not also dispose & order them by his wil, thē this questiō shold not w^tout cause be moued, whether his foreseyng any thing auailed to the necessitie of them. But sith he doth none otherwise fortee y^e things y^t shal come to passe, than bicause he hath decreed y^t they shold so come to passe: it is vaine to moue cōtrouersie about foreknowlege, where it is certaine that al things do happē rather by ordināce & comādemēt.

[ 7] Thei say that this is not writtē in expresse wordes, that it was de∣creed of God, that Adam shold perish by his falling away. As though the same God, whō the Scripture reporteth to do whatsoeuer he wil, created the noblest of all his creatures to an vncertaine end. Thei say he had freewill, that he might shape to himself his owne fortune: & that God decreed nothing, but to hādle him according to his deseruing. If so cold a deuise be receyued, where shalbe that almightinesse of God, whereby he gouerneth al thinges according to his secret coūsel, which hangeth vpon none other thing than it self? But predestination, whe∣ther they wil or no, sheweth himself in Adams posteritie. For it came not to passe naturally that all men should lose saluation by the fault of one parent. What hindereth them to cōfesse of one man, that which agaynst their willes they cōfesse of all mākinde? For why should they lose their labour with dallyeng shiftes? The Scripture crieth out y^• all mē were in the persone of one man made bonde to eternall death. Sithe this can not be imputed to nature, it is playne that it proceded from the wonderous coūsell of God. But it is to much absurditie that these good Patrones of the righteousnesse of God doe so stumble at a strawe, and leape ouer great beames. Againe I aske: how came it to passe, that the fall of Adam did wrappe vp in eternall death so many

nations with their children beyng infantes, without remedie, but bi∣cause it so pleased God? Here their tonges whiche are otherwise so pratlyng, must of necessitie be dūme. It is a terrible decree, I graunt: yet no man shalbe able to denie, but that God foreknew what end mā should haue, ere he created him, and therefore foreknew it bycause he had so ordeyned by his decree. If any man here inuey agaynste the foreknowledge of God, he rashly and vndiscretely stūbleth. For what matter is there, I beseche you, why the heauenly iudge should be ac∣cused for that he was not ignorant of that which was to come? Ther∣fore if there be any eyther iuste or colorable complaynt, it toucheth predestination. Neyther ought it to serue an absurditie whiche I say, that God foresaw not onely the fall of the first man, & in him the ruine of his posteritie, but also disposed it after his owne will. For as it be∣longeth to his wisedome, to foreknow all thinges that shalbe: so it be∣longeth to his power, to rule and gouerne all thinges with his hand, And this question Augustine very well discusseth, as he doth other, sayeng: We most holsomly confesse that which we most rightly beleue, that the God and Lord of all thinges, which created all thinges very good, and foreknew that euell thinges should spring out of good, and knewe that it more perteyned to his almighty goodnesse euen of euell thinges do well, than not to suffer them to be euell: that he so ordered the life of Angels and men, that in it he might firste shewe what free will could do, and then what the benefit of his grace and iudgement of iustice could do.

Here they runne to the distinction of will and permission, by which [ 8] they will haue it graunted that the wycked doe perish, God only per∣mittyng but not willyng it. But why should we saye that he permit∣teth it, but bycause he so willeth. Howebeit it is not likely, that man by himself, by the onely permission of God, without any his ordināce, brought destruction to himself: as though God apointed not, of what condition he would haue the chiefe of his creatures to be. I therefore wil not dout to cōfesse simply with Augustine, that y^e will of God is a necessitie of things & that what he willeth, it must of necessitie come to passe: as those things shal truely come to passe which he hath foreseen. Now if for excuse of themselues and of the vngodly, eyther the Pelagians, or Manichees, or Anabaptistes, or Epicureans (for with these ••ower se••tes we haue to do in this question) shall obiect against vs ne∣cessitie wherewith they be bound by the predestination of God: they bryng nothing fit to the purpose. For if predestination be nothing els but a dispensation of righteousnesse of God, which is hidden in deede, but yet without faulte: For asmuch as it is certayne y^• they were not vnworthy to be predestinate to that estate, it is also as certayne that y^e destruction is moste righteous whiche they entre into by predestina∣tion. Moreouer their destruction so hangeth vpon the predestination of God, that bothe cause and matter thereof is founde in themselues. For the first man fell, bicause the Lord so iudged it to be expediēt: why he so iudged, is vnknowen to vs: yet it is certaine that he so iudged for no other reason but bicause he saw that therby the glorie of his name should be worthily set forth. When thou hearest mentiō of y^e glorie of God, there thinke of his righteousnesse: For it must be righteous that

deserueth prayse. Man therefore falleth, the prouidence of God so or∣deyning it: but he falleth by his owne fault. The Lord had a litle be∣fore pronounced, that all the thinges whiche he had made were very good. Whense therfore cōmeth that peruersnesse to man, to fall away from his God? Least it should be thought to be of creation, the Lord with his cōmendation allowed that which came from himself. Ther∣fore by his owne euelnesse he corrupted the nature whiche he had re∣ceiued pure of the Lord, and by his fall he drewe his whole posteritie with him into destruction. Wherefore let vs rather beholde an eui∣dent cause of damnation in the corrupted nature of mankinde, whiche is nerer to vs, than searche for a hidden & vtterly incōprehēsible cause thereof in the predestination of God. Neyther let it greue vs so far to submit our wit to the vnmeasurable wisdome of God, that it may yeld in many secretes of his. For, of those things which it is neyther graū∣ted nor lawfull to know, the ignorance is well learned: the couetyng of knowlege, is a kinde of madnesse.

[ 9] Some mā pa••happes wil say, that I haue not yet brought enough to subdue that wicked excuse. But I verily confesse that it can neuer be brought to passe, but that vngodlinesse will alway grudge & mur∣mure against it: yet I think that I haue spoken so much as might suf∣fice to take away not only all reason but also all color of gainesayeng. The reprobate wold be thought excusable in sinning, bicause they can not escape the necessitie of sinnyng: specially sithe such necessitie is cast vpon them by the ordināce of God. But we denie that they are therby wel excused, bicause the ordināce of God, by whiche they cōplaine that thei are destinate to destruction, hath his righteousnesse, vnknowē in deede to vs, but yet most certaine. Wherupō we cōclude, y^t they ••eare no euel which is not layed vpon them by the most righteous iugemēt of God. Then, we teache that they do ouerthwartly, which to seke out the beginning of their dānatiō, do bend their eyes to the secret closets to the counsel of God, and wink at the corruptiō of nature, frō whense their dānation springeth. And this withstandeth y^e thei cā not impute it to God, for y^• he witnesseth of his owne creation. For although man is create by y^e eternal prouidēce of God to that calamitie, wherunto he is subiect: yet y^e mater therof he toke of himself, not of God: for asmuch as he is by no other meane so loste, but bicause he wente out of kinde from the pure creation of God into a corrupt & vnpure peruersness.

[ 10] Now the aduersaries of Gods predestination do sclander it also w^t a third absurditie. For whē we impute it to nothing els but to y^e choise of the wil of God, that thei are made free frō the vniuersal destructiō, whō he maketh heires of his kingdome, therby thei gather y^t there is with him accepting of persones, whiche y^e Scripture euery where de∣nieth: & therefore, that either the Scripture disagreeth with it self, or that in the electiō of God there is respect of deseruinges. First, y^e scrip∣ture in an other sense denieth, y^t God is an accepter of persones, thā as they iudge it. For by the name of Persone, it signifieth not a man, but those things which beyng seen with eyes in man are wont to procure either ••auor, grace, & dignitie, or hatred, cōtempt, & shame: as, richesse, wealth, power, nobilitie, office contree, excellencie of beautie, & such other: on the other side pouertie, neede, basenesse, vilenesse, contēpt, and

such other. So Peter and Paule do teache that the Lord is not an ac∣cepter of persones, bicause he putteth not differēce betwene the Iewe & the Grecian, to refuse the one & embrace y^e other for only respecte of nation. So Iames vseth the same wordes whē he mindeth to affirme, that God in his iudgement nothing regardeth richesse. But Paule in an other place speaketh thus of God, that in iudgyng he hath no con∣sideration of freedome or bondage. Wherefore there shal be no cōtra∣rietie if we shal say y^t God accordyng to the will of his good pleasure without any deseruyng choseth to his sonnes whom he wil, reiecting & refusing other. But the matter may thus be opened, that men maye be more fully satisfied. They aske howe it cōmeth to passe, that of two betwene whome no deseruing putteth any difference, God in his elec∣ting passeth ouer the one & taketh the other. I on y^e other side do aske them, whether thei thinke that in him that is taken there is any thing y^t may make the minde of God to encline toward him. If thei confesse (as thei needes must) y^t there is nothing, it shal folow y^t god loketh not vpō mā, but frō his owne goodnesse fetcheth a cause why to do good to him. Wheras therfore God chooseth one mā, refusing an other, this cōmeth not of respect of man, but of his mercie alone, whiche ought to haue libertie to shew forth and vtter it self where and whē it pleaseth him. For we haue in an other place also shewed, that there were not from the beginning many called noble, or wise, or honorable, that God might humble the pride of flesh: so far is it of, that his fauor was boūd to persones.

Wherfore many do falsly & wickedly accuse God of partial vnrighte∣ousnesse, [ 11] for y^t he doth not in his predestination kepe one self course to∣ward al men. If (say thei) he finde a gilty, let him egally punish all: yf he finde them vngilty, let him witholde the rigor of his iudgement from all. But so they deale with him, as if eyther mercie were forbid∣den him, or when he would haue mercie he be compelled altogether to geue ouer his iudgement. What is it that they require? if all be gilty, that al may together suffer all one peyne. We graunt the giltinesse to be cōmon, but we say that the mercie of God helpeth some. Let it help all, say they. But we answer, that it is rightfull that he should also in punishing shew himself a rightfull iudge. When they suffer not this, what do they els but eyther goe about to spoyle God of his power to haue mercie, or al leaste to graunt it him vpon this condition, that he vtterly geue ouer his iudgmēt. Wherfore these sayengs of Augustine do very wel agree together. Sithe in the first man the whole masse of mankinde fell into condemnation, these vessels that are made of it to honor, are not y^e vessels of their own righteousnesse, but of y^e mercie of God: & wheras other are made to dishonor, the same is not to be im∣puted to vnrightfulnesse but to iudgement &c: That to those whom he re••useth, God rēdreth due peyne: to those whome he calleth, he geueth vndeserued grace: that thei are deliuered from al accusation, after the manner of a creditor, in whose power it is, to forgeue to the one, and aske of y^e other. Therfore y^e Lord also may geue grace to whō he wil, bycause he is mercifull: & geue it not to all, bicause he is a iust iudge. He may by geuing to some▪ y^t which they do not deserue, shew his free grace: and by not geuing to all, declare what all deserue. For wheras

Paule wryteth that God enclosed all vnder sinne, that he might haue mercie vpon all, it is therewithall to be added that he is dettor to no man: bicause no mā first gaue to him, that he may require like of him.

[ 12] This also they often say, to ouerthrowe predestination, that while it standeth, all carefulnesse and endeuor of well doyng falleth awaye. For whoe (say they) shall heare that eyther life or death is certainely apointed for him by the eternall decree of God, but that it will by and by come into his minde that it maketh no matter how he behaue him∣self, sithe the predestination of God can by his worke be nothing hin∣dered or furthered? So shal al men dissolutely throw forth thēselues, and after a desperate manner runne hedlong whether their lust shall carrie them. And verily they say not altogether falsly, for there be ma∣ny swine, whiche with filthy blasphemies defile the doctrine of prede∣stination, and by this pretense also do mocke out all admonishmentes & rebukynges, sayeng, God knoweth what he hath ones determined to do with vs: if he haue decreed our saluation, he wil bring vs to it at the time apointed: if he haue predestinate our death, we shold trauaile in vaine to the contrarie. But the Scripture, when it teacheth with how much greater reuerence and religiousnesse we ought to think of so great a misterie, doth both instruct the godly to far other sense, and well cōfute these mens outrage. For it doth not speake of predestina∣tiō to this ende, that we should be encouraged to boldnesse, and with vnlawful rashnesse attēpt to searche the vnattained secretes of God: but rather that beyng humbled and aba••ed we should learne to trēble at his iudgement, & reuerently to loke vp to his mercie. To this mark the faithfull wil leuell thēselues. As for that filthy groyning of swine, it is well confuted of Paul. They say that they goe carelesly forward in vices: bicause if they be of the nūber of the elect, their vices shal no∣thing hinder them▪ but that they shal at length be brought to life. But Paul telleth that we be to this ende, that we should leade a holy and faultlesse life. If the marke of that electiō is directed vnto be holinesse of life, it ought more to awake and sturre vs vp cherefully to practise that holinesse, than to serue for a clokyng of slouthfulnesse. For howe greatly do these thinges differ the one from the other: to cesse frō well doyng, bicause election sufficeth to saluatiō: and that the apointed end of election is that we should applie our selues to the endeuor of good doynges. Away therfore with such sacrileges, which do wrongfully misturne the whole order of electiō. Where they stretch their blaspe∣mies further, when they say that he whiche is reprobrate of God, shal lose his labor if he goe about to make himselfe allowable to him with innocencie and honestie of life: therein they are taken with a most sha∣melesse lie. For, whense could such endeuor come but of election▪ For whosoeuer be of the nūber of the reprobate, as they are vessels made to dishonor, so they cesse not with continuall wicked doynges to pro∣uoke the wrath of God agaynst themselues, and by euident tokens to confirme the iudgement of God whiche is already pronounced vpon them: so far be they from striuyng with him in vaine.

[ 13] But other do maliciously and shamefully sclaunder this doctrine, as though it did ouerthrow al exhortatiōs to godly liuing. For which matter in olde time Augustine was burdened with a greate malice.

which he wiped away with his boke of Correption and Grace writ∣ten to Ualentine, the redyng whereof will appease al godly and trac∣••able men: yet I wil touch a fewe thinges, which (as I trust) shall sa∣tisfie them that be honest and not contentious. We haue already seen how open and lowde a preacher of the free election Paule was: was he therefore colde in admonishyng and exhortyng? Let these good ze∣lous men cōpare their earnestnesse with his, & it shal be found in them ••se in comparison of his incredible heate. And truely this principle ta∣keth away all doutes, that we are not called to vncleannesse, but that euery man should possesse his vessell in honor, &c. Agayne, that we are the handy worke of God created to good workes whiche he hath pre∣pared that we should walke in them. Summarily, they that are euen but meanely exercised in Paule, shal without long declaration easily perceiue how fitly he maketh these thinges to agree, which thei fayne to disagree. Christ commaundeth that men beleue in him▪ yet is his definitiue sentence neyther false nor contrarie to this cōmaundement, where he sayth, No man can come to me, but he to whome it is geuen of my father. Let preachyng therefore haue his course, whiche maye bring men to fayth, and with continuall profityng holde them faste in perseuerance. Neither yet let the knowlege of predestination be hin∣dered, that they which obey may not be proude as of their owne, but maye glorie in the Lord. Christ not for nothyng sayth, Whoe so hath eares of hearyng, let him heare. Therfore when we exhorte & preach, they that haue eares do willingly obey: but who so lack eares, in them is fulfilled that whiche is written, That hearyng they heare not. But why (sayth Augustine) shold some haue, & other not haue? Whoe hath knowen the minde of the Lord? Must that therfore be denied which is open, bicause that can not be comprehēded whiche is hidden? These sayenges I haue faithfully reported out of Augustine: but bicause paraduenture his wordes shall haue more authoritie than mine, goe to, let vs bring forth the very wordes that are red in himself. If when this is heard, many are turned into dulnesse and sluggishnesse, and beyng enclined frō labour to lust do goe after their desires: ought that therefore to be accompted false whiche is spoken of the foreknowlege of God? If God haue foreknowen that they shalbe good, shal they not be good, in how great euelnesse soeuer they nowe liue? and if he haue foreknowen that they wil be euell, shal they not be euel, in how great goodnesse soeuer they be now seen? Shal therfore those things which are truely spokē of the foreknowlege of God, be for such causes either to be denied or to be left vnspoken of? namely then when if they be not spoken of, men goe into errors? The rule (sayth he) to kepe truthe vn∣spoken, is one thing, and the necessitie to speake truth is an other. As for the causes of leauyng truth vnspoken, it were long to search them out al: of whiche yet this is one, that they be not made worse whiche vnderstande it not, while we meane to make them more learned that vnderstand it, whoe when we speake any such thing are in deede not made more learned, nor yet are made worse. But when a true thing is in such case, that when we speake it, he is made worse that can not conceiue it: and when we speake it not, he is made worse that can con∣ceyue it: what thinke we now to be done? is not the truth rather to be

spoken, that he maye conceiue it, that can conceyue it: that kepe it vn∣spoken, that not only neither of them maye conceiue it, but also he that more vnderstandeth may be the worse? wheras if he did heare & con∣ceiue it, by him also many shold learne? And we wil not say that which, as the Scripture witnesseth, we lawfully might haue spokē. For we feare for so the least when we speake, he be offended that can not con∣ceiue it: but we feare not least while we holde our peace, he that can conceyue truthe be deceiued with falshed. Whiche sentence he at the last shortly knittyng vp, more plainely also confirmeth. Wherefore if the Apostles & they which followed them, the doctors of the Church, did both, namely both godlyly preache of the eternall election of God, and holde the faythfull in awe vnder the discipline of godly life: why doe these our aduersaries beyng confuted with inuincible violence of truthe, thinke that they saye well in sayeng that that whiche is spo∣ken of predestination is not to be preached to the people although it be true. Yea it must in any wise be preached, that he which hath eares to heare may heare. But who hath eares if he haue not receiued them frō him that promiseth that he will geue them? Truely let him y^• recei∣ueth not, refuse it: so that yet he which receiueth it, do take & drinke, do drink & liue. For as godlinesse is to be preached, y^t God may be rightly worshipped: so is also predestination, that he whiche hath eares to heare of the grace of God, may glorie in God and not in himself.

[ 14] And yet that holy man, as he had a singular desire to edifie, so tem∣pereth the manner of teaching the truthe, that offense be wisely auoy∣ded so far as it lawfully maye be. For he sheweth that those thinges which are truely sayd, maye also be conueniently sayd. If any man do thus preache to the people. If ye beleue not, the cause is for that ye are already predestinate of God to destruction: suche a man doth not only cherish slouthfulnesse, but also maineteyne wickednesse. If any man also stretch his sayeng to the time to come, and saye that they whiche heare, shall not beleue, bicause they are reprobate: this shalbe rather a cursyng than a teachyng. Such therfore Augustine not vn∣worthily biddeth to departe from the Church, as foolish teachers, and vnlucky and ill prophecieng Prophetes. In an other place he truely affirmeth that it is to beholden that a man then profiteth with rebu∣kyng, when he hath mercie and helpeth whiche maketh to profit whome he will, euen without rebukyng. But why some thus, & some otherwise? God forbidde, that that we should saye that the power of iudgyng belongeth rather to the claye than to the potter. Agayne af∣terward. When men by rebuking either come or returne into the way of righteousnes, who worketh saluatiō in their heartes but he which when any whosoeuer he be planted & watereth, geueth the encrease, whom when he wil saue, no freewill of man resisteth? It is therefore not to be doubted that the willes of men can not resist the will of God (which both in heauen & earth hath done what soeuer he would, and which hath also done those thinges that are to come) but that he may do what he wil, for asmuch as euen of the very willes of men he doth what he wil. Agayne, whē he wil leade mē to him, doth he binde them w^t corporal bondes? He inwardly worketh, inwardly holdeth hearts, inwardly moueth hearts, & draweth them with their willes which he

himself hath made in thē. But, that which he by and by addeth ought in no wise to be omitted: that bicause we know not whoe belongeth or not belongeth to the number of the predestinate, we ought so to be af∣fectioned that we would al men to be saued. So shal it come to passe, that whome soeuer we finde, we shall trauaile to make him partaker of peace. But our peace shal rest vpon the children of peace. Therfore for our part, we must applie holsome and sharp rebukyng to all men like a medicine, that they perish not, nor destroye other, but it shalbe the worke of God to make it profitable to them whome he hath fore∣knowen and predestinate.

The .xxiiii. Chapter. ¶ That Election is stablished by the callyng of God; but that the reprobrate do bryng vpon themselues the iust destruction wher∣unto they are apoynted.

BUt, that the matter maye more plainely appere, we must entreate bothe of the callyng of the elect, and of the blin∣ding and hardening of the wicked. Of the first of these I haue already spoken somwhat▪ when I confuted their er∣rour, whiche thing that the generalnesse of the promises extendeth egally to all mankinde. But this election which otherwise God hath hidden with himselfe he doth not without choyse at length disclose by his callyng, which a man maye therefore call the testifieng of it. For, whome he hath foreknowen, them he hath also fore apointed to be fashioned like the image of his sonne: whome he hath fore apoin∣ted, them he hath also called: whome he hath called, them he hath also iustified, that in time to come he maye glorifie them. When the Lord hath by electing already adopted his into the number of his children: yet we see how they entre not into possession of so great a benefit, but when they be called: on the other side, how beyng called they do nowe enioye a certaine communicatyng of his election. For whiche reason Paule calleth the Spirit whiche they receiue, bothe the Spirit of ad∣option, and the seale, and earnest of the inheritance to come: namely bicause it doeth with the testimonie thereof stablish and seale to their heartes the assurednesse of the adoptiō to come. For though y^e preach∣yng of the Gospell spryng out of the fountayne of election: yet bycause it is also cōmon to the reprobate, therfore it could not by it it selfe be a sure profe thereof. But God effectually teacheth his elect, that he may bryng them to fayth: as we haue before alleged out of the wordes of Christ. Whoe so is of God, he & none other seeth the Father▪ Againe, I haue shewed thy name to the men whome thou haste geuen me: Wheras he sayth in an other place, No man can come to me, vnlesse my Father drawe him. Whiche place Augustine wisely weyeth, whose wordes are these. If (as Truthe sayth) euery one that hath learned, cōmet: whosoeuer cōmeth not, certainely neyther hath he learned. It doth not therefore folow that he which can come, also cōmeth, vnlesse he haue bothe willed and done it. But euery one that hath learned of the father, not only can come, but also cōmeth, whē now there is pre∣sent bothe the profit of comming, and the affection of willyng, and the

••eled with this light, that they should refuse to loke vpon electiō? Yet in the meane time I denie not, that to the ende we maye be certayne of our saluation, we must beginne at the word, and that our affiance ought therewith to be contented, that we maye call vpon God by the name of Father. For some quite contrarie to righte order, that they maye be certified of the counsell of God (which is nere vnto vs, in our mouth and in our heart) do couet to flie aboue the cloudes. Therefore that rashnesse is to be restrained with sobrietie of faith, that it maye suffice vs that God in his outward worde is a witnesse of his hidden grace: to that the conduit pipe out of whiche there floweth water largely for vs to drinke, doe not hinder but that the springhed maye haue his due honor.

[ 4] Therefore as they do wrongfully, whiche hang the strength of e∣lection vpon the faith of the gospel, by which faith we fele that electiō perteyneth to vs: so we shall kepe the beste order, if in sekyng the cer∣taintie of our election, we sticke fast in these later signes, whiche are sure witnessinges of it. Satan do••••: with no tētation either more gre∣uously, or more dangerously astonish the faithful, than when disquie∣ting them with doubt of their election he doth also moue them with a peruerse desire to seke it out of the way. I cal it loking out of the way, when a wretched man enterpriseth to breake into the hidden secretes of the wisedome of God, and to pearce euen to the hi••st eternitie to vn∣derstand what is determined of himself at the iudgemēt seate of God. For then he throweth himselfe hedlong to be swallowed vp into the depth of the vnmeasurable deuouryng pit, then he wrappeth himselfe with innumerable snares and such as he cā not winde out of: then he ouerwhelmeth himselfe with the bottōlesse depth of blinde darknesse. For so is it rightfull that the foolishnesse of the wit of mā be punished with so horrible ruine, when he attempteth of his owne force to rise vp to the height of the wisedome of God. And so much more deadly is this tentation, as there is none to which we are cōmonly all more bēt. For there is most rarely any man to be foūd, whose minde is not som∣time striken with this thought. Whens•• hast thou saluation, but of the Election of God? And of Election what reuelation hast thou? whiche thought, if it haue ones taken place in any man, eyther perpetually vexeth the miserable man with terrible tormentes, or vtterly dismay∣eth him. Truely I would haue no surer argument than this experiēce to proue, howe wrongfully such men imagine of predestination. For the minde can be infected with no error more pes••ilent, thā that which plucketh downe and thrusteth the conscience from her peace and qui∣etnesse toward God. Therefore if we feare shipwreck, we muste dili∣gently beware of this rocke, whiche is neuer stryken vpon without destruction. And though the disputyng of predestination bee estemed like a dangerous Sea, yet in passyng through it there is found a safe and quiet yea and pleasant saylyng, vnlesse a man doe wilfully couet to be in danger. For as they do drowne themselues in the deadly bot∣tomlesse depth, whiche to be certified of their election doe enquire of the secret Counsell of God without his worde: so they whyche doe rightly and orderly searche it in suche sorte as it is conteyned in the worde, receyue thereof a singular frute of comfort. Let this therefore

be our way to searche it, that we beginne at the calling of God, & ende in the same. Howebeit this withstandeth not, but that the faithfull may thinke that the benefites whiche they dayly receiue at the hande of God, doe descend from that secret adoption: as they saye in Esaye, Thou haste done maruels, thy thoughtes are olde, true, and faithfull: for asmuch as by that adoption as by a token, the Lordes will is to cōfirme so much as is lawful to be knowē of his coūsel. But least any man should think this a weake testimonie, let vs consider how much bothe clearenesse and certaintie it bringeth vs. Of whiche thing Ber∣nard speaketh fitly. For after that he had spoken of the reprobate, he sayth: The purpose of God standeth, the sentence of peace standeth vpon them that feare him, bothe coueryng their euels, and rewarding their good thynges: so as to them after a maruellous manner not on∣ly good thinges, but also euell doe worke together vnto good. Whoe shall accuse the elect of God? It sufficeth me to all righteousnesse, to haue him alone mercifull, to whome alone I haue sinned. All that he hath decreed not to impute to me, is so as yf it neuer had ben. And a litle after: O place of true reste, and to whiche not vnworthily I maye geue the name of a bedchamber, in whiche God is seene not as troubled with wrath, not as withholden with care, but his wil is pro∣ued in him good, and well pleasyng, and perfect. This sight doth not make afrayde, but calmeth: doth not stirre vp vnquiet curiousnesse, but appeaseth it: doth not wery the senses, but quietet them. Here is quiet truely taken. God beyng appeased, appeaseth all thynges: and to beholde him quiet, is to be quiet.

First if we seke a fatherly kindenesse and fauorable minde of God, [ 5] we must turne our eyes to Christ, in whome alone the soule of the fa∣ther resteth. If we seke saluation, lyfe, and the immortalitie of the heauenly kingdome, we muste then also flee to no other: for asmuch as he alone is bothe the fountayne of lyfe, and author of saluation, and heir of the kingdome of Heauen. Nowe whereto serueth elec∣tion, but that beyng adopted of the heauenly Father into the degree of chyldren, we maye by his fauour obteyne saluation and immorta∣litie? Howe so euer in sekyng thou tosse it and shake it, yet thou shalt finde that the vttermoste marke of it extendeth no further. Therefore whome God hath taken to his children, it is not sayd that he hath cho∣sen them in themselues, but in his Christ: bycause he could not loue them but in him, nor geue them the honour of the inheritance of his kingdome, vnlesse they had firste ben made partakers of him. If we be chosen in him▪ we shall not finde in our selues the certaintie of our election: no, nor yet in God the Father, yf we imagine him naked without the Sonne. Christ therefore is the mirrour, in whome we bothe muste, and without deceite maye behold our election. For sithe it is he into whose bodie the Father hath apoynted to graffe all them whome from eternitie he hath willed to be his, that he maye take for his chyldren so many as he reknowlegeth amonge his members: we haue a witnesse playne and sure enough▪ y^t we are written in the boke of life, if we cōmunicate with Christ. And y^t sure cōmuniō of himself he gaue vs, when by the preaching of the Gospel he testified that he was

geuen to vs of the father, that he with all his good thinges should be oures. We are sayd to put on him, & to growe together into him, that we maye liue: bicause he liueth. So oft is this doctrine repeted, The Father spared not his only begotten sonne, that whosoeuer beleueth in him, maye not perish. But he that beleueth in him, is sayd to haue passed from death into life. In which sense he calleth himself the bred of life, which who so eateth, he shal not die for euer. He (I say) hath bē a witnesse to vs, that they shalbe receyued of the heauenly Father in place of his children, of whome he hath ben receiued by fayth. If we couet any more than to be accompted among the children and heires of God, then we maye climbe aboue Christ. If this be our vttermoste marke: how much be we mad in sekyng without him that whiche we haue already obteined in him, and which maye be found in him alone▪ Moreouer sithe he is the eternal wisedome, the vnchangeable truth, and faste settled counsell of the Father: it is not to be ••eared least that which he declareth to vs in his word, should varie any thing be it ne∣uer so litle from that will of the father whiche we seke: but rather he faithfully openeth it vnto vs, such as it was from the beginnyng, and euer shalbe. The practise of this doctrine ought also to be in vre in prayers. For though the faith of electiō doth encourage vs to cal vpō God: yet when we make our prayers, it were vnorderly done to thrust it into the presence of God, or to couenant with this condition▪ Lord, if I be elected, heare me: for asmuch as he willeth vs to be cōtent with his promises, and no where els to seke whether he wil be entreatable to vs or no. This wisedome shall deliuer vs from many snares, if we can skill to applie that to a right vse whiche hath ben rightly written: but let vs not vndiscretely draw hether and thether that which ought to haue ben restrayned.

[ 6] There is also for stablishyng of our affiance an other staye of elec∣tion, whiche we haue sayd to be ioyned with our callyng. For, whome Christ taketh beyng enlightened with the knowlege of his name into the bosome of his Church, them he is sayd to receiue into his faith & protection. And whome so euer he receiueth, they are sayd to be com∣mitted to him of the father, and deliuered to his trust, that they maye be kept into eternall life. What meane we? Christ crieth out with a lowde voyce, that so many as the Father willeth to be saued, he hath deliuered them into his protection. Therefore if we list to know whe∣ther God haue care of our safetie, let vs seke whether he hath com∣mitted vs to Christ, whome he hath made the onely sauior of all his. Nowe if we dout whether we bee receyued of Christ into his fayth and kepyng, he preuenteth our doutyng, when he voluntarily effreth himself to be our shepeheard, and pronounceth that we shalbe in the number of his shepe if we heare his voyce. Let vs therefore embrace Christ, beyng liberally set open for vs, and cōming to mete vs: he shal number vs in his flocke, and shall kepe vs enclosed with in his folde. But there entreth into vs a carefulnesse of our state to come. For as Paul teacheth that thei are called, which were before chosen: so Christ sheweth that many are called, but few are chosen▪ yea and also Paule himselfe in an other place dishorteth vs from carefulnesse: Let him that standeth (sayth he) loke that he fall not. Againe, Art thou grafted

into the people of God? Be not proude, but feare: for God is able to cut the of againe that he maye graffe other. Finally wee are sufficiently taught by experience it selfe, that calling and faith are of smale value, vnlesse there be adioyned continuance which happeneth not to al mē. But Christ hath deliuered vs from thys care: for verily these promyses haue respect to the time to come. All that my Father geueth mee, shall come to me: and him that shall come to mee, I will not cast him oute of doers. Againe, This is the will of him that sente me, the Father, that I lose nothing of al things that he hath geuen me, but may raise them vp againe in the last day. Againe▪ My shepe heare my voice and thei fo∣lowe me: I knowe them, and I geue them eternall life, and thei shall not perishe for euer, neither shall any man take them out of my hande. The Father which gaue them to me, is greater then all: and no man can take them out of the hande of my Father. Now when he pronoū∣ceth, Euery tree whiche my Father hathe not planted, shall be plucked vp by the roote: he signifieth on the cōtrary side, that thei can neuer be plucked from saluation, which haue roote in God. Wherewith agreeth that saieng of Ihon, If thei had ben of vs, thei had not at all gone out from vs. Herevpon also commeth that noble glorieng of Paul against Life and Death, present thinges and thinges to come: which glorieng must nedes be grounded vpon the gift of continuance. Neyther is it a∣ny doubt that he directeth this saieng to all the faithfull. In an other place the same Paul saith. He that hath begonne in you a good worke, shal ende it euen vntil the day of Christ. As also Dauid, when his faith fainted, leaned vpon this stay: Thou shalt not forsake the worke of thy handes. And nowe neither is this doubtfull, that Christ when he pray∣eth for all the faithfull, asketh the same thinge for them whiche he as∣keth for Peter, that their faith maye neuer faint. Whereby we gather, that thei are out of danger of falling awaie, bycause the sonne of God, askinge stedfaste continuance for their godlinesse, suffered no deniall. What woulde Christe haue vs to learne hereby, but that wee shoulde truste that we shall perpetually be safe, bicause we are ones made his?

But it dayly happeneth, that thei whiche semed to be Christes, do [ 7] agayne reuolt from him & fal, yea & in the very same place where he af∣firmeth that none had perished of them which were geuen him of the Father, yet he excepteth the sonne of perditiō. That is true in dede: but this is also as certaine, that such did neuer clea••e to Christ with that a••fiance of heart w^t whiche I sate y^t the assurednesse of our election ys stablished. Thei went out from vs (saith Ihon) but thei were not of vs. For if thei had ben of vs, thei had still taried with vs. Neither do I de∣ny that thei haue like signes of calling as the elect haue: but I do not graunt that thei haue that sure stablishment of election which I bidde the faithfull to fetche out of the worde of the Gospell. Wherfore let not suche examples moue vs but that we quietly reste vpon the promise of the Lord, where he pronounceth, y^t al thei are geuen to him of the Fa∣ther, which receiue him with true faith, of whom sith he is their keper & Pastor, none shal perishe. Of Iudas we shal speake hereafter. Paule doth not counsell Christians from assurednesse altogether, butte from carelesse and loose assurednesse of the fleshe, whiche draweth wyth it, pride, presumptiō, and disdaine of other, and quencheth humilitie and

the reuerence of God, & bringeth forgetfulnes of grace receiued. For he speaketh to y^e Gentiles, whome he teacheth, y^t thei ought not proudly & vngently to reproche y^t Iewes for this, that the Iewes beinge dishe∣rited, thei were set in their stede. Feare also he requireth, not wherew^t thei sholde be dismaied & stagger, but whych framing vs to y^e humbler receiuing of the grace of God, shold abate nothing of y^e affiance therof, as we haue said in an other place. Beside y^t, he doth not there speake to euery mā particularly, but to y^e sectes thēselues generally. For when y^e Churche was diuided into two parts, & enuie bred dissensiō, Paul put∣teth y^e Gētiles in minde y^t their beīg supplied into y^e place of y^e peculiar & holy people, ought to bee to thē a cause of feare & modesty. And amōg thē ther wer many puffed vp w^t glory, whose vaine bostīg it was profi∣table to beat downe. But we haue in an other place shewed, y^t our hope is extended to y^e time to come euen beyonde death, & y^t nothing is more contrarye to the nature of it, than to doubte what shall become of vs.

[ 8] That saieng of Christ, of many being called but few chosen, is ve∣ry il takē after y^t māner. Ther shalbe nothing doubtful if we hold faste y^t which ought to be clere by y^e things aboue spokē, y^t ther ar two sorts of calling. For ther is an vniuersal calling wherby through y^e outward preaching of y^e word, God calleth al together to him, euen them also to whom he setteth it forth vnto y^t sauour of death, & vnto matter of more greuous cōdemnatiō. The other is a special calling whiche for y^e most part he vouche saueth to geue only to y^e faithful, whē by y^e inward en∣lightning of his spirit he maketh y^t the word preached is setled in their hearts. Yet somtime he maketh thē also partakers of it whō he enlight¦neth but for a time, & afterward by y^e deseruīg of their vnthankefulnes forsaketh thē & striketh thē w^t greater blindenes. Nowe when y^e Lorde sawe y^e Gospel to be published far & wide, & to be despised of many, but to be had in due price of fewe: he describeth to vs God vnder the persō of a Kinge, which preparinge a solemne feaste sendeth his messingers rounde about to bidde a greate multitude to be his gestes, and yet can get but a fewe, bicause euery one allegeth lettes for his excuse, so that at length he is compelled vpon their refusal, to cal out of the hie waies euery one that he meteth. Hetherto euery man seeth that the parable must be vnderstand of the outward callinge. He addeth afterward that God doth like a good maker of a feast, which goeth aboute the tables, to chere his gestes. If he finde any not clothed with a weddinge gar∣ment, he wil not suffer him with his vncleanlines to dishonoure the so∣lemnitie of the feast. This part of the parable, I grant, is to be vnder∣stand of them which enter into the Church by the profession of faithe, but are not clothed with the sanctification of Christ. Suche dishonors and as it were botches of his Churche, the Lorde wyll not suffer for e∣uer: but, as their fylthinesse deserueth he wil caste them out. Therfore few ar chosen out of a great numbre of them y^t are called, but yet not w^t y^e calling by which we say y^t the faithfull ought to iudge their election. For, that general calling is also common to the wicked: but this special Calling bringeth w^t it y^e spirit of regeneratiō, which is y^e earnest & seale of y^e inheritance to come, wherw^t our hearts are sealed vp agaīst y^e day of y^e lord. In a sūme sith hypocrites boast of godlines as wel as y^e true worshipers of god, Christ pronoūceth y^t at length thei shalbe cast out of

the place which thei wrongfully possesse: as it is said in y^e psalm, Lord, who shall dwell in thy tabernacle? The innocent in handes, & the man of a pure heart. Againe in an other place. This is the generation of thē that seke God, of them that seeke the face of the God of Iacob. And so dothe y^e Spirite exhorte the faithful to sufferance, that thei take it not greuously y^t the Israelites be mingled w^t thē in y^e Church: for at length their visor shalbe plucked from them & thei shalbe cast out with shame.

The same reason is of the exception euen now alleged, where Christ [ 8] saith y^t none perished but y^e sonne of perdition. It is in dede an vnpro∣pre speache, but yet not darke. For he was not accompted among the shepe of Christe, for y^t he was one in dede, but bicause he kept y^e place of one. And where in an other place y^e Lorde affirmeth y^t hee was chosen w^t the Apostles, y^t is spokē onli in respect of y^e ministerie. Twelue (saith he) haue I chosen, & one of them is a Deuel: y^t is, he had chosen him to y^e office of an Apostle. But when he speaketh of choosing to saluacion, he denieth him far away frō the numbre of y^e choosen saieng: I speake not of al: I know whome I haue choosen. If a man do in bothe places confound y^e word of Choosing, he shal miserably entangle himselfe: if he make differēce, nothing is more plaine. Therfore Gregory teacheth very ill & pestilently when he saith y^t we know only our calling, but are vncertaine of our election: wherby he moueth al men to feare & tremb∣ling: vsing also this reasō, but bicause we know what we be to day, but what we shalbe we know not. But in y^e place he sufficiently declareth, how he stumbled at this blocke. For, bicause he hanged election vpō y^e merites of works, he had mater enough & more to discourage y^e minds of men: but he colde not strengthen thē, which did not remoue thē from thēselves to y^e affiance of y^e goodnes of God. Herof y^e faithful haue som taste of y^t which we haue determined at y^e begīning: y^e predestinatiō, if it be rightly thought vpō, bringeth not a shaking of faith, but rather the best strengthening of it. And yet I denie not, y^t the holy ghoste frameth his talke to y^e smale measure of oure sense. As whē he saith. In y^e secret of my people thei shal not be, & in y^e rowle of my seruants thei shal not be writen. As though God did beginne to write in y^e booke of life, them whom he reckeneth in y^e numbre of his: wheras yet we know, euen by y^e witnesse of Christe, y^t the names of the children of God are from the beginning written in y^e boke of life. But in these wordes is only expres∣sed the casting away of them which semed the chefe among the electe: as it is saide in the Psalme. Let them be blotted out of the boke of life, and let them not be written with the righteous.

But the electe are neither immediatly from the wombe, nor al at one [ 9] time, by calling gathered together into the flocke of Christe, but as it pleaseth God to distribute his grace to them. But ere thei be gathered together to that chefe shepeherd, thei are scattered abroad and s••ray in the common deserte, and differ nothinge from other, sauing that they be defended by the singular mercie of God, from fallinge into the ex∣treeme hedlong downefall of deathe. Therefore if you loke vpon them selues, you shall see the offspring of Adam, which fauoreth of the cōmon corruption of the whole masse. That they be not carried into extreeme and dispe••red vngodlynesse, this com̄eth not to passe by any goodnesse naturally planted in them: but bicause the eye of God watcheth, and

his hand is stretched out to their saluation. For thei y^e dreame that frō their very natiuitie there is planted in their heartes I wote not what sede of election, by y^e vertue whereof thei are alwaie enclined to godly∣nes & to y^e feare of God, thei both are not holpē to proue it by y^e autho∣ritie of Scripture, & also are confuted by experience it selfe. Thei do in dede bring forth a fewe examples to proue y^t the elect euen before their enlightning, were not vtterly strangers from religiō: that Paul in his being a Pharisee liued vnreprouable, that Cornelius was by almes & praiers accepted of God: & such other. Of Paul, we grant to them: of Cornelius, wee saye that they are deceiued. For it appeareth y^t he was then already enlightned & regenerate, so that he wanted nothing but the clere reueling of the Gospel. But what wil thei wring out by these fewe examples? that al the elect are alway endued w^t the spirit of god∣linesse? No more than if a man by shewing y^e vprightnesse of Aristides, Socrates, Zenocrates, Scipio, Curius, Camill{us}, & other, sholde therof gather that al thei that are left in blindnesse of idolatrie, wer desirous folowers of holines & honestie. Yea and the Scripture in more places than one, openly crieth out againste them. For, y^e state which Paul de∣scribeth of y^e Ephesiās before their regeneraciō, sheweth not one grain of this sede. Ye were (saith he) deade w^t defaultes & sinnes, in which ye walked according to y^e time of this worlde, according to y^e prince of the ••yre, which now worketh in y^e obstinate children: among whome we all also were somtime conuersant in y^e lustes of our flesh, doing those thin∣ges y^t liked oure fleshe & minde. And we were by nature the children of wrath, as other also were. Again, Remembre y^t ye were somtime w^tout hope, & lacked God in the world. Againe. Ye were somtime darkenesse: but now ye are light in the lord: walke as y^e children of light. But par∣aduenture thei wil haue these thinges to be referred to y^e ignorance of y^e true God, wherew^t thei denie not y^t the elect are holden before y^t they be called. Albeit this were a shamelesse cauilling, sith he therof conclu∣deth, that thei ought nowe noe more either to lie or to steale: yet what will thei answer to other places? as is that place to the Corynthians, where when he had pronounced that neither whoremongers, nor ido∣latrers, nor adulterers, nor weakelinges, nor buggerers, nor theues, nor couetous men, shalbe heires of y^e kingedome of God: he by & by ad∣deth that thei wer wrapped in the same haynous offenses before that thei knew Christ: but now that thei are bothe washed by his bloode & made free by his Spirit. Againe an other place to the Romaines. As ye haue geuen your membres bond to vncleannesse, & to iniquitie vnto iniquitie, now yeld them in bondage to righteousnesse. For what frute had you of those thinges, in whiche ye are nowe worthily ashamed. &c.

[ 11] What manner of seede of election, I praie you, dyd then budde in them, whiche bring manifoldly defiled in all their life, as it were wyth desperate wickednesse, wallowed in the most abhominable and accur∣sed sinne of all? If he woulde haue spoken after their opinion, he shold haue shewed how much thei were bound to the bountifulnesse of God, by which thei had ben preserued from slyding into so great filthinesse. So Peter also shoulde haue exhorted his to thankefulnesse for y^e per∣petual sede of election. But hee contrary wise putteth them in mynde that y^e time past sufficed to make an ende of the lustes of the Gentiles. What

ende of the lustes of the Gentiles. What if we come to examples? What budde of righteousnesse was there in Rahab the harlot, before faith? in Manasse, when Hierusalem was dipped and in a manner drowned in the bloode of the Prophetes? in the Thefe, which amonge his laste gaspinges beganne to thinke of repentance? Away therfore with these argumentes, whiche silly curious men do rashely deuise to themselues without the Scripture. But let that abide certaine with vs, which the Scripture hathe, that all haue straied like loste shepe, euery one hathe swarued into his owne waye, that is, perdition. Out of this goulfe of perdition, whome the Lorde hath determined ones to plucke forthe, them he differreth tyl hys fyt time: onely he preserueth them, that they fall not vnto vnpardonable blaspheme.

As the Lorde by the effectualnesse of hys callinge towarde the [ 12] electe, maketh perfecte the saluation, wherevnto he hadde by eternall counsell appoynted them: so he hathe hys iudgementes againste the reprobate, whereby he executeth his counsel of them. Whome there∣fore he hath created vnto the shame of life, and destruction of deathe, that thei shoulde be instrumentes of his wrathe, & examples of his se∣••eritie: frō thē, y^t they may com to their end, somtime he taketh awaie y^e power to heare his word, & somtime by the preachinge of it hee more blyndeth & amaseth thē. Of the fyrst māner, wheras there be innume∣rable examples, lette vs choose out one more cleare and notable than all the reste. There passed awaye about fower thousande yeares afore Christe, in whyche hee hydde from all the Gentiles the lyghte of hys healthe bringing doctrine. If any mā aunswer that he therefore made them not to enioye so greate a benefit bycause he iudged them vnwor∣thy, they whiche come after shall not be proued any more woorthy. Of whiche thynge, byside the experience, Malachie is a substantiall wyt∣nesse, wich reprouinge infidelitie mingled with grosse blasphemies, yet declareth that there shall come a redeemer. Why therefore is hee rather geuen to these than to those? He shal trouble hymselfe in vaine, y^t shal here search for a cause hyer than the secret & vnsearchable coun∣sell of God. Neither is it to bee feared least any scholer of Porphirie, shoulde freely gnaw at the righteousnesse of God while we answer no∣thing in defense of it. For when we say that none perishe vndeseruing, and that it is of the free bountyfulnesse of God that some be deliuered, ther is largely enoughe saide for the setting forth of his glorie, so that it needeth not our shyftinge. The soueraigne iudge therefore maketh awaie for his predestination, when whom he hath ones reiected, them beinge depriued of the communicatinge of his lyghte hee leaueth in blindenesse. Of the other manner there are bothe dayly examples, and also many conteined in the Scripture. One selfe same preachinge is commonly made to a hundred, twenty receiue it with ready obedience of faith: the rest do either set naught by it, or scorne it, or hisse it out, or abhorre it. If any man aunswer that this diuersitie proceedeth of theyr malice and peruersnesse, he shall not yet satisfie vs: bycause the others witte also shoulde be possessed with the same malice, vnlesse God dyd amende it with his goodnesse. Therfore we shal still be encombred, vn∣lesse we call to mynde that whiche Paule saith, Who maketh thee to differ? Wherby he signifieth that some excell other some, not by theyr

owne vertue, but by the onely grace of God.

[ 13] Why therfore dothe he in graunting grace to those passe ouer these? Of those Luke sheweth a cause, Bycause they are ordeined to life. Of these, what shal we think, but bicause thei are the vessels of wrath vn∣to dishonor? Wherfore let it not greue vs to saye with Augustine. God (sayth he) might turne the will of the euell into good, bicause he is al∣mighty. He mighte in dede. Why therefore doth he it not? bicause he wold not. Why he wold not, is in himself. For we ought to be no more wise than we ought to be. And that is much better, than to shift with Chrysostome, and say that he draweth him that is willing & reacheth his hand, that the difference may not seme to stand in the iudgemēt of God, but in the only wil of men. Truely it so standeth not in the propre motion of man, that euen the godly & they that feare God haue neede of a singular instruction of y^t Spirit. Lydia y^e purple seller feared God, and yet it behoued that her heart shold be opened, that she might har∣ken to the doctrine of Paul, & profit in it. This is not spokē of one wo∣man alone, but that we shold know that the profiting of euery man in godlinesse is the secret worke of the Spirit. This verily can not be brought in questiō, that y^e lord sendeth his word to many, whose blind∣nesse he will haue to be more enforced. For, to what purpose doth he hidde so many cōmaūdements to be carried to Pharao? was it bicause he hoped y^t with often repeted messages he wold be appeased? No, but before he beganne, he foreknew & foretolde y^e end. Goe (sayd he to Mo∣ses) & declare to him my wil: but I wil harden his heart, that he obey not. So when he stirreth vp Ezechiel, he warneth him aforehand that he sendeth him to a rebellious and stubborne people: to the end that he should not be afrayde if he perceiue himself to singe to defmen. So he foretelleth to Ieremie, y^t his doctrine shold become a fier, to destroye & wast the people like stuble. But the prophecie of Esaye yet more en∣forceth it. For he is thus sent of the Lord: Goe and saye to the children of Israell: With hearyng heare ye, and vnderstande not: With seyng see ye, and know not. Make obstinate the heart of this people, & make heauy their eares, and ouer playster their eyes: least paraduenture they maye see with their eyes, and heare with their eares, and vnder∣stand with their heart, that beyng turned they may be healed. Behold he directeth his voice to them, but that they maye waxe more deff, he lighteth a light, but that they maye be made more blinde: he sheweth forth doctrine, but that thei may be made more dul: he layeth to thē a remedie, but not that thei may be healed. And Iohn alleging this pro∣phecie, affirmeth y^t the Iewes could not beleue the doctrine of Christ, bicause this curse of God lay vpō them. Neither can this also be in cō∣trouersie, that whom God will not haue ••o be enlightened, to them he deliuered his doctrine wrapped vp in darke speches, that thei may no∣thing profit thereby but to be thrust into greater dulnesse. Christ also testifieth, that he doth therefore expound only to the Apostles the pa∣rables in whiche he had spoken to the multitude, bycause to them it was geuen to know the misteries of the kingdome of God, but to the common people not so. What meaneth the Lorde (wilt thou saye) in teachynge them, of whome he prouideth that he maye not bee vnderstanded? Consider whense is the faulte, and thou wilt cesse to

aske. For in the worde how great darknesse soeuer there be, yet there is alwaie light enough to conuince the conscience of the wicked.

Now remaineth for vs to see, why y^e lord doth y^e which it is plaine y^t [ 14] he doth. If it be answered y^t it is so done bicause men haue so deserued by their vngodlinesse, wickednesse, & vnthankfulnesse: y^e same shall in dede be wel & truely saide: but bicause there appeareth not yet y^e reasō of this diuersitie, why when some are bowed to obedience, other some continue hardened, in searching it we must nedes go to y^t which Paule hath noted out of Moses, namely that God hath raised them vp from the beginning, y^t he might shew his name in y^e whole earthe. Whereas therfore y^e reprobate do not obey the word of God opened vnto them, that shalbe wel imputed to the malice & peruersenesse of their heart, so that this be therwithal added y^t thei are therfore geuen into this per∣uersnesse, bicause by the righteous but yet vnsearchable iudgement of God thei are raised vp to set forth his glorie w^t their damnation. Like∣wise when it is said of y^e sonnes of Heli, y^t thei harkened not to holsome warninges, bicause y^e lord willed to kil them: it is not denied y^t the stub∣bornesse proceded of their own naughtinesse: but it is therw^tal touched why thei were lefte in stubbornesse, when y^e Lord might haue softened their heartes, namly bicause his vnchangeable decree hadde ones ap∣pointed them to destruction. To the same purpose serueth y^t saieng of Ihon, When he had done so great signes, no man beleued in him: that y^e word of Esaie might be fulfilled, Lorde, whoe hath beleued our hea∣ring? For though he do not excuse y^e stifnecked frō blame, yet he is con∣tent w^t that reasō, y^t the grace of God is vnsauorie to men, till the holy ghost bring taste. And Christ alleging y^e prophecie of Esaie, Thei shall al be taught of God, lendeth to no other end but to proue y^t the Iewes ar reprobate & strāgers frō y^e Church, bicause they ar vnapt to learne: & he bringeth no other cause therof but for y^t the promise of God dothe not perteine to thē. Which thīg this saieng of Paul cōfirmeth, y^• Christ which to y^e Iewes is an offense, & to y^e gentiles foolishnes, is to y^e called y^e strength & wisedome of God. For when he hath tolde what cōmonly happeneth so ofte as the Gospel is preached, namly y^• some it maketh more obstinate, & of some it is despised, he saith y^t it is had in price of the only which at called. He had in dede a little before named thē beleuers, but he meant not to take away y^e due degree frō y^e grace of God which goeth before faith, but rather he added this seconde saieng by waie of Correction, y^t thei which had embraced y^e Gospel shold geue y^e praise of their faith to the calling of God. As also a litle after he teacheth y^t they are chosen of God. When y^e vngodly heare these thinges, thei crie oute that god w^t inordinate power abuseth his poore creatures for a sporte to his crueltie. But we which know y^• al men are so many waies endā∣gered to the iudgment seate of God, y^t being asked of a thousand thyn∣ges thei can not satisfie in one, doe confesse y^t the reprobate suffer no∣thing which agreeth not w^t y^e most iust iudgment of God. Whereas we do not clerely atteine y^e reasō therof, let vs not be discōtēt to be ignorāt of somwhat, wher y^e wisedō of god lifteth vp it self into so great heigth.

But forasmuch as ther ar a few places of scripture wont to be obiec∣ted, [ 15] in which God semeth to denie y^t it is done by his ordinance that she wicked do perish, but by this y^t, he crieng out agaīst it, thei wilfulli ••••ing

death vpon themselues: let vs by brefely declaring these places, shewe that thei make nothing again the sentence aboue set. Ther is brought forth a place of Ezechiel, that God wil not the death of a sinner, but ra∣ther that he may be touc••ed & liue. If thei wil extende this to all man∣kinde: why doth he not moue many to repentance, whose mindes are more pliable to obediēce, than theirs which at his dayly allurements ware harder & harder? With the Sodomites (as Christ witnesseth) the preaching of y^e Gospel & miracles wold haue brought forth more frute than in Iurie. How commeth it to passe therfore, if God wil al to be sa∣ued, that he openeth not the gate of repentance to those miserable mē that wold haue been more ready to receiue grace? Hereby we see y^t the place is violently wrested, if the will of God, whereof the Prophet ma∣keth mention, be set against his eternall counsel, whereby he hathe se∣uered the elect from the reprobate. Now if we seke for the true natural meaning of the Propet: his purpose is to bryng hope of pardon to the penitent. And this is y^e summe, y^t it is to be douted but y^t God is readie to forgeue so sone as the sinner turneth. Therefore he willeth not his death, in so much as he willeth his repentāce. But experience teacheth that he so wylleth them to repent whome he generally calleth to him, y^t yet he toucheth not al their heartes. Yet is it therfore to be said that he dealeth deceitfully, bicause although y^t outward voice do but make them vnexcusable which heare & do not obey it, yet it is truly accōpted the testimonie of y^e grace of God, by which testimonie he reconcileth mē to himself. Therfore let vs holde this for y^e meaninge of the Prophet, y^t the death of a sinner pleaseth not god: y^t the godly may haue affiāce, y^t so soue as thei shal be touched w^t repentance, there is pardō ready for thē w^t God: & the wicked may fele y^t their fault is doubled, because they answer not to so great mercifull kindenesse & gentlenesse of God. The mercie of God therfore wil alwaie mete repentance, but to whome re∣pentance is geuen, both al the Prophetes, & Apostles, & Ezechiel him∣sefe do plainely teach. Secondly ther is alleged a place of Paul, wher he saith y^t God willeth al mē to be saued, which although it haue a di∣uerse meaning from y^e other, yet in somthing thei agre together. I an∣swer, first y^t by y^e rest of the texte it is made plaine howe he willeth. For Paul coupleth together, y^t he willeth thē to be saued, & to come to y^e ac∣knowledginge of the trueth. If they will haue this to bee determined by y^e eternal counsel of God, y^t thei receaue y^e doctrine of saluaciō: what meaneth that sayenge of Moses, What nation is so noble, that God commeth neare to it as hee dothe to thee? Howe came it to passe that God restrained from many peoples the lyghte of the Gospell, whiche order enioyed? How came it to passe that the pure knowledg of godly∣nesse neuer came to some, and some scarscely tasted so muche as any darke prynciples of it? Hereof yt shall nowe be easye to gather, where∣to Paule tendeth. He hadde commaunded Timothee to make solemne prayers in the Churche for kinges and prynces. But when it seemed somewhat an absurditie that prayers shoulde bee made to God for a kynde of menne in a manner despeired (bycause they were not onely strangers frō the body of Christe, but also endeuored with al theyr for∣ces to expresse his kingdom) he added, y^t the same is acceptable to God which willeth al mē to be saued. Wherbi verily he signifieth nothig els

but that he hath stopped vp y^t way vnto saluation to no degree of mē: but rather that he hath so powred out his mercie y^t he willeth no man to be voide of it. The other sentēces do not declare what God hath by his secret iudgement determined of al men: but do shewe that there is pardon redy for al sinners which do only turne themselues to require it. For if they more stifly stande vpon this that it is sayd that he will haue mercie vpon all, I will on the contrarie side answer them with that whiche is written in an other place, That our God is in heauen where he doeth whatsoeuer he wil. This word therfore must so be ex∣pounded y^t it may agree with the other, I wil haue mercie vpō whom I wil haue mercie, and I wil shew mercie to whom I wil shew mercie. He that chooseth out them whō he will haue mercie on, doth not geue it to all. But sithe it clearely appereth that in that place is spoken not of all particular men, but of degrees of men, we will make no longer disputing about it. Howbeit it is also to be noted, that Paule doth not affirme what God doth alway and euery where & in all men: but lea∣ueth it to him at his libertie at length to make Kinges & magistrates partakers of the heauēly doctrine, although by reason of their blinde∣nesse they do now rage against it. They seme to presse vs more strōgly with obiecting the place of Peter, that God willeth none to perish, but receyueth al to repentance. But the vndoyng of this knot doth by & by offer selfe in the second worde, bycause the will to receyue can not be vnderstāded to be any other than that which is euery where taught. Truely the turning is in the hand of God: whether he wil turne all or no, let himselfe be asked, when he promiseth that he will geue to a cer∣tayne fewe men a fleshly heart, leauyng to other some a stony heart. It is true in deede, that vnlesse he were ready to receyue them whiche call vpon his mercie, this sayeng should be false, Turne to me, and I wil turne to you. But I saye that none of all mortal men doth come to God but he that is preuented of God. And if repentance were in the will of man, Paule would not say, If paraduenture he geue them re∣pentance. Yea vnlesse the same God which with word exhorteth al mē to repentance, did with secret mouyng of his spirit bryng the chosen to it: Ieremie would not say, Turne me, Lorde, and I shalbe turned: for when thou hast turned me, I haue repented.

But (thou wilt say) yf it be so, there shalbe smal truthe in the promi∣ses [ 16] of the gospel, which when they testifie of the wil of God, affirme y^t he willeth y^t which is against his inuiolable decree. Not so. For howe∣soeuer the promises of saluation be vniuersall, yet they nothyng dis∣agree with the predestination of the reprobate, so that we direct our myndes to the effect of them. We knowe that then and not till then the promises are effectuall to vs, when we receyue them by fayth, on the other side when fayth is made voyde, the promyse is there∣withall abolished. If this be the nature of them, let vs then see whether these thynges disagree together: that it is sayde that God hath from eternitie ordeyned whome he will embrace with loue, and vpon whome he will exercise wrath: and that he promiseth saluation to al without difference. Truely I say that they agree very well. For in so promisyng he meaneth nothing els than y^t his mercie is set open for al which do couet & craue it: which thing none do but they whō he

hath enlightned. And them he enlightueth, whom he hath predestinat to saluaciō. Thei (I saie) haue y^e truth of y^e promises sure & vnshaken, so as it can not be said y^t there is any disagreement betwene y^e eternal election of God, & the testimonie of his grace which he offereth to the 〈◊〉〈◊〉. But why nameth he Al? verily y^t the cōsciences of y^e godly may y^e more sa••ely rest, when thei vnderstand y^t ther is no dyfference of syn∣uers, so 〈◊〉〈◊〉 be presēt: & that y^e wicked may not cauil for their excuse, y^t thei 〈◊〉〈◊〉 sāctuary whervnto thei may w^tdrawe themselues from y^e bondage of sinne, when w^t their owne vnthankfulnesse thei refuse yt being offred thē. Therfore when y^e mercie of God is by y^e Gospel offred to both sortes, it is faith, y^t is to say y^e enlightnīg of god, which maketh difference betwene y^e godly & vngodly, so as y^e one sort feleth y^e effectu∣alnesse of y^e gospel, & the other sort obteine no frut therof. The enlight∣ning it self also hath y^e eternal electiō of God for y^e rule thereof. The cō∣plaint of Christ, which thei allege, Ierusalē, Ierusalem, howe oft haue I willed to gather together thy chickens, but y^e woldest not? maketh nothing for thē. I grant y^e Christ ther speaketh not only in y^e person of mā, but also reprocheth them y^t in al ages thei haue refused his grace. But we must define y^e wil of God which is entreated of. For neither is it vnknowen, how diligently God endeuored to kepe stil y^t people, & w^t how great stifenesse thei euen from y^e first to y^e last being geuen to theyr wādering desires refused to be gathered together: but it foloweth not therof that y^e counsel of God was made voide by y^e malice of mē. They answer & say that nothing lesse a greeth w^t the nature of God than to haue a doble wil in him. Which I grant to thē, so that thei fitly expoūd it. But why do thei not consider so many testimonies, where God put∣ting vpō him the affections of man descēdeth beneath his owne maie∣stie? He saith that he hath w^t stretched out armes called the rebellious people, that he hath early & late trauailed to bring them backe to him. If thei wil applie al these things to god, & not consider the figure, ther shal arise many superstuous cōtentions, which this one solution brin∣geth to agrement, y^t the propretie of mā is figuratiuely applied to god. Howbeit the solution whiche we haue brought in an other place large∣ly sufficeth, that although the will of God be, as to our sense manifold: yet he doth not in himselfe dyuersly will this and that, but accordinge to hys wisedome, which is diuersly manifolde (as Paul calleth it) he a∣maseth oure senses, till it shall be geuen vs to knowe that he maruey∣lously willeth that which now semeth to be against his will. Thei also mocke with cauillations, that sith God is the father of al, it is vnrigh∣teous that he shold disherit any that hath not before w^t his own fault deserued this punishment. As though the liberalitie of God streacheth not euen to Hogges & dogges. But if they speake onli of mankinde, let them aunswer why God bounde himself to one people, to be the father therof: & why also out of the same people he pricked a smal numbre as it were a floure. Butte their owne luste of euel speakynge hindereth these railers that they consider not that God so bringeth forthe his sunne to shine vpon the good and euell, that the inheritance is lai∣ed vp for a fewe, to whome it shall one day be sayd, Come ye blessed of my Father, possesse the kingdom. &c. Thei obiect also that God hateth none of these thinges that he hath made. Which although I graunte

them, yet this remaineth safe whiche I teache, that the reprobate are hatefull to God, and that very rightfully, bicause thei beinge destitute of his Spirit can bring forth nothing but cause of curse. Thei saue fur∣ther, that there is no difference of the Iewe and the Gen••ile, and ther∣fore that the grace of God is wythout difference set before all menne: namely if thei grant (as Paule determineth) that God calleth as well out of the Iewes as out of the Gentiles, accordynge to hys good plea∣sure, so that he is bounde to no man. After this māner also is that wy∣ped awaie whiche thei obiect in an other place, that God hathe enclo∣sed al thinges vnder sinne, that he may haue mercie vpon all: namely bicause he will that the saluacion of all them that are saued be ascribed to his mercie, although this benefite be not common to al. Now when many thinges are alleaged on both partes, let this be our conclusion, to tremble with Paule at so great depth, and if wanton tongues shall be busie, that we be not ashamed of thys his crieng out, O man, what arte thou that striuest with God? For Augustine truely a stirmeth that thei do peruersly which measure the righteousnesse of God by the mea∣sure of the righteousnesse of man.

The .xxv. Chapter. Of the laste Resurrection.

ALthough Christ the sonne of righteousnesse, hauing ouer∣come [ 1] death, shining by the Gospel, geueth vs the lighte of life (as Paule witnesseth) whereby also it is saide that by beleuing we haue passed from death into life, beinge nowe not foreners and strangers, but citizens with the saintes, & of the householde of God, whiche hath made vs to sit with the onely begotten sonne himself in heauenly places, that nothing may be wan∣ting to perfect felicitie: yet least if shold be greuous vnto vs to be exer∣cised vnder this harde warfare, as though we had no frute of the vic∣torie which Christ hath gotten, we must holde fast that which is in an other place taught of y^e nature of hope. For, bicause wee hope for those things which appeare not, and (as it is said in an other place) faithe is a demonstratiō of things inuisible: so lōg as we are enclosed in y^e pry∣son of the fleshe, we are wayfaring from the Lorde. For whiche reason the same Paul saith in an other place that we are deade, & that our life is hidden with Christ in God, & that when he which is our life, shall ap∣peare, then shall we also appeare with him in glorie. This therfore ys oure condition, that with liuing soberly & iustly & godlily in this world, we loke for y^e blessed hope, and y^e cōming of y^e glorie of y^e greate God, & of our sauiour Iesus Christ. Here we neede a singular patience, y^t wee be not wearied & either tourne backe our course, or forsake our stāding. Therfore whatsoeuer hath bē hetherto set out concerning our saluaci∣on, requireth mindes lifted vp to heauen, y^t we may loue Christ whom we haue not seen, and beleuynge in hym maye reioyse wyth vnspeake∣able and glorious ioyfulnesse, tyll wee receyue the ende of oure saythe, as Peter telleth vs. After which manner, Paul saith y^t the faythe and charitie of the godly hath respect to y^e hope which is laied vp in heauē.

When we thus with our eies fastened vpon Christ do hang of heauen, & nothing w^t holdeth them in earthe, from carrieng vs to the promised blessednesse: then is that truely fulfilled, Our heart is where our trea∣sure is. Herevpon cōmeth that faith is so rare in the world, bicause no∣thing is more hard to our dulnesse thē through īnumerable steppes to climbe vp aboue them w^t endeuoringe forward to the price of our hea∣uenly calling. To the great heape of miseries wherw^t we be almoste o∣uerwhelmed, are added the mockinges of vngodly men, wherew^t our simplicitie is railed at, when volutarily forsakinge the allurementes of present good thinges, we seeme to folowe the blessednes hidden frō vs, as it were a fleeing shadow. Finally aboue & beneth vs, before vs & behinde vs, violent tentations besege vs, to the susteining of the feare wherof our courages shold be far to weake, vnlesse beinge vncumbred of earthly thinges thei were fast bound to y^e heauenly life, which in se∣ming is far frō vs. Wherfore only it hath soundly profited in y^e Gospel, whiche is enured to a continual meditation of the blessed resurrection.

[ 2] Of y^e soueraigne ende of good thinges, y^e philosophers haue in olde time curiousli disputed, & also striued among thēselues: yet none except Plato, acknowleged the soueraigne good of man to be his conioyning w^t God. But what māner of cōioyning y^t was, he colde not perceaue so much as w^t any smale taste, & no maruel, sith he had neuer learned of y^e holy bonde therof. To vs the only & perfect felicitie is knowen euen in this earthly wayfaring: but, such as daily more & more enkindleth our heartes w^t desire of it, till y^e ful enioyning may satisfie vs. Therefore I said y^t none receiue frute of y^e benifites of Christ, but thei y^t lift vp theyr mindes to y^e resurrectiō. For, Paul setteth vp this marke to y^e faithful, toward which he saith y^t he endeuoreth, & forgetteth al things til he cō to it. And so much y^e more cherfulli ought we to trauail toward it, least if this world w^thold vs, we suffer greuous punishmēt for our slothful∣nesse. Wherfore in an other place he marketh y^e faithful w^t this mark, y^t their conuersatiō is in heauē, frō whēse also thei loke for their sauiour. And y^t their courages shoulde not faint in this race, he ioyneth al crea∣tures companions w^t them. For, bicause euery where ar seen deformed ruines, he saith y^t al things in heauen & earth doe endeuour y^e rene∣wing. For sith Adam by his fal dissolued the perfect ordre of nature to the creatures, their bondage is peineful & greuous, whervnto they are subiect by reasō of the sinne of mā, not for that thei are endued with a∣ny feling, but for y^t they naturally couet y^e perfect estate frō which they are fallen. Therfore Paul saith y^t thei grone, & are as in peine of childe bearing, that we to whom are geuen the first frutes of the Spirit, may be ashamed to pyne awaie in our corruption, & not at the least to folow the dead elements, which beare peine of an others sinne. And y^e more to pricke vs forward, he calleth the last cōming of Christ our redempti∣on. It is true in dede that al the partes of our redemption are already fulfilled: but bicause Christ hath ones ben offered for sinnes, he shall be seen againe without sinne vnto saluacion. With what miseries soeuer we be pressed, let this redēptiō susteine vs euē vntill y^e performāce of it.

[ 3] The very weight of y^e thing it self shal whet our endeuor. For neither doth Paul w^tout cause affirme y^t y^e whole gospel is void & deceitful, vn∣lesse y^e dead do rise again: bicause our state shold be more miserable thā

the state of al men, namly sith we lieng open to y^e hatredes & reproches of many, are euery houre in danger, yea & are as shepe appointed to y^e slaughter: & therfore y^e authoritie therof shold fal away not only in one part, but also in y^e whole sūme whiche bothe our adoptiō & the effect of our saluaciō cōteineth. And so let vs be hedefully bent to this most ear∣nest thing of al, y^t no cōtinuance of time may make vs wery. For which purpose I haue differred to this place y^t whiche I had breefely to en∣treate of it, y^t the readers may learne, when thei haue receiued Christe y^e author of their saluatiō, to rise vp hier, & may knowe y^t he is clothed w^t heauenly immortalitie & glorie, y^t the whole body may be made lyke fashioned to y^e heade: as also y^e holy ghost oftentimes setteth forthe in his persō an exāple of y^e resurrectiō. It is a thing harde to be beleued, y^e bodies when thei haue been cōsumed w^t rottennesse, shal at their ap∣pointed time rise vp againe. Therfore where many of y^e Philosophers haue affirmed soules to be īmortal: y^e resurrectiō of y^e flesh hath ben al¦lowed of few: wherin although ther was no excuse, yet we ar thereby put in minde, y^t it is to harde a thing to draw mans senses to beleue it. That faith may ouercome so great a stoppe, y^e scriptur ministreth two helpes: y^e one is in y^e likenes of Christ, y^e other is y^e almightines of god. Nowe so oft as y^e resurrectiō is thought of, let y^e image of Christ come into our mindes: which in y^e nature y^t he toke of vs, so ranne out y^e race of mortal life, y^t now hauing obteined immortalitie, he is to vs a pledge of y^e resurrectiō to cō. For in y^e miseries wherw^t we ar beseged, we carie about his mortifieng in our flesh, y^t his life may be openli shewed in vs. And we may not seuer him frō vs, neither can we possibly, but that he must be torne in sunder. Whervpō cōmeth y^t argument of Paul, If the deade do not rise againe, then neither is Christ risen again: bicause ve∣rily he taketh y^t principle for cōfessed, y^e Christ was not made subiect to death, nor obteined victorie of death by rising againe, priuately for him self: but, y^t that was begone in y^e heade which must nedes be fulfilled in al y^e membres, accordinge to y^e degree & ordre of euery one. For it were not right y^t thei shold in al pointes be made egal w^t him. It is said in y^e Psalm. Thou shalt not suffer thy meke one to see corruptiō. Although a portiō of this trust perteine to vs according to the measure of gift, yet the ful effect hath not appeared but in Christ, whiche being free frō all rotting hath receiued againe his body whole. Now least the felowship of blessed resurrectiō w^t Christ shold be doutful to vs, y^t we may be con∣tented w^t this pledge, Paul expresly affirmeth y^t he therfore sitteth in heauen, & shal come at y^e last day a iudge, y^t he may make oure base and vile body like fashioned to his glorious body. In an other place also he teacheth, y^t God raysed not vp his sonne frō death to y^e entent to shew a token of his power: but to stretche out the same effectual force of the Spirit toward vs which are faithful: whome he therefore calleth life, while he liueth in vs, bycause he was geuen to this ende that he sholde make aliue y^t which is mortall in vs. I knit vp in a brefe abridgement those things which might both be more largely handled & ar worth•• to be more gorgeously set out: & yet I trust y^t the godli readers shal in few words fīde matter enough which mai suffice to edifie their faith. Christ therfore is risen again, y^t he might haue vs cōpanions of y^e life to come. He was raised vp of y^e father, in so much as he was y^e head of y^e church,

frō which he doth in no wise suffer himself to be plucked away. He was raised vp by y^e power of y^e Spirit, which is common to vs vnto the of∣fice of quickening. Finally he was raised vp, y^t he shold be resurrection & li••e. But as we haue saide y^t in this miroure, there is to be seen of vs a liuely image of the resurrection, so let it be to vs a sure substance to stay our minde, so y^t yet we be not lotheful or wery of longe tarieng: by∣cause it is not our part to measure y^e seasons of times by our will, but patiently to rest, til God at his owne fit time repaire his kingdome. To which purpose semeth y^e exhortatiō of Paul. The first frutes is Christ: & then thei y^t are Christes, euery one in his ordre. But y^• no questiō shold be moued of y^e resurrection of Christ, vpō which y^e resurrection of vs all is founded, we se by how many & how diuerse meanes he hath made it approued by witnesse to vs. Fine nosed men will laugh at the hystorie which y^e Euangelistes rehearse, as at a childish mockerie. For of what importance shall y^e message be which feareful silly womē bring, & after∣ward y^e disciples cōfirme beīg ī a māner astonished? Whi did not Christ rather set vp y^e triumphinge ensignes of his victore in y^e middest of the temple & the market place? Why came he not forth terrible into y^e sight of Pilate? Why doth he not also proue himselfe to y^e preestes & to whole Hierusalem y^t hee is risen vp aliue againe? As for y^e witnesses which he chose, prophane men wil scarscely grant them to be sufficient. I answer y^t although in these beginnings y^e weakenesse therof was contēptible, yet al this was gouerned by y^e wonderful prouidence of God: y^e partly the loue of Christe and zele of godlinesse, & par••ly their owne hardnesse of belefe should carry them in hast to y^e sepulchre which had lately ben dismayed for feare, y^e thei might not only be seing witnesses of y^e thing, but also sholde heare of the Angels y^t whiche they saw with their eies. How shal we suspect their credit, whoe thought it to be a fable whiche thei had heard of the womē, til they were brought to the present sight of the thyng it self? As for al y^e people and the Ruler himself, after that they had bē largely cōuinced, it is no maruel if as wel y^e sight of Christ, as other signes, was not graūted thē. The sepulchre was sealed vp, y^e watchemen watched it, y^e third day the body was not found, The sol∣diours corrupted w^t monie scattered a rumor y^e his Disciples had stolē him away. As though thei had had power to gather a band together, or had armure, or were practised men to enterprise any such seate. I•• y^e soldiars had not courage enough to driue thē away, why did they not pursue them, that with y^e help of the people thei might haue takē some of them? Pilate therfore with his ring truely sealed the resurrectiō of Christ: & the watchemen which were set at the sepulchre both in their holding their peace & in their lieng, were made publishers of y^e same re∣surrection. In the meane time y^e voice of Angels sounded, He is risen, he is not here. The heauenly glisteryng plainely shewed y^t they were not men but Angels. Afterward, if there remained any douting, Christ himselfe toke it away. The disciples saw him ofter than ones, and also felt his feete and his hādes, and their hardnesse of beleuing not a litle profited to the strengthenyng of our faithe. He disputeth among them of the misteries of the kingdome of God, and at y^e laste in their sightes beholding him, he ascended into heauen. And not only this sight was shewed to y^e xi. Apostles, but also he was seen at ones of moe than fiue

hundred brethren. Now when he sent the holy ghost, he shewed a sure proofe not only of life, but also of the souereigne power: as he had said before, It is profitable for you y^t I goe: otherwise the holy ghost shall not come. But nowe Paule was ouerthrowen by the waye not by the strength of a deade man, but he felt him whome he persecuted to haue most hie power. To Stephan he appeared for an other ende, namely that with assurednes of life he might ouercome the feare of death. To discredit so many authentike witnesses, is not onely a parte of distrust∣fulnesse, but also of frawarde and furious stubbournesse.

This which we haue said, y^t in prouing the resurrectiō our senses must [ 4] be directed to the infinite power of God, Paule brefely teacheth, that he may make (saith he) our vile body like fashioned to the bodye of hys brightnes, accordīg to the working of his power, by which he may sub∣due al things to himself. Wherfore nothing is more vnmete, than here to haue respect what may naturally be done, wher an inestimable my∣racle is set before vs, which w^t the greatnes therof swalloweth vp our senses. Yet Paul by setting forthe an exāple of nature, reproueth theyr dulnes which deny the resurrectiō. Thou foole (saith he) y^t which thou sowest is not quickened vnlesse it first die. &c. He saith y^t in sede is sen a forme of the resurrection, bicause out of rottennes groweth corne. Nei∣ther were it so harde a thinge to beleue, if we were as heedeful as we ought to be to the miracles which throughout al the costes of y^e world doe offer themselues to oure eies. Butte lette vs remembre that none is truely perswaded of the resurrectiō to come, but he which being rauished into admiratiō, geueth to the power of God his glorie. Esaie lifted vp w^t this affiance, crieth oute, Thy deade shall liue, my carcase shal rise again. Awake ye, & praise, ye dwellers of the dust. In despeired case he lifteth vp himself to God the author of lyfe, in whose hande are the ends of death, as it is said in the psal. Iob also being liker to a car∣rion thā to a mā, trusting vpō the power of god sticketh not as though he were whole and sounde to lifte vp himselfe to that daye saienge, I knowe that my redeemer liueth: and in the laste daye he shall rise vpon the duste (namely to shewe forthe his power therein) and I shall a∣gaine be compassed with my skinne, and in my flesh I shal see God, I shall see him, and none other. For albeit that some doe suttlely wreste these places, as thoughe they oughte not to bee vnderstande of the resurrection, yet they strengthen that whiche they couet to ouer∣throwe: bycause the holy menne in theyr euels seeke comforte from no where els, than from the lykenesse of the resurrection. Whyche better appeareth by the place of Ezechiel. For when the Iewes beleued not the promise of their retourne, and obiected that it was no more lykely that a waye shoulde bee made open for them, than that deade menne should come out of theyr graue: there was a vision shewed to the Pro∣phet, a fyelde ful of drye bones: those the Lorde cōmaunded to take a∣gaine flesh and sinewes. Although vnder that figure he raiseth vp the people to hope of returne: yet the mater of hoping he gathereth of the resurrection: as it is to vs an examplar of the deliuerances which the faithful do fele in this world. So Christ, when he had taught that the voyce of the Gospell geueth life: bicause the Iewes receiued not this,

he by and by saide further. Maruell not at this, bicause the houre cō∣meth in whyche all that are in the graues shall heare the voyce of the sonne of God, and shall come forthe. Therefore after thys example of Paule, let vs already cherefully triumph in the middest of battels, by∣cause he whiche hathe promised life to come, is mighty to kepe y^t which is lefte with him: and so lette vs glorie that a crowne of righteousnesse is laide vp for vs, whiche the iust iudge shall deliuer vs. So shal it com to passe, that whatsoeuer greues we suffer, thei shalbe to vs a shewing of the life to come, bicause it agreeth with the nature of God to render affliction to the wicked whiche afflict vs: but to vs which are vniustly afflicted, rest at the appearing of Christ with the Angels of his power, in a flame of fire. But that is to be holden whiche he addeth by and by afterwarde, that he shall come that he may be glorified in his saintes, & be made wonderfull in al them that haue beleued, bicause the Gospel hath ben beleued.

[ 5] But althoughe the mindes of men ought to haue ben continnually occupied in this studie: yet as though thei would of set purpose destroy all remembrance of the resurrection, they haue called death the vt••er∣most bounde of all thinges and the destruction of man. For verily Sa∣lomon speaketh of the common and receiued opinion, when hee saithe that a liuing dogge is better then a deade Lion. And in an other place. Whoe knoweth whether the soule of a man go vpward, & the soule of a beaste goe downewarde? But in al ages this brutishe senslesse errore hath ben cōmon in the worlde, yea & hath broken into y^e Church it self: for, the Sadduces haue presumed to professe openly that there is no resurrection, yea and that soules are mortal. But that this grosse igno∣rance sholde not helpe to excuse any man, the infideles euen by very in∣stinct of nature haue alwaye had an image of the resurrection before theyr eies. For to what purpose serued that holy and inuiolable man∣ner of burieng, but to be an earnest of newe life? Neither may it be an∣swered that this spring of erroure: bicause the religiousnesse of buriall was alway in vre amonge the holy Fathers, and God willed the same manner to remaine amonge the Gentiles, that an image of the rusur∣rection set before them might awake their drowsinesse. But althoughe that ceremonie wanted his vse of profitinge, yet it is profitable for vs if we wisely marke the ende of it, bicause it is no sclender confutation of vnbelefe, y^t al together professed y^t which no man beleued. But Sa∣tan hath not only astonished the senses of men, so that thei haue buri∣ed with the bodies the remembrance of the resurrection, but also hath practised to corrupt this parte of doctrine with diuerse fained inuenti∣ons, that at length it mighte vtterly die. I passe ouer howe in Paules time Satan beganne to pinche at it: but in a little after there folowed the Millenaries, whiche limited the reigne of Christe to a thousande yeares. Their erroure is so childishe, that it nedeth not or is not wor∣thy of any confutatiō. Neither doth the Reuelatiō make on their side, by whiche it is certaine that thei colored their erroure: forasmuche as in the place where he mentioneth the numbre of a thousande, hee en∣treateth not of the eternall blessednesse of the Church, but only of the diuers trobles which were to come vpon the Churche, while it yet tra∣uailed in earth. But the whole Scripture crieth out that there shalbe

no end of the blessednesse of the elect, nor of the punishment of the re∣probate. Now of all thinges whiche bothe are hidden from our sight and do far passe the capacitie of our minde, eyther we muste fetch the credite out of the certaine oracles of God, or we muste vtterly caste it away. They whiche assigne to the chyldren of God a thousand yeres to enioye the inheritance of the life to come, do not marke how great a dishonor they do bothe to Christ and his kingdome. For yf they shal not be clothed with immortalitie: then neyther is Christ hymselfe, to whose glorie they shalbe newly fashioned, receiued into the immor∣tall glorie. If their blessednesse shal haue any end: then the kingdome of Christ▪ vpon the stedfastnesse whereof it standeth, endureth but for a time. Finally eyther they are most vnskilfull of all matters concer∣nyng God, or they go about with croked maliciousnesse to ouerthrow the whole grace of God and power of Christ, the fulfillyng wherof is no otherwise perfect, but when sinne beyng blotted out & death swal∣lowed vp, eternall life is fully restored. But very blinde men may see how fondly they playe the fooles, which feare that thei should ascribe to God to great crueltie if the reprobate be condemned to euerlasting peynes. The Lord forsothe shall do wrong, if he denie his kingdome to them whiche haue by their vnthankfulnesse made themselues vn∣worthy of it. But (say thei) their sinnes endure but for a time. I graūt: but the maiestie, yea and the righteousnesse of God, whiche they haue offended by sinnyng, is eternall. Worthily therfore the remembrance of iniquitie dyeth not: But so the peyne excedeth the measure of the faulte. This is a blasphemie not to be suffred, when the maiestie of God is so litle set by, when the despising therof is estemed at no grea∣ter value than the destruction of one soule. But let vs leaue these tri∣fles least contrarie to that which we haue before sayd, we may seme to iudge their dotages worthy of confutation.

Byside these, there haue ben two other doting errors brought in by [ 6] men peruersly curious. The one sort thought, as though the whole man died, that the soules shall rise agayne with the bodies. The o∣ther for asmuch as they graunt that the soules be immortall spirites, say that they shalbe clothed with new bodies: whereby they denie the resurrection of the flesh. Of the first sort, bycause I haue touched som∣what in speakyng of the creation of man, it shalbe enough for me to warne the reders againe, how beastly an errour it is to make of a spi∣rit fashioned after the image of God, a vanishyng blast whiche doth nothing but quicke the body in this frayle life: and to bryng the tēple of the holy ghost to nothyng: Finally to spoyle that part of vs wherein dimnesse chefely shineth and markes of immortalitie appere, to spoyle it (I say) of this gift: so that the estate of the body should be better and more excellent than the estate of the soule. The Scripture teacheth far otherwise, which compareth the body to a cotage, out of whiche it sayth that we remoue when we die, bicause it estemeth vs by that part whiche maketh vs differing from brute beastes. So Peter beyng me to death, sayth that the time is come, when he muste saye awaye his tent. And Paul speaking of the faithful, after that he hath sayd: That when our earthly house shalbe dissolued, there is a bildyng for vs in heauen, adioyneth that we are wayferyng from the Lord so long as

we abide in the body, but do desire the presence of God in the absence of the body. If the soules do not ouerliue the bodies, what is it that hath God present when it is seuered from the body? But the Apostle taketh away all doutyng, when he teacheth that we are ioyned in fe∣lowship to the spirites of the righteous. By whiche wordes he shew∣eth, that we are ioyned in felowship to the holy fathers, whiche euen beyng dead doe kepe the same godlinesse with vs, so that we can not be the members of Christ vnlesse we growe together with them. Un∣lesse also the soules beyng vnclothed of the bodies, did kepe still their substance & were able to receyue blessed glorie, Christ wold not haue sayd to the thefe, This day thou shalt be with me in paradise. Hauing so clere testimonies, let vs not dout after the example of Christ when we are dyeng, to commend our soules to God, or after the example of Stephen to commit them to Christ to kepe, which not vnworthily is called a faithfull shepeherd and bishop of them. To enquire of their meane state, is neyther lawfull nor expedient. Many do much combe•• themselues with disputing what place they kepe, and whether thei do now enioye the heauenly glorie or no. But it is follie and rashnesse, to searche depelier of vnknowen thinges, than God doth geue vs leaue to know. When the Scripture, hath sayd that Christ is present with them, and receiueth them into paradise that they maye enioy comfort, on the other side that the soules of y^e reprobate do suffer suche peines as they haue deserued: it goeth no further. What teacher or maister shall nowe open to vs that whiche God hath hidden? Of the place, the questiō is no lesse fond and vayne: for asmuch as we know that there is not the same dimension of the soule which is of the body. Whereas the blessed gatheryng together of holy spirites is called the bosome of Abraham, it is enough for vs after this wayfaryng to be receyued of the common father of the faithfull, that he may communicate with vs the frute of his fayth. In the meane time ••i••he the Scripture euery where biddeth vs to hang vpon the expectation of Christes cōming, and differreth the crowne of glorie till then: let vs be content with these bondes apointed vs of God: namely, that the soules of the godly hauyng ended the labor of their warfare doe goe into a blessed reste, where with happy ioyfulnesse they loke for the enioyeng of the promi∣sed glorie: and that so all thinges are holden in suspense till Christ the redemer appere. As for the Reprobate, it is no dout that they haue the same estate which Iude assigneth to the Deuels, to be holden bound with cheynes, till they be drawen to the punishment whereunto they are condemned.

[ 7] No lesse monstruous is their error, whiche imagine that soules shall not receyue againe the same bodies wherwith they are now clo∣thed, but shal haue new and other bodies. And the reason of the Ma∣nichees was very triflyng, that is, that it is not mete that flesh which is vncleane shold rise againe. As though there were no vncleānesse of soules, which yet they debarred not from the hope of euerlasting life. It was therefore all one as if they shold say y^t that which is infected with the filth of sinne can not be cleansed by God. For I now passe o∣uer that dotage, that fleshe was naturally vncleane, bicause it was create of the Deuel. Only I shew that what so euer is now in vs vn∣worthy

of heauen, it hindereth not the resurrection. And first, wheras Paule biddeth the faithfull to cleanse themselues from all de••ilyng of the fleshe and of the Spirit, therupō foloweth the iudgement which he in an other place pronounceth, that euery man shal receiue by his body eyther good or euel. Wherewith agreeth that which he writeth to the Corinthiās, That y^e life of Iesus Christ may be openly shewed in our mortal flesh. For which reason in an other place he doth no lesse pray that God preserue the bodies whole vnto the day of Christ, than the soules and spirites. And no maruell, bicause it were a most great absurditie that the bodies which God hath dedicate to be temples to himselfe, should fall away into rottennesse without hope of risyng a∣gaine. What say we to this, that thei are also the members of Christ? that God commaundeth all the partes of them to be sanctified to him∣self? that he willeth his name to be praysed with tonges, pure handes to be lifted vp to him, sacrifices to be offred? What madnesse is it ther∣fore that that part to whiche the heauenly iudge hath vouchesaued to graunt so great honor, should be brought from a mortal man into dust without any hope of restoring? Likewise when Paule exhorteth vs to suffer the Lord as well in body as in soule, bycause both belong to God, verily he suffreth not that whiche he chalengeth to God as ho∣ly, to be adiudged to eternall rottennesse. Neyther is there a plainer determinatiō of the Scripture for any thing, thā for the risyng againe of this flesh which we beare. This corruptible (sayth Paule) must put on vncorruption, and this mortall must put on immortalitie. If God did make new bodies, where is this changyng of qualitie? If it had ben sayd that we must be renewed, the doutful speache paraduenture mought haue geuen occasion to their cauillatiō. But now when poin∣tyng with his ••ingar to the bodies wherewith we are clothed, he pro∣miseth to them vncorruption, he plainely enough denieth any new bo∣dies to be made. Yea he could not (sayth Tertulliā) speake more plain∣ly, vnlesse he had holden his owne skinne in his hand. And they can by no cauillation escape frō this, that where in an other place he sayth that Christ shalbe the iudge of the world, he allegeth this testimonie of Esaye, I liue, (sayth the Lord) euery knee shal bowe to me: for as much as he plainly pronounceth that they to whō he speaketh shalbe subiect to yeld an accompt of their life: which could not agree, if newe bodies should be brought before the iudgement seate. Nowe in the wordes of Daniel there is no doutfulnesse: And many of them that slepe in the earth of dust, shall awake, some to eternall life, and some to reproches & to euerlastyng contempt: sithe he fetcheth not new matter out of the fower elementes to make men, but calleth dead men out of their graues. And this very plaine reason teacheth. For if mortalitie whiche toke beginnyng at the fall of man, be accidental: then the re∣payring, which Christ brought, perteineth to the same body which be∣gan to be mortall. And truely, wheras the Athenians laughed when Paule affirmed the resurrection, therupon we may gather what man∣ner of resurrection he preached: and that same laughyng not smally anayleth to strengthen our faith. The sayeng of Christ also is worthy to be noted: Feare not them which kil the body, & can not kil the soule: but feare him which can throwe both the soule and the body into hell

of fire. For there is no cause to feare, vnlesse the body whiche we now beare be subiect to punishmēt. And no lesse plaine is an other sayeng of the same Christ, The houre cōmeth, when all they y^t are in graues, shal heare the voice of the sonne of God, and shall come forth: they that haue done good, into the resurrection of life: but they that haue done euel, into the resurrection of iudgement. Shal we say that soules rest in the graues, that they lieng there may heare Christ? and not rather that at his cōmaundement the bodies shal returne into the liuelinesse which they had lost? Moreouer if we shal haue new bodies genē vs, where is the likefashioning of the head and the membres? Christ rose againe: was it with forgyng to himselfe a newe body? No, but as he had sayd before, Destroy this tēple, and in three daies I wil bulde it vp: he toke againe the same body which he had before borne mortall, For he had not much profited vs, if a new body beyng put in place, the olde body had ben destroyed which was offred vp for a sacrifice of sa∣tisfactorie cleansing. We must also holde fast that felowship whiche the Apostle preacheth: That we rise againe, bicause Christ hath risen againe: for nothyng is lesse probable than that our flesh in whiche we beare about the mortifieng of Christ, should be depriued of the resur∣rection of Christ. Whiche verily appered by a notable example, when at the risyng agayne of Christ, many bodies of the Saintes came out of the graues. For it canne not bee denied that this was forshew∣yng, or rather an earnest of the laste resurrection whiche we hope for: suche as was before in Enoch and Elias, whome Tertullian cal∣leth New possessors of the resurrection: bycause they beyng in body and soule deliuered from corruption, were receyued into the kepyng of God.

[ 8] I am ashamed in so cleare a matter to spende so many wordes: but the readers shall contentedly beare this trouble with me, that no hole maye be open for frowarde and bolde wittes to deceyue the simple. The flyeng spirites wyth whome I nowe dispute, bryng forth a fained inuētion of their owne brayne, that at the resurrection there shalbe a creation of new bodies. What reason moueth them to thinke so, but bicause it semeth to them incredible, y^t a carion consumed with so long cottēnesse shold returne into his aūcient state? Therfore only vnbele••e is the mother of this opinion. But vs on the other side the Spirit of God eche where in the Scripture exhorteth to hope for the resurrection of our flesh. For this reason baptisme (as Paule witnes∣seth) is to vs a seale of the resurrection to come: and likewise the holy Supper allureth vs to the trust thereof, when we receyue with our mouth the Signes of spiritual grace. And truely the whole exhorta∣tion of Paule, that we geue our mēbres to be weapons vnto the obe∣diēce of righteousnesse, shold be cold vnlesse that were ioyned whiche he addeth afterward, He that hath raised vp Christ frō the dead, shall quicken also your mortal bodies. For, what should it profit to applie our feete, handes, eyes, and tonges vnto the seruice of God, vnlesse they were partakers of the frute & reward? Which thing Paul plain∣ly confirmeth with his owne wordes, sayeng: The body not to forni∣cation, but to the Lord: and the lord to the body. And he that hath rai∣sed vp Christ, shall also rayse vp vs by his power. More plaine are

those wordes which folow: that our bodies are the tēples of the holy ghost & the mēbers of Christ. In the meane time we see how he ioyneth the resurrection with chastitie & holinesse, as a litle after he sayth that the price of redemption perteineth also to the bodies. Now it were not resonable that the body of Paul, in which he hath borne the prin••es of Christ, & in which he honorably glorified Christ, shold lose y^e reward of the crowne. Whereupon also came that glorieng, We loke for the redemer from heauē, which shal make our vile body like fashioned to the body of his brightnesse. And if this be true, that we must by many afflictions entre into the kingdome of God, no reason suffreth to de∣barre the bodies from this entrie, which God both exerciseth vnder the standard of the crosse, & honoreth with the praise of victorie. Therfore of this matter there arose among the Saintes no douting, but y^t they hoped to be cōpaniōs of Christ, which remoueth into his owne persone al the afflictions wherewith we are proued, to teache that they bring life. Yea and vnder the law he exercised the holy fathers in this faith with an outward ceremonie. For to what purpose serued the vsage of burieng, as we haue already shewed, but that they should know that there is new life prepared for the bodies that are layed vp? Hereunto also tended the spices and other signes of immortalitie, wherewith vnder the law the darknesse of faith was holpen euē as it was by the sacrifices. Neither was that māner bredde by superstitiō, for asmuch as we see y^t the Spirit doth no lesse diligently reherse burialles than the chefe misteries of faith. And Christ commendeth that worke as a special worke, truely for none other reson but bicause it lifteth vp our eyes frō beholding of the graue which corrupteth & destroyeth all, to the sight of the renewyng. Moreouer the so diligent obseruing of the ceremonie whiche is praysed in the Fathers, sufficiently proueth y^t it was to them a rare & pretious help of faith. For neither would Abra∣hā haue so carefully prouided for the burieng place of his wife, vnlesse there had ben set before his eyes a religion and a profit hier than the world, namely y^t garnishing the dead body of his wife with the signes of the resurrection he might cōfirme both his owne faith & the faith of his household. But a clerer profe of this thing appereth in the exāple of Iacob, which to testifie to his posteritie y^t the hope of the promised land was not euen by death fallen out of his minde, cōmaunded his bones to be caried thether. I besech you, if he was to be clothed with a new body, shold he not haue geuen a fond cōman̄dement cōcerning dust y^t shold be brought to nothing? Wherfore if their authoritie of the Scripture be of any force with vs, there cā be required of no doctrine either a more clere or more certaine profe. For this euen children vn∣derstand by the wordes of Resurrectiō, & raysing vp againe, For nei¦ther can we cal it the Resurrection of that which is now first created, neither shold that sayeng of Christ stād fast, Whatsoeuer the Father hath geuen me, it shal not perish, but I wil rayse it vp in the last day. To the same purpose serueth the word of Sleping, which perteineth only to the bodies. Wherupō also burieng places were called Coeme∣teria▪ Sleping places. Now it remaineth that I speake somwhat of y^t manner of the resurrection. I vse this word, bicause Paul calling it a misterie, exhorteth vs to sobrietie, & bridleth the libertie to dispute like

Philosophers freely & suttelly of it. First we muste holde, as we haue sayd, that we shall rise againe in the same fleshe whiche we beare, as touchyng the substance, but the qualitie shalbe other. As when the same flesh of Christ whiche had ben offred for sacrifice, was raysed vp againe, yet it excelled in other qualities as yf it had ben altogether an other flesh. Which thing Paule declareth by familiar examples. For as there is all one substance of the fleshe of a man, and of a beast, but not al one qualitie: as all starres haue like matter, but not like bright∣nesse: so he teacheth that though we shal kepe stil the substance of our body, yet there shalbe a change, that the state of it may be muche more excellent. The body therefore, that we maye be raysed vp agayne, shal not perish nor vanish awaye: but puttyng of corruption, it shal put on vncorruption. But for asmuch as God hath al the elementes ready at his becke, no hardinesse shall hinder him, but that he may commaund both the earth & waters & fier, to rēder that which semeth to be cōsu∣med by them. Which also Esay testifieth, though not without a figure, where he sayth, Beholde, the Lord shal goe forth of his place, that he maye visit the iniquitie of the earth: and the earth shall discouer her bloud, and shal no more hide her dead. But there is to be noted a dif∣ference betwene them that haue ben dead long before, and those whō that daye shall finde aliue. For we shall not all slepe (as Paul sayth) but we shall all be changed: that is to saye, it shall not be of necessitie that there be a distance of time betwene death and the beginnyng of the seconde life: bycause in a moment of time, and in the twyncling of an eye, the sound of the trompet shall pearce, to rayse vp the dead vn∣corruptible, and with a sodeyne change to fashion agayne the liuing into the same glorie. So in an other place he comforteth the faythful whiche muste die: bycause they whiche shall then remayne aliue shal not goe before the dead, but rather they shall first rise agayne whiche haue slept in Christ. If any obiect that sayeng of the Apostle, that it is apointed to all mortalll menne ones to dye, it is easy to answere it with sayeng that when the state of nature is changed, it is a kinde of death, and is fittly so called. And therefore these thinges agree wel together, that all shalbe renewed by death when they shall put of their mortall bodie: and yet that it is not necessarie that there be a se∣ueryng of the bodie and the soule where there shalbe a sodeyne chan∣gyng.

[ 9] But here ariseth a harder question: by what right the resurrection whyche is the singular benefit of Christe is common also to the wic∣ked and the accursed of God. We knowe that all were in Adam con∣demned to death: Christ came the resurrection and lyfe. Came he to geue life to all mankinde vniuersally without choyse? But what is more agaynst reason, than that they should by their obstinate blinde∣nesse obteyne that which the godly worshippers of God do obteine by onely faith? Yet this remaineth certaine, that there shalbe one resur∣rection of iudgement, and an other resurrectiō of life, and that Christ shall come to seuer the Lambes from the Goates. I answer, that this ought not to seme strange, the likenesse whereof we see in dayly expe∣rience. We see that in Adam we were depryued of the inheritance of the whole worlde, and that we are by no lesse iuste reason debarred

from common foode, than from the eatyng of the tree of lyfe. Whense then commeth it to passe, that God doth not onely make his sunne to ryse vpon the good and euell, but also as touchyng the vses of this present lyfe, his inestimable liberalitie continually floweth forth to them with large plentuousnesse? Hereby verily we knowe that those thinges whiche properly belong to Christ and his members, doe al∣so ouerflowe to the wicked: not that it is their rightfull possession, but that they maye be made the more inexcusable. So the wicked do oftentimes finde God beneficiall, by more than meane proues, yea suche as somtime do darken all the blessinges of the Godly, but yet do turne to their greater damnation. If any man obiect, that the resur∣rection is not fitly compared to fadynge and earthly benefites: here also I answere that so sone as they were estranged from God the fountayne of life, they deserued the death of the Deuell, whereby they should be vtterly destroyed: Yet by the maruelous counsell of God there was founde a meane state that out of lyfe they mighte liue in death. No more absurditie ought it to seme, yf the resurrection hap∣pen to the wicked, whiche draweth them agaynst their willes to the iudgement seate of Christ, whome nowe they refuse to heare for their mayster and teacher. For it were a small peyne to be consumed awaye with death, yf they were not, to suffer punishment for their obstina∣cie, broughte before the iudge, whose vengeance they haue without ende and measure prouoked agaynst themselues. But although we muste holde that whiche we haue sayd, and whiche that notable con∣fession Paule before Felix conteyneth, that he loketh for the resurrec∣tion of the righteous and wicked: yet the Scripture oftentimes set∣teth forth election together with the heauenly glorie to the only chil∣dren of God: Bicause Christ proprely came not to the destruction, but to the saluation of the worlde. Therefore in the Crede there is made mention of the blessed life only.

But for as much as the Prophecie of death swallowed vp by vic∣torie, [ 10] shall then and not till then be fulfilled: let vs alwaye haue in mynde the eternall felicitie, the ende of the resurrection: of the excel∣lencie whereof, yf all thinges were spoken whiche the tonges of men where able to speake, yet scarcely the smallest parcell thereof should bee expressed. For howe so euer we truely heare that the kyngdome of God shalbe stuffed full with bryghtnesse, ioye, felicitie, and glo∣rie: yet those thynges that are spoken of are moste farre remoued from our sense, and remayne as it were wrapped in darke speaches, vntill that daye come when he himselfe shall geue to vs his glorie to be seene face to face. We know (sayth Iohn) that we are the chyldren of God, but it hath not yet appered. But when we shalbe lyke to him, then we shal see him such as he is. Wherfore y^e Prophets, bicause thei could by no wordes expresse the spiritual blessednesse in it self, did in a manner grosly portray it out vnder bodily thinges. But for as much as the feruentnesse of desire must w^t some tast of y^e swetenesse be kind∣led in vs, let vs chefely cōtinue in this thought, y^t if god do as a certaine fountaine which can not be drawen drie, cōteyne in him the fulnesse of al good things, nothing is beyōd him to be coueted of them y^t tend to∣ward

the soueraigne good and the ful perfection of felicitie: as we are taught in many places. Abraham, I am thy reward excedyng great. With which sayeng accordeth Dauid, The Lord is my portiō, the lot hath very wel fallen to me. Againe in an other place, I shalbe satis∣fied with thy countenance. But Peter pronounceth that the faithfull are called to this end, that they may be made partakers of the nature of God. How s•••• bicause he shalbe glorified in all his saintes, and shal∣be made wonderfull in them that haue beleued. If the Lord will en∣terparten his glorie, power, and righteousnesse with his elect, yea and will geue himself to them to be enioyed, and (which is better) will af∣ter a certayne manner growe into one with them: let vs remēber that vnder this benefit is conteyned all kinde of felicitie. And when we haue much profited in this meditation, let vs reknowledge that we yet staye beneth at the bottome of the rootes, if the conceiuyng of our minde be compared with the highnesse of this misterie. Wherfore in this behalfe we muste kepe sobrietie, least with howe muche greater boldinesse we shal flie vp on hye beyng vnmindefull of our owne smal measure, so muche more the brightnesse of the heauenly glorie ouer∣whelme vs. We fele also how the vnmeasurable gredinesse to knowe more than is lawfull, tickleth vs: from whense bothe triflynge and hurtfull questions do spryng from time to time: triflyng I call those of whiche there can no profit be gathered. But this seconde kinde is worse, bycause they whiche geue themselues to them, doe entangle themselues with pernicious speculations, and therefore I call them hurtfull. That whiche the Scriptures do teache, ought to be out of all dout with vs: namely that as God diuersly distributyng his giftes to the Saintes in this world, doth vnequally enlighten them, so the measure of glorie shal not be equal in heauē where God shall crowne his giftes. For neyther doth this belong indifferently to all whiche Paule sayth, Ye are my glorie and crowne in the daye of Christ: nor also that sayeng of Christ to the Apostles: Ye shall sit iudgyng the twelue tribes of Israell. But Paule (whiche knowe that as God en∣richeth the holy ones with spirituall giftes in earth, so he beautifieth them with glorie in heauen) douteth not that there is a peculiar crowne layed vp for him accordynge to the rate of his labors. And Christ, to set forth to the Apostles the dignitie of the office which they dyd beare, telleth them that the frute thereof is layed vp for them in heauen. So Daniel also sayth, But the wise shal shine as the bright∣nesse of the firmament, and they whiche iustifie many, as Sterres to the worldes ende and for euer. And yf a man heedefully consider the Scriptures, they doe not only promise eternall lyfe to the fayth∣full, but also speciall rewarde to euery one. Whereupon commeth that sayeng of Paule, The Lord render to him in that daye. Whiche the promise of Christ confirmeth, Ye shall receyue a hundred folde in the eternall life. Finally as Christ beginneth in this worlde the glory of his bodye with manifolde diuersitie of giftes, and encreaseth it by degrees: so he shall also make it perfect in heauen.

[ 11] But as al the Godly will receyue this with one consent, bycause it is sufficiently testified by the worde of God: so on the other side lea∣uyng crabbed questions, whiche they shall know to be a hinderance

to them, they will not passe their apoynted bondes. As for my part, I doe not onely priuately forbeare superfluous searchyng of vnpro∣fitable thinges, but I also thynke that I ought to beware that I do not whithe answeryng nourishe the lightnesse of other. Men hun∣gry of vayne knowledge doe aske howe greate shalbe the distance betwene the Prophetes and the Apostles, and agayne betwene the Apostles and the Martyrs: how many degrees Uirgins differ from maried folkes: finally they leaue no corner of heauen vnsearched. Then it commeth in their mindes to enquire to what purpose serueth the repairing of the worlde, sith the children of God shal nede nothing of all this so greate and incomparable plentie: but shall be lyke to the Angels, whose not eatinge is a Signe of the eternall blessednesse. But I aunswere y^t in the very syghte there shal be so great pleasant∣nesse, so greate swetenesse in the onely knoweledge withoute any vse, that this felicitie shall farre passe all the helpes wherwith we be now holpen. Let vs imagine oure selues to bee sette in the moste wealthy coaste of the worlde, and where we shall wante no ple••sure: yet who•• is there whome his sickenesse do not somtime hinder and not suffer to vse the benefites of God? Who is there whose course his owne intem∣perance doth not ofte breake in sunder? Wherevpon foloweth that a cleare enioying and pure from al faulte, although there be no vse of corruptible life, is the perfection of felicitie. Some goe further and aske whether drosse and other corruptions in metalles, bee not far from restoring and are contrarie to it. Whiche though in some respect I graunt them, yet I loke with Paule for the repairing of these faults which toke their beginning at sinne, towarde whiche repairing they grone and are in trauaile. Yet they procede further, and aske what better estate is prepared for man, sithe the blessing of issue shall them be at an ende. This knot is also easy to be loosed. Whereas the Scripture so honorably setteth out that kinde of blessyng, that is re∣ferred to the encreasces wherewith God continually draweth for∣ward the ordre of nature her marke: but in the perfectiō it is knowen that there is an other manner. But sithe the vnware are easily ta∣ken with allurementes, and then the maze draweth them in depelier, and at length when euery mans deuises please himselfe there is no ende of stryuyng: therefore let this be a shorte waye for vs, to be con∣tented with the glasse & darke speach vntil we shal see face to face. For fewe of a greate multitude care whiche waye they may go to heauen: but all do before their time couet to knowe what is done there. All be∣ing commonly sluggish & slow to enter into battells, do already paint out to themselues imagined triumphes.

Now bycause noe description canne matche the greuousnesse of the [ 12] vengeance of God vpon the reprobate, theyr tormentes and peines ar fygured to vs by bodyly things, namely by darkenesse, weping, gnas∣shinge of teethe, vnquencheable fyer, and a worme endlessly gna∣winge the hearte. For by suche manners of speache it is certaine that the Holy ghooste meante to trouble all oure senses wyth horror: as when yt ys sayde that there ys prepared from eter∣nitie a deepe Hell, that the nouryshmentes thereof are fyre and

much wood: that the blast of the Lord, as a streame of bremstone, doth set it on fier. As by such thinges we muste by holpen after a certaine manner to conceyue the miserable state of the wicked, so we ought chiefely to fasten our thought vpon this howe wretched a thing it is to be estranged from the felowship of God: and not that only, but al∣so to fele the maiestie of God so bent against thee, that thou canst not escape but be fast strayned of it. For first his displeasure is like a most violent fier, with touchyng whereof all thinges are deuoured and swallowed vp. Then, all creatures so serue him to execute his iudge∣ment, that they to whome the Lord shall so shewe his wrath, shal fele the heauen, earth, sea, and beastes, as it were with cruell indignation enflamed against them and armed to their destruction. Wherefore it is no small thyng that the Apostle pronounceth when he sayth that the vnbeleuyng shal suffer eternal punishmēt by dyeng from the face of the Lord, and from the glorie of his power. And so oft as the Pro∣phetes do caste vs in feare with bodily figures, although they speake nothing excessiuely for our dulnesse, yet they adde fore shewynges of y^t iudgement to come, in the sunne and the moone and the whole frame of the world. Wherfore the vnhappy consciēces do finde no rest, from beyng vexed and tossed with a terrible whirlewinde, frō felyng them∣selues to be torne in peces by God beyng angirly bent agaynst them, from beyng pearced and launced with deadly stinges, from trēbling at the lightening of God, and beyng broosed with the weight of his hand: so that it is much more ease to entre into al bottomlesse depthes and deuouryng pittes, than to stande one moment in those terrors. What and how great then is this, to be pressed with euerlastyng and neuer cessing siege of him? Of whiche thyng the .xc. Psalme contey∣neth a notable sentence: that although with onely sight he scat∣ter abrode all mortall men and bryng them to nought, yet his worshippers, howe muche more ferefull they are in the world, so much more he enforceth them and pricketh them forward loden with the crosse, vntill he be all in all.

The ende of the third Boke.

Notes

• Ephe. iiii.xv. Rom. viii.xxix Ro. xi.xvii Ga. iii.xvi
• i. Io. v.vii
• i. Pe. i.ii.
• Ioel. ii.xxviii.
• Rom. viii ix.
• Ro. viii.xi.
• Ihon. vii, xxxvii. Eph. iiii.vii.
• i. Cor. xv.xlv.
• Ro. v.v.
• Gal. iiii.vi ij. Cor. i.xxi
• Ro. viiij.x.
• Esa. lv.i. Esa. xliiii.ii. Iohn. vii.xvii. Eze. xxxvi.xxv.
• i. Io. ii.xx. Lu. iii.xvi.
• Iohn. iiii.xiiii. Act. i.xxi.
• Ephe. iiij.xv. Rom. viii.xxix. Gala. iij.xxvii Eph. v.xxx
• Io. i.xiii.
• Mat. xvi.xvii.
• Eph. i.xiii.
• ii. The. xiii.
• i. Ioh. iii.xxiiij. & iiii. Ioh. xiiij.xvij.
• ij. Cor. iij.vi.
• Lu. iii.xvi.
• i. Tim. vi.xvi.
• Iohn. viij.x••. Ih. xiiij.vi Luc. x.xij. i. Cor. ij. Act. xx.xvii. ii. Cor. iiii vi.
• Libr. 11. de Ciuit. Dei, cap. 2.
• i. P••••. i.xxi.
• Rom. x.x.
• Io. xvii.ii••
• Phili. iii.xv.
• Io. iiij.iii.
• Iohn. iiii.
• ij. Tim. iii.vii.
• Eph. iiii.xx
• Ro. x.iiii.
• Esa. lv.iii Io••. x.xiii
• Psa. xv••••.vi••i.
• Act. vi.i. & ••x. & .xxvi. & xi.xxvi. & xiii. & xiiij.
• Ro. i.v.
• Philip. ii.xvij.
• Ge. ij.xvii & iiij.x.
• Psa. xl.xi.
• Ps. xxv.xx
• Psa. xxxvj vi. Psa. cvii. ps. cxxxviii.
• Rom. x.x.
• Rom. i.v.
• Io. iii.xxv.
• i. Cor. xii.x.
• Act. viiii.xiii. & xviii
• Luc. viii.vii. & xiij.
• Iac. ii.xix
• ii. Tess. i.iiii.
• Heb. vi.
• Rom. v.v.
• Ih. ij.xxiiij
• Ih. viij.iij
• Tit. i.i.
• Matt. xv.xiij.
• I••••. ii.
• i. Tim. i.v
• i. Tim. i•• xix.
• i. Tim. iij.ix.
• i. Tim. iiii i. &. vi. ii. Tim. i•• xvi. &. iij.viii. Tit. i.xiii. &. ii.ii.
• Ecl. ii.iii.
• Mat. ix.ii.
• Mat. viii.x.
• i. Cor. xiii.x.
• Ephe. iii.xviij.
• Colos. i.xxviii.
• i. Ih. iii.ii.
• i••. Cor. v.vi.
• Psa. xix.xxxi.
• Pro. 〈…〉〈…〉
• Eph. iii.xx.
• Rom. v.i.
• Hebr. iij.xiii.
• Rom. viii.xxxvii••.
• Ephes. i.xviii.
• Psa. xlii.vi. •• xliii.v
• Psa. xxxi.xxij.
• Ps. lxxvii.x.
• Psa. cxvi.vii.
• Psa. x••vii.xiii••.
• Esa. vii.iii
• Psa. cxix.xiiii.
• 〈…〉〈…〉 xiii.xx.
• •••• Cor. iii.x••••••ii.
• Mat. viii.xxv.
• Iob. xiii.xv.
• Ephe. vi▪xviii.
• Psa. xx•••• iiij.
• i. Ih. v.iiij
• i. Cor. x.xi.
• Ro. xi.xx.
• Phil. ij.xij
• Pl. v.viij.
• Pro. xxviii xiiij▪
• Ose. iii.v.
• Ro. viii.x.
• Esa. lx••••ii▪vi.
• Matt. v••.xiij.
• Ro. ix.xii.
• Pro. i.vii.
• Psal. c.xi.
• Pro. xv.x••iij
• Malac. i.vii.
• Iob. vi••••.xxvi••••.
• i. Iob. iiii.••viij.
• Eph v.vi.
• Co••. iij.vi.
• Psal. lxix.iiij. Ephes. ij.xiiii.
• Psa. lxiij.iiii.
• Rom. viii.xxiv.
• Ps••. ••••iii.iiii.
• Ps. xxxii. xii.
• Ro. x.viii.
• Ro. i.vi. & ••v••.xvij.
• ij. Cor. v.xviij.
• Ps. lxxxvi.v. and ciii.lxixi.v.
• Heb. xi.vii
• Ro. x.vi••••.
• Psa. ix.xi.
• Psa. cix.xliv.
• Ro. iiii.xxi
• ij. Tim. i.xviii.
• Ps. c.xliii. ••s. lxxvii.xi.
• Ge. xvi.v.
• Ge. xxvi.
• Ro. i.xvii. ii. Cor. ••.xx
• Matt. iii.xvii.
• Eph. i.vii.
• Eph. ii.xiiii
• Ro. viii.iii & xv.viii.
• Act. x.viii.
• Act. viii.ii. ••in. v.xvii.
• ii. Ro. v.xvii. Act. viii.xiii.
• ii. Ti. i.xiiii. Ga. iii.ii.
• i. Co. ii xi.
• Mat. xi.x•• Luc. x.xxi. Mat. xvi.xvii. i. cor. ii.xiiii Rom. xi.xxxiiii i. Cor. ii.x
• Ihon. vi.xliii.
• Lu. xxiiii.xxvii. & xiv
• Ihon. xvi.xv.
• ii. Cor. iiii.xiii.
• ii. Thes. ••.xi.
• Eph. i.xiii
• ii. Cor. i.xxii. & v.v.
• Ps. xlvi.iii.
• Ps. iii.vi.
• Esa. xxx.i Psal. xxxi.vii. Heb. x.xvi
• Eccl. ix.••
• Eccl. iii.ix
• i. Cor. ii. x••j.
• Rom viii.xiiii.
• Rom. viii.xvi.
• Rom. viij.xi.
• ii Cor. xiij.v.
• i. Iho. iii.xxiiii.
• Esa. xxx▪iii iii.
• Ioh. xiiii.xvii.
• Rom viii▪xxxviii.
• i. cor. x.xii
• i. Pet. v.vi.
• Heb. xi.i.
• Dan. viix.
• Rom. v••i.xxiiii.
• Aug. Hom. in Ioan. 7.95.
• De peccal merit. & remiss. lib. cap. 31.
• Lib. 3.Sen. disl. 25. & sepius.
• Ser. 1. in Annuntia∣tione.
• ii. cor. i.xii
• Rom. viii.xxiiii.
• Heb. ii.iii
• Esa. viij.xvii. ii. Pet. iij.iiii.
• Psa. x••xix.iiii.
• ii. Pet. iii.viii. i. Pet. i.v.
• Ph••••. i.••••
• Gal. v.v.
• Matt. ix.xxix,
• Mat. iii.ix Mat. iiii.vii.
• Act. xx.xxi
• Esa. xl.iii
• Psa. c.xxx iiii.
• Ose. vi.ii
• Ge. iiii.xii i. Kin. xv.xxx. Mat. xxvii iiii.
• iiii. ••e xx. Es. xxxviii
• Ion. iii.v.
• ii. Re. ii.
• ii. Re. xii.xiii.••v••.
• Ac. ii.xxxvi
• Act. xx.xxi
• Mat. iii.i••. 1. Sa. vii.
• Lu. iii.vii•• Ro. vi.iiii Act. xxvi.xx.
• Eze. xv••••••.xxxi.
• Ier. iiii.iij
• Esa. lxv.ij vi.
• Ie. iiii.iii Act. xvii.xxx.
• ii. Co. vii.x.
• Ps. xxxiiii.xv. Esa. i.xvi,
• Ro. viii.iiii.
• Ro. vi.vi▪
• ij. Cor ••••••.xviii.
• Eph. iiij.xxiij.
• Col. iij.x.
• i. Cor. vij.xij.
• ii. Cor. iiii.xii.
• 〈1 paragraph〉〈1 paragraph〉
• Serm. 6. da uerbis A∣p••••••
• Ephes. v.xxvi.
• Ro. vi.vi.
• Ro. vij.vi.
• Ad Boni••a.
• Ro. vi.xij.
• Iac. i.••••.
• ii. Cor. xii.xv. Ro. vii.vi.
• i. ••••••. vii.••i.
• Heb. xij.ii••
• Sermone 11▪ in Cant.
• Ioel.
• Ioel. ij.xiij.
• Iac. iiij.viij.
• ••. Cor. vij.xi.
• Ioel. ij.xij
• Matt. ix.xv.
• Matt. xi.xxi. Luc. x.xiij.
• 1. Cor. xi, iij.
• Ps. li.vij.
• Ps. xxv.ix
• •••• Cor. xij.••••i.
• Ma••. xi.x. Mat. iij.ij
• 〈◊〉〈◊〉 i.iiij 〈…〉〈…〉
• 〈1 paragraph〉〈1 paragraph〉
• 〈◊〉〈◊〉. ••iiij.••••v••.
• Ro. i.xxi.
• Esa. lx••.••, Mat. xi.v, Luc. iiii.xviij. Matt. ix.xxii. Act. iii▪xxvi. &. v▪ xxxi.
• Esa. lvi.i. & lix.xx. & lv.vi.
• Act. ii.xxxviii.
• 〈1 paragraph〉〈1 paragraph〉
• Act. xi.xviii.
• i••. Tim. ij.xiv.
• Eph. ij.x.
• Esa. lix.xx
• Esa. lxiij.xvij.
• Heb. vi.vi
• Hebr. x.xxix.
• Hebr. vi.iiij.
• Heb. x.xxv
• Mat. x••••.xxxij. Marc. iij.xxix. Lu. xij.x.
• Act. vi.x▪
• Matt. ix.••••••iiij. •• xii 〈◊〉〈◊〉.
• i. Tim. i.xiii.
• ii Ih. i.xix
• Hebr. vi.iiij.
• ••eb. x. xvi
• Zach. vij▪ xiij.
• Eze. xviij▪ xxi.
• i. Reg. xxviii.xxix.
• Gen. xxvi•• xviii.
• Ps. lxxvi••••.xxxvi.
• The firste is out of Gregory, and is re∣hersed Lib. 4. S••t. Dist. 14. ca. 1,

  The ij. out of Ambr. & reser. il∣lie, & in D••••r. Dist. 3. de p••••ni∣••ēt. c. Poe∣ni. priore.

  The .3. out of August. reser••. ca Dist. c. Poe∣••••t. post.

  The 4. out of Ambr. resert. Dist. 1. Poenit. c. Vera poeni.
• Lib. 4. Sen. .16. ca. 1. ••e po••. i. distri .1. c. psecta poenitentia.
• Mat. xi.xviij. Esa. lxi. Luc. iiii.xviii.
• Gen. i••.••
• Matt. v••i•• ••••. Luc. v.x•••••••• Deu. xixi.viii.
• Heb. vii.••x
• Mat. xxuii xiiii. Matt. x.xviiii.
• Hom. 12. de muli••re ••hananaea.
• Ihou. xi.xliii.
• ••er. contra Iudes, Gen∣tiles & hae¦r••ti••.
• Gala. iii•• xxii.
• Ro. iij.ix.
• This 〈◊〉〈◊〉 the ••83. Pope.
• Tripart. hist. lib. 9.
• Homil. 2. in Psal. 50.
• Sermone de Poeniten. & confess.
• Homil. 5. de incōprehen. Dei natura, contra Ano maeos.
• Homil. 4. de Laz••ro.
• Psar. xli••▪v.
• Psal. l••.v.
• Math. v.xxiii.
• ii. Cor. ii.vi.
• Mat. xviij xix. Ioh. xx.xxiij.
• Mat. ix.ij.
• C. Omnis utrius{que} se∣xus. De sū∣ma trinita∣te & fide catho. It is •• ••e∣cre of Po∣pe Inno∣centius, in the coūsell of Late∣rane. and is recited, Lib. 4. Sen∣ten. 14. c. ••. lib. 4. Sen∣ten. dist. 19. cap. 2. Mat. xviii xix.
• Esa. xliij.••i. & .xxv.
• Psa. xix.xiii.
• Ps. xxxviii ••••.
• i. Ioh. iii xx.
• Luc. xviii.xiii.
• Psal. xix.xxxi
• Eze▪ xviii.xxi.
• Mat. xviii.xviii.
• i. Cor. vi.ix.
• Matt. ix.xxix.
• Lib. 4. Ser▪ Dist. 10. c. 4. c. Non sufficit. de pont. cap. med. ••ade•••• dist. c. nul∣lus. ••ade••. dist.
• Esa. lij.iij Ro. v.v••i, Coloss. ii.xiiii. T••t. iij.v.
• Esa. xliij, xv.
• 〈1 paragraph〉〈1 paragraph〉
• ii. Cor. v.xix.
• 〈1 paragraph〉〈1 paragraph〉
• i. Pet. ij.xxiiij. ii. Tim. i.ix. ••. Ih. ij. v. & xii.
• I•• ••••xxvi
• Esa. liii.iiii. i. Pet. ii.xxiiii. Ro. viii.iii. Gala. iii.xiii.
• ii. Cor. v.xx.
• Col. i.xx.
• Rom. vi.xxiv. Eze. xviii.xx. Ro. viij.i.
• Pro. xxii••.xvi.
• Iere. xxxi, xxxi.
• Eze. xviij.xxiiij. Es. xxxviij xvij.
• Esa. xliiii.xxij. Mich. vij.xix.
• Psa. xxxij.xij.
• Ps. lii.••j.
• Esa. i.xviij
• Ier. l.xx.
• Iob. xiiij.xvii. Osee.xiii.xii. Ier. xvij.i.
• i. Pet. ij.xxiii••.
• Esa. liij.v.
• Rom. iii.xxiiij. i. Cor i.xxx. Eph. i.vij Col. i.xiiij i. Tim. ij.vi.
• Os••e, xii••.iij.
• Eze. xxxvj xxij. & xxxij
• •• Sa. xij.xiii.
• Dan. iiii.••iiii.
• Pro. xvi.vi. & x.xii. i. Pet. iiii.viii. Luc. vii, xlvii.
• Iob. iii.xvii. Pro. vi.xi. ••eb. xii.i••
• Ps c.xvii•• xviij. Psa. cxix.xvii.
• Ier. x.xiiij
• Ps. vi.ij. & xxx••iij.ij.
• Esa. xij.i.
• Hab.iii.ii.
• Mich. vij.ix.
• Ps. lxxxix.xxxi.
• ij. Sa. vij.xiiij.
• Esa. xlv••ij x.
• In serm. de poenite. & cō••ess.
• Esa. i.v,
• i. Sam. iv x••iii. i•• Sa. xij.xviii. 1. Cor. xi.xxxii.
• Lib. de Pec∣cato, meri∣to, ac re∣miss. 2. ca. 33. & 34.
• Esa. xl.ij.
• i. Pet. iiij.xvij. Ier. xxv.••••ix.
• Ps. lxxxviij xiiij. Ps. xx.vii.
• Ps. ••••iiii.••••. Ps. lxx••viii xvii.
• ii. Sam. x.iiii.i••.
• Homil. •••• de pr•••••••• ad S••argi••∣rium.
• Ier. v.iii. Os••e. vii.vi••i.
• Lu. xviii▪••••ii. Luc. xxii.••••i. Mat. ix.ij
• Dan. iiij.xxiiij.
• Pro. x.xij.
• i. Pet. iiij.viij. Pro. xvi.vi.
• Hebr. xiij.xvi.
• Mat. xxiij xxv. Luc. xi.xxxix.
• Luc. vij.xxxvi.
• Hom. 2. in Psal. 50.
• Hom. 〈…〉〈…〉 Gen. Enchi••il. 〈…〉〈…〉.
• Cap. 65. and is re∣hersed in y^e Decretes cap. in acti∣••••••bus. de p••rit. di∣st••••. 1.
• Act. x.xliij
• i. Iohn. i.vij. ij. Cor. v.xxi.
• i. cor. i.xiij
• Actu. xx.xxviij.
• Heb. x.xiiij.
• Reue. vij.xiiij.
• Epist. 81. Psal. ••.xvi xv.
• Epist. 95. Tract. in Iohn. 84.
• Lib. 4. ad Bonifac. cap. 4.
• Colo. ••.xxiiii.
• Coloss. i.xxiiij.
• ij. Tim. ii.x.
• i. Cor. i.vi
• In Psal. 16.
• Tract. in Iohn. 47▪
• Rom. v.xv.
• Act. xv.xi.
• ii. Cor. i.
• ••. Cor. i.xvii.
• Deut. xviij xxi.
• Mat. xii.lij.
• Mar. i••••.xxvi••.
• Luk. xij.x.
• Mat. v.xv.
• Phil. ii.x.
• Rom. xiij.x.
• Reuel. v.xv.
• ij. Mach. xij.xliii.
• Cōtra g••iu dent. epis••. 2. cap. 23. Luk. xxiii.
• ii. Macha. xv.xxxvi.
• i. Cor. iii.
• Chryses••. August. & other.
• Enchir. ad Laurent. 68.
• Reu. xiiii, xij.
• Hom. in Ioan. 456.
• Psa. xxxv.viii. Psal. iv.ii.xxiii.
• Mal. i.vi
• Ephe. v.i i. Ihō. iii.i. Ephe. xv.
• Heb. .x. i. Cor. vi.
• i. Cor. vi. i. Pet. i.xv Ihō. xv.iij Ephe. v. Colos. iii. i. Cor. iii. ii. Cor. vi. i. Thess. v ••v.
• Ephe. iiii.
• Rom. xli.i.
• Ro. xiiii.viii.
• Ephe. iiii.xxiii.
• Gal. i.xx.
• Tit. ii.xii.
• Rom. xii.xx. Phi. ii.iii.
• i. Cor. iiij.vij.
• i. Cor x••••.iiij.
• Exo. xxij.xxix. & xxiij xix.
• Ps. xvi.iij. Heb. xiij.xvi.
• i. Cor. xiij.iiij.
• Gal. vi.x.
• Esa. iviij.vii.
• Matt. vi.xxiiii. and xviij.xxxv.
• Luc. xvij.iij.
• Matth. v.xliiij.
• Ps. c.xxxi.
• Ps. ixxix.x••ij.
• Mat. xvi.••••••••••.
• Matt. iii.xvii. •• xvii.v.
• Ro. viij.i••.
• Act. xiiij.xxii. Phil. iij.x
• Ps. xxx.vi••
• Ro. v.iij.
• Gen. xij.j.
• 〈◊〉〈◊〉. vij
• De uit•• bed a••a cap. 15.
• Deu. xxxii•• xv.
• i. Cor. xi.viij.
• Pro. iij.xi.
• Hebr. xij.viij.
• Mat. v.x.
• i. Pet. iiii.xii.
• i. Tim. iiii x.
• ii. Cor. vi.viii.
• ii. Cor. iiii, viii.
• Ioh. xvii.xx.
• Matth. v.iiij. Luc. xxii.xliiij.
• Ih. xxi.x.
• ii. Cor. v.vi.
• Rom. vii.xxiiii.
• Philip. i.xxiii.
• ii. Cor. v.i
• Rom. viii.xix.
• 〈1 paragraph〉〈1 paragraph〉.
• 〈1 paragraph〉〈1 paragraph〉.
• Ro. viii.xx••vi. i. Cor. xv.xix.
• Esa. xxv.xvii. Reuel. vii.xvii.
• i. Thes. i.vi.
• Ps. lxxiii.
• Psa. c.iiii.xv.
• Rom. xiii.x••iii.
• i. Cor. vi••▪iii.
• Phil. iiii.xij.
• Luc. vii.xxi.
• Luc. vii.xxxvii.
• Luc. xvi.xv.
• i. Reg. i.xxi.
• Gal. iii.viii. Rom. iii.xxvi.
• Rom. viii.xxxiii.
• Act. xiii.xxxviii.
• Luc. xviii, xiiii.
• In Psal. ••8 Hom, 10.
• Rom. ii••.xxiiii.
• Rom. iiii, vi.
• ii. Cor. v.xviii.
• Rom. v•• xix.
• i. Corin. ••.xxx.
• Ro. iiii.v.
• Iere. xv.
• Act. xx.xxviij.
• Esay. liij.xi.
• Rom. v.xix.
• Iohn. x.
• i. Pet. i.iiii.
• i. Ihō. iii.i.
• i. Cor. v.xii.
• Rom. iiii.vii.
• Ps. xxxii.••
• Gala. iii.xviii.
• Rom. vii.••xiiii.
• Rom. viii.xxxiii.
• Psa. ii.vi.
• Exod. xxi.xix.
• Col. ii.iij.
• Ioh. viii.xii.
• Gala. iii.xiii.
• Hebr. ij.xiiij.
• Philip. ij.xiii.
• Iho. xvii.xix.
• Esa. lix.xvij.
• Ro. iij.xxv
• Ro. v.xix.
• Philip. ••iv▪viii.
• Ro. ••.iii
• Rom. iii.xx••ii.
• Ro. iiii.ij.
• 〈…〉〈…〉
• Heb. xi.vj.
• 〈◊〉〈◊〉 lib. 3. 〈◊〉〈◊〉 16. ca. ••.
• Ro. x.v.
• Gala. iij.xviij.
• Ro. vi••.ij.
• Gal. iij.xij
• Ro. iiii.ii.
• Ro. iii.xxi.
• Ro. iiii.ii.
• Ro. 1.x••ii
• Ro. iii.xxi, ••xxiiii.
• Gal. iij.x.
• Ro. iii.xx. & iii.xv.
• Gala. iii, xxi.
• Gala. iii••.xvii.
• 〈◊〉〈◊〉 iiij.vi.
• Gal. v.vi.
• Rom. iiij.iiij.
• Esa. lix.vij.
• Rom. v.iii••.
• ii. Cor. iij.xix.
• ii. Cor.iii.xxi.
• Ro. iiij.vi.
• Luc. i.lxxvii.
• Act. xiii.xxxviii.
• De ciuit. dei. ca. 27,
• Serm. 23. in cant. Serm. 22,
• ii. Cor. v, xxi.
• Ro. vi••••.iij
• Ro. v.xix.
• L••b. 2. de Iac. & ui∣•••• beata.
• Esa. xxxiij xiiij.
• Ps. ••xxx.ii•• Iob. iiij.xvij.
• Iob. xv.xv.
• 〈◊〉〈◊〉 xxvii.x••vii.
• Luc. xvi.xv.
• Ps. xliii.ii.
• Iob. ix.viij.
• i. Cor. iiii.iiij.
• Ad 〈◊〉〈◊〉. lib. 3. ca. 5.
• Super cāt. serm. 61.
• •••• psal. qui. habitat ser∣mo. 15.
• I•• cant. ser∣mo. 13.
• Eze. xxxvi.xx••j. & xxx••••
• i. Cor. iiij•• ii.
• P••o. ••xi.ij ••xvi.ij.
• Iob. xv.x••••. Iob. xiiij.iiij. Iob. ix.xx
• Esa. iiii.vi
• i. Pet. v.••.
• Ps. 〈…〉〈…〉.
• Zepha. l•••• xi.
• Esa. lxvi.ij. Esa. lvii.xv.
• Luc. xixij▪ xiij.
• Esa. lxi.i.
• Matt. x••.xxviij. Matt. ix.xiij.
• De uerbis apest. ca. 8.
• Serm. 15. in cant.
• Rom. iij.xv.
• Ezec. xx.xl••i.
• Ier. ix.xiij
• i. Cor. i.xxx.
• Rom. ii.xix.
• Esaie. xlv.xxv.
• Rom. iii.xxvi.
• Ephe. i.ii. Eph. i.viii
• Pro. xx.••x.
• Rom. iiii.xiiii.
• Ps. x.xix.lxxiii.
• In Psal. 88. tract. prio∣re.
• In ded••ea•••• templi. ser. 5.
• Eccle. ix.i. i. Cor. ii.xvi
• Zach. iii.ix.
• Esaie. ix.vi. Ephe. ii.xiiii.
• Rom. v.i.
• Rom. v.
• Psa. xxiii.xii.
• Gal. iiii.vi.
• Ier. xvii.ix. Gen. viii.xxi. Psa.x••••ii•• xi. & xiiij.ii. Gen. vi.iii. Gal. v.xix
• Li. 4. cötra ••ulianum.
• i. Iohn. v.xii.
• Li. ad Bo∣nisac. 3. ca. 5.
• Pref. in Psalm.
• Heb. xi.vi
• Iohn. v.xxv.
• Eph. ii.iiii.
• Iob. ••••••.ii Rom. x.xixv.
• Eph. ii.x.
• i. Ti••. ix.
• Tit. iii.iiii
• Ro. xi.vi. Matt. ix.xiii.
• Esa. lvi.x••i
• Ose. ii.xii
• 〈1 paragraph〉〈1 paragraph〉
• ••se. x••iil.••v.
• ••. Cor. vi.xi.
• i. Pet. i.i••.
• Hag. ii.••••••
• Esa. i.xiii.
• Pro. xv, viij.
• Aug. lib. de poe••il. & Gregor.
• Gen. iiii.iiii. Act. xv vi,
• Iere v.iii
• ••. ••ing. bui. v••.
• Eze. xviij.x••iiii. Iac. ii.x.
• Rom. iiii.xiii,
• Habac. ii.iiii.
• Rom. iiii.vii. Psa. xxxii.••
• ii. Cor. v.xviii.
• Leui. xviii v.
• Gene. iii.xvii.
• Phil. iij.xiii.
• Luk. xvii.x.
• i. Cor. ix.i.
• Luc. xvii.vii.
• Psal. i.xii.
• Psal. lv.ii.
• Ps. c.xiiii.ii.
• Iob. ••.xv.
• ••sa. xlvi.xx. Esa. lxi.••••
• Iohn. iii.xvi.
• Rom. iii.xxiii.
• Pro. xiiii.xxvi.
• Gen. xxiii•• xl.
• ii. Ro. xx.iii.
• Ephe. iii.••v.ii.
• Rom. viii ••••••vii.
• Rom. vli••.xxx.
• Rom. vl, xiij.
• 〈1 paragraph〉〈1 paragraph〉.
• 〈…〉〈…〉 88
• 〈1 paragraph〉〈1 paragraph〉
• 〈◊〉〈◊〉. xx••vi ••••ii.
• 〈◊〉〈◊〉. xv.i.••
• Libertine, is he that is free by manumis∣siō, not by birth.
• Eccl. xvi.xiiij.
• Hebr. xiij.xvi.
• Mat. xiv.xxj. & xxix.
• Esa. lv.i.
• 1. Cor.iij.xi.
• i. Cor. i.xxx.
• Eph. i.iiij
• Col. i.xiiij. & xx.
• Iohn. x.xxviij.
• Matth. xxviij.xvii••
• i. Ih. v.xij
• Ro. xiiij.xxiij.
• i. Ih. v.xi•• Iohn. v.xxiiii. Rom. iii.xxiiii. i. Ioh. iii.xxiii. Eph. ii.vi. Col. i.xiii.
• Lib. ••. dist. ••8.
• 〈◊〉〈◊〉 Psal. 14.4. Epist. 105.
• Eph. ii.x.
• ••. Ioh. i••.ixij. i. Pet. iiii.iij. i••. Tim. ••.••x. Luc. i••.xx••••
• ii. Cor. iii•• viii.
• ii. Tim. i••. Phil iii.x.
• Rom. viii.xxix.
• ii. Pet. i.••
• ••. Cor. i.xxx
• Hebr. ix.xiiii. Luc. i.••x••iij.
• Rom. vi.xviij.
• Col. iii.i.
• Tit. ij.xi.
• i. Thes. v.ix. i. Cor. iij.xvi. Eph. ii.xx••. & v.viii. ii. Cor. vi. i. Thes. iiii vii. ii. Tim. i.ix. Rom. vi.xviii. Ih. xvi.x. i. Ih. ii.xi. i. Cor. vi.xv.i. & xii.xii. i. Ih. iii.iii ii. Cor. vii.i.
• Ro. xii.i.
• Matth. v.xvi.
• 〈1 paragraph〉〈1 paragraph〉
• ••••. ••o••. ix.••ii.
• ••••. x.xxx.
• Cant. 5.3.
• Deut. vii.xi••.
• Ier. vii.ii•• and xxiii.
• Deut. xi.xxvi.
• 〈…〉〈…〉, xvi
• 〈1 paragraph〉〈1 paragraph〉
• P••. ••••••.x.
• 〈1 paragraph〉〈1 paragraph〉
• Act. x.xxxiiii.
• ••al. v.v.
• Deut. vij.ix.
• i. ••in. viij.xxiij.
• 〈1 paragraph〉〈1 paragraph〉
• Deut. xx••.xviii.
• ii. Sam••. xxij.i.
• Esa. xxxii••.xiiij.
• Deut. vi.xxv.
• Deu. xxiiij xiii. Ps. ••vi.x••x.
• Luc. i.vi.
• Be. iiii.iii••. Psal. c. vi.xxxi.
• Deut. xxvij
• Iob. iiii, xviii.
• Ro. iiii.vii
• Ps. x••xii.
• Psa. cxxii. Pra. xiiii. xxi. Psal. i.i. ••am. i.x••i Ps. cvi. ii•• & cxix. i. Mat. v.ii••
• Iam. i.xii
• Ro. ii.xiii.
• Psa. vii.i
• Ps. xvii.i.
• Psal. xviii xxi.
• Psa. xxvi.i.
• i. Sa. xxvi xiii.
• ••i. Cor. i.xii.
• i. Cor. iiij.xiij.
• Ps. c.xxx••.iii. &c.xl.•• Ps. xxxvi.iiii.
• Pro. xx.vi•• & .xxii.xv.••. Ez. xviii.ix. & xxxii••.xv.
• Eph. i.iiii i. Thes. iii.xiii.
• Lib. ad Bo. 3. cap. 7.
• Mat. xvi.xxvii. ii. Cor. v.x Ro. ii vi. Iohn. v.xxix. Mat. xxv.xxxiiii.
• Pro. xii.xxiii. •• xiii.x••••i. Mat v.x•• Luke. v••.xiii. ii. Cor. iii.viii. Ro. ii.vi. & viii.xxx.
• Phi ii.xii
• Ihon. vi.xxvii.
• Phi. i.vi.
• Ep. i.xviii Gal. iiii.xxx.
• Matt. xxv ••xxiiii.
• Colos. iii.xxiiii.
• Ge. xv.v. & xvij.••.
• Ge. xxii.iii & xvii.
• Col. i.iiii.
• i. Pet. i.v.
• Mat. xii.••••
• 〈1 paragraph〉〈1 paragraph〉
• Mar. x.xxx. Mat. xxv.xxxiiii. Rom. viii xviiii
• i. Pet. i.ix
• i. Cor. xv.xix.
• Rom. viii.xxx.
• ii. Ti. iiii.viii. Aug ad V•• lent. de gr. & lib. ••rb.
• Cap. 5.
• Haba••. •••• iiii.
• Luk. xvi.ix. i. Tim. vi.xvij.
• Mat. xxv.xl. Pro. xix.xvii. ii. Cor. ix.vi.
• ii. Thes. i.••.
• Heb. vi.x.
• Ro. •• viii.xxi••. Luc. xxiiii.xxvi. Act. ii.j.xxii.
• Gal. vi.xvii.
• i. Co, iiii.x
• In psal. 32. & 109.
• i. Cor. xiii
• Colos. iii.xiiii.
• Mat. xix.xvii.
• Matt. xi.xxxix.
• Ihon. v••.xxix.
• Iam. ii.x.
• Lucian, a godlesse man.
• Eph. i.iiii. i. ••hes. ••ii•• v.
• Gala. iii.xiii. & v.i.
• Gal. iix••, xxx.
• Deut. vi.v
• Mala. iii.xvii.
• Rom. xi.i••
• Ro. vi.••ii▪
• Ro. xiiii.xiiij.
• Tit. i.xxv,
• Luke. vi.xxiiii. Amos. vi. Esa. v.vii••
• Phil. iii••▪
• Ro. xiiij.i. & xiij.
• i. Cor. viij ix. i. Cor. x.xxv.
• Gal. v.xiii
• Matt. xv.xiiii.
• Act. xvi.iij. Gal. ••.iij.
• i. Cor. ••••.xix. & xx••.
• Gal. ii.iiii
• i. ••or. ••.xx.••.
• i Cor. iij.ij
• i. Pet. i.••••••••. Gal. v.i.••ii••.
• Rom. xiij.i. & v.
• Rom. ij.xv
• ••. Pet. iij.x••i.
• Heb. x.ii.
• ii. Tim. i.v.
• Act. xxiiii.xvi.
• i. Cor. x.xxviii.
• Rom. viii.xxvi.
• i. kin. xviii xiii.
• Psa. ••xiii.xviii.
• Ps. xxxiiii.xvi.
• Psa. xxxi.iiii.
• Psa. xxv. ••
• Psa. ixii.ix
• i. Ihon. v.x••••.
• Rom. viii.xxvi.
• ii. Cor. xiiii xxvi.
• Iac. v.xiii.
• Psa. xxxii.••••.
• Ephe. vi.xviii.
• Esa. v.xv
• Ier. xi.vii & xi.
• Esa. xxix.xxxix.
• Iam. iiii.iij.
• i. Ihon. i•••• xxii.
• Daniel. ix.xviii.
• Ps. c.xiiii.ij.
• Es. lxxiiii.v.
• Ie. xiiii.••••••.
• Psa. xxv.vi. &. xviii.
• Psa. li.vii.
• Mat. ix.ii
• i. Ihon. i.ix.
• Ps. lxxxv••.ii. kin. xx.ii.
• Ps. xxxiiii.xvi. i. Ihō. iii.
• Ih. ix.xxi.
• Ps. v.viii.
• Matth. xi.xxiiii. Matt. xxi.xxii.
• Iam. v.xv.
• Ro. x.xiiii
• Heb. iiii.xvi. Ep. iii.xii
• Ps. xxxiii.
• Ps. lxvi.x Ps. v.xv.
• Eph. vi, xvi.
• Ps. lxiiii.v
• Ps. l.xv.
• Mat. vii.vii.
• Zach. xiii.ix.
• Ps. lxv.iii.
• Psa. l.xv.
• ii. Sa. vii.xxvii.
• Ps. c.xlv.xix.
• Pro. xviii.x.
• Ioel. ii.xxxii.
• Psa. xxlv.xxiii.
• Ps. xci.xv
• Ps. c.xlv.
• 〈…〉〈…〉. vii xxvii.
• Ps. ••.xix.lxivi.
• ••e. xxxii.••.
• Iere. xiii.i••. Dani. ix.xviii. Ie. xlii. ii.li.••••.xx.••. Psa. ••.xli.
• Iu. ix.xx.
• Iud. vi.xxviii.
• Luk. ix.••••
• Ps. c.vii.
• i. king. xxi.xxxix.
• Psa. c.••••
• ••e. xviii.xiij. i. Sam. x••
• 〈1 paragraph〉〈1 paragraph〉.
• 〈1 paragraph〉〈1 paragraph〉.
• Psa. vii.vii.
• Ps. xv.xi••.
• Psa. lxxx.
• Lam. iii.viii.
• i. Tim. i.v. i. Ioh. ii.i.
• ••e. iiii.xv
• Ihō. xiiii.xiii. & xvi.xxvii.
• ii. Cor. i.xx.
• Ioh. xvi.xxvi.
• Ex. xxviii.ix. & xii.xxi.
• Heb. x.xx▪
• i. Ti. ii.i.
• ••. Iohn. ii. ••••.
• Iho. viii.xxxii. i. Ti. ii.v. Ro. xv.xxx
• Lib. contra Par. 2. Ca. 8.
• Rom. xv.xxx. Eph. vi.ix. Colo. iiii. i. Cor. xii.xxv.
• Eph. iiii.iii.
• In psa. 94.
• Lib. de Isa▪ & ani. 〈◊〉〈◊〉.
• Iere. ••••. xviii. ••••••, xiii.
• De. i.xiiii Esa. xcxi.xi Ps. xxxiiii viij.
• Iere. xv.i.
• Eze. xi••••i.xiiii.
• Act. xiii.xxxvi.
• Eccl. ix.v &. vi.
• Rom. viii vi.
• 〈◊〉〈◊〉. xlviii xvi.
• Esa. iiii.i.
• Esa. ••••ii.••vi.
• Psal xxii.v.
• Iam. v xvii.
• Psa. cxiii viii. Psa. lii.viii. Psalme. xxxiiii.vii
• Ge. xxxii.x.
• Psa. xxxi.vi.
• Psa. xl••iii xxi.
• Iame. v.viii.
• Psa. i xv.
• Ihon. iiii.xiiii. Esa. xxx &. xxxi.i.i.
• i. Timo. iiii.v. Meto∣nymia. Ps. xl.iiii.
• Esa. ii.x. Psal. li.xvii. Esai. xxxviii.xx Ion. xi.x. Psa. cxvi.iii. Psa cvi.x••vii. Psa. cx.xviii.
• Ose. xiiii.iii.
• Ps. cxvi.i Ps. xviii.i
• Phil. iiii.vi.
• Heb. ••iii.xv.
• i. Tess. v.xiii.
• i. Cor. x••.xl.
• Math. vi.vii.
• mat. vi.v▪
• ••. tim. ••.••.
• Esa. ••••.7.
• Psa. 〈…〉〈…〉
• Mat. 18.••••.
• Iob 4.••.
• Esa. 〈…〉〈…〉.
• Actes. 〈…〉〈…〉.
• Esa. 9.••••. Mat. ••5.••.
• 1. Cor. ••••. 12.
• confess. lib. 9. cap. 7.
• Confess. lib x. ca. xxxiii.
• i. Cor. xiiii.xvi.
• i. Sam. i.xiii.
• Math. vi.ix.
• Luc. xii ii.
• Alcil, ii. vel de. vo••.
• Rom. viii vi.
• August. in Enchi∣rid ad Laurent. cap. 116. Chrysos. au••. o•• per im∣perf.
• Exo. xxxii xxxii. Rom. ix.iii.
• Iohn. i.xii. i. Iohn. iii.i. Psalme. xxvii.x. Ps. xxvii.x. Esa. lxiii.xvi. ii. Tim. ii xiii.
• Mat. vii.xi. Esa. xlix.xv.
• ii. Cor. i.iii.
• Luc. xv.xx.
• Gal. iii, vi.
• Mat. xxiii ix.
• Ephes. i.xxiiii.
• Gal. vi.x.
• i. Tim. ii.viii.
• i. Kin. viii xxxvii. Esa. lxvi.i. Acte. vii.xlix. et xvii.xxiiii
• Hebr. xi.vi.
• Philip. iiii.vi.
• Psalme. xxxiii.xviii.
• Psalme. xlviii.xi.
• i. Cor. xv.xxviii.
• Psal. ciii.xx.
• i. Cor. x, xxxi,
• i. Timo. iiii.viij.
• Leu. xxvi ix.
• Deu. viii.iii. Math. iiii iiii.
• Leu. xxvi xxvi.
• Ier. xxxi.xxxiii. &. xxxiii.viii.
• Rom. iii.xxix.
• i. Ioh. i.••.
• Esa. xliii.xxix.
• Iam. i.ii. &. xiiii. Mat. iiii.i &. ii••
• ii. Thesa. iii.v.
• Psa. xxvi.ii. Ge. xxii.i. Deu. viii.ii. &. xii••.iii
• i. Cor. x.xiii.
• ii. Pet. ii.ix. i Pet. v.viii.
• Psalme. lx.xiiii.
• Iames. i.xiii.
• Mat. xvii.v.
• Esa. xi.ii.
• See Au∣gustine. Of praier to Proba.
• De fuga in perse•• cut.
• Num. xi.xviii.
• i. Iohn v.iv.
• i. Sam. ii vi.
• Rom. xi.v.
• Iohn. ••.xxv.
• Serm. in cant. 76.
• Homili•• Ioh. ••5. I••h. viii.xxvi.
• Pro. xxv.xxvii.
• Pro. xxv.ii.
• Deu. xxix▪xxix.
• Cap. ••••. v••{que} ad 10.
• De bono perseuer. cap. 14.
• Lib. •• de Gen. ad. lite••.
• Deuter. xxxii.viii.
• Deu. iiii.xxxvii.
• Deu. vii.viii.
• Deu. x.xiiii.
• Deu xxiii v.
• Psa. xlvii v.
• Deu. ix.v••
• Ps. cv.vi
• Ps. xliiii.iiii.
• Ps. xxxiii xii.
• i. Samu. xx.xxii.
• Ps. lxv.v.
• Esa. xiiii i.
• Esa. xii.ix.
• zach. ii. xii
• Psalme. lxxviii.lxix.
• Psa. xlvii xx.
• Mal. i.ii.
• De cor∣rept. &. grat. ad. valent. cap. 15. De bono perseue. cap. vt. De. ver. apost. sermo. viii. Ephe. i.iiii.
• Col. l.xii
• Ephe i.iiii.
• ii. Timo. i.ix.
• Eph. i.v.
• Iohn xv.xvi.
• Rom. xi.xxxv.
• Ro. ix.vi.
• Ro. ix.x••
• Rom. ix.xv.
• Rom. xi.ii.
• Act. ii.xxiii.
• i. Pet. i.ii
• ii. Tim. i•• xij.
• Iohn. vi.xxxvii.
• Iohn. vi.••l••iii.
• Ioh xvii.
• Ioh. xiii.••viii. Iohn. xv.xix.
• Iohn x.xxviii.
• Retract. lib. 1. cap. 2. Epist. ad Si••. ••••
• Homil. in Ioh. ••
• Iob. xv.xvi.
• De praed. sanct. ca.
• Ex. xxxiii xv.
• In••. Deu. Tract. 25. quest. 23.
• Ambro. de vocat gent. li. 1. cap. 1.
• Amos. iiii vii.•••• viii.xi. Acc. xxi.vi.
• Esa. viii.xvi.
• Esa. liii.i.
• Iohn. ••.xii.
• Dever••. apost se•• n.o.••.
• Ehhes. i.iii.
• Tit. i.i.
• Ad Tho. prepos. Beuer••. epist. 〈◊〉〈◊〉.
• Iohn. vi.xlvi.
• Ioh. x.iiii
• Rom. ix.xiii.
• Rom. ix.xx.
• Mat. xv.xiii.
• Rom. •••••• xxi.
• Lib. v. cō¦tra Iul. cap. 6.
• Lib ••. de predest. sanct. ca. 2.
• Thys is ••••ke out 〈◊〉〈◊〉 Augu∣stine▪ lib. 1 de Gen. ••ont. n••a∣ni••••▪ ca. ••.
• Psa. li.••.
• Ro. ix.xx.
• Pro. xxvi.x.
• i. Tim. v.xx••.
• Ps. xxxv••▪
• August. de uerb. apost••punc; serm. 20.
• Prou. xvi.••ii.
• Euchir. ad Laur.
• De Gen. ad. leter. lib. 6. cap. ••▪.
• 〈◊〉〈◊〉. i.xxxi
• Act x.xxxiiii▪ Ro. ii.•• Gal. vi.xxviii. I••am. ii.v. Col. iii.xxv Eph. vi▪••••
• Aug •••• B••ny. lib. •• cap. 7.
• 1. Co••••. ••.xxvi.
• Epist. 〈…〉〈…〉 & g••a••
• De bono perse••. 〈…〉〈…〉
• Rom. ••i.xxxi.
• ••ph. i.iii••.
• i. Thes. i••i•• vii. Eph. ii.••••
• Iohn. v••••.lx••••.
• Mat. ••••••••.ix.
• Esa. vi.ix▪
• Lib. de ••a••no perso••, cap. 15.
• Cap. 16.
• Cap. 20.
• Rom. v•••••••• xxix.
• Ro. v••i••.xv Eph. i.x••••••
• Ih. xi.xlvi A••. xv••••.v•• Ioha ••••.xliiii. Lib. de Grat. Chri∣s••t. ••••••tra Pelag. & Caelest. ca. ••4. & ••1.
• Deut. x••x.xiiii.
• Esa. xx••••▪
• Matt. iii, xvii••
• Eph. i.ii••••
• Rom. viij.xxxi. Ih. iii.xv. Ih. v.xxviiii Iohn. vi.xxxv.
• Iohn. vi.xxxvii. and x••••i.v••.
• Ioh. x.iii.
• Rom. viii.••xx. Mat. xxii.xiiii. i. Cor. x.xii.
• Ihon. vi.xxxvii•••• xi
• Io. x.xvii.
• Matt. xv.xiii.
• i. Ihon. ii.xix. Rom. viii.xxxviii.
• Philip. i.xvi.
• Psalm. ••.xxxviii.viii
• Luc. xxi••.xxxi••
• Ihon. xvi.xii.
• i. Ih. ••••.xix▪
• Ih. iii.xvi. &. vi.xxxix
• Mat. xxii.
• Eph. i.xiii
• Psa. xv.i.
• Psa. xxiiij
• Ihō. xvii.xii.
• Ihon. vi.lxx. Ihon. xiii
• Ihon. xiii ••••iii.
• Homil. 38.
• Eze. xiii.ix.
• Phil. iiii.iii.
• Psa. lxix.xxix.
• Phil. iii.v Act. x.ii.
• Eph. ii.ii.
• Ep. v.viii Eph. iiii.xxiii.
• i. Cor. vi.ix.
• Rom. ••••••.xix.
• i. Pet. iiij.iii.
• Ios. ii.i.ii. kin. xii.xvii. Luk. xxii.xvi.
• Esa▪ liii.vi.
• Mala. iiii i.
• i. Cor. iiii, vii.
• Act. xiij.xlviij.
• De Gen. ad liter. lib. 2 cap. 10.
• Homil. de co••uers. Pauli.
• Act. xvi.xiiij.
• God. xxi. Ezech. ij.iij. & xij.ii.
• Ier. i.x.
• Esa. vi.ix.
• Ioh. xij.xxxix.
• Mat. xiii.xi.
• Rom. i••▪xvii.
• i. Sam. ii.xxv.
• Ihon. xii.xxxviii.
• Ihon. vi.xlv.
• i. Cor. i.xxiii.
• 〈1 paragraph〉〈1 paragraph〉
• Mat. xjii.xxiii.
• i. Tim. ii.iiii.
• Deut. iiii.vii.
• Ps. cxv.ii••
• Exo. xxxiij xix.
• Eze. xxxvi xxvi.
• Zach. i.iii
• ii. Tim. ii xxv.
• Ier. xxxi.xviii.
• Mat. xxiij xxxvii.
• Esa. ••••v.ii
• Eph. iii.x
• 〈1 paragraph〉〈1 paragraph〉
• Rom. ix.xxiiij.
• Rom. xi.xxii.
• Ro. ix.ix. De praede. & gra••i. cap. 2.
• ii. Ti. i.x. Ihon. v.xxiiii.
• Eph. ii.xix.
• Rom. viii xxviii, He••. xx.i.ii. Cor. v.vi Colos. iii.iii. T••••. ii.xii.
• i. Peter: viii.
• Colos. i.v.
• Matt. vii.xxi.
• Phil. iij.viii.
• Ro. viii.xix.
• Heb. x.
• i. Cor. xv.iiii.
• ij. Cor. iiii x.
• i. Cor. xv.xiii.
• Ps. xvi.x.
• Phili. ii••••.xxi.
• ••▪ Cor. xv.
• Mat. xxvii ••••vi. and xxviii.xi.
• Luk. xxiiij vj.
• Act. i.iij.
• i. Cor. xv.vi. Ihou. xvi. Act. ix.••••ii. Act. vii.lv.
• Phi. iii.xx
• Esa. xxvi xix.
• Ps. lxviii, Iob. xix.xxv.
• E••. xxxl••i.viii.
• Ihon. v.xxvii.
• •••• Tim. iiii viij.
• Ec. ix.iiij
• Ec. iij.xxi
• Marc xii.xvi i. Luck. xx.xx.vi••. Ac. ii.viij.
• Reue. xx.iiij.
• ii. Pet. ••.xiiii. i••. Cor. v.••.
• Hebr. xii.xxxi.
• Luc. xxiii.xliii.
• Act. vii.••ix. i. Pet. ii.xxv.
• Matth. v.viii. & xxvi. Ioh. xii.••xxii.
• Iud. i.vi.
• ii. Cor. v•• i.
• ii. Cor. v.••
• ii. Cor. iiii x. i. Thes. v.xxiii.
• i. Cor. vi.xv.
• i. Tim. ii.viii.
• i. Cor. v••.xx.
• i. Cor. x••i.liii.
• Ro. xiiii▪ xi.
• Esa. xlix.xviii.
• Dan. xii.
• Matth. ••.xxviii.
• Iohn. v.xxviii.
• Ih. ii.xix.
• ••. Cor. xv.xii.
• Mat. xvii.iii.
• Candidati, men clo∣thed in white, as were a∣mong the Romanes they that were su∣ters for or newly e∣lected into office.
• Col. ii.x••.
• ii. Cor. vi.ii••••. & vii. Ro. viij.xi
• i. Cor. vi.xii. & xv.xix.
• Gala. vi.xvi••.
• Phil. iij.xxi.
• Act. xiiii.xxii.
• Mat. xxvi.x.
• Gen. xxi••.iiii. & xix.
• Ge. xivii.xxx.
• Ieva. vi.x••••••••.
• 〈1 paragraph〉〈1 paragraph〉
• Esa. xxvi.••••••.
• i. Cor. xv.••i.
• i. Thes. iiii.••v.
• Hebr. ix.xxvii.
• ••h. xi.xxv.
• Mat. xxv.xx••••.
• Matth. v.xlv.
• Act. xx••••••••.xv.
• Ose. xiii.xiiii. i. Cor. xv.liiii.
• i. Ih. iii.ii.
• Ge. xv.ii.
• Ps. xvi.vi Psa. xvii.xv. ii. Pet. i.iiii.
• i. Thes. ii.xix. Mat. xix.xxviii.
• Da. xii.iii
• ii. Timot. xiii.xiiij. Matt. xix.xxix.
• Ro. viij.xxii.
• Mat. viii.xii. & xxii.xiii. Mar. ix.xliii.
• Esa. lxxii.xxiiii.
• Esa. xxx.xxxiii.
• i. Thes. i.ix.