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 FOVRTH BOKE OF THE INSTI∣tution of Christen religion, which entreateth of the outvvard meanes or helpes, vvherby God allureth vs into the felovvshyp of Christ and holdeth vs therein. (Book 4)

¶ The first Chapter. Of the true Churche with which we ought to kepe vnitie, because it is the mother of al the godly.

THat by Faith of the Gospel Christ is become ours, and we be made partakers of the saluation broughte by him and of eternal blessednesse, is already declared in the last booke. But because our rudenesse, and slouthfulnesse, yea and vanitie of witte, doe nede outwarde helpes whereby Fayth in vs maye both be engendred, and growe and encrease in proceding towarde the marke wherunto it ten∣deth: God hath also added them, therby to prouyde for our weakenesse. And that the Preaching of the Gospell might floryshe, he hath left this treasure with the Churche.* 1.1 He hath appointed Pastors and teachers, by whoes mouth he myght teache them that be his: he hath furnyshed them with authoritie, finally he hath left nothyng vndoone that might auaile to the holy consent of faith and right order. First of all he hath ordeined Sacramentes, which we fele by experience to be more than profitable helpes to nourishe and confirme Faith. For because beeyng enclosed in the prison of our fleshe, we do not yet attaine to the degree of Angels, God applying hymselfe to our capacitie accordyng to hys wonderful Prouidence, hath appointed a meane wherby we being far distant frō him might come vnto hym. Wherfore the order of teaching requireth that now we entreate of the Church, and of the gouernemēt, orders, and power of it, and then of the Sacramentes, and lastely also of ciuile order: and therewithall that we call away the godly readers from those corruptions wherewyth Satan in the Papane hath depra∣ued all thynges that God had appointed for our saluation. I will be∣gin at the Churche, into whoes bosome God wil haue hys children to be gathered together, not onely that they should by her helpe and mi∣nisterie be nouryshed whyle they are infantes and yong chyldren, but also be ruled by her motherly care tyll they growe to ryper age, and at length come to the marke of Fayth. For it is not lawfull that those thynges be seuered which God hath conioyned, that to whom he is a Father,* 1.2 the Churche be also their mother: and that not onely vnder the lawe, but also sins the commyng of Christe, as Paule wytnesseth, which teacheth that we are the children of the newe and heauenly Hie∣rusalem.

In the Crede, where we professe that we beleeue the Churche, [ 2] that is not spoken onelye of the visible Churche whereof we now entreate, but of all the electe of God, in whose number they are also comprehended that are departed by death. And therefore thys worde

Beleue is there set, because oftentimes there can no other difference be noted betwene the children of God and the vngodly, betwene his pecu∣liar flocke and sauage beastes. For wheras many doe enterlace this worde in, that is without probable reason. I graunt in dede that it is the more commonly vsed, and also wanteth nor the consenting testimo∣nie of antiquitie, forasmuch as euen the Nicen Crede, as it is reported in the Ecclesiasticall historie, addeth the preposition in. But there with∣all we maie marke by the writinges of the auncient Fathers, that it was in old time receiued without controuersie to say, that they beleued the Churche and not in the Churche. For Augustine, and that aunciēt writer whatsoeuer he was, whoes work remaineth vnder the name of Cyprian concerning the exposition of the Crede, do not onely so speake themselues, but also do expresly note that it should be an vnproper ma∣ner of speaking if the preposition were adioyned, and they confirme their opinion with no trifling reason. For we therefore testifie that we beleue in God because vpon him as a true speaker our minde reposeth it selfe, and in him our confidence resteth which could not so cōuenient∣ly be spoken to say in the Churche, no more than it could be sayed, I be∣leue in the forgeuenesse of sinnes, or in the resurrection of the fleshe. Therefore although I would not striue about woordes, yet I had ra∣ther folowe the proprietie of speakyng that shoulde be fittest to expresse the matter, thā curiously to seke for formes of speche wherby the mat∣ter may without cause be darkened. But the ende is, y^t we should know that although the deuill attempt all meanes to ouerthrowe the grace of Christe, and though the ennemies of God be carried with violente rage to the same entente: yet it can not be extinguished, nor the bloude of Christ be made barren, but that it will bryng forth some fruite. And so is both the secrete election of God, and his inward callyng to be cō∣sidered: because he alone knoweth whoe be hys, and holdeth thē enclo∣sed vnder a seale as Paule termeth it: saying that they beare hys to∣kens whereby they maye be seuerally knowen from the reprobate.* 1.3 But because a small and contemptible number lyeth hid vnder a huge multitude, and a fewe graines of wheate are couered wyth a heape of chaffe, to God onely is to be lefte the knowledge of his Churche, the fundation whereof is his secrete election. But it is not sufficiente to conceiue in thoughte and mynde the multitude of the elect, vnlesse we thinke vppon suche an vnitie of the Churche into whiche we be truely perswaded that we our selues be engraffed. For vnlesse we be vnder our head Chryste vnited together wyth all the reste of his members, there abydeth for vs no hope of the inheritaunce to come. It is there∣fore called Catholike or Uniuersall, because we can not fynde two or three Churches but that Christe muste be torne in sonder, whyche can not be done. But all the electe of God are so knitt together in Christe, that as they hang vpon one head, so they may growe together as it were into one body, cleauing together wyth suche a compacting of ioyntes as the members of one selfe body: beeing truely made one, whiche with one hope, Fayth, Charitie, with one selfe Spirite of God dooe lyue together, beeing called not onely into one inheritaunce of eternall lyfe, but also into one partaking of one God and Christe. Wherefore althoughe the sorowefull desolation that on eche syde

presenteth it selfe in sighte, crieth out that there is nothing lefte of the Churche, yet lette vs knowe that Christes death is frutefull and that God maruellously as it were in secrete corners preserueth his Church.* 1.4 As it was sayed to Elias, I haue kept to my selfe seuen thousande men that haue not bowed their knee before Baal.

Albeit this article of the Crede doeth in some respecte belong to the [ 3] outwarde Churche, that euery one of vs shoulde holde himselfe in bro∣therly consente with all the children of God, shoulde yelde vnto the Churche that authoritie whiche it deserueth, finally should so behaue himself as a shepe of the flocke. And therefore is adioyned the commu∣nion of Saintes. Which parcell, although commonly the old writers doe leaue it out, yet is not to be neglected: because it very wel expresseth the qualitie of the Churche: as if it had been sayed that the Saintes are gathered together into the felowshyppe of Christ with this conditi∣on, that whatsoeuer benefites God bestoweth vpon them they shoulde cōtinually communicate them one to an other. Wherby yet the diuersi∣tie of graces is not taken away, as we know that the gyftes of the Ho∣ly ghost are diuersly distributed: neyther is the order of ciuile gouerne∣mente disturbed, by whiche it is lawfull for euery man priuately to en∣ioye his owne possessions, as it is necessarye, that for preseruatyon of peace among men, they should haue among them selues peculiare and deuyded properties of thynges. But there is a communitie affirmed, such as Luke descrybeth, that of the multitude of the beleuers there was one harte and one soule:* 1.5 and Paule, when he exhorteth the Ephe∣sians to be one body, one Spirite, as they be called in one hope. For it is not possible, if they be truely perswaded that God is the common fa∣ther, and Christ the common head to them all, but that being conioyned among themselues with brotherly loue, they shoulde continually com∣municate those thynges that they haue. Nowe it muche behoueth vs to knowe what profyte therupon returneth vnto vs. For we beleue the Churche to thys ende, that we may be certainly perswaded that we are the members of it. For by thys meane, our saluation resteth vpon sure and sounde stayes, that it, although the whole frame of the world be shaken, can not come to ruine and fall downe. Firste it standeth wyth goddes election, neyther can it varye or faile but together wyth hys eternall Prouidence. Then, it is after a certayne manner ioyned wyth the stedfastnesse of Christe, whiche will no more suffer his faith∣full to be plucked from hym, than hys owne members to be rente and torne in peces. Beside that, we are assured that trueth shall alwaye abyde wyth vs, so long as we are holden in the bosome of the Churche. Laste of all that we fele that these promises belong to vs,* 1.6 there shalbe saluation in Syon, God shall for euer abide in Hierusalem, that it may not at any time be moued. So muche can the partaking of the Churche doe, that it holdeth vs in the felowshippe of God. Also in the very worde Communion is muche comforte: because while it remay∣neth certayne, that what soeuer the Lorde geueth to hys and oure members, belongeth to vs, oure hope is by all theyr good thynges confirmed. But in suche sorte to embrace the vnitie of the Churche, it is not nedefull (as we haue already sayed) to see the Churche it selfe wyth

our eies, or fele it with our handes: but rather by thys that it consisteth in Faith, we are admonished that we oughte no lesse to thinke it to be, when it passeth our vnderstanding, than if it openly appeared. Neither is our Fayth therefore the worse, because it conceiueth it vnknowen: for asmuche as we are not herein commaunded to discerne the repro∣bate from the electe (whiche is the office of God onely, and not oures) but to determine assuredly in our mindes, that all they that by the mer∣cifull kindnesse of God the Father throughe the effectual working of the Holy ghost, are come into the partaking of Christ, are seuered into the peculiar righte and proper possession of Christe: and that, for as∣muche as we be in the number of those, we are partakers of so greate a grace.

[ 4] But sithe it is nowe our purpose to entreate of the visible Church, lette vs learne euen by thys one title of Mother, howe muche ••he knowledge thereof is profitable, yea necessarye for vs: for asmuche as there is no other entrye into life, vnlesse she conceiue vs in hee wombe, vnlesse she bryng vs fourth, vnlesse she fede vs with her breastes, fynallye vnlesse she kepe vs vnder her custodye and gouer∣naunce, vntyll suche tyme as beyng vnclothed of mortall fleshe we shall be lyke vnto Angels.* 1.7 For oure weakenesse suffreth vs not to be dismissed from schole, tyll we haue been scholars throughout y^e whole course of our lyfe. Beside that oute of her bosome there is no for∣geuenesse of synnes, and no saluation to be hoped for, as wytnesseth Esaye and Ioel,* 1.8 with whom agreeth Ezechiel when he declareth that they shall not be in the number of Goddes people whome he putteth awaye from the heauenly lyfe. As on the contrarie side, they are sayed to wryte their names among the citezens of Hierusalem, that turne them selues to the folowyng of true godlynesse. After whiche manner it is also sayed in an other Psalme:* 1.9 Remember me, Lord, in the good wyll of thy people: visite me in thy saluation that I maye see the benefytes of thy electe, that I maye be merry in the myrth of thy people, that I maye reioyse wyth thy enherytaunce. In whiche woordes the fatherly fauoure of GOD, and the pe∣culyar testimonie of the Spirituall lyfe is restrayned to hys flocke, so that the departyng from the Churche is alwaye damnable.

[ 5] But lette vs procede to prosecute that whiche properly belongeth to this place.* 1.10 Paule writeth that Christ, that he might fulfill all thynges, gaue some Apostles, some Prophetes, some Euangelistes, and some Pastors and teachers, to the restoryng of the holy ones, into y^e worke of ministerie, vnto the edification of the body of Christe: vntill we all come into the vnitie of Fayeth, and of the acknowledgyng of the sonne of God, vnto a perfecte manne, and to the measure of the ful growen age of Chryst. We see how God, whiche was able to make thē that be hys perfecte in a momente, yet wyll not haue them growe into manly age but by the brynging vp of the Church. We see the meane ex∣pressed, for that vnto the Pastors is enioyned the preachyng of the hea∣uenly doctrine. We see how all, not one excepted, are broughte into one rule, that they shoulde wyth milde Spirite and willing to learne yelde themselues to the teachers appoynted for that vse. And by

this marke Esaye had longe before sette out the kingdome of Christe, where he sayeth:* 1.11 My Spirite whiche is in thee, and the woordes that I haue putte in thy mouth shall neuer departe, neyther oute of thy mouth, nor out of the mouth of thy sede and thy childrens children. Wherevpon foloweth that they are worthy to perishe wyth famyne and pining hunger, whosoeuer they be that refuse the Spirituall meate of the soule reached vnto them of God by the handes of the Churche.* 1.12 God doeth breath Fayth into vs, but by the instrumente of his Gospel, as Paule sayeth that Fayth is by hearyng. As also wyth God remayneth hys power to saue, but (as the same Paule witnesseth) he vttereth and displayeth the same in the preaching of the Gospel. For thys reason in olde time he wylled that there shoulde be made holye as∣semblyes to the sanctuarye,* 1.13 that doctryne vttered by the mouth of the Priest shoulde nourishe the consente of Fayth. And to no other ende those glorious titles haue respect, where the temple is called the rest of God, and the sanctuary his house, where he is sayed to syt betwene the Cherubins, but to bryng estimation, loue, reuerence and dignitie to the ministerie of the heauenly doctrine, whiche otherwyse the syghte of a mortall and despised man would not a little diminishe.* 1.14 Therefore that we shoulde knowe, that out of earthen vessels is broughte fourth vnto vs inestimable treasure, God himselfe commeth fourth, and in as much as he is author of this degree, so he wil haue himselfe to be acknowled∣ged presente in his institution. Therefore after that he hath forbydden his to geue themselues to iudgement by flying of birdes,* 1.15 to south say∣inges, magicall artes, necromancie and other superstitions, he imme∣diatly addeth that he will geue them that whiche oughte to suffice in steade of al, y^t is to saye, that they shal neuer be destitute of Prophetes. But like as he sēt not the olde people ••o Angels, but raised vp teachers out of the earth, whiche mighte truely performe the office of Angels: so at thys daie also his will is to teache vs by men. And as in the olde time he was not contente with the onely lawe, but added Priestes for expositors, at whose lippes the people should enquire for the true mea∣ning therof: so at thys day he not only willeth vs to be hedefully ben•• to reding, but also appointeth maisters ouer vs, by whose trauail we may be holpen: wherof commeth double profite. For on the one parte by a very good tryal it proueth our obedience, where we heare his ministers speaking euen as it were himselfe. On the other side it also prouydeth for our weakenesse, while after the manner of men he had rather speake vnto vs by interpreters to allure vs vnto him, than with thondryng driue vs away frō hym. And truely how expedient this familiar maner of teaching is for vs, al the godly do fele by the feare wherwith y^e maie∣stie of God doth worthily astonish them. But they that thynke that the authoritie of the doctrine is abaced by the contempt of the men that are called to teache, do be wray their vnthankefulnesse: because among so many excellent giftes wherewith God hath garnished mankinde: this is a singular prerogatiue, that he vouchesaueth to consecrate the mou∣thes and tonges of men to himselfe, that hys owne voyce shoulde sound in them. Wherefore on oure behalues lette vs not be greued obedi∣entlie to embrace the doctrine of saluation sette fourth by hys com∣maundemente and by hys owne mouthe: because althoughe the po∣wer

of God is not bounde to outwarde meanes, yet he hath bounde vs to an ordinarye manner of teaching: whiche whyle phrentyke menne refuse to kepe, they wrappe themselues in many deadly snares. Eyther pryde, or disdainefulnesse, or enuie moueth many to perswade them∣selues that they can sufficiently profyt by their owne priuate readyng and study, and so to despyse publike assemblies, and to accompte prea∣ching superfluous. But sith they do as muche as in thē is lose or breake in sonder the holy bonde of vnitie, no man escapeth the due punishment of thys diuorce, but he bewitcheth hymselfe wyth pestylente errors and moste wicked dotages. Wherfore, that the pure simplicitie of Faith maye flourishe among vs, lette vs not be greued to vse thys exercyse of godlynesse, whiche God by his institution hath shewed to be necessa∣rie for vs and so earnestly commendeth. But there was neuer yet foūd any euen of the most wanton dogges whiche woulde say that we ought to stoppe oure eares agaynst God: but in all ages the Prophetes and godly teachers haue had a hard strife againste the wicked, whoes stub∣bornnesse can neuer come vnder this yoke, to be taughte by the mouth and ministerie of menne. Whiche is as muche as to blotte oute the face of God whiche shineth vnto vs in doctrine. For, in olde tyme the faythfull were commaunded to seke the face of God in the Sanc∣tuarye,* 1.16 and the same is so ofte repeted in the lawe, for no other cause but for that the doctrine of the lawe and the exhortations of the Pro∣phetes were to them a liuely image of God: as Paule affirmeth that in hys preaching shineth the glorye of God in the face of Chryste. Howe muche the more detestable are the Apostates, whiche gredely seeke to deuide Churches, as thoughe they did driue shepe from their foldes and caste them into the mouthes of wolues. But we must holde that whiche we haue alleged oute of Paule, that the Churche is no other∣wyse bylded but by outwarde preaching, and that the holy ones are hol∣den together wyth no other bonde but when wyth learning and profy∣ting with one consente they kepe the order appointed by God to the Churche. To thys ende principally, as I haue sayed, the faythfull in olde time vnder the lawe were commaunded to resorte to the sanc∣tuarie. Because when Moses speaketh of the dwelling place of God, he doeth there withall call it the place of name,* 1.17 where God hath sette the memorye of hys name. Whereby he playnly teacheth that without the doctrine of godlinesse there is no vse thereof. And it is not douteful but that for the same reason Dauid with greate bitternesse of Spi∣rite complayneth that he is by the tirannous crueltie of hys enemyes kepte from entring into the Tabernacle. It semeth commonlye to many a childishe lamentation, because it shoulde be but a very small losse, and also no greate pleasure shoulde be forgone thereby, to wante the entrie of the temple, so that there were enoughe of other delyte∣full thinges. But he bewaileth that with this one griefe, anguishe, and sorowe, he is freted and vexed and in a manner wasted. for no∣thyng is of greater estimation wyth the faythfull, than thys helpe wherby God by degrees lyfteth vp his on hye. For this is also to be no∣ted, that God in the mirror of hys doctrine alway so shewed himselfe to the holy Fathers, that the knowledge was spiritual. Wherfore y^e tēple is

called not onely his face, but also (to take awaye all superstition) hys foote stole.* 1.18 And thys is that happy metyng into vnitie of Fayth, whyle from the hyest euen to the lowest all doe aspire to the head. All the tem∣ples that euer the Gentyles vpon any other purpose builded to God, were but a mere prophaning of hys worshyp: whereunto, thoughe not with lyke grossenesse, yet somwhat the Iewes fell. Whereof Stephen out of the mouth of Esay reprocheth them, where he sayeth, that God dwelleth not in temples made wyth handes. &c. Because onely God doeth by hys worde sanctifie to himselfe temples to the lawefull vse. And if we rashly attempt any thing wythout his commaundemente, by and by to an euill beginning doe cleaue newe deuises by whyche the euill is spreade abrode without measure. Yet Xerxes, when by the coū∣sell of the Magitians he burned vp or plucked downe all the temples of Greece, vndiscretely sayed, that the goddes to whō al thynges ought to be freely open were inclosed within wals and tyles. As thoughe it were not in the power of God, to the entente he myght be nere vs, af∣ter a certayne manner to descende vnto vs, and yet neyther to chaunge place, nor to fasten vs to earthly meanes: but rather by certayne cha∣riotes to carry vs vp to his heauenly glory, which with the inmeasura∣ble greatnesse thereof fylleth all thynges, yea and in heygth surmoun∣teth the heauens.

Now forasmuche as at this time there hath been greate strife about [ 6] the effectualnesse of the ministerie, while some excessiuely amplyfye the dignitie thereof: and some other affirme that that whiche is proper∣ly belonging to the Holy ghost is wrongfully geuē away to mortal mā, if we thynke that ministers and teachers do pearce to the mindes and hartes, to amende as well the blindnesse of the mindes as the hardnesse of hartes: it is mere that we geue a ryght determination of thys cōtro∣uersy. All that they contende on both partes shal easily be accorded by expresly noting the places where God the author of preachyng ioyning his Spirite with it promiseth fruite therof: or againe, when seueryng hymselfe from outwarde helpes he chalengeth to himselfe alone as wel the beginninges of Fayth as the whole course thereof. It was the of∣fice of the seconde Elias (as Malachie witnesseth) to enlighten the mindes,* 1.19 and to turne the hartes of fathers to the children, and vnbele∣uers to the wysedome of the righteous. Christ pronounceth that he sen∣deth the Apostles, that they shoulde bryng fruite of theyr labor. But what that fruite is Peter shortly defineth, saying that we be regenera∣te with incorruptible sede. And therefore Paule gloryeth that he by the Gospell begate the Corinthyans, and that they were the seale of hys Apostle shyppe: yea that he was not a lyterall minister, suche as dyd onely beate the eares wyth sounde of voyce, but that there was ge∣uen hym an effectualnesse of Spirite, that his doctryne shoulde not be vnprofytable. In whiche meaning also in an other place he saieth, that hys Gospell was not in worde onely, but in power. He affyrmeth also that the Galathyans by hearyng receiued the Spirite of Fayth. Finallye in many places he maketh hymselfe not onely a woorker together wyth GOD, but also assygneth hymselfe the offyce of geuynge saluatyon. Truelye he neuer broughte fourth all these

thinges to this entent to geue vnto himselfe any thing were it neuer so little seuerally from God: as in an other place he shortlye declareth, saying: our laboure was not vnprofitable in the Lord,* 1.20 according to his power mightily working in me. Againe in an other place, he that was mightie in Peter towarde the circumcision, was also mightie in me to∣warde the Gentiles.* 1.21 But howe he leaueth nothing seuerally to the mi∣nisters, appeareth by other places, as: he that planteth is nothing, and he that watereth is nothing, but God that geueth the encrease. Again: I haue laboured more than all: not I, but the grace of God that was with me. And truely we must holde fast those sayinges, where God ascrybing to himselfe the enlyghtenyng of the mynde, and the renew∣ing of the harte, teacheth that it is a robberie of God if man take vpon himselfe any parte of either of them. In the meane time if any man of∣fer hymselfe to the ministers whom God ordeyneth, willing to learne, he shall knowe by the frute, that thys manner of teachyng not in vaine pleased God, and that this yoke of modestie was not in vaine laied vpon the faithful.

[ 7] But as for the Churche visible and whiche is within the compasse of our knowledge, what iudgemente is mete to be geuen therof, I thinke it already appeare euidently by that which we haue before saied. For we haue sayed, that the holy Scripture speaketh of the Churche after two sortes. Somtime when it nameth the Churche, it meaneth that churche which is in dede before God, into which none are receiued but they that are both by grace of adoption the children of God, and by san∣tification of the Spirite the true members of Chryst. And then truelye it comprehendeth not onely the holy ones that dwell in earth, but also all the electe that haue ben sins the beginning of the world. But often times vnder the name of the Church it signifieth the vniuersall multi∣tude of men scattered abrode in the worlde, whiche professe that they worshyp one God and Christ, by Baptisme entre into hys Fayth, by partaking of the Supper testifie their vnitie in true doctrine and cha∣ritie, haue an agremente in the worde of the Lorde, and for the prea∣ching thereof doe kepe the ministerie ordeined by Christe. In thys Churche there be mingled many hipocrites whiche haue nothyng of Christ but the name and outward shewe: there be many ambicious, co∣uetous, enuious, euill speakers, some of vncleane life: which be suffred for a time, either because they can not by lawfull order of iudgemente be cōuinced, or because there is not alway in vre that seueritie of disci∣pline that oughte to be. Therefore as we muste nedes beleue that the Churche which is inuisible to vs, is to be seen with the eies of God on∣ly: so are we commaunded to regarde thys Churche whiche is called a Churche in respecte of men, and to kepe the communion of it.

[ 8] Therefore so muche as behoued vs to knowe it, the Lorde hath sette it oute by certayne markes and as it were signes vnto vs.* 1.22 Thys is in dede the singular prerogatiue of God himselfe, to knowe who be hys, as we haue already alleaged oute of Paule. And truelye that the rashenesse of menne shoulde not crepe so farre, it is proui∣ded, by the verye successe of thynges daylye puttyng vs in mynde, howe farre his secrete iudgementes dooe surmounte oure vnderstan∣dyng.

For euen they that seemed moste desperate, and accompted vt∣terly paste hope, are by his goodnesse called backe into the waye: and they that seemed to stande fast in comparison of other, doo oftentymes fall.* 1.23 Therfore according to the secrete predestination of God (as Augu∣stine saieth, there be many shepe without, and many wolues within. For he knoweth them, and hath them marked that knowe neither hym nor theim selues. But of those that openly beare his badge, his onely eies doo see who be both holy without faynyng, and who will continue euen to the ende, whiche is the very chiefe poynt of saluation. Yet on the other syde, forasmuche as he forsawe it to be somedeale expediente, that we should knowe who were to be accompted his children, he hath in this parte applied himselfe to our capacitie. And because the certain∣tie of Faith was not necessarie, he hath put in place therof a certayne iudgement of charitie: wherby we should acknowledge for membres of the Churche those that bothe with confession of Faith, and with exam∣ple of lyfe, and with partakyng of sacramentes, dooe professe the same God and Christ with vs. But as for the knowledge of the body therof howe much more that he knew it to be necessary for our saluation, with so muche the more certayne markes he hath sette it out.

Loe herevpon groweth and aryseth vnto vs, a face of the Church vi∣sible to our eyes. For where soeuer we see the word of God to be pure∣ly preached and hearde, and the sacramentes to be ministred accordyng to the institution of Christ, there it is in no wise to be douted that there is some Churche of God:* 1.24 forasmuche as his promise canne not deceiue, Where soeuer two or three are gathered together in my name, there I am in the middes of theim. But that we maie euidently vnderstande the summe of this matter, we must procede by these as it were degrees: that is to say, that the vniuersall churche is a multitude gathered toge∣ther out of all nations what soeuer they be, which beyng sundered and seuerally scattered by distances of places, yet doeth agree in one truth of godly doctrine, and is bounde together with the bonde of one selfe religion: And that so vnder this are comprehended al particular Chur∣ches whiche are in all townes and streetes accordyng to the order of mēs necessitie, so that euery one of them may rightfully haue the name and authoritie of a Church: And that all particular men which by pro∣fession of godlinesse are reckened among such Churches, although they be in dede straungers from the Churche, yet doo after a certain maner belong vnto it, tyll by publike iudgement they be banished out of it. Howbeit there is somewhat a diuers maner in iudgyng of priuate men and of Churches. For it may fall in experience, that such men as we shal thynke not to bee altogether woorthy of the company of the godly, yet we muste vse like brethren, and accompt them among the faithfull, for the cōmon consent of the Churche, wherby they are suffered and borne withall in the body of Christe. We dooe not by oure testimonie allowe suche to be membres of the Churche: but we leaue them the place that they haue among the people of God, till it be by orderly ryght of lawe taken away from them. But of the very multitude we must otherwise thinke: which if it hath and honoureth the ministerie of the Worde, and the administration of Sacramentes, it deserueth without doute to bee estemed and iudged a Churche: because it is certain that those thyngs

are not without fruit. So we do also preserue to the vniuersall Church her vnitie, whiche diuelyshe spirites haue alway trauailed to cut in sun∣der: neither doo we defraude of their authoritie those lawful assemblies whiche are disposed accordyng to the fitnesse of places.

[ 10] We haue sette for signes to discerne the Churche by, the preachyng of the Worde, and the obseruyng of the Sacramentes. For these can bee no where but they must bryng foorth fruite, and be prospered with the blessyng of God. I doo not say, that wheresoeuer the woorde is prea∣ched, there by and by springeth vp fruite: but I saie that no where it is receiued and hath a staied seate, but that it bringeth foorth the effectu∣alnesse therof. Where the preachyng of the gospell is reuerently heard, and the Sacraments are not neglected, howe soeuer it be, there for that tyme appeareth a not deceitfull & not doutfull face of the Church, wher∣of no man maye vnpunished eyther despise the authoritie, or refuse the admonitions, or resist the counsels, or mocke at the correctiōs: much lesse to depart from it, and to breake in sunder the vnitie of it. For the Lorde so hyely estemeth the Communion of his Churche, that he compteth him for a traiterous runne away and forsaker of Religion, who soeuer shall stubbornely estraunge hymselfe from any Christian felowshyp, so that it be suche a one as hath the true ministerie of the Worde and Sa∣cramentes. He so commendeth the Churches authoritie, that when it is violate, he iudgeth his owne diminished. Neither is it of smalle impor∣taunce, that the Churche is called the pyller and strong staye of truthe and the house of God.* 1.25 By whiche wordes Paule signifieth, that to the ende the truthe of God shoulde not decay in the worlde, the Churche is a faithfull keper therof: because Gods will was to haue the preachyng of his worde kept pure, and to shewe hym self vnto vs a Father of hous∣holde by her ministerie and labour, while she feedeth vs with spirituall n••urishementes, and procureth all thyngs that make for our saluation. It is also no sclender praise,* 1.26 that it is said that she is chosen and seuered by Christ to be his spouse, that shoulde be without wrinkle and spot, the body and fullnesse of hym. Whervpon foloweth, that departyng from the Churche is a denyeng of God and of Christ. Therfore so much the more wee muste beware of so wicked disagreement. For whyle we goe about, so muche as in vs lyeth, to procure the ruine of Gods truth, we are worthy that he shoulde sende downe his lyghtenyng with the whole violent force of his wrath to destroy vs. Neither can there be imagined any faulte more haynous, than with wicked breache of Faith to defile the mariage that the onely begotten sonne of God hath vouchesaued to contracte with vs.

[ 11] Wherfore let vs diligently kepe these markes emprinted in our myn∣des, and let vs esteme them accordyng to the Lords wil. For there is no thing y^• Satan more endeuoureth than to take awaye and abolishe the one of these, or bothe: somtyme that when these markes are raced and blotted out, he may take awaye the true and naturall distinction of the Churche: sometyme that when they are broughte in contempt, he maye with o••en fallyng away plucke vs from the Churche. By his craft it is brought about, that in certayn ages paste, the pure preachyng of the worde ha••h vanished away: and nowe he doeth with as greate impor∣tunacye trauaile to ouerthrowe the ministerie, whiche yet Christ hath

so stablished in the Churche, that when it is taken away, the edification of the Churche perisheth. But now, howe daungerous, yea how dead∣ly a tentation is it when it doeth but come in our mynde to depart from that congregation, wherein are seene the signes and tokens by whiche the Lorde thought his Church sufficiently described? We se howe great hede is to be taken on bothe sides. For, that we shoulde not be deceiued vnder the title of the Church, euery congregation that pretendeth the name of the Churche must be examined by that maner of triall, as by a touchstone. If it haue in the word and Sacramēts the order appoin∣ted by the Lorde, it wil not deceiue vs: let vs boldly yeld vnto it the ho∣nor due to Churches. But contrary wise if it boaste it selfe without the word & Sacraments, we must no lesse with fearefull consciēce beware of suche deceites, than on the other side we must flee rashenesse & pride.

Where as we saie that the pure ministerie of the woord and the pure [ 12] vsage in celebratyng the Sacramentes, is a sufficient pledge and car∣nest, so that we maye safely embrace as the Churche any felowshyppe wherein bothe these shalbe: this extendeth so farre that it is neuer to be caste of, so longe as it shall continue in those, althoughe it swarme full of many other faultes. Yea and there maye some faultynesse creepe into it, in the admynistration eyther of Doctrine, or of the Sacra∣mentes, whyche oughte not to estraunge vs from the Communyon of it. For all the articles of true Doctrine bee not of one sorte. Some be so necessarie to bee knowen, that they oughte to be certayn and vn∣douted to all men, as the propre principles of Religion: of which sort are, That there is one God. That Christe is God, and the sonne of God: that oure Saluation consisteth in the mercye of God: and suche lyke. There bee other that beyng in controuersye betwene Churches, yet doo not breake the vnitie of Fayth. For those Churches that disa∣gree aboute this one poynt, if withoute luste of contention, withoute stubburnesse of affyrmyng, the one thinke that soules when they de∣parte from the bodyes doo flye vp into heauen, and the other Chur∣che dare determyne nothyng of the place, but yet certaynely holdeth that they lyue to the Lorde.* 1.27 The woordes of the Apostle are: Lette all vs that be perfecte thynke all one thynge: but yf ye thynke any thyng otherwise, thys the Lorde shall also reuele vnto you. Doeth he not sufficientlye shewe that diuersitie of opinions about these mat∣ters, that bee not so necessarye, oughte to bee no grounde of dys∣agreemente amonge Christians? It is in deede a principal pointe, that we agree in all thynges. But for as muche as there is no man that is not wrapped with some lyttell clowde of ignoraunce: ey∣ther we muste leaue no Churche at all, or we muste pardon a beyng deceyued in suche thynges as maye bee vnknowen withoute vio∣latyng the summe of Religyon, and without losse of saluation. But I meane not here to defend any errors be they neuer so litle, so as I wold think that they shuld be cherished with flattering and winking at them: but I say that we ought not rashly for euery light dissention forsake the Church, in which at least that Doctrine is reteined safe and vncorrup∣ted, wherin standeth the safetie of godlynesse, and the vse of Sacramē∣tes is kept as it was institute by y^e Lord. In the mean time if we ende∣uor to amēd y^t which displeaseth vs, we do therin according to our dutie.

And herevnto belongeth that sayinge of Paule:* 1.28 If any thyng better be reueled to hym that sitteth, let the first holde his peace. Whereby it is euidente, that all the membres of the Churche are euery one charged with endeuour to publike edification, accordyng to the measure of his grace, so that it be done comely and accordyng to order: that is, that we neither doo forsake the communion of the Churche, nor abiding in it, doo trouble the peace and well ordred discipline thereof.

But in bearyng with the imperfection of life, our gentle tendernesse [ 13] ought to go muche further. For herein is a very slipperye easynesse to fall: and herein with no small deuises doeth Satan laye wayte for vs. For there haue ben alway some, whiche fylled with false perswasion of perfect holynesse as though they were already made certayne ayry spi∣rites, despised the company of all men, in whom they sawe remainyng any thyng of the nature of man. Suche in old tyme were the Cathari, and they that were as madde as they, the Donatistes. Such at this day are some of the Anabaptistes, whiche woulde seeme to haue profited aboue the reste. Some there be that offende more by an vndiscrete zele of rygteousnesse, than by that madde pride. For when they see amonge them to whom the Gospell is preached, the fruite of lyfe not agreablye aunsweryng to the doctrine therof, they by and by iudge that there is no Churche. It is in dede a moste iust displeasure, and suche a one where∣vnto in this moste miserable age of the worlde, we geue to muche occa∣sion. Nether may we excuse our accursed slouthfulnesse, whiche the lord will not suffer vnpunished: as euen alredy he beginneth with greuous scourges to chastise it. Woe therfore to vs, whiche with so dissolute li∣centiousnesse of wicked dooynges, make that weake consciences be wounded by reason of vs. But in this agayne they offende whō I haue spoken of, because they can not measure theyr beeyng displeased. For where the Lorde requireth clemencie, they leauyng it, doo geue them selues wholly to immeasurable rigorousnesse. For, because they thynke that there is no Churche where there is not sounde purenesse and vp∣rightnesse of lyfe, for hatred of synnes they departe from the lawfull Churche, whyle they thynke that they swarue from a company of wic∣ked men. They alledge that the Churche of Christe is holye. But that they maye also vnderstande that it is myngled of good and euill men, lette them heare this parable out of the mouthe of Christe, wherin it is compared to a nette,* 1.29 in whiche fyshes of all kyndes are gathered toge∣ther: and are not chosen out tyll they bee layde abrode vpon the shoare. Let them heare that it is lyke vnto a corne fielde, whiche beyng sowen with good graine, is by the ennemies fraude scattered with tares, of whiche it is not cleansed vntyll the croppe bee broughte into the barne floore. Fynally let them heare that it is lyke vnto a floore, wherein the wheate is so gathered together, that it lyeth hydden vnder the chaffe, tyll beyng clensed with fanne and sy••e it be at length laide vp in y^e grai∣ner. If the Lorde pronounce that the Churche shall euen to the daye of Iudgement be troubled with this euyll, to be burdened with myn∣glyng of euyll men: they doo in vayne seeke for a Churche sprynkled with no spotte.

[ 14] But they crie out that it is an intollerable thyng, that the pestilence of vices so raungeth abroade. What if the saying of the Apostle dooe

here also answere them? Among the Corithians not onely a few had gone out of the waie, but the infection hadde in a maner possessed the whole body: There was not onely one kynde of synne, but many: nei∣ther were they light offences, but certayn horrible outragious doings: it was not onely corruption of maners, but also of doctrine. What in this case saith the holy Apostle, that is to say, the instrument of the Ho∣ly ghoste, by whoes testimonie the Churche standeth and falleth? Doth he require a diuision from them? Doth he banishe them out of the king∣dom of Christ? Doeth he strike them with the extremest thunderbolt of curse? He not only doeth none of all these thyngs: but he both acknow∣ledgeth and reporteth it a Churche of Christ and felowship of sainctes. If there remayne a Churche among the Corinthians,* 1.30 where contenti∣ons, sectes, and enuious partakynges doo broyle: where quarels and brawlynges be in vre, with a gredynesse of hauyng: where that wic∣ked dooyng is openly allowed, whiche were abhominable amonge the very Gentiles: where Paules name is vniustly rayled at, whome they ought to haue honoured as their father: where some scorne at the resur∣rection of the dead, with ruine wherof the whole Gospell falleth: where the gracious giftes of God serue to ambition, and not to charitie: wher m••ny things are vncomely and vnorderly doone: and if therfore there styll remayne a Churche, because the ministerie of the word and of the Sacramentes is there not refused, who dare take away the name of the Churche from them that can not be charged with the tenth part of these fau••es? They that with so great precisenesse deale so cruelly against the Churches of this present tyme: what (I pray you) wold they haue don to the Galathians,* 1.31 which were almost vtter forsakers of the Gospel a∣mong whom yet the same Apostle founde Churches:

They obiect also, how that Paule greuousely rebuketh the Corinthi∣ans [ 15] for sufferyng in their company a man that was a hainous synner, and then he setteth a generall sentence wherin he pronounceth, that it is vnlawfull euen to eate breade with a manne of reprochefull lyfe. Here they crie oute:* 1.32 If it be not lawfull to eate common breade, howe may it be lawfull to eate with them the bread of the Lorde. I confesse in dede that it is a greate dishonour, if hogges and dogges haue place among the children of God: it is also a muche more dishonour if the ho∣ly body of Christe be geuen foorth to them. And truely if they bee well ordred Churches, they will not suffer wicked men in their bosome, and will not without choise admitte bothe worthy and vnwoorthy together to that holy banket. But forasmuch as y^e Pastors doo not alway so dili∣gently watche, yea and somtyme are more tender in bearyng with men that they ought to be, or are hindered so that they can not vse that seue∣ritie that they woulde: it commeth to passe that euen they that ar open∣lye euyll, are not alway thruste out of the company of the holy ones. This I graunte to bee a faulte: neyther wyll I dymynysshe it, sithe Paule dooeth so sharpely rebuke it in the Corinthians. But although the Churche be slacke in her duetie, it shall not be therfore immediately in the power of euery priuate man, to take vpon him selfe the iudgemēt to seuer him. I do in dede not deny that it is the doyng of a godly man to withdraw himselfe from al priuate company of euil men, to entangle himself in no willing familiaritie with them. But it is one thing to flee

the companie of euill men, and an other thyng for hatred of theim to forsake the Communion of the Churche. But where as they thynke it sacrilege to be partakers of the Lordes bread with them, they are ther∣in muche more rigorous than Paule is. For where he exhorteth vs to a holy and pure partakyng, he requyreth not that one should examin an other, or euery man the whole Churche, but that they should echone proue hym selfe.* 1.33 If it were vnlawfull to comunicate with an vnwor∣thy man, then truely Paule would byd vs to looke circumspectly whe∣ther there were any in the multitude, by whoes vncleannesse we might be defiled. Nowe when he requireth onely of euery man the proofe of themselues, he sheweth that it nothyng hurteth vs if any vnwoorthie doo thruste them selues in among vs. And nothyng els is ment by this whiche he saieth afterwarde,* 1.34 He that eateth vnworthily, eateth & drin∣keth iudgement to him selfe. He doeth not say, to other, but to himselfe. And rightfully. For it ought not to stande in the choise of euery parti∣cular man, who bee to be receiued, and who to be reiected. The know∣ledge hereof belongeth to the whole Church, which knowledge can not be had without lawfull order, as hereafter shall be saide more at large. Therfore it shoulde be vnryghtuous, that any priuate man should be defiled with the vnworthynesse of an other, whome he neyther can nor ought to kepe backe from commyng to it.

[ 16] But althoughe by this vndiscrete zeale of rightuousnesse this ten∣tation doeth sometyme also entre into good men: yet this we shall finde that to muche precisenesse groweth rather of pride, disdainfulnesse, and false opinion of holynesse, than of true holynesse and true zeale therof. Therfore they that are bolder than other, and as it were standerd bea∣rers to make any departyng from the Churche, for the moste parte doo it vpon no other cause, but in despisyng of all men to boast them selues to be better than other.* 1.35 Therfore Augustine saieth well & wisely: When godly order and maner of Ecclesiasticall discipline ought principally to haue regarde vnto the vnitie of Spirite in the bonde of peace: why∣che the Apostle commaunded to be kept by bearyng one with an other: and whiche beeyng not kepte, the medicine of reuenge is proued to bee not onely superfluous, but also pernicious, and therfore nowe to be no medicine at all: those euill children, which not for hatred of other mens iniquities, but for affection of their owne contentions, doo gredyly labour eyther wholly to drawe or at least to diuide the weake common peoples entangled with the bosting of their name, swelling with pride, madde with stubburnesse, traiterous with sclaunders, troublesome with seditions, least they shuld seme to want the lyght of truth, doo pretende a shadowe of rigorous seueritie: and those thynges that are in the ho∣ly Scriptures commaunded to be done with a gentler kynd of healing, sauyng the sinceritie of loue, and kepyng the vnitie of peace, to correct the faultes of brethren, they abuse it to sacrilege of schisme, and to oc∣casyon of cuttyng of.* 1.36 But to godly and quiet men he geueth this coun∣sell, that they mercifully correct that whiche they can, and that whiche they can not, paciently beare, and grone and mourne with loue, vntyll God eyther amende and correct them, or at the haruest roote vp the ta∣res, and fanne out the chaffe. Lette the godly trauaile to fortifie theim selues with these armures, least while they seme to them selues strong

and couragious reuengers of rightuousnesse, they departe from the kingdom of heauen, which is the only kyngdom of rightuousnesse. For sithe it is Gods will to haue the communion of his Churche to be kepte in this outward felowshyp: he that for hatred of euill men doth breake the tokē of that ••elowship, entreth into a waie wherby is a slippery fal∣ling frō the cōmunion of saints. Let them thinke y^t in a great multitude there be many truly holy & innocent before the eies of the Lord, whom they see not. Let them think that euen of them that be diseased there be many that doo not please or flatter them selues in their faultes, but be∣yng now and then awakened with earnest feare of God doo aspire to a greater vprightnesse. Let them thinke that iudgement ought not to be geuen of a man by one dede: forasmuche as the holiest do sometime fall away with a most greuous fal. Let them think that to gather a Church there lieth more weight both in the ministerie of the woorde and in the partaking of the holy misteries, than that all that force shoulde vanishe away by the fault of some wicked men. Last of all lette theim consider, that in iudging the Churche, the iudgement of God is of greater value than the iudgement of man.

Where also they pretend that the Churche is not without cause called [ 17] Holy, it is mete to wey with what holinesse it excelleth: least if we will admitte no Church but suche a one as is in all pointes perfect, we leaue no Churche at all:* 1.37 It is true in dede which Paul saith, that Christ gaue himself for the Churche to sanctifie it: that he clensed it with the lauer of water with the word of life, to make her vnto himself a glorious spouse hauyng no spotte or wrinkle &c. Yet this is also nothyng lesse true▪ that the Lord dayly worketh in smoothyng her wrinkles and wipyng away her spottes. Whervpon foloweth that her holynesse is not yet fully fini∣shed. Therfore the Churche is so holy, that it dayly profiteth and is not yet perfect: daiely procedeth, & is not yet come to the marke of holinesse: as also in an other place shalbe more largely declared, whereas therfore the Prophetes prophecie that there shalbe a holy Hierusalem,* 1.38 through whiche straungers shal not passe: and a holy temple wherinto vncleane men shall not entre: let vs not so take it, as if there were no spotte in the membres of the Churche: but for that with their whole endeuour they aspire to holinesse & soūd purenesse, by the goodnesse of God clennesse is ascribed to them, whiche they haue not yet fully obteined. And although oftentimes there be but rare tokens of such sanctification among men: yet we must determine that there hath bene no time sins the creation of the worlde wherin the Lord hath not had his Churche, and that there shall also be no tyme to the very ende of the worlde, wherin he shall not haue it. For albeit immediatly from the beginnyng the whole kynde of men is corrupt and defiled by the sinne of Adam: yet out of this, as it were a polluted masse, God alway sanctifieth som vessels vnto honour, that there should be no age without felyng of his mercie. Which he hath testified by certayn promises:* 1.39 as these: I haue ordeined a testament to my elect: I haue sworne to Dauid my seruant, I will for euer continue thy sede: I will builde thy seate in generation and generation. Agyan, the Lord hath chosen Syon, he hath chosen it for a dwelling to himself: This is my reste for euer. &c. Agayne, These thynges sayth the Lorde which geueth the Sunne for the lyght of the day, the moon and starres

for the light of the night. If these lawes shall faile before me, then the sede of Israell shall also faile.

[ 18] Hereof Christ him self, the Apostles, and in maner all the Prophets haue geuen vs example. Horrible are those descriptions wherin Esaie, Hieremie, Ioel, Abacuc, and the other doo lament the sicknesses of the Churche of Hierusalem. In the common people, in the magistrate, in the Priestes all things were so corrupt, that Esaie douteth not to match Hierusalem with Sodom and Gomorrha. Religion was partely despi∣sed, partly defiled: in their maners are cōmonly reported theftes, extor∣tions, breaches of faith, murthers and like mischieues. Yet therfore the Prophets did neither erect to them selues new Churches, nor buyld vp newe altars on whiche they might haue seuerall sacrifices: but of what soeuer maner men they were, yet because they considered, that God had left his word with them, & ordeined Ceremonies wherby he was there worshipped, in the myddest of the assemblie of the wicked they held vp pure handes vnto hym. Truely if they had thought that they did ga∣ther any infection thereby, they would rather haue dyed a hundred ty∣mes than haue suffred them selues to be drawen therevnto. Therfore nothing withheld them from departing, but desire to the keping of vni∣tie. But if the Prophets thought it against conscience, to estrange them selues from the Church, for many and great wicked doyngs, not of one or two men, but in maner of the whole people: then we take to muche vpon vs, if we dare by and by depart from the cōmunion of the Church, where not all mens maners doo satisfie eyther our iudgemente, yea or the Christian profession.

[ 19] Now, what maner world was there in the tyme of Christe and the Apostles? And yet that desperate vngodlynesse of the Pharisees, and y^• dissolute licenciousnesse of liuing, which then eche where reigned, could not hynder, but that they vsed the same Ceremonies with the people, & assembled with the rest into one temple to the publike exercises of reli∣gion. Whereof came that, but because they knew that the felowship of euill men did not defile them, which with a pure, cōscience did communi∣cate at the same Ceremonies. If any man be litle moued with the Pro∣phets and Apostles, let him yet obey the authoritie of Christ. Therfore Cyprian well saieth,* 1.40 though there be sene tares or vncleane vessels in the Churche, yet there is no cause why we shuld depart from the Chur∣che: we must onely labour that we may be wheate: we must vse diligēce and endeuour as muche as we may that we may be a golden or syluer vessell. But to breake the earthen vessels, is the only work of the Lord, to whom also is geuen an iron rodde. And let no man chalenge to hym selfe that whiche is proprely belongyng to the Sonne onely, to be able alone to fanne the floore, and clense the chaffe, and seuer all the tares by mans iudgement. This is a prowde obstinacie, and a presumption full of sacrilege, which a peruerse furour taketh to it selfe. &c. Therfore let bothe these thynges remayn certainly fixed. First that he hath no ex∣cuse y^t of his owne will forsaketh the outward cōmunion of the Church▪ where y^e word of God is preached & the sacraments ministred: then that the faultes of a few or of many are no hindrāce, but that we may therin rightly professe our faith by the Ceremonies institute by God: bicause a godly conscience is not hurt by y^e vnworthines of any other ether pastor

or priuate man, and the misteries are to a holy & vpright mā neuerthe∣lesse pure & holsome because they are together handled of vncleane mē.

Their precisenesse and disdainfulnesse procedeth yet further: because [ 20] they acknowledge no Chirche but such a one as is pure from al spottes be they neuer so smal: yea they are angry w^t good teachers, for that in exhorting y^e faithful to goe forwarde, they teache them al their life long to grone vnder the burden of vices, and to flee vnto pardon. For they prate y^t by this meane mē be led frō perfection. I graunte in dede, y^t in earnest calling vpon perfection we ought not slowly or coldely to tra∣uail, much lesse to be idle: but to fil our mindes with confidence therof while we be yet in our course, I say, it is a deuelish inuention. There∣fore in the Crede the forgeuenesse of synnes is aptly ioyned next after the Chirche.* 1.41 For none do atteine it, but only they that are citezens and of the household of the Chirch, as it is red in y^e Prophete. Therfore the bilding of the heauēly Hierusalē ought to go before, wherin afterward this mercifulnesse of God maye haue place, y^t whosoeuer come vnto it, their iniquitie may be takē away. I say y^t it ought first to be bilded, not for y^t there cā be any Chirch w^tout y^e forgeuenesse of synnes, but because the lord hath not promised his mercy but in y^e Cōmunion of Sainctes. Therfore y^e fyrst entry for vs into y^e Chirch & kingdome of God, is the forgeuenesse of synnes, w^tout which we haue no couenaūt or cōioyning wyth God.* 1.42 For thus he sayeth by y^e Prophete: In y^e day I wil strike you a couenant w^t the beast of y^e feld, w^t the fowle of the aire, & with the ver∣min of y^e earth. I wil breake y^e sword & war from out of the earth, & I wil make men to slepe w^tout feare. I wil espouse you vnto me for euer. I wil espouse you (I say) in righteousnesse, in iudgement, in mercy, and in cōpassions. We see how by his mercy y^e lord recōcileth vs to himselfe. And so in an other place, when he foresayth y^t the people shalbe gathe∣red together agayne, whō he had scattered abrode in his wrath, he sai∣eth, I wil cleanse thē frō al wyckednesse wherewith they haue synned agaynst me.* 1.43 Wherfore by y^e signe of washing we enter into y^e felowshyp of y^e Chirch: wherby we may be taught, y^t there is no entrie open for vs into the householde of God, vnlesse our fylthynesse be fyrst wiped away with hys goodnesse.

But by the forgeuenesse of sinnes y^e Lord doth not only receiue and [ 21] adopt vs ones into y^e Chirch, but by y^e same he also preserueth & mayn∣teineth vs stil in it. For to what purpose wer it, to haue suche a pardon graūted vs, as should serue for no vse? But euery one of the godly is a wytnesse to himselfe y^t the mercy of God should be vain and mocking, if it should be graūted only but ones: because there is none y^t is not in his own cōsciēce priuie throughout his whole life of many weakenesses, which nede y^e mercy of God. And truly not in vain God promiseth thys grace peculiarly to thē of his own household: & not in vain he cōmaun∣deth the same message of recōciliatiō to be daily offred vnto thē. There∣fore as throughout al our life we carry about vs y^e r••nantes of sine, vn∣lesse we be susteined w^t the cōtinual grace of the lord in forgeuing oure synnes, we shal scarcely abide one momēt in y^e Chirch. But y^e lord hath called his vnto eternal saluatiō. Therfore they ought to thike y^t there is pardon alway ready for their sinnes. Wherfore we ought to holde assu∣redly, that by the liberalitie of God by meane of Christes deseruing

through the Sanctification of the Spirite, sinnes, haue been and are daily pardoned to vs which be called & graffed into y^e body of y^e Chirch.

[ 22] To deale this benefite vnto vs, the keyes were geuen to the Chirch. For when Christ gaue the Apostles commaundemēt,* 1.44 & deliuered them power to forgeue sinnes, he meante not this onely, y^t they shoulde loose them frō sinnes y^t wer frō vngodlinesse cōuerted to the faith of Christ: but rather y^t they should continually execute this office among y^e fayth∣ful. Which thing Paule teacheth, when he writeth y^t the embassage of reconciliation was left with the ministers of the Chirche, wherby they should oftentimes in Christes name exhort y^e people to reconcile them∣selues to God. Therfore in the Cōmunion of Sainctes, by y^e ministery of the Chirch it self, sinnes are cōtinually forgeuē vs, when y^e Priestes or Bishops, to whom y^e office is committed, doe w^t the promyses of the Gospel cōfirme godly consciences in hope of pardō & forgeuenesse: and that as wel publikely as priuately, according as necessitie requireth. For there be very many, which for their weakenesse do nede a singular atonemēt.* 1.45 And Paul reporteth y^t not only in commō preaching, but al∣so in houses he had testified the Fayth in Christ, and seuerally admony∣shed euery one of y^e doctryne of saluation. Therfore we haue here three thyngs to be noted: First, y^t with how great holynesse soeuer y^e children of God do excel, yet they be alway in this estate, so long as they dwel in a mortal body, y^t without forgeuenesse of sinnes they can not stāde be∣fore God. Secondly, y^t this benefite is so proper to y^e Chirche, y^t we can not otherwise enioy it, but if we abide in the Cōmunion therof. Third∣ly, that it is distributed vnto vs by the ministers & Pastors, eyther by preaching of the Gospel, or by ministryng of the Sacramentes: & that in thys behalfe principally appeareth y^e power of y^e keyes, which y^e Lord hath geuen to the felowship of the faythful. Wherfore let euery one of vs thinke this to be his duty, no where els to seke forgeuenesse of sines, than where the Lord hath set it. Of publyke recōciliation which belon∣geth to discipline we shal speake in place fyt for it.

[ 23] But forasmuch as those phrentyke Spirites y^t I haue spoken of, doe goe about to plucke away frō the Chirch this only anchore of saluatiō, consciences are y^e more strōgly to be confyrmed against a so pestilent o∣pinion. The Nouatians in old time troubled y^e Chirch w^t this doctrine: but not much vnlyke to the Nouatians our age also hath many of the Anabaptistes which fal to the same dotages. For they faine y^t the peo∣ple of God are in Baptisme regenerate into a pure & Angelyke lyfe, y^t is corrupted w^t no filthinesse of the flesh. But if any man offende after Baptisme, they leaue vnto him nothing but the vnappeasable iudge∣ment of God. Briefely they graunte no hope of pardon to a sinner fallē after grace receiued: because they acknowlege no other forgeuenesse of synnes but that wherby we be first regenerate. But although there be no lye more clerely confuted by the Scripture: yet because these men finde some whō they may deceiue (as also in olde tyme Nouatus had many folowers) let vs shortly shew how mad they be to their own and others destruction. First, wheras by the commaundement of the Lord, the holy ones do dayly repete this prayer:* 1.46 forgeue vs our dettes: truely thei do cōfesse thēselues detters. Nether do thei craue it in vain because the Lord hath alway appointed no other thyng to be asked, than that

whiche he himselfe woulde geue. Yea wheras he hath testified that the whole prayer shalbe heard of his father, yet he hath also sealed thys 〈◊〉〈◊〉 solution with a peculiar promise. What wyll we more? The Lorde re∣quireth of the holy ones all theyr lyfe long a confession of synnes▪ Yea and that continuall, and promyseth pardon. That boldnesse is it, ey∣ther to exempte them from synne, or if they haue stumbled, vtterlye to exclude them from grace? Nowe whom doeth he will vs to forgeue seuenty tymes seuen tymes? not to oure brethren? To what ende did he commaunde it, but that we should folow his clementie. He forgeueth therfore, not ones or twise: but as often as being striken downe wyth the acknowlegyng of synnes they sighe vnto hym.

But that (we maye begin in a maner at the very swadlyng cloutes [ 24] of the Chirche) the Patriarches were circumcised, being allured into partaking of the couenaunt hauing vndoutedly by their fathers dili∣gence ben taught righteousnesse and innocence,* 1.47 when they conspired to murder their brother: this was a mischeuous acte, to be abhorred euen of the most desperate theues. At the last being mekened with the monitions of Iudas,* 1.48 they solde him: this was also an intolerable hap∣nousnesse. Simeon and Leui, with wicked reuenge, and suche as was also condemned by their own fathers iudgement, vsed crueltie againste the Sichemites. Ruben with most vnclene lust defiled his fathers bed. Iudas when he would geue hymselfe to fornication agaynst the lawe of nature, went into his sonnes wife. And yet so farre are they from being wiped out of the chosen people, that they be rather raised vp to be heds of it. But what dyd Dauid? when he was a gouernoure of iustice, with howe greate wickednesse did he by sheding of innocent bloud opē the way to hys blynde luste? He was alredy regenerate, and among y^e regenerate garnished with notable prayses of the Lorde: neuerthelesse he committed that haynous offence, which is horrible euen among the Gentiles: and yet he obtained pardon. And (that we may not tarry vpō single examples) how many promyses there are in the law and y^e Pro∣phetes of Gods mercy toward the Israelites, so oft it is proued that the Lord sheweth himselfe appeasable to the offenses of his people. For what doth Moses promyse to come to passe,* 1.49 when the people being ••al∣len into Apostasie shal returne vnto the Lorde? He shall bryng thee backe out of captiuitie, and shall haue mercy on thee, and shall gather thee together out of the peoples to whom thou hast been dispersed. If thou be scattered euen to the borders of the heauen, I wil from 〈◊〉〈◊〉 agayne gather thee together.

But I wyll not beginne a ren••all that shoulde neuer be ended, [ 25] for the Prophetes are full of suche promyses, whiche done yet o••••••r mercie to the people couered with infinite wicked doinges. What 〈◊〉〈◊〉 is there more hainous than rebellion? for it is called a 〈◊〉〈◊〉 betwe•••• God and the Chirch. But this is ouercome by the goodnesse of God. What man is there (sayeth he by Ieremy) that if hys wife geue 〈◊〉〈◊〉 her body in common to adulterers,* 1.50 can abyde to returne into 〈◊〉〈◊〉 with her? but with thy fornications all the wayes are polluted. O ••••∣da, the earth hath been fylled with thy filthy loues. But returne vnto me, and I wil receiue thee. Returne thou turne away, I wil not turne away my face from thee: because I am holy, and am not angry for euer

And truely he can be no otherwise minded,* 1.51 whiche affirmeth that he willeth not the death of a sinner, but rather that he should be conuerted and liue. Therfore when Salomon did dedicate the temple, he appoin∣ted it also to this vse, that the praiers made for obteining pardon of sinnes should be heard from thense. If (sayd he) thy sonnes shall synne (for there is no man that sinneth not) and thou beyng angry shalt deli∣uer them to their ennemies, and they shal repente in their hart, and be∣ing turned shal entreate thee in their captiuitie, saying, we haue sinned, we haue done wickedly, and shal pray toward the land which thou hast geuen to their fathers, and towarde this holy temple: thou shalte heare their praiers in heauen, and shalt be made mercifull to thy people that hath sinned against thee, and to all their wickednesses wherewith they haue offended thee.* 1.52 And not vainly the Lorde ordeined in the law dai∣ly Sacrifices for sinnes. For if y^e Lord had not forseen that hys people should be troubled with continuall diseases of sinnes, he would neuer haue appointed these remedyes for them.

[ 26] Was thys benefite taken away from the faythful, by the comming of Christ, wherin the fulnesse of grace was shewed forth, so that they dare not now pray for pardon of synnes? that if they offende the Lorde they may not obteine any mercy?* 1.53 What shal this be els, but to saye y^t Chryste came to the destruction of them that be his, and not to their saluation, if that mercifulnesse of God in pardoning sinnes which in the olde testa∣ment was continually redy for the holy ones, be now sayd to be vtterly taken away? But if we beleue the Scriptures which expresly cry out, y^t in Chryst only the grace and kyndnesse of the Lord fully appeared, that the plentifulnesse of mercy was poured oute, that the reconciliation of God and men was fulfilled: let vs not dout that there floweth vnto vs a more bountiful mercifulnesse of the heauenly father, than that it is cut of or shortened. And hereof there want not examples Peter whiche had heard that he should be denied before y^e Angels of God that confes∣sed not the name of Christ before men, denied him thrise in one nighte, and y^t not without execration: yet he was not put away from pardon. They y^t liued inordinatly among y^e Thessalonians are so chastised, that yet they be gently called to repentaunce. Euen Symon the Magician hymselfe is not cast in desperation, but he is rather cōmaunded to hope well, when Peter counselleth hym to slee to prayers.

[ 27] Yea most haynous sinnes haue sometime possessed whole Chirches, out of which Paul rather gētly vnwrapped thē, thā pronounced thē ac∣cursed. The faling away of y^e Galathians was no meane offense. The Corinthians wer so much lesse excusable thā they, as they abounded in moe & those nothyng lighter sinnes: yet neyther of thē are excluded frō the mercy of God. Yea euē they y^t had synned aboue the rest in vnclean∣nesse, fornication and vnchastitie, are namely called to repentance. For y^e couenant of the Lord remaineth & shal remaine for euer inuiolable, which he solēnely made w^t Christ y^e true Salomō & his mēbers, in these wordes:* 1.54 If hys sonnes shal forsake my lawe, and shall not walke in my iudgementes, if they shall defile my righteousnesses, and not kepe my commaundementes, I wil visite their iniquities wyth a rod, and their sinnes wyth stripes: but my mercye I wyll not take away from hym. Fynally by the very order of the Crede we be taughte, that there

remaineth in the Chirch of Christ continual pardon of synnes: for that when the Chirche is as it were stablished, yet forgeuenesse of sinnes is adioyned.

Some that be somwhat wiser, when they see the doctryne of Noua∣tus [ 28] to be confuted w^t so great plainnesse of Scripture, make not euery synne vnpardonable, but wilful transgressing of the lawe, into whiche a man wittingly and willingly falleth. Now they that say so, do vouch∣saue to graunt pardon to no synne,* 1.55 but where a man hath erred by ig∣norance. But wheras the Lord in the law commaundeth one sorte of Sacrifices to be offred for clensing of the wilful synnes of the faythful, and other to redeme their ignorances: how great lewdenesse shall it be to graunt no clensyng to wilful synne? I say that there is nothing plai∣ner, than that the only Sacrifice of Christ auaileth to forgeue the wyl∣full synnes of the holy ones: forasmuche as the Lord hath testified the∣same by carnal Sacrifices as by signes. Againe who can excuse Dauid by ignorance, whom it is euident to haue been so wel instructed in the law? Dyd Dauid not knowe, how great was the faulte of adultrie and māslaughter, which dayly punished the same in other? Did brotherslau∣ghter seme to the Patriarches a lawfull thyng? Had the Corinthyans so ill profyted that they thought that wantonnesse, vncleannesse, whor∣dome, hatreds and contentions pleased God? Dyd Peter beyng so dili∣gently admonished not knowe how great a matter it was to forsweare hys maister? Therfore let vs not wyth our owne enuyousnesse stoppe vp the way agaynst the mercy of God that so gently vttereth it selfe.

Truely I am not ignorante that the olde writers expounded those [ 29] synnes that are dayly forgeuen to the faythfull, to be the light offenses that crepe in by weakenesse of the fleshe: and that they thought that the soleme repentance whiche was then required for haynous misdedes myght no more be iterate than Baptysme. Which sayeng is not so to be taken, as though they would eyther throwe thē down hedlong into des∣peration that after their first repentance had fallen agayne, or exte∣nuate those other synnes as though they wer smal in the syght of God. For they knew that the holy ones do oftentymes stagger by infidelitie, that superfluous othes do somtymes fall from them, that they now and then are chafed vnto anger, yea that they breake out euē into manifest raylinges, and besyde these be troubled wyth other euils which y^e Lord not sclenderly abhorreth: but they so called them, to put a difference be∣twene them and publyke crymes that wyth great offense came to the knowledge of the Chirche. But wheras they did so hardly pardō them that had committed any thyng worthy of ecclesiasticall correction, they did not this therfore because they thought that such should hardly haue pardon with the Lord: but by thys seueritie they meant to make other afraied that they should not rashly runne into wycked doinges, by the deseruing wherof they myght be estranged from the Communion of the Chirche: howbeit truely the worde of the Lord, whych herein ought to be the only rule vnto vs, appoynteth a greater moderation. For it teacheth that the rigor of discipline is so farre to be extended, that he that ought chefely to be prouided for be not swallowed vp wyth heui∣nesse: as we haue before declared more at large.

The .ii. Chapter. A comparison of the false Chirche with the true Chirche.

OF howe greate value the ministery of the worde and Sacramentes ought to be with vs, and howe farre the reuerence of it ought to procede, that it be vnto vs a perpetuall token wherby to discerne the Chirche, it hath been already declared. That is to say, wherso∣euer that ministery abideth whole and vncorrupted, there the faultes or diseases of maners are no impe∣diment, but that it may beare the name of a Chirche. Thē, that the very ministery it selfe is by small errors not so corrupted, but that it may be estemed lawfull. Moreouer, we haue shewed that the errors that ought so to be pardoned, are those wherby y^e pryncipal doc∣trine of religion is not hurt, wherby those chefe poyntes of religion that ought to be agreably holden among the faythful are not destroyed, and in the Sacramentes, those y^t do not abolish nor empaire the lawful in∣stitution of him y^t ordeined thē. But so sone as lying is broken into the chefe tower of religion, so sone as the summe of necessarye doctryne is peruerted, and y^e vse of the Sacramentes falleth: truely the destruction of y^e Chirch foloweth: like as a mans lyfe is at an ende, when his throte is thrust through or his hart deadly wounded. And thys is clearely pro∣ued by the wordes of Paul,* 1.56 when he teacheth that the fundation of the Chirch is layed vpon the doctrine of the Apostles & Prophetes, Christ himselfe being the hed corner stone. If the fundation of the Chirche be the doctrine of the Prophetes and Apostles, by which the faythfull are commaunded to repose their saluation in only Christ: then take awaye that doctrine, and how shal the bilding stande any longer? Therfore the Chirche muste nedes fall downe, where that summe of religion falleth which is only able to vpholde it. Againe▪ if the true Chirche be the pil∣ler and slay of the trueth it is certaine,* 1.57 that there is no Chirche, where lyeng and falshode haue vsurped the dominion.

[ 2] Sith it is in such case vnder the Papistrie, we may vnderstand how much of the Chirche is there remayning. In stede of the ministery of y^e worde, there reigneth a peruerse gouernement & made of lyes mingled together, which partly quencheth and partly choketh the pure light. In to the place of y^e Lordes Supper is entred a most filthy Sacrilege: the forme of worshipping God is deformed with a manifolde & intolerable heape of superstitions: the doctryne, without which Christianitie can not stande, is altogether buried and dryuen out: the publike assemblies are the scholes of idolatry and vngodlinesse. Therfore there is no peryl lost in departing frō a dānable partakyng of so many mischeues, we be plucked frō the Chirche of Christ. The cōmunion of y^e Chirch was not ordeined to thys ende, y^t it should be a bonde wherby we should be entā∣gled with idolatrye, vngodlynesse, ignorance of God, & other kindes of euils: but rather wherby we should be fast holden in the feare of God & obedience of truth. They do in dede gloriously set out their Chirch vnto vs, y^t there should seme to be no other Chirch in y^e world: & afterwarde, as though the victory were gotten, they decree y^t all ••e Schismatykes that dare withdrawe themselues from the obedience of that Chirche

that they painte out: and that all be heretikes that dare ones mutter against the doctrine therof. But by what proues do they confirme that they haue the true Chirche? They alledge out of the auncient Chroni∣cles, what in olde tyme was in Italy, in Fraunce, in Spayne. They say that they fetche their beginnyng from those holy menne that with sounde doctrine founded and raised vp Chirches, and stablished the same doctrine and edifieng of the Chirche with their bloud. And that so the Chirche hath ben among them so consecrate bothe with spiritual gyftes, and with the bloud of martyrs, and preserued with continuall succession of bishops, that it myght not fall away. They rehearse how muche Ireneus, Tertullian, Origen, Augustine, and other estemed this succession. But howe triflyng these thynges be, and howe they be but very mockeries▪ I will make them very easily to vnderstande that will be content a little to wey them with me. Truely I woulde also ex∣hort them selues earnestly to take hede herevnto, if I did trust that I might any thyng preuaile with them by teachyng. But forasmuche as they, leauyng all regarde of truthe, doo bende themselues to this one∣ly purpose, by all the waies that they can, to defende their owne cause, I wyll onely speake a fewe thynges whereby good men and those that loue the truthe, may wynde them selues out of their suttle cauil∣lations. Fyrste I aske of theim, why they doo not alledge Aphrike, and Egypte, and all Asia? Euen because in all those countreyes this holye Succession of Byshoppes hath ceassed, by meane whereof they boast that they haue preserued Chirches. They come therefore to this poynt to saye, that they therefore haue a true Chirche, because sins it fyrst began to be, it hath not ben destitute of bishoppes: for in perpe∣tuall course they haue succeded one an other. But what if I caste Greece in their waie? Therefore I aske agayne of them, why they say that the Chirche is loste among the Grecians, among whom that suc∣cession of Byshops was neuer interrupted, whiche in theyr opinion is the onely keeper and preseruer of the Chirche. They make the Gre∣cians Schismatikes. but by what right? because in departing from the Apostolike sea, they haue lost their priuilege: what? Do not they much more deserue to loose it that departe from Christ himselfe? It foloweth therfore, that the pretence of succession is but vaine, vnlesse the poste∣ritie doo kepe faste and abide in the truthe of Christe, which they haue receaued of their fathers from hande to hande.

Therefore the Romanistes at this day doo alledge nothyng els but [ 3] that, whiche it appeareth that the Iewes in olde tyme alledged when they were by the Prophetes of the Lorde reproued of blyndnesse, vn∣godlynesse and idolatrie. For they gloriously boasted of the temple. Ce∣remonies and priesthodes, by whiche thynges, by great reason as they thinke, they measured the Chirche. So in steede of the Chirche, they shewe certayne outwarde visours, that oftentymes are farre from the Chirche, and without whiche the Chirche maye very well stande. Therefore we nede to confute theym with no other argumente, then that wherewith Hieremie fought agaynst the foolyshe presumptuous∣nesse of the Iewes:* 1.58 that is, that they shoulde not boaste in lying woor∣des, saying, The temple of the Lorde, the temple of the Lord, it is the temple of the Lord. Forasmuch as the Lord doth no where acknowlege

any thing for his, but where his worde is heard and reuerently obse••∣ued. So when the glory of God did sit betwene the Cherubins in the Sanctuarie,* 1.59 and he had promised them that that should be hys stedfast seate: yet when the Priestes ones corrupted the worshipping of hym w^t peruerse superstitions, he remoued els where, and left the place wyth∣out any holinesse. If the same temple which semed to be holily appoin∣ted to the perpetuall dwelling of God, mighte be forsaken of God and become vnholy: there is no cause why these men should faine to vs that God is so bounde to persons or places, and so fast tyed to outwarde ob∣seruations, that he must nedes abide with them that haue onely the tit∣tle and shewe of the Churche. And this is it about which Paul conten∣deth in the Epistle to the Romaines, from the .ix. Chapter to the .xii. For this did sore trouble weake consciēces, that the Iewes when they semed to be the people of God, did not onely refuse the doctryne of the Gospel, but also persecute it. Therfore after that he hath sette oute the doctrine, he remoueth this dout, and denyeth that those Iewes beeyng enemies of the trueth are the Churche, howsoeuer they wāted nothing that otherwise myght be required to the outward forme of the Church. And therfore he denieth it, bicause they embraced not Christ. But som∣what more expresly in the Epistle to the Galathians▪* 1.60 wherin cōparing Ismael with Isaac, he sayeth that many holde place in the Churche, to whom the inheritaunce belongeth not, because they are not begottē of the free mother. From whence also he descendeth to the comparison of two Hierusalems. Because as the law was geuen in the mount Sina, but the Gospel came out of Hierusalem.* 1.61 So many being seruilely born and brought vp, do wythout douting boast themselues to be the childrē of God and of the Churche, yea they proudely despyse the natural chyl∣dren of God, when themselues be but bastardes. On the other syde al∣so, when we heare that it was ones pronounced from heauen. Caste out the bonde woman and her sonne, lette vs, standyng vppon thys inuiolable decree, boldely despyse their vnsauerie boastinges. For if they be proude by reason of outwarde professyon, Ismael was also cir∣cumcised: if they contende by antiquitie, he was the fyrst begotten, and yet we see that he is put away.* 1.62 If the cause be demaunded, Paul assig∣neth it, for that none are accompted chyldren, but they that are begottē of the pure and lawfull sede of doctryne. According to thys reason God denyeth that he is bounde to wycked Pryestes by thys that he couen∣anted with their Father Leui that he should be his Angel or interpre∣ter: yea he turneth agaynst themselues their false bostyng, wherewyth they were wonte to rise vp against the Prophetes, that the dignitie of Priesthode was to be had in singular estimation. Thys he wyllyngly admitteth, and wyth the same condition he debateth wyth thē, because he is ready to keepe hys couenaunt, but when they doe not mutually performe their parte to hym, they deserue to be reiected. Loe what suc∣cession auayleth, vnlesse therewithal be also ioyned an inuitation and euenly continuing course: euen to thys effect that the successors, so sone as they be proued to haue swarued from theyr originall, be depryued of all honor. Unlesse parhappes because Caiphas succeded many Godlye byshops (yea there was euen from Aaron to hym a continuall vnbrokē course of succession) therefore that same mischeuous assemblie was

worthy the name of the Churche. But this were not tolerable euen in earthly dominions, that the tyranny of Caligula, Nero, Heliogabalus and suche other, should be called a true state of Common weale, for that they succeded the Brutes, Scipions, and Camilles. But specially in the gouernement of the Churche there is nothyng more fonde, than lea∣uyng the Doctrine to sette the succession in the Persons only, but ney∣ther did the holy doctours whom they falsely thruste in vnto vs, meane any thyng lesse, then to praie that precisely as it were by ryght of inhe∣ritance Churches be there where byshops are successiuely placed one af∣ter an other. But where as it was then out of controuersie, that from the very begynnyng to that age nothyng was chaunged in Doctrine, they alledged that whiche myght suffise to make an ende of all newe er∣rours, that is, that by those was that doctrine oppugned, which had ben euen from the Apostles constantly and with one agreing consent retei∣ned. There is therfore no cause, why they shold any longer go forward to deceiue by pretending a false colour vnder the name of the Churche, which we do reuerently esteme as becometh vs: but when they come to the definition of it, not only water (as the common sayeng is) cleaueth vnto them, but they stick fast in their own myre because they put a stin∣kyng harlo•• in place of the holy spouse of Christe. That this puttyng in of a changelyng should not deceiue vs, beside other admonitions, let vs remēbre this also of Augustin.* 1.63 For speaking of the Church, he saith. It is it that is sometime darkned, and couered with multitude of offen∣ces as with a cloude: sometime caulmnesse of time appeareth quiete and free: sometime is hidden and troubled with waue of tribulations and temptations. He bringeth forth examples, that oftētimes the strongest pillers either valiantly suffred banishment for the faith, or were hidden in the whole worlde.

In like maner the Romanistes do vexe vs, and make afraide the ig∣noraunt [ 4] wyth the name of the Church, whereas they be the deadly ene∣mies of Christe, Therfore althoug they pretende the temple, the priest∣hode and the other suche outward shewes, this vayne glistring wher∣wyth the eyes of the simple bee daseled oughte nothyng to moue vs to graunt that ther is a Church where the Word of God doth not appere. For this is the perpetual marke wherewith God hath marked thē that be his.* 1.64 He that is of the truth (saith he) heareth my voyce. Agayne, I am that good shepeherd, and I knowe my shepe, and am knowen of them. My shepe heare my voyce, and I know them and they follow me. And a little before he had sayd, that the shepe follow their shepherde, because they know his voyce: but they follow not a straunger, but runne away from him, because they know not the voyce of straungers. Why are we therfore wilfully madde in iudgyng the Churche, wheras Christ hath marked it with an vndoutefull signe, which wheresoeuer it is seene can not deceiue, but that it certainly sheweth the Churche to bee there: but where it is not there remayneth nothing that can geue a true signifi∣cation of the Church?* 1.65 For Paule rehearseth that the church was buil∣ded, not vpon the iudgementes of men, not vpon priesthodes, but vpon the doctrine of the Apostles and Prophetes. But rather Hierusalem is to be seuerally knowen from Babylon, and the Church of Christ from the conspiracie of Satan, by that difference wherewyth Chryste hath

made them differēt one from the other. He that is of God (saith he) hea∣reth the Words of God.* 1.66 Ye therfore heare not, because ye ar not of God. In a summe, forasmuche as the Chirche is the kingdom of Christ, and he reigneth not but by his word: can it be now doutfull to any man, but that those be the wordes of lyeng, by whiche Christes kyngdom is fay∣ned to be without his scepter, that is to say without his holy worde?

[ 5] But now where as they accuse vs of Schisme and heresie, because we bothe preach a contrary doctrine to them, and obey not their lawes, and haue our assemblies to Praiers, to Baptisme, to the ministration of the Supper, and other holy doinges, seuerally from them: it is in dede a very sore accusation, but suche as needeth not a long or laboursome de∣fence. They are called heretikes and schismatikes, which makyng a di∣uision, doo breake in sunder the communion of the Chirche. And this cōmunion is holden together with true bondes, that is to say, the agre∣ment of true Doctrine,* 1.67 and brotherly charitie. Whervppon Augustine putteth this difference betwene heretikes and schismatikes, that here∣tikes in dede do with false doctrines corrupt the purenesse of Faith, but the Schismatikes somtime euē where there is like Faith, do breake the bond of felowship. But this is also to be noted, that this conioinyng of charitie so hangeth vpon the vnitie of Faith, that Faith ought to be the beginnyng therof, the ende, and finally the onely rule. Let vs therfore remembre that so oft as the vnitie of the Chirch is commended vnto vs this is required, that while our myndes agree in Christ, our willes also may be ioyned together with mutual well willing in Christ. Therefore Paule,* 1.68 when he exhorteth vs to that wel willing, taketh for his founda∣tion that there is one God, one Faith, and one Baptisme. Yea where so euer he teacheth vs to be of one mynde, & of one wil, he by & by addeth in Christ, or according to Christ: meanyng that it is a factious cōpanie of the wicked, and not agreement of the faithfull, whiche is wythout the woorde of the Lorde.

[ 6] Cyprian also folowyng Paule deriueth the whole fountaine of the agreement of the Chirch, from the onely bishoprike of Christ. He after∣ward addeth the Chirch is but one,* 1.69 which spredeth abrode more largely into a multitude with encrease of frutefulnesse: like as there bee many sunne beames, but one light: and many braūches of a tree, but one body grounded vpon a fast roote: And when many streames doo flowe from one fountayne, althoughe the nomber seme to be scattered abrode by largenesse of ouerflowing plētie, yet the vnitie abideth in the original. Take away a beame of the sunne from the body, the vnitie can suffer no diuision. Breake a braūche from the tree, the broken braunche can not spring. Cutte of the streame from the spring hed, beyng cut of it dryeth vp. So also the Chirch being ouerspred with y^e light of the Lord, is ex∣tended ouer the whole worlde: yet there is but one light that is spred e∣uery where. Nothing could be said more fitly to expresse that vndiuida∣ble knitting togither, which all the mēbers of Christ haue one with an other. We see how he continually calleth vs backe to the veray hedde. Wherupon he pronounceth that heresies and schismes doo arise herof, that men do not returne to the originall of truth, nor do seke the hedde, nor kepe the doctrin of the heuenly maister. Now let them go & cry that we be heretikes that haue departed from their Chirch: sithe there hathe

ben no cause of our estrangyng from theim but this one, that they can in no wise abide the pure professyng of the truthe: but I tell not howe they haue driuen vs out with cursynges and cruell execrations. Whiche very selfe doyng doeth abundantly enough acquite vs, vnlesse they will also condemne the Apostles for Schismatikes, with whom we haue all one cause.* 1.70 Christ (I say) dyd forsay to his Apostles, that the tyme shuld com when they shuld be cast out of the Synagoges for his names sake. And those Synagoges of which he speaketh, wer then accompted law∣full Chirches. Sithe therfore it is euident that we be caste out, and we be ready to shewe that the same is doone for the names sake of Christ▪ truely the cause ought fyrst to be enquired of, before that any thyng be determined vpon vs, either one way or other. Howbeit, if they will, I am content to discharge of this poynt. For it is enough for me▪ that it behoued that we shuld depart frō them, y^t we might com to Christ

But it shall appeare yet more certainly, in what estimation we ought to haue all the Chirches whom the tyranny of that Rom•• she id••ll hath possessed, if it be compared with the olde Chirche of the Isra••••ies, as it is described in the Prophetes. There was then a true Chirch among the Iewes and Israelites, when they continued in 〈◊〉〈◊〉 of the co∣uenant, for they obteyned those thynges by the benefite of God, wher∣vpon the Chirch consisteth. They had the truthe of doctrine in the lawe the ministerie therof was among the Priestes and the Prophets: with the signe of circumcision they entred into religion: by other Sacramē∣tes they were exercised to the confirmation of Faith. It is no dout that those titles wherwith the Lorde hath honoured his Chirche, fittly per∣teyned to their felowship. After that, forsakyng the lawe of the Lorde, they went out of kinde to idolatrie and superstition, they partly lost that prerogatiue. For who dare take a waye the name of the Chirche from them, with whom God hath left the preachyng of his worde and obser∣uation of his mysteries? Agayne, who dare call that the Chirche with∣out any exception, where the word of the Lord is openly and freely tro∣den vnder foote? where the ministerie therof, the chief sinew, yea the ve∣ry soule of the Chirch is destroied?

What then? will some man saye: was there therfore no parcell of •• [ 8] Chirch remaining among the Iewes after that they fel away to idola∣trie? The answer is easy. Fyrst I say y^t in the very fallyng away there were certayn degrees. For we will not say that there was all one falle of Iuda and Israell, at suche tyme as they both first swarued from the pure worshyppyng of God. When Iaro beam fyrst made calues, against the opē prohibition of God, and did dedicate an vnlawful place for wor∣shipping, he did vtterly corrupt religiō. The Iewes did first defile them selues with wicked & superstitious maners, before that they wrongfully changed the order in the outward forme of religion. For although vn∣der Rechabeam they had alredy gotten them many peruerse Ceremo∣nies: yet because there taried at Hierusalem bothe the Doctrine of the Lawe, and the Priesthode, and the Ceremonious vsages in suche sorte as God hadde ordeyned theim, the Godly hadde there a tolera∣ble state of Chirche. Among the Israelites vnto the reigne of Achab, there was no amendement of thynges, and from thense foorthe they fell from worse to worse. They that succeded afterwarde, to the very

destruction of the kyngdome, partly were like vnto hym, and partlye (when they minded to be somwhat better than he) they folowed the ex∣ample of Iarobeam: but they all euery one were wycked and ydola∣ters. In Iewrye there were nowe and then diuerse changes, whyle somme kynges peruerted the worshippyng of God wyth false and for∣ged superstitions, some other restored religion that was decaied: vntill the very priestes them selues defiled the temple of God with prophane and abhominable vsages.

[ 9] Now let the Papistes if they can, how much soeuer they extenuate their owne faultes, denye that among them the state of religion is as corrupt and defiled as it was in the kyngdome of Israell vnder Iaro∣beam. But they haue a grosser ydolatrye: and in doctrine they are not one droppe purer: vnlesse peraduenture euen in it also the be more vn∣pure. God, yea all men that are endued but wyth a meane iudgement, shalbe witnesses with me, and the thing it self also declareth, how here∣in I tell nothyng more then trueth. Now when they wyll dryue vs to the cōmunion of their Chirch, they require two thyngs of vs: first, that we shuld cōmunicate wyth al their praiers, sacramentes, and Ceremo∣nies: then that whatsoeuer honor, power & iurisdictiō Christ geueth to hys Chirch, we shuld geue the same to their Chirch. As to y^e first point, I graunt that all the Prophets that were at Hierusalem, whē thinges were there very much corrupted, dyd neither seuerally sacrifice, nor had assemblies to pray seuerall from other men. For they had a commaun∣dement of God, whereby they were cōmaunded to come together into Salomons temple:* 1.71 they knew that the Leuiticall priestes, howsoeuer they were vnworthy of that honour, yet because they were ordeined by the Lord, ministers of the holy Ceremonies, and wer not as then depo∣sed, dyd yet still rightfully possesse that place. But (whyche is the chiefe poynte of thys question) they were compelled so no superstitious wor∣shippyng, yea they toke in hande to doo nothyng but that whiche was ordeined by God. But among these men, I meane the Papistes, what like thing is there? For we can scarcely haue any meting together with them, wherin we shall not defile our selues with open ydolatrie. Truly the principal bond of their cōmunion is in the masse, which we abhorre as the greatest sacrilege. And whether we do this rightfully or wrong∣fully, shalbe sene in an other place. At this present it is enough to shew that in this behalf we are in other case than the Prophetes were, whi∣che although they were present at the Ceremonies of the wicked, were not compelled to beholde or vse anye Ceremonies but suche as were institute by GOD. And, if they wyll needes haue an example altogether like, let vs take it oute of the kyngdome of Israell. After the ordinance of Iarobeam Circumcision remayned, the sacrifices were offred,* 1.72 the law was accompted holy, the same GOD was cal∣led vppon whome they had receyued of their Fathers: but for the for∣ged and forbidden formes of worshippyng, God disalowed and con∣demned all that was there done. Shewe me one Prophet, or anye one godlye man that ones worshypped or sacrificed in Bethell. For they knewe that they coulde not doo it, but that they shoulde defyle them selues wyth somme sacrilege. We haue then thus muche, that the communion of the Chirch oughte not so farre to bee of force wyth

the godly, that if it shuld degenerate to prophane and filthi vsages, thei should foorth with of necessitie folow it.

But aboute the other poynte we contende yet more earnestly. For [ 10] if the Chirche bee so consydered to bee suche, whoes iudgemente wee ought to reuerence, whoes authoritie to regarde, whoes monitions to obey, with whoes chastisementes to bee moued, whoes communion in all thynges we oughte religiously to obserue: then we can not graunte them a Chirche But that we must of necessitie be bounde to subiection and obedience vnto it. Yet we will willingly graunt them that whyche the Prophetes graunted to the Iewes and Israelites of theyr tyme: when thynges were there in as good, yea or in better state. But we see how eche where they crie out, that their assemblies are vnholy, to whi∣che it is no more lawfull to consente than it is to denye God. And tru∣lye if those were Chirches, it foloweth therfore that in Israell Helias, Mi••heas and such other: in Iurye, Esaye, Ieremye, Osee and other of that sorte, whome the Prophetes, priestes and people of that tyme ha∣ted & detested worse than any vncircumcised men,* 1.73 were straūgers from the Chirch of God. If those were Chirches, then the Chirche was not the piller of truth, but the stay of lyeng: not the tabernacle of the liuing God, but the receptacle of idoles. Therfore it was nedefull for them to depart from the cōsent of those assembiles, which was nothyng els but a wycked conspiracie agaynst God. In like maner if any man acknow∣ledge the assemblies at these dayes beyng defiled wyth idolatrie, super∣stition and wicked doctrine, to be such in whoes ful communion a Chri∣stian man oughte to continue euen to the consente of doctrine, he shall greatlye erre. For if they bee Chirches then they haue the power of the keyes. But the keyes are vnseperablye knytte wyth the worde, whyche is from thense quite dryuen awaye. Agayne, if they bee Chirches, then the promise of Christe is of force amonge theim, vvhatsoeuer ye bynde.* 1.74 &c. But they contrarywyse do banyshe from their communion al suche as doo professe them selues not faynedly the seruantes of Christ. Therfore either the promise of Christ is vaine, or at least in this respect they ar not Chirches. Finally in stede of the ministerie of the word thei haue scholes of vngodlynesse▪ and a sink of all kindes of errors. Ther∣fore either in this respecte they are not Chirches, or there shal remaine no token whereby the lawfull assemblies of the faithfull maye be seue∣rally knowen from the meetynges of Turkes.

But as in the old tyme there yet remained among the Iewes certain [ 11] peculiar prerogatiues of the Chirch, so at this day also we take not frō the Papistes suche steppes as it pleased the Lord to haue remaynyng among them after the dissipation of the Chirche. The Lord hadde ones made his couenant with the Iewes. That same rather being vphol∣den by the stedfastnesse of it selfe dydde continue wyth s••ryuing against their vngodlynesse, than was preserued by them. Therfore (such was the assurednesse and constancie of Goddes goodnesse) there remained the couenant of the Lorde, neither coulde hys faythfulnesse bee blot∣ted out by theyr vnfaithfulnesse: neither coulde Circumcision be so pro∣phaned wyth their vncleane handes, but that it styll was the signe and sacramente of that couenante. Wherevppon the chylderne that

were borne of them, the Lorde called hys owne, whiche vnlesse it were by speciall blessyng, belonged nothyng to hym. So when he hath lefte hys couenaunt in Fraunce, Italye, Germanye, Spayne, Englande: sins those prouinces haue bene oppressed wyth the tyrannye of Anti∣christ, yet that hys couenaunte myghte remayne inuiolable, firste he there preserued Baptisme, the testimonie of his couenant, whiche be∣yng consecrate by his owne mouth reteineth her owne force notwyth∣standyng the vngodlinesse of man: then, with his Prouidence he hath wrought that there should remayne other remnantes, least the Chirch should be vtterly destroied. And as oftentymes byldinges are so pulled downe, that the foundations and ruines remaine: so he hath not suffred his Chirch either to be ouerthrowen by Antichrist from the very foun∣dation, or to be layd euen with the grounde (howsoeuer to punishe the vnthankfulnesse of men that had despised his worde, he suffreth horri∣ble shaking and dissipation to chaunce) but euen after the very wasting he willed that the bylding half pulled downe should yet remayne.

Wheras therfore we will not simply graunt to the Papistes the ti∣tle of the Church, we do not therfore deny that there be Chirches amōg them: but onelye we contende of the true and lawefull orderyng of the Chirch: which is required in the commmunion both of the sacraments which are the signes of profession, but also specially of doctrine. Daniel and Paule foretolde that Antichrist should sitte in the temple of God.* 1.75 With vs we accompt the bishop of Rome the captaine and stādard bea∣rer of that wicked and abhominable kingdome. Whereas hys seate is placed in the temple of God, thereby is meant that his kingdome shal∣be such as can not abolish the name of Christ nor of his Chirch. Hereby therfore appeareth, that we do not deny but that euen vnder his tyran∣nie remain Chirches: but such as he hath prophaned with vngodlinesse full of sacrilege, such as he hath afflicted with outeragious dominion, suche as he hath corrupted and in maner killed with euill and damna∣ble doctrines, as with poisoned drinkes: such wherin Christ lyeth halfe buried, the Gospel ouerwhelmed, godlinesse banished, the worshipping of God in a maner abolished: such finally wherin al things are so trou∣bled, that therin rather appereth the face of Babylon then of the holye citie of god. In a summe, I say that they be Chirches, in respect that the Lord there maruelously preserueth the remnauntes of his people how soeuer they were dispersed and scattered abroade, in respecte that there remayne some tokens of the Chirch, specially these tokens, the effectu∣alnesse wherof neither the craft of the Deuil, nor the maliciousnesse of man can destroy. But on the other side because these marks are blotted out, which in this discourse we ought principally to haue respecte vnto, I saye that euery one of their assemblies and the whole body wanteth the lawfull forme of a Chirch.

¶ The .iii. Chapter. ¶Of the teachers and ministers of the Chirche, and of theyr election and office.

NOwe it is mete that we speake of the order, by which it was the Lordes will to haue his Chirche gouerned. For although in his Chirche he onely muste rule and reigne, yea and beare preeminence or excelle in it, and this gouernement to bee vsed or executed by his onely word:* 1.76 yet because he dwelleth not among vs in visible presence, so that he can presently with his owne mouth declare his will vnto vs, we haue saied that in this he vseth the mini∣sterie of men, and as it were the trauaile of deputies, not in transfer∣ryng his right and honour vnto them, but onely that by their mouthe he might do hys owne worke, like as a workeman to doo his worke v∣seth hys instrument. I am compelled to repete agayne those thynges that I haue already declared. He might in dede do it eyther by hymselfe without any other helpe or instrumente, or also by meane of Angelles: but there are many causes why he had rather doo it by men. For by this meane first he declareth hys good wyll toward vs, when he taketh out of men them that shall doo his message in the world, that shalbe the in∣terpreters of hys secrete wyll, finally that shall represent his owne per∣son. And so by experience he proueth that it is not vayne that common∣lye he calleth vs hys temples, when out of the mouthes of men, as oute of his sanctuarye, he geueth answeres to men. Secondly, thys is the best and most profitable exercise to humilitie, when he accustometh vs to obey hys worde,* 1.77 howsoeuer it be preached by men like vnto vs, yea sometime our inferiors in dignitie. If he him selfe spake from heauen, it were no maruell if his holy Oracles were without delaye reuerently receiued wyth the eares and myndes of all men. For who woulde not drede his power beyng in presence? who woulde not be throwen downe at the first sight of so great maiesty? who would not be confounded with y^e infinite brightnesse? But when some silly man risen out of y^e dust spea∣keth in the name of God, here with very good testimony we declare our godlinesse and reuerent obedience toward God hymselfe, if to his mini∣ster we yelde our selues willyng to learne, whiche yet in nothyng excel∣leth vs.* 1.78 Therfore for this cause also he hath hidden the treasure of hys heauenly wisedome in brickle and earthen vessels, that he mighte haue the certainer profe how much he is estemed of vs. Moreouer there was nothyng fitter for the cherishyng of mutual charitie, than that mē shold be bounde together one to an other with this bonde, when one is made a pastor to teache the rest, and they that are commaunded to be scholars receiue al one doctrine at one mouth. For if euery mā were able enough to serue himselfe, and neded not the helpe of an other: suche is the pride of mans nature, that euery one would despise other, and should againe be despised of them. Therfore the Lorde hath bounde his Chirch with that knotte, whiche he forsawe to be the strongest knotte to holde vnitie togither, when he hath lefte with men the doctrine of saluation, and of eternall life, that by their handes he might communicate it to the reste. Herunto Paul had respect when he wrote to the Ephesians,* 1.79 One body one spirite, as also ye be called in one hope of your callyng. One Lorde, one Faith, one Baptisme. One God, and the Father of all, whiche is aboue all, and by all, & in vs al. But vnto euery one of vs grace is geuē accordyng to the measure of the gift of Christ. Wherfore he saith: Whē

he was gone vp on hye, he ledde captiuitie captiue, he gaue giftes to men. He that wente downe is the selfe same hee that wente vp, that he might fulfill all thynges. And the same hath geuen some to be Apostles, and some Prophetes, and some Euangelistes, and other some Pastors and teachers, vnto the restoryng of the holy ones, to the worke of mini∣stration, to the edifying of the body of Christ, vntill we com all into the vnitie of Faithe, and of the knowledge of the Sonne of God, into a perfect man, into the measure of full growen age: that we bee no more children that may be caried about with euery wynde of doctrine: but fo∣lowyng truthe in charitie, let vs in all thynges growe into him that is the hed, euen Christ, in whom the whole body conioyned and compac∣ted together by all the ioynt of subministration, accordyng to the wor∣kyng in measure of euery parte, maketh encrease of the body, vnto the edifiyng of it selfe by charitie.

[ 2] By these wordes he sheweth, that that ministerie of men, which God vseth in gouernyng his Chirche is the chiefe synew, wherby the faith∣full cleaue together in one body: and also he sheweth that the Chirche can not otherwise be preserued safe, but if it be vpholden by these stays, in whyche it pleased the LORDE to repose the saluation of it. CHRIST (saieth he) is gone vp on hye, that he myght fulfill all thin∣ges. This is the maner of fulfillyng, that by his ministers, to whom he hath committed that office,* 1.80 and hath geuen the grace to execute that woorke, he disposeth and distributeth his giftes to the Chirche, yea and after a certayne maner geueth hym selfe present, with extendyng the power of his spirite in this institution, that it should not be vain or idle. So is the restoryng of the holy ones performed: so is the body of Christ edified: so doo we by all thinges growe into hym that is the hed, and doo growe together among our selues: so are we all brought into the vnitie of Christ, if prophecie flourishe among vs, if we receyue the Apostles,* 1.81 if we refuse not the doctrine ministred vnto vs. Therfore he goeth about the dissipation, or rather the ruine and destruction of the Chirche, whosoeuer he be that either endeuoureth to abolishe this Or∣der of whom we speake, and this kynde of gouernement, or minisheth the estimation of it as a thyng not so necessary. For neither the lighte and heate of the sunne, nor meate and drynke are so necessary to nou∣rishe and susteine this present life, as the office of Apostles and pastors is necessarie to preserue the Chirche in earthe.

[ 3] Therefore I haue aboue admonished, that God hath oftentymes with suche titles as he coulde commended the dignitie thereof vnto vs, that we should haue it in moste hye honour and price, as the moste ex∣cellent thyng of all. He testifieth that he geueth to men a singular be∣nefite, in raisyng them vp teachers, where he commaundeth the Pro∣phete to crye oute that faire are the feete,* 1.82 and blessed is the commyng of them that bring tidyngs of peace: and when he calleth the Apostles the lyght of the worlde, and salte of the earthe. Neither coulde this of∣fice bee more honourably aduaunced, than it was when he sayde: He that heareth you, heareth me. He that despiseth you, despiseth me. But there is no place more playne, than in Paule in his seconde Epistle to the Corinthians, where he as it were of purpose entreateth of this matter. He affirmeth therefore, that there is nothyng in the Chirche

more excellent or glorious than the ministerie of the Gospell, foras∣muche as it is the administration of the Spirite,* 1.83 and of righteous∣nesse, and of eternal life. These and like sayenges serue to this purpose, that that order of gouerning and preseruing the Chirch by ministers, which the Lord hath stablished for euer, should not growe oute of esti∣mation among vs, and so at length by very contempt grow out of vse. And howe greate is the necessitie therof, he hath declared not onely by wordes, but also by examples. When his wil was to shine more fully to Cornelius with the light of his trueth,* 1.84 he sente an Angell from hea∣uen to sende Peter vnto him. When his will was to call Paule to the knowlege of himselfe, and to engraffe him into the Chirch, he spake not to him with his own voice, but sente him to a man, of whom he shoulde receiue both the doctrine of saluation, and the sanctification of Baptis∣me. If it be not done without cause, that an Angell, which is the inter∣preter of God, doe himselfe absteine from declaring the wil of God, but commaundeth that a man be sente for, to declare it: and not withoute cause that Christ the onely scholemaister of the faithfull commytteth Paule to the schooling of a man, yea euen that same Paule whom he had determined to take vp into the thirde heauen,* 1.85 and to vouchsaue to graunt him miraculous reuelation of thinges vnspeakable: whoe is there now that dare despise that ministerie, or passe it ouer as a thyng superfluous, the vse wherof it hath pleased God to make approued by such examples?

They that haue rule of the gouernement of y^e Chirche according to [ 4] the institution of Christ,* 1.86 are named of Paule first Apostles, then Pro∣phetes, thirdly Euangelistes, fourthly Pastors, laste of all Teachers. Of which, the twoo last alone haue ordinarie office in the Chirche: the other three the Lord raised vp at the beginning of hys kingdome, and sometime yet also rayseth vp, as the necessitie of times requireth. What is the Apostles office,* 1.87 appeareth by that commaundemente: go, preache the Gospell to euery creature. There are not certaine boundes ap∣pointed vnto them: but y^e whole worlde is assigned them, to be brought into the obedience of Christe: that in spreading the Gospell among all nations whersoeuer they shall be able, they maye eche where raise vp his kingdome.* 1.88 Therefore Paule, when he wente aboute to proue his Apostleship, rehearseth that he hath gotten to Christ not some one citie, but hath farre and wide spred abrode the Gospell: and that he hath not layed his handes to an other mans fundation, but planted Chirches where the name of the Lorde had neuer ben heard of. Ther∣fore the Apostles were sente to bring backe the world from falling a∣waye,* 1.89 vnto true obedience of God, and eche where to stablish his king∣dome by preaching of the Gospell: or (if you like that better) as the first bilders of the Chirche, to laye the fundations therof in all the worlde. Prophetes he calleth, not all expositors of Gods will whatsoeuer they be, but those that by singular reuelation excelled, suche as at this tyme either be none, or are lesse notable. By Euangelistes I vnder∣stande those, whiche when in dignitie they were lesse than the Apostles, yet in office were nexte vnto them, yea and occupied their roomes. Suche were Luke,* 1.90 Timothee, Titus and other lyke: and paraduenture also the seuentie Disciples, whom Christ

appointed in the seconde place after the Apostles.* 1.91 According to this exposition (which semeth to me agreable both with the woordes and meaning of Paule) those three offices were not ordeined in the Chirche to this ende that they should be perpetuall, but onely to serue for that tyme wherein Chirches were to be erected, where were none before, or at least to be remoued from Moses to Chryst. Albeit I denie not, but y^e afterwarde also the Lord hath somtyme raysed vp Apostles, or at least in their places Euangelistes, as it hath ben done in our time. For it was nedefull to haue such, to bryng backe the Chirche from the falling away of Antichrist. Yet the office it selfe I do neuerthelesse call extraordinarie, because it hath no place in the Chirches already well set in order. Next after these are Pastors and Teachers, whom the Chirche may neuer lacke: betwene whom I thynke that there is thys difference, that the Teachers are not appoynted to beare rule of disci∣pline, nor for the ministration of Sacramentes, nor admonishmentes or exhortations, but onely to expounde the Scripture, that pure and sounde doctrine may be kept among the faithfull. But the office of Pa∣stor conteineth al these thynges within it.

[ 5] Now we haue, which were those ministeries in the Chirch that con∣tinued but for a tyme, and which were those that were ordeined to en∣dure perpetually. If we ioyne the Euangelistes with the Apostles, we shall haue remayning two couples after a certayne maner answe∣ryng the one to the other. For as oure Teachers are lyke to the olde Prophetes, in such sort are our Pastors lyke to the Apostles. The office of Prophetes was more excellent, by reson of the singular gifte y^t they had of reuelation: but the office of Teachers hath in a manner lyke or∣der, and altogether the same ende.* 1.92 So those .xii. whom the Lorde dyd choose, that they should publish abrode to the world the new preaching of the Gospel, in degre and dignitie went before the rest. For although by the meanyng and propertie of the worde, all the ministers of the Chirche maye be ryghtly called Apostles, because they are sente of the Lorde, and are hys messengers: yet because it was muche behouefull, y^t there should be a certayne knowledge had of the sendyng of them that should bring a thing new and vnheard of, it was necessarie that those xii. (to whoes number Paule was afterwarde added) should be garni∣shed with some peculiar title aboue the rest. Paule hymselfe in dede in ••••e place geueth thys name to Andronicus and Iunias, whom he sai∣eth to haue been notable among the Apostles:* 1.93 but when he meaneth to speake properly, he referreth it to none other but to that principal de∣gree. And this is the common vse of the Scripture.* 1.94 Yet the Pastors (sauing that eche of them do gouerne seueral Chirches appointed to them) haue al one charge with the Apostles. Now what maner of thing that is, let vs yet heare it more playnly.

[ 6] The Lord, when he sent the Apostles, gaue them commaundemente (as we sayd euen now) to preache the Gospell,* 1.95 and to baptise them that beleue vnto forgeuenesse of synnes. He had before commaunded, that they should distribute the holy signes of his body and bloud, as he had done. Loe here is a holy, inuiolable and perpetual law laied vpon them that succede in the Apostles place, wherby they receiue commaundemēt

to preache the Gospell, and minister the Sacramentes. Wherupon we gather, that they which neglect both these thinges, do fasly saye y^t they beare the person of the Apostles. But what of the Pastors? Paule spea∣keth not of hymselfe onely, but of them all, when he sayeth:* 1.96 lette a man so esteme vs as the ministers of Christ, and distributers of y^e misteries of God. Againe in an other place: a Bishop must be a fast holder of that faithful worde which is according to doctrine: that he may be able to ex∣horte by sounde doctrine, and to conuince the gainesaiers. Out of those and lyke places, which are echwhere to be founde, we may gather, that also in the office of the Apostles these be the two principall partes, to preach the Gospel, and to minister the Sacramentes. As for the order of teachyng, it consisteth not onely in publike Sermons, but belongeth also to priuate admonitions.* 1.97 So Paule calleth the Ephesians to wit∣nesse that he hath not fled from doing of any of those thinges that wer for their profyt, but that he preached and taught them both openly and in euery house, testifying both to the Iewes and Grecians, repentance and fayth in Christ.* 1.98 Againe a little after: that he hath not ceassed wyth teares to admonishe euery one of them. Neither yet belongeth it to my purpose at thys present to expresse al the qualities of a good Pastor, but onely to point out what they professe that call themselues Pastors: that is, that they are so made rulers of the Chirch, not that they should haue an idle dignitie, but that they should with y^e doctryne of Christ instruct the people to true godlynesse, minister the holy misteries, and preserue and exercise vpryght discipline.* 1.99 For whosoeuer be set to be watchemen in the Chirche, the Lord declareth vnto them, that if any by their neg∣ligence peryshe through ignorance, he wyll require the bloud at their handes. That also pertayneth to them all, whych Paule sayeth of hym∣selfe: woe to me vnlesse I preache the Gospel, forasmuch as the distri∣buting therof is cōmitted to me. Finally what the Apostles performed to the whole worlde,* 1.100 the same oughte euery Pastor to performe to hys flocke to which he is appoynted.

Albeit when we assigne to euery one their seuerall Chirches, yet [ 7] in the meane while we do not denye but that he which is bonde to one Chirche may helpe other Chirches, if any troublesome thing doe hap∣pen that requireth his presence, or if he be asked counsell of any darke matter. But forasmuch as for the keping of the peace of the Chirche, thys police is necessarie, that there be sette forth to euery man what he shoulde doe, least all shoulde be confusely disordered, runne aboute without callyng, or rashly runne altogether into one place, and leaste suche as are more carefull for their owne commoditie than for the edi∣fication of the Chirche, shoulde at theyr own wyl leaue their Chirches vacante: thys orderyng ought commonly to be kept so nere as may be, that euery man contented with hys owne bondes shoulde not breake into an other mans charge. And thys is no inuention of man, but the ordinance of God hymselfe. For we reade that Paule and Barnabas ••reated Priestes in all the seuerall Chirches of Listria, Antioche▪ Ico∣nium: and Paule hymselfe commaundeth Titus that he shoulde ap∣poynte Priestes in euery towne.* 1.101 So in one place he speaketh of the Bishoppes of Philippes, and in an other place of Archippus

Bishop of the Colossians.* 1.102 And there remaineth a notable Sermon of his in Luke, to the Priestes of the Chirche of Ephesus. Whosoeuer therfore shal take vpon him the gouernement & charge of one Chirche, let him know that he is bound to this law of Gods callyng: not that as bounde to the soile (as the lawiers terme it) that is, made bonde and fastened vnto it, he may not ones moue his foo••e from thense, if the cō∣mon profit do so require, so that it be done wel and orderly: but he that is called into one place ought not himselfe to thinke of remouing, nor seke to be deliuered as he shal thinke to be good for his commoditie. Then, if it be expedient that any be remoued to an other place, yet he ought not to attempt it of his own priuate aduise, but to tarry for pub∣like authoritie.

[ 8] But whereas I haue without difference called them Bishops, and Priestes, and Pastors, and Ministers, that rule Chirches: I did that according to the vsage of the Scripture, which indifferently vseth these wordes. For whosoeuer doe execute the ministery of the worde, to them he geueth the title of Bishops. So in Paul, where Titus is cōmaūded to appoint Priestes in euery towne, it is immediatly added. For a Bi∣shop must be vnreprouable. &c. So in an other place he saluteth many Bishops in one Chirche.* 1.103 And in the actes it is rehearsed, that he called together the Priestes of Ephesus, whom he himselfe in hys own Ser∣mō calleth Bishops. Here now it is to be noted, that hetherto we haue recited none but those offices that stande in the ministerie of the word: neither doeth Paul make mention of any other in that fourth chapter which we haue alleged. But in the Epistle to the Romaines, and in the first Epistle to the Corinthians, he reckeneth vp other offices, as po∣wers, the gift of healing, interpretation, gouernemente, caring for the poore. Of the which I omitted those y^t endured but for a tyme, because it is to no profytable purpose to tarry vpon them. But there are twoo that do perpetually abyde, that is to say, gouernemente and care of the poore. Gouernoures I thinke wer the Elders chosen out of the people, that should together with the Bishops, haue rule of the iudgemente of maners, & the vsing o•• discipline. For a man cannot otherwyse expound that which he sayeth: let hym that ruleth do it with carefulnesse. Ther∣fore at the beginning euery Chirch had their Senate,* 1.104 gathered of god∣ly, graue and holy men: which had that same iurisdiction in correcting of vices, wherof we shal speake hereafter. And that this was the order of more than one age, experience it selfe declareth. Therfore thys office of gouernement is also necessarye for all ages.

[ 9] The care of the poore was committed to the Deacons. Howbeit to y^e Romaines there are set twoo kyndes. Let hym y^t geueth (sayeth Paule in that place) do it in simplicitie: let hym that hath mercye, do it in chere∣fulnesse.* 1.105 Forasmuche as it is certayne that he speaketh of the publyke offices of the Chirch, it must nedes be that there were twoo seueral de∣grees. Unlesse my iudgement deceyue me, in the first point he meaneth Deacons, y^t distributed y^e almes: in the other he speaketh of them that had geuen themselues to loking to y^e poore & sicke: of which sort wer the wydowes of whō he maketh mention to Timothe.* 1.106 For women coulde execute no other publike office, but to geue themselues to the seruice of the poore. If we graunt thys, (as we must nedes graunt it) then there

shalbe twoo sortes of Deacons: of which one sort shall serue in distribu∣ting the thinges of the poore, the other in loking to the poore of the Chirche themselues. But although the very worde Diaconia Deaco∣nrie extendeth further: yet the Scripture specially calleth them Dea∣cons, to whom the Chirche hath geuen the charge to distribute the al∣mes, and to take care of the poore, and hath appointed them as it were stewardes of the common treasurie of the poore: whoes beginning, in∣stitution and office,* 1.107 is described of Luke in the Actes. For when a mur∣muring was raysed by the Grecians, for that in the ministerie of the poore their wydowes wer neglected, the Apostles excusyng themselues wyth saying that they could not serue both offices, both the preachyng of the worde and the ministring at tables, required of the multitude, y^t there might be chosen .vii. honest men, to whom they mighte committe that doing. Loe what manner of Deacons the Apostolike Chirch had, and what Deacons it were mete for vs to haue according to their ex∣ample.

Now wheras in the holy assemblie all thynges are to be done in or∣der [ 01] and comly, there is nothyng wherin that ought to be more diligēt∣ly obserued, than in stablishing the order of gouernmēt: because there is no where greater peril if any thing be done vnorderly. Therfore to the ende that vnquiet and troublesome men (which otherwyse woulde happen) should rashly thrust in themselues to teache or to rule, it is ex∣presly prouyded, that no man should without calling take vpon hym a publike office in the Chirche. Therfore that a mā may be iudged a true minister of the Chirche, first he must be orderly called: then he must an∣swere his vocation, that is to say, take vpon him and execute the duties enioyned hym. This we may oftentymes marke in Paule: which whē he meaneth to approue hys Apostleship, in a manner alway wyth hys faythfulnesse in executing his office he allegeth hys callyng. If so great a minister of Christe dare not take vpon himselfe the authoritie that he should be heard in the Chirch, but because he both is appointed therunto by the commaundement of the Lord, and also faithfully per∣formeth that whych is committed vnto hym: how greate shamefulnesse shal it be, if any man wātyng both or either of these, shal chalenge such honor to himselfe? But because we haue aboue touched the necessitie of executing the office, now let vs entreate onely of the callyng.

The discourse therof standeth in foure poyntes: that we shoulde [ 11] knowe, what manner of ministers, how, and by whom ministers ought to be institute, and wyth what vsage or what Ceremonie they are to be admytted. I speake of the outwarde and solemne callyng, whyche belongeth to publike order of the Chirche: as for that secrete callyng, wherof euery minister is priuy in hys own conscience before God, and hath not the Chirche witnesse of it, I omitt it. It is a good witnesse of our hart, that not by any ambitiō, nor couetousnesse, nor any other gre∣dy desire, but with pure feare of God, and zele to edefye to the Chirche, we receiue the office offered vnto vs. That in dede is (as I haue sayed) necessarye for euery one of vs, if we wyll approue oure ministerie allowable before GOD. Neuerthelesse he is ryghtly called in pre∣sence of the Chirche, that commeth vnto it with an euil conscience, so

that his wickednesse be not open. They are wont also to say that euest priuate men are called to the ministerie, whom they see to be me••e and able to execute it: because verily learning ioined with godlinesse & with the other qualities of a good Pastor, is a certaine preparation to the very office. For whom the Lord hath appointed to so great an office▪ he first furnisheth them with those armures that are required to fulfill it, that they should not come empty and vnprepared vnto it. Whereupō Paule also to the Corinthians, when he meante to dispute of the very offices,* 1.108 firste rehearsed the giftes whiche they ought to haue that execute the offices. But because this is the firste of those fower poyntes that I haue propounded, let vs now goe forwarde vnto it.

What maner of Bishops it is mete to choose, Paule doeth largely [ 12] declare in two places, but the summe commeth to this effect, that none are to be chosen, but they that are of sounde doctrine, and of holy lyfe, and not notable in any vice,* 1.109 whiche mighte both take awaie credite from them, and procure slaunder to their ministery. Of Deacons and Elders there is altogether like consideration. It is alway to be loked vnto, that they be not vnable or vnfit to beare the burden that is layed vppon them,* 1.110 that is to say, that they may be furnished with those powers that are necessarie to the fulfilling of their office. So when Christ was about to sende his Apostles, he garnished them with those weapons and instrumentes whiche they could not wante. And Paule when he had painted out the image of a good and true Bishop, war∣neth Timothee, that he should not defile himselfe with choosing any man that differeth from it. I referre this worde How, not to the Ce∣remonie of choosing, but to the reuerente feare that is to be kept in the choosing. Hereupon come the fastinges and prayers, which Luke re∣citeth that the faithful vsed when they made Priestes. For wheras they vnderstode that they meddled with a most earnest matter, they durste attempt nothyng, but with greate reuerence and carefulnesse. But they ch••fely applied thēselues to prayers, wherby they myght craue of God the Spirite of counsell and discretion.

[ 13] The thirde thing that we haue set in our diuision was, by whom ministers are to be chosen. Of this thing no certayne rule can be gathered out of the institution of Apostles, which had some difference from the cōmon callyng of the rest. For, because it was an extraordina∣ry ministerie, that it might be made discernable by some more notable marke, it behoued that they whiche shoulde execute it, shoulde be called and appoynted by the Lordes owne mouth. They therefore tooke in hande their doyng, being furnished by no mans election, but by the onely commaundemente of God and of Christe. Hereupon commeth that when the Apostles would put an other in the place of Iudas,* 1.111 they durst not certainly name any one man, but they brought fourth twoo, that the LORDE shoulde declare by lotte, whether of them he would have to succede. After this manner also it is mete to take thys, that Paule denyeth that he was create Apostle of men or by man,* 1.112 but by Christe and GOD the Father. That firste poynte, that is to saye of men, he had common wyth all the Godly ministers of the woorde. For no man could rightly take vppon hym that execution,

but he that wer called of God. But the other point was proper and sin∣gular to himselfe. Therfore when he glorieth of this, he doth not onely bost that he hath that which belongeth to a true and lawful Pastor, but also bryngeth fourth the signes of his Apostleship. For whē there were some among the Galathians, which trauailing to diminishe his autho∣ritie, made him some meane disciple, put in office vnder them by y^e prin∣cipal Apostles: he, to defende in safetie the dignitie of hys preaching, which he knew to be shot at by those suttle deuises, neded to shewe him∣selfe in al pointes nothing inferior to the other Apostles. Therefore he affirmeth that he was chosen, not by the iudgement of men, lyke some common Byshop, but by the mouth and manifest Oracle of the Lorde himselfe.

But no man that is sober wil deny, y^t it is according to the order of [ 14] lawful calling, that Bishops should be appointed by men: forasmuch as there are so many testimonies of the Scripture for profe therof.* 1.113 Nei∣ther doth that saying of Paul make to the contrary, as it is said, that he was not sent of men, nor by men: forasmuch as he speaketh not there of the ordinary choosing of ministers, but chalengeth to hymselfe y^t which was special to the Apostles. Howbeit God also so appointed Paule by hymselfe by singular prerogatiue, that in the meane tyme he vsed the discipline of Ecclesiastical calling. For Luke reporteth it thus, whē the Apostles were fastyng and praying, the Holy ghost said: Seperate vn∣to me Paule and Barnabas to the worke to whiche I haue seuerally chosen them.* 1.114 To what purpose serued that seperatiō and putting on of handes, sith the Holy ghost hath testified his own election, but that the discipline of the Chirche in appointing ministers by men, might be pre∣serued? Therfore the Lord could by no playner example approue suche order, than he dyd when hauing firste declared that he had ordeyned Paul Apostle for the Gentiles, yet he willeth him to be appointed by y^e Chirch.* 1.115 Which thing we may see in the choosyng of Mathias. For, be∣cause the office of Apostleship was of so greate importance, that they durst not by their own iudgement choose any one mā into that degree, they did set two men in the middes, vpō the one of whom the lot should fall: that so both the election might haue an open testimonie from hea∣uen, and yet the policie of the Chirch should not be passed ouer.

Nowe it is demaunded whether the minister ought to be chosen of [ 15] the whole Chirche, or onely of the other of the same office, and of the Elders that haue the rule of discipline, or whether he may be made by the authoritie of one man. They that geue thys authorytie to one mā, allege that whiche Paule sayeth to Titus:* 1.116 Therefore I haue lefte thee in Creta, that thou shouldest appoynte in euery towne Priestes. Again to Timothee: laye not handes quicklye vppon any manne. But they are deceiued if they thinke,* 1.117 that either Timothee at Ephesus, or Titus in Creta, vsed a kingly power, that either of them shoulde dispose all thinges at his owne will. For they were aboue the reste, onelye to goe before the people with good and holsome counsells: not that they onely, excludyng all other, shoulde doe what they lysted. And that I may not seme to faine any thing, I will make it playne by a lyke example. For Luke rehearseth that Paule and Barnabas appoynted Pryestes in dyuerse Chirches: but he also expresseth

the order or manner how,* 1.118 when he sayeth that it was done by voices▪ ordeining Priestes (sayeth he) by lifting vp of handes in euery Chirche▪ Therefore they two did create them: but the whole multitude, as the Grecians maner was in elections, did by holding vp their handes de∣clare whom they would haue. Euen in lyke maner the Romaine hy∣stories do oftentimes say, y^t the Consul which kept the assemblies, cre∣ated newe officers, for none other cause but for that he receiued the voices and gouerned the people in the election. Truely it is not likely that Paule graūted more to Timothe and Titus than he toke to him∣selfe. But we see that he was wonte to create Byshops by voices of the people. Therefore the places aboue are so to be vnderstanded, y^t they minishe nothing of the common ryght and libertie of the Chirch. Ther∣fore Ciprian sayeth well, when he affirmeth that it commeth from the authoritie of God, that the Priest should be chosē in presence of the peo∣ple before the eyes of all men, and should by publike iudgement and te∣stimonie be allowed for worthy and mete. For we see that thys was by the commaundement of the Lord obserued in the Leuiticall Priestes,* 1.119 that before theyr consecration they should be broughte into the sight of the people. And no otherwise is Mathias added to the felowship of the Apostles: and no otherwyse the seuen Deacons were created: but the people seing and allowing it. These examples (saieth Ciprian) do shew, that the ordring of a Priest ought not to be done, but in the knowledge of the people standyng by: that the orderyng may be iuste and lawfull, which hath been examined by the witnesse of all. We are therfore come thus farre, that this is by the worde of God a lawfull callyng of a mi∣nister, when they that seme mete are created by the consent and allow∣aunce of the people. And that other Pastors ought to beare rule of the election, that nothing be done amisse of the multitude eyther by lighte∣nesse, or by euil affections, or by disorder.

[ 16] Now remaineth the forme of ordering, to which we assigned the laste place in the callyng. It is euident that the Apostles vsed no other Ce∣remonie, when they admitted any man to ministerie, but the laying on of handes. And I thynke that thys vsage came from the maner of the Hebrues, which did as it were presente vnto God by laying on of hāds that which they would haue blessed & hallowed. So when Iacob was about to blesse Ephraim and Manasse,* 1.120 he layed hys handes vpon their heds. Which thyng our Lorde folowed, when he prayed ouer the in∣fantes. In the same meaning (as I thynke) the Iewes, by the ordināce of the law, layed handes vpon the Sacryfices. Wherefore the Apostles by layeng on of handes did signifie that they offered hym to God, whō they admitted into the ministerie. Albeit they vsed it also vppon them, to whom they applyed the visible graces of the Spirite. Howsoeuer it bee, thys was the solemne vsage, so ofte as they called any man to the ministerie of the Chirche. So they consecrated Pastors and teachers, and so also Deacons. But although there be no certayne commaunde∣mente concernyng the laying on of handes, yet because we see that it was continually vsed among the Apostles, their so diligente obseruing of it ought to be to vs in stede of a commaundemente. And truely it is profitable, that by suche a signe, both the dignitie of y^e ministerie should be commēded to the people, and also that he which is ordered should be

admonished, that he is not now at his owne libertie, but made bond to God and the Chirche. Moreouer it shall not be a vaine signe, if it be re∣stored to the naturall beginnyng of it. For if the Spirite of God, hath ordeined nothyng in the Chirch in vaine, we must thinke that this Ce∣remonie, sithe it proceded from him, is not vnprofitable, so that it be not tourned into a superstitious abuse. Last of all this is to be holden, that not the whole multitude did laye their handes vpon the ministers, but the Pastors onely. Howbeit it is vncertaine whether many did alway lay on their handes or no.* 1.121 But it is euident that that was done in the Deacons, in Paule and Barnabas, and a fewe other. But Paule him∣selfe in an other place reporteth, that he, and not many other, dyd laye his handes vppon Timothee.* 1.122 I admonishe thee (saieth he) that thou raise vp the grace whiche is in thee by laying on of my handes. For, as for that which in the other Epistle is spoken of the laying on of the han∣des of the degree of Priestes, I doo not so take it, as though Paule did speake of the companie of the Elders,* 1.123 but I vnderstande by that word the very ordinance it selfe: as if he had saied: Make that the Grace, whiche thou haste receiued by laying on of handes when I dyd create thee a priest, may not be voyde.

The .iiii. Chapter. Of the state of the olde Chirche, and of the maner of gouernyng that was in vse before the Papacie.

HItherto we haue intreated of the order of gouernyng the Chirche, as it hath ben deliuered vs out of the pure word of God: and of the ministeries, as they were institute by Christ. Nowe that all these thynges may be more clerely and familiarly opened, and also bee better fastened in our myndes: it shalbe profitable in these thyngs to cōsider the forme of the Olde Chirche, whiche shall represent to our eies a certayn image of Gods institution. For although the Byshopes of those tymes did set soorth many Canons, wherin they seemed to expresse more than was expressed in the holy Scripture: yet they with suche hedefulnesse framed all their order after the only rule of Gods word, that a man may easily see y^t in this behalf they had in a maner nothing disagreyng from the word of God. But although there myght be somwhat wantyng in their ordinances, yet because they with sincere zeale endeuoured to pre∣serue Gods institution, and they swarued not muche from it, it shall bee very profitable here shortely to gather what maner of obseruation they had. As we haue declared that there are thre sortes of ministers com∣mended vnto vs in the Scripture: so al the ministers that the old Chir∣che had, it diuided into thre Orders. For out of the order of Elders wer partly chosen Pastors and Teachers: the rest of them had the rule of the iudgement and correction of maners. To the Deacons was committed the care of the poore, and the distributyng of the almes. As for the Reders and Acoluthe, were not names of certaine offices: but those whom they called Clerkes, they trayned from their youthe vpwarde in certain exercises to serue the Chirche, that they myght be the better vn∣derstande

to what purpose they were appointed, and myght in tyme come the better prepared to their office: as I shall by and by shew more at large.* 1.124 Therfore Hierome, when he had appoynted fiue orders of the Chirche, reckeneth vp Byshoppes, Priestes, Deacons, Beleuers, and Cathecumeni: to the rest of the Clergie and monkes he geueth no pro∣per place.

[ 3] Therfore to whome the office of teachyng was enioyned, all them they named Priestes. In euery citie they chose oute of theyr owne numbre one man, to whome they specially gaue the title of Bishoppe: that dissentions shoulde not growe of equalitie, as it is wonte to come to passe. Yet the Bishop was not so aboue the reste in honor and digni∣tie, that he had a dominion ouer his felowes. But what office the Consul had in the Senate, to propounde of matters, to aske opinions, to goe before the other with counselling, monishing and exhorting, to gouerne the whole action with his authoritie, and to put in execution that which is decreed by common counsell: the same office hadde the Bishop in the assemblie of the Priestes. And the olde writers theim selues confesse, that the same was by Mens consent brought in for the necessitie of the tymes. Therfore Hierome vpon the Epistle to Titus saith: The same was a Priest whiche was a Bishop. And before that by the instinction of the Deuil, there were dissentions in religion, and it was said among peoples: I am of Paule, I am of Cephas, Chirches were gouerned by common counsell of Elders. Afterwarde, that the seedes of dissentiōs might be plucked vp, all the care was committed to one man. As ther∣fore the Priestes doo knowe, that by the custome of the Chirche they are subiecte to hym that is sette ouer them: so lette the Bishops knowe, that they are aboue the Priests, rather by Custom, than by the truth of the Lordes disposyng, and that they ought to gouerne the Chirche in common together.* 1.125 But in an other place he teacheth, howe aunci∣ent an institution it was. For he saith that at Alexandria, from Marc the Euangelist euen to Heraclas and Dionysius, the Priestes didde al∣waie choose out one of them selues, and set him in a hyer degree, whom they named a Bishop. Therfore euery citie had a company of priestes whiche were Pastors and Teachers. For they all did execute among the people that office of teachyng, exhortyng and correctyng, whyche Paule appointeth to the Bishops:* 1.126 and that they might leaue sede after them, they trauailed in teachyng the yonger men, that hadde professed themselues souldiours in the holy warfare. To euery citie there was appointed a certain contrey, that shoulde take their priests from thens, and be accompted as it were into the body of that Chirche. Euery com∣pany (as I haue before said) only for preseruation of Policie & Peace, were vnder one Bishop: whiche was so aboue the rest in dignitie, that he was subiecte to the assemblie of his brethren. If the compasse of grounde that was vnder his bishoprike were so great, that he could not suffise to serue al the offices of a Bishop in euery place of it, in the con∣trey it selfe there were in certayn places appointed Priestes, whiche in small matters shuld execute his authoritie. Them they called contrey-byshops, because in the o••ntrey they represented the Bishop.

But, so muche as belongeth to the office, whereof we nowe speake, as well the Byshops as the Priestes were bounde to apply the distribu∣ting

of the word and Sacramentes. For it was ordeined only at Ale∣xandria, (because Arrius had there troubled the Churche) that the priest should not preache to the people,* 1.127 as Socrates saith in the .ix. boke of the Tripartite hystorie. Whiche yet Hierome confesseth that he mysliketh not. Truely it should be counted monstrous, if any man had geuen out hymselfe for a Byshop, that had not also in very dede shewed himselfe a true Bishop. Therfore suche was the seueritie of those tymes, that all ministers were dryuen to the fulfillyng of suche office, as the Lorde requireth of them. Neither doo I reherse the maner of one age alone: For euen in Gregories tyme, when the Chirche was now almoste de∣caied (certainly it was muche degenerate from the auncient purenesse) it had not ben tolerable y^e any Byshop should absteine from preachyng. The Priest (saith he in one place) dieth if there be no sound hearde of him:* 1.128 because he asketh against himselfe the wrathe of the secrete iudge, if he goe without sounde of preachyng. And in an other place: When Paule testifieth that he is cleane from the bloud of all: in this saying we be conuinced, we be bounde, we be shewed to be giltie, which are called Priestes, whiche beside the euils that we haue of our owne, adde also the deathes of other: because we kyl so many as we beyng luke warme and silent doo daily see to goe to death. He calleth himselfe and other si∣lent, because they were lesse diligent in their worke than they ought to be. When he spareth not them, that did halfe performe theyr dueti: what thinke you he would haue done, if a man had altogither sit idle? There∣fore this was a greate while holden in the Chirche, that the chiefe due∣tie of the Byshop was to fede Gods people with the worde, or both pu∣blikely and priuately to edifie the Chirche with sounde doctrine.

But wheras euery prouince had among their Bishops one Archebi∣shop: [ 4] also where in the Nicene Synode there were ordeined Patriar∣ches, whiche shoulde in degree and dignitie be aboue the Archbishops: that perteined to the preseruyng of discipline. Howbeit in this discourse, that whiche was moste rarely vsed may not be omitted. For this cause therfore chiefly these degrees were ordeined, that if any thyng hapned in any Chirche, that coulde not well be ended by a fewe, might be refer∣red to a prouinciall Synode. If the greatnesse or difficultie of the mat∣ter required a greater discussyng, the Patriarches were also called to it with the Synodes, from whom there might be no appelle but to a Ge∣nerall Counsel. The gouernement so ordered many called a Hierarchie, by a name (as I thinke) vnpropre, and truly vnused in the Scriptures. For the Holy ghost willed to prouide, that no man shoulde dreame of a principalitie or Dominion when the gouernement of the Chirche is spo∣ken of. But if, leauyng the woorde we looke vpon the thyng, we shall find that the olde Bishops ment to forge no forme of ruling the Chirch, differyng from that which the Lorde appointed by his worde.

Neither was the order of the Deacons at that tyme any other then it [ 5] was vnder the Apostles. For they receiued the daiely offrynges of the faithfull, and the yerely reuenues of the Chirch, to bestow them vpon true vses, that is to say, to distribute them to fede partely the ministers, and partly the poore: but by the appointment of the Bishop, to whom al∣so they yearely rendred accomptes of their distribution. For where as the Canons doo euery where make the Byshop the distributer of al the

goodes of the Chirch, it is not so to be vnderstanded, as though he did by hym selfe discharge that care: but because it was his part to appoynt to the Deacon, who should be receiued into the common almes of the Chirche, and of that whiche remained, to whom it should be geuen, and howe muche to euery one; because he had an ouerseeyng whether the Deacō did faithfully execute that which belōged to his office. For thus it is red in the canons which they ascribe to the Apostles: We cōmaūde that the Bishop haue the goodes of the Chirche in his owne power. For if he be put in trust with the soules of men, which are more preci∣ous, muche more it is mete that he haue charge of moneye: so that by his power all thyngs may be distributed to the poore by the Elders and Deacons: that they may be ministred with all feare and carefulnesse. And in the Counsell of Antioche it is decreed,* 1.129 that the Bishops should be restrained that meddle with the goodes of the Chirche, without the knowledge of the Elders and Deacons. But of that poynt we nede to make no longer disputation, sithe it is euident by many epistles of Gre∣gorie, that euen at that tyme, when otherwyse the ordinances of the Chirch were muche corrupted, yet this obseruation continued, that the Deacons shoulde vnder the Bishop be the stewardes of the poore. As for Subdeacons, it is likely that at the beginnyng they were ioyned to the Deacons, that they should vse their seruice about the poore: but that difference was by litle and litle confounded. But Archedeacons began then to be created, when the plentie of the goodes, required a new and more exacte maner of disposyng them:* 1.130 Albeit Hierome doeth say, that it was euen in his age. In their charge was the summe of their reue∣nues, possessions, and store, and the collection of the daily offrynges. Wherupon Gregorie declareth to the Archedeacon of Salon,* 1.131 that he should be holden gilty if any of the goodes of the Chirch perished either by his fraude or negligence. But wheras it was geuen to them to rede the Gospell to the people, and to exhort theim to praier: and where as they were admytted to delyuer the Cuppe in the holy Supper, that was rather doone to garnyshe their office, that they shoulde execute it with the more reuerence, when by suche signes they were admonished that it was no prophane baylywike that they exercised, but a spirituall function and dedicate to God.

[ 6] Hereby also we may iudge what vse there was, & what maner of di∣stribution of the Chirch goods. Ech where both in y^e decrees of the Sy∣nodes, & amōg the old writers it is to be foūd, that whatsoeuer y^e Chirch possesseth ether in lāds or in money, is y^e patrimonie of the poore. Ther∣fore oftētimes there this song is soong to y^e Bishops & Deacons, y^t they shuld remembre, that they meddle not with their owne goodes, but the goodes appointed to the necessitie of the poore: which if they vnfaith∣fully suppresse or wast, they shalbe giltie of bloud. Wherby they are ad∣monished, with great feare and reuerence, as in the sight of God, with∣out respect of persons, to distribute them to whom they be due. Hereup∣pon also come those graue protestations in Chrysostome, Ambrose, Au∣gustine, and other like Byshopes, whereby they affirme their owne vp∣rightnesse to the people. But sithe it is equitie, and establyshed by the lawe of the Lord, that they whiche employ theyr seruice to the Chirch, should be fedde with the common charges of the Chirch, and also many

priestes in that age, consecratyng their patrimonies to God, were wil∣lingly made poore: the distributyng was suche, that neyther the mini∣sters wanted sustenance, nor the poore were neglected. But yet in the mean time it was prouided, that the ministers themselues, which ought to geue example of honest sparyng to other, shoulde, not haue so muche, wherby they might abuse it to riotous excesse or deliciousnesse, but only wherewith to susteine their owne nede. For those of the Clergie (saith Hierome) which are able to liue of the goodes of their parentes, if they take that whiche is the poores, doo commit sacrilege: and by such abuse they eate and drinke to them selues damnation.

First the ministration was free and voluntarie, wheras the Bishops and Deacons were of theyr owne will faithefull, and vprightnesse of [ 7] conscience and innocence of life were to them in stede of lawes. After∣ward when euil examples grew of the gredinesse or peruerse affections of some, to correcte those faultes, the canons were made, which diuided the reuenues of the Chirche into fower partes: of whiche they assig∣ned one parte to theym of the Clergie, the seconde to the poore, the thyrde to the mayntenance and reparation of Chirches, and other ho∣lye buildynges, the fourthe to the poore as well straungers as of their owne contrey. For whereas the other canons, geue this last part to the Bishoppe, that varieth nothing from my aboue saide diuision. For they meane not that that part shoulde be hys owne, that either he hymselfe alone should deuoure it, or poure it oute, vpon whome or what he lyst, but that it should suffice to maintaine the Hospitalitie which Paule re∣quireth of that order.* 1.132 And so do Gelasius and Gregorie expoūde it. For Gelasius bringeth no other reason why the Bishop shuld chalenge any thing to himselfe, but that he mighte geue it prisoners and strangers. And Gregorye speaketh yet more playnly. It is the maner (sayth he) of the sea Apostolike, to giue commaundement to the Bishop when he is ordered, that of all the reuenue that ariseth, there be made fower por∣tions: that is to saie, the one to the Bishop and his familie for Hospita∣litie, and entertainment: the second to the Clergie: the third to the poore: the fowerth to the repairyng of Chirches. Therfore it was lawfull for the Bishop to take nothing to his own vse but so much as were enough for moderate and meane foode and clothyng. If any began to excede, either in riotous expense, or in ostentation and pompe, he was by and by repressed by his felowes: and if he obeyed not, he was put from his dignitie.

As for that whiche they bestowed vpon garnishing of holy things, at the first it was very litle. Afterward when the Chirch became somwhat [ 8] richer, yet in that behalfe they still kept a meane. And yet all the money that was bestowed therupon, remained safe for the poore, if any greater necessitie happened. So when famine possessed the Prouince of Hie∣rusalem, and the nede coulde not otherwyse be relieued,* 1.133 Cyrillus solde the vesselles and garmentes, and spente theim vppon sustenance of the poore. Lykewyse Acatius Bysshoppe of Amida, whenne a greate multitude of the Persians, in a maner starued for hunger, called together the Clergie, and when he had made that notable ora∣••ion, Our God needeth neither dishes nor cuppes, because he neyther ••ateth nor drinketh, he molt the vessels, to make thereof bothe meate

and ransome for men in miserie.* 1.134 Hierom also, when he inueyeth against the to muche gorgiousnesse of temples, doeth with honor make mencion of Exuperius Bishop of Tholosa in his tyme, whiche caried the Lordes body in a wicker basket, and his bloude in glasse, but suffered no poore man to be hungry. That which I euen nowe sayd of Acatius, Ambrose rehearseth of hymselfe.* 1.135 For when the Arrians charged hym, for that he had broken the holy vessels to ransom prisoners, he vsed this most god∣ly excuse: He that sent the Apostles without golde, gathered Chirches together without golde. The Chirche hath golde, not to keepe it▪ but to bestowe it, and to geue reliefe in necessities. What nede is to kepe that whiche helpeth not? Do we not knowe, how muche golde and siluer the Assyrians toke out of the temple of the Lorde? Doth not the priest better to melt them for the sustenāce of the poore, if other reliefs do faile, than an enemie a robber of God to beare them away? Will not the Lord say: Why hast thou suffered so many needy to die for hunger? and verily thou haddest golde wherof thou mightest haue ministred them sustenaunce. Why were so many ledde away captiue, and not ransomed? why were so many slayne by the enemie? It hadde ben better that thou shouldest saue the vessels of liuyng men, than of metalles. To these thyngs thou shalt not be able to answer. For what wouldest thou say? I feared least Gods temple should want garnishyng. He wolde answer: Sacramen∣tes require not golde: neither doo those thinges please with Golde that are not bought with golde. The raunsomyng of prisoners is a garni∣shyng of Sacraments.* 1.136 In summe, we see that it is most true which the same man saieth in an other place, that what soeuer the Chirche then possessed was the store of the nedy. Againe: that a Bishop hath nothing that is not the poores.

[ 9] These that wee haue rehearsed were the ministeries of the Olde Chirche. For the other of whyche the Ecclesiasticall writers make mention, were rather certain exercises and preparations, than appoin∣ted offices. For those holy men, y^t they might leaue a store for the Chirch after them, receiued into their charge, gouernance and discipline, yong men whiche with the consent and authoritie of their parentes, professed theim selues souldiours of the spirituall warfare: and they so framed them from their tender age, that they shoulde not come vnskilfull and rawe to the executyng of their office. But all they that were instructed with suche beginnynges, were called Clerkes. I woulde in deede that some other propre name hadde rather bene geuen them. For this name grewe of errour,* 1.137 or of corrupt affection: forasmuche as Peter calleth the whole Chirche the Clergie, that is to say, the Lordes inheritance. But the institution it selfe was very holy and profitable, that they whi∣che wolde consecrate them selues and their seruice to the Chirch, should be so brought vp vnder the kepyng of the Bishop, that none should mi∣nister to the Chirche▪ but he that were well informed aforehande, and that had from his very youth bothe sucked holy doctrine, and by seuere discipline put in a certayn continuyng qualitie of grauitie and holy life, and were estranged from worldly cares, and were accustomed to spiri∣tuall cares and studies. But as yong souldiors are by certayn counter∣••ai••e skirmishes instructed to learn true and earnest fight, so there were also certayn rudimentes, whereby they were exercised while they were

Clerkes, before that they were promoted to the very offices. Therfore first they committed to the Clerkes the charge to open and shutte the Chirch, and they named them Ostiarii, doorekeepers. Afterwarde they called them A coluthi, folowers, whiche waited vpon the Bishop in his household seruices, and did continually accompany hym, fyrste for ho∣nours sake, and then that no suspition should arise of them. Moreouer that by lyttle and little they might become knowen to the people, and get to themselues commendation: also that they might learne to abyde the sight of all men, and to speake before all men: that being made prie∣stes, when they came foorth to teache, they should not be abashed with shame: therfore place was appointed them to reade in the pulpet. After this maner they were promoted by degrees, to shewe proofe euery one of their diligence in all their seueral exercises, till they wer made Sub∣deacons. This onely is my meanyng, that those were rather grosse be∣ginnyngs, than suche offices as were accompted among the true mini∣steries of the Chirche.

Wheras we said that the fyrst and second point in the callyng of mi∣nisters, [ 10] are, what maner of men they ought to choose, and how greate a religious carefulnesse they ought to vse in that matter: therin the old Chirch hath folowed the prescribed order of Paule, and the examples of the Apostles. For they were wont to come together to choose the pa∣stors with most great reuerence, and careful callyng vpon the name of God. Beside this they had a forme of examination, wherby they tried the life and doctrine of them that wer to be chosen by that rule of Paul. Onely they somwhat offended herein with to greate seueritie, because they wolde require more in a Bishop than Paule required,* 1.138 and special∣ly in processe of ti••e they required vnmaried life. But in y^e other points their obseruation was agreyng with Paules description. But in this whiche we made the thirde poynt, that is to say, who ought to institute ministers, they kept not alway one order. In olde tyme, none was re∣ceiued into the company of Clerkes without the consent of all the peo∣ple: in so muche that Cyprian laboureth earnestly to excuse that he ap∣pointed one Aurelius to be a Reder without askyng aduise of the Chir∣che,* 1.139 because y^t was done besyde the custom, though not without reason. For this he saith before: In ordering of Clerkes, dere brethren, we are wont first to aske you aduise, and by common counsell to wey the ma∣ners and deseruynges of euery one. But because in these lesser exerci∣ses there was not muche perille: because they were chosen to a long proofe, and not to a great office, therfore the consent of the people ther∣in ••essed to be asked. Afterward in the other degrees also, except the Bi∣shoprike, the people commonly left the iudgement and choise of them to the Bishop & the Priestes, that they shuld examine who were mete and worthy: sauyng peraduenture when new priestes were appointed for paroches: for then it behoued that the multitude of that place namely should consent. Neither is it any meruaile, that the people in this be∣halfe was little carefull in kepyng their owne righte: For no man was made a Subdeacon, that had not shewed a long profe of himselfe in his being a Clerk, vnder that seueritie of disciplin, which thē was vsed. Af∣ter that he had ben tried in that degree, he was made a Deacon. From thense he came to the honour of priesthode if he had behaued hymselfe

faithfully. So no man was promoted, of whom there had not bene in dede a triall had many yeares before the eies of the people. And there were many canons to punishe their faultes: so that the Chirche coulde not be troubled with euill priestes or deacons, vnlesse it neglected the remedies. Howbeit in the priestes also there was alwaye required the consent of them of the same citie: which the very first canon testifieth in the .lxvii. distinction, whiche is fathered vpon Anacletus. Finally al the admissions into orders were therfore doone at certaine appointed tymes of the yeare, that no mā should priuily crepe in without the con∣sent of the faithfull, or shoulde with to muche easynesse bee promoted without witnesses.

[ 11] In choosyng of Bishops the people had y^• libertie long preserued, that none shoulde be thruste in that were not accepted of all. This therfore was forbidden in the counsell at Antioche, that none should be thrust in to them against their will. Which thyng also Leo the first doeth dili∣gently confirme.* 1.140 Hereupon came these sayenges: Let him be chosen, whom the clergie, and the people, or the greater number shall require. Agayne: Let hym that shall beare rule ouer all, be chosen of all. For it muste nedes be, that he that is made a ruler beeyng vnknowen and not examined, is thruste in by violence. Agayne, Let hym be chosen, that is bothe chosen by the Clerkes, and desired by the people: and let hym bee consecrate by them of that Prouince, with the iudgemente of the Metropolitane. The holy Fathers toke so great hede that this li∣bertie of the people shoulde by no meane be diminished, that when the general Synode gathered together at Constātinople did order Necta∣rius, they wold not doo it without the allowance of the whole Clergie & people: as they testified by their epistle to the Synode at Rome. Ther∣fore whē any Bishop did apoint a successor to himself, it was not other∣wise stablished, vnlesse the whole people did confirm it. Wherof you haue not onely an example,* 1.141 but also the very forme in Augustine in the na∣ming of Eradius. And Theodorite, when he reherseth that Peter was named by Athanasius to be his successour, by and by addeth, that the or∣der of priestes confirmed it, and the magistrate, and nobilitie, and the people approued it with their allowyng showte.

I graunte in dede that this also was by very good reason stablished [ 12] in the Counsell at Laoditia, y^t the Electiō should not be lefte to multi∣tudes. For it scarsely happeneth at any time,* 1.142 that so many heade should well order any thyng with one meanyng: and commonly this is true, that the vncertayne communaltie is diuided into contrary affections. But for ••his perill there was vsed a very good remedie. For fyrste the Clerkes only did choose: whom they had chosen they presented to the Magistrate, or to the Senate and chiefe men of the people. They, af∣ter consultation had, if they thoughte the election good, confirmed it: if not, they did choose an other, whom they dyd rather allowe. Then the matter was moued to the multitude, whiche although they wer not bounde to those fore iudgementes, yet thereby they coulde the lesse bee disordered. Or if they began at the multitude: that was done onely to lerne whom they did chiefly desire. When the desires of the people were hearde, then they of the Clergie dyd choose hym. So neyther was it lawfull for the Clergie to appoynt whom they listed, neyther were they

bound to obey the foolish desires of the people. Leo appointeth this or∣der in an other place,* 1.143 when he saieth: There are to be loked for, both the desires of the citezens, the peoples testimonies, the iudgemente of the honorable, and the election of the clerkes. Againe. Let there be holden the testimonie of the honorable, the subscription of the clerkes, the con∣sente of the order and communaltie. No reason (saieth he) suffereth it to be otherwise done. And nothing els meaneth that decree of y^e Si∣node at Laodicea, but that the clergie, and chiefe of the people, shoulde not suffer themselues to be carryed away by the vndiscrete multitude: but rather that with their wisedome and grauitie they shoulde represse the peoples foolish affections, if at any tyme nede should so require.

Thys order of choosyng was yet in force in the tyme of Gregorie: and it is likely that is endured long after. There remayne many Epi∣stles [ 13] of hys, that geue euident testimonie of thys mater. For so ofte as he hath to doe with the creating of any newe Bishop, he vseth to write to the clergie, to the order, and to the people, and sometyme also to the ruler, accordyng as the gouernemente of the citie is appoynted. But if by reason of the disordered state of the Chirche, he committeth to any Bishoppe adioyning, the charge of ouerseing in the election, yet he alwaye requireth a solemne decree strengthened with the sub∣scriptions of all. Yea and when there was one Constantius create Bishop at Milain,* 1.144 and that many of the Millane is were by reason of the inuasion of the barbarous nations fled to Genua: he thoughte that the election could not otherwyse be lawful, vnlesse they also were called together and gaue their assente. Yea there are not yet fyue hundred yeres paste, sins Pope Nicolas decreed thus of the election of the By∣shop of Rome: that the Cardinall Bishops shoulde beginne, then that they shoulde ioyne to them the reste of the clergie,* 1.145 laste of all that the election shoulde be confirmed by the consente of the people. And in the ende he reciteth that decree of Leo, whiche I euen nowe alleged, and commaundeth it from thense forth to be in force. But if the malice of wicked men shal so preuaile, that the clerkes to make a true election be compelled to departe out of the citie: yet he commaundeth that some of the people be present with them. As for the Emperours coōsent, so farre as I can perceiue, was required only in twoo Chirches, that is, Rome and Constantinople: because there were the twoo seates of y^e Empire. For wheras Ambrose was sent to Milain w^t a power frō Ualentinian to gouerne the electiō of the new Bishop: y^t was extraordinarily done, by reason of greuous factions wherewith the citezens thē boyled amōg themselues. But at Rome in olde tyme the Emperours authoritie was of so great force in creating of the Bishop, that Gregory sayeth, that he was set by his commaundement in the gouernemente of the Chirche:* 1.146 when yet by solemne vsage he was desired by the people. This was the manner, y^t when the clergie and the people had appointed any Bishop, the clergie should forthwith moue it to y^e Emperour, that he shoulde ey∣ther by his allowance cōfirme the election, or by disalowance vndoe it. Neither are y^e decrees that Gratian gathereth together, repugnante to this custome: wherin is nothing els saied, but y^t it is in no wise to be suffred, y^t takīg away y^t canonical electiō, a king should appoint a bishop after his own lust: & that y^e Metropolitan should cōsecrate none y^t wer so

promoted by violente powers. For it is one thing to spoile the Chirche of her right, that al should be transferred to the luste of one man: and an other thyng to graunt thys honor to a kyng or an Emperour, that by hys authoritie he may confirme a lawfull election.

[ 14] Now it foloweth, that we entreate, with what forme the ministers of the Chirche were admitted into their office after election: thys the Latines called Ordination or Consecration: the Grekes haue called it Cheirotonia, lifting vp of handes, and somtyme also Cheirothesia, laying on of handes. Howbeit Cheirotonia is properly called that kynde of elec∣tion, where mens consentes are declared by holding vp of their hands. There remayneth a decree of the Nicene counsell, that the Metropo∣litane shoulde mete together with al the Bishops of the prouince to or∣der hym that is chosē. But if some of them be hindered either by length of the waie, or by sickenesse, or by any necessitie, that yet three at y^e least shoulde mete: and that they that are absēt should by letters testifie their consente. And thys Canon, when with discontinuance it grewe out of vse, was afterwarde renewed with many Sinodes. But all, or at least as many as had no excuse, were therefore commaunded to be presente, that they might haue the grauer tryall of the learnyng and manners, of hym that was to be ordered: for the matter was not done withoute tryall. And it appeareth by Cipryans wordes, that in the old tyme they were wonte not to be called after the election, but to be present at the election: and to thys ende that they should be as it wer gouerners, that nothyng should be troublesomly done in the multitude. For where he sayd that the people haue power eyther to choose worthy Priestes, or to refuse vnworthy, within a litle after he addeth: Wherfore according to y^e tradition of God and of the Apostles,* 1.147 it is to be diligently kept and hol∣den (which is yet holden with vs also and in a manner throughoute al prouinces) that for the ryght celebration of orderynges, all the bishops adioyning of the same prouince should come together to that people for which a gouernor is ordered, and that the Bishop be chosen in presēce of the people. But when they were somtime slowly gathered together, and there was perill least some would abuse that delay to occasyon of ambitious suing: it was thought that it should be enoughe if after the election made, they shoulde mete and after allowance vpon lawful exa∣mination consecrate hym.

[ 15] When this was eche where done without exception, by little and little a diuerse manner grewe in vse, that they which were chosen shoulde resorte to the Metropolitane citie of fetche their ordering. Whiche came to passe rather by ambition, and by deprauation of the firste institution, than by any good reason. And not long after, when the authoritie of the see of Rome was nowe encreased, there came in place yet a worse custome, that the Bishoppes almoste of all Italie shoulde fetche theyr consecration from thense. Whiche we maye note out of the Epistles of Gregory. Onely a fewe cities, whiche did not so easily geue place, had their auncient right preserued: as there is an example had of Millain.* 1.148 Paraduenture the onely Metropolitane cities kepte their priuilege. For all the Byshoppes of the prouince were wonte to come together to the chiefe citie to consecrate the Archebishoppe. But the Ceremonie was laying on of handes. For I reade of no other Ceremonies vsed: sauyng

that in the solemne assemblie the Bishoppes had a certayne apparell wherby they might be distinctly knowen from other Priestes. They ordered also Priestes and Deacons with onely layeng on of handes. But euery Bishop w^t the cōpany of Priestes ordered his own Priests. But although they did all the same thyng: yet because the Bishop went before, and it was all done as it were by his guiding, therfore the orde∣ring was called his. Wherupon the olde writers haue oft thys saying: that a Priest differeth from a Bishop in no other thyng, but because he hath not the power of orderyng.

¶The .v. Chapter. That the olde forme of gouernement is vtterly ouerthrowen by the tyranny of the Papacie.

NOw it is good to set before mens eies the order of go∣uerning the Chirche, that the see of Rome and all the champions therof do kepe at thys daye, and the whole image of that Hierachie whiche they continually haue in their mouth, and to compare it with that order of the first and olde Chirche which we haue described: that by the comparison it may appeare what maner of Chirch they haue, which vse this only title to charge or rather to ouerwhelme vs. But it is best to begin at Calling, that we see both who, and what maner of men, and by what order they be called to this ministerie. And then afterwarde we shal consider how faythfully they execute their of∣fice. We wil geue the first place to Bishops: to whom I woulde to God thys might be an honor, to haue the firste place in thys discourse. But the matter it selfe doth not suffer me, ones to touche this thing be it ne∣uer so lightly, without their great shame. And yet I will remember, in what kind of writing I am now occupyed: and wil not suffer my talke, which ought to be framed onely to simple doctrine, to flowe abrode be∣yonde due boundes. But let som one of them that haue not vtterly lost all shame, answere me, what maner of Bishops are at thys day cōmon∣ly chosen. Truely it is now growen to much out of vse, to haue any ex∣amination had of their learning: but if there be had any respect of lear∣ning, they choose some lawyer that can rather brawle in a courte, than preach in a Chirch. This is certain, that these hūdred yeres there hath scarcely ben euery hundreth man chosen y^t vnderstode any thyng of ho∣ly doctrine. I do not therfore spare y^e former ages, for y^t they wer muche better, but because we haue now only y^e present Chirche in questiō. If iudgement be had of their manners, we shall fynde y^t there haue been few or almost none, whō the olde Canons would not haue iudged vn∣worthy. He y^t was not a dronkarde was a whoremonger: he y^t was also cleane frō thys wickednesse, was either a dycer, or a hunter, or dissolute in som part of hys lyfe. For there be lighter faultes, which by y^e old Ca∣nons do exclude a man frō being a Bishop. But this is a most great ab∣surditie, y^t very children scarcely ten yeres olde, are by the Popes graūt made Bishops. They ar growē to such shamelessnesse, & sēslesse dulnesse, that they dreaded not that extreme yea and monstruous wicked doing,

which is vtterly abhorring from the very sense of nature. Hereby ap∣peareth how religious their elections were, where the negligence was so carelesse.

[ 2] Now in election, al that right of the people is taken away. Their de∣siringes, their assentinges, their subscribinges, and al such thynges are vanished: the whole power is transferred to the Canons onely. They bestowe the Bishoprike vpon whom they will, and afterwarde bryng hym forth into the sight of the people, but to be worshypped, not to be examined. But Leo cryeth on the other syde, that no reason suffreth it, and he pronounceth that it is a violent imposition. Ciprian, when he testifieth that it procedeth from the law of God y^t it shoulde not be done but by the consent of the people, sheweth that the contrary manner is repugnant to the worde of God. The decrees of so many Sinodes doe most seuerely forbid it to be otherwyse done: and if it be done, they com∣maunde it to be voyde. If these thynges be true, there now remayneth in the papacie no Canonical election, neyther by Gods law nor by the ecclesiasticall lawe. But although there were no other euil, yet how shal they be able to excuse thys that they haue so spoyled the Chirche of her right? But (say they) the corruption of tymes so required, that because in appointing of Bishops, hatreds and affections more preuailed with the people and the magistrates, than righte and sounde iudgemente, therefore the rule thereof shoulde be geuen to a few. Admit verily that thys were the extreme remedie of a mischiefe in despeired case. But sith the medicine it selfe hath appeared more hurtfull than the very dis∣ease, why is not this new euil also remedied? But (say they) it is exactly prescribed to the Canons, what they ought to folowe in the election. But do we doute, but that the people in olde tyme dyd vnderstande that they were bounde to moste holy lawes, when they saw that they had a rule set them by the worde of God, when they cam together to choose a Bishop? For that onely voyce of God, wherby he describeth the true I∣mage of a Bishop oughte worthyly to be of more value than infinite thousandes of Canons. But neuerthelesse the people, corrupted with a most euill affection, had no regarde of the lawe or of equitie. So at thys day though there be very good lawes written, yet they remayne buried in papers. Yet for the most part it is vsed in mens maners, yea and alo∣wed as though it were done by good reason, that dronkardes, whore∣mongers, dycers, are commonly promoted to thys honor: (it is but litle that I say) that Bishoprikes are the rewardes of adulteries and baw∣deries. For when they are geuen but to hunters and falconers, it is to be thoughte to be gaily well bestowed. Any way to excuse so haynous indignitie, it is to much wicked. The people (say I) had in olde tyme a very good Canon, to whō Gods worde prescribed, that a Bishop ought to be vnreprouable,* 1.149 a teacher, no fyghter. &c. Why therfore is the charge of choosyng remoued from the people to these men? Because forsoth the worde of God was not heard among the tumultes and seditious partakinges of the people. And why should it not at thys day be remo∣ued agayne from these men, which not onely do breake all lawes, but casting away all shame, do wantonly, couetously, ambitiously, mingle and confounde Gods and mens maters together?

But they lye, when they say, that this was deuised for a remedie. We [ 3] often rede that in olde tyme Chirches were in tumultes at the choosing of Bishops: yet neuer any man durst think of taking away the autho∣ritie from the people. For they had other wayes whereby they might either preuent these faultes, or amend them if they were alredy cōmit∣ted. But I will tell what it is. When the people began to be negligente in making the elections, and did caste that care vppon the Priestes as litle belonging to them, they abused thys occasion to vsurpe a tyranny to themselues, whiche afterwarde they stablished by newe Canons set forth. As for their ordering, it is nothing els but a mere mockage. For the shewe of examination that they there sette out is so vaine and hun∣gry, that it wanteth euen all coloure. Therefore wheras in some places Princes haue by couenant obteyned of the Bishops of Rome, that they themselues mighte name Bishops, therin the Chirche suffered no new losse: because the election was taken awaye, onely from the Canons, which had by no right violently taken it, or verily stolen it. Truely this is a most fowle exāple, that out of the court are sent Bishops to possesse Chirches: and it should be the worke of Godly Princes to absteine frō such corruption. For it is a wicked spoiling of the Chirche, when there is thrust vnto any people a Bishop, whom they haue not desyred, or at least with free voice allowed. But that vnorderly manner which hath long agoe ben in the Chirches, gaue occasion to Princes to take the presentation of Bishops into their owne handes. For they had rather that it should be their gifte, than those mens, to whom it nothing more belonged, and whiche did no lesse wrongfully abuse it.

Loe here is a noble calling, by reason whereof the Bishops boste [ 4] themselues to be the successors of the Apostles. But they say that the authoritie to create Priestes belongeth to them onely. But in this they most lewdly corrupte the olde institution: because they doe not by their ordering create Priestes to rule and fede the people, but Sacrificers to Sacrifice. Likewyse when they consecrate Deacons, they do nothyng of their true and propre office, but they ordeine them onely to certayne Ceremonies aboute the chalice and the paten.* 1.150 But in the Sinode at Chalcedon, it is contrarywise decreed, that the orderynges should not be absolutely geuen, that is to saye, but that a place shoulde be therewithall assigned to them that are ordered, where they shal exercise their office. This decree is for twoo causes very profitable. First, that the Chirche shoulde not be burdened with superfluous charges: nor that that shoulde be spente vppon idle menne whiche shoulde be geuen to the poore: Secondly, that they whiche be ordered, shoulde thynke that they be not promoted to an honor, but that there is an office committed vnto them, to the execution wherof they are bounde by so∣lemne protestation. But the Romishe maisters (whiche thynke that there is nothing in religion to be cared for, but their bellye) firste dooe expounde title to be the reuenue that maye suffice to susteyne them, whether it be by their own lyuelhode or by benefice. Therfore when they order a Deacon or a Priest, without takyng care where they ought to minister, they geue them the order, if they be ryche enoughe to fynde themselues. But what man can admitt thys, that the title whiche the decree of the Counsell requireth, shoulde be the yerelye

reuenue for their sustenance? But now because the later Canons con∣demned the Bishops with penaltie to finde them whom they had orde∣red without sufficient title, by this meane to restraine their to muche easy admitting: there hath ben also a sutteltie deuised to mocke out this penaltie. For he that is ordered, naming any title whatsoeuer it be, pro∣miseth that he wilbe content therewith: by this shift he is driuen from his action for his finding. I passe ouer a thousande fraudes that are herein vsed: that when some doe falsly name vaine titles of benefices, wherupon they can not make fiue shillinges by yere: other some vnder secrete couenante doe borrowe benefices, which they promise that they wil by and by restore againe, but somtime they restore not at all. And such other misteries.

[ 5] But although these grosser abuses were taken away, is not this al∣way an absurditie, to appoint a Priest to whom you assigne no place? Also they order no man but to Sacrifice. But the true ordinance of a Priest is, to be called to y^e gouernement of y^e Chirche: and a Deacon to be called to the gatherīg of the almes: they do in dede with many pom∣pes shadow their doing, that in the very show it may haue a reuerence among the simple. But among mē that haue their sounde witt, what cā these disguisinges auaile, if there be no sounde stuffe or trueth vnder∣neth them? For they vse Ceremonies aboute it, either fetched oute of Iewishnesse, or fayned of themselues: which it were better to forbeare. But of true examination, (for I nothyng passe vppon that shadowe which they reteine) of the peoples consent, and of other thyngs necessa∣rie, they make no mention. I cal a shadowe their folishe gesturinges mete to be laughed at, framed to a fonde and colde coūterfaiting of an∣tiquitie. The Bishops haue their deputies whiche before the orderyng may enquire of their learning. But what? whether they can rede their masses: whether they can decline a cōmon nowne, y^t they shall light vpō in reding, or coniugate a verbe, or do know y^e significatiō of one worde, for it is not necessarie y^t they be cōning enough to cōstrue a verse. And yet they be not put backe frō Priesthode, which faile euen in y^e childishe rudimentes, so y^t they bryng any money or commendatiō of fauor. Of like sorte it is, that when they are brought to the altare to be ordered, it is asked thrise in a tong not vnderstanded, whether they be worthy of that honor. One answereth (which neuer saw thē: but because nothing should want of the forme, he hath y^e part in the play) They are worthy. What may a man blame in these reuerende fathers, but that with moc∣kyng in so open Sacrileges, they doe withoute shame laughe to scorne both God and men? But because they are in long possession therof, they thynke that nowe it is lawful for them. For whosoeuer dare ones open hys mouth agaynst these so euident and so haynous wicked doinges, he is forthwith haled by them to punishment of death, as thoughe it were one that had in olde tyme disclosed abrode the holy misteries of Ceres. would they do thys if they thought that there were any God?

Now how much do they behaue thēselues better in bestowyng of be∣nefices: [ 6] which thing was ones ioined w^t the ordering, but now it is al∣together separate? There is among them a diuerse maner. For the Bi∣shops onely do not conferre benefices: & in those wherof they ar said to haue y^e cōferring, they haue not y^e ful right: but other haue y^e presētatiō▪

and they reteine onely the tittle of collation for honors sake. There are also nominations out of scholes, and resignations, either simple, or made for cause of eschange, commendatorie writinges, preuentions, and whatsoeuer is of that sorte. But they also behaue themselues that none of them can reproche an other with any thing. So I affirme, that scarcely euery hundreth benefice, is bestowed at this daye in the papane without Simonie, as the olde writers defined Simonie. I do not say that they all bye them with ready money: but shewe me one of twentie that commeth to a benefice without some bye commendation. some either kinred or alliance promoteth, and some the authoritie of their parentes: some by doing of pleasures do get themselues fauor. Fi∣nally benefices are geuen to this end, not to prouide for the Chirches, but for them that receiue them. Therefore they call them benefices, by which worde they do sufficiently declare, that they make no other accompt of them, but as the beneficial giftes of princes, whereby they either get the fauor of their soldiars or rewarde their seruices. I omit how these rewardes are bestowed vpon barbers, cookes, moile kepers, and such dreggishe men. And nowe iudicial courtes doe ring of no mat∣ters more, than aboute benefices: so that a man may saye that they are nothyng els but a pray cast afore dogs to hunt after. Is thys tollerable euen to be heard of, that they should be called Pastors, which haue bro∣ken into the possession of a Chirche as into a ferme of their enemie? that haue gotten it by brawlyng in the law? that haue bought it for mo∣ney? that haue deserued it by fylthy seruices? which being children yet scantly able to speake, haue receiued it, as by inheritance from their vncles and kinsmen, and some bastardes from their fathers?

Woulde euer the licentiousnesse of the people, though they had been [ 7] neuer so corrupt and lawlesse, haue gone so farre? But this is also more monstrous, that one man, (I will not saye what manner of man, but truely suche a one as can not gouerne himselfe) is sette to gouerne fiue or six Chirches. A man may see in these dayes in Princes courtes, yong men that haue thre abbaties, twoo Bishoprikes, one Archbishop∣ryke. But there be commonly Canons with fiue, six or seuen benefices, wherof they haue no care at all, but in receiuing the reuenues. I will not obiecte, that it is eche where cryed out againste by the woorde of God, which hath long agoe cessed to be of any estimation at all among them. I will not obiect, that there haue been many most seuere penall ordinances in many counsels made agaynst thys wickednesse: for those also they boldly despise as oft as they list. But I say that both are mon∣strous wycked doinges, which are vtterly against God and nature and the gouernement of the Chirche, that one robber shall oppresse many Chirches at ones, and that he shoulde be called a Pastor, whiche can not be presente with his flocke thoughe he woulde: and yet (suche is their shamelessenesse) they couer suche abhominable filthinesse wyth the name of the Chirche, to deliuer them selues from all blame. But also (and God will) in these lewdenesses is conteined that holy succes∣sion, by the merit wherof they boste that it is wrought that the Chirche may not perishe.

Nowe (whiche is the seconde marke in iudging a lawfull Pastor) let [ 8]

vs see how faithfully they exercise their office. Of the Priestes that be there created, some be Monkes, some be (as they call them) Secular. The first of these twoo companies was vnknowen to the olde Chirch: and it is so against the profession of Monkes, to haue suche a place in the Chirche, that in olde tyme when they were chosen out of Mo∣nasteries into the clergie, they cessed to be Monkes. And Gregorie, whoes tyme had muche dregges, yet suffered not this confusion to be made.* 1.151 For he wylleth that they be put out of the Clergie that bee made Abbots, for that no man can rightly be together both a Monke and a clerke: sith the one is a hinderance to the other. Now if I aske, how he well fulfylleth hys offyce, whom the Canons declare to be vnmete: what I pray you, will they answere? They will forsoth allege vnto me those vntimely borne decrees of Innocente and Boniface, whereby Monkes are so receiued into the honor and power of Priesthode, that they mighte still abide in their Monasteries. But what reason is this, that euery vnlearned asse, so sone as he hath ones possessed the sea of Rome, may with one worde ouerthrowe all antiquitie? But of this matter we shall speake hereafter. Lette this suffice for this time, that in the purer Chirche it was holden for a great absurditie, if a Monke dyd execute the office of Priesthode. For Hierome sayeth that he doeth not execute the office of a Priest, while he is cōuersant amōg Monkes: and maketh hymselfe one of the common people to be ruled by the Priestes. But, althoughe we graunt them this, what do they of their dutie? Of the mendicantes some doe preache: all the other Monkes ei∣ther sing or mūble vp masses in their dennes. As though either Christ willed, or the nature of the office suffereth, Priestes to be made to this purpose.* 1.152 Wheras the Scripture plainly testifieth, that it is the Priestes office to rule his owne Chirche, is it not a wicked prophanation, to turne an other way, yea vtterly to change the holy institution of God? For when they are ordered, they are expresly forbydden to do y^e thinges that God commaundeth all Priestes. For this song is soong to them: let a Monke, contente with his cloister, not presume to minister the Sacramentes, nor to execute any thyng belonging to publyke offyce. Let them deny, if they can, that it is an open mockerie of God, that any priest should be made to this purpose, to absteine from his true and na∣turall office: and that he which hath the name, may not haue the thing.

[ 9] I come to the secular Priestes: which are partly beneficed men, (as they call them) that is to saye, haue benefices whereupon to liue: and partly doe lette out their daily laboure to hyre, in massing, or singing, and liue as it were of a stipende gathered thereupon. Bene∣fices haue either care of soules, as Bishoprikes, and cures of paro∣ches: or they be the stipendes of deintie men, that gett their liuing with singing, as Prebendes, Canonshippes, personages, and digni∣ties, chaplainships, and suche other. Howbeit, sins thynges are nowe turned vpside downe, Abbaties and priories are geuen to very boyes, by priuilege, that is to say by common and vsuall custome. As concer∣ning the hirelinges, that gett theyr lyuing from daye to daye, what shoulde they dooe otherwyse than they dooe? that is in seruile and shamefull manner to geue oute them selues for gayne, specially sith there is so greate a multitude as nowe the world swarmeth with?

Therfore when they dare not beg openly, or forasmuch as they thinke they should but little profite that way, they go about like hungry dogs, and with their importunacie, as with barkyng, they enforce out of men againste their willes somewhat to thruste into their bealy. Here if I would goe about to expresse in wordes, howe greate a dishonour it is to the Chirch, that the honor and office of priesthod is come to this point. I should haue no ende. Therfore it is not mete that the readers should looke for at my hande suche a long declaration as may be proportionall to so heynous indignitie. Brefely I saie, if it be the office of priesthod, (as the woorde of God prescribeth,* 1.153 and the auncient canons requyre) to fede the Chirche, and to gouerne the spirituall kyngdome of Christe: all suche sacrificers as haue none other work or wages, but in making a market of masses, are not onely idle in their office, but also haue no office at all to exercise. For there is no place assigned them to teach: they haue no flocke to gouerne: Finally there is nothyng lefte to theim, but the altar, wherupon to sacrifice Christ: which is not to offer to God, but to deuyls, as we shall see in an other place.

I doo not here touche the outwarde faultes, but onely the inwarde euill, whiche sticketh faste by the roote in their institution. I will adde [ 10] a saying, whiche will sound yll in their eares: but because it is true. I must speake it: that in the same degree are to bee accompted Canons, Deanes, Chaplains, Prouostes, and all they that are fedde with idle benefices. For what seruice can they doo to the Chirche? For they haue put from them selues the preachyng of the worde, the care of discipline, and ministration of Sacramentes, as to muche troublesome burdens. What then haue they remaynyng, wherby they may boast theimselues to be true priestes? Singing forsoothe, and a pompe of Ceremonies. But what is that to the purpose? If they alledge Custome, if vse, if prescription of long tyme: I agayne on the other syde doo laye vnto them the definition of Christ, wherby he hath expressed vnto vs bothe true priestes, and what they ought to haue that will be accompted such. But if they can not beare so hard a lawe, to submit themselues to Chri∣stes rule: at the least let them suffer this matter to be determined by the authoritie of the Primitiue Chirche. But their case shall be neuer the better, if their state be iudged by the old canons. They that haue dege∣nerate into Canons, should haue ben Priests, as they were in old time, that should rule the Chirche in common with the Bishop, and bee as it were his companions in the office of Pastor. Those Chapiter dignities as they call them, doo nothyng at all belong to the gouernyng of the Chirch: much lesse, chapleinships, and the other dregges of like names. What accompt then shall we make of them all? Truely both the word of Christe, and the vsage of the Chirch excludeth them from the honor of priesthode. Yet they stiffely holde that they be priestes: but we must plucke of their visour: so shall we fynde, that their whole profession is moste strange and farre remoued from that office of Priestes, bothe whiche the Apostles describe vnto vs, and whiche was required in the primitiue Chirche. Therfore all suche Orders, with what titles soeuer they be notified, sithe they be newe, beyng verily neyther vpholden by the institution of God, nor by the auncient vsage of the Chirche, ought to haue no place in the description of the spiritual gouernement, which

the Chirche hath receiued consecrate with the Lordes owne mouth. Or (if they will rather haue me to speake more simply and grossely) for as muche as chaplains, Canons, Deanes, Prouostes, and other idle bea∣lies of the same sort, do not so much as with their litle fynger touch any small parcell of that office, whiche is necessarily required in Priestes, it is not to be suffred, that in wrongfully taking a fals honor vpon them selues, they should breake the holy institution of Christ.

[ 11] There remaine Bishops, and persons of Paroches: who, I wold to God they did striue to retein their office. For we wold willyngly graunt vnto theim, that they haue a godly and excellent office, if they dyd exe∣cute it. But when they will be accompted Pastors, while they forsake the Chirches committed to them, and cast the care of them vpon other, they doo as if it were the Pastors office to doo nothyng. If an vsurer that neuer stirred his foote oute of the citie, woulde professe himselfe a Plowman, or a keper of a vineyarde: if a souldiour that had ben conti∣nually in the bataile and in the campe, and hadde neuer seene iudiciall court or bookes, would boast himself for a lawyer, who could abide such stinkyng folies? But these men doo somwhat more absurdly, that will seeme and be called lawfull Pastors of the Chirche, and yet will not be so. For how many a one is there, that doeth so muche, as in shewe, exer∣cise the gouernement of his Chirch? Many doo all their life long de∣uoure the reuenues of Chirches, to which they neuer come so muche as to loke vpon them. Some other doo ones by yeare either come them∣selues, or sende their stewarde, that nothyng should be lost in the letting to ferme. When this corruption fyrst crept in, they that would enioy this kynde of vacation, exempted themselues by priuiledges: nowe it is a rare example, to haue one resident in his own Chirch. For they esteme theim none otherwise than farmes, ouer whiche they sette their vicars as baylies or farmers. But this very naturall reason reiecteth, that he should be pastor of a flocke, that neuer sawe one shepe therof.

It appeareth that euen in the tyme of Gregorie, there were certaine [ 12] seedes of this mischief, that the rulers of Chirches, began to be negli∣gent in teachyng:* 1.154 for he dooeth in one place greuousely complayne of it. The worlde (saieth he) is full of priestes: but yet in the haruest there are seldome workemen founde: because in dede we take vpon vs the office of priest, but we fulfyll not the woorke of the office. Againe, because they haue not the bowelles of charitie, they wyll seeme lordes: they acknowledge not them selues to be fathers. They change the place of humilitie into the aduauncyng of lordlynesse. Agayne, but what do we, O pastours, whyche receyue the rewarde, and are no workemen? We are fallen to outwarde busynesse, and we take in hand one thyng, and performe an other. We leaue the ministerie of preachyng: and to our punishement, as I see, we are called Bishops, that keepe the name of honor and not of vertue. Sith he vseth so great sharpnesse of words against them, which wer but lesse continuyng and lesse diligent in their office: What I pray you, would he say, if he saw of the Bishops almost none, or truely very fewe, and of the rest scarcely euery hundreth man ones in all his life to goe vp into a pulpet? For men bee come to suche madnesse, that it is commonly compted a thyng to base for the digni∣tie of a Bishop, to make a sermon to the people. In the tyme of Ber∣narde,

thinges were somwhat more decayed: but we see also with how sharpe chidynges he inueyeth agaynst the whole order: whiche yet it is likely to haue ben then muche purer than it is nowe.

But if a man doo well wey and examine this outewarde forme of ec∣clesiasticall [ 13] gouernement that is at this daie vnder the papane, he shall fynde that there is no theuishe corner wherin robbers doo more licenci∣ously range without lawe and measure. Truely all thinges are there so vnlike the institution of Christe, yea so contrarye to it, they are so de∣generate from the auncient ordinances and maners of the Chirch, they are so repugnant to nature and reason, that there can be no greater in∣iurie done to Christ, than when they pretend his name to the defence of so disordred gouernement. We (say they) are the pillers of the Chirch, the chief Bishops of religion, the vicars of Christ, the heds of the faith∣full: because the power of the Apostles is by succession come vnto vs. They are alway braggyng of these follies, as though they talked vnto stockes. But so oft as they shal boast of this, I will aske of them agayn, what they haue common with the Apostles. For we speake not of any inheritably descendyng honor, that may be geuen to men euē while they lye slepyng: but of the office of preachyng, whiche they so muche flee from. Lykewise when we affirme that their kyngedome is the tyrannie of Antichrist, by and by they answer, that it is that reuerende Hierar∣chie, so ofte praised of notable and holy men. As though the holye fa∣thers, when they commended the Ecclesiasticall Hierarchie or spiritu∣all gouernement, as it was deliuered them from hande to hande from the Apostles, did dreame of this mysshapen and waste disordred heape, where the Bishops are for the most part, either rude asses, which know not the very first and common principles of Faith, or sometyme childrē yet newe come from the nourse: and if any be learneder (whiche yet is a rare example) they thinke a Bishoprike to be nothyng els but a title of gloriousnesse and magnificence: where the persones of Chirches thinke no more of fedyng the flocke, than a showemaker doeth of plo∣wyng: where all thinges are confounded with more than Babylonicall dispersyng, that there remaineth no more any one steppe whole of that ordinance of the Fathers.

What if we descende to their maners? where shalbe that light of the [ 14] worlde,* 1.155 whiche Christ requireth? where is the salte of the earth? where is that holynesse, which may be as a perpetuall rule to iudge by? There is no degree of men at his day more il spoken of for riot, wantonnesse, deyntynesse, finally all kynde of lustes. There are of no degree men ei∣ther fitter, or conninger maisters of al deceit, fraude, treson, and breach of faith: there is no where so great connyng or boldnesse to doo hurt. I passe ouer their disdainfulnesse, pride, extorciō, crueltie. I passe ouer the dissolute licenciousnesse in al the parts of their lyfe. In suffering wher∣of the worlde is so weried, that it is not to be feared, that I should seme to enforce any thyng to muche. This one thyng I say, which they them selues shall not bee able to denie: that of the Bishops there is almoste none, of the Parsons of paroches not the hundreth man, but if iudge∣ment should be geuen of his maners, accordyng to the olde Canons, he should be either to be excommunicate, or at lest to be put from his office. I seme to say somwhat incredible: so farre is that auncient Discipline

growen out of vse, that commaunded an exacter trial to be had of the maners of the Clergie: but the truth is so. Now let them goe, y^e fight vn∣der the standerd and guiding of the see of Rome, & let them boste among themselus of the order of prestehode. As for the order that they haue, truely it is euident, y^t it is neither of Christ, nor of his Apostles, nor of the fathers, nor of the old Chirch.

[ 15] Nowe let the Deacons come forthe, and that most holy distributing that they haue of the goodes of the Chirch. Howbeit they do not nowe create their Deacons to that purpose, for they enioyne them nothing els but to minister at the altar, to rede and sing the Gospell, and do I wote not what trifles. Nothing of the almes, nothing of the care of y^e poore, nothing of all that function which they in olde tyme executed. I speake of the very institution. For if we haue respect what they doo, in dede it is not to them an office, but onely a steppe towarde priesthoode. In one thyng, they that kepe the Deacons place at the masse, doo represente a voide image of antiquitie. For they receiue the offryngs before the con∣secration. This was the auncient maner, that before the communion of the Supper, the faithfull did kisse one an other, and offer their almes at the altar: so first by a signe, and afterward by very liberalitie they she∣wed their charitie. The Deacō, y^• was the poore mens steward, receiued that whiche was geuen, to distribute it. Nowe of those almes, there co∣meth no more to the poore, than if they were throwen into the sea. Therfore they mocke the Chirche with this lying deaconrie. Truely therin they haue nothyng like, neither to the institutiō of the Apostles, nor to the auncient vsage. But the very destribution of the goods they haue conueied an other way: and haue so framed it, that nothyng can be deuised more vnorderly. For as theues, when they haue cutte mens throtes, do diuide the praye among them: so these, after the quenchyng of the light of Gods word, as though the Chirch were slaine, do thinke that whatsoeuer was dedicate to holy vses is laid open for pray & spoile. Therfore making a diuision, euery one hath snatched to hymselfe as muche as he coulde.

[ 16] Here al these old orders, that we haue declared, are not only troubled, but vtterly wiped out and rased. The Bishops and Priestes of cities, whiche being made riche by this pray, were tourned into Canons, haue made hauocke of the chiefe part among them. But it appereth that the partition was vnorderly, because to this day they striue about the boū∣des. Whatsoeuer it be, by this diuision it is prouided, that not one half∣peny of the goodes of the Chirch should come to the poore, whoes had ben the half part at least. For y^e canons do geue thē the fowerth part by name: & the other fowerth parte they do therfore appoint to y^e Bishops, that they should bestow it vpon hospitalitie, & other duties of charitie. I speake not what the clerks ought to do with their portion, & to what vse they ought to bestow it. For we haue sufficiently declared, that the rest which is apointed: for temples, buildyngs & other expenses, ought to be open for the poore in necessitie. I praye you, if they had one sparke of the feare of God in their hart, wold thei abide this burden of consciēce, y^t al y^t they eate, & wherwith they be clothed, cometh of thefte, yea of sacri∣lege? But sith they ar litle moued with the iudgemēt of God, they should at least think, y^t those be men endued with wit and reason, to whom they

woulde persuade, that they haue so goodly and well framed orders in their Chirche, as they are wont to boaste. Let them answer me shortly, whether deaconrie be a licence to steale and robbe. If they denie this, they shall also be compelled to confesse, that they haue no deaconrie left: for as muche as among them, all the disposition of the goodes of the Chirch is openly tourned into a spoilyng full of sacrilege.

But here they vse a very faire colour. For they say, that the dignitie [ 17] of the Chirch is by that magnificēce not vncomlily vpholden. And they haue of their secte some so shamelesse, that they dare openly boaste, that so only are fulfylled those prophecies, wherby the old Prophets describe the gloriousnesse of the kyngdome of Christ,* 1.156 when that kingly gorge∣ousnesse is seen in the priestly order. Not in vaine (say they) God hath promised these thynges to his Chirche: Kinges shall come, they shall worshyp in thy sight, they shal bryng thee giftes. Arise, arise, clothe thee with thy strength, O Syon: clothe thee with the garmentes of thy glo∣rie, O Hierusalem: All shall come from Saba, bryngyng golde and in∣cense, and speakyng praise to the Lorde. All the cattell of Cedar shalbe gathered together to thee. If I should tarie long vpon confutyng this lewdnesse, I seare least I should seme fonde. Therfore I will not lose woordes in vaine. But I aske: if any Iew would abuse these testimo∣nies, what solution would they geue? Uerily they woulde reprehende his dullnesse, for that he transferred those thinges to the fleshe and the worlde, that are spiritually spoken of the spirituall kingdome of Christ. For we know, that the Prophetes vnder the image of earthly thyngs, did paint out vnto vs the heauenly glorie of God, that ought to shine in the Chirche. For the Chirch had neuer lesse abundance of these bles∣sings, whiche their wordes expresse, than in the time of the Apostles: & yet al confesse, that the force of the kingdom of Christ then chiefly flori∣shed abroade. What then mean these sayings? Whatsoeuer is any where precious, hye, excellent, it ought to be made subiect to the Lord. Where as it is namely spoken of Kynges, that they shall submit their scepters to Christ, that they shall throwe downe their crownes before his feete, that they shall dedicate their goodes to the Chirch: when (wil they say) was it better and more fully performed, thā when Theodosius, casting away his purple roabe, leauyng the ornamentes of the empire, as some one of the cōmon people, submitted himself before God and the Chirch, to solemne penance? then when he & other lyke godly princes bestowed their endeuors and their cares to preserue pure doctrine in the Chirche, and to cherishe and defende sounde teachers? But howe priestes at that tyme exceded not in superfluous richesse, that only sentence of the Sy∣node at Aquileia, where Ambrose was chief, sufficiently declareth: Glo∣rious is pouertie in the priestes of the Lorde. Truely the Bishops had at that time some richesse, wherwith they myght haue set out the Chir∣ches honor, if they had thought those to be the true ornamentes of the Chirche. But when they knewe that there was nothyng more against the office of Pastors, than to glister and shew them selues proudly with deintynesse of fare, with gorgeousnesse of garments, with great train of seruantes, with stately palaces, they folowed and kept the humble∣nesse and modestie, yea the very pouertie which Christ holily apointed among his ministers.

[ 18] But, that we may not be to long in this point, let vs again gather into a short summe, how farre that dispēsation or dissipasion of the goods of the Chirch, that is now vsed, differeth from the true deaconrie, whiche bothe the worde of God cōmendeth vnto vs, and the auncient Chirche obserued. As for that whiche is bestowed vpon the garnishyng of tem∣ples, I say it is ill bestowed, if that measure be not vsed, whiche bothe the very nature of holy thyngs appointeth, and the Apostles and other holy fathers haue prescribed both by doctrine and examples. But what like thing is there seen at this day in the temples? whatsoeuer is fra∣med, I wil not say after that auncient sparyng, but to any honest meane it is reiected. Nothing at all pleaseth, but that which sauoureth of riot & the corruption of tymes. In the mean tyme they are so farre from ha∣uyng due care of the liuely temples, that they would rather suffer ma∣ny thousands of the poore to perish for hunger, than they would breake the least chalice or cruet, to releue their nede. And that I may not pro∣nounce of my selfe any thyng more greuously against them, this only I would haue the godly readers to thinke vpon: if it should happen that same Exuperius Bishop of Tholosa, whom we euen nowe rehearsed, or Acatius, or Ambrose, or any suche to be raised from deathe, what they would say. Truly they would not allow that in so great necessitie of the poore, richesse in a maner superfluous should be tourned an other way. Admit I speake nothyng how these vses vpon which they be bestowed, (although there were no poore) are many ways hurtfull, but in no be∣halfe profitable. But I leaue to speake of men. These goodes are de∣dicate to Christ: therfore they are to be disposed after his will. But they shall in vaine say, that this part is bestowed vpon Christ, whiche they haue wasted otherwise than he commaunded. Howbeit, to confesse the truthe, there is not muche of the ordinarie reuenue of the Chirche aba∣ted for these expenses. For there ar no bishopriks so welthy, no abbaties so fatte, finally neither so many, nor so large benefices, that may serue to fill the gluttonie of priests. But while they seke to spare them selues, they persuade the people by superstition, to turne that which shoulde be bestowed vpon the poore, to builde temples, to sette vp images, to bye iewels, to gette costly garmentes. So with this gulfe are the dayly al∣mes consumed.

Of the reuenue, that they receiue of their landes and possessiō, what [ 19] els shall I say, but that which I haue already said, & which is before all mens eyes? We see with what faithfulnesse they whiche are called Bi∣shops and Abbots do dispose the greatest parte. What madnesse is it, to seeke here for an ecclesiasticall order? Was it mete that they, whose lyfe ought to haue ben a singular exāple of frugalitie, modestie, continence, and humilitie, should contende with the royaltie of princes in number of goodes, in gorgiousnesse of houses, in deintynesse of apparell and fare? And howe much was this contrary to their office, that they, whom the eternall and inviolable commaūdement of God forbiddeth to be de∣sirous of filthy gaine,* 1.157 and biddeth to bee contente with simple liuyng, should not onely lay handes vpon townes and castels, but also violent∣ly entre vpon the greatest lordships, finally possesse forceably very em∣pires? If they despise the worde of God: what will they answere to those auncient decrees of the Synodes: wherby it is decreed that the

Bishop should haue a small lodgyng not farre from the Chirche, meane fare and householde stuffe?* 1.158 what will they say to that praise of the Sy∣node at Aquileia: where pouertie is reported glorious in the Priestes of the Lorde? For perhappes they will vtterly refuse as to muche rigo∣rous, that whiche Hierome aduiseth Nepotianus, that poore men and strangers, and among them Christ as a guest, may knowe his table. But that which he by and by addeth, they will be ashamed to denie, that it is the glory of a Bishop to prouide for the goodes of the poore: that it is the shame of al priestes to study for their owne richesse. But they can not receiue this, but they must all condemne themselues of shame. But it is not nedefull in this place to speake more hardly against them, sithe my meanyng was nothyng els, but to shew, that among them the law∣full order of deaconry is long ago taken away: that they may no more glorie of this title to the cōmendation of their Chirche: which I thinke I haue already sufficiently shewed.

The .vi. Chapter. ¶Of the Supremicie of the See of Rome.

HItherto we haue rehersed those orders of the Chirch, whi∣che were in the gouernement of the olde Chirch: but af∣terwarde corrupted in tymes, and from thensefoorthe more and more abused, doo nowe in the Popishe Chirche reteyne onely their name, and in dede are nothyng els but visours: that by comparison the godly reader might iudge, what manner of Chirch the Romanists haue, for whoes sake they make vs schismatikes, because we haue departed frō it. But as for the hed and top of the whole order, that is to say, the supremicie of the see of Rome, wherby they trauaile to proue that they only haue the catholike Chirch, we haue not yet touched it: because it toke beginning neither frō the in∣stitution of Christ, nor from the vse of the old Chirch, as those former partes did: whiche we haue shewed to haue so proceded from antiqui∣tie, that by wickednesse of tymes they are vtterly degenerate, and haue put on alltogether a newe forme. And yet they go about to persuade the worlde, that this is the chiefe and in a maner onely bonde of the vnitie of the Chirch, if we cleaue to the see of Rome, and continue in the obe∣dience therof. They rest (I say) principally vppon this stay, when they will take away the Chirche from vs, and claime it to themselues, for that they kepe the head, vpon whiche the vnitie of the Chirch hangeth, and withoute whiche the Chirche muste needes fall asunder and bee broken in pieces. For thus they thynke, that the Chirche is as it were a maimed and headlesse body, vnlesse it be subiect to the see of Rome, as to her head. Therfore when they talke of their Hierarchie, they a••way take their beginnyng at this principle: that the Bishop of Rome (as the vicar of Christe, whyche is the head of the Chirche) is in his steede President of the vniuersall Chirche: and that otherwyse the Chirche is not well ordred, vnlesse that See doo holde the Supremi∣cie aboue all other. Therfore this also is to bee examined, of what sort it is: that we may omitt nothyng that perteineth to a iust gouernement

of the Chirche.

Let this therfore be the principall point of the question: Whether it be [ 2] necessary for the true forme of Hierarchie (as they call it) or ecclesiasti∣call order that one See should be aboue the other bothe in dignitie and in power, that it may be the heade of the whole bodye. But we make the Chirche subiect to to vniust lawes, if we laye this necessitie vppon it, without the worde of God. Therfore if the aduersaries will proue that whiche they require, they must first shew that this disposition was or∣deined by Christ. For this purpose they alledge out of the lawe the hye priesthode, also the hye iudgement, which God did institute at Hierusa∣lem. But it is easy to geue a solution, and that many wayes, if one way doo not satisfie them. First no reason compelleth to extende that to the whole worlde, which was profitable in one nation: yea rather, the order of one nation and of the whole worlde shall be farre different. Because the Iewes were on ech side compassed with idolatrers: that they should not be diuersely drawen with varietie of religions, God appointed the place of worshippyng him in the middest part of the lande: there he or∣deined ouer them one head Bishop, whom they should all haue regard vnto, that they might be the better kepte together in vnitie. Now, when religion is spred abroade into the whole worlde, who doeth not see that it is altogether an absurditie, that the gouernemēt of the East and west be geuē to one man? For it is in effect as much as if a mā should affirme, that the whole worlde ought to be gouerned by one ruler, because one piece of lande hath no mo rulers but one. But there is yet an other rea∣son, why that ought not to be made an example to be folowed. No man is ignorant that that hie Bishop was a figure of Christ. Now, sins the priesthode is remoued, that right must also be remoued. But to whom is it remoued? Truely, not to the Pope (as he himself is so bold shame∣lessely to boast,* 1.159 when he draweth this title to himselfe: but to Christe, whiche as he alone susteineth this office, without any vicar or successor, so he resigneth the honor to none other. For the priesthode consisteth not in doctrine onely, but in the appeasyng of God, which Christe hath fully wrought by his death, and in that intercession whiche he nowe vseth with his Father.

[ 3] There is therfore no cause why they should bynd vs by this example, as by a perpetuall rule, whiche wee haue seen to be enduryng but for a tyme.* 1.160 Out of the new testament they haue nothing to bryng foorth for proofe of their opinion, but that it was saied to one: Thou art Peter, and vpon this stone I will builde my Chirche. Agayne, Peter, Louest thou me? Fede my shepe. But admittyng that these be strong proues, they must first shewe, that he whiche is commaunded to fede the flocke of Christ, hath power cōmitted to him ouer all Chirches: & that to bynd and to lose is nothing els but to be ruler of all the world. But as Peter had receiued the commaūdement of the Lord,* 1.161 so he exhorteth all other priestes to fede the Chirch. Hereby we may gather, that by this sayeng of Christ, there was either nothyng geuen to Peter more then to the rest, or that Peter did egally cōmunicate with other the power that he had receiued.* 1.162 But, that we striue not vainly, we haue in an other place a cleare exposition out of the mouthe of Christ, what is to bynd and to lose: that is to say, to reteine and to forgeue sinnes. But the maner of

binding and loosing, both the whole Scripture ech where sheweth, and Paule very wel declareth,* 1.163 when he saith that the ministers of the Gos∣pel, haue cōmaundement to reconcile men to God and also haue power to punishe them that refuse this benefite.

How shamefully they wrest those places, that make mention of bin∣ding [ 4] and loosing, I both haue already shortly touched, and a litle here∣after I shal haue occasion to declare more at large. Now it is good to se onely, what they gather of that famous answere of Christ to Peter. He promised hym the keyes of the kyngdome of heauen: he sayed that whatsoeuer he bounde in earth, shoulde be bounde in heauen. If we agree vpon the worde keyes, and the maner of binding, all contention shall by and by cesse. For the Pope himselfe wil gladly geue ouer the charge enioined to the Apostles, which being ful of trauaile and griefe, should shake from hym his pleasures, without gaine. Forasmuch as the heauens are opened vnto vs by the doctrine of the Gospell, it is with a very fit metaphore expressed by y^e name of keies. Now, men are bound and loosed in no other wise, but when faith reconcileth some to God, & their own belefe bindeth other some. If the Pope did take thys onely vpō him: I thinke there wil be no mā y^t would either enuye it or stryue about it. But because this successiō being trauailsome & nothing gaine∣ful pleaseth not y^e Pope, hereupō groweth y^e beginning of the cōtentiō, what Christ promised to Peter. Therfore I gather by y^e very mater it selfe, y^t there is nothing meant by y^e dignitie of the office of an Apostle, which can not be seuered from y^e charge. For if that definition whiche I haue rehearsed, be receiued (which can not but shamelesly be reiected) here is nothing geuen to Peter, y^t was not also commō to his other fel∣lowes: because otherwise there should not only wrong be done to y^e per∣sons▪ but the very maiestie of doctrine should halt. They crye out on the other side: what auaileth it, I pray you, to run vpō thys rocke? For they shal not proue, but as the preaching of one same Gospell was enioyned to al y^e Apostles, so they were also al alike furnished w^t power to bynde and loose.* 1.164 Christ (say they) appointed Peter Prince of y^e whole Chirch, when he promised y^t he would geue hym y^e keyes. But y^t which he then promised to one, in an other place he gaue it also to al the rest, and deli∣uered it as it were into their handes. If the same power were graunted to al, which was promised to one, wherin shal he be aboue hys felowes? Herein (say they) he excelleth, because he receiued it both in common to∣gether wyth them, and seuerally by hymselfe, which was not geuen to the other, but in cōmon. What if I answere w^t Ciprian and Augustine, that Christ did it not for this purpose, to prefer one mā before other, but so to set out the vnitie of the Chirche.* 1.165 For thus sayeth Ciprian, y^t God in the person of one gaue y^e keyes to all, to signifie y^e vnitie of all: & that the rest were y^e same thyng that Peter was, endued with like partaking both of honor and power: but that the beginning is takē at vnitie, that the Chirche of Christ may be shewed to be one. Augustine saieth: If there were not in Peter a misterie of the Chirche,* 1.166 the Lorde would not say to hym, I wil geue thee the keyes. For if this was sayed to Peter, the Chirche hath them not: but if y^e Chirche haue them, thē Peter, when he receiued y^e keyes, betokened y^e whole Chirch. And in an other place. When they were al asked, only Peter answered, thou art Christ: & it is

said to him, I wil geue thee y^e keies, as though he alone had receiued the power of binding and loosing: wheras both he being one said the one for al, and he receiued the other with al, as bearing the persō of vnitie. Therfore one for al, because there is vnitie in all.

[ 5] But this, Thou art Peter, and vpon this rocke I will bilde my Chirche,* 1.167 is no where red spoken to any other. As though Christ spake there any other thing of Peter, than that which Paule and Peter him∣selfe speaketh of all Christians. For Paule maketh Christ the chiefe and corner stone,* 1.168 vpon which they are bilded together that growe into a holy temple to the Lorde. And Peter biddeth vs to be liuely stones which being founded vpon that chosen and precious stone,* 1.169 doe by this ioynt and coupling together with our God, cleaue also together among our selues. He (say they) aboue the rest: because he hath the name pecu∣liarly. In dede I do willingly graunt this honor to Peter, that in the bilding of the Chirch he be placed among the first, or (if they will haue this also) the first of al the faithfull: but I will not suffer them to gather therupon, that he should haue a Supremicie ouer the reste. For what manner of gathering is this? He excelleth other in feruentnesse of zele, in learning, & courage: therfore he hath power ouer them. As thoughe we might not with better color gather, that Andrew is in degree before Peter, because he went before him in time, and brought him to Christ. But I passe ouer this.* 1.170 Let Peter truely haue the first place: yet there is great difference betwene the honor of degree and power. We see that the Apostles cōmonly graūted this to Peter, y^t he should speake in assē∣blies, and after a certaine maner goe before them w^t propounding, ex∣horting, and admonishing: but of hys power we rede nothing at all.

[ 6] Howbeit we be not yet come to dispute of y^t pointe: only at this presēt I would proue, that they do to fondly reasō, when by the only name of Peter they would bilde an Empire ouer the whole Chirche. For those olde follies wherwith they went aboute to deceiue at the beginning, are not worthy to be rehearsed, much lesse to be confuted, y^t the Chirche was bilded vpon Peter, because it was sayd vpon thys rocke. &c. But some of the Fathers haue so expounded it. But when the whole Scrip∣ture cryeth out to the contrary, to what purpose is their authoritie alle∣ged agaynst God? Yea, why do we stryue aboute the meaning of these wordes, as though it were darke or doutful, whē nothyng can be more plainly nor more certaynly spoken?* 1.171 Peter had confessed in his own and hys brethrens name, that Christ is the sōne of God. Upon thys rocke Christ bildeth his Chirche: because it is (as Paule sayeth) the only fun∣dation, beside which there can be layed none other. Neyther do I here therfore refuse the authoritie of the Fathers, because I wante their te∣stimonies, if I listed to allege them:* 1.172 but (as I haue saied) I will not with contending about so cleare a mater trouble the reders in vayne, specially sith thys point hath been long agoe diligently enough hande∣led and declared by men of our side.

And yet in dede no man can better assoyle this question, than the [ 7] Scripture it selfe, if we compare all the places, where it teacheth, what office and power Peter had among the Apostles, howe he behaued hymselfe, and howe he was accepted of them. Runne ouer all that remaineth written, you shall finde nothing ells, but

that he was one of the .xii. egal with the rest, and their felowe, but not their Lorde.* 1.173 He doeth in dede propounde to the counsell, if any thyng be to be done, and geueth warning what is mete to be done: but there∣withall he heareth other, and doth not onely graunte them place to speake their minde, but leaueth the iudgement to them: when they had determined,* 1.174 he folowed and obeyed. When he writeth to the Pastors, he doth not commaunde them by authoritie, as Superior: but he maketh them his companions, and gently exhorteth them, as egalles are wont to doe.* 1.175 When he was accused for that he had gone in to the Gentiles, al∣though it were without cause, yet he answered and purged hym selfe. When he was commaunded by hys felowes,* 1.176 to goe with Iohn into Samaria, he refused not. Wheras the Apostles did send hym, they did therby declare that they helde hym not for their superior. Wheras he o∣beyed and toke vpon hym the embassage committed to him, he did ther∣by confesse, that he had a felowship with them, and not an authoritie ouer them.* 1.177 If none of these thynges were, yet the onely Epistle to the Galathians may easily take al doutyng from vs: where almost in twoo whole Chapters together Paul trauayleth to proue nothyng ells, but that he hymselfe was egall to Peter in honor of Apostleship. Then he rehearseth that he came to Peter, not to professe subiection, but onely to make their consent of doctrine approued by testimonie to all men: and that Peter himselfe required no such thyng, but gaue hym hys ryghte hande of felowship, to worke in common together in the Lordes vine∣yarde: and that there was no lesser grace geuen to hym among y^e Gen∣tiles, than to Peter among the Iewes: Finally that when Peter dealt not very faithfully, he was corrected by him, and obeyed his reprouing. All these thynges doe make playne, either that there was an equalitie betwene Paule and Peter, or at least that Peter had no more power ouer the rest, than they had ouer hym. And (as I haue already sayed) Paule of purpose laboureth about this, that none shoulde preferre be∣fore him in the Apostleship either Peter, or Iohn, which wer fellowes, not Lordes.

But, to graunte them that whiche they require concerning Peter, [ 8] that is that he was the Prince of the Apostles, and excelled the reste in dignitie: yet there is no cause why they shoulde of a singular example make an vniuersal rule, and draw to perpetuitie that which hath been ones done: sith there is a farre differing reasō. One was chiefe among the Apostles: forsoth, because they were fewe in number. If one were the chiefe of .xii. men, shall it therfore folow that one oughte to be made ruler of a hundred thousande men? It is no maruell that .xii. had one a∣mong them that should rule them al: For nature beareth thys, & the wit of men requireth this, that in euery assembly, although they be all egall in power, yet there be one as a gouernour, whom the rest may haue re∣gard vnto. There is no court wythout a Consul: no session of iudges w^t∣out a pretor, or propoūder, no company w^tout a ruler, no felowship w^t∣out a master. So should it be no absurditie, if we cōfessed y^t the Apostles gaue to Peter such a Supremicie. But y^e which is of force among fewe, is not by & by to be drawē to y^e whole worlde, to y^e ruling wherof no one mā is sufficiēt. But (sai thei) this hath place no lesse in y^e whole vniuer∣salitie of nature, thā in al y^e partes, y^t there be one soueraigne hed of al.

And herof (and God wil) they fetch a profe frō cranes and bees, which alway choose to themselues one guide, not many. I allowe in dede the examples which they bryng forth: but do bees resort together out of all the world to choose thē one kyng? euery seueral kyng is content w^t hys own hyue. So among cranes, euery heard hath their own king. What ells shall they proue hereby, but that euery Chirche ought to haue their own seueral Bishop appoynted them? Then they cal vs to ciuile exam∣ples. They allege that saying of Homere, It is not good to haue many gouernours: & such thynges as in like sense are red in prophane wry∣ters to y^e cōmēdation of Monarchie. The answer is easy. For Monar∣chie is not praysed of Ulysses in Homere, or of any other, in this mea∣nyng, as though one ought to be Emperor of the whole world: but they meane to shewe that one kingdome can not holde twoo kynges: and that power (as he calleth it) can abide no companion.

[ 9] But let it be, as they wil, y^t it is good & profitable that y^e whole worlde be holdē vnder Monarchie, which yet is a very great absurditie: but let it be so: yet I wil not therfore graūt y^t the same should take place in the gouernement of y^e Chirch. For the Chirche hath Christ her onely head, vnder whoes dominiō we al cleaue together, acording to y^t order and y^e forme of policie which he hath prescribed. Therefore they doe a great wrong to Christ,* 1.178 when by y^e pretense they wil haue one mā to be ruler of y^e vniuersal Christ, because it cā not be w^tout a hed. For Christ is the hed, of whom y^e whole body coupled & knit together in euery ioint, wher with one ministreth to an other, according to y^e working of euery mem∣ber in the measure therof, maketh encrease of y^e body. Se you not, how he setteth all men wythout exception in the body, & leaueth the honor & name of hed to Christ alone? Se you not how he geueth to euery mem∣ber a certayne measure, & a determined and limited function: whereby both the perfection of the grace & the soueraigne power of gouernance may remayne wyth Christ onely? Neyther am I ignorante what they are wont to cauill, when this is obiected against them: they say y^t Christ is properly called the only hed, because he alone reigneth by hys owne authoritie & in hys own name: but y^t thys nothyng w^tstandeth, but that there may be vnder hym an other ministerial hed (as they terme it) that may be his vicegerent in earth. But by this cauillatiō they preuaile no∣thing, vnlesse they first shew y^t this ministerie was ordeined by Christe. For y^e Apostle teacheth, y^t the whole ministratiō is dispersed through y^e members, & that y^e power floweth frō y^t one heauēly hed. Or if they will haue it any plainlier spokē,* 1.179 sith y^e Scripture testifieth y^e Christ is y^e hed, and claimeth y^t honor to him alone, it ought not to be transferred to any other, but whō Christ himselfe hath made his vicar. But y^t is not onely no where redde, but also may be largely confuted by many places.

Paule somtimes depainteth vnto vs a liuely image of the Chirche, [ 10] of one head he maketh there no mention. But rather by hys description we maye gather,* 1.180 that it is disagreing from the institution of Christe. Christe at his ascending toke from vs the visible presence of hymselfe: yet he went vp to fulfill all thynges. Now therefore the Chirche hath hym yet presente, and alway shall haue. When Paule goeth aboute to shewe the meane wherby he presenteth hymselfe,* 1.181 he calleth vs backe to the ministeries which he vseth. The Lorde (sayeth he) is in vs al, accor∣ding

to the measure of grace that he hath geuen to euery mēber. Ther∣fore he hath appointed some Apostles, some Pastors, some Euange∣listes, other some Teachers &c. Why doth he not say, that he hath set one ouer all, to be his vicegerente? For the place require 〈◊〉〈◊〉 principally, and it could by no meanes haue been omitted, if it ha••••••••n true. Christ (saieth he) is with vs. Howe? by the ministerie of men, whom he hath appointed to gouerne the Chirche. Why not rather by the ministeriall hed, to whom he hath committed his stede? He nameth vn••••••: but in God, and in the fayth of Christe. He assigneth to mē nothing but com∣mon ministerie, and to euery one a particular measure. In tha•• com∣mendation of vnitie, after that he had saied that there is one body, one Spirite, one hope of calling, one God, one Faith, one Baptisme, why hath he not also immediatly added one chiefe Bishop, that may holde the Chirche together in vnitie? For nothing could haue been more fyt∣ly spoken, if it had been true. Lette that place be diligently weyed. It is no doute but that he meante there altogether to represente the holye and spirituall gouernemente of the Chirche, whiche they that came af∣ter called Hierachie. As for Monarchie among ministers, he not only nameth none, but also sheweth that there is none. It is also no doute but that he meant to expresse the manner of conioyning, whereby the faythful cleaue together with Christ their hed. There he not only spea∣keth of no ministerial hed, but appointeth to euery of the mēbers a par∣ticular working, according to the measure of grace distributed to euery one. Neither is there any reason why they should suttelly dispute of the comparison of the heauenly and earthly Hierarchie. For it is not safe to know beyonde measure of it. And in framing thys gouernemente we must folow no other figure, thā the Lord himselfe hath painted out in his worde.

Now, although I graunt them an other thing, which thei shal neuer [ 11] winne by profe before sober men, that the supremicie of y^e Chirche was so stablished in Peter, that it should alway remayne by perpetuall suc∣cession: yet how wil they proue, that his seate was so placed at Rome, that whosoeuer is Bishop of that Chirche, should be set ouer the whole worlde? By what right do they binde this dignitie to the place, which is geuen without mention of place? Peter (say they) liued & died at Rome. What did Christ himselfe? Did not he, while he liued, exercise his Bi∣shoprike, and in dyeng fulfill the office of Priesthode, at Hierusalem? The Prince of Pastors, the soueraigne Bishop, the hed of the Chirche, could not purchase honor to the place: and could Peter, that was farre inferior to him? Are not these follies more than childishe? Christe gaue the honor of supremicie to Peter: Peter sate at Rome: therfore he there placed the see of Supremicie. By thys reason, the Israelites in olde tyme myght haue set the seate of Supremicie in the desert,* 1.182 where Mo∣ses the chiefe Teacher and Prince of Prophetes executed his ministe∣rie and dyed.

Lette vs see howe trimly they reason. Peter (saye they) hadde [ 12] the Supremicie among the Apostles: therefore the Chirche where he sate oughte to haue that priuilege. But where sate he firste? At Antioche, saye they. Therfore the Chirche of Antioche doth right∣ly claime to it selfe the supremicie. They cōfesse that it was in old time

the first: but they say, that in remouing thense, he remoued to Rome the honor that he had brought with hym. For there is an Epistle vnder the name of Pope Marcellus to the Bishops of Antioche,* 1.183 where he saieth thus: Peters seate was at the beginning with you, which afterward by the Lordes commaundement was remoued hether. So the Chirch of Antioche, which was ones the chiefe, hath geuē place to y^e see of Rome. But by what Oracle had that good man learned, that the Lord so com∣maūded? For if this cause be to be determined by the law, it is necessary that they answere, whether they wil haue this priuilege to be personal, or real, or mirt. For it must be one of these three. If they say y^t it is per∣sonal, then it belongeth nothing to the place. If they say y^t it is real, thē whē it is ones geuē to y^e place, it is not takē away by resō either of the death or departure of y^e persō. It remaineth therfore y^t thei must sai it is mixt: but thē y^t place shal not be simply to be cōsidered, vnlesse y^e persō do also agre. Let them choose which soeuer they wil, I will by & by inferre & easily proue, y^t Rome can by no meane take y^e supremicie vpon it selfe.

[ 13] But be it, y^t as (they triflingly say) y^e supremecie was remoued from Antioche to Rome: yet why did not Antioche kepe y^e secōde place? For if Rome haue therfore y^e first place, because Peter sate there to y^e ende of his life: to whō shal y^e seconde place rather be graūted, thā where he had his first seate? How came it to passe then, y^t Alexandria went before An∣tioche? How agreeth it, y^t the Chirch of one disciple should be aboue the seate of Peter? If honor be due to euery Chirche, according to y^e wor∣thinesse of y^e founder, what shal we say also of the other Chirches? Paul nameth three,* 1.184 y^t semed to be pillers, Iames, Peter and Iohn. If y^e first place wer geuē to y^e see of Rome, in y^e honor of Peter: dooe not y^e sees of Ephesus & Hierusalē, where Iohn & Iames sate, deserue y^e seconde and thirde place? But among y^e Patriarches Hierusalē had the laste place: Ephesus could not sit so much as in the vttermost corner. And other Chirches wer left out, both al those y^t Paule founded, & those that the other Apostles wer rulers of. The seate of Marke, which was but one of their disciples, obteined the honor. Therfore they must either cōfesse that y^t was a preposterous order, or they must graunt vs y^t this is not a perpetual rule, y^t there be due to euery Chirche the same degree of ho∣nor which the founder had.

[ 14] Howbeit, as for y^t which they report of Peters sitting in y^e Chirch of Rome, I see not what credit it oughte to haue. Truely that whiche is in Eusebius, that he ruled there fyue and twenty yeares, is very ea∣sily confuted. For it is euident by the firste and seconde Chapter to the Galathians, that about .xx. yeares after the death of Christ, he was at Hierusalem,* 1.185 and y^t thē he went to Antioche: where howe long he was, is vncertayne. Gregorie reckeneth seuen yeares, and Eusebius twen∣tie and fyue. But from the death of Christ, to the ende of Neroes Em∣pire, (in whoes tyme they say that he was slayne) there shalbe founde but thirty and seuen yeres. For the Lord suffered vnder Tiberius, the eightenthe yeare of his Empire. If you rebate twentie yeares du∣ryng the whiche Paule is wytnesse that Peter dwelte at Hierusalem, there wyll remayne but seuentene yeres at the most, which must now be deuided betwene twoo Bishoprykes. If he taried long at Antioche he coulde not sitte at Rome, but a very little while. Whiche thyng

we maye yet also more plainely proue. Paule wrote to the Romaines, when he was in his iourney going to Hierusalem,* 1.186 where he was taken and from thense broughte to Rome. It is likely that this Epistle was written fower yeres before that he came to Rome. Therein is yet no mention of Peter, which should not haue been left out, if Peter had ru∣led that Chirche.* 1.187 Yea and in the ende also, when he rehearseth a greate number of the Godly, whom he biddeth to be saluted, where verily he gathereth together all those that he knewe, he yet sayth vtterly nothing of Peter. Neither is it nedefull here to make a long or curious demon∣stration to men of sounde iudgement: for the mater it selfe, and the whole argument of the Epistle crieth out, that he should not haue ouer∣passed Peter, if he had been at Rome.

Then Paule was brought prisoner to Rome. Luke reporteth that he [ 15] was receiued of the brethren,* 1.188 of Peter he saieth nothing. He wrote from thense to many Chirches: and in some places also he writeth salutatiōs in the names of certaine: but he doth not in one worde shewe that Pe∣ter was there at that tyme. Who, I praye you, shal thinke it likely, y^t he could haue passed him ouer with silence,* 1.189 if he had been present? Yea to y^e Philippians, where he sayed that he had none that so faythfully loked vnto the worke of the Lord, as Timothee, he complayned that they did all seke their owne.* 1.190 And to the same Timothee he maketh a more gre∣uous complaynte, that none was with him at hys fyrst defense, but all forsoke hym: where therefore was Peter then? For if they saye that he was then at Rome, how greate a shame doeth Paule charge him with, that he was a forsaker of the Gospell? For he speaketh of the beleuers: because he addeth, God impute it not vnto them. Howe long there∣fore, and in what tyme dyd Peter kepe that seate? But it is a constant opinion of writers, that he gouerned that Chirche euen to his death. But among the writers themselues it is not certayne who was hys successor, because some saye Linus, and other some saye Clement. And they tell many fonde fables, of the disputation had betwene him and Simon the magician. And Augustine sticketh not to confesse, when he entreateth of Superstitions,* 1.191 that by reason of an opinion rashly conceiued, there was a custome growen in vse at Rome, that they shoulde not faste that daye that Peter gott the victory of Simon the magician. Finally the doinges of that tyme are so entangled with di∣uersitie of opinions, that we ought not rashly to beleue where we finde any thyng wrytten. And yet by reason of thys consente of writers, I stryue not agaynst thys, that he dyed there: but yet that he was Bishop there, and specially a long tyme, I can not be perswaded, neither do I muche passe vpon that also: forasmuche as Paule testifieth that Peters Apostleshyp did peculiarly belong to the Iewes, and hys owne to vs. Therefore that that felowship which they couenanted betwene them∣selues, maye be confirmed with vs, or rather that the ordinance of the Holy ghost may stande in force among vs, we oughte to haue respecte rather to the Apostleship of Paule than of Peter. For the Holy ghost so diuided the prouinces betwene them, that he appointed Peter to the Iewes, and Paule to vs. Now therefore let the Romanistes goe and seke their supremicie ells where than in the worde of God, where it is founde not to be grounded.

[ 16] Now let vs come to the olde Chirche, that it may also be made to ap∣peare plainly, that our aduersaries doe no lesse causelesly & falsly boast of the consent therof, than they doe of the witnesse of the word of God. When therefore they bragg of that principle of theirs, that the vnitie of the Chirche can not otherwise be kept together, but if there be one su∣preme hed in earth, to whom all the members may obey, and that ther∣fore the Lorde gaue the supremicie to Peter, and from thense forth to the see of Rome by right of succession, that the same should remaine in it to the ende: they affirme, that thys hath been alwaye obserued from the beginning. But forasmuch as they wrōgfully wrest many testimonies. I wil first say this aforehande, that I deny not but that the olde wri∣ters do eche where geue great honor to the Chirche of Rome, and dooe speake reuerētly of it. Which I thinke to be done specially for thre cau∣ses. For y^t same opinion, which I wote not how was growen in force, that it was founded & ordeined by the ministerie of Peter, much auai∣led to procure fauor & estimation vnto it. Therfore in the Easte partes it was for honors sake called the see Apostolike. Secondlye, when the hed of the Empire was there, and y^t therefore it was likely, that in that place were men more excellente both in learning and wisedome, and skill, and experience of many thynges, than any where ells: there was worthily consideration had therof, that both the honor of the citie, and also the other more excellent giftes of God should not seme to be despi∣sed. There was beside these also a thirde thing, y^t when the Chirches of the Easte, and of Grecia, yea and of Africa, were in tumultes among themselues w^t disagrementes of opinions, y^• Chirch of Rome was qui∣eter and lesse full of troubles than the rest. So came it to passe, that the godly and holy Byshops, being driuē out of their seates, did oftentimes flee thether as into a Sanctuarie or certaine hauen. For as y^e Westerne men are of lesse sharpenesse & swiftnesse of witt, than y^e Asians or Afri∣cans be, so much are they lesse desirous of alteratiōs. Thys therfore ad∣ded much authoritie to y^e Chirch of Rome, that in those doutefull times it was not so troubled as the reste, and did holde the doctrine ones deli∣uered them, faster than al y^e rest as we shal by and by better declare. For these three causes (I say) it was had in no small honor, and commended with many notable testimonies of the olde writers.

[ 17] But when oure aduersaries will thereupon gather that it hath a supremicie and soueraigne power ouer other Chirches, they do to much amisse, as I haue already said. And that the same maye the better ap∣peare, I will firste brefely shewe what the olde fathers thought of this vnitie which they enforce so earnestly. Hierome, writīg to Nepotianus, after that he had recited many examples of vnitie, at the laste descen∣ded to y^e Hierarchie of the Chirch. Eche Bishop of euery seueral Chirch, eche Archepriest, eche Archedeacon, and al y^e ecclesiastical order, do rest vpon their own rulers. Here a Romaine Priest speaketh, he cōmendeth vnitie in the ecclesiastical order: why doeth he not rehearse that al Chir∣ches are knit together w^t one hed as w^t one bonde? Nothing could haue more fitly serued the matter y^t he had in hand: and it can not be sayed y^t it was for forgetfulnesse, y^t he omitted it: for he would haue done nothīg more willingly if y^e matter had suffred him. He saw therfore w^tout dout, that y^t is y^e true reasō of vnitie which Ciprian excellētly wel describeth in

these wordes:* 1.192 The bishoprike is one, wherof eche hath a part wholly: and the Chirche is one, whiche is with encrease of fruitefulnesse more largely extended into a multitude. Like as there are many sunbeames, and one light: and many branches of a tree, but one body grounded on a fast holdyng roote: and like as from one fountain flowe many strea∣mes, and though the multitude seme to be diuersely spread abrode with largenesse of ouerflowyng plētie, yet the vnitie is kept whole in the ori∣ginal: so the Chirch also being ouerspread with the light of the Lord, ex∣tendeth her beames abroade throughout the whole worlde, yet is it but one that is eche where poured foorth, and the vnitie of the body is not seuered: she spreadeth her branches ouer the whole worlde, she sendeth out her ouerflowing streames: yet is there but one head and one begin∣nyng &c. Afterward. The spouse of Christ can not be an adultresse: she knoweth one onely house, she kepeth the holinesse of one onely chamber with chast shamfastnesse. You see how he maketh the vniuersal bishoprik to be Christ onely, which comprehendeth the whole Chirch vnder him: and saith that all they that execute the office of Bishop vnder this hed, haue their partes therof wholly. Where is the supremicie of the see of Rome, if the whole byshoprike remayne with Christe onely, and eche Bishop hath his part therof wholly? These thynges therfore make to this purpose, that the reader may vnderstande by the way, that the olde fathers were vtterly ignorant of that principle, whiche the Romanistes doo take for confessed and vndouted, concerning the vnitie of an earth∣ly head in the Hierarchie of the Chirche.

¶The .vii. Chapter. Of the beginnyng and encreasyng of the Papacie of Rome, vntill it ad∣uaunced it selfe to this height, wherby bothe the libertie of the Chirche hath ben oppressed, and all the right gouernement therof ouerthrowen.

AS concernyng the auncientnesse of the supremicie of the see of Rome, there is nothyng hadde of more antiquitie to stablishe it, than that decree of the Nicene Synode, wherein the Bishop of Rome bothe hath the firste place among the Patriarches geuen vnto him, and is cōmaū∣ded to looke vnto the Chirches adioynynge to the citie. When the Councell maketh suche diuision betwene him and the other Patriarches, that it assigneth to euery one their boundes: truely it doth not appoint hym the head of all, but maketh him one of the chief. There were present Uitus and Uincentius in the name of Iulius, which then gouerned the Chirche of Rome: to them was geuen the fowerth place. I beseeche you, if Iulius were acknowledged the head of the Chirche, should his Legates be thrust into the fowerth seat? Should Athanasius be chiefe in the Councell, where principally the image of the Hierarchi∣call order ought to be seen? In the Synode at Ephesus it appereth, that Celestinus whiche was then Bishoppe of Rome, vsed a crooked suttle meane, to prouide for the dignitie of his seate. For when he sent his de∣puties thether, he committed his stede to Cyrillus of Alexandria, which should notwithstandyng otherwise haue ben the chiefe. To what pur∣pose

was that same cōmitting, but that his name might by what meane soeuer abide in the first place. For his Legates sate in a lower place, and were asked their opinion among the rest, and subscribed in their order: in the mean time the Patriarche of Alexandria ioyned Celestins name with his owne. What shall I say of the seconde counsell at Ephesus: where when Leos legates were present, yet Dioscorus Patriarche of Alexandria sate the chief as by his owne right? They wil take exception that it was no vpright counsell, by which both the holy man Flauianus was condemned, and Eutyches acquited, and his vngodlynesse allo∣wed. But when the Synode was gathered, when the Bishopes tooke their places in order, verily the Legates of the Bishoppe of Rome sate there among the rest none otherwise than in a holy & lawfull Councell. Yet they striued not for the first place, but yelded it to an other: whiche they would neuer haue done, if they had thought it to be theirs of right. For the Bishops of Rome were neuer ashamed to entre into the grea∣test contentions for their honors, and for this onely cause oftentymes to vexe and trouble the Chirche with many and hurtefull striues. But because Leo sawe that it should be a to muche vnreasonable request, if he should seeke to gette the chiefe place for his Legates, therfore he suc∣cessed it.

[ 2] Then folowed the Councell of Chalcedon, in which by the graunt of the Emperour the Legates of the Chirche of Rome sate in the chiefe place. But Leo hymself confesseth that this was an extraordinarie pri∣uilege. For when he made petition for it to the Emperour Marcianus, & Pulcheria the Empresse, he did not affirm y^t it was due to him, but on∣ly pretended, that the Easterne Bishops, which sate as chief in the coun∣cell at Ephesus, troubled all thynges, and ill abused their power. Where as therfore it was nedefull to haue a graue gouernour, and it was not likely that they should be mete for it, whiche had ones ben so light and disordered: therfore he praied, that by reason of the default & vnfitnesse of other, the office of gouerning might be remoued to hym. Truely that which is gotten by singular priuiledge and beside order, is not by com∣mon lawe. Where this onely is pretended, that there nedeth som newe gouernour, because the former gouernours had behaued theim selues ill, it is euident that it neither was so before, nor oughte to continue so for euer, but is doone onely in respect of present danger. The Bishop of Rome therfore had the first place in the Councell at Chalcedon: not be∣cause it was due to his see, but because the Synod was at that tyme de∣stitute of a graue and fitte gouernour, while they that oughte to haue been the chiefe, did through their owne intemperance and corrupt affec∣tion, thruste themselues oute of place. And this that I saye, Leos suc∣cessour dyd in dede proue. For when he sence his Legates to the fifthe Synode at Cōstantinople, which was holden long tyme after, he brau∣led not for the firste seate, but easily suffered Menna the Patriarche of Constantinople to sitte as chiefe. So in the counsell at Carthage, at whiche Augustine was present, we see that not the Legates of the see of Rome, but Aurelius Archbishop of that place sate as chiefe: when yet the contention was about the authoritie of the Bishop of Rome.* 1.193 Yea there was also a generall councell holden in Italy it selfe, at which the Bishop of Rome was not present. Ambrose was chiefe there, which

was in very greate authoritie w^t the Emperour, there was no mencion made of y^t Bishop of Rome. Therfore at y^t time it came to passe by y^e dig∣nitie of Ambrose, y^t y^t see of Millain was more noble thā y^e see of Rome.

As concerning the title of supremicie, and other titles of pride, wher∣vpon [ 3] it now maruailously bosteth it selfe,* 1.194 it is not harde to iudge, when and in what sorte they crept in. Cyprian oftentymes maketh mention of Cornelius. He setteth him out with no other name, but by the name of brother, or felow bishoppe, or felowe in office. But when he writeth to Stephen the successor of Cornelius, he doeth not only make him egal with himselfe and the rest, but also speaketh more hardly to hym, char∣ging him sometime with arrogance, somtime with ignorance. Sins Ci∣priane we haue what all the Chirche of Africa iudged of that mater. The Councell at Carthage did forbid that any should be called Prince of Priestes,* 1.195 or chiefe Bishop, but onely bishop of the chiefe see. But if a man tourne ouer the auncienter monumentes, he shall fynde that the Bishop of Rome at that tyme was content with the common name of brother. Certainly so long as the face of the Chirche continued true & pure, all these names of pride, wherwith sins that time the see of Rome hath begonne to waxe outragious, were vtterly vnheard of: it was not knowen, what was the hiest Bishop, and the onely head of the Chirch in earth. But if the Bishop of Rome had ben so bold to haue taken such a thing vpon hym, there were stoute and wise men that would haue by and by repressed his foli. Hierom forasmuch as he was a priest at Rome, was not ill willyng to set out the dignitie of his owne Chirch, so muche as the mater and state of the tymes suffred:* 1.196 yet we see how he also brin∣geth it downe into felowship with the rest. If authoritie (saieth he) be sought for, the worlde is greater than a citie. Why doest thou alledge to me the Custome of one citie? Why doest thou defend smallnesse of num∣ber, out of whiche hath growen pride, against the lawes of the Chirch? Where soeuer there be a Byshop, either at Rome, or at Engubium, or at Constantinople, or at Rhegium, he is of the same merite & of the same priesthode. The power of richesse or basenesse of pouertie maketh not a Bishop hier or lower.

About the title of vniuersall bishop the contention first began in the [ 4] tyme of Gregorie, whiche was occasioned by the ambition of Iohn bi∣shop of Constantinople. For he (whiche thyng neuer any man before had attempted) would haue made him selfe vniuersall bishop.* 1.197 In that contention Gregorie doeth not alledge that the righte is taken awaye whiche was due to himselfe: but stoutely crieth out against it, that it is a prophane name, yea ful of sacrilege, yea the forewarner of Antichrist. The whole Chirche (saieth he) falleth downe from her state, if he fall, which is called vniuersall. In an other place: It is verye sorowfull, to suffer paciently, that our brother and felow bishop, despisyng all other, should only be named Bishop. But in this his pride what els is betake••ned but the times of Antichrist nere at hand? because verily he foloweth him, that despising the felowshyp of Angels, went about to clymbe vp to the toppe of singularitie. In an other place he writeth 〈◊〉〈◊〉 of Alexandria, and Anastasius of Antioche. None of my 〈◊〉〈◊〉 at any tyme woulde vse that prophane worde: for if o••et called vni∣uersall Patriarch, the name of Patriarchs is abated from the 〈◊〉〈◊〉 But

farre may this be from a christian mynde, that any should haue a will to take that vpon him, wherby he may in any part, be it neuer so little, diminishe the honour of his brethren.* 1.198 To consent in this wicked worde is nothyng els but to lese the faith. It is one thing (saieth he) that we owe to the preseruyng of the vnitie of faith, and an other thyng that we owe to the kepyng downe of pride. But I say it boldly, because who soeuer calleth him selfe or desireth to bee called vniuersall Bishop, he doeth in his proude aduancyng runne before Antichrist, because he doth with shewing himselfe proude preferre himselfe aboue the rest. Agayne to Anastasius bishop of Alexandria: I haue said that he can not haue peace with vs, vnlesse he amended the aduauncyng of the superstitious and proude word, which the first apostata hath inuēted. And (to speake nothyng of the wrong done to your honour) if one be called vniuersall Bishop, the vniuersall Chirch falleth when that vniuersall one falleth. But wheras he writeth, that this honor was offred to Leo in the Sy∣node at Chalcedon, it hath no colour of truth. For neither is there any suche thyng redde in the actes of that Synode. And Leo himself, which with many Epistles impugneth the decree there made in honour of the see of Constantinople, without dout would not haue passed ouer this argument, which had ben most to be liked of all other, if it had ben true. that he refused that which was geuen him: and beyng a man otherwise to much desirous of honor, he would not haue omitted that which made for his praise. Therfore Gregorie was deceiued in this, that he thought that that title was offred to the see of Rome by the Synode at Chalce∣don: to speake nothing, how fond it is, that he both testifieth it to haue proceded frō the holy Synode,* 1.199 & also at the same time calleth it wicked, prophane, abhominable, proude, and ful of sacrilege, yea deuised by the diuell, and published by the crier of Antichrist. And yet he addeth that his predecessor refused it, least all priestes shoulde be depriued of theyr due honor,* 1.200 when any thing were priuately geuen to one. In an other place: No man at any tyme hath willed to be called by that woord: No man hath taken to him self that presūptuous name: least if he should in the degree of bishoprik take to himself a glorie of singularitie, he should seme to haue denied the same to all his brethren.

[ 5] Nowe I come to the iurisdiction, which the bishoppe of Rome affir∣meth that he hath ouer all Chirches. I knowe howe great contentions haue ben in olde tyme about this mater: For there hath ben no tyme wherein the see of Rome hath not coueted to gette an empire ouer other Chirches. And in this place it shall not be oute of season, to searche by what meanes it grewe then by little and lyttle to some power. I dooe not yet speake of that infinite Empire, whych it hath not so long agoe taken by force to it self: for we wyll differre that to a place conuenient. But here it is good to shew briefly, how in old tyme and by what mea∣nes it hath aduaunced it selfe, to take to it selfe any power ouer other Chirches. When the Chirches of the East were diuided and troubled with the factions of the Arrians vnder the Emperours, Constantius & Constans the sonnes of Constantine the Great, and Athanasius the chief defendour there of the true faith was driuen out of his see: such ca∣lamitie cōpelled him to come to Rome, that with y^t authoritie of the see of Rome he might both after a sort represse the rage of his enemies, and

confirme the godly that were in distresse. He was honourably receiued of Iulius then Bishop, and obteined that the Bishops of the west toke vpon them the defence of his cause. Therfore when the godly stoode in great neede of foreyn aide, and sawe that there was very good succour for them in the Chirche of Rome, they willyngly gaue vnto it the most authoritie that they coulde. But all that was nothyng els, but that the cōmunion therof should be hiely estemed, & it should be compted a great shame, to be excommunicate of it. Afterward euill and wicked men also added much vnto it. For, to escape lawfull iudgementes, they fledde to this sanctuarie. Therfore if any priest were condemned by his bishop, or any Bishop by the Synode of his prouince, they by and by appelled to Rome. And the Bishops of Rome receiued suche appellations more gredily than was mete: because it semed to be a forme of extraordinarie power, so to entermedle with maters farre and wide aboute them. So when Eutiches was condemned by Flauianus Bishop of Constanti∣nople, he complained to Leo that he had wrong doone vnto hym. Leo without delay, no lesse vndiscretely then sodeinly, toke in hande the de∣fence of an euill cause: he greuousely inueyed againste Flauianus, as though he had, without hearyng the cause, condemned an innocent: and by this his ambition he caused that the vngodlynesse of Eutiches was for a certaine space of time strengthned. In Affrica it is euidēt that this oftentimes chaunced. For so soone as any lewde man had taken a foile in ordinarie iudgement, he by and by flewe to Rome, and charged his contreemen with many sclaunderous reports: and the see of Rome was alway ready to entermedle. Whiche lewdnesse compelled the Bishops of Affrica to make a lawe, that none vnder peyn of excōmunication should appelle beyond the sea.

But what soeuer it were, let vs see what authoritie or power the see [ 6] of Rome then hadde. Ecclesiasticall power is conteined in these fower pointes, orderyng of Byshops, summonyng of Councels, hearing of Appealles or iurisdiction, Chastisyng admonitions or censures. All the olde Synodes commaunde Bishops to be consecrate by their owne Metropolitanes: and they neuer bid the bishop of Rome to bee called vnto it, but in his owne Patriarchie. But by litle and litle it grewe in vse, that all the Bishops of Italie came to Rome to fetche their conse∣tration, except the Metropolitans, which suffred not themselues to bee brought into suche bondage: but when any Metropolitane was to be consecrate, the bishop of Rome sent thether one of his priestes,* 1.201 whiche should onely be present, but not president. Of whiche thyng there is an example in Gregorie: at the consecration of Constantius Bishoppe of Millain after the death of Laurence. Howbeit I dooe not thinke that that was a very auncient institution: but when at the beginning for ho∣nor and good willes sake they sent one to an other their Legates, to be witnesses of the cōsecration, and to testifie cōmunion with them: afterward that whiche was voluntarie, beganne to be holden for neces∣sarie. Howe soeuer it be, it is euident that in olde tyme the Bishop of Rome had not the power of consecratyng, but in the prouince of his owne Patriarchie, that is to say in the Chirches adioynyng to the citie, as the canon of the Nicene Synode sayth. To the Consecration was annexed the sendyng of a Synodicall Epistle, in which he was nothing

aboue the reste. For the Patriarches were wont immediatly after their consecration, by solemne writyng to declare their faithe, whereby they professed that they subscribed to the holy and catholike Councelles. So, rendryng an accompt of their Faith, they did approue them selues one to an other. If the Bishop of Rome had receiued of other, and not him selfe geuen this confession, he had thereby been acknowleged superior: but when he was no lesse bounde to geue it,* 1.202 than to require it of other, and to be subiect to the common lawe: truely that was a token of felow∣ship, not of dominion. Of this thyng there is an example in Gregories epistle to Anastasius, and to Cyriacus of Constantinople, and in other places to all the Patriaches together.

Then folowe admonitions or censures: whiche as in olde tyme the [ 7] Bishops of Rome vsed toward other, so they dyd agayne suffer them of other. Ireneus greuously reproued Uictor, because he vndiscretely for a thyng of no value, troubled the Chirche with a pernicious dissention. Uictor obeyed, and spurned not against it. Such a libertie was then in vre among the holy Byshops, that they vsed a brotherly authoritie to∣ward the Bishop of Rome, in admonishyng and chastisyng hym if he at any tyme offended. He agayn, when occasion required, did admonishe other of their duetie: and if there were any fault, rebuked it. For Cypri∣an, when he exhorteth Stephen to admonishe the bishops of Fraunce, fetcheth not his argument frō the greater power, but from the cōmon right that priestes haue among themselues. I beseche you, if Stephen had then ben ruler ouer Fraunce, would not Cyprian haue saide: Re∣straine them,* 1.203 because they be thyne? but he saieth farre otherwise. This (saieth he) the brotherly felowshyp, wherwith we be bounde one to an other requireth y^t we should admonishe one an other. And we see also w^t how great sharpnes of words he being otherwise a mā of a mild nature inueyeth against Stephē himself, whē he thinketh him to be to insolēt. Therfore in this behalfe also there appereth not yet, that the Bishop of Rome had any iurisdictiō ouer them that wer not of his own prouince.

[ 8] As concernyng the callyng together of Synodes, this was the of∣fice of euery Metropolitane, at certaine appointed tymes to assemble a Prouinciall Synode. There the Bishop of Rome had no authoritie. But a General coūsel the Emperour only might sūmō. For if any of the Bishops had attēpted it, not only they y^t wer out of his prouince, would not haue obeyed his callyng, but also there would by and by haue risē an vprore. Therfore the Emperour indifferētly warned them all to be pre∣sent. Socrates in dede reporteth, y^t Iulius dyd expostulate with the bi∣shops of the East,* 1.204 because they called hym not to the Synode of Anti∣oche, whereas it was forbidden by the Canons, that any thyng shoulde be decreed without the knowledge of the Bishop of Rome. But whoe doeth not see that this is to be vnderstanded of suche decrees as bynde the whole vniuersall Chirche? Nowe it is no meruayle, if thus muche be graunted bothe to the antiquitie and honor of the citie, and to the dignitie of the see, that there should be no generall decree made of reli∣gion, in the absence of the Bishop of Rome, if he refuse not to bee pre∣sent. But what is this to the dominion ouer the whole Chirche? For we denie not, that he was one of the chief: but we will not graunt, that which the Romanistes nowe affirme, that he had a dominion ouer all.

Nowe remaineth the fowerth kynde of power, which standeth in ap∣pealles. [ 9] It is euident that he hath the chief power, to whoes iudgement seate appellation is made. Many oftentimes appelled to the Bishop of Rome: and he him self also went about to draw the hearyng of causes to himselfe: but he was alway laughed to scorne, when he passed his owne boundes. I will speake nothyng of the East and of Grecia: but it is certain that the Bishops of Fraunce stoutely withstode hym, when he semed to take to himselfe an empire ouer theim. In Affrica there was long debate about that mater. For where at the Mileuitane Councell, at whiche Augustine was present, they were excōmunicate that appeal∣led beiond the sea, the Bishop of Rome trauailed to bring to passe, that that decree might be amended. He sente his legates to shewe that that priuiledge was geuen to hym by the Nicene Councell. The Legates brought foorth the actes of the Nicene Councell, whiche they had fet∣ched out of the storehouse of their owne Chirch. The Affricans with∣stode it, and denied that the Bishopes of Rome ought to bee credited in their owne cause: and said that therfore they would sende to Constanti∣nople, & into other cities of Grecia, where copies were to be had y^t were lesse suspicious. It was found, that therin was no such thyng written, as the Romains had pretended. So was that decree confirmed, which tooke the chiefe hearing of causes from the Bishop of Rome: In whi∣che doyng the lewde shamelesnesse of the Bishop of Rome hymself ap∣peared. For when he guilefully did thrust in the Synode at Sardes in stede of the Nicene Synode, he was shamefully taken in a manifeste falsehoode. But yet greater and more shamelesse was their wicked∣nesse, that added a forged Epistle to the Councell, wherein I wote not what bishop of Carthage, condemnyng the arrogance of Aurelius his predecessour, for that he was so bolde to withdrawe himselfe from the obedience of the see Apostolike, and yeldyng himselfe and his Chirche, humbly craueth pardon. These be the goodly monumentes of antiqui∣tie, whervppon the maiestie of the see of Rome is founded, while they so childishlye, vnder the pretence of Antiquitie, that very blind men may fynde it oute by gropyng. Aurelius (saieth he) puffed vp with de∣uelishe boldenesse and stubbornesse, rebelled against Christe, and saint Peter, and therfore to be condemned with curse. What said Augustine? But what saide so many Fathers that were present at the Mileuitane Councell? But what nede is it to spend many words in confutyng that foolishe writyng, whiche the Romanistes themselues, if they haue any face left, can not looke vpon without great shame? So Gratian, I can not tell whether of malice or of ignorance,* 1.205 where he rehersed that de∣cree, that they should be excommunicate that appealle beyonde the see, addeth an exception: Unlesse peraduenture they appealle to the see of Rome. What may a man do to these beasts, which are so voide of cōmon reason, y^t they except that only thing out of the law, for whoes cause eue∣ry man seeth that the law was made? For the Councel when it condem∣neth appealles beyōd the sea, forbiddeth only this, y^t none should appelle to Rome. Here the good expositor excepteth Rome out of y^e cōmon lawe.

But (to determine this questiō at ones) one historie shal make plaine [ 10] what maner of iurisdiction the bishop of Rome had in old time. Donate of the blacke houses had Cecilian bishop of Carthage. The mā

accused was condemned, his cause not heard. For when he knew that the bishops had conspired against him, he would not appeare. Then the mater came to the Emperour Constantine. He, forasmuche as he willed to haue the mater ended by ecclesiasticall iudgement, cōmitted the hea∣ring of it to Melciades bishop of Rome. To whom he adioyned felow commissioners many bishops of Italie, Fraunce, and Spaine. If that belonged to the ordinarie iurisdiction of the see of Rome, to heare an appeale in an ecclesiasticall cause: why doeth he suffre other to be ioyned with him at the will of the Emperour? Yea why did he himselfe take the iudgement vpon him rather by y^e Emperors cōmaūdement, than by his own office? But let vs heare what hapned afterward. There Ceciliā got the victorie:* 1.206 Donate of the blacke houses was cōdemned for sclaūder: he appelled. Constātine cōmitted the iudgemēt of the appelle to y^e bishop of Orleance. He sate as iudge, to pronounce what he thought, after the bi∣shop of Rome. If the see of Rome hath the chief power without appel∣lation: why doth Melciades suffer himself to receiue so great a shame, y^t the bishop of Orleāce should be preferred aboue him? And what Empe∣ror doeth this? euen Constantine, of whom they boast that he employed not only all his endeuor, but in a maner all the richesse of the empire to encrease the dignitie of their see. Wee se therefore now, howe farre the Bishop of Rome was at that tyme by all meanes from that supreme dominion, whiche he affirmeth to be geuen vnto hym by Christe ouer all Chirches, and whiche he lyengly saieth that he hath in all ages pos∣sessed by the consent of the whole worlde.

I know how many epistles there be, how many writings & decrees. [ 11] wherin the bishops doo geue muche, and boldly chalenge much vnto it. But this also al men that haue but a very little wit & lerning do know, that the most part of those are so vnsauerie, that by the first tast of them a man may soone find out of what ship they cam. For what man of soūd wit and sobre,* 1.207 wil thinke that that goodly interpretation is Anacletus his owne, which is in Gratian reported vnder the name of Anacletus: that is, that Cephas is a head? The Romanists doo at this day abuse for defence of their see, many suche trifles, which Gratian hath patched together without iudgement: and yet still in so great light they will sell suche smokes, wherwith in olde time they were wont to mocke out the ignorant in darknesse. But I will not bestow much labor in confutyng those things, which do openly cōfute them selues by reason of their vn∣sauory folie. I graūt y^t there remain also true epistles of y^e old bishops, wherin they set foorth y^e honor of their see with glorious titles: of which sort are some epistles of Leo. For that man, as he was learned and elo∣quent, so was he also aboue measure desirous of glory & dominion:* 1.208 but whether the Chirches then beleued his testimonie when he so aduaūced himself, that in dede is it that is in cōtrouersie. But it appereth y^t many offended with his ambition, did also withstand his gredie desire. Som∣times he appointed in his steede the bishop of Thessalonica throughout Grecia & other contrees adioyning: somtime he appointed the bishop of Orleance, or som other throughout Fraūce. So he apointed Hormisdas bishop of Hispalis to be his vicar in Spain, but eueri wher he excepteth, y^t he geueth out such apointmēts vpō this cōdition, y^t the Metropolitās may haue their auncient priuileges remainyng safe & whole. But Leo

himselfe declareth, y^t this is one of their priuileges, y^e if any dout happē about any mater,* 1.209 y^e metropolitane shold first be asked his aduise. Ther∣fore those appointmētes of vicars in his stede wer vpō this conditiō, y^t neither any Bishop should be letted in his ordinary iurisdictiō, nor any Metropolitane in being iudge of Appealles, nor any prouincial Coū∣cel in ordering of their Chirches. What was this ells but to absteine frō all iurisdiction: but to entermedle to the appeasing of discordes only so farre as the law and nature of the communion of the Chirche suffreth.

In Gregories time y^t aunciēt order was already much changed. For [ 12] whē y^e Empire was shakē, and torne in peces, whē Fraunce & Spaine were afflicted w^t many ouertrowes receiued, Slauonia wasted, Italie vexed, & Africa in a maner destroied w^t cōtinual calamities: y^t in so great a shakīg of ciuile affaires, at least y^e integritie of faith might remaine, or yet not vtterly perish, al y^e Bishops frō ech part did y^e rather ioine them∣selues to y^e Bishop of Rome. Thereby it came to passe, y^t not only y^e dig∣nitie, but also y^e power of y^t see greatly encreased. Howbeit I do not so much passe by what meanes it was brought about. Truly it appeareth that it was thē greater thā in y^e ages before. And yet it then greatly dif∣fered frō being an vnbridled dominiō, y^t one mā myght beare rule ouer other after his own wil. But y^e see of Rome had this reuerence, that it might w^t her authoritie subdue & represse y^• lewde & obstinate that could not by y^e other Bishops be kept w^tin their dutie. For Gregorie doth oftē times diligētly testify this, y^t he doth no lesse faithfully preserue to other men their rightes,* 1.210 than he requireth his own of them. Neither doe I (saith he) pricked on by ambition, plucke frō any man that which is his right: but I desire in al things to honor my brethrē. There is no saying in his writinges wherin he doth more proudely bost of y^e largenesse of his Supremicie,* 1.211 thā this: I know not what Bishop is not subiect to y^e see Apostolike when he is founde in faulte. But he by & by adioyneth, Where fault requireth not, al according to y^e order of humilitie are egal. He geueth to hymselfe power to correct them y^t haue offended: if all doe their dutie, he maketh himselfe egall w^t y^• reste. But he himselfe geueth himselfe this power: and they assented to it y^t would: & other that lyked it not, might frely gainesay it, which it is well knowen y^t the most parte of them did. Beside y^t he speaketh there of y^e Primate of Cōstantinople: which whē he was cōdemned by y^e prouincial Synode, refused y^e whole iudgemēte. His fellow Bishops informed y^e Emperour of this stubbor∣nesse of him. The Emperour willed Gregorie to be iudge of y^e cause. We see therfore that he both attēpteth no thing, wherby he may breake the ordinary iurisdiction, and the same thing that he doth for the helping of other, he doth not but by the commaundement of the Emperour.

This therfore was thē al y^e power of y^e Bishop of Rome, to set himself [ 13] against obstinate & vntamed heds, whē there neded any extraordinary remedy: & y^t to helpe & not to hinder Bishops. Therfore he taketh no more to hīselfe ouer al other,* 1.212 thā in an other place he graunteth to al other ouer hīselfe, whē he cōfesseth y^t he is redy to be corrected of al, to be amēded of al. So in an other place he doth in dede cōmaunde y^e Bishop of Aquilela to come to Rome, to pleade his cause in a cōtrouersy of faith that was risē betwene him & other: but he doth not cōmaūde him of his own power, but because y^t Emperor had so cōmaūded. Neither doth he

geue warning that he alone shalbe iudge, but promiseth that he will as∣semble a Synode by whom the whole mater may be iudged. But al∣thoughe there was yet such moderation, that the power of the see of Rome had her certayne boūdes, which it might not passe, & the Bishop of Rome himselfe was no more about thā vnder other: yet is appeareth how much Gregorie misliked such state.* 1.213 For he nowe & thē cōplaineth, that vnder color of Bishoprike he was brought backe to the world: and that he was more entangled with earthly cares, than euer he had serued them while he was a lay mā: y^t he was in y^t honor oppressed with tumult of worldly affaires. In an other place: so great burdēs (saith he) of businesse do holde me down,* 1.214 y^t my minde can nothing at all be raised vp to thinges aboue. I am shaken with many waues of causes: and af∣ter those leysures of rest I am tossed with tēpestes of troublesome lyfe: so y^t I may rightly say, I am come into y^e depth of the sea, and the tēpest hath drowned me. Hereby gather, what he would haue sayed, if he had happened to be in these tymes. Although he fulfilled not the office of a Pastor, yet he was doing it. He absteyned from the gouernement of y^t ciuile Empire, and confessed himselfe to be subiect to the Emperor as other were. He did not thrust himselfe into the cure of other Chirches, but being compelled by necessitie. And yet he thinketh hymselfe to be in a maze, because he can not apply himselfe altogether only to the office of a Bishop.

At y^t time y^e Bishop of Constantinople striued w^t the Bishop of Rome for y^e Supremicie, as it is already said. For after y^t the seate of y^• Empire was stablished at Cōstātinople, the maiestie of y^e Empire semed to re∣quire, y^• that Chirche also should haue y^• seconde place of honor after the Chirche of Rome. And truly at the beginning, nothing more auailed to cause y^t Supremicie to be geuē to Rome, but because y^e hed of y^e Empire was there at y^t time.* 1.215 There is in Gratian a writing vnder the name of Pope Lucinus, where he saith, y^t cities wer no otherwise diuided, where Metropolitanes & Primates ought to sit, thā by y^e reson of y^• ciuile go∣uernemēt y^t was before. There is also an other vnder y^e name of Pope Clemēt, where he saith, y^t Patriarches wer ordeined in those cities that had had y^e chefe Flamines in thē. Which, although it be false, yet is takē out of a truth. For it is certaine, y^t, to the ende there should be made as litle change as might be, the prouinces wer diuided according to y^t state of thinges that thē wer: & that Primates & Metropolitanes wer set in those cities that excelled the other in honors & power. Therefore in the Coūcel at Taurinū it was decreed,* 1.216 y^t those cities which in the ciuile go∣uernemēt were y^t chefe cities of euery prouince, should be the chefe sees of Bishops. And if it happened the honor of y^e ciuile gouernement to be remoued frō one citie to an other, y^t thē the right of the Metropolitane citie should therw^tal be remoued thether. But Innocentius Bishop of Rome, whē he saw the aunciēt dignitie of his citie to grow in decay, af∣ter that the seate of the Empire was remoued to Constantinople, fea∣ring the abacemēt of his see, made a contrary law: wherein he denyeth it to be necessary y^t the ecclesiastical mother cities should be chāged as y^e Imperial mother cities change. But the authoritie of a Synode ought of right to be preferred aboue one mans sentēce. Also we ought to sus∣pecte Innocentius himselfe in his owne cause. Howsoeuer it be, yet

by his owne prouiso he sheweth, that from the beginning it was so or∣dered, that the Metropolitane cities should be disposed according to the outwarde order of the Empire.

According to this auncient ordināce, it was decreed in y^e first Coūcell [ 15] at Constantinople,* 1.217 y^t the Bishop of y^t citie should haue the priuileges of honor next after the Bishop of Rome, because it was a new Rome. But a long time after, when a like decree was made at Chalcedō, Leo stout∣ly cried out against it. And he not only gaue himselfe leaue to esteme as nothing y^t which sixe hundred Bishops or moe had decreed: but also bit∣terly taunted them, for y^t they toke frō other sees that honor which they were so bolde to geue to the Chirche of Constantinople. I besech you, what other thing could moue a mā to trouble y^e world for so smal a ma∣ter, but mere ambition? He sayeth y^• that ought to be inuiolable, whiche the Nicene Sinode hath ones decreed. As though forsooth the Chri∣stian faith wer endangered, if one Chirch be preferred before an other: or as though Patriarchies wer there diuided to any other ende, but for policies. But we knowe that policie receiueth, yea requireth diuerse chaunges, according to the diuersitie of times. Therefore it is fonde that Leo pretendeth, that the honor, which by the authoritie of the Ni∣cene Sinode was geuen to the see of Alexandria, ought not to be geuē to the see of Constantinople. For cōmon reason telleth this, that it was such a decree, as myght be takē away according to the respect of times. Yea none of the Bishops of the East withstode it, whō that thing most of all concerned. Truely Proterius was present, whom they had made Bishop of Alexandria in the place of Dioscorus. There were presente other Patriarches, whoes honor was diminished. It was their parte to withstand it, not Leos which remained safe in his owne place. But when all they holde their peace, yea assent vnto it, and only the Bishop of Rome resisteth: it is easy to iudge, what moueth hym: that is, he fore∣saw y^t which not long after happened, that it would come to passe, that, the glory of olde Rome decaying, Constantinople not contented with the seconde place, would stryue w^t Rome for y^e Supremicie. And yet w^t his crying out he did not so much preuaile, but that the decree of the Councell was confirmed. Therfore his successors, whē they saw them∣selues ouercome, quietly gaue ouer that stiffenesse: for they suffred that he should be accompted the seconde Patriarche.

But within a litle after, Iohn which in Gregories tyme ruled the [ 16] Chirche of Constantinople, brake forth so farre y^t he called himselfe the vniuersall Patriarche. Here Gregorie, lest he should in a very good cause fayle to defende his own see, did constantly set hymselfe againste him. And truely both the pride and madnesse of Iohn was intolerable, whiche desired to make the boundes of his Bishoprike egall wyth the boundes of the Empire. And yet Gregorie doth not claime to himselfe, that which he denieth to an other: but abhorreth that name as wicked, and vngodly,* 1.218 and abhominable, whosoeuer take it vpon him. Yea and also in one place he is angry wyth Eulolius Bishop of Alexandria, whiche had honored hym with suche a tittle. Beholde (sayeth he) in the preface of the Epistle which ye directed to my selfe that haue forbidden it, ye haue cared to emprinte the woorde of proude cal∣lyng, in manyng me vniuersall Pope. Whiche, I praye that your

holinesse wil no more do because that is withdrawen from you, whiche is geuen to an other more than reason requireth. I compt it no honor, wherin I se the honor of my brethren to be diminished. For my honor is the honor of the vniuersall Chirche, and the sounde strength of my brethren. But if your holinesse call me the vniuersall Pope, it denyeth it selfe to be that which it confesseth me to be wholly. Truely Gregorie stode in a good and honest cause. But Ihon holpen by the fauor of Maurice the Emperor, could neuer be remoued from his purpose. Ci∣riacus also his successor neuer suffered himselfe to be entreated in that behalfe.

[ 17] At the last Phocais, which when Maurice was slaine, was set in his place (I wote not for what cause being more frendly to the Romaines, but because he was there crowned without stryfe) graūted to Boniface the third, that which Gregorie neuer required, that Rome should be the hed of all Chirches. After thys maner was the controuersy ended. And yet this benefite of the Emperor, could not so much haue profited the see of Rome, vnlesse other thinges also had afterwarde happened. For Gretia and all Asia were within a litle after cut of frō the communion of Rome. Fraunce so much reuerenced him, y^t it obeyed no further than it lysted. But it was thē first brought into bondage when Pipine vsur∣ped the kyngdome. For whē zacharie Bishop of Rome had ben his hel∣per to the breache of his faith, and to robbery, y^t thrusting out the law∣ful kyng, he might violently enter vpon the kyngdome as layed open for a pray: he receiued thys rewarde, that the see of Rome shoulde haue iurisdiction ouer y^e Chirches of Fraūce: As robbers are wonted in par∣ting to deuide y^e commō spoyle: so these good men ordered the mater be∣twene themselues, that Pipine should haue y^e earthly and ciuile domi∣nion, spoiling the true king: and zacharye should be made hed of all Bi∣shops and haue the spirituall power: which, when at the beginning it was weake, (as it is wont to be in new thynges) was afterwarde con∣firmed by the authoritie of Charles, in maner for a lyke cause. For he was also indetted to the Bishop of Rome, for y^t by hys endeuor he had atteined to the honor of the Empire. But although it be credible, that Chirches eche where were before y^t tyme muche deformed, yet it is cer∣tayn y^t the old forme of y^e Chirch was thē fyrst vtterly defaced in Fraūce and Germanie. There remayne yet in the recordes of the court of Pa∣rise brefe notes of these tymes, which, where they entreate of the ma∣ters of the Chirche, make mention of the couenant both of Pipine and of Charles wyth the Bishop of Rome. Therby we may gather that thē was an alteration made of the olde state.

[ 18] Sins that tyme, when thynges did eche where daily fal from worse to worse, the tyranny of the see of Rome was now and then also stably∣shed & encreased, and y^t partly by the ignorāce, and partly by the slouth∣fulnesse of the Bishops. For when one mā toke all thynges vpō him, and without measure proceded more and more to aduaunce hymselfe a∣gainst law & right: the Bishops did not with such zele as thei ought en∣deuor themselues to restrayne his lust, and though they wāted not cou∣rage, yet they were destitute of true learning and knowledge: so that they were nothing fytt to attempte so greate a mater. Therefore we see what and howe Monstruous an vnholy defyling of all holy thinges,

and a scattering abrode of the whole order of the Chirche, was in Ber∣nardes tyme. He cōplayneth y^t there resort by heapes to Rome out of al the world,* 1.219 ambitious men, couetous, Simonians, robbers of God, ke∣pers of concubines, cōmitters of incest, and all such monsters, to obtein or reteine ecclesiastical honors by y^e Apostolike authoritie: and y^e fraud and vndermining, & violence were growē in force. He sayth y^t that ma∣ner of iudging which thē was vsed, was abhominable, & vnsemely, not only for the Chirche, but also for a iudicial court. He cryeth oute that the Chirche is ful of ambitious men: and y^t there is none that more dredeth to commit mischeuous Actes, than robbers do in their caue, when they deuide the spoyles of wayfairing men. Few (sayeth he) do loke vnto the mouth of the lawgeuer, but vnto his hands. But not without cause. For those handes do all the Popes businesse. What a thing is thys, y^t they are bought of the spoiles of Chirches, y^t say to thee, oh well done, well done? The life of the poore is sowē in the stretes of the riche: siluer gli∣stereth in the myre: mē run to it frō al places: not the poore, but the strā∣ger taketh it vp, or he paraduēture y^e runneth fastest before. But thys maner, or rather thys death, came not of thee, I would to God it might end in thee. Among these thynges thou a Pastor goest forwarde com∣passed w^t much and precious aray. If I durst say it, these are rather the Pastors of deuils, than of shepe. Forsoth Peter did thus, Paule played thus.* 1.220 Thy courte is more accustomed to receiue men good thā to make them good. For the ill do not there profit, but the good do decaye. Nowe as for the abuses of appealles y^t he rehearseth, no godly man can rede them w^tout great horror. At the last he thus concludeth of y^e vnbrideled gredinesse of the see of Rome in the vsurping of iurisdiction: I speak y^e murmour and commō complaynt of the Chirches. They crie out that they be mangled and dismembred. There are either none or fewe that do not either bewaile or feare this plage. Askest thou what plage? The Abbotes are plucked frō the Bishops, the Bishops frō the Archebishops &c. It is maruelous if this mai be excused. In so doing ye proue that ye haue fulnesse of power, but not of righteousnesse. Ye do thys, because ye can do it: but whether ye also ought to do it, is a question. Ye are sett to preserue, not to enuye to euery man hys honor and hys owne degree. These fewe thynges of many I listed to rehearse, partly y^t the reders may see, how sore the Chirche was then decayed, and partly that they may know in how great sorowe and mourning thys calamitie helde al the godly.

But nowe, albeit that we graunte to the Bishop of Rome at thys [ 19] day that preeminence and largenesse of iurisdiction, which that see had in the meane tymes, as in the tymes of Leo and of Gregory: what is that to the presēt state of the Papacie? I do not yet speake of the earth∣ly dominion, nor of the ciuile power therof, whiche we will afterwarde consider in place fit for it: but the very spiritual gouernemēt y^t they bost of, what hath it like to the state of those tymes? For they define y^e Pope none otherwyse than the Supreme hed of the Chirche in earth, & the vniuersal Bishop of the whole world. And the Bishops themselues, whē they speake of their owne authoritie, do wyth great stoutenesse of coun∣tenance, pronounce y^t to them belongeth the power to cōmaūde, & other are boūde to the necessitie to obey: y^t so al their decrees are to be holden

as confirmed with the diuine voice of Peter: that the prouincial Sino∣des, are without force, because they want the presence of the Pope: that they may order clerkes of any Chirche that they will: and may cal them to their see that haue ben ordered ells where. Innumerable of y^• sorte are in Gratiās packe, which I do not now rehearse, least I should be to tedious to the Reders. But this is the summe of them, that onely the Bishop of Rome hath the Supreme hearing and determining of all ecclesiastical causes, whether it be in iudging and defining of doctrines, or in making of lawes, or in stablishing of discipline, or in executyng of iudgemētes: It were also long and superfluous to rehearse the priui∣leges that they take to thēselues in reseruatiōs, as they cal them. But, (which is most intollerable of al other) they leaue no iudgemente in earth to restraine and brydle their outragious lust,* 1.221 if they abuse so im∣measurable power. It is lawful for no mā (say they) to reuoke y^e iudge∣ment of that see, because of the Supremicie of the Chirche of Rome. Againe. The iudge shalbe iudged neither by y^e Emperor, nor by kīges, nor by al the Clergie, nor of the people. That is in dede to imperiously done, that one man maketh hymselfe iudge of al men, and suffreth him∣selfe to obey the iudgement of no mā. But what if he vse tyranny ouer the people of God? if he scatter abrode and wast the kingdom of Christ? if he trouble the whole Chirch? if he turne the office of Pastor into rob∣berie? Yea thoughe he be neuer so mischeuous, he sayeth that he is not bounde to yelde accompte. For these be the sayinges of the Bishops: gods will was to determine the causes of other men by mē, but he hath w^tout questiō reserued y^• Bishop of this see to his own iudgemēt. Again. The doinges of subiectes are iudged of vs: but oures, of God only.

[ 20] And that such decrees might haue the more weight, they haue falsly thrust in the names of the old Bishops, as though thinges had ben so ordeined from the beginning: wheras it is most certaine, that it is new and lately forged whatsoeuer the Bishop of Rome geueth to hymselfe more than we haue rehearsed to be geuen him by the aunciēt Coūcels. Yea they are come to so greate shamelesnesse,* 1.222 that they haue set forth a wryting vnder the name of Anastasius Patriarche of Cōstantinople, wherin he testifieth that it was decreed by the olde rules, that nothing should be done euen in the furthest prouinces, that wer not first moued to the see of Rome. Beside thys that it is certaine y^t this is most vaine, what man shall thynke it likely, that suche a commendation of the see of Rome proceded from the aduersary and enuier of the honor and dig∣nitie thereof? But verily it behoued that these Antichristes shoulde be carried on to so greate madnesse and blindenesse, that their lewdenesse might be playne for all men to se, at least so many as will open theyr eyes. But the decretall epistles heaped together by Gregorie the .ix. agayne the Clementines, and Extrauagantes of Martine, dooe yet more openly and with fuller mouth ech where breathe forth their out∣ragious fiercenesse and as it were the tyrannie of barbarous kinges. But these be the oracles, by which the Romanistes will haue their pa∣pacie to be weyed. Hereupon arose those notable principles, whiche at this day haue euery where in y^e papacie y^e force of oracles: y^t the Pope c••̄¦not erre: that y^e Pope is aboue the Councels: that the Pope is the vni∣uersall Bishop of al Bishops, and the Supreme head of the Chirche in

earth: I passe ouer the much absurder follies, which the foolishe Cano∣nistes babble in their scholes: to which yet y^e Romish diuines do not on∣ly assente, but do also clap their handes at them, to flatter their idole.

I wil not deale with them by extremitie of righte. Some other man [ 21] would against this their so great insolence set the saying of Cipriane, which he vsed among the Bishops, at whoes councell he sate as chiefe. None of vs calleth hymselfe Bishop of Bishops, or w^t tirannous feare cōpelleth his felow Bishops to necessitie to obey. He would obiect that, which a litle afterwarde was decreed at Carthage. That none shoulde be called Prince of Priestes, or chiefe Bishop. He woulde gather many testimonies out of Histories, Canons out of Sinode••, & many sentēces out of y^e bokes of old writers, by whiche the Bishop of Rome shoulde be brought down into y^e felowship of y^e rest. But I passe ouer al these, least I should seme to precisely to presse them. But let y^e best patrones of y^e see of Rome answere me, w^t what face they dare defende y^e title of vniuer∣sal Bishop, whiche they se so oft to be condemned w^t curse by Gregorie. If Gregories testimonie ought to be of force, they do therby declare y^t Antichrist is their Bishop, because they make him vniuersal. The name also of hed was no more vsual. For thus he sayeth in one place. Peter is the chiefe mēber in the body,* 1.223 Iohn, Andrew & Iames y^e heds of par∣ticular peoples: yet they all are members of the Chirch vnder one hed: yea y^e holy ones before y^e law, y^e holy ones vnder y^e law, y^e holy ones vn∣der grace, are set among mēbers, altogether makyng vp y^e body of the Lord: & no mā euer willed to haue himselfe called vniuersal. But wher∣as y^e Bishop of Rome taketh vpō hymselfe y^e power of cōmaunding, y^t thing smally agreeth w^t that which Gregory saith in an other place.* 1.224 For wheras Eulolius Bishop of Alexandria, had said that he was cōmaun∣ded by hym, he answered in this wise. I pray ye, take away thys worde of cōmāding frō my hearing. For I know what I am & what ye be. In place, ye be to me brethrē: in maners, ye be to me fathers. Therefore I cōmāded not, but I cared to tel you those thīgs y^t I thought profitable. Wheras he so extendeth his iurisdiction w^tout end, he doth therin great and hayno••s wrong, not only to y^e other Bishops, but also to al particu∣lar Chirches, which he so teareth & plucketh in peces, y^t he may bilde his seate of their ruines. But wheras he exēpteth himself frō al iudgemēts, and wil so reigne after the maner of tirantes, y^t he accompteth his own only lust for law, y^t verily is so hainous, & so far frō ecclesiastical order, that it may in no wise be borne: for it vtterly abhorreth not only from al feling of godlinesse, but also from all humanitie.

But y^t I be not cōpelled to go through & examine al thinges particu∣larly, [ 22] I do agayne appelle to them, y^e wil at this day be accōpted y^e beste and most faithful patrones of y^e see of Rome, whether they be not asha∣med to defende the present state of the papacie: which it is certaine to be a hundred times more corrupt, than it was in the times of Gregory and Bernard: which state yet dyd then so much displease those holy mē. Gre∣gory eche where complayneth,* 1.225 y^t he is to muche diuersly drawen away with forein busynesse: y^t he is vnder y^e color of Bishoprike brought backe to the world: wherin he serueth so many cares of the world as he neuer remembreth that he serued when he was a lay man: that he is pres∣sed downe wyth tumulte of worldly affaires, that hys mynde is

nothing raised vp to thinges aboue: that he is shakē with many waues of causes, and tossed with tempestes of troublesome lyfe: so that he may worthily say, I am come into the depth of the sea. Truely among those earthly businesses, he might yet teach the people with Sermones, pri∣uately admonishe and correct such as it behoued, order the Chirche, geue counsell to his fellow Bishops and exhort them to their dutie: be∣side these thinges there remained some time to write: and yet he lamen∣teth his calamitie, that he is drowned in the depest sea. If the gouerne∣ment of that time was a sea: what is to be sayed of the papacie at thys tyme? For what likenesse haue they together? Here be no preachinges, no care of discipline, no zele to y^e Chirches, no spirituall doing, finally nothing but the world. Yet this maze is praysed, as though there could nothing be founde more orderly & better framed. But what cōplaintes doth Bernarde poure out, what grones doeth he vtter, when he loketh vpon the faultes of hys age? What then would he doe, if he behelde thys our age of iron, and worse if any be worse than iron? What obstinate wickednesse is thys, not only stiffly to defende as holy and diuine, that which all the holy men haue w^t one mouth condemned: but also to abuse their testimonie to the defense of the papacie, whiche it is certaine that they neuer knew of? Howbeit of Bernardes tyme I confesse, that then the corruption of all thynges was so great, that it was not much vnlike our tyme. But they are without all shame, that fetche any pretense for it, out of that meane age, y^t is the tyme of Leo, Gregory, and such other. For they doe lyke as if one, to stablyshe the Monarchie of Emperoure, would praise the olde state of the Empire of Rome: that is, woulde bor∣rowe the praises of libertie, to set forth the honor of tyranny.

[ 23] Finally, although al these things wer graūted them: yet there ariseth of fresh a newe strife for them, when we deny that there is a Chirche at Rome, in whiche suche benefites may be resident: when we denie that there is a Bishop, which may beare these priuileges of dignitie. Admit therfore al those things to be true, (which yet we haue already) wroong from them) that Peter was by the mouth of Christe appointed hed of the vniuersal Chirche: and that he left the honor that was geuen hym, in the see of Rome: that the same was stablished by the authoritie of the auncient Chirch, and confirmed with long continuaunce: that the Su∣preme power hath been alway by one consent geuen of all men to the Bishop of Rome: that he hath ben the iudge of al both causes and men, and himselfe subiect to the iudgement of none: let them haue also more, if they wil: yet I answere in one word, that none of these things auaile, vnlesse there be at Rome a Chirch & a Bishop. This they must nedes graūt me, that it can not be the mother of Chirches, which is not it selfe a Chirche: that he can not be chiefe of Bishops, which is not himselfe a Bishop. Will they therfore haue the see Apostolike at Rome? Then let them shewe me a true and lawfull Apostleship. Will they haue the chief Bishop? Then let them shewe me a Bishop. But what? where will they shewe vs any face of a Chirch? They name one in dede, and haue it oft in their mouth. Truly the Chirche is knowen by her certaine markes: and Bishoprike is a name of office. I speake not here of the people: but of the gouernemente it selfe, which ought continually to shine in the Chirche. Where is the ministerie in their Chirche, such as Christes in∣stitution

requireth? Let vs cal to remembrance that which hath before ben spoken of the office of Priestes and of a Bishop. If we shall bryng the office of Cardinals to be tried by that rule, we shal confesse that they are nothyng lesse than Priests. As for the chief bishop himself, I would faine know what one thing at all he hath bishoplike. First it is the prin∣cipal point in the office of a Bishop, to teach the people with the word of God: an other and the next point to that is, to minister the sacraments: the third is to admonish and exhort, yea and to correct them that offend, and to hold the people together in holy discipline. What of these thyngs doeth he? yea, what doeth he faine himselfe to doo: Let theim tell ther∣fore, by what meane they would haue him to be compted a Bishop, that doeth not with his little fynger, no not ones so muche as in outewarde shewe, touche any part of a bishops office.

It is not so of a Bishop as it is of a king. For a king, although he do [ 24] not execute that which belōgeth to a king, doth neuerthelesse retein the honor and title. But in iudging of a bishop respect is had to Christes co∣maūdement, which alway ought to be of force in the Chirche. Therfore let the Romanistes lose me this knot. I denye that their hye Bishop, is the chiefe of Bishops, forasmuche as he is no Bishop. They must nedes proue this last point to be false, if they will haue the victorie in the first. But howe say they to this, that he not onely hath no propertie of a Bi∣shop, but rather all thinges contrarie? But here, O God, where at shall I begynne? at his learning, or at his maners? What shal I say, or what shall I leaue vnsayde? where shall I make an ende? This I saye: that whereas the worlde is at this daye, stuffed with so many peruerse and wicked doctrines, full of so many kyndes of superstitions, blynded with so many errors, drowned in so great idolatry: there is none of these any where, that hathe not either flowed from thense, or at least bene there confirmed. Neither is there any other cause, why the Bishops are cari∣ed with so greate rage against the doctrine of the Gospell newly sprin∣ging vp agayne, why they bend all their strengthes to oppresse it, why they kindle vp kings and princes to crueltie, but bicause they see y^• their whole kingdom decaieth & falleth down, so sone as the Gospel of Christ cometh in place. Leo was cruell: Clement was bloudie: Paul is a fierce murtherer. But nature hath not so much moued them to fight against y^e truthe, as for that this was their only meane to mayntain their power. Therfore sithe they can not be safe, till they haue driuen awaye Christ, they trauaile in this cause, as if they dyd syght for their religion and contrees, and for their owne lyues. What then? Shall that bee to vs the see Apostolike, where we see nothyng but horrible Apostasie? Shall he be Christes vicar, which by persecuting the Gospell with furious en∣terprises, doth openly professe him self to be Antichrist? Shal he be Pe∣ters successour, that rangeth with swerd and fyre, to destroy all that e∣uer Peter hath builded? Shall he bee hed of the Chirch that cutting of and dismembryng the Chirche from Christe the onely true head ther∣of, doeth in it selfe plucke and teare it in pieces? Admitte verily that in the olde time Rome was the mother of all Chirches: yet sins it hath be∣gon to be the seate of Antichriste, it hath cessed to be that which it was.

We seme to be to muche euill speakers and railers, when we call the bishop of Rome Antichrist. But they that so thinke, doo not vnderstand [ 25]

that they accuse Paule of immodestie, after whom we so speake, yea out of whoes mouth we so speake. And least any man obiecte, that we doo wrongfully wrest against the bishop of Rome, these words of Paul that are spoken to an other intent. I will brefely shew, that they can not be otherwise vnderstanded,* 1.226 but of the Papacie. Paule writeth, that Anti∣christ shal sit in the temple of God. In an other place also the Holy ghost describyng his image in the person of Antiochus, sheweth that his king∣dome shall consist in hautinesse of speche, and blasphemyngs of God. Hereupon we gather, that it is rather a tyrannie ouer soules, than ouer bodies, that is raised vp against the spiritual kingdome of Christ. Then, that it is suche, as doeth not abolish the name of Christ and the Chirch: but rather should abuse the pre••ence of Christ, and lurke vnder the title of the Chirche, as vnder a disguised visour. But although all the here∣sies and sectes that haue ben from the beginnyng, belong to the king∣dome of Antichrist: yet where as Paule prophecieth, that there shal com a departing, by this description he signifieth, that that seate of abhomi∣nation shal then be raised vp, when a certain vniuersall departyng shal possesse the Chirche: howsoeuer many membres of the Chirch here and there continue in the true vnitie of Faith. But where he addeth, that in his time he began in a misterie to set vp the worke of iniquitie, which he would afterward shew openly: therby we vnderstand, y^t this calami∣tie was neither to be brought in by one mā, nor to be ended in one man. Now wher as he doeth set out Antichrist by this marke, that he should plucke awaye from God his due honor, to take it to him selfe: this is the chiefe token that we ought to folowe in seekyng out of Antichrist, specially where suche pride procedeth euen to the publike dissipation of the Chirche. Sithe therefore it is certaine, that the bishop of Rome hath shamelessely conueyed away to himself that whiche was the chiefe propre thing to God alone and Christ, it is not to be douted but that he is the capitaine and standerdbearer of the wicked and abhominable kyngdome.

[ 26] Nowe let the Romanists goe, and obiect antiquitie against vs. As if in so great alteration of all thynges, the honor of the See might stand where there is no see.* 1.227 Eusebius telleth, how God, that there might bee place for his vengeance, remoued the Chirch that was at Hierusalem to Pella. That whiche we heare to haue been ones doone, might be ofter doone. Therfore so to by••de the honor of supremicie to a place, that he which is in dede the moste hatefull enemie of Christ, the hyest aduersa∣rie of the Gospell, the greatest waster and destroyer of the Chirche, the moste cruel slaughterman & butcher of the saints, shold neuerthelesse be accompted the vicar of Christ, the successor of Peter, y^e chief bishop of y^e Chirche, onely because he occupieth the see that was ones the chiefest of all: that verily is to muche to be scorned and foolishe. I speake not, how great difference there is betwene the popes chauncerie, and a well fra∣med order of the Chirche. Howbeit this one thyng may wel take away all dout of this question. For no man that hath his right wit, wil think the bishoprike enclosed in leade and bulles: muche lesse, in that schoole of fraudes and deceites, in wiche thyngs the Popes spirituall gouerne∣ment consisteth. Therfore it was very well sayd by a certain man, that that Chirche of Rome which is bosted of, is long agoe tourned into a

court which onely is nowe seene at Rome. Neither doo I here accuse the faultes of men: but I shew that the Papacie it selfe is directly con∣trary to the true order of a Chirche.

But if we come to the persones of men, it is well enough knowen [ 27] what maner of vicars of Christ we shall fynde. Iulius forsoothe, and Leo, and Clement, and Paule, shalbe pillers of the christian faith, and the chiefe expositours of religion, whiche neuer knew any other thyng of Christ, than that whiche he had learned in Lucians schole. But why doo I recken vp thre or fower Popes? as though it were doutfull, what maner of forme of religiō the Popes with their whole college of Cardi∣nals haue sins long ago professed, and at this day doo professe. For first this is the principall article of that secret Diuinitie that reigneth amōg them, That there is no God: the seconde, That all things that are wri∣ten and taught concernyng Christ, are lies and deceits: the third, That the doctrine of the life to come, and of the last resurrection, are more fa∣bles. They doo not all thinke so: and fewe of them speake so. I graūt. But this hath long ago begon to be y^e ordinarie religiō of Popes. Wher¦as this is very well knowen to all that knowe Rome, yet the Romishe Diuines ceasse not to bost, that by Christes priuilege it is prouided, that the Pope can not erre, because it was said to Peter: I haue praied for thee,* 1.228 that thy faith should not faint. What, I pray you, winne they by mocking so shamelessely, but that the whole world may vnderstand, that they are come to that extremitie of wickednesse, that they neither feare God, nor stande in awe of men?

But let vs imagine, that the vngodlynesse of those Popes whom I [ 28] haue spoken of, is hidden, because they haue neither published it by pre∣chinges, nor by writinges: but onely haue bewrayed it at their table, and in their chamber, or at least within walles of houses. But if they will haue this priuilege to be of force, whyche they pretende, they must nedes wipe Iohn the .xxii. out of the number of Popes, who openly af∣firmed that soules are mortall, & that they die together with the bodies vntil the day of resurrection. And, that you may perceiue that the whole See with her principall staies was then wholly fallen: none of all the Cardinals withstode so great a madnesse,* 1.229 but the schoole of Parise mo∣ued the king of Fraunce to compell him to recant it. The king forbade his subiectes to communicate with him, vnlesse he did out of hande re∣pent: and the same, as the maner is, he proclaimed by a heralde. The Pope compelled by this necessitie, abiured his error. This example maketh that I neede not to dispute any more with my aduersaries a∣bout this that they say, that the see of Rome and the Bishops thereof, can not erre in the fayth, because it was saide to Peter, I haue praied for thee,* 1.230 that thy faith may not fainte. Truely he fell with so fowle a kinde of fall from the right faith, that he is a notable example to theim that come after, that they are not all Peters whiche succede after Peter in the bishoprike. Howbeit this is also of it selfe so childishe, that it ne∣deth no answere. For if they will drawe to Peters successours whatso∣euer was spoken to Peter,* 1.231 it shall ••olowe that they are all Satans, for asmuche as the Lord said this also to Peter. Go behinde, thou Satan, because thou art an offence to me. For it shalbe as easye for vs to turne backe this later sayeng against them, as it shalbe for them to obiect the

other agaynst vs.

But I list not to striue with them in playeng the foole. Therefore I [ 29] returne thether from whense I made digression. So to bind the place, & Christ, and the Holy ghost, and the Chirch together, that whosoeuer sit in that place, although he be the deuil, yet he must be iudged the vicar of Christ, and the hed of the Chirche, because it was ones the seate of Pe∣ter: I say this is not only wicked & sclaūderous to Christe, but also to great an absurditie and against cōmon reason. It is already long ago sins the bishops of Rome are either without all religion, or the greatest enemies of religion. Therfore they ar no more made y^e vicars of Christ, by reason of the seate which they occupie,* 1.232 than an idoll, when it is set in the temple of God, is to be taken for God. Now if their maners be to be iudged vppon, lette the Popes them selues answere for them selues: what one thing at al there is in them, wherein they may be knowen for bishops. First wheras there is such life at Rome, they not only winking at it, but also as it were with secret countenance allowyng it, this is vt∣terly vnmete for bishops, whoes duetie is with seueritie of discipline to restraine the licentiousnesse of the people. But I wil not be so rigorous against them, to charge them with other mens faultes. But where as they themselues, with their owne household, with almost the whole col∣lege of Cardinals, with the whole flocke of their clergie, are so geuen foorth to all wickednesse, filthinesse, vncleannesse, to all kynds of lewde and mischeuous doings, that they resemble rather monsters than men: therin truely they bewray them selues to be nothing lesse than bishops. And yet they nede not to feare least I shold further disclose their filthi∣nesse. For bothe I am wery to haue to doo in so stinkyng myre, and I must fauour chast eares, and I thinke that I haue already enough and more proued that which I went about: that is, that although Rome had in olde tyme ben the head of Chirches, yet at this day she is not worthy to be iudged one of the smallest toes of the Chirches feete.

[ 30] As concerning the Cardinals (as they cal them) I can not tell how it is come to passe, y^t they be so sodeinly risen vp to so great dignitie. This name in Gregories time belonged to bishops only. For so oft as he ma∣keth mention of Cardinals, he meaneth it not of them of the Chirche of Rome, but of any other: so that brefely, a Cardinal Priest is nothing els but a bishop. In the writers before that age I finde not this name at all. But I se that they were then lesse than bishops, whom they bee nowe farre aboue. This saying of Augustine is wel knowen: Although according to the names of honor, which the vse of the Chirch hath alre∣dy obteined, bishopricke is greater than priesthode, yet in many thinges Augustine is lesse than Hierom. Here in dede he maketh difference be∣twene a priest of y^e Chirch of Rome & other: but he indifferently setteth them al behind y^e bishops. And y^t was so long obeserued, that in the Coū∣cel at Carthage, whē there wer present two legates of the see of Rome, the one a bishop, y^e other a priest, y^e priest was thrust back into y^e last place But not to folow to old exāples, there remaineth a Coūcel holdē vnder Gregorie at Rome, at which y^e priestes sat in y^e lowest place, & subscribed seuerally by themselues, as for the Deacōs, thei had no place at al in sub∣scribing. And truly they had then no office, but to be presēt & vnder y^e bi∣shop at ministring of doctrine and of the sacramēts. Nowe the case is so

changed, that they are become the cousins of kinges and Emperours. And it is no doute but that they grewe vp by littell and littell together with their head, till they were aduaunced to this hie toppe of dignitie. But this also I thought good to touche shortly by the waie, that he re∣ders might the better vnderstande, that the See of Rome, suche as it is at this day, doeth muche differ from that auncient one, vnder pretense wherof, it doeth nowe maynteine and defende it selfe. But of what sort soeuer they wer in old tyme, forasmuch as they haue now nothyng of y^e true and lawfull office in the Chirche, they reteine onely a deceitfull co∣lour and vaine visour: yea forasmuche as they haue all thinges vtterly contrary, it was necessarie that that should happen to them, which Gre∣gorie writeth so oft.* 1.233 I saie it (sayth he) wepyng: I geue warnyng of it, groning: that sith the order of priesthode is fallen within, it shall also not be able to stand long without. But rather it behoued that this shold be fulfilled in them whiche Malachie saith of suche: Ye haue gon backe out of the waie, and haue made many to stumble in the lawe. Therfore ye haue made voide the couenant of Leui, saith the Lord. Therfore be∣holde I haue geuen you out of estimation, and vile to all the people. Nowe I leaue it to all the godly to thynke of what sort is that supreme height of the Hierarchie of Rome, wherunto the Papistes with abho∣minable shamlessenesse stick not to make subiect the very word of God, whiche ought to haue ben honorable and holy bothe to heauen & earth, men and Angels.

The .viii. Chapter. Of the power of the Chirche as touchyng the articles of Faith: and with howe vnbridled licētiousnesse it hath in the Papacie ben wrested to corrupt all purenesse of Doctrine.

NOwe foloweth the thirde place, of the power of the Chirche, whiche partely consisteth in all the bishops, and partly in the Counsels, and those either prouin∣ciall or generall. I speake onely of the spirituall po∣wer, whiche is propre to the Chirch. That consisteth either in doctrine, or in iurisdiction, or in makyng of lawes. Doctrine hath two partes, the authoritie to teache articles of Doctrine, and the expoundyng of them. Before that we beginne to discourse of euery one of these in specialtie, we will that the godlye readers bee warned, that whatsoeuer is taughte concerning the power of the Chirche, they muste remember to applye to that ende, wherunto (as Paule testifieth) it was geuen:* 1.234 that is, to edification, and not to destruction: whiche who so lawfully vse, they thinke them selues no more than the ministers of Christ, and therwithall the ministers of the people in Christ. Now of the edifyeng of the Chirch, this is the on∣ly waie, if the ministers themselues endeuour to preserue to Christ his authoritie, whiche can not otherwise bee safe, vnlesse that be lefte vnto hym, which he receiued of his Father: that is, that he be the only schole-maister of the Chirche.* 1.235 For it is written, not of any other, but of hym alone, Heare hym. The power of the Chirche therfore is not to be spa∣ringly

set foorth, but yet to be enclosed within certain boundes, that it be not drawen hether & thether after the lust of men. Herunto it shalbe muche profitable to note, how it is described of the Prophets and Apo∣stles. For if we simply graunt vnto men such power as they list to take vpon theim, it is plaine to all men, what a slippery redinesse there is to fall into tyrannie, whiche ought to be farre from the Chirch of Christ.

Therfore here it must be remembred, that whatsoeuer authoritie or [ 2] dignitie the holy ghost in the scripture geueth either to the prestes, or to the Prophetes, or to the Apostles, or to the successours of the Apostles, all that same is geuen, not proprely to the men themselues, but to the ministerie ouer which they are appointed, or (to speake it more plainely in one worde) wherof the ministerie is committed to them. For if wee goe through them all in order, we shall not fynde that they had any au∣thoritie to teache or to answer, but i•• the name and worde of the Lord. For when they are called to the office, it is also enioined them, that they shold bring nothing of thē selues, but speke out of the mouth of y^e Lord. And he himself doeth not bryng them foorth to be hearde of the people, before that he haue geuē them instructions what they ought to speake,* 1.236 to the entent that they should speake nothyng beside his woord. Moses himselfe, the prince of all the Prophetes, was to be hearde aboue the reste:* 1.237 but he was first instructed with his commaundementes, that he might not declare any thyng at all, but frō the Lord. Therfore it is said, that the people when thei embraced his doctrine, beleued in God and in his seruant Moses. Also that the authoritie of the priestes shoulde not growe in contempt, it was stablished with most greuous penalties. But therwithal the Lord sheweth vpon what cōdition they wer to be heard,* 1.238 when he saieth that he hath made his couenant with Leui, that the law of truthe shoulde be in his mouth. And a little after he addeth: The lips of the priest shall kepe knowledge, and they shall require the law at his mouth: because he is the angell of the God of hostes. Therfore if the priest will be heard, lette him shewe himself the messinger of God: that is,* 1.239 let him faithfully report the cōmaundements that he receiued of his author. And where it is specially entreated of the hearing of them, this is expressely set, That they may answer accordyng to the lawe of God.

[ 3] What maner of power the Prophetes generally had, is very well de∣scribed in Ezechiell:* 1.240 Thou sonne of man (saith the Lord) I haue geuē thee to be a watcheman to the house of Israell. Therefore thou shalte heare the worde out of my mouth, and thou shalte declare it to them frō me. He that is commaunded to heare out of the mouthe of the Lord, is he not forbidden to inuent any thyng of himself? But what is to de∣clare from the Lorde, but so to speake as he may boldly boast, that it is not his owne,* 1.241 but the Lordes woorde that he hath broughte? The selfe same thyng is in Hieremie, in other wordes. Let the Prophet (saith he) with whom is a dreame, tell a dreame: and let him that hath my woorde speake my worde true. Certainly he appointeth a law to them all. And that is such, y^t he permitteth not any to teach more than he is cōmanded. And after he calleth it chaffe, all that is not come from himselfe onely. Therfore none of the Prophetes them selues opened his mouth, but as the Lord tolde hym the wordes before.* 1.242 Wherupon these sayinges are so ofte found among thē: the word of the Lord, the burden of the Lorde, so

sayth the Lord, the mouth of the Lord hath spoken. And worthily. For Esaie cryed oute that he had defyled lyppes,* 1.243 Ieremie confessed that he coulde not speake, because he was a childe: What coulde procede from y^e defiled mouth of the one, and the foolishe mouthe of the other, but vn∣cleane and vnwise, if they had spoken their owne speche? But this lyps were holy and pure, when they began to be the instruments of the Ho∣ly ghost. When the Prophetes are boūd with this religion, that they de∣liuer nothyng, but that which they haue receiued, thē they be garnished with notable power and excellent titles. For when the Lorde testifieth, that he hath set them ouer nations and kyngdomes, to pluck vp and to roote out,* 1.244 to destroy and plucke downe, to builde and to plant, he by and by adioyneth the cause: because he hath put his wordes in theyr mouth.

Nowe if you looke to the Apostles: they are in dede commended with [ 4] many and notable titles, that they are the light of the worlde, and the salt of the earth, that they are to be heard in stede of Christ, that what∣soeuer they bynde or lose in earth shalbe bounde or loosed in heauen. But in their very name they shewe howe muche is permitted theim in their office: that is, if they be Apostles, that they shoulde not prate what∣soeuer they list: but shold faithfully report his commaundementes from whom they are sent. And the wordes of Christe are playne enough, in which he hath determined their embassage:* 1.245 when he cōmaūded them to go & teach al nations, al those thinges that he had cōmaunded. Yea & he himself also receiued this lawe, and laid it vpon himself, that it shold be lawful for no man to refuse it. My doctrine (sayth he) is not myne, but his that sent me,* 1.246 my fathers. He that was alway the only and eternall coūseller of the Father, & he that was appointed by the Father the Lord and scholemaister of all men, yet because he executed y^e ministerie of tea∣ching, prescribed by his owne example to all ministers what rule they ought to folow in teaching. Therfore the power of the Chirch is not in∣finite, but subiect to the word of the lord, and as it were enclosed in it. [ 5]

But sith this hath from the beginnyng ben of force in the Chirche, & at this day ought to be in force, that the seruantes of God shold teache nothing, whiche they haue not learned of him: yet accordyng to the di∣uersitie of tymes they had diuers orders of learnyng. But that order which is nowe, muche differeth from those that were before. First if it be true whiche Christe saieth,* 1.247 that none hath seene the Father, but the Sonne, and he to whom it hath pleased the Sonne to shewe him: it be∣houed verily that they should be alway directed by that eternal wisdome of the Father, whiche wold come to the knowledge of God. For howe should they either haue comprehended in mynd, or vttered the misteries of God, but by his teachyng, to whom alone the secretes of the Father ar open? Therfore the holy fathers in old time knew GOD no other wise but beholding him in the Sonne as in a glasse. When I say this, I meane that God did neuer by any other meane disclose hymselfe to men but by the Son, that is, his only wisdome, light, and truthe. Out of this fountaine did Adam, Noe, Abraham, Isaac, Iacob and the other draw all the knowlege y^t they had of heauenly doctrine. Out of the same foū∣tain haue also al the Prophetes themselues drawē al the heauēly Ora∣cles that they vttered. For verily this Wisedome hath alway disclosed 〈◊〉〈◊〉 selfe by moe waies than one. To the Patriarches he vsed secrete reue∣lations:

but therwithall to confirme their myndes, he adioyned suche signes, that it coulde not bee doutefull to them, that is was God that spake. The Patriarches conueied ouer from hand to hand to posteritie, that whiche they had receiued. For the Lorde left it with them to this entent, that they should so sprede it abrode. But the children & childrens children, by God secretely informyng them, did knowe that that whiche they heard was from heauen, and not from the earth.

But when it pleased God, to raise a more apparāt forme of a Chirche, [ 6] he willed to haue his worde put in writing & noted, that the prests shold fetch frō thense what thei might deliuer to the people, & that all the doc∣trine y^t shold be taught shold be tried by that rule. Therfore after the pu∣blishyng of the law,* 1.248 when the prestes are comaunded to teach out of the mouth of the Lord, y^e meaning is, that they shold teach nothing straūge or differing from that kinde of learning which the Lord cōprehended in the lawe: and to adde and diminishe was vnlawful for them. Then folo∣wed the Prophets, by whom in dede the Lord published new oracles to be added to the law: but yet not so new, but that they cam out of the law, and had respect vnto it. For, as touchyng doctrine, they were only expo∣sitors of the law, and added nothyng vnto it, but prophecies of thyngs to come. Those excepted, they vttered nothyng els but a pure exposition of the lawe. But because it pleased the Lord that there shold be a plai∣ner and larger doctrine, that weake consciences might be the better sa∣tisfied: he cōmaunded that the Prophecies also shold be put in writyng, and accompted parte of his worde. And hereunto were added the hi∣stories, whiche are also the workes of the Prophetes, but made by the endityng of the Holy ghost. I recken the Psalmes among the Prophe∣cies, because that which we attribute to the prophecies is also cōmon to the psalmes. Therfore that whole body cōpacted of the law, prophecies. psalmes & histories, was the word of the Lord to the olde people, by the rule whereof the prestes and teachers euen vnto Christes tyme were bounde to examine their doctrine: neither was it lawfull for them to swarue either to the right hand or to the left: because all their office was enclosed within these boundes, that they should answer the people out of the mouth of God.* 1.249 Which is gathered of a notable place of Malachie, where he biddeth them to be mindful of the law, & to geue hede to it, euē to the preaching of the Gospell. For therby he forbiddeth them all new found doctrines, and graunteth them no leaue to swarue neuer so little out of the way which Moses had faithfully shewed them. And this is y^e reason why Dauid so honorably setteth out the excellence of the law, & reherseth so many praises of it: that is, that the Iewes should couete no forein thyng without it, sith within it was all perfection enclosed.

[ 7] But when at last the Wisdome of God was openly shewed in y^e flesh, that same Wisdome with ful mouth declared vnto vs al y^t euer can with mans wit be cōprehēded, or ought to be thought cōcerning y^e heuēly Fa∣ther. Now therefore, sins Christ y^e fōne of rightousnesse hath shined, we haue a perfect brightnesse of y^e truth of God, such as y^e clerenesse is wōt to be a mid day, when the light was before but dimme. For verily the Prophet meant not to speake of any meane thing, whē he wrote y^e God in old time spake diuersly & many waies to the fathers by the prophets:* 1.250 but y^t in these last daies he began to speake to vs by his beloued Sonne.

For he signifieth, yea he openly declareth, that God wil not hereafter, as he did before, speake somtime by some and sometime by other, nor wil adde Prophecies to Prophecies, or reuelations to reuelations: but that he hath so fulfilled al the partes of teaching in the Sonne, y^t they must haue thys of him for the last and eternal testimonie. After whiche sort al this time of the new Testament wherein Christe hath appeared to vs with the preaching of his Gospell euen to the daie of iugement, is expressed by the last houre, the last times, the last dayes: to the ende ve∣rely that contented with the perfection of the doctrine of Christe, we should learne neither to fayne vs any new beside it, or receiue it fained of other. Therfore not without cause the Father hath by singular pre∣rogatiue ordeined the Sonne to be our Teacher: commaunding hym, & not any man,* 1.251 to be heard. He did in dede in fewe wordes sette oute hys scholemaistership vnto vs, when he said, heare him: but in whiche there is more weight & force than men commonly thynke. For it is as muche in effect, as if leading vs away frō al doctrines of men, he should bring vs to him only, and commaūde vs to loke for al the doctrine of saluati∣on at him alone, to hang vpon him alone, to cleaue to hym alone, finally (as the very wordes do sounde) to harkē to the voice of hym alone. And truely what ought there now to be either loked for or desyred at y^e hand of man, when the very worde of lyfe hath familiarly and openly disclo∣sed himselfe vnto vs? Yea but it is mete y^t the mouthes of al mē be shut, after y^t he, in whom the heauēly Father willed to haue al the treasures of knowledge and wisdome to be hidden, hath ones spoken, and so spo∣kē as became both the wisdome of God (which is in no part vnperfect) and Messias at whoes hand the reuelation of al thinges is hoped for:* 1.252 that is to say, that he left nothing afterwarde for other to be spoken.

Let this therefore be a stedfast principle: y^t there is to be had no other [ 8] worde of God, wherunto place should be geuen in the Chirche, than y^t which is conteined first in the law and the Prophetes, and then in the writinges of the Apostles: & that there is no other manner of teaching rightly, but according to the prescription and rule of y^e word. Hereupon also we gather, that ther was no other thing graūted to y^e Apostles, but that which y^e Prophetes had had in olde tyme: that is, that they should expounde the olde Scripture, and shewe that those thinges y^t are therein taught are fulfilled in Christ: and yet y^t they should not do the same but of the Lorde, that is to saye, the Spirite of Christe going before them, and after a certaine maner enditing wordes vnto them.* 1.253 For Christ li∣mited their embassage w^t this condition, when he commaunded them to goe and teache, not such thinges as they themselues had rashly forged, but al those thynges that he had cōmaunded them.* 1.254 And nothing could be more playnly spokē, thā that which he saieth in an other place: but be not ye called maisters for onely one is your maister, Christe. Then, to emprint this more depely in their minde, he repeteth it twise in thesame place. And because their rudenesse was such, that they could not cōceiue those thynges that they had heard and learned of the mouth of their maister,* 1.255 therfore the Spirite of trueth is promised them, by whō they should be directed to the true vnderstanding of al thinges. For y^e same restrayning is to be diligētly noted, where this office is assigned to the Holy ghost, to put them in minde of al those thinges y^t he before taught

them by mouth.

[ 9] Therfore Peter, who was very wel taught how much he might law∣fully do, leaueth nothing either to himselfe or other, but to distribute the doctrine deliuered of God.* 1.256 Let him y^t speaketh (saieth he) speake as the wordes of God, y^t is to say, not doutingly, as they are wont to tremble whoes own cōscience misgeueth them, but w^t sure cōfidēce, which becō∣meth y^e seruāt of God furnished w^t assured instructiōs. What other thing is this, but to forbidde al inuentions of mans minde, frō what hed soe∣uer they haue proceded, that the pure word of God may be heard & lear∣ned in y^e Chirch of y^e faithful? to take away the ordināces or rather the fained deuises of al men, of what degree soeuer they be, that the decrees of God onely may remaine in force? These be those spirituall armures, mighty through God to cast down holdes:* 1.257 by which y^e faithful seruātes of God may throwe down coūsels, & al height that aduaunceth it selfe against the knowlege of God, & may leade al knowlege captiue to obey Christ. Loe this is the soueraigne power, wherw^t it behoueth y^e Pastors of the Chirch to be endued, by what name soeuer they be called, that is, that by the worde of God they may w^t cōfidēce be bolde to do al things: may cōpel al the strēgth, glory, wisdome & height of the world to yeld & obey to his maiestie: being vpholdē by his power, may cōmaunde al euē frō the hiest to the lowest: may bilde vp the house of Christ & pull down the house of Satā: may fede the shepe & driue awai the wolues: may in∣struct & exhort the willing to learne▪ may reproue, rebuke & subdue the rebellious & stubborne: may bind, & loose: finally may thūder & lightē, if nede be: but al things in y^e word of God. Howbeit there is, as I haue said, this differēce betwene y^e Apostles & their successors, y^t the Apostles wer y^e certaine & authētike secretaries of the Holy ghost, & therfore their writinges are to be estemed for the Oracles of God: but the other haue none other office, but to teache y^t which is set fourth & writtē in the holy Scriptures. We determine therefore, y^t this is not now left to faythfull ministers, that they may coyne any new doctrine, but that they oughte simply to cleaue to y^e doctrine, wherunto y^e lord hath made al mē w^toute exception subiect. Whē I say this, my meaning is not only to shew what is lawful for al particular mē, but also what is lawful for the whole vni∣uersal Chirch. Now as touching al particular mē: Paul verily was or∣deined by y^e Lord Apostle to y^e Corinthiās: but he denieth y^t he hath do∣miniō ouer their faith.* 1.258 Who now dare take a dominion vpon hymselfe, which Paule testifieth y^t it belōgeth not to him? If he had acknowleged himselfe to haue this libertie of teachīg, y^t whatsoeuer y^e Pastor teacheth he may therin of right require to be beleued: he wold neuer haue taught the Corīthiās this discipline,* 1.259 y^t while twoe or three Prophetes speake, y^e rest should iudge, & if it were reueled to any y^t sate, y^e first should hold his peace. For so he spared none, whoes authoritie he made not subiect to y^e iugemēt of y^e word of God. But, wil some mā say, of y^e whole vniuersall Chirch y^e case is otherwise. I answere y^t in an other place Paul meteth w^t this dout also, where he saieth, y^t Faith is by hearing, & hearing by y^e word of God.* 1.260 Truly if Faith hang of y^e word of God only, hath respecte vnto & resteth vpon it alone, what place is there now left to y^e worde of the whole world? For herin no mā may dout, y^t hath wel knowen what Faith is. For Faith ought to be staied vpō such assurednesse, wherby it

may stande inuincible against Satā, & al the engines of the hells, and against y^e whole world. This assurednesse we shal no where find but in y^e only word of God. Againe, it is a general rule, which we here oughte to haue respect vnto: y^t God doth therfore take frō men the power to set fourth a new doctrine, y^t he only may be our scholemaister in heauenly learning, as he only is true which cā neither lye nor deceiue. This rule belongeth no lesse to y^e whole Chirch, than to euery one of the faithful. [ 10]

But if this power of the Chirche, which we haue spoken of, be com∣pared with that power, wherof the spirituall tyrantes, that haue falslye called themselues Bishops and Prelates of religion, haue in certayne ages past bosted themselues among the people of God, the agreemente shalbe no better than Christ hath with Beliall. Yet it is not in this place my purpose to declare in what sorte and with how wicked meanes they haue exercised their tyranny: I wil but rehearse the doctrine, which at this day they defende, first with writinges, and then with swerd & fyre. Because they take it for a thyng confessed, that a general Coūcell is the true image of the Chirche, when they haue taken this principle, they do without dout determine, that such counsels are immediatly gouerned of the Holy ghost, and that therfore they can not erre. But whereas they themselues do rule, the counsells, yea and make them, they doe in dede chalenge to themselues whatsoeuer they affirme to be due to the Coū∣cells. Therfore they wil haue our Faith to stande and fall at their will, that whatsoeuer they shal determine on the one side or the other, maye be stablished and certayne to our mindes: so that if they allow any thing we must allowe the same without douting: if they condemne any thyng we must also holde it for cōdemned. In the meane time after their own lust, and despising the worde of God, they coyne doctrines, to which af∣terwarde they require by thys rule to haue Fayth geuen. For they also say that he is no Christian, that doth not certainly consent to all theyr doctrines as wel affirmatiue as negatiue: if not with expressed yet with vnexpressed Faith: because it is in the power of the Chirche, to make new articles of the Fayth.

First let vs heare by what argumētes they proue y^t this authoritie is geuen to the Chirche: and then we shal se how much that maketh for them which they allege of the Chirch. The Chirch (say they) hath nota∣ble promises, that it shal neuer be forsakē of Christ her spouse, but that it shalbe guided by his Spirite into al truth. But of the promises which they are wont to allege, many are geuē no lesse to euery one y^e faith∣ful particularly, thā to the whole Chirche vniuersally. For though the Lord spake to the .xii. Apostles,* 1.261 whē he said: Behold I am with you euē to the end of the world: Again: I wil aske my Father, & he shal geue you an other cōforter, namely the Spirite of truth: yet he made the promise not only to the whole nūber of the .xii. but also to euery one of them: yea to the other disciples likewise, either those y^t he had alredy receiued, or those y^t should afterwarde be added to them. But whē they expoūde such promises ful of singular cōfort, as though they were geuē to none of y^e Christians, but to the whole Chirche together: what do they ells, but take away frō al Christians that confidence which they all ought to re∣ceiue therby to encourage thē? Yet I do not here deny, but y^t the whole felowship of the faithful furnished with manifolde diuersitie of gyftes,

is endued with much larger and more plentifull treasure of the heauē∣ly wisdome, than eche one seuerally: neither is it my meaning, y^t thys is so spoken in common to the faithful, as though they were al alike en∣dued with the Spirite of vnderstanding and doctrine: but because it is not to be graunted, to the aduersaries of Christ, y^t they should for the de∣fense of an euill cause wrest the Scripture to a wrong sense. But, omit∣ting this,* 1.262 I simply cōfesse y^t which is true, y^t the lord is perpetually pre∣sēt with his, & ruleth them w^t his Spirite. And y^t this Spirite is not the Spirite of error, ignorance, lyeng or darkenesse: but of sure reuelation, wisedome, trueth, & light, of whō they not deceitfully may learne those thinges that are geuē them,* 1.263 that is to say, what is the hope of their cal∣ling, & what be the richesse of the glory of the inheritaunce of God in the saintes. But wheras the faythful, euen they that are endued with more excellent giftes aboue the rest, do in thys fleshe receiue onely the firste frutes & a certaine tast of y^t Spirite: there remaineth nothing leeuer to them thā knowing their own weakenesse, to hold themselues carefully within the boundes of the worde of God: least, if they wander farr after their own sense, they by & by stray out of y^e right waie, in so much as they be yet voide of that Spirite, by whoes only teaching truth is discerned from falshode.* 1.264 For all men do confesse with Paule, that they haue not yet atteined to y^e marke. Therfore they more endeuor to daily profiting, than glory of perfection.

[ 12] But they wil take exception, & say y^t whatsoeuer is particularly attri∣buted to euery one of y^e holy ones, y^e same doth throughly & fully belong to y^e Chirche it selfe. Although this hath some seming of truth, yet I de∣ney it to be true. God doth in dede so distribute to euery one of y^e mem∣bers y^e giftes of his Spirite by measure, y^t the whole body wanteth no∣thing necessarie, whē the giftes are geuē in cōmon. But y^e richesse of the Chirche are alway such, y^t there euer wāteth much of y^t hiest perfection, which our aduersaries do bost of. Yet y^e Chirche is not therefore so lefte destitute in any behalf, but y^t she alway hath so much as is enough. For the Lord knoweth what her necessitie requireth. But, to holde her vn∣der humilitie and godly modestie, he geueth her no more than he kno∣weth to be expedient. I know what here also they are wont to obiecte, that is,* 1.265 that the Chirche is clensed w^t the washing of water in the worde of life, y^t it might be without wrincle and spot, and y^t therfore in an other place it is called the piller and stay of truth. But in the first of these two places is rather taught, what Christ daily worketh in it, than what he hath allredy done. For if he daily sanctifieth, purgeth, polysheth, wy∣peth from spottes all them that be his: truely it is certayne that they are yet besprinkled with some spottes and wrincles, and that there wanteth somwhat of their sanctificatiō. But how vayne and fabulous is it, to iudge the Chirch alredy in euery part holy and spottlesse, wher∣of all the members are spotty and very vncleane? It is true therefore that the Chirche is sanctified of Christe. But onely the beginning of that sanctifieng is here seen: but the ende and full accomplishment shall be, when Christe the holiest of holy ones shall truely and ful∣ly fill it with his holinesse. It is true also that the spottes and wrin∣cles of it are wiped awaye: but so that they be daily in wiping a∣waye, vntill Christe with his comming dooe vtterlye take awaye

all that remaineth. For vnlesse we graunt this, we must of necessitie affirme with the Pelagians, that the righteousnesse of the faithfull is perfect in this life: and with the Cathani and Donatistes we muste suf∣fer no infirmitie in the Chirch. The other place, as we haue ells where seen, hath a sense vtterly differing from that which they pretende. For when Paule hath instructed Timothee, and framed him to the true of∣fice of a Bishop, he sayeth y^t he did it to this purpose, y^t he should knowe how he ought to be haue himselfe in y^e Chirch. And y^t he should with the greater religiousnesse and endeuor bend himselfe thereunto, he addeth that the Chirch is the very piller & stay of truth. For what ells do these wordes meane, but y^t the truth of God is preserued in y^e Chirch, name∣ly by the ministerie of preaching? As in an other place he teacheth, that Christ gaue Apostles,* 1.266 Pastors and Teachers, that we should no more be caried about with euery winde of doctrine, or be morked of men: but that being enlightened with the true knowledge of the Sonne of God, we should altogether mete in vnitie of Faith. Wheras therfore the truth is not extinguished in the world, but remayneth safe, y^t same cōmeth to passe because it hath the Chirche a faithful keper of it, by whoes helpe & ministerie it is susteined. But if this keping standeth in the ministerie of the Prophetes and Apostles, it foloweth y^t it hangeth wholy herupō, if the word of the Lord be faithfully preserued & doe kepe hys puritie.

But that the reders may better vnderstande, vpon what pointe thys [ 13] question chefely standeth, I wil in fewe wordes declare what our ad∣uersaries require, and wherin we stande against them. Where they say that the Chirche can not erre, it tendeth herunto, & thus they expounde it, that forasmuch as it is gouerned by the Spirite of God, it may goe safely without the worde: y^t whether soeuer it goeth, it can not thinke nor speake any thing but truth: y^t therfore if it determine any thing w^t∣out or beside Gods worde, the same is no otherwise to be estemed than as a certaine Oracle of God. If we graūt y^t first point, that the Chirche can not erre in thinges necessarie to saluation, this is our meaning, that this is therfore because forsaking al her own wisdome, she suffreth her selfe to be taught of the Holy ghost by the word of God. This ther∣fore is the difference. They set the authoritie of the Chirch without the worde of God, but we wil that it be annexed to the worde, and suffer it not to be seuered from it. And what maruel is it, if the spouse and scho∣lar of Christ be subiect to her husbande & scholemaister, y^t the cōtinually and ernestly hāgeth of his mouth? For this is the order of a wel gouer∣ned house, y^t the wife should obey the authoritie of the husbande: & thys is y^e rule of a wel ordered schoole, y^t the teaching of y^e scholemaster alone should there be heard. Wherfore let the Chirche not be wise of her selfe, not thinke any thing of her selfe: but determine the ende of her wisdōe where he hath made an ende of speaking. After thys maner she shal al∣so distruste all the inuentions of her owne reason: but in those thinges wherin it stādeth vpō the word of God, she shall wauer with no distrust∣fulnesse or doutyng, but shall reste with great assurednesse and stedfast constancie. So also trusting vpon the largenesse of those promises that she hath, she shal haue whereupon aboūdantly to susteine her fayth: that she maye nothyng doute that the best guide of the righte way the holy Spirite is alwaye presente with her: but therewithall she shall kepe in

memorie what vse the Lord would haue vs to receiue of his holy Spi∣rite.* 1.267 The Spirite (sayth he) which I wil send frō my Father, shal leade you into al truth. But how•• because (sayeth he) he shal put you in minde of al those thinges that I haue tolde you. Therfore he geueth warning that there is nothing more to be loked for of his Spirite, but that he should enlightē our mindes to perceiue the truth of his doctrine. Ther∣fore Chrisostome saieth excellently well. Many (sayeth he) do boste of the holy Spirite:* 1.268 but they which speake their own do falsly pretēde that they haue him. As Christ testified that he spake not of himselfe: because he spake out of the law & the Prophetes: so if any thing beside the Gos∣pel be thrust in vnder the title of y^e Spirite, let vs not beleue it because as Christ is the fulfilling of the law & the Prophetes: so is the Spirite, of the Gospel. These be his words. Now it is esy to gather, how wrōg∣fully our aduersaries do, which bost of the Holy ghost to no other ende, but to set fourth vnder his name strāge and foreine doctrines from the word of God: wheras he wil w^t vnspeakable knott be conioined w^t the worde of God, & thesame doth Christe professe of him when he promi∣seth him to his Chirch. So is it truly. What sobrietie y^e Lord hath ones prescribed to his Chirch, y^e same he wil haue to be perpetually kept. But he hath forbidden her, y^t she should not adde any thing to his worde, nor take any thing frō it. This is the inuiolable decree of God and of the Holy ghost, whiche our aduersaries goe about to abrogate, when they faine that the Chirche is ruled of the Spirite without the worde.

[ 14] Here againe they murmure against vs, & say that it behoued that the Chirch shold adde some things to y^e writinges of the Apostles, or y^t they thēselues should afterwarde w^t liuely voice supply many thinges which they had not clearly enough taught, namely sith Christ said vnto them. I haue many thinges to be said to you, which you can not now beare: and y^t these be the ordinances,* 1.269 which w^tout the Scripture haue ben re∣ceiued only in vse & maners. But what shamelessenesse is this? I graūt the disciples were yet rude, & in a maner vnapt to learne, whē the Lord said this vnto them. But wer they then also holdē w^t such dulnesse, whē they did put their doctrine in writing, y^t they afterward neded to supply with liuely voice y^t which they had by fault of ignorāce omitted in their writinges? But if they were already led by the Spirite of trueth into al trueth whē they did set fourth their writinges: what hindred y^t thei haue not therin conteined & left written a perfect knowledge of the doctrine of the Gospell? But goe to: let vs graunt them that which they require. Only let them point out what be those thinges y^t it behoued to be reue∣led without writing. If they dare enterprise that, I wil assaile them with Augustines wordes:* 1.270 that is, When the Lord hath saied nothing of them, which of vs dare say, these they be or those they be? or if any dare say so, wherby doeth he proue it? But why do I striue about a su∣perfluous mater? For a very childe doeth knowe, that in the writinges of the Apostles, which these men do make in a maner lame and but half perfecte, there is the frute of that reuelation which the Lorde did then promise them.

[ 15] What? say they, did not Christ put out of controuersy what soeuer the Chirche teacheth & decreeth,* 1.271 when the cōmaundeth him to be taken for a heathen man and a Publicane that dare saye against her? Firste in

that place is no mentiō made of doctrine, but only the authoritie of the censures is established for correcting of vices, that they which haue ben admonished or rebuked should not resist her iudgement. But omitting this, it is muche maruell, that these losels haue so litle shame, that they dare be proude of that place. For what shal they get therby, but y^t the consent of the Chirche is neuer to be despised, whiche neuer consenteth but vnto the trueth of the worde of God? The Chirch is to be heard, say they. Who denieth it? forasmuch as it pronounceth nothing but out of y^e worde of the Lorde. If they require any more, let them know that these wordes of Christ do nothing take their part therin. Neither oughte I to be thought to muche contentious because I stande so earnestly vpō this point, That it is not lawful for the Chirche to make any new doc∣trine, that is, to teach and deliuer for an Oracle any more than y^t which the Lorde hath reueled by hys worde. For men of sounde witt doe se how great daūger there is, if so great authoritie be ones graūted to mē. They se also howe wyde a wyndowe is opened to the mockynges and cauillations of the wicked, if we saye that that whiche men haue iudged is to be takē for an Oracle among Christians. Beside that, Christ spea∣king according to the cōsideratiō of his own time, geueth thys name to the Sinagoge, that his disciples should afterwarde learne to reuerence holy assemblies of the Chirche. So shoulde it come to passe y^t euery citie and village should haue egall authoritie in coyning of doctrines.

The examples which they vse, do nothing helpe them. They say that [ 16] the Baptising of infantes, proceded not so much from the expresse com∣maundement of the Scripture as from the decree of the Chirche. But it were a very miserable succor, if we were compelled to flee to the bare authoritie of the Chirche for defense of the Baptisme of infantes: but it shal in an other place sufficiently appeare y^t it is farre otherwise. Like∣wise whereas they obiecte that y^t is no where founde in the Scripture, which was pronounced in y^e Nicene Synode, y^t the Sōne is cōsubstan∣tial w^t the Father: therin they do great wrong to the fathers, as though they had rashly cōdemned Arrius, because he would not sweare to their wordes, when he professed al that doctrine which is cōprehended in the writinges of the Prophetes & Apostles. This word, I graūt, is not in the scripture: but whē therin is so oft affirmed, y^t there is but one God, againe Christ is so oft called the true & eternall God, one with the Fa∣ther: what other thyng do the fathers of the Nicene councell whē they declare y^t he is of one substance, but simply set out the naturall sense of the Scripture? But Theodorite reporteth y^t Constantine vsed this pre∣face in their assemblie.* 1.272 In disputations (sayeth he) of diuine maters, there is a prescribed doctrine of the Holy ghost: the bokes of the Gospels and of the Apostles, with the Oracles of the Prophetes, do fully shewe vs the meanyng of God. Therefore layeng away discorde, let vs take the discussinges of questions out of the wordes of the Spirite. There was at that tyme no man that spake agaynst these holy monitions. No man toke exception, that the Chirche might adde somwhat of her own: that the Spirite reueled not all thynges to the Apostles, or at least vttered them not to those that came after: or any suche thyng. If it be true whiche oure aduersaries would haue: fyrste, Constantine did euil, that toke from the Chirche her authoritie: then, whereas none of the

Bishops at that time rose vp to defend it, this was not without breach of their faith: for so they were betraiers of the right of the Chirche. But sith Theodorite reherseth that they willingly embraced that which the Emperor saied, it is certaine that this newe doctrine was then vtterly vnknowen.

&The .ix. Chapter. Of Councels and of their authoritie.

NOw, although I graunt them al thinges concerning y^e Chirch: yet they shal therby not much preuaile for their intent. For whatsoeuer is said of the Chirch, the same they by and by geue to the Councels, forasmuche as in their opiniō those represent the Chirch. Yea where they so stiffly contend for the power of the Chirche, they doe it of no other purpose, but to geue all that they can gett to the Bishop of Rome and his gard. But ere I begin to discusse this question, I must nedes here make protestation of twoo thinges afore∣hande. First, that where I shall in thys point be somwhat roughe, it is not because I lesse esteme the olde Councels than I ought to doe. For I reuerence them from my hart, and wishe them to be had in their due honor with all men. But herein is some meane, that is, that there bee nothing withdrawen from Christ. Now this is the right of Christe, to be the hed in all Councells, and to haue no man felow with him in this dignitie. But I say that then only he is the hed, when he gouerneth the whole assemblie with his worde and Spirite. Secondly, whereas I geue lesse to Councells thā the aduersaries require, I do it not for this cause that I am afrayed of the Councells, as though they dyd make for their side, and wer against ours. For as we are aboundantly furni∣shed with the worde of the Lord to the full profe of our owne doctrine fully, and to the ouerthrowe of the whole Papistrie, that we nede not muche to desire any other thing beside it: so if the mater require, the old Councells do for a great part minister vnto vs so much as may suffice for both.

[ 2] Now let vs speake of the thing it selfe. If it be soughte of the Scrip∣tures, what is the authoritie of Councells: there is no playner promise thā in this saying of Christ: Where twoo or three shalbe gathered toge∣ther in my name, there I am in the middest of them. But that doeth no lesse belong to euery particular assemblie than to a generall Councell.* 1.273 But the dout of the question standeth not therin: but because there is a condition added, that God wil so only be in the middest of the Councel, if it be gathered together in hys name. Therfore although oure aduer∣saries doe a thousande tymes name Councells of Bishops, they shal li∣tle preuail: neither shal they make vs to beleue that which they affirme, that is, that they be gouerned of the Holy ghost, vntil they haue proued that they are gathered together in the name of Christ. For it is as pos∣sible y^t wicked and euil Bishops may conspire against Christ, as good and honest Bishops may come together in hys name. For a very clere profe herof are many decrees y^t haue proceded from suche Councells.

But this shalbe sene hereafter. Nowe I do but aunswer in one worde, that Christe promiseth nothing, but to them that are gathered to gether in his name. Let vs therfore define what that is. I denye that they be gathered together in the name of Christ,* 1.274 which casting awaye the com∣maundement of God, wherein he forbiddeth any thing to bee added to his worde, or taken from it, do decree euery thyng after their owne wil: which beyng not contented with the Oracles of the Scripture, that is to saye the onely rule of perfecte wisedome, do imagine some new thing of their owned hed. Surelye sithe Christ hath not promised that he wyll be present at all Councels, but hath adioyned a peculiar marke, wherby to make true and lawfull Councells differente from other: it is mete that we should not neglect this difference. This is the couenant, which in old tyme God made with the Leuitical Priests,* 1.275 y^t they shold teach out of his mouth. This he alway required of the Prophetes: this lawe also we see to haue ben laid vpon the Apostles. Who so breake this couenāt, God doeth not vouchsafe, to let them haue the honor of Presthode, nor any authoritie. Lette the aduersaries vndoe me this knotte, if they wyl make my fayth bonde to the decrees of men beside the worde of God. [ 3]

For wheras they think not y^t truth remaineth in the Chirch, vnlesse it be among the Pastors: and that the Chirch it self standeth not, vnlesse it appere in generall Councells: that is farre from hauyng ben alwaye true, if the Prophetes haue left vnto vs true testimonies of their owne tymes. There was in the tyme of Esaie a Chirch at Hierusalem, which God had not yet forsaken.* 1.276 But of the pastors he saith thus: The watch∣men are all blynde, neither knowe they any thyng. They are all dumme dogges, neither are they able to barke. They lye along and slepe, and loue sleping: and the Pastors themselues knowe nothyng, nor do vn∣derstande: and they do altogether loke backe vnto their owne waies. After the same maner Osee saieth:* 1.277 The watcheman of Ephraim with God, the snare of the fouler, hatred in the house of God. Where ioyning them with God by waye of mockage, he teacheth that their pretense of the presthod is vaine. The Chirche also endured vnto the tyme of Hie∣remie. Let vs heare what he saieth of the Pastors. From the Prophet euen to the preste,* 1.278 euery one foloweth lying. Agayne. The Prophetes doo prophecie a lye in my name, when I haue not sent theim, nor com∣maunded them. And least we should be to long in recityng his wordes, let those thynges be red that he hath written in the whole .xxiii. and .xl. chapiters.* 1.279 At that time on the other side Ezechiel did no more gently in∣ueye against the same men. The conspiracie (saieth he) of the Prophe∣tes in the middes of her as a roaryng lyon, and that violentlye taketh his praie. Her prestes haue broken my lawe, and haue defiled my holy thynges, and haue made no difference betwene holy and prophane: and the rest that he adioyneth to the same effect. Like complaintes are eue∣ry where in the Prophetes, so that nothyng is ofter found in them. [ 4]

But perhappes it might be that that was so among the Iewes: but our age is free from so great an euill. I would to God in deed it wer so: but the Holy ghost hath geuen warnyng that it shalbe farre otherwise. The wordes of Peter are plaine.* 1.280 As (saieth he) there were in the olde people false Prophets, so shall there also bee among you false teachers, slyly bryngyng in sectes of perdition. See you not how he saieth, that

there is daunger to come, not by men of the cōmon people, but by them that shal boste themselues with the title of Teachers & Pastors?* 1.281 More∣ouer how oft hath it ben forespoken by Christ & his Apostles, that there should very great daungers hang ouer the Chirch by the Pastors? Yea Paule plainly sheweth, that Antichrist shal sit in no other place than in the temple of God. Wherby he signifieth, that the horrible calamitie of whiche he there speaketh, shall come from no where els but from them that shall sitte in stede of Pastors in the Chirch. And in an other place he sheweth, that the beginnyngs of so great a mischief are euen alredy nere at hand. For when he speaketh to the bishops of Ephesus. I know (saieth he) that after my departure there shall enter in to you rauenyng wolues not sparing the flocke.* 1.282 And they shalbe of your own selues, that shall speake peruerse thynges, to leade away disciples after them. How muche corruption might a long course of yeares bryng amōg Pastors, when they coulde so farre goe out of kynde in so small a space of tyme? And, not to fyll muche paper with rehersyng them by name: we are ad∣monished by the examples in a maner of al ages, that neither the truth is alway nourished in the bosome of the pastors, nor the safetie of the Chirch doeth hang vpon their state. They ought in dede to haue bene the gouernours and kepers of the peace and safetie of the Chirche, for preseruation wherof, they are ordeined: but it is one thyng for a man to performe that whiche he ought, and an other thyng to owe that whi∣che he performeth not.

[ 5] Yet lette no man take these our wordes in suche part, as thoughe I woulde euery where and rashely without any choise diminishe the au∣thoritie of Pastors. I do but onely admonishe that euen among Pa∣stors them selues there is a choise to bee had, that we should not imme∣diatly thinke them to be pastors that are so called. But the Pope with all his flocke of Bishops, vpon none other reason, but because they are called pastors, shaking away the obedience of the word of God, do tum∣ble and tosse all things after their owne lust: and in the meane tyme thei trauaile to persuade, that they can not be destitute of the light of truth, that the spirite of God perpetually abideth in them, that the Chirche cō∣sisteth in them & dieth with them. As though there be now no iugemen∣tes of the Lorde, wherby he may punishe the worlde at this daye with the same kynde of punishement, wherwith somtyme he toke vengeance of the vnthankfulnesse of the olde people, that is, to strike the Pastors with blindnesse and amased dullnesse.* 1.283 Neither do they most foolish mē vnderstande, that they syng the same song, whiche those in old time did syng that warred against the worde of God. For the enemies of Hie∣remie did thus prepare them selues against the truthe:* 1.284 Come, and we will imagine imaginations against Ieremie: forasmuche as the lawe shall not perishe from the Preste, nor counsell from the wyse man, nor the worde from the Prophete.

[ 6] Hereby it is easy to answer to that other obiectiō concerning general Councells. It can not be denied but that the Iewes had a true Chirch in the time of the Prophetes. But if ther had then ben a general Coū∣cell gathered together of the Prestes, what maner face of the Chirche had there appered?* 1.285 We heare what God saith, not to one or two of them but to the whole order: The prestes shalbe astonied, and the prophetes

shalbe made afraide. Againe, The law shall perishe from the prest, and counsell from the Elders.* 1.286 Againe, Night shalbe to you in steede of a vi∣sion, and darknesse in stede of prophecieng: & the sunne shall fall downe vpon the Prophetes, and be darkened vpon these daies. &c. Well: if all suche had then ben gathered together in one, what Spirit should haue gouerned in that assemblie? of that thyng we haue a notable example in that Councel which Achab called together. Ther were present fower hundred Prophetes.* 1.287 But, because they were come togither of no other mynde but to flatter the wicked kyng: therfore Satan was sent of the Lorde to be a lying spirite in the mouth of them all. There by all their voices the truthe was condemned, Micha was condemned for an he∣retike, striken and cast in prison. So was done to Hieremie, so to the o∣ther Prophetes.

But let one example suffice for all, whiche is more notable then the [ 7] rest.* 1.288 In that Councell which the Bishops and Pharisees gathered at Hierusalem against Christ, what can a man say that there wanted, in so muche as pertained to the outwarde shewe? For if there had not then ben a Chirch at Hierusalem, Christ would neuer haue cōmunicate with their sacrifices and other ceremonies. There was made a solemne sum∣moning of them together: the hie Bishop sat as chief▪ the whole order of prestes sate by hym: yet Christ was there condemned, and his doctrine driuen away. This doyng is a profe that the Chirche was not enclosed in that Councell. But there is no perill that any such thyng should hap∣pen to vs. Who hath geuē vs assurāce therof? For it is not without fault of sluggishnesse, to be to carelesse in so great a mater. But wher the Ho∣ly ghost doeth with expresse wordes prophecie by the mouth of Paule,* 1.289 that there shall come a departyng (which can not come but that the Pa∣stors must be the first that shall forsake God) why are we herin wilfully blynde to our owne destruction? Wherfore it is in no wise to be graun∣ted, that the Chirch consisteth in the companie of Pastors, for whom the Lord hath no where vndertaken that they shall perpetually bee good, but he hath pronounced that they shall sometime be euill. But when he warneth vs of the daunger, he doeth it to this entente to make vs the warer.

What then? wilt thou saye: Shall the Councells haue no authoritie [ 8] in determinyng? Yes forsoothe. For neither doo I here argue that all Councels are to be condemned, or all their actes to be repelled, or (as the saying is) to be defaced with one blotte. But (thou wilte say to me) thou bryngest them all into subiection, that it maye bee free for eue∣ry man to receiue or refuse that whiche the Councells haue determi∣ned. Not so. But so oft as the decree of any Councel is brought foorth, I would haue it first to be diligently weyed, at what tyme it was hol∣den, for what cause it was holden, what maner of men were present: and then the very thyng that is entreated of, to be examined by the rule of the Scripture: and that in suche sorte as the determination of the Councell may haue his force, and be as a foreiudged sentence, and yet not hinder the aforesaid examination. I wold to God all men did kepe that moderation which Augustine prescribeth in the third boke against Maximinus. For when he mynded brefely to put to silence this here∣tike contendyng about the Decrees of Councels: Neither (sayeth he)

ought I to obiect against thee the Synod of Nice, nor thou against me the Synode of Ariminum, as to the entent to conclude one an other by foreiudged sentēce, neither am I bound by the authoritie of the one, nor thou of the other. By authorities of Scriptures, not such as are propre to either one, but suche as are common to both, let there striue mater w^t mater, cause with cause, reason with reason. So should it come to passe, that Coūcels should haue the maiestie that they ought: but in the meane season the Scripture should be alone in the hier place, that there might be nothing that shold not be subiect to the rule therof. So these old Sy∣nods, as of Nice, of Constantinople, the first of Ephesus, of Chalcedon, and such other, which were holdē for confutyng of errors, we willyngly embrace and reuerēce as holy, so much as belongeth to the doctrines of faith: for they conteine nothyng but the pure and naturall exposition of Scripture, whiche the holy fathers with spirituall wisdome applied to the subduyng of the enemies of religion that then rose vp. In some of the later Councels also, we se to appere a true zele of godlinesse, and plaine tokens of witt, learning, and wisdom. But as thinges ar wonte commonly to growe to worse, we maye se by the later Councells, howe muche the Chirch hath nowe and then degenerate from the purenesse of that golden age. And I doute not but that in these corrupter ages also, Councells haue had some Bishoppes of the better sorte. But in these the same happened which the Senators themselues complained to be not well doone in makyng of ordinances of the senate at Rome. For while the sentences are numbred, not weyed, it is of necessitie that oftētimes the better part is ouercom of the greater. Truly they brought foorth many wicked sentences. Neither is it here nedefull to gather the speciall examples, either because it should be to long, or because other haue doon it so diligently that there can not muche be added.

[ 9] Now, what nede I to reherse Councels disagreyng with Councels? And it is no cause that any should murmure against me, and say, that of those Councels that disagree the one is not lawfull. For, howe shall we iudge that? By this, if I be not deceiued, that we shall iudge by the Scriptures, that the decrees thereof are not agreable with true doc∣trine. For this is the onely certaine law to discerne them by. It is now about nine hundred yeares agoe, sins the Synode of Constantinople gathered together vnder Leo the Emperour, iudged that images sette vp in Chirches should be ouerthrowen, and broken in pieces. A lyttell afterward, the Councell of Nice, which Irene the Empresse assembled in spite of him, decreed that they shoulde bee restored. Whether of these two shall we acknowledge for a lawful Counsell? The later which gaue images a place in Chirches, hath preuailed among the people. But Au∣gustine saith that that can not be doone without moste present perill of idolatrie. Epiphanius whiche was before in tyme, speaketh much more sharply: for he saith that it is wickednesse & abhomination to haue ima∣ges seen in a Chirche of Christians. Wold they that so speake, allowe that Councell, if they were aliue at this day? But if bothe the hystori∣ans tell truth, and the very actes be beleued, not only images them sel∣ues, but also the worshipping of them was there receiued. But it is eui∣dent that suche a decree came from Satan. How say you to this, that in deprauing and tearing the Scripture, they shew that they made a moc∣king

stocke of it? Whiche thyng I haue before sufficiently made open. Howsoeuer it be, we shall no otherwise be able to discerne betwene con∣trarye and disagreyng Synodes, whiche were many, vnlesse we trie them all by that balance of all men and angels, that is, by the worde of the Lord. So we embrace the Synode of Chalcedon, refusyng the se∣conde Synode of Ephesus, because in this latter one the wickednesse of Eutyches was confirmed, which the other former condemned. This thing holy mē haue iudged none otherwise but by the Scripture: whom we so folowe in iudgyng: that the woorde of God which gaue light to them doeth also nowe geue light to vs. Nowe let the Romanistes goe and boast, as they are wont, that the Holy ghost is fastned and bound to their Councells.

Howbeit there is also somwhat which a man may well thinke to bee [ 10] wantyng in those auncient and purer Councels: either because thei that then were at them, beyng otherwise learned and wise men, wholly bent to the businesse then in hande, did not foresee many other thyngs, or for that many thynges of lighter importance escaped them beeyng busied with weightier and more earnest maters: or for that simply, as beeyng menne they myghte bee deceiued with vnskilfulnesse: or for that they were sometyme caried headlong with to muche affection. Of this laste point (whiche semeth the hardest of all) there was a plaine example in the Nicene Synode, the dignitie whereof hath by consent of all men, as it was worthy, ben receiued with most hye reuerence. For when the principall article of our faith was there in daunger. Arrius the enemie was present in redinesse, with whom they must fyght hande to hande, and the chief emportance lay in the agrement of them that came prepa∣red to fight againste the error of Arrius, this not withstandyng, they carelesse of so great daūgers, yea as it were hauyng forgotten grauitie, modestie & all humanitie, leauyng the battel that they had in hand, as if they had com thether of purpose to do Arrius a pleasure, began to woūd themselues with inward dissentions, and to tourne against themselues the stile that should haue ben bent against Arrius. There were hearde fowle obiectyngs of crimes, there were scattered bokes of accusations, and there would haue ben no ende made of contentions, vntill they had with mutuall woundes one destroied an other, vnlesse the Empe∣ror Constantine had preuēted it, which professyng that the examinyng of their life was a mater aboue his knowledge, and chastised suche in∣temperance rather with praise than with rebukyng. How many waies is it credible that the other Councels also failed, whiche folowed after∣ward? Neither doeth this mater nede long profe. For if a man reade ouer the actes of the Councels, he shall note therin many infirmities: though I speake of nothyng more greuous.

And Leo bishop of Rome sticketh not to charge with ambition and [ 11] vnaduised rashnesse, the Synode of Chalcedon, which yet he confesseth to be sounde in doctrines. He doeth in dede not denie that it was a law∣full Synode: but he openly affirmeth, that it might erre. Some man peraduenture will thinke me fonde, for that I busy my selfe in shewyng suche errors: forasmuche as our aduersaries do confesse, that Councels may erre in those thyngs that ar not necessary to saluation. But this la∣bor is not yet superfluous. For althoughe because they are compelled,

they do in dede confesse it in worde: yet when they thrust vnto vs the de∣termination of al councels in euery mater whatsoeuer it be, for an ora∣cle of the Holy ghost, they do therein require more than they toke at the beginnyng. In so doing what do they affirme, but that Coūcels can not erre: or if they erre, yet it is not lawfull for vs to see the truthe, or not to soothe their errors? And I intend nothyng ells, but that it may ther∣by be gathered that the Holy ghost so gouerned the godly and holy Sy∣nodes, that in the mean tyme he suffred somwhat to happen to them by the nature of men, lest we shold to muche trust to men. This is a muche better sentence, than that of Gregorie Nazianzene, that he neuer sawe a good end of any Councel. For he that affirmeth that al without excep∣tion ended ill, doth not leaue them much authoritie. It is now nothyng nedefull to make mention seuerally of prouinciall Councells: forasmu∣che as it is easy to iudge by the general, how much authoritie they ought to haue to make newe articles of Faithe and to receiue what kynde of doctrine soeuer it pleaseth them.

[ 12] But our Romanistes, when they see that in defence of their cause all helpe of reason doth faile them, do resort to that extreme and miserable shift: that although the men themselues be blockishe in wit and coūsell, and moste wicked in mynde and will, yet the word of God remaineth, whiche cōmaundeth to obey Rulers. Is it so? what if I denie that they be rulers that ar such? For they ought to take vpon themselues, no more than Iosua had, which was bothe a Prophet of the Lord & an excellent pastor. But let vs heare with what wordes he is set by the Lorde into his office.* 1.290 Let not (saieth he) the volume of this lawe depart from thy mouth: but thou shalt studie vpon it daies & nights. Thou shalt neither bow to y^e right hand nor to y^e left: then shalt y^u direct thy way & vnderstād it. They therfore shalbe to vs spiritual rulers which shal not bowe frō y^e law of the Lord, neither to the one side nor to the other. But if the doc∣trine of al pastors whatsoeuer they be, is to be receiued w^tout any dou∣ting, to what purpose was it y^t we shold so oft & so earnestly be admoni∣shed not to harken to the speche of false prophets. Heare not (saith he by Hieremie) the words of the prophets y^t prophecie to you. For they teach you vanitie, & not out of the mouth of the Lord. Again, Beware you of false prophets,* 1.291 that come vnto you in shepes clothing, but inwardly are rauening wolues. And Iohn should in vaine exhort vs, that we should proue the Spirits, whether they be of God. From which iudgement the very Angels are not exēpted, much lesse Satan with all his lyes. What is to be said of this saying: if the blind lead the blind, they shal both fall into the diche? Doth it not sufficiently declare, that it is of great impor∣tance what maner of prophets be heard, and that not all are rashely to be heard? Wherfore there is no reason that they should make vs afraid with their titles, therby to draw vs into partakyng of their blyndnesse: forasmuche as we see on the other side, that the Lorde hadde a singular care to fray vs away from suffring our selues to be led with other mens error, vnder what visor of name soeuer it lurketh. For if the answer of Christ be true, then al blynd guides, whether they be called fathers of y^e Chirch, or prelates, or bishops, can do nothing but draw their partners into the same headlong downfall. Wherfore let no names of Councels, Pastors, Bishops, (which may as well be falsely pretended as truely

vsed) hinder vs, but that beyng taught by lessons both of words and ex∣amples, we may examine all spirites of all men by the rule of the word of God, that we may proue whether they be of God or no.

Forasmuche as we haue proued that there is not geuen to the Chirch [ 13] a power to set vp a newe doctrine, now let vs speake of the power whi∣che they attribute vnto it in expoundyng of Scripture. Truely we doo willingly graunt, that if there happen debate about any doctrine, there is no better nor surer remedy than if a Synode of true bishops assem∣ble together, where the doctrine in controuersie maie be discussed. For suche a determination, wherunto the Pastors of Chirches shall agree in common together, calling vpon the Spirite of Christ, shall haue mu∣che greater force, than if euery one seuerally should conceiue it at home, & so teach it to the people, or if a few priuate men shold make it. Again, when bishops are gathered together in one, they doo the more cōmodi∣ously take aduise in cōmon, what & in what forme they ought to teach, least diuersitie shold brede offence. Thirdely Paule prescribeth this or∣der in discerning of doctrines: For wheras he geueth to euery seuerall Chirche a power to discerne, he sheweth what is the order of doyng in weightier causes: that is, that the Chirches shold take vpon them a cō∣mon tryall of the mater together. And so doth the very feeling of godli∣nesse instructe vs, that if any man trouble the Chirch with an vnwon∣ted doctrine, & the mater procede so farre that there be peril of greater dissention,* 1.292 the Chirches shold first mete together, and examine the que∣stion propounded, at last, after iuste discussing had, bryng foorthe a de∣termination taken out of the Scripture, suche as may both take away doutyng out of the people, and stoppe the mouthes of wicked and gredy men, that they may not bee so hardy to procede any further. So when Arrius was risen, the Nicene Synode was gathered together, whiche with the authoritie therof bothe did breake the wicked endeuors of the vngodly man, and restored peace to the Chirches, whiche he had ve∣xed, and defended the eternall godhead of Christ, againste his blasphe∣mous doctrine. When afterward Eunonius and Macedonius stirred vp new troubles, their madnesse was resisted with like remedie by the Synode of Constantinople. In the Coūsel at Ephesus the wickednesse of Nestorius was banished. Finally this hath ben from the beginning the ordinarie meane in the Chirch to preserue vnitie, so ofte as Satan began to worke any thyng. But let vs remembre, that not in all ages or in all places are founde Athanasies, Basiles, Cyrilles, and suche de∣fenders of true doctrine whom the Lord then raysed vp. But lette vs thinke what happened at Ephesus in the second Synode, where the he∣resie of Eutyches preuailed, the man of holy memory Flauianus was banished with certain other godly men, and many suche mischeues cō∣mitted: euen because Dioscorus a seditious man and of a very naghtye nature, was there the chief, and not the Spirite of the Lord. But there was not the Chirche. I graunt. For this I determine vtterly that the truthe doeth not therfore die in the Chirche, although it be oppressed of one Councell: but that the Lord meruailously preserueth it, that it maye agayne in due tyme ryse vp, and get the ouerhande. But I denie that this is perpetuall, that that is a true and certaine exposition of Scrip∣ture which hath ben receiued by consentes of a Counsell.

But the Romanists shoote at an other mark, whē they teach that the power to expound the Scripture belongeth to the Councels, yea & that without appellation from them. For they abuse this colour, to call it an exposition of the Scripture what soeuer is decreed in the Councels. Of purgatorie, of the intercession of Saintes, of auricular confession, and suche other, there can not be founde one sillable in the Scriptures. But because all these thynges haue been stablished by the authoritie of the Chirch, that is to say (to speake truely) receiued in opinion and vse, ther∣fore euery one of them muste bee taken for an exposition of Scripture. And not that only: But if a Councell decree any thyng, though Scrip∣ture crie out against it, yet it shall beare the name of an exposition ther∣of. Christ commaundeth all to drynke of the Cuppe,* 1.293 which he reacheth in the Supper. The Councell of Constance forbade, that it should not bee geuen to the laie people, but willed that the preste onely shoulde drinke of it. That which so directly fighteth againste the institution of Christe, they will haue to be taken for an exposition of it. Paule calleth the forbiddyng of mariage,* 1.294 the hypocrisie of deuels: and the Holy ghost in an other place pronounceth, that mariage is in all men holy and ho∣norable. Where as they haue afterwarde forbidden prestes to marry, they require to haue that takē for the true and naturall exposition of the Scripture, when nothing can be imagined more against it: If any dare ones open his mouth to the contrary, he shalbe iudged an heretike: be∣cause the determination of the Chirche is without appellation: and to doute of her exposition, that it is not true, is a haynous offence. Why shold I inueye against so great shamelessnesses? For the very shewyng of it is an ouercomyng of it. As for that whiche they teache of the po∣wer to allowe the Scripture. I wittingly passe it ouer. For in such sort to make the Oracles of God subiect to the iudgement of men, that they should therfore be of force because they haue pleased men, is a blasphe∣mie vnworthy to be rehersed: and I haue before touched the same ma∣ter already. Yet I will aske them one thyng: If the authoritie of the Scripture be founded vpon the allowance of the Chirche, what Coun∣cels decree will they alledge of that mater? I thynke they haue none. Why then did Arrius suffer himselfe to be ouercome at Nice with testi∣monies brought out of the Gospell of Iohn? For after these mens say∣eng, it was free for hym to haue refused them, forasmuche as there had no allowance of a generall Councell gone before. They alledge the olde rolle, whiche is called the Canon, whiche they say to haue proceded from the iudgement of the Chirche. But I aske them againe, in what Councell that Canon was set foorth. Here they must nedes be dumme. Howbeit I desire further to knowe, what maner of canon they thynke that was. For I se that the same was not very certainly agreed among the olde writers. And if that which Hierome saieth ought to be of force, the bokes of Machabees, Tobie, Ecclesiasticus and suche other shalbe thrust among the Apocrypha: which those Canons doo in no wyse suf∣fer to bee doone.

¶ The .x. Chapter. ¶Of the power in makyng of lawes: wherin the Pope and his haue vsed a moste cruell tyranny and butcherie vpon soules.

NOw foloweth the second part, which they wil haue to consist in making of lawes, oute of whiche spring haue flowed innu∣merable traditions of men, euen so many snares to strangle poore soules. For they haue had no more conscience, than had the Scribes and Pharisees,* 1.295 to lay burdens vpon other mens sholders, which they themselues would not touche with one finger. I haue in an other place taught how cruel a butcherie is that whiche they commaūde concerning auricular confession. In other lawes there appeareth not so great violence: but those which seme the most tolerable of all, doe tyran∣nously oppresse consciences. I leaue vnspoken how they corrupt y^e wor∣ship of God, & do spoile God hymselfe of hys righte, which is the onely lawmaker. This power is now to be entreated of, whether the Chirch may bind cōsciences w^t her lawes. In which discourse the order of poli∣cie is not touched, but this only is intēded, y^t God be rightly worshipped according to the rule which himselfe hath prescribed, and y^t the spirituall libertie, which hath regarde vnto God, may remayne safe vnto vs. Use hath made y^t al those decrees be called traditions of men, whatsouer they be y^t haue concerning the worship of God proceded frō men beside hys worde. Against these do we striue, not against the holy & profitable ordināces of y^e Chirch which make for y^e preseruatiō either of discipline or honestie or peace. But y^e ende of our striuing is, that y^e immeasura∣ble & barbarous Empire may be restrained, which they vsurpe vppon soules, that would be cōpted pastors of the Chirch, but in very dede are most cruel butchers. For they say that the lawes whiche they make are spiritual, & perteining to the soule, & they affirme them to be necessarie to eternal life. But so (as I euen now touched) the kingdome of Christ is inuaded, so the libertie by him geuē to the cōsciences of the faithful is vtterly oppressed & throwen abrode. I speake not now with howe great vngodlynesse they stablish the obseruing of their lawes, while out of it they teache men to seke both forgeuenesse of synnes, & righteousnesse, & saluatiō, while they set in it the whole summe of religiō and godlynesse. This one thyng I earnestly holde, y^t there ought no necessitie to be lai∣ed vpō cōsciences in those thinges wherin they are made free by Christ, and vnlesse they be made free, as we haue before taught, they cā not rest w^t God. They must acknowlege one only king Christ their deliuerer, & be gouerned by one law of libertie, euen y^e holy word of y^e Gospel, if they wil kepe stil the grace which they haue ones obteyned in Christe: they must be holden with no bondage, and bounde with no bondes.

These Solons do in dede faine that their constitutions are lawes of [ 2] libertie, a swete yoke, a light burden: but who can not se that they be mere lyes? They themselues in dede do fele no heauinesse of their owne lawes, which casting away the feare of God, doe carelesly and stoutly neglecte both their owne and Gods lawes. But they that are touched wyth any care of their saluation, are farr from thynking themselues free so long as they be entangled with these snares. We se with howe

greate warenesse Paule did deale in this behalfe,* 1.296 that he durste not so much as in any one thing laye vpon men any snare at al▪ and that not without cause. Truely he foresaw with how great a wounde cōsciences should be striken, if they should be charged w^t a necessitie of those things wherof the Lord had left them libertie. On y^e other side y^• constitutions are almost innumerable, which these mē haue most greuously stablished with thretening of eternal death, which they most seuerely require as necessarie to saluatiō. And among those there are many most hard to be kept, but al of them (if y^e whole multitude of them be layed together) are impossible: so great is the heape. How thē shal it be possible, y^t they vpō whō so great a weight of difficultie lyeth, shold not be vexed in perplex∣itie w^t extreme anguish and terror? Therfore my purpose is here to im∣pugne such cōstitutions, as tend to thys ende, inwardly to bind soules before God, and charge them with a religion, as though they taughte them of thinges necessary to saluation.

This question doth therfore encōber y^e most part of mē, because they [ 3] do not suttelly enough put difference betwene y^e outward court (as thei cal it) & the court of cōscience. Moreouer thys encreaseth y^• difficultie, y^t Paul teacheth y^t the Magistrate ought to be obeyed, not only for feare of punishemēt,* 1.297 but for cōsciences sake. Wherupon foloweth, y^e cōsciences are also bounde w^t the politike lawes. But if it were so, thē al should fall that we haue spokē in y^e last chap. and entende now to speake cōcerning the spiritual gouernement. For y^e loosing of thys knot, first it is good to learne what is Cōscience. The definition is to be gathered of y^e proper deriuatiō of y^e word. For, as whē mē do w^t minde & vnderstanding con∣ceiue the knowlege of things, they are therby sayd scire to know, wher∣upon is deriued y^e name of science knowlege: so when they haue a fe∣ling of Gods iugement as a witnesse adioined w^t them, which doth not suffer them to hide their sīnes, but y^t they be brought accused to y^e iudge∣mēt seate of God, y^e same feling is called Cōsciēce. For it is a certayne meane betwene God & mā: because it suffreth not mā to suppresse that which he knoweth, but pursueth him so far til it bring him to giltinesse. This is it y^t Paule meaneth whē he teacheth y^t Cōsciēce doth together witnesse w^t mē,* 1.298 whē theyr thoughtes do accuse or acquite them in the iugemēt of God. A simple knowlege might remaine in mā as enclosed. Therfore thys feling which presenteth mā to y^e iugemēt of God, is as it were a keper ioyned to mā, to marke & watch al his secretes, y^t nothing should remaine buryed in darkenesse. Whereupō also cōmeth y^e old pro∣uerbe, Cōsciēce is a thousād witnesses.* 1.299 For y^e same resō also Peter hath set the examinatiō of a good cōscience, for quietnesse of mynde, whē we being persuaded of the grace of Christe, doe without feare present our selues to God.* 1.300 And the author of the Epistle to y^e Hebrues, vseth these wordes, to haue no more cōscience of synne, in stede of to be deliuered or acquited, that synne may no more accuse vs.

[ 4] Therfore as workes haue respect to mē, so y^e cōscience is referred to God: so y^e Cōscience is nothyng els but the inwarde purenesse of y^e hart. In which sense Paule writeth y^t Charitie is the fulfilling of the lawe,* 1.301 out of a pure cōscience, and Fayth not fayned. Afterwarde also in the same chap▪ he sheweth, how much it differeth from vnderstanding, say∣eng that some had suffered shipwracke from the fayth, because they had

forsakē good Cōscience. For in these wordes he signifieth, y^t it is a liue∣ly affectiō to worship God, & a sincere desire to liue Godlily and holily. Somtime in dede it is referred also to men, as in Luke, when y^e same Paul testifieth,* 1.302 y^t he endeuored himselfe y^t he mighte walke w^t a good cōscience toward God & men. But this was therfore saied, because the frutes of good cōscience do flowe, & come euen to mē. But in speakyng properly, it hath respect to God only, as I haue alredy said. Hereupon cōmeth y^t a law is said to binde cōscience, which simply bindeth a man, without regarde of mē, or not hauing any cōsideration of them. As for exāple. God cōmaundeth not only to kepe the minde chast & pure from al lust, but also forbiddeth al maner of filthinesse of wordes & outward wantōnesse whatsoeuer it be. To y^e keping of this lawe my cōscience is subiect, although there liued not one man in the world. So he that be∣ha••••th himselfe intēperantly, doeth not only synne in thys y^t he geueth 〈◊〉〈◊〉 exāple to his brethren, but he hath his cōscience bounde with gilti∣nesse before God. In thinges y^t are of themselues meane, there is an other cōsideratiō. For we ought to absteine frō them, if they brede any offēse,* 1.303 but y^e cōscience stil being free. So Paule speaketh of fleshe conse∣crate to idols. If any (sayth he) make dout, touch it not, for consciences sake: I say for cōsciēce, not thine own, but y^e others. A faithful mā shold sinne, which being first warned should neuerthelesse eate of such fleshe. But howsoeuer in respect of his brother, it be necessarie for him to ab∣steine, as it is prescribed of God, yet he cesseth not to kepe still y^e libertie of cōscience. We see how this law bynding the outward worke, leaueth the conscience vnbounde.

Now let vs returne to y^e lawes of mē. If they be made to this end, to [ 5] charge vs w^t a religiō, as though y^e obseruing of them wer of it selfe ne∣cessarie, thē we say y^t that is layed vpō cōscience which was not lawfull to be laied vpō it. For our consciēces haue not to doe w^t mē, but w^t God only: whereunto perteineth y^e cōmō differēce betwene y^• earthly court & the court of cōscience. Whē y^• whole world was wrapped in a most thick mist of ignorāce, yet this smal sparcle of light remained, y^t they acknow∣leged a mans cōscience to be aboue al iugemētes of mē. Howbeit y^e same thing y^t they did w^t one worde cōfesse, they did afterwarde in dede ouer∣throwe: yet it was Gods wil y^e there should thē also remaine some testi∣monie of Christiā libertie, which might deliuer cōsciences from the ty∣ranny of mē. But y^e difficultie is not yet dissolued, which ariseth out of y^e words of Paule. For if we must obeye Princes not onely for penalties sake, but also for cōsciēce, it semeth thereupō to folowe y^t Princes lawes haue also dominiō ouer cōscīce. If this be true, thē thesame also ought to be said of y^e lawes of y^e Chirch. I answere y^t first here we must put a differēce betwene y^e generaltie & y^e specialtie. For though al special lawes do not touch y^e cōsciēce, yet we are boūde by y^e general cōmaundemēt of god, which cōmēdeth vnto vs y^e authoritie of magistrates. And vpō this point stādeth y^e disputatiō of Paul,* 1.304 y^t magistrates are to be honored be∣cause they ar ordeined of god. In y^e meane time he teacheth not y^t those lawes y^t are prescribed by thē, do belōg to y^e inward gouernemēt of the soule: wheras he eche where extolleth both y^e worshipping of God & the spiritual rule of liuīg righteously, aboue al y^e ordināces of mē whatsoe∣uer they be. In other thīg also is worthy to be noted, (which yet hāgeth

vpon the former) that the lawes of men, whether they be made by the magistrate or by the Chirch, although they be necessarie to be kepte, (I speake of the good and righteous lawes) yet therefore do not by them∣selues binde conscience, because the whole necessitie of keping them is referred to y^e general ende, but cōsisteth not in the things commaūded. Frō this sort do far differ both those y^t prescribe a new forme of y^e wor∣shipping of God, & those y^t appoint necessitie in things y^t be at libertie.

[ 6] But such are those y^t at this day be called Ecclesiastical cōstitutiōs in the Papacie, which are thrust in, in stede of the true and necessarie wor∣shipping of God. And as they be innumerable: so are there infinite bondes to catch and snare soules. But although in the declaration of y^e law we haue somwhat touched them: yet because this place was fitter to entreate fully of them, I will nowe trauaile to gather together the whole summe in the best order that I can. And because we haue alrea∣dy discoursed so much as semed to be sufficient, concerning the tyranny which the false Bishops do take vpon themselues, in libertie to teache whatsoeuer they list, I wil now omitt al that parte: & I wil here tarry only vpō declaring y^e power, which they say they haue, to make lawes. Our false Bishops therfore do burden consciences with newe lawes, vnder this pretense, that they are ordeined of y^e Lord spiritual lawma∣kers, sins the gouernement of the Chirch is committed vnto them. Therefore they affirme that whatsoeuer they commaunde & prescribe, oughte necessarily to be obserued of the Christian people: and y^t he that breaketh it, is giltie of double disobediēce, for that he is rebellious both to God & to the Chirch. Certainly, if they were true Bishops, I would in this behalfe graunt to them some authoritie, not so much as they re∣quire, but so much as is requisite to the wel ordering of the police of the Chirche. Now sith they are nothing lesse than that which they woulde be accompted, they can not take any thing to them, be it neuer so little, but that they shall take to much. But because this hath ben ells where considered, let vs graunt them at this present, that whatsoeuer power true Bishops haue, the same rightly belongeth to them also: yet I deny that they be therfore appointed lawmakers ouer the faythfull, y^t may of themselues prescribe a rule to liue by, or compell to their ordināces y^t people committed vnto them. When I say this I meane, that it is not lawfull for them, to deliuer to the Chirch to be obserued of necessitie, y^t which they haue deuised of themselues without the word of God. For∣asmuch as that authoritie both was vnknowen to the Apostles, and so oft taken away from the ministers of the Chirch by the Lordes owne mouth: I maruel who haue ben so bolde to take it vpon them, & at this daye are so bolde to defende it, beside the example of the Apostles, and against the manifest prohibition of God.

[ 7] As touchīg y^t that perteined to y^e perfect rule of wel liuing, y^e lord hath so conteined al y^t in his law, y^t he hath left nothing for men y^t they might adde to that summe. And this he did first for this purpose, y^t because y^e whole vprightnesse of liuing stādeth in this point, if all workes be go∣uerned by his wil as by a rule, he should be holden of vs y^e only maister and directer of lyfe:* 1.305 thē, to declare that he requireth of vs nothing more than obedience. For this reason Iames sayth: he y^t iudgeth his brother iudgeth the law: he that iudgeth the law, is not an obseruer of the law,

but a iudge. But there is one onely lawmaker, that can both saue and destroy. We heare y^t God doth claime this one thing as proper to him∣selfe, to rule vs with the gouernement and lawes of his word. And the same thing was spoken before of Esay,* 1.306 although somwhat more darkly: the Lord is our king, the lord is our lawmaker, the Lord is our iudge, he shal saue vs. Truly in both these places is shewed, that he that hath power ouer the soule, hath the iugement of life and death. Yea Iames pronounceth this plainly. Now, no man can take that vpō him. Ther∣fore God must be acknowleged to be the only king of soules, to whom alone belongeth the power to saue and destroy, as those words of Esaye expresse, and to be the king, and iudge, and lawmaker & Sauior. Ther∣fore Peter, when he admonisheth the Pastors of their dutie, exhorteth them so to fede the flocke, not as vsing a Lordship ouer the Clergie, by whiche worde Clergie he signifieth the inheritance of God,* 1.307 y^t is to saye the faithfull people. This if we rightly weye, that it is not lawfull, that that should be transferred to man, which God maketh his owne onely: we shal vnderstande that so al the power is cut of whatsoeuer it be that they chalenge, which aduaunce themselues to commaunde any thing in the Chirche without the worde of God.

Now, forasmuch as the whole cause hangeth therupon, that if God [ 8] be the only lawmaker, it is not lawful for men to take y^t honor to them∣selues: it is mete also therewithall to kepe in minde those twoo reasons which we haue spoken, why the Lord claimeth that to himselfe alone. The first is, that his wil may be to vs a perfect rule of al righteousnesse and holinesse: and that so in the knowing of him may be the perfecte knowlege to liue wel. The other is, that (when the manner is soughte how to worship him rightly and wel) he only may haue authoritie ouer our soules, whom we ought to obeye, and vpon whoes beck we oughte to hang. These twoo reasōs being wel marked, it shalbe easye to iudge, what ordinances of men are contrary to the word of God. Of y^t sort be al those which are fained to belong to the true worshipping of God, and to y^e obseruing wherof consciences are bounde, as though they wer ne∣cessarie to be obserued. Let vs therfore remēber y^t al lawes of mē ought to be weyed with this balance, if we wil haue a sure triall y^t may neuer suffer vs to erre.* 1.308 The first of these reasons Paule in y^e Epistle to y^e Co∣lossians vseth in contending against the false Apostles y^t attempted to oppresse y^e Chirches w^t newe burdēs. The secōd reasō he more vseth w^t the Galatiās in y^e like case. This therfore he trauaileth to proue in y^e E∣pistle to the Colossiās, y^t the doctrine cōcerning the true worshipping of God is not to be sought at mēs hands: because the Lord hath faithfully & fully instructed vs how he ought to be worshipped. To proue y^e same in the first chap. he saith y^t in the Gospel is cōteined al wisdome, wherby the mā of God may be made perfect in Christe. In y^e beginning of the ii. chap. he saith, y^t al the treasures of wisdome & vnderstanding are hid∣dē in Christ. Therupō he afterward cōcludeth let y^e faithfull beware y^t they be not by vain Philosophie led frō the flocke of Christe, according to the constitutions of mē. But in the ende of the chapter, he doth yet w^t greater boldnesse condemne al Ethelothreskias, y^t is to say al fained wor∣shippings, which mē deuise to thēselues, or receiue of other, & whatsoe∣••er precepts they dare of thēselues geue cōcernīg y^e worshippīg of god.

We haue therfore, y^t al those ordināces are wicked, in obseruing wherof the worshipping of God is fained to be. As for y^e places in y^e Galatians wherw^t he earnestly affirmeth y^e consciences, which ought to be ruled of God only, ought not to be entāgled w^t snares, they are opē enough, spe∣cially in the .v. Chap. Therfore let it be sufficient to haue but noted thē.

[ 9] But because the whole mater shal better be made open by examples, before y^t we goe any further, it is good also to apply this doctrine to our own times. We say y^t the cōstitutiōs which they cal Ecclesiasticall, wher∣with the Pope and his do burden the Chirch, are pernicious & wicked: our aduersaries defende y^t they be holy & auailable to saluatiō. There be twoo kindes of them: for some cōcerne Ceremonies & rites, other some perteine more to discipline. Is there thē a iust cause to moue vs to im∣pugne them both? Truly a iuster thā we would. Firste do not y^e authors thēselues clerely define, y^t the very worshipping of God is conteined in them? To what purpose do they apply their Ceremonies, but that God shold be worshipped by them? And y^t cōmeth to passe not by y^e only error of y^e ignorant multitude, but by their allowāce y^t haue y^e place of teachīg. I do not touche y^e grosse abhominations, wherw^t they haue gone about to ouerthrow al godlinesse. But it should not be imagined among them to be so hainous an offēse, to haue failed in any of y^e least pety traditiōs, vnlesse they did make the worshipping of god subiect to their fained de∣uises. What do we thē offende, if at this day we can not beare y^t, whiche Paul taught to be intolerable, y^t the lawfull order of y^e worshipping of God should be reduced to y^e wil of mē: specially when they cōmaund mē to worship according to y^e elemētes of this world, which Paul testifieth to be against Christ?* 1.309 Againe it is not vnknowē, w^t how precise necessitie they binde cōsciences to kepe whatsoeuer they cōmaūde. Here when we cry out to y^e cōtrary, we haue al one cause with Paule, which in no wise suffreth faithful consciences to be brought into bondage of men.

[ 10] Moreouer this worst of al is added, y^t when religiō hath ones begon to be defined w^t such vain inuētiōs, there euer foloweth after y^t peruers∣nesse an other abhominable frowardnesse, wherof Christ reproched the Pharisees y^t the cōmaundemēt of God is made voide for y^e traditiōs of mē. I wil not vse mine own words in fighting against our lawmakers at these daies. Let them haue y^e victory, if they can by any meane purge thēselues frō this accusatiō of Christ. But how should they excuse them, whē amōg them it is thought infinitly more hainous, to haue omitted auricular cōfessiō when y^e time of yere cōmeth about, thā to haue cōtinu∣ed a most wicked life a whole yere together: to haue infected their tong w^t a litle tasting of flesh on a Friday, thā to haue defiled their body with whoredome al y^e dayes of the weke? to haue put their hand to an h••nest work vpō a day cōsecrate to I wote not what pety Saints, thā to haue cōtinually exercised their mēbers in most wicked offēses? for a Priest ••o be coupled w^t one lawful mariage, thā to be entāgled w^t a thousand ad∣ulteries? not to haue performed a vowed pilgremage, thā to breake faith in al promises? not to haue wasted somwhat vpō monstruous & no lesse superfluous & vnprofitable excessiue gorgiousnesse of tēples, thā to ha••e failed to help y^e extreme necessities of y^e poore? to haue passed by an id••e w^tout honor, thā to haue despitefully entreated al kindes of men? not 〈◊〉〈◊〉 haue mumbled vp at certaine houres a great nūber of wordes without vnder∣standing,

thā neuer to haue conceiued a true praier in their hart? What is to make voide the cōmaundement of God for the traditions of men, if this be not: when cōmending the keping of Gods commaundemētes but coldly & as it were lightly by the way, they do no lesse earnestly and busily exact y^e obeying of their owne, than if they conteined in them the whole pith of godlinesse▪ whē reuenging y^e transgressing of Gods law, with light penalties of satisfactions, they punishe the very least offence of one of their own decrees with no lesse peine than with prisonmente, banishmente, fier or swerd? Being not so sharpe and harde to entreate against the despisers of God, they persecute the despisers of themselues with vnappeasable hatred to the extremitie: & doe so instructe all those, whoes simplicitie they holde captiue, y^t they would with more contented minde se y^e whole law of God ouerthrowen, than one smal title (as they cal it) in the cōmaundemētes of the Chirche to be broken. Firste in thys point is greuous offence cōmitted, that for small maters, and such as (if it should be tried by Gods iudgement) are at libertie, one mā despiseth, iudgeth and casteth away an other. But now, as though y^t were not euil enough,* 1.310 those trifling elementes of the world (as Paule calleth them in his writing to the Galatians) are weyed of more value thā the heauē∣ly Oracles of God. And he that is in a maner acquited in adulterie, is iudged in meate: he that hath leaue to vse a harlot, is forbidden to haue a wife. This profit verily is gotten by that transgressing obedience, which is so much turned frō God as it declineth to men.

There be also other twoe not sclēder faultes, which we disallow in the [ 11] same ordināces. First, because they prescribe for the most part vnprofi∣table, & somtime also fond obseruations: then, because godly cōsciences are oppressed with the infinite multitude of them, & being rouled backe into a certaine Iewishnesse, they so cleaue to shadowes, that they can not at••eine to Christ. Wheras I cal them fond & vnprofitable, I know that y^t will not seme credible to the wisdome of the fleshe, whiche so well lyketh them,* 1.311 that it thinketh the Chirch to be vtterly deformed when they be taken away. But this is it that Paule writeth of, to haue a re∣semblance of wisdome in counterfait, worshipping, in humilitie, and in this that they thinke that with their sharpnesse they be able to tame their fleshe. This is truly a most wholesome admonition, such as ought neuer to slippe away from vs. Mens traditions (sayeth he) do deceiue vnder the shew of wisdome. whense haue they thys color? because they are fained of men, therfore the witt of man doeth therein acknowe his owne, and acknowing it doth more gladly embrace it, than any thyng were it neuer so good, that lesse agreed with his vanitie. Againe, they haue hereby an other commendatiō, because they seme to be fitt intro∣ductiōs to humilitie, for y^t with their yoke they hold the mindes of men pressed down to the groūd. Last of al, because they seme to tend to thys end to restraine the deintinesse of the fleshe, & to subdue it with rigor of abstinēce, therfore they are thought to be wisely deuised. But what saith Paul to these things? doeth he not shake of those visors, least y^e simple should be deceiued w^t false pretēse? Because he iudged thys enough for confutation of them, that he had sayd that they were the inuentions of men, he passeth ouer al these thinges without confutation, as thoughe he estemed them for nothing. Yea, because he knewe that all fayned

worshippinges in the Chirche were condemned, and are so much more suspicious to the faithful as they more delite the witt of man: because he knewe that that fained image of outwarde humilitie doeth so muche differ frō true humilitie, as it might easily be discerned: finally because he knewe that that childish introduction was no more estemed than an exercise of the body: therfore he willed that the very same things should be to the faithfull in stede of a cōfutation of mens traditions, by fauor of which they were commended among the ignorant.

[ 12] So at this day not only the vnlearned cōmon people, but euery man as he is most puffed vp with worldli wisdome, so is he most maruelously delited with beholding of Ceremonies. But hipocrites and foolish wo∣men thinke that there can be nothing deuised more glorious nor better. But they which do more depely searche, & more truely weye according to the rule of godlinesse, of what value so many & such Ceremonies are, do vnderstande, first that they are trifles, because they haue no profite: then, that they are deceites, because they do with vaine pompe beguile the eies of the beholders. I speake of those Ceremonies, vnder which y^e Romish maisters will that there be great misteries: but we finde them by experience to be nothing ells but mere mockeries. And it is no mar∣uell that the authors of them haue fallen so far as to mocke both them∣selues and other with trifling follies: because they partly toke their ex∣amplar out of the dotages of the Gentiles, and partly after the maner of apes did vndiscretely coūterfaite the olde vsages of the law of Mo∣ses, which no more perteined to vs than the Sacrifices of beastes and such other thinges. Truely although there were none other argument, yet no man y^t hath his soūde witt wil loke for any goodnesse of a heape so ill patched together. And the thing it selfe plainly sheweth, that ma∣ny Ceremonies haue no other vse but to amase the people rather than to teache them. So in these new founde Canons, y^t doe rather peruerte than preserue discipline, the hipocrites repose great importāce: but if a man do better loke into them, he shall finde that they are nothing ells but a shadowish and vanishing shew of discipline.

[ 13] But now (to come to the other point) who doth not see that traditions with heaping one vpon an other, are ouergrowen into so great a num∣ber, that the Christian Chirche may in no wise beare them? Hereby it is come to passe, that in Ceremonies there appeareth I wote not what Iewishnesse, and the other obseruations bring a greuous butcherie to Christian soules.* 1.312 Augustine complained that in his time, the commaū∣dementes of God neglected, al thinges were ful of so many presumpti∣ons, that he was more greuously rebuked that in his vtas had touched the grounde with bare foote, thā he y^t had buried his witt with dronkē∣nesse. He complained that the Chirche, whiche the mercy of God willed to be free, was so burdened, that the state of the Iewes was much more tolerable. If that holy man had happened to liue in our age, with what complaintes would he haue bewailed the bōdage that now is? For both the number is ten times greater, & euery small tittle is a hūdred times more rigerously loked vnto, than at that tyme. So is wont to be done: when these peruerse lawmakers haue gotten the dominion, they make no ende of bidding and forbidding, til they come to extreme peuishnesse. Which thing Paule hath also very well declared in these wordes: If ye

be dead to the world,* 1.313 why are ye holden as though ye were liuyng, with traditions, as eate not, taste not, handle not? For where as the Greeke woorde aptesthai, signifieth bothe to eate and to touche, doutlesse in this place it is taken in the first of these two significatiōs, least there shold be a superfluous repetition. Therfore he doth here excellently wel describe the procedynges of the false Apostles. They beginne at superstition, so that they doo not only forbid to eate, but also euen sclenderly to chawe: when they haue obteined this, they then also forbid to tast. When this is also graunted them, they recken it not lawfull so muche as to touch with a finger.

This tyrannie in the ordinances of men we doo at this daye worthi∣ly [ 14] blame, by which it is come to passe that poore consciences are meruai∣lously tormented with innumerable decrees & immeasurable exacting of keping them. Of canōs perteinyng to discipline we haue spoken in an other place. Of the Ceremonies what shal I say, by which it is brought about that, Christ beyng halfe buried, we are returned to Iewish figu∣res? Our Lorde Christ (saieth Augustine) hath bound together the fe∣lowship of the newe people,* 1.314 with Sacramentes very fewe in number, most excellent in signification, moste easy in obseruyng. Howe farre the multitude & diuersitie of vsages wherwith at this daye we see the Chir∣che to be entangled, doeth differ from this simplicitie, it can not be suf∣ficiently declared. I knowe with what crafty shifte some suttle men doo excuse this peruersenesse. They say that among vs there are manye as rude as they were in the people of Israell: that such introduction was ordeined for their sakes, whiche although the stronger may well want, yet they oughte not to neglecte it, forasmuche as they see it to be profi∣table for the weake brethren. I answer, that we ar not ignorant, what we owe to the weakenesse of our brethren: but on the other side we take exception and say, that this is not the way whereby the weake may bee prouided for, that they shold be ouerwhelmed with great heapes of Ce∣remonies. The Lorde did not in vaine put this difference betweene vs and the olde people, that his wil was to instruct them like children with signes & figures, but vs more simply without such outward furniture. As (saieth Paule) a childe is ruled of his scholemaister,* 1.315 and kept vnder custodie, accordyng to the capacitie of his age: so the Iewes are kepte vnder the lawe. But we are like vnto full growen men, whiche beeyng set at libertie from tutorshyp and gouernement, haue no more neede of childishe introductions. Truely the Lorde did foresee what maner of common people there shold be in his Chirche, and how they shoulde be ruled. Yet he did in this maner as we haue said, make differēce betwene vs and the Iewes. Therfore it is a foolishe way, if we will prouide for the ignorant, in raising vp Iewishenesse which is abrogate by Christ: Christ also touched in his owne woordes this difference of the olde and new people, when he said to the woman of Samaria, that the time was cōme wherin the true worshippers should worship God in Spirite and truth. This verily had alway ben don: but the new worshippers differed frō the old in this point, that vnder Moses the spiritual worshippyng of God was shadowed and in a maner entāgled with many Ceremonies, which being abolished, he is now more simply worshipped. Therfore thei that confound this difference, do ouerthrow the order institute and sta∣blished

by Christ. Shal there then (wilt thou say) no Ceremonies be ge∣uen to the ruder sort to helpe their vnskilfulnesse? I say not so: for I ve∣rily thinke that this kynde of helpe is profitable for them. I doe here trauaile only that suche a meane may be vsed, as may brightly sette out Christ, and not darken hym. Therfore there are geuen vs of God few Ceremonies, & those not laborsome, that they should shew Christ being present. The Iewes had moe geuen them, that they shold be images of him being absent. Absent I say he was, not in power, but in maner of signifying. Therfore, that meane may be kept, it is necessarie to keepe that fewnesse in number, easinesse in obseruing, and dignitie in signifi∣eng, which also cōsisteth in clerenesse. What nede I to say that this hath not ben done? For the thyng it selfe is in all mens eyes.

[ 15] Here I omitt with how pernicious opinions mens myndes are filled, in thinking y^t they be sacrifices, wherewith oblation is rightly made to God, wherby sinnes are clēsed, wherby righteousnesse & saluatiō is ob∣teined. They wyl deny that good things ar corrupted w^t such forein er∣rors: forasmuch as in this behalf a man may no lesse offende in the very works also cōmaunded of God. But this hath more hainousnesse, y^t so much honor is geuē to works rashely fained by the will of mā, y^t they are thought to be things deseruing eternal life. For the works cōmaunded of God haue reward therfore, because y^t lawmaker himself in respect of obedience accepteth them. Therfore they receiue not their value of their own worthinesse, or of their own deseruing, but because God so muche estemeth our obediēce toward him. I speake here of y^t perfectiō of works which is commaunded of God, and is not performed of mē. For therfore the very works of the law which we do, haue no thāk but of the fre good∣nesse of God, because in them our obediēce is weake & lame. But bicause we do not here dispute, of what value works ar without Christ, therfore let vs passe ouer y^e question. I come back again to y^t which proprely belō∣geth to this presēt argumēt,* 1.316 that whatsoeuer cōmēdation works haue in them, they haue it in respect of y^e obediēce, which only the Lord doth loke vpon, as he testifieth by y^e Prophet: I gaue not cōmaūdement of sacrifi∣ces & burnt offringes, but only y^t ye shold with hearing, heare my voice. But of fained works he speaketh in an other place, saying: Ye weye your siluer & not in bred, Againe, they worship me in vaine with the precepts of men.* 1.317 This therfore they can by no waies excuse, that they suffer the silly people to seke in those outward trifles y^e righteousnesse wherby they may stand against God, & vphold themselues before the heauenly iuge∣ment seate. Moreouer, is not this a fault worthy to be inueyed against, that they shew foorth Ceremonies not vnderstanded as it were a stage play, or a magicall enchaūtment▪ For it is certaine that al Ceremonies are corrupt and hurtfull, vnlesse men be by them directed to Christ. But the Ceremonies that are vsed vnder the papacie, are seuered from doc∣trine, that they may the more holde men in signes without all significa∣tion. Finally (such a conning craftesman is the belly) it appeareth that many of them haue ben inuented by couetous sacrificing prestes, to bee snares to catche money. But what beginning soeuer they haue, they are all so geuen foorth in cōmon for filthy gaine, that we must nedes cut of a greate parte of them, if we will bring to passe that there be not a pro∣phane market, and full of sacrilege vsed in the Chirch.

Although I seeme not to teach a continuall doctrine concernyng the [ 16] ordinances of men, because this speakyng is altogether applied to our owne tyme: yet there is nothyng spoken that shall not be profitable for all tymes. For so oft as this superstition crepeth in, that men wyl wor∣ship God with theyr owne fayned deuises, whatsoeuer the lawes bee that ar made to that purpose, they do by & by degenerate to those grosse abuses. For the Lord thretneth not this curse to one or two ages, but to al ages of the world, that he wil strike them with blyndnesse and ama∣sed dullnesse that worshyp him with the doctrines of men. This blyn∣dyng continually maketh that they flee from no kynde of absurditie,.* 1.318 whiche despisyng so many warnyngs of God, doe wilfully wrap them selues in those deadly snares. But if, settyng asyde circumstances, you wyl haue simply shewed what be the mens traditions of al ages, which it is mete to be reiected of the Chirche, and to bee disalowed of all the godly, that same shalbe a sure and playne definition whiche we haue a∣boue sette: that all lawes without the worde of God are made by men to this end, either to prescribe a maner of worshippyng God, or to bind consciences with religion, as though they gaue cōmaundement of thin∣ges necessary to saluation. If to the one or both of these there be adioy∣ned other faultes; as, that with their multitude they darken the bright∣nesse of the Gospell: that they nothyng edifie, but be rather vnprofita∣ble and trifling occupations than true exercises of godliness••: that they be laied abrode to filthinesse and vnhonest game: that they be to hard to be kept: that they be defiled with euel superstitions: these shall be helyes that we may the more easily finde how much euell is in them.

I heare what they aunswer for them selues, that their traditions are [ 17] not of thē selues, but of God. For, they say that the Chirch is gouerned of the Holy gost, y^t it can not erre: and y^t the authoritie therof remaineth with them. Whē this is obteined, it therwithal foloweth, that their tra∣ditions are the reuelations of the Holy ghost, which can not be despised but wickedly and with the contempt of God. And that they shoulde not seme to haue attempted any thing without greate authoritie, they wyll haue it beleued that a greate parte of their obseruations came from the Apostles: and they affirme that by one example is sufficiently declared what the Apostles did in other thinges,* 1.319 when beyng assembled in one Councell, they dyd by the decree of the Councell commaunde the Gen∣tiles to absteine from thyngs offred to idols, from blood and strangled. We haue already in an other place declared, howe falsly for boastyng of themselues they lyingly vsurpe the title of the Chirche. So muche as concernyng this present cause: if, pluckyng awaye all visors and deceit∣full colors, we truely loke vpon that which we ought principally to care for, and whiche chefely is for our behofe, that is, what maner of Chirch Christ will haue, that we maye fashion and frame our selues to the rule therof: it shal easily be euident vnto vs, that it is not the Chirch, which passyng the boundes of the worde of God, doeth outrage and runne as riot in makyng of newe lawes. For doeth not that lawe whiche was ones prescribed to the Chirche,* 1.320 remayne eternall? What I commaunde thee, that thou shalte kepe that thou mayste doo it. Thou shalte not adde any thyng, nor take any thyng from it. And in an other place: Adde not to the word of the Lord, nor minishe any thing: least he peraduenture

reproue thee, and thou be founde a lyer. Sithe they can not denie that this was spoken to the Chirch, what do they els but reporte the stub∣bornesse of that Chirche, which they boast to haue ben so bold as after suche prohibitions neuerthelesse to adde & myngle of her owne with the doctrine of God? But God forbidde that we should assent to their lyes, wherby they burden the Chirch with so greate a sclaunder: but let vs vnderstande, that the name of the Chirch is falsly pretended, so ofte as this lust of mens rashnesse is spoken of, which can not hold it self with∣in the prescribed boundes of God, but that it wyldly rangeth and run∣neth out into her owne inuentions. There is nothyng entangled, no∣thing darke, nothing doutefull in these woordes, in whiche the whole Chirche is forbidden to adde to the worde of God, or to take any thyng from it, when the worshippyng of God, and preceptes concernyng sal∣uation, are entreated of. But this (say they) was spoken of the law on∣ly, after which folowed the prophecies and the whole ministratiō of the Gospell. I graunt in deede: and I adde also, whiche are rather fulfil∣lyngs of the law, than additions or diminyshynges. But if the Lorde suffred nothyng to be added to or taken from the ministerie of Moses, whych was (as I may so terme it) darke by reason of many doutefull enwrappyngs, tyll by hys seruantes the Prophetes, and at length by his beloued Sonne, he ministred a cleerer doctrine: why should we not thynke it muche more seuerely forbydden vs, that we shoulde adde no∣thyng to the lawe, the Prophetes, the Psalmes, and the Gospell? The Lorde is not gone out of kynde from hymselfe, whych hath long agoe declared, that he is with nothyng so hyely offended, as when he is wor∣shipped with the inuentions of men? Wherof cam those notable sayings in the Prophetes, which ought to haue continually sounded in our ea∣res: I spake no wordes to your fathers,* 1.321 in the day that I brought them out of Egypt, concernyng sacrifice and burnt offryng. But this worde I commaunded them, sayeng: With hearyng heare my voyce: and I wyll be your God,* 1.322 and you shalbe my people, and ye shall walke in all the way that I shall commaunde you. Agayne, I haue with protesting protested vnto your fathers, Heare my voyce. And other lyke sayengs: but this is notable aboue the reste. Wyll God haue burnt offrynges and sacrifices, and not rather that his voyce be obeyed? For obedience is better than sacrifice, and to hearken is better than to offer the satte of rammes. For, to resyst is as the synne of soothsayeng: and not to obey is as the wyckednesse of Idolatrie. Therfore whatsoeuer inuen∣tions of menne are in this behalfe defended with the authoritie of the Chirche, forasmuche as the same can not be excused from the crime of vngodlynesse, it is easy to proue that it is falsly imputed to the Chirch.

[ 18] After this sort we freely inuey agaynst this tyrannie of mens tradi∣tions, which is proudly thrust in among vs, vnder the title of the Chir∣che. For neither do we scorne the Chirche (as our aduersaries, to bryng vs in hatred, do vnius••ly lye vpon vs) but we geue vnto her the prayse of obedience, than whych she knoweth no greater prayse. They rather are very sore wrongdoers to the Chirche, whiche make her obstinate against her Lorde, whyle they fayne that she hath proceded further thā she lawfully myght do by the word of God: though I speake nothyng howe it is a notable shamelessnesse ioyned with as great malice, conti∣nually

to crie oute of the authoritie of the Chirche, and in the meane tyme dissemblyngly to hyde bothe what is commaunded her by the Lorde, and what obedience she oweth to the commaundement of the Lorde. But if we haue a mynde, as it is mete we should haue, to agree with the Chirch, this perteyneth rather to the purpose, to haue an eye vnto and remember what is commaunded by the Lord bothe to vs and the Chirch, that we should with one agreement obey hym. For there is no doute but we shall very well agree with the Chirch, if we doe in all thynges shewe our selues obedient to the Lord. But now to father vp∣pon the Apostles, the originall of the traditions wherwith the Chirch hath ben hetherto oppressed, was a point of mere deceite: forasmuche as the doctrine of the Apostles trauaileth wholly to this ende, that con∣sciences shold not be butdened with newe obseruations, nor the woor∣shippyng of God bee defiled with oure inuentions. Moreouer if there be any faithfulnesse in histories and auncient monumentes, the Apo∣stles not only neuer knew, but also neuer heard of this that they attri∣bute vnto them. Neither let them prate, that the most part of their de∣crees were receiued in vse and in mens behauiours, which neuer were put in writyng: euen those thyngs forsothe, which, while Christ was yet liuyng, they coulde not vnderstand, after his ascendyng they learned by the reuelation of the Holy ghost. Of the exposition of that place we haue els where already seen. So much as is sufficient for this present cause: truely they make themselues worthy to be laughed at, whyle they faine that those greate mysteries, which so long tyme were vnknowen to the Apostles, were partly obseruations eyther Iewishe or Gentile (of whi∣che all the one sort had ben long before publyshed among the Iewes, and all the other sort among the Gentiles) and partly foolysh gesturyn∣ges and vayne pety Ceremonies, whiche foolishe sacrificyng prestes, that can neither skill of swimmyng nor of letters, vse to doo very trim∣ly: yea suche as children and fooles do so aptely counterfaite that it may sente that there be no fitter ministers of suche holy mysteries. If there were no histories at all: yet men that haue their sound witte myght con∣sider by the thing it self, that so great a heape of Ceremonies and obser∣uations did not sodenly brust into y^e Chirch, but by little & little crept in. For when those holyer Bishops, whiche were next in tyme to the Apo∣stles, had ordeyned some thynges that belonged to order and discipline, afterwarde there folowed men, some after other, no discrete enoughe, and to curious and gredy: of whiche the later that euery one was, so he more striued with his predecessoures in foolyshe enuious counterfay∣tyng, not to geue place in inuentyng of newe thynges. And because there was peryll least their deuyses woulde shortly growe oute of vse, by whiche they coueted to gette prayse among their posteritie, they were muche more rygorous in exact callyng vpon the kepyng of them. This wrongfull zeale hath bredde vs a great part of these Ceremonies whyche they sette out vnto vs for Apostolike. And this also the histo∣ries doo testifie.

Least in makyng a register of them we should be to tedious, we will [ 19] be content with one example. In the ministryng of the Lordes supper, there was in the Apostles tyme great simplicitie. The next successours, to garnishe the dignitie of the mysterie, added somewhat that was not

to be disallowed. But afterwarde there came those foolishe counterfai∣ters, which with now and then patchyng of peces together, haue made vs this apparel of the prest whiche we se in the Masse, those ornamen∣tes of the altar, those gesturynges, and the whole furniture of vnpro∣fitable thynges. But they obiect, that this in olde tyme was the per∣suasion, that those thynges which were with one consente doone in the vniuersall Chirch, came from the Apostles themselues, whereof they cite Augustine for witnesse. But I wyll bryng a solution from no o∣ther where than out of the words of Augustine hymselfe. Those thin∣ges (saieth he) that are kepte in the whole world,* 1.323 we may vnderstand to haue ben ordeined either of the Apostles themselues, or of the gene∣rall Councells, whoes authoritie is moste healthfull in the Chirche: as, that the Lordes passion, and resurrection, and his ascendyng into heauen, and the comming of the Holy ghoste, are celebrate with yearely solemnitie: and whatsoeuer lyke thyng bee founde, that is kepte of the whole Chirch, whiche waie soeuer it be spread abroade. When he reckneth vp so fewe examples, who doeth not se that he meant to impute to authors worthie of credite and reuerence, the obseruati∣ons that then were vsed, euen none but those symple, rare, and sobre ones, with which it was profitable that the order of the Chirch shold be kepte together? But howe farre doeth this differ from that why∣che the Romishe maisters would enforce men to graunte, that there is no pety Ceremonie among them that oughte not to be iudged Apo∣stolike.

[ 20] That I be not to long, I wyll bryng foorth onely one example. If any man aske them, whense they haue theyr Holy water: they by and by answer, from the Apostles. As though the histories dooe not attribute this inuention to I wote not what Bishop of Rome, which truely, if he had called the Apostles to counsell, woulde neuer haue defiled Bap∣tisme with a strange and vnfitte signe. Albe it I do not thynke it like to be true, that the beginnyng of that halowyng is so olde as it is there written.* 1.324 For, that whyche Augustine sayeth, that certayne Chirches in his tyme dyd shunne that solemne folowyng of Christes example in washyng of feete, least that vsage shoulde seeme to pertayne to Bap∣tisme, secretely sheweth that there was then no kynde of washyng that hadde any lykenesse with Baptisme. Whatsoeuer it bee, I wyll not graunte that this proceded from an Apostolike Spirite, that Bap∣tisme, when it is with a dayly signe brought into remembrance, should after a certayne maner bee repeted. And I passe not vpon this, that the selfe same Augustine in an other place ascribeth other thynges also to the Apostles. For sithe he hath nothyng but coniectures, iudge∣ment oughte not vppon them to bee geuen of so greate a mater. Fi∣nally admytte that we graunte them also, that those thynges whych he rehearseth came from the tyme of the Apostles. Yet there is greate difference betweene institutyng somme exercise of Godlynesse, which the Faithful with a free conscience may vse, or if the vse of it shall not be profitable for them, they may forbeare it: and making a law that may snare cōsciences with bondage. But now, from what author soeuer they proceded, sithe we see that they are slidden into so greate abuse,

nothyng withstandeth, but that we may without offence of hym abolish them: forasmuche as they were neuer so commended, that they muste be perpetually immouable,

Neither doth it much helpe them, that to excuse their tyrannie they [ 21] pretende the example of the Apostles. The Apostles (saye they) and the elders of the first Chirch, made a decree besyde the commaundement of Christ, wherin they commaūded all the Gentiles to abstein from thin∣ges offred to idols, from strangled, and from blood. If that was lawe∣full for them, why is it not also lawfull for their successours, to followe the same so oft as occasion so requireth? I wold to God, they did bothe in all other thynges and in this thing folow them. For I deny that the Apostles did there institute or decree any new thing, which is easy to be proued by a strong reson. For whereas Peter in that Coūcel pronoun∣ceth, that God is tempted, if a yoke be layed vpon the neckes of the dis∣ciples: he doth himselfe ouerthrowe his owne sentence, if he afterward consent to haue any yoke layed vpon them. But there is a yoke layed, if the Apostles do decree of their owne authoritie that the Gentiles shold be forbidden, that they should not touch thinges offred to idoles, blood, & strangled. In dede there yet remaineth a dout, for that they do neuer∣thelesse seme to forbidde. But this dout shal easily be dissolued, if a man doo more nerely consider the meaning of the decree it selfe: in the order and effecte whereof the chiefe point is, that to the Gentiles their liber∣tie is to be left, and that they ought not to be troubled, nor accombred about the obseruations of the law. Hetherto it very wel maketh of our syde. But the exception that immediatly foloweth, neither is any newe law made by the Apostles, but the diuine and eternall commaundemēt of God, that charitie ought not to be broken, nor doth diminishe one ti∣tle of that libertie: but onely admonisheth the Gentiles, how they shold temper themselues to their brethrē, that they abuse not their libertie to the offence of them. Let this therfore be the second poynt, that the Gen∣tiles should vse a harmelesse libertie, and without offence of theyr bre∣thren. But yet they prescribe some certain thyng: that is, they teach and appoint, so farre as was expedient for the tyme, by what thynges they might runne into the offence of their brethren, that they myght beware of those thynges: but they adde no newe thyng of their own to the eter∣nall lawe of God, whiche forbiddeth the offendyng of brethren.

Lyke as if the faithfull Pastors which gouerne Chirches not yet wel [ 22] reformed, shoulde cōmaunde all their people, that tyll the weake with whome they lyue doo growe stronger, they should not openly eate fleshe on Friday, or openly labor vppon holy dayes, or any suche thyng. For although these thynges, settyng superstition asyde, are by themselues indifferent: yet when there is added offence of brethren, they can not be doone without a faulte. But the tymes are suche, that the faithfull can not shewe suche a sight to the weake brethren, but that they shall sore wounde their consciences. Who, but a cauiller, wil say that so they make a newe lawe, wheras it is certayn that they do onely preuent offences, whiche are expressely enough forbidden of the Lord? And no more can it be sayd of the Apostles, whoes purpose was nothyng ells, but in ta∣••yng away the mater of offences, to call vpon the lawe of God coucer∣nyng the auoydyng of offence: as if they had sayd: It is the Lords cō∣maundement

that ye offend not a weake brother. Ye can not eate thin∣ges offred to images, strangled and blood, but that the weake brethren shall be offended. Therfore we commaunde you in the woorde of the Lorde; that ye eate not with offence. And that the Apostles had respect to the same thyng, Paule hymselfe is a very good witnesse, which wri∣teth thus, verily none otherwise than accordyng to the meanyng of the Councell: Concernyng meates that are offred to Idols, we know that the Idole is nothyng. But some with conscience of the Idole, do eate it as offred to Idols, and their conscience, forasmuche as it is weake, is defiled.* 1.325 See that your libertie be not made an offence to the weake. He that shall haue well weyed these thynges, shall not afterwarde be decei∣ued with such a false color as they make, that pretende the Apostles for defence on their tyrannie, as though the Apostles had begon with their decree to breake the libertie of the Chirche. But, that they may not be able to escape, but be dryuen euen with their owne confession to allowe this solution, let them answer me, by what right they were so bolde to abrogate the same decree. Because there was no more perill of those of∣fences and dissencions, which the Apostles meant to prouide for, and they knowe that the lawe was to be weyed by the ende therof. Foras∣much as therfore this lawe was made in respect of charitie, there is no∣thyng prescribed in it, but so muche as perteineth to charitie. When they confesse that the transgressyng of this law is nothyng but a breakyng of charitie, do they not therwithall acknowlege, that it is not a forged addition to the law of God, but a naturall and simple appliance to the tymes and maners wherunto it was directed?

[ 22] But although such lawes be a hundred times vniuste and iniurious vnto vs, yet they affirme that they must be heard without exception: for they say that this is not here intended, that we shold consent to errors, but onely that beyng subiectes we shold beare the hard cōmaūdementes of our gouernors, whiche it is not our partes to refuse. But here also the Lorde very well resisteth them with the truth of his word, and de∣liuereth vs out of such bondage into the libertie, which he hath purcha∣sed for vs with his holy blood, the benefit wherof he hath more thā ones confirmed with his word. For that is not here onely intended (as they maliciously fain) that we shold suffer some greuous oppressiō in our bo∣dy, but that our cōsciēces being spoiled of their libertie that is of the be∣nefit of the blood of Christ, shold be seruilely tormented. Howbeit let vs passe ouer this also, as though it made litle to the mater. But of howe great importance do we thinke it is, that the Lordes kingdome is takē away frō him, which he claimeth to himself with so great seueritie? But it is takē away so oft as he is worshipped with the lawes of mens inuē∣tions, wheras he wil be holden for the only lawmaker of his own wor∣ship. And least any man shold thinke it to be a mater of nothing, let vs heare how much y^• Lord estemeth it. Because (saith he) this people hath feared me with the cōmaūdement & doctrine of men: behold I wil asto∣nish them with a great & wōderous miracle.* 1.326 For wisdome shal perish frō the wise men therof, & vnderstāding shal depart from the elders. In an other place,* 1.327 They worship me in vaine teachyng doctrines, the cōmaū∣dements of mē. And truly wheras the childrē of Israel defiled thēselues with many idolatries, the cause of al that euil is ascribed to this vnclean

mixture, that transgressing the commaundementes of God, they haue forged new worshippinges. And therfore the holy Historie rehearseth that the new strangers that had ben transplāted by the king of Babilō to inhabite Samaria, wer torne in peces and cōsumed of wilde beastes, because they knew not the iudgementes or statutes of the God of that lande. Although they had nothing offēded in the Ceremonies, yet God would not haue allowed a vaine pompe: but in the meane time he ces∣sed not to take vengeāce of the defyling of hys worship, for that mē did thrust in deuises strange from his worde. Wherupon it is afterwarde sayd, y^t they beyng made afrayd with that punishmente, receiued y^e Ce∣remonies prescribed in the law: but because they did not yet purely wor∣ship the true God, it is twise repeted that they did feare him and did not feare him. Wherupon we gather, that the part of reuerēce which is ge∣uen to him, cōsisteth in this, while in worshipping him we simply folow what he commaundeth with mingling none of our own inuentions. And therfore the godly kynges are oftentimes praised,* 1.328 because they did according to al the commaundementes, and declined not to the ryghte hande nor to the left. I go yet further: although in some fayned wor∣shipping there do not opēly appeare vngodlinesse, yet it is seuerely cō∣demned of the Holy ghost, so so••e as men depart from the commaunde∣ment of God.* 1.329 The Altar of Achaz, the paterne whereof was broughte out of Samaria, might haue semed to encrease the garnishment of the tēple, wheras his deuise was to offre Sacrifices therupō to God only, which he should do more honorably than vpon the first & olde Altar: yet we see how the Spirite detesteth y^e boldnesse, for none other cause but for y^t the inuentions of mē in the worshipping of God are vnclene cor∣ruptions. And how much more clerely the will of God is opened vnto vs, so much the lesse excusable is our frowardnesse to attempt any thīg. And therfore worthily with this circumstance the crime of Manasses is enforced,* 1.330 for that he bilded a new altar in Ierusalem, of which God had pronounced I wil there set my name, because y^e authoritie of God is now as it were of set purpose refused.

Many do maruel why God so sharply threteneth y^• he wil do thinges [ 24] to be wondred at to y^e people of whō he was worshipped w^t the cōmaun∣demētes of men, & pronounceth y^t he is worshipped in vaine w^t the pre∣ceptes of mē. But if they cōsidered, what it is in y^e cause of religion, y^t is to say of heauēly wisdome, to hāg vpō y^e only mouth of God, they would therew^tal se, y^t it is no sclēder resō why God so abhorreth such peruerse seruices, y^t are done to him accordīg to y^e lust of mās wit. For althoughe they that obey such lawes for the worshipping of God, haue a certaine shewe of humilitie in this their obedience, yet they are not hūble before God, to whō they prescribe y^e same lawes which they thēselues do kepe. This is y^e reson why Paul willeth vs so diligently to beware, that we be not deceiued by y^e traditions of mē & y^t which he calleth ethelothreskian that is,* 1.331 Wilworship inuēted of mē beside y^e doctrine of God. This is ve∣rily true. both our own wisdom, & al mens wisdom must be foolish vnto vs, y^t we may suffer him alone to be wise. Which way they kepe not whi∣ch do studie with pety obseruations fayned by the wil of men to cōmend themselues vnto hym, & do thrust vnto hym as it were against his will a transgressing obedience towarde hym, whiche is in dede geuen to mē. As it hath ben done both in many ages heretofore, and in the tyme

within our owne remembrance, and is also at thys daye done in those places where the authoritie of the creature is more estemed thā of the creator: where religion (if yet the same be worthy to be called religion) 〈◊〉〈◊〉 defiled with moe and more vnsauorie superstitions, than euer was any Paynime wickednesse. For what could the witt of men brede but al thynges carnal and foolishe and such as truely resemble theyr authors?

[ 25] Whereas also the Patrones of superstitions allege, that Samuell Sacrificed in Ramatha,* 1.332 and although the same was done beside the law, yet it pleased God: the solution is easy, that it was not a certayne seconde altar to set against the one onely altar: but because the place was not yet appointed for the arke of couenant, he appointed y^e towne where he dwelled for Sacrifices, as the most conuenient place. True∣ly the minde of the holy Prophete was not to make any innouation in holy thinges, whereas God had so streightly forbidden any thing to be added or minished. As for the example of Menoha, I say that it was an extraordinarie and singular case.* 1.333 He being a priuate man offered sa∣crifice to God & not without the allowāce of God: verily because he en∣terprised it not of a rash motion of his own minde, but by a heauenlye instinction. But how much the Lord abhorreth those thinges that men deuise of themselues to worship hym withall, an other not inferior to Gedeon is a notable example,* 1.334 whoes Ephod turned to destruction not only to hym and hys familie, but to the whole people. Finally euery new founde inuention, wherewith mē couet to worship God, is nothing ells but a defiling of true holinesse.

[ 26] Why then (saye they) did Christ will that those intollerable burdens should be borne,* 1.335 which the Scribes and Pharisees bounde vpon men? But why in an other place did the same Christ wil that men should be∣ware of the leuen of the Pharisees: calling leuen (as Mathew y^e Euan∣gelist expoundeth it) all their own doctrine that they mingled with the purenesse of the worde of God? What would we haue more playne, thā that we be commaunded to flee and beware of al their doctrine? Where∣by it is made most certaine vnto vs, that in y^e other place also the Lorde willed not, that the cōsciences of his shoulde be vexed with y^e Pharisees own traditiōs. And the very wordes, if they be not wrested, soūde of no such thing. For the Lord purposing there to enuey sharply againste the maners of the Pharisees, did first simply instruct them y^t heard hym, y^t although they saw nothing in their life mete for them to folow, yet they should not cesse to do those thyngs which they taught in wordes, whyle they sate in the chaire of Moses, y^t is, to declare the law. Therefore he meant nothing ells but to prouide that the cōmon people should not w^t the euil exāples of y^e teachers be brought to despise y^e doctrine. But for∣asmuch as many are nothing at al moued with resons, but alwaye re∣quire authoritie, I wil allege Augustines wordes, in whiche the very same thing is spoken. The Lordes shepefolde hath gouernoures, some faithfull,* 1.336 and some hirelinges. The gouernours that are faithfull, are true Pastors: but heare ye, y^t the hireliges also are necessarie: for many in y^e Chirch folowing earthly profites, do preach Christe, and by them the voice of Christ is heard: and y^e shepe do folowe, not a hireling, but y^e Pastor by the meanes of a hireling. Heare ye y^t hirelinges are shewed by y^e Lord himselfe. The Scribes (saith he) & the Pharisees sitt in the

chaire of Moses. Doe ye those thinges that they saye, but do not those thinges that they do. What other thing said he, but heare the voice of y^e Pastor by the hirelinges? For in sitting in the chaire they teache the law of God: therfore God teacheth by thē. But if they wil teache their owne heare it not, do it not. This saith Augustine.

But wheras many vnskilfull men, when they heare that conscien∣ces [ 27] are wickedly boūde and God worshipped in vaine with the traditi∣ons of men, do at ones blott out altogether al lawes whereby the order of the Chirch is set in Frame: therefore it is conuenient also to mete w^t their error: Uerily in this point it is easy to be deceiued, because at the first sight it doeth not by and by appeare what differēce is betwene the one sort and the other. But I will so plainly in few wordes sett out the whole mater, that the likenesse may deceiue no man. First let vs holde this, that if we see in euery felowship of men some policie to be necessa∣rie, that may serue to nourishe common peace and to reteine concorde: if we se that in the doing of thinges there is alway some orderly forme, which is behouefull for publike honestie and for very humanitie not to be refused: the same ought chefely to be obserued in Chirches, whiche are both best mainteined by a well framed disposition of al thinges, and without agreement are no Chirches at al. Therfore if we wil haue the safetie of the Chirch wel prouided for, we must altogether diligent∣ly procure that which Paule commaundeth, that al thinges be done comlily and according to order. But forasmuch as there is so greate di∣uersitie in the manners of men,* 1.337 so great varietie in mindes, so greate disagremente in iudgementes and wittes: neither is there any policie stedfast enough, vnlesse it be stablished by certaine lawes, nor any or∣derly vsage can be obserued without a certaine appointed forme. Ther∣fore we are so farr of from condemning the lawes that are profitable to this purpose, that we affirme y^t when those be taken away, Chirches are dissolued from their sinewes, and vtterly deformed and scattered abrode. For this which Paule requireth, that all thinges be done de∣cently and in order, can not be had, vnlesse the order it selfe and comli∣nesse be stablished, with obseruations adioyned as with certaine bon∣des. But this only thing is alway to be excepted in those obseruations, that they be not either beleued to be necessarie to saluation, and so bynd consciences with religion, or be applied to the worshipping of God, and so godlinesse be reposed in them.

We haue therfore a very good and most faithful marke, which putteth [ 28] differēce betwene those wicked ordināces, by which we haue saied y^e true religion is darkened and cōsciences subuerted, & the lawful obseruatiōs of y^e Chirch: if we remēber that the lawful obseruations tende alway to one of these twoo thinges or to both together, that in the holy assembly of the faithfull al thynges be done comly and with such dignitie as be∣semeth: and y^t the very common felowship of mē should be kept in order as it were by certaine bondes of humanitie & moderation. For when it is ones vnderstode y^t the law is made for publike honesties sake, y^e su∣perstition is now takē away, into which they fal y^t measure y^e worship∣ping of God by y^e inuētiōs of mē. Again whē it is knowē y^t it perteineth to cōmō vse, thē y^t false opiniō of bōd & necessitie is ouerthrowē, which did strike a great terror into cōsciēces, when traditions were thoughte

necessarie to saluation. For herein is nothing required but that chari∣tie should with common dutiefull doing be nourished among vs. But it is good yet to define more plainely, what is comprehended vnder that comlinesse which Paule commendeth, and also what vnder order. The ende of comlinesse is, partly that when suche Ceremonies are vsed as may procure a reuerence to holy thinges, we maye by suche helpes be stirred vp to godlinesse: partly also that y^e modestie and grauitie whiche ought to be seen in all honest doinges may therin principally appeare. In order, this is the first point, that they which gouerne may knowe the rule and law to rule well: and the people which are gouerned maye be accustomed to obeying of God, and to right discipline: Then, that y^e state of the Chirch being wel framed, peace and quietnesse may be pro∣uided for.

[ 29] Therfore we shall not say that comlinesse is, wherin shalbe nothing but vaine delectation: suche as we se in that playerlike apparel whiche the Papistes vse in their Ceremonies, where appeareth nothing ells but an vnprofitable visor of gainesse, and excesse without frute. But we shall accompt that to be comlinesse which shall so be mete for the reue∣rence of holy mysteries, that it be a fitt exercise to godlinesse, or at least suche as shall serue to conuenient garnishing for the celebrating ther∣of: and the same not without frute, but that it may put the faythfull in minde with howe greate modestie, religiousnesse and reuerence, they ought to handle holy thinges. Now, that Ceremonies may be exercises of godlinesse, it is necessarie that they leade vs y^e streight way to Christ. Likewise we may not say that order consisteth in those trifling pompes that haue nothing ells than a vanishing gaynesse: but that it standeth in suche an orderly framing as may take away all confusiō, barbarous∣nesse, obstinacie, and all striues and dissentions. Of the first sorte are these examples in Paule:* 1.338 that Prophane bankettinges shoulde not be myngled with the holy Supper of the Lord: that women shoulde not come abrode, but couered: and many other which we haue in cōmon vse: as this, that we praye kneling and bare hedded: that we minister the Lordes Sacramentes not vnclenly, but with some dignitie: that in y^e buryeng of the dead we vse some honest shewe: and other thinges that are of the same sort. Of the other kynde are the houres appointed for publike prayers,* 1.339 Sermons, and celebratiōs of mysteries: at Sermōs, quietnesse and silence, places appointed, singing together of Hymnes, dayes prefixed for celebrating of the Lordes Supper, that Paule for∣biddeth that women should teache in the Chirch, and suche like. But specially those thinges that concerne discipline, as the teaching of the Catechisme, the censures of the Chirch, excommunication, fastinges, & such as may be reckened in the same number. So all the constitutions of the Chirch, which we receiue for holy and holsome, we may referre to twoo chiefe titles: for some perteine to rites and Ceremonies, and the other to discipline and peace.

[ 30] But because here is peril, least on y^e one side y^e false Bishops shoulde therby catch a pretēse to excuse their wicked and tyrannous lawes, and least on the other side there be some men to ferefull, which admonished with y^e aforesaid euels do leaue no place to lawes be they neuer so holy: here it is good to protest, y^t I allow only those ordināces of mē, which be

both grounded vpon the authoritie of God, and takē out of the Scrip∣ture, yea and altogether Gods owne. Let vs take for an example the kneling which is vsed in time of commō praier. It is demaunded, whe∣ther it be a tradition of man, which euery man may lawfully refuse or neglect. I say that it is so of men, that it is also of God. It is of God, in respect that it is a part of that comlinesse, the care and keping whereof is commended vnto vs by the Apostle: it is of men, in respect that it spe∣cially betokeneth that which had in generaltie rather been pointed to than declared.* 1.340 By this one exāple we may iudge, what is to be thought of that whole kynde: verily because the Lord hath in his holy Oracles both faithfully conteined and clerely set fourth both the whole sūme of true righteousnesse, and al the partes of the worshipping of his diuine maiestie, and whatsoeuer was necessarie to saluation: therfore in these thinges he is onely to be heard as our scholemaster. But because in out∣ward discipline and Ceremonies his wil was not to prescribe ech thing particularly what we ought to follow (because he foresaw thys to hang vpon the state of tymes, and did not thinke one forme to be fitt for all ages) herein we must flee to those generall rules which he hath geuen, that thereby all those thinges should be tryed which the necessitie of the Chirch shall require to be commaūded for order and comlynesse. Final∣ly, Forasmuch as he hath therfore taught nothīg expresly, because these thinges both are not necessary to saluation, & according to the maners of euery nation and age ought diuersly to be applied to the edifieng of the Chirch: therfore as the profit of the Chirch shal require, it shalbe cō∣uenient as well to change and abrogate those that be vsed, as to insti∣tute newe. I graunte in dede, that we ought not rashly, nor oft, nor for light causes to runne to innouation. But what may hurt or edifie, cha∣ritie shall best iudge: which if we will suffer to be the gouernesse, al shall be safe.

Now it is the dutie of Christian people, to kepe such thinges as haue [ 31] ben ordeined according to this rule, with a free conscience and without any superstition, but yet with a godly and easy redinesse to obey, not to despise them, not to passe them ouer with carelesse negligence: so farre is it of, that they ought by pride & obstinacie openly to breake them. What maner of libertie of conscience (wilt thou say) may there be in so greate obseruation and warenesse? Yea, it shall stande excellently well whē we shall consider, that they are not stedfast and perpetuall stayed lawes, wherunto we be bounde, but outwarde rudementes for the weakenesse of men: which although we do not all nede, yet we do all vse them, be∣cause we are mutually one bounde to an other, to nourishe charitie among vs. This we may recknowlege in the examples aboue rehersed. What? Doth religion stande in a womans veile, that it is not lawfull to goe out of dores with her hed vncouered? Is that holy decree of hys concerning silence, suche as can not be broken wythout moste haynous offēce? Is ther any misterie in kneling, or in burying of a dead carcase, that may not be omytted wythout synne? No. For if a woman nede, for the helping of her neighbor, to make such hast as may not suffer her to couer her hed, she offendeth not if she runne thether with her hed vn∣couered. And it may somtyme befal y^t it may be no lesse cōueniēt for her to speake, thā at an other time to holde her peace. And there is no cause

to the contrary, but that he which by reson of disease can not bowe hys knees may pray standing. Finally, it is better to burie a dead man spe∣dely in tyme, than when they lacke a wynding shete, or when there be not men present to conuey him, to tarry till he rott vnburied. But ne∣uerthelesse in these thinges there is somwhat whych the maner and ordinances of the contree, and finally very naturall honestie and the rule of modestie apointeth to be done or auoided: wherein if a man swarue any thing from them, by vnwarenesse, or forgetfulnesse, there is no crime committed: but if vpon contempt, such stubbornnesse is to be disallowed. Likewise the dayes themselues, whiche they be, and the houres, and how the places be bilded, and what Psalmes be soong vpon whiche day, it maketh no mater. But it is mete that there be both certaine daies, and appointed houres, and a place fitt to receiue all, if there be regarde had of the preseruation of peace. For howe greate an occasion of brawlynges should the confusion of these thinges be, if i•• were lawfull for euery man, as he liste, to change those thynges that belong to common state: forasmuche as it will neuer come to passe that one same thing shall please all men. if thinges be lefte as it were in the middest to the choise of euery man? If any man do carpe againste vs. and will herein be more wise than he oughte, lette hym se himselfe by what reson he can defende his owne precisenesse to the Lorde,* 1.341 As for vs, this saying of Paule ought to satisfie vs, that we haue not an vse to contende, nor the Chirches of God.

[ 32] Moreouer it is with great diligence to be endeuored, that no error crepe in, that may corrupt or obscure thys pure vse. Which shalbe obtei∣ned, if all obseruations, whatsoeuer they shalbe, shall haue a shewe of manifeste profit, and if very fewe be receiued, but principally if there be adioyned a faythfull doctrine of the Pastor, that may stoppe vp the waie to peruerse opinions. This knowlege maketh, that in all these thinges euery man may haue his owne libertie preserued, and neuer∣thelesse shall willingly charge his owne libertie with a certaine necessi∣tie, so farr as either thys comlinesse that we haue spoken of, or the or∣der of Charitie shall require. Secōdly, that both we our selues should without any superstition be busied in the obseruing of those thinges, and shoulde not to precisely require them of other, so as we shoulde thinke the worshipping of God to be the better for the multitude of Ceremonies: that one Chirch should not despise an other for the di∣uersitie of discipline: last of all that setting herein no perpetuall lawe to our selues, we should referre the whole vse and ende of obseruations to the edification of the Chirch, that, when it requireth we may without any offense suffer not onely somwhat to be changed, but all the obser∣uations that were before in vse among vs to be altered. For thys age is a presente experience, that certaine rites, which otherwyse are not vngodly nor vncomly, may according to the fytt accasion of the mater, be conueniently abrogate. For (suche hath ben the blindenesse and ignorance, of the former tymes) Chirches haue heretofore, with so corrupte opinion and with so stiffe affection, sticked in Ceremonies, that they can scarcely be sufficiently purged from monstruous super∣stitions, but that many Ceremonies must be taken away, whiche in

olde tyme were paraduenture ordeined not without cause, and of them∣selues haue no notable vngodlinesse in them.

The .xi. Chapter. Of the iurisdiction of the Chirch, and the abuse therof, such as is seen in the Papacie.

NOw remaineth the thirde parte of the power of the Chirch, yea and the chiefe parte in a well ordered state, whiche we haue saied to consiste in iurisdic∣tion. The whole iurisdiction of the Chirch pertei∣neth to the discipline of manners▪ of whiche we shall entreate by and by. Forasmuche as no citie, or no towne can stande without Magistrate and police: so the Chirche of God (as I haue alredy taught, but now I am compelled to repete it againe) nedeth her cer∣taine spirituall policie: but suche as is vtterly seuered from the ci∣uile policie, and doth so nothing hinder or minish it, that it rather doeth much helpe and further it. Therefore this power of iurisdiction shall in a summe be nothing ells but an order framed for the preseruatiō of spi∣ritual policie. To this ende from the beginning were ordeined iudicial orders in Chirches, which might vse examination of maners, correcte vices,* 1.342 and exercise the office of the keyes. This order Paule speaketh of in the Epistle to the Corinthians, when he nameth gouernementes. Againe to the Romaines, whē he saith: let him that ruleth, rule in care∣fulnesse. For he speaketh not to the magistrates, (for at that time there were no Christian magistrates) but to them that were ioyned with the Pastors for the spirituall gouernement of the Chirch.* 1.343 Also in the Epi∣stle to Timothee, he maketh twoo sortes of Elders: some, that labor in the worde: other some, that do not vse the preaching of the worde, and yet do rule well. By this later sort it is no doute that he meaneth them that were appointed to loke vnto maners, and to the whole vse of the keyes. For this power, of which we now speake, hangeth wholly vpon the keyes which Christ gaue to the Chirche, in the xviii. Chap. of Ma∣thew: where he commaundeth, that they should be sharply admonished in the name of the whole Chirch, that haue despised priuate monitiōs: but if they goe forward in their obstinacie, he teacheth that they should be put out of the felowship of the faithful. But these monitions and cor∣rections can not be without knowlege of the cause: therefore there ne∣deth both some iugement and order. Wherefore vnlesse we will make voide the promise of the keyes, and take vtterly away excōmunicatiō, solemne monitions, and all suche thynges whatsoeuer they be: we must nedes geue to the Chirch some iurisdiction. Let the reders marke that that place entreateth not of the generall authoritie of doctrine, as in the .xvi. Chapter of Mathewe, and the .xxi. of Iohn: but that the power of the Sinagoge is for the time to come transferred to the flocke of Christ. Untill that day the Iewes had their order of gouer∣ning, which Christ stablisheth in his Chirch, and y^t with great penaltie,

so much as concerneth the pure institution of it. For so it behoued, for∣asmuch as otherwise the iugemente of an vnnoble and vnregarded congregation might be despised of rash and proude men. And that it should not encomber the reders, that Christ doth in thesame words ex∣presse thinges somwhat differring one from the other, it shalbe profita∣ble to dissolue this dout. There be therfore ••woo places, that speake of bynding and loosing. The one is in y^e xvi. Chapter of Mathew, where Christ, after that he had promised that he would geue to Peter y^e keyes of the kingdome of heauen, immediatly addeth, that whatsoeuer he shal bynde or loose in earth, shalbe confirmed in heauen. In which wordes he meaneth none other thing, than he doth by other wordes in Iohn, when sending his disciples to preache,* 1.344 after that he had breathed vpon them he said: whose synnes ye forgeue, they shalbe forgeuen: & whoes ye reteine, they shalbe reteined in heauen. I will bring an exposition not suttle, not enforced, not wrested: but natural, flowyng, and offring it selfe. This commaundemente of forgeuing and reteining synnes, and that promise of bynding and loosing made to Peter, oughte to be referred to no other thyng but to the ministerie of the worde: which whē the Lord committed to the Apostles, he did therewith also arme them with this office of bynding and loosing. For what is the summe of the Gospell, but that we all being the bondseruantes of synne and of death, are loosed and made fre by the redemption that is in Christ Ie∣sus: and that they which do not receiue nor acknowlege Christe theyr deliuerer and redemer, are damned & adiudged to euerlasting bondes? When the Lorde deliuered this message to his Apostles, to be carried into al nations: to approue that it was his owne and proceding from himself, he honored it with this noble testimonie: and that to the singu∣lar strengthening both of the Apostles themselues, and of all those to whom it should come. It behoued that the Apostles shoulde haue a stedfast and sounde certaintie of their preaching, which they should not onely execute with infinite labors, cares, troubles and dangers, but al∣so at the last seale it with their blood. That they might (I say) knowe thesame to be not vaine nor voide, but full of power and force: it beho∣ued that in so great carefulnesse, in so great hardnesse of thynges, and in so great dangers, they should be persuaded that they did the businesse of God: that when all the worlde withstode them and fought againste them, they should knowe that God stode on their side: that hauing not Christ the author of their doctrine present by sight in earth, they should vnderstande him to be in heauen, to confirme the trueth of the doctrine which he had deliuered them. It behoued againe that it should also be most certainly proued by testimonie to the hearers, that that doctrine of the Gospell was not the worde of the Apostles, but of God himselfe: not a voice bred in earth, but come downe from heauen. For these thinges, the forgeuenesse of sinnes, the promise of euerlasting life, the message of saluation, can not be in the power of man. Therefore Christe hath testified, that in the preaching of the Gospell there is nothing of the Apostles, but the only ministerie: that it was he himselfe that spake and promised all thynges by their mouthes as by instrumentes: and there∣fore that the forgeuenesse of sinnes which they preached, was the true promise of God: and the damnation which they pronounced, was the

certaine iudgement of God. But this testifieng is geuen to all ages, and remaineth in force, to certifie and assure all men, that the word of the Gospel, by what man soeuer it be preached, is y^e very sentēce of God, published at the soueraigne iudgement seate, written in the boke of life, ratified, firme and fixed in heauen. Thus we see that in those places the power of the keyes is nothyng but the preachyng of the Gospell: and that it is not so muche a power as a ministerie, if we haue respect to mē. For Christ hath not geuen this power proprely to men, but to his owne worde, wherof he hath made men ministers.

The other place whiche we haue said to be, concernyng the power of [ 3] bynding and loosyng,* 1.345 is in the .xviii. chapter of Mathew, where Christ sayth: If any brother heare not the Chirch, let him be to thee as a hea∣then mā or a publicane. Uerily I say vnto you: whatsoeuer ye bynd vp∣pon earth, shalbe bound also in heauen: whatsoeuer ye loose shalbe loo∣sed. This place is not altogether like the first, but is a little otherwise to bee vnderstanded. But I do not so make them diuerse, that they haue not great affinitie together. This first point is like in both, that either of them is a generall sentēce: that in both there is alway all one power of bynding and loosyng, namely by the worde of God, all one commaun∣dement, all one promise. But herein they differ, that the fyrst place pe∣culiarly belongeth to preachyng, whych the Ministers of the woord do execute: this later place to the discipline of Excommunication, which is committed to the Chirche. The Chirch byndeth, whom she excommuni∣cateth: not that she throweth him into perpetual ruine and desperation, but because she condemneth his lyfe and maners, and vnlesse he repent, doeth already warne hym of his damnation. She looseth whome she receiueth into communion: because she doeth make hym as it were par∣taker of the vnitie whych she hath in Christ Iesus. Therfore that no man should obstinately despise the iudgement of the Chirch, or little re∣garde that he is condemned by the consentyng voices of the faithful: the Lorde testifieth that suche iudgemente of the faithefull is nothyng ells but a publishing of his owne sentence: and that whatsoeuer they do in earth, is confirmed in heauen. For they haue the word of God, where∣by they may condemne the peruerse: they haue the woord, wherby they may receiue the repentant into grace. And they can not erre, nor dis∣sent from the iudgement of God: because they iudge not but after the lawe of God, whiche is not an vncertaine or earthly opinion, but the holy wil of God, and a heauenly Oracle. Out of these two places, which I thinke I haue bothe brefely and familiarly and truely expounded, those furious men without difference as they be caried with their owne gidddynesse, goe about to stablishe sometyme confession, sometyme ex∣communication, sometime iurisdiction, sometyme the power to make lawes, somtyme pardons. But the first place they allege to stablyshe the supremicie of the See of Rome: they can so well skill to fit their keyes to all lockes and dores, that a man may say they haue practised smithes craft all their lyfe.

For wheras many thynke that those thyngs endured but for a time, when the Magistrates were yet strangers from the profession of our religion: they are deceiued in this, that they consider not, how great dif∣ference and what maner of vnlikenesse there is of the Ecclesiasticall

and ciuile power. For the Chirch hath not the power of the swerd to pu∣nish or restrain, no empire to cōmaūd, no prison, no other pains which y^e Magistrate is wont to lay vpon mē. Again, it tendeth not to this end, y^t he y^t hath sinned shold be punished against his will, but shold with willīg chastisement professe his repētāce. Therfore there is a far diuers order: because neither doth the Chirch take to it self any thing which proprely belongeth to the Magistrate, nor the magistrate can execute that which the Chirch doeth. This shalbe made plainer by an example. Is any mā dronke? In a well ordered citie prison shalbe his punishement. Hath he cōmitted fornicatiō? He shal haue like, or rather greater punishmēt. So shal both y^e lawes, & the magistrate, & the outward iudgemēt be satisfied. But it may be that he shal geue no signification of repentāce, but rather murmure and grudge against it. Shall the Chirche in this case do no∣thyng? But suche can not bee receiued to the Supper, without doyng wrong both to Christe and his holye institution. And reason requireth this, that he which offendeth the Chirch with an euill example, shoulde with solemne declaration of repentance take away the offence which he hath raised. The reason which they bring that are of contrary opinion, is to colde. Christe saye they committed these doinges to the Chirche, when there was no magistrate to execute them. But it happeneth oftē∣times that the magistrate is more negligent, yea somtime peraduenture that himself is to be chastised, which hapened to the Emperor Theodo∣sius. There may beside this asmuche be said the y^e ministerie of the word. Nowe therfore after their sentence, let Pastors cesse to blame manifest wicked doings, let them cesse to chide, to reproue, to rebuke: for there be Christiā magistrates, which ought to correct these things with y^e lawes and with the swerd. But as y^e Magistrate oughte by punishyng, and by restraining with force, to purge y^e Chirch of offences: so likewise the mi∣nister of the worde for his part ought to help the magistrate that there may not so many offend. So ought their workings to be cōioyned, that the one may be a helpe, not a hindrance to the other.

And truely if a man more nerely weye the wordes of Christ, he shall [ 4] easily perceiue that in these places is described a stayed state, and a per∣petuall order of the Chirche, not suche as endureth but for a tyme. For it is not mete that we should accuse them to the magistrate, that wyl not obey our monitions: which yet shold be necessary if the magistrate suc∣ceded into the office of the Chirch. What is this promise? Shall we saye that it is a promise of one or a few yeres? Uerily verily I say vnto you, whatsoeuer ye bind in earth? Moreouer Christ did here institute no new thing, but folowed the custome alway obserued in the aūcient Chirch of his owne nation: wherby he signified that the Chirch can not want the spirituall iurisdiction, whiche hadde been from the beginning. And this hath ben confirmed by the consent of all tymes. For when Emperors & magistrates began to professe Christ, the spirituall iurisdiction was not by and by abolished: but only so ordred, that it shold diminish nothing of the ciuile iurisdiction, or be confounded with it. And rightfully. For the magistrate, if he be godly, wil not exempt himselfe from the cōmon sub∣iection of the childrē of God, wherof it is not y^e last part to submit him∣selfe to the Chirch, iudgyng by the worde of God: so farre is it of, that he ought to take away y^e order of iugemēt. For what is more honorable

(sayth Ambrose) for the Emperor than to be called the son of the Chir∣che? For a good Emperor is within the Chirche,* 1.346 not aboue the Chirch, Therfore they, which to honor the Magistrate do spoile the Chirche of this power, do not onely with false exposition corrupt the sentence of Christ, but also do not sclenderly condemne so many holy Bishops whi∣che haue ben from the tyme of the Apostles, that they haue by false pre∣tence vsurped the honor and office of the Magistrate.

But on the other syde it is good to see this, what was in old time the [ 5] true vse of the iurisdiction of the Chirch, and how great abuse is crepte in, that we may knowe what is to be abrogate, and what is to be resto∣red of antiquitie, if we will ouerthrow the kingdome of Antichrist, and set vp the true kyngdome of Christ againe. First this is the marke to be shotte at, that offences be preuented, and if any offence be risen vp, that it may be abolished. In the vse two thinges are to be considered: fyrst, that this spirituall power be altogether seuered from the power of the swerd: then, that it be not executed by the wil of one man, but by a law∣full assemblie. Bothe these thynges were obserued in the purer Chirch. For the holy Bishops did not exercise theyr power with fines, or empri∣sonmentes, or other ciuile punishementes: but they vsed the only word of the Lorde, as they ought to do. For the seuerest reuenge, and as it were the vttermost thunderbolt of the Chirch is Excōmunication, whi∣che is not vsed but in necessitie. But this requireth neyther force nor strong hande, but is content with the power of the worde of God. Fi∣nally the iurisdiction of the olde Chirch was nothyng ells but a decla∣ration in practise (as I may so call it) of that which Paul teacheth con∣cernyng the spirituall power of Pastors.* 1.347 There is (sayth he) power ge∣uen to vs, wherby we may throwe down strōg holdes, wherby we may make low all heighth that lifteth vp it selfe againste the knowlege of God, whereby we may subdue all thought, and may leade it captiue in∣to the obedience of Christ, and we haue in readinesse a reuenge against all disobedience. As this is doone by the preachyng of the doctrine of Christ: so, least the doctrine should be scorned, accordyng to that whiche is taught ought they to be iuged which professe themselues of the hous∣hold of faith. But that can not be done, vnlesse there be ioyned with the ministerie a power to call them that are to be priuately admonished, or to be more sharply corrected, and also a power to exclude them from the Communion of the Supper, whiche can not be receiued without pro∣phaning of so great a mysterie. Therfore whē in an other place he saith▪ that it belongeth not to vs to iudge strangers,* 1.348 he maketh the children subiect to the Censures of the Chirch, which may chastise their faultes: and he secretely signifieth that there were then iudiciall orders in force from which none of the faithfull was free.

But suche authoritie (as we haue declared) was not in the power of [ 6] one man, to do euery thyng accordyng to his owne wyll: but in the po∣wer of the assemblie of the Elders, whyche was the same thing in the Chirche that a Senate is in a Citie.* 1.349 Cyprian, when he maketh mentiō by whom it was exercised in his tyme, vseth to ioyne the whole Clergie with the Bishop. But in an other place also he sheweth, y^t the very clergy so gouerned, that in the meane tyme the people was not excluded from the hearyng of maters. For thus he writeth: Sins the beginnyng of

my bishoprike I haue determined to do nothyng without the counsel of the clergie and consent of the people. But this was the common and v∣suall maner, that the iurisdiction of the Chirch should be exercised by a Senate of Elders: of whom (as I haue saied) there were two sortes: For some were ordeined to teachyng, & other some were only iudges of maners. By little and little this institution grewe out of kynd from the first beginning of it: so that euen in the time of Ambrose onely clerkes were iudges in ecclesiastical iudgementes.* 1.350 Which thing he himself com∣plaineth of in these wordes: The old Synagoge (saith he) and sins that time the Chirche hath had Elders, without whoes counsell nothyng was done. Which by what negligence it is growen out of vse, I know not, vnlesse peraduenture by the slouthfulnesse or rather the pride of the teachers, while they alone wold be thought to be somwhat. We see how much the holy man is displeased, that any thyng of the better state is decaied, when notwithstandyng they had yet continuyng an order that was at the least tolerable. What then would he do if he saw these defor∣med ruines that shewe almoste no signe of the olde byldyng? What be∣waylyng would he vse? Fyrst agaynst lawe and right, the Bishop hath claimed to hymselfe alone, that whiche was geuen to the whole Chirch. For it is like as if the Consul, driuyng out the Senate, should take the empire vpon himselfe alone. But as he is aboue the rest in honor, so in the whole assemblie is more authoritie than in one man. Therefore it was to wicked a dede, that one man, remouyng the common power to himselfe, hath bothe opened an entrie to tyrannous lust, and hath taken from the Chirch that which belonged vnto her, and hath suppressed and put away the assemblie ordeined by the Spirite of Christ.

[ 7] But (as of one euil alway groweth an other) Bishops disdaining it as a thing vnworthie of their care, haue cōmitted it ouer to other. Hereupō are created Officials to serue that roome: I do not yet speake what kind of men they be, but onely this I say, that they nothyng differ from pro∣phan Iudges. And yet they stil cal it a spiritual iurisdiction, where men contende about nothyng but earthly maters. Although there were no more euell, with what face dare they call a brawlyng courte the iudge∣ment of the Chirche? But there are monitions, there is excommuni∣cation. So verily they mocke with God. Doeth a poore man owe a lit∣tle money? he is cited: if he appeare, he is condemned. When he is con∣demned, if he do not satisfie it, he is monished: after the seconde moni∣tion they procede one steppe toward excōmunication: if he appeare not, he is monished to come and yeld hymself to iudgement: if he then make delay, he is monished, and by & by excōmunicate. I beseche you, what is there any thyng like either to the institution of Christe, or to the aunci∣ent maner, or to an Ecclesiasticall order? But there is also correction of vices. But how? verily they not onely suffer but with secrete allowance do after a certaine maner cherishe and confirme adulteries, wanton∣nesse, dronkennesse and suche kynde of mischeuous doynges: and that not onely in the common people, but also in the clergie themselues. Of many they call a fewe before them, either that they shoulde not seeme slouthfull in winkyng at them, or that they may milke out some money. I speake not of the pillages, robberies, briberies, and sacrileges that are gathered thereby, I speake not what maner of men are for the

moste part chosen to this office. This is enough and to muche, that whē the Romanists do boast that their iurisdiction is spirituall, it is easy to shew that there is nothing more cōtrary to the order institute of Christ, and that it hath no more likenesse to the auncient custome than darke∣nesse hath to light.

Although we haue not spoken all thynges that might be alleged for [ 8] this purpose, and those thynges that we haue spoken of are knyt vp in fewe words: yet I trust that we haue so fought it out, that there is nowe no more cause why any man shold dout, that the spiritual power wherof the Pope with all his kingdome proudely glorieth, is wicked againste God, and an vniust tyrannie ouer his people. Under the name of spiri∣tuall power I comprehend both boldenesse in framyng new doctrines, wherwith they haue turned away the sily people from the natural pure∣nesse of the word of God, & the wicked traditions wherewith they haue snared them, & also the false ecclesiastical iurisdiction which they execute by Suffraganes & Officials. For if we graunt vnto Christ a kingdome among vs, it is not possible but that all this kynd of dominion must im∣mediatly be ouerthrowen and fall down. As for the power of the swerd whiche they also geue to themselues, because it is not exercised vppon consciēces, it pertaineth not to our present purpose to entreate of it. In which behalf yet it is also to note, that they be alwaye like themselues, verily nothyng lesse than that which they would be taken for, that is to say, Pastors of the Chirch. Neither do I blame the peculiar faultes of men, but the common wickednesse of the whole order, yea the verye pe∣stilence of the order: forasmuch as it is thought that the same should be maymed, vnlesse it be gloriously set forth with welth and proude titles. If we require the authoritie of Christ concernyng this mater, it is no dout but that his mynd was to debarre the ministers of his word from ciuile dominion and earthly gouernement,* 1.351 when he said, The kyngs of the Gentiles beare rule ouer them: but you shall not so. For he signifieth not onely that the office of Pastor is distinct from the office of a Prince, but that they be thynges so seuered, that they can not mete together in one man. For wheras Moses did beare both the offices together: First, that was done by a rare myracle: agayne, it was but for a time tyl thin∣ges were better set in order. But when a certaine forme was ones pre∣scribed of God, the ciuile gouernement was left vnto him, and he was cōmaunded to resigne the priesthode to his brother.* 1.352 And worthily. For it is aboue nature, that one mā shold suffise to beare both burdens. And this hath in all ages beene diligently obserued in the Chirche. And there was neuer any of the Bishoppes, so long as the true forme of the Chirch endured,* 1.353 that ones thought of vsurping the power of the swerd: so that this was a common prouerbe in the tyme of Ambrose, that Em∣perors rather coueted the prestehode, than prestes the empire. For this which he afterwarde sayth, was emprinted in the myndes of all men: that palaces perteined to the Emperor, and Chirches to the prest.

But sins that a way hath ben deuised, wherby Bishops myght holde [ 9] the title, honor and richesse of their office withoute burden or care: least they should be lef••e altogether idle, the power of the swerde was geuen them, or rather they dyd by vsurpation take it vpon thē selues. By what color wil they defend this shamelesnesse? Was this the dutie of Bishops

to wrappe themselues with iudiciall hearyng of causes, wyth the go∣uernementes of cities & prouinces, & through large circuites to meddle in businesses so vnperteining to them: which haue so much worke & bu∣sinesse in their owne office, that if they were wholly and continually oc∣cupied in it, and were withdrawen with no callinges away from it, yet they were scarcely able to satisfie it? But (suche is their waywardnesse) they sticke not to bost, that by this meane the Chirch doth florishe accor∣dyng to her worthinesse, and that they them selues in the meane tyme are not to muche drawen away from the dueties of their vocation. As touchyng the first point: if this be a comely ornament of the holy office, that they be aduaunced to suche heighth, that the hyest monarches may stand in feare of them: then they haue cause to quarel with Christ, which hath in such sort greuously pinched their honor. For, at lest in their opi∣nion, what could haue ben spoken more dishonorably than these words: The kinges of the Gentiles and princes beare rule ouer them,* 1.354 but you shall not so? And yet he layd no harder lawe vppon his seruantes than he first layde and receiued vpon himselfe. Who (sayth he) hath made me a iudge or diuider among you? We see that he plainly putteth away frō hymselfe the office of iudgyng,* 1.355 whych he wolde not do if it were a thing agreyng with his office: will not the seruantes suffer themselues to be brought into that order, wherunto the Lorde hath yelded hymselfe sub∣iecte? As for the other pointe,* 1.356 I woulde to God they coulde so proue it in experience as it is easy to speake it. But forasmuche as the Apostles thoughte it not good, to leaue the woorde of God and minister at ta∣bles: therby, because they will not be taught, they are conuinced, that it is not all one mans woorke to be bothe a good Bishoppe and a good Prince. For if they (whyche accordyng to the largenesse of the giftes wherwith they were endued, were able to satisfie moe and greater cares than any men that haue ben borne since them) haue yet confessed y^t they can not at ones applie y^e ministerie both of the worde and of tables, but y^t they shold faint vnder the burden: how could these that be mē of no va∣lor in cōparison of the Apostles a hundred folde excell the industrie of y^e Apostles? Truely, to attempt it was a point of most shamlesse & to pre∣sumptuous boldnesse: yet we se that it hath ben attēpted: but with what successe, it is euidence. For it could not otherwise come to passe, but that forsaking their owne office they shold remoue into other mens charge.

[ 10] And it is no dout but that of smal beginnyng they haue by litle & litle growē to so great encreases. For it was not possible that they shold at y^e first step clime vp so hie. But somtime with suttletie and crooked crafty meanes they priuily auaunced them selues, so as no man coulde foresee that it would come to passe tyll it was done: somtime when occasion ser∣ued they did by terror and thretenings wryng from princes some aug∣mentation of theyr power: sometime when they sawe Princes not hard laced to geue, they abused theyr fonde and vnaduised gentlenesse. In olde tyme if any controuersie happened, the godly, to escape the necessi∣tie of goyng to lawe, committed the arbitrement to the Bishop, because they douted not his vprightnesse. With such arbitrementes the olde Bi∣shops were oftētimes encōbred, which in dede greatly displeased thē (as Augustine in one place testifieth) but least the parties should runne to

contentious lawyng, they did though against their willes take that en∣cumbrance vpon them. These men haue of voluntarie arbitrementes, whiche were altogether differyng from the noyse of iudiciall courtes, made an ordinarie iurisdiction. In a litle whyle after when cities and contrees were troubled with diuerse harde distresses, they resorted to the protection of Bishops, to be sauegarded by their faithful succour: the Bishoppes by marueilous sutteltie, of protectors made them selues Lordes. Yea and it can not be denyed that they haue gotten the posses∣sion of a greate parte by violente seditious partakinges. As for the Princes, that willingly gaue iurisdiction to Bishops, they were by di∣uerse affections moued thereunto. But, admitting that their gentlenesse had some shew of godlinesse: yet with this their wrongfull liberalitie they dyd not very well prouide for the profite of the Chirch, whoes aū∣cient and true discipline they haue so corrupted, yea (to say truthe) haue vtterly abolished. But, those Bishops that haue abused suche goodnesse of princes to their owne cōmoditie, haue by shewyng of this one exāple enough and to much testified that they are not Bishops. For if they had had any sparcle of an Apostolike spirite,* 1.357 they wold without doute haue answered out of the mouthe of Paule: The weapons of our warfare are not carnall, but spirituall. But they beyng rauished with blynd gre∣dinesse, haue destroyed bothe them selues, their successoures, and the Chirche.

At length the Bishop of Rome not contented with meane lordships, [ 11] fyrst layde hande vpon kingdomes, and afterwarde vpon the very em∣pire. And that he may with some color whatsoeuer it be reteine the pos∣session gotten by mere robberie, he sometime bosteth that he hath it by the lawe of God,* 1.358 he sometime pretendeth the gift of Constantine, some∣tyme some other title. Fyrst I answer with Bernarde: Admitte that he do by any other reason whatsoeuer, claime this vnto hym, yet he hath it not by Apostolike right. For Peter coulde not geue that whiche he had not: but he gaue to his successors that which he had, the care of Chir∣ches. But when the Lorde and maister saieth, that he is not appointed iudge betwene two, a seruant and scholar ought not to thinke scorne if he be not iudge of all men. But Bernarde speaketh of ciuile iugemen∣tes: For he addeth: Therfore your power is in crimes, not in possessi∣ons: because for those and not for these ye haue receiued the keyes of the kyngdome of heauen. For whiche seemeth to thee the greater dignitie to forgeue sinnes, or to diuide landes? There is no comparison. These base and earthly thynges haue kynges and princes of the earthe their iudges. Why do ye inuade the boundes of other? &c. Againe. Thou arte made a superior: (he speaketh to Pope Eugenius) but wherunto? Not to beare lordship, I thinke. Therfore howe muche soeuer we thinke of our selues, let vs remembre that there is a ministerie laid vpon vs, not a lordshyp geuen vs. Learne that thou hast nede of a wedehoke, not of a scepter, that thou mayste doo the worke of a Prophete. Agayne, it is playne: Lordship is forbidden to the Apostles. Goe thou therfore, and presume to vsurpe to thy selfe either beeyng a lorde, an Apostleshippe: or beyng an Apostle, a lordship. And by and by after: the forme of an Apostleship is this, Lordshippe is forbidden them, ministerie is bidden them. Wheras these thynges are so spoken of a man, that it is euidente

to all men, that the very truthe speaketh them, yea where as the very thyng it selfe is manifest without all woordes:* 1.359 yet the bishop of Rome was not ashamed in the Councell at Orleaunce to decree, that the su∣preme power of bothe the swerdes belong to hym by the lawe of God.

As for the gift of Constantine, they that be but meanly practised in [ 12] the histories of those tymes nede not to be taught howe muche this is not only fabulous, but also to be laughed at. But to passe ouer histories, Gregorie himself is bothe a sufficient and most full witnesse hereof.* 1.360 For so oft as he speaketh of the emperor, he calleth him most noble Lord, and himselfe his vnworthy seruant. Againe in an other place: But lette not our Lord by the earthly power be the soner angry with the prestes: but with excellent consideration, for his sake whoes seruantes they be, let him so rule ouer them, that he also geue them due reuerence. We see howe in common subiection he wold be accompted as one of the people. For he there pleadeth not any other mans cause, but his owne. In an other place, I trust in the almighty God, that he wyll geue a long lyfe to our godly lordes, and will dispose vs vnder your hande accordyng to his mercie. Neither haue I therfore alleged these thynges, for that it is my purpose throughly to discusse his question concernyng the gift of Constantine: but only that the Reders should see by the way how chyl∣dishly the Romanistes do lye, when they go about to chalenge an erth∣ly empire to their Bishop. And so muche the more fowle is the shameles∣nesse of Augustine Steuchus, which in suche a despeired cause hath ben so bolde to selle his trauayle and tong to the Bishop of Rome. Ualla (as it was not hard for a man learned and of a sharp witt) had strong∣ly confuted that fable. And yet (as a man litle exercised in ecclesiasticall maters) he had not sayde all that mighte haue made for that purpose. Steuchus burst in, and scattred stinkyng trifles to oppresse the clere light. And truely he doeth no lesse coldly handle the cause of his master, that if some mery conceited felow faynyng himself to do the same, wold in dede take Uallaes part. But verily it is a woorthy cause, for whiche the Pope should hyre such patrones for money: and no lesse worthy are those hyred losells to be deceyued of theyr hope of gayne, as it hapened to Eugubinus.

But if any man require to knowe the tyme, sins this fained empire [ 13] began to ryse vp, there are not yet passed fiue hundred yeares, sins the Bishoppes yet remained in subiection of the princes, neither was the Pope created without the authoritie of the Emperor. The Emperor Henry the fowerth of that name, a light and rashe man, and of no for∣cast, of great boldnesse and dissolute life, gaue first occasion to Grego∣rie the .vii. to alter this order. For when he had in his court the Bishop∣rikes of all Germanie partly to be sold, and partly laid open for spoile: Hildebrand, whiche had receyued displeasure at his hande, caught hold of a goodly color to reuenge himselfe. But because he seemed to pursue an honeste and a godly cause, he was furthered with the fauor of ma∣ny. And Henry was otherwise, by reason of his insolent maner of go∣uernyng, hated of the most part of princes. At the length Hildebrand, whiche called hymself Gregorie the .vii. as he was a filthy and naugh∣ty man, bewrayed the malice of his harte: which was the cause that he was forsaken of many that had conspired with hym. But he thus much

preuailed, that his successors might freely without punishment not on∣ly shake of the yoke, but also bryng Emperors in subiection to them. Hereunto was added that from thense fourth there were many Empe∣rors liker to Henrie than to Iulius Cesar: whō it was no hard thing to subdue, while they sate at home carelesse of all thinges and slouthful, when they had most nede with vertue and lawfull meanes to represse, the gredinesse of the Bishops. Thus we see with what color that same goodly gift of Constantine is shadowed, wherby the Pope fayneth that the Empire of the West was deliuered vnto him.

In the meane time the Popes cessed not, somtime with fraude, som∣time [ 14] w^t treason, and somtime with force, to inuade other mens domini∣ons: and the very citie it selfe, which before was free, within a hundred and thirty yeres, or there about they broughte into their subiection: till they grewe to the same power which they haue at this day: and for the obteining or encreasing wherof, they haue so troubled Christendome by y^e space of twoo hundred yeres (for they began before y^t they toke to them the dominion of the citie) that they haue almost destroyed it.* 1.361 In y^e olde tyme whē vnder Gregorie y^e kepers of the goods of the Chirch, did take possessiō of the landes which they reckened to belong to y^e Chirch, and after the maner of seising to y^e vse of the Prince did sett tittles vpon them for token of claime. Gregorie assembling a Councell of Bishops. inueying sore against that prophane maner, asked whether they did not iudge y^e Clerke accursed which did of his own will by wryting of any ti∣tle attempt to entre vpon any possession. They al pronoūced, accursed. If to claime a pece to groūde by wryting of a title be in a Clerke an of∣fense worthy of accursing: when whole twoo hundred yeres together Popes do practise nothing ells but battells, sheding of blood, destructi∣ons of armies, sackinges of some cities, racing of other, ouerthrowes of natiōs, wastinges of kingdomes, only they y^t might catch hold of other mens possessions: what cursinges can be enough to punish such exam∣ples. Truly it is very plaine that they seke nothing lesse that y^e glory of Christ. For if they of their own wil do wholy resigne al the secular po∣wer y^t they haue, therin is no danger to the glory of God, no danger to sounde doctrine, no danger to the safetie of the Chirch: but they are car∣ryed blinde and hedlong with only gredinesse of dominion:* 1.362 because they thinke nothing safe, vnlesse they may beare rule with rigorousnesse (as the Prophete sayth) and with power. [ 15]

To iurisdictiō is annexed immunitie, which y^e Romish Clergie toke to themselues. For they thinke it against their dignitie, if they answere in personal causes before a tēporal iudge: & therin they think both y^e liber∣tie & dignitie of y^e Chirch to consist, if they be exēpt frō cōmō iugemētes and lawes. But y^e old Bishops, which otherwise were most rigorous in defēding y^e right of y^e Chirch, iudged themselues & their order to be no∣thing hurt, if they were subiect to them. And y^e godly Emperours, w^tout gaine saying of any man, did alway call Clerkes to their iugemēt seates so oft as nede required. For thus saith Constantine in hys Epistle to y^e Nicomedians: If any of the Bishops shall vndiscretly disorder hym∣selfe, his boldnesse shalbe restrained by the execution of the minister of God, that is by my execution. And Valentinian saith: good Bishops do not speake againste the power of the Emperor, but doe sincerely both kepe the cōmaundemētes of God the great king, & also obey our lawes,

At that tyme all men were persuaded of thys without controuersy. But ecclesiasticall causes were referred to the iugemente of the Bishop. As if any Clerke had offended nothing against the lawes: but onely was accused by the Canons: he was not cited to the commō iugement seate, but in that cause had the Bishop for hys iudge. Lykewyse if there were a question of Fayth in controuersie, or such a mater as properly pertei∣ned to the Chirch, the iugement therof was committed to the Chirch. So is that to be vnderstanded, which Ambrose wryteth to Ualentini∣an: Your father of honorable memory,* 1.363 not only answered in worde, but also decreed by lawes, that in a cause of Fayth he ought to be iudge that is neither vnfit in office nor vnlike in ryght. Agayne: If we haue re∣garde to the Scriptures or olde examples, who is there that can denye that in a cause of Faith, in a cause (I say) of Fayth, Bishops are wonte to iudge of Christian Emperours, and not Emperours of Bishops? Agayne: I would haue come, O Emperor, to your consistorie, if either the Bishops or the people would haue suffred me to goe: saying, that the cause of Fayth ought to be debated in the Chirch before the people. He affirmeth verily that a spiritual cause, that is to say the cause of religiō, ought not to be drawen into the temporal court where prophane causes are pleaded. Worthily do all men prayse hys constance in thys behalfe. And yet in a good cause he procedeth but thus farr, that if it come to vi∣olence and strong hande,* 1.364 he sayeth that he wyll geue place. Willingly (sayth he) I will not forsake the place committed vnto me: but when I am enforced, I knowe not howe to resist: for our armure are prayers and teares. Let vs note the singular modestie and wisdome of the ho∣ly man, ioyned with stoutenesse of courage and boldnesse. Iustina the Emperours mother, because she could not drawe hym to the Arrians side, practised to dryue hym from the gouernement of the Chirche. And so should it haue come to passe, if he had come when he was called to the palace to pleade hys cause. Therefore he denyeth the Emperor to be a competent iudge of so great a controuersie. Which maner of doing both the necessitie of that tyme, and the continual nature of the mater requi∣red. For he iudged that he ought rather to dye, than that suche an ex∣ample should by his consent be geuen to posteritie: and yet if violence be offered, he thynketh not of resistance. For he denyeth it to be Bishiplike, to defende the Fayth and ryght of the Chirch with armes. But in other causes he sheweth hymselfe redy to do whatsoeuer the Emperor shall commaunde hym. If he demaunde tribute, (sayth he) we denye it not: the landes of the Chirch do pay tribute. If he aske landes, he hath po∣wer to claime them, none of vs resisteth. After the same manner also speaketh Gregorie. I am not ignorant (sayeth he) of the mynde of our most noble soueraigne Lorde,* 1.365 that he vseth not to entermeddle in cau∣ses perteining to prestes, least he should in any thyng be burdened with our synnes. He doth not generally exclude the Emperor from iudgyng of Prestes: but he sayth that there be certayne causes, which he oughte to leaue to the iugement of the Chirch.

[ 16] And by thys very exception the holy men soughte nothing ells, but that Prynces lesse zelous of religion should not wyth tyrannous vio∣lence and wilfulnesse interrupte the Chirch in doyng her offyce. For neither did they disallowe if Prynces somtyme dyd vse their authoritie

in ecclesiastical maters, so that it were done to preserue the order of the Chirch, not to trouble it, to stablishe discipline, not to dissolue it. For sith the Chirch hath not the power of compelling, nor oughte to require it (I speake of ciuile constrayning:) it is the office of Godly kynges and Princes to mainteine religion with lawes, proclemations, and iudicial procedinges.* 1.366 After thys maner, when the Emperor Maurice had com∣maunded certaine Bishops y^t they should receiue their fellowe Bishops that were their neighbors and driuen oute by the barbarous nations: Gregorie confirmeth that commaundemente,* 1.367 and exhorteth them to obeye it. And when he himselfe is admonished by the same Emperor to come to atonement with Iohn the Bishop of Constantinople, he doth in dede render a reason why he ought not to be blamed: yet he doth not bost of immunitie from the secular court,* 1.368 but rather promiseth that he wil be obedient, so farr as his conscience wil geue hym leaue: and there∣withal he saith this, that Maurice did as became a Godly Prince, when he gaue such commaundementes to the Prestes.

¶ The .xii. Chapter. Of the discipline of the Chirch, wherof the chefe vse is in the censures and excommunication.

THe discipline of y^e Chirch, y^e entreating wherof we haue differred vnto this place, is brefely to be declared, that we may at length passe ouer to the rest. But that same for y^e most part hangeth vpon the power of the keyes and spi∣ritual iurisdiction. That this may be the more easily vn∣derstode, let vs diuide the Chirch into twoo principal de∣grees, that is to say the Clergie, and the people. Clerkes I call by the vsual name those y^t execute publike ministerie in the Chirch. Firste we wil speake of common discipline, to which al ought to be subiect: then we will come to the Clergie, which beside that common discipline, haue a seuerall discipline by themselues. But because many for hatred of disci∣pline do abhorre the very name therof, let them heare this: If no felow∣ship, yea no house though it haue but a small householde, can be kept in righte state without discipline, the same is muche more necessarie in the Chirch, whoes state ought to be most orderly of al. Therefore as the doc∣trine of Christ which bringeth saluation is the soule of the Chirch, so discipline is in stede of sinewes therein: wherby it is broughte to passe, that the members of the body hang together euery one in hys fyt place. Wherfore whosoeuer do either desire to haue discipline taken awaye, or hinder the restoryng therof, whether they do it of set purpose or by vn∣aduisednesse, verily they seke the extreme dissipation of the Chirch. For what shall betide, if what is lustfull to be lawfull to euery man? But so would it be, if there were not with the preaching of doctrine adio••∣ned priuate admonishmentes, corrections, and suche other helpes whiche susteyne doctrine and suffer it not to bee idle. Discipline

therfore is as it were a bridle, wherwith they may be holden backe and tamed which coltishly resist against Christ: or as it were a pricke, wher∣with they that are not willing enough may be stirred vp: and somtyme, as a fatherly rod, wherwith they which haue more greuously fallē may be chastised mercifully and according to the mildenesse of the Spirite of Christ. Sith therfore we do now se at hande certaine beginninges of a horrible wastenesse in the Chirch, because there is no care nor order to kepe the people in awe, very necessitie cryeth out y^t there is nede of re∣medy. But thys is the onely remedy, which both Christ hath commaun∣ded, and hath alway ben vsed among the godly.

[ 2] The first fundation of discipline is, that priuate monitions shoulde haue place: that is to say, that if any man of hys own accorde doe not hys duty, if he behaue himselfe licentiously, or liue not honestly, or haue committed any thyng worthy of blame, he should suffer himselfe to be admonished: and that euery man should study to admonish his brother when occasion shall require. But specially let the Pastors and Prestes be watchefull to doe thys, whoes office is not only to preach to the peo∣ple, but in euery house to admonish and exhort if at any tyme they doe not sufficiently preuayle by generall doctrine: as Paule teacheth, when he reherseth that he taughte priuately and in houses,* 1.369 and protesteth that he is cleane from the blood of all men, because he hath not cessed with teares day and night to admonish euery one. For doctrine doeth then obteyne force and authoritie when the minister not onely doth de∣clare to altogether what their duty is to Christ, but also hath power and order to require the keping therof of them whom he marketh to be either not obediente to doctrine, or slouthfull. If any man doe either stubbornely refuse, or in going forwarde in hys faultes, do despise such admonishmentes:* 1.370 when he hath ben the seconde tyme admonished with witnesses called to it, Christe commaundeth them to be called to the iugement of the Chirch, which is y^• assemblie of Elders: and that there they should be more greuously admonished as it were by publike au∣thoritie, that if he reuerence the Chirch, he may submitt himselfe and obey. But if he be not hereby subdued, but do continue in hys wicked∣nesse, then he commaundeth hym, as a despiser of the Chirch, to be putt away from the felowship of the faythfull.

[ 3] But because he speaketh here onely of secrete Faultes, we must make this diuision:* 1.371 that some synnes be priuate, and some publike or openly manifest. Of the first sort Christ sayth to euery priuate man, Reproue hym betwene thee and hym alone. Of manifest synnes Paule sayth in Timothee, Reproue hym before all men, that the rest may haue feare. For Christ had sayd before, If thy brother haue offended agaynst thee. Which wordes, (against thee) vnlesse thou wilte be contentious, thou canneste not otherwyse vnderstande than vnder thyne owne secret knowlege, so that there be no moe priuie to it. But the same thyng whiche the Apostle teacheth Timothee concernyng the rebukyng of them openly that sinne openly,* 1.372 he hymselfe folowed in Peter. For whē Peter synned euen to publyke offence, he did not admonyshe hym apart by hymself, but brought him fourth into y^e sight of the Chirch. Therfore this shalbe the right order of doing, if in secret faultes we goe forward according to those degrees that Christ hath set: but in manifest faultes,

we immediatly procede to the Chirches solemne rebuking, if the offense be publike.

Let this also be an other distinctiō: that of sinnes some be defaultes, [ 4] other some be wicked doinges, or haynous offences. To the correcting of thys later sort, not only admonishment or rebuking is to be vsed, but also a seuere remedie: as Paule sheweth which not only chastised wyth wordes the Corynthian that had committed incest,* 1.373 but also punished him with excommunication, so sone as he was certified of his wicked dede. Now therefore we beginne better to se how the spiritual iurisdic∣tion of the Chirch, which punisheth sinnes according to the word of the Lorde, is the best maintenance of health, and fundation of order, and bonde of vnitie. Therefore when the Chirch doth banish out of her cō∣pany manifest adulterers, whoremongers, theues, robbers, seditious persons, periured men, false witnesses, and such other, againe obstinate men, which being orderly admonished euen of small faultes doe scorne God and his iugement: she taketh nothing vpon her selfe without rea∣son, but executeth the iurisdiction geuen her of the Lorde. Moreouer, that none should despise such iugement of the Chirch, or lightly regarde that he is condemned by the consenting voices of the faithful: the Lord hath testified,* 1.374 that the same is nothing ells but a pronouncing of hys own sentence, and that whatsoeuer they do in erth is confirmed in hea∣uen. For they haue the worde of the Lord, wherby they may condemne the frowarde: they haue the worde, wherby they may receiue the repen∣tant into fauor. They I say that trust that without thys bonde of dis∣cipline Chirches may long stande, are deceiued in opinion: vnlesse per∣happes we may want that helpe which the Lord foresaw that it should be necessarie for vs. And truely how great is the necessitie therof, shalbe better perceiued by the manifolde vse of it.

There be three endes whiche the Chirch hath respect vnto in suche [ 5] corrections and excommunication.* 1.375 The first is, that they should not, to the dishonor of God, be named among Christians, that leade a filthy and sinfull lyfe, as though his holy Chirch were a cōspiracie of nough∣tie and wicked men. For sith the Chirch is the body of Christ, it can not be defiled with suche filthy and rotten members,* 1.376 but that some shame muste come to the hed. Therefore that there should not be any suche thyng in the Chirch, wherby hys holy name may be spotted wyth any rep••oche, they are to be driuen out of her householde, by whoes disho∣n••••e any sclaūder myght redounde to the name of Christians. And herein also is consideration to be had of the Supper of the Lord, that it be not profaned with geuing it to alwithout choise. For it is most true, that he to whom the distribution of it is committed, if he wittingly and willingly admitt an vnworthy man whom he might lawfully put back, is as giltie of Sacrilege,* 1.377 as if he did geue abrode the Lordes body to dogges. Wherfore Chrysostome greuously inueyeth against y^e Prestes, whiche while they feare the power of great men, dare debarre no man. The blood (sayth he) shalbe required at your handes. If ye feare man, he shall laugh you to scorne: but if ye feare God, ye shalbe reuerenced also among men. Let vs not feare maces, nor purple, nor crownes: we haue here a greater power. I verily will rather deliuer mine own body to death, and suffer my blood to be shed, than I will be made

partaker of this defiling. Therfore least this most holy mystery be spot∣ted with sclander, in the distributing thereof choise is greatly requisite▪ which yet can not be had but by the iurisdictiō of the Chirch. The secōd ende is, least (as it is wont to come to passe) with the continuall compa∣ny of the euil, the good shold be corrupted. For (such is our redy inclina∣tion to go out of the way) there is nothing easier than for vs to be ledde by euill examples frō the right course of lyfe. This vse the Apostle tou∣ched, when he commaūded the Corinthians to put the incestuous man out of their company. A litle leuen (sayth he) corrupteth the whole lomp of doae.* 1.378 And he foresaw herein so great danger, that he forbade hym euen from all felowship. If any brother (sayeth he) among you be na∣med either a whoremonger, or a couetous man, or a worshipper of I∣doles, or a dronkarde, or an euill speaker, with suche a one I graunte you not leaue so much as to eate. The thirde ende is, that they them∣selues confounded with shame may beginne to repente of their filthi∣nesse. So it is profitable for them also, to haue their owne wickednesse chastised, that with feling of the rod they may be awaked, which other∣wyse by tender bearing with them would haue become more obstinate. The same thing doth the Apostle meane when he sayth thus: If any do not obey our doctrine,* 1.379 marke hym, and kepe no companye wyth hym, that he may be ashamed. Againe in an other place, when he wryteth that he hath deliuered the Corinthian to Satan, that hys Spirite might be saued in the day of the Lord:* 1.380 that is (as I expounde it) that he went into a damnation for a tyme, that he might be saued for euer. But he therefore sayth that he deliuereth hym to Satan, because the deuil is out of the Chirch, as Christ is in the Chirch. For wheras some do referr it to a certaine vexing of the fleshe, I thynke that to be very vncertaine.

[ 6] When these endes be set fourth, nowe it remaineth to se howe the Chirch executeth this part of discipline which consisteth in iurisdiction. First let vs kepe the diuision aboue set, that of synnes some be publike, and other some be priuate or more secrete. Publike are those that haue not onely one or twoo witnesses, but are committed openly and wyth the offense of the whole Chirch. Secrete I call those, not which are al∣together hidden from men, as are y^e sinnes of Hipocrites, for those come not into the iugement of y^e Chirch, but those of the meane kynde which are not without witnesses, & yet are not publike. The firste kynd requi∣reth not those degrees which Christ rehearseth: but whē any such thing appeareth, y^e Chirch ought to do her dutie in callyng the sinner and cor∣recting him according to the proportion of the offense. In y^e second kind according to y^e rule of Christ, they come not to y^• Chirch til there be al∣so obstinacie added. Whē it is ons come to knowlege, then is y^e other di∣uision to be noted betwene wycked doinges & defaultes. For in lighter synnes there is not to be vsed so great seueritie, but chastisemēt of wor∣des sufficeth, & the same gentle and fatherly, which may not hardē nor confounde the synner, but bryng hym home to hymselfe, y^t he may more reioyse than be sory y^t he was corrected. But it is mete that haynous of∣fenses be chastised with sharper remedie. For it is not enough, if he that by doing wycked dede of euill example hath greuously offended the Chirch, shoulde be chastised onely with wordes, but he oughte for a

time to be depriued of the communion of the Supper, til he haue geuen assurance of his repentance.* 1.381 For against the Corinthian Paule vseth not only rebuking of wordes, but driueth him out of the Chirche, and blameth the Corinthians that it had so long borne him. The olde and better Chirch kepte this order, when rightfull gouernement florished. for if any man had done any wicked dede wherupon was growen of∣fense, first he was commaunded to absteine from partaking of the holy Supper, then both to humble himselfe before God, and to testifie hys repentāce before the Chirch. There were also certaine solemne vsages, which were enioyned to them that had fallē, to be tokens of their repē∣tance. When they had so done,* 1.382 that the Chirch was satisfied, thē by lay∣eng of handes he was receiued into fauor. Which receiuing is often∣times called of Cipriane peace, who also briefely describeth this vsage. They do penance (saieth he) in a certaine ful time: then they come to cō∣fession, and by the laying on of handes of the Bishop and the Clergie they receiue power to come to the communion. Howbeit the Bishop and his Clergie had so the ruling of reconciliation, that they did therewith∣all require the consent of the people: as he sheweth in an other place.

From this discipline there was no man exempted, that euen the [ 7] Princes together with the common people did submit themselues to beare it. And rightfully, sithe it was euident that it was the discipline of Christ, to whom it is mete that all scepters and crownes of kinges be submitted.* 1.383 So when Theodosius was depriued by Ambrose of po∣wer to come to the communion because of the slaughter committed at Thessalonica, he threwe down all the royall ornamente wherewith he was clothed: he openly in the Chirch bewayled his sinne, whiche had crept vpon him by fraude of other men: he craued pardon with groning and teares. For great kinges ought not to thinke this to be any disho∣nor to them, if they humbly throwe down themselues before Christ the king of kinges, neither ought it to displease them that they be iudged by the Chirch. For sith in their court they heare nothing ells but m••re flatteries, it is more than necessarie for them to be rebuked of the Lord by the mouth of the Prestes. But rather they ought to wishe, that the Prestes should not spare them, that the Lord may spare them. In this place I omitt to speake, by whom this iurisdiction is to be exercised, be∣cause it is spoken of in an other place. This onely I adde that that is y^e lawfull maner of proceding in excommunicating a man, whiche Paule sheweth: if the Elders doe it not alone by themselues, but with the Chirch knowing and allowing it: that is, in such sort that the multitude of the people may not gouerne y^e doing, but may marke it as a witnesse and a keper that nothing should be done of a fewe by wilfull affection. But the whole maner of doing, beside the calling vpon y^e name of God, ought to haue such grauitie, as may resemble the presēce of Christ: that it maye be vndouted that he there sitteth for ruler of his owne iuge∣ment.

But this ought not to be passed ouer, that such seueritie becometh the [ 8] Chirch as is ioined with the Spirite of mildenesse.* 1.384 For we must alway diligently beware (as Paule teacheth) y^t he whiche is punished be not swallowed vp of sorrow: for so should of a remedy be made a destructiō. But out of the ende may better be gathered a rule of moderation. For

wheras this is required in excommunication that the sinner should be brought to repentance, and euill examples taken away, least either the name of Christ should be euil spoken of, or other mē be prouoked to fol∣lowe them: if we shal haue an eye to these thinges, we shalbe able easily to iudge how farr seueritie ought to procede and where it ought to end. Therfore when the sinner geueth a testimonie of his repentance, and doth by this testimonie, as much as in him lyeth, blott out the offense: he is not to be enforced any further: but if he be enforced, rigorousnesse doth then excede measure. In which behalfe the immesurable seueritie of the olde fathers can not be excused, which both disagreed from y^e pre∣scribed order of the Lord, and also was maruelously dangerous. For when they charged a sinner with solemne penance, and depriuation frō the holy communion somtime for seuen yeres, sometime fower yeres, somtime three yeres, somtime for their whole life: what other thyng could follow therof but either great hipocrisie or most great desperatiō? Likewise wheras no man that had fallen the seconde time was admit∣ted to seconde penance but was cast out of the Chirch euen to the ende of his life: that was neyther profitable nor agreing to reson. Therefore whosoeuer shal wey the mater with sound iugemēt, shal here in perceiue want of their discretion.* 1.385 Howbeit I do here rather disallow the publike maner, thā accuse al them y^t vsed it, wheras it is certaine y^t many of them misliked it: but they did therfore suffer it, because they could not amende it. Truely Cipriane declareth, how much beside his own wil he was so rigorous. Our pacience (saith he) and easinesse & gentlenesse is redy to them that come. I wish al to returne into the Chirch: I wish al our fel∣low soldiars to be enclosed within the tentes of Christ and in y^e houses of God th•• father. I forgeue al thinges, I dissemble many thinges: for zele & desire to gather brotherhode together, I examine not with full iugement euen those thinges y^t are cōmitted against God: in pardoning defaultes more than I ought, I am my selfe almoste in defaulte: I doe with redy and full loue embrace them that returne with repentance, cō∣fessing their sinnes with humble and plaine satisfaction. Chrysostome is somwhat harder, and yet he sayth thus: If God be so kinde, why will his Prest seme so rigorous? Moreouer we know what gentlenesse Au∣gustine vsed towarde the Donatistes, in so much y^t he sticked not to re∣ceiue into Bishoprike those that had returned from schisme, euen imme∣diatly after their repētance. But because a contrary order had growen in force, they were compelled to leaue their own iugement to folow it.

[ 9] But as this mildenesse is required in the whole body of the Chirch, that it should punish them y^• are fallen, mercifully and not to the extre∣mitie of rigor, but rather according to the precepte of Paule, shoulde confirme charitie towarde them: so euery priuate mā for himselfe ought to temper himselfe to this mercifulnesse and gentlenesse. Therfore it is not our part of wype out of the number of the elect suche as are dryuen oute of the Chirche, or to despeire of them as thoughe they were allre∣dy loste. We maye in dede iudge them strangers from the Chirch, and therefore strangers from CHRIST: but that is onely duryng the tyme that they abide in diuorce. But if then also they shewe a greater resemblance of stubbornnesse than of gentlenesse, yet lette vs committ them to the iugemente of the Lorde, hoping

better of them in time to come than we see in time present, and let vs not therfore cesse to pray to God for them, & (to comprehend al in one word) let vs not condemne to death the person it selfe, whiche is in the hande and iudgement of God alone, but let vs rather weye by the law of the Lorde of what sort euery mans works be. Which rule while we folow, we rather stande to the iudgement of God than pronounce our owne. Let vs not take to our selues more libertie in iudgyng, vnlesse we will bynde the power of God within boūdes, and appoint a law to his mer∣cie, at whoes pleasure when he thinketh it good, very euell men are tur∣ned into very good, strangers are graffed and foreins are chosen into the Chirch. And this the Lord doeth, therby to mocke out the opinion of men, and rebate theyr rashenesse: which if it be not restrained, pre∣sumeth to take to it selfe power of iudgyng more than it ought. [ 10]

For where as Christ promiseth that that shalbe bounde in heauen,* 1.386 whiche they that be his shall bynde in earthe, he limitteth the power of byndyng, to the Censure of the Chirch: by whiche they that are excom∣municate are not throwen into euerlastyng ruine and damnation: but hearyng their lyues and maners to be condemned, they are also certifi∣ed of their owne euerlastyng condemnation, vnlesse they repente. For excommunication hearyng differeth from accursyng, that accursyng ta∣kyng away all pardon doeth condemne a man and adiudge him to eter∣nall destruction: excommunication rather reuengeth and punisheth ma∣ners. And though the same do also punishe the man, yet it doeth so pu∣nyshe hym, that in forewarnyng hym of his damnation to come, it doth call hym backe to saluation. If that be obteined, reconciliation and re∣storyng to the cōmunion is ready. But accursyng is either very seldome or neuer in vse. Therfore although ecclesiasticall discipline, permitteth not to liue familiarly, or to haue frendly conuersation with them that be excommunicate: yet we ought to endeuor by such meanes as we may, that returnyng to amendment, they may returne to the felowshyp and vnitie of the Chirch:* 1.387 as the Apostle also teacheth. Do not (saith he) think them as enemies, but correct them as brethren. Unlesse this gētlenesse be kept as well priuately as in common, there is danger least from di∣scipline we forthwith fall to butcherie. [ 11]

This also is principally required to the moderation of discipline, whi∣the Augustine entreateth of in disputyng against the Donatistes: that neither priuate men, if they see faultes not diligently enough corrected by the Councell of Elders, should therefore by and by depart from the Chirch: nor the Pastors themselues, if they can not accordyng to theyr hartes desyre purge all thynges that nede amendment, should therfore throwe awaye the ministerie,* 1.388 or with vnwonted rigorousnesse trouble the whole Chirch. For it is most true which he writeth: that he is free and discharged from curse, whosoeuer he be that eyther by rebukyng a∣mendeth what he can: or what he can not amende, excludeth, sauing the bonde of peace: or what he can not exclude, sauyng the bond of peace, he doeth disalowe with equitie, and beare with stedfastnesse. He rendreth a reason therof in an other place:* 1.389 because all godly order and maner of ecclesiasticall discipline ought alway to haue respecte vnto the vnitie of the Spirite in the bond of peace: which the Apostle commaundeth to be kept by our bearing one with an other: and when it is not kept, the me∣dicine

of punishement begynneth to be not onely superfluous, but also hurtfull, & therfore cesseth to be a medicine. He y^t (saith he) doth diligēt∣ly thinke vpon these thinges doth neither in preseruyng of vnitie ne∣glecte the seueritie of discipline,* 1.390 nor doeth with immeasurablenesse of correction breake the bonde of felowship. He graunteth in dede that not only the Pastors ought to trauail to this point, that there may remaine no fault in the Chirch,* 1.391 but also y^t euery man ought to his power to ende∣uor therunto: and he plainly declareth y^t he which neglecteth to monish, rebuke, & correct the euell, although he do not fauor them, nor syn with them, yet is giltie before the Lorde. But if he be in suche degree, that he may also seuer them from the partaking of sacraments, and doth it not, now he sinneth not by an others euell, but by his owne. Only he wil∣leth it to be done,* 1.392 with vsing of discretion, which y^e Lord also requireth, least while the ta••es be in rootyng out, the corne be hurte. Hereupon he gathereth out of Cyprian, Let a man therfore mercyfully correct what he can: and what he can not, lette hym patiently suffer, and with loue grone and lament it.

[ 12] This he saith because of the precisenesse of the Donatistes, who when they saw faultes in the Chirches which the Bishops did in dede rebuke with words, but not punishe with excōmunicatiō, (because thei thought that they could this way nothing preuaile) did sharply inuey against the Bishops as betrayers of discipline, and did with an vngodly schisme deuide themselues frō the flock of Christ. As the Anabaptists do at this day, which when they acknowlege no congregation to be of Christ, vn∣lesse it do in euery point shine with angelike perfectiō, do vnder pretēce of their zele ouerthrow al edificatiō. Such (saith Augustine) not for ha∣tred of other mens wickednesse, but for desire to mainteyne their owne contentions, do couet either wholly to draw away, or at least to diuide the weake people snared with the bostyng of their name: they swelling with pride, mad with stubbornesse, traiterous with sclaūders, trouble∣some with seditions, least it shold openly appere that they want the light of truth, do pretend a shadow of rigorous seueritie: and those thinges which in scripture are cōmaūded to be done with moderate healing for correcting of the faultes of brethren, preseruing the sincerenesse of loue. and keping the vnitie of peace, they abuse to sacrilege of schisme and oc∣casion of cutting of.* 1.393 So doeth Satan transforme hymselfe into an an∣gel of light when by occasion as it were of iuste seueritie he persuadeth vnmercifull crueltie, coueting nothyng els but to corrupt & breake the bond of peace and vnitie: which bond remainyng tast, among Christiās all his foes are made weake to hurt, his trappes of treasons are bro∣ken, and his councels of ouerthrowing do vanishe away.

[ 13] This one thing he chefely commendeth, that if the infection of sinne haue entred into the whole multitude, then y^e seuere mercie of liuely dis∣cipline is necessarie. For (saith he) the diuises of separation are vaine, & hurtful & ful of sacrilege, because they are vngodly & proude, & do more trouble the weake good ones, than they amende the stoute euell ones, And y^t which he there teacheth other, he himself also faithfully folowed. For writing to Aurelius bishop of Carthage he cōplaineth y^t dronken∣nesse which is so sore cōdēned in scripturs, doth range vnpunished in Af∣frica: & he aduiseth him, y^t assēbling a Coūcel of Bishops he shold prouide

remedy for it. He addeth by and by after: These thinges (as I thinke) are taken away not roughely, not hardly, not after an imperious ma∣ner, but more by teaching than by commaūdyng, more by admonishing than by thretenyng. For so must we deale with a multitude of synners▪ but seueritie is to be exercised vpon the sinnes of fewe. Yet he doth not meane that Bishops should therefore winke or holde their peace at pu∣blike faultes,* 1.394 because they can not seuerely punishe them: as he himself afterwarde expoundeth it. But he willeth that the measure of correcti∣on be so tempered, that so farre as may be, it may rather bryng healthe than destruction to the body. And therfore at length he concludeth thus: Wherefore bothe this commaundement of the Apostle is in no wyse to be neglected,* 1.395 to seuer the euell, when it may be doone without peryll of breakyng of peace: and this is also to be kept, that bearyng one with an other, we shoulde endeuor to preserue vnitie of the Spirite, in the bonde of peace.

The parte that remaineth of discipline, whiche proprely is not con∣teined [ 14] in the power of keyes, standeth in this, that accordyng to the ne∣cessitie of tymes the Pastors should exhort the people either to falling, or to cōmon supplications, or to other exercises of humilitie, repentance, and faith, of which things there is neither tyme, nor measure, nor forme prescribed by the word of God, but is left in the iugement of the Chirch. The obseruyng of this part also, as it is profitable, so hath alwaye ben vsed of the olde Chirch euen from the very Apostles. Howbeit the Apo∣stles themselues were not the fyrst authors of them, but they toke ex∣ample out of the lawe and the Prophetes. For we see that there so ofte as any weightie busynesse happened, the people was called together, common praiers enioyned, and fastyng cōmaunded. Therfore the Apo∣stles folowed that which bothe was not new to the people of God, and they foresawe that it should be profitable. Lykewise is to be thought of other exercises, wherewith the people may either be stirred vp to their duetie, or be kept in awe and obedience. There are examples eche where in holy histories, which we nede not to gather together. In summe this is to be holden, that so oft as there happeneth any controuersie of reli∣gion, which must be determined either by a Synode or by ecclesiasticall iudgement, so oft as they be about choosyng of a minister, finally so oft as any harde matter or of great importance is in doyng: agayne when there appere tokens of the wrath of God, as pestilence, and warre, and famine: this is a holy ordinance and profitable for al ages, that the Pa∣stors should exhort the people to common fasting, and to extraordinarie praiers. If any man do not allow the testimonies which may be alleged out of the old testament, as though they were not mete for the Christi∣an Chirch, it is certaine that the Apostles also did the same. Howbeit of praiers I thynke there will scarcely any be founde that will moue any question. Therfore let vs say somwhat of fastyng: because many when they vnderstande not what profite it hath, do iudge it not so necessarie: some also do vtterly refuse it as superfluous: and when the vse of it is not well knowen it is easie to slide into superstition.

Holy and true fastyng hath three endes. For we vse it, either to make leane and subdue the fleshe, that it should not waxe wanton, or that we may be better disposed to praiers and holy meditations, or that it shold

be a testimonie of our humblyng before God, when we be wyllyng to confesse our giltinesse before hym. The fyrst end hath not so often place in common fastyng, because all men haue not like state of body, nor like health: therfore it rather agreeth with priuate fastyng. The second end is common to bothe: for as well the whole Chirch as euery one of the faithfull hath nede of suche preparation to prayer. The thirde also is likewise common. For it shal somtyme befall that God shall strike some nation with warre, or pestilence, or with some calamitie. In suche a common scourge the whole people must accuse themselues, and openly confesse their own giltinesse. But if the hand of the Lord do strike any priuate man, he ought to do the same, either alone, or with his owne fa∣milie. That standeth chiefly in the affection of the mynde. But when the mynde is affected as it ought to bee, it is scarcely possible, but that it will breake out into outward testifyeng: and then chefely if it turne to cōmon edifying, that alltogether in openly confessyng their sinne shold yelde praise of righteousnesse to God, and euery one mutually exhorte other with theyr example.

[ 16] Wherfore fastyng, as it is a signe of humblyng, hath more often vse publikely, than among priuate men, howsoeuer it be cōmon, as is alredy said. Therfore as touching the discipline wherof we nowe entreate: so oft as we must make supplication to God for any greate mater, it were expedient to commaunde fastyng together with praier. So when the Antiochians laide handes vpon Paule and Barnabas,* 1.396 that thei might the better cōmende to God their ministerie which was of so greate im∣portance, they ioyned fastyng with prayer. So bothe they afterward, when they made ministers ouer Chirches, were wont to pray with fa∣styng. In this kynd of fastyng they had regarde to none other thyng, but that they myght be made fresher and more vncombred to pray. Ue∣rily this we fynde by experience, that when the belly is full, the mynde is not so lifted vp to God, that it can bothe with hartye and feruent affe∣tion be caried to prayer, and continue in it. So is that to be vnderstood which Luke reherseth of Anne, that she serued the Lorde in fastynges and prayers.* 1.397 For the dothe not set the worshyppyng of God in fastyng: but signifieth that the holy womā dyd after that maner exercise her selfe to continuance of prayer.* 1.398 Such was y^e fasting of Nehemias whē he did with earnestly bent zele praie to God for the deliuerance of his people. For this cause Paule sayth that the faithfull doo well, if they absteyne for a tyme from their wedding bed, that they may the more freely apply prayer and fastyng. Where ioynyng fastyng to prayer in stede of a help, he putteth vs in mynde that it is of no value but so farre as it is refer∣red to this ende. Agayn when in the same place he geueth a rule to ma∣ryed folkes, that they shold mutually render good will one to an other, it is playne that he doth not speake of dayly prayers, but of suche prai∣ers as require a more earnest intentiuenesse.

[ 17] Agayne, if either pestilence, or famine, or warre begynne to range a∣brode, or if any calamitie otherwise seme to hang ouer any contree and people: then also it is the dutie of Pastors to exhort the Chirche to fa∣sting, that they may humbly beseche the Lord to turne away his wrath. For he geueth warnyng that he is prepared and in a maner armed to reuenge, when he maketh any danger to appere. Therefore as accused

men in time past with long hanging beard, with vncombed heare, with black aray, were wont humbly to abace them selues, to procure the mer∣cie of the iudge: so when we are accused before the iudgement seate of God, it behoueth both for his glorie, & for cōmon edificatiō, & also is pro∣fitable and healthfull for vs, that we shold in piteous array craue to es∣cape his seueritie. And that this was vsed among the people of Israell, it is easy to gather by the wordes of Ioel.* 1.399 For when he commaundeth a trompet to be sounded, the congregation to be gathered together, fa∣styng to be appointed, and the rest that folow: he speaketh of thynges receiued in common custome. He had a little before said, that examina∣tion is appointed of the wicked dedes of the people, and had declared that the day of iudgement was now at hand, and had summoned them beyng accused to pleade their cause: then he crieth out that they should haste to sacke cloth and ashes, to wepyng and fasting: that is, that they should also with outwarde testifiengs throwe themselues downe before the Lorde. Sacke cloth and ashes paraduenture did more agree with those tymes: but there is no dout that the calling together, and weping and fastyng and suche lyke do likewise perteyne also to our age, so oft as the state of our thynges doeth so require. For sithe it is a holy exer∣cise, bothe to humble men, and to confesse humilitie, why should we lesse vse it than the olde people dyd in like necessitie?* 1.400 We reade that not only the people of Israell, which were informed and instructed by the word of God, but also the Niniuites which had no doctrine but the preaching of Ionas, fasted in token of sorowe. What cause is there therfore why we should not do the same?* 1.401 But it is an outward ceremonie, which was with the rest ended in Christ. Yea rather euen at this daye it is, as it al∣way hath ben, a very good helpe to the faithfull, and a profitable admo∣nition, to stirre vp them selues, that they should not with to great care∣lesnesse and sluggyshnesse more and more prouoke God when they are chastised with his scourges.* 1.402 Therfore Christ when he excuseth his apo∣stles for that they fast not, doth not say that fastyng is abrogate: but he appointeth it to times of calamitie, and ioyneth it with mournyng. The tyme shall come (sayth he) when the bridegrome shall be taken awaye from them.

But that there should be no error in the name, let vs define what fastyng is. For we do not here vnderstand by it only abstinēce and spa∣ryng [ 19] in meate & drinke, but a certaine other thing. The life of the godly ought in dede to be tempered with honest sparyng and sobrietie, that so nere as is possible it may in the whole course therof beare a certaine re∣semblance of fasting. But beside this there is an other fasting for a time, when we withdrawe any thing of our wonted diet, either for one daye or for a certaine time, and do charge our selues with a streighter & seue∣rer abstinence in diet than ordinarie. This consisteth in thre thyngs, in tyme, in qualitie of meates, and in smallnesse of quantitie. I meane by tyme, that we should vse those doyngs fastyng, for which fasting is or∣deined. As for example, if a man fast for common praier: that he come emptie vnto it. Qualitie standeth in this, that all deyntinesse should be absent, and beyng content with common and baser meates, we shoulde not stirre vp appetite with delicates. The rule of quantitie is in this that we eate more sparingly and lesse than we be wont, onely for neces∣sitie,

and not also for pleasure.

[ 19] But we must alway principally beware, that no superstition crepe v∣pon vs, as it hath heretofore happened to the great hurt of the Chirch. For it were muche better that there were no vse at all of fastyng, than that it shold be diligently kepte, and in the meane tyme bee corrupted with false and hurtfull opinions, wherunto the worlde sometyme fal∣leth, vnlesse the Pastors do with great faithefulnesse and wisdome pre∣uent it. The fyrst point therfore is, that they should alway enforce that which Ioel teacheth, that they should cutt their hartes and not theyr garmentes:* 1.403 that is, that they shold admonish the people, that God doth not greatly esteme fastyng of it selfe, vnlesse there be an inwarde affec∣tion of the harte, a true myslykyng of sinne and of hymselfe, true hum∣blyng, and true sorowe through the feare of God: yea that fastyng is profitable for no other cause, but for that it is ioyned to these as an in∣ferior helpe. For God abhorreth nothing more than when men in set∣tyng signes and an outward shew in stede of innocence of hart,* 1.404 do la∣bor with false color to deceiue themselues. Therfore Esaie most sharp∣ly inueyeth against this hypocrisie, that the Iewes thought that they had satisfied God, when they had only fasted, howsoeuer they did norish vngodlynesse and vncleane thoughts in their hart. Is it (saith he) such a fastyng which the Lord requireth? and so foorth as foloweth. There∣fore the hypocriticall fastyng is not only an vnprofitable and superflu∣ous werying, but also a great abhomination. An other euell nere vnto this is chiefly to be taken hede of, that it be not taken for a meritorious worke, or a forme of worshippyng God. For sithe it is a thyng of it selfe indifferent, and hath no value but by reson of those ends which it ought to haue respect vnto, it is a moste hurtfull superstition, to confounde it with the works cōmaunded of God and necessarie of themselues with∣out other respect.* 1.405 Such was in old tyme the dotage of the Manichees: whom when Augustine confuteth, he dothe plainly enough teache, that fastyng is to be iudged by no other endes than those which I haue spo∣ken of, and is no otherwyse allowed of God, vnlesse it be referred to the same. The thirde error is in dede not so vngodly, yet it is perillous: to require the kepyng of it more precisely and rigorously as it were one of the chiefe dueties, and so to aduaunce it with immeasurable praises, that men shold thinke they haue done some excellent thyng when they haue fasted. In which behalfe I dare not altogether excuse the olde fa∣thers, but that they haue sowed some sedes of superstition, and ge∣uen occasion to the tyranny whiche hathe risen sins. There are founde in dede sometymes in them sounde and wise sentences of fastyng, but afterwarde we now and then mete with immeasurable praises of fa∣styng which aduaunce it among the chief vertues.

And at that tyme the superstitious obseruyng of lent was eche where [ 20] growen in vse: because both the common people thought that they did therin some notable seruice to God,* 1.406 and the pastors dyd commend it for a holy folowyng of Christ: wheras it is plaine, that Christ dyd not fast to prescribe an example to other, but that in so beginnyng the preaching of the Gospel, he myght in very dede proue that it was not a doctrine of men, but descended from heauē. And it is meruailous, that so grosse an error, which is cōfuted with so many & so euidēt resons, could crepe into

men of so sharpe iudgement. For Christ did not fast oft (which he must nedes haue done if he wold haue set foorth a law of yerely fastyng) but only ones when he prepared himselfe to the publishyng of the Gospell. And he fasted not after the manner of menne, as it was mete that he should haue done if he would haue prouoked men to folow him: but ra∣ther he sheweth an example, whereby he may rather draw men to wō∣der at him than stirre them vp to folow him. Finally there is none other cause of this fasting, than of that which Moses fasted when he receiued the law at y^e hand of the Lord.* 1.407 For sith y^e miracle was shewed in Moses to stablishe the authoritie of the law, it ought not to haue ben omitted in Christ, least the Gospell should seme to geue place to the lawe. But sins that tyme it neuer came in any mans mynde vnder color of folowyng of Moses to require such a forme of fasting in the people of Israel. Nei∣ther did any of the holy Prophetes and fathers folow it, when yet they had mynde and zeale enough to godly exercises. For, that which is sayd of Helias,* 1.408 that he passed forty dayes without meate and drinke, tended to no other ende but that the people should know that he was stirred vp to be a restorer of the law from which almost all Israell had departed. Therfore it was a mere wrongful zeale and ful of supertitiō, that they did set foorthe fasting with the title and color of folowyng of Christe. Howbeit in the manner of fasting there was then greate diuersitie, as Cassiodorus rehearseth out of Socrates in the nynth booke of hys hi∣storie. For the Romaines (sayth he) had but three weekes, but in these there was a continuall fasting, except on the Sonday and Saturdaye. The Slauonians and Grecians and six wekes: other had seuē: but their fasting was by deuided times. And they disagreed no lesse in difference of meates. Some did eate nothing but bread & water: some added her∣bes: some did not forbeare fishe and fowles: somme had no difference in meates. Of this diuersitie Augustine also maketh mention in the lat∣ter Epistle to Ianuarie.

Then folowed worse tymes, and to the preposterous zele of the peo∣ple was added bothe ignorance and rudenesse of the Bishoppes, and a [ 21] luste to beare rule, and a tyrannous rigor. There were made wicked lawes, which strayne consciences with pernicious bondes. The eatyng of fleshe was forbidden, as though it defiled a man. There were added opinions full of sacrilege one vppon an other, till they came to the bot∣tome of all errors. And y^t no peruersenesse shold be omitted, they began with a moste fonde pretence of abstinence to mocke with God. For in the most exquisite deyntinesse of fare is sought the praise of fasting: no delicates do then suffice, there is neuer greater plentie, or diuersitie, or sweetenesse of meates. In such and so gorgious preparatiō they thinke that they serue God rightly. I speake not how they neuer more fowlye glutte them selues, than when they would bee compted most holy men. Brefely, they compt it the greatest worshipping of God to abstein from fleshe, & (these excepted) to flowe full of all kynde of deynties. On the o∣ther syde they think this the extremest vngodlinesse, and such as scarce∣lye may be recompensed with deathe, if a man tast neuer so little a piece of bacon or vnsauerie fleshe with browne breade.* 1.409 Hierome telleth, that euen in his tyme were some that with such follies did mocke with God: which because they would not eate oile, caused most deyntie meates frō

euery place to bee brought them: yea to oppresse nature wyth violence, they absteined from drinking of water, but caused swete and costly sup∣pinges to be made for them, which they did not drinke out of a cup, but out of a shell. Which faulte was then in a fewe, at this day it is a cōmon fault among all riche menne, that they fast to no other ende but that they may banket more sumptuously and deyntily. But I will not waste many wordes in a mater not doutefull. Only this I say, that bothe in fasting and in al other partes of discipline, the papistes so haue nothing right, nothing pure, nothing well framed and orderlye, whereby they maye haue any occasion to bee proude, as though there were any thyng remaining among them worthy of praise.

[ 22] There foloweth another parte of discipline, which peculiarly belon∣geth to the clergie. That is conteyned in the canons which the old Bi∣shops haue made ouer them selues and their order. As these be: that no clerke should geue himself to hunting, to dy••ing, nor to banketting: that none should occupye vsurie, or merchandise: that none should be present at wanton dauncings: & such other ordinances. There were also added penalties: wherby the authoritie of the canōs was stablished, that none shoulde breake them vnpunnished. For this ende to euery Bishop was committed the gouernement of his owne clergie, that they shoulde rule their clerkes according to the canons, and holde them in their duetie. For this ende were ordeined yerely ouerseinges and synodes, that if a∣nye were negligent in hys duetie, he should bee admonished: if any had offended, he should be punished according to the measure of his offence. The Bishops also them selues had yerely their prouinciall Synodes, and in the olde tyme yerely two Synodes, by whiche they were iudged if they had done any thyng beside their duetie. For if any Bishop were to harde or violent against his clergie, they might appelle to those Sy∣nodes, although there were but one that complained. The seuerest pu∣nishment was that he which had offended should be remoued from hys office, & for a time be depriued of the Cōmunion. And because that same was a cōtinuall order, they neuer vsed to dismisse any Synode, but that they appointed a place and tyme for the next Synode. For, to gather a generall Councell pertained to the Emperour onely, as all the old sum∣moninges of Councels do testifie. So long as this seuerite flourished, the clerkes did require in word no more of the people, than themselues did performe in example and dede. Yea they were much more rigorous to themselues than to the people. And verily so it is mete, that the peo∣ple shold be ruled with a gētler and looser discipline, as I may so terme it: but the clerkes should vse sharper iudgementes among themselues, and should lesse beare with themselues, than with other men. How all this is growen out of vse, it is no nede to rehearse, when at this day no∣thyng can be imagined more vnbridled and dissolute than the clergie, & they are brokē foorth to so great licentiousnesse, that the whole worlde crieth out of it. That all antiquitie shold not seeme to be vtterly buryed among them, I graunt in dede that they do with certaine shadows de∣ceiue the eies of the simple: but those are suche as come no nerer to the auncient maners, than the counterfaityng of an ape approcheth to that whiche men do by reason and aduise. There is a notable place in Xeno∣phon, where he teacheth how fowly the Persians had swarued from the

ordinances of their Elders, and were fallen from the rigorous kinde of life, to softnesse and deyntinesse, that yet they couered this shame, say∣eng that they diligently kept the auncient vsages. For when in y^e tyme of Cirus sobrietie and temperance so farr florished that men neded not to wipe, yea and it was accompted a shame: with posteritie this continu∣ed a religious obseruation, that no man should draw snott oute at hys nosethrilles, but it was lawfull to sucke it vp, and fede within euen till they wer rotten the stinking humors which they had gathered by glut∣tonous eating. So by the olde order it is vnlawfull to bryng winepots to the borde: but to swill in wine that they nede to be caried away dron∣ken, is tolerable. It was ordeined to eate but ones in a day: thys these good successors haue not abrogate, but they gaue leaue to continue their surfettinges from midde day to midde nighte. The custome was that men should make an ende of their dayes iourney fasting. But it was at libertie and vsedly the custome, for auoyding of werinesse, to shorten their iourney to twoo houres. Whensoeuer the Papistes shall pretende their bastarde rules, to shewe themselues to be like to the holy fathers: this example shall sufficiently reproue their fonde counterfai∣ting that no painter can more liuely expresse it.

In one thing they be to rigorous and vnentreatable, that they geue [ 23] not leaue to Prestes to mary. But howe greate libertie there is among them to vse whordome vnpunished, is not nedefull to be spoken: and bearing them bolde vpon their stinking vnmaried life, they haue hardened themselues to all wicked doinges. But this forbidding doeth plainly shewe, howe pestilente all their traditions are, forasmuch as it hath not onely spoiled the Chirch of good and fit Pastors, but also hath broughte in a horrible sinke of mischeues, and throwen many soules into the gulfe of desperation. Truely whereas mariage hath ben forbidden to Prestes, that same hath been done by wicked tyran∣nie, not onely againste the woorde of God, but also against all equi∣tie. Firste to forbidde that whiche the Lorde had lefte at libertie, was by no meanes lawfull for men. Againe, that God hath expresse∣ly prouided by hys woorde that this libertie should not be broken, is so euidente that it nedeth no long demonstration. I speake not how Paule in many places willeth a Bishop to be the husbande of one wyfe.* 1.410 But what coulde be more vehemently spoken, than where he pronounceth by the Holy ghost, that there shalbe in the last tymes wicked men that shall forbidde mariage: and he calleth them not onely deceiuers, but deuells? This therefore is a Prophecie, thys is a holy Oracle of the Holy ghost, wherewith he willed to arme the Chirche aforehande againste dangers, that the forbidding of mariage is the doctrine of deuells. But they thinke that they haue gaily escaped when they wrest thys sentence to Montanus, the Tatrans, Eucratites and other olde heretikes. They onely (saye they) condemned mariage: but we dooe not condemne it, but de∣barre the Clergie from it, for whom we thynke it not to be conuenient. As though albeit this prophecy was first fulfilled in those aforesaid mē, it might not also be applied to these: or as though this childish fond sut∣teltie were worth the hearing, that they saye that they forbidde it not,

because they forbid it not to all. For it is al one as if a tyrant wo••ld af∣firme that it is not an vniust law, with vniustice wherof one part 〈◊〉〈◊〉 of the citie is oppressed.

[ 24] They obiect, that the Prest doth by some marke differ from the peo∣ple. As though the Lorde did not also foresee this, with what ornamēts Prestes oughte to excell. So they accuse the Apostle of troubling the order and confounding the comlinesse of the Chirch, which when he portrayed out the absolute forme of a good Bishop, durste set mariage among the other giftes which he required in hym. I knowe howe they expounde this, namely that none is to be chosen that hath had a seconde wife. And I graunt that this is not a new exposition: but that it is a false exposition, appeareth by the texte it selfe, because he by and by after setteth out of what qualities the wiues of Bishops and Dea∣cons ought to be. Paule reckeneth mariage among the vertues of a Bishop: these men teache that it is an intollerable faulte in the order of the Clergie.* 1.411 And, on Gods name, not contented with this generall dis∣prayse they call it in their canons vnclennesse and defiling of the fleshe. Let euery man thynke w^t himselfe out of what workshop these things be come: Christ vouchesaueth so to honor mariage that he willeth it to be an image of his holy conioyning with the Chirch. What coulde be spoken more honorably to set out the dignitie of mariage? With what face therefore shall that be called vncleane or defiled wherein shineth a lykenesse of the spirituall grace of Christ?

[ 25] But nowe when their forbidding so euidently fighteth with y^e word of God, yet they fynde in the Scriptures wherewith to defende it. The Leuiticall Prestes were bounde to lie a sonder from their wiues, so oft as it came to their turnes to minister, that they might handle the holye thinges pure and vndefiled. Therefore it were very vncomly, that our holy thinges, sithe they be bothe much more noble and daily, shoulde be handled of maryed men. As though there were all one person of the minister of the Gospell, as was of the Leuiticall Presthode. For they, as figures, represented Christ, which being the mediator of God and men should with most absolute purenesse reconcile the Father vnto vs. But when sinners could not in euery behalfe expresse the figure of his holinesse, yet that they might with certaine grosse draughtes yeld a sha∣dowe of hym, they were commaunded to purifie themselues beyond the maner of men, whē they came to the Sanctuarie: namely because they then properly figured Christ, for that as pacifiers to recōcile the people to God they appeared at the tabernacle the image of the heauēly iuge∣ment seate. Forasmuch as the Pastors of the Chirch do not beare this persone at thys day,* 1.412 therfore they are vainly cōpared with them. Wher∣fore the Apostle doth without exception boldly pronoūce, that mariage is honorable among all men, but that for whoremongers & adulterers abideth the iugement of God. And the Apostles thēselues did with their own example approue y^t mariage is not vnmete for the holinesse of any office be it neuer so excellent.* 1.413 For Paul witnesseth that they did not on∣ly kepe wynes, but also carryed them about with them.

[ 26] Againe it was a maruelous shamelesnesse that they durst set out this comlinesse of chastitie for a necessarie thing, to y^e great reproche of y^e old Chirch: which when it aboūded with singular learning of God, yet ex∣celled

more in holinesse. For if they passe not vpō the Apostles, (as they are wont somtime stoutely to despise them) what I beseche you wil they do to all the old fathers, whome it is certaine to haue not only suffered, but also allowed mariage in the order of Bishops? They forsooth did nourish a filthy profaning of holy things, forasmuch as so the mysteries of the Lord were not rightly reuerenced among them. It was moued in dede in the Nicene Sinode to haue vnmaried life commaunded: as there alway want not some superstitious men,* 1.414 whiche doe euer inuente some new thing, to bring themselues in admiration. But what was de∣creed? The sentence of Paphuntius was assented to, which pronounced that a mans lyeng with his owne wife is chastitie. Therefore mariage remained holy among them: neither did it turne them to any shame, nor was thought to spott the ministerie.

Then folowed tymes, in which to superstitious obseruation of sin∣gle [ 27] life grew in force. Hereupon came those oftē and vnmeasurably ad∣uaunced praises of virginitie, so that scarcely any other vertue was thought among the people to be compared with it. And although mari∣age was not condemned for vncleane, yet the dignitie therof was so di∣minished, and the holinesse of it obscured, that he semed not to aspire w^t a courage strong enough to perfection, that did not refraine himselfe from it. Hereupon came those canons wherby it was first forbiddē that they which were come to the degree of Presthode shoulde not contracte mariage: then, that none should be taken into that order but vnmari∣ed mē, or such as did forsake mariage together with their wiues. These thinges, because they semed to procure reuerence to Presthode, were (I graunt) euen from antiquitie receiued with great well liking. But if the aduersaries obiect antiquitie against me, first I answer that this li∣bertie remained both vnder the Apostles & in certaine ages after them, that Bishops might be maried: y^t the Apostles thēselues, and other Pa∣stors of great authoritie which succeded in their places, vsed the same without sticking at it. The exāple of y^t aūcienter Chirch ought worthi∣ly to be of greater weight with vs, than y^t we should think y^t to be either vnlawful or vncomly for vs which was thē w^t praise receiued and vsed. Secondly I say that y^e age which for immeasurable affection to virgi∣nitie began to be partial against mariage, did not so lay vpon Prestes the law of vnmaried life, as though it were a thing necessarie of it selfe, but because they preferred vnmaried men aboue the maried. Finally I answer y^t they did not so require it y^t they did w^t force & necessitie cōstrai∣ne them to cōtinence which were not fit to kepe it. For when they puni∣shed whoredomes w^t most seuere lawes, of thē y^t cōtracted mariage they decreed no more but y^t they should geue ouer y^e execution of their office.

Therfore whēsoeuer y^e defēders of this new tirannie shal seke the pre∣tense [ 28] of antiquitie to defende their vnmaried life: so oft we shal answere them w^t requiring them, y^t they restore y^• old chastnesse in their Prestes: y^t they remoue adulterers & whoremōgers: that they suffer not those in whō thei suffer not honest & chast vse of mariage bed, to run vnpunished into al kind of lust: y^t they cal again y^e discontinued discipline, wherby all wantonnesses may be restrained: y^• they deliuer the Chirch from this so wicked filthines, wherw^t it hath bē lōg deformed. Whē they haue graū∣ted this, thē they must againe be put in mind y^t they bost not y^• thing for

necessarie, which being of it selfe at libertie hangeth vpon the profit of the Chirch. Yet I say not this for that I thinke that in any condition place is to be geuen to those canons which lay the bonde of vnmaryed life vpon the order of Prestes: but that the wiser sort may vnderstande with what face our enemies do sclaunder holy mariage in Prestes, by obiecting the name of antiquitie. As touching the fathers, whoes wry∣tinges remaine, euen they whē they speake of their owne iugemēt, ex∣cept Hierome, did not with so great spitefulnesse deface the honestye of mariage.* 1.415 We shalbe content with one commendation of Chrysostome: because he sithe he was a principall estemer of virginitie, can not be thought to haue ben more lauish than other in commendation of mari∣age. Thus he sayth: The first degree of chastitie is pure virginitie: the seconde is faithfull mariage. Therfore the seconde kinde of virginitie is the chast loue of matrimonie.

¶The .xiii. Chapter. Of vowes, by rash promising wherof eche man hath miserably entangled himselfe.

IT is verily a thing to be lamented, that the Chirch, for whom libertie was purchased with the inestimable price of the blood of Christ, hath ben so oppressed with cruel tyran∣ny, and almost ouerwhelmed with a huge heape of traditi∣ons: but in the meane time euery mans priuate madnesse sheweth, that not without most iust cause there hath ben so much per∣mitted of God to Satan and his ministers. For they thoughte it not enough, neglecting the commaundement of Christe, to beare any bur∣dens whatsoeuer were layed vpon them by false teachers, vnlesse they did also eche man procure to himselfe seuerall burdens of hys own, and so with digging pittes for themselues should drown themselues deper. This was done while they striued in deuising of vowes, by which there might be added to the commō bondes a greater and streighter byndig. Sithe therefore we haue taughte, that by their boldnesse whiche haue borne rule vnder the title of Pastors in the Chirch, the worshipping of God hath ben corrupted, whē they snared silly consciences with their vniust lawes: here it shal not be out of season to adioyne an other euell which is nere vnto it, that it may appeare that the world according to y^e peruersnesse of his own disposition, hath alway, with such stoppes as it could, put away the helpes wherby it should haue ben brought to God. Now, that it may the better appeare that very greuous hurt hath ben brought in by vowes, let the reders kepe in minde the principles aboue set. For first we haue taughte, that whatsoeuer may be required to the framing of life godlily and holily, is comprehended in the law. Againe we haue taught, that the Lorde, that he might therby the better call vs away from deuising of new workes, hath enclosed the whole praise of righteousnesse in the simple obedience of his will. If these thynges be true, it is easy to iudge y^t al fayned worshippīges, which we inuēt to our

selues to deserue the fauor of God, are not acceptable to him how much soeuer they please vs. And truly the Lord himselfe in many places doth not only openly refuse them, but also greuously abhorte them. Hereupō ariseth a dout of those vowes which are made beside the expresse worde of God, what accompt is to be made of them, whether they may rightly be vowed of Christian mē, and how farr they bynde them. For the same which among men is called a promise, in respect of God is called a vow. But to men we promise those thinges either whiche we thinke will be pleasant vnto them, or which we owe of dutie. Therefore there ought to be a much greater hedefull obseruation in vowes which are directed to God himselfe, with whome we ought to deale most earnestly. In thys pointe superstition hath in all ages maruelously ranged, so that menne without iugement, without choise, did by and by vowe vnto God what∣soeuer came in their minde, or into their mouth. Hereupon came those follies, yea monstruous absurdities of vowes among y^e heathen, wher∣with they did to insolently mocke with their Gods. And I would to God y^t Christians also had not folowed this their boldnesse. It oughte not in dede to haue ben so: but we se that in certaine ages paste nothing hath ben more vsuall than this wickednesse, that the people eche where despising the lawe of God did wholly burne with mad gredinesse to vowe whatsoeuer had pleased them in their dreame. I wil not hateful∣ly enforce, nor particularly rehearse how hainously & how many waies herein men haue offended: but I thoughte good to say this by the way, that it may the better appeare, that we do not moue question of a nede∣lesse mater, when we entreate of vowes.

Now if we will not erre in iudging which vowes be lawfull, and which be wrongfull, it behoueth to weye three thinges: that is to saye, who it is to whom the vowe is made: who we be that make the vowe: last of all, with what minde we vowe. The first pointe hath respect to this,* 1.416 that we shoulde thynke that we haue to doe with God, whome our obedience so muche deliteth, that he pronounceth all willworships to be accursed, howe gay and glorious soeuer they be in the eyes of mē. If all voluntarie worshippes, which we our selues deuise without com∣maundement, be abhominable to God, it foloweth that no worship can be acceptable to hym but that which is allowed by his worde. Therfore let vs not take so great libertie to our selues that we dare vowe to God that which hath no testimonie howe it is estemed of him.* 1.417 For whereas that which Paule teacheth, that it is sinne whatsoeuer is done without Fayth, extendeth to all doinges, then verily it chefely hath place when thou directest thy thoughte the streighte waye to God. But if we fall and erre euen in the smallest thinges, (as Paule there disputeth of the difference of meates) where certaintie of Faith shineth not before vs: howe muche more modestie is to be vsed, when we attempte a thyng of greatest weyghte? For nothyng oughte to be more earnest vn∣to vs than the duties of religion. Lett thys therefore be the firste consideration in vowes, that we neuer come to the vowing of any thing, but that conscience haue firste certainly determined that it attempteth nothing rashly. But it shall then be free from danger of

rashnesse, when it shal haue God going before it, and as it were enfor∣ming it by hys worde what is good or vnprofitable to be done.

[ 3] In the other thing which we haue sayd to be here to be cōsidered, this is conteyned, that we measure our own strengthes, that we haue an eie to our vocation, that we neglect not the benefite of libertie which God hath geuen vs. For he that voweth that which eyther is not in his po∣wer, or disagreeth with hys vocation, is rash: and he y^t despiseth y^e boū∣tifulnesse of God, wherby he is appoynted Lord of all thynges, is vn∣thankefull. When I say thus, I do not meane that any thyng is so sett in our own hande, that standing vpon confidence of our own strength we may promise the same to God. For it was most truly decreed in the Councell at Arausium, that nothyng is ryghtly vowed to God but that which we haue receiued of hys hande,* 1.418 forasmuch as all thynges that are offred hym are hys mere gyftes. But sith some thynges are by gods goodnesse geuen vs, and other some thynges by his equitie denyed vs: let euery man (as Paule commaundeth) haue respect to the measure of grace geuen vnto hym. Therefore I do here meane nothyng ells, but that vowes must be tempered to y^e measure which the Lord prescribeth thee in his geuing: lest if y^e attēpt further thā he permitteth, thou throw thy selfe down hedlong with takyng to much vpon thee. As for exam∣ple. When those murtherers,* 1.419 of whom mentiō is made in Luke, vowed that they would tast of no meate tyll Paule were slayen: although the deuise had not ben wicked, yet the rashnesse it selfe was not to be suffe∣red, that they made the lyfe and death of a man subiect to their power. So Iephthe suffred punishment for hys folly,* 1.420 whē with hedlong heate he conceiued an vnaduised vow. In which kynde unmaried life hath y^e chefe place of mad boldnesse. For sacrificing Prestes, mōkes, & nonnes, forgettyng their own weakenesse, thinke themselues able to kepe vn∣maryed lyfe. But by what Oracle are they taught that they shall haue chastitie throughout al theyr lyfe, to y^e very ende wherof they vowe it? They heare the worde of God concernyng y^e vniuersal state of men,* 1.421 It is not good for man to be alone. They vnderstande, and I would to God y^t they did not fele, y^t synne remayning in vs is not without moste sharpe prickes. Wyth what confidence dare they shake of y^e general cal∣lyng for al their life long: wheras y^e gift of continence is oftener graū∣ted for a certayne time as opportunitie requireth? In such stubbornesse let them not loke for God to be their helper: but let them rather remem∣ber that which is sayd. Thou shalt not tēpt the Lord thy God. And thys is to tempt God, to endeuor agaynst the nature put in vs by hym, and to despise his presēt giftes as though they nothyng belonged vnto vs. Which they not only do: but also mariage it selfe, which God thought it not agaynst his maiestie to institute, which he hath pronoūced honora∣ble in al men,* 1.422 which Christ our Lord hath sanctified with hys presence, which he vouchesaued to honor with his fyrst miracle, they dare call de∣fyling, only to aduaunce with maruelous commendations a certayne vnmarryed lyfe of what sorte soeuer it be. As though they themselues dyd not shewe a clere example in their life, that vnmarryed state is one thyng, and virginitie an other: which their lyfe yet they most shameles∣ly call Angelyke, doyng herein verily to great iniurie to the Angels of

God to whom they compare whoremongers, adulterers, and somwhat ells muche worse and filthier. And truely here nede no argumētes, when they are openly confuted by the thing it selfe. For we playnly se, with howe horrible peines the Lord doth commonly take vengeance of suche arrogance, and contempt of his giftes by to muche truste in themselues. I spare for shame to speake of the more secrete faultes, of which euen this that is already perceiued is to much. It is out of con∣trouersie that we oughte to vowe nothing, that may hinder vs from seruing of our vocation. As if a householder should vowe, that he will leaue his wife and his children and take other charges in hande: or if he that is filt to beare office, when he is chosen doe vowe that he will be a priuate man. But what is meant by this, that our libertie shoulde not be despised, hath some difficultie if it be not declared. Therefore thus in fewe wordes I expounde it. Sith God hath made vs Lordes of all things, and hath so made them subiect vnto vs that we should vse them all for our commoditie: there is no cause why we shoulde hope that it shalbe and acceptable worke to God if we yelde our selues into bondage to the outwarde thinges which ought to be a helpe vnto vs. I say thys for this purpose, because many doe hereby seke praise of humilitie, if they snare themselues with many obseruations, from which God not without cause willed vs to be free and discharged. Therefore if we will escape this danger, let vs alway remember that we ought not to depart from that order which the Lord hath ordeined in the Christian Chirch.

Now I come to that whiche I did set in the thirde place: that it is muche materiall with what minde thou makest a vowe, if thou wilt [ 4] haue it allowed of God. For sith the Lord regardeth the hart, not the outwarde shewe, it cometh to passe that the selfe same thyng, by chāging the purpose of the mind, doth somtime please him and is acceptable vn∣to hym, and somtime hyely displeaseth him. If thou so vow the abstey∣ning from wyne, as though there were any holinesse in it, thou art su∣perstitious: if thou haue respect to any other ende which is not euell, no man can disallow it. But in my iudgemente there be fower endes, to which our vowes shalbe rightly directed: of which for teachinges sake I referre twoo to the time past, and the other twoo to the tyme to come. To the time past belong those vowes, wherby we doe either testifie our thankfulnesse to God for benefites receiued: or to craue the turning away of his wrath, we our selues doe punishe our selues for the offenses that we haue committed. Let vs call the firste sort, if you will, the exercises of thankesgeuing, the other of repen∣tance. Of the first kinde we haue an example in the tithes whiche Iacob vowed,* 1.423 if the Lorde did bring hym home safe out of banish∣ment into his contree. Again in y^e old Sacrifices of the peaceoffringes, which godly kinges and capitaines, when they toke in hande righteous warre,* 1.424 did vowe that they would pay if they had obteyned the victorie. or at least when they were oppressed with any great distresse, if y^e Lorde had deliuered them. So are all those places in the Psalmes to be vnderstode whiche speake of vowes. Suche vowes may at thys day also be in vse among vs, so oft as the Lord hath deliuered vs either out of any calamitie, or from a hard sicknesse, or from any other hanger. For it is then not agaynste the dutie of a godly manne,

to consecrate to God his vowed oblation, as a solemne token of his re∣knowleging, least he shoulde seme vnthankful towarde his goodnesse. Of what sort the seconde kinde is, it shal suffice to shewe with one onely familiar exāple. If any by the vice of gluttonie by fallē into any offense, nothing withstandeth but that to chastise his intemperance he may for a tune forsake al deinty meates, and may do the same with a vow adioi∣ned, that he may binde himselfe with the streighter bonde. Yet I do not so make a perpetuall lawe to them that haue likewise offended: but I shewe what is lawfull for them to do, which shal thinke such a vow pro∣fitable for themselues. I do therfore so make such a vow lawful, that in the meane tyme I leaue it at libertie.

[ 5] The vowes that are applyed to the time to come, partly (as we haue allredy sayd) do tend to this ende that we may be made the warer: and partly that as it were by certaine spurres we may be pricked forwarde to our dutie. Some man seeth hym selfe to be so inclined to some cer∣taine vice, that in a thing which otherwise is not euill he can not tem∣per himselfe from falling fourthwith into an euill: he shal doe nothing inconueniently if he do for a tyme by vowe cutt of from himselfe the vse of that thing. As if a man knowe that thys or that apparell of body is perilous vnto hym, & yet entised with desire he earnestly couet it, what can he do better, than if in putting a bridle vpō himselfe, that is in char∣ging himselfe with necessitie of absteining from it, he deliuer hymselfe from all doutyng? Likewise if a man be forgetfull or slow to necessarie duties of godlynesse, why may he not by takyng a vow vpon hym both awake his memorie and shake of hys slouthfulnesse? In both I graunt that there is a forme of childishe schooling: but euen in this that they are helpes of weakenesse, they are not without profit vsed of the rawe and vnperfect. Therfore we shall say that those vowes are lawfull whiche haue respect to one of these endes, specially in outwarde thinges, if they both be vpholdē with the allowance of God, and do agree with our vo∣cation, and be measured by the power of grace geuen vs of God.

[ 6] Now also it is not hard to gather what is generally to be thought of all vowes. There is one common vowe of all the faythfull, which being made in Baptisme we do confirme and as it were stablish by Catechis∣me and receiuyng of the Supper. For the Sacramentes are as char∣ters, by which the Lorde deliuereth to vs hys mercy and therby euerla∣styng lyfe, and we agayne on our behalfes do promise him obedience. But this is the forme or verily the summe of the vowe, that forsakyng Satan we yelde our selues into seruice to God, to obey hys holy com∣maundementes, and not to followe the peruerse desires of our fleshe. It ought not to be douted but that thys vowe, sithe it hath testimonie of the Scripture, yea and is required of all the children of God, is both holy and profitable to saluation. And it maketh not to the contra∣rie, that no man in this life performeth the perfect obedience of the law which God requireth of vs. For sith thys forme of couenāting is com∣prised within the couenante of grace, vnder whiche is conteyned bothe forgeuenesse of synnes and the Spirite of Sanctification: the promise whiche we there make is ioyned bothe with besechyng of pardon and wyth crauyng of helpe. In iudging of particular vowes, it is necessarie to kepe in mynde the three former rules,

wherby we may safely weye of what sorte euery vowe is. Neither yet thinke that I so commende the very same vowes whiche I affirme to be holy, that I wold haue them to be daily. For though I dare teache no certaine rule of the number or tyme: yet if any man obey my coun∣sell, he shall take vppon him none but sobre and for a tyme. For if thou oftentimes breake foorth into makyng of many vowes, all religious∣nesse will with very continuance growe out of estimation with thee, and thou shalt come to a bendyng readinesse to fall into superstition. If thou bynde thy selfe with a perpetuall vowe, either for great peyne and tediousnesse thou shalt vndoe it, or beyng weried with long continuance thou shalt at one tyme or other be bolde to breake it.

Now also it is playne with how great superstition in this behalf the [ 7] worlde hath in certaine ages paste ben possessed. One man vowed that he woulde absteyne from wyne: as though absteinyng from wyne were of it self a worship acceptable to God. An other bound himself to fasting, an other to absteinyng from fleshe for certaine daies, in which he hadde with vaine opinion fained to be a singular holinesse aboue the rest. And some thynges also were vowed muche more childyshe, although not of children. For this was holden for a greate wisdome, to take vpon them vowed pilgremages to holyer places, and somtyme either to go all their iourney on foote, or with their body halfe naked, that by their werinesse the more merite might be gotten. These and suche other, with incredi∣ble zele wherof the worlde hath a while swelled, if they be examined by those rules, whiche we haue aboue sett, shalbe founde not onely vayne and triflyng, but ful of manifest vngodlinesse. For howsoeuer the fleshe iudge, God abhorreth nothyng more than fained worshippings. There are beside this those pernicious and damned opinions, that hypocrites when they haue such trifles thinke that they haue gotten no small righ∣tuousnesse: they repose the summe of godlinesse in outewarde obserua∣tions: they despise all other that are lesse carefull of suche thynges.

To recken vp all the particular formes, is nothyng to purpose. But [ 8] forasmuche as the monkishe vowes are had in greater reuerence, be∣cause they seme alowed by the common iugement of the Chirch: of those it is good to speake brefely. First least any shold by prescription of long tyme defende monkerie, such as it is at this day, it is to be noted that in olde tyme there was in monasteries a farre other order of liuing. Such as were disposed to exercise themselues to greatest seueritie and patiēce, went thether. For what maner of discipline they saye that the Lacede∣monians had vnder the lawes of Lycurgus, suche was at that tyme a∣mong the monkes, yea and muche more rigorous. They slept vpon the grounde: their drinke was water: their meate was breade, herbes and rootes: theyr chiefe deynties were in oyle and ciches. They absteyned from all delicate diet and trimmyng of bodye. These thynges myght seme aboue truthe, if they were not written by witnesses that sawe and proued them, as Gregorie Nazianzene, Basile, and Chrysostome. But with suche introductions they prepared themselues to greater offices. For, that the colleges of monkes were then as it were the sedeplottes of the order of ministers of the Chirche, bothe these whome we haue nowe named are a profe playne enough, (for they were all brought vp in monasteries and from thense called to the office of Bishops) and also

many other singular and excellent men in their tyme. And Augustine sheweth that this was also vsed in his tyme, that monasteries yelded clerkes to the Chirch.* 1.425 For he speaketh thus to the monkes of the Isle of Caprarea: But you brethren we exhort in the Lord, that ye kepe your purpose and continue to the ende: and if at any tyme our mother the Chirche shall require your trauaile, do ye neither with gredy pride take it vpon you, nor with flateryng slouthfulnesse refuse it: but with a meke har•• obeye to God. Neither preferre ye your owne quiet leasure aboue the necessities of the Chirch: to whom if no good men wold haue mini∣stred in her trauaile, you should not haue founde how you should haue ben borne. He speaketh there of the ministerie, by whiche the faithfull are spiritually borne agayne.* 1.426 Also to Aurelius: There is both occasion of fallyng geuen to themselues, and most haynous wrong done to the order of the clergie, if forsakers of monasteries be chosen to the soldior∣ship of the clergie: when euen of those that remaine in the monasterie, we vse to take into the clergie none but the most aproued and best. Un∣lesse parhappes as the cōmon people say, he is an euell pyner but a good fiddler: so it shall also be ieslyngly said of vs, he is an euell monke, but a good clerke. It is to muche to bee lamented, if we lifte vp monkes into suche a ruinous pride, and thinke clerkes worthy of so great reproche, wheras somtyme euē a good monke maketh not a good clerk, if he haue sufficient continence, and yet want necessary learning. By these places it appeareth, that godly men were wonte with the discipline of monkes to prepare themselues to the gouernement of the Chirche, that they might the fitter and better instructed take so great an office vpon them. Not that they all atteyned to this ende, or yet tended towarde it, when for the most part they were vnlearned men: but suche were chosen oute as were mete for it.

But chiefely in two places he paynteth out vnto vs the forme of the [ 9] olde monkrie. In the boke Of the maners of the Catholike Chirche, where he setteth the holynesse of that profession agaynst the sclanders of the Manichees: and in an other booke, whyche he entitled Of the woorke of monkes, where he inueyeth agaynste certaine degendred monkes, whiche beganne to corrupte that order. I wyll here so gather a summe of those thynges whyche he sayeth, that so nere as I maye I wyll vse his owne woordes. Despysyng (sayeth he) the enticementes of this worlde,* 1.427 gathered into one moste chaste and holy lyfe, they spend theyr tyme together, lyuyng in prayers, readynges, and disputations, not swellyng with pride, not troublesome with stubbornesse, not wāne with enuiousnesse. None possesseth any thyng of his owne, none is burdenous to any man. They gett by woorkyng with their handes those thinges wherewith both their bodie may be fed, and theyr mynde may not be hindered frō God. Theyr work they deliuer to them whom they call deanes. Those Deanes despisyng all things with great care∣fulnesse make accompt therof to one whom they call Father. These Fa∣thers not only most holy in maners, but also most excellent in godly do∣ctrine, hye in all thynges, doo with no pride prouide for them whome they cal children, with great authoritie of them in cōmaunding, & great willyngnesse of the other in obeying: They come together at the verye last tyme of y^t day, euery one frō his dwelling, while they be yet fasting

to heare that Father: and there mete together to euery one of these Fa∣thers at the least three thousand men, (he speaketh chefely of Egypt, and of the East) then they refreshe their body, so muche as suffiseth for life and healthfulnesse, euery man restrainyng his desire, not to take large∣ly euen of those thinges that they haue present very spare and vile. So they do not onely absteine from fleshe and wyne, so much that they may be able to tame their lustes, but from suche thynges which do so muche more gredily prouoke appetite of the belly and throte, howe muche they seme to other, to be as it were cleaner, by color whereof the filthy desire of exquisite meates, which is not in fleshe, is wont to be fondly & fowly defended. Whatsoeuer remaineth aboue necessarie foode (as there re∣maineth oftentimes muche of the workes of their hands and pinching of their fare) is with greater care distributed to the poore, than it was gotten by them that do distribute it. For they do in no wise trauail that they may haue abundance of these thynges, but they by all meanes en∣deuor that that whiche they haue aboundyng maye not remayne with them. Afterward when he hath rehersed the hardnesse, wherof he him∣selfe had sene examples both at Millain and ells where: among these thynges (sayth he) no man is enforced to harde thynges which he can not beare:* 1.428 no man is charged with that whiche he refuseth: neither is he therfore condemned of the rest, because he confesseth himself to want strength in folowyng of them: for they remembre howe muche charitie is commended: they remembre that all thynges are cleane to the clean. Therfore all their diligence watcheth, not to the refusyng of kyndes of meate as vncleane, but to tame lust, and to reteine the loue of brethren. They remembre,* 1.429 meate for the belly, and the belly for meats. &c. Yet ma∣ny strong do absteine for the weakes sake. Many of them haue no nede to do thus: but because it pleaseth them to susteine themselues with ba∣ser diet and nothyng sumptuous. Therfore they themselues, which be∣yng in health do forbeare, if consideration of their helth compell, when they are sicke do take without any feare. Many drinke no wyne, and yet they thynk not themselues defiled with it: for they most gently cause it to be geuen to the fainter, and to them that can not get the healthe of their body without it: and som which foolishly refuse it, they do brotherly admonish that they be not with vaine superstition sooner made weaker than holier. So they diligently exercise godlinesse: but they know that the exercisyng of the body perteineth but to a shorte tyme. Charitie is chefesly kepte: to charitie the diet, to charitie the speeche, to charitie the apparell, to charitie the countenance is fitted. They mete and conspire into one charitie. To offende it is accompted as haynous as to offend God. If any resiste charitie, he is caste oute and shunned. If any offend charitie, he is not suffred to abide one daye. Forasmuche as in these wordes, as in a painted table, that holy man semeth to haue set out what maner of lyfe monkerie was in olde tyme, although they were somewhat long, yet I was content to enterlace them here: because I saw that I shold haue ben somwhat longer if I had gathered the same thynges out of diuers, howe muche soeuer I studied for brefenesse.

But my purpose here is not to go through this whole mater, but on∣ly [ 10] by the way to poynt out, not onely what maner of monkes the Olde Chirche had, but what maner of thyng the profession of monkes was at that time: so as the soundwitted reders may iudge by the comparison,

what face they haue whiche allege antiquitie to maynteyne the present monkrie. Augustine when he depaynteth vnto vs a holye and true monkrie, would haue to be absent all rigorous exactyng of those thyn∣ges which by the worde of the Lorde are left vs at libertie. But there is nothyng that is at this day more seuerely required. For they compt it a mischief that can neuer be purged, if any do neuer so litle swarue from the prescribed rule in color or fashion of garment, in kynde of meate, or in other triflyng and colde ceremonies.* 1.430 Augustine stoutly mainteineth, that it is not lawful for monkes to liue idle vpon other mennes. He de∣nieth that there was euer in his tyme any such example of a well orde∣red monasterie. Our men set the chiefe parte of their holinesse in idle∣nesse. For if you take idlenesse from them, where shalbe that contem∣platiue life wherby they bost that they excell all other men, and approch nere vnto Angels? Finally Augustine requireth suche a monkrie, as should be nothyng but an exercise and helpe to the dueties of godlinesse whiche are commended to all Christians. What? when he maketh cha∣ritie the chefe, yea and almost only rule therof, do we think that he prai∣seth a conspiryng, wherby a fewe men beyng bounde together, are seue∣red from the whole bodye of the Chirche? But rather he willeth them with their example to geue light to other to kepe the vnitie of the Chir∣che. In bothe these pointes, there is so muche difference of the monkrie at this present, that a man can scarcely fynde any thyng more vnlyke, I will not say contrary. For our monkes not contented with that god∣lynesse, to the studie of which alone Christ commaundeth them that are his continually to applie, do imagine I wote not what new godlinesse, by meditation wherof they may be perfecter than other.

[ 11] If they denie this, I would knowe of them why they vouchsaue to geue to their owne order alone the title of perfection, and take away the same from al the callings of God. Neither am I ignorant of that sophi∣sti••all solution, that it is not therfore so called because it dothe conteyne perfection in it, but because it is the best of all other to atteyne perfecti∣on. When they are disposed to boste themselues before the people, when to snare vnskilfull and vnware yong men, when to mainteine their pri∣uileges, when to aduaunce their owne dignitie to the reproche of other, then they bost that they are in the state of perfection. When they are so nye driuen that they can not defend this vaine arrogance, then they flee to this startyng hole, that they haue not yet atteined perfection, but that they are in the same state wherein they aspire vnto it aboue other. In the meane tyme that admiration among the people remayneth, as though the only monkishe life were angelike, perfecte, and clensed from all fault. By this pretence they make moste gainefull markets, but that same moderation lieth buried in a fewe bookes. Who doth not see that this is an intollerable mockerie? But let vs so reason with them, as though they gaue no more to their profession than to call it a state of at∣teinyng perfection. Uerily in geuyng it this name, they do as by a spe∣ciall marke make it differyng from other kyndes of lyfe. And who can abyde this, that so great honor should be geuen awaye to an ordinance that is no where by any one syllable allowed: and that by the same all other callynges of God, whiche are by his owne holy mouth not onely commaunded, but also commended with notable titles of praise, are by

the same accompted vnworthy? And how great wrong (I beseche you) is done to God, when I wote not what new founde thyng is preferred aboue all the kyndes of lyfe ordeyned by hymselfe, and praysed by his owne testimonie? [ 12]

But goe to, let them say that it is a sclaūder which I haue before said, that they are not contented with the rule prescribed of God. Yet though I holde my peace, they themselues doo more than enough accuse them∣selues. For they openly teache, that they take vpon them more burden than Christ laide vpon his:* 1.431 because forsoothe they promyse to keepe the counsels of the Gospel concernyng louyng their enemies, not coueting of reuenge, not swearyng. &c. to whiche thyngs Christians are not ge∣nerally bounde. Herin what antiquitie will they shewe foorth agaynst vs? This neuer came in any of the olde fathers myndes. They all crie out with one voice that there was no one little woorde at all vttered of Christ, which ought not necessarily to be obeyed. And without any dou∣tyng they do echewhere teache, that these very same thinges by name were commaundementes, whyche these good expositors triflyngly say, that Christ did but counsell. But forasmuche as we haue before taught that this is a moste pestilent error, let it suffise here to haue brefely no∣ted that the monkrie which is at this day, is grounded vppon the same opinion, whiche all the godly ought worthily to abhorre: whiche is, that there should be imagined some perfecter rule of life, than this common rule which is geuen of God to the whole Chirch. Whatsoeuer is bilded vpon this fundation, can not be but abhominable.

But they bryng an other profe of their perfection, which they thinke [ 13] to be moste strong for them.* 1.432 For the Lorde sayed to the yong man that asked hym of the perfection of righteousnesse, If thou wilt be perfect, sell all that thou hast and geue it to the poore. Whether they do so or no, I do not yet dispute: but graunt them y^t for this present. Therfore they boste that they be made perfect by forsakyng all theirs.* 1.433 If the summe of perfection stande in this, what meaneth Paule when he teacheth, that he whiche hath distributed all his goodes to the poore, vnlesse he haue charitie, is nothyng? What maner of perfection is this, which if chari∣tie be absent, is brought with man to nothyng? Here they must needes answere, that this is the chiefest in dede, but not the only worke of per∣fection. But here also Paule crieth against them,* 1.434 which sticketh not to make charitie the bonde of perfection, without any suche forsakyng. If it be certaine that betwene the maister and the disciple is no disagree∣ment, and the one of them clerely denieth the perfection of man to con∣sist in this that he should forsake all his goodes, and againe affirmeth, that perfection is without it: we must see howe that sayeng of Christe is to be taken. If thou wilt be perfect, sell all that thou hast. Nowe, it shalbe no darke sense,* 1.435 if we wey (whiche we oughte alway to marke in all the preachynges of Christ) to whom these woordes bee directed. A yong man asketh, by what workes he shall enter into euerlastyng lyfe. Christ, because he was asked of workes, sendeth hym to the lawe, and rightfully: for it is the way of eternall life, if it be considered in it selfe, and is no otherwise vnable to bryng saluation vnto vs but by oure owne peruersnesse. By this answere Christ declared, that he teacheth no other rule to frame life by, than the same that had in olde tyme ben

taught in the lawe of the Lorde. So did he bothe geue witnesse to the lawe of God, that it was the doctrine of perfecte righteousnesse: and therwithall dyd mete wyth sclaunders, that he shoulde not seme by any newe rule of life to stirre the people to forsakyng of the law. The yong man beyng in dede not of an euel mynde, but swelling with vayne con∣fidence, answered that he had from his childhode kept al the commaun∣dementes of the law. It is most certaine that he was an infinite space distant from that to which he bosted that he had atteined. And if his bo∣styng had ben true, he had wanted nothyng to the hyest perfection. For we haue before shewed, that the lawe conteineth in it self perfect righ∣teousnesse: and the same appereth hereby, that the kepyng of it is cal∣led the way of eternall saluation. That he myght be taught to knowe how little he had profited in that righteousnesse, which he had to boldly answered that he had fulfilled, it was profitable to shake out a familiar fault of his. When he abounded in richesse, he had his hart fastened vp∣pon them. Therefore because he felte not this secrete wounde, Christe launced him. Goe (sayth he) sell all that thou haste. If he hadde ben so good a keper of the lawe as he thought he was, he wold not haue gone away sorowfull when he heard this word. For who so loueth God with all his hart, whatsoeuer disagreeth with the loue of hym, he not onely taketh it for dong, but abhorreth as bringyng destruction. Therefore wheras Christe commaundeth the couetous richeman to leaue all that he hath, it is all one, as if he should commaunde the ambitious man to forsake all honors, the voluptuous man all delites, and the vnchast mā all the instrumentes of luste. So consciences that are touched with no felyng of generall admonition, must be called back to the particular fe∣lyng of their owne euell. Therfore they doo in vayne drawe this speci∣all case to generall exposition, as though Christe did set the perfection of man in forsaking of goodes: whereas he mente nothyng els by this sayeng, than to dryue the yong man that stoode to muche in his owne conceite, to feele his owne sore, that he mighte vnderstand that he was yet a great way distant from perfect obedience of the law, which other∣wise he did falsly take vpon him. I graunt that this place hath ben euel vnderstāded of some of the Fathers, and that therupon grew this coue∣tyng of wilfull pouertie, wherby they only were thought to be blessed, which forsakyng all earthly thynges, did dedicate themselues naked to Christ. But I trust that all the good and not contentious men will be satisfied with this my exposition, so that they shall no more doute of the meanyng of Christ. Howbeit the Fathers thought nothyng lesse, than to stablishe suche a perfection, as hath sins ben framed by the cowled Sophisters, thereby to rayse vp a double Christianitie. For that doc∣trine full of sacrilege was not yet borne, whych compareth the profes∣sion of monkrie to Baptisme, yea and openlye affirmeth, that it is a forme of seconde Baptisme. Who can doute that the Fathers with all theyr harte abhorred this blasphemie? Nowe as touchyng that laste thyng, whyche Augustine sayeth to haue been among the olde Mon∣kes, that is, that they applyed themselues whollye to Charitie: what neede I to shewe in woordes that it is moste farre from thys newe profession? The thyng it selfe speaketh, that all they that goe into Monasteries, departe from the Chirche. For why? Doo

not they seuer themselues from the lawfull felowshippe of the faith∣full, in takyng to themselues a peculiar ministerie and priuate ministra∣tion of Sacramentes? What is it to dissolue the Communion of the Chirche, if this bee not it? And (that I may folowe the comparison which I beganne to make, and may ones conclude it) what haue they in this behalfe lyke to the olde monkes? They although they dwelt se∣uerally from other men, yet had not a seuerall Chirch: they dyd partake of the sacramentes together with other: they appered at solemne assem∣blies: there they were a parte of the people. These men, in erectyng to themselues a priuate altar, what haue they ells doone but broken the bonde of vnitie? For they haue bothe excommunicate themselues from the whole body of the Chirch, and haue despised the ordinarie ministe∣rie, wherby the Lord willed to haue peace and charitie kept among his. Therfore howe many ministeries there be at this day. I say that there be so many assemblies of schismatikes, whiche troublyng the order of the Chirch, are cutt of from the lawfull felowshyp of the faithfull. And that this departing should not be secrete, they haue geuen to themselues diuers names of sectes. Neither wer they ashamed to bost of that, which Paule dothe so detest that he can not sufficiently amplifie the haynous∣nesse of it. Unlesse parhappe we thinke that Christ was diuided of the Corynthians, when one gloried of one teacher, & an other of an other: and that now it is done without any iniurie to Christe, that in stede of christians we heare some called Benedictines, some Franciscanes, some Dominicanes: & that they are so called, that they themselues when they couete to be seuerally knowen frō the cōmon sort of Christians, do with great pride take these titles to them for the profession of their religion.

These differences which I haue hetherto rehearsed betwene the olde monkes and the monkes of our age, are not differences in maners, but in the profession it selfe. Therfore let the readers remēbre that I haue rather spoken of monkrie than of monkes, and haue touched those faul∣tes, not which sticke in the life of a fewe of them, but which can not be seuered from their very order of lyuyng it selfe. But what difference is in their maners, what nede I particularly to declare? This is certaine, that there is no degree of men more defiled with all filthinesse of vices: no where more are factio••s, hatredes, affections of parties, ambitions whoter than amōg them. In dede in a few monasteries they liue chast∣ly, if it be to be called chastitie where lust is so farre kept downe that it be not openly euell spoken of: yet a man shal scarcely fynde euery tenth monasterie which is not rather a stewes than a holy house of chastitie. But what honest sparyng is in their diet? Swine bee none otherwyse satted in sties. But least they shoulde complaine that I handle them to vngen••ly, I goe no further. Howbeit in those fewe thynges whyche I haue touched, whosoeuer knoweth the thyng it selfe will confesse that there is nothyng spoken accuserlike. Augustine, when accordyng to his testimonie monkes excelled in so greate chastitie, yet complaineth that there were many vagabundes, whiche with euell craftes and deceites wiped simple men from their money, which with carying about the re∣liques of martyrs dyd vse filthy merchandisynges, yea and in steede of the reliques of martyrs dyd shew forth y^e bones of any other dead men, and which with many such wicked doynges sclandred the order. As he

reporteth that he sawe no better men than them whiche haue profited in monasteries, so he lamenteth that he hath sene no worse menne than those that disprofited in monasteries. What wold he say if at this day he sawe all monasteries to swell, and in a maner to burst with so many and so despeired vices? I speake nothyng but that which is well knowen to all men. Yet doth not this dispraise perteine to all without any excepti∣on at all. For as there was neuer rule and discipline of lyuyng holyly so stablished in monasteries, but that there remained some draues much vnlike the rest: so I do not say that monkes ar at this day so runne out of kynde from that holy antiquitie, but that they haue yet some good men in their ••locke. But they lye hydden a fewe and scattered in that huge multitude of naughty and wicked men: and they are not only de∣spised, but also lewdly rayled at, and somtyme cruelly handeled of other, which (as the Milesians prouerbe is) thynke that there ought to be no place for any honest man among them.

[ 16] By this comparison of the olde and presente monkerie, I truste I haue broughte to passe that whiche I purposed, that it maye appeare that our cowled men doo falsly pretende the example of the firste Chir∣che for defence of their profession: forasmuche as they no lesse dif∣fer from them than apes from menne. In the meane tyme I sticke not to declare, that euen in that olde forme which Augustine commen∣deth, there is somewhat whiche little pleaseth me. I graunte that they were not superstitious in exactyng the outwarde exercises of rougher discipline, but I say that there wanted not to much affectation & wrōg∣full zeale. It was a goodly thyng, forsakyng their goodes, to be with∣out al earthly carefulnesse: but God more estemeth care to rule a house∣holde godlily, when a holy householder beeyng loose and free from all couetousnesse, ambition, and other desires of the fleshe, trauaileth to this purpose to serue God in a certayn vocation. It is a goodly thing to play the Philosopher in wildernesse farre from the companie of men: but it agreeth not with Christian gentlenesse as it were for hatrede of man∣kynde to flie into desert and solitarinesse, and therewithalll to forsake those dueties whiche the Lord hath chefely commaunded. Although we graunt that there was no other euell in that profession, yet this verily was no small euell, that it broughte an vnprofitable and perillous ex∣ample into the Chirch.

[ 17] Nowe therfore let vs see what maner of vowes they be, wherewith monkes at this day are professed into this goodly order. Firste, because their mynde is to institute a new and fayned woorshippyng to deserue Gods fauor: I conclude by the thinges afore spoken that whatsoeuer they vowe is abhominable before God. Secondly without any regard of Gods calling, without any his allowance, they inuent for them suche a kynde of liuyng as pleaseth them selues. I saye that it is a rashe and therfore an vnlawfull enterprise: because their conscience hath nothing wherupon it may vpholde it selfe before God, and whatsoeuer is not of faith,* 1.436 is sinne. Moreouer whē they binde thē selues to many peruerse & wicked worshippings, which y^e monkry at this day cōteineth in it. I af∣firme y^t they be not cōsecrate to God, but to y^e deuil. For why was it law∣ful for y^e Prophete to say, y^t the Israelites offred their childrē to deuils & not to God: only for this y^t they had corrupted y^e true worshipping of God

with prophane Ceremonies: and shall it not be lawfull for vs to say the same of monkes, whiche with their cowle do put vpon themselues a snare of a thousande wicked superstitions? Now what sortes of vowes are there? They promise to God perpetuall virginitie, as though they had bargained with God before, that he should deliuer them from nede of mariage. There is no cause why they should allege, that they do not make this vowe but trusting vpon the grace of God. For sithe he pro∣nounceth that he geueth it not to all men,* 1.437 it is not in vs to conceiue a confidence of a speciall gifte. Let them that haue it, vse it. If at any tyme they fele themselues to be troubled of their fleshe, let them flee to his helpe by whoes onely power they may resist. If they preuaile not, let them not despise the remedie that is offered them. For they by the certaine word of God are called to mariage, to whom power of cō∣tinence is denyed.* 1.438 Continence I call, not wherby the body is onely kepte cleane from whoredome, but whereby the mynde kepeth chasti∣tie vndefiled. For Paule commaundeth not onely outwarde wanton∣nesse, but also the burning of the minde, to be auoided. Thys (say they) hath from furthest tyme of memorie ben obserued, that they whiche woulde dedicate themselues wholly to the Lorde, should binde them∣selues to the vowe of continence. I graunte in dede that this manner hath also ben of auncient tyme receiued: but I doe not graunt that that age was so free from all faulte, that whatsoeuer was then done must be taken for a rule. And by litle and litle this vnappeasable seueritie crept in,* 1.439 that after a vowe made there was no roome for repentance. Which is euident by Cypriane. If virgins haue of Faith dedicate themselues to God, let them cōtinue shamefastly, and chastly without any faining. So being strong and stedfast let them loke for the rewarde of virgini∣tie. But if they will not or can not continue, it is better that they should marrye than with their delightes fall into the fier. What repro∣ches would they now spare to teare him withall, that would with suche equitie temper the vowe of continence? Therefore they are departed farr from that aunciente manner, which will not onely admitt no mo∣deration or pardon if any be founde vnable to performe hys vowe: but they doe without all shame pronounce that he sinneth more greuouslye if he remedie the intemperance of the fleshe with taking a wife, than if he defile bothe his body and soule with whoredome.

But they still enforce the mater, and goe about to shewe that suche a [ 18] vowe was vsed in the Apostles tyme:* 1.440 because Paule sayth that the widowes which hauing ben ones receiued into the Publike ministerie did marrye, denyed their first Fayth. But I doe not denie to them, that the widowes, whiche bounde themselues and their seruices to the Chirch, did therewithall take vpon them the bonde of cōtinuall vn∣maried life: not because they reposed any religion therin as it afterward began to be vsed: but because they could not beare that office but beeing at their own libertie and loose from yoke of mariage. But if, whē they had ones geuen their Fayth, they loked backe to newe mariages, what was thys ells but to shake of the calling of God▪ Therefore it is no maruell that with suche desires he saith that they waxe wanton against Christe. Afterwarde to amplifie the mater he sayeth, that they do so not

performe that whiche they haue promised to the Chirch, that they doe also breake and make voide their first Faith geuen in Baptisme: in whiche this is comprehended, that euery man should answere his calling. Unlesse parhappe you had rather vnderstande it thus, that hauing as it were loste all shame they did frō thense fourth caste away all care of honestie, did geue fourth themselues to all wantonnesse and vnchastitie, and did in licentious and dissolute life resemble nothing lesse than Christian women: whiche sense I like very well. There∣fore we answere, that those widowes whiche were then receiued to Publike ministere, did lay vppon themselues a bonde to continue vnmaried: if they afterwarde maried, we easily perceiue that that happened to them whiche Paule speaketh of, that casting awaye shame they became more wanton than besemed Christian women. That so they not onely sinned, in breaking their Faith geuen to the Chirch, but swarued from the common law of godly women. But firste I deny that they did professe vnmaried life for any other reson, but be∣cause mariage agreed not with that ministerie which they toke in hand: and I deny that they did binde themselues at al to single life, but so farr as the necessitie of their vocatiō did beare. Againe I do not graūt that they were so bounde, but that it was then also better for them to mary, than either to be troubled with the prickinges of the flesh, or to fal into any vnclennese. Thirdly I say that that age is appointed of Paule, which is cōmonly out of danger: specially sithe he cōmaūdeth them only to be chosē, which cōtented w^t one mariage haue alredy shewed a token of their cōtinēce. And we do for no other resō disallow y^t vow of vnma∣ried life, but because it is both wrongfully taken for a seruice of God, & it is rashly vowed of them to whō power of continence is not geuen.

But how was it lawful to draw this place of Paul to Nonnes? For [ 19] there were created deconisses, not to delite God with singing and wyth mumbling not vnderstanded, & lyue the rest of their time idle: but that they should execute publike ministration towarde the poore, that they should with all study, earnestnesse, and diligence, endeuor themselues to the duties of charitie. They did not vow vnmaried life, to yeld therby any worship to God because they absteined from mariage: but only be∣cause they were therby the more vncombred to execute their office. Fy∣nally they did not vow it, either in the beginning of their youth, or yet in the middest of their flowing age, that they might afterwarde learne to late by experience into how great a hedlong downefal they had thro∣wen themselues: but when they semed to haue passed all danger, than they vowed a no lesse safe than holy vow. But (not to enforce the firste twoo pointes) I say it was not lawful to haue women receiued to vow continence before the age of three score yeres: forasmuch as the Apostle admitteth only women of .lx. yeres olde, and commaundeth the yonger to marry and bryng fourth childrē. Therfore neither that release made of .xii. yeres, and then xx. and afterward of thirty yeres▪ can be any way excused: and much lesse is it tolerable, that silly maides, before that they can by age knowe themselues, or haue any experience of themselues, at not only trained by fraude▪ but cōstrayned by force & threateninges to put on those cursed snares. I will not tarry vpō cōfuting the other twoo vowes. Only this I say: beside this that they be entangled w^t not a few

superstitions, (as the mater is now a daies) they seme to be made to this purpose, that they which vow them should mock both God and mē. But least we should seme to maliciously to shake vp euery small parcel, we will be contente with that generall confutation whiche is aboue set.

What manner of vowes be lawfull and acceptable to God, I thynke [ 20] is sufficiently declared. Yet because somtime vnskilfull and fearefull consciences, euen when they misslike or disallowe any vowe, do neuer∣thelesse dout of the bynding, and are greuously tormented, when they bothe drede to breake their Faith geuen to God, and on the other side they feare least they should more sinne in keping it: here they are to be succoured, that they may wynde themselues out of this distresse. But, to take awaye all dout at ones: I say that all vowes being not lawful, nor rightly made, as they are nothing worth before God, so oughte to be voide to vs. For if in contractes of men those promises only doe bynde, in which he with whom we contract would haue vs bounde: it is an absurditie, that we should be driuen to the keping of those things which God doth not require of vs: specially sith our works are no other∣wise right, but when they please God, and when consciences haue this testimonie that they please hym. For this remaineth certaine, whatso∣euer is not of Faith,* 1.441 is sinne. Whereby Paule meaneth, that the worke which is taken in hande with douting, is therefore faulty, because Faith is the roote of al good workes, by which we are assured that they be acceptable to God. Therefore if it be lawfull for a Christian man to goe about nothing without this assurednesse: if by faulte of ignorance they haue taken any thing in hande, why shoulde they not afterwarde geue it ouer when they be deliuered from errors. Sithe vowes vnadui∣sedly made are such, they do not onely nothing binde, but are necessarily to be vndone. Yea what if they are not onely nothing estemed, but also are abhominable in y^e sight of God, as is aboue shewed? It is nedelesse to discourse any longer of a mater not nedefull. This one argumente semeth to me to be enough to pacifie godly consciēces and deliuer them from all dout: that whatsoeuer workes doe not flowe out of the pure fountaine and be not directed to the lawfull ende, are refused of God: and so refused that he no lesse forbiddeth vs to goe forewarde in them, than to beginne them. For hereupon foloweth, that those vowes which procede of error and superstition, are both of no value before God, and to be forsaken of vs.

Moreouer he y^t shall knowe this solution, shall haue wherewith he [ 21] may defende againste the sclaunders of the wicked, them that departe from monkerie to some honest kynde of lyfe. They are greuously accused of breache of Fayth and periurie, because they haue broken (as it is commonly thoughte) the insoluble bonde wherewith they were bounde to God and to the Chirch. But I say that there was no bonde, where God doth abrogate that whiche man confirmeth. Moreouer, ad∣mitting that they were bounde, when they were holdē entangled with not knowing of God and w^t error: nowe sins they are lightened w^t the knowlege of y^e truth,* 1.442 I say y^t they are therewithall free by the grace of Christe. For if the crosse of Christe haue so greate effectualnesse, that it looseth vs frō the curse of the law of God, wherw^t we were holdē bonde

how much more shal it deliuer vs frō forein bondes, which are nothing but the snaring nettes of Satan? To whomsoeuer therfore Christ shi∣neth with the lighte of his Gospell, it is no doute that he looseth them from all snares whiche they had put vpon themselues by superstition. Howbeit they want not yet an other defense, if they were not fitt to liue vnmaried. For if an impossible vow be a sure destruction of the soule, whom the Lorde would haue saued and not destroied: it foloweth that we ought not to continue therin. But howe impossible is the vowe of continēce to them that are not endued with a singular gift, we haue al∣redy taught, and experience speaketh it though I holde my peace. For neither is it vnknowen with how great filthinesse almost all monaste∣ries do swarme. And if any of them seme honester, and more shamefast than the rest: yet they are not therfore chast because they suppresse and kepe in the fault of vnchastitie. So verily God doth with horrible exā∣ples take vengeance on the boldnesse of men, whiche forgetting their owne weakenesse, do against nature couet that which is denied them, and despising the remedies which the Lord had geuen them at hande, do trust that they can with stubbornnesse and obstinatie ouercome the disease of incontinence. For what ells shall we cal it but stubbornnesse, when one being warned that he nedeth mariage, and that the same is geuen him of the Lord for a remedie, doeth not onely despise it, but also bindeth himselfe with an othe to the despising of it?

¶ The .xiiii. Chapter. Of Sacramentes,

BYside the preaching of the Gospell, an other helpe of like sort is in the Sacramētes: of which to haue some certaine doctrine taught, is much behouefull for vs, wherby we may learne both to what ende they were ordeined, and what is now the vse of them. First it is mete to consider what is a Sacramente. It semeth to me that this shalbe a playne and propre definition, if we say that it is an outwarde signe, wherwith y^e Lord sealeth to our cōsciences the promises of his good wil toward vs, to sus∣teine the weakenesse of our Faith: and we againe on our behalues doe testifie our godlinesse towarde him as well before him and the Angels as before mē. We may also with more brefenesse define it otherwise: as to call it a testimonie of Gods fauor towarde vs confirmed by an out∣warde signe, with a mutuall testifieng of our godlinesse towarde him. Whether soeuer you choose of these definitions, it differeth nothing in sense from that definition of Augustine, which teacheth that a Sacra∣mēt is a visible signe of a holy thig, or a visible forme of inuisible grace: but it doth better and more certainly expresse y^e thing it selfe. For wher∣as in that brefenesse there is some darknesse, wherin many of y^e vnskil∣fuller sort are deceiued, I thought good in moe wordes to geue a fuller sentence, that there should remaine no dout.

[ 2] For what reason the olde writers vsed this worde in y^e sense, it is not hard to see. For so oft as the olde translater would rēder in Latine this

Greke worde Mysterion mysterie, specially when diuine maters were entreated of,* 1.443 he translated it Sacrament. So to the Ephesians, That he might make knowen vnto vs the Sacrament of his will. Againe, if yet ye haue heard the distribution of the grace of God, which is geuen to me in you, because according to reuelatiō the Sacrament was made knowen to me.* 1.444 To the Colossians, The mysterie which hath ben hiddē from ages and generations, but now is manifested to his Saintes, to whom the Lord would make knowen the richesse of this Sacramente. &c. Againe to Timothee, A great Sacrament of godlinesse: God is opē∣ly shewed in the flesh. He would not say a secret, least he shoulde seme to say somwhat vnder the greatnesse of the thinges. Therfore he hath put Sacrament in stede of Secret, but of a holy thing. In that significatiō it is somtime founde amōg the ecclesiastical writers. And it is well en∣ough knowen, that those which in Latine are called Sacramentes, in Greke are Mysteries: which expressing of one thing in twoo seuerall wordes endeth all the contention. And hereby it came to passe that it was drawen to those signes whiche had a reuerende representation of hie and spiritual thinges.* 1.445 Which Augustine also noteth in one place. It were long (sayth he) to dispute of y^e diuersitie of signes, which when they perteine to diuine thinges, are called Sacramentes.

Now of this definitiō which we haue set, we vnderstande that a Sa∣crament [ 3] is neuer without a promise going before it, but rather is adioi∣ned as a certaine addition hanging to it, to this ende that it should con∣firme and seale y^e promise it selfe, and make it more approued vnto vs, yea after a certaine maner ratified. Which meane the Lord foreseeth to be nedefull first for our ignorance and dullnesse, and thē for our weak∣nesse: and yet (to speake properly) not so much to cōfirme his holy word, as to stablish vs in the Faith therof. For the truth of God is by it selfe sounde and certaine enough, and can not frō any other where receiue better confirmation than from it selfe. But our Faith, as it is smal and weake, vnlesse it be stayed on euery side, and be by al meanes vpholden, is by and by shaken, wauereth, staggereth, yea and fainteth. And here∣in verily the mercifull Lorde according to his great tender kindnesse tempereth himselfe to our capacitie: that, whereas we be naturall men, which alway creping vpon the grounde and sticking fast in y^e flesh, dooe not thinke nor so much as cōceiue any spiritual thing, he vouchesaueth euen by these earthly elementes to guide vs vnto himselfe, and in the fleshe it selfe to set fourth a mirror of spirituall good thinges. For if we were vnbodily (as Chrysostome sayth) he would haue geuen vs y^e very same thinges naked and vnbodily.* 1.446 Now because we haue soules putte within bodies, he geueth spirituall thinges vnder visible thinges. Not because there are suche giftes planted in the natures of the thinges which are set fourth to vs in the Sacramentes: but because they were signed by God to this signification.

And this is it which they cōmonly say, y^t a Sacramēt cōsisteth of the [ 4] word & the outward signe. For we must vnderstande y^e worde to be, not that which being whispered w^tout meaning & Faith, w^t onely noise as it were w^t a magical enchauntment hath power to cōsecrate y^e element: but which being preached maketh vs to vnderstande what the visible signe meaneth. Therfore y^t which was vsually done vnder y^e tyrānie of

the Pope, was not without a great profaning of the mysteries. For they thought it inough, if the Prest, while the people stode amasedly ga∣zing at it without vnderstanding, did mumble vp the forme of consecra∣tion. Yea they of set purpose prouided this, y^t no whit of doctrine shoulde thereof come to the people: for they spake all thinges in Latine be∣fore vnlearned men. Afterwarde superstitiō brake out so farr, that they beleued that the consecration was not formally made, vnlesse it were with a hoarse whispering sounde which fewe might heare. But Augu∣stine teacheth farr otherwise of the Sacramental worde. Let the word (sayth he) be added to the element,* 1.447 and there shalbe made a Sacramēt. For whense cometh this so great strength to the water, to touch the bo∣dy and washe the soule, but by the word making it? not because it is spo∣ken, but because it is beleued. For in the very worde it selfe the sounde which passeth is one thing, and the power whiche abideth is an other. This is the worde of Faith which we preach,* 1.448 sayth the Apostle. Where∣vpon in the Actes of the Apostles it is said, by Faith cleansing their hartes. And Peter the Apostle sayth. So Baptisme also saueth vs: not the putting away of the filthinesse of the flesh, but the examination of a good cōscience. This is the worde of Faith which we preach: by which without dout, that it may be able to cleanse, Baptisme also is halowed. You se how it riquireth preaching, wherupō Faith may growe. And we nede not to trauaile much in profe hereof, forasmuch as it is clere what Christ did, what he commaunded vs to do, what the Apostles folowed, what the purer Chirch obserued. Yea euen from the beginning of the world it is knowen, that so oft as God offred any signe to the holy Fa∣thers, there was added an vnseparable knot of doctrine, without which our senses should be made amased with bare beholding. Therfore whē we heare mention made of the Sacramental worde, let vs vnderstand the promise, which being with a loude voice preached of the minister may leade the people thether as it were by the hande, whether y^e signe tendeth and directeth vs.

Neither are some to be heard which trauail to fight against this, w^t a [ 5] doble horned argument rather suttle than sounde. Either (say they) we know, or we knowe not, that the worde of God which goeth before the Sacrament, is the true will of God. If we knowe it, then we learne no new thing of the Sacrament which foloweth after. If we know it not, then neither wil the Sacramente teach it, whoes whole force standeth in y^e worde. Wherunto let this brefely be for an answere: that the seales which are hanged at patentes and other publike instrumentes, takē by themselues are nothing, forasmuche as they shoulde be hanged in vaine if the parchemente had nothing written in it: yet they doe not therefore not confirme and seale that which is written, when they be added to writinges. Neither can they say that this similitude is lately fayned by vs,* 1.449 whiche Paule himselfe vsed, calling Circumcisiō a seale, where he purposely trauaileth to proue, that Circumcision was not righteousnesse to Abraham, but a sealyng of that couenaunte, by faith whereof he had alredy ben iustified before. And what, I beseche you, is there that may muche offende any man, if we teache that the promise is sealed with Sacramentes, when of the promi∣ses themselues it is euidente that one is confirmed with an other?

For as euery one is manifester, so is it more fit to vpholde faith. But y^e Sacramētes do both bring most clere promises, and haue this peculi∣ar more than the worde, that they liuely represent them to vs as it wer painted out in a table. Neither ought y^t distinction any thing to moue vs, which is wont to be obiected, betwene Sacramentes and seales of patentes: that wheras both consist of carnall elementes of this world, those can not suffice or be mete to seale the promises of God, which are spirituall and euerlasting, as these are wont to be hāged to, for sealing of the grauntes of Princes concerning fading and fraile thinges. For a faithfull man, when the Sacramentes are pr••sente before his eyes, sticketh not in that fleshly sighte, but by those degrees of proportion, whiche I haue spoken of, he riseth vp with godly consideration to the hie mysteries which lie hidden in the Sacramentes. [ 6]

And sith the Lord calleth his promises,* 1.450 couenantes: and his Sacra∣mentes, seales, of couenantes: a similitude may wel be brought frō the couenantes of men. What can a sowe killed worke, if wordes were not vsed, yea vnlesse they wente before? For sowes are many times killed without any more inwarde or hier, mysterie. What can the geuing of a mans righte hande doe, sithe oftentimes handes are matched with enmitie? But when woordes haue gone before, by suche signes the lawes of leagues are stablished, althoughe they were firste con∣ceiued, made, and decreed in woordes. Therefore Sacramentes are exercises whiche make the credit of the woorde of God certay∣net vnto vs: and because we are carnall, they are deliuered vnder carnall thinges: that so they shoulde instruct vs according to the ca∣pacitie of our dullnesse, and guide vs by the hande as scholemaisters guide children.* 1.451 For thys reason Augustine calleth a Sacrament, a visible woorde: because it representeth the promises of God as it were painted in a table, and setteth them before our sighte con∣ningly expressed and as in an image. Other similitudes also may be broughte, whereby Sacramentes may be more plainly set out, as if we call them pillers of our Fayth. For as a bylding standeth and resteth vpon the fundation: yet by setting vnder of pillers, it is more surely stablished: so▪ Faith resteth vpon the worde of God, as vpon a fundation: but when Sacramentes are added, it stayeth yet more soundly vpon them as vppon pillers. Or if we call them loking glasses, in which we may beholde the richesse of the grace of God, which he geueth vs. For (as we haue alredy sayd) he doth in them manifestlye shewe himselfe to vs, so much as is geuen to our dullnesse to knowe, and doth more expressly testifie his good will and loue towarde vs thā by hys worde.

Neither doe they reson fittly enough to the purpose, when they la∣bor [ 7] to proue hereby that they are not testimonies of the grace of God, because they are also geuen to the wicked, whiche yet doe therby fele God nothing more fauourable to them, but rather procure to them∣selues more greuous damnation. For by the same argumente neither shoulde the Gospell, whiche is heard and despised of many, be the testimonie of the grace of GOD: nor yet Christ himselfe, whiche was seen and knowen of many, of whome very fewe receiued him. The lyke we may also se in patentes. For a greate parte of the

multitude laugheth at and scorneth that authentike seale, howso∣euer they knowe that it proceded from the Prince to seale his will withal: some regarde it not, as a thing not perteining to them: some al∣so abhorre it: so that considering this so egal relation of both, that same similitude which I haue aboue vsed, ought more and more to be liked. Therfore it is certaine that the Lorde doeth offer vnto vs mercy and a pledge of his grace both in his holy woorde and in the Sacramentes: but the same is not receiued but of them whiche receiue the worde and Sacramentes with sure Faith: like as Christe is offred of the Father vnto saluation, to all, yet his is not acknowleged and receiued of all. Augustine in one place minding to declare the same, sayd that the effec∣tualnesse of the woorde is shewed fourth in the Sacrament: not be∣cause it is spoken, but because it is beleued. Therefore Paule, when he speaketh to the faithfull, so entreateth of Sacramentes that he inclu∣deth the communion of Christe in them, as when he sayth: all ye that are Baptised,* 1.452 haue put on Christ. Againe, we are all one body and one Spirite, which are Baptised in Christe. But when he speaketh of the wrongfull vse of Sacramentes, he geueth no more to it than to colde and voide figures. Whereby he signifieth, that howsoeuer the wic∣ked and hipocrites with their peruersnesse do either oppresse or darken or hinder the effect of the grace of God in the Sacramentes, yet that withstandeth not but that where and so ofte as it pleaseth God, bothe they may bryng a true testimonie of the communicating of Christ, and the Spirite of God himselfe may deliuer and performe that which they promyse. We determine therefore that Sacramentes are truely cal∣led testimonies of the grace of God, and as it were certaine seales of the good will which he beareth toward vs: which by sealing it vnto vs, doe by this meane susteine, nourishe, confirme, and encrease our faith. As for the reasons which some are wont to obiect against this sentēce, they are to tryfling and weake. They say that if our Faith be good, it can not be made better: for they say that it is no Faith, but which with∣out shaking, stedfastly, and without withdrawing, resteth vppon the mercy of God.* 1.453 It had ben better for suche to pray with the Apostles that the Lorde woulde encrease their Faith, than carelesly to pretende suche a perfection of Fayth, whiche neuer any of the sonnes of men hath obteined, nor any shall obteine in thys lyfe. Lett them answer, what manner of Faith they thinke that he had which sayd:* 1.454 I beleue Lorde, helpe my vnbeleuingnesse. For euen that Fayth, howsoeuer it was but a begone Faith, was a good Faith, and myghte be made better when vnbeleuingnesse were taken away. But they are confuted by no certainer argument than by their owne conscience. For if they confesse themselues sinners, (whiche whether they will or no, they can not denye) they muste nedes impute the same to the imperfection of their Fayth.

[ 8] But (say they) Philip answered the Eunuche, that he myghte be Baptized,* 1.455 if he beleued with all hys harte. What place here hath the confirmation of Baptisme, where Fayth fylleth the whole hart? Againe I aske them whether they doe not fele a good parte of their hart voide of Fayth: whether they doe not dayly acknowledge newe encreases. The heathen manne gloryed that he waxed olde with

learnyng. Therefore we Christians be thrise miserable, if we waxe olde with profityng nothyng, whoes faith oughte to goe forwarde by all degrees of ages, tyll it growe into a perfect man. Therfore in this place to beleue with all the hart,* 1.456 is not perfectely to beleue Christe, but onely from the harte and with a syncere mynde to embrace hym: not to bee full with hym, but with feruent affection to hunger, and thirste, and syghe towarde hym. This is the maner of the Scripture, to saye that that is doone with the whole harte, whiche it meaneth to be done syncerely and hartily.* 1.457 Of this sorce are these sayenges: I haue in all my harte soughte thee: I will confesse to thee in all my harte, and suche other. As on the other syde, where he rebuketh guilefull and de∣ceitfull men, he vseth to reproche them with hart and hart. Then they say further, that if faith be encreased by Sacramentes, the Holy ghost is geuen in vaine, whoes strength and worke it is to begyn, mainteyn, and make perfect faith. To whom in dede I graunt, that faithe is the propre and whole work of the Holy ghost, by whom beyng enlightned we knowe God and the treasures of his goodnesse, and without whoes light our mynde is so blynde, that it can see nothyng, so senslesse, that it can smell nothyng of spirituall thynges. But for one benefite of God which they set foorth, we consider three. For fyrst the Lord teacheth and instructeth vs with his worde: then he strengtheneth vs with sacramē∣tes: last of all he shineth into our myndes with the lyghte of his holye Spirite, and openeth an entrie for the woorde and Sacramentes into our hartes, whiche otherwyse should but strike our eares, and bee pre∣sent before our eies, and nothyng moue the inward partes.

Wherfore as touchyng the confirmation and encrease of Faith, I [ 9] wold haue the reader warned (which I thinke I haue already in plaine wordes expressed) that I do so assigne that ministerie to the sacramen∣tes, not as though I thought that there is perpetually in them I wote not what secrete force, by which they may of themselues be able to fur∣ther or confirme Faith: but because they are ordeined of the Lorde to this ende, that they shoulde serue to the stablishyng and encreasyng of Faith. But then onely they do truely performe their office, when that inwarde schoolemaister the Spirite is come to them, with whoes one∣ly power bothe the hartes are pearced, and affections are moued, and the entrie is sette open for the Sacramentes into oure soules. If he be absente, Sacramentes can do no more to our myndes, than if either the brightnesse of the sunne shoulde shine vppon blynde eies, or a voice sounde to deafe eares. Therfore I so make diuision betwene the Spirite and sacramentes, that the power of working remaine with the Spirite, and to the Sacramentes be left only the ministration, yea and the same voide and triflyng without the workyng of the Spirite: but of muche effectualnesse, when he inwardly woorketh and putteth foorth his force. Nowe it is plaine in what sorte accordyng to this sen∣tence, a godly mynde is confirmed in the faith by Sacramentes: that is to say, euen as the eies see by the brightnesse of the sunne, and the ea∣res heare by the sounde of a voice: of whiche neither the eies should any whitte perceiue any light, vnlesse they had a sight in them selues that might naturally be enlightened: and the eares should in vaine be knoc∣ked at with any crieng whatsoeuer it were, vnlesse they wer naturally

made and fitt to heare. But if it be true, whiche ought at ones to be de∣termined among vs, that what the sight worketh in our eies to seyng of the light, what the hearyng worketh in our eares to the perceiuyng of a voice, the same is the worke of the Holy ghost in our hartes, bothe to the conceiuyng, and susteinyng, and cherishing and stablishing of faith: then bothe these thynges do likewise folowe: that the Sacramentes do nothyng at all profite without the power of the Holy ghoste: & that no∣thyng withstandeth but that in hartes alredy taught of that scholemai∣ster, they may make faith bothe stronger and more encreased. Only this difference there is, that the power of hearyng and seyng is naturally set in our eares and eyes: but Christ beside the measure of nature doth by speciall grace worke the same in our myndes.

[ 10] Wherby those obiections also, which comber some men, are dissolued: That if we ascribe to creatures either the encrease or confirmation of Faith, there is wrong done to the Spirite of God, whom we ought to acknowlege the onely author therof. For neither doo we in the meane tyme take from hym the praise either of confirming or encreasyng it: but rather we affirme, y^t euen this that he encreseth & confirmeth faith, is nothing els but with his inward enlightning to prepare our myndes to receiue that confirming which is set foorth by the Sacraments. But if it be yet to darkly spokē, it shalbe made very clereby a similitude which I will bryng. If thou purpose with woordes to persuade a man to do any thyng, thou wilt search out all the reasons, wherby he may be dra∣wen to thy opinion, and may be in a maner subdued to obey thy counsel. But thou haste hetherto nothyng preuailed, vnlesse he likewise haue a pearcyng and sharpe iudgement, whereby he may wey what pitth is in thy reasons: vnlesse also he haue a tractable witt & ready to harken to teachyng: finally vnlesse he haue conceiued such an opinion of thy faith∣fulnesse and wisedome, as may be to him like a certaine foreiudgemēt to cause him to subscribe. For both there are many stubborne heads, which a man can neuer bowe with any reasons: and also where credite is sus∣pected, where authoritie is despised, little good is done euen with the willyng to learne. On the other syde lett all those thynges be present, they wyll truely bryng to passe that the hearer, to whome thou geuest counsel, will obey the selfe same counsels which otherwise he wold haue laughed to scorne. The same woorke also the Spirite woorketh in vs. For least the worde should beate our eares in vayne, least the Sa∣cramentes shoulde stryke oure eyes in vayne, he sheweth vs that it is God which speaketh therin, he softeneth the stubbornesse of oure harte, and frameth it to the obedience which is due to the word of the Lorde. Finally he conueyeth those outward woordes and Sacramentes from the eares into the soule. Therfore both•• the worde and the Sacraments do confirme our Faith, when they set before our eies the good wil of the heuenly Father toward vs, by knowlege of whom both the whole sted∣fastnesse of our Faith standeth fast, and the strengthe of it encreaseth: the Spirite confirmeth it, when in engrauing the same confirmation in in our myndes he maketh it effectual. In the meane tyme the Father of lightes can not be forbidden, but as he enlightneth the bodily ei••s with the beames of the sunne, so he may enlighten our myndes with sacra∣mentes, as with as brightnesse set meane betwene.

Whiche propretie the Lorde taught that there was in his outewarde [ 11] worde,* 1.458 when in the parable he called it sede. For as sede, if it fall vpon a desert and vntilled pece of grounde, will do nothyng but die: but if it be throwen vpon arable lande well manured and tylled, it wyll bryng foorth her fruite with very good encrease: so the word of God, if it light vpon a stiffe necke, it will growe barrein as that whiche is sowen vpon sande: but if it light vpon a soule manured with the hande of the hea∣uenly Spirite, it will be moste fruitefull. But if there be like reason of sede and of the worde: as we say that out of sede corne bothe springeth and encreaseth, and groweth vp to ripenesse: why may we not say that Faith taketh out of the worde of God bothe begynnyng, encrease, and perfection. Paule very well expresseth both these thyngs in sundry pla∣ces. For when he goeth about to put the Corynthians in remembrance howe effectually God vsed his trauaile,* 1.459 he glorieth that he hath the mi∣nisterie of the Spirite, as though the power of the Holy ghost wer with an vnseperable knot ioyned with his preachyng, to enlighten and tho∣roughly moue the mynde. But in an other place when he myndeth to admonishe them,* 1.460 of what force the worde of God is of it self being prea∣ched by man, he compareth the ministers themselues to husbandemen, which when they haue bestowed their labor and trauaile in tillyng the earth, haue no more to do. But what shold tillyng, and sowing, and wa∣teryng profit, vnlesse that whiche is sowen should receiue liuetynesse by heauenly benefite? Therfore he concludeth, that bothe he that planteth and he that watereth are nothyng: but that all thynges are to be ascri∣bed to God, whiche alone geueth the encrease. Therefore the Apostles do in their preachyng vtter the power of the Spirite, so farre as God vseth the instrumentes ordeined by hymselfe to the settyng foorth of his spirituall grace. Yet we must kepe still that distinction, that we remem∣bre, what man is able to do by hymselfe, and what is propre to God.

Sacramentes are so confirmations of our Faith, that many tymes [ 12] when the Lorde meaneth to take away the confidence of the very thyn∣ges that are by hym promysed in the Sacramentes, he taketh away the sacramentes themselues.* 1.461 When he spoyleth and thrusteth away Adam from the gifte of immortalitie, he sayth: Let him not eate of the fruite of lyfe, least he lyue for euer. What sayth he? Coulde that fruite restore to Adam his vncorruption, from which he was nowe fallen. No. But this is all one as if he had said: Least he should enioy a vaine confidēce if he kepe still the signe of my promise, let that bee shaken awaye from hym whiche myght bryng hym some hope of immortalitie. After this maner when the Apostle exhorteth the Ephesians to remēbre that they were forein gestes of the testamentes,* 1.462 strangers from the felowship of Israell, without God, without Christ, he saith, that they were not par∣takers of Circumcision. Whereby he doth (by figure of transnomi∣nation) signifie that they were excluded from the promise it self, which had not receiued the signe of the promise. To their other obiection, that the glorie of God is conueyed to creatures, to whome so muche power is ascribed, and that therby it is so farre diminished, we haue in redy∣nesse to answere that we set no power in creatures. Onely this we say, that God vseth meanes and instrumentes, whiche he hymselfe seeth to be expedient: that all thynges may serue his glorie, forasmuch as he is

Lorde and iudge of all. Therfore as by bread and other nourishemen∣tes he feedeth our body: as by the sunne he enlightneth the world: as by fire he warmeth: yet neither bread, nor the sunne, nor fyre, are any thing but so farre as by those instrumentes he dothe distribute his blessynges vnto vs: so spiritually he nourisheth Faith by the Sacramentes, whose onely office is to sett his promises before our eies to be loked vpon, yea to be pledges vnto vs of them. And as it is our duetie to fasten none of our affiance in other creatures, which by the liberalitie and bountiful∣nesse of God are ordeined to our vses, and by the ministerie wherof he geueth vs his giftes, nor to haue them in admiration & praise them as causes of our good: so neither ought our confidence to sticke fast in the Sacramentes, nor the glorie of God to be remoued vnto them: but lea∣uyng all thynges, both our Faith and confession ought to rise vp to him the author bothe of the sacramentes and of all thyngs.

[ 13] Wheras some bring an argument out of the very name of a Sacra∣ment, it is nothyng strong. A Sacrament (saye they) whereas it hath among allowed authors many significations, yet it hath but one which agreeth with the signes: that is, wherby it signifieth that solemne othe whych the soldior maketh to his capitaine when he entreth into profes∣sion of a soldior. For as by that othe of warfare newe soldiors do bynde their faith to the capitain, and professe to be his soldiors: so by our signes we professe Christ our capitaine, and do testifie that we serue vnder his banner. They adde similitudes to make therby the mater more playne. As a gowne made y^e Romains seuerally knowen frō the Grekes which dyd weare clokes: as y^e very degrees of men at Rome were discerned by their seueral signes: y^e degree of Senators from the degree of knightes, by purple cote and piked shooes: againe a knyghte from a cōmoner, by a ryng: so we beare our signes that may make vs seuerally knowen from prophane men. But by the thynges aboue said it is euident enough that the olde writers, whyche gaue to the signes the name of Sacramen∣tes, hadde no regarde howe this woorde was vsed among Latine wri∣ters, but for theyr owne purpose fayned this newe signification, wher∣by they signified onely holy Signes. But if wee will searche the mater more depely, it maye seme that they haue with the same relation applied this woorde to suche a signification, wherewith they haue remoued the name of Faith to that sense wherin it is nowe vsed. For wheras Faith is a truthe in performyng promises: yet they haue called Faith an assu∣rednesse, or sure persuasion whiche is had of the truth it selfe. Likewise wheras a Sacrament is y^e soldiors part wherby he voweth hymselfe to his capitayne: they haue made it the capitaynes parte, whereby he re∣ceyueth soldiors into roomes of seruice. For by the Sacramente the Lorde doothe promise that he will be oure God, and that we shall bee his people. But we passe ouer suche suttleties: forasmuche as I thynke I haue proued with argumentes playne enoughe, that they hadde respecte to nothyng ells but to signifie that these are Signes of holye and spirituall thynges. We receyue in deede the similitu∣des whyche they bryng of outwarde tokens: but we allowe not that that whyche is the last poynte in the Sacramentes, is by them set fo•• the chiefe yea and onely thyng. But this is the fyrste poynte, that they should serue our Faith before GOD: the later poynt that they

should testifie our confession before men. Accordyng to this later con∣sideration those similitudes haue place. But in the meane tyme lette that first point remaine: because otherwise (as we haue already proued) the mysteries should be but colde, vnlesse they were helpes to our faith, and additions to doctrine ordeined to the same vse and ende. [ 14]

Agayne we must be warned, that as these men doo weaken the force, and vtterly ouerthrowe the vse of Sacramentes: so on the contrarie syde there be some, which faine to Sacramentes, I wote note what se∣crete vertues, whiche are no where red to be putt in them by God. By which error the simple and vnskilfull are dangerously deceiued, while they are bothe taught to seke the giftes of God where they can not bee founde, and are by little and little drawen away from God, to embrace mere vanitie in stede of his veritie. For the Sophisticall schooles haue taught with great consent, that the Sacramentes of the new law, that is to say those which are nowe in vse in the Christian Chirch, do iustifie and geue grace, so that we do not laie a stoppe of deadly sinne. It can not be expressed howe pernicious and pestilent this opinion is, and so muche the more, because in many ages heretofore, to the great losse of the Chirch it hath preuailed in a great part of the world: Truely it is vtterly deuelishe. For when it promiseth righteousnesse without Faith, it driueth soules hedlong into destruction: then because it fetcheth the cause of righteousnesse from the Sacramentes, it byndeth the misera∣ble myndes of men already of their owne accorde to muche bendyng to the earth, with this superstition that they rather reste in the sighte of a bodily thyng than of God himselfe. Which two thyngs I wold to God we had not so proued in experience, so little nede they any long proofe. But what is a Sacrament taken without Faith, but the moste certaine destruction of the Chirch? For wheras nothyng is to be loked for ther∣of without the promise, and the promise dothe no lesse threaten wrathe to the vnfaithfull, than it offreth grace to the faithfull: he is deceyued that thinketh that there is any more geuen to him by the Sacraments, than that which beyng offred by the word of God, he receiueth by Faith. Wherupon an other thyng also is gathered, that the affiance of saluati∣on hangeth not vpon the partakyng of the Sacrament, as though Iu∣stification consisted therin: which we knowe to be reposed in Christ one∣ly, and to be cōmunicated vnto vs no lesse by the preachyng of the Gos∣pell, than by the sealyng of the Sacramente: and that withoute that it can not wholly stande.* 1.463 So true is that which Augustine also writeth, that inuisible sanctification may be without a visible signe, and agayn•• that a visible signe may be without true sanctification. For (as he also writeth in an other place,) men do put on Christ somtyme vntill the re∣ceyuyng of a sacrament, sometyme euen vntil the sanctification of life. And that firste poynt may be cōmon both to good and to euill: but this other is propre to the good and godly.

Herupon cometh that distinction if it be well vnderstanded, whiche [ 15] the same Augustine hath often noted, betwene a Sacrament, and the thyng of the Sacrament. For it not only signifieth, that the figure and truthe are there conteined, but that they doo not so hang together but that they may be seuered: and that euē in the very conioyning the thyng muste alwaye be discerned from the signe, that we geue not to the one

that which belongeth to the other. He speaketh of the seperation, when he writeth that the Sacramentes do worke in the only elect that which they figure.* 1.464 Agayne, when he writeth thus of the Iewes: When the sa∣cramentes were common to all, the gra••••••as not common, which is the power of the Sacramentes. So no•••••• also the washing of regene∣ration is common to all: but the grace it selfe, whereby the membres of Christ are regenerate with their hed, is not common to all. Agayne in an other place of the Supper of the Lord,* 1.465 We also at this daye receyue visible meate. But the Sacrament is one thyng, and the power of the Sacramente an other thyng. What is this, that many receiue of the altar and dye, and in receyuyng do die? For the Lordes morsell was poyson to Iudas: not because he receiued an euell thing, but because he beyng euell receiued a good thyng euelly. A little after, The sacramēt of this thyng, that is of the vnitie of the body and blood of Christe, is somewhere prepared on the Lordes table dayly, somewhere by certaine distances of dayes: and therof is receyued vnto life to some, and vnto destruction to some. But the thyng it selfe wherof it is a Sacrament, is receiued vnto life to all mē, but vnto destruction tomo mā, whosoeuer is partaker of it. And a little before he had sayd, He shall not dye whych eateth: but he which perteineth to the power of the sacrament, not to y^e visible Sacramēt: which eateth within, not without: whiche eateth with hart, not he which presseth with toothe. Thus you heare euery where, that a Sacrament is so seuered from his owne truthe by the vnworthi∣nesse of the receiuer, that there remaineth nothing but a vaine and vn∣profitable figure. But that thou mayst haue not a signe voide of truth: but the thyng with the signe, thou muste conceyue by Faith the woorde which is there enclosed. So how muche thou shalt by the Sacraments profite in communicatyng of Christ, so muche profyte shalte thou take of them.

[ 16] If this be somewhat darke because of the shortenesse, I will sette it out in mo wordes. I say that Christ is the mater, or (if thou wilte) the substance of all sacramentes: forasmuche as in hym they haue all their perfectnesse, and do promise nothyng without hym. So muche lesse to∣lerable is the error of Peter Lombard, which doth expresly make them causes of righteousnesse and saluation,* 1.466 wherof they be parts. Therfore biddyng all causes farwell whiche mans witt dothe faine to it selfe, we ought to stay in this one cause. Therfore how muche we be by their mi∣nisterie holpen to the nourishyng, confirmyng, and encreasyng of the true knowlege of Christ in vs, and to the possessyng of hym more fully, and to the enioyeng of his richesse, so muche effectualnesse they haue with vs. But that is don when we do with true faith receiue that which is there offred. Do the wicked then (wilte thou saye) bryng to passe by their vnthankfulnesse, that the ordinance of God be voide and turne to nothyng? I answer that that which I haue said, is not so to be takē, as though to force and truthe of the Sacrament dyd hang vppon the state or will of hym that receiueth it. For that whiche God hath ordey∣ned remaineth stedfast and kepeth still his nature, howsoeuer men doo varie. But sith it is one thyng to offre, an other to receiue: nothyng withstandeth but that the signe halowed by the worde of God may be in dede that which it is called, and kepe his owne force: and yet that there

come thereby no profite to an euell doer and wicked man. But Augu∣stine dothe in fewe woordes well assoyle this question.* 1.467 If (saythe he) thou receauest carnally, it ceasseth not to be spirituall: but it is not to thee. But as Augustine hath in the aforesayde places shewed that a Sacramēt is a thyng nothyng worth, if it be seuered frō the truth ther∣of: so in an other place he geueth warnyng that euen in the very conioy∣nyng nedeth a distinction, least we sticke to much in the outward signe. As (sayth he) to folowe the letter,* 1.468 and to take the signes in stede of the thinges, is a point of a seruile weakenesse: so to expounde the signes vnprofitably is a poynte of euell wandryng error. He nameth twoo faultes whyche are here to be auoyded: The one when we so take the signes as thoughe they were geuen in vayne, and when with abacyng or diminyshyng theyr secrete significations by oure enuiousnesse, we bryng to passe that they bryng vs no profite at all. The other, when in not raisyng our myndes beyonde the visible signe, we geue awaye to the Sacramente the praise of all those good thynges whiche are not geuen vs but of Christe onely, and that by the Holy ghoste, whyche maketh vs partakers of Christe hymselfe: and in dede by the helpe of the outwarde Signes: whiche if they allure vs to Christe, when they bee wrested an other waye, the whole profyte of them is vnworthyly ouerthrowen.

Wherfore let this remaine certaine, that there is no other office of the Sacramentes that of the worde of God: whiche is to offer and set [ 17] foorth Christ vnto vs, and in hym the treasures of heauenly grace: but they auayle or profite nothyng, but beeyng receiued by Faith: euen as wyne, or oyle, or any other liquor, though you poure it on largely, yet it will runne beside and perishe vnlesse the vessels mouth be open to re∣ceiue it, and the vessell though it be wette rounde about on the outsyde, shall neuerthelesse remayne emptie and voide within. Beside this we must beware, least those thynges whiche haue ben written by the olde writers somewhat to gloriously to amplifie the dignitie of Sacramen∣tes, shold leade vs away into an error nere to this: namely that we shold thinke that there is some secret power knitt and fastened to the Sacra∣mentes, that they maye of themselues geue vs the graces of the Holye ghost, like as wyne is geuen in a cup: wheras only this office is appoin∣ted to them by God, to testifie and stablish to vs the good wil of God to∣warde vs, and do profite no further vnlesse y^e Holy ghost ioyne himselfe to them, which may open our myndes and hartes, & make vs partakers of this testimonie, wherin also do clerely appere diuers & seueral graces of God. For the sacraments, as we haue aboue touched, are that thing to vs of God, which to mē are messangers of ioyfull thynges, or earne∣stes in stablishyng of bargaines: which do not of themselues geue any grace, but do tell and shewe vs, and (as they be earnestes and tokens,) doo ratifie vnto vs those thynges that are geuen vs by the liberalitie of God. The Holy ghost (whom the Sacramentes do not in common with∣out difference bring to al men, but whom the Lord peculiarly geueth to them that be his) is he that bringeth the graces of God with him, which geueth to the Sacramentes place in vs, whiche maketh them to bryng forth fruite. But although we do not denie that God hymselfe with the most present power of his Spirite is present with his owne institution,

least the ministration which he hath ordeined of the Sacraments shold be fruitlesse and vaine: yet we affirme that the inward grace of the Spi∣rite, as it is seuered from the outwarde ministerie, so ought to be seue∣rally weyed & considered. God therfore truely performeth in dede what soeuer he promiseth and figureth in signes: neither do the signes want their effect, that the author of them may be proued true and faithfull. The question here is only whether God worketh by his own and by in∣warde power (as they call it) or do resigne his office to outward signes. But we affirme, that whatsoeuer instruments he vse, his original wor∣kyng is nothyng hindered therby. When this is taught concernyng the Sacramentes, bothe their dignitie is honorably sett out, and their vse is plainely shewed, and their profitablenesse is abundantly reported, & the best meane in all these thynges is reteined, that neither any thyng be geuen to them which ought not, nor agayn any thyng be taken from them which is not conuenient to be taken from them. In the mean time that fained deuise is taken away, wherby the cause of iustification and power of the Holy ghost is enclosed in elementes as in vessels or wag∣gons: and that principall force whiche hath ben omitted of other is ex∣presly sett out. Here also it is to be noted, that God inwardly worketh that which the minister figureth and testifieth by outwarde doyng: least that be drawen to a mortall man, which God claimeth to himself alone. The same thyng also doth Augustine wisely touche. How (saith he) doth bothe Moses sanctifie,* 1.469 and God? Not Moses for God: but Moses with visible Sacramentes by his ministerie, but God with inuisible grace by his holy Spirite: where also is the whole frute of visible Sacraments. For without this sanctification of inuisible grace, what do those visible Sacramentes profite?

[ 18] The name of Sacramente, as we haue hetherto entreated of the na∣ture of it, doth generally conteyne all the signes that euer God gaue to men, to certifie and assure them of the truthe of his promises. Those he somtime willed to remaine in naturall thyngs, sometyme he deliuered them in miracles. Of the first kynd these be examples, as when he gaue to Adam and Eue, the tree of life for an earneste of immortalitie, that they myght assure themselues of it,* 1.470 so long as they dyd eate of the frute therof. And when he did set the heauenly boaw for a monument to Noe and his posteritie, that he wold no more from thensefoorth destroye the earth with ouerflowyng of water. These Adam and Noe had for Sa∣cramentes. Not that the tree did geue them immortalitie, which it could not geue to it selfe: nor that the Boaw (which is but a strikyng back of a sunbeame vpon the cloudes against it) was of force to hold in the wa∣ters: but because they had a marke grauen in them by the word of God, that they should be examples and seales of his testaments. And the tree was a tree before, and the boaw a boawe. When they were written vp∣pon with the word of God, then a newe forme was put into them, that they should begyn to be that which they were not before. That no man should thinke these thynges spoken without cause, the boawe it self is at this day also a witnesse of that couenant, which God made with Noe: whiche boaw so ofte as we beholde, we reade this promise of God writ∣ten in it, that the earthe shall neuer be destroyed with ouerflowyng

of waters. Therfore if any fonde Philosopher, to scorne the simplici∣tie of our Faith, do affirme that suche varietie of colors doth naturally arise of reflected beames and a cloude set against them: let vs graunte it in dede, but let vs laugh to scorne his senslesse follie, which doeth not acknowlege God the Lorde and gouernor of nature: whiche at hys ewne will vseth all the elementes to the seruice of his owne glory. If he had emprinted such tokens in the sunne, y^e sterres, the earth, stones, and suche like, they should all haue been Sacramentes to vs. Why are not vncoyned and coyned siluer both of one value, sith they are both one metall? euen because the one hath nothing but nature: when it is stry∣ken with a common marke, it is made money, and receiueth a newe valuation. And shall not God be able to marke his creatures with hys worde, that they may be made Sacramentes, whiche before were na∣ked elementes?* 1.471 Of the second kynde these were examples, when he she∣wed to Abraham a lighte in a smoking ouen: when he watered the flece with dew, the earth remayning dry: againe he watered the earth, the flece being vntouched, to promise victory to Gedeon: when he drew the shadowe of the diall .ix. lynes backeward, to promise safetie to Eze∣thias. These thinges, when they were done to relieue and stablishe the weakenesse of their Faith, were then also Sacramentes.

But our presente purpose is, to discourse peculiarly of those Sacra∣mentes, [ 19] whiche the Lord willed to be ordinarie in his Chirch, to nou∣rishe his worshippers and seruantes into one Faith and the confession of one Faith.* 1.472 For (to vse the wordes of Augustine) men can be congeled together into no name of religion either true or false, vnlesse they be bounde together with some felowship of visible signes and Sacra∣mentes. Sithe therefore the moste good Father foresawe thys neces∣sitie, he did from the beginning ordeine certayne exercises of godlinesse for his seruantes, whiche afterwarde Satan: by turning them to wic∣ked and superstitious worshippinges, hath many wayes depraued and corrupted. Hereupon came those solemne professions of the Gentiles into their holy orders, and other bastarde vsages: which although they were full of error and superstition, yet they also were therewith a profe that men could not in profession of religion be without suche outwarde signes. But because they neyther were grounded vppon the worde of God, nor were referred to that trueth whereunto all signes oughte to be directed, they are vnworthy to be rehearsed where mention is made of the holy signes whiche are ordeined of God and haue not swarued from their fundation, that is, that they should be helpes of true godli∣nesse. They consist not of bare signes, as were the boaw and the tree, but vpon Ceremonies: or rather the signes that be here geuen are Ce∣remonies. But as it is aboue sayd, that they be on y^e Lordes behalfe te∣stimonies of grace and saluatiō: so they be againe on our behalfe mar∣kes of profession, by which we openly sweare to the name of God, for our partes bynding our Faith vnto him. Therefore Chrysostome in one place fittly calleth them couenātinges wherby God byndeth hym∣selfe in league with vs, and we be bounde to purenesse and holinesse of life, because here is made a mutuall forme of couenanting betwene God and vs. For as the Lorde therin promiseth that he will cancell and blot out whatsoeuer giltinesse & penaltie we haue gathered by of∣fending,

and doth reconcile vs to himselfe in his only begotten Sonne: so we againe on our behalfes do by thys profession bynde oure selues vnto hym to the folowing of Godlinesse and innocence: so that a man may rightly say that such Sacramētes are Ceremonies, by which God wil exercise his people first to the nourishing, stirring vp, and strēgthe∣ning of Faith inwardly, then to the testifieng of religion before men.

[ 20] And euen these Sacramentes also were diuerse, after the diuerse or∣der of tyme, according to the distribution whereby it pleased the Lorde to shewe hymselfe after thys or that manner to men. For to Abraham and his posteritie Circumcision was commaunded: wherunto after∣warde purifienges,* 1.473 and Sacrifices, and other Ceremonies were ad∣ded out of the law of Moses. These were the Sacramentes of the Ie∣wes vntil the comming of Christ: at which comming, those being abro∣gate, twoo Sacramentes were ordeined, whiche nowe the Christian Chirch vseth, Baptisme, and the Supper of the Lord. I speake of those that were ordeined for the vse of the whole Chirch. For as for the lay∣eng on of handes, whereby the ministers of the Chirch are entred into their office, as I do not vnwillingly suffer it to be called a Sacrament, so I doe not recken it among the ordinarie Sacramentes. As for the rest which are commonly called Sacramentes, what they are to be ac∣compted, we shal se by and by. Howbeit the olde Sacramentes also had respect to the same marke, wherunto ours doe tende, that is to directe and in a maner leade by the hande to Christ: or rather as images to re∣present hym, and shewe hym fourth to be knowē. For wheras we haue alredy taught,* 1.474 that they are certayne seales wherwith the promises of God are sealed: and where it is most certaine, that there was neuer of∣fred any promise of God to men but in Christ: that they may teache vs of some promyse of God, they must nedes shewe Christ. Wherunto per∣teineth that heauenly paterne of the tabernacle and of the worshipping in the law, which was geuen to Moses in y^e mount. One only differēce there is, that those did shadowe out Christe being promised, when he was yet loked for: these doe testifie him alredy geuen and deliuered.

[ 21] When these thinges shall all be particularly and eche one seue∣rally declared, they shalbe made much playner. Circumcision was to the Iewes a signe, whereby they were putt in mynde, that whatsoeuer commeth of the sede of man, that is to saye the whole nature of man, is corrupte, and hath nede of proyning. Moreouer it was a teaching,* 1.475 and token of remembrance, whereby they should confirme themselues in the promyse geuen to Abraham, concerning that blessed sede in whome all the nations of the earth were to be blessed, from whome they had their owne blessing to be looked for. Nowe that healthfull sede (as we are taughte of Paule) was Chirst,* 1.476 in whome alone they hoped that they shoulde recouer that whiche they had loste in Adam. Wherefore Circumcision was to them the same thyng whiche Paule sayth that it was to Abraham, namely the seale of the righteousnesse of Fayth: that is to saye, the seale whereby they shoulde be more certainly assured, that their Fayth, wherewith they loked for that sede, shoulde be accompted to them of GOD for righteousnesse. But we shall vppon a better occa∣sion in an other place gooe throughe with the comparison of Cir∣cumcision

and Baptisme. Baptisinges and purifienges did sette be∣fore their eies their owne vncleannesse, filthinesses and pollution, wherwith they were defiled in their owne nature:* 1.477 but they promised an other washing, wherby al their filthinesses should be wiped and wa∣shed away.* 1.478 And this washing was Christ, with whoes blood we beeing washed do bryng hys cleannesse into the sight of God, that it maye hyde all our defilinges. Their Sacrifices did accuse them of their owne wickednesse, and therewithall did teache, that it was necessarie that there shoulde be some satisfaction whiche shoulde be payed to the iuge∣ment of God. That therefore there shoulde be some one chefe Bishop, a mediator betwene God and men,* 1.479 which should satisfie God by sheding of blood, and by offring of a Sacrifice whiche should suffice for the for∣geuenesse of synnes. This chefe Prest was Christ: he himselfe shed hys owne blood: he himselfe was the Sacrifice: for he offred himselfe obedi∣ente to hys Father vnto death: by which obedience he toke awaye the disobedience of man, whiche had prouoked the displeasure of God.

As for oure Sacramentes, they doe so muche more clerely pre∣sente [ 22] Christe vnto vs, as he was more nerely shewed to menne, sins he hath ben truely deliuered of his Father such as he had ben promised. For Baptisme doth testifie vnto vs that we cleansed and washed: the Supper of thankesgeuing testifieth that we be re∣demed. In water, is figured washing: in blood, satisfaction. These twoo thinges are founde in Christ whiche (as Iohn sayth) came in water and blood,* 1.480 that is to say that he mighte cleanse and redeme. Of whiche thing the Spirite of God also is a witnesse. Yea there are three witnesses in one, Water, Blood, and Spirite. In wa∣ter and blood we haue a testimonie of cleansing and redeming: but the Spirite the principall witnesse bryngeth vnto vs assured credit of suche wytnessing. This hie mysterie hath notably well ben she∣wed vs in the crosse of Christ,* 1.481 when water and blood slowed oute of his holy side: whiche side for that cause Augustine rightfully called the fountaine of oure Sacramentes: of which yet we must entreate somwhat more at large. There is no doute but that more plenti∣full grace also of the Spirite doth here shewe fourth it selfe if you compare tyme with tyme. For that perteineth to the glory of the kingdome of Christe, as we gather out of many places, but speci∣ally out of the .vii. Chapter of Iohn. In whiche sense we must take that sayeng of Paule,* 1.482 that vnder the lawe were shadowes, but in Chirst is the body. Neither is it his meaning to spoyle of their ef∣fecte the testimonies of grace, in whiche Gods will was in the olde tyme to proue hymselfe to the Fathers a true speaker, euen as at thys day he doth to vs in Baptisme and in the holy Supper. But onely his purpose was by waye of comparison to magnifie that whiche was geuen vs, least any shoulde thynke it maruaylous, that the Ceremonies of the lawe were abolished by the comming of Christ.

But that same schole doctrine (as I may also brefely touche thys by [ 23] the waye) is vtterly to be hissed out, wherby there is noted so greate a difference betwene the Sacramentes of the olde and newe lawe, as thoughe those did nothing but shadowe out the grace of God, and

these do presently geue it. For the Apostle speaketh no lesse honorably of those than of these, when he teacheth that the Fathers did eate the same spirituall meate which we eate,* 1.483 and expoundeth that same meate to be Christ. Who dare make that an empty signe, whiche deliuered to the Iewes a true communion of Christe? And the grounde of the cause which the Apostle there handleth, doth plainly fight on oure side. For, that no man trusting vpon a colde knowlege of Christe, and emptie ti∣tle of Christianitie, and outwarde tokens, shoulde presume to despise the iugemente of God: he sheweth fourth examples of Gods seueritie to be seen in the Iewes: that we shoulde knowe that the same peynes whiche they haue suffred, hang ouer vs, if we folowe the same faultes. Nowe that the comparison mighte be fitt, it behoued that he shoulde shewe that there is no vnegalnesse betwene vs and them in those good thinges wherof he die forbidde vs to boste falslye. Therefore firste he maketh vs egall in the Sacramentes, and lea∣ueth to vs not so muche as any smal pece of prerogatiue, that might en∣courage vs to hope of escaping vnpunished. Neither verily is it law∣full to geue any more to our Baptisme,* 1.484 thā he in an other place geueth to circumcision, when he calleth it the seale of the righteousnesse of Fayth. Whatsoeuer therefore is at this day geuen vs in our Sacra∣mentes, the same thyng the Iewes in olde tyme receiued in theirs, that is to say Christ with his spirituall richesse. What power our Sa∣cramentes haue, the same they also felte in theirs: that is to saye, that they were to them seales of Gods good will towarde them, in∣to the hope of eternall saluation. If they had ben apt expositors of the Epistle to the Hebrues, they would not haue so ben blynded. But when they red there,* 1.485 that sinnes were not cleansed by the Ceremonies of the law, yea that the olde shadowes had no auayling force to righte∣ousnesse: they neglecting the comparison which is there handeled, while they toke holde of this one thing, that the lawe of it selfe nothing profi∣ted the folowers of it, though simply y^e the figures were voide of truth. But the Apostles meaning is to bring the ceremonial law to nothing, vntill it come to Christ, vpon whom alone hangeth al the effectualnesse of it.

[ 24] But they will obiecte those thinges whiche are red in Paul concer∣ning the circumcision of the letter, that it is in no estimation w^t God, that it geueth nothing, that it is vaine. For suche sayenges seme to presse it down farr benethe Baptisme. Not so. For the very same might rightfully be sayd of Baptisme. Yea and also the same is sayd, firste of Paule hym selfe,* 1.486 where he sheweth that God regardeth not the out∣warde washing wherby we enter into profession of religion, vnlesse the minde within be both cleansed and continue in cleannesse to the ende: againe of Peter, when he testifieth that the trueth of Baptisme standeth not in the outwarde washing,* 1.487 but in a good witnessing, of conscience. But he semeth also in an other place vtterly to despise the circumcision made with hande, when he compareth it with the cir∣cumcision of Christe. I aunswere that euen in this place nothyng is abated of the dignitie of it. Paule there ••isputeth against them, whiche required it as necessarie when it was nowe abrogate. Ther∣fore he warneth the faythfull, that leauing the olde shadowes they

should stande fast in the truth. These maisters (sayth he) instantly call vpon you, that your bodies may be circumcised. But ye are spiritually circumcised according to y^e soule and body. Ye haue therefore the deliue∣rance of the thing in dede, which is much better thā the shadow. A man might take exceptiō to y^e contrary & say, y^t the figure is not therfore to be despised because they had y^e thing in dede: forasmuch as y^t putting of of the old man of which he there spake, was also amōg y^e Fathers, to whō yet outwarde Circumcision had not ben superfluous. He preuenteth this obiectiō, whē he by and by addeth, y^t the Colossians were buried w^t Christ by Baptisme. Wherby he signifieth y^t at this day Baptisme is y^e same to Christiās, which circūcisiō was to y^e olde people: & therfore that circūcisiō can not be enioined to Christians w^tout wrōg done to Christ.

But that which foloweth and which I euē now alleged, is harder to [ 25] assoyle, that all the Iewishe Ceremonies were shadowes of thinges to come, and that in Christ is the body: but most hard of all is y^t whiche is entreated in many chapters of the Epistle to the Hebrues, y^t the blood of beastes, atteined not to consciences: that the law had a shadowe of good thinges to come, not an image of thinges: that the folowers of it obtei∣ned no perfection of the Ceremonies of Moses: and such other. I goe backe to that which I haue alredy touched, y^t Paule doth not therefore make the Ceremonies shadowish, because they had no sounde thing in them: but because the fulfilling of them was after a certayne maner hanged in suspense vntil the deliuering of Christ. Agayne I say y^t thys is to be vnderstanded not of the effectualnesse, but rather of the manner of signifieng. For till Christ was manifestly shewed in the fleshe, al the signes did shadow hym out as absent, howsoeuer he did inwardly vtter to the faithfull y^e presence of hys power and of hymselfe. But thys we ought chefely to marke, y^t in al those places Paule doth not speake sim∣ply, but by way of cōtention. Because he striued with the false Apostles, which would haue godlinesse to cōsist in the Ceremonies only w^tout any respect of Christ: to cōfute them, it sufficed only to entreate, of what va∣lue Ceremonies are by thēselues. This marke also y^• author of y^e Epi∣stle to y^e Hebrues folowed. Let vs therfore remēber y^t here is disputed of Ceremonies, not as they be takē in their owne & natural signification, but as they be wrested to a false & wrongful expositiō: not of the lawful vse of them, but of the abuse of superstition. What maruel is it therfore if Ceremonies being seuered frō Christe, are vnclothed of al force? For al sygnes whatsoeuer they be, are brought to nought, when the thyng signified is takē away. So whē Christ had to do w^t them which thought that Manna was nothing ells but meate for the belly,* 1.488 he applieth hys speche to their grosse opinion, and sayth y^t he ministreth better meate, which may fede soules to hope of immortalitie. But if you require a plainer solution, the summe of all tendeth to this: First, that al that fur∣niture of Ceremonies, which was in the law of Moses, is a vanishing thing and of no value, vnlesse it be directed to Christe. Secondly, that they so had respecte to Christe, that when he at length was ma∣nifestly shewed in the fleshe, they had theyr fulfilling. Finally, that it behoued that they shoulde be taken awaye by hys comming, euen as a shadowe vanisheth away in the clere lyght of the sunne. But because I doe yet differre longer discourse of y^t mater vnto that place

where I haue purposed to compare Baptisme with circumcision, ther∣fore I do now more sparingly touche it.

[ 26] Parhaps also those immeasurable praises of y^• Sacramentes, which are red in y^e old writers cōcerning our signes, deceiued those miserable Sophisters. As this of Augustine. That y^e Sacramentes of y^e old law did only promise y^e Sauior,* 1.489 but ours doe geue saluatiō. Whē they mar∣ked not y^t these and such other formes of speaking were spoken: they al∣so published their excessiue doctrines, but in a cleane contrarie sense frō the writing of the olde Fathers. For Augustine meant no other thing in that place, than as y^e same Augustine writeth in an other place, That the Sacramentes of the law of Moses did foretell of Christ, but oures do tel of him present. And against Faustus. That those were promises of thinges to be fulfilled, these were tokens of thinges fulfilled: as if he should say, that those figured him when he was loked for, but ours doe as it were shewe hym present which hath ben already deliuered. More∣ouer he speaketh of the manner of signifying, as also he sheweth in an other place.* 1.490 The law (sayth he) and the Prophetes had Sacramentes, foretelling of a thing to come: but the Sacramentes of our tyme doe testifie that that is already come, which those did declare to be to come. But what he thought of the thing and effectuallnesse, he expoundeth in many places: as when he sayeth, that the Sacramentes of the Iewes were in signes, diuerse: but in y^e thing signified, egal with ours: diuerse in visible forme, but egall in spiritual power. Againe: In diuerse signes is all one Fayth: so in diuerse signes, as in diuerse woordes: because wordes change their soundes by tymes: and truly wordes are nothing but signes. The Fathers did drinke the same spirituall drinke, for they dronke not the same bodily drinke. Se ye therfore, Faith remayning one, the signes varied. To them the rocke was Christ: to vs that is Christ which is set vpon the altar. And they dronke for a great Sacra∣ment, the water flowing out of the rocke: what we drynke, the faithfull know. If thou consider the visible forme, they dronke an other thyng: if an vnderstable signification, they dronke the same spirituall drinke. In an other place, in the mysterie the same is their meate and drynke which is ours:* 1.491 but the same in signification, not in forme: because the selfe same Christ was figured to them in the rocke, and shewed to vs in the flesh. Howbeit in this behalfe also we graunt that there is some dif∣ference. For both Sacramentes doe testifie that the fatherly good wyl of God and y^e graces of the Holy ghost are offered vs in Christ: but our Sacramentes testifie it more clerely and brightly. In both is a deliue∣ring of Christ: but in these more plenteous and fuller, namely as that difference of the olde and new Testamēt beareth, of which we haue en∣treated before.* 1.492 And this is it that the same Augustine meant (whom we more often allege as the best and faithfullest witnesse of al the old wri∣ters) where he teacheth, that when Christ was reueled, Sacramentes were ordeined both in number fewer, in signification hier, in force more excellente. Of this thing also it is expediente that the reders be brefely warned, that whatsoeuer the Sophisters haue triflingly taught cōcer∣ning the worke wrought, is not only false, but disagreeth w^t the nature of y^• Sacramētes, which God hath ordeined, y^t the faithful being voide and nedy of al good things should bring nothing thether but beggerie.

Whereupon foloweth that in receiuing them, these men do nothing wherby they may deserue praise: or that in this doing (whiche in theyr respecte is merely passiue) no worke can be ascribed vnto them.

¶The .xv. Chapter. Of Baptisme.

BAptisme is a signe of the entring wherwith we ar re∣ceiued into the felowship of y^e Chirch, that being graf∣fed into Christ we may be reckned among the childrē of God. Now, it was geuen vs of God to this ende. (which I haue taught to be common to al the myste∣ries) first, that it should serue to our Fayth with hym, and to our confession before men. We wil orderly de∣clare the maner of both purposes. Baptisme bringeth three thinges to our Fayth, which also must be seuerally entreated of. This is the first which the Lord setteth out vnto vs, that it should be a token and profe of our cleansing: or (to expresse my mynde better) it is lyke to a certaine sealed charter, wherby he confirmeth vnto vs, that al our synnes are so defased, cancelled, and blotted out, that they may ne∣uer come in his sight, not be rehearsed, not be imputed. For he willeth y^t al they y^t beleue should be Baptised into forgeuenesse of synnes. Ther∣fore they which thought that Baptisme is nothing ells but a marke and token, wherby we professe our religion before men, as soldiars beare the conufance of their capitaine for a marke of their profession, wey not that which was the chefe thing in Baptisme. That is this, y^t we shoulde receiue it with this promise,* 1.493 that whosoeuer beleue and are Baptised, shalbe saued.

In this sense is that to be vnderstode which Paule writeth, that the [ 2] Chirch is sanctified of Christ her spouse,* 1.494 and cleansed with washing of water in the worde of lyfe. And in an other place, that we are saued according to his mercy by the washing of regeneration and of the rene∣wing of the Holy ghost. And that which Peter writeth, that Baptisme saueth vs. For Paules will was not to signifie, that our washing and saluation is perfectly made by water, or that water conteyneth in it self the power of cleanse, regenerate, and renew. Neither did Peter meane the cause of saluation, but only y^e knowlege & certaintie of such giftes to be receiued in this Sacrament: which is euidently enough expressed in the wordes themselues. For Paul knitteth together the word of lyfe, & Baptisme of water: as if he had sayd, y^t by y^e Gospel the message of wa∣shing & sanctifieng is brought vs, y^t by Baptisme such message is sealed. And Peter immediatly adioyneth, y^t that Baptisme is not the putting away of y^e filthinesse of the flesh, but a good cōscience before God, which is of Fayth. Yea Baptisme promiseth vs no other cleansing, but by the sprinkling of the blood of Christ: which is figured by water, for y^e lyke∣nesse of cleansing & washing, Who therefore can say y^t we be cleansed by thys water, which certainly testifieth that the blood of Christ is oure true & onely washing? So that frō no where ells can be fetched a surer reason to confute their blinde error which referr al thinges to y^e power

of the water, thā from the signification of Baptisme it selfe: which doth withdraw vs as wel from that visible element which is set before oure eies, as from all other meanes, that it may bynde our mindes to Christ alone.

[ 3] Neither is it to be thought that Baptisme is applied only to the time past, that for new fallinges, into whiche we fall backe after Baptisme, we must seke new remedies of clensing in I wote not what other Sa∣cramentes, as thoughe the force of Baptisme were worne out of vse. By this error it came to passe in old time, that some would not be Bap∣tised but in the vttermost peril of life, and at their laste gaspinges, that so they might obteine pardon of their whole life. Against whiche way∣warde suttle prouision the olde Bishops so oft inuey in their writinges. But thus we ought to thinke, that at what time soeuer we be Baptised, we are at ones washed and cleansed for al our life. Therfore so ofte as we fal we must goe backe to the remembrance of Baptisme, and there∣with we must arme our minde, that it may be alway certaine and assu∣red of y^e forgeuenesse of sinnes. For though when it is ones ministred, it semeth to be past, yet by later sinnes it is not abolished. For y^e cleannesse of Christ is therin offred vs: that alway florisheth, is oppressed with no spottes, but ouerwhelmeth & wypeth away al our filthinesse: yet oughte we not to take therof a libertie to sinne in tyme to come (as verily we be not hereby armed to such boldnesse) but this doctrine is geuen onely to them, which when they haue sinned, doe grone weryed and oppressed vnder their sinnes, that they may haue wherwith thei may raise vp and comfort themselues, least they should fal into confusion and desperatiō. So Paule sayth,* 1.495 that Christ was made to vs a propitiator, vnto y^e for∣geuenesse of faultes going before. Wherin he denieth not that therin is obteined perpetual & continual forgeuenesse of sinnes euē vnto death: but he meaneth that it was geuē of the Father, onely to poore synners. which wounded with the searing iron of conscience, to sighe to the Phi∣sitian. To these the mercy of God is offred. They whiche by escaping of punishment do hunt for mater and libertie to sinne, dooe nothing but prouoke to themselues the wrath and iugement of God.

[ 4] I knowe in dede that it is commonly thought otherwise, that by the benefite of repentance and of the keyes we do after Baptisme obteine forgeuenesse, which at our first regeneration is geuen vs by only Bap∣tisme. But they which deuise this do erre herin that they do not remem∣ber that the power of the keyes, wherof they speake, doth so hang vpon Baptisme that it ought in no wise to be seuered. The sinner receiueth forgeuenesse by the ministerie of the Chirch, namely not without the preaching of the Gospell. But what maner of preaching is that? That we be cleansed from sinnes by the blood of Christ. But what signe and testimonie is there of that washing, but Baptisme? We se therfore how that absolution is referred to Baptisme. And this error hath bredde vs the fayned Sacrament of Penance: of which I haue touched somwhat before, and the residue I wil make an ende of in place fit for it. But it is no maruell if men, which according to the grossenesse of their witt were immeasurably fast tyed to outwarde thynges, haue in this behalfe also bewrayed that faulte, that not contented with the pure institution of God, they did thrust in newe helpes fayned of themselues. As thoughe

Baptisme it selfe were not a Sacrament of repentance. But if repen∣tance be commended to vs for our whole life, the force also of Baptisme ought to be extended to the same boundes. Wherfore it is also no doute but that all the godly throughout all their life long, so oft as they be ve∣xed with knowlege in conscience of their owne sinnes, dare calle backe themselues to the remēbrance of Baptisme, y^t therby they may confirme themselues in the affiance of that onely and continuall washing which we haue in the blood of Christ.

It bringeth also an other fruit, because it sheweth vs our mortificatiō [ 5] in Christ,* 1.496 and new life in hym. For (as the Apostle saith) we are bapti∣sed into his death, beyng buried together with hym into death, that we may walke in newnesse of life. By whiche wordes he doth not only ex∣hort vs to the folowyng of hym (as though he did saye, that we are by Baptisme put in mynde, that after a certaine example of the deathe of Christ, we should die to our lustes: and after the example of his resur∣rection, we shold be raised vp to righteousnesse) but he fetcheth the ma∣ter muche deper: that is to say, that by Baptisme Christ hath made vs partakers of his death, that we may be graffed into it. And as the graffe receiueth substāce and nourishmēt of the roote into which it is graffed: so they that receiue Baptisme with such faith as thei ought, do truly fele the effectualnesse of the death of Christ in the mortifiyng of their flesh: and therwithall also they fele the effect of his resurrection in the quick∣nyng of the Spirite. Herupon he gathereth mater of exhortation: that if we be Christians, we ought to be dead to sinne, and to lyue to righte∣ousnesse. This selfe same argument he vseth in an other place:* 1.497 that we be circumcised, and haue put of the olde man, sins that we bee buried in Christ by Baptisme. And in this sense, in the same place which we haue before alleged, he called it the washyng of regeneration & of renewing. Therfore first free forgeuenesse of sinnes and imputation of righteous∣nesse is promised vs, and then the grace of the Holy ghoste, whiche may reforme vs into newnesse of life.

Last of all our Faith receiueth also this profite of Baptisme, that it [ 6] certainly testifieth vnto vs, that we are not only graffed into the death and life of Christ,* 1.498 but that we are so vnited to Christ hymselfe that we are partakers of all his good thynges. For therfore he hath dedicated and halowed Baptisme in his owne body, that he might haue it cōmon with vs,* 1.499 as a most strong bonde of the vnitie and felowshyp which he vouchsaued to entre into with vs: so that Paul proueth therby that we be the children of God, because we haue put on Christ in Baptisme. So we see that the fulfillyng of Baptisme is in Christ,* 1.500 whome also for this reason we call the propre obiect of Baptisme. Therfore it is no meruaile if it be reported that the Apostles baptised into his name, which yet wer commaunded to baptise into the name of the Father also and of the Ho∣ly ghost. For whatsoeuer giftes of God are set foorth in Baptisme, are founde in Christ alone. And yet it can not be, but that he whiche bapti∣seth into Christ,* 1.501 do therwithall call vppon the name of the Father and of the Holy ghost. For we are therfore cleansed with his blood, because the merciful Father, accordyng to his incomparable kyndnesse, willing to receiue vs into fauor, hath set him a mediator in the middest, to pro∣cure to vs fauor with him. But regeneration we so only obteyne by his

death and resurrection, if beyng sanctified by the Spirite we be endued with a new and spirituall nature. Wherfore both of our cleansyng & re∣generation: we obteine & after a certaine maner distinctly perceiue the cause in the Father,* 1.502 the mater in the Sonne, and the effect in the Holy ghost. So Iohn first baptised, so afterwarde the Apostles, with the ba∣ptisme of repentance into the forgeuenesse of sinnes: meanyng by this worde repentance, suche regeneration: and by forgeuenesse of sinnes washyng.

[ 7] Whereby also it is made moste certaine, that the ministerie of Iohn was altogether the same which was afterwarde committed to the Apo∣stles.* 1.503 For the diuers handes wherewith it is ministred, make not the Baptisme diuers: but the same doctrine sheweth it to be the same Bap∣tisme. Iohn and the Apostles agreed into one doctrine: bothe baptised into repentance, bothe into the forgeuenesse of sinnes, bothe into the name of Christe, from whome was bothe repentance and forgeue∣nesse of sinnes.* 1.504 Iohn saied that he was the lambe of God, by whome the sinnes of the worlde shoulde be taken away: where he made him the Sacrifice acceptable to the Father, the propitiator of righteous∣nesse, the author of saluation. What coulde the Apostles adde to this confession? Wherfore let it trouble no man, that the olde writers labor to seuer the one from the other, whoes voice we oughte not so muche to esteme that it may shake the certaintie of the Scripture. For who will rather harkē to Chrysostome denyeng that forgeuenesse of sinnes was comprehended in the Baptisme of Iohn,* 1.505 than to Luke contrarywyse affirming that Iohn preached the Baptisme of repentance into the for∣geuenesse of sinnes? Neither is that suttletie of Augustine to be recey∣ued, that in the Baptisme of Iohn, sinnes were forgeuen in hope, but in the Baptisme of Christ they are forgeuen in dede. For where as the Euangelist plainly testifieth, that Iohn in his Baptisme promised the forgeuenesse of sinnes: what nede we to abate this title of commenda∣tion, when no necessitie compelleth vs vnto it? But if any man seke for a difference out of the worde of God, he shall fynd none other but this, that Iohn baptised into hym that was to come, the Apostles into hym that had already presented himselfe.

[ 8] As for this that more abundant graces of the Spirite were poured out sins the resurrection of Christ, it maketh nothyng to stablishe a di∣uersitie of Baptismes. For the Baptisme which the Apostles ministred while he was yet conuersant in earth, was called his: yet it had no lar∣ger plentifulnesse of the Spirite, than the Baptisme of Iohn. Yea euē after his ascēsion,* 1.506 the Spirit was not geuen to the Samaritans aboue the common measure of the Faithfull before the ascension, althoughe they were baptised into the name of Iesus, till Peter & Iohn wer sent vnto them to lay theyr hands vpon them. This only thyng, as I think, deceiued the old writers, that they said that the Baptisme of Iohn was but a preparation to the baptisme of Christ, because they red, that they were baptised againe of Paul, which had ones receiued the baptisme of Iohn. But howe muche they were herein deceiued, shall ells where be plainely declared in place fitte for it.* 1.507 What is it therfore that Iohn said, that he baptised in dede with water, but that Christ should come whiche should baptise with the Holy ghoste, and with fyre? This maye in fewe

wordes be assoiled. For he meant not to put difference betwene the one Baptisme and the other, but he compared his own person with the per∣son of Christ, saiyng that himselfe was a minister of water, but that Christ was the geuer of the Holy ghost, and should declare this power by visible miracle the same day that he should sende the Holy ghost,* 1.508 to the Apostles vnder fyry tonges. What coulde the Apostles boast of more than this? What more could they also that baptise at this day? For they be onely ministers of the outwarde signe, and Christ is the author of the inward grace: as the same olde writers thēselues do euery where teach, and specially Augustine, whose principal stay agaynst the Dona∣tistes is this, that what a one soeuer he be, that baptizeth, yet only Christ is ruler of it.

These thynges which we haue spoken bothe of mortification and of [ 9] washyng,* 1.509 are shadowed out in the people of Israell, whom for the same cause the Apostle sayth to haue ben baptised in the cloude and in the sea. Mortifiyng was figured, when the Lorde deliueryng them oute of the hande of Pharao and from cruell bondage, made for them a waye tho∣rough the redde sea, and drowned Pharao hymselfe, and the Egyptiās their enemies, that folowed them hard at their backes, and were euen in their neckes to ouertake them. For after the same maner also he pro∣miseth to vs in Baptisme, and by a signe geuen sheweth vs, that we are by his power brought foorth and deliuered out of the thraldome of E∣gypt, y^t is to say, out of the bondage of sinne: that our Pharao is drow∣ned, that is to saye the deuell, although euen so also he ceasseth not to exercise and weary vs. But as that Egyptian was not throwen downe into the bottome of the sea, but beyng ouerthrowen on the shore, did yet with terrible syght make the Israelites afrayde, but coulde not hurte them: so this our enemie yet in dede threateneth, sheweth his weapons, is felt, but can not ouercome. In the Cloude was a signe of cleansyng. For as then the Lorde couered them with a cloude cast ouer them, and gaue them refreshyng colde,* 1.510 least they should faint and pine away with to cruell burning of the sunne: so in Baptisme we acknowlege our sel∣ues couered and defended with the blood of Christ, least the seueritie of God, which is in dede an intollerable flame, shoulde lie vpon vs. But although this mysterie was then darke and knowen to few: yet because there is none other way to obteyne saluation, but in those two graces, God wold not take away the signe of them both from the old Fathers, whom he had adopted to be heires.

Now it is clere, how false that is which some haue lately taught, and [ 10] wherin some yet continue, that by Baptisme we be loosed and deliuered from originall sinne, and from the corruption which was from Adam spread abrode into his whole posteritie, and that we be restored into the same righteousnesse and purenesse of nature, which Adam should haue obteined, if he had stand fast in the same vprightnesse wherein he was first created. For suche kynde of teachers neuer vnderstode what was originall sinne, nor what was originall righteousnesse, nor what was the grace of Baptisme. But we haue alredy proued, that original sinne is the peruersenesse and corruption of our nature, whiche firste maketh vs giltie of the wrath of God,* 1.511 and then also bryngeth forth workes in vs, whiche the Scripture calleth the woorkes of the fleshe. Therefore

these two poyntes are seuerally to be marked, namely that we being in all partes of our nature defiled and corrupted are already for suche corruption only, holdē worthily condemned and conuicted before God, to whom nothyng is acceptable but righteousnesse, innocence and clen∣nesse. Yea and very infantes themselues bryng their owne damnation with them from their mothers wombe. Who, although they haue not yet brought foorth the fruites of their iniquitie, yet haue the sede therof enclosed within them. Yea their whole nature is a certaine sede of sinne, therfore it can not but be hatefull & abhominable to God. The faithfull are certified by Baptisme that this damnation is taken away, and driuen from them: forasmuch (as we haue allready said) the Lord doth by this signe promise vs that ful and perfect forgeuenesse is graū∣ted bothe of the fault whiche should haue ben imputed to vs, and of the peine whiche we should haue suffred for the faulte: they take holde also of righteousnesse, but suche as the people of God may obteyne in this life, that is to say by imputation onely: because the Lorde of his owne mercy taketh them for righteous and innocent.

[ 11] The other poynte is, that this peruersnesse neuer ceasseth in vs, but continually bryngeth foorth newe fruites, namely those workes of the fleshe which we haue before described: none otherwise than a burning fornace continually bloweth out flame and sparcles, or as a spring in∣finitely casteth out water. For lust neuer vtterly dieth and is quenched in men, vntill being by death deliuered out of the body of death, they haue vtterly put of themselues. Baptisme in dede promiseth vs that our Pharao is drowned, and the mortification of sinne: yet not so that it is no more, or may no more trouble vs, but only that it may not ouercome vs. For so long as we lyue enclosed within this pryson of our bodye, the remnantes of synne shall dwell in vs: but if we holde fast by faith the promyse geuen vs of God in Baptisme, they shal not beare rule nor reigne. But let no man deceiue himselfe: Let no man flatter hymselfe in his owne euell, when he heareth that synne alwaye dwelleth in vs. These thynges are not spoken to this ende, that they shoulde carelesly slepe vpon their sinnes, which are otherwise to much enclined to sinne: but onely, that they should not faint and be discouraged, which are tic∣kled and pricked of their fleshe. Let them rather thynke that they ar yet in the way, and let them beleue that they haue much profited, when they feele that there is dayely somewhat minished of theyr luste, tyll they haue atteined thether whether they trauayle, namely to the last deathe of their fleshe, which shalbe ended in the dyeng of this mortall lyfe. In the meane tyme let them not cesse both to striue valiantly, and to encou∣rage them to goe forwarde, and to stirre them vp to full victorie. For this also oughte more to whett on their endeuors, that they see that after that they haue long trauailed, they haue yet no small businesse re∣mainyng. This we ought to hold: we are baptised into the mortifying of our fleshe, which is begon by baptisme in vs, which we daily folowe: but it shalbe made perfect whē we shal remoue out of this life to y^e lord.

[ 12] Here we saye no other thyng, than the Apostle Paule in the seuenth Chapter to the Romaines moste clerely setteth oute. For after that he had disputed of free righteousnesse, because some wicked menne dydde thereof gather, that we myght lyue after our owne luste, because we

should not be acceptable to God by the deseruynges of workes: he ad∣deth, that all they that are clothed with the righteousnesse of Christ, are therwith regenerate in Spirite, and that of this regeneration we haue an earnest in baptisme.* 1.512 Hereuppon he exhorteth the faithfull, that they suffer not sinne to haue dominion in their membres. Now because he knewe that there is alway some weakenesse in the faithfull: that they should not therfore be discouraged, he adioyneth a comforte, that they are not vnder the lawe. Because againe it might seme, that Christians might growe insolent, because they are not vnder the yoke of the law, he entreateth what maner of abrogating that is, and therwithal what is the vse of the lawe: which question he had now the seconde tyme dif∣ferred: The summe is, that we be deliuered from the rigor of the lawe, that we should cleaue to Christ: but that the office of the lawe is, that we being conuinced of our peruersnesse, shold confesse our owne weak∣nesse and miserie. Now forasmuche as that peruersnesse of nature doth not so easely appeare in a prophane man, which foloweth his owne lu∣stes without feare of God: he setteth an example in a man regenerate, namely in him self. He saith therfore that he hath a continual wrastlyng with the remnantes of his fleshe, and that he is holden bounde with miserable bondage, that he can not consecrate himself wholly to the obe∣dience of the lawe of God. Therfore he is compelled with gronyng to crie out: Unhappie am I. Who shall delyuer me out of this body sub∣iect to death?* 1.513 If the children of God be holden captiue in prison so long as they lyue, they must nede be muche carefully greued with thinkyng vpon their owne perill, vnlesse this feare be mette withall. Therefore he adioyneth to this vse a comfort, that there is no more damnation to them that are in Christ Iesu. Where he teacheth, that they whome the Lorde hath ones receiued into fauor,* 1.514 engraffed into the communion of his Christ, hath by Baptisme admitted into the felowship of his Chirch, while they continue in the faith of Christ, although they be besieged of sinne, yea and carry sinne about within them, yet are acquited from gil∣tinesse and condemnation. If this be the simple and natural exposition of Paule, there is no cause why we should seme to teache any▪ new vn∣wonted thyng. [ 13]

But baptisme so serueth our confession before men. For it is a marke, whereby we openly professe that we wold be accompted among the peo∣ple of God: wherby we testifie that we agree with all Christians into the worshippyng of one God and into one religion: finally wherby we openly affirme our faith: that not onely our hartes shoulde breathe out the praise of God, but also our tong, and all the membres of our bodye should sound it out with suche vtterances as they be able. For so, as we ought, all our thyngs are emploied to the seruice of the glorie of God, wherof nothyng ought to be voyde, and other may by our example be stirred vp to the same endeuors. Hereunto Paule had respect, when he asked the Corinthians,* 1.515 whether they had not ben baptized into y^e name of Christ: meaning verily, that euen in this y^t they wer baptised into his name, they auowed themselues vnto hym, swore to his name, and boūd their faith to him before men, that they coulde no more confesse any o∣ther, but Christ alone, vnlesse they would forsake the confession whiche they had made in Baptisme.

[ 14] Now sithe it is declared what our Lord had regard vnto in the insti∣tution of Baptisme: it is plaine to iudge what is the waye for vs to vse and receiue it. For so farr as it is geuen to the raisyng, nourishyng and confirmyng of our faith, it is to be takē as from the hande of the author himselfe: we ought to holde it certaine and fully persuaded, that it is he which speaketh to vs by the signe, that it is he which clēseth vs, washeth vs, and putteth away the remēbrance of our sinnes, that it is he whiche maketh vs partakers of his death, which taketh away from Satan his kingdome, which febleth the forces of our lust, yea which groweth into one with vs, y^t being clothed with him we may be reckened the children of God: that these thynges, I say, he doth inwardly so truely and cer∣tainly performe to our soule, as we certainly see our body outwardly to be washed, dipped, and clothed. For this either relation, or similitude, is the most sure rule of Sacramentes: that in bodily thynges we should beholde spirituall thynges, as if they were presently set before our eies, forasmuch as it hath pleased the Lord to represēt them by such figures: not for that suche graces are bounde and enclosed in the Sacramente, that they should be geuen vs by the force therof: but onely because the Lorde dothe by this token testifie his will vnto vs, that is, that he will geue vs all these thynges. Neyther dothe he onely fede our eyes with a naked syght, but he bryngeth vs to the thyng present, and together ful∣filleth that which it figureth.

[ 15] Hereof let Cornelius the capitayne be an example, which was bapti∣sed▪ hauyng before receiued forgeuenesse of sinnes and visible graces of the Holy ghost:* 1.516 seking not by baptisme a larger forgeuenesse, but a more certaine exercising of Faith, yea an encreasce of confidence by a pledge. Paraduenture some man will obiect: why therfore did Ananias say to Paule,* 1.517 that he shoulde washe away his sinnes by Baptisme, if sinnes be not washed away by the power of Baptisme it selfe? I answere: We are sayd to receiue, to obteyne, to gette that whiche so farre as concer∣neth the felyng of our faith, is geuen vs of the Lorde, whether he doo then fyrst testifie it, or beyng testified dothe more and certainlier con∣firme it. This therfore onely was the meanyng of Ananias: that thou mayest be assured, Paule that thy sinnes are forgeuen thee, be bapti∣sed. For the Lorde dothe in Baptisme promise forgeuenesse of syn∣nes: receiue this, and be out of care. Howbeit I mean not to diminishe the force of baptisme, but that the thyng and the truthe is present with the signe, so farre as God worketh by outwarde meanes. But of this sacrament, as of all other, we obteyne nothyng but so muche as we re∣ceiue by Faith. If we want faith, it shalbe for a witnesse of our vnthāk∣fulnesse, wherby we may be declared giltie before God, because we haue not beleued the promise there geuen. But so farre as it is a sygne of our confession, we ought by it to testifie that our affiance is in the mercy of God, and our cleannesse is in the forgeuenesse of sinnes, which is got∣ten vs by Iesus Christe:* 1.518 and that by it we entre into the Chirche of Christe, that we may with one consent of Faith and charitie liue of one mynde with all the faithfull. This laste poynte dydde Paule meane, when he sayeth that we are all baptised in one Spirite, that we may be one bodye.

[ 16] Nowe if this be true which we determine, that a Sacrament is not

to be weyed accordyng to his hande of whome it is ministred, but as of the very hands of God, from whome without dout it proceded: herupon we may gather, that nothing is added to it nor takē from it by the wor∣thinesse of hym by whoes hande it is deliuered. And euen as among men, if a letter be sent, so that the hand and the seale be well knowen, it maketh no matter who or what maner of man be y^e carrier: so it ought to suffice to acknowe the hande and seale of our Lord in his Sacra∣mentes, by what carrier soeuer they be brought. Hereby the error of the Donatistes is very well confuted, whiche measured the force and value of the Sacrament by the worthinesse of the minister. Such at this day are our Catabaptistes, whiche deny that we be rightly baptised, because we were baptised by wicked men & idolatrers in the popishe kingdome: therfore they furiously cal vpon vs to be baptised again. Against whoes follies we shalbe armed with a reason strong enough, if we thinke that we were professed by baptisme not into the name of any man,* 1.519 but into the name of the Father, the Sonne, and the Holy ghost, and that ther∣fore it is not the Baptisme of man, but of God, of whomsoeuer it be mi∣nistred. Althoughe they were neuer so muche ignorant or despisers of God and all godlinesse, whiche baptised vs: yet they dyd not baptise vs into the felowshippe of their owne ignorance or sacrilege, but into the faith of Iesus Christe: because they called not vpon their owne name, but the name of God, nor baptised vs into any other name. Nowe if it were the Baptisme of God, it hath verily enclosed in it a promise of the forgeuenesse of sinnes, the mortifiyng of the fleshe, the spirituall quick∣ning, and the partaking of Christ. So it nothing hindered the Iewes, to haue ben circumcised of vncleane prestes and apostataes: neither was the signe therfore voide, that it neded to be done of new: but it was suf∣ficient to returne to the naturall beginnyng. Where they obiecte that Baptisme ought to be celebrate in the assemblie of the godly, that pro∣ueth not, that that whiche is faultie in parte, should destroy the whole force therof. For when we teache what oughte to bee doone that Bap∣tisme may be pure, and voyde of all defilyng, we do not abolyshe the or∣dinance of God, although idolatrers corrupt it. For when in olde tyme Circumcision was corrupted with many superstitions, yet it ceassed not to be taken for a signe of grace: neither did Iosias and Ezechias, whē they gathered out of all Israel them that had departed from God, calle them to a seconde Circumcision.

Nowe where as they aske vs, what faith of ours hath yet folowed Baptisme in certayne yeares paste, that they myghte thereby proue [ 17] that the Baptisme is voyde, whyche is not sanctified vnto vs, but by the woorde of promyse receyued by faith: to this question we answer, that we in dede beyng blynde and vnbeleuyng, dyd in a long tyme not holde faste the promise geuen vs in Baptisme: yet the promise it selfe, for as muche as it was of God, continued alway stayed, stedfast, and true. Although all menne bee lyers and faithbreakers, yet God ces∣seth not to bee true:* 1.520 although all menne be loste, yet Christe remay∣neth saluation. We confesse therefore that Baptisme, for that tyme profited vs nothyng at all: forasmuche as in it the promyse offered vs, without whiche Baptisme is nothyng, laye nothyng regarded. Nowe sithe by the grace of God, we haue begonne to waxe wyser, we

accuse our owne blyndnesse and hardnesse of hart, which haue so long ben vnthankfull to his so great goodnesse. But we beleue that the pro∣mise it selfe is not vanished away: but rather thus we consider, God by Baptisme promiseth the forgeuenesse of sinnes, and sithe he hath pro∣mised it, will vndoutedly performe it to all that beleue it. That promise was offred vs in Baptisme: by faith therfore lett vs embrace it. It hath in dede long ben buried from vs because of infidelitie: nowe therefore let vs receiue it by faith. Wherfore where the Lord calleth the Iewishe people to repentance, he geueth them no commaundement of a seconde circumcision, whyche beyng (as we haue sayd) circumcised with a wic∣ked and vngodly hande, lyued a certaine tyme entangled with the same wickednesse. But he earnestly calleth vppon the onely turnyng of the harte. Because, howe soeuer the couenant was broken of them, yet the signe of the couenant, by the ordinance of the Lorde, remayned al∣way stedfast and inuiolable. Therefore with the onely condition of re∣pentance they were restored into the couenante whyche the Lord had ones made with them in Circumcision: whyche yet beeyng receyued by the hande of a leaguebreaker preste, so muche as in them laye, they had defiled agayne, and the effecte wherof they had quenched.

[ 18] But they thynke that they shake a fyery darte at vs, when they al∣lege that Paule rebaptised them whiche were ones baptised with the Baptisme of Iohn.* 1.521 For if by our owne confession, the Baptisme of Iohn was alltogether the same that oures is nowe: euen as they ha∣uyng been before peruersely instructed, when they were taughte the true Faith, they were agayne baptised into it: so that Baptisme, whi∣che was without true Doctrine, is to be taken for nothyng, and we ought to be newely baptised agayne into the true religion, wherewith we are nowe firste instructed. Some thynke, that there was somme wrongfully affectioned manne to Iohn, whyche hadde entred them with theyr firste Baptisme rather to a vayne superstition. Of whyche thyng they seeme to gather a coniecture hereupon, because they confes∣sed themselues to be vtterly ignorant of the Holy ghost: wheras Iohn verily woulde neuer haue sente awaie from hymselfe scholars so vn∣taught. But neither is it lykely that the Iewes, althoughe they had not ben baptised at all, were destitute of all knowlege of the Holy ghost, whiche is famouslye spoken of by so many testimonies of the Scrip∣ture. Where as therefore they answere that they knowe not whether there be a Holy ghoste, it is to be vnderstanded as if they had sayde that they haue not yet hearde, whether the graces of the Spirite, of whiche Paule asked them, were geuen to the Disciples of Christe. But I graunt that that was the true Baptisme of Iohn, and all one and the selfe same with the Baptisme of Christ: but I deny that they wer bap∣tised agayne. What then meane these woordes, they were baptised in the name of Iesus? Some doo expound it, that they were but instru∣cted of Paule with true Doctrine. But I hadde rather vnderstande it more symply, to be the Baptisme of the Holy ghoste, that is to saye, that the visible graces of the Spirite were geuen them by the layeng on of handes: whyche to be expressed by the name of Baptisme, is no newe thyng.* 1.522 As on the daye of Pentecoste it is sayde, that the Apostles re∣membred the wordes of the Lorde, concernyng the Baptisme of fyer

and of the Spirite. And Peter sayth that the same came to his remem∣brance, when he saw those graces poured out vpon Cornelius, and his household and kinred.* 1.523 Neither is that cōtrarie which is after adioyned, When he had layd his handes on them, the Holy ghost came down vpō them. For Luke doth not tell of twoo diuerse thinges: but foloweth the maner of telling commonly vsed among the Hebrues, which doe fyrste propounde the summe of the mater, and then do set it out more at large. Whiche euery man may perceiue by the very framing together of the woordes. For he sayth, When they had heard these thinges, they were Baptised in the name of Iesus. And when Paul had layed his handes vpon them, the Holy ghoste came down vpon them. In this later sen∣tence is described, what maner of Baptisme that was. If ignorance do so corrupt a former Baptisme, that it must be amended with a seconde Baptisme: the Apostles should haue ben rebaptised first of al, whiche in whole three yeres after their Baptisme, had scarcely tasted any small parcel of purer doctrine. And now among vs what riuers might suffice to renew so many washinges, as there be ignorances by the mercy of y^e Lord daily amended in vs?

The force, dignitie, profit, and ende of y^e mysterie, if I be not deceiued ought by this tyme to be plaine enough. So much as concerneth y^e out∣warde signe, I would to God the natural institution of Christ had pre∣uailed [ 19] so much as was mete, to restraine the boldenesse of men. For, as though it were a contemptible thing to be Baptised with water accor∣ding to the precept of Christ, there is inuēted blessing, or rather enchaū∣ting, to defile the true hallowing of the water. Afterwarde was added a taper with chresme: but the blowing semed to open the gate to Baptis∣me. But although I am not ignorante, how auncient is the beginning of this added packe: yet it is lawfull bothe for me and al the godly to re∣fuse whatsoeuer thinges men haue presumed to adde to the ordinance of Christ. When Satan saw y^t by the foolish light credit of the world at the very beginninges of the Gospel his deceites were easily receiued, he brake fourth into grosser mockeries. Hereupō spittle, and like trifles, were openly brought in with vnbridled libertie to the reproche of Bap∣tisme. By which experiences let vs learne y^t nothing is either holier, or better, or safer, thā to be content w^t the authoritie of Christ alone. How much better therfore was it, leauing stagelike pompes, which dasell the eyes of the simple, and dul their mindes, so oft as any was to be Bapti∣sed, that he should be presented to the assemblie of y^e faithfull, and be of∣fred to God, y^e whole Chirch loking on as a witnesse: and praying ouer him: y^t the confession of Faith should be rehearsed, wherewith he that is to be catechised should be instructed: that the promises shold be decla∣red which are conteined in Baptisme: that the instructed should be Bap∣tised in the name of the Father, and the Sonne, and the Holy ghost: at length that he be sente away with prayers and thankesgeuing. So is nothing omitted that might make to the mater, and that the only Cere∣monie which proceded from God the author therof, should most clerely shine, being not ouerwhelmed w^t any forein filthinesse. But whether he be wholy dipped which is Baptised, and y^t thrise or ones, or whether he be but sprinkled w^t water onely poured vpon him, it maketh very little mater: but that oughte to be at libertie to Chirches according to the

diuersitie of contrees. Howbeit the very worde of Baptizing signifieth to dippe, and it is certaine that the maner of dipping was vsed of the old Chirch.

[ 20] This also perteineth to the purpose, to knowe that it is done amisse if priuate men take vpon themselues the administration of Baptisme. For as wel the distribution of this as of the Supper is a part of the ec∣clesiasticall ministerie. For Christ did not commaunde women, nor yet euery sort of men, that they should Baptize: but whom he had ordeined hys Apostles, to them he gaue thys commaundement. And when he cō∣maunded his disciples to doe that in the ministration of the Supper whiche they had seen him doe, when he executed the office of a ryghte distributer: he would without dout, that they should therin followe hys example. As for thys that in many ages past, yea and in a maner at the very beginning of the Chirch, it hath ben receiued in vse, that lay men might Baptise in peril of death, if the minister were not presēt in time, I se not with how strong a reason it may be defended. The very olde Fathers themselues, whiche either helde or suffred thys manner, were not sure whether it were well done. For Augustine semeth to haue this dout,* 1.524 when he sayth: Although a lay man compelled by necessitie doe geue Baptisme, I can not tell whether a man may godlily saye that it ought to be iterate. For if it be done when no necessitie compelleth, it is the vsurping of an other mans office: but if necessitie enforceth, it is eyther none or a veniall sinne. Moreouer of women it was decreed without any exception in the Councel at Carthage, that they shoulde not presume to Baptise at all. But there is danger, least if he whiche is sicke shoulde die without Baptisme, he should be depriued of the grace of regeneration. Not so. God pronoūceth that he adopteth our infantes to be his owne, before they be borne, when he promiseth that he wil be a God to vs and to our sede after vs. In thys worde is conteyned their saluation. Neither shal any man dare to be so reprocheful against God, to deny that his promise is of it selfe sufficiēt to worke the effect therof. How much harme that doctrine being euill expounded, that Baptisme is of necessitie to saluation, hath brought in, fewe doe marke: & therfore they take lesse hede to themselfe. For where thys opinion is growen in force, that all are lost to whom it hath not happened to be washed wyth water, our state is worse than the state of the olde people, as thoughe the grace of God were nowe more narrowly streigthened than it was vnder the law. For Christ shalbe thought to be come, not to fulfill the promises, but to abolishe them: forasmuch as the promise whiche then was of it selfe effectual enough to geue health before y^e eighth day, now should not be of force without helpe of the signe.

But how the custome was before that Augustine was borne, first is [ 21] gathered of Tertullian, that it is not permitted to a woman to speake in the Chirch, nor to teache, nor to Baptise, nor to offer, that she should not clayme to her selfe the execution of any mans office, muche lesse of y^e Prestes. Of the same thing Epiphanius is a substātial witnesse, where he reprocheth Marcion,* 1.525 that he gaue women libertie to Baptise. Nei∣ther am I ignorant of their answere whiche thynke otherwise, that is, that common vse muche differeth from extraordinarie remedie, when extreme necessitie enforceth: but when he pronouncing y^t it is a mocke∣rie

to geue women libertie to Baptise, excepteth nothing, it sufficiently appeareth that he condemneth thys corruption, so that it is by no color excusable. Also in the thirde boke, where teaching that it was not per∣mytted euen to the holy mother of Christ, he addeth no restraynte. [ 22]

The example of Sephora is vnseasonably alleged.* 1.526 For wheras the Angell of God was appeased, after that she taking a stone, circumcised her sonne, thereupon it is wrongfully gathered that her doing was alowed of God. Otherwyse it ought to be sayd, y^t the worshipping which the nations that were brought out of Assyria raysed vp, pleased God. But by other strong reasons it is proued, that that which a foolish wo∣man dyd, is wrongfully drawen to an example of imitation. If I shold say y^t it was a certaine singular case, which ought not to be made an ex∣ample, & specially y^t sithe it is no where red that in olde tyme there was geuen to the Prestes a speciall commaundemente to circumcise, the or∣der of Circumcision and Baptisme is vnlyke: thys should be strong en∣ough to confute them.* 1.527 For the wordes of Christ are plaine: Goe ye, teache all nations, and Baptise. When he ordeined the selfe same men publishers of the Gospell, and ministers of Baptisme: and none (as the Apostle witnesseth) doth take honor vpon himselfe in the Chirch,* 1.528 but he that is called as Aaron: whosoeuer without lawfull calling Baptiseth, he rusheth into an other mans office. Euen in the smallest thinges, as in meate and drinke, whatsoeuer we enterprise with a doutefull consi∣ence, Paule openly cryeth out to be synne. Therefore in womens Bap∣tising is much more greuously synne, where it is euident y^t they breake the rule appointed by Christ: forasmuche as we know that it is vnlaw∣full to plucke in sonder those thinges that God conioyneth. But al thys I passe ouer. Only I would haue the reders to note, that Sephoraes purpose was nothing lesse, than to doe any seruice to God. Seing her sonne to be in danger, she grudged, and murmured, and not withoute stomachyng threwe the foreskinne vppon the grounde, she so taunted her husbande, that she was also angrye with God. Fynally it is plaine that all this came of a furiousnesse of mynde, because she murmured against God and her husbande, for that she was compelled to shed the blood of her sonne. Moreouer if she had in all other thinges behaued her selfe well, yet herein is an vnexcusable rashe presumption that she circumcised her sonne, her husbande being presente, not any priuate manne, but Moses the principall Prophete of God, than whome there neuer rose any greater in Israell: which was no more lawfull for her to doe, than at thys day it is for women in the syghte of the Bishoppe. But this controuersie shal by and by be easily taken away by this prin∣ciple, that infantes are not debarred from the kingdome of heauen, whome it happeneth to departe out of this present life before that it be graunted them to be dipped in water. But it is already proued, that no small wrong is done to the couenant of God, if we doe not rest in it, as though it were weake of it selfe: wheras y^e effect therof hangeth neither vpon Baptisme, nor vpō any additiōs. There is afterward added to it a Sacrament like a seale, not y^t it bringeth effectualnesse to the promise of God as to a thing weake of it self, but only cōfirmeth it to vs. Wher∣upon foloweth, that the children of the faithfull are not therefore Bap∣tised,

that they may then first be made the children of God, which before were strangers from the Chirch, but rather that they be therfore recei∣ued by a solemne signe into the Chirch, because by the benefite of the promise they did already belong to the body of Christ. Therefore if in omitting the signe there be neither slouthfulnesse, nor contempte, nor negligence, we are free from all danger. It is therefore muche more holy, to geue this reuerence to the ordinance of God, that we seke Sa∣cramentes from no where ells, than where the Lorde hath lefte them. When we may not haue them of the Chirch, the grace of God is not so bounde to them, but that we may obteine them by Faith out of the worde of the Lorde.

¶The .xvi. Chapter. That the Baptisme of infantes doth very well agree with the insti∣tution of Christ and the nature of the signe.

BUt forasmuch as in this age, certaine phrentike Spi∣rites haue raised vp sore troubles in the Chirch for the Baptisme of infantes, and doe not yet cesse to tur∣moyle: I can not choose but I must ioyne here an ad∣dition to restrain their furiousnesse. If paraduenture it shal seme to some man to be very much to long, let him (I beseche him) weye with himselfe, y^t we oughte so much to esteme the purenesse of doctrine in a most great mater, together with the peace of the Chirch, that nothing ought to be lothesomly receiued, which may auaile to procure them bothe. Be∣side that, I so study to frame thys discourse, that it shall be of no smal importance to the clerer declaration of the mysterie of Baptisme. They assaile the Baptisme of infantes with an argument in dede fauourable in shewe, sayeng that it is grounded vpon no institution of Christ, but that it was brought in onely by the boldnesse of men, and peruerse curi∣ousnesse, and then afterwarde with fonde easinesse rashly receyued in vse. For a Sacrament, vnlesse it rest vpon a certaine fundation of the worde of God, hangeth but by a thred. But what if, when the mater is well considered, it shall appeare that the Lordes holy ordinance is falsely and vniustly charged with such a sclaunder? Lett vs therefore searche out the first beginning of it. And if it shall appeare, that it was deuised by the only rashnesse of men, then bydding it farewell, lett vs measure the true obseruation of Baptisme by the onely will of God. But if it shalbe proued that it is not destitute of his certaine authoritie. we must beware, least in pinching the holy ordinances of God, we be also sclaunderous against the author himselfe.

[ 2] First it is a doctrine well enough knowen, and confessed among all the godly, that the right consideration of the signes, consisteth not onely in the outward Ceremonies: but principally hangeth vpon the promise, and vppon the spirituall mysteries, for figuring where of the Lorde or∣deineth the Ceremonies themselues. Therefore he that will perfectly

learne of what value Baptisme is, to what end it tendeth, finally what it is: let him not stay his thought vpon the elemente and bodily syghte: but rather let him raise it vp to the promises of God, which are therein offred vs, and to the inwarde secretes whiche are therein represented vnto vs. He that knoweth these thinges, hath atteined the sound truth of Baptisme, and the whole substance therof, as I may so call it: and thereby also he shalbe taught, what is the reson, and what is the vse of the outwarde sprinkling. Againe he that contemptuously passing ouer these, shall haue his minde wholly fastened and bounde to the visible Ceremonie, shall vnderstande neither the force nor propertie of Bap∣tisme: nor yet so much as thys, what the water meaneth, or what vse it hath. Which sentence is proued with so many and so cleare testimonies of Scripture, that we nede not at thys present to tarry long aboute it. Therefore it remaineth now, that we seke out of the promises geuen in Baptisme, what is the force and nature of it. The Scripture sheweth, that the clensing of synnes, which we obteyne of the blood of Christ, is here first shewed: then the mortifieng of the flesh, which standeth vpon the partaking of hys death, by which the faithfull are regenerate into newnesse of life, yea and into the felowship of Christ. To this summe may be referred whatsoeuer is taughte in the Scriptures concernyng Baptisme: sauing that beside thys it is a sygne to testifie religion before men.

But forasmuche as before the institution of Baptisme, the people of [ 3] God had circumcision in stede therof: let vs se what these twoo sygnes differ the one from the other, and with what lykenesse they agree toge∣ther. Whereupon may appeare what is the relation of the one to the o∣ther. Where the Lorde gaue circumcision to Abraham to be kept,* 1.529 he tel∣leth hym before, that he would be God to hym and to hys sede: adding, that with hym is the flowyng store and suffisance of all thinges, that Abraham should accompt that hys hande shoulde be to hym a spryng of all good thinges. In which wordes the promise of eternall life is con∣teined: as Christ expoundeth it,* 1.530 bringing an argumente from hense to proue the immortalitie of the faithfull, and the resurrection. For God (sayth he) is not the God of the dead, but of the liuing. Wherfore Paule also shewing to the Ephesians from what destruction the Lord had de∣liuered them, gathereth by thys that they had not ben admitted into the couenante of circumcision, that they were without Christ, without God, without hope, strangers from the testamentes of the promise: all whiche thinges the couenante it selfe conteined. But the firste accesse to God, the firste entrie to immortall life, is the forgeuenesse of sinnes. Wherupon is gathered, that this forgeuenesse answereth to the pro∣mise of Baptisme concerning our clensing. Afterwarde the Lorde ta∣keth couenante of Abraham, that he should walke before him in pure∣nesse and innocence of hart: which belongeth to mortifieng or regene∣ration. And that no man shoulde doute, that circumcision is a signe of mortifieng,* 1.531 Moses in an other place doeth more plainly declare it, when he exhorteth the people of Israell, to circumcise the vncir∣cumcised skinne of the harte, because they were seuerally chosen to be the people of GOD oute of all the nations of the earth. As

God,* 1.532 where he adopteth the posteritie of Abraham to his people, com∣maundeth them to be circumcised: so Moses pronounceth that y^e hartes ought to be circumcised, declaring verily what is the trueth of this cir∣cumcision. Then that no man should endeuor towarde it by his owne strength, he teacheth y^t they nede the grace of God. Al these thynges are so often repeted of the Prophetes, y^t I nede not to heape into this place many testimonies, which do eche where offer themselues. We have pro∣ued therfore, that in circumcision a spirituall promise was vttered to the Fathers, such as in Baptisme is geuen: forasmuch as it figured to them the forgeuenesse of sinnes, and the mortifieng of the fleshe. Moreouer as we haue taught that Christ is the fundation of Baptisme, in whom bothe these thinges remayne: so it is euidēt that he is also of circumcisi∣on. For he is promised to Abraham, and in hym the blessing of all nati∣ons. To the sealing of which grace, the signe of circumcision is added.

[ 4] Nowe we may easily se, what there is lyke in these twoo signes, or what there is differing. The promises, wherupō we haue declared that the power of the signes consisteth, is al one in bothe, namely of the fa∣therly fauor of God, of the forgeuenesse of sinnes, of life euerlasting. Thē, the thing figured also is al one and the same, namely regenerati∣on. The fundation wherupon the fulfilling of these thinges standeth, is al one in bothe. Wherfore there is no difference in the inwarde my∣sterie, wherby the whole force and propertie of the Sacramentes is to be weyed. The vnlikenesse that remaineth, lyeth in the outwarde Ce∣remonie, which is the smallest portion: wheras the chefest part hangeth vpon the promise and the thing signified. Therfore we may determine, that whatsoeuer agreeth with circumcision doth also belong to Baptis∣me, except the difference of the visible Ceremonie.* 1.533 To this relation and comparison, the Apostles rule leadeth vs by the hande, wherby we are commaunded to examine all exposition of Scripture by the proportion of Faith. And truely the trueth doth in this behalfe almost offer it selfe to be felte. For as circumcision, because it was a certaine token to the Iewes, wherby they were certified that they were chosen to be the peo∣ple and householde of God, and they againe on their behalues professed that they yelded thēselues to God, was their first entrie into the Chirch: so now also we by Baptisme enter into profession of God, that we may be reckned among his people, and mutually sweare to his name. Wher∣by it appeareth out of controuersie, that Baptisme is come into y^e place of circumcision, that it may haue the same office with vs.

Now if we list to search out, whether Baptisme be lawfully commu∣nicate [ 5] to infantes: shall we not say that he doth to much play the foole, yea dote, which will rest onely vpon the element of water, and the out∣warde obseruation, but can not abide to bende his minde to the spiritual mysterie? Wherof if there be any consideratiō had, it shal without dout certainly appeare that Baptisme is rightfully geuen to infantes, as the thing that is due vnto them. For the Lord in olde tyme did not vouche∣saue to admit them to circumcision, but that he made them partakers of all those thinges which were then signified by circumcision. Otherwise he should with mere deceites haue mocked his people, if he had fed them with deceitfull signes which is horrible euen to be heard of. For he pro∣nounceth expresly, that the circumcision of a litle infante shoulde be in¦stede

of a seale to seale the promise of the couenant. But if the couenant remaine vnbroken and stedfast, it doth at this day no lesse belong to the children of Christians, than vnder the olde testament it perteined to the infantes of the Iewes. But if they be partakers of the thing signified, why shall they be debarred from the signe? if they haue the trueth, why shall they be put backe from the figure? Althoughe the outwarde signe cleaue fast together with the worde in the Sacrament, so that they can not be plucked in sonder: yet if they be seuerally considered, whether of them, I pray you, shal we esteme of more value? Truely sithe we se that the signe serueth the worde, we must say that it is vnder it, and must set it in the inferior place. Sith therefore the worde of Baptisme is exten∣ded to infantes: why shall the signe, that is to say the addition in hanging to the worde, be debarred from them? This one reason, if there were no moe, were abundantly enough to confute all them that will speake to y^e contrary. That which is obiected, that there was a day certainly set for circumcision, is altogether but a shift. We graunte that we be not nowe bounde to certaine dayes, like the Iewes: but when the Lorde, howso∣euer he certainly appointeth no day, yet declareth that he is pleased that infantes should with a solemne formal vsage be receiued into hys coue∣nant: what seke we more?

Howbeit the Scripture openeth vnto vs yet a certainer knowlege [ 6] of the truthe? For it is most euident, that the couenant which the Lord ones made with Abraham, is at this day no lesse in force to Christians, than it was in olde time to the Iewish people: yea and that this woorde hath no lesse respecte to Christians, than it then had respect to the Ie∣wes. Unlesse parhappes we thinke, that Christ hath by his comming diminished, or cut short the grace of his Father. Which sayeng is not w^t∣out abhominable blasphemie. Wherfore as euen the children of the Ie∣wes wer called a holy sede,* 1.534 because beyng made heires of the same coue∣nant they were made differing from the children of the vngodly: for the same reson euen yet also the children of Christians are accompted holy, yea although they be the issue but of one parent faythfull: and (as the Apostle witnesseth, they differ from the vncleane sede of idolatrers. Now when the Lord immediatly after the couenant made with Abra∣ham, commaunded the same to be sealed in infantes with an outwarde Sacrament:* 1.535 what cause will Christians allege, why they should not at this day testifie and seale thesame in their children? Neither let any mā obiecte against me, that the Lorde commaunded hys couenante to be confirmed with no other signe than of circumcision, which is long agoe taken away. For we haue in redinesse to answere, that for the tyme of the olde testamente he ordeined circumcision to confirme his couenant: but circumcision being taken away, yet alway remaineth the same ma∣ner of confirming whiche we haue common with the Iewes. Wher∣fore we must alway diligently consider what is common to bothe, and what they haue seuerall from vs. The couenant is common, the cause of confirming it is common. Onely the manner of confirming is di∣uerse, because circumcision was that to them, in place whereof Baptis∣me hath succeded among vs. Otherwise if the testimonie, whereby the Iewes were assured of the saluation of their sede, be taken away from vs, it shoulde be broughte to passe by the comming of Christ,

that the grace of God should be darker and lesse approued by testimo∣nies to vs, than it was before to the Iewes. If that can not be sayd w^t∣out extreme sclaunder of Christ, by whom the infinite goodnesse of the Father hath more clerely and liberally than euer heretofore ben pou∣red fourth vpon the earth, and declared to men: we must nedes graunt, that it is at the least not more pinchingly to be suppressed, nor to be sett fourth with lesse testimonie, than it was vnder the darke shadowes of the lawe.

[ 7] Wherefore the Lorde Iesus, mynding to shewe a token whereby the worlde mighte vnderstande that he was come rather to enlarge than to limit the mercy of God, gently embraced children offred vnto hym, re∣buking the disciples which went about to forbid them to come to hym: forasmuche as they did leade those, to whome the kingdome of heauen belongeth, away from him by whome alone the entrie is open into heauen.* 1.536 But (will some man say) what like thing hath Baptisme with this embracing of Christ. For neither is it reported that he Baptized them, but that he receiued them, embraced them, and wished them well. Therefore if we lift to folowe his example, let vs helpe infantes with prayer, but not Baptise them. But let vs weye the doinges of Christe somwhat more hedefully, than suche kinde of men doe. For neither is this to be lightly passed ouer, that Christ commaundeth infantes to be brought vnto him, adding a reasō why, because of such is the kingdome of heauen. And afterwarde he witnesseth hys wil with dede, when em∣bracing them he commendeth them to his Father with his praier and blessing. If it be mete that infantes be brought to Christ, why is it not also mete that they be receiued to Baptisme, the signe of our communi∣on and felowship with Christ? If the kingdome of heauē be theirs, why shall the signe be denied them, wherby there is as it were an entrie ope∣ned into the Chirch, that being admitted into it they may be adnōbred among the hetres of the heauenly kingdome? Howe vninst shall we be, if we dryue away them whome Christ calleth vnto hym? if we spoyle them, whome he garnisheth with his gyftes? if we shutt out them whō he willingly receiueth? But if we will examine howe muche that which Christe there did, differeth from Baptisme, yet of howe muche greater pryce shall we haue Baptisme, (whereby we testifie that infantes are conteined in the couenant of God) than receiuing, embracing, layeng on of handes, and prayer, whereby Christe himselfe being presente declareth that they bothe are hys, and are sanctified of hym? By the other cauillations, whereby they labor to mocke out thys place, they doe nothing but bewraye their owne ignorance. For they gather an argument of this which Christ sayth. Let litle ones come to me, that they were in age good bigg ones whiche were allredy able to goe. But they are called of the Euangelistes, brephe, and paidia, by which wordes the Grekes doe signifie babes yet hanging on the brestes. There∣fore thys woorde (to come) is simply sette for (to haue accesse.) Loe what snares they are compelled to make, which are growen hard againste the truthe. Nowe where they saye, that the kingdome of heauen is not geuen to them, but to suche as be lyke them, because it is saied to be of suche, not of them: that is no sounder than the rest. For if that be graunted, what maner of reason shal the reason

of Christ be, wherby he meaneth to shewe, that infantes in age are not strangers from hym? When he commaundeth that infantes be suffered to haue accesse vnto him, nothyng is plainer than that very infancie in dede is there spoken of. And that this should not seme an absurditie, he by and by addeth: of suche is the kingdome of heauen. But if it muste nedes be that infantes be comprehended herein, it muste be plaine that by this worde (Suche) are meant very infantes themselues, and suche as be like them.

Now there is no man that seeth not, that Baptisme of infantes was [ 8] not framed by man, which is vpholden by so great approuyng of Scri∣pture. Neither doo they colorably enough play the fooles, which obiect that it is no where found, that any one infant was baptised by the han∣des of the Apostles. For although it be not expressly by name rehearsed of the Euangelistes:* 1.537 yet because agayne they are not excluded, so ofte as mention happeneth to be made of the baptisyng of any householde: who, vnlesse he be madde, can reason therupon that they were not bap∣tised? If such argumentes were of any force, women should be forbid∣den to partake of the Lordes supper, whome we reade not to haue ben receiued vnto it in the tyme of the Apostles. But here we bee contente with the rule of faith. For when we consider, what the institution of the S••pper requireth, therby also we maye easily iudge to whom the vse therof ought to be communicated. Which we obserue also in Baptisme. For when we marke, to what ende it was ordeined, we euidently espye, that it belongeth no lesse to infants, than to elder folkes. Therefore they can not be depriued of it, but that the will of the author muste be mani∣festly defrauded. But wheras they spred abrode among the simple peo∣ple, that there passed a long roawe of yeares after the resurrection of Christ, in which the Baptisme of infantes was unknowen: therin they most fowly doo lye. For there is no writer so olde, that doth not certain∣ly referre the beginnyng therof to the tyme of the Apostles.

Nowe remaineth that we breefely shewe, what fruite commeth of [ 9] this obseruation, bothe to the faithfull whiche present theyr chyldren to the Chirche to be baptised, and also to the infantes themselues that be baptised with the holy water: that no man shold despise it as vnpro∣fitable or idle. But if it come in any mans minde, vpon this pretence to mocke at the Baptisme of infantes, he scorneth the commaundemente of Circumcision geuen by the Lorde. For what will they bryng foorth to impugne the Baptisme of infantes, which may not also be throwen backe against Circumcision? So the Lorde taketh vengeance of their arrogance, whiche do by and by condemne that which they comprehend not with the sense of their owne fleshe. But God furnisheth vs with other armures, wherby their foolishnesse may be beaten flatt. For nei∣ther this his holy institution, by whiche we feele out faith to be holpen w^t singular comfort, deserueth to be called superfluous. For Gods signe communicated to a childe doth as it wer by an emprinted seale confirme the promise geuen to the godly parente, and declareth that it is ratified that the Lorde will be God not onely to hym but also to his seede, ••nd will continually shewe his good will and grace, not to hym onely, but also to his posteritie euen to the thousandth generation. Where when the great kindnesse of God vttereth it selfe, firste it yeldeth moste large

mater to aduaūce his glorie, and ouerspreadeth godly hartes with sin∣gular gladnesse, because they are therwithall more earnestly moued to loue agayne so godly a Father, whom they see to haue care of their po∣steritie for their sakes. Neither do I regarde, if any man take excepti∣on, and say that the promise ought to suffise to confirme the saluation of our children: forasmuche as it hath pleased God otherwise, whoe as he knoweth our weaknesse, willed in this behalfe so much to beare tender∣ly with it. Therfore let them that embrace the promise of Gods mercy to be extended to their children, thynke that it is theyr duetie to offer them to the Chirche to be signed with the signe of mercy, and therby to encourage themselues to a more assured cōfidence, because they do with present eye beholde the couenant of the Lorde grauen in the bodies of their children. Agayne, the children receyue some commoditie of their Baptisme, that beyng engraffed into the bodye of the Chirche they bee somewhat the more cōmended to the other mēbres. Then when they are growen to riper age, they be therby not sclenderly stirred vp to earnest endeuor to worshyp God, of whom they haue ben receiued into his chil∣dren by a solemne signe of adoption, before that they coulde by age ac∣knowe hym for their Father.* 1.538 Finally that same condemnation oughte greatly to make vs afrayde, that God will take vengeance of it, if any man despise to marke his sonne with the signe of the couenant, because by suche contempt the grace offred is refused and as it were forsworne.

[ 10] Now let vs examine the argumentes, wherby certaine furious bea∣stes do not cesse to assaile this holy institution of God. Fyrst because thei see that they be excedyngly nere driuen and hard strained with the like∣nesse of Baptisme and Circumcision, they labor to pluck in sonder these two signes with great difference, that the one shoulde not some to haue any thyng common with the other. For they say that both diuers thin∣ges are signified, and that the couenant is altogether diuers, and that the namyng of the children is not all one. But while they go aboute to proue that first point, they allege that circumcision was a figure of mor∣tification and not of Baptisme. Whiche verily we do moste willynglye graunt them. For it maketh very well for our syde. Neither doo we vse any other profe of our sentence, than that Baptisme and Circumcision are signes of mortification. Hereupon we determine that Baptisme is set in the place of Circumcision, that it shoulde represente vnto vs the same thyng whiche in old tyme it signified to the Iewes. In affirming the difference of the couenant, with howe barbarous boldnesse do they turmoyle and corrupt the Scripture: and that not in one place alone, but so as they leaue nothyng safe or whole? For they depainte vnto vs the Iewes so to be carnal that they be lyker beasts than men: with whō forsooth the couenant made procedeth not beyonde the temporall lyfe, to whome the promyses geuen doe reste in presente and bodyly good thynges. If this doctrine take place, what remayneth but that the na∣tion of the Iewes were for a tyme fylled with the benefites of God, none otherwise than as they fatte a hearde of swyne in a stye, that at lengthe they shoulde perishe with eternall damnation. For so soone as we allege Circumcision and the promises annexed vnto it, they answer that Circumcision was a litterall sygne, and the promyses thereof were carnall.

Truely if circumcision was a literall signe, there is no otherwise to [ 11] be thought of Baptisme. For the Apostle in the seconde Chapter to the Colossians maketh the one no more spirituall than the other.* 1.539 For he sayth that we are circumcised in Christe, with a circumcision not made with hande, puttyng away the body of sinne that dwelled in our fleshe: which he calleth the circumcision of Christ. Afterward for declaration of that sayeng, he adioineth, that we be buried with Christ by Baptisme. What meaneth he by these wordes, but that the fulfillyng and truth of Baptisme, is also the truthe and fulfillyng of circumcision, because they figure bothe one thyng? For he trauaileth to shewe, that Baptisme is the same to Christiās, which circumcision had ben before to the Iewes. But forasmuch as we haue now euidently declared, that the promises of bothe the signes, and the mysteries that are represented in them, doo agree together, we wil for this present tary no longer vpon them. On∣ly I will put the faithfull in mynde, that though I holde my peace, they should weye with themselues whether it be taken for an earthly and li∣terall signe, vnder whiche nothyng is conteyned but spirituall and hea∣uenly. But, that they should not sell their smokes to the simple, we will by the way confute one obiection wherwith they color this most shame∣lesse lye. It is most certaine that the principall promises, wherin was conteyned the couenant whiche in the Olde testamente God stablished with the Israelites, were spriritual, and tended to eternall life: and then agayne, that they were receiued of the fathers spirituallye, as it was mete, that they myght therof receiue affiance of the life to come, wher∣unto they lōged with the whole affectiō of their hart. But in the meane tyme we denie not, but that he witnessed his good will towarde them with earthly and carnall benefites: by which also we say that the same promise of spiritual things was confirmed. As when he promised euer∣lastyng blessednesse to his seruant Abraham,* 1.540 that he myght sett before his eies a manifest token of his fauor, he addeth an other promise con∣cernyng the possession of the lande of Chanaan. After this maner we ought to vnderstande al the earthly promises that are geuen to the Ie∣wiche nation, that the spirituall promise, as the hed, wherunto they are directed, shold alway haue the chefe place. But sithe I haue more large∣ly entreated of these thynges in the difference of the newe and olde te∣stament, therfore nowe I do the more slightly knitte it vp.

In the namyng of the children they finde this diuersitie, that in the [ 12] olde testament they were called the children of Abraham, whiche issued of his sede: but that nowe they are called by that name, whiche follow his faith: And that therfore that carnall infantie, which was by circū∣cision graffed into the felowship of the couenant, figured the infantes of the newe testament, whyche are regenerate by the worde of God to immortall lyfe. In whych woordes we beholde in dede a smalle sparcle of truthe: but herin these lyghte spirites greuously offende, that when they catche holde of that whyche fyrste commeth to theyr hande, when they should go further and compare many thynges together, they stand slytly vpon one worde. Wherby it can not otherwyse bee but that they must somtyme be deceiued whych rest vpon the sounde knowlege of no∣thyng.* 1.541 We graunt in dede that the carnall seede of Abraham did for a tyme holde the place of the spirituall sede whiche is by faith graffed into

hym. For we be called his children howsoever there is no naturall kin∣red betwene hym and vs. But if they meane, as they playnly shew that they doo, that there was neuer spirituall blessing promised to the carnal sede of Abraham, herein they are muche deceiued. Wherfore we muste leuell to a better marke, whereunto we are directed by the moste cer∣taine guidyng of the Scripture. The Lorde therefore promised to A∣braham, that he shoulde haue a seede, wherein all nations of the earthe shall be blessed: and therwithall assureth hym, that he would be a God to hym and his sede. Whosoeuer do by Faith receiue Christe the author of blessyng, are heires of this promise, and therefore are called the children of Abraham.

[ 13] But althoughe sins the resurrection of Christe the boundes of the kingdome of God haue begonne to be farre and wide enlarged into all nations without difference, that according to the saying of Christ, faith∣full ones should be gathered from euery part to sit downe in the heauē∣ly glorie with Abraham,* 1.542 Isaac, and Iacob: yet he had many ages before extended that same so great mercie to the Iewes. And because, passing ouer all other, he had chosen out that only nation, in which he wold re∣straine his grace for a tyme, called them his peculiar possessiō, & his pur∣chased people. For testifiyng of suche liberalitie, Circumcision was ge∣uen by the signe wherof y^e Iewes might be taught y^t God is to them the author of saluation: by which knowledge their myndes were raised into hope of eternal life. For what shal he want, whō God hath ons receiued into his charge? Wherfore the Apostle meaning to proue that the Gen∣tiles were the children of Abraham as well as the Iewes, speaketh in this maner:* 1.543 Abraham (saith he) was iustified by faith in vncircūcision. Afterward he receiued the signe of circumcision, the seale of the righte∣ousnesse of faith, that he should be the father of all the faithfull, both of vncircumcision and of circumcision, not of them that glorie of only cir∣cumcision, but of them that folow the f••••th which our father Abraham had in vncircumcision. Do not we see that both sortes are made egall in dignitie▪ For, during the tyme appointed by the decree of God, he was the father of circumcision. When, the wall being plucked downe (as the Apostle writeth in an other place) by which the Iewes wer seuered from the Gentiles,* 1.544 the entrie was made open to them also into the kingdome of God, he was made their father, and that without the signe of circum∣cision, because they haue Baptisme in stede of circumcision. But wher he expresly by name denyeth, that Abraham is father to them which are of circumcision only, that same was spoken to abate the pride of certaine, which omittyng the care of godlynesse, did bost themselues of only Ce∣remonies. After which maner at this day also their vanitie may be con∣futed which seke in Baptisme nothyng but water.

[ 14] But an other place of the Apostle out of the .ix. Chapiter of the Epi∣stle to the Romaines shalbe alleged to the contrary, where he teacheth that they whiche are of the fleshe, are not the children of Abraham: but they onely are compted his sede, whiche are the children of promise. For he seemeth to signifie, that the carnall kynred of Abraham is nothyng, which yet we do set in some degre. But it is more diligētly to be marked, what mater y^e Apostle there entreateth of. For, meaning to shew to the Iewes how much y^e goodnesse of god was not boūd to y^e sede of Abrahā,

yea howe it nothyng auayleth of it selfe, he bringeth forth Ismael and Esau for example proue it: whome beeyng refused, as if they were strangers, although they were accordyng to the fleshe the naturall of∣spryng of Abraham, the blessing rested in Isaac and Iacob. Wherupon is gathered that which he afterwarde affirmeth, that saluation hangeth of the mercie of God, whiche he extendeth to whome it pleaseth hym: and that there is no cause why the Iewes shold stand in their own con∣ceite, or boast vpon y^e name of the couenāt, vnlesse they kepe the law of y^e couenant, that is to say, do obey the worde. Agayne when he hath thro∣wen them downe from vaine confidence of their kinred, yet because on the other side he sawe, that the couenant which was ones made of God with the posteritie of Abraham, coulde in no wyse be made voyd, in the xi. chapiter, he argueth that the carnall kinred is not to be spoyled of his due dignitie: by the beneficiall meane wherof he teacheth that the Iewes are the first and naturall heires of the Gospell, but in respecte that by their vnthankfulnesse, they were forsaken as vnworthy: yet so that the heuenly blessyng is not vtterly remoued from their nation. For whiche reason, howe muche soeuer they were stubborne and couenant breakers, neuerthelesse he calleth them holye, (so muche honor he ge∣ueth to y^e holy generation, with whom God had vouchsaued to make his holy couenant) but calleth vs, if we be compared with them, as it were after borne, yea or the vntimely borne children of Abraham, and that by adoption, not by nature: as if a twigg broken of from his naturall tree, should be graffed into a strange stocke. Therefore that they should not be defrauded of their prerogatiue, it behoued that the Gospel should be first preached to them: for they be in the household of God as it were the first begotten children. Wherfore this honor was to be geuen them▪ vntill they refused it beyng offred them, and by their owne vnthankful∣nesse brought to passe that it was caried away to the Gētiles. Neither yet, with howe great obstinatie soeuer they continue to make warre a∣gainst the Gospell, ought they to be despised of vs: if we consider that for the promises sake, the blessing of God doth yet stil remain among them: as verely the Apostle testifieth that it shall neuer vtterly departe from thence:* 1.545 because the giftes and callyng of God are without repentance.

Beholde of what force is the promise geuen to the posteritie of Abra∣ham, [ 15] and with what balance it is to be weyed. Wherefore althoughe in discernyng the heires of the kyngdome from bastardes and strangers, we nothyng doute that the only election of God ruleth with free right of gouernement: yet we also therwithall perceiue, that it pleased hym peculiarly to embrace the sede of Abraham with his mercie, and that the same mercie might be the more surely witnessed, to seale it with circum∣cision. Nowe altogether like state is there of the christian Chirche. For as Paule there reasoneth that the Iewes are sanctified of their paren∣tes: so in an other place he teacheth,* 1.546 that the children of christians re∣ceiue the same sanctification of their parentes. Wherupon is gathered, that they are worthily seuered from the rest, which on the other syde are condemned of vncleannesse. Nowe who can doute, but that it is moste false which they do therupon conclude, that say that the infantes which in olde tyme were circumcised, dyd only figure spiritual infantie, which ariseth of the regeneration of the worde of God. For Paule dothe not

so suttelly play the Philosopher,* 1.547 where he writeth that Christ is y^e mini∣ster of Circumcision, to fulfill the promises which had bene made to the Fathers, as if he saide thus: Forasmuche as the couenant made with A∣braham hath respecte to his sede, Christe, to performe and discharge the promise ones made by his Father, came to saluatiō to the nation of the Iewes. Se you not how also after the resurrectiō of Christe, he iudgeth that the promise of the couenant is to be fulfilled, not onely by way of allegorie, but as the very wordes do sounde, to the carnal seede of Abra∣ham. To the same entent serueth that which Peter in the second Chap∣ter of the Actes,* 1.548 declareth to the Iewes, that the benefite of the Gospell is due to them and their sede by right of the couenant, and in the Chap∣ter next folowyng he calleth them the children of the testamente, that is to say heires.* 1.549 From which also not muche disaccordeth the other place of the Apostle aboue alleged, where he accompteth and setteth Circūcision emprinted in infants, for a testimonie of that cōmunion which thei haue with Christ. But if we harken to their trifles, what shalbe wroughte by that promise, wherby the Lorde in the seconde article of his law vnder∣taketh to his seruantes, that he wil be fauourable to their sede euen to the thousandth generation? Shall we here flee to allegories? But that were to triflyng a shift. Or shal we say that this is abolished? But so the law should be destroyed, which Christ came rather to stablish, so farre as it turneth vs to good vnto lyfe. Lett it therfore bee out of controuersie, that God is so good and liberall to his, that for their sakes, he wil haue also their children, whome they shall begett, to be adnumbred among his people.

[ 16] Moreouer the differences which they go about to put betwene Bap∣tisme and circumcision, ar not only worthy to be laughed at, and void of all color of reson, but also disagreeyng with them selues. For when they haue affirmed that Baptisme hath relation to the first day of the spiritu∣al battell, but circumcision to the eighth when mortification is already ended, by and by forgetting the same, they turne their song, and call cir∣cumcisiō a figure of the flesh to be mortified, but Baptisme they call bu∣riall, into which none ar to be put til they be alredy dead. What dotages of phrentike men, can with so great lightnesse leape into sondry diuer∣sities? For in the fyrst sentence, Baptisme must go before circumcisiō: by the other, it is thrust backe into the later place. Yet is it no newe exāple, that the wittes of men be so tossed vp and downe, when in stede of the most certain word of God they worship whatsoeuer they haue dreamed. We therfore say that that former difference is a mere dreame. If they li∣sted to expounde by way of allegorie vpon the eyghth day, yet it agreed not in that maner. It were muche fitter, accordyng to the opinion of the old writers, to referre the numbre of eighth to the resurrection whiche was done on the eighth day, wherupon we knowe that the newnesse of life hangeth: or to the whole course of this presente lyfe, wherein morti∣fication oughte alwaye to goe forward, till when life is ended, mortifi∣cation it selfe may also be ended. Howbeit God may seme to haue myn∣ded to prouide for the tendernesse of age, in differryng circumcision the viii. day, because the wound shold haue ben more dangerous to the chil∣dren newe borne and yet red from their mother. Howe muche stronger is that, that we beyng deade before, are buried by Baptisme: when the

scripture expressely cryeth to the cōtrarye that we are buried into death to this entente, that we should dye, and from thenseforth shoulde ende∣uor to this mortification. Nowe, a likewise handlyng, it is, that they ca∣uill that women ought not to be baptised, if Baptisme must bee framed like to Circumcision. For if it be most certaine that the sanctifieng of the sede of Israel was testified by the signe of Circumcision: thereby also it is vndouted, that it was geuen to sanctifie bothe males & females. But the onely bodyes of male children were marked with it, which myght by nature be marked: yet so that the women were by them after a certaine maner cōpanions and parteners of circumcision. Therefore sending farre away suche follies of theirs, lette vs sticke faste in the lykenesse of Baptisme & circumcision, whiche we most largely see to agree in the in∣ward mysterie, in the promises, in vse, in effectualnesse.

They thynke also y^t they bring forth a most strong reason, why childrē [ 17] are to be debarred from Baptisme, when they allege that they ar not yet for age able to vnderstand the mysterie there signified. That is spiritu∣al regeneration, which can not be in the first infātie. Therfore they ga∣ther, that they are to be taken for none other than the childrē of Adam, till they be growen to age mete for a second birth. But the truth of God echewhere speaketh against all these thynges. For if they be to be lefte among the children of Adam, then they are left in death: forasmuch as in Adam we can do nothyng but dye. But contrarywise Christ cōmaū∣deth them to be brought vnto hym. Why so? because he is life: Therfore that he may geue life to them, he maketh them partakers of hymselfe: when in the meane tyme these fellowes driuing them farre away do ad∣iudge them to death. For if they say for a shift, that infantes do not ther∣fore perishe if they be accompted the children of Adam, their error is a∣bundantly confuted by witnesse of the Scripture. For where as it pro∣nounceth that all do dye in Adam, it foloweth that there remaineth no hope of life but in Christe.* 1.550 Therefore that we maye be made heires of lyfe, we must communicate with him. Agayne when it is written in an other place, that by nature we are all subiecte to the wrath of God, and conceiued in sinne, wherunto Damnatiō perpetually cleaueth: we must departe oute of oure owne nature, before that the entrie be open to vs into the kingdome of God. And what can be more playnely spoken, than that fleshe and blood can not possesse the kingdome of God?* 1.551 Ther∣fore let al be doone away what soeuer is ours (which shall not be done withoute regeneration) then we shall see this possession of the kyng∣dome. Finally if Christ say truely, when he reporteth that he is life, it is necessarie that we be graffed into hym,* 1.552 that we may be deliuered out of the bondage of death. But (saye they) how are infantes regenerate, which are not endued w^t knowlege neither of good nor of euyl? But we answer, that the worke of God is not yet no worke at all, althoughe it be not subiect to our capacitie. Moreouer it is nothyng doutefull, that the infantes whiche are to be saued (as verily of that age some are sa∣ued) are before regenerate of the Lorde. For if they bryng with them from their mothers wombe the corruption naturally planted in them: they must be purged therof,* 1.553 before that they be admitted into the kyng∣dome of God, whereinto nothyng entreth that is defiled or spotted. If they be borne synners, as bothe Dauid and Paule affirme: eyther they

remaine out of fauor and hatefull to God, or they must nedes be iusti∣fied. And what seke we more,* 1.554 when the iudge himself openly affirmeth that the entrie into heauenly life is open to none but to them that bee borne agayne? And to put suche carpers to silence, he shewed an exam∣ple in Iohn the Baptist, whome he sanctified in his mothers wombe, what he was able to doo in the rest. Neither dooe they any thyng pre∣uaile by the shifte wherewith they here mocke, that that was but ones done: wherupon it dothe not by and by folow that the Lorde is wonte commonly to doe so with infantes. For neither do we reason after that maner: onely our purpose is to shew, that the power of God is by them vniustly and enuiously limitted within those narrowe boundes within which it suffreth not it selfe to be bounde. Their other by shift is euen of as great weight. They allege that by the vsuall maner of the Scrip∣ture, this worde (from the wombe,) is as muche in effecte, as if it were sayd, from childhode. But we may clerely see, that the Angell when he declared the same to zacharie,* 1.555 meant an other thyng: that is, that it whiche was not yet borne, shoulde be filled with the Holy ghoste. Lette vs not therfore attempt to appoynt a law to God, but y^t he may sancti∣fie whom it pleased him, as he sanctified this childe, forasmuche as his power is nothyng minyshed.

[ 18] And truely Christ was therfore sanctified from his first infantie, that he might sanctifie in himself his elect out of euery age without differēce. For as, to do away the fault of disobedience which had ben committed in our fleshe, he hath put on the same fleshe vpon himselfe, that he might in it for vs and in our stede performe perfect obedience: so he was con∣ceiued of y^e Holy ghost, y^t hauyng the holynesse therof fully poured into hym in the fleshe which he had taken vpon hym, he myght poure foorth the same into vs. If we haue in Christ a most perfect paterne of all the graces which God continually sheweth to his children, verily in this be∣halfe also he shallbe a profe vnto vs, that the age of infantie is not so farre vnfitt for sanctification. But howsoeuer it be, yet this we holde out of controuersie, that none of the electe is called out of this present life, which is not fyrst made holy and regenerate by the Spirit of God. Wheras they obiect to the contrary, that in the Scriptures the Spirite acknowlegeth no other regeneration but of incorruptible sede, that is, of the worde of God:* 1.556 they do wrongfully expounde that sayeng of Pe∣ter, wherin he comprehendeth onely the faithfull which had ben taught by preaching of the Gospell. To suche in dede we graunt that the word of the Lorde is the onely sede of spirituall regeneration: but we denye that it ought therupon to be gathered, that infantes can not be regene∣rate by the power of God, which is to him as easy and ready as to vs it is incomprehensible and wonderfull. Moreouer it shoulde not bee safe enough for vs to take this awaye from the Lorde, that he maye not be able to shewe hymselfe to bee knowen to them by whatsoeuer waye he will.

[ 19] But Faith, say they, is by hearyng, wherof they haue not yet gotten the vse neither can they be able to knowe God, whom Moses teacheth to be desti••ute of the knowlege bothe of good and euill.* 1.557 But they con∣sider not y^t the Apostle, whē he maketh hearyng the beginnyng of faith, describeth onely the ordinarie distribution of the Lorde and disposition

whiche he vseth to kepe in calling them that be his: but appointeth not to him a perpetuall rule, that he may not vse any other way. Which way verily he hath vsed in y^e calling of many, to whome he hath geuen the true knowlege of himselfe by an inwarde maner, by y^e enlightening of the Spirite, w^tout any preaching vsed for meane thereof. But whereas they thinke it shalbe a great absurditie, if any knowlege of God be geuē to infantes, from whom Moses taketh away the vnderstāding of good and euil: I beseche them to answere me, what danger is there if they be sayd to receiue some part of that grace, wherof a litle after they shal en∣ioye the ful plentifulnesse. For if the fulnesse of lyfe standeth in the per∣fect knowlege of God, when many of them, whom in their very first in∣fantie death by and by taketh away, doe passe into eternall life, truely they are receiued to beholde the most present face of God. Whō therfore the Lord wil enlightē with the ful bryghtnesse of hys lyghte, why maye he not presently also, if it so please hym, sende out to shyne vppon them some small sparcle therof: specially if he do not first vncloth them of ig∣norance, before y^e he take them out of the prison of the flesh? Not that I meane rashly to affirme that they be endued with the same Faith which we fele in our selues, or y^t they haue altogether lyke knowlege of faith? (which I had rather leaue in suspense) but somwhat to restraine theyr foolish arrogance, which according as their mouth is puffed vp wyth fulnesse, do boldly deny or affirme they care not what.

But that they may yet stande more strongly in this poynt, they adde, [ 20] that Baptisme is a Sacrament of repentance & of Fayth: wherfore sith neither of these can befall in tender infantie, we ought to beware least if they be admitted to the cōmunion of Baptisme, the signification of it be made voyde and vayne. But these dartes are throwen rather agaist God than against vs. For it is most euident by many testimonies of Scripture, that circumcisiō also was a signe of repētance. Moreouer it is called of Paule y^e seale of y^e righteousnesse of Fayth. Let therfore a reason be required of God hymselfe why he commaunded it to be mar∣ked in the bodies of infantes.* 1.558 For sithe Baptisme & circūcision are both in one case, they can geue nothing to the one but that they muste also therewithal graunt the same to the other. If they loke backe to their wonted starting hole, that then by the age of infantie were figured spi∣ritual infātes, the way is alredy stopped vp against them. We say ther∣fore, sithe God hath communicated to infantes circumcision a Sacra∣ment of repentance and Faith, it semeth no absurditie if they be made partakers of Baptisme: vnlesse they lyst openly to rage against the or∣dinance of God. But both in all the doinges of God, and in thys selfe same doing also shineth wisdome and righteousnesse enough, to beate down the backbitinges of the wicked. For though infantes, at the same instante that they were circumcised, dyd not comprehende in vnderstā∣ding what that signe meant: yet they were truely circumcised into the mortification of theyr corrupte and defyled nature, in which mortifica∣tion they should afterwarde exercise themselues when they wer growē to ryper age. Finally it is very easy to assoile this obiection, with saying that they be Baptysed into repētance & Fayth to come: which although they be not formed in them, yet by secrete workyng of the Spirite the sede of both lyeth hiddē in them. With thys answer at ones is ouerthro∣wen

whatsoeuer thei wrest against vs which they haue fetched out of y^• signification of Baptisme. Of which sort is y^e title wherewith it is com∣mended of Paule,* 1.559 where he calleth it y^e washing of regeneration and of renewyng. Wherupō they gather that it is to be geuen to none but to such a one as is able to cōceiue those thinges. But we on y^e cōtrary side may answer, y^t nether was circūcisiō which betokened regeneratiō, to be geuē to any other thā to them y^t were regenerate. And so shal we cōdēne y^t ordinance of God. Wherfore (as we haue allready touched in diuerse places) whatsoeuer argumētes do tend to y^e shaking of circūcision, they haue no force in y^e assayling of Baptisme. Nether do they so escape away, if they say y^t we ought to take y^t for determined & certaine, which stādeth vpō y^e authoritie of God, although there appeare no resō of it: which re∣uerēce is not due to y^e Baptisme of infantes, nor to such other thynges which be not cōmēded vnto vs by y^e expresse worde of God: sith they are stil fast holden w^t thys doble argumēt. For the cōmaundement of God concerning infantes to be circumcised, was either lawfull & subiecte to no cauillatiōs, or worthy to be foūd fault withal. If there wer no incō∣uenience nor absurditie in y^e cōmaundemēt of circumcision, neither can there any absurdity be noted in obseruing the Baptisme of infantes.

[ 21] As for y^e spot absurdity which in this place they go about to lay vpō it, we thus wipe it away. Whom y^e Lord hath vouchsaued to elect, if ha∣uing receiued y^e signe of regeneration, they depart out of thys presente lyfe before y^t they be come to riper age, he reneweth them with y^e power of his Spirite incōprehēsible to vs, in such maner as he alone foreseeth to be expediēt. If they chaunce to grow vp to age, wherby they may be taught y^e truth of Baptisme, they shal hereby be the more enkindled to y^• endeuor of renewing, the tokē wherof they shal learne to haue ben ge∣uē thē frō their first infātie, y^t they should exercise thēselues in it through out the whole course of their lyfe.* 1.560 To the same entent ought y^t to be ap∣plied which Paul teacheth in twoo places, y^t by Baptisme we ar buried together with Christ. For he doth not meane therby, y^t he which is to be baptised, must be alredy first buried together w^t Christ: but simply decla∣reth what doctrine is cōteined vnder Baptisme, yea & that to them y^t be alredy Baptysed: so y^t very mad men would not affirme by this place y^t it goeth before Baptisme. After this maner Moses & the Prophets did put y^e people in minde what circumcision meant, wherwith yet they had ben marked while they were infātes. Of the same effect also is y^t which he writeth to y^e Galatians,* 1.561 y^t they when they were Baptised, did put on Christ. To what end▪ verili y^t thei should frō thēse fourth liue to Christ, because they had not liued before. And although in the older sort the re∣ceiuing of the signe ought to folow the vnderstāding of the mysterie: yet it shalbe by & by declared y^t infātes ought to be otherwise estemed & ac∣cōpted of. And no otherwise ought we to iudge of the place of Peter,* 1.562 in which they thinke y^t they haue a strong holde: when he saith y^t it is not a washing to wype away the filthinesses of the body, but the witnesse of a good conscience before God, by the resurrection of Christe. They in dede doe gather thereby, that nothing is left to y^e Baptisme of infantes, but that it should be a vaine smoke, namely from which this trueth is farr distant. But they often offende in this error, that they will haue the thing in order of tyme to goe alway before the signe. For the

truth of circumcision also cōsisted of the same witnesse of good cōscience. If it ought of necessitie to haue gone before, infātes should neuer haue ben circūcised by y^e commaūdement of God. But he shewing that y^e wit∣nesse of a good conscience was cōteined vnder the truth of circumcision, and yet there withal also cōmaunding infantes to be circumcised, doeth in y^t point sufficiētly declare y^t circumcision is applied to y^e time to come. Wherfore there is no more present effectualnesse to be required in Bap∣tisme of infantes, than y^t it should confirme & stablish y^e couenant made by the Lord with them. The rest of the signification of y^e Sacramente shal afterwarde folow at such tyme as God himselfe foreseeth.

Now I thinke there is no man, that doth not clerely see that al suche [ 22] reasons of theirs are mere misconstringes of Scripture. As for the rest that be of a nere kinde to these, we wil lightly runne throughe them by the way. They obiect that Baptisme is geuen vnto the forgeuenesse of synnes▪ which when it is graunted, wil largely make for defense of our sentence. For sith we be borne sinners, we do euen from our mothers wombe nede forgeuenesse and pardon. Now seing y^e Lord doth not cut of, but rather assure to y^t age the hope of mercy: why should we take frō them the signe which is much inferior than the thing it selfe? Wherfore that which they go about to throwe against vs, we thus throwe backe against themselues: infantes haue remission of synnes geuē them, ther∣fore they ought not to haue the signe taken frō them.* 1.563 They allege also thys out of the Epistle to the Ephesians: that y^e Chirch is clensed of the Lord, with the washing of water in the worde of lyfe. Thā which there could nothing be alleged more fit to ouerthrow their error: for the rupō groweth an easy profe of our syde. If the Lorde will haue the washyng wherewith he clenseth his Chirch, to be testified by Baptisme: it semeth not rightful that it should want the testimonie of it in infantes▪ whiche are rightfully accompted part of the Chirch, forasmuch as they be called heires of the heauenly kingdome. For Paule speaketh of the whole Chirch,* 1.564 where he sayth that it was cleansed with the Baptisme of wa∣ter. Likewise of this that in an other place he sayth that we be by Bap∣tisme graffed into the body of Christ, we gather that infantes, whom he reckeneth among hys members, oughte to be Baptised, least they be plucked away from hys body. Beholde with what violence with so ma∣ny engines they assault the fortresses of our fayth.

Thē they come down to y^e practise & custome of y^• time of y^e Apostles, [ 23] wherin none is foūd to haue ben admitted to Baptisme, but he whiche hath before professed Faith & repentance. For where Peter was asked of them y^t were mynded to repent,* 1.565 what was nedeful to be done, he coū∣selled them first to repent, & then to be Baptised, into y^e forgeuenesse of synnes. Likewise Philip, whē y^e Eunuche required to be Baptised, an∣swered y^t he might be Baptised if he beleued w^t al his hart.* 1.566 Hereby they thinke that they may winne, y^t it is not lawfull that Baptisme be graū∣ted to any, but where Fayth and repentance goe before. Truely if we yelde to thys reson, the first of these twoo places where is no mention made of Faith, wil proue y^t repētāce alone sufficeth: and the other place, wherin repentance is not required, will proue that Fayth onely is en∣ough. I thinke they will answer that the one place is holpen with the other, and therfore must be ioyned together. I say also likewise, y^t other

places must be layed together which make somwhat to the vndoing of thys knot: for asmuch as there be many sētences in Scripture, the vn∣derstanding wherof hangeth vpon the circūstance of the place. As this presently is an example. For they to whō Peter and Philip spake these thynges were of age sufficient to haue practise of repentance and to cō∣ceiue Faith. We earnestly deny that such ought to be Baptised, vntil af∣ter perceiuing of their conuersion and Fayth, at least so farr as it maye be searched out by the iugement of men. But, that infantes ought to be accompted in an other nomber, it is more than euident enough. For in olde tyme if any man did ioyne himselfe into communion of religion with Israel, it behoued that he should first be taught the couenant of the lord, and instructed in the law, before that he wer marked with circum∣cision, because in birth he was a stranger from the people of Israel, with whome the couenante had ben made whiche circumcision stablished.

[ 24] As also the lord▪ when he adopteth Abraham to himselfe, doth not be∣gin at circumcision,* 1.567 hyding in the meane time what he meaneth by that signe: but first he declareth what couenante he entendeth to make with him, and then after Fayth geuen to the promise, he maketh hym parta∣ker of the Sacrament.* 1.568 Why doth in Abraham the Sacrament follow Fayth, and in Isaac his sonne it goeth before all vnderstanding? Be∣cause it is mete that he, which beyng in full growen age is receiued in∣to felowship of the couenant, from which he had ben hetherto a stran∣ger, should first learne the conditions therof: but an infante begotten of him neded not so, which by right of inheritance according to y^e forme of the promise is euen from his mothers wombe conteined in the coue∣nant. Or (that the mater may be more clerely and brefely shewed) if the children of the faithful, without the helpe of vnderstanding, are parta∣kers of the couenante, there is no cause why they shoulde be debar••ed from the signe for thys that they can not sweare to the forme of the co∣uenant. This verily is the reason, why in some places God affirmeth y^t the infantes whiche are issued of the Israelites,* 1.569 are begotten & borne to hym. For without dout he estemeth as hys children the children of them to whoes sede he promiseth that he wil be a Father. But he which is vnfaithfull, issued of vngodly parentes, till he be by Fayth vnited to God, is iudged a stranger from the communion of the couenant. Ther∣fore it is no maruell if he be not partaker of the signe, the signification whereof shoulde be deceitfull and voyde in hym.* 1.570 To this effecte Paule also wryteth, that the Gentiles so long as they were drowned in theyr idolatrie, were oute of the testamente. With this shorte summe, (as I thynke) the whole mater may be clerely opened: that they whiche in growen age, embrace the Fayth of Christ, forasmuche as they were he∣therto strangers from the couenante, are not to be marked with Bap∣tisme, but wheras Fayth and repentance come betwene, which onely can open them the entrie into felowship of the couenant: but the infan∣tes that are issued of Christians, as they are receiued of God into the inheritance of the couenant so sone as they be borne, so oughte to be re∣ceiued to Baptisme. Hereunto muste that be applyed whiche the Evangelist speaketh of,* 1.571 that they were Baptised of Ihon whiche con∣fessed their sinnes. Whiche example at this day also we thinke mete to be kept. For if a Turke offer himselfe to Baptisme, he shoulde not bee

rashly Baptised of vs, namely not til after confession wherby he maye satisfie the Chirch.

Moreouer they bring fourth the wordes of Christ, which are rehear∣sed [ 25] in the thirde Chapter of Iohn, wherby they thinke that a presente regeneration is required in Baptisme.* 1.572 Unlesse a man be borne againe of water and the Spirite, he can not enter into the kingdome of God. Loe (say they) howe Baptisme is by the Lordes own mouth called re∣generation. Them therefore whome it is more than enough knowen to be vnable to receiue regeneratiō, by what color do we admit to Bap∣tisme which can not be without regeneration: First they are deceiued in thys that they thinke that in thys place mention is made of Baptisme, because they heare the name of water. For after that Christ had decla∣red to Nicodemus the corruption of nature, and taught hym that men must be borne of newe, because Nicodemus dreamed of a bodily newe birth, he there shewed the maner how God doth regenerate vs, name∣ly by water and the Spirite: as though he should say, by the Spirite which in cleansing and watering faithfull soules, doth the office of wa∣ter. Therefore I take water and the Spirite simply for the Spirite, which is water. Neither is this a new forme of speche, for it altogether agreeth with the same which is in the thirde Chapter of Mathewe:* 1.573 He that foloweth me, it is he that Baptiseth in the Holy ghost and fier. Therfore as to Baptise in the Holy ghost and fier, is to geue the Holy ghost, which hath the office and nature of fier: so to be borne againe of water and the Spirite, is nothing ells but to receiue that power of the holy Spirite which doth the same thing in the soule that water doth in the body. I knowe that other do otherwise expounde it: but I am oute of doute that thys is the naturall meaning: because the purpose of Christ is none other, but to teache that all they must put of their owne nature which aspire to the heauenly kingdome. Howebit if we list to ca∣uil vnsauoryly as they do, it were easy for vs (when we haue graunted as they woulde haue it) to inferre vpon them that Baptisme is before Fayth and repentance: forasmuch as in the wordes of Christe it goeth before the Spirite. It is certaine that this is vnderstanded of Spirituall giftes: which if they come after Baptisme, I haue obteined what I re∣quire. But leauing cauillations, we must holde fast the playne expositi∣on, which I haue brought, that no mā til he haue ben renewed with li∣uing water, that is, with the Spirite, can enter into the kingdome of God.

Nowe hereby also it is euident that their fayned inuention is to be [ 26] hissed out, which adiudge al the vnbaptised to eternal death. Therfore let vs according to their request imagine Baptisme to be ministred to none but to them that be growen in age: what will they saye shall become of a childe, whiche is rightly and well instructed with the in∣troductions of godlynesse, if when the day of Baptising is at hande, he happen to be taken away with soden death beside all mennes hope? The Lordes promise is cleare, that whosoever hath beleued in the Sonne,* 1.574 shall not see death, nor shall come into iugemente, but is allredy passed from death into life: and it is no where founde that he euer damned him that was not yet Baptised. Whiche I would not haue so taken of me as though I meant that Baptisme

might freely be despised (by which despising I affirme that the Lordes couenant is defiled: so much lesse can I abide to excuse it) onely it is en∣ough for me to proue, that it is not so necessarie, that he should be imme∣diatly thought to be lost, from whome power is taken away to obteine it. But if we agree to their fained deuise, we shall damne all them with∣out exception, whom any chaunce withholdeth from Baptisme, w^t how great Faith soeuer (by which Christ himself is possessed) otherwise they are endued. Moreouer they make all infantes giltye of eternall death, to whome they deny Baptisme, which by their own confession is neces∣sarie to saluation. Now let them loke how trimly they agree with the wordes of Christ, by which the kingdome of heauen is adiudged to that age. But, to graunte them euery thing so much as perteineth to the vn∣derstanding of thys place,* 1.575 yet they shall gather nothing thereof, vnlesse they ouerthrowe the former doctrine which we haue stablished concer∣nyng the regeneration of infantes.

[ 27] But they glory that they haue the strongest holde of all in the very institutiō of Baptisme,* 1.576 which they fetch out of the last Chapter of Ma∣thew: where Christ sending fourth hys Apostles to all nations, geueth them the first commaundement to teache them, and the seconde to Bap∣tise them. Then also out of the last of Marke they adioine this, He y^t be∣leueth and is Baptised,* 1.577 shalbe saued. What seke we further (saye they) when the Lordes owne wordes doe openly sounde, that we must firste teach ere we Baptise, and do assigne to Baptisme the seconde state af∣ter Faith?* 1.578 Of which order the Lord also shewed an example in himself, which would be Baptised not tyll the thirtyth yere. But here, O good God, how many wayes doe they both entangle thēselues, and bewraye their owne ignorance? For herein they now more than childishly erre, that they fetche the firste institution of Baptisme from thense, whiche Christ had from the beginning of his preaching geuen in charge to hys Apostles to minister. Therfore there is no cause why they shoulde af∣firme that y^e law and rule of Baptisme is to be fetched out of these pla∣ces, as though they conteined the first institution therof. But, to beare with them for thys fault, yet how strong is thys manner of reasoning? Truly if I listed to dally with them, there is not a litle lurking hole, but a most wyde felde offreth it selfe open for vs to escape them. For when they sticke so fast to the order of wordes, that they gather that because it is sayd, Goe, preach and Baptise, Againe, he that beleueth and is Bap∣tised, therfore they must preach before that they Baptise,* 1.579 and beleue be∣fore that they require Baptisme: why may not we agayn answere them with sayeng that we must Baptise before that we muste teache the ke∣ping of those thinges that Christ hath commaunded: namely sithe it is sayd, Baptise ye, teaching them to kepe whatsoeuer thinges I haue commaunded you? whiche same thing we haue noted in that sayeng of Christ which hath ben euen now alleged concerning the regeneration of water and the Spirite. For if it be so vnderstode as they would haue it, verily in that place Baptisme must be before spiritual regeneration, because it is named in the first place. for Christ doth teach that we must be regenerate, not of the Spirite and water, but of water and the Spirite.

[ 23] Nowe this inuincible reason whereupon they beare themselues so

bolde, semeth to be somwhat shaken: but because truth hath defense en∣ough in simplicitie, I wil not escape away with such light argumentes. Therfore let them take with them a ful answer. Christ in this place ge∣ueth the chefe commaundement concerning preaching of the Gospell, whereunto he adioyneth the ministerie of Baptisme as an additiō hā∣ging vpon it. Againe he speaketh none otherwise of Baptisme but so farr as the ministration of it is vnder the office of teaching. For Christ sendeth the Apostles to publishe the Gospel to al the natiōs of y^e world, that they should from eche where with the doctrine of saluation gather together into hys kyngdome men that before were lost. But whom, or what maner of men? It is certaine that there is no mentiō but of them that are able to receiue teaching. Afterwarde he addeth that such, when they are instructed, ought to be Baptised, adioyning a promise, y^t they which beleue and are baptised shalbe saued. Is there in al that sayeng so much as one syllable of infantes? What forme therefore of reasoning shal thys be wherewith they assaile vs: they which are of growen age, must first be instructed, that they may beleue, ere they be baptised: ther∣fore it is vnlawful to make Baptisme common to infantes? Althoughe they would burst themselues, they shall proue nothing ells by this place but that the Gospell must be preached to them that are of capacitie able to heare it, before that they be Baptised, forasmuch as he there speaketh of such only. Let them herof, if they can, make a stopp to debarre infan∣tes from Baptisme.

But, that euen blynde men also may with gropyng fynde out their [ 29] deceites, I wil poynt them out with a very cleare similitude. If any mā cauil that infantes ought to haue meate taken from them, vppon thys pretense that the Apostle suffreth none to eate but them that labor,* 1.580 shal he not be worthy that al men should spit at hym? Why so? Because he without differēce draweth y^t to al men, which was spoken of one kinde and one certayne age of men. No whit handsomer is their handeling in thys present cause. For, that which euery man seeth to belong to one age alone, they draw to infantes, that thys age also may be subiect to y^e rule which was made for none but them that were more growen in ye∣res. As for the example of Christ, it nothing vpholdeth their side. He was not baptised before that he was thirty yeres olde.* 1.581 That is in dede true: but there is a reason therof redy to be shewed: because he thē pur∣posed by hys preaching to lay a sounde fundatiō of Baptisme, or rather to stablish the fundation which had ben before laied of Iohn. Therfore when he mynded with hys doctrine to institute Baptisme, to procure y^e greater authoritie to his institution, he Sanctified it with his owne body, and that in such fitnesse of tyme as was most conuenient, namely when he began his preaching. Finally they shall gather nothing ells herof, but that Baptisme toke hys original and beginning at the prea∣ching of the Gospell. If they list to appoint the thirtith yere, why doe they not kepe it, but doe receiue euery one to Baptisme as he hath in their iugemente sufficiently profited? yea and Seruettus one of their maisters, when he stiffly required thys tyme, yet began at the .xxi. yere of his age to boste himselfe to be a Prophet. As though he were to bee suffred that taketh vpon himselfe the place of a teacher in the Chirch, before that he be a member of the Chirch.

[ 30] At the last they obiect, that there is no greater cause why Baptisme should be geuen to infantes, than the Lordes Supper, which yet is not graunted them. As though the Scripture did not euery way expresse a large differēce. The same was in dede vsually done in the olde Chirch, as it appeareth by Cypriane and Augustine: but that maner is worthi∣ly growen out of vse. For if we consider the nature and propertie of Baptisme, it is truely an entrie into the Chirch and as it were a forme of admission, wherby we are adnūbred into the people of God, a signe of our spirituall regeneration by which we are borne agayne into the children of God: wheras on the other syde the Supper is geuē to them that be more growen in age, which hauing passed tender infantie, are now able to beare strong meate. Which difference is very euidently she∣wed in the Scripture. For there the Lorde, so muche as perteineth to Baptisme, maketh no choise of ages. But he doth not likewise geue the Supper to al to take part of it, but only to them which are fit to discerne the body and blood of the Lord, to examine their own conscience, to de∣clare the Lordes death,* 1.582 to weye the power therof. Would we haue any thing plainer, than that which the Apostle teacheth when he exhorteth that euery man should proue and examine hymselfe, and then eate of thys bred and drynke of thys cup? Therfore examination must goe be∣fore, which should in vaine be loked for of infantes. Agayne, he that ea∣teth vnworthily, eateth and drynketh damnation to hymselfe, not dis∣cerning the Lordes body. If none can partake worthily but they that can well discerne the holinesse of the Lordes body, why should we geue to our tender children, poison in stede of liuely foode? What is that com∣maundement of the Lord, ye shal do it in remembrance of me? what is that other which the Apostle deriueth from the same, So oft as ye shall eate of this bread, ye shal declare the Lordes death til he come? What re∣membrance (I beseche you) shal we require at our infantes of y^e thyng which they neuer atteined with vnderstanding? what preaching of the crosse of Christ▪ the force and benefite whereof they do not yet compre∣hende in mind? None of these things is prescribed in Baptisme. Ther∣fore betwene these twoo signes is great difference: whiche we note also in like signes in the olde testament. Circumcision, which is knowen to answere to our Baptisme, was appointed for infantes. But the passe∣ouer into whoes place y^e Supper hath now succeded, did not receiue al maner of gestes without difference, but was rightly eaten of them only that myght by age enquire of the signification of it. If these men had remayning one crumme of sounde brayne, woulde they be blynde at a thing so clere and offring it selfe to sight?

[ 31] Although it greueth me to lode the reders with a heape of trifles: yet it shalbe worth the trauail brefely to wype away suche gay reasons as Seruettus not the least of the Anabaptistes, yea the great glory of that company, thought himselfe to bring when he prepared himselfe to con∣flict. He allegeth, that Christes signes as they be perfect so doe require them that be perfect or able to conceiue perfection. But the solution is easy: that the perfection of Baptisme, which extendeth euen to death, is wrongfully restrayned to one point of time. I say yet further, that per∣fection is foolyshly required in man at the first day, wherunto Baptis∣me allureth vs al our life long by continuall degrees. He obiecteth that

Christes signes wer ordeined for remembrance, that euery man should remember that he was buried together with Christ. I answer that, that which he hath fained of his owne head, nedeth no confutation: yea tha•• which he draweth to Baptisme, Paules wordes shew to be propre to the holy Supper, that euery man should examine himself: but of Baptisme there is no where any such thing. Wherupon we gather y^t they be right∣ly baptised which for their smalnesse of age,* 1.583 ar not yet able to receiue ex∣amination. Wheras he thirdly allegeth, that all they abide in death whi∣che beleue not the Sonne of God, & that the wrath of God, abideth vp∣pon them: & therfore that infants which can not beleue lie in their dam∣nation: I answer that Christe there speaketh not of the generall gylti∣nesse wherwith all y^e posteritie of Adam are enwrapped, but only thret∣neth the despisers of the Gospell, which do proudely and stubbornely re∣fuse the grace offred them. But this nothing perteineth to infantes. Al∣so I set a cōtrarie reason against them: y^t whomesoeuer Christ blesseth, he is discharged from the curse of Adam and the wrathe of God: Sithe therfore it is knowen that infantes are blessed of him, it foloweth that they are discharged from death. Then he falsly citeth that whiche is no where red,* 1.584 that whosoeuer is borne of the Spirite, heareth the voyce of the Spirit. Which although we graunt to be written, yet shal proue nothyng ells but that the faithfull are framed to obedience, accordyng as the Spirite woorketh in them. But that whiche is spoken of a cer∣taine number, it is faultie to drawe indifferently to all. Fowerthly he obiecteth: because that goeth before which is naturall, we muste tarry type tyme for Baptisme whiche is spirituall. But althoughe I graunte that all the posteritie of Adam begotten of the fleshe doo from the very wombe beare their owne damnation, yet I denye that that withstan∣deth but that God may presently bryng remedy. For neither shall Ser∣uettus proue that there were many yeares appoynted by God that the spirituall newnesse of lyfe many beginne.* 1.585 As Paul testifieth, although they whiche are borne of the faithfull are by nature damned: yet by su∣pernatural grace they are saued.* 1.586 Then he bryngeth forth an allegorie, that Dauid going vp into y^e toure of Sion, did leade neither blinde men nor lame men w^t him but strong souldiors. But what if I set a parable against it, wherin God calleth to the heauenly banket blinde men and lame men: howe will Seruettus vnwynde himselfe out of this knott? I aske also whether lame and maimed men had not fyrst ben souldiors with Dauid. But it is superfluous to tary longer vpō this reasō, which the readers shall fynde by the holy hystorie to be made of mere falsehod.* 1.587 There foloweth an other allegorie, that the Apostles were fishers of men, not of litle children. But I aske, what that sayeing of Christ mea∣neth that into the nette of the Gospel are gathered al kyndes of fishes.* 1.588 But because I lyke not to play with allegories, I answer that whē the office of teaching was enioyned to the Apostles, yet they were not for∣bidden from baptisyng of infantes. Howbeit I wold yet knowe, when the Euangelist nameth them Anthropous men, (in whche woorde is comprehended all mankynde without exception) why they should deny infantes to be men.* 1.589 Seuenthly he allegeth, that sithe spirituall thyngs agree with spirituall, infantes which are not spiritual, are also not mete for baptisme. But first it is plainly euidēt howe wrongfully they wrest

the place of Paule. There is entreated of doctrine: when the Corinthi∣ans did to muche stande in their owne conceite for vayne sharpnesse of witte, Paule rebuketh their sluggishnesse, for that they wer yet to be in∣structed in the first introductions of heauenly wisdome. Who can ther∣of gather that Baptisme is to be denied to infants, whom being begot∣ten of the fleshe God doth by free adoption make holy to himself? Where as he sayth, that they must be fed with spirituall meate, if they be newe men, the solution is easy, that by Baptisme they are admitted into the flocke of Christ, and that the signe of adoption suffiseth them, til being growen to age they be able to beare strong meate: that therfore the time of examination which God expresly requi••eth in the holy Supper, must be taried for. Afterward he obiecteth that Christ calleth all his to the ho∣ly Supper. But it is certaine enough that he admitteth none, but them that be already prepared to celebrate the remembrance of his deathe. Wherupon foloweth that infantes, whome he vouchesaued to embrace, do stay in a seuerall and proper degree by themselues till they grow to age, and yet are not strangers. Whereas he saieth, that it is monstrous that a man after that he is borne, should not eate: I answere that sou∣les are otherwise fed than by the outward eatyng of the Supper: and that therfore Christ is neuerthelesse meate to infantes, althoughe they absteine from the signe. But of Baptisme the case is otherwise, by which onely the gate into the Chirch is opened to them. Agayne he obiecteth that a good Stewarde distributeth meate to the household in due time.* 1.590 Which although I willyngly graunt: yet by what right wil he appoint vnto vs the certaine tyme of Baptisme, that he may proue that it is not geuen to infantes out of tyme. Moreouer he bryngeth in that cōmaun∣demēt of Christ to the Apostles, y^t they shold make hast into the haruest, whyle the fieldes waxe white.* 1.591 Uerily Christe meaneth this onely, that the Apostles seeyng the fruite of their labor present, shoulde the more cherefully prepare themselues to teache. Who shall thereof gather that the onely tyme of Haruest is the ripe time for Baptisme? His eleuenth reason is,* 1.592 that in the first Chirch christians and disciples were all one: but we see nowe that he fondely reasoneth from the parte to the whole. Disciples are called men of full age, whiche had ben already throughly taught, and had professed Christ: as it behoued that the Iewes vnder the law should be the disciples of Moses: yet no man shall therof right∣ly gather, that infantes were strangers, whome the Lord hath testified to be of his householde. Besyde these he allegeth, that all Christians are brethren, in which number infantes are not vnto vs, so long as we debarre them from the Supper. But I returne to that principle, that none are heires of the kingdome of heauen, but they that are the mem∣bres of Christ: then, that the embracyng of Christ was a true token of the adoption, wherby infantes are ioyned in common with full growen men, and that the absteining for a time from the Supper withstandeth not but that they perteyne to the body of the Chirche. Neither did the these that was conuerted on the Crosse, cesse to be brother of the godly, although he neuer cam to the Supper. Afterward he addeth, that none is made our brother but by the Spirite of adoption, which is geuen on∣ly by the bearing of Faith. I answer, that he still falleth backe into the same deceitefull argument, because he ouerthwartly draweth that to in∣fantes

which was spoken only of growen men. Paule teacheth there that this is Gods ordinarie maner of callyng to bryng his electe to the faith, when he stirreth vp to them faithful teachers, by whoes ministerie and trauaile he reacheth his hande to them. Who dare therby appoint a lawe to him, but that he may by some other secrete way graffe infantes into Christ?* 1.593 Where he obiecteth that Cornelius was baptised after that he had receiued the Holy ghost: howe wrongfully he doothe out of one example gather a generall rule, appereth by the Eunuche and the Sa∣maritanes, in whom the Lorde kepte a contrary order, that Baptisme went before the giftes of the Holy ghost. The fiftenthe reason is more than foolishe. He saith that we are by regeneratiō made Gods: and that they be Gods to whome the worde of God is spoken,* 1.594 whiche accordeth not to children that be infantes. Whereas he faineth a Godhead to the faithfull, that is one of his dotages, which it perteineth not to this pre∣sent place to examine. But to wrest the place of the Psalme to so cōtrarie a sense, is a point of desperate shamelesnesse. Christ sayth, that Kynges and Magistrates are called of the Prophet goddes, because they beare an office appointed them of God. But, that which concernyng the speci∣all commaundement of gouernance is directed to certaine men, this handsome expositor draweth to the doctrine of the Gospell, that he may banishe infantes out of the Chirch. Agayne he obiecteth, that infantes can not be accompted newe men, because they are not begotten by the word. But I doo nowe agayne repete that which I haue often sayde, that to regenerate vs doctrine is the vncorruptible sede, if we bee fit to receiue it: but when by reason of age there is not yet in vs aptnesse to learne, God kepeth his degrees of regeneratyng. Afterward he com∣meth backe to his allegories, that in the lawe a shepe and a goate were not offred in sacrifice so sone as they came out of the wombe. If I ly∣sted to drawe figures to this purpose, I coulde likewise redily obiecte a∣gaynst hym, that all fyrst begotten thynges were consecrate to God so soone as they had opened the wombe:* 1.595 then, that a lambe must be killed at a yeares age. Wherupō foloweth that māly strēgth is not to be taried for, but rather that the new and yet tender issues are chosen of God for sacrifices. Furthermore he affirmeth that none can come to Christ, but they that haue ben prepared of Iohn. As though Iohns office wer not enduryng but for a tyme. But, to omitt this, trulye that same prepara∣tion was not in the children whom Christ embraced and blessed. Wher∣fore let him goe with his false principle. At length he calleth for patro∣nes Trismegistus and the Sibylles, to proue that holy washyngs per∣teine not but to them that are of growen age. Loe howe honorably he thynketh of the Baptisme of Christ, which he reduceth to the Ceremo∣nies of the Gentiles, that it may be no otherwyse ministred than plea∣seth Trismegistus. But we more esteme the authoritie of God, whome it hath pleased to make infantes holye to himselfe, and to admitte them with the holy signe, the force wherof they did not yet by age vnderstād. Neither do we compt it lawfull to borowe out of the cleansynges of the Gentiles any thyng that may change in our Baptisme the euerlastyng and inuiolable law of God, which he hath stablished concerning circum∣cision. Last of al, he maketh this argument: that if it be lawful to Bap∣tise infantes without vnderstandyng, then Baptisme may enterludelike

and in sport be ministred of boies whē they plaie. But of this matter let hym quarell with God by whoes cōmaundement circumcision was cō∣mon to infantes before that they had atteyned vnderstandyng. Was it therfore a playeng mater, or subiect to the follies of children, that they myght ouerthrowe the holy ordinance of God? But it is no meruaile that these reprobate Spirits, as though they wer vexed with a phrene∣sie, do thrust in all the grossest absurdities for defence of their errors: because God dothe with suche giddynesse iustly take vengeance of their pride and stubbornesse. Uerily I trust I haue made playne with howe feble succors Seruettus hath holpen his silly brethrē the Anabaptists.

[ 32] Now I think it will be doutful to no sobre mā, how rashly thei trouble y^e Chirch of Christ, that moue brawles & contentions for the Baptisme of infantes. But it is profitable to consyder, what Satan goeth about with this so great sutteltie: euen to take away frō vs the singular fruite of affiance & spirituall ioy which is to be gathered hereof, & to diminishe as much also of the glorie of y^e goodnesse of God. For how swete is it to godly myndes, to be certified not onely by worde, but also by sight to be sene with eies, that they obteine so much fauor with the heuēly Father, that he hath also care of their posteritie? For here it is to be sene, howe he taketh vpon him the person of a most prouident Father of household toward vs, which euen after our death dothe not lay away his careful∣nesse of vs, but prouideth and forseeth for our children. Ought we not here after the exāple of Dauid with al our hart to leape vp vnto thākes∣geuyng,* 1.596 that by suche shewe of his goodnesse, his name maye bee san∣ctified? This, verily Sathan intendeth, in assayling with so great ar∣mies the Baptisme of infants: namely, that this testifyeng of the grace of God beyng taken away, the promise which by it is present before our eies, may at length by little and little vanishe away. Wherupon should grow not only a wicked vnthankfulnesse toward the mercy of God, but also a certaine slouthfulnesse in instructyng our children to godlynesse. For by this spurr we ar not a little pricked forward to bring them vp in y^e earnest feare of God and in the keping of his law, when we cōsider that euen immediatly from their birth, he taketh and acknowlegeth them for his children. Wherefore vnlesse we list enuiously to darken the bounti∣fulnesse of God, let vs offer to him our children, to whome he geueth a place among them that be of his familie and householde, that is to say, the membres of the Chirche.

¶The .xvii. Chapiter. ¶Of the holy Supper of Christ: and what if auayleth vs.

AFter y^e God hath ones receiued vs into his familie, and not only to take vs as his seruantes, but as his children: that he may fulfill the office of a moste goed Father, and carefull for his issue, he taketh also vpon him to nourishe vs throughout the whole course of our life. And not con∣tented therewith, it pleased hym by a pledge geuen, to assure vs of thys continuall liberalitie. To this ende therefore

he hath geuen his Chirche an other Sacrament by the hand of his on∣ly begotten Sonne,* 1.597 namely a spirituall banket, wherin Christ testifieth hymselfe to be the quicknyng bread, wherwith our soules are fed to true and blessed immortalitie. But forasmuche as the knowlege of so great a mysterie is very necessarie, and accordyng to the greatnesse therof, re∣quireth a diligent declaration: and Satan, that he myghte bereue the Chirch of this inestimable treasure, hath long agoe spred mystes, and sins that tyme darknesse, to obscure the light of it, and then hath stirred striues and battels that myght estrange the myndes of the simple from tastyng of this holy fode, and hath also in our tyme attempted the same craft: therfore when I shall haue brefely knit vp the summe for the ca∣pacitie of the vnlearned, I wyll vndo those knottes, wherwith Satan hath endeuored to snare the worlde. Fyrst, bread and wyne are signes, whiche represent vnto vs the inuisible foode, whiche we receyne of the fleshe and blood of Christ. For as in Baptisme God againe begettyng vs doothe graffe vs into the felowshippe of his Chirche, and by adop∣tion dothe make vs his owne: so we haue sayde that he performeth the office of a prouident Father of householde, in this that he continually ministreth vs meate, that he susteineth and preserueth vs in that lyfe wherinto he hath by his worde begotten vs. Now the only meate of our soule is Christ, and therfore the heauenly Father calleth vs to hym, that beyng refreshed with common partakyng of hym, we maye from tyme to tyme gather liuely force, vntill we atteine to heauenlye immorta∣litie. But forasmuche as this mysterie of the secrete vnityng of Christe with the godly is by nature impossible to be comprehended, he geueth the figure and image therof in visible signes moste fit for our small ca∣pacitie: yea as it were by earnestes and tokens geuen, he maketh it so assured vnto vs as if it were seen with our eies, because this so famili∣ar a similitude entreth euen into the grossest myndes, that soules are so fed with Christ, as bread and wine do susteine the bodily life. Now ther∣fore we haue it declared, to what ende this mysticall blessyng tendeth▪ namely to assure vs, that y^e body of the Lord was so ones offred for vs, y^t we nowe eate it, and in eatyng it doo fele in vs the effectual working of that only sacrifice: that his blood was so ones shed for vs, that it is vnto vs continuall drinke. And so sounde the words of the promise there ad∣ioyned. Take,* 1.598 this is my body, whiche is deliuered for you. The body therfore which was ones offred vp for our saluation, we are commaun∣ded to take and eate: that when we see our selues to be made partakers of this, we may certainly determine that the power of his death which bringeth life shalbe effectuall in vs. Wherupon also he calleth the cuppe, the couenant in his blood. For after a certaine maner it reneweth, or rather continueth the couenant whiche he hath ones stablished with his blood, so muche as pertaineth to the confirmyng of our faith, so ofte as he reacheth vnto vs that holy blood to be tasted of.

A great fruite verily of affiance and swetenesse may godly soules ga∣ther [ 2] of this Sacrament, because they haue a witnesse, that we are gro∣wen together into one body with Christe, so that whatsoeuer is his we may call ours. Herupon foloweth that we may boldly promise vnto our selues, that euerlastyng life is ours, whereof he is heire: and that the kingdome of heauen, wherinto he is now entred, can no more fal away

from vs than from him: agayne that we can not nowe be condemned by our sinnes, from the gyltinesse wherof he hath acquired vs, when he willed them to be imputed to himself as if they were his owne. This is the maruailous exchange, whiche of his immeasurable bountifulnesse he hath made with vs: that he beeyng made with vs the sonne of man, hath made vs with hym the sonnes of God: that by his cōming downe into earth, he hath made vs a waie to goe vp into heauen: that putting vpon him our mortalitie, he hath geuen vs his immortalitie: that ta∣kyng on hym our weakenesse, he hath strengthened vs with his power: that takyng our pouertie to himselfe he hath conueyed his riches to vs: that taking to hym the weyght of our vnrighteousnesse, wherewith we were oppressed, he hath clothed vs with his righteousnesse.

[ 3] Of all these thynges we haue so full a witnessyng in this sacrament, that we must certainly determine, that Christ is truely geuen vs, as if Christ hymselfe were sett present before our eies, and handled with our handes. For this woorde can neither lye to vs, nor mocke vs: Take, eate, drinke: this is my bodye whiche is deliuered for you: this is the blood, whiche is shed into the forgeuenesse of sinnes. Whereas he com∣maundeth to take, he signifieth that it is ours. Whereas he commaun∣deth to eate, he signifieth that y^t is made one subslance with vs. Where∣as he sayth of the body, that it is deliuered for vs: of the blood, that it is shed for vs: therin he teacheth that bothe are not so muche his as ours: because he toke and laide away both, not for his commoditie, but to our saluation. And truely it is to be diligently marked, that the chefe and in a maner whole pith of the Sacrament standeth in these words, Which is deliuered for you, Which is shed for you. For, otherwise it should not much profit vs, that the body and blood of the Lord ar now distributed. vnlesse they had ben ones geuen foorth for our redemption & saluation. Therfore they are represented vnder bread & wine, that we shold learne that they are not only ours, but also ordeined for the nourishment of spi∣rituall life. This is it that we before saied, that from the corporall thyn∣ges whych are shewed foorth in the Sacrament, we are by a certayne proportionall relation guyded to spirituall thynges. So when bread is geuen vs for a signe of the body of Christ, we ought by & by to conceiue this similitude: As bread nourisheth, susteineth, and mainteineth the life of our body: so the body of Christ is the onely meate to quicken & geue lyfe to oure soule. When we see wyne set foorth for a signe of his blood: we must call to mynde what vses wyne bryngeth to the bodye, that we may consider that the same are brought to vs spiritually by the blood of Christe: those vses bee, to cherishe, to refreshe, to strengthen, to make mery. For if we sufficiently weye, what the deliueryng of this holy bo∣dy, what the shedyng of this holy blood, hath profited vs: we shal plain∣ly perceiue that these thynges whiche are spoken of bread and wine, ac∣cording to such proportionall relation doo very well accorde with them toward vs when they are communicated vnto vs.

[ 4] Therfore the chefe partes of y^e Sacrament are not, simply & without hier consideration to reach to vs the body of Christ: but rather y^e same promise, wherby he testifieth, that his fleshe is verily meate, and his blood is drink, with which we are fed into eternall life: wherby he affir∣meth himselfe to be the breade of lyfe, of whiche who so eateth, he shall

liue for euer: to seale (I saye) and confirme that promyse: and for bryngyng the same to passe, to sende vs to the crosse of Christ, where that promise hath ben truely performed, and in all pointes fulfilled. For we doo not well and healthfully eate Christ but crucified, when we doo with liuely feelyng conceiue the effectualnesse of his death. For wheras he called himselfe the breade of life, he did not borrow that name of the sacrament, as some do wrongfully expounde it: but because he was geuē vs suche of the Father, and performed himselfe suche, when being made partaker of our humane martalitie, he made vs parteners of his diuine immortalitie: when offring himselfe for sacrifice, he toke our accursed∣nesse vpon himself, y^t he might fil vs with blessing: when with his death he deuoured & swalowed vp death: when in his resurrection he raised vp this our corruptible flesh which he had put on, to glory & vncorruption.

It remaineth that by appliance all the same maye come to vs. [ 5] That is done, bothe by the Gospell, and more cleerely by the holy Sup∣per, where bothe he offreth himselfe to vs with all his good thynges, & we receiue him by faith. Wherfore the sacramēt maketh not that Christ first beginneth to be the bread of life: but when it bringeth into remem∣brance, that he was made the bread of life, whiche we continually eate, and when it geueth vnto vs the taste and sauor of that breade then it maketh vs to fele the strength of that bread. For it promiseth vs, that whatsoeuer Christ did or suffred, the same was done to geue life to vs. Then, that this geuing of life is euerlasting, by which we may without ende be nourished susteined and preserued in life. For as Christ should not haue bene to vs the bread of life, vnlesse he had bene borne and had dyed for vs, vnlesse he had risen agayne for vs: so now he should not bee the same vnlesse the effectualnesse and fruite of his birth, death and re∣surrection, were an euerlasting and immortall thing. All which Christe hath very well expressed in these wordes:* 1.599 The bread which I wil geue, is my flesh, which I wil geue for the life of the world. By which wordes without dout he signifieth, that his body shoulde therfore bee to vs for bread, to the spirituall life of the soule, because it shold be geuen forth to death for our saluatiō: and that it is deliuered to vs to eate of it, when by faith he maketh vs partakers of it. Ones therfore he gaue it, y^t he might be made bread, when he gaue foorth himselfe to be crucified for the re∣demption of the world: daily he geueth it, when by the word of the Gos∣pell he offreth it vnto vs to be receiued, so far as it was crucified: where he sealeth that deliuerance with the holy mysterie of the Supper: where he inwardly fulfilleth that which he outwardly betokeneth. Now here∣in we must beware of twoo faultes, that neither doing to muche in aba∣ring the signes, we seme to pluck them frō their mysteries to which they are in a maner knitte fast: nor that being immeasurable in aduancing the same, we seme in the meane tyme somwhat to darken the mysteries themselues. That Christ is the bread of life, wherewith the faithful are nourished into eternal saluation, ther is no man but he graunteth, vn∣lesse he be altogether without religiō. But this point is not likewise a∣greed vpon among al men, what is the maner of partaking of him. For there be that in one worde define, that to eate the fleshe of Christe, and to drinke his blood, is nothing els but to beleue in Christ himlsefe. But I thinke that Christ meant some certainer and hyer thyng, in that no∣table

sermon where he cōmendeth to vs the eatyng of his fleshe: name∣ly, that we are quickned by the true partaking of hym: whiche also he therfore expressed by the woordes of eatyng and drynkyng, least any man should thynke, that the life whiche we receiue of hym is conceyued by bare knowlege only. For as not the syghte, but the eatyng of bread suffiseth the body for nourishment: so it behoueth that the soule be tru∣ly and throughly made partaker of Christ, that by the power of hym it may be quickened into a spirituall lyfe. But in the meane tyme we con∣fesse that there is no other eatyng, but of faith: as there can no other be imagined. But this is the difference betwene my wordes and theirs, that with them to eate is only to beleue: but I say that the flesh of Christ is eaten with beleuing, because by faith he is made ours, and I say that eatyng is the fruite and effect of faith. Or, if you wil haue it plai∣ner, with them eatyng is faithe: and I thynke it rather to followe of faith. In wordes verily the difference is but smalle: but in the thyng it selfe,* 1.600 not small. For though the Apostle teacheth that Christe dwelleth in oure hartes by Faithe: yet no manne will expounde this dwelling to be Faith: but all men doo perceyue that there is expressed a singular effect of faith, for that by it the faithful do obteyne to haue Christ dwel∣lyng in them.* 1.601 After this maner, the Lorde meant, in callyng hymselfe the bread of lyfe, not only to teache that in the faith of his death and re∣surrection, saluation is reposed for vs: but also that by true parta∣kyng of himselfe it is brought to passe, that his life passeth into vs, and becometh oures: like as bread, when it is taken for foode, ministreth lyuelinesse to the body.

[ 6] Neither dyd Augustine, whom they bryng in for their patron, in any other meanyng write that we eate by beleuyng, than to shewe that this eatyng is of faith, not of the mouthe. Which I also denye not: but yet therwithall I adde, that we do by faith embrace Christe, not apperyng afarre of, but makyng hymselfe one with vs, that he may be oure head, and we his membres. Yet do not I vtterly disalow that maner of spea∣kyng: but only I deny it to be a full declaration, if they meane to de∣fine what it is to eate the fleshe of Christ. Otherwyse I see that Augu∣stine hath ofte vsed this forme of speche: as when he saith in the thirde boke Of Christian doctrine, Unlesse ye eate the fleshe of the sonne of man: this is a figure teachyng that we must communicate with the passion of the Lorde, and muste sweetely and profitably laye vp in re∣membrance that for vs his fleshe was crucified and wounded.* 1.602 Agayne when he sayeth, that the three thousande menne whyche were con∣uerted at Peters sermon, dyd drynke the bloode of Christe by bele∣uyng, whyche they had shedde by cruell dealyng. But in manye other places he honorably setteth out that benefyte of Faith, that by it oure soules are no lesse refreshed with the communicatyng of the fleshe of Christe, than oure bodies are with the breade whiche they eate. And the same is it whyche in a certayne place Chrysostome wryteth,* 1.603 that Christe doeth not onely by Faith, but also in dede make vs his body. For he meaneth not that we doo from any other where than from Faithe, obteyne suche a benefite: but this onely he meaneth to exclude, that none when he heareth faithe to be named, shoulde conceyue a na∣ked imagination. As for them that will haue the Supper to be onely

a marke of outwarde profession, I do now passe them ouer: because I thinke that I haue sufficiently confuted their error,* 1.604 whē I entreated of Sacramentes generally. Only thys thing let the reders marke, y^t when the cup is called the couenant in the blood, there is a promise expressed that may be of force to confirme Faith. Wherupō foloweth, that vnlesse we haue respect to God, and embrace that which he offreth, we doe not rightly vse the holy Supper.

Moreouer they also do not satisfie me, which acknowleging that we [ 7] haue some communion with Christ, when they meane to expresse it, doe make vs partakers only of the Spirite, without making any mention of flesh and blood. As though al those thinges were spoken of nothing, that hys flesh is verily meate, that his blood is verily drinke: that none hath life, but he that eateth that flesh, and drinketh that blood: and such other sayenges that belong to the same ende. Wherfore if it be certaine that the full communicating of Christ procedeth beyonde their descrip∣tion, as it is to narowly strained: I wil now go about to knit vp in few wordes, how large it is and how farr it extendeth it selfe, before that I speake of the contrarie fault of excesse. For I shal haue a longer dispu∣tation with the excessiue teachers, which, when according to their owne grossnesse they frame a maner of eating & drinking ful of absurditie, do also transfigure Christ stripped out of hys fleshe into a fantasie: if yet a man may with any wordes comprehende so great a mysterie, whiche I se y^t I can not sufficiently comprehende with minde: and therfore I doe willingly confesse it, y^t no man should measure the hynesse therof by the smal proportion of my childishnesse. But rather I exhorte the reders, y^t they do not restrayne the sense of their minde within these to narrowe boundes: but endeuor to rise vp much hyer, thā they can by my guiding. For I my selfe, so oft as I speake of this thing, whē I haue trauailed to say all, thinke that I haue yet sayd but litle in respecte of the worthi∣nesse therof. And although the minde can do more in thinking, than the tong in expressing: yet with greatnesse of the thing, the minde also is surmounted and ouerwhelmed. Finally therefore nothing remaineth, but that I must breake fourth into admiration of that mysterie, whiche neither the mind can suffise to thinke of, nor the tong to declare. Yet af∣ter suche manner as I can, I wil set fourth the summe of my sentence: which as I nothing dout to be true, so I trust that it will not be disallo∣wed of godly hartes.

First of all, we are taughte out of the Scripture, that Christe was from the beginning y^t life bringing worde of the Father, the fountaine [ 8] and original of life, from whense all thinges euer receiued their hauing of life. Wherfore Ihon somtime calleth him the worde of life, and som∣time writeth that life was in him: meaning that he euen then flowyng into al creatures, poured into them the power of breathing and liuing. Yet the same Ihon addeth afterwarde, that the life was then and not tyll then openly shewed, when the Sonne of God, taking vpō him our fleshe, gaue himselfe to be seen with eyes and felte with handes. For though he did before also spred abrode his power into the creatures: yet because man, beyng by synne estranged from God, hauing lost the communion of lyfe, saw on euery side death hanging ouer hym: that he myght recouer hope of immortalitie, it behoued that he should be recei∣ued

into the communion of that worde. For how small a confidence mayest thou conceiue therof, if thou heare y^t the worde of God in dede, from which thou art most farr remoued, cōteyneth in it selfe the fulnesse of lyfe, but in thy selfe and rounde about thee nothyng offreth it selfe and is present before thine eyes but death? But sins that fountayne of lyfe beganne to dwell in our fleshe, nowe it lyeth not a farr of hydden from vs, but presently deliuereth it selfe to be partaken of vs. Yea and it maketh the very fleshe, wherein it resteth, to be of power to bryng lyfe to vs,* 1.605 that by partaking therof we maye be fed to immortalitie. I am (sayth he) the bred of lyfe, that am come downe from heauen. And the bred whiche I will geue, is my fleshe, whiche I will geue for the lyfe of the worlde. In whiche woordes he teacheth, not onely that he is lyfe, in respecte that he is the eternall woorde of God whiche came downe to vs from heauen, but that in comming downe he poured the same power into the fleshe whiche he did put on, that from thense the communicatyng of lyfe mighte flowe fourth vnto vs. Hereupon also these thinges nowe followe, that his fleshe is verily mente, and his blood is verily drinke, with whiche sustenances the faythfull are fostered into eternall life. Herein therfore consisteth singular comfort to the godly, that nowe they finde life in their owne fleshe. For so they doe not onely with easy passage atteine vnto it, but haue it of it selfe layd abrode for them and offring it selfe vnto them. Only let them holde open the bosome of their hart, that they may embrace it beeyng present, and they shall obteyne it.

[ 9] But although the fleshe of Christe haue not so greate power of it selfe, that it can geue life to vs, whiche bothe in the owne firste estate of it was subiecte to mortalitie, and nowe being endued with immortalitie, liueth not by it selfe: yet it is rightfully called lifebrin∣ging, whiche is filled with fulnesse of lyfe, to poure it into vs. In which meaning I doe with Cyril expounde that sayeng of Christ: As the Fa∣ther hath lyfe in himselfe,* 1.606 so he hath also geuen to the Sonne to haue life in himselfe. For there he properly speaketh of his giftes, not whiche he from the beginning possessed with the Father, but with whiche he was garnished in the same fleshe in whiche he appeared. Therefore he sheweth that in hys manhode also dwelleth the fullnesse of lyfe, that whosoeuer partaketh of his flesh and blood, may therwith∣all also enioy the partaking of life. Of what sort that is, we may declare by a familiar example. For as out of a foūtaine water is somtime drōk, somtime is drawen, somtime by forrowes is conueied to the watering of groundes which yet of it selfe doth not ouerflow into so many vses, but from the very spring it selfe which with euerlasting flowing yeldeth and ministreth vnto it from tyme to tyme newe abundance: so the fleshe of Christ is like a riche and vnwasted fountaine whiche poureth into vs the life springing from the Godhead into it selfe. Nowe whoe seeth not, that the communion of the fleshe and blood of Christe is necessarie to al that aspire to heauenly lyfe? Hereunto tendeth that say∣eng of the Apostle, that the Chirch is the body of Christe and the ful∣filling of it: and that he is the hed oute of whiche the whole body coupled and knit together by ioyntes, maketh encrease of the body:

that our bodies are the members of Christ. Al which thinges we vnder∣stande to be impossible to be brought to passe, but that he must whellye cleaue to vs in Spirite and body. But that most nere felowship wher∣by we are coupled with his fleshe, he hath yet set out with a more glori∣ous title,* 1.607 when he sayd that we are members of his body, and are of his bones and of hys fleshe. At the last, to declare it to be a mater greater than all wordes, he concludeth hys sayeng with an exclamation, This is (sayth he) a greate secret. Therefore it should be a pointe of extreme madnesse, to acknowlege no communion of the faythfull with the fleshe and blood of the Lord, which the Apostle declareth to be so greate, that he had rather wonder at it than expresse it.

Let y^e summe be, y^t oure soules are so fed with the fleshe and blood of [ 10] Christ, as bred & wyne do mainteine & susteine y^e bodily lyfe. For other∣wise the proportional relation of the signe should not agree, vnlesse sou∣les dyd fynde their fode in Christ. Which can not be done, vnlesse Christ do truely grow into one w^t vs, and refresh vs w^t the eating of his fleshe and drinking of hys blood. But although it seme incredible, that in so great distance of places the flesh of Christ reacheth to vs that it may be meate to vs: let vs remember how much the secret power of the Spirit surmounteth aboue al our senses, and how foolysh it is to goe aboute to measure hys vnmeasurablenesse by our measure. That therfore whiche our mynde comprehendeth not, let our fayth conceiue, that the Spirite truely knitteth in one those thinges y^t are seuered in places. Nowe that same holy cōmunicating of his body and blood, wherby Christ poureth hys life into vs, euen as if he pea••ced it into our bones & marowes, he in the Supper also testifieth & sealeth land y^• not with setting before vs a vayne or voyde signe, but bringing fourth there y^e effectuall working of his spirite, wherby he fulfilleth y^e which he promyseth. And verily he there offreth and deliuereth the thing signified to al them that sit at that spiritual banket: although it be receiued with frute of y^e faythfull onely, which receiue so great bountifulnesse with true Fayth & thankfulnesse of mynde. After which maner the Apostle sayd, that the bred which we breake is the communion of the body of Christ:* 1.608 and that y^e cup which we hallow with y^e word & prayers to that purpose, is the cōmunion of hys blood. Neither is there any cause why any man should obiect, that it is a figuratiue speche, by which the name of the thing signified is geuen to the signe. I graūt verily that y^e breaking of y^e bred is a signe, not y^e thīg it selfe. But this being admitted, yet we shall rightly gather of the deli∣uerance of the signe, that the thing it selfe is deliuered. For vnlesse a mā wil cal God a deceiuer, he can neuer be so bolde to say that he setteth be∣fore vs an empty signe. Therfore if by the breakyng of bred the Lorde doth truely represente the partakyng of hys body, it ought to be out of dout that he truely performeth and deliuereth it. And this rule is alway to be holden of the godly, that so oft as they se the signes ordeined of the Lorde, they certainly thinke & persuade themselues that the truth of the thyng signified is there present. For to what purpose should the Lorde deliuer to thee into thy hande the signe of hys body, but to assure thee of the true partaking of it? If it be true, that a visible signe is geuen vs, to seale the gift of an inuisible thing: when we receiue the signe of the bo∣dy, let vs no lesse certainly beleue that the body it selfe also is geuē vs.

[ 11] I saye therefore (which both hath ben alway receiued in the Chirch, and al they teache at thys day that thynke right) that the holy mysterie of the Supper consisteth of twoo thinges: that is to saye, of the bodily signes, which beyng set before our eyes doe represent vnto vs inuisible thinges according to the capacitie of our weakenesse: and of spirituall trueth, which is by those signes bothe figured and deliuered. Of what sort that is, when I meane to shewe it familiarly, I vse to set thre thin∣ges: the signification, the mater which hangeth of the signification, the vertue or effect which foloweth of both. The signification consisteth in the promisses, which are after a certayne manner wrapped together with the signe. The mater or substance I cal Christ with hys death and resurrection. By effect I vnderstande the redemption, righteousnesse, sanctification, and eternall lyfe, and whatsoeuer other benefites Christ bringeth vs. Now although all these thinges haue respect to Fayth: yet I leaue no place to thys cauillation: as though when I say that Christ is receiued by Fayth, I would haue hym cōceiued with vnderstanding only and imaginatiō. For the promises offer hym, not y^t we should sticke fast in the sight alone and in bare knowlege: but that we should enioye the true communicating of hym. And truely I se not how any mā maye haue cōfidence that he hath redēption and righteousnesse in the crosse of Christ, & lyfe in hys death, but principally standing vpon the true cō∣munion of Christ himselfe. For those good thinges shoulde not come to vs, vnlesse Christ first made himselfe oures. I say therefore, that in the mysterie of the Supper, by the signes of bread and wine Christ is true∣ly deliuered to vs, yea and hys body and blood, in which he hath fulfyl∣led al obediēce for purchasing of ryghteousnesse to vs: namely that first we should growe together into one body with hym: & then beyng made partakers of hys substance, we may also fele hys power in the commu∣nicating of al hys good thinges.

[ 12] Now I come down to the excessiue mixtures, which superstitiō hath brought in. For herein Satan hath played with maruelous sutteltie, that withdrawing the myndes of men from heauen, he might fyl them with peruerse error, as though Christ were fastened to the elemente of bred. And first we must not dreame such a presence of Christ in the Sa∣crament, as the craftesmē of the court of Rome haue fayned: as though the body of Christ were made present with presence of place, to be han∣deled with handes, to be broosed with teethe, and swallowed w^t mouth. For this forme of recantation Pope Nicolas endited to Betengarius, to be a witnesse of hys repentance: namely with woordes so farr mon∣struous, that the author of the glose cryeth out that there is danger, if the reders do not wisely take hede to themselues, least they should sucke out of them an heresie worse than was that of Berengarius. In the se∣conde distinctiō, in the Chapter beginning thus, Ego Berengarius. But Peter Lombarde, although he trauaile much in excusing the absurdity, yet more inclineth to the contrary sentēce. For as we nothing dout y^t it hath limites accordyng to the perpetual nature of the body of men, and is holden in heauen, into which it was ones receiued, vntill he returne to iugement: so to draw it backe vnder these corruptible elementes or to imagyne it present euery where, we accompt it to be vtterly vnlawfull. Neyther verily is it so nedefull to this that we may enioy y^e partaking

of it: for as much as the Lord geueth vs thys benefit by his Spirite, that we be made one with him in body,* 1.609 Spirite, and soule. The bonde there∣fore of thys conioynyng is the Spirite of Christ, by the knitting wher∣of we be coupled together, and as it were a certaine conduit, by whiche whatsoeuer Christ himselfe bothe is and hath, is conueyed to vs. For if we beholde the sunne shyning fourth with hys beames vpon the earth after a certaine maner to cast fourth his substance vnto it to engender, nourishe, and quicken the frutes thereof: why should the extending of beames of the Spirite of Christ be inferior to conuey the communion of his flesh and blood into vs? Wherfore the Scripture, when it spea∣keth of our partaking with Christ, referreth the whole force therof to y^e Spirite. Yet in stede of many, one place shalbe sufficient. For Paule in the viii. chapter to the Romaines, sayth that Christ dwelleth in vs none otherwise than by hys Spirite: wherby yet he taketh not away that cō∣muniō of his flesh and blood of which we now speake, but teacheth that the Spirite alone worketh that we possesse whole Christ and haue him dwelling in vs.

The Scholemen thought more shamfastly, which were withholdē w^t [ 13] horror of so barbarous vngodlinesse. Yet thei also thēselues do nothing but mocke with sutteler deceites. They graunt that Christ is not cōtei∣ned there by way of circumscription nor after a bodily maner: but after∣ward they inuent away, which neither them selues do vnderstande, nor they can declare to other: yet it is such as falleth to this point that Christ must be sought in the forme of bred as they call it. For what is it? When they say that the substance of bred is turned into Christe, doe they not fasten hym to the whytenesse which they there leaue? But (saye they) he is so conteined in the Sacrament, that he abideth in heauen: and we de∣termyne no other presence but of habitude. But whatsoeuer woordes they bryng in to cloke it with a deceitfull color, thys is the ende of all, that that is by consecration made Christ, which before was bred: y^t from thense fourth Christ lieth hid vnder that color of bred. Which also they are not ashamed in playne wordes to expresse.* 1.610 For these be the wordes of Lombarde: that the body of Christ, which in it selfe is visible, whē the consecration is ended, lyeth hydden and is couered vnder the forme of bred. So the forme of that bred is nothyng ells but a visor, that taketh away the sight of the fleshe from the eyes. Neither nede we many con∣iectures, to fynde what snares they mynded to lay with these wordes, sithe the thing itselfe plainly speaketh it. For it is to be seen with howe great superstition in certaine ages past, not onely the common sorte of men, but also the very chefe of them haue ben holden, & at thys daye be holdē in popish Chirches. For hauing litle care of true Fayth (by which alone we both come into the felowship of Christ, and do cleaue together with hym) so that they haue a carnall presence of hym, which they haue framed besyde the worde, they thynke that they haue hym presente en∣ough. Therefore in a summe, we see that thys hath ben gotten by thys witty sutteltie, that bred was taken for God.

Frō hense proceded y^t same fayned transubstātiatiō, for which at thys [ 14] day they fyght more earnestly thā for al the other articles of their faith. For y^e first bilders of that local presence could not vnwynde themselues from thys doute how the body of Christ should be mingled with the

substance of bread, but that by and by many absurdities did thrust them∣selues in place. Therfore they were driuen of necessitie to flee to thys inuention, that there is made a turning of bred into the body: not that the body is properly made of bred, but because Christ, that he mighte hide himselfe vnder the forme, bringeth the substance to nothing. But it is maruellous, that they fel to so great ignorāce, yea senslesse dulnesse, that not only the Scripture but also the consent of the old Chirch figh∣ting against it, they brought abrode that monster. I graunt in dede y^t some of the olde writers somtyme vsed the name of turning: not for that they would destroy the substance in the outwarde signes, but that they might teache that the bred dedicate to the mysterie differeth farre from common bred and is now other. But ech where they al plainly declare, that the holy Supper consisteth of twoo partes, an earthly parte, and a heauenly: and the earthly part they do without controuersie expounde to be bred and wyne. Truely whatsoever they babble, it is plain that in confirming of this doctrine they want the defense of antiquitie, whiche they oftentymes presume to set against the euident worde of God. For it is not so long agoe sins it was inuēted: it was verily vnknowen not only to those better ages, in which the purer doctrine of religiō yet flo∣rished, but also euen whē that same purenesse was much defiled. There is none of the olde writers that doth not in expresse wordes cōfesse that the holy signes in y^e Supper are bred and wyne: although, as we haue sayd, they somtime set it out with diuerse titles, to aduaunce the digni∣tie of the mysterie. For wheras they say that in the cōsecration is made a secrete turning, that now it is an other thing than bred and wyne. I haue euen now geuen warning that they do not therby meane that the thinges themselues are brought to nought, but that they are now to be otherwise estemed than common meates, which are appointed onely to fede the belly: forasmuch as in them is deliuered to vs y^e spiritual meate and drinke of the soule. This we also deny not. If (say these men) there be a turning, it must nedes be that there is of one thing made an other thing. If they meane that there is some thing made which before was not, I agree with them. If they wil draw it to that their own imagina∣tion, let them answere me what change they thinke to be made in Bap∣tisme. For herein the Fathers also do determine a maruellous turning, when they say that of a corruptible elemēt is made a spiritual washing of the soule, yet none of them denyeth that water remayneth. But (saye they) there is no such thing in Baptisme, as is that in y^e Supper. This is my body. As though the question were of those wordes, which haue a meaning plaine enough: and not rather, of that word of turning, which ought to signifie no more in the Supper than in Baptisme. Therefore farewel they with these snares of syllables, wherby they do nothing els but bewray their own hungrinesse. For otherwise y^e significatiō would not agree together, vnlesse the trueth which is there figured, had a liue∣ly image in the outwarde signe. Christes wil was by the outward signe to testifie that hys fleshe is meate. If he did set before vs only an emp∣ty imaginatiue forme of bred not true bread, where were y^e correlation or similitude which should leade vs frō the visible thing to the inuisible? For, that al thinges may agree together, the signification shall extende no further, but that we be fed with the forme of the fleshe of Christ. As

if in Baptisme the forme of water should deceiue our eyes, it should not be to vs a certayne pledge of our washing: yea by that deceitfull shewe there should be geuen vs an occasion of wauering. Therfore the nature of the Sacrament is ouerthrowen, vnlesse in the maner of signifieng, the earthly signe answer to the heauenly thing. And therefore we lose the truth of thys mysterie, vnlesse true bred represent to vs the true bo∣dy of Christ. I repete it againe: Sith the Supper is nothing ells, than a visible testifieng of that promise which is in the vi. chapter of Iohn, namely that Christ is the bred of lyfe, which came downe from heauen: there must be visible bred vsed for a meane, wherby that same spirituall bred may be figured: vnlesse we will that we lose all the frute, whiche in this behalfe God tenderly graunteth to susteine our weakenesse. Now by what reason should Paule gather,* 1.611 that all we are one body and one bred, whiche doe together partake of one bred, if there remayned onely an imaginatiue forme and not rather a naturall truth of bred?

But they could neuer haue ben so fowly begyled with the deceites of [ 15] Satan, but because they wer alredy bewitched with this error, that the body of Christ enclosed vnder bred was by the bodily mouth sent down into the belly. The cause of so brutishe imagination was, that consecra∣tion signified as much among them as a magical enchauntment. But thys principle was vnknowen to them, that bread is a Sacramente to none but to men, to whom the worde is directed: lyke as the water of Baptisme is not changed in it selfe, but so sone as the promise is adioy∣ned, it beginneth to be that to vs which it before was not. Thys shall better appeare by example of a lyke Sacrament.* 1.612 The water springing out of the rocke in the desert was to the fathers a token and signe of the same thing,* 1.613 which the wyne doth figure to vs in the Supper. For Paul teacheth that they dronke the same spirituall drinke. But it was a com∣mon watering for the beastes and cattell of the people. Wherupon it is easily gathered, that in earthly elementes, when they are applyed to a spirituall vse, there is made no other turning but in respect of men, in so much as they are to them seales of the promises. Moreouer sithe Gods purpose is (as I often repete) as it were by handsome chariots to lift vs vp to himselfe, they doe by their waywardenesse wickedly disapoint the same, which do in dede cal vs to Christ, but lurkig inuisibly vnder bred. For it is not possible that the mynde of men, vncombryng it selfe from the immesurablenesse of places, should atteine to Christ euen aboue the heauens. That which nature denyed them, they attempted to amende with a more hurtfull remedie: that abiding in earth, we should nede no heauenly nerenesse of Christ. L••e, this is the necessitie, that compelled them to transfigure the body of Christ. In Bernardes time, althoughe a harder maner of speaking was growen in vse, yet transubstantiation was not then knowen. And in all ages before that, this similitude dyd flye aboute in every mans mouth, that there is with bred and wyne a spiritual thing ioyned in thys mysterie. Of the wordes they answer, as they thinke, wittily: but bringing nothing fit for thys presēt cause. The rod of Moses (say they) being turned into a Serpent,* 1.614 although it dyd get the name of a Serpent, yet kepeth stil the olde name, and is called a rod. So in their opinion it is as probable, that although the bred passe into a new substance, it may be abusively and yet not vnaptly called y^t

which it appeareth to the eies. But what likelhode or nerenesse fynde they betwene a cleare miracle, and their fained illusion, of whiche no eye in earth is witnesse? The Magicians had mocked with deceites, so that the Egiptians were persuaded, that they excelled in diuine power to change creatures aboue the order of nature. Moses came fourth, & dryuing away all their deceites, shewed that the inuincible power of God was on his side, because his owne rod consumed al the rest. But forasmuch as that was a turning discernable with eyes, therfore as we haue sayd, it perteyneth nothing to thys presēt cause: and in a litle time after, the rod visibly returned into his own forme. Beside that it is not knowen, whether that soden turning was of substance or no. Also the alluding to the rods of the Magicians is to be cōsidered, which y^e Pro∣phet therfore would not call Serpentes, least he should seme to signifie a turning where none was: because those deceiuers had done nothing but cast a myst before the eies of the beholders. What likenesse herewith haue these formes of speche,* 1.615 The bred which we breake, So ofte as ye shal eate this bred, They cōmmunicated in breaking of bred, and suche other? It is certaine y^t their eyes were only deceiued w^t the enchantmēt of the Magicians. As concerning Moses, the mater is more douteful, by whose hande it was no more hard for God to make of a rod a Ser∣pent, and againe of a Serpent to make a rod, thā to cloth Angels with fleshly bodies, & by and by after to vncloth them. If the nature of thys mysterie were the same or like, there were some color for their solution. Let this therfore remaine certaine, that it is not truly nor fittly promi∣sed vs that in the Supper the flesh of Christ is truely to vs for meate, vnlesse the true substance of the outwarde Signe agree with it. And (as one error groweth of an other) the place of Ieremie is so foolishlye wrested to proue transubstantiation, that it irketh me to reherse it. The Prophet complaineth that wood is put in his bred:* 1.616 meaning that by the crueltie of his enemies, his bred was infected with bitternesse. As Da∣uid with a like figure bewayleth that his meate was corrupted w^t gall, and hys drynke with vineger. These men will haue it that the body of Christ was by way of allegorie fastened to the crosse. But some of the olde fathers thought so. As though we ought not rather to pardō their ignorance, and to bury their shame, than to adde shamelessnesse to com∣pell them yet still to fight like enemies with the natural meaning of the Prophet.

[ 16] Other, which see that the proportionall relation of the signe and the thing signified, can not be ouerthrowen, but that the truth of the myste∣rie must fal, do confesse that the bred of the Supper is verily a substāce of an earthly and corruptible element, and suffreth no change in it selfe, but hath vnder it selfe the body of Christ enclosed. If they did so declare their meaning, that when the bred is deliuered in the mysterie, there is adioyned the deliuering of the body, because the trueth is vnseuerable from the signe: I would not much striue with them. But because they placing the body in the bred, do faine to it a beyng euery where contra∣rie to the nature thereof, and in adding vnder the bred, they wyll haue it lye there hiddē: it is necessarie a litle while to draw such suttelties out of their dēnes. For my mynde is not yet as of set purpōse to go through with all this point: but only that I may lay the fundations of the dis∣putation

which shall by and by folowe in place fit for it. They wil ther∣fore haue the body of Christe to be inuisible and immeasurable, that it may lie hid vnder the bread: because they thinke that they do not other∣wise communicate with hym than if he descende into bread: but they comprehend not the maner of descending, wherby he lifteth vs vpward to himself. They lay vpon it all the colors that they can: but when they haue said all, it sufficiently appereth, that they staye vpon the locall pre∣sence of Christ. Whense commeth that? euen because they can abide to conceiue no other partakyng of the fleshe and blood, but whiche consy∣steth either of ioynyng and touchyng of place, or of some grosse en∣closyng.

And, that they may obstinately defende the error ones rashly concei∣ued, [ 17] some of them sticke not to say, that the flesh of Christ had neuer any other measurynges, but so farr and wide as heauen and earth is brode. Whereas he was borne a childe out of the wombe, whereas he grewe, wheras he was spred abrode on the crosse, whereas he was enclosed in the sepulchre, the same was doone by a certaine dispensation, that he myght be borne and dye,* 1.617 and performe the other dueties of man. Where as after his resurrection he was seen in his wonted forme of body, wheras he was taken vp to heauen, wheras last of all also after his as∣cension he was seen of Stephen and Paule: it was doone by the same dispensation, that it might appere to the sight of men that he was made a kyng in heauen. What is this ells, but to raise vp Marcion out of hell? For no man can dout that the body of Christ was a fantasy or a fanta∣sticall thyng, if he was of suche state. Some slip away somewhat more suttelly, with sayeng that this body whiche is geuen in the Sacrament is glorious and immortall: and that therfore it is no absurditie, if it bee conteined in many places, if in no place, if with no forme, vnder the sa∣crament. But I aske what maner of body Christe gaue to the disciples the day before that he suffred: doo not the wordes sounde that he gaue the same mortall body,* 1.618 whiche was within a little after to be deliuered? He had already before (say they) shewed his glorie to be sene to thre of the disciples. That is true in dede, but his will was by that brightnesse to geue them a taste of immortalitie for an houre. In the meane tyme they shall not there fynd a double body, but that one body which Christ did beare, garnished with newe glorie. But when he distributed his body at his first Supper, the tyme was nowe at hande, when he beyng striken of God,* 1.619 and humbled shold lie without glorie as a leprous man: so farre is it of that he then wold shew forth the glorie of his resurrec∣tion. And howe great a wyndowe is here opened to Marci••n, if the bo∣dy of Christ was seene in one place mortall and base, and in an other place was holden immortall and glorious? Howebeit if their opinion take place, the same happeneth daily: because they ar compelled to con∣fesse that the body of Christ beyng visible in it selfe, lyeth hyd inuisibly vnder the signe of bread. And yet they that vomite out such monstru∣ousnesse, are so not ashamed of their own shame, that they do vnprouo∣ked hainously raile at vs, because we do not subscribe to them.

Nowe if they lyst to fasten the body and blood of the Lorde to bread [ 18] and wyne: the one shall of necessitie be plucked in sunder frō the other. For as the bread is deliuered seuerally from the cup, so the body vnited

to the bread muste nedes be diuided from the blood enclosed in the cup. For when they affirme that the body is in the bread, and the blood in the cup: and the bread and wyne are by spaces of place distant the one from the other: they can by no shift escape, but that the body must be se∣uered from the blood. But wheras they are wonte to allege, that by ac∣compainyng (as they faine) in the body is the blood, and likewise in the blood is the body, that verily is to triflyng: forasmuche as the Signes in whych they are enclosed, are so seuered. But if we be lifted vp with our eies and myndes to heauen, that we seke Christ there in the glorie of his kingdome: as the signes doo allure vs to hym whole, so vnder the signe of bread, we shalbe fedde with his bodye, vnder the signe of wyne we shall seuerally drynke his blood, that at length we may enioye hym whole. For although he hath taken awaye his fleshe from vs, and in his body is ascended vp into heauen, yet he sitteth at the right hande of the Father, that is to say, he reigneth in the power, and maiestie, and glorie of the Father. This kyngdome is neyther bounded with any spaces of place, nor compassed aboute with any measurynges, but that Christ may shewe foorth his myght wheresoeuer it pleaseth him both in heauen and in earth: but that he may shewe himselfe present with po∣wer and strength: but that he may alway bee at hande with them that be his, breathing his lyfe into them, may liue in them, strengthen them, quicken them, preserue them safe, euen as if he were present in body: fi∣nally but that he may fede them with his owne bodye, the communion wherof he dothe by the power of his Spirite poure into them. After this maner the body and blood of Christe is delyuered to vs in the Sacrament.

[ 19] But we must appoint such a presence of Christ in the Supper, as may neither fasten hym to the element of bred, nor shut hym vp in the bred, nor by any meane compasse hym in, (for it is playne that all these thyn∣ges abate his heauenly glorie) fynally suche as may neither take from him his owne measure, nor diuersly draw hym in many places at ones, nor faine to hym suche an vnmeasurable greatnesse as is spred abrode throughout heauen and earth, for these thynges are playnely agaynst the truthe of the nature of manhode. Let vs (I say) neuer suffer these two exceptions to be taken away from vs. The one, that nothyng bee abated from the glorie of Christ, which is done, when he is broughte vnder the corruptible elements of this world, or is bound to any earth∣ly creatures. The other, that nothyng be by fainyng applied to his bo∣dy, that agreeth not with the nature of man: whiche is done, when it is either saide to bee infinite, or is sett in many places at ones. But these absurdities being taken away, I willyngly receiue what soeuer may a∣uaile to expresse the true and substantiall communicatyng of the Body and Blood of the Lord, which cōmunicatyng is deliuered to the faith∣full vnder the holy signes of the Supper: & so that they may be thought not to receyue it by imagination onely or vnderstandyng of mynde, but to enioy it in dede to the foode of eternall lyfe. Why this sentence is so hatefull to the worlde, and all defence taken away from it by the vniust iudgementes of many, there is no cause at all, but for that the deuell hath with horrible bewitchyng madded their myndes. Truely that which we teache, dothe in all pointes very well agree with the Scrip∣tures:

it conteineth neither any absurditie, nor darknesse, nor doutful∣nesse: it is not agaynst true godlynesse and sounde edification: finally it hath nothing in it, that may offend, sauyng that in certaine ages past, when that ignorance and barbarousnesse of Sophisters reigned in the Chirche, so clere light and open truthe hath ben vnworthily oppressed. Yet because Satā at this day also trauayleth by troublesome Spirites to spot it with all the sclanders and reproches that he can, and bendeth himselfe to no other thyng with greater endeuor: it is profitable the more diligently to defende and rescue it.

Nowe before that we goe any further, we must entreate of the selfe [ 20] institution of Christe: specially because this is the most glorious obie∣ction that our aduersaries haue, that we departe from the woordes of Christe. Therfore that we may be discharged of the false cause of ma∣lice wherwith they burden vs, our fittest beginnyng shall be at the ex∣position of the woordes.* 1.620 Three Euangelistes and Paule rehearse, that Christe tooke bread, when he had geuen thankes he brake it, gaue it to his disciples and sayde, Take, eate: this is my Body whiche is delyue∣red, or broken, for you. Of the cuppe Mathew and Marke saye thus: This cuppe is the blood of the newe testament, whiche shalbe shedde for many vnto forgeuenesse of synnes. But Paule and Luke say thus: This cuppe is the newe testament in my blood. The patrones of tran∣substantiation will haue by the pronoune (this) the forme of bread to be signified, because the consecration is made in the whole contente of the sentence, and there is no substance that can be shewed. But if they be holden with religious care of the woordes, because Christ testified, that that whiche he reached into the disciples handes, was his bodye: truely this their deuise, that that whiche was bread is nowe the bodie, is moste farre from the propre meanyng of them. That which Christe tooke into his handes and gaue the Apostles, he affirmeth to be his bo∣dy: but he toke bread: who therfore can not vnderstande that bread is yet shewed? and therfore there is no greater absurditie, than to remoue that to the forme, whiche is spoken of the bread. Other, when they ex∣pounde this woorde (is) for (to be transubstantiate,) doo flee to a more enforced and violently wrasted glose. Therefore there is no cause why they should pretende that they be moued with reuerence of wordes. For this was vnheard of among all nations and languages, that the word (is) should be taken in this sense, namely for to be tourned into an other thyng. As for them that leaue breade in the Supper, and affirme that there is the body of Christ, they muche differ among themselues. They whiche speake more modestly, althoughe they precisely exact the letter, This is my body, yet afterwarde swarue from theyr precisenesse, and say that it is as muche in effect as that the body of Christ is with bread, in bread, and vnder bread. Of the mater it selfe which they affirme, we haue already touched somwhat, and we shal by and by haue occasion yet to speake more. Nowe I dispute only of the wordes, by which they say they are restrained that they can not admitte bred to be called the body, because it is a signe of the body. But if they shunne all figures, why do they leape away from the plaine shewing of Christ, to their owne ma∣ners of speaking farr differing from it? For there is great difference be∣twene this that bread is the body, and this that the body is with bread.

But because they sawe it to bee impossible, that this simple proposition might stande, that bread is the body: they haue attempted to scape away by those formes of speche, as it were by croked turnyngs. Some more bolde sticke not to affirme that euen in propre speakyng, bread is the body, and by this meane they truely proue themselues to be litteral mē. If it be obiected, that therfore the bread is Christ, and is God: this ve∣rily they will denie, because it is not expressed in the wordes of Christ. But they shall nothyng preuayle by denyeng it: forasmuche as all doo agree that whole Christ is offred vs in the Supper. But it is an intole∣rable blasphemie, that it be without figure spoken of a fraile and cor∣ruptible element, that it is Christ. Now I aske of them, whether these twoo propositions be bothe of one effect, Christe is the Sonne of God, and bread is the body of Christe. If they graunt that they are diuers, (which we will enforce them to graunte whether they will or no) then lett them answere whens commeth the difference. I thynke they wyll bryng none other but that the bread is after the sacramentall maner called the body. Wherupon foloweth, that Christes wordes are not sub∣iecte to the common rule, nor oughte to bee tried by Grammer. Also I aske of all the precise and stiffe requirers of the letter, where Luke and Paule do call the cuppe the testament in the blood,* 1.621 whether they do not expresse the same thyng which they dyd in the first parte, where they call bread the bodye. Truely the same religion was in the one parte of the mysterie that was in the other: and because shortnesse is darke, longer speche dothe better open the meanyng. So oft therfore as they shall af∣firme by one word, that the bread is the body: I will out of mo wordes bryng a fitt exposition, that it is the Testament in the bodye. For why? Shall we nede to seke a more faithfull or surer expositor than Paule & Luke? Neither yet doo I tende herunto, to diminishe any thing of that communicating of the body of Christ which I haue confessed: onely my purpose is to confute that folish waiwardnesse, wherby they do so hate∣fully brawle about words. I vnderstand, by the authoritie of Paul and Luke, that the bread is the body of Christ, because it is the couenant in the body. If they fight against this, they haue warre not with me, but with the Spirite of God. Howsoeuer they cry oute that they be touched with reuerence of the wordes of Christ, wherby they do not figuratiue∣ly vnderstande those thynges that are playnly spoken: yet this is not a pretence rightfull enoughe, why they shoulde so refuse all the reasons whiche we obiecte to the contrarie. In the meane tyme, as I haue al∣ready geuen warnyng, it is conuenient to learne, what maner of thing this is. The testament in the body and blood of Christ: because the co∣uenant stablished with the sacrifice of death, should otherwise not profit vs, vnlesse there were adioyned that secrete communicatyng whereby we growe into one with Christe.

[ 21] It remaineth therfore, that for the affinitie which the things signified haue with their signes, we confesse that the selfe name of the thing was geuen to the signe: figuratiuely in dede, but not without a most fitt pro∣portionall agreement. I leaue allegories and parables, least any man should quarell that I seeke startyng holes, and wander out of the pre∣sent purpose. I say y^t this is a speche by figure of transnomination whi∣che is cōmonly vsed in the Scripture, when mysteries are entreated of.

For neither can you otherwise vnderstand that whiche is sayd: that cir∣cumcision is a couenant: that the lambe is the Passeouer: that the Sa∣crifices of the law are expiations: finally that the rocke, oute of whiche water flowed in the deserte, was Christ: vnlesse you take it to be spoken by way of transferring of names. Neither are names transferred only from the hyer name to the lower: but contrariewise the name of the vi∣sible signe is also geuen to the thing signified: as when it is sayd y^t God appeared to Moses in the bushe:* 1.622 when the arke of couenante is called God, and the face of God: and the doue is called the Holy ghost. For though the signe differ in substance from the thing signified: because this is spirituall and heauenly, and that is corporall and visible: yet be∣cause it doth not only figure the thing whiche it is holily appointed to represente, as a naked and empty token, but doth also truely deliuer it in dede: why may not the name of the thing rightly accorde with it? If signes deuised by men, whiche are rather images of thyngs absent, than markes of thynges present, which selfe absent thynges, they do of∣tentymes deceitfully shadow, are yet somtime garnished with the titles of the thinges: then those thinges that are ordeined of God, do by much greater reason borrow the names of those thyngs, of which they alway bothe beare a sure and not disceytfull signification, and haue the truthe adioyned with them. There is therfore so great likenesse and nerenesse of the one to the other, that it is easy to draw their names to and froe. Therfore let our aduersaries cesse to heape vnsauory scoffings against vs, in calling vs Tropistes: because we expounde the Sacramental ma∣ner of speakyng after the common vse of the Scripture. For whereas the Sacramentes agree together in many thinges: in this trāsferryng of names, they haue all a certaine communitie together. As therfore the Apostle teacheth, that the stone out of which spiritual drynke did spring to y^e Israelites,* 1.623 was Christ, because it was a visible signe, vnder which that spirituall drinke was truely in dede but not discernably to the eie perceiued: so bread is at this day called the body of Christe, forasmuche as it is a sygne whereby the Lorde offereth to vs the true eatyng of his bodye. Neither dyd Augustine otherwyse thynke or speake, least any man shoulde despise this as a newe inuention. If (sayeth he) the Sacramentes hadde not a certaine likenesse of those thynges whereof they are Sacramentes,* 1.624 they should not be Sacramentes at all. And of this likenesse oftentimes they take the names of the things themselues. As therfore after a certaine maner the sacramēt of the body of Christ, is the body of Christ: the sacrament of the blood of Christ, is the blood of Christ: so y^e sacramēt of faith is faith. There be in him many like places, which it were superfluous to heape together, sithe that same one suffi∣seth: sauyng that the readers must be warned that the holye man tea∣cheth the same thyng in the Epistle to Enodius. But it is a trifling shift to say, that where Augustine teacheth, that when transferryng is often and commonly vsed in mysteries, he maketh no mention of the Sup∣per: because if this shyft were receiued, we myght not reason from the generaltie to the specialtie, neither were this a good argument: Euery feling creature hath power of mouing, therfore an oxe and a horse haue power of mouyng. Howbeit long disputation hereof is in an other place ended by the wordes of the same holy man, where he sayth, that Christ

sticked not to call it his body, when he gaue the signe of his bodye. A∣gainst Adimantus, the Manichean, in the .xii. Chapiter. And in an o∣ther place, vpon the thirde Psalme, Meruailous (saieth he) is the pati∣ence of Christ, that he receiued Iudas to the banket, wherein he cōmit∣ted and deliuered to his disciples the figure of his body and blood.

[ 22] But if some precise man, beyng blynde at all the rest, doo stand onely vpon this worde (this is) as though is seuered this mysterie from all o∣ther, the solution is easy. They saye that the vehemence of the substan∣tiue verbe (is) is so great that it admitteth no figure. Which if we graūt to them: euen in the wordes of Paule is redde the Substantiue verbe, where he calleth bread the communicatyng of the body of Christe.* 1.625 But the communicatyng is an other thyng than the body it selfe. Yea com∣monly where sacramentes are entreated of, we fynde the same woorde vsed.* 1.626 As. This shall be to you a couenant with me. This Lambe shall be to you a Passeouer. To reherse no moe: when Paule sayth that the rocke was Christe, why do they take the substantiue verbe in that place to be of lesse vehemence than in the speche of Christ? Let them also an∣swer, where Iohn saith, the Holy ghost was not yet, because Iesus was not yet glorified, of what force the substantiue verbe is in that place. For if they abide fastened to their rule, the eternall essence of the Holy ghost shalbe destroyed, as though it toke beginnyng at the Ascension of Christ.* 1.627 Finally let them answer, what meaneth that sayeng of Paule, that Baptisme is the washyng of regeneration and renewyng, which it is euidēt to be vnprofitable to many. But nothyng is strōger to con∣fute them,* 1.628 than that sayeng of Paule, that the Chirch is Christe. For. bryngyng a similitude of the body of man, he addeth, So is Christ: in whiche place he vnderstandeth the onely begotten sonne of God, not in himselfe, but in his membres. Hereby I thinke I haue obteined that to soundwitted and vncorrupted men the sclaunders of oure enemies, are lothsome, when they spread abroade, that we withdraw credit from the wordes of Christ: whiche we doo no lesse obediently embrace than they, and do wey them with more godly reuerence. Yea their negligent carelesnesse sheweth that they doo not greatly care what Christe ment, so that it geue them a buckler to defende their obstinatie: like as oure earnest searchyng ought to be a wytnesse howe muche we esteeme the authoritie of Christ. They odiously spread abrode, that naturall sense of man withholdeth vs from beleuyng that which Christ hath vttered with his owne holy mouth: but howe maliciously they burden vs with this sclander, I haue a great part already made playne, and hereafter it shall more clerely appere. Therfore nothing withholdeth vs from be∣leuing Christ when he speaketh, nor from obeying so soone as he dothe but with becke will this or that. Only this is the question, whether it be vnlawful to enquire of the naturall meanyng.

[ 23] These good maisters, that they may seme wel lettred, do forbid men to departe be it neuer so litle from the letter. But I on the other syde, when the scripture nameth God a warlike man, because I see that with out figuratiue translation it is to rough a maner of speakyng, doo not dout y^t it is a comparison taken from men. And truely vpon none other pretence in the olde tyme the Anthropomorphites troubled the true tea∣ching Fathers, but that catching fast hold of these sayings, The eies of

God do see, It went vp to his eares, His hand stretched out, The earth his footestole, they cried out that God had his bodye taken from hym, whiche the Scripture assigneth vnto hym. If this law be receiued, out∣ragious barbarousnesse shal ouerwhelme the whole light of faith. For, what monsters of absurdities may not phrentike men picke out, if it be graunted them to allege euery small tittle to stablishe their opinions? That whiche they obiect, that it is not likely, that when Christ prepa∣red for his Apostles a singular comfort it aduersities, he did then speake in a riddle or darkly, maketh of our side. For if it had not come in the myndes of the Apostles, that bread was figuratiuely called the body, because it was the signe of the body, they had without doute ben trou∣bled with so monstrous a thyng. Almost at the same moment Iohn re∣porteth that they did sticke in perplexitie at euery of the least difficul∣ties. They whiche striue among themselues, howe Christ will go to the Father: and do moue question, howe he wyll goe out of the worlde: they which vnderstande nothyng of those thynges that are spoken concer∣nyng the heauenly Father, till they see hym: how wold they haue ben so easy to beleue that whiche all resō refuseth, that Christ sitteth at the boorde in their sight, and is enclosed inuisible vnder bread? Whereas therfore they in eatyng the bread without doutyng, testified their con∣sent, hereby appeareth that they toke Christes wordes in the same sense that we do, because they remēbred that which ought not to seme strange in mysteries, that the name of the thing signified is transferred to the signe. Therfore it was to the disciples, as it is to vs, a certaine and clere comfort, entangled with no riddle. Neither is ther any other cause why some should depart from our exposition, but because the enchauntment of the deuyll hath blynded them, namely that they shoulde faine darke∣nesse to themselues, where the exposition of an apt figure offreth it self. Moreouer if we precisely stande vpon the words, Christ shold wrong∣fully haue spoken in one place seuerally an other thyng concernyng the bread than he speaketh of the cup. He calleth the bread his body, he cal∣leth the wyne his blood: either it shalbe a confused vaine repetition, or it shalbe such a partition as shall diuide the body from the blood. Yea it shall as truely be sayd of the cuppe, This is my body, as of the bread it selfe, and it may likewyse enterchangeably be sayd, that the bread is the blood. If they answer that we muste consider to what ende or vse the signes were ordeined: I graunt it in dede: but in the meane tyme they shall not vnwynde themselues, but that their error must drawe this ab∣surditie with it, that the bread is the blood, and the wyne is the bodye. Nowe I wote not what this meaneth, when they graunt the bread and the body to be diuers things, yet to affirme that the one is spoken of the other proprely and without any figure: as if a man shold say that a gar∣ment is in dede a thyng differyng from a man, and yet that it is propre∣ly called a man. In the meane while as though their victorie consisted in obstinatie & railing, they say that Christ is accused of liēg, if an expo∣sition be sought of the wordes. Now it shalbe easy for vs to shew to the reders how vniust wrong these catchers of syllables do to vs, when thei fill the simple with this opinion, that we withdraw credit from the wor∣des of Christ, which we haue proued to be furiously peruerted and con∣founded by them, but to be faithfully and rightly expounded by vs.

But the sclaunder of this lye can not be vtterly purged, till an other [ 24] crime be wiped away. For they spread abroade, that we be so addicted to naturall reason, that we geue no more to the power of God, than the order of nature suffreth, and common sense teacheth. From so malicious sclaūders I appelle to the very doctrine it selfe which I haue declared: whiche dothe clerely enough shewe, that I do not measure this myste∣rie by the proportion of mans reason, nor doo make it subiect to the la∣wes of nature. I beseche you, haue we learned out of naturall philo∣sophie, that Christe dothe so from heauen feede our soules and bodies with his fleshe, as our bodies ar norished with bread and wyne? Whens cometh this power to fleshe, that it may geue lyfe? All men will say that it is not doone naturally. It will no more please mans reason, that the fleshe of Christe reacheth to vs, that it maye be foode vnto vs. Finally whosoeuer hath tasted of our doctrine, shalbe rauished into admiration of the secrete power of God. But these good men that be so zelous of it, forge to themselues a miracle, which beyng taken away, God hymselfe vanisheth with his power. I desire to haue the readers ones agayne warned, that they diligently wey what our doctrine bringeth, whether it hang vpon common sense, or with the winges of Faith, surmounting the worlde, climbeth vp beyond it into the heauens. We say that Christ as well with the outwarde signe as with his Spirite, descendeth to vs that he may truely quicken our soules with the substance of his fleshe & of his blood. In these fewe wordes he that perceyueth not to be contei∣ned many miracles, is more than senslesse: forasmuche as there is no∣thyng more beside nature, than that soules should borrow spiritual and heauenly life, of the fleshe which toke her beginnyng of the earth, and which was subiect to death. Nothing is more incredible, than that thin∣ges distant and asunder by the whole space of heauen and earth, shold in so great distance of places not only be conioyned, but also vnited, that soules may receiue foode of the fleshe of Christe. Therfore let waiward men cesse to procure hatred to vs by a filthy sclaunder, as though we did enuiously restraine any thyng of the immeasurable power of God. For they do either to foolishly erre or to maliciously lye. For it is not here in question what God coulde,* 1.629 but what he woulde. We affirme that to bee done which pleased hym. But it pleased hym, that Christ shold be made like to his brethren in all thyngs, except synne. What maner of thyng is our fleshe? Is it not suche as consisteth of the certaine measure of it, as is conteined in place, as is touched, as is seen? And why (say they) may not God make, that one selfe same fleshe may occupie many and diuers places, may be conteined in no place, may be without measure & forme? Thou madde man, why requirest thou of the power of God, to make fleshe at one selfe tyme to be and not to be fleshe? Like as if thou shol∣dest instantly require hym to make at one self tyme the light to be bothe light & darknesse. But he willeth light to be light, darknesse to be dark∣nesse, fleshe to be fleshe. He shall in deede when it pleaseth hym, turne darknesse into lyght, and lyght into darknesse: but wen thou requirest that lyght and darknesse may not differ, what doest thou els but peruert the order of the wisdome of God? Therefore fleshe must be fleshe: and Spirite, Spirite: euery thyng in suche lawe and condition as God hath created it. But suche is the condition of fleshe, that it muste be in

one yea and that a certaine place, and consist of her measure and other forme.* 1.630 With thys condition Christ toke fleshe vpon him, to whiche (as Augustine witnesseth) he hath geuen in dede vncorruption and glorye, but he hath not taken from it nature and truth.

They answer, that they haue the worde, whereby the will of God is [ 25] made playne: namely if it be graunted them to banish out of the Chirch the gifte of exposition, whiche may bring lighte to the worde. I graunt that they haue the worde: but suche as in olde tyme the Anthropomor∣phites had, when they made God hauing a body: suche as Marcion and the Manichees had, when they fayned the body of Christ to be eyther heauenly or fantasticall.* 1.631 For they alleged for testimonies, The firste Adam was of the earth, earthly: the seconde Adam is of heauen, heauē∣ly. Againe, Christ abaced himselfe, taking vpon him the forme of a ser∣uant, and was founde in likenesse as a mā.* 1.632 But the grosse eaters think that there is no power of God, vnlesse with the monster forged in their braines the whole order of nature be ouerthrowen: whiche is rather to limit God, when we couet with our fained inuētions to proue what he can do. For out of what worde haue they taken, that the body of Christe is visible in heauen, but lurketh inuisible in earth vnder▪ innumerable litle peces of bred? They wil say that necessitie requireth this, that the body of Christe should be geuen in the Supper. Uerily because it plea∣sed them to gather a fleshly eating out of the wordes of Christ: they be∣ing caried away with their owne foreiugement, were driuen to necessi∣tie to coine this sutteltie, which the whole Scripture crieth out against. But that any thing is by vs diminished of the power of God, is so false, that by our doctrine the prayse of it is very honorably set out. But for∣asmuche as they alway accuse vs, that we defraude God of hys honor, when we refuse that whiche according to common sense is hard to be beleued, although it haue ben promised by the mouth of Christ: I make againe the same answere that I made euen nowe, that in the mysteries of Fayth we doe not aske counsell of common sense, but with quiet wil∣lingnesse to learne,* 1.633 and with the Spirite of mekenesse whiche Iames commendeth, we receiue the doctrine come from heauen. But in that when they perniciously erre. I deny not that we followe a profitable moderation. They hearing the wordes of Christe, Thys is my bodye, imagine a miracle moste farre from hys mynde. But when out of thys fayned inuention aryse fowle absurdities, because they haue allready with hedlong hast put snares vpon themselues, they plunge themselues into the bottomlesse depthe of the almightinesse of God, that by thys meane they may quenche the lyght of truthe. Hereupon commeth that proude precisenesse: We will not knowe howe Christe lyeth hydde vn∣der the bred, holdyng our selues cōtented with thys saying of hys, This is my body. But we, as we doe in the whole Scripture, doe with no lesse obedience than care, studye to obteyne a sounde vnderstanding of thys place: neither doe we with preposterous heate rashly and without choise catch holde of that which first thrusteth it selfe into our myndes: but vsing diligent musing vpon it, we embrace the meaning whiche the Spirite of God ministreth: and standing thereupon we doe from alofte despise whatsoeuer earthly wisdome is set against it. Yea we holde our

myndes captiue, that they may not be bolde so muche as with one litle worde to carpe against it: and do humble them, that they maye not dare to rise vp against it. Hereupon sprong vp the exposition of the woordes of Christ, which to be by the continual vsage of the Scripture common to al Sacramentes, al they that haue ben though but meanely exercy∣sed therin,* 1.634 do knowe. Neither do we, after the exāple of the holy virgin, thynke it lawful for vs, in a hard mater to enquire how it may be done.

[ 26] But because nothing shal more auaile to confirme the Fayth of the godly, than when they haue learned that the doctrine whiche we haue taughte, is taken out of the worde of God, and standeth vpon the au∣thoritie thereof: I will make this also euident with as greate brefenesse as I can. The body of Christ, sins the tyme tha•• it rose agayne, not Aristotle but the Holy ghost teacheth to be limited, and that it is com∣prehēded in heauen vntill the laste day. Neither am I ignorante that they boldly mock out those places that are alleged for thys purpose. So oft as Christ sayth that he wil departe,* 1.635 leauing the world, they answer that that departing is nothing ells but a changing of mortall state. But after this manner, Christe shoulde not set the Holy ghost in hys place to supplye (as they call it) the wante of hys absence: forasmuche as he doth not succede into his place, nor Christ himselfe doth descende again oute of the heauenly glorye to take vppon hym the state of mortall lyfe. Truely the commyng of the Holy ghost, and the ascending of Christe are thynges set as contrarie: therefore it can not be y^t Christe should according to the fleshe dwel with vs after the same manner that he sendeth his Spirite.* 1.636 Moreouer he in playne wordes expresseth, that he will not be alway with hys disciples in the worlde. Thys saying also they thynke that they do gayly wype awaye, as though Christ sayd that he wil not alway be poore and miserable or subiect to the necessities of thys frayle lyfe. But the circumstance of the place cryeth playnly to the contrarie, because there is not entreated of pouertie and nede or of the miserable state of earthly life, but of worship and honor. The anointing pleased not the disciples, because they thought it to be a superfluous and vnprofitable cost, and nere vnto riotous excesse, therefore they had ra∣ther that the price thereof which they thought to be il wasted, had ben bestowed vppon the poore.* 1.637 Christ answereth that he shall not alway be present, that he maye be worshipped with suche honor. And none other∣wise did Augustine expounde it, whoes wordes be these which are no∣thyng doutefull. When Christ sayd, Ye shal not alway haue me, he spake of the presence of his body. For according to his maiestie, accordyng to hys prouidence, according to hys vnspeakable and inuisible grace, thys was fulfilled which he sayd, Beholde, I am with you euen to the en∣ding of the worlde.* 1.638 But according to the fleshe which the worde toke vnto hym, according to thys that he was borne of the Uirgin, ac∣cording to thys that he was taken of the Iewes, that he was fastened to the tree, that he was taken downe from the crosse, that he was wrap∣ped in linnen clothes, that he was layed in the graue, that he was manifestly shewed in the resurrection, thys was fulfilled, Ye shall not alwaye haue me with you. Why so? Because he was conuer∣sante accordinge to the presence of hys bodye forty? dayes wyth hys disciples, and whyle they accompanyed hym in seynge not in

folowing, he ascended. He is not here: for he sitteth there at the right hande of the Father. And yet he is here: because he is not gone awaye in presence of maiestie. Otherwyse according to the presence of maiesty we haue Christ alway: and according to the presence of the fleshe it is rightly sayd, But me ye shal not alway haue. For according to the pre∣sence of the fleshe, the Chirch had him a fewe dayes: nowe she holdeth hym by Fayth, but seeth him not with eyes. Where (that I may note thys also brefely) he maketh hym presente to vs three wayes, by maie∣stie, prouidence, and vnspeakable grace, vnder whiche I comprehend this maruelous communiō of hys body and blood: if so that we vnder∣stande it to be done by the power of the Holy ghost, not by that fayned enclosing of his body vnder the elemente. For our Lord hath testified, that he hath fleshe and bones which may be felt and seen. And to Go•• away and Ascende doe not signifie to make a shewe of one ascending and going awaye,* 1.639 but to doe in dede that whiche the woordes sounde. Shall we then (will some man saye) assigne to Christe some certaine coast of heauen? But I answere with Augustine, that this is a moste curious and superfluous question, if so that yet we beleue that he is in heauen.

But what doth the name of ascending so oft repeted: doth it not sig∣nifie [ 27] a remouing from one place to an other? They denye it: because af∣ter their opinion, by heighth is onely signified maiestie of Empire. But what meaneth the very manner of ascending▪ was he not, in sight of his disciples loking on,* 1.640 lifted vp on hye? Doe not the Euangelistes plainly declare, that he was taken vp into y^e heauens? These witty Sophisters do answere, that with a cloude set betwene him and them, he was con∣ueyed out of their sight, that the faithfull might learne that from thense fourth he should not be visible in the world. As though, to make credit of his inuisible presence, he ought not rather to vanishe away in a mo∣ment: or as though the cloude ought not rather to compasse him before that he stirred his foote. But when he is carried vp on hye into y^e ayre, and with a cloude cast vnderneth hym, teacheth that he is no more to be soughte in earth: we safely gather, that now he hath hys dwelling place in the heauens:* 1.641 as Paule also affirmeth, and from thense biddeth vs to loke for hym. After this maner the Angels warned the disciples, that they in vaine gazed vp into heauen: because Iesus which is taken vp into heauen, shall so come as they haue seen him goe vp. Here also the aduersaries of sounde doctrine starte awaye with a pleasante shifte as they thynke, sayeng that he shall then come visible, which neuer wente out of the earth but that he abideth inuisible with them that be hys. As though the Angells did there signifie a double presence, and do not simply make the disciples witnesses of his going vp seing it with their eyes, that no douting mighte remayne: euen as if they had sayd: he in your sightes beholding it, being takē vp into heauen, hath claymed to hymselfe the heauenly Empire: it remayneth that ye paciently abide in expectation, till he come againe the iudge of the world: because he is nowe entred into heauen, not that he may alone possesse it, but that he maye gather together with him you and all the godly.

But forasmuche as the defenders of this bastarde doctrine are not [ 28] ashamed to garnishe it with the consenting voyces of the olde wryters

and specially of Augustine: I will in fewe wordes declare how peruers∣ly they goe aboute it. For whereas their testimonies haue ben gathered together of learned and godly men, I will not doe a thing alredy done: let hym that will, seke them oute of their workes. I wil not heape toge∣ther, neyther out of Augustine hymselfe, al that might make to the pur∣pose: but will be contente to shewe by a fewe that he is without contro∣uersie whole on our side. As for this that our aduersaries, to writhe him from vs,* 1.642 doe allege that it is commonly red in his bookes, that the flesh and blood of Christ is distributed in the Supper, namely the Sacrifice ones offred in the crosse: it is but trifling: sithe he also calleth it eyther Thankesgeuing, or the Sacramente of the body. But in what sense he vseth the woordes of fleshe and blood, we nede not to seke with long compassing about: forasmuche as he declareth himselfe, sayeng that Sacramentes take their names of the likenesse of the thinges whiche they signifie: and that therefore after a certaine manner the Sacramente of the body is the body.* 1.643 Wherewith accordeth an other place whiche is well enough knowen: The Lorde sticked not to saye, This is my body, when he gaue the signe of it. Againe they obiect, that Augustine writeth expresly, that the body of Christe falleth to the grounde, and entreth into the mouth: euen in the same sense, that he affirmeth it to be consumed, because he ioyneth them bothe together. Neither doth that make to the contrarie, whiche he sayth, that whē the mysterie is ended the bred is consumed:* 1.644 because he had a litle before sayd: sithe these thinges are knowen to men, forasmuche as they are done by mē, they may haue honor as things: but as maruelous things, they may not. And to no other ende tendeth that which our aduersaries doe to vnaduisedly draw to themselues: that Christ did (after a certaine manner) beare hymselfe in his owne handes, when he reached the my∣sticall bred to the disciples. For by enterlacing this aduerbe of likenesse (after a certaine manner) he sufficiently declareth, that he was not truely nor really enclosed vnder the b••ed.* 1.645 And no maruell: sithe in an o∣ther place he plainly affirmeth that bodies, if spaces of places be taken from them, shalbe no where: and because they shalbe no where, they shal not be at al. It is a hungry cauillation, to say that in that place is not entreated of the Supper, in which God vttereth speciall power: be∣cause the question was moued concerning the fleshe of Christe, and the holy man of set purpose answering sayth:* 1.646 Christ gaue immortalitie to hys fleshe, but toke not nature from it. After this forme it is not to be thought that he is eche where spred abrode: for we must beware that we doe not so affirme the Godhed of the man, that we take away the truth of the body. And it foloweth not, that that whiche is in God muste be eche where as God is. There is a reson by and by added: for one person is God and man, and both are one Christ: eche where, by thys that he is God: in heauen, by thys that he is man. What a negligēce had it ben, not to excepte the mysterie of the Supper beyng a thing so earnest and weyghty, if there had ben in it any thing against the doctrine which he entreated of. And yet if a man doe hedefully rede that which foloweth within a litle after, he shal fynde that vnder that general doctrine, the Supper is also comprehended, that Christ the onely begotten Sonne of God, and the same the sonne of man, is eche where whole present as

God: that he is in the temple of God (that is in the Chirch) God as it were there dwelling, and in some certaine place of heauen by reason of the measure of hys true body. We see howe, to the vniting of Christe with the Chirch, he doth not draw his body out of heauen: which surely he would haue done, if the body of Christe were not truely meate to vs vnlesse it were enclosed vnder bred. In an other place defining how the faythfull doe nowe possesse Christ,* 1.647 Thou hast hym (sayth he) by y^e signe of the crosse, by the Sacrament of Baptisme, by the meate and drinke of the altar. How rightly he reckeneth a superstitious vsage among the Signes of the presēce of Christ, I doe not now dispute: but he that cōpareth the presence of the fleshe to the signe of the crosse, sufficiently she∣weth that he fayneth not a twoo bodyed Christ, that the same he maye lurke hidden vnder the bred,* 1.648 which sitteth visible in heauē. If this nede plainer declaratiō, it is by and by after added in the same place, that ac∣cording to the presēce of maiestie, we alway haue Christ: that according to the presence of the fleshe,* 1.649 it is rightly sayed, Me ye shal not alwaye haue. They answere, that thys is also added, that according to an vn∣speakable and inuisible grace, it is fulfilled which is sayd of hym, I am with you, euen vnto the ending of the worlde▪ But that is nothing for their auantage: because this is at length restrayned to hys maiestie, which is euer in comparison set against the body, and hys fleshe by ex∣presse name is made differēt from his grace and power. As in an other place the same comparison of contraries is red in him, that Christe by bodily presence left the disciples, that by spirituall presence he maye bee stil with them: where it is playne that the substance of the fleshe is dis∣tinguished from the power of the Spirite, which conioyneth vs with Christ, though we be otherwise farre seuered by distance of places. The same maner of speaking he oftentimes vseth, as when he sayth: He is to come againe to the quicke and the dead with bodily presence, according to the rule of Fayth and sounde doctrine. For with spirituall presence he was also to come to them, and to abide with the whole Chirch in the world vntill the ending of the world. Therefore thys speche is directed to the beleuers, whome he had already begonne to saue with bodily pre∣sence, and whom he was to leaue with bodily absence: that he mighte with hys Father saue them with spirituall presence. To take bodily for visible is but trifling: sithe he setteth also the body in cōparison against the diuine power: and adding (to saue with the Father) he clearely ex∣presseth that he doth poure abrode his grace from heauen to vs by hys Spirite.

And sithe they putt so muche confidence in thys lurkyng hole of in∣uisible [ 29] presence, goe to, lett vs see how well they hyde themselues in it. Firste they shall not bryng fourth one syllable oute of the Scrip∣tures, wherby they maye proue that Christe is inuisible: but they take that for confessed whiche no man that hath his sounde witt will graunte them, that the body of Christe can not otherwise be geuen in the Supper but being couered with the visor of bred. And this is the very pointe aboute whiche they striue with vs, so farr is it of from hauyng the place of a principle. And when they so babble, they are compelled to make a double body of Christe: because after their opinion, it is in it selfe visible in heauen, but inuisible in the

Supper after a special maner of dispensation. But how trimly this a∣greeth, it is easy to iudge both by other places of Scripture, and by the witnesse of Peter.* 1.650 Peter sayth that Christ must be holden or conteined in heauen, til he come againe. These mē teache that he is euery where, but without forme. They take exception and say that it is vniuste dea∣ling, to make the nature of a glorified body subiect to the lawes of com∣mon nature. But this answere draweth with it that doting error of Seruettus, (which is worthily to be abhorred of all the godly) that the body was swallowed vp of the Godhed. I do not say that thei thinke so. But if this be reckened among the qualities of a glorified body, to fill all thinges after an inuisible manner, it is euidente that the bodily sub∣stance is destroied, and that there is left no difference of the godhed and the nature of man. Againe if the body of Christ be so of many fashions and diuerse, that it is seen in one place, & is inuisible in an other: where is the very nature of a body which cōsisteth of his mesured proportiōs? and where is the vnitie? Much more rightly doth Tertulliā say, which affirmeth that the body of Christ was a true and natural body, because in the mysterie of the Supper y^e figure of it is set before vs for a pledge and assurance of the spirituall lyfe.* 1.651 And verily Christ sayd of his glori∣fied body, see and fele, for a Spirite hath not fleshe and bones. Loe by Christes own mouth the truthe of his fleshe is proued, because it can be felt and seen. Take away these thinges, than it shall cesse to be fleshe. They still flee to their denne of dispensation which they haue framed to themselues. But it is our part so to embrace that which Christ absolute∣ly pronounceth, that that which he meaneth to affirme may be of force with vs without exception. He proueth himselfe to be no ghost, because he is visible in his fleshe. Let that be taken away which he claimeth as propre to the nature of hys body: must they not then be faine to coyne a new definition of a body?* 1.652 Now whether soeuer they turne themselues about, their fained dispensation hath no place in that place of Paule where he sayth, that we loke for a Sauior from heauen, which shall fa∣shion our base body lyke to his glorious body. For we may not hope for a like fashioning in those qualities which they faine to Christ, that eue∣ry one should haue an inuisible and vnmeasurable body. Neither shall there be founde any man so dull witted whom they may make to beleue so great an absurdity. Let thē not therfore ascribe this gift to Christes glorified body, to be at ones in many places, and to be conteined in no space. Finally let them either openly deny the resurrection of the flesh, or let them graunt that Christe being clothed with heauenly glory, did not put of his fleshe, who shall make vs in our fleshe fellowes and par∣teners of the same glory, when we shall haue the resurrection common with him. For, what doth the Scripture teache more plainely, thā that as Christe did putt on our true fleshe when he was borne of the Uirgin, and suffred in oure true fleshe when he satisfied for vs: so he receiued againe also the same true fleshe in rising againe, and caried it vp to heauen. For this is to vs the hope of oure resurrection and ascending into heauen, that Christe is rysen a∣gaine and ascended: and (as Tertullian sayth) he carryed the ear∣nest of our resurrection into the heauens with him. Nowe how weake and fraile should that hope be, vnlesse this our selfe flesh had ben raysed

vp with Christ and entred into the kingdome of heauen? But this is the propre trueth of a body, to be conteined in space, to cōsist of his mesured proportions, to haue his forme. Therfore away with this folish deuise, which doth fasten bothe the mindes of men and Christ to the bred. For to what purpose serueth the secret presēce vnder bred, but y^t they which couet to haue Christ ioyned with them,* 1.653 may rest in that signe? But the Lord himselfe willed vs to withdraw not only our eyes but al our sen∣ses from the earth, forbidding himselfe to be touched of the women vn∣til he had gone vp to his Father. When he seeth Marie with godly zele of reuerēce to make hast to kisse his fete, there is no cause why he shold disalow and forbid this touching til he haue ben taken vp into heauen, but because he wil be sought no where ells.* 1.654 Wheras they obiect that he was afterwarde seen of Stephen, the solution is easy. For neither was it therfore necessarie that Christ should change place, which could geue to y^e eyes of his seruāt such sharpnesse of sight as might pearce through the heauens. The same also is to be said of Paule. Wheras they obiecte that Christ came out of the Sepulchre being shut:* 1.655 and entred in amōg the disciples, the dores being shut: that maketh neuer a whit more for maintenance of their error. For as the water like a fast pauemēt made a way to Christ walking vpon the lake: so it is no maruel, if at his com∣ming the hardnesse of the stone yelded it selfe. Howbeit it is more pro∣uable, that by his commaundement the stone was remoued, and by and by after passage geuen hym returned into his place. And to enter, the dores being shut, is not asmuch in effect as to pearce through the whole substance, but by diuine power to open an entrie for himselfe, that he so¦denly stode among the disciples, verily after a maruelous maner, whē the dores were fast locked.* 1.656 That whiche they allege out of Luke, that Christ sodenly vanished away from the eyes of the disciples with whō he went to Emaus, profiteth them nothing, & maketh for vs. For, that he might take away the sight of himselfe from them, he was not made inuisible,* 1.657 but only went out of sight. As when he went in iourney toge∣ther with them (as the same Luke witnesseth) he did not put on a newe face, that he might not be knowen, but helde their eyes. But these fel∣lowes do not only trāsforme Christ, that he may be cōuersant in earth, but in diuerse places they make hym diuerse and vnlike himself. Final∣ly in so trifling they do, not by one worde in dede, but by a circumstāce, make of the fleshe of Christe a Spirite: and not contented therewith, they put vpon it altogether contrarie qualities. Wherupon of necessitie foloweth that it is doble.

Now although we graunt them that which they prate of the inuisi∣ble [ 30] presēce, the vnmesurablenesse shal not be yet proued, without which they shal in vayne attempt to enclose Christ vnder bred. Unlesse the bo∣dy of Christ may be euery where at ones, without any cōpasse of place, it shall not be likely that he lyeth hidden vnder bred in the Supper. By which necessitie they brought in the monstruous beyng euery where. But it is shewed by strong and plaine witnesses of Scripture, that it was limited about by the measure of the body of a man: and then that by his ascending he hath made it plaine that he is not in all places, but that when he passeth into one place, he leaueth the other that he was in before. Neither is the promise which they allege, to be drawē to y^e body.

I am with you euen to the ending of the world.* 1.658 First the continuall cō∣ioyning can not stande, vnlesse Christ dwel in vs corporally without y^e vse of the Supper. Therfore there is no iust cause why they shoulde so sharply brawle about the wordes of Christ, that they may in the Sup∣per enclose Christ vnder bred. Againe the text it selfe proueth, y^t Christe speaketh nothing lesse than of his fleshe, but promiseth to his disciples inuicible helpe, wherby he may defende and susteine them against all the assaultes of Satan and the worlde. For when he enioyned them a hard charge: least they should dout to take it in hande, or should fereful∣ly execute it, he strengtheneth them with affiance of his presence: as if he had said, that his succor shal not faile them, which shalbe impossible to be ouercome. Unlesse they listed to confounde all thinges, ought they not to haue made distinction of the maner of presence. And verily some had rather with great shame to vtter their ignorance, than to yelde ne∣uer so litle of their error. I speake not of the Papistes: whoes doctrine is more tolerable, or at the least more shamefast. But contentiousnesse so carrieth some away, that they say that by reson of the natures vnited in Christ, wheresoeuer the Godhed of Christ is, there is also his fleshe, which can not be seuered from hys Godhed. As though that same vni∣ting haue compounded of those twoo natures I wote not what meane thing which was neither God nor man. So in dede did Eutyches, and after hym Seruettus. But it is plainly gathered out of the Scripture, that the only one person of Christ doth so consist of twoo natures, that either of them hath still her owne propertie remayning safe. And that Eutyches was rightfully condemned, they wil be ashamed to deny: it is maruel that they marke not the cause of hys condemning, that takyng away the difference betwene the natures, enforcing the vnitie of persō, he made of God man, and of man God. What madnesse therefore is it, rather to mingle heauen and earth together, than not to draw the body of Christ out of the heauenly Sancturarie? For wheras they bring for themselues these testimonies,* 1.659 None is gone vp to heauen but he that is come down the Sonne of man which is in heauen, Againe, The sonne which is in the bosome of the Father, he shall declare them: it is a poynt of like senslesse dullnesse, to despise the communicating of properties which was in olde tyme not without cause inuēted of the holy Fathers. Truely,* 1.660 when the Lord of glory is said to be crucified, Paule doth not meane that he suffred any thīg in his godhed: but because y^e same Christ which being an abiect and despised in the flesh did suffer, was both God and Lord of glory. After thys manner also the Sonne of man was in heauen: because the selfe same Christ, which according to the fleshe did dwel the Sonne of man in earth, was God in heauen. In which sorte he is sayd to haue descended from the sayd place according to hys God∣hed: not that the Godhed did forsake heauen, to hide it selfe in the prison of the body: but because, although it fylled all thynges, yet in the verye māhode of Christ it dwelled corporally, that is to say naturally and af∣ter a certaine vnspeakable maner. It is a cōmon distinction in scholes, which I am not ashamed to reherse: that although whole Christ be eue∣ry where, yet not the whole that is in hym is euery where. And I wold to God the Scholemen themselues had wel weyed the pith of thys say∣eng: for so should the vnsauorie inuention of the fleshly presēce of Christ

haue ben met withall. Therefore our mediator, sithe he is whole euery where, is alway at hande with his, and in the Supper after a speciall maner geueth himselfe present: but yet so, that whole he is present, not the whole that he is: because, as it is said, in his fleshe he is conteined in heauen till he appeare to iudgement.

But they are farre deceiued, which conceiue no presence of the fleshe [ 31] of Christ in the Supper, vnlesse it be made present in bread. For so they leaue nothyng to the secrete workyng of the Spirite, whiche vniteth Christ hymself vnto vs. They thinke not Christ present, vnlesse he come downe to vs. As though if he did lift vs vp to hym, we should not aswel enioy his presence. Therfore the question is only of the maner: because they place Christ in the bread, but we think it not lawful for vs to pluck hym out of heauen. Let the readers iudge whether is the righter. On∣ly let this cauillation be driuen away, that Christe is taken awaye from his Supper, vnlesse he be hidden vnder the couer of bread. For sith this mysterie is heauenly, it is no nede to drawe Christ into the earth, that he may be ioyned to vs.

Nowe if any man do aske me of the maner, I will not be ashamed [ 32] to confesse, that it is a hyer secrete than that it can be eyther cōprehen∣ded with my witt, or vttered with my woordes: and, to speake it more plainly, I rather fele it, than I can vnderstand it. Therfore I do here∣in without controuersie embrace the truthe of God, in whiche I maye safely rest. He pronounceth that his fleshe is the meate of my soule, and his blood is the drinke. With suche foode I offre my soule to hym to bee fedde. In his holy Supper he commaundeth me vnder the signes of bread and wyne to take, eate, and drinke his body and blood. I nothing dout that bothe he dothe truely deliuer them, and I doo receiue them. Onely I refuse the absurdities, whiche appeare to be either vnworthy of the heauenly maiestie of Christ, or disagreyng from the truth of his nature of manhode: forasmuche as they must also fight with the word of God, which also teacheth that Christ was so taken vp into the glorie of the heauenly kyngdome that it lyfteth hym vp aboue all estate of the worlde,* 1.661 and no lesse diligently setteth forth in his nature of man, those thynges that are proprely belongyng to his true manhode. Neither ought this to seme incredible, or not consonant to reason: because as the whole kyngdome of Christ is spirituall, so whatsoeuer he doth with his Chirch, ought not to be reduced to the reason of this worlde. Or, that I may vse the wordes of Augustine, this mysterie, as other are, is done by men,* 1.662 but from God: in earth, but from heauen. Such (I say) is the presence of the body, as the nature of the Sacrament requireth: which we say here to excell with so great force, and so great effectualnesse, that it not only bryngeth to our myndes vndouted trust of eternall lyfe, but also assureth vs of the immortalitie of our fleshe. For it is nowe quick∣ned of his immortall fleshe, and after a certaine manner communicateth of his immortalitie. They whyche are caried aboue this with their ex∣cessiue speches, do nothyng but with suche entanglementes darken the simple and playne truthe. If any be not yet satisfied, I wold haue hym here a whyle to consider with me, that we now speake of a Sacrament, all the partes wherof ought to be referred to Faith. But we do no lesse deintyly and plentifully feede Faith with this partakyng of the bodye

which we haue declared, than they that plucke Christe hymselfe oute of heauen. In the meane tyme I plainly confesse, that I refuse that mix∣ture of the fleshe of Christ with our soule, or the pouryng out of it suche as they teache: because it suffiseth vs, that Christ dothe out of the sub∣stance of his fleshe breathe life into our soules, yea doth poure into vs his owne lyfe, although the very flesh of Christ doth not entre into vs. Moreouer it is no doute that the proportion of Faith, whereby Paule willeth vs to examine all exposition of Scripture,* 1.663 dothe in this behalfe very well agree with me. As for them that speake agaynst so euident a truthe, let them looke after what rule of faith they fashion themselues. He that dothe not confesse that Iesus Christ is come in the fleshe,* 1.664 is not of God. These men, althoughe they cloke it, or marke it not, doo spoile hym of his fleshe.

[ 33] Of communicatyng is to be likewise thought, whiche they acknow∣lege none, vnlesse they deuoure the fleshe of Christe vnder bread. But there is no small wrong done to the Holy ghost, vnlesse we beleue that it is brought to passe by his incomprehensible power, that we commu∣nicate with the fleshe and blood of Christ. Yea if the force of the myste∣rie, such as it is taught of vs, and as it was knowen to the old Chirch from fower hundred yeres agoe, were weyed accordyng to the worthi∣nesse of it, there was enough and more wherupon we myght be satisfi∣ed: the gate had ben shut against many fowle errors, out of which haue ben kindled many horrible dissensions wherwith both in olde tyme and in our age the Chirche hath ben miserably vexed, while curious men do enforce an excessiue maner of presence, which the Scripture neuer she∣weth. And they turmoyle aboute a thyng fondly and rashely conceiued, as if he enclosyng of Christ vnder bread were (as the prouerbe is) the prowe and poupe of godlinesse. It principally behoued to know, howe the body of Christ, as it was ones deliuered for vs, is made ours: how we are made partakers of his blood that was shedde: because this is to possesse whole Christ crucified, that we may enioy all his good thyngs. Nowe these thynges, in which was so great importance, beyng omitted yea neglected and in a maner buried, this onely crabbed question plea∣seth them, howe the body of Christ lieth hidde vnder bread or vnder the forme of bread. They falsly spread abrode that whatsoeuer we teache concernyng spirituall eatyng, is contrarie to the true and eatyng. as they call it: because we haue respecte to nothyng but to the maner, which among them is carnall, whyle they enclose Christ in bread: but to vs it is spirituall, because the secrete power of the Spirite is the bonde of our conioynyng with Christ. No truer is that other obiection, that we touche onely the frute or effecte which the faithfull take of the eating of the fleshe of Christ. For we haue said before, that Christ himselfe is the substance of the Supper: and that therupon foloweth the effect, that by the sacrifice of his death we ar cleansed from sinnes, by his blood we are washed, by his resurrection we are raised vp into hope of the hea∣uenly lyfe. But the foolishe imagination, whereof Lombarde was the author, hath peruerted their myndes, while they thinke that the eating of the fleshe of Christ is the Sacrament. For thus sayth he: The Sa∣crament and not the thyng are the formes of bread and wyne:* 1.665 the sa∣crament and the thyng, are the fleshe and blood of Christe: the thyng

and not the sacrament, is his mysticall fleshe. Agayne within a littell after. The thyng signified and conteined, is the propre fleshe of Christ: the thyng signified and not conteyned is his mysticall body. Wheras he maketh difference betwene the fleshe of Christ, and the effectual power of norishyng, wherwith it is endued, I agree: but whereas he faineth it to be a sacrament, yea and conteined vnder bread, it is an error not to be suffred. Hereupon hath growen the false exposition of sacramentall eatyng, because they haue thought that wicked men also and euell do∣ers doo eate the fleshe of Christ, howe muche soeuer they bee strangers from hym. But the fleshe of Christ it selfe in the mysterie of the Sup∣per is no lesse a spirituall thyng than eternall saluation. Wherupon we gather, that whosoeuer be voide of the Spirite of Christ, can no more eate the fleshe, of Christ than they can drinke wine wherwith is ioyned no taste. Truely Christ is to haynously torne in sonder, when that dead body and which hath no lyuely strength, is geuen foorth in common to vnbeleuers: and his expresse wordes are directly against it, Whosoeuer eateth my fleshe and drinketh my blood,* 1.666 abideth in me, and I in hym. They answer that in that place is not entreated of the sacramental ea∣tyng: which I graunt, so that they wyll not nowe and then stomble a∣gaynst the same stone, in sayeng that the fleshe it selfe is eaten without fruite. But I would knowe of them, howe long they hold it when they haue eaten it. Here, in my iudgement, they shall haue no waye to gett out. But they obiect, that nothyng can bee withdrawen or faile of the promises of God by the vnthankfulnesse of men. I graunt in dede, and I say that the force of the mysterie remaineth whole, howsoeuer wicked men doo, as muche as in them lyeth, endeuor to make it voyde. Yet it is one thyng to be offred, and an other thyng to be receiued. Christ rea∣cheth this spirituall meate and offreth this spirituall drinke to all men: some do gredily eate of it, some do lothingly refuse it: shall these mens refusyng make the meate and the drynke to lose their nature? They wil say that their opiniō is holpen by this similitude, namely that the fleshe of Christ, though it be vnsauorie, is neuerthelesse his fleshe. But I de∣nie that it can be eaten without the taste of faith: or (if we list rather to speake as Augustine doth) I say that men beare away no more of this sacramēt, thā thei gather with the vessel of faith. So nothing is abated from the Sacrament, yea the truth and effectualnesse therof remaineth vnminished, although the wicked depart emptie frō the outward parta∣kyng of it. If they agayne obiect that this worde, this is my bodye, is diminished, if the wicked receiue corruptible bread and nothyng ells: we haue a solution ready, that God will not be acknowen true in the re∣ceiuyng it selfe, but in the stedfastnesse of his owne goodnesse, when he is ready to geue, yea liberally offreth to the vnworthy that whiche they refuse. And this is the fulnesse of the Sacrament, which y^e whole world can not breake, that the flesh and blood of Christ is no lesse geuen to the vnworthy than to the chosen faithfull ones of God: but therewithall it is true, that as water lightyng vpon a hard stone, falleth away, because there is no entrie open into the stone: so the wicked do with their hard∣nesse driue back the grace of God that it cā not perce into them. More∣ouer, that Christ should be receiued without faith, is no more agreeyng with reason, than sede to bud in the fyre. Wheras they aske, how Christe

is come to damnation to some, vnlesse they receiue him vnworthily, it is a very cold question: forasmuch as we no where rede, that mē do procure death to themselues by vnworthily receiuyng Christe, but rather by refusing him. Neither doth Christes parable helpe them, where he saith that sede groweth vp among thornes,* 1.667 and afterwarde, beyng choked is marred: because he there entreateth, of what value the faith is whiche endureth but for a tyme, which they do not think to be necessary to the eatyng of Christes flesh and drinkyng of his blood, that in this behalfe do make Iudas egally felow with Peter. But rather by the same para∣ble their error is cōfuted, where Christ saith y^t some sede falleth in the hie waie, other some vpon stones, & neither of them taketh roote. Wherupō foloweth that to the vnbeleuers their owne hardnesse is a let y^e Christ atteineth not to them. Whosoeuer desireth to haue our saluation holpen by this mysterie, shall fynde nothyng fitter, than that the faithfull being led to the very fountaine, shold draw life out of the Sōne of God. But the dignitie of it is honorably enough set out, when we keepe in mynde that it is a helpe wherby we be graffed into the body of Christ, or beyng graffed do more and more growe together, till he do fully make hymself one with vs in the heauenly lyfe. They obiect that Paule ought not to haue made them giltie of the body and blood of Christ, vnlesse they wer partakers of them.* 1.668 But I answer that they ar not therfore condemned, because they haue eaten them, but only because they haue prophaned the mysterie, in treadyng vnder feete the pledge of the holye conioynyng with God, which they ought reuerently to receiue.

[ 34] Now because Augustine among the old writers chiefly hath affirmed that article of doctrine, that nothyng is abated from the Sacraments, nor the grace which they figure is made void by the infidelite or nough∣tinesse of men: it shalbe profitable to proue clerely by his owne wordes. how vnfittly & peruersly they do draw that to this present cause, which cast the body of Christ to dogges to eate. The sacramentall eating, after their opinion, is wherby the wicked receiue the body & blood of Christ without y^e power of the Spirit, or any effect of grace. Augustine cōtrari∣wise weyeng wisely those words,* 1.669 He that eateth my flesh, & drinketh my blood, shal not die for euer, saieth: Namely the power of the sacrament, not only the visible sacrament: & verily within, not without: he y^t eateth it w^t harte, not he y^t presseth it with tooth. Whereupon at length he con∣cludeth that the sacramēt of this thing, that is to say, of the vnitie of the body & blood of Christ, is set before men in the Supper of the Lorde, to some vnto life, to some vnto destruction: but the thing it selfe wherof it is a sacrament, to al men vnto life, to none vnto destruction, whosoeuer be partaker of it. That none shold here cauill, that the thing is called not the body, but the grace of the Spirit which may be seuered frō the body, the cōtrarie comparison betwene these two wordes of addition Uisible & Inuisible driueth away al these mystes: for vnder the first of them can not be cōprehended the body of Christ. Wherupon foloweth y^t the vnbe∣leuers do communicate only of y^e visible signe. And y^t al douting may be better taken away, after y^t he had said y^t this bread requireth the hunger of the inward man, he addeth: Moses & Aaron and Phinees, & many other that dyd eate Manna,* 1.670 pleased God. Why so? because the spirituall meate they spiritually vnderstoode, spiritually hungred, spirituallye

tasted, that they myghte bee spiritually fylled. For we also at this daye haue receiued spiritual meat: but the Sacrament is one thyng, and the power of the sacrament is an other. A litle after: And by this he that abideth not in Christ, and in whom Christ abideth not, without doute neither eateth spiritually his fleshe, nor drinketh his blood, though car∣nally and visibly he presseth with teeth the signe of the body and blood. We heare agayne that the visible signe is set in cōparison as contrary to spiritual eating. Wherby y^e error is cōfuted, that the body of Christ inui∣sible is in dede eaten sacramētally, though not spiritually. We heare al∣so that nothing is graūted to prophane & vncleane mē beside the visible receiuyng of the signe.* 1.671 Hereupon cometh his famous sayeng, y^t the other disciples did eate the bred y^e Lord, but Iudas did eate y^e bread of y^e Lord: wherin he plainly excludeth y^e vnbeleuers frō the partakyng of y^e body & blood. Neither tendeth it to any other end which he sayth in an other place:* 1.672 What meruailest thou, if to Iudas was geuē the bread of Christ, by which he might be made bond to the deuel: when thou seest on the cō∣trary side that to Paul was geuen the angel of the deuell, by whome he might be made perfect in Christ? He saith verily in an other place, that the bread of the Supper was y^e body of Christ to them to whom Paule said, He that eateth vnworthily, eateth and drinketh iugement to him∣selfe: and that they haue not therfore nothyng, because they haue recei∣ued noughtily. But in what sense, he declareth more fully in an other place. For (takyng in hand purposely to define howe the wicked & euell doers, which professe the christian faith with mouth but with dedes do deny it, do eate the body of Christ, and that against the opinion of some which thought that thei did not eate in sacramēt only but in very dede.) But neither (saith he) ought it to be said that they eate y^e body of Christ, because thei ar not to be reckned among the membres of Christ. For (to speake nothing of the rest) they can not together be y^e mēbers of Christ, and the membres of a harlot.* 1.673 Finally where himselfe saith. He that ea∣teth my fleshe, and drinketh my blood, abideth in me, and I in hym, he sheweth what it is not sacramentally but in very dede to eate the bodye of Christ. For this is to abide in Christ, that Christ may abyde in him. For he so sayd this, as though he had sayde, he that abydeth not in me, and in whom I abide not, let hym not say or thinke that he dothe eate my body, or drynke my blood. Let the readers weye the thynges sett as contraries in the comparison to eate. Sacramētally, and in Uery dede: and there shall remaine no dout. He confirmeth the same, no lesse plain∣ly in these wordes: Prepare not your iawes, but your hart: Herupon is this Supper commended. Loe we beleue in Christ, when we receiue by faith: in receiuyng we know what to thinke. We receiue a little and are fatted in hart. Therfore not that which is sene, but that which is bele∣ued, dothe fede. Here also that whiche the wicked receiue, he restraineth to the visible signe: and teacheth that Christ is none otherwise receiued than by Faith. So also in an other place, pronoūcyng expressly that the good and the euell do communicate together in the signes,* 1.674 he excludeth the euell from the true eatyng of the fleshe of Christ. For if they recey∣ued the thing it self, he wold not vtterly haue left that vnspoken which was more fitt for his mater. Also in an other place, entreating of the ea∣tyng and the frute therof, he concludeth thus. Then shall the body and

blood of Christ be life to euery man, if that which in the Sacrament is visibly receiued, be in the truth it selfe spiritually eaten, spiritually drōk. Therfore whoso make vnbeleuers partakers of the fleshe and blood of Christ, that they may agree with Augustine, let them shewe vs the visi∣ble body of Christ: forasmuche as, by his iudgement, the whole truthe is spirituall. And it is certainly gathered out of his wordes, that the Sa∣cramentall eatyng, when vnbelefe closeth vp the entrie to truthe, is as much in effect as visible or outward eatyng. If the body of Christ might be eaten truely and yet not spiritually, what shold that meane whiche he sayth in an other place?* 1.675 Ye shall not eate this body which ye see, & drinke the blood which they shall shedde that shall crucifie me. I haue commē∣ded a certaine sacrament vnto you, beeyng spiritually vnderstanded it shall quicken you. Uerily he woulde not denie but that the same body which Christ offred for sacrifice, is deliuered in the Supper: but he dyd set out the maner of eatyng: namely that being receiued into heauenly glorie, by the secrete power of the Spirite it breatheth lyfe into vs. I graunt in dede that there is oftentymes founde in hym this maner of speakyng,* 1.676 that the body of Christ is eaten of the vnbeleuers: but he ex∣poundeth himselfe, addyng, In Sacramente. And in an other place he describeth spirituall eating, in whiche out biringes consume not grace. And least myne aduersaries should saye, that I fighte with them with a heape of places, I wold know of them how they can vnwynde themsel∣ues from one saieng of his, where he saith that Sacraments do worke in the only elect that which they figure. Truely they dare not denye but that the bred in the Supper figureth the body of Christ. Wherupon fo∣loweth that the reprobate are debarred from the partakyng of it. That Cyrill also thought none otherwise,* 1.677 these wordes doo declare. As if a man vpon molten waxe do poure other waxe, he wholly tempereth the one waxe with the other: so is it necessary, if any man receiue the fleshe and blood of the Lorde, that he be ioyned with hym, that Christe may be founde in hym and he in Christ. By these wordes I thinke it is eui∣dent, that they ar bereued of the true and real eatyng, that do but sacra∣mentally eate the body of Christ, which can not be seuered from his po∣wer: and that therfore faileth not the faith of the promises of god, which cesseth not to rayne from heauen, although the stones and rockes con∣ceiue not the liquor of the raine.

This knowledge shall also easily drawe vs away from the carnal wor∣shipping, [ 35] whiche some haue with peruerse rashnesse erected in the Sa∣crament: because they made accompt with themselues in this maner: If it be the body, then bothe the soule and the godhead are together with the body, which now can not be seuered: therfore Christe is there to be worshipped. First if their accompanieng whiche thei pretende be denied them, what will they do? For how much soeuer they crie out vpon an ab∣surditie, if the body be seuered from the soule and the godhed: yet what soūdwitted and sobre man can persuade himself that the body of Christ is Christ? They thinke themselues in dede gaily to proue it with their logicall argumentes. But sith Christ speaketh distinctly of his body and blood, but describeth not the maner of presence: how will they of a dout∣full thing gather certainly that which they would? What then? If their consciences chance to be exercised w^t any more greuous felyng, shal not

they by and by with their logicall arguments be dissolued & melt? name∣ly when they shall see themselues destitute of the certaine word of God, vpon which alone our soules do stand fast, when they are called to ac∣compt, & without which they faint at euery first moment: when thei shal call to mynde that the doctrine and exāples of the Apostles are against them, and that themselues alone ar to themselues the authors of it. To suche motions shalbe added other not small prickynges. What? Shall it be a mater of no importance, to worship God in this forme, where no∣thyng was prescribed vnto vs? When it concerned the true worshyp of God, ought they with so great lightnesse to haue attēpted that of which there is no where red any one word? But if they had, with such humble∣nesse as they ought, holden all their thoughtes vnder the word of God, they wold truly haue harkened to that which he said, Take, eate, drinke, and wold haue obeyed this cōmaundement, wherin he biddeth the Sa∣crament to be receiued, not to be worshipped. But they which, as it is cō∣maunded of God, do receiue it without worshippyng, are assured that they do not swarue from Gods cōmaūdement: than which assurednesse there is nothing better when we take any worke in hande. They haue the example of the Apostles, whom we reade not to haue fallen downe flatt & worshipped it, but euen as they were sitting, to haue receiued it & eaten it.* 1.678 They haue the vse of the Apostolike Chirch, wherin Luke re∣porteth that the faithfull did communicate not in woorshyppyng but in breakyng of bread.* 1.679 They haue the Apostles doctrine, wherwith Paule instructed the Chirch of the Corynthians, professyng that he had recei∣ued of the Lorde that whiche he deliuered.

And these thyngs verily tend to this end, that the godly readers shold [ 36] wey how perillous it is in so hye matters to wander frō the simple worde of God to the dreames of our owne braine. But those thyngs that are aboue said, ought to deliuer vs from all doute in this behalfe. For, that godly soules may therin rightly take hold of Christ, they must nedes be lifted vp to heauen. If this be the office of a sacrament, to help y^e mynd of man whiche otherwise is weake, that it may rise vpwarde to reache the height of spirituall mysteries: then they which are holden downe in the outwarde signe do stray from the right way of sekyng Christ. What then? Shall we denie that it is a superstitious worshippyng, when men do throwe themselues downe before bread, to worship Christe therein? Doutlesse y^e Nicene Synode meant to mete w^t this mischiefe, whē it for∣bade vs to be hūbly intentiue to y^e signes set before vs.* 1.680 And for none o∣ther cause was it in olde tyme ordeined, that before the consecration the people shold with a loude voice be put in mynde to haue their hartes lif∣ted vpward. The Scripture it selfe also, beside that it diligently decla∣reth vnto vs the ascension of Christ,* 1.681 wherby he conueyed away the pre∣sence of his body from our sight & conuersation: to shake away from vs all carnal thinkyng of hym, so oft as it maketh mention of him, cōmaū∣deth vs to be in myndes raised vpward, & to seke him in heauen sittyng at the right hand of the Father. According to this rule he was rather to be spiritually worshipped in heauēly glorie, thā this so perillous a kinde of worshippyng to be deuised, full of carnall and grosse opinion of God. Wherfore thei y^t haue inuēted y^e worshipping of y^e sacramēt, haue not on∣ly dreamed it of thēselues beside y^e Scripture, in which no mention of it

can be shewed (which yet shold not haue ben ouerpassed if it had ben ac∣ceptable to God.) But also al y^e scripture crieng out against it, they haue framed to thēselues a God after y^e wil of their own lust, leauing y^e liuing God. For what is idolatry, if this be not, to worship the gifts in stede of the geuer of himself? Wherin they haue doblely offended: For both y^e ho∣nor taken frō God was conueyed to a creature: and he himself also dis∣honored in the defilyng and prophanyng of his benefite, when of his holy sacramēt is made a cursed idole. But let vs contrarywise, least we fall into the same pit, throughly settle our eares, eies, hartes, myndes, and tonges in the holy doctrine of God. For that is the schole of the Ho∣ly ghost, the best scholemaister, in whiche suche profite is atteined that nothing nede more to be gotten from any where ells, but we willingly ought to be ignorant of whatsoeuer is not taught in it.

[ 37] But nowe (as superstition, when it hath ones passed the right boun∣des, maketh no end of sinning) thei fel a great wai further. For thei haue deuised Ceremonies altogether strange frō the institutiō of y^e Supper, to this end only y^t they might geue diuine honors to the signe. We yelde (say they) this worship to Christ. First, if this wer done in the Supper. I wold say that that worshipping only is lawfull, which resteth not in y^e signe, but is directed to Christ sittyng in heauen. But now by what pre∣tense do they bost y^t they worship Christ in that bread: whē thei haue no promise therof? They consecrate an host, as they call it, which they may carie about in pompe, which they may shew foorth in a cōmon gazing to be loked vpon, worshipped, and called vpon. I aske by what power they think it to be rightly cōsecrate. Uerily they wil bring forth those words. This is my body. But I will obiect to the cōtrary, y^t it was therwithall said, Take & eate. Neither will I do that of nothing. For whē a promise is knit to a cōmaūdement. I say y^t the promise is so conteined vnder y^e cōmaundement, that being seuered it is made no promise at all. This shalbe made plainer by a like exāple. God gaue a cōmaundement, when he said,* 1.682 Call vpon me: He added a promise, I wil heare thee. If any mā calling vpon Peter & Paule, do glorie vpon this promise, wil not al mē crie out that he doth wrongfully? And what other thing I pray you, do they which leauing the cōmaūdement concernyng eatyng, do catch hold of a maimed promise, this is my body, to abuse it to strange ceremonies from the institution of Christ? Let vs therfore remembre that this pro∣mise is geuen to them which kepe the cōmaundement ioined with it: but y^t they be destitute of all the word which remoue the Sacrament to any other way. We haue heretofore entreated how the mysterie of the holy supper serueth our Faith before God. But forasmuch as the Lord doth here not only bring into our remembrance so great largesse of his boū∣tie, as we haue before shewed, but doth as it were from hande to hande bring it foorth, & stirreth vs to acknowlege it: he doth therwithal warne vs y^t we be not vnthākfull to so plētiful liberalitie: but rather y^t we shold publishe it with such praises as it is mete, and aduance it with thankes∣geuyng. Therfore when he deliuered the institution of the Sacramēt it self to the Apostles,* 1.683 he taught them that they should doo it in remem∣brance of him. Which Paul expoūdeth, to declare the Lords death. That is, publikely & altogether with one mouth opēly to confesse, y^t al our affi∣ance of life & saluatiō is reposed in the death of y^e Lord: y^t we may glori∣fie

him w^t our cōfessiō, & may by our exāple exhorte other to geue glory to him. Here againe it appeareth wherunto y^e marke of thys Sacramēt is directed, namely to exercise vs in y^e remēbrance of the death of Christ. For, this that we are commaunded to declare the Lordes death tyll he come to iudge, is nothing ells but that we should publishe that with cō∣fessiō of mouth, which our Fayth hath acknowleged in the Sacramēt, that is, that the death of Christ is our life. This is the seconde vse of the Sacrament, which perteineth to ourwarde confession.

Thirdly the Lorde also willed it to be to vs in stede of an exhortatiō, [ 38] than which none other can more vehemētly encourage and enflame vs bothe to purenesse and holinesse of life, and also to charitie, peace, and agreement. For the Lord doth therin so communicate his body to vs, that he is made throughly one with vs, and we with him. Now sithe he hath but one body, whereof he maketh vs all partakers, it is necessarie that al we also be by such partaking made one body. Whiche vnitie the bred which is deliuered in the Sacrament, representeth: which as it is made of many graynes in such sort mingled together that one can not be discerned from an other: after the same manner we also oughte to be conioyned and knitt together with so great agreement of myndes, that no disagreement or diuision come betwene vs.* 1.684 This I had rather to be expressed with Paules wordes. The cup of blessing (sayth he) which we blesse, is the communicating of the blood of Christ: and the bred of bles∣sing which we breake, is the partaking of the body of Christ. Therefore we al are one body, that partake of one bread. We shall haue very well profited in the Sacramēt, if this thought so shalbe emprinted & engra∣uen in our mindes, that none of the brethren can be hurt, despised, refu∣sed, abused, or in any wise be offended of vs, but that therewithal we do in so doing hurt, despise and abuse Christ w^t our iniurious dealinges: y^t we can not disagree with our brethren, but that we muste therewithall disagree with Christe: that Christe can not be loued of vs, but that he muste be loued in oure brethren: that what care we haue of oure own body, such also we ought to haue of our brethren whiche are mem∣bers of our body: as no part of our bodi is touched w^t ani felīg of grefe, whiche is not spred abrode into al the other partes, so we must not suf∣fer, our brother to be greued with any euill wherof we shoulde not also be touched w^t cōpassion. Therfore Augustine not w^tout cause so oft cal∣leth thys Sacramēt y^e bonde of charitie. For what sharper spur could be put to vs, to stirre vp mutual charitie amōg vs, thā whē Christ geuing himselfe to vs, doth not only allure vs w^t hys owne exāple y^t we shoulde mutually dedicate & deliuer our selues one to an other: but in so much as he maketh himselfe common to al, he maketh al vs also one in himselfe?

But hereby is that very well confirmed whiche I haue sayd in an other place, that the true ministration of the Sacramente standeth [ 39] not without the worde. For whatsoeuer profit commeth to vs of the Supper, requireth the worde: whether we be to be cōfirmed in Faith, or to be exercised in confessiō, or to be stirred vp to dutie, praier is nede∣ful. Therfore nothing can be more disorderly done in the Supper, than if it be turned to a dumme actiō: as hath ben done vnder the tyranny of the Pope. For they would haue the whole force of consecration to hang vpon y^e intent of y^e Prest, as though this nothing perteined to y^e people,

to whom it most of all behoued y^t the mysterie shoulde be declared. But therupon hath growen this error, y^t they marked not that those promi∣ses wherw^t the consecration is made, are directed not to y^e elemētes thē∣selues, but to them that receiue them. But Christe speaketh not to the bred, that it may be made his body, but cōmaūdeth his disciples to eate, and promiseth to them the communicating of hys body and blood. And none other order doth Paul teach, than y^t together w^t the bred and the cup, the promises should be offred to the faythful. Thus it is truely. We ought not here to imagine any magical enchauntment, y^t it be sufficient to haue mūbled vp y^e wordes, as though y^e elemētes did heare them: but let vs vnderstande y^t those wordes are a liuely preaching, whiche maye edifie y^e hearers, which may inwardly pearce into their myndes, whiche may be emprinted and settled in their hartes, which maye shewe fourth effectualnesse in y^e fulfilling of y^t which it promiseth. By these reasons it clerely appeareth, y^t the layeng vp of y^e Sacramēt, which many do ear∣nestly require, y^t it may be extraordinarily distributed to the sicke, is vn∣profitable. For either they shal receiue it w^tout rehersing of y^e institutiō of Christe, or y^e minister shall together w^t the signe ioyne y^e true declara∣tion of y^e mysterie. In silence is abuse and fault. If y^e promises be reher∣sed, and y^e mysterie declared, y^t they which shal receiue it maye receiue it with frute, there is no cause why we shoulde doute that thys is the true consecration. To what ende then wil that other consecration come, the force wherof commeth not so farr as to the sicke men? But they that doe so, haue the example of the olde Chirch. I graunt: but in so great a ma∣ter, and in which we erre not without greate danger, nothing is safer than to folow the truth it selfe.

[ 40] Now as we see that thys holy bred of the Supper of the Lord is spi∣ritual meate, no lesse swete and delicate than healthful to y^e godly wor∣shippers of God, by y^e taste wherof they fele y^e Christ is their lyfe, whom it rayseth vp to thankesgeuing, to whome it is an exhortation to mutu∣all charitie among themselues: so on the other side it is turned into a moste noysome poyson to all them whoes Fayth it doth not nourishe and confirme, and whom it doth not stirre vp to confession of praise and to charitie. For as bodily meate, when it fyndeth a stomach possessed w^t euill humors, being it selfe also therby made euil and corrupted doth ra∣ther hurt than nourish: so thys spiritual meate, if it lighte vpon a soule defiled with malice and noughtinesse, throweth it down hedlong wyth greater fal: verily not by y^e fault y^e meate it selfe, but because to defy∣led and vnbeleuing mē nothing is cleane, though otherwise it be neuer so muche sanctified by the blessing of the Lorde.* 1.685 For (as Paule sayth) they that eate and drynke vnworthily, are gylty of the body and blood of the Lorde, and do eate and drinke iugement to themselues, not dis∣cerning the body of the Lorde. For, suche kynde of men as without any sparcle of Fayth, without any zele of charitie, do thrust thēselues fourth lyke swyne to take the Supper of the Lorde, doe not discerne the bodye of the Lorde. For insomuche as they doe not beleue that that body is their life, they doe as muche as in them lyeth dishonor it, spoiling it of al the dignitie therof, and finally in so receiuing it they prophane and de∣fyle it. But in so much as being estranged and disagreyng from their brethren, they dare myngle the holye sygne of the bodye of Christe

with their disagreementes, it is no thanke to them that the body of Christ is not rent in sonder, and limmemeale torne in peces. And so not vnworthily they are gyltie of the body and blood of the Lorde, whiche they do with vngodlinesse ful of sacrilege so fowly defile. Therfore by thys vnworthy eating, they take to themselues damnation. For wher∣as they haue no Fayth reposed in Christ, yet receiuing the Sacramente they professe that there is saluation for them no where ells thā in him, and do forswere al other affiance. Wherefore they themselues are accu∣sers to themselues, they themselues pronounce witnesse againste them∣selues, and they themselues seale their own damnation. Againe when they being with hatred and euil wil diuided and drawen in sōder from their brethren, that is, from the members of Christe, haue no parte in Christ:* 1.686 yet they do testifie that this is the only saluation to cōmunicate with Christe, and to be made one with him. For this cause Paule com∣maundeth, that a man proue himselfe, before that he eate of this bred or drinke of this cup. Wherby (as I expounde it) he meant that euery man should descende into himselfe, and weye with himselfe, whether he doe with inwarde affiance of hart rest vpon the saluatiō which Christ hath purchaced: whether he acknowlege it with confession of mouth: then whether he do with desirous endeuor of innocence and holinesse aspire to the folowing of Christ: whether after his example he be redy to geue himselfe to his brethren, and to cōmunicate himselfe to them with whō he hath Christ common to hym: whether, as he himselfe is accompted of Christ, he do likewise on his behalfe take al his brethren for members of his own body: whether, he couet to cherishe, defende, and helpe them as his own members. Not for that these duties both of Fayth and cha∣ritie can now be perfect in vs: but because we ought to endeuor this, and with all our desires to long towarde it, y^t we may daily more and more encrease our Fayth begonne.

Commonly when they goe about to prepare men to such worthinesse [ 41] of eating, they haue in cruell wise tormented and vexed poore conscien∣ces: and yet they brought neuer a whit of all those thinges that myghte serue to the purpose. They sayd that those did eate worthily which were in state of grace. To be in state of grace they expounded to be pure and cleansed from al sinne. By which doctrine all the men that euer haue at any time ben or now be in earth, were debarred from the vse of thys Sacramente. For if we goe about this, to fetche our worthinesse from our selues, we are vtterly vndone: onely despeire and damnable ruine abideth for vs. Though we endeuor with our whole strēgthes, we shall nothing more preuaile, but that then at last we shalbe most vnworthy, when we haue most of all trauailed about seking of worthinesse. To salue this sore, they haue deuised a way to attaine worthinesse: that, as much as in vs lieth, making examination, and requiring of our selues accompt of al our doinges, we shold with contrition, confession, and sa∣tisfaction cleanse our vnworthinesse: which way of clensing, what ma∣ner of thing it is, we haue alredy shewed there where was more conue∣nient place to speake of it. So much as serueth for our present purpose, I saye that these be to hūgry and vanishing comfortes to dismaied and discouraged consciences and suche as are striken with horror of their sinne. For if the Lorde by speciall forbidding, admitteth none to the

partaking of his Supper but the righteous and innocente: there ne∣deth no small hede that may make a man assured of his own righteous∣nesse which he heareth to be required of God. But whereby is this assu∣rednesse confirmed vnto vs, that they are discharged afore God, which haue done so muche as in them lay? But although it were so, yet when shall it be that a man may be bolde to assure himselfe that he hath doone as muche as in him lay? So when there is made no certaine assurance of our worthinesse, the entrie shal alway remaine shut by that horrible forbidding, whereby is pronounced that they eate and drinke iudgemēt to themselues, which eate and drinke vnworthily.

[ 42] Nowe it is easy to iudge what manner of doctrine this is whiche reigneth in the Papacie, and from what author it hath proceded, which with the outragious rigor thereof bereueth and spoyleth, miserable sinners and suche as be tormented with feare and sorowe, of the cōforte of this Sacramente, in whiche yet al the swete delicates of the Gospell were set before them. Surely the deuill coulde by no readier way de∣stroye men, than by so making them senslesse, that they coulde not per∣ceiue the taste and sauor of such foode, wherewith it was the will of the moste good heauenly Father to fede them. Least therefore we runne into suche hedlong downfall, let vs remember that this holy banket is medicine to the sicke, comfort to sinners, liberal gift to the poore: which bring no profit to the healthy, righteous, and riche, if any suche coulde be found•• For whereas in it Christe is geuen vs for meate: we vnder∣stande that withoute him we pyne, starue, and fainte, like as famyne destroyeth the liuely strength of the body. Againe whereas he is geuen vs for lyfe: we vnderstande that without him we are in our selues vt∣terly dead. Wherefore this is the worthinesse bothe the onely and beste that we can bring to God, if we offer to him our owne vilenesse and (as I may so cal it) vnworthinesse, that of his mercy he may make vs wor∣thy of him: if we despeire in our selues, that we may be cōforted in him: if we humble our selues, that we may be raised vp of him: if we accuse our selues, that we may be iustified of him: moreouer if we aspire to that vnitie which he commendeth to vs in his Supper: and as he maketh vs all, one in himselfe, so if we wishe to vs all altogether one soule, one hart one ••ong. If we haue these thinges throughly well weyed and considered, suche thoughtes althoughe they shake vs, yet shall neuer ouerthrowe vs. As, howe shoulde we beyng nedy and naked of all good thinges, we defiled with filthinesse of sinnes, we halfe dead, eate the body of the Lorde worthily? We will rather thinke that we being poore come to the liberall geuer, we sicke to the Phisician, we sinners to the author of righteousnesse, finally we dead men to hym that geueth lyfe: that that worthinesse which is commaunded of God, consisteth chefely of Fayth, whiche reposeth all thinges in Christe and nothing in vs: and nexte of charitie, and the selfe same charitie which it is enoughe to offer vnperfecte to God, that he maye encrease it to better, forasmuche as it can not be geuen perfecte. Some other agreing with vs in thys, that the worthinesse it selfe consisteth in Fayth and charitie: yet in this measure of worthinesse haue gone farr oute of the waye, requiring a perfection of Fayth, whereunto nothing maye be added, and a charitie egall with that which Christ:

hath shewed towarde vs. But hereby they doe none otherwise than those other before, dryue all men awaye from comming to this holy Supper. For if their sentence shoulde take place, no man shoulde re∣ceiue but vnworthily, forasmuche as all withoute exception should be holden gyltie and conuicte of their vnperfectnesse. And truelye it were a point of to muche amazed dulnesse, I will not saye foolishnesse, to require such perfection in the sacrament, as may make the sacrament voide and superfluous: which was not ordeined for the perfecte, but for the weake and feble to awake, to stirre vp, to prick forward, and exercise the affection of Faith and charitie, and to correcte the defaut of either of them.

But so much as concerneth the outward forme of doing, whether the [ 43] faithfull receiue it in their hande or no: whether they deuide it, or euery one eate that which is geuen him: whether they put agayne the cup in the hande of the deacon, or deliuer it to the nexte: whether the bread be leuened, or vnleuened: whether the wyne be redde or white: it maketh no matter. These thinges be indifference and lefte in the libertie of the Chirch. Howbeit it is certayne, that the vsage of the olde Chirch was, that euery one should take it into his hand.* 1.687 And Christ sayde, Diuide it among you. The histories reporte, that it was leuened and common bread before the time of Alexander Bishop of Rome, which first delited in vnleuened bread: but for what reasō, I see not, vnlesse it were with a new sight to draw the eyes of the common people to wondring at it, ra∣ther than to instruct their mindes with good religion. I adiure al them that ar touched with any though but light zele of godlinesse, to tel whe∣ther they do not euidently see, bothe how muche more brightly the glo∣rye of God shineth herein, and how muche more abundant sweetenesse of spirituall comforte commeth to the faithfull, than in these colde and playerlike trifles, whiche bring one vse but to deceiue the sense of the amazed people. This they call the holding of the people in re∣ligion, when beeyng made foolishe and senslesse wyth superstition it is drawen whether they lyste. If any man will defend suche inuen∣tions by antiquitie, I my self also am not ignorant howe aunciente is the vse of the chresme, and blowing in Baptisme: Howe nye to the age of the Apostles the Supper of the LORDE was infected with ru∣stinesse: but this verilye is the waywardnesse of mans boldnesse, whi∣che can not withholde it selfe but that it muste alwaye playe and be wanton in the mysteries of God. But let vs remember that God doth so hyely esteme the obedience of his woorde, that he wylleth vs in it to iudge both his Angels and the whole worlde. Nowe, byddyng farewel to so great a heape of ceremonies: it might thus haue ben most comlyly ministred, if it were oft and at least euery weke sette before the Chirch, but that first they should beginne wyth publike prayers: then a sermon should be made: then the minister, hauing bread and wyne set vpon the borde, shoulde rehearse the institution of the Supper: and then shoulde declare the promises y^t are in it lefte vnto vs: and therewithall shoulde excommunicate al them that by the lords forbidding ar debarred frō it, afterward they shoulde pray that with what liberalitie y^e lord hath geuē vs this holy foode, he woulde instructe and frame vs also with the same

Fayth and thankfulnesse of mynde to receiue it, and that forasmuch as we are not of our selues, he would of his mercy make vs worthy of such a banket: that then either Psalmes shold be soong, or somwhat red, and the saythful should in semely order communicate of the holy banket, the ministers breaking the bred and geuing it to the people: that when the Supper is ended, exhortation shold be made to pure Fayth and confes∣sion of Fayth, to charitie, and to maners mete for Christians: laste of al that geuing of thankes shold be rehersed, and praises be soong to God: which being ended the congregation shoulde be let goe in peace.

[ 44] These thinges that we haue hetherto spoken of thys Sacramente do large•• shewe, that it was not therfore ordeined, that it should be re∣ceiued yerely ones, and that slightly for maners sake (as now common∣ly the custome is) but that it should be in often vse to al Christians, that with often remembrance they should repete the passion of Christe: by which remembrance they might susteyne and strengthen their Fayth, and exhort themselues to sing cōfession of prayse to God, and to publish his goodnesse: finally by which they might nourishe mutuall charitie, and testifie it among themselues, wherof they saw the knot in the vnity of the body of Christ. For so oft as we communicate of the signe of the body of the Lord, we do as by a token geuen and receiued, enterchan∣geably bynde our selues one to an other vnto all duties of loue, y^t none of vs doe any thing wherby he may offende his brother, nor leaue any thing vndone wherby he may helpe hym, when nede requireth and abi∣litie sufficeth. That suche was the vse of the Apostolike Chirch, Luke rehearseth in the Actes,* 1.688 when he sayth that the faithfull were continu∣ing in the doctrine of the Apostles, in communicating, in breaking of bred, and in prayers. So was it altogether mete to be done, that there should be no assemblie of the Chirch without the word, prayers, parta∣king of the Supper & almes. That thys order was also institute amōg the Corynthians we may sufficiently gather of Paul: and it is certayne that in many ages afterwarde it was in vse: For thereupon came those olde Canons, which they Father vpon Anacletus and Calixtus, that when the consecration is done, al should communicate, that will not bee without y^e dores of y^e Chirch. And it is red in those olde Canons, which they call the Canons of the Apostles: that they which continue not vn∣to the ende, and do not receiue the holy communion, muste be corrected as men that moue vnquietnesse of the Chirche. Also in the Councell at Antioche, it was decreed that they which entre into the Chirch, and heare the Scriptures, and do absteine from the communion, should be remoued from the Chirch, til they haue amended this faulte. Which, al∣though in the first Councell at Toletum it was either somwhat quali∣fied or at least set fourth in mylder wordes, yet it is there also decreed, that they which when they haue heard the sermon are founde neuer to communicate, should be warned: if after warning they absteyne, they should be debarred from it.

[ 45] Uerily by these ordinances the holy men meant to reteine and main∣teine the often vse of the Communion, which often vse they had recei∣ued from the Apostles themselues, whiche they saw to be most holsome for the faythful, and by litle and litle by the negligence of the common people to growe out of vse. Augustine testifieth of hys owne tyme: The

Sacrament (sayth he) of this thing,* 1.689 of the vnitie of the Lordes body, is somewhere dayly, somewhere by certayne distances of dayes, prepared vpon the Lordes table, and is there receaued at the table, to some vnto lyfe, to other some vnto destruction. And in the first Epistle to Ianua∣rius: some doe daily communicate of the body and blood of the Lorde: some receiue it at certaine dayes: in some places there is no day let passe wherein it is not offred, in some other place only vpon the saturday and the Sonday, and in some other places neuer but on the Sonday. But forasmuch as the common people was (as we haue said) somwhat slack, the holy men did cal earnestly vpon them with sharpe rebukinges, least they should seme to winke at such slouthfulness. Suche an exāple is in Chrysostome vpon the Epistle to the Ephesians.* 1.690 It is not sayed vnto him that dishonored y^e banket: wherfore didst thou sit down? but, wher∣fore didst thou come in? Whosoeuer is not partaker of the mysteries, he is wycked and shamelesse for that he standeth here presente. I beseche you, if any be called to a banket, washeth hys handes, sitteth downe, se∣meth to prepare hymselfe to eate, and then doth tast of nothing: shall he not shame bothe the banket, and the maker of the banket? So thou, stā∣ding among them that with prayer do prepare themselues to receiue y^e holy meate, haste euen in thys that thou haste not gone away confessed that thou art one of the number of them, at the last thou doest not par∣take: had it not ben better that thou hadst not ben present. Thou wylte say, I am vnworthy. Therefore neither wast thou worthy of the Com∣munion of prayer, whiche is a preparing to the receiuing of the holy mysterie.

And truely thys custome which commaundeth to communicate yere∣ly [ 46] ones, is a most certaine inuention of the deuill, by whoes mynisterie soeuer it was brought in. They say that zepherinus was author of that decree, which it is not likely to haue ben such as we now haue it. For he by his ordinance did paraduenture not after the worst manner prouide for the Chirch, as the times then were. For it is no dout but that then y^e holy Supper was set before the faythful so oft as they came together in assemblie: neither is it any dout but that a good part of them did cō∣municate. But when it scarcely at any tyme happened that al did com∣municate together, and wheras it was necessarie that they which were mingled with prophane men and idolatrers, should by some outwarde signe testifie their Fayth: the holy man for order and policies sake, ap∣poynted that day, wherin the whole people of Christians should by par∣taking of the Lordes Supper vtter a confession of their faith. The or∣dinance of zepherinus being otherwise good, hath ben euel wrested of them that came after, when a certaine law was made of one communi∣cating yerely: wherby it is come to passe, that almost al men when they haue ones communicate, as though they had gaily discharged themsel∣ues for al the rest of the yere, slepe soundly on bothe eares. It ought to haue ben farr otherwise done. Euery weke at the least, the Lordes ta∣ble shoulde be sett before the assemblie of the Christians: the promises should be declared, which might fede vs spiritually at it: none should in dede be compelled by necessitie, but all should be exhorted and prycked forwarde: the sluggishnesse also of the slouthfull should be rebuked. All should by heapes, as hungry men, come together to such deynties. Not

without rightfull cause therefore at the beginning I complayned, that by the craft of the deuil this custome was thrust in, which whē it apoin∣teth one certaine day of the yere, maketh men slouthfull for all the reste of the yere. We se in dede that this peruerse abuse was crept in euen in the tyme of Chrysostome: but we may also therewithall see how muche it displeased hym. For he complaineth with greuous wordes in thesame place whiche I euen nowe alleged, that there is so great inequalitie of this mater, that often in sometimes of the yere they came not euen whē they were cleane, but at Easter they came euē whē they were vncleane. Then he cryeth out: O custome. O presumption. Then in vaine is the daily offring vsed: in vaine we stande at the altar: there is none that partaketh together with vs. So farr is it of that he alowed it by his au∣thoritie adioyned to it.

[ 47] Out of the same shop proceded also an other ordinance, whiche hath stolen away or violently taken away the halfe of the Supper from the better nūber of the people of God: namely the signe of the blood, which beyng denyed to lay and profane men (for with such titles forsothe they set out Gods inheritance) became a peculiar possession to shauen & an∣oynted men. It is the commaundement of the eternall God, y^t al should drynke: which commaundement man dare discontinue and repelle with a new and contrarie law, commaunding that not all shoulde drynke. And that these law makers should not seme to fight w^tout reson against their God, they pretende perils that myght happen if this holy cup were commonly geuen to all: as though those dangers had not ben foreseen and marked of the eternal wisdome of God. And then suttelly forsothe they reson, that the one is enough for both. For if (say they) it be the bo∣dy, it is whole Christ, which can not now be seuered frō hys body. Ther∣fore by Accompanieng the body conteineth the blood. Loe how our wit agreeth with God, when it hath neuer so litle begon with loose reines to be wanton and wilde. The Lord shewing bred, saith that it is his bo∣dy: when he sheweth the cup, he calleth it his blood. The boldnesse of mans reason, crieth out contrariwise that the bred is the blood, and the wine is the body: as though the Lord had for no cause seuered his body from his blood bothe in wordes and in signes: or as though it had euer ben heard spoken that the body or blood of Christ is called God & man. Uerily if he had ment to signifie whole himselfe, he might haue sayed, it is I: as he is wont to speake in the Scriptures, and not, thys is my bo∣dy, thys is my blood. But he willing to helpe our weaknesse, did set the cup seuerally from the bred, to teache that he sufficeth no lesse for drinke than for meate. Nowe let one part be taken away, then we shall finde but the one halfe of the nourishmentes in him. Therfore although it be true which they pretende, that the blood is in the bred by way of Accom∣panieng, and againe the body in the cup: yet they defraude godly soules of the confirmation of Fayth whiche Christe deliuereth as necessarie. Therefore bidding their suttelties farewell, we muste holde faste the profit whiche is by the ordinance of Christe in the twoo earnestes.

[ 48] I knowe in dede that the ministers of Satan doe here cauil as it is, an ordinarie thing with them to make mockerie of the Scriptures. First thei allege that of one bare doing ought not to be gathered a rule wher∣by the Chirch should be bounde to perpetual obseruing. But they lye

when they say that it was but a bare doyng: for Christ did not only de∣liuer the cuppe, but also did institute that his Apostles should in tyme to come doo the same. For they are the wordes of a commaunder, drinke ye all of this cuppe. And Paule so reherseth that it was a dede, that he also commendeth it for a certain rule. An other starting hole is, that the Apostles alone were receiued of Christ to the partaking of this Sup∣per, whome he had already chosen and taken into the order of the sacri∣ficyng prestes. But I would haue them answere me to fiue questions, from which they shall not be able to escape, but that they shall be easily conuinced with their lies. Fyrst, by what oracle haue they this solution reueled, beyng so strange from the worde of God? The Scripture rec∣keneth .xii. that sate with Iesus: but it dothe not so obscure the dignitie of Christ, that it calleth them sacrificing prestes: of which name we will speake hereafter in place fit for it. Though he gaue it then to the .xii. yet he commaunded that they should do the same, namely that they shold so distribute it among them. Secondely, why in that better age, from the Apostles almost a thousand yeres, were al without exception made par∣takers of bothe the signes? was the old Chirche ignorant what gestes Christ had receiued to his Supper? It were a point of moste desperate shamelesnesse, here to sticke and dally in graūtyng it to bee true. There remayne the ecclesiasticall hystories,* 1.691 there remayne the bokes of the old writers, which minister euident testimonies of this matter. The fleshe (sayth Tertullian) is fed with the body & blood of Christ, that the soule may be fatted with fedyng vpon God. How (sayd Ambrose to Theodo∣sius) wilt thou receiue with suche handes the holy body of the Lorde? With what boldnesse wilte thou with thy mouthe partake of the cup of the precious blood? And Hierome sayth. The prestes whiche make the Thankesgeuing, and do distribute the blood of the Lorde to the people. Chrysostome, Not as in the olde lawe the prest did eate parte, and the people part: but one body is set before all, and one cuppe. Those thyn∣ges that perteine to the Thankesgeuing, are all cōmon betwene the prest and the people. The selfe same thyng dothe Augustine testifie in ma∣ny places.

But why dispute I about a thyng moste knowen? Let all the Greke [ 49] and Latine writers be redde ouer: suche testimonies shal echewhere of∣fer themselues. Neither was this custome growen oute of vse, whyle there remained one droppe of purenesse in the Chirch. Gregorie, whom you may rightly say to haue ben the last bishop of Rome, teacheth that it was kept in his tyme. What is the blood of the Lambe, ye haue nowe learned, not by hearyng but by drinkyng. His blood is poured into the mouthes of the faithfull. Yea it yet endured fower hundred yeares after his death, when all thynges were growen oute of kynde. For neither was that taken onely for an vsage, but also for an inuiolable lawe. For then was in force the reuerence of Gods institution, and they douted not that it was sacrilege, to seuer those thynges which the Lorde hadde conioyned.* 1.692 For thus saieth Gelasius. We haue founde, that some recey∣uyng only the portion of the holy body, do absteyne from the cup. Lett them without dout, because they seme to be boūd with I wot not what superstition, either receyue the Sacramentes whole, or bee debarred from them whole. For the diuidyng of this mysterie is not committed

without great sacrilege.* 1.693 Those reasons of Cypriane were heard, which truely ought to moue a christian mynde. How (saith he) do we teache or prouoke them to shed their blood in the confessing of Christe, if we deny his blood to them that shal fyght? Or how do we make them fitte for the cup of Martyrdome, if we do not first in the Chirch by right of commu∣nion admitte them to drinke the cup of the Lord? Whereas the Canoni∣stes do restraine that decree of Gelasius to the prestes, that is so childish a cauill that it nede not to be confuted.

[ 50] Thirdly, why did he simply say of the bread, that they should eate: but of the cuppe, that they shoulde all drinke? euen as if he had meant of set purpose to mete with the craft of Satan. Fowerthly, if (as they would haue it) the Lorde vouchesaued to admitt to his Supper onely sacrifi∣cyng Prestes, what man euer durst call to the partaking of it strangers whom the Lorde had excluded? yea and to the partakyng of that gifte, the power wherof was not in their handes, without any commaunde∣ment of him which onely could geue it? Yea vpon confidence of what warrant do they vse it at this day to distribute to the common people the Signe of the body of Christ, if they haue neither commaundement nor example of the Lorde? Fifthly, did Paule lie, when he saide to the Co∣rynthians, that he had receiued of the Lorde that which he had deliue∣red to them? For afterwarde he declareth the thyng that he deliuered, that all without difference should communicate of both the Signes. If Paule receiued of the Lord, that al shold be admitted without differēce: let them loke of whome they haue receiued, which doo dryue awaye al∣most all the people of God: because they can not now pretend God to be the author of it with whome there is not yea & nay. And yet still for clo∣kyng of such abhominations they dare pretend the name of the Chirch,* 1.694 and with suche pretense defende it. As though either these Antechristes were the Chirch, whiche so easily treade vnder foote, scatter abroade, and destroy the doctrine & institution of Christ: or the Apostolike Chir∣che were not the Chirche, in which the whole force of religion florished.

¶The .xviii. Chapiter. ¶Of the Popishe Masse, by whiche sacrilege the Supper of Christ hath not only ben prophaned, but also brought to nought.

WIth these and lyke inuentions Satan hath tra∣uailed, as by ouerspredyng of darknesse to obscure and defile the holy Supper of Christ, that at least the purenesse of it shoulde not be kepte styll in the Chirche. But the head of horrible abhomination was, when he aduanced a signe, by which it myght not onely be darkned and peruerted, but beyng vt∣terly blotted and abolyshed shoulde vanyshe away and fall oute of the remembrance of men: namely when he blynded al∣most the whole world with a moste pestilent error, that they shoulde be∣leue that the Masse is a sacrifice & oblation to obteine the forgeuenesse of sinnes. How at the beginning the sounder sort of the Scholemē toke this doctrine, I nothyng regard: farewell they wyth theyr crabbed sut∣telties:

whiche howsoeuer they may be defended with cauillyng, yet are therfore to be refused of all good men because they do nothyng ells but spred muche darknesse ouer the brightnesse of the Supper. Therefore biddyng them farewell, let the readers vnderstand that I here matche in fight with that opinion, wherewith the Romishe Antichrist and his prophetes haue infected the whole worlde, namely that the Masse is a worke wherby the sacrificyng Prest which offreth vp Christ, and the o∣ther that doo partake at the same oblation, do deserue the fauor of God: or that it is a cleansying sacrifice, wherby they reconcile God to themsel∣ues. Neither hath this ben receiued onely in common opinion of the people, but the very doyng it selfe is so framed, that it is a kynde of pa∣cifyeng wherwith satisfaction is made to God for the purgyng of the quicke and dead. The wordes also which they vse, do expresse the same: and no other thyng may we gather of the dayly vse of it. I know how depe rootes this pestilence hath takē, vnder how great seming of good∣nesse it lurketh, howe it beareth in shewe the name of Christe, howe in the one name of Masse many beleue that they comprehende the whole summe of Faith. But when it shalbe by the worde of God most clerely proued, that this Masse, how muche soeuer it be colored and glorious, yet shamefully dishonoreth Christ, burieth & oppresseth his crosse, put∣teth his death in forgetfulnesse, taketh away the frute that cometh ther∣of vnto vs, doth weaken and destroy the Sacrament wherin was left the memorie of his death: shall there then be any so depe rootes, which this moste strong are, I meane the word of God, shall not cutt downe and ouerthrowe? Is there any face so beautifull, that this lyght can not bewray the euell which lurketh vnder it?

Let vs therfore shew that which hath ben set in the fyrst place, that in [ 2] it is intolerable blasphemie & dishonor done to Christ.* 1.695 For he was con∣secrate of his Father a Prest and Bishop, not for a tyme as we reade that they were ordeined in the olde testament, whoes life beyng mortal theyr presthode also coulde not be immortall: for which cause also there neded successors that should from tyme to tyme be putt in the place of them that dyed.* 1.696 But in place of Christ, which is immortal, there nedeth no vicar to be set after hym. Therfore he was ordeined of the Father a prest for euer, according to the order of Melchisedech, that he shold exe∣cute an euerlastyng presthode. This mysterie had bene long before fi∣gured in Melchisedech, whom when the Scripture had ones broughte in for the preste of the lyuyng God, it neuer afterwarde made mention of hym, as though he had had no end of his life. After this point of like∣nesse, Christe was called a prest accordyng to his order. Now they that doo daily sacrifice, must nedes appoint prestes to make the oblations, whom they must appoint as it were successors and vicars in the stede of Christ. By which puttyng in stede of him, they do not only spoile Christ of his honor, and plucke from hym the prerogatiue of eternal presthod, but also trauaile to thrust hym downe from the right hande of his Fa∣ther, on whiche he can not sitt immortall, but that he muste therwithall remaine the eternall prest. Neither lett them laye for themselues, that their pety sacrificers are not putt in place of Christ as if he were dead, but only are helpers of his eternal presthod, which ceasseth not therfore to continue. For they are more strongly holden fast with the wordes of

the Apostle,* 1.697 than that they may so escape: namely, that there were ma∣ny other prestes made, because they were by deathe letted to continue. Therfore there is but one that is not letted by death, and he nedeth no companions. Yet, suche is their frowardnesse, they arme themselues with the example of Melchisedech to defend their wickednesse. For, be∣cause it is sayd that he offred bread and wyne, they gather that he was a foreshewyng of their Masse: as though the likenesse betwene hym and Christ were in the offryng of bread and wyne. Whiche is so emptie and triflyng that it nedeth no confutation. Melchisedech gaue bread & wyne to Abraham and his companions, to refreshe them beyng weary after their iorney and battail. What is this to a sacrifice? Moses praiseth the gentlenesse of the holy king: these fellowes vnseasonably coyne a my∣sterie whereof no mention is made. Yet thei deceitfully paint their error w^t an other color, because it foloweth by & by after. And he was y^e prest of y^e hyest God.* 1.698 I answer, y^t they wrongfully draw to the bread & wyne that which the Apostle referreth to the blessing. Therfore when he was the prest of God he blessed Abraham. Wherupon the same Apostle (thā whome we nede to seke no better expositor) gathereth his excellence, because the lesser is blessed of the greater. But if the oblatiō of Melchi∣sedech were a figure of the sacrifice of the Masse: would the Apostle. I praye you, which s••ar••heth out al euen y^e least thinges, haue forgotten so earnest and weightie a thing? Now (howsoeuer they trifle) they shall in vayne goe aboute to ouerthrowe the reason whiche the Apostle him∣selfe bringeth that the righte and honor of sacrificing presthoode ceas∣eth among mortall men, because Christ which is immortall, is the only and perpetual sacrificing preste.

[ 3] An other vertue of the Masse was, that it oppresseth and burieth the crosse & passion of Christ. This verily is most certaine, that the crosse of Christ is ouerthrowē so sone as the altar is set vp.* 1.699 For if he offred him∣selfe for a sacrifice vpon the crosse, that he might sanctifie vs for euer, & purchase to vs eternall redemption: vndoutedly y^e force & effectualnesse of that sacrifice continueth without any end. Otherwise we shold think nothing more honorably of Christ, than of oxen & calues which were sa∣crificed vnder the lawe: the offringes whereof are proued vneffectuall and weake by this that they were oft ren••ed. Wherfore either we must confesse, that the sacrifice of Christe, which he fulfilled vppon the crosse, wanted the force of eternall cleansyng, or that Christe hathe made an ende of all with one sacrifice ones for euer.* 1.700 This is it that the Apostle sayth, that this chiefe Bishop Christ ones appered by offring vp of him self before y^e ending of the world, to the driuing away of sinne. Againe, That we ar sanctified by the wil of God, by the off••ing of y^e body of Ie∣sus Christ ones. Again, That Christ w^t one oblatiō for euer hath made perfect them that ar sanctified: wherunto he adioineth a notable sentēce y^t forgeuenesse of sinnes being ones purchaced, ther remaineth no more any oblation. This also Christ signified by his laste saieng & vttered a∣mōg his last gaspings, whē he said, It is ended. We are wōt to note y^e last saienges of men when they are dieng,* 1.701 for oracles. Christ dieng testifieth y^t by his one sacrifice is p••rfited and fulfilled whatsoeuer was for our sal∣uation. Shall it be lawfull for vs daily to patch innumerable sacrifices to such a sacrifice, (the perfection whereof he hath so shiningly set forth)

as though it were vnperfecte? When the holy worde of God not onely affirmeth, but also crieth out, & protesteth, that this sacrifice was ones fully done that the force thereof remaineth euerlasting: whoso require an other sacrifice, do they not accuse this of imperfection & weakenesse? But as for the Masse, which hath ben deliuered in suche sort that there may euery day be made a hundred thousand sacrifices, to what end ren∣deth it, but that the passion of Christe, whereby he offred hym an onely sacrificed oblation to the father, should lye buried and drowned? Who, vnlesse he be blynde, can not see that it was the boldnesse of Satā whi∣che wrastled against so open and clere truthe? Neither am I ignorant with what deceites that father of lyeng vseth to color this his fraude, sayeng that there are not sondry nor diuerse sacrifices, but that one selfe same sacrifice is repeted. But suche smokes are easily blowen a∣way. For in the whole discourse the Apostle trauaileth to proue: not on∣ly that there are no other sacrifices, but that that one sacrifice was ones offred vp, & shal no more be repeted. The sutteller men do yet slip out at a narrower hole, sayeng that it is not a repeting but an applying. But this Sophisticall argument also is no lesse easily confuted. For neither did Christ ones offer vp him selfe with this condition, that his sacrifice shold be daily confirmed with new oblations: but that by the preaching of the Gospell, and ministring of the holye Supper, the fruite thereof shoulde be communicated vnto vs.* 1.702 So Paule saieth that Christe oure Passeouer was offred vp, and biddeth vs to eat of him. This (I say) is the meane wherby the Sacrifice of the Crosse is rightly applied to vs, when it is communicated to vs to take the vse of it, and we wyth true fayth receiue it,

But it is worthe the labor to heare, with what other fundation be∣side [ 4] these they vpholde the sacrifice of the Masse. For they draw to this purpose the prophecie of Malachie,* 1.703 whereby the Lorde promiseth that the time shall come when throughout the whole worlde there shalbe of∣fred his name incense and a cleane sacrifice. As though it were a new or vnwonted thing among the Prophetes, when they speake of the cal∣ling of the Gentils to expresse by the outward ceremonie of the law the spirituall worshipping of God, to which they exhort thē: that they might the more familiarly declare to the men of their age, that the Gentiles should be called into the true felowshippe of religion. Like as also they are wont altogether to describe by figures of theyr law, the truth y^t was deliuered by the Gospell.* 1.704 So they set for turning to the Lord, ascēding into Ierusalem: for the worshipping of God, the offring of al kindes of giftes: for larger knowlege of him which was to be geuen to the faith∣full in the kyngdome of Christe, dreames and visions. That therfore whiche they allege, is like vnto an other prophecie of Esaye,* 1.705 where the Prophet foretelleth of three altars to be set vppe in Assiria, Egipte, and Iurye. For first I aske, whether they do not graunt that the fulfillyng of this prophecie is in the kingdome of Christ. Secondly wher be these altars, or when they were euer set vp. Thirdly whether they think that to euery seuerall kyngdome is apointed a seuerall temple, such as was that at Ierusalem. These things if thei wey, I think they wil confesse, that the Prophet vnder fygures agreeable with his tyme, prophecieth of the spiritual worship of God to be spred abrode into the whole world.

Which we geue to them for a solution. But of this thing sithe there do euery where examples commonly offre them selues, I wil not busie my selfe in longer rehearsall of them. Howbeit herein also they are misera∣bly deceiued, that they acknowlege no sacrifice but of the Masse, wher∣as in dede the faithfull do nowe sacrifice to the Lord, & do offer a cleane offring, of which shalbe spoken by and by.

[ 5] Nowe I come downe to the third office of the Masse, where I must declare howe it blotteth oute the true and onely deathe of Christe, and shaketh it oute of the remembrance of menne. For as among men the strength of a testament hangeth vppon the death of the testator: so also our lord hath with his death confirmed the testament whereby he hath geuen vs forgeuenesse of synnes and eternal righteousnesse. They that dare varie or make newe any thing in this testamente, doo denye hys death, and holde it as it were of no force. But what is the Masse, but a new and altogether diuerse testamēt? For why? Doth not euery seueral Masse promise new forgeuenesse of sinnes, new purchasing of righte∣ousnesse: so that now there be so many testaments, as there be Masses? Let Christ therfore come again, and with an other death confirme this testament, or rather with infinite deathes confirme innumerable testa∣mentes of Masses. Haue I not therfore said true at the beginning, that the only and true death of Christ is blotted oute by Masses? Yea what shall we say of this that the Masse directly tendeth to this ende, that if it be possible, Christ should bee slayne agayne? For where is a testamente (sayeth the Apostle) there of necessitie must be the death of the testator.* 1.706 The Masse sheweth it selfe to be a new testament of Christ: therfore it requireth his death. Moreouer the hoste which is offred, must necessa∣rily be slayne and sacrificed. If Christ in euery seuerall Masse be sacri∣ficed, then he muste at euery moment bee in a thousande places cruelly slayen. This is not myne, but the Apostles argument, If he had neded to offer him selfe ofte, he muste ofte haue dyed sins the beginning of the worlde. I knowe that they haue an answere in redinesse, whereby also they charge vs with sclander. For they say that that is obiected agaynst them which they neuer thought, nor yet canne. And we knowe, that the death and life of Christ is not in their hande. We loke not whether they goe aboute to kill hym: onely our purpose is to shew, what maner of ab∣surdity foloweth of their vngodly and wicked doctrine. Which self thing I proue by the Apostles owne mouth. Though they crye out to the con∣trarye a hundred tymes, that this sacrifice is vnbloody: I wil deny that it hangeth vpon the wyll of men, that sacrifices should change their na∣ture, for by this meane the holy and inuiolable ordinance of God shold faile. Wherupō foloweth that this is a sure principle of the Apostle, th•••• there is required sheding of blood, that washing may not be wanting.

[ 6] Now is the fourth office of the Masse to be entreated of, namely to take awaye from vs the fruite that came to vs of the deathe of Christe, while it maketh vs not to acknowlege it and thinke vpon it. For who cā call to mynde that he is redemed by the death of Christ when he seeth a new redemption in the Masse? Who can truste that sinnes are forgeuē him, when he seeth a newe forgeuenesse? Neither shall he escape that shall say, that we do for no other cause obteyn forgeuenesse of sinnes in the Masse, but because it is alredy purchased by the death of Christ. For

he bringeth nothyng els than as if he would boste, that Christ hathe re∣demed vs with this condition that we shoulde redeme our selues. For such doctrine hath ben spred by the ministers of Satan, and such at this day they mainteyn with cryenges out, with swerd and fier, that we whē in the Masse we offer vp Christ to his Father, by this work of offring do obteine forgeuenesse of sinnes, and are made partakers of the passion of Christ. What now remaineth to the passion of Christ, but to be an exam∣ple of redemption, whereby we may learne to be our owne redemers? Christe him selfe, when in the Supper he sealeth the confidence of par∣don, doth not bidde his disciples to sticke in that doing, but sendeth thē awaye to the sacrifice of his deathe: signifieng that the Supper is a mo∣niment or memorial (as the common spech is) whereby they may learne that y^e satisfactorie clensing sacrifice, by which the Father was to be ap∣peased, must haue ben offred but ones. For neither is it enough to know that Christ is the onely sacrifice, vnlesse the onely sacrificing be ioyned with it, that our faith may be fastened to his crosse.

Nowe I come to the conclusion, namely that the holye Supper, in which the Lord had left the remembrance of his passion grauen and ex∣pressed, [ 7] is by the settyng vp of the Masse, taken away, defaced, and de∣stroyed. For the Supper it selfe is the gift of God, whiche was to be re∣ceiued with thankesgeuing. The sacrifice of the Masse is famed to pay a price to God, which he may receiue for satisfaction. Howe muche diffe∣rence there is betwene to geue and to receiue, so much doth the sacrifice differ from the Sacrament of the Supper. And this truely is the moste wretched vnthankfulnesse of man, y^t where the largesse of Gods boūtie ought to haue bē acknowleged, & thanks to be geuen, therin he maketh God his dettor. The Sacrament promised, that by the death of Christe we are not onely ones restored into life, but are continually quickned, because then all the partes of our saluation were fulfilled. The sacrifice of the Masse singeth a farre other song, that Christ must be dayly sacri∣ficed, that he may somewhat profit vs. The Supper shoulde haue bene distributed in the cōmon assemblie of the Chirch, that it might enforme vs of the communion whereby we all cleaue together in Christ Iesus. The sacrifice of the Masse dissolueth and plucketh in sonder this cōmu∣nitie. For after that the error grew in force, y^t there must be sacrificers y^t shold sacrifice for the people, y^e Supper of y^e Lord as though it were po∣sted ouer to them, cessed to be cōmunicated to the cōgregatiō of y^e faith∣ful according to the commaundement of the Lord. An entrie was made open to priuate Masses, which might rather resemble a certaine excom∣munication, than that same communitie ordeined of the Lorde, when ••••pety sacrificer wylling seuerally by hym selfe to deuoure his sacri∣fice, doothe seuer hymselfe from the whole people of the faithfull. I call priuate Masse (least any man be deceiued) wheresoeuer there is no par∣taking of the Lordes Supper among the faithful, although otherwise a great multitude of men be present.

And whense the very name of Masse first sprong, I could neuer cer∣tainly [ 8] iudge: sauyng that it semeth to me likely that it was taken of the offringes that were geuen. Whereupon the olde writers vse it common∣ly in the plural number. But, to leaue stryuyng about the name, I saye that priuate Masses are directly against the ordinance of Christe, and

therfore they are a wicked prophanyng of the holy Supper. For what hath the Lorde commaunded vs? not to take, and diuide it among vs? What maner of obseruyng of the commaundement doth Paule teache?* 1.707 not the breaking of bread, which is the communion of the body & blood? Therfore whē one taketh it without distributing, what liknesse is there? But y^t same one mā doth it in the name of y^e whole Chirch. By what cō∣maundement? Is not this openly to mocke God, when one mā priuat∣ly taketh to hym selfe that which ought not to haue ben done but amōg many? But bicause y^e wordes of Christ & Paul ar plain enough, we may brefely cōclude, y^t whersoeuer is not breaking of bread to the cōmunion of the faithful, there is not y^e Supper of y^e Lord, but a false and wrong∣full counterfaiting of the Supper. But a false counterfaityng is a cor∣rupting. Now the corrupting of so great a mysterie is not without wic∣kednesse. Therfore in priuate Masses is a wicked abuse. And (as one fault in religion from time to tyme bredeth an other) after y^t that maner of offring without communion was ones crept in, by litle and litle they beganne in euery corner of Chirches to make innumerable Masses, & diuersly to draw the people hether and thether, which should haue come together into one assemblie, that they might reknowlege the mysterie of their owne vnitie. Now let them goe and deny it to be ydolatrie, that in their Masses they shew forth bread to be worshipped in stede of Christ. For in vaine they bost of those promises of the presence of Christ, which howsoeuer they be vnderstode, verily wer not geuē to this purpose, that wicked and prophane men, so oft as they will, and to whatsoeuer abuse they list, may make the body of Christ: but that the faithfull, when wyth religious obseruation they do in Celebrating of the Supper follow the commaundement of Christ, may enioy the true partaking of him.

[ 9] Beside that, this peruersnesse was vnknowē to the purer Chirch. For howsoeuer the more shamelesse sort among our aduersaries do here goe about to disguise the mater with false colors, yet it is moste sure that all antiquitie is against them, as we haue afore proued in other things, & it may more certeinly be iudged by the cōtinual reding of old writers. But ere I make an ende of speaking of it, I aske our Massing doctors, sithe they knowe that obedience is more estemed of God than oblations,* 1.708 and that he more requireth that his voice be harkened to, thā that sacrifices be offred: how they beleue that this maner of sacrificing is acceptable to God, whereof they haue no certaine commaundement, and which they see not to be allowed by any one syllable of the Scripture. Moreouer when they heare the Apostle say, that no mā taketh to himself y^e name & honor of sacrificing presthode but he y^t is called as Aarō was: yea & that Christ himself did not thrust in himself, but obeyd y^e calling of his father: either they must bring forth God y^e author & ordeiner of their sacrificing presthod, or they must cōfesse y^t the honor is not of God, into which they have w^t wicked rashnes brokē in vncalled. But they cā not shew one tit∣tle of a letter y^t mainteineth their sacrificing presthod. Why therfore shal not their sacrifices vanish away, which cā not be offred without a prest?

[ 10] If any mā do thrust in short sentēces of the old writers gathered here & there, and do by their authoritie trauail to proue y^t the sacrifice which is done in the Supper is far otherwise to be vnderstāded thā we do ex∣pound it: let him be brefly answered thus: if the question be of allowyng

the forged deuise of sacrifice, suche as the Papistes haue fayned in the Masse, the old writers do neuer speake in defēse of such sacrilege, They do in dede vse the worde Sacrifice: but therwithal they expounde, that they meane nothing ells but the remembrance of that true and onely sacrifice, which Christ our only sacrificing preste (as they eche where re∣port of him) made on the crosse.* 1.709 The Hebrues (sayeth Augustine) in the sacrifices of beastes which they offred to God, did celebrate a prophecie of the sacrifice to come, which Christ offred: the Christians doe with the holy oblation and partaking of the body of Christe celebrate a remem∣brance of the sacrifice alredy made. Here verily he teacheth altogether the same thing, which is written in moe wordes in the boke of Fayth to Peter the Deacon, whosoeuer be the author of it. The words be these, Beleue most stedfastly and dout not at al, that the only begottē himself, being made fleshe for vs, offred himselfe for vs a sacrifice and oblation to God into a sauor of swetenesse: to whō with the Father and the Holy ghoste in the tyme of the olde testamente beastes were sacrificed: and to whom now with the Father and the Holy ghost (with whō he hath one Godhed) the holy Chirch throughout the whole world cesseth not to of∣fer the sacrifice of bred and wyne. For in those fleshly sacrifices was a figuring of the fleshe of Christ which he should offer for our sinnes, and of hys blood which he should shed to the forgeuenesse of synnes. But in this sacrifice is thankesgeuing & rehearsal of the fleshe of Christ whiche he offered for vs, and of his blood whiche the same he hath shed for vs. Wherupon Augustine himselfe in many places expoundeth it to be no∣thing ells but a sacrifice of prayse.* 1.710 Finally you shal commonly fynde in him, that the Supper of the Lord is for no other reson called a sacrifice, but because it is the remēbrance, image, and witnesse of that singular, true, and only sacrifice wherwith Christ hath cleansed vs. Also there is a notable place in hys fourth boke of the Trinitie the xxiiii. Chapter, where after that he hath discoursed of the only sacrifice, he thus conclu∣deth: because in a sacrifice fower things ar cōsidered, to whō it is offred, and of whō, what is offred, & for whō. The same he himselfe the one and true mediator recōciling vs to God by the sacrifice of peace, remaineth one wyth hym to whō he offred: maketh them one in hym for whom he offred:* 1.711 is one himselfe which offred, & the thing which he offred. To the same effect also speaketh Chrysostome. But they so chalenge y^e honor of sacrificing presthode to Christ, y^t Augustine testifieth it to be y^e voice of Antichrist if any man make a Bishop intercessor betwene God & men.

Yet do we not deny but y^t the offring vp of Christ is there so shewed in [ 11] vs, y^t the spectacle of y^e crosse is in a maner set before our eyes: as the Apostle sayth that Christ was crucified in the eyes of the Galathians,* 1.712 whē the preaching of y^e crosse was set before them. But forasmuch as I se that those olde Fathers also wrested thys remembrāce an other waye thā was agreable w^t the institutiō of y^e Lord (because their Supper cō∣teined I wote not what repeted or at least renewed forme of sacrificīg) the safest way for godly hartes shalbe to rest in y^e pure & simple ordināce of God: whoes also the Supper is therfore called, because in it his au∣thoritie alone oughte to be in force. Truely sithe I fynde that they haue kepte a Godly and true sense of thys whole mysterie, and I doe not perceiue that they meante to abate any thyng were it neuer

so litle from the only sacrifice of the Lord, I can not condemne them of vngodlinesse: yet I thynke that they can not be excused, but that they haue offended somwhat in the maner of the celebration. For they coun∣terfaited the Iewishe manner of sacrificing more nerely than either Christ had ordeined, or the nature of the Gospel did beare. Therefore that same ouerthwart appliance to heauenly thynges is the only thing wherin a man may worthily blame them, for that beyng not contented with the simple and natural institution of Christe, they swarued to the shadowes of the law.

[ 12] If a man do diligently wey, y^t this differēce is put by y^e worde of the Lord betwene y^e sacrifices of Moses, & our Thankesgeuing, y^t wheras those did represent to y^t Iewishe people, y^e same effectualnesse of y^e death of Christe, which is at thys day deliuered to vs in the Supper, yet the maner of represēting was diuerse. For in those, the Leuiticall Prestes were commaunded to figure y^• which Christ should performe: there was brought a sacrifice which should be in the stede of Christ himselfe: there was an altar wherupon it should be offred: Finally al thinges were so done, that there was set before their eyes an image of y^e sacrifice which was to be offred to God for a satisfactorie cleansing. But sins the tyme that the sacrifice is ended, the Lord hath apointed to vs an other order: namely y^t it should conuey to the faithful people the frute of the sacrifice offred to hym by the Sōne. Therfore he hath geuen vs a table wherat we should eate, not an altar wherupon sacrifice should be offred: he hath not cōsecrated prestes to sacrifice, but ministers to distribute the holy bāket. How much more hye & holy the mysterie is, so much more religi∣ously and w^t greater reuerence it is mete to be handled. Therfore there is no way safer, than putting away al boldnesse of mans vnderstāding, to sticke fast in y^t alone which the Scripture teacheth. And truely if we consider y^t it is the Supper of the Lord & not of men, there is no cause why we should suffer our selues to be remoued one heare bredth from it by any authoritie of men or prescription of yeres.* 1.713 Therefore when the Apostle mynded to cleanse it from al faultes which had alredy crept in∣to the Chirch of the Corinthiās, he vseth the rediest way therunto, that is, he calleth it backe to the only institution of it, frō whense he sheweth that a perpetuall rule ought be fetched.

[ 13] Nowe least any wrangler shoulde stirre vs vp strife by reason of the names of sacrifice and sacrificing prest, I wil also declare, but yet brefe∣ly, what in the whole discourse I haue meant by a sacrifice, and what by a Sacrificing Prest. Whoso stretche the woorde sacrifice to all holy Ceremonies and doinges of religion, I se not by what reason they doe it. We do knowe that by the continuall vse of the Scripture a sacrifice is called that which the Grekes cal somtyme Thusia, somtime Prosphora somtyme Telete. Which being generally takē cōprehendeth whatsoeuer is in any wise offred to God. Wherefore we muste make distinction: but yet so that thys distinction may haue a supernall appliance of simi∣litude from the sacrifices of the lawe of Moses: vnder the shadowes wherof the Lord willed to represēt to his people the whole truthe of sa∣crifices. Of those although there wer diuerse formes, yet they may al be referred to twoo sortes. For either there was oblation made for sinne after a certaine maner of satisfaction, wherby gyltinesse was redemed

before God: or it was a signe of the worshipping of God, & a testifyeng of religiō: somtime in stede of supplicatiō, to craue y^e fauor of God: some∣time in stede of thākesgeuing, to testifie thākfulnesse of mynde for bene∣fites receiued: somtime only for an exercise of Godlinesse, to renewe the stablishing of the couenāt: to which later sort perteined burnt offryngs, drynke offrynges, oblations, first frutes, & peace offringes. Wherefore let vs also diuide ours into twoo kyndes: and for teachinges sake lette vs cal the one the sacrifice of worship & of Godly deuotiō, because it con∣sisteth in the honoring & worshipping of God, which the faythfull bothe owe & yelde vnto hym: or, if you wyl, the sacrifice of Thākesgeuing: for∣asmuch as it is geuen to God of none but of them y^• beyng loden with immeasurable benefites, do rēder to him them selues with all their do∣inges. The other may be called propitiatorie or of expiation. The sacri∣fice of expiration is y^t which tendeth to appease the wrath of God, to sa∣tisfie his iugement, & so to wash & wype away sinnes: whereby the siner cleansed from the filthy spottes of them & restored into puritie of rygh∣teousnesse, may returne into fauor with God hymselfe.* 1.714 So in the lawe those were called sacrifices y^t were offred for the purging of synnes: not for y^t they were sufficiente to recouer the fauor of God, or to put away iniquitie: but for y^t they shadowed out such a true sacrifice which at lēgth was fully done by Christ alone: & by hym alone, because it could be done by none other: & ones, because the effectualnesse and force of y^t one sa∣crifice which Christ hath fully done, is eternal, as he himselfe hath testi∣fied with hys own mouth,* 1.715 whē he sayd y^• it was ended & fulfylled: y^t is to saye, that whatsoeuer was necessarie to the recōciling of the Fathers fauour, to the obteyning of the forgeuenesse of sinnes, to righteousnesse & to saluatiō, al the same was performed & fulfilled with y^t hys only obla∣tion, and there so nothyng wanted therof that there was afterward no place left to any other sacrifice.

Wherfore I determine, y^t it is a most wicked reproch, & blasphemy not [ 14] to be suffred, as wel against Christ as agaynst y^e sacrifice which he hath fully done by hys death vpō the crosse for vs, if any man by renewyng an oblation thynke to purchace the pardon of synnes, to appease God, and to obteyne ryghteousnesse. But what is ells done by Massing, but that by deseruing of new oblatiō we may be made partakers of the pas∣siō of Christe? And, that there myght be no measure of madding, they thought it but a smal thyng to say y^t there is made indifferently a cōmō sacrifice for the whole Chirch, vnlesse they further sayd y^t it is in theyr choise to apply it peculiarly to thys man or y^t man to whō they would,* 1.716 or rather to euery one whosoeuer he were y^t would bye for hymselfe suche ware with redy money. Now because they could not reache to y^e pryce that Iudas had, yet y^t they might in some marke resemble their author, they kepte the lykenesse of number. Iudas solde him for thirty siluer pens: these fellowes sell hym, after the French accompt, for xxx. brasen pens: but Iudas solde hym ones, these fellowes sel hym as oft as they can find a bier. In this sence also we deny y^t they be sacrificing prestes, that is to say, they that with such an oblation are meanes to God for y^e people, they that appeasing God, may purchace y^e satisfactorie purging of synnes. For Christ is y^e only Bishop & sacrificing prest of y^e new Te∣stamente, into whom all Presthodes are remoued, and in whome they

be shut vp and ended. And if the Scripture had made no mētion of the eternal Presthode of Christe: yet forasmuche as God, sins that he hath taken away those old Presthodes, hath ordeined none, the Apostles ar∣gument remayneth inuincible, that no man taketh honor to hymselfe but he that is called of God.* 1.717 By what affiance therfore dare these rob∣bers of God, that bost themselues for the butchers of Christ, call them∣selues the sacrificing Prestes of the liuing God?

Plato hath an excellent place in his seconde boke of Cōmon weale. Where when he entreateth of the olde maners of expiation, and laugh∣eth to scorne the foolishe confidence of euil mē and wicked doers, which thought that their wicked doinges were by these as by coueringes hid∣den that the Gods could not se them, and did, as if they had gotten war∣rant of the Gods by couenant, more carelesly folow their own Iustes: he semeth throughly to touche the maner of satisfactorie purging of the Masse, suche as is at thys day in the world. To beguile and vndermine an other man, al men know to be vnlawfull. To greue widowes with wrongful dealinges, to robbe the fatherlesse, to troble the poore, by euil crafty meanes to catch other mens goods to themselues, with forswe∣ringes and deceites to enter forceably into any mans possessiōs, to op∣presse any man with violence and tyrannous feare, al men cōfesse to be wicked. How therfore dare so many commonly do al these thinges, as though they shoulde freely be bolde to doe them? Truely, if we ryghtly wey it, no other cause doth so much encourage them, but because they haue confidence, that by the sacrifice of a Masse, as by paymente of full price for recōpense, they shal satisfie God, or at the least that thys is an easy way to cōpounde with him. Thē Plato procedeth further to scorne their grosse blockishnesse, which thinke y^t by such satisfactorie cleāsinges those peynes are redemed that otherwise they should suffer in hell. And wherto serue at this day the yereli obites, & the greater part of Masses, but that thei which throughout al their life haue ben most cruel tyrātes, or most rauenous robbers, or geuen fourth to al mischeuous doinges, should as though they wer redemed by thys pryce, escape the fier of pur∣gatorie?

[ 16] Under the other kinde of sacrifice, which we haue called the sacrifice of Thākesgeuing, are cōteined al the dutieful workes of charitie, which when we extende to our brethrē, we honor the Lord himselfe in his mē∣bers: then, al our prayers, praysinges, geuinges of thankes, & whatso∣euer we do to the worshipping of God. Al which thinges finally do hāg vpon the greater sacrifice, wherby we are in soule and body hallowed to be a holy tēple to the Lord. For neither is it enough, if our outward do∣inges be applyed to the obeying of hym: but first our selues, and then al that is ours ought to be consecrate and dedicate to hym: y^t whatsoeuer is in vs, may serue hys glory, & may sauor of zelous endeuor to aduāce it. This kynde of sacrifice tendeth nothing at al to appease the wrath of God, nothing at al to obteine forgeuenesse of synnes, nothing at all to deserue righteousnesse: but is occupied only in magnifyeng & extolling of God. For it can not be pleasāt & acceptable to God, but at their hāds, whō by forgeuenesse of sinnes alredy receiued he hath by other meanes reconciled to himselfe, and therfore acquited them from gyltinesse. But it is so necessary for the Chirch, that it can not be away from it. There∣fore

it shalbe euerlasting, so long as the people of God shal cōtinue, as we haue before alredy shewed out of the Prophet: for in that meaning I will take this prophecie,* 1.718 For frō the rising of the sunne to the going down therof, great is my name amōg the Gentiles, and in euery place incēse shalbe offred to my name, and a cleane offring: because my name is terrible among the Gentiles, sayth the Lord: so farr is it of, that we would put it away.* 1.719 So Paul biddeth vs to offer our bodyes, a sacrifice liuing, holy, acceptable to God, a reasonable worship. Where he spake very pithily, when he added y^t thys is our reasonable worshipping: for he meant the spiritual maner of worshipping of God, whiche he did se∣cretely set in cōparisō against the carnal sacrifices of y^e law of Moses.* 1.720 So liberall doing of good and communicating are called sacrifices by which God is pleased. So y^e liberalitie of the Philippians, wherby they had releued y^e pouertie of Paul, is called a sacrifice of swete smellyng. So al y^e good workes of y^e faithful are called spiritual sacrifices.

And why do I seke out many exāples? For commonly this maner of [ 17] speakyng is often foūde in y^e Scriptures. Yea & while y^e people of God was yet holdē vnder y^e outwarde schooling of y^e lawe, yet y^e Prophetes did sufficiētly expresse, y^• vnder those carnal sacrifices was the truthe, which y^e Christiā Chirch hath cōmon w^t the nation of the Iewes.* 1.721 After which maner Dauid prayed, y^t his prayer might as incēse, ascende into y^e sight of God. And Osee called geuinges of thanks, y^e calues of lippes, which in an other place Dauid calleth y^e sacrifices of prayse. Whom the Apostle himselfe folowing, calleth them also the sacrifices of prayse, and expoundeth them the frutes of lippes confessing to his name. Thys kinde of sacrifice the Supper of the Lord can not want: wherein when we declare his death and render thankesgeuing, we doe nothing but offer the sacrifice of prayse. Of thys office of sacrificing, al we Chri∣stians are called a kingly Presthode:* 1.722 because by Christ we offer to God that sacrifice of praise of which the Apostle speaketh, the frute of lippes that confesse to his name. For neither do we with our giftes appeare in the sight of God without an intercessor. Christe is he, whiche being the mediator coming betwene, we offer vs and ours to the Father. He is our Bishop, which being entred into the sanctuary of heauen hath ope∣ned the entry to vs. He is the altar, vpon which we lay our giftes, that in him we may be bolde all that we are bolde.* 1.723 It is he (I say) that hath made vs a kyngdome and Prestes to the Father. [ 18]

What remaineth but y^• the blinde may se, the deff maye heare, children themselues may vnderstande this abhominatiō of y^e Masse? whiche be∣ing offred in a goldē cup, hath made dronke y^e kynges & peoples of the earth, frō the hyest to the lowest, hath so stryken them with drowsinesse and giddinesse, y^t being become more senslesse than brute beastes, they haue set y^e whole ship of their safetie only in this deadly deuouring gulf. Truely Satā neuer did bende himselfe w^t a stronger engine thā this to assaile & vāquish y^e kyngdome of Christ. This is the Helene,* 1.724 for whome the enemies of the truth fyght at thys daye with so great rage, so great furiousnesse, so great crueltie: & a Helene in dede, with whome they so defile themselues with spiritual whordōe, whiche is y^e most cursed of al. I do not here so much as ones touch with my litle fynger those grosse abuses, wherw^t they might color y^e vnholi purenesse of their holi Masse:

how filthy markettinges they vse, how vnhonest gaines they make w^t their massinges, with how great rauening they fill their couetousnesse. Only I do point vnto, and y^t with few & plaine words, what maner of thing is euē the very holiest holinesse of the Masse, for which it hath de∣serued in certain ages past to be so honorable & to be had in so great re∣uerence. For, to haue these so great mysteries set out according to their worthinesse, requireth a greater worke: and I am vnwilling to mingle herewith those filthy vncleannesses y^t cōmonly shew themselues before the eyes & faces of al mē: y^t al mē may vnderstād, y^t the Masse taken in her most piked purenesse, & wherwith it may be set out to the best shew, without her appendances, from the roote to the topp swarmeth full of all kinde of wickednesse, blasphemie, idolatrie, and sacrilege.

[ 19] The Reders now haue in a maner almost al those thinges gathered into an abridgement, which we haue thought behoueful to be knowen cōcerning these twoo Sacramentes: y^e vse of which hath ben deliuered to y^e Christian Chirch frō the beginning of y^e new testamēt, to continue to y^e very ende of y^e world: namely, y^t Baptisme should be as it wer a cer∣taine entry into it, & an admissiō into Fayth: & the Supper should be as it were a cōtinual foode, wherew^t Christ spiritually fedeth y^e familie of hys faythful. Wherfore as there is but one God, one Fayth, one Christ, one Chirch his body: so there is but one Baptisme, & is not ofte mini∣stred againe. But y^e Supper is frō tyme to tyme distributed, that they which haue ben ones receiued into y^e Chirch, may vnderstand y^t they be cōtinually fed w^t Christ. Beside these twoo as there is no other Sacra∣mēt ordeined of God, so neither oughte y^e Chirch of the faythfull to ac∣knowlege any other. For, y^t it is not a thing y^t lyeth in the choise of mā, to rayse & set vp new Sacramētes, he shal easily vnderstand y^e remem∣breth y^t which hath ben here before plainly enough declared, y^• is, that Sacramentes are appointed of God to this end, y^• they should instruct vs of some promise of his, & testifie to vs his good wil towarde vs: and he also y^t calleth to minde,* 1.725 y^t none hath ben Gods coūseller, y^t might pro∣mise vs any certaintie of his wil, or assure vs and bring vs oute of care, what affectiō he beareth towarde vs, what he wil geue, or what he will deny vs. For therew^t is also determined, y^t no mā can set fourth a signe to be a testimonie of any wil or promise of his: it is he himselfe alone, y^t can by a signe geuē testifie to vs of himselfe. I wil speake it more brefe∣ly, and paraduenture more grosly, but more plainly. A Sacrament cā neuer be without promise of saluation. Al men gathered on a heape to¦gether can of themselues promise nothing of our saluation. Therefore neither can they of themselues set fourth or set vp a Sacramente.

[ 20] Therefore let the Christian Chirch be contented with these twoo, and let her not only not admitt or acknowlege any third for the presēt time, but also not desire or loke for any to the ende of the world. For whereas certaine diuerse Sacramentes,* 1.726 beside those their ordinarie ones, were geuen to the Iewes, according to the diuerse course of tymes, as Mā∣na, Water sprynging oute of the rocke, the Brasen serpente and suche other: they were by thys change put in mynde that they should not stay vpon such figures, whoes state was not very stedfast: but y^t they should loke for some better thing from God, which should cōtinue without any decayeng, and without any end. But we are in a farr other case, to whō

Christe is openly shewed: in whome all the treasures of knowlege and wisdome are hidden with so great abundance and plentie,* 1.727 that either to hope for or loke for any newe encrease to these treasures, is verily to moue God to wrath, and to prouoke him against vs. We muste hunger for, seke, loke vpon, learne, and throughly learne Christ alone, vntill that great day shal appeare, wherin the Lord shall openly shewe to the full of glory of his kyngdome, and hymselfe suche as he is, to be behol∣den of vs.* 1.728 And for this reson this our age is in the Scriptures signifi∣ed by the last houre, the last dayes, the last tymes, that no man shoulde deceiue himselfe with vaine loking for any new doctrine or reuelation. For many tymes and in many sortes he spake before by his Prophets: in these laste dayes the heauenly Father hath spoken in hys beloued Sōne, which only can manifestly shew the Father: and in dede he hath manifestly shewed hym to the full, so much as behoueth vs, whyle we nowe beholde hym by a glasse.* 1.729 As therefore thys is now taken awaye from men, that they can not make newe Sacramentes in the Chirch of God: so it were to be wished, that as litle as were possible of mans inuē∣tion might be myngled with those Sacramentes that are of God. For lyke as when water is poured in, the wyne departeth and is delayed: & as with leauen scattered among it, the whole lumpe of done waxeth so∣wer: so the purenesse of the mysteries of God is nothyng ells but defy∣led when man addeth any thyng of hys owne. And yet we see how farr the Sacramentes are swarued out of kynde from their naturall pure∣nesse, as they be handled at thys day. There is echewhere to muche of pompes, ceremonies, and gesturinges: but of the woorde of God in the meane tyme there is neither any consideration nor mention, withoute which euen the Sacramentes themselues are not Sacramentes. Yea and the very ceremonies that are ordeined of God, in so greate a route can not ones lift vp their hed, but lye as it were oppressed. How litle is that seen in Baptisme, which only ought there to haue shyned and been loked vpon, as we haue in an other place rightfully complained, euen Baptisme it selfe? As for the Supper, it is vtterly buried, sins that it hath ben turned into y^e Masse, sauing that it is seen ones euery yere but in a mangled and halfe torne fashion.

The .xix. Chapter. Of the fiue falsly named Sacramentes: where is declared, that the other fyue which haue ben hetherto commonly taken for Sacra∣mentes, are not Sacramentes: and then is shewed what manner of thinges they be.

OUr former discourse concerning Sacramentes myghte haue obteined thys with the sobre and willing to learne, that they should not ouer curiously procede any further, nor shold with∣out the word of God embrace any other Sacraments beside those twoo which they knewe to be ordeined of y^e Lord. But forasmuch as that opinion of the seuen Sacramentes, being commonly vsed in al mens take, hauing wādered through all scholes and preachinges, hath by very auncientie gathered rootes, and is yet styll settled in the

myndes of men: I thought that I should do a thing worth the trauail, if I should seuerally and more nerely searche those other fyue that are commonly adnumbred among the true and naturall Sacramentes of the Lorde, and wyping away al deceitfull color, shoulde set them fourth to be seen of the simple suche as they be, and how falsly they haue ben hetherto taken for Sacramentes. First, I here protest to al the godly, that I doe not take in hande this contention aboute the name for any desire of striuing, but that I am by weighty causes led to fight againste the abuse of it I am not ignorante that Christians are Lordes, as of wordes, so of al thinges also, & therfore may at their wil apply wordes to thinges, so that a godly sense be kept, although there be some vnpro∣prenesse in the speaking. Al thys I graunt: although it were better that the woordes shoulde be made subiect to thinges, than thinges to the wordes. But in the name of Sacrament there is an other consideratiō. For they which make seuen Sacramentes, do therewithal geue to them al this definition, y^t they be visible formes of inuisible grace: they make them altogether vessells of the Holy ghost: instrumentes of geuing of righteousnesse, causes of the obteining of grace. Yea and the Maister of the sentences himselfe denyeth that the Sacramentes of the lawe of Moses are properly called by this name, because they did not deliuer in dede the thing that they figured. Is it, I beseche you, to be suffred, that those signes which the Lord hath hallowed with his own mouth, which he hath garnished with excellent promises, should not be accompted for Sacramentes: and in the meane time this honor shoulde be conueyed away to those vsages which men either haue deuised of themselues, or at least do obserue without expresse commaundement of God? There∣fore either let them change the definition, or let them absteine from the wrongfull vsing of this worde, which doth afterwarde engender false opinions and ful os absurditie. Extreme anointing (say they) is a figure and cause of inuisible grace, because it is a Sacrament. If we ought in no wise to graunt that which they gather vpon it, then truely we must resist them in the name it selfe, least therby we admitt that it maye geue occasion to such an error. Againe when they would proue it to be a Sa∣crament, they adde thys cause, for that it consisteth of y^e outwarde signe and the worde. If we finde neither commaundement nor promise of it, what can we do ells but crye out against them?

[ 2] Now appeareth y^t we brawle not about the worde, but do moue a cōtrouersie not superfluous cōcerning the thing it selfe. Therfore this we must strongly hold fast, which we haue with inuincible reson before cō∣firmed, y^t the power to institute a Sacrament is in the hande of none but of God only. For a Sacrament ought w^t a certaine promise to raise vp & cōfort y^e cōsciēces of y^e faythful: which could neuer receiue this cer∣taintie from man.* 1.730 A Sacrament ought to be to vs a witnessing of the good wil of God towarde vs, wherof none of all men or Angels can be witnesse, forasmuch as none hath ben of Gods counsell. Therefore it is he alone which doth with right authoritie testifie of himself to vs by his worde. A Sacramēt is a seale, wherw^t the testament or promise of God is sealed. But it could not be sealed with bodily thinges and elementes of thys worlde, vnlesse they be by the power of God framed and ap∣poynted therunto. Therfore mā can not ordeine a Sacrament, because

this is not in the power of man, to make that so great mysteries of God should lye hidden vnder so base thynges. The worde of God muste goe before, which maye make a Sacrament to be a Sacrament, as Augu∣stine very well teacheth.* 1.731 Moreouer it is profitable that there be kepte some difference betwene the Sacramentes and other ceremonies, vn∣lesse we will fall into many absurdities. The Apostles prayed kneling: therfore men shall not kneele without a Sacrament. It is sayd that the disciples prayed toward the East: therfore the loking into the East shal∣be a Sacrament. Paule willeth men in euery place to lift vp pure han∣des,* 1.732 and it is rehearsed that holy mē oftentimes prayed with their han∣des lifted vp: then let the lifting vp of hands also be made a Sacramēt. Finally let all the gestures of the holy ones turne into Sacramentes. Howbeit I would not also muche passe vppon these thinges, if so that they were not ioyned with those other greater discommodities.

If they will presse vs with the authoritie of the olde Chirche, I saye [ 3] that they pretende a false color. For this number of seuen is no where founde among the Ecclesiasticall writers: neither is it certaine at what time it first crept in. I graūt in dede y^t somtime thei be very free in vsing y^e name of a sacramēt: but what meane they therby? euē al ceremonies & outward rites, & al exercises of godlinesse. But whē they speake of those signes, that ought to be witnesses of the grace of God towarde vs, they are contented with these twoo, Baptisme, and the Supper. Least anye man should thinke that I falsely boste of this,* 1.733 I will here reherse a few testimonies of Augustine. To Ianuarius he sayth: First I would haue thee to holde fast that whiche is the chiefe poynt of this disputation, that our Lorde Christ (as he hymselfe saith in the gospell) hath made vs sub∣iect to a light yoke and a light burden. Wherfore he hath bounde toge∣ther the felowship of the newe people with Sacramentes very fewe in numbre, very easy in obseruyng, very excellent in signification. As are Baptisme halowed in the name of the Trinitie, and the Cōmunicating of the body and blood of the Lorde, and whatsoeuer els is sett foorth in the cononicall Scriptures. Agayne, in his boke of Christian doctrine.* 1.734 Sins the Lordes resurrection, the Lord himself and the doctrine of the Apostles hathe deliuered certaine fewe signes in stede of many, and those most easy to be done, most reuerend in vnderstanding, most pure in obseruing: as is Baptism, and the Celebrating of the body and blood of the Lorde. Why dothe he here make no mention of the holy number, that is, of the number of seuen? Is it likely that he would haue passed it ouer, if it had ben at that tyme ordeyned in the Chirch, specially sithe he is otherwyse in obseruyng of numbres more curious than nede were? Yea, when he nameth Baptisme and the Supper, & speaketh nothyng of the rest: doth he not sufficiently signifie, that these two mysteries do excell in singular dignitie, and that the other ceremonies doo reste be∣nethe in a lower degree? Wherfore I say that these Sacramentarie do∣ctors are destitute not onely of the worde of the Lorde, but also of the consent of the old Chirch, how much soeuer they glory of this pretence? But now let vs come downe to the speciall thynges themselues.

¶Of Confirmation.

This was the maner in olde tyme, that the children of Christians, [ 4] when they were growen to age of discretion, should be brought before

the Bishop: that they shoulde fulfyll that duetie whiche was required of those that being growen in yeres did offer them selues to Baptisme, For these sate among those that were to bee catechized, till being fully instructed in the mysteries of the faith, they coulde make a confession of their faith before the bishoppe and the people. Therfore they that were baptised being infantes, bicause they hadde not then made confession of their faith before the Chirch, were aboute the ende of their childehod or in the beginning of their yeares of discretion presented againe by their parentes, and were examined of the Bishop accordyng to the forme of the Catechisme, whiche they had then certaine and common. And that this doyng, which otherwise ought worthily to be graue & holy, myght haue the more reuerence and dignitie, there was added also the Cere∣monie of layeng on of handes. So that same childe, his faith beyng al∣lowed, was let goe with solemne blessyng. The old writers do oft make mention of this maner. Leo the Pope writeth: If any returne from heretikes, let hym not be baptised agayn: but (which he wanted among the Heretikes) let the vertue of the Spirite be geuen hym by the Bi∣shops layeng on of his handes.* 1.735 Here our aduersaries will crie out, that it is rightfully called a Sacrament, in which the holy ghost is geuē, but Leo himselfe dothe in an other place declare what he meaneth by those wordes: Whoso (saith he) is baptized among heretikes, let him not be re∣baptized, but with callyng vpon the Holy ghoste,* 1.736 lett him be confirmed with laieng on of hands: because he receiued only the form of Baptisme without sanctifieng. Hierome also maketh mētion of it, writing against the Luciferians. But although I do not denye that Hierome somwhat erreth therin, for that he saith that it is an obseruation of the Apostles: yet he is most far from these mennes follies. And the very same also he qualifieth, when he addeth, that this blessing is geuē to the bishops on∣lye, rather in honor of their presthode than by the necessitie of lawe. Therfore suche laying on of handes, whiche is done simply in stede of blessing, I prayse and woulde that it were at thys daye restored to the pure vse thereof.

[ 5] But the later age, hauyng in a maner blotted out the thyng it selfe, hath set I wot not what fained confirmation for a Sacrament of God. They haue fained that the vertue of Confirmation is, to geue the Ho∣ly ghost to the encrease of Grace, which in Baptisme was geuen to in∣nocentie: to strengthen them to battaile, which in Baptisme wer new begotten to lyfe. This Confirmation is celebrate with annoyntyng, and with this forme of wordes, I signe thee with the signe of the holy crosse, and confirme thee with the chresme of saluation, in the name of the Father, and of the Sonne, and of the Holy ghost. All this is gayely and trimly done. But where is the woorde of God, that maye promise here the presence of the Holy ghost? They can not bring forth one tittle. Wherby then will they certifie vs that their chresme is the vessell of the Holy ghoste? We see oyle, that is, a thicke and fatt liquor and nothyng ells. Let the worde (sayth Augustine) be added to the element, & there shalbe made a Sacrament. Let them (I say) bryng foorth this worde, if they will haue vs in the oyle to loke vpon any thyng but the oyle. If they dyd acknowlege themselues ministers of the Sacramentes, as they ought, we neded to striue no longer. This is the first lawe of a mi∣nister,

y^t he do nothing without cōmaūdemēt. Go to, let them bring forth any cōmaūdemēt of this point ministerie, & I will not speake one word more. If they haue no cōmaūdemēt, they can not excuse their boldnesse full of sacrilege. After this maner the Lord asked the Pharisees,* 1.737 whe∣ther the Baptisme of Iohn were from heauen or from men: if they had answered, from men, thē he had made them confesse that it was trifling and vayne: if from heauen, then were they compelled to acknowlege the doctrine of Iohn. Therfore least they shoulde to much sclander Iohn, thei durst not confesse that it was from men. If therfore Confirmation be from men, it is proued to be vaine and trifling: if they will persuade vs that it is from heauen, let them proue it.

They do in dede defend themselues with the example of the Apostles, [ 6] whom they think to haue done nothing rashly. That is wel in dede: nei∣ther woulde we blame them, if they shewed themselues folowers of the Apostles.* 1.738 But what did the Apostles? Luke reporteth in the Actes, that the Apostles which were at Hierusalem, when they hearde that Sama∣ria hadde receiued the worde of God, sent thether Peter and Iohn: they prayed for the Samaritans, y^t they might receiue the Holy ghost, which was not yet come into any of them, but they were baptized onely in the name of Iesus: when they had prayed, they laied their hands vpō them: by which layeng on, the Samaritanes receiued the Holy ghost. And of this laieng on of hands he diuerse tymes maketh mentiō. I heare what the Apostles did: that is, they faithfully executed their ministrie. The Lord willed that those visible and wonderfull graces of the Holy ghost, which he then poured out vpon his people, shold be ministred and distri∣buted of his Apostles by the laieng on of handes. But vnder this laieng on of hands I thinke there was not conteined any hier mysterie: but I expound it, that they adioyned such a ceremonie, that by the very oute∣ward doyng they mighte signifie, that they commended and as it were offred to God him vpon whome they laid their handes. If this ministe∣rie which y^e Apostles then executed, were yet stil remaining in y^e Chirch, the layeng on of handes also ought to be kept. But sins that same grace hath cessed to be geuen, whereto serueth the laieng on of handes? True∣lye the Holy ghost is yet present with the people of God, without whom being guider & directer, the Chirch of God can not stande. For we haue the eternal promise and which shal euer stande in force, by which Christ calleth to him self them that thirst,* 1.739 that they may drinke liuing waters. But those miracles of powers, and manifest workinges, which were di∣stributed by the layeng on of handes, haue ceassed, neither behoued it that they should be, but for a time. For it behoued that the preaching of the Gospell while it was new, should be gloriously set fourth and mag∣nified, with vnheard of and vnwonted miracles. From which when the Lord cessed, he did not by and by forsake his Chirch, but taught that the royaltie of his kingdome, and the dignitie of his word was excellentlye enough disclosed. In what point therfore wil these stageplaiers say that they follow the Apostles? They shoulde haue done it with layeng on of handes, that the euident power of the Holy ghost might by and by shew forth it self. Thys they bring not to passe: why therfore do they bost that the laieng on of hādes maketh for them, which we rede in dede that the Apostles vsed, but altogether to an other ende?

This hath like reason as if a man shoulde teache that that breathing [ 7] wherewith the Lord breathed vpō his disciples, is a Sacrament wher∣by the Holy ghost is geuen.* 1.740 But whereas the Lord did this ones, he did not also will that we should do the same. After the same maner also the Apostles layed on their handes, during the time that it pleased the lord that the visible graces of the Holy ghoste shoulde bee distributed at their praiers: not that they which come after, shold only playerlike and with∣out the thing in dede coūterfait an empty & cold signe, as these apes do. But if they proue that in layeng on of handes they folow the Apostles, (wherein they haue no like thing with the Apostles, sauing I wote not what ouerthwart wrongfull counterfaiting) yet whense cometh their oyle which they call y^e oile of saluatiō? Who taught them to seke saluatiō in oyle? Who taught them to geue to it the power of strengthning? Did Paule,* 1.741 which draweth vs far away from y^e elements of this world, whi∣che condemneth nothing more than the sticking to suche pety obseruati∣ons? But this I boldly pronounce, not of my selfe, but from the Lorde. Whoso call oyle the oyle of saluation, they forsweare the saluation whi∣che is in Christ, they denye Christ they haue no part in the kingdome of God. For oyle is for the belly, and the belly for oyle: the Lorde shall de∣stroy bothe. For all these weake elementes, whiche decay with very vse, belong nothing to the kyngdome of God, which is spiritual and shal ne∣uer decay. What then? wil some men say: do you measure with the same measure, the water wherewith we be baptyzed, and the bread and wine vnder which the Supper of the Lord is geuen? I answere that in Sa∣cramentes geuen of God, twoo thinges are to bee loked vnto: the sub∣stāce of the bodily thing which is set before vs, and the forme that is by the worde of God printed in it, wherin lyeth the whole strength. In re∣spect therfore that the bread, wine, and water that are in the Sacramē∣tes offred to our sight, do kepe their owne substance, this saieng of Paul alway hath place▪* 1.742 Meate for belly, and the bellye for meates: God shall destroy them both. For they passe and vanish away with the fashiō of this world. But in respect that they be sanctified by the word of God, that they may be Sacramentes, they do not hold vs in the flesh, but doo truely and spiritually teache vs.

But let vs yet more nerely loke into it, how many monsters this fat [ 8] liquor fostreth and fedeth. These anoynters saye, that the Holy ghost is geuen in Baptisme, to innocence: in Confirmatiō, to encrease of grace, y^t in Baptisme, we are new begotten into life: in confirmation, we ar pre∣pared to battell. And they are so paste shame, that they deny that Bap∣tisme can well bee doone without confirmation. O wickednesse. Are we not therfore in Baptisme buried together wyth Christ, being made partakers of hys death, that we maye bee also parteners of hys resur∣rection. But thys felowship wyth the death and life of Christ Paule ex∣poundeth to be the mortifieng of our flesh,* 1.743 and quickning of our spirite: for that our olde man is crucified, that we may walk in newnesse of life. What is to be armed to battel if this be not? If they comp••ed it a matter of nothing, to trede vnder feete the word of God: why did they not yet at least reuerēce the Chirch, to whom they wil in euery point seme so obe∣dient. But what can be brought forth more strōg against their doctrine, thā that decree of the Mileuitane councel? Whoso sayeth that Baptisme

is geuen onely for forgeuenesse of sinnes, and not for a helpe of grace to come,* 1.744 accursed be he. But whereas Luke, in the place which we haue alleged, sayth that they were baptised in the name of Iesus Christe, which had not receiued the Holy ghost: he dothe not simply denie that they wer endued with any gift of y^e Holy ghost, which beleued in Christ with hart, and confessed him with mouth: but meaneth of that receiuing of the Holy ghost, wherby the open powers and visible graces were re∣ceiued.* 1.745 So is it sayd that the Apostles receiued the Spirite on the day of Pentecost, wheras it had ben long before sayd vnto them of Christ, It is not you that speake, but the Spirit of my Father which speaketh in you. Beholde all ye that are of God, the malicious and poysonous deceite of Satan. That thyng which was truely geuen in Baptisme, he lyengly saith to be geuen in his confirmation, that he may by stealth leade you vnware from Baptisme. Who now can doute that this is the doctrine of Satan, which cuttyng away from Baptisme the promises proprely belongyng to Baptisme, doth conuey away and remoue them to an other thyng? It is founde (I say) vpon what maner of fundati∣on this godly annoyntyng standeth. The worde of God is, that al they whiche are baptised in Christ,* 1.746 haue put on Christe with his giftes. The worde of the anoynters is, that they receiued in Baptisme no promise, by which they may be armed in batails. That is the voice of the truth, therfore this must be the voice of lying. Therfore I can more truly de∣fine this Cōfirmation than they haue hetherto defined it: namely, that it is a notable sclander of Baptisme, whiche darkeneth, yea abolysheth the vse therof: that it is a false promise of the deuell, which draweth vs away from the truthe of God. Or, if you will, it is oyle defiled with the lyeng of the deuill, whiche as it were by ouerspreadyng of darkenesse, deceiueth the eies of the simple.

They adde furthermore, that al the faithfull ought after Baptisme to [ 9] receiue the Holy ghost by layeng on of handes, that they may be founde full Christians:* 1.747 because he shall neuer be a Christian, that is not chres∣med with the Bishopps Confirmation. These be their owne sayinges worde for worde. But I had thought that whatsoeuer thyngs pertei∣ned to Christianitie, were all set forth in writyng and comprehended in Scriptures. Nowe, as I perceyue, the trewe forme of religi∣on is to be soughte and learned from ells where than oute of the the Scriptures. Therfore the whole wisedome of God, the heauenly truthe, the whole doctrine of Christ, doth but beginne Christians, and oyle maketh them perfect. By this sentence ar damned al the Apostles, and so many Martyrs, whome it is moste certaine to haue neuer ben ••hresmed: forasmuche as the oyle was not yet made, which beyng pou∣red vpon them, they myght fulfill all the partes of christianitie, or ra∣ther myght be made christians whiche yet were none. But, thoughe I holde my peace, they doo largely confute themselues. For, howe many of the numbre of their owne people doo they annoynt after Baptisme? why therfore do they suffer suche halfe christians in their flocke, whoes imperfection might easily be holpen? Why do they with so carelesse neg∣ligence suffer them to omitte that whiche was not lawfull to be omitted without greuous offense? Why do they not more seuerely cal vpō the ke∣ping of a thing so necessarie, and without which saluation cā not be ob∣teined,

vnlesse peraduenture some be preuented by death? Uerily when they so freely suffer it to bee despised, they secretly confesse that it is not of so greate value as they boste it.

[ 10] Last of all they determine that this holy annoynting is to be had in greater reuerence than Baptisme:* 1.748 because this anoynting is peculiarly ministred by the handes of the chefe Bishops, but Baptisme is cōmon∣lye distributed by euery prest. What maye a man here say, but that they are vtterly mad, which so flatter their owne inuentions, that in compa∣rison of them they carelesly despise the holy ordināces of God? O mouth that robbest God, darest thou set a fat liquor onely defiled with the stink of thine owne breath, and enchaunted with murmuring sounde of wordes, against the Sacramēt of Christ, and to compare it with water hal∣lowed with the word of God? But thy wickednesse accompted this but a smal matter, vnlesse thou didst also preferre it aboue the same. These be the answers,* 1.749 of the Holy see, these be y^e Oracles of the Apostolike trestle. But some of them, euen in their owne opinion, begonne somewhat to qualifie this vnbridled madnesse. It is (say they) to be worshipped with greater reuerence: peraduenture not for the greater vertue and profitte that it geueth: but bicause it is geuen of the worthier men, and is made in the worthier part of the body, that is, in the forehed: or bicause it brin∣geth a greater encrease of vertues, although Baptisme auaile more to forgeuenesse. But in the first reason do they not bewraye themselues to be Donatistes, whiche measure the force of the Sacramente by the worthinesse of the minister. But I will admitte, that Confirmation bee called y^e worthier by reason of the worthinesse of the Bishops hand. But if a man aske of them, from whense so great prerogatiue hath ben geuē to Bishops, what reason will they bring beside their owne lust? The A∣postles alone vsed that power, which alone distributed the Holye ghost? Are the Bishops alone Apostles? Yea, are they Apostles at all? But lette vs also graunt them that: why do thei not by the same argumēt affirme, that Bishoppes alone ought to touche the Sacrament of the blood in the Supper of the Lorde: which they therfore denye to lay men, because the lord gaue it to the Apostles alone? If to the Apostles alone, why do they not conclude: therfore to the Bishops alone? But in that place they make the Apostles, simple prestes: but now the gyddynesse of their hed carrieth them an other way, sodeinly to create them Bishops. Finallye Ananias was no Apostle,* 1.750 to whom yet Paule was sent, that he shoulde receiue his sight, be baptised, and be filled with the Holy ghoste. I will adde this also to the heape: If by the law of God this was the proper of∣fice of Bishops, why haue they ben so bolde to geue it away to common prestes? as we rede in a certaine epistle of Gregorie.

As for their other reason, howe triflyng, fond, and foolishe is it, to cal [ 11] their Confirmation worthier than the Baptisme of God, because in it the forhead is anoynted with oyle, and in Baptisme the hynder part of the hed, as though Baptisme were done with the oyle and not with the water? I call all the godly to witnesse, whether these loselles do not en∣deuor them selues to this only end, to corrupt y^e purenesse of the Sacra∣ments with their leauen. I haue alredy spoken this in an other place, y^t in the Sacramētes, that which is of God scarcely glimmereth through at holes, among the rout of the inuentions of men. If any man did not

beleue me therein, let him now at least beleue his owne maisters. Loc, passing ouer the water, and making no accompt of it, they hyely esteme the onely oyle in Baptisme. We therfore on the contrarye syde doo saye, that in Baptisme the forehed also is dipped in water. In comparison of this, we esteeme not your oyle worth one piece of dong, whether it be in Baptisme or in confirmation. If any allege y^t it is sold for more: by this adding of price, the goodnesse (if anye were in it) is corrupted: so muche lesse may they commend a most filthy deceite by theft. In the third rea∣son they bewray their owne vngodlynesse, while they prate that in con∣firmation is geuen a greater encrease of vertues than in Baptisme. By the laying on of handes the Apostles distributed the visible graces of y^e Spirit. In what thing do these mens fat liquor shewe it selfe fruiteful? But away with these qualifiers, that couer one sacrilege with many sa∣crileges. It is like the Gordian: whiche it is better to breake in sonder, than to labor so much in vndoing it.

But now when they see themselues destitute of the word of God and [ 12] probable reason, they pretend as they are wont, that it is a most aunci∣ent obseruation and stablished by consent of many ages. Although that were true, yet they wynne nothing thereby. A Sacrament is not from the earthe, but from heauen: not from men, but from God alone. They must proue God to be the authour of their confirmation if they wil haue it taken for a Sacrament. But why do they obiect antiquitie, whereas the olde writers, when they mynde to speake properly, doo no where recken moe Sacramentes than twoo? If a fortresse of our faith were to be sought from men, we haue an inuincible tower, that the old Fathers neuer acknowleged those for Sacramentes which these men do lyeng∣ly faine to be Sacramentes. The olde writers speake of the laying on of handes:* 1.751 but do they cal it a Sacrament? Augustine plainly affirmeth that it is no other thing than praier. Neither let them here bark against me with their stinking distinctions, that Augustine meante that not of the layeng on of handes vsed to confirmation, but whiche was vsed to healing or reconciliation. The boke remaineth and is abrode in the hā∣des of mē. If I wrest it to any other sense than Augustine himself wrot it, I giue them leaue after their ordinarie maner to oppresse me not on∣lye with rayling, but also with spitting at me. For he speaketh of thē that returned from Schisme to the vnitie of the Chirch. He denieth that thei neded to be newlye baptized: for he sayth, that the layeng on of handes sufficeth, that by the bonde of peace the Lord maye geue them the Holye ghost. But for asmuche as it might seeme an absurditie, that the layeng on of handes should be done of new rather than Baptisme: he sheweth a difference. For (sayth he) what other thing is the layeng of handes, than prayer vpon a mā? And that this is his meaning, appeareth by an other place, where he sayeth: Hande is layed vpon heretikes amended, for the coupling of Charitie,* 1.752 which is the greatest gifte of the Holy ghost, with∣oute whiche whatsoeuer holye thynges are in mann they a uayle not to saluation.

But I would to God we did kepe still y^e maner whiche I haue said to [ 13] haue been in the old tyme, before that this vntimely deliuered image of a Sacramēt was borne: not that it should be such a confirmatiō as they faine, which can not ones be named without iniurie to Baptisme: but a

catechizyng, whereby children or they that were nere to the age of dis∣cretion didde declare an accompt of their faith before the Chirch. But it should bee the beste manner of Catechizing, if a forme were written to that vse, conteinyng and familiarly setting oute a summe in a maner of al the articles of our religion, in which the whole Chirch of the faithful ought without controuersie to agree: that a chylde beyng ten yeres olde shoulde offer himselfe to the Chirch to declare a confession of his faithe, should be examined of euery article, and answer to euery one: if he were ignorant of any thing, or did not vnderstande it he might be taught. So shoulde he, before the Chirche witnessing and beholding it, professe the onely, true, and pure faithe, wherewith the people of the faithfull dothe with one minde worship the one God. If this discipline were at this day in force, truly y^e slouthfulnesse of some parentes would be whetted, who do carelesly neglect instruction of their children as a thing nothing belonging to them, whiche then withoute open shame they could not o∣mitte: there should be among christian people a greater consent of faith, and not so great ignorance and rudenesse of many: some should not bee so rashly carried away with new and strāge doctrines: finally all should haue as it were a certayne orderly instruction of christian learning.

Of Penance.

[ 14] In the next place they set Penance, of which they entreate so confu∣sely and disordredly, that consciences can beare away no sure or sounde thing of their doctrine. We haue alreadye in an other place declared at large, what we had learned out of the Scriptures concerning repen∣tance, and then what they also teache of it. Now we haue this onely to touch, what reason they had that raised vp the opinion, which hath here∣tofore reigned in Chirches and schooles, that it is a Sacramente. But first I will brefely saye somwhat of the vsage of the olde Chirche, the pretense whereof they haue abused to stablishe their fayned inuention. This order they kepte in publike penance, that they whiche had ful∣ly done the satisfactions enioyned them, were reconciled with solemne laying on of handes. That was the Signe of absolution, whereby both the sinner him selfe was raised vp before God with truste of pardon, and the Chirch was admonished gently to receyue him into fauor, put∣ting awaye the remembrance of his offence. This Cyprian oftentimes calleth,* 1.753 to geue peace. That this doing mighte bee of greater dignitie, and haue more commendation among the people, it was ordeined that y^e Bishops authoritie shold alway be vsed for y^e meane herein. Frō hense came y^t decree of y^e secōd councel at Carthage: Be it not lawful to a prest at y^e Masse publikely to recōcile a penitēt. And an other decree of y^e coū∣cel at Arausiū. Let those, which in time of their penāce departout of this life, be admitted to y^e Cōmuniō w^tout y^e laieng on of hādes vsed in recō∣ciling: if they recouer of their sicknesse let them stand in y^e degree of peni∣tētes, & whē y^e time is fully expired,* 1.754 let them receiue of the Bishop y^e laiēg on of handes vsed in recōciling. Againe y^e decree of the thirde councel at Carthage: Let not the prest without the authoritie of y^e Bishop, recōcile a penitent. All these tēded to this end, that y^e seueritie which they woulde haue to be vsed in y^e behalf, should not w^t to much lenitie grow in decay. Therfore they willed the Bishop to be iudge of it, which was likely that he would be more circūspect in y^e examinatiō thereof. Howbeit Cyprian

in a certaine place sheweth, that not only the Bishop, but also the whole Clergie layed their handes on him. For thus he sayth. At the ful tyme they do penance, then they come to the Communion, and by the layeng on of handes of the Bishop and the clergie, they receiue power to par∣take of the Communion. Afterwarde by processe of tyme it came to this poynt, that beside publike penance they vsed this ceremonie also in pri∣uate absolutions.* 1.755 Hereupon came that distinction in Gratian betwene publike and priuate reconciliation. I iudge that same olde vsage of which Cypriane maketh mention, to haue ben holy and healthfull for the Chirch, and I would that it were at this day restored. As for thys later, although I dare not disallow it, or at least speake more sharpelye against it, yet I thinke it to be lesse necessarie. Howsoeuer it be, yet we se y^t the layeng on of hādes in penāce is a ceremonie ordeined of men, not of God, which is to be set amōg meane things & outward exercises: and those verily which are not to be despised, but which ought to be in a lower degree, than those y^t are cōmēded vnto vs by y^e word of the Lord.

But y^e Romanistes & y^e scholemē, (which haue an ordinarie custome to [ 15] corrupt al things w^t wrōg expoūding them) do here very carefully tra∣uail in fynding out a Sacramēt. Neither ought it to seme any maruel, for they seke a knot in a rush. But where they haue it best, they leaue a thing entāgled,* 1.756 in suspēse, vncertaine, & cōfounded & trobled w^t diuersity of opiniōs. Thei say therfore either y^t y^e outward penāce is a Sacramēt, and if it be so, y^t it ought to be takē for a signe of y^e inwarde penance, that is, of the contrition of hart, which shalbe y^e thing of y^e Sacramēt: or that they both together are a Sacrament, not twoo Sacramentes, but one ful one. But, that the outwarde penance is only the Sacramēt: the in∣warde is both the thing & the Sacramēt: and y^t the forgeuenesse of syn∣nes is the thing & not the Sacrament. Let them which kepe in remē∣brance the definitiō of a Sacrament which we haue aboue set, examine therby y^t which these mē cal a Sacrament, & they shal fynd y^t it is not an outward ceremonie ordeined of the Lord for the cōfirming of our faith. If they cauil y^t my definitiō is not a law which they nede to obey:* 1.757 let thē heare Augustine, whō they faine y^t thei esteme as most holy visible Sa∣craments (sayth he) were ordeined for carnal mens sakes, y^t by degrees of Sacramētes they may be conueyed frō those things y^t are seen with eyes to those thinges y^t are vnderstāded. What like thing do either they thēselues see, or can they shewe to other in y^t which they call the Sacra∣mente of Penance? The same Augustine sayth in an other place: It is therfore called a Sacramēt,* 1.758 because in it one thing is seen, & an other thing is vnderstāded. That which is seen, hath a bodily forme: y^t which is vnderstanded, hath a spiritual frute. Neither doe these things in any wise agree with the Sacrament of penance, such as they faine it, where there is no bodily forme y^t may represent a spirituall frute.

And, to kil these beasts vpō their own fightīg place, if ther be any Sa∣cramēt [ 16] here to be sought, may it not be much more colerably said y^t y^e ab∣solutiō of y^e prest is a Sacramēt, thā penāce either inward or outwarde? For it might redily be said, y^t it is a ceremony to assure our faith of y^e for∣geuenesse of sines, & hath a promise of y^e keyes as thei cal it, Whatsoeuer ye shal bide or lose vpō earth, shalbe boūd or losed in heauen. But some mā wold haue obiected, y^t y^e most part of thē y^t are absolued of y^e prestes,

obteine no such thing by such absolution: wheras by their doctrine the Sacramentes of the newe law ought to worke in dede that which they figure. This were but to be laughed at. For, as in the Supper, they make a doble eating, a Sacramental eating which is egally common to good and to euil, & a spiritual eating which is only propre to y^e good: why might they not also faine y^e absolutiō is receiued twoo wayes? Yet could I not hetherto vnderstād what thei meant w^t this their doctrine, which we haue alredy taught how farr it disagreeth frō y^e truth of God, whē we purposely entreated of y^t argument. Here my mynde is only to shew, y^e this dout withslādeth not, but y^t they may cal y^e absolutiō of the Prest a Sacramēt.* 1.759 For they might answere by y^e mouth of Augustine, that sanctificatiō is without y^e visible Sacrament, & the visible Sacra∣ment without inwarde sanctification. Againe, y^t the Sacramentes doe worke in y^e only elect y^t which they figure. Againe, that some do putt on Christ so farr as to y^e partaking of y^e Sacramēt, other some to sanctifi∣catiō: y^e one, the good and euil egally do: this other, the good only. Tru∣ly they haue more than childishly erred and be blinde in y^e clere sunne, which trauailing with great hardnesse, yet espyed not a thing so playne and open to euery man.

[ 17] Yet least they should waxe to proude, in what part soeuer they set the Sacrament, I deny y^t it ought rightfully to be taken for a Sacramēt. First, because there is no special promise to it, which is the only substāce of a Sacramēt. Againe, because whatsoeuer ceremonie is here shewed fourth, it is the mere inuention of men: wheras we haue alredy proued that the ceremonies of Sacramentes can not be ordeined but of God. Therfore it was a lye and a deceite which they haue inuented of y^e Sa∣crament of penance.* 1.760 Thys fayned Sacrament they haue garnished w^t a mete commendation, calling it a seconde borde after shipwrecke: be∣cause if a man haue by sinning marred the garmēt of innocence whiche he receiued in Baptisme, he may by penance repaire it. But it is the sayeng of Hierome, Whoes soeuer it be, it can not be excused but y^t it is vtterly wicked, if it be expoūded after their meaning. As though Bap∣tisme be blotted out by sinne, and is not rather to be called to remem∣brāce of euery sinner, so oft as he thinketh of the forgeuenesse of sinne, that he may therby gather vp himselfe, and recouer courage, and stren∣gthen hys Fayth, that he shal obteine the forgeuenesse of synnes which is promised him in Baptisme. But that which Hierome hath spoken hardly & vnproperly, that by penance Baptisme is repaired (frō which they fal away y^t deserue to be excōmunicate from the Chirch) these good expositors drawe to their wickednesse. Therefore you shall moste fittly speake, if you cal Baptisme the Sacrament of penance, sithe it is geuen for a confirmation of grace, and seale of confidēce, to them y^t purpose re∣pentance. And least you should thinke thys to be our deuise,* 1.761 beside this that it agreeth with the words of the Scripture, it appeareth y^t it was in the olde Chirch commonly spoken like a most certaine principle. For in the boke of Fayth to Peter, which is sayd to be Augustines, it is cal∣led the Sacrament of Fayth and of penāce. And why flee we to vncer∣taine sayenges? As though we could require any thing more plaine, thā that which the Euāgelist reciteth: that Ihon preached the Baptisme of repentance vnto forgeuenesse of synnes?

Of extreme vnction as they cal it.

The thirde fained Sacrament is extreme vnctiō, which is not done [ 18] but of y^e Prest, & that in extremes, (so thei terme it) & with oile cōsecrate of the Bishop, & with this forme: By thys holy anointing, & by his most kind mercy, God pardō thee whatsoeuer y^• hast offēded by seing, by hea∣ring, by smelling, feling, tasting. They faine y^t there be twoo vertues of it, the forgeuenesse of sinnes, & ease of bodily sicknesse if it be so expediēt: if not, the saluation of the soule.* 1.762 They say that the institution of it is set of Iames, whose wordes are these. Is any sicke among you? Let hym bryng in the Elders of the Chirch, and let them pray ouer hym, anoin∣ting him with oyle in the name of the Lorde: and the prayer of Fayth shal saue the sicke man, and the Lord shal rayse hym by: and if he be in synnes, they shalbe forgeuen hym. Of the same sorte is thys anointing, of which we haue aboue shewed that the other layeng on of handes is, namely a playerlike hypocrisie, whereby without reason and without frute they woulde resemble the Apostles.* 1.763 Marc rehearseth that the A∣postles at their first sending, according to the commaundement whiche they haue receiued of the Lord, raised vp dead mē, cast out deuils, clean∣sed leprous mē, healed the sicke, and y^t in healing of the sicke they vsed oyle. They anointed (sayth he) many sicke mē with oyle, and they were healed. Hereunto Iames had respect, when he commaūded the Elders to be called together to anoint the sicke man. That vnder such Ceremo∣nies is conteined no hyer mysterie, they shall easily iudge which marke how great libertie the Lorde and his Apostles vsed in these outwarde thinges.* 1.764 The Lord going about to restore sight to the blinde mā, made cley of dust & spittle, some he healed with touching, other some with his word. After the same maner the Apostles healed some diseases with the word only, some with touching, other some with anointing. But it is likely y^t this anointing was not (as al other things also wer not) cause∣lesly put in vre. I graunt: yet not y^t it shold be a meane of healing, but only a signe, y^t the dulnesse of the vnskilful myght be put in mynde from whense so great power proceded, to thys ende that they should not geue the prayse therof to the Apostles. And, that the Holy ghost and hys gyf∣tes are signified by oyle it is a common and vsual thing. But that same grace of healinges is vanished awaye, like as also the other miracles, which y^e Lord willed to be shewed for a tyme, wherby he might make y^e new preaching of y^e Gospel maruelous for euer. Therefore though we graūt neuer so much, y^t anoynting was a Sacramente of those powers which wer thē ministred by y^e hands of y^e Apostles, it now nothing per∣teineth to vs to whom the ministratiō of such powers is not cōmitted.

And by what greater reasō do they make a Sacramēt of this anoin∣ting, [ 19] than of al other signes that are rehearsed to vs in the Scripture▪ Why do they not appoint some Siloah to swymme in,* 1.765 wherinto at cer∣taine ordinarie recourses of tymes sicke men may plunge themselues? That (say they) should be done in vaine. Truely no more in vayne than anoyntyng. Why do they not lye along vpon dead men, because Paule raysed vp a dead childe with lyeng vpon hym? Why is not cley made of spittle & dust, a Sacrament? But the other wer but singular examples: but this is geuē of Iames for a commaundemēt. Uerily Iames spake for the same time, when the Chirch yet stil enioied such blessing of God.

They affirme in dede y^t there is yet stil y^e same force in their anointing•• but we finde it otherwise by experiēce. Let no mā now maruel how thei haue w^t such boldnesse mocked soules, which they know to be senslesse & blinde when they are spoyled of y^e word of God, y^t is, of their life & light: sith they are nothing ashamed to go about to mocke y^e liuing and feling senses of y^e body. Therfore they make themselues worthy to be scorned, whyle they bost y^t they are endued w^t the grace of healinges. The Lord verily is present w^t his in al ages, and so oft as nede is he helpeth their sicknesses no lesse thā in olde tyme: but he doth not so vtter those mani∣fest powers, nor distributeth miracles by the handes of the Apostles: because this gift both was but for a tyme, and also is partly fallē away by the vnthankfulnesse of men.

[ 20] Therfore as not w^tout cause y^e Apostles haue by y^e signe of oile opēly testified, y^t the grace of healinges cōmitted to them was not their owne power, but y^e power of y^e Holy ghost: so on y^e other side they are wrōgdo∣ers to y^e Holy ghost,* 1.766 which make a stinking oile & of no force, to be hys power. This is altogether like as if one would say y^t al oyle is y^e power of y^e Holy ghost, because it is called by y^e name in Scripture: that euerye doue is the Holy ghost, because he appered in y^t forme. But these thīgs, let them loke to. So much as for this presēt is enough for vs, we do most c••rtainly perceiue y^t their annointing is no Sacrament: whiche is ney∣ther a Ceremonie ordeined of God, nor hath any promise. For when we require these twoo thinges in a Sacrament, that it be a ceremonie or∣deined of God, & that it haue a promise of God•• we do there w^tal require that y^e same Ceremonie be geuen to vs, and y^t the promise belong vnto vs. For no man doth affirme y^e Circumcision is nowe a Sacrament of the Christian Chirch, althoughe it both was an ordinance of God, and had a promise knitt vnto it: because it was neither commaunded to vs, nor the promise which was adioyned to it was geuē to vs wi••h the same conditiō. That the promise which they proudely bost of in their annoin∣ting, is not geuen to vs, we haue euidently shewed, and they thēselues declare by experience. The Ceremonie ought not to haue ben vsed, but of them that were endued with the grace of healinges, not of these but∣chers that can more skill of slayeng and murthering than of healing.

[ 21] Howbeit althoughe they obteyne thys, that that which Iames com∣maundeth concerning annointing agreeth with thys age (which they are most farr from) yet euē so they shal not haue much preuailed in pro∣uing of their vnction wherwith they haue hetherto annointed vs.* 1.767 Ia∣mes wylleth that all sicke men be annointed: these men infecte with their fatt liquor, not sicke men, but corpses half dead, when the lyfe lieth alredy laboryng at the toppe of their lippes, or (as they themselues terme it) in extremes. If they haue in their Sacramente a present me∣dicine, wherby they may either ease the sharpenesse of diseases, or at the least may bryng some comfort to the soule, they ar to cruel that do neuer heale in time. Iames willeth that the sicke mā be annointed of the El∣ders of the Chirch: these men allow no anointer but the pety sacrificing Prest. Wheras they expounde in Iames presbyteros the Elders to be Prestes, and fondly say that the plurall number is there set for comly∣nesses sake: that is but trifling: as though the Chirches at that tyme a∣bounded with swarmes of sacrificing Prestes, that they mighte goe in

a long pompous shewe to carrie a pageante of holy oyle. When Iames simply biddeth that sicke men be annointed, I vnderstande by it none other annointing but of common oyle: and none other is founde in markes rehearsal. These men vouchesaue to haue none other oyle, but that which is hallowed of the Bishop, that is to say, warmed with much breathing on it, enchaunted with much mumbling, and with the knee bowed nine times saluted in thys maner: thrise Haile holy oyle: thrise Hayle holy chresme: thrise Hayle holy balme. Oute of whom haue they sucked such coniurations? Iames sayth: that when the sicke man is an∣nointed with oyle, and prayer hath ben pronounced ouer hym, if he be in sinnes they shalbe forgeuen hym: namely, that the giltinesse being taken away, they may obteine release of the peine: not meaning that sinnes are put away with fat liquor, but that the prayers of the faithful wherby the afflicted brother is commended to God, shal not be vaine. These men do wickedly lye, that by their holy, that is to say, abhomina∣ble annointing, sinnes are forgeuen. Loe how gayly they shal preuaile, when they haue ben at large suffred to abuse the testimonie of Iames at their pleasure. And least we should nede to trauaile lōg in profe here∣of, their own chronicles do discarge vs of this hardnesse. For thei report that Pope Innocentius, which in Augustines time gouerned y^e Chirch of Rome, ordeined that not only Prestes, but also all Christians should vse oyle to annoint for their own necessitie and others. Author hereof is Sigebert in his Cronicles.

Of ecclesiasticall Orders.

The fourth place in their register hath the Sacrament of Order: but [ 22] the same so fruteful, that it bredeth out of it selfe seuen litle Sacramen∣tes. But this is very worthy to be laughed at, that wheras they affirme that there be seuen Sacramentes, whē they go about to rehearse them they recken vp thirtene. Neither can they allege for themselues, y^t they are but one Sacrament, because they tende all to one Presthode, and are as it were certaine degrees vnto it. For sith it is euident y^t in euerye one of them are seuerall Ceremonies, and they thēselues say that there be diuerse graces: no mā can dout but that they ought to be called seuē Sacramentes, if their opiniōs be receiued. And why striue we about it as though it were a thing doutefull, forasmuch as they themselues doe plainly and seuerally declare seuen? But first we wil brefely knitt vp by the way, how many and how vnfauorie absurdities they thrust in vnto vs, when they goe aboute to commende to vs their Orders in stede of Sacramentes:* 1.768 & then we wil se whether y^e Ceremonie which Chirches vse in ordering of ministers, ought to be called a Sacramēt at al. They make therfore seuē ecclesiastical Orders or degrees, which they garnish with the name of a Sacrament. Those be, dorekepers, Reders, Exor∣cistes, Acoluthes or folowers, Subdeacons, Deacōs, Prestes. And vii they say that they be, for the seuenfolde grace of the Holy ghost, where∣w^t they ought to be endued y^t are promoted vnto them. But it is encrea∣sed & more largely heaped to them in their promotion. Now y^e nūber it selfe is hallowed w^t a wrōgful expoūding of Scripture. whē they think y^t thei haue red in Esai vii vertues of y^e Holy ghost wheras both in dede Esay there rehearseth but six,* 1.769 & also y^e prophet mēt not to cōprehēd them al in that place: for he is ells where as wel called the Spirite of lyfe, of sanctification, of adoption of the children, as he is in y^e place called the

Spirite of wisdome,* 1.770 of vnderstanding, of coūsel, of strength, of know∣lege, & of the feare of the Lord. Howbeit some sutteler mē make not se∣uen orders, but nyne, after y^e likenesse (as they say) of the Chirche triū∣phing. But among them also there is strife: because some would have y^e shauing of the clergie to be y^e first order of al, & Bishoprike the last: other some excluding shauing altogether, recken Archebishoprike among the orders. I sidore otherwise diuideth them? For he maketh Psalmis••es & Reders to be diuerse: he apointeth y^e Psalmists for sōges, & the Reders to y^e reding of y^e Scriptures, wherw^t the people may be instructed. And thys distinctiō is kept by y^e canons. In so great diuersitie what wil they haue vs to follow or flee? Shal we say y^t there be seuē orders? So tea∣ceth y^e master of y^e schole: but y^e most illuminate doctors do otherwise de∣termine. Againe they also disagree among themselues. Moreouer the moste sacred canons call vs an other way. Thus forsoth do men agree, when they dispute of Godly maters without the worde of God.

[ 23] But thys excedeth all follye, that in euery one of these they make Christ fellow with them.* 1.771 First (say they) he executed the office of dore∣keper, when he did with a whip made of cordes, dryue the byers and sellers oute of the temple. He signifieth himselfe to be a dorekeper, when he sayeth.* 1.772 I am the dore. He toke vpon hym the office of Reader, when he red Esay in the Sinagoge. He did the office of an Exorcist, when touching the tong and eares of the deff and dumme man, he re∣stored to hym hys hearing. He testified himselfe to be an Acoluthe or folower in these wordes, He that foloweth me, walketh not in darke∣nesse. He executed the office of Subdeacon, when beyng girded with a linen cloth he washed the disciples feete. He did beare the persone of a Deacon, when he distributed hys body and blood in the Supper. He fulfilled the office of Preste, when he offred himselfe vpon the crosse a sacrifice to his Father. These thinges can not so be heard w^tout laugh∣ing, y^t I maruel y^t they were written w^tout laughing, if yet they wer mē that wrote them. But moste notable is their sutteltie wherewith they play y^e Philosophers about y^e name of Acoluth, calling him a Ceroferar, a taper bearer with a worde (as I thynke) of sorcerie, truely such a one as was neuer heard of in al nations and languages, wheras Acoluthos in Greke simply signifieth a folower. Howbeit if I shold earnestly tar∣ry in confuting these men. I should my self also worthily be laughed at, they are so trifling and very mockeries.

[ 24] But that they may not be able yet stil with false colors to deceiue euē very silly women, their vanitie is by the way to be vttered. They create with great pompe and solemnitie their Reders, Psalmistes, Doreke∣kers, Acolutes, to execute those offices, wherunto they appoint very children, or those whome they call lay men. For who for the most part lighteth the candels, who poureth wine and water into the cruet, but a childe or some base fellow of the laitie, that maketh hys gayne thereof? Doe not the same men sing? Doe they not shutt and open the Chirche dores? For who euer sawe in their temples an Acoluthe, or a Doreke∣per executing his office? But rather he that when he was a boy dyd the office of an Acoluthe, when he is ones admitted into the order of Acoluthes, cesseth to be that which he beginneth to be called, that they may seme to wil of purpose to cast of the office whē they take vpon them

the title. Beholde why they haue nede to be consecrate by Sacramētes, and to receiue the Holy ghost, namely, y^t they may do nothing. If they allege for exercise, that this is the frowardnesse of tymes, that they for∣sake & neglect their ministeries: let them therw^tal cōfesse that there is at this day in the Chirch not vse nor frute of their holy Orders, which they maruelously aduance, & that their whole Chirch is ful of curse: because it suffreth tapers & cruets to be handled of childrē & prophane mē, which none are worthy to touche but they that are consecrate Acoluthes: and because it committeth the songes to childrē, which ought not to be heard but of a hallowed mouth. As for their Exorcistes, to what ende do they cōsecrate them?* 1.773 I heare that the Iewes had their Exorcistes: but I se that they were so called of the exorcismes or coniurations whiche they vsed. Of these counterfait exorcistes who euer heard it spokē, that they shewed any exāple of their professiō? It is fayned that they haue power geuē them to lay their handes vpon mad men, them that are to be cate∣chised, & mē possessed with deuils: but they can not perswade the deuils that they haue such power, because the deuils doe not onely not yelde to their commaundementes, but also vse commaunding authoritie ouer them. For a man can scarcely fynde euery tenth of them, that is not led with an euil Spirite. Therfore whatsoeuer thinges they babble con∣cerning their pery Orders, are patched together of folish and vnsauory lyes. Of the old Acoluthes, & Dorekepers, & Reders, we haue spoken in an other place, when we declared the order of the Chirch. Our purpose here is only to fyght agaynst that new foūd inuētiō of the seuēfold Sa∣crament in ecclesiastical orders. Of which there is no where any thyng red, but amōg these foolysh praters the Sorbonistes and Canonistes. [ 25]

Now let vs cōsider of y^e ceremonies which thei vse about it. First whō∣soeuer they receiue into their order of soldiars, they do w^t one common signe entre them into Clergie.* 1.774 For they shaue them in y^e crown, that the crown maye betokē kingly dignitie, because Clerkes ought to be kīges, that they may rule thēselues & other. For Peter speaketh thus of them, Ye are a chosen kynde,* 1.775 a kyngly presthode, a holy natiō, a people of pur∣chace. But it was sacrilege to take to thēselues alone that which is geuē to the whole Chirch, & proudely to glory of the title which they had takē frō the faithful.* 1.776 Peter speaketh to y^e whole Chirch: these fellowes wrest it to a few shauē mē: as though it were sayd to them alone, be ye holy: as though they alone wer purchaced by the blood of Christ: as though they alone were by Christ made a kyngdome & presthode to God. Thē they assigne also other resons: the top of their hed is made bare, y^t their mind may be declared to be free vnto the Lord, which w^t opē face may behold y^e glory of God. Or y^t they may be taught y^t the faultes of their mouth & their eyes must be cut of. Or y^e shauing of their hed is y^e putting away of tēporal thynges, & y^e heary cōpasse about y^e crowne are y^e remnantes of goods y^t are reteined for their sustēance. Al in signes: because forsoth the beile of y^e tēple is not yet cut in sōder. Therfore being persuaded y^t they haue gaily discharged their duties, because they haue figured such thīgs by their crowne, of y^e very thinges in dede they performe nothing at al. How lōg wil they mocke vs w^t such false colors & deceites?* 1.777 The clergie by shearing of a few heares do signifie y^t they haue cast away y^e abūdāce of temporall goods, that they beholde the glory of God, that they haue

mortified the luste of the eares and eyes: but there is no kinde of mē more rauening, more senslesly dul, more lustful? Why do they not rather truely performe holinesse, than with false and lyeng signes counterfait a shewe of it?

[ 26] Moreouer when they say that the crowne of the Clergie hath the be∣ginning and resō from the Nazarites: what other thing do they allege, than that their mysteries are sprong out of the Iewish Ceremonies, or rather that they are mere Iewishnesse? But wheras they further saye, that Prisilla, Acyla, and Paule hymselfe, taking a vow vpon them did sheare their heds,* 1.778 that they might be purified: they bewraye their grosse ignorāce. For it is no where red of Pricilla: and of Acyla also it is dout∣ful: for that same shearing may as wel be referred to Paul as to Acyla. But, that we may not leaue to them that which they require, that they haue an example of Paule: the simpler must note, that Paule did neuer sheare his head for any sanctification,* 1.779 but only to serue the weakenesse of his brethren. I am wont to cal such vowes the vowes of charitie not of godlinesse: that is to say, not taken in hande for any seruice of God, but to beare with the rudenesse of the weake: as he hymselfe sayth, that he was made a Iewe to the Iewes. &c. Therefore he did this, and the∣same but ones, and for a shorte tyme, that he myghte for a time fashion himselfe to the Iewes.* 1.780 These men, when they wil without any vse coū∣terfait the purifienges of the Nazarites, what do they ells but rayse vp an other Iewishnesse, when they wrōgfully couet to folow the old Ie∣wishnesse? With the same religiousnesse was y^t decretall Epistle made,* 1.781 which, according to the Apostle, forbiddeth clerkes y^t they shold not suf∣fer their heare to grow, but shere it roūde lyke a boowle. As though the Apostle, whē he teacheth what is comly for al men, were careful for the rounde shearing of the Clergie. Hereby let the reders cōsider, of what force and worthinesse are those other mysteries that follow, into which there is such an entrie.

[ 27] Whense the shearing of Clerkes toke beginning, appeareth sufficiēt∣ly euē by Augustine alone.* 1.782 Wheras at that time none suffred their heare to growe, but nice men, & such as coueted a smothenesse & trimnesse not mete enough for men: it semed to be a point of no good example, if that were permitted to the clergie. Therfore Clerkes were cōmaūded either to sheare their head or to shaue it, that they should not beare any shewe of womanlyke trimming. But this was so common, y^e certaine mōkes, that they might the more set out their own holinesse with notable and seueral attire from other men, did let their heare growe long. But af∣terwarde when the fashion turned to wearing of heare, & certain nati∣ons were added to Christiādome which alway vsed to weare lōg heare, as Fraunce, Germany, & England: it is likely y^e clerkes did euerywhere sheare their heds, least they should seme to couet the gaynesse of heare. At the last in a corrupter age, whē al old ordinances wer either peruer∣ted or gone out of kinde into superstition, because they saw no cause in y^e shearing of y^e clergie (for they had reteined nothing but a folishe coūter∣faiting) they fled to a mysterie,* 1.783 which now they superstitiously thrust in vnto vs for y^e approuing of their Sacrament. The dore kepers at their cōsecratiō receiue y^e keies of y^e Chirch, wherby they may vnderstād y^t the keping of it is cōmitted to thē. The reders receiue y^e holy Bible. The ex∣orcistes

receiue y^e formes of exorcismes, which they should vse ouer mad and them that are to be catechised. The Acolythes receiue the tapers & cruet. Lo these ar the ceremonies, wherin (if God will) there is so much secret power, that they may be not only signes and tokens, but also cau∣ses of inuisible grace. For this they require by their definition, when they will haue them taken among the Sacramentes. But to make an ende in fewe wordes, I say it is an absurditie that in their scholes and canons they make these lesser orders Sacramentes: whereas euen by their owne confession that teache this, they were vnknowen to the pri∣mitiue Chirch, and deuised many yeares after. For Sacramentes, sith they conteyne the promise of God, can not be ordeyned of Angels, nor of men, but of God alone, whoes office alone it is to geue promise.

There remayne three orders, whiche they calle the greater. Of the [ 28] whiche, Subdeaconrie (as they call it) was remoued into that number, sins that the route of the smaller ones beganne to growe. But because they seme to haue a testimonie for these out of the word of God, they do peculiarly for honors sake, call them holye orders. But nowe it is to be sene, howe crokedly they abuse the ordinances of God to their pretence. We will begyn at the order of Presthode or the sacrificers office. For by these two names they signifie one thyng, and so they call them to whom they say that it perteineth to offer vpon the altar the sacrifice of the bo∣dye and blood of Christe, to pronounce prayers, and to blesse the giftes of God. Therfore at their consecration they receiue the patine with the hostes, for tokens of power geuen to them, to offer acceptable sacrifices to God. And their handes are anointed: by which signe they ar taught, that they haue power geuen them to consecrate. But of the Ceremo∣nies we shall speake hereafter. Of the thyng it selfe I say: it so hath no title of the worde of God which they pretende, that they could not more wickedly corrupt the order set by God. Fyrst verily this ought to stande for a thyng confessed (which we haue affirmed in entreating of the Po∣pishe masse) that they are all wrong doers to Christ, which cal them sel∣ues sacrificyng prestes, to offer a sacrifice of appeasement. He was ap∣pointed and consecrate of the Father a prest with an othe, accordyng to the order of Melchisedech,* 1.784 without any ende, without any successor. He ones offred a sacrifice of eternall satisfactorie cleansyng, and reconcilia∣tion: and nowe also beyng entred into the Sanctuarie of heauen, he maketh intercession for vs. In hym we are all sacrificyng prestes, but to praises and geuyngs of thanks, finally to offer vs and ours to God. It was his singular office alone, with his offryng to appease God, and to purge sinnes. When these men take that vpon them, what remaineth but that their sacrificyng Presthoode is vngodly and full of sacrilege? Truely they are to wicked, when they dare garnish it with the name of a Sacrament. As touchyng the true office of Presthode, which is com∣mended to vs by the mouth of Christe, I willyngly accompt it in that degree. For therin is a ceremonie, fyrst taken oute of the Scriptures, then suche a one as Paul testifieth not to be vaine nor superfluous, but a faithfull Signe of spirituall grace.* 1.785 But wheras I haue not set it for a thirde in the number of Sacramentes, I did it because it is not or∣dinarie and common among all the faithfull, but a speciall rite for one certaine office. But sith this honor is geuen to the Christian ministerie,

there is no cause therfore why the Popish sacrificérs should bee proude.* 1.786 For Christ commaunded distributers of his Gospell and mysteries to be ordeined, not sacrificers to bee consecrated. He gaue them commaunde∣ment to preache the Gospel and to feede the flock, not to offer sacrifices. He promised them the grace of the Holy ghost, not to make satisfactorye purging of sinnes, but rightly to execute and to mainteine the gouerne∣ment of the Chirch.

[ 29] The ceremonies agree very well with the thing it selfe. Our Lorde when he sent forth the Apostles to preache the Gospell, did blow vppon them.* 1.787 By which Signe he represented the power of the Holy ghost whi∣che he gaue vnto them. This blowyng these good mē haue reteined, and as though they did put forth y^e Holy ghost out at their throte, thei whis∣per ouer their silly prestes that they make, Receiue the Holy ghost. So leaue they nothing which they do not ouerthwartly counterfait: I wyl not say like players (which vse their gesturinges neither withoute arte nor withoute signification) but like apes, which counterfait euery thing wantonly and without any choise. We kepe (say they) the example of the Lord. But the Lorde did many thinges which he willed not to be exam∣ples to vs.* 1.788 The Lord said to the disciples, Receiue the Holye ghoste. He sayd also to Lazarus, Lazarus come forthe. He said to the man sicke of the palsey, Rise and walke. Why do not they say the same to al dead men and sicke of the palsey? He shewed a profe of hys diuine power, when in blowing vpō the Apostles he filled them w^t the grace of the Holy ghost. If they go about to do the same thing, they enuiously counterfait God, and do in a maner chalēge him to striue with them: but they are farr frō the effect, and do nothing with thys foolish gesturing but mocke Christ. Uerily they bee so shamelesse, that they dare affirme that they geue the Holy ghost. But how true that is, experience teacheth, which cryeth oute that so many as be consecrated prestes are of horses made asses, of foo∣les made madmen. Neither yet doo I stryue with them for that: only I condemne the ceremonye it selfe, which oughte not to haue ben drawen to bee an example, for asmuche as it was vsed of Christe for a singular signe of one miracle: so farre is it of, that the excuse of folowing hys ex∣ample ought to defend them.

[ 30] But of whō receiued they the annointing? They answer that they re∣ceiued it of the sōnes of Aaron, frō whō their order also toke beginning. Therfore they had rather alway to defend them selues with wrongfull examples,* 1.789 than to confesse that themselues haue deuised that which thei vse without cause. But in the meane tyme they consyder not, that while they professe them selues the successors of the sonnes of Aaron, they are wrongdoers to the presthode of Christ, which alone was shadowed and figured by all the olde sacrificing presthodes. In him therfore they were all conteyned and fulfilled, in him they cessed, as we haue somtimes al∣ready repeted, and the Epistle to the Hebrues without helpe of any glo∣ses testifieth. But if they be so much delited with y^e ceremonies of Mo∣ses, why do they not hastily take oxen, calues, and lambes to make fa∣crifices? They haue in deede a good part of the olde tabernacle and of y^e whole Iewish maner of worshippīg: but yet this wāteth in their religiō, that they do not sacrifice calues and oxen. Who can not see, that this ob∣seruation of annoynting is much more hurtfull than Circumcision, spe∣cially

when there is adioyned superstition and Pharisaicall opinion of the worthinesse of the worke? For the Iewes did sette in Circumcision, trust of righteousnesse: these men doo set in anoynting, spiritual graces. Therfore while they couet to be counterfaiters of the Leuites, they are made Apostataes from Christe, and do putt them selues from the office of Pastors.

This is (if God will) the holy oyle y^e printeth the marke that can not [ 31] be raced out. As though oyle coulde not be wyped awaye with dust and salt, or if it stick faster, with sope. But this marke is spiritual. What hath oyle to do with the soule? Haue they forgotten that which they oft chaūt to vs out of Augustine, that if y^e word be taken from the water, it shalbe nothing but water, & that it hath this from the word that it is a Sacra∣ment? What worde will they shew in their fat liquor? Will they shew the cōmaundemēt y^t was geuen to Moses,* 1.790 concerning the anointing of the sonnes of Aarō? But ther is also cōmaūdemēt geuē, of y^e coa••e y^e ephod, the hatt, the crown of holinesse, with which Aaron was to be garnished, and of the coates, girdles, and miters, wherewith the sonnes of Aaron were to be clothed. There is commaundement geuen to kill a calfe, and burne the fatte of him for incense, to cutt rammes and burne them, to sanctifie their eares and garmentes with the blood of an other ramme, and innumerable other obseruations, which being passed ouer, I mar∣nell why the onely anoynting of oyle pleaseth them. But if they loue to be sprinkled, why are they rather sprinkled with oyle than with blood? Forsoth they goe about a witty thing, to make one religion of Christia∣nitie, Iewishnesse, and Paganisme, as it were of patches sowed toge∣ther. Therfore their annointing stinketh which is without the salt, that is, the word of God. There remaineth layeng on of handes, which as I graunt in true and lawfull Orderings to be a Sacrament, so I deny y^t it hath any part in this play, where they neither obey the cōmaundemēt of Christ, nor haue respect to the ende wherunto the promise oughte to leade vs. If they wil not haue the signe denied them, they must apply it to the thing it selfe, whereunto it is apointed.

About the order also of Deaconrie I woulde not striue with them, if [ 32] that same ministerie which was in the Apostles tyme and in the purer Chirche were restored to the vncorrupted state thereof. But what like thing haue they whome those men faine to be deacons? I speake not of the men (least they shoulde complaine that the doctrine is wrongfullye weyed by the faultes of the menne) but I affirme that for those whome they deliuer vs by their doctrine, they vnworthily feiche testimonie from the example of them whome the Apostolike Chirch ordeined Dea∣cōs. They say that it perteineth to their deacons to stand by the prestes, to minister in all thinges that are done in the Sacramentes, namelye in Baptisme, in the chresine, in the patine, in the chalice: to bryng in the offrynges and lay them vpon the altar, to make ready the Lordes ta∣ble, and to couer it: to carry the Crosse, to pronounce and sing the Gos∣pell and Epistle to the people. Is here any one worde of the true mini∣sterie of Deacons? Nowe lett vs heare the institutyng of them. Up∣pon the Deacon that is ordered, the Bishop alone layeth his hande. He laieth a prayer boke and a Stoale vpon his lefte shoulder, that he may vnderstande that he hath receyued the lyght yoke of the Lord, wherby

he may subdue to the feare of God those thyngs that perteine to the left side. He geueth him the texte of the Gospell, that he maye perceiue him∣selfe to be a publisher of it. And what belong these thinges to Deacons? They doo euen like as if a man wold say that he ordeined them Apo∣stles whom he appointed only to burne frankincense, to trimme the I∣mages, to swepe the Chirches, to catche mise, to driue away dogs. Who could suffer such kinde of men to be called Apostles, and to be compared with y^e very Apostles of Christ? Therfore let them not hereafter lyeng∣ly say y^t those be Deacōs, whom they institute only for their enterlude∣like plaies. Yea & by the very name it self they sufficiently declare what maner of office they haue. For they call them Leuites, & will haue their order & beginning referred to y^e childrē of Leui. Which I geue thē leaue to do so that thei do not afterward garnish them with y^e fethers of other.

[ 33] Of Subdeacons to what purpose is to speake? For wheras in dede they were in olde tyme appointed for care of the poore, they assigne to them I wote not what triflyng busynesse, as to bring the chalice & the patine, the litle cruet with water, and y^e towel to the altar, to powre wa∣ter to washe handes. &c. Now wheras they speake of receyuyng & brin∣ging in of offrings, they meane those which they deuoure as abandoned to their holy vse. With this office very well agreeth the forme of theyr consecratyng. That he receiue of the Bishop, the patine & the chalice: of the Archdeacō, the cruet with water, y^e manuale, & such other baggage. Within these trifles they require to haue vs confesse that the Holy ghost is enclosed. What godly mā can abide to graūt this? But, to make ones an ende, we may determine the same of them that we do of the rest. Nei∣ther nede we to repete further those thynges that are aboue declared. This may be enough to teache the sober and willyng to learne (whome I haue taken in hand to instruct) y^t there is no Sacrament of God but where is shewed a Ceremonie ioyned with a promise: or rather veryly but where is a promise sene in a Ceremonie. Here is not foūd one sylla∣ble of any certain promise: therfore it were in vaine to seke a Ceremonie to confirme the promise. Againe of those ceremonies that they vse, it is not red y^t any one is institute of god. Therfore here cā be no Sacramēt.

Of Matrimonie.

[ 34] The last is Matrimonie, which as all men confesse to be ordeined of God, so no man vntill the tyme of Gregorie euer sawe that it was ge∣uen for a Sacrament. And what sober man would euer haue thought it? It is a good & a holy ordināce of God: so tyllage, carpentrie, shoema∣kers craft, barbers craft, are lawfull ordinances of God, and yet they are no Sacramentes. For there is not only this required in a Sacra∣ment, that it be the worke of God, but that it be an outwarde Ceremo∣nie appoynted of God to confirme a promise. That there is no suche thyng in Matrimonie, very chyldren also can iudge. But (say they) it is a Signe of a holy thyng, that is, of the spirituall conioynyng of Christe with the Chirche. If by this woorde Signe, they vnderstand a Token sett before vs of God, to this ende to raise vp the assurednesse of our Faithe, they are farre besyde the truthe. If they simplye take a Signe for that which is brought to expresse a similitude,* 1.791 I wyll shewe howe wittyly they reason. Paule sayth, As one starre differeth from an other star in brightnesse, so shalbe y^e resurrectiō of y^e dead. Lo here is one

Sacrament.* 1.792 Christ sayth, The kyngdome of heauen is lyke to a grain of mustardsede. Lo here is an other. Againe, The kingdom of heauē is like vnto leauē. Lo here is y^e third. Esai saith, Behold, the lord shal fede his flock as a shepherd. Lo here is the fowerth. In an other place, The Lord shall go forth as a Gyant. Loe here is the fifth. Finally what end or measure shal there be? There is nothyng but by this meane it shal be a Sacrament. Howe many parables and similitudes are in the Scrip∣ture, so many Sacraments there shalbe. Yea and theft shalbe a Sacra∣ment, because it is written, the day of the Lorde is lyke a thefe. Whoe can abyde these sophisters prating so foolishly? I graunt in dede that so oft as we see a vine,* 1.793 it is very good to call to remembrance that whiche Christ sayth, I am a vine, ye be branches, my father is the vinedresser. So oft as a shepherde with his flocke cometh toward vs, it is good also that this come to our mynde, I am a good shepherd, my shepe heare my voice. But if any man adde such similitudes to the number of Sacra∣mentes, he is mete to be sent to Antycira.

But they still laye fourth the wordes of Paule, in which he geueth to [ 35] Matrimonie the name of a Sacrament:* 1.794 he that loueth his wife, loueth hymselfe. No man euer hated his owne flesh, but nourisheth it and che∣risheth it, euen as Christ doth the Chirch: because we are members of hys body, of his fleshe and of his bones. For this, a man shall leaue hys Father and mother, and shal cleaue to his wife, and they shalbe two in∣to one fleshe. Thys is a great Sacrament: but I saye in Christ and the Chirch. But so to handle the Scriptures, is to mingle heauē and earth together. Paule, to shew to maried men, what singular loue they ought to beare to their wiues, setteth fourth Christe to them for an example. For as he poured fourth the bowells of his kindenesse vpon the Chirch which he had espoused to himselfe: so ought euery man to be affectioned toward his own wife. It foloweth after, He that loueth his wife, loueth himselfe: as Christ loued the Chirch. Now, to teache how Christ loued the Chirch as himselfe, yea how he made himselfe one with hys spouse y^e Chirch, he applyeth to hym those thinges which Moses reporteth that Adam spake of him selfe.* 1.795 For when Eue was brought into his syght, whom he knew to haue ben shapen out of his syde: This woman (sayth he) is a bone of my bones, and fleshe of my fleshe. Paul testifieth that all this was spiritually fulfylled in Christ and vs, when he sayeth that we are membres of his body, of his fleshe, and of his bones, yea and one fleshe with hym. At lengthe he addeth a concludyng Sentence, This is a great mysterie. And least any man shoulde be deceiued with the doble signifyeng of the woordes, he expresseth that he speaketh not of the fleshely conioynyng of man and woman, but of the spiritual ma∣riage of Christe and the Chirch. And truely it is in dede a great myste∣rie, that Christe suffred a ribbe to be taken from himselfe, whereof we might be shapen: that is to say, whē he was strōg, he willed to be weake, that we might be strengthened with his strength:* 1.796 that now we may not our selues lyue, but he may lyue in vs.

The name of Sacramente deceiued them. But was it rightfull that [ 36] the whole Chirch should suffer the punishment of their ignorance? Paul said Mysterie: which word when the translater might haue lefte beyng not vnused with Latin eares, or might haue translated it a Secrete: he

chose rather to put in the worde Sacrament, yet in no other sense than Paule had in Greke called it Mysterie. Now let them go and with cri∣eng out raile against the skil of tōges, by ignorance whereof they haue so long most fowly been blynde in an easy mater, and suche as offreth it self to be perceiued of euery man. But why doo they in this one place so earnestly sticke vpon this litle word Sacrament,* 1.797 and some other tymes do passe it ouer vnregarded? For also in the first Epistle to Timothe the Translater hath vsed it, and in the selfe same Epistle to the Ephesians: in euery place for Mysterie. But let this slippyng be pardoned them: at least the liers ought to haue had a good remēbrance.* 1.798 For, whē they haue ones set out Matrimonie with title of a Sacrament, afterward to call it vncleannesse, defyling, and fleshly filthinesse, how gyddy lightnesse is this? How great an absurditie is it to debarre prests from a Sacramēt? If they deny y^t they debarre them frō y^e Sacramēt, but frō the lust of co∣pulation: they escape not so away frō me. For they teach y^t the copulatiō it self is a part of y^t Sacramēt, & that by it alone is figured the vniting that we haue with Christ in conformitie of nature: bicause man and wo∣mā ar not made one but by carnall copulatiō. Howbeit some of thē haue here founde two Sacramentes: the one of God and the soule, in the be∣trouthed man and woman: the other of Christe and the Chirch, in the husband and the wife. Howsoeuer it be, yet copulatiō is a Sacrament, from which it was vnlawful that any christian should be debarred: Un∣lesse peraduenture the Sacraments of christiās do so yll agree, that thei can not stand together. There is also an other absurditie in their doctri∣nes. They affirme that in the Sacrament is geuen the grace of the Ho∣lye ghoste: they teache that copulation is a Sacrament: and they de∣nye that at copulation the Holy ghost is at any tyme present.

[ 37] And, because they would not simply mocke the Chirch, howe long a roaw of errors, lyes deceites, and wickednesses haue they knitte to one error? so that a mā may say, that they did nothing but seke a denn of ab∣hominations, when they made of matrimonie a Sacrament. For when they ones obteyned this, they drew to themselues the hearing of causes of matrimony: for it was a spiritual mater, which profane iudges might not medle with. Then they made lawes, whereby they stablished their tyrannie, but those partlye manifestly wicked against God, and partlye most vniust toward men. As are these: That mariages made beetwene yong persones without consent of their parentes, shoulde remayne of force and stablished. That the mariages be not lawfull betweene kins∣folkes to the seuenth degree: and if any suche be made, that they be di∣uorced. And the very degrees they faine against the lawes of all na∣tions,* 1.799 and against the ciuile gouernement of Moses. That it be not lawfull for a manne that hath putte awaye an adulteresse, to mary an other. That spirituall kinsfolkes maye not bee coupled in mariage.* 1.800 That there be no mariages celebrate, from Septuagesime to the vtas of Easter, in three weekes before Midsommer, nor from Aduent to Twelftide. And innumerable other like, which it were long to reherse. At length we must crepe out of their myre, wherein our talk hath nowe taried longer than I woulde. Yet I thinke I haue somewhat profited, that I haue partly plucked the lyons skynnes from these asses.

The .xx. Chapter.

Of ciuile Gouernement.

NOw whereas we haue aboue set twoo kindes of gouer∣nement in man: and whereas we haue spoken enough of the one kinde which cōsisteth in the soule or in the in∣ward man, and hath respect to eternal life: this place re∣quireth y^t we speake somwhat also of y^e other, which per∣teineth only to the ciuile and outward righteousnesse of manners. For the course of this matter semeth to be se∣uered from the spiritual doctrine of faith, which I toke in hande to en∣treate of: yet the proceding shal shew that I do rightfully ioyne them to∣gether, yea that I am of necessitie compelled to doo it: specially sithe on the one side, mad and barbarous men doo furiously goe aboute to ouer∣throwe this order stablished by God: and on the other side the flatterers of princes, aduauncing their power without measure, sticke not to set it against the empire of God himself. Unlesse both these mischeues be met withall, the purenesse of faith shal be lost. Beside that it is no smally for our behofe, to know how louingly God hath in this behalf prouided for mankinde, that there may florishe in vs a greater desire of godlinesse to witnesse our thankfulnesse, First, ere we enter into the thing it selfe, we must hold fast that distinction which we haue aboue set, least (as it com∣monly happeneth to many) we vnwisely mingle these two things toge∣ther, which haue altogether diuerse consideration. For when they heare that libertie is promised by the Gospell, whiche acknowlegeth among men no king and no magistrate, but hath regarde to Christe alone: they thinke that they can take no fruite of their libertie, so long as they see a∣ny power to haue preeminence ouer them. Therfore they think that no∣thing shalbe safe, vnlesse the whole world be reformed into a new fashi∣on: where may neither be iudgementes, nor lawes, nor magistrates, nor any such thing which they thinke to withstande their libertie. But who∣soeuer can put difference betwene the body and the soule, betwene thys present and transitorie life, and that life to come and eternal: he shal not hardlye vnderstande that the spiritual kingdome of Christ, and the ci∣uile gouernemēt ar thyngs far a sonder. Sith therfore that is a Iewish vanitie, to seke and enclose the kingdome of Christ vnder the elementes of this worlde: let vs rather thinking, as the Scripture plainely tea∣cheth, that it is a spirituall fruite, whiche is gathered of the benefite of Christ, remember to kepe within the boūdes thereof thys whole libertie which is promised and offred vs in him.* 1.801 For, what is the cause why the same Apostle which biddeth vs to stand, and not to be made subiecte to y^e yoke of bondage, in an other place for biddeth bond seruantes to be care∣full of their state: but bicause spirituall libertie may very wel agree with ciuile bondage?* 1.802 In which sense also these his sayenges are to be taken: In the kingdome of God there is no Iew, nor Grecian, no male nor fe∣male, no bondeman nor freeman. Againe, There is no Iew nor Greci∣an, Circūcision, Uncircūcision, Barbarian, Scythian, Bondman, Fre∣man: but Christe is all in all. Whereby he signifieth, that it maketh no mater in what estate thou be among men, nor vnder the lawes of what

nation thou lyuest: forasmuche as in these thynges consisteth not the kyngdome of Christ.

[ 2] Yet dothe not this distinction tende hereunto, that we shoulde thynke that the whole order of policie is an vncleane thyng, not perteyning at all to christian men. So in deede doo the phrentike men, that are de∣lited with vnbridled licentiousnesse, crie out and boste. For sithe we bee dead by Christ to the elementes of this worlde, and being remoued in∣to the kyngdome of God do sitte among the heauenly ones: they thinke that it is vnworthy for vs, and farre benethe our excellence, to be occu∣pied with these prophane and vncleane cares that are busied about af∣faires not perteinyng to a christian man. To what purpose (saye they) are lawes without iudgements and iudgement seates? But what hath a Christian man to do with iudgements themselues? yea if it be not law∣full to kill, wherto serue lawes and iudgementes among vs? But as we haue euen nowe geuen warning, that this kynde of gouernement is se∣uerall from that spirituall and inward kyngdome of Christ: so it is also to be knowen that they nothyng disagree together. For, the Ciuile go∣uernement dothe nowe beginne in vs vpon carth certaine beginnyngs of the heauenly kyngdome, and in this mortall and vanishyng life doth as it were entre vpon an immortall and incorruptible blessednesse: but the entent of this spirituall gouernement is, so long as we shall lyue a∣mong mē, to cherish & mainteyne the outward worshippyng of God, to defend the sound doctrine of godlinesse and the state of the Chirche, to frame our lyfe to the felowship of men, to fashion our maners to ciuile righteousnesse, to procure vs into frendship one with an other, to norish common peace and quietnesse: all whiche I graunt to be superfluous, if the kyngdome of God, suche as it is nowe among vs, do destroy this present life. But if the will of God be so, that we while we long toward the heauenly countree, should be wayfaryng from home vpon y^e earth: and sithe the vse of such waifaryng nedeth such helpes: they whiche take them from man, do take from him his very nature of man. For wheras they allege that there is so great perfection in the Chirche of God, that her owne moderate gouernement suffiseth it for a law: they themselues do foolishly imagine that perfection which can neuer be found in the cō∣mon felowship of men. For sith of noughty men the pride is so great, & the wickednesse so obstinate, as can not be restrained with great sharp∣nesse of lawes: what thynke we that they will doo, if they see vnpuni∣shed libertie lie open to their lewdnesse, whiche can not euen with force be sufficiently compelled not to doo euell?

[ 3] But of y^e order of policie, there shalbe an other fitter place to entreate. Now our meanyng is to haue this only vnderstanded, that to thinke to dryue it away, is outragious barbarousnesse, the vse wherof is no lesse among men, than of bread, water, the sunne, and ayre, but the dignitie muche more excellent. For it tendeth not only hereunto (whiche is the onely commoditie of all those thyngs) that men may breath, eate, drinke and be cherished (although in dede it comprehendeth all these thynges, whyle it maketh that they liue together) yet I say, it tendeth not herun∣to only: but also that idolatrie, sacrileges agaynst the name of GOD, blasphemies agaynste his truthe, and other offences of religion may not ryse vp and be scattered among the people, that common quiet

be not trobled, y^t euery man may kepe his own safe & vnappeired, that mē may vse their affaires together without hurt, y^t honestie & modestie be kept among them: finally y^t among Christians may be a cōmon shew of religiō, & among mē may be mālike ciuilitie. Neither let any man be moued, for y^t I do now referre the care of stablishing of religion to the policie of mē, which I seme before to haue set without y^e iugemēt of mē. For I do no more here, thā I did before, geue mē leaue after their own wil to make lawes cōcerning religiō & the worshipping of God, whē I allow the ordinace of pollicie, which endeuoreth herunto, y^t the true re∣ligion which is cōteined in y^e law of God, be not openly & with publike sacrileges freely broken & defiled. But y^e reders being holpē by the very plainnesse of order, shal better vnderstande what is to be thought of the whole kinde of ciuile gouernement, if we seuerally entreate of y^e partes thereof. There be three partes of it: y^e magistrate, which is y^e gouernor and keper of the lawes: y^e lawes, according to which he gouerneth: the people, which are gouerned by y^e lawes, & obey y^e magistrate. Therfore let vs first consider of y^e office of the Magistrate, whether it be a law∣ful vocation and allowed of God, what maner of office he hath, & howe great is his power: then with what lawes a Christian ciuile state is to be ordered: then last of al, what profit of the lawes cometh to the people, what reuerence is due to the Magistrate.

The Lord hath not only testified that the office of magistrates is al∣lowed [ 4] and acceptable to hym, but also setting out y^e dignitie therof with most honorable titles,* 1.803 he hath maruelously cōmended it vnto vs. That I maye reherse a few of them. Wheras whosoeuer be in place of magi∣strates are named gods, let no mā thynke that in that naming is small importance: For therby is signified that they haue cōmaundement frō God, that they are furnished with y^e authoritie of God, & do altogether beare the persō of God, whoes stede they do after a certaine maner sup∣plie. This is not my cauillatiō,* 1.804 but y^e expositiō of Christ. If the Scrip∣ture (saith he) called them gods to whom the worde of God was geuen. What is thys ells, but that God hath committed his businesse to them, that they should serue in his office, and (as Moses & Iosaphat sayed to their iudges whom they appointed in euery seuerall citie of Iuda) that they should sit in iugemēt,* 1.805 not for man but for God? To the same pur∣pose maketh thys that the wisdome of God affirmeth by the mouth of Salomon,* 1.806 that it is his worke, that kinges reigne, and counsellers de∣cree righteous thinges, that Princes beare principalitie, and al the iud∣ges of the earth execute iugement. For thys is all one in effect as if it had ben sayed, that it cometh not to passe by the peruersenesse of men, that the gouernemente of all thinges in earth is in the hande of Kin∣ges and other Rulers, but by the prouidence and holy ordinance of God, to whome it so semed good to order the maters of men: foras∣much as he is both presente and president among them in making of lawes and in executing vpryghtnesse of iugementes. Which Paule also playnly teacheth, when he reckeneth Gouernementes among the giftes of God,* 1.807 which beyng diuersly distributed according to the diuer∣sitie of grace, oughte to be employed of the seruantes of Christe to the edification of the Chirche. For althoughe he there properly speaketh of a Councell of graue menne, whiche in the Primitiue

Chirch wer apointed y^t they should haue y^e rule of ordering the publike discipline (which office in y^e Epistle to y^e Corynthiās he calleth Gouerne∣mēt) yet forasmuch as we se y^t the ende of ciuile power cometh to y^e same point,* 1.808 it is no dout but y^t he cōmēdeth vnto vs al kind of iust Gouerne∣ment. But he speaketh more plainly, where he purposely maketh a full discourse of y^t mater. For he both sheweth y^t Power is the ordinance of God,* 1.809 and y^t there are no powers, but they ar ordeined of God: and y^t the Princes thēselues are y^e ministers of God, to y^e wel doers vnto prayse: to y^e euil, reuengers vnto wrath. Herunto may be added also y^e examples of holy mē: of which some haue possessed kyngdomes, as Dauid, Iosias, Ezechias: other some, Lordshippes, as Ioseph and Daniel: other some, Ciuile gouernements in a free people, as Moses, Iosue, & y^e Iudges: whoes offices y^e lord hath declared y^t he alloweth. Wherfore none ought now to dout y^t the ciuile power is a vocation not onely holy and lawe∣full before God, but also the most holy, and the most honest of all other in the whole lyfe of men.

[ 5] They which couet to bring in a state w^tout Rulers, take exception and say y^t although in old time there were kings & Iudges ouer y^e rude peo∣ple, yet at this day y^e seruile kinde of gouerning agreeth not w^t the per∣fectiō which Christ hath brought w^t his Gospell. Wherin they bewraye not only their ignorāce, but also their deuelish pride, while they take vpō thēselues perfectiō, of which not so much as y^e hundreth parte is seen in them. But what maner of men soeuer they be, it is easy to cōfute it: be∣cause where Dauid exhorteth al kinges and Rulers to kisse the sōne of God,* 1.810 he doth not bidde them, geuing ouer their authoritie, to stake thē∣selues to a priuate life,* 1.811 but to submit y^e power y^t they beare to Christ, y^t he alone may haue preeminēce aboue al. Likewise Esay, whē he promiseth that kinges shalbe fosterfathers of y^e Chirch, & Quenes shalbe nourses, he doth not depose them frō their honor: but rather doth by an honorable title make them defēders to the godly worshippers of God: For, y^t pro∣phecie perteineth to y^e coming of Christ. I do wittingly passe ouer many testimonies which do eche where offer thēselues, & specially in y^e psalms wherin al gouernors haue their right mainteined. But most clere of all is the place of Paul, where admonishing Timothee y^t in y^e cōmō assem∣blie praiers must be made for kings,* 1.812 he by & by addeth to a reasō, That we may vnder them leade a quiet life w^t al godlinesse & honestie: in whiche words he cōmitteth the state of y^e Chirch to their defēse & sauegarding.

Which cōsideratiō ought cōtinually to busy y^e magistrates themselues, [ 6] forasmuch as it may put a great spur to them wherby they may be pric∣ked forward to their duty, & bryng them a singular cōfort whereby they may mitigate y^e hardnesses of their office, which truly are both many & great. For w^t how great an endeuor of vprightnesse, wisdome, mylde∣nesse, cōtinēce, & innocēcie, ought they to charge thēselues, which know themselues to be appointed ministers of the righteousnesse of God? By what affiāce shal they admit vniustice to their iugemēt seate, which they heare to be y^e throne of y^e liuing God? By what boldnesse shal they pro∣noūce a wrōgful sentence w^t that mouth, which they vnderstād to be ap∣pointed an instrumēt for the truth of God? With what cōsciēce shal they subscribe to wicked decrees with y^t hād, which they know to be ordeyned to write y^e actes of God? In a sum, if they remēber y^t they be the vicege∣rentes

of God, they must watch w^t al care, earnestnesse, & diligence, that they may represēt in thēselues vnto mē a certaine image of y^e prouidēce, preseruatiō, goodnesse, good will, & righteousnesse of God. And they must cōtinually set thys before their eyes,* 1.813 y^t if al they be accursed, y^t doe execute in deceite y^e worke of y^e vēgeāce of God, thei are much more gre∣uously accursed, y^t vse thēselues deceitfully in a rightful vocatiō. Ther∣fore whē Moses & Iosaphat mynded to exhort their iudges to their du∣ty, they had nothing more effectual to moue their mindes withal, thā y^t which we haue before rehersed, Loke what ye do. For ye sit in iugemēt not for mā but for God:* 1.814 namely he which is nere to you in the cause of iugemēt. Now therfore let y^e feare of y^e Lord be vpō y••u. Loke & be dili∣gēt: because there is no peruersnesse w^t y^e lord our God. And in an other place it is sayd, y^t God stode in y^e assēbly of y^t Gods, & sitteth iudge in the middest of the gods, y^t they may be encouraged to their duty when they heare y^t they be the deputies of God, to whom they must one day yelde accompt of the gouernemēt of their charge. And worthily this admoni∣tiō ought to be of great force with them. For if they make any defaulte, they are not only wrong doers to men whō they wickedly vexe, but also scaunderers to God himselfe, whoes holy iugemētes they defile. Again they haue also wherupon they may singularly cōfort themselues, when they consider with themselues y^t they are not busied in prophane affai∣res and such as are not fit for the seruant of God, but in a most holy of∣fice, namely forasmuch as they are the deputies of God.

As for them y^t are not moued with so many testimonies of Scripture [ 7] frō being bold to rayle at this holy ministery, as a thing disagreing w^t Christiā religiō & godlinesse: what do they ells but rayle at God hym∣selfe, the dishonor of whō can not but be ioyned with the reproche of his minister? And verily they do not refuse the magistrates, but doe caste a∣way God, y^t he should not reigne ouer them. For if the Lord sayed thys truely of the people of Israel,* 1.815 because they had refused the gouernemēt of Samuel: why shal it be lesse truely sayd at thys daye of them y^t geue themselues leaue to rage against al gouernementes ordeyned of God? But sith the Lord sayd to the disciples, that the kinges of nations beare rule ouer them,* 1.816 but that among them it is not so, where he that is the first must be made the least: by this saying it is forbiddē to all Christiās that they should not take kingdomes or gouernementes vpon them. O handsome expositors. There rose a strife among the disciples, whiche of them excelled other: the Lord, to suppresse thys vayne ambition, taught them that their ministerie is not like vnto kingdomes, in which one mā hath preeminence aboue the rest. I beseche you, what doth this cōpari∣sō make to the dishonor of kingly dignitie? yea what doth it proue at all, but y^t the ministerie of an Apostle is not the office of a king? Moreouer although among the magistrates themselues there be diuerse formes, yet there is no differēce in this behalfe, but that we ought to take them al for the ordinances of God. For Paule also doth comprehēde them al∣together, when he sayth that there is no power but of God:* 1.817 and y^t which best liked him of al, is cōmēded with notable testimonie aboue y^e other, namely the power of one: which because it bringeth with it a cōmō bon∣dage of al, (except y^t one man, to whoes wil it maketh all thynges sub∣iecte) in olde tyme coulde lesse be allowed of noble and the excellente

sort of natures.* 1.818 But y^e Scripture, to mete with their vniust iugemētes, expresly by name affirmeth, that it is the prouidence of gods wisdome that kinges do reigne, & peculiarly cōmaundeth the king to be honored.

And truly it were very vaine y^t it should be disputed of priuate men, [ 8] which should be y^e best state of policie in y^e place where they lyue: for whō it is not lawful to consult of the framing of any cōmon weale. And also the same could not be simply determined without rashnesse, forasmuch∣as a great part of the order of this question cōsisteth in circumstances. And if y^e cōpare also the states themselues together without circūstāces, it shal not be easy to discerne which of them ouerweieth the other in pro∣fitablenesse, they match so egally together. There is an easy way to fall from kingdome into tyranny: but not much harder is it to fall from the rule of the chefest men to the faction of a fewe: but most easy of all, from the peoples gouernement, to sedition. Truely, if those three formes of gouernementes which the Philosophers set out, be considered in them∣selues, I wil not deny y^t either y^e gouernemēt of y^e chefest men, or a state tempered of it and cōmon gouernement farr excelleth al other: not of it selfe, but because it most seldome chaunceth y^t kynges so temper them∣selues, y^t their wil neuer swarueth from y^t which is iust and right, again that they be furnished w^t so great sharpenesse of iugement and wisdome that euery one of them seeth so much as is sufficient. Therfore y^e fault or defaulte of men maketh, that it is safer and more tolerable that many should haue the gouernement, y^t they may mutually one helpe an other, one teache and admonish an other, and if any aduaunce himselfe ••••er than is mete, there may be ouerseers and maisters to restraine his wil∣fulnesse. Thys both hath alway ben approued by experience, and y^e lord also hath confirmed it with his authoritie, when he ordeined among the Israelites a gouernement of the best men very nere vnto common go∣uernement, at such tyme as he mynded to haue them in best estate, tyll he brought fourth an image of Christ in Dauid. And as I willingly graūt y^t no kynde of gouernement is more blessed than thys, where li∣bertie is framed to such moderation as it ought to be, and is orderly sta∣blished to continuance: so I compt them also most blessed, that may en∣ioy thys estate: and if they stoutely and constantly trauail in preseruing and reteining it▪ I graunt that they do nothing against their dutie. Yea and the magistrates ought with most great diligence to bende thēselues herunto, that they suffer not the libertie of the people, of which they are appointed gouernors, to be in any part minished, muche lesse to be dis∣solued: if they be negligent and litle careful therin, they are false Faith∣breakers in their office, and betrayers of their contree. But if they would bryng this kinde to themselues, to whō the Lord hath appointed an other forme of gouernement, so that therby they be moued to de∣sire a change, the very thinking therof shal not only be foolish and su∣perfluous, but also hurtfull. But if thou bende not thyne eyes onely to one citie, but loke about or beholde the whole world together, or at least sprede abrode thy sight into farther distances of contrees, without dout thou shalt fynde that this is not vnprofitablye appointed by the proui∣dence of GOD, that diuerse contrees shoulde be ruled by diuerse kyndes of gouernemente. For as the elementes hang together but by an vnegall temperature, so contrees also are with their certaine

inequalitie veri wel kept in order. Howbeit al these things also are spo∣ken in vaine to them whom the wil of the Lord shal satisfie. For if it be hys pleasure, to set kynges ouer kyngdomes, Senates or officers ouer free cities, whomsoeuer he maketh rulers in the places where we are conuersant, it is our dutie to shewe our selues yelding and obedient vn∣to them.

Now y^e office of Magistrates is in this place to be declared by y^e way, [ 9] of what sort it is described by the word of God, & in what thinges it con∣sisteth. If the Scripture did not teache, y^t it extendeth to both the tables of y^e law, we might learne it out of y^e prophane writers. For none hath entreated of y^e dutie of magistrates, of making of lawes & of y^e publike weale, y^t hath not begon at religion and the worshipping of God. And so haue they al confessed, that no policie can be happily framed, vnlesse the firste care be of godlinesse: and that those lawes be preposterous which neglecting the right of God, do prouide only for men. Sith ther∣fore with al the Philosophers religion hath the firste place, & sithe the∣same hath alway ben obserued by y^t vniuersal cōsent of al nations, Let Christian Princes and magistrates be ashamed of their slouthfulnesse, if they endeuor not thēselues to this care. And we haue alredy shewed, that this dutie is specially enioyned them of God: as it is mete, that they shoulde employ their trauail to defende & maintaine his honor, whoes vicegerentes they be, & by whoes benefit they gouerne. For thys cause also chefely are the holy kinges praysed in Scripture, for that they re∣stored the worship of God being corrupted or ouerthrowen, or toke care of religion,* 1.819 that it might flourishe pure and safe vnder them. But con∣trarywise the holy hystorie reckeneth states w^tout gouernors, among faultes, sayeng that there was no kyng in Israell, and y^t therfore euery man did what pleased hymselfe. Wherby their follie is confuted, whiche would haue them, neglecting the care of God, only to apply themselues to be iudges of law among men. As though God appointed gouernors in his name to decise controuersies, & omitted that which was of muche weightier importance, y^t he hymselfe should be worshipped according to the prescribed rule of his law. But a desire to innouate al thinges w^tout punishment, moueth troblesome mē to this point, that they wishe al re∣uengers of y^e breache of peace to be takē away.* 1.820 As for so muche as per∣teineth to y^e seconde table, Ieremie warneth kinges, to do iugemēt and righteousnesse, to deliuer y^e forceably oppressed frō the hād of y^e false ac∣cuser, not to greue y^e strāger & widow, not to do wrong, and not to shed innocent blood. To the same purpose maketh y^e exhortatiō which is red in y^e .82. Psalme, y^t they shuld render right to y^e poore & nedy, acquite the poore & nedy, deliuer y^e poore & nedy frō the hande of the oppressor. And Moses geueth charge to the Princes whom he had set in his stede: lett them heare y^e cause of their brethrē, and iudge betwene a mā & his bro∣ther and a stranger,* 1.821 & not know faces in iugemēt, let them heare as wel the litle as the great, & be not afraied of any mā: because it is y^e iugemēt of God. But I speake not of these thinges: y^e kinges shoulde not get to themselues multitudes of horses, not cast their minds to couetousnesse, not be lifted vp aboue their brethren: y^t they may be cōtinually busied in studieng vpō y^e law of the lord al y^e dayes of their life: y^e Iudges swarue not to y^e one side, nor receiue giftes: because in declaring here y^e office of

magistrates, my purpose is not so much to instruct y^e magistrates them∣selues, as to teache other what Magistrates be, and to what ende they are set of God. We se therfore y^t they be ordeined defenders and reuen∣gers of innocence, modestie, honestie, and quietnesse, whoes only ende∣uor shoulde be to prouide for the common safetie and peace of all men. Of which vertues Dauid professeth that he will be an exemplar,* 1.822 when he shall be aduaūced to the royall seate: that is, that he will not consent to any euell doynges, but abhorre wicked men, sclanderers, and proude men, and get to hymselfe from echewhere honest and faithful men. But sithe they can not performe this, vnlesse they defend good men from the wronges of the euill, let them helpe the good with succor and defense, let them also be armed with power whereby thei may seuerely suppresse open euill doers and wicked men by whoes lewdnesse the common quiet is trobled or vexed. For we throughly fynde thys by experience which Solon sayd, y^e common weales consist of rewarde & punishment, and that when those be taken away, the whole discipline of cities faileth and is dissolued. For the care of equitie and iustice waxeth colde in the myndes of many, vnlesse there be due honor ready for vertue: neither can the wylfulnesse of wicked men be restrained but by seueritie & cha∣stisement of peynes. And these two partes the Prophet comprehendeth, when he byddeth Kynges and other gouernours to doo iudgement and righteousnesse.* 1.823 Righteousnesse is, to take into charge of tuition, to em∣brace, to defende, to reuenge, to deliuer the innocent. Judgement is, to withstande the boldnesse of wicked men, to represse their violence, to punishe their offences.

[ 10] But here, as it semeth, doth arise a hye and hard question: If by the law of God al Christians are forbiddē to kyl:* 1.824 and the Prophet prophe∣cieth of the holy mount of God, that is, the Chirche, that in it they shall not afflict nor hurt; how many magistrates be together both godly and blood sheders? But if we vnderstand, that the Magistrate in executing of punishmentes, doth nothing of hymselfe, but executeth the very selfe iugementes of God, we shall be nothing combred wyth thys dout. The lawe of the Lorde forbiddeth to kyll: least manslaughter should be vn∣punished, the lawe maker hymselfe geueth to the ministers the swerd in their hande, which they should draw fourth against all mansleyers. To aflict and to hurt, is not the doing of the godly: but this is not to hurte, nor to afflict, by the Lordes commaundement to reuenge the afflictiōs of the godly. I would to God that thys were alway presente before our myndes, that nothyng is here done by the rashenesse of man, but al things by the authoritie of God y^t cōmaundeth,* 1.825 which going before vs, we neuer swarue out of y^e right way. Unlesse parhappes there be a bridle put vpon the righteousnesse of God, that it may not punish wyc∣ked doinges. But if it be not lawful to appoint any law to it, why shall we cauil against the ministers of it? They beare not the sweard in vain, sayth Paule: for they be the ministers of God to wrath, reuengers to euil doers. Therfore if Princes and other rulers knowe that nothing shalbe more acceptable to God than their obedience, let them apply this ministerie, if they desire to shewe their godlinesse, righteousnesse, and vncorruptnesse allowable to God. With thys affection was Moses led, when knowing himselfe appointed by the power of the Lorde to be the

deliuerer of hys people, he layed hys handes vpō the Egyptiā. Againe, when by slayeng of three thousande men in one day,* 1.826 he toke vengeance of the sacrilege of the people. Dauid also, when nye to the ende of hys lyfe he gaue commaundement to Salomō hys sonne to slay Ioab and Semei. Wherupō he also rehearseth thys amōg the vertues of a king, to slay the wicked of the lande, that al workers of wickednesse, maye be dryuen out of the citie of God. To whiche purpose also perteineth the prayse that is geuen to Salomon, Thou hast loued righteousnesse and hast hated wickednesse. How doth that mylde and gē••le nature of Mo∣ses burne out into so great crueltie, that beyng sprinkled and embrued with the blood of his brethren, he runneth throughout the cāpe to newe slaughters? How doth Dauid, a mā of so great gentlenesse in al his life, among hys last breathinges make that bloody testamente, y^t hys sonne should not bryng the hoare heate of Ioab and Demet in peace to the graue? But they both when they executed the vengeance committed to them of God, so sanctified with cruell dealing their handes which they had defiled with sparing. It is an abhomination with kinges, sayth Salomon,* 1.827 to do iniquitie, because hys throne is stablished in righteous∣nesse. Againe, The kyng which sitteth in the throne of iugement, spre∣deth hys eyes vpon euery euill man. Againe, A wise king scattereth the wicked and turneth them vpon the whele. Again, Take away the drosse from the siluer, and there shal come fourth a vessel to the melter: take a∣way the wicked man from the sighte of the king, and his throne shalbe fast set in righteousnesse. Againe, He that iustifieth the wicked, and he that condemneth the righteous, bothe are abhomination to the Lorde. Againe, A rebellious man purchaceth euil to himselfe, and a cruel mes∣senger is sent vnto hym. Againe, whoso sayth to the wycked man, thou art righteous, hym peoples and nations do curse. Nowe if theyr true righteousnesse be, with drawen swerd to pursue gylty and wicked men: let them put vp their swerde, and holde their handes pure from blood, while in the meane tyme desperate men doe range with murthers and slaughters: thē thei shal make thēselues gilti of most great wickednesse, so much lesse shal they get therby y^e prayse of goodnesse & righteousnesse. Only let there be no precise and cruell rigorousnesse, and that iugement seate which may worthily be called the rocke of accused men. For I am not he that either fauor extreme crueltie, or doe thinke that ryghteous iugemēt can be pronoūced, but whyle clementie the best & surest coūsel∣ler of kynges, as Salomō affirmeth, y^e preseruer of y^e kinges throne is assistent, which a certaine man in olde tyme truely sayd to be the princi∣pal gift of Princes. Yet a magistrate must take hede to both, that he doe neither with rigorousnesse of mynde wound rather than heale, or by su∣perstitious affectation of clementie fal into a most cruel gentlenesse, if with soft & loose tendernesse he be dissolute to the destruction of many mē. For thys was in olde tyme not w^tout cause cōmōly spoken vnder the empire of Nerua, y^t it is in dede euil to liue vnder a prince vnder whom nothing is lawful, but much worse vnder whom al things are lawfull.

But sith sōtime kinges & peoples must of necessitie take swerd in hand to execute such publike vēgeāce, by thys reson we may also iudge y^t the [ 11] warres are lawful which are so takē in hād. For if there be power deli∣uered them, wherby they may mainteine quiet to their dominiō, wherby

they may kepe down y^e seditious stirres of vnquiet mē, wherby they may helpe the forceably oppressed, wherby they may punish euil doinges▪ can they at fitter seasō vtter it, thā to suppresse hys rage which trobleth both priuately the rest of euery man, and the common quiet of al men, which seditiously maketh vprores, which committeth violent oppressions and haynous euil doinges? If they ought to be preseruers and defenders of the lawes, they must also ouerthrowe y^e enterprises of al them by whoes wicked doing the discipline of lawes is corrupted. Yea if they worthyly punishe those theues whoes iniuries haue extended onely to a few: shal they suffer a whole contree to be without punishmēt vexed and wasted with robberies? For it maketh no differēce whether he be a king or one of the basest of the commonaltie, that inuadeth an others contree into which he hath no right, and spoileth it like an enemie: all are alike to be takē and punished for robbers. Thys therfore both natural equitie, and the rule of dutie teacheth that Princes are armed not only to restrayne priuate duties with indicial punishmentes, but also to defende w^t warre the dominions committed to their charge, if at any tyme they be enuie∣like assailed. And suche warres the Holy ghost by many testimonies of Scripture declareth to be lawful.

[ 12] If it be obiected against me, y^t in y^e new Testamēt is neither witnesse nor exāple which teacheth y^t warre is a thyng lawful for Christiās: first I answer, that the same rule of makyng warre whiche was in old time remaineth also at this daye, and that on the contrary syde there is no cause that may debarre magistrates from defendyng of their subiectes. Secondly, that an expresse declaration of these maters is not to bee sought in the writynges of the Apostles, where their purpose is not to frame a ciuile state, but to stablishe the spirituall kingdome of Christe. Last of all I say that in them also is shewed by the waye, that Christe hath by his commyng chaunged nothyng in this behalf. For if christian doctrine (that I may speake in Augustines owne wordes) condemned all warres,* 1.828 he would rather haue said this to soldiars when they asked counsell of saluation, that they shold cast away their weapons, & vtterly withdraw themselues from the warre. But it was said to them: strike no man,* 1.829 do no man wrong, let your wages suffise you. Whome he taughte that their wages ought to suffise them, he did veryly not forbidde them to be warriers. But all magistrates ought here to take great hede, that they nothing at all folowe their owne desyres: but rather, if they muste punish, let them not be born away with a hedlong angrinesse, let thē not be violētly caried with hatred, let them not broile with vnappeasable ri∣gor, yea let them (as Augustin saith) pity cōmon nature in him in whom they punishe his priuate fault. Or if they must put on armure against y^e enemie, that is, the armed robber, let them not lightly seke occasiō ther∣of, nor take it beyng offred vnlesse they be driuen to it by extreme ne∣cessitie. For if we ought to performe much more than that heathen man required, which would haue warre to seme a seking of peace: truely we oughte firste to attempte all thinges ere we ought to trye the matter by warre.* 1.830 Finally in both kindes let them not suffer themselues to be cari∣ed with any priuate affection, but be led only with cōmō feling. Other∣wise they doe very ill abuse their power, which is geuen them, not for their own commodity, but for others benefit and ministerie. Moreouer

of the same rightful rule of making warre hangeth the order bothe of garrisons, and leagues, and other ciuile fortifications. Garrisons I cal those that are placed in townes to defende the borders of the comree: Leagues, which are made with Princes adioyning for this couenante that if any troble happen in their lādes they may mutually helpe them, and ioyne their forces in common together to suppresse the common enemies of mankinde: Ciuile fortifications, whoes vse is in the arte of warre.

Thys also I wil last of al adde, that tributes and taxes are y^e lawfull [ 13] reuenues of princes, which they may chefely employ to susteine the cō∣mon charges of their office: whiche yet they maye likewise vse to their priuate royaltie which is after a certayne manner conioyned with ho∣nor of the princely state that they beare. As we se that Dauid, Ezechias, Iosias, Iosaphat, and other holy Kynges, and Ioseph also and Dani∣el, according to the state of the person that they did beare, were without offense of godlinesse sumptuous of the common charge, and we rede in Ezechiel that there was a very large portion of lande assigned to the kinges.* 1.831 Where although he paint out the spiritual kingdome of Christ, yet he fetcheth the exāplar of hys similitude from the lawful kingdome of men. But yet so, that Princes agayne on their behalues should re∣member, that their treasure chambers are not so muche their owne pri∣uate cofers,* 1.832 as the treasuries of the whole people (for so Paul testifieth) which they may not without manifest wrong prodigally wast or spoile: or rather that it is the very blood of the people, whiche not to spare, is most cruel vnnaturalnesse: and let them thinke, that their impositions, and subsidies, and other kindes of tributes, ar nothyng but the suppor∣tes of publike necessitie, wherewyth to wery the poore communaltie wythout cause, is tyrannicall extortion. These thynges doe not encou∣rage Princes to wasteful expense and ryot, (as verily there is no nede to adde a fyerbrand to theyr lustes that are of themselues to much alre∣dy kyndled) but sythe it much behoueth that they shoulde with pure con∣science before God be bolde to do al that they are bolde to do, least with wycked boldnesse come into despising of God, they must be taught how much is lawful for them. Neyther is thys doctrine superfluous for pri∣uate men, that they shoulde not rashly and stubbornly geue themselues leaue to grudge at any expenses of Princes, although they excede com∣mon and ciuile measure.

Nexte to the magistrate in ciuile states are lawes, the moste strong [ 14] sinewes of common weales, or (as Cicero calleth them accordyng to Plato) the soules, without which the Magistrate can not stand, as they agayn without the Magistrate haue no liuely force. Therfore nothing coulde be more truely said, than that the lawe is a dumme Magistrate, and that the Magistrate is a lyuyng lawe. But whereas I promised to speake, with what lawes a Christian ciuile state ought to bee ordered, there is no cause why any man shold loke for a long discourse of the best kynde of lawes, which bothe shold be infinite, and perteined not to this present purpose and place: yet in a fewe wordes, and as it were by the way, I will touche what lawes it may vse godlily before God, and bee rightly gouerned by them among men. Which selfe thyng I had rather to haue vtterly passed ouer with silence, if I dyd not vnderstande that

many do herein verillously erre. For there be some that denye that a cō∣mon weale is well ordered, whiche neglectyng the ciuile lawes of Mo∣ses is gouerned by the common lawes of nations. Howe dangerous & troublesome this sentence is, let other men consider, it shall be enough for me to haue shewed that it is false and foolish. That common diuision is to be kept, which diuideth the whole lawe of God published into mo∣rall, ceremoniall, and iudiciall lawes: and all the partes are to be seue∣rally considered, that we maye knowe what of them perteyneth to vs, and what not. Neither in the meane time let any man be combred with this dout, that iudicials and ceremonials also perteyne to the moral la∣wes. For although the olde writers whiche haue taught this diuision, were not ignorant that these two later partes had their vse about ma∣ners, yet because they myght be changed and abrogate, the morals re∣maining safe, they did not call them morals. They called that fyrst part peculiarly by that name, withoute whiche can not stande the true holy∣nesse of maners, and the vnchangeable rule of lyuyng rightly.

[ 15] Therfore the Morall lawe (that I may first beginne the rat) sith it is conteined in two chefe pointes, of which the one commaundeth simply to worship God with pure faith and godlynesse, & the other to embrace men with vnfained loue, is the true and eternall rule of righteousnesse, prescribed to the men of al ages and tymes that wil be willyng to frame their lyfe to the will of God. For this is his eternall and vnchangeable will,* 1.833 that he hymselfe should be worshipped of vs all, and that we shold mutually loue one an other. The Ceremoniall lawe was the schooling of the Iewes, wherwith it pleased the Lord to exercise the certain child∣hode of that people, tyll that tyme of fullnesse come, wherin he would to the full manifestly shewe his wisdome to the earth, and delyuer the truthe of those thynges which then were shadowed with figures. The iudiciall lawe geuen to them for an order of ciuile state, gaue certayne rules of equitie and righteousnesse, by whiche they myght behaue them selues harmlessely and quietly together. And as that exercise of ceremo∣nies proprely perteyned in dede to the doctrine of godlynesse (namely which kept the Chirch of the Iewes in the worship & religion of God) yet it might be distinguished from godlynesse it self: so this forme of iu∣diciall orders (although it tended to no other ende, but howe the selfe same charitie might best be kept whiche is commaunded by the eternall lawe of God) yet had a certayne thyng differyng from the very cōmaū∣dement of louyng. As therefore the Ceremonies myghte be abrogate, godlinesse remaynyng safe and vndestroyed: so these iudiciall ordinan∣ces also beyng taken away, the perpetuall dueties and commaundemē∣tes of charitie may continue. If this be true, verily there is libertie left to euery nation to make suche lawes as they shall forsee to be profitable for them: whiche yet must be framed after that perpetuall rule of cha∣ritie, that they may in dede vary in forme, but haue the same reason. For I thinke that those barbarous & sauage lawes, as were those that gaue honor to theues, that alowed common copulations, and other both mu∣che more filthy and more against reason, are not to be taken for lawes: forasmuche as they are not onely against all rightuousnesse, but also a∣gainst naturall gentylnesse and kyndnesse of men.

This which I haue sayde shalbe playne, if in all lawes we beholde

these two thynges as we ought, the makyng and the equitie of the law, vpon the reason wherof the makyng it selfe is founded & stayeth. Equi∣tie, because it is naturall, can be but one of all lawes: and therfore one lawe, accordyng to the kynde of mater, oughte to be the propounded ende to all lawes. As for makyngs of Lawes, because they haue cer∣taine circumstances vpon which they partly hang, if so that they tende all together to one marke of equitie, though they be diuerse it maketh no mater. Nowe sithe it is certayne that the lawe of God, whiche we call morall is nothyng ells but a testimonie of the naturall law, and of that conscience which is engrauen of God in the myndes of men, the whole rule of this equitie wherof we nowe speake is set foorth therin. Therfore it alone also must be bothe the marke and rule and ende of all lawes. Whatsoeuer lawes shalbe framed after that rule, directed to that marke, and limited in that ende, there is no cause why we should disa∣lowe them, howsoeuer they otherwise differ from the Iewishe lawe or one from an other. The lawe of God forbiddeth to steale. What peyne was appoynted for theftes in the ciuile state of the Iewes,* 1.834 is to be sene in Exodus. The most auncient lawes of other nations punished thefte with recompence of double: the lawes that folowed afterwarde, made difference betwene manifest theft and no manifest. Some proceded to banishemente, some to whippyng, some at last to the punishmente of death.* 1.835 False witnesse was among the Iewes punished with recompēce of egall paine, in some places onely with greate shame, in some places with hangyng, in other some with the Crosse. Manslaughter all lawes vniuersally doo reuenge with blood, yet with dyuers kyndes of deathe. Agaynst adulterers in some places were ordeined seuerer peynes, in some places lighter. Yet we see howe with suche diuersitie all tend to the same ende. For with one mouthe they all together pronounce punishe∣ment against all the offences which haue ben condemned by the eternal law of God, as manslaughters, theftes, adulterie, false witnessings: but in the maner of punishement they agree not. Neither is the same nede∣full, nor yet expedient. There is some contree, which vnlesse it shewe ri∣gor with horrible examples against mansleyers, should immediately be destroied with murders and robberies. There is some tyme that requi∣reth the sharpnesse of peynes to be encreased. If there aryse any trou∣ble in a common weale, the euils that are wont to growe therof muste be amended with newe ordinances. In tyme of warre all humanitie would in the noyse of armure fall away, vnlesse there were caste into men an vnwonted feare of punishementes. In barennesse, in pestilēce, vnlesse greater seueritie be vsed, all thyngs will come to ruine. Some nation is more bent to some certaine vice, vnlesse it be most sharply sup∣pressed. Howe malicious and enuious shall he be againste the publike profite, that shalbe offended with suche diuersitie whiche is most fitte to holde fast the obseruyng of the lawe of God? For, that whyche some saye, that the Lawe of God geuen by Moses is dishonored, when it beyng abrogate, newe are preferred aboue it, is moste vaine. For nei∣ther are other preferred aboue it, when they are more allowed, not in simple comparison, but in respect of the estate of the tymes, place, and nation: neither is that abrogate, which was neuer made for vs. For the LORDE gaue not that lawe by the hande of Moses, which should

be published into all nations, and florishe euery where: but when he had receiued the nation of the Iewes into his faith, defence, and pro∣tection, he willed to be a lawemaker peculiarly to them, and lyke a wise lawmaker, he hadde in making of hys lawes a certaine singular consi∣deration of them.

[ 17] Now remayneth that we consider that which we haue set in the last place, what profit of lawes, iudicial orders, and magistrates, cometh to the common felowship of Christians. Wherwith also is coupled an other question, how much priuate men ought to yeld to magistrates, and how farre their obedience ought to procede. Many thought the office of ma∣gistrat to be superfluous among Christiās, because forsoth thei can not godlily craue their ayde, namely sithe they are forbidden to reuenge, to sue in the law, and to haue any controuersie. But whereas Paule con∣trarywise plainly testifieth,* 1.836 that he is y^e minister of God to vs for good: we thereby vnderstand, that he is so ordeined of God, that we being de∣fended by his hande and succours agaynst the maliciousnesse and iniu∣ries of mischeuous men, may lyue a quiete and assured lyfe. If he be in vaine geuen vs of the Lorde for defence, vnlesse it be lawfull for vs to vse suche benefite: it sufficiently appereth that he may also without vn∣godlinesse be called vpon and sued vnto. But here I muste haue to doo with twoo kyndes of men. For there be many men that boyle with so great rage of quarellyng at the lawe, that they neuer haue quiete with themselues vnlesse they haue strife with other. And their controuersies they exercise with deadly sharpnesse of hatred, and with mad gredinesse to reuenge and hurt, and do pursue them with vnappeasable stiffenesse euen to the verye destruction of their aduersarie. In the meane tyme, that they may not be thought to doo any thyng but rightefully, they de∣fende suche peruersnesse with color of lawe. But though it be graunted thee to go to lawe with thy brother, yet thou mayste not by and by hate hym, not be carried againste hym with furious desyre to hurt hym, not stubbornely to pursue hym.

[ 18] Let this therfore be said to such men, that the vse of lawes is lawful, if a man doo rightly vse it. And that the right vse bothe for the plein∣tife to sue, and for the defendant to defende, is if the defendant beeyng summoned doo appere at an appointed day, and dothe with such excepti∣on as he can, defēd his cause without bitternesse, but only with this af∣fection to defend that whiche is his owne by law: and if the pleintif be∣yng vnworthily oppressed either in his person or his goodes, do resort to the defence of the Magistrate, make his complainte, and require that which is equitie and conscience, but farre from all gredy will to hurte or reuenge, farre from sharpnesse and hatred, farre from burnyng heate of contention, but rather redy to yeld of his owne and to suffer any thing, than to be caried with an enemylike mynd against his aduersarie. Con∣trarywise when beyng filled with malice of mynde, corrupted with en∣uie, kindled with wrath, breathyng out reuenge, or finally so enflamed with the heate of the contention, they geue ouer any parte of charitie, the whole procedyng euen of a moste iuste cause can not but be wicked. For this ought to be a determined principle to all christians, that a con∣trouersie though it be neuer so righteous, can neuer be rightly pursued of any man, vnlesse he beare as good will and loue to his aduersarie, as

if the matter whiche is in controuersie were already concluded and en∣ded by composition. Some man will here peraduenture say, that suche moderation is so neuer vsed in goyng to lawe that it shoulde be lyke a miracle if any suche were founde. I graunt in dede, as the maners of these tymes be, that there is seldome sene an example of a good conten∣der in lawe, yet the thyng it selfe beyng defiled with addition of no euel, ceasseth not to be good and pure. But when we heare that the helpe of y^e Magistrate is a holy gift of God: we must so muche the more diligent∣ly take hede, that it be not defiled by our faulte.

As for them that precisely condemne all contendings at lawe, lett [ 19] them vnderstande that they do therwithall despise the holy ordinance of God, and a gifte of that kynde of giftes whiche maye be cleane to the cleane:* 1.837 vnlesse peraduenture they will accuse Paule of wicked doyng, whiche did bothe put away from himselfe the sclanders of his accusers with declaryng also their deceite and maliciousnesse, and in iudge∣ment claimed for hymselfe the prerogatiue of the citie of Rome, and when nede was he appelled from an vnrighteous gouernor to the Em∣perors iudgement seate.* 1.838 Neither withstandeth it, that all Christians are forbidden to desire reuenge, which we also do driue farre away from Christian iudgemente seates. For, if the contention be about a com∣mō case, he goeth not the right way that doth not with innocent simpli∣citie, commit his cause to the iudge as to a common defender, thynking nothing lesse than to rēder mutual recōpence of euill, which is the affec∣tion of reuenge: or if any matter of life and death, or any greate crimi∣nall action be commenced, we require that the accuser be suche a one, as commeth into the courte beyng taken with no boylyng heate of re∣uenge, and touched with no displeasure of priuate iniurie, but only ha∣uyng in mynde to withstande the enterprises of a mischeuous manne, that they may not hurt the common weale. But if thou take away a re∣uengyng mynde, there is no offence done against that cōmaundement whereby reuenge is forbidden to Christians. But they are not only for bidden to desire reuenge, but they are also commaunded to wayt for the hande of the Lord, which promiseth that he wil be a present reuenger for the oppressed and aflicted: but they do preuent all reuenge of the heauēlye defendor, which require helpe at the Magistrates hande either for themselues or other.* 1.839 Not so. For we muste thinke that the Magistrates reuenge is not the reuenge of man but of God, which (as Paule sayth) he extēdeth and exerciseth by the ministerie of man for our good.

And no more do we disagree with the wordes of Christ, by which he [ 20] forbiddeth to resist euell,* 1.840 and commaundeth to turne the righte cheke to him that hath geuen a blowe on the left, and to suffer him to take away thy cloke that taketh awaye thy coate. He willeth in dede there that the myndes of his should so much abhorre from desire of recompensing like for like, that they should soner suffer doble iniurie to be done to themsel∣ues, than desire to reacquite it: from which patience neither do we also leade them awaye. For Christians truely oughte to bee a kinde of men made to beare reproches and iniuries, open to the malice, deceites, and mockages of noughty men: and not that onely, but also they muste bee bearers of al these euilles, that is to say so framed with al their hartes, that hauing receiued one displeasure they make themselues redy for an

other, promysyng to them selues nothyng in their whole lyfe but the bearing of a continuall Crosse. In the meane tyme also they muste doo good to them that doo them wrong, and wyshe well to those that curse them,* 1.841 and (whyche is their onely victorie) stryue to ouercome euyll with good. Being so minded they wil not seke eie for eie, tooth for tooth, as the Pharises taught their disciples to desire reuenge, but (as we are taught of Christ) they will so suffer their body to be mangled, and their goodes to be maliciously taken from them, that they will forgeue and of their owne accorde pardon those euels so soone as they are done to them. Yet this euennesse and moderation of mindes shall not withstād, but that the frendshyp toward their ennemies remaining safe, they may vse the helpe of the magistrate to the preseruyng of their goodes, or for zele of publike commoditie may sue a giltie and pestilent man to be pu∣nished, whom they know that he can not be amended but by death. For Augustine truely expoundeth that all these commaundementes tend to this ende,* 1.842 that a righteous and godly man should be ready to beare pa∣tiently the malice of them whome he seeketh to haue made good men, that rather the number of the good maye encrease, not that he shoulde with like malice adde himselfe also to the numbre of the euell: then, that they more perteyne to the preparation of the hart, which is inwardely, than to the worke which is done openly: that in secrete may be kept pa∣tience of mynde with goood will, but openly that may be doone whiche we see may be profitable to them to whom we ought to beare good will.

[ 21] But this whiche is wonte to be obiected, that contendynges in lawe are altogether condemned of Paule,* 1.843 is also false. It may easily be per∣ceiued by his wordes, that there was an immeasurable rage of striuing at lawe in the Chirch of the Corynthians: so farre foorth that they did make the gospell of Christ and the whole religion which they professed, open to the cauillations and euell speakyng of the wycked. This is the fyrst thyng that Paule blameth in them, that by their intemperance of contentiōs they brought the Gospel in sclander among the vnbeleuers. And then this point also, that in suche sort they striued among themsel∣ues brethren with brethren. For they were so farre from bearyng of wronges, that they gredily gaped one for an others goodes, prouoked one an other, and beyng vnprouoked did hurte. Therfore he inueyeth agaynst that rage of contendyng, and not simply agaynste all contro∣uersies. But he pronoūceth that it is a fault or a weakenesse, that they dyd not rather suffer losse of their goodes than to trauayle euen to contentions for the preseruyng of them: namely when they were so ea∣sily moued with euery damage, and for moste small causes did runne to the court of lawe and to controuersies, he sayth that this is a profe that they were of a mynde to ready to anger and not well framed to patiēce. Christians verily ought to do this, that they had alway rather to yelde of their owne right than to go to lawe, from whens they can scarcely get out agayne but with a mynd to muche moued and kindled to hatred of their brother. But when a man seeth that without losse of charitie he may defend his owne, the losse whereof shoulde be a sore hindrance vnto him: if he do so he offendeth nothing against this sayeng of Paul. Finally (as we haue taught in the beginnyng) charitie shall geue euery man best counsell, without whiche whatsoeuer controuersies are taken

in hande, and beyonde which whatsoeuer do procede, we holde it out of controuersie that they be vniust and wicked.

The fyrst duetie of subiectes toward their magistrates is, to thynke [ 22] moste honorably of their office, namely which they acknowlege to be a iurisdiction committed of God, and therefore to esteme them and reue∣rence them as the ministers and deputies of God. For a man may fynd some, whiche yelde themselues very obedient to their magistrates, and would not that there were not some whome they should obeye, because they so know it to be expedient for the common benefite: but of the ma∣gistrates themselues they thinke no otherwise than of certaine neces∣sarie euills.* 1.844 But Peter requireth somewhat more of vs, when he com∣maūdeth that the kyng be honored: & Salomon, when he commaūdeth God and the kyng to be feared. For Peter vnder the worde of Hono∣ryng conteineth a sincere and well demyng estimation: and Salomon ioynyng the kyng with God, sheweth that he is full of a certaine holye reuerence and dignitie. This is also a notable commendation in Paul, that we obey not onely for wrathe but for conscience.* 1.845 Wherby he mea∣neth that subiectes ought to be ledde not onely with feare of princes and rulers to be holden in their subiection (as they are wont to yeld to their armed enemie, which see that vengeance shal redily be taken vpon them if they resist) but because the obediences that are shewed to them are shewed to God himselfe, forasmuch as their power is of God. I speake not of the men, as if the visor of dignitie dyd couer foolishenesse, or sluggishnesse, or cruelties, or wicked maners and full of mischeuous do∣yng: but I say that the degree it self is worthy of honor and reuerence: that whosoeuer be rulers may be estemed with vs, and haue reuerence, in respecte of their beyng rulers.

Of this then also foloweth an other thyng: that with myndes bente [ 23] to the honoring of them, declare their obedience in profe to them: whe∣ther it be to obey their proclamations, or to paye tribute, or to take in hande publike offices and charges that serue for common defence, or to doo any other of their commaūdementes. Let euery soule (saith Paul) be subiect to the hyer powers.* 1.846 For he that resisteth the power, resisteth the ordināce of God. The same Paule writeth to Titus: Warne them y^t they be subiecte to rulers and powers, that they obey the Magistrates, that they be redy to euery good worke. And Peter saith, Be ye subiect to euery humaine creature (or rather as I translate it, Ordinance) for the Lordes sake, either to the kyng as moste excellent, or to the rulers that are sent by hym, to the punishement in dede of euell dooers, but to the praise of well doers. Moreouer that they shoulde testifie that they doo not fayne subiection, but are sincerely and hartily subiect, Paule addeth that they should commende to God the safetie and prosperitie of them vnder whom they lyue.* 1.847 I exhorte (sayth he) that there be made praiers, besechynges, intercessions, thankesgeuynges for all men, for Kynges, and for all that be set in superioritie, that we may liue a peasable & quiet life with all godlynesse and honestie. Neither let any man here deceiue himselfe. For sithe the magistrate can not be resisted, but that God him∣selfe must also be resisted: although it may be thought that an vnarmed magistrate may frely be despised, yet God is armed whiche will strong∣ly take vengeance on the dispisyng of hymselfe. Moreouer vnder this

obedience I contemne moderation, which priuate men ought to bynde themselues to kepe in cases touchyng the publike state, that they do not of their owne head entermedle in publike businesses, or rashely breake into the office of the Magistrate, and enterprise nothyng publikely. If any thyng shall in a publike ordinance be behouefull to be amended, let not themselues rayse vprores, nor put their handes to the doyng of it, whiche they all ought to haue fast bounde in this behalfe: but let them cōmit it to the iudgement of the magistrate, whose hand alone is here in at libertie. I meane, that they presume to do nothing vncōmaunded. For when the commaundement of the ruler is adioyned, then are they also furnished with publike authoritie. For as they are wont to call the coū∣sellers of a king, his eares and eies: so not vnfittly a man may cal them the handes of the prince, whome by his commaundement he setteth in authoritie for the doyng of thynges.

Nowe forasmuche as we haue hetherto described a magistrate suche [ 24] as is in dede the same that he is called, namely the father of the contree, and (as the Poete calleth hym) the pastor of the people, the keeper of peace, the protector of righteousnesse, the reuenger of innocence: he is worthily to be iudged a madde man, that alloweth not suche a gouerne∣ment. But wheras this is in a maner the experience of all ages, that of princes some beyng carelesse of al thyngs to the foreseyng wherof they ought to haue ben hedefully bent, doo without all care slouthfully wal∣lowe in delites: other some addicted to their gaine, doo set out to sale all lawes, priuileges, iudgementes, and grauntes: other somme spoile the poore communaltie of money whiche they may after waste vpon mad prodigall expendynges: other some exercise mere robberies, in pillyng of houses, defilyng of virgins and matrones, murtheryng of innocen∣tes: many can not be persuaded that suche shoulde be acknowleged for princes, whoes authoritie they ought to obey so farre as they may. For in so great haynous vnworthinesse, among doynges so much contrarie to the duetie not onely of a magistrate, but also of a man, they beholde no forme of the image of God whiche ought to shyne in a Magistrate: when they see no token of that minister of God, whiche was geuen for praise to the good and for vengeance to the euell: so neither do they also acknowlege such a Gouernor, whoes dignitie and authoritie the Scrip∣ture commendeth vnto vs. And truely this felyng of affection hath al∣way ben naturally planted in the myndes of men, no lesse to hate and abhorre tyrantes, than to loue and honor lawfull kynges.

[ 25] But if we loke to the worde of God, it will leade vs further, that we be subiect not only to the gouernement of those princes which execute their office to warde vs well and with suche faithfulnesse as they ought, but also of all them, which by what meane soeuer it be, haue the domi∣nion in possession although they performe nothyng lesse thā that which perteineth to the duetie of princes. For though the Lord testifieth that the magistrate is a speciall great gift of his liberalitie for, preseruyng of the safetie of men, and appoynteth to magistrates themselues theyr boundes: yet he dothe therwithall declare, that of what fort soeuer they be, they haue not their authoritie but from him: that those in dede, which rule for benefite of the cōmon weale, are true examplars and paternes of his bountifulnesse: that they that rule vniustly and wilfully, ar raysed

vp by hym to punishe the wickednesse▪ of the people: that all egally haue that maiestie wherwith he hath furnished a lawful power. I will procede no further, till I haue added some certayne testimonies or that point.* 1.848 Yet we nede not muche to labor to proue that a wicked King is the wrath of God vpon the earth, for asmuche as I thinke that no man will say the contrary, and otherwise there should be no more sayed of a Kyng than of a common robber that violently taketh away thy goods, and of an adoulterer that defileth thy bed, of a murtherer that seketh to kill thee, wheras the Scripture reckeneth all such calamities among the curses of God. But let vs rather tary vpō prouing that, which doth not so easily settle in the mindes of men: that in a most noughty man, & most vnworthy of al honor, if so that he haue the publike power in pos∣session, remayneth that noble and diuine power which the Lorde hath by his worde geuen to the ministers of hys righteousnesse & iugement: and therfore that he ought of hys subiectes to be had in as great reue∣rence & estimation, so much as perteineth to publike obedience, as they would haue the best King if he were geuen them.

First I would haue y^e Reders to perceiue and diligently marke that [ 26] prouidēce and singular doinges of God, which is in the Scripture not without cause so oft rehearsed vnto vs, in distributing of kingdomes & making Kinges whom it pleaseth him. In Daniel, it is sayd: The lorde chāgeth tymes & courses of tymes,* 1.849 he casteth away & maketh Kinges. Agayne: That y^e liuing may know that the Hiest is mighty in the king∣dome of men, & he shal geue it to whō he wil. With which maner of sen∣tences wheras the whole Scripture aboundeth, yet that same prophecy of Daniel specially swarmeth ful. Now what maner of Kyng was Na∣buchadonezar, he that conquered Hierusalem, it is sufficiently knowen, namely a strōg inuader and destroyer of other.* 1.850 Yet in Ezechiel the lord affirmeth that he gaue hym the lande of Egipt for the seruice y^t he had done to hym in wastyng it.* 1.851 And Daniell sayd to hym: Thou Kyng arte the Kyng of Kynges, to whome the Kyng of heauens hath geuen a mightie, and strong, and glorious kyngdome: to thee, I saye, he hath geuen it, and all the landes where dwell the children of men, the beastes of the wood, and fowles of the ayre: he hath deliue∣red them into thy hande, and hath made thee to beare rule ouer them. Agayne he sayed to hys sonne Belsasar: The hyeste God hath geuen to Nabuchadonezar thy father kyngdome and royaltie,* 1.852 honor and glory: and by reason of the royaltie that he gaue hym all peoples, tribes, and languages were trembling and fearfull at his sighte. When we heare that a Kyng is ordeined of GOD, let vs therof call to remembrance those heauenly warnynges concernyng the honoring & fearing of a Kyng: then we shal not dout to accompt a most wicked tyrant in the same place wherin the Lorde hath vouchesaued to set him. Samuell, when he gaue warnyng to the people of Israel, what maner of thyngs they shold suffer at the handes of their Kynges, sayd:* 1.853 This shalbe the right of the king that shall reigne ouer you: he shal take your sonnes and put them to his chariot, to make them his horsmen, & to plow his land, & reape his croppe, & to make instrumentes of warre. He shal take your daughters, that they may be his dressers of ointmen∣tes, his cookes & bakers. Your lāds, your vineyardes, & your best Oliue

plattes he shal take away and geue to his bonde seruantes. He shall take tithes of your sedes and vineyardes, and shall geue them to his eunuches and bonde seruantes. He shall take away your bonde men, your bonde women & your asses, and set them to his worke. Yea and he shall take tithes of your flockes: and ye shalbe his bonde seruantes. Uerily Kinges should not haue done this of right, whome the Law did very wel instruct to al continence: but it was called a right ouer the peo∣ple whiche it behoued them of necessitie to obey, and they might not re∣sist was if Samuell had sayd, The wilfulnesse of Kinges shall runne to such licenciousnesse, which it shall not be your part to resist, to whome this onely thing shalbe left, to obey their commaundementes and harkē to their worde.

[ 27] But chefely there is in Ieremie a notable place and worthy to be re∣mēbred, which although it be somwhat long, yet I wil be contēt to re∣hearse, because it most plainly determineth this whole question. I haue made the earth and men,* 1.854 sayth the Lorde, and the liuing creatures that are on the ouerface of the earth in my great strength and stretched out arme, and I wil deliuer it to hym whom it pleaseth in myne eyes. And now therfore I haue geuen all these landes into the hand of Nabucha∣dnezar my seruante, and all nations and great Kinges shal serue hym, tyll the tyme shall come of that lande. And it shalbe as a nation and a kingdome that hath not serued the Kyng of Babell, I wil visit that na∣tion in swerde, famine, and pestilence. Wherefore, serue ye the Kyng of Babell and lyue. We se with how greate obedience the Lorde wylled that cruell and proude tyrant to be honored, for no other reason but be∣cause he possessed the kingdome. And thesame was by the heauenly de∣cree, that he was set in the throne of the kyngdome, and taken vp into kingly maiestie, which it was vnlawful to violate. If we haue thys cō∣tinually before our myndes and eyes, that euen the worst Kynges are ordeyned by the same decree by which the authoritie of Kynges is sta∣blyshed: these seditious thoughtes shal neuer come into our mynde, that a Kyng is to be handeled according to his deseruinges, and that it is not mete that we shoulde shewe our selues subiectes to hym that doeth not on hys behalfe shewe hymselfe a Kyng to vs.

In vayne shall any man obiect that thys was a peculiar commaun∣demente to the Israelites. For it is to be noted with what reason the Lorde confirmeth it. I haue geuen (sayeth he) the kyngdome to Nabu∣chadnezar. Wherefore serue ye hym and lyue. To whome soeuer ther∣fore it shalbe certayne that the kyngdome is geuen, let vs not dout that he is to be obeyed. And so sone as the Lord aduaunceth any man to the royall estate, he therein declareth hys will to vs that he will haue hym reigne.* 1.855 For therof are generall testimonies of the Scripture. Salomō in the xxviii. Chapter. Many Princes are because of the wickednesse of the people. Againe Iob in the xii. chapter. He taketh away subiectiō frō Kinges, and girdeth them againe with the girdle. But thys being con∣fessed, there remayneth nothing but that we must serue and liue. There is also in Ieremie the Prophet an other commaundement of the Lord, wherin he commaundeth hys people to seke the peace of Babylō, whe∣ther they had ben led away captiue, and to pray to hym for it, because in the peace of it shoulde be their peace. Beholde the Israelites beyng

spoiled of al their goods, plucked out of their houses, led away into ex∣ile, and cast into miserable bondage, are commaunded to pray for the safetie of the Conqueror: not as in other places we are commaunded to pray for our persecuters: but that y^e kingdome may be preserued to him∣selfe and quiet, that they themselues may also liue prosperously vnder hym. So Dauid being already appointed Kyng by the ordinance of God, and annointed with his holy oyle, when he was without any hys deseruing vnworthyly persecuted of Saul, yet the hed of him that layed waite for hys lyfe, he estemed holy, which the Lord had hallowed wyth the honor of kingdome.* 1.856 Farre be it from me (sayd he) that I shoulde be∣fore the Lord do thys thyng to my Lorde the annointed of the Lorde, that I should laye my hande vpon hym, because he is the annointed of the Lord.* 1.857 Againe, My soule hath spared thee, and I haue sayd, I wyll not laye my hande vpon my Lorde, because he is the annointed of the Lord. Againe, Who shal lay his hande vpon the anointed of the Lord, and shalbe innocēt? So sure as the Lord liueth, vnlesse the Lord strike hym, or his day be come that he dye, or he goe down into battell: farr be it from me that I should lay my hande vpon the annointed of y^e Lorde.

Finally we owe this affection of reuerence yea and deuotion to all [ 29] our rulers, of what sort soeuer they be. Which I do therfore the oftener repete, that we may learne not to searche what the men themselues be, but take this for sufficiente, that by the will of the Lord they beare that personage, in which the Lord himself hath emprinted and engraued an inuiolable maiestie. But (thou wilt say) Rulers owe mutuall duties to their subiectes. That I haue alredy confessed. But if thou therupon cō∣clude, that obediences are to be rendred to none but to iuste gouerne∣mentes, thou art a foolish reasoner. For, husbandes also are bounde to their wiues and parentes to their children with mutuall duties.* 1.858 Lett parentes and husbandes depart frō their dutie: let parentes shew them∣selues so hard and vnpleasable to their children, whom they are forbid∣den to prouoke to anger, that with their peuishnesse they do vnmeasu∣rably wery them: let the husbandes most despitefully vse their wyues, whom they are commaunded to loue,* 1.859 and to spare them as weake ves∣sels: shall yet therefore either children be lesse obediēt to their parentes or wyues to their husbandes? But they are subiect both to euil parentes and husbandes and suche as do not their dutie. Yea, wheras all oughte rather to endeuor themselues not to looke behynde them to the bagge banging at their backe, that is, not to enquire one of an others duties, but euery man set before hym that which is his own dutie: this oughte chefely to haue place among those that are vnder the power of other. Wherfore if we be vnmercifully tormēted of a cruel Prince, if we be ra∣uenously spoiled of a couetous or ryotous Prince, if we be neglected of a slouthfull Prince,* 1.860 finally if we be vexed for godlinesses sake of a wic∣ked and vngodly Prince: let vs first cal to minde the remembrance of our sinnes, which vndoutedly are chastised with suche scourges of the Lord. Therby humilitie shal bridle our impatience. Let vs thē also call to minde this thought, y^t it perteineth not to vs to remedy suche euells▪ but this only is left for vs,* 1.861 y^t we craue y^e helpe of y^e Lord, in whoes hand are the hartes of Kinges, & the bowinges of kingdomes? He is y^e God that shal stande in the assemblie of gods, and shall in the middest iudge

the gods from whoes face al Kinges shal fal, and be broken, and al the iudges of the earth that shal haue not kissed his annointed, that haue written vniust lawes to oppresse the poore in iugemēt, and do violence to the cause of the humble,* 1.862 to make widowes a pray, and robbe the fa∣therlesse.

[ 30] And here both his maruelous goodnesse, power, and prouidence she∣weth it selfe: for somtyme of hys seruantes he raiseth vp opē reuēgers, and furnisheth them with hys commaundement, to take vengeance of their vniust gouernement, and to deliuer hys people many wayes op∣pressed out of miserable distresse: sometyme he directeth to the same end the rage of men that entēde and goe about an other thing. So he deli∣uered the people of Israel out of the tirannie of Pharao, by Moses: and out of the violence of Chusam king of Syria, by Othoniel: and oute of other thraldomes, by other kynges or Iudges. So he tamed the pryde of Tyrus, by the Egyptians: the insolence of the Egyptians, by the As∣syrians: the fercenesse of the Assyrians,* 1.863 by the Chaldees: the boldnesse of Babilon, by the Medians, and by the Persians when Cyrus hadde subdued the Medians. And the vnhākefulnesse of the Kinges of Iuda and Israel, and their wicked obstinatie toward his so many benefites, he did beate downe and bryng to distresse sometyme by the Assyrians, somtyme by the Babilonians, albeit not al after one maner. For, y^e first sort of men when they were by the lawful calling of God sent to do such actes: in taking armure against Kinges, they did not violate that maie∣stie which is planted in Kinges by the ordinance of God: but being ar∣med from heauē they subdued the lesser power with the greater: like as it is lawful for Kings to punish their Lordes vnder them. But these la∣ter sort, although they wer directed by the hand of God whether it plea∣sed him, and they vnwittingly did his work, yet purposed in their mind nothing but mischefe.

[ 31] But howsoever the very doinges of men be iudged, yet the Lord dyd as wel execute hys worke by them, when he did breake the bloody scep∣ters of proude Kinges, and ouerthrew their intolerable gouernemētes. Let Princes heare & be afrayde. But we in the meane tyme must take greate hede, that we do not despise or offende that authoritie of Magi∣strates ful of reuerend maiestie, whiche God hath stablished with most weighty decrees, although it remaine with moste vnworthy men, and which doe with their wickednesse, so muche as in them is, defyle it. For though the correcting of vnbridled gouernement by the reuengemente of the Lorde, let vs not by and by thynke that it is committed to vs, to whom there is geuen no other commaundement but to obey and suffer. I speake alway of priuate men. For if there be at thys time any Magi∣strates for the behalfe of the people, (such as in olde time wer y^e Ephori, that were set against the Kinges of Lacedomonia or the Tribunes of y^e people, against the Romane Cōsuls: or the Demarchi, against the Se∣nate of Athenes: & the same power also which paraduēture, as thinges are now, the three estates haue in euery realme, when they holde their principal assemblies) I do so not forbidde them according to their office to withstande the outraging licentiousnesse of Kinges,* 1.864 that I af∣firme that if they winke at Kinges wilfully raging ouer and treading down the poore communaltie, their dissembling is not without wycked

breache of Faith, because they deceitfully betray the libertie of the peo∣ple, wherof they know themselues to be appointed protectors by the or∣dinance of God.

But in that obedience whiche we haue determined to be due to the [ 32] authorities of Gouernors, this is alway to be excepted, yea chefely to be obserued, that it do not leade vs away from obeying of hym, to whoes wil y^e desires of al Kinges ought to be subiect, to whoes decrees al their cōmaundementes ought to yelde, to whoes maiestie their maces ought to be submitted. And truely how vnorderly were it, for the satisfieng of men to runne into his displeasure for whom men themselues are obey∣ed? The Lord therfore is the King of Kinges: who, whē he hath opened hys holy mouth, is to be heard alone for altogether and aboue al: nexte to hym we be subiect to those men that are set ouer vs: but no otherwise than in hym. If they commaunde any thing against him, let it haue no place and let no accompt be made of it: neither let vs herein any thing stay vpon al that dignitie wherewith the Magistrates excell, to whiche there is no wrong done, when it is brought into order of subiection in comparison of that singular and truely soueraigne power of God.* 1.865 After thys reason Daniell denied that he had any thyng offended against the Kyng, when he obeyed not hys wicked proclamation: because the King had passed his boundes, and had not only ben a wrong doer to men, but in lifting vp hys hornes against God he had taken awaye power from hymselfe. On the other side the Israelites are condemned, because they were to much obedient to the wicked commaundemēt of the King.* 1.866 For when Ierobeam had made golden calues, they forsaking the temple of God, did for his pleasure turne to newe superstitions. With like light∣nesse their posteritie inclined thēselues to the ordināces of their Kings. With this the Prophet sharply reprocheth them, that they embraced the commmaundementes of the Kyng: so farr is it of, that the pretense of humilitie may deserue prayse, wherwith the flatteres of the court do co∣uer themselues and deceiue the simple, while thei say that it is not law∣full for them to refuse any thyng that is commaunded them of their Princes: as though God had resigned hys right to mortal men, geuing them the rule of mankinde: or as though the earthly power were mini∣shed, when it is made subiect to the author of it, before whome euen the heauenly powers do humbly tremble for feare. I know how greate and how present perill hangeth ouer thys constantie, because Kinges doe most displeasantly suffer themselues to be despised, whoes displeasure (sayth Salomon) is the messenger of death. But sith this decree is pro∣claimed by the heauenly harald Peter.* 1.867 That we ought to obey God ra∣ther than men, let vs comfort our selues with thys thoughte, that we then performe that obediēce which the Lord requireth, when we suffer any thing rather whatsoeuer it be,* 1.868 than swarue from Godlinesse. And that our courages shold not faint, Paul putteth also an other spurre to vs. That we were therefore redemed of Christ with so great a price as our redemption cost hym, that we should not yelde our selues in thral∣dome to obey the peruerse desires of men, but much less should be bond to vngodlynesse.

Prayse be to God. T.N.

Notes

• * 1.1

  Eph. iiii.xi.
• * 1.2

  Ma. x.ix. Gal. viii.xxvi.
• * 1.3

  Ep. i.xiii.
• * 1.4

  i. Kin. xix.xviii.
• * 1.5

  Acte, iiii, xxxi. Eph, iiii.iiii.
• * 1.6

  Ioel, ii.xxxii. Abd. xv••i. Ps. xl.vi, vi.
• * 1.7

  Mat. xxii.xxx. Es. xxxvii xxxi. Ioel, ii, xxxii.
• * 1.8

  Eze. xiii.ix.
• * 1.9

  Psa, cvi, iiii.
• * 1.10

  Eph. iiii.xi.
• * 1.11

  Esa, lix, xxi,
• * 1.12

  Rom. x.xvii.
• * 1.13

  Ps. cxxxii xiiii. Psa. lxxx.ii.
• * 1.14

  ii. Cor. iiii vii.
• * 1.15

  Leui. xi•• xxxi.
• * 1.16

  Psa. cxv.iii. i. Cor. iii.vi,
• * 1.17

  Exod. xx.xxiiii.
• * 1.18

  Ps. cxxxii vii. Ps, xcix, vi. Para. xxviii, ii, Acte. vii.xlviii,
• * 1.19

  Mal. ••iil.vi, Ioh. xv.xvi. i. Pete. ••.xxiii. i. Cor. liii xv. i. Cor. ix.ii. ii. Cor. iii vi. i Cor. ii.iiii. Ga. iii ••••.i, Cor. iii.ix.
• * 1.20

  i. The. iii v. Ga. ii.viii
• * 1.21

  i Cor. iii.vii.
• * 1.22

  ii. Tim. ii xix.
• * 1.23

  Homel. in Ioan. 45.
• * 1.24

  Math. xviii.xx.
• * 1.25

  i Ti. iii.xv.
• * 1.26

  Eph. v.xxvii. Ephes. i.xxiii.
• * 1.27

  Phili. iii.xix.
• * 1.28

  i. Corin. xiiii.xxx.
• * 1.29

  Mat. xiii.xlvii. Mat. xiii.xxiii. Math. iii.xii.
• * 1.30

  i. Cori. i.xi. &. iii.iii &. v.i. &. vi vii. et. ix.i. &. xv.xii.
• * 1.31

  Galat. i.
• * 1.32

  i. Cor. v.ii.
• * 1.33

  i. Cor. xi.xviii.
• * 1.34

  i. Cor. xi.xxix.
• * 1.35

  Contra par. lib. in. cap. i.
• * 1.36

  E••usd. lib. ca. ii.
• * 1.37

  Eph. v.xv.
• * 1.38

  Ioel. iii.xvii. Esa. xxxv viii.
• * 1.39

  Psalme. lxxxix.iiii Psalm. ••xxxii.xiii Hie. xxxi.xxxv.
• * 1.40

  Lib. iii. epist. 5.
• * 1.41

  Esay xxx iii.xiiii.
• * 1.42

  Ose. ii.xviii.
• * 1.43

  Io. xxxiii.viii.
• * 1.44

  Mat. xvi.xix.••.xviii xv••••i Iohn. xx.xxiii. 1. Cor. v.xx.
• * 1.45

  Act. xx.xx
• * 1.46

  Mat. vi.xi
• * 1.47

  Gen. xxx.vii.xviii.
• * 1.48

  Gen. xi••i.xxvii. Ge. xxxiiii.xxv. Ge. xxxv.••••••. ••••ne. xxx••••••.xvi. ii. Sam. xi.iiii.••.xv.
• * 1.49

  〈◊〉〈◊〉. xxx.iii
• * 1.50

  Iere. i.ii•• ••.xii.
• * 1.51

  Eze. xviii xxiii.••.xxiii. i. Ki. viii xlvi.
• * 1.52

  iiii.xxviii iii.
• * 1.53

  Tit. i.ix. &. iii.iiii. ii. Tim. i.ix. Math. x.xxxiii. Mar. vi.xxxviii. Mat. xxvi xxxix. ii. The. iii.vi. ••••••t. viii.xvii. Gal. i.vi, &. iii i. &. iiii.ix. ii Cor. xii.xxi.
• * 1.54

  Ps. lxxxix xxxii.
• * 1.55

  Leui. iiii
• * 1.56

  Ep. ii.xx.
• * 1.57

  i. Tim. iii xv.
• * 1.58

  Hier. vii.iiii.
• * 1.59

  Eze. x.iiii
• * 1.60

  Gal. iiii.xxii.
• * 1.61

  Gen. xxi.x.
• * 1.62

  Ro. ix.vi.
• * 1.63

  Ad Vina cen epist. xlvii.
• * 1.64

  Ioh. xviii xxxvii. Iohn. x.xiiii.
• * 1.65

  Ephes. ii.xx.
• * 1.66

  Ioh. viii.xlvii.
• * 1.67

  Lib que sti. euāg. secund. Math.
• * 1.68

  Eph. iiii.v. Philip. ii.ii. et. v.
• * 1.69

  De sim∣p•• praesa.
• * 1.70

  Ioh. ••vi.ii▪
• * 1.71

  Exo. xxix ix.
• * 1.72

  〈◊〉〈◊〉. x••i.••xxi.
• * 1.73

  i. Tim. ••ii xv••
• * 1.74

  Ma••. xvi.xix & xviii xviii. Iohn. xx.xxiii.
• * 1.75

  Dani. ix.xxvii. ii. Thess. ••••.iiii.
• * 1.76

  Mathe. xxvi.xi.
• * 1.77

  Augusti. lib. i. de doctrin. christi.
• * 1.78

  ii. Corin. iiii.vii••
• * 1.79

  Eph. iiii.iiii.
• * 1.80

  Eph. iiii.x.
• * 1.81

  Eph. iiii.xii.
• * 1.82

  Esa. lii.vii. Math. v.xv & xiiii. Luke. x.xvi. ii. Corin. iiii.vi. ii. Cor. iii ••x.
• * 1.83

  ii. Cor. iii ix.
• * 1.84

  Act. x.iii. Act. ix.vi
• * 1.85

  ii. Cor. xii ii.
• * 1.86

  Eph. iiii.xii,
• * 1.87

  Mar. xvi.xv.
• * 1.88

  Rom. xv.xix. &. xx
• * 1.89

  Eph. iiii.xi.
• * 1.90

  Luk. x.i.
• * 1.91

  Luke. xi.
• * 1.92

  Luke. vi.xiii. Gala. i.i.
• * 1.93

  Rom. xvi ••••••.
• * 1.94

  Math. x.i.
• * 1.95

  Math. xxviii.ix.
• * 1.96

  i. Corin. i••••i.i. Tit. i.ix.
• * 1.97

  Ac. xx.xx.
• * 1.98

  Acte. xx.xxxi.
• * 1.99

  Eze. xiii.xvii.
• * 1.100

  i. Cor. ix.xvi.
• * 1.101

  Act. xiiii.xxii. Tit. i.v. Phi. i.i.
• * 1.102

  Colo. iiii xvii. Act. xx.xviii.
• * 1.103

  Tit. i.v. Phi. i.i. Ac. xx.vii Rom. xii.vii. i. Cor. xii.xxviii.
• * 1.104

  Rom. xii.viii.
• * 1.105

  Ro xii.ix.
• * 1.106

  i Tim. v.x.
• * 1.107

  Ac. vi.iii.
• * 1.108

  i. Cor. xli vi••.
• * 1.109

  Tit. i.ix. ii. Timo. iii▪i.
• * 1.110

  Luk. xxi.xv. &, xxiiii xl.x. Mar. xvi.xv. Ac. i.viii, i. Tim. v.xxii.
• * 1.111

  Ac. i.xiii.
• * 1.112

  Ca. i.xii.
• * 1.113

  Gal. i.i.
• * 1.114

  Ac. xiii.ii.
• * 1.115

  Acte. i.xxiii.
• * 1.116

  Tit. i.v.
• * 1.117

  i. Tim. v.xxii.
• * 1.118

  Act. xiiii.xxiii.
• * 1.119

  ••ru. viii.vi. Num. xx.xxvi. Act. i.xv. &, vi.ii.
• * 1.120

  Ge. xlviii xiiii. Mat. xix.xv. Ac. xix.vi.
• * 1.121

  Act. v••▪v•• & xiii.••ii.
• * 1.122

  ii. Tim. i.vi.
• * 1.123

  i. Ti. ••iii.xiiii.
• * 1.124

  In Esa. cap. 9.
• * 1.125

  Episto. ad Eua.
• * 1.126

  ••it. i.ix.
• * 1.127

  Episto. ad E••••.
• * 1.128

  Epi. iiii. Homel. in Eze. Actes. xx.xvi.
• * 1.129

  Cap. xxxv
• * 1.130

  Epist. ad Nepot.
• * 1.131

  Epist. 10 lib. i.
• * 1.132

  i. Tim. iii.ii.
• * 1.133

  Tripar. hist. lib. v. Lib. xi. ca. xvi.
• * 1.134

  Ad Ne∣potia.
• * 1.135

  Lib. ide offic. ca. 28.
• * 1.136

  Lib. 5. e∣pi. xxxi. & xxxii▪
• * 1.137

  •••• ••et. v. ••i••.
• * 1.138

  i. 〈◊〉〈◊〉 iii.i••.
• * 1.139

  Lib. 2. epist. ••.
• * 1.140

  Episto. 90. cap. 2
• * 1.141

  Epist. 10 Theod. lib. 4. ca 20.
• * 1.142

  Cap. 1••.
• * 1.143

  Episto. lxxxvii.
• * 1.144

  Lib. ii. Ep. lxix
• * 1.145

  Distin. xxiii. Cap. In nomine
• * 1.146

  Epi. v. Lib. i.
• * 1.147

  Epi. iiii lib. i.
• * 1.148

  Lib. ii. Ep. lxix xlvi.
• * 1.149

  i. Timo. iii.i.
• * 1.150

  Dist. lxx cap. i.
• * 1.151

  Epi. 11. lib. 3.
• * 1.152

  Act. xx.xxiii.
• * 1.153

  i. Cor. iiii xxi.
• * 1.154

  Homil. xvii.
• * 1.155

  Math. v.xiiii.
• * 1.156

  Psalme. lxxii.x. Esa. lii.i. ••••. lx.vi.
• * 1.157

  Tit. i.vii.
• * 1.158

  Conciliū Carthag. iiii. cap. xiiii & xv
• * 1.159

  Hebr. vii.xii.
• * 1.160

  Mat. xvi.xviii. Ioh. xxi.xv.
• * 1.161

  i. Pe. v.ij.
• * 1.162

  Iohn. xx.••xiii.
• * 1.163

  ii. Cor. v, xviii. & x.xvi.
• * 1.164

  Mat. xviii xx. Iohn. xx.xxiii.
• * 1.165

  De sim. cleri.
• * 1.166

  Homil. in Ioh. l. Homil. xi.
• * 1.167

  Mat. xvi.xviii.
• * 1.168

  Eph. ii.xx
• * 1.169

  i. Pe. ii.v.
• * 1.170

  Ioh. i.xl. ••.xlii.
• * 1.171

  Mat. xvi.xvi.
• * 1.172

  i. Cor. iii.xi.
• * 1.173

  Act. xv.v.
• * 1.174

  i. Pet. v.i.
• * 1.175

  Ac. xi.iii.
• * 1.176

  Acte. viii, xxiiii.
• * 1.177

  Gala. i.xviii. &. ii.viii.
• * 1.178

  Eph. iiii.xv.
• * 1.179

  Ep. i.xxii. &. iiii.xv, &. v.xiii. Colos. i.xviii. &. ii.x.
• * 1.180

  Eph. iiii.x.
• * 1.181

  Eph. iiii.vii &. xi.
• * 1.182

  Deute. xxxiiii.v.
• * 1.183

  x••••. que∣s••••. i. cap.
• * 1.184

  Gal. ii.ix.
• * 1.185

  Gala. i.xviii. Gal, ii.i.
• * 1.186

  Ro. xv.xv
• * 1.187

  Ro. xvi.ii
• * 1.188

  Acte. lass. xvi.
• * 1.189

  Phi. ii.xx.
• * 1.190

  ii. Timo. iiii.xvi.
• * 1.191

  Aug. ad Sannar.
• * 1.192

  De sim∣pl••. pre.
• * 1.193

  The coū∣sell at A∣quile••a.
• * 1.194

  Lib. 2. Epist. 2. & lib. 4. Epist. 6.
• * 1.195

  cap. xlvii
• * 1.196

  Epist. ad Euag.
• * 1.197

  Lib. 4. epistol. lx••vi. ••auri∣cio Au∣gusto. Lib. ••iii. epist••l. lx 〈◊〉〈◊〉. Ces••an∣tia. 〈◊〉〈◊〉 Li•• 4 E∣p•••••• ••0.
• * 1.198

  Lib. iiii. ep. lcxviii Ariano Diacono Lib. vii. epistol. cxciiii. Maurie. August. Lib. vi. e∣pistol. c••xxxviii.
• * 1.199

  Lib. iiii. epistol. lxxvi.
• * 1.200

  Lib. vii. epistol. l.xix.
• * 1.201

  Li. ii. epi¦sto. lxviii. & lxx.
• * 1.202

  Lib. i. e∣pist. 25. Lib. 6. e∣pist. 169. lib. i. epi¦sto. 24.
• * 1.203

  Epist. 13. lib. 3. Ad pōp. contra epi. Ste∣pha.
• * 1.204

  Tripar. hist. li. 4
• * 1.205

  2. quest. cap. 4.
• * 1.206

  Augus. epist. 162
• * 1.207

  Dist. xii cap. Sa∣crosa••ct.
• * 1.208

  Vide e∣pist. 85. Epist. 83
• * 1.209

  Episto. lxxxix.
• * 1.210

  Lib. i. Episto. lxviii.
• * 1.211

  Libr. ii. Epi. vl••. lib. vii. epi. lxiii••
• * 1.212

  lib. ii. Episto. xxxvii. Epi. xvi
• * 1.213

  Li i. ep. v.
• * 1.214

  Lib. i. epi. vii. &. xv.
• * 1.215

  Dist. lxxx. CaP. vi.
• * 1.216

  Cap. i.
• * 1.217

  Socra. hist. tri•• part. lib. ix. cap. xiii. Decret. xxii. dist
• * 1.218

  Lib. vil. Episto. xxx.
• * 1.219

  Lib. i. de consi. ad Euge.
• * 1.220

  Lib. iii.
• * 1.221

  Decre••. xvii. quest. iii. cap. Ne∣mini. Innocēt ix. que. •• cap. ne∣mo. Sym ix. que. •• Cap. Aliorū. Auther. Ibid. ca. facta.
• * 1.222

  Ibidi. ca Ant.
• * 1.223

  Lib. iiii. Ep. xcii
• * 1.224

  Lib. vii. Episto. xxviii.
• * 1.225

  Libro. i. Epist. v.vii. &. xxv. &. alibi.
• * 1.226

  ii. Thess. i••.iiii. Dan. vii.xxv.
• * 1.227

  Euseb. lib. iii. cap. 5.
• * 1.228

  Luc. •••••••• xxxii.
• * 1.229

  Gerson whiche lyued thē
• * 1.230

  Luc. x••••••.xxxii.
• * 1.231

  Mat. ••vi ••••iii.
• * 1.232

  ii. Thess. i.iiii.
• * 1.233

  Lib. iiii. epist. xxv. & lv. Lib. v. e∣pist. vii. Mala. ii.viii.
• * 1.234

  ii. Cor. x.viii. &. xiii x.
• * 1.235

  Mat. xvii v.
• * 1.236

  Exod. iii.iiii.
• * 1.237

  Exo. xiiii xxxi. Deuter. xvi.ix.
• * 1.238

  Mala. ii.iiii.••••.vi.
• * 1.239

  Deu. xvii x.
• * 1.240

  Ezec. iii.xvii.
• * 1.241

  Hie. xxiii.xxviii.
• * 1.242

  Esa. vi.v. Ioh. i.vi.
• * 1.243

  Esay. vi.v. Iere. i.vi.
• * 1.244

  Iere. i.••.
• * 1.245

  Ma xxviii ix.
• * 1.246

  Ioh vii.xvi.
• * 1.247

  Mat. xi.xxvii.
• * 1.248

  Mala. ii.vii.
• * 1.249

  Mal. iiii.iiii,
• * 1.250

  Heb. i.i.
• * 1.251

  Mat. xvii.v.
• * 1.252

  Iohn. iiii.xxv.
• * 1.253

  Mathe. xxviii.xx.
• * 1.254

  Mat. xxiii viii.
• * 1.255

  Ioh xiii••.xxvi. &. xvi.xiii.
• * 1.256

  i. Pe. iiii.xxi.
• * 1.257

  ii. Cor. x.iiii.
• * 1.258

  i. Cor. i.xiiii.
• * 1.259

  i. Cor iii.xiiii.xxix.
• * 1.260

  Rom. x.
• * 1.261

  Math. xxviii xx. Ioh. xiiii.xvi.
• * 1.262

  i. cor. i.xii.
• * 1.263

  Eph. i.xviii.
• * 1.264

  Phi. iii.xi
• * 1.265

  Ephe. v.xxv. i. Tim. iii xv.
• * 1.266

  Eph. iiii.xi.
• * 1.267

  Ioh. xvi.vii. &. xiii.
• * 1.268

  Sermo. de sanc, to & a∣dorand. Spiri. Iohn. xii.l. &. xiiii.x
• * 1.269

  Ioh. xvi.xii.
• * 1.270

  Hom. in Ioh. xcvi
• * 1.271

  Mat. xviii xvii.
• * 1.272

  Histo. eccle. li. •• Cap. v.
• * 1.273

  Mat. xviii xx.
• * 1.274

  Deu. iiii ii. Reuela. xxii.xviii.
• * 1.275

  Malac. ii.vii.
• * 1.276

  Esa. lvi.x
• * 1.277

  Osee. ix.viii. Hiere. vi.xiii.
• * 1.278

  Hier. xiiii ii••i.
• * 1.279

  Eze. xxii.xxv.
• * 1.280

  ii. Pet. ii.
• * 1.281

  Math. xxiiii.xi. &. xxiiii. ii. Thess. ii.iiii.
• * 1.282

  Actes. xx.xix.
• * 1.283

  ••acha. xii.iiii.
• * 1.284

  Hie. xviii xviii.
• * 1.285

  Hier. iiii.ix.
• * 1.286

  Eze. vii.xxvi. Mich. iii.vi.
• * 1.287

  i. Kin. xxii vi. et. xxii.
• * 1.288

  Ioh. xi, xlvi••.
• * 1.289

  ii. The•• ii.iii.
• * 1.290

  Ios. i.vii.
• * 1.291

  Hic. xxiii.xvi. Mat. vii.xv. i. Iohn. iiii.i. Mat. xv.x.
• * 1.292

  i. Cor iii.xiiii.xxix.
• * 1.293

  Mat. xxvi xxvi.
• * 1.294

  i. Timo. iiii i. Heb. xiii.iiii.
• * 1.295

  Mat. xxiii vi.
• * 1.296

  i. Cor. vii.xxv.
• * 1.297

  Ro. xiii.i.
• * 1.298

  Ro. ii.xv.
• * 1.299

  i. Pet. iii.xxi.
• * 1.300

  Heb. x.ii.
• * 1.301

  ii. Tim. i.v.
• * 1.302

  Act. xxiiii xvi.
• * 1.303

  i. Cori. x.xxviii.
• * 1.304

  Ro. xiii.i
• * 1.305

  Iam. iiii.xii.
• * 1.306

  Esa••e. xxxiii.xxii.
• * 1.307

  i. Pe. v.ii
• * 1.308

  Col. i.vi.i
• * 1.309

  Col. ii.xx. 〈◊〉〈◊〉. v.i.
• * 1.310

  Ga. iiii.ix
• * 1.311

  Colos. ii.xxiii.
• * 1.312

  Ad Ian. Episto. cxix.
• * 1.313

  Coloss. ii.xx.
• * 1.314

  Episto. Cxviii. ad Ia∣nuar.
• * 1.315

  Gal. iiii.i.
• * 1.316

  Hier. vii.xxii. Esa. lv.ii &. xxix.xiii
• * 1.317

  Mat. xv.ix.
• * 1.318

  Esa. xx••••.xiii.
• * 1.319

  Acts. xv.xx. &. xxix.
• * 1.320

  Deut. ••••••.xxxii. Pro. xx••.vi.
• * 1.321

  Hier. vii, xxii:
• * 1.322

  Hier: xi. i: Samu. xv.xxii.
• * 1.323

  Episto. cxviii.
• * 1.324

  Episto. cxviii. ad ••anu.
• * 1.325

  i. Corin. xiii.••
• * 1.326

  Esa. xxix.xiii.
• * 1.327

  Mat. xv.ix.
• * 1.328

  ii. Ki. xxiii
• * 1.329

  ii. King. xvi.x.
• * 1.330

  ii. Ki. xxi.iii.
• * 1.331

  Colos. ••i.iiii.
• * 1.332

  i. Samu. vii.xvii.
• * 1.333

  〈◊〉〈◊〉. xiii.xix.
• * 1.334

  Iud. viii.xxvii.
• * 1.335

  Mat xxiii iii. &. xvi.vi.
• * 1.336

  In Ioh. ••••act. xl••••••.
• * 1.337

  i. Corin. xiiii.xl.
• * 1.338

  i. Cor. xi.xxi. &. v.
• * 1.339

  i. Corin. xiiii.xxxiiii.
• * 1.340

  i. Corin. xiiii.xl.
• * 1.341

  i. Cor. xi.xvi.
• * 1.342

  i. Cor. xii xxi. Rom. xii.viii.
• * 1.343

  i. Tim. v.xvii.
• * 1.344

  Iohn. xx.xxiii. Mat. xvi.xix.
• * 1.345

  Mat. xviii xvii.
• * 1.346

  Episto. xxxii. ad Valent.
• * 1.347

  ii. Cor. x.iiii.
• * 1.348

  i. Cor. •••• xii.
• * 1.349

  Episto 14. e•• ix. lib. ii.
• * 1.350

  In. v. ca¦pi. i. ad Tim.
• * 1.351

  Mat. xx.xxv. Luc. xii.xxv.
• * 1.352

  Ex. xviii.xvi.
• * 1.353

  Homil. de Basil. tradend.
• * 1.354

  Mat. xx.xxv. Lu. xxii.xxv.
• * 1.355

  Lu. xii.xiiii,
• * 1.356

  Act. vi.ii.
• * 1.357

  ii. Cor.
• * 1.358

  Lib. De con∣sid. 25.
• * 1.359

  Cōcilliū Arclatēs.
• * 1.360

  Epist. v lib. ii. Epi. 20. lib. iii. Epi. 61. lib. 2. Epis. 31. lib. 4. Episto. xxxiii••. lib. iiii.
• * 1.361

  Reg. lib. 4. ca. 88.
• * 1.362

  Ezechl. xxxiiii.iiii
• * 1.363

  i.31.
• * 1.364

  Homel. de basi•• lic. trad.
• * 1.365

  Lib. 3. Epi. 20.
• * 1.366

  Lib. 1•• Epi. 4••.
• * 1.367

  Lib. 4. Episto. xxxii. & xxxiiii.
• * 1.368

  Lib. vii, Episto. xxxix.
• * 1.369

  A••••. xx.xx &. xxvi.
• * 1.370

  Mathe. xviii.xv. & xvii.
• * 1.371

  Mathe. xviii.xv. i. Tim. v.xx.
• * 1.372

  Gala. ii.xiiii.
• * 1.373

  i. Cor. v.iiii.
• * 1.374

  Mat. xvi.xix. & xviii.xviii. Iohn. xx xxiii.
• * 1.375

  Eph. v xxv.
• * 1.376

  Colos. i.xxiiii.
• * 1.377

  Homi. In Ma∣the. 3. Eze. iii.xviii. &. xxxiii.x.
• * 1.378

  i. Cor. v.vi. ••. xi.
• * 1.379

  ii. Thes. iii.xiiii.
• * 1.380

  i. Cor. v.v Aug. de. verb. aposto. hem. lviii.
• * 1.381

  1. Cor. v.v
• * 1.382

  Epi. ii. Lib. i. Lib. iii. Ep. xiiii. &. xxvi.
• * 1.383

  Ambro. in lib. i. Epi. iii. in. orat. habita in fune▪ Theo∣dosii.
• * 1.384

  ii. Corin. ii.vii.
• * 1.385

  Ad Cor. Ep. xxxi Lib. i.
• * 1.386

  Mathe. xviii.xviii.
• * 1.387

  ii. Thess. iii.xv.
• * 1.388

  Lib. ii. contra parm. capi. i.
• * 1.389

  Lib. iii. cap. i.
• * 1.390

  Cap. 2.
• * 1.391

  Cap. 1.
• * 1.392

  Mat. xiii.xxix.
• * 1.393

  ii. Cor. xi.xiiii.
• * 1.394

  Lib. iii. contra parm. cx•• Pi.ii.
• * 1.395

  i. Cor. v.vii. Eph. iiii.ii.
• * 1.396

  Acts. xiiii iii. Act. xiiii xxiii.
• * 1.397

  Luke ii.xxxvii.
• * 1.398

  Nehe. i.iiii. i. Cor. vii v.
• * 1.399

  Ioel. ii.xxv.
• * 1.400

  i. Samn. vii.vi. ••t. xxxi.xiii. ii. Kin. i.xii.
• * 1.401

  Ion. iii.v.
• * 1.402

  Math. ix.xv: Luke. v.xxxiiii.
• * 1.403

  Ioel. ii.x.ii.
• * 1.404

  Esase. ••viii.v.
• * 1.405

  Lib. ii. de mor Ma¦nich cap. xiii & lib xx. cōtra Faust.
• * 1.406

  Mathe. ••iii.ii.
• * 1.407

  Exod. xxiiii.xviii. et xxxiiii.xxviii.
• * 1.408

  i. Kings. xix.vi.
• * 1.409

  Ad Ne∣potian.
• * 1.410

  i. Tim. iii.ii. &. i.vi. i. Timo▪ iiii.iii.
• * 1.411

  Sirituis ad epis∣cop. his∣pansarū.
• * 1.412

  Heb. xiii.iiii.
• * 1.413

  i. Corin. ix.v.
• * 1.414

  Histo. tripart. Lib. ii. ca▪ xiiii.
• * 1.415

  Homel de inuēt. crucis.
• * 1.416

  Colo. ii.xxiii.
• * 1.417

  Ro. xiiii.xxiii.
• * 1.418

  Concil. Arausi. cap. xi. Rom. xii.iii. i. Cor. xii.xi.
• * 1.419

  Act. xxiii.xii.
• * 1.420

  Iud. x••.xxx.
• * 1.421

  Gene. ii.xviii.
• * 1.422

  Heb xiii.iiii. Iob.ii.ii.
• * 1.423

  Gene. xxviii.xx.
• * 1.424

  Psa. xxii.xxvii. &. lvi.xiii. &. cxvi xiiii.xviii.
• * 1.425

  Epi. ••1.
• * 1.426

  Epi. 76.
• * 1.427

  De mor. eccles. ca∣thel. cap. xxxi.
• * 1.428

  Ibidē. ca. xxxiii. Tit. ••. x••
• * 1.429

  i. Cor. vi.xiii.
• * 1.430

  De opere monach.
• * 1.431

  Math. v.xiiii.
• * 1.432

  Mat. xix.xxi.
• * 1.433

  i Cor. xiii iii.
• * 1.434

  Coloss. iii xiiii.
• * 1.435

  Luke. x.xxv.
• * 1.436

  Ro. xiiii.xxiii. Deu••er. xxxi.xvii. Psal. cvi; xxxvii;
• * 1.437

  Mat. xix.xi.
• * 1.438

  i. Cor. vii.ix.
• * 1.439

  Epi. ••••.
• * 1.440

  i. Tim, ••▪ xii.
• * 1.441

  Ro. xiiii xxiii.
• * 1.442

  Gal. iii.iii
• * 1.443

  Eph. i.ix. & .iii.ii.
• * 1.444

  Colos. i.xxvi. i. Tim. iii xvi.
• * 1.445

  Epi. v. ad. Mar¦cel.
• * 1.446

  Homel. 60. ad po¦pulum.
• * 1.447

  Hom. in Ioh. xiii
• * 1.448

  Ro. x.viii. Act. xv.ix. i. Pet. iii.xxi.
• * 1.449

  Ro. iiii.xi
• * 1.450

  Gene. vi.xviii. &. ix.ix. &. xvii.xxii.
• * 1.451

  In Iohn. Homel. 89. Libr. 19. con. fau.
• * 1.452

  Gala iii.xxvii. i. Cor. xii.xii.
• * 1.453

  Luk▪ xvii.v.
• * 1.454

  Marke. ix xxiiii.
• * 1.455

  Act. viii.xxxvii.
• * 1.456

  Eph. iiii.xiii.
• * 1.457

  Psal. cxix x. et. cxi.i. &. cxxxviii i. Psal. xii.iii.
• * 1.458

  Mat. xiii.iiii. Luc. viii xv.
• * 1.459

  i. Cor. ii.iiii. i. Cor. iii.vi.
• * 1.460

  i. Cor. iii.vi.
• * 1.461

  Genes. xxxiii.
• * 1.462

  Ephe. ii.xii.
• * 1.463

  Lib. iiii. de qu••st. ver ••••sta. Lib. v de bap•• cō∣tra Dona ca. xxiiii.
• * 1.464

  De bapt. paruu. In psal. lxxvii.
• * 1.465

  In Iohā. homel. xxv.ii.
• * 1.466

  Lib. i. sent. dist. i.
• * 1.467

  Homi. in Iohan. xxvi.
• * 1.468

  Lib. iii. de doctri Christi. cap. ix.
• * 1.469

  Questio. vet. testa. lib iii ca. lxxxiiii.
• * 1.470

  Gens. ii.xvii. &. iii.iii. Gene. ix.xiii.
• * 1.471

  Gene. xv.xvii. Iudg. vi.xxxvii.ii. Kinge. xx.ix. Esay. xxxvii••.vii
• * 1.472

  Lib. ix. contra. faust. Manich. cap. 11,
• * 1.473

  Ge. xvii.x Leuit. Mathe. xxviii.xix. &. xxvi.xxvi.
• * 1.474

  1. Cor. i.xx
• * 1.475

  Gen. xxii.xxviii.
• * 1.476

  Gala. iii.xvi. Ro. iiii.xi
• * 1.477

  Heb. ix.i.
• * 1.478

  i. Ioh, i.vii Reue, i, v
• * 1.479

  Heb, iiii, xiiii, &, v, v, &, ix ••i, Phili, ii, viii. Rom. v.xix.
• * 1.480

  i. Iohn. v xi.
• * 1.481

  Ioh. xix.x••x.iii. Homil. in Iohn. xx.
• * 1.482

  Colos. ii.xvii.
• * 1.483

  〈◊〉〈◊〉. x.iii
• * 1.484

  ••o. iiii.xi
• * 1.485

  He. x.x.i,
• * 1.486

  i. Gor, x, v
• * 1.487

  i. Pet. iii.xxi. Col. ii.xi.
• * 1.488

  Iohn. vi.xxvii.
• * 1.489

  In pro∣em enarr ps. lxxiii. quest. su∣per nu∣mer. cap xxxiii. Libro. 9. ca. xiiii.
• * 1.490

  Lib. cō. lit. petil. capitu. xxxvii. Homil. In Iohn. xxvl.
• * 1.491

  In psal. lxxvii. Lib. ix. con. fau. cap. xiii.
• * 1.492

  de doct. Christ. Lib. 3. Epi. ad. ••••na.
• * 1.493

  Mar. xvi.xvi.
• * 1.494

  Ephe. v.xxvi. Tit. iii.v. i. Pet. jij.xxii.
• * 1.495

  Rom. iii.xxv.
• * 1.496

  Rom. vi.iii.
• * 1.497

  Coloss. ii.xii. Tit. iii.v.
• * 1.498

  Math. iii.xiii.
• * 1.499

  Gala. iii.xvii.
• * 1.500

  Acts. viii.xvi. &. xix.v.
• * 1.501

  Mathe. xxviii.xix.
• * 1.502

  Math. iii.vi. Luc. iii.xvi. Iohn. iii.xxiii. &. iiii i.
• * 1.503

  Acts. ii.xxviii.
• * 1.504

  Iohn. i.xxix.
• * 1.505

  Homil. in. Mathe. xiiii. Luke. iii.iii. Lib v de Baptis. cont. Do nat ca. x. Luke. iii xvi. Acts. xix.iiii.
• * 1.506

  Act. viii.xiiii.
• * 1.507

  Math. iii.xi.
• * 1.508

  Act. ii.iii.
• * 1.509

  i. Cori. x.ii. Exo. xiiii xxi.
• * 1.510

  Num. ix▪ xiiii.
• * 1.511

  Galat. ii.xix.
• * 1.512

  Rom. vi.xiii.
• * 1.513

  Rom. vii.xxiiii.
• * 1.514

  Rom. viii.
• * 1.515

  i. Cor. i.ii
• * 1.516

  Actes. x.xlviii.
• * 1.517

  Act. ix.xvii.
• * 1.518

  i. Cor. xii.xiii.
• * 1.519

  Math. xxviii.xix.
• * 1.520

  Rom. iii.iii.
• * 1.521

  Act. xix.iii.
• * 1.522

  Act. i.v.
• * 1.523

  Actes. xi.xvi.
• * 1.524

  Lib. cō∣tra. epist parm. ii. Cap. xiii. Cap. c
• * 1.525

  Lib. cō∣tra. He∣••es, i,
• * 1.526

  Exo. iiii.xxv.
• * 1.527

  Math. xxviii.xix.
• * 1.528

  Heb. v.iiii. Ro. xiiii.xxiii.
• * 1.529

  Ge. xvii.x
• * 1.530

  Mat. xxii.xxxii. Luke. xx.xxxviii. Eph. ii.xii.
• * 1.531

  Deu. ••, xvi.
• * 1.532

  Deut. xxx.vi.
• * 1.533

  Ro. xii.iii
• * 1.534

  i. Cor. vii xiiii.
• * 1.535

  Gen. xvii.xii.
• * 1.536

  Math. ix.xiii.
• * 1.537

  Acts. xvi.xv. &. xxxii
• * 1.538

  Gen. xvii xiiii.
• * 1.539

  Coloss. ii.xi.
• * 1.540

  Gen. xv i. &. xviii.
• * 1.541

  Gal. iiii.xxviii. Rom. iiii xii.
• * 1.542

  Mat. viii.xi. Exo. xix.v.
• * 1.543

  Rom. iiii.x.
• * 1.544

  Ephes. ii.xiiii.
• * 1.545

  Rom. xi.xxix.
• * 1.546

  i. Cor. vii xiiii.
• * 1.547

  Rom. xv.viii.
• * 1.548

  Actes. ii.xxxix.
• * 1.549

  Actes. iii.xxv. Eph. ii.xi
• * 1.550

  i. Cor. xv xxii. Ep. ii.iii. Psal. li.vii.
• * 1.551

  i. Cor. xv l.
• * 1.552

  Iohn. x••.xxv. et xiiii.v••.
• * 1.553

  Reue. xxi.xxvii. Ephe. ii.iii. Psa. ii.vii
• * 1.554

  Iohn. iii.iii.
• * 1.555

  Luke. i.xv.
• * 1.556

  i. Pet. i.xxiii.
• * 1.557

  Deute. i.xxiii.
• * 1.558

  Ro. xiiii.xi
• * 1.559

  Lit. i••i.v.
• * 1.560

  Rom. vi.iiii. Col, ii, xii
• * 1.561

  Gala. iii.xxvii,
• * 1.562

  i. Pet. iii.xxi.
• * 1.563

  Eph. v.xxvi,
• * 1.564

  i. Cor. xii.xvii.
• * 1.565

  Actes. ii.xxxvii.
• * 1.566

  Actes. viii xxxvii.
• * 1.567

  Ge. xv.i.
• * 1.568

  Gen. xvii.xvi.
• * 1.569

  Eze. xvi.xx. & xxiii.xxxvii.
• * 1.570

  Eph. ii.xii.
• * 1.571

  Mat. lii.vi.
• * 1.572

  Ioh. iii.v,
• * 1.573

  Mat. ii, xxxi.
• * 1.574

  Ioh. v.xxiiii.
• * 1.575

  Math. xix.xiiii.
• * 1.576

  Mathe. xxviii.xix.
• * 1.577

  Mark, xvi xvi.
• * 1.578

  Math. iii.xiii, Luc. iii.xxiii,
• * 1.579

  Mar. xvi.xv.
• * 1.580

  ii. Thes. iii.x.
• * 1.581

  Luke. iii xxiii.
• * 1.582

  i. Cor. xi.xxviii.
• * 1.583

  Iohn. iii.xxxvi.
• * 1.584

  i. Cor. xv.xlvi.
• * 1.585

  1. Cor. vii xiiii.
• * 1.586

  ii. Sa. v.viii. Luc. xiiii.xxi.
• * 1.587

  Mat. iiii, xix.
• * 1.588

  Mat. xiii.xlvii.
• * 1.589

  i. Cor. ii.xiii.
• * 1.590

  Math. xxiiii.xlvi
• * 1.591

  Iohn. iiii xxxv.
• * 1.592

  Actes. xi.xxvi.
• * 1.593

  Actes. x.xxiiii. Acts. viii xxvii.
• * 1.594

  Iohn. x.xxxv.
• * 1.595

  Exo. xiii.ii. Exo. xii.v.
• * 1.596

  Psalme. xlviii.xi.
• * 1.597

  Iohn. vi.li.
• * 1.598

  Mathe. xxvi.xxvi Mar. xiiii xvii. Luc. xxii.xix. 1. Cor. xi.xxiiii.
• * 1.599

  Iohn. vi.li.
• * 1.600

  Eph. iii.xvii.
• * 1.601

  Iohn vi.li
• * 1.602

  Homi. in Ioh. xxxi. & xl. Act. ii.xli.
• * 1.603

  Homi. lx.
• * 1.604

  Luc. xxii.xx.
• * 1.605

  Iohn. vi.xlviii. &. lviii.
• * 1.606

  Iohn v.xix.
• * 1.607

  Eph. v.xxx.
• * 1.608

  ii. Cor, x.xvi.
• * 1.609

  Chrysos. serm. de Spiritu. sancto.
• * 1.610

  Lib. iiii. dist.
• * 1.611

  i. Cor. x.xvii.
• * 1.612

  Exo. xvii.vi.
• * 1.613

  i. Cori. x.iiii.
• * 1.614

  Exo. iiii.iii. &. vii.x
• * 1.615

  i. Cor. x.xvi. &. xi.xxvi. Actes. ii.iiii.
• * 1.616

  Iere. xi.xix. Psa. lxix.xxii.
• * 1.617

  Act. i.iii. &. ix.vii. Act. i.iii.
• * 1.618

  Mat. xvii.ii.
• * 1.619

  Esa. liii.iiii.
• * 1.620

  Mat. xxvi ••••vi. Mar. xiiii xxii. Luc. xxii.xvii. i. Cor. xi.xxiiii.
• * 1.621

  Luc. xxii.xx. i. Cor. xi.xxv.
• * 1.622

  Exod. iii.ii. Psalme lxxxiiii.viii. &. xlii iii. Math. iii.xvi.
• * 1.623

  i. Corī. x.iiii.
• * 1.624

  epi. xxiii. ad Boni∣fac.
• * 1.625

  i. Cor. x.xvi.
• * 1.626

  Gen. xvii xiii. Exod. xii.xliii. i. Cor. x iiii. Iohn. vii xxxix.
• * 1.627

  Tit. iii.v.
• * 1.628

  i. Cor. xi.xii.
• * 1.629

  Heb. iiii.xv.
• * 1.630

  Epi. ad darda.
• * 1.631

  i. Cor. xv.xlvii.
• * 1.632

  Phi. ii.vii
• * 1.633

  Iam. i.xxi.
• * 1.634

  Luke. i.xxxiiii.
• * 1.635

  Ioh. xiiii.xxii. &. xxviii.
• * 1.636

  Mat. xxvi.xi.
• * 1.637

  Trac. in Iohn. l.
• * 1.638

  Mathew. xxviii.x••.
• * 1.639

  Lib. de fide & symb. cap. vi.
• * 1.640

  Actes. i.i•• Mark. xvi xix. Lu. xxiiii.li.
• * 1.641

  Phi. iii.••.
• * 1.642

  Ad Boni fac. Epi. xxv.
• * 1.643

  Contra. Adama. Manich. Lib▪ xii.
• * 1.644

  Lib. iii. de trini. cap. x.
• * 1.645

  In Psal. xxxiii.
• * 1.646

  ••pis••. a••. Dar••an.
• * 1.647

  Tract. l. in. Ioha.
• * 1.648

  Mat. xxvi.xi.
• * 1.649

  Mathew. xxviii.xx.
• * 1.650

  Act. iii.xxi
• * 1.651

  Luk. xxiiii xxxix.
• * 1.652

  Ph. iii.xxi
• * 1.653

  Iohn. xx.xxvii.
• * 1.654

  Ac. vii.lvi
• * 1.655

  Act. ix iiii. Mathew. xxviii.vi. Ioh xx.xix Mat. xiiii.xxv.
• * 1.656

  Lu. xxiiii.xxxi.
• * 1.657

  Lu. xxiiii.xvi.
• * 1.658

  Mathe. xxviii.xx.
• * 1.659

  Ioh. iii xiii, Ioh. i.xviii.
• * 1.660

  i. Cori. ii.viii.
• * 1.661

  Lu. xxiiii xxvi.
• * 1.662

  Iren. lib. iiii. cap. xxiiii.
• * 1.663

  Rom. xii.iii.
• * 1.664

  ii. Iohn. vii.
• * 1.665

  Lib. 4. D••t. ••.
• * 1.666

  Iohn. vi.lvi.
• * 1.667

  Mat. xiii.vii
• * 1.668

  i. Cor. xi.xxix.
• * 1.669

  Homil. in Iohā. xxvi. Ioh. vi.l.
• * 1.670

  Exod. xvi xiiii.
• * 1.671

  Homil. in Ioh••. lix.
• * 1.672

  Homil. lxii. i. Cor. xi.vii. Lib v de bapt cō∣tra 〈◊〉〈◊〉 i. Cor. xi.xxix.
• * 1.673

  Iohn. vi.xxiii. Lib. de •••• 〈◊〉〈◊〉 xxi capi. xxv.
• * 1.674

  Cō 〈◊〉〈◊〉 lib xiii. capi xvi. Serm. de 〈◊〉〈◊〉 A∣post.
• * 1.675

  In psal. x••••iii.
• * 1.676

  Homil in Iohā. xxvii.
• * 1.677

  In. vi. Io∣han cap. xvii.
• * 1.678

  Act. ii.iiii
• * 1.679

  i. Cor. xii.
• * 1.680

  Sursum corda.
• * 1.681

  Coloss. iii.ii.
• * 1.682

  Psalm. l.xv.
• * 1.683

  Luc. xxii.xix. i. Cor. xi.xxvi.
• * 1.684

  i. Cor. x.xvi.
• * 1.685

  Tit. i.xv. i. Cor. xi.xxix.
• * 1.686

  i. Cor. xi.xxviii.
• * 1.687

  Luk. xxii; xvii.
• * 1.688

  Act. ii.xlii
• * 1.689

  In. vi. ca. Iohan. tract. xxvi.
• * 1.690

  In cap i. Homil. xxvi. Mat. xxii.xii.
• * 1.691

  Lib. de re¦sur. car∣nis. Theodo¦rit. lib. iii cap. viii. Eucha∣ristia. Hier. in ii. Mal. Chrysos. in ii. Cor. cap. viii. Eucha∣ristia.
• * 1.692

  De conse¦cra dist. ii. ca. Cō∣per.
• * 1.693

  Serm v. de laps.
• * 1.694

  ii. Cor. ii.xix.
• * 1.695

  Heb. v.v. &. vii.••vii et. ••x. xi.c•• x.xxi.
• * 1.696

  Psal. cx. xiii. Gen. xiiii xviii.
• * 1.697

  Heb. vii.x••••i.
• * 1.698

  Heb. vii.vii.
• * 1.699

  Heb. ix.xi
• * 1.700

  Heb. ix.xxvi. &. x.x
• * 1.701

  Ioh. xix.••••x.
• * 1.702

  i. Cor. ii.vii.
• * 1.703

  Mal. i.viii
• * 1.704

  Ioel. ii.xxviii••
• * 1.705

  Esai. xix.xxi.
• * 1.706

  Heb. ix:xvi:
• * 1.707

  i. Cor. x.xvi:
• * 1.708

  i. Samu: xvi:xxii.
• * 1.709

  Lib. xx. contra. Faust. cap. xviii.
• * 1.710

  Cōtra ad∣uersar. legis.
• * 1.711

  Lib ii cō∣tra parm. cap. viii.
• * 1.712

  Gal. iii.i.
• * 1.713

  i. Cor. xi.xx.
• * 1.714

  ••••o. xxix ixxix.
• * 1.715

  Iob. xix.xxx.
• * 1.716

  The cō∣mon price of a Masse in fraūce is iii. Ka∣rolus.

  Whiche make. xxx deniers, about the value of a sterling grote.
• * 1.717

  He. v.iiii
• * 1.718

  Mala. i.xi.
• * 1.719

  Ro. xii.i.
• * 1.720

  Heb. xiii.xvi. Phili. iiii.xvii••.
• * 1.721

  Ps. cxli.ii Ose, xiiii.iii. Ps li xxi. Hebr. xiii.iv.
• * 1.722

  i. Pe. ii.ix.
• * 1.723

  Reue. i.vi
• * 1.724

  Quene Helene y^e Grecian Harlott, cause of y^e warre of Troy.
• * 1.725

  ••sa xl xiii. Rom. xi.xxxiiii.
• * 1.726

  E••o. xvi.xiii. &. xvii.vi. i. Corin, x, iii. Numer. xxi.viii.
• * 1.727

  Iohn. iii.xiiii. Col. ii.iii.
• * 1.728

  i. Io. iii.ii. i. Iohn ii.xviii. i. Pe. i.xx. Heb. i.ii.
• * 1.729

  i. Cor. x••i xii.
• * 1.730

  Esay. xl.xiii. Rom. xi.••xxiiii.
• * 1.731

  Homil. in Iol. 5. lxxx. Act. ix.xl. &. x.xxxvi.
• * 1.732

  i. Tim. ii.viii.
• * 1.733

  Episto. 11••.
• * 1.734

  Lib. iii. cap. ix.
• * 1.735

  Epist. 39.
• * 1.736

  Episto. lxxvii.
• * 1.737

  Mat. xii xxv.
• * 1.738

  Act. viii.xv.
• * 1.739

  Ioh. vii.xxxvii.
• * 1.740

  Iohn. xx.xxii.
• * 1.741

  Ga. iiii.ix Colo. ii.xx.
• * 1.742

  i. Cor. vi.xiii.
• * 1.743

  Ro. vi.iiii
• * 1.744

  Acts. viii.xvi.
• * 1.745

  Act. ii.iiii
• * 1.746

  Gala. iii.xvii. De cons•• dist. v. cap. Sp.
• * 1.747

  Verba cap i. de Consecr. dis. v cō. aurel. ca. vt Ieiuni••
• * 1.748

  Cap. De his vero, Dist. ea∣dem.
• * 1.749

  Trestle, Apollo among y^e Heathen gaue an∣sweres & Prophe∣cies at a threefoo∣ted boord or trestle Lib. iiii. Senten. Dist. vii cap. ii.
• * 1.750

  Actes. ix.xvii. Dist. ix. cap. Per∣uenit.
• * 1.751

  Lib. iii. de bap. contra. Donat. Cap. xv••.
• * 1.752

  Lib v Cap. xxiii
• * 1.753

  Epi lib. i ep. ii.
• * 1.754

  ca. xxxiii.
• * 1.755

  Decret. 26. que. 6
• * 1.756

  Libr. 4. Sen. di. 22. cap. 2
• * 1.757

  Libr. 3. que. vet. testam.
• * 1.758

  Sermo∣ne de bapt. in∣fant.
• * 1.759

  Lib. iii. que ver. Testam. De bapt. paruul. Libr. v. de bapt. contra. Donat.
• * 1.760

  Lib. 4. Sen. dist. xiiii. cap. i. De peni. disti▪ i. cap. ii.
• * 1.761

  Decret. xv. que. i cap. fir∣missime. Marce. l.iiii. Luke. iii.iii.
• * 1.762

  Iames. v.xiiii.
• * 1.763

  Marc. vi.xiii.
• * 1.764

  Ioh. ix.vi. Math. ix.xxix. Luk. xviii xlii. Act. iii.vi. &. v.xvi. &. xix.xii, Psal. xlv.viii.
• * 1.765

  Iohn. ix.vii. Act. xx.x.
• * 1.766

  Math. iii.xvi. Iohn. i.xxxii.
• * 1.767

  Iames. v.••iiii
• * 1.768

  Libr. 4. Sen. dist. xxxiiii. cap. 9.
• * 1.769

  Esa xi.ii. Ezec. i.x. Ro. i.iiii. & viii.xv.
• * 1.770

  The first is the opi¦nion of Hue, the other of William of Pa∣rise, Isidorus lib vii. Dist. 21. &. disti. 33. cap. Lect. &. cap. Os∣tiarius.
• * 1.771

  Iohn. ii.xv.
• * 1.772

  Ioh. x.vii Luke. iiii xvii. Mar. xvi. xxxiii. Ioh. viii.xiii. Ioh. iii, iiii. Mac. xxvi xxvi Mathew xxvii.l. Eph. v.ii.
• * 1.773

  Actes. xix.xiii.
• * 1.774

  cap Dupl xii quest. i
• * 1.775

  i. Pet. ii, ix
• * 1.776

  Lib. ••iii. Senten. Dist. xxiiii. cap. Duo sunt.
• * 1.777

  Libr. 4. Sen. dist. 24. ca. 1.
• * 1.778

  Act. xviii.xviii.
• * 1.779

  i. Cor. ix.x.
• * 1.780

  Num. vi.xviii.
• * 1.781

  Cap. pro hibemus Disti. xxv. i. Cor. xi.iiii.
• * 1.782

  Austust de oper. monach in fine, Item in Retract.
• * 1.783

  Libr. 4. Senten. disti. 24. ca, 8,
• * 1.784

  Psal. Cx.iiii. Heb v.vi et. vii.iii.
• * 1.785

  i. Timo. iiii.xiiii.
• * 1.786

  Mathe. xxviii, xix. Mar. xvi.xv. Ioh. xxi.xv.
• * 1.787

  Iohn. xx.xxii.
• * 1.788

  Ioh. xx.xxii. Iohn. xi.xlii. Mat. ix.v Iohn. v.viii.
• * 1.789

  Lib. 4. Sen. di. 24. ca. 8 et in ca∣non. dist xxi. ca. i
• * 1.790

  Exo. xxx.xxx.
• * 1.791

  i. Cor. xv xlii:
• * 1.792

  Mat. xiii.xxxi. et xxxiii, Esa. ••l.xi Esa. xlii.xiii. i. Thess. v.ii. Ioh. xv.i. Ioh. x.xi.
• * 1.793

  Antycira, where gro¦weth De•• lebor, a good pur∣gation for phrentike heades.
• * 1.794

  Ephe. v.xxix.
• * 1.795

  Gene. ii.xx••••i.
• * 1.796

  Galat. ••i.xx.
• * 1.797

  i. Tim. iii ix. Eph. i.ix.
• * 1.798

  Lib. iiii. Sen. Dist. xvii. Cap. iiii. & in Dec. xxvii. quest ii. cap. Cum Socretas. Gloss cap ••e•• diui. Ibi. Decr. Lib. iiii. Sent. dis. xxxiii cap ii. et ī De∣cre. xxxii. quaest. in. ca Quic∣quid.
• * 1.799

  Deuter. xviii.vi:
• * 1.800

  Gossibs.
• * 1.801

  Gala. v.i. i. Cor. vii xxi.
• * 1.802

  Ga. iii.xxviii. Col. iii.xi
• * 1.803

  Ex. xxii.viii. Psalme, lxxxii.i. &. vi.
• * 1.804

  Iohn x.xxxv.
• * 1.805

  Deu. i.xvi i. Chron. xix.vi.
• * 1.806

  Pro. viii.xv.
• * 1.807

  Rom. xii.viii.
• * 1.808

  ••. Cor. xii xxv.ii.
• * 1.809

  Rom. xiii.i.
• * 1.810

  Psal. iii.xii.
• * 1.811

  Esa. xlix.xxiii.
• * 1.812

  i. Tim. ii.ii.
• * 1.813

  Ier. xlviii xi.
• * 1.814

  Deute. i.xvi. ii. Chron. xix.vi. Psalme. lxxxii.i. Esa. iii.xiiii.
• * 1.815

  i. Samu. viii.vii.
• * 1.816

  Luk. ixii.xxv.
• * 1.817

  Rom. xi•••• i.
• * 1.818

  Pro. viii.xv. i. Pet. ii.xvii.
• * 1.819

  Iud xxi.xiv.
• * 1.820

  Iere. xxii.ii••.
• * 1.821

  Deu. i.xvi Deu. xvii.xvi.
• * 1.822

  Psal. xi.
• * 1.823

  Iere. xxi.xii. &. xxii.iii.
• * 1.824

  Exo. xx.xiii. Deu. v.xvii. Mat. v.xxi. Esa. xi.ix. & ••xv.xxv.
• * 1.825

  Rom. xiii iiii.
• * 1.826

  Ex. ii.xii. Acte. vii.xxviii. Ex. xxxii.xxvii. i. Ki. xi.v.
• * 1.827

  Pro. xvi.xii. Pro. xx.viii. Pro. xx.xxvi. Pro. xxv.iiii. Pro. xvii xv. Pro. xvii.xi. Pro. xiiii.xxiiii.
• * 1.828

  Augu. epist. v. ad. Mar
• * 1.829

  Luke. iii.xvii.
• * 1.830

  Cicero of 〈◊〉〈◊〉.
• * 1.831

  Ezechiel. x••viii.xxi.
• * 1.832

  Ro. xiii.vi
• * 1.833

  Gala. iiii.iiii.
• * 1.834

  Exo. xxii.i.
• * 1.835

  Deu. xix.xviii.
• * 1.836

  ••o. xiiii.iiii.
• * 1.837

  Act. xxii.i. et. xxiiii xii. &. xxv.x.
• * 1.838

  Num. xix xviii. Math. v.xxxix. Deuter. xixii.xxxv. Rom. xii.xix.
• * 1.839

  Rom. xiii iiii.
• * 1.840

  Math. v.xxxix.
• * 1.841

  Rom. xli.xxi. Math. v.xxxix.
• * 1.842

  Epist. 5. ad Mar¦cell.
• * 1.843

  i. Cor. vi.vi.
• * 1.844

  i. Pet. ii.xvii. Prouer. xxiiii.xxi.
• * 1.845

  Rom. xiii v.
• * 1.846

  Rom. xiii i. Tit. xxxi. i. Pet. ii.xiii.
• * 1.847

  i. Tim. ii.i.
• * 1.848

  Iob. 14.•••• Ose. xxiii. ii. Esa. 3.4. & 10.5. De. 28.29
• * 1.849

  Dan. ••.••••
• * 1.850

  Ero. 29.19
• * 1.851

  Dā. 2.37.
• * 1.852

  Dan. 5.1••
• * 1.853

  1. Samu, 8.11.
• * 1.854

  Ier. xxvii v.
• * 1.855

  R••oue. xxviii.ii. Iob. xii.xviii. I••re. xxix vii.
• * 1.856

  1. 〈◊〉〈◊〉. xxiiii.vii.
• * 1.857

  1. Samu. xxvi.ix
• * 1.858

  Eph. vi.i Ephe. v.xxvi.
• * 1.859

  1. Pet. iii.vii.
• * 1.860

  Dani. ix.vii.
• * 1.861

  Pro. xxi.•• Psalme. lxxxii.i. Psal. ii.••.
• * 1.862

  Esa x.i.
• * 1.863

  Ex. iii.vii Iud. iii.ix &c.
• * 1.864

  Parla∣mentes.
• * 1.865

  Dan. v••.xxii.
• * 1.866

  Osc. v.xiii. 1. Kin. xii.xxx.
• * 1.867

  Ac. v.xxix
• * 1.868

  1. Cor. vii xiii.