The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

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Certeine other Common places of Peter Martyr, and first of Free will.

* 1.1 THis word Liberū ar∣bitrium (so far as I re∣member) is not found in the holie scriptures: * 1.2 yet neuer∣theles must not that, which it sig∣nifieth, be but lightlie accounted of. For the same is euerie-where dis∣puted of, & is at this daie a great controuersie, and alwaies hath béen, among the Doctors and Diuines. Albeit, euen the Philosophers them∣selues, speaking of the soule, neuer made men∣tion thereof; but in the stéed of it they put this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For in the mind they onlie put the vnderstanding and the will: of some is ad∣ded the memorie. Also Cicero, an excellent au∣thor of the Latine toong, neuer named Liberum arbitrium: but in his booke De fato, he once or twise named Liberam voluntatem, which is all one in effect. The Graecians called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word being compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and it signifieth nothing else, but a man to be at his owne libertie, and in his owne pow∣er, and cannot be constreined.

And after this maner frée will may be attri∣buted vnto God, who cannot be compelled; bi∣cause he hath no will that can be turned. Also the good angels neither can sinne, nor yet be turned from God, whom they haue before their eies. Af∣ter this maner they are said to haue frée will, yea and the diuels also. Neither is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so far as I knowe) in the holie scrip∣tures. The Latine word Arbitrium, consisteth of two words Arbitrium and Liberum. * 1.3 To arbi∣trate, is to estéeme, to perceiue, to be of the opi∣nion, to iudge: and Liberum we haue alreadie said, is for a man to be at his owne libertie. Wherefore it séemeth to be frée will, when the ap∣petite is of the selfe accord carried vnto that, which the vnderstanding or power of knowing shall shew it. It is indéed in the will, but it ta∣keth root in the vnderstanding: bicause it be∣hooueth, that the thing be first iudged and estée∣med, then insueth either eschewing or follow∣ing of it. Augustine oftentimes said, * 1.4 that it is a facultie both of the reason and of the will. * 1.5 Da∣mascene also said, that frée will dooth both iudge and take. Iudgement belongeth to the part of vnderstanding, but desire belongeth to the will. Reason or vnderstanding hath the place of one that counselleth: but the will desireth, taketh in hand, or refuseth.

2 Wherefore, we may thus define frée will, * 1.6 that It is a certeine facultie of the will; the which, while it followeth the part of knowing, it dooth of his owne accord refuse or desire some thing. When I saie the facultie, I vnderstand nothing else but power: least anie man thinke, that I here meane some qualitie; as though it were an habit added. * 1.7 Although that Barnard said, that frée will is a frée habit of his owne mind. Wherefore it is a power of the will, not as it is will absolutelie, according as we now dispute thereof (for we would euen felicitie, neither can we otherwise:) but it is said to be a power of the will, according as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or choise procéedeth of it. Those things that we choose, we choose for another thing: not by them∣selues, but by a certeine counsell that went be∣fore. For we choose not, except those things that were seuered: but it behoueth that this seue∣ring be doone by the vnderstanding part. This is the definition of the cause, which, if it will not sa∣tisfie, we will bring another: which is of the Ma∣ster of the sentences, in the second booke of sen∣tences, the 25. distinction. He saith, that frée will is a power of the reason, and of the will, whereby is chosen good, when Gods grace assisteth, or euill when his grace ceaseth.

The Master thought it méet to adde grace, * 1.8 least he should séeme to agrée with the Pelagi∣ans. But yet for all that, he nameth no iustifieng grace, but a preuenting grace, which may knock

at the mind, and may stir vp the one and the other: then if we assent vnto the word of God, there followeth regeneration. These things I thinke sufficient for to knowe the nature of frée will. * 1.9 But the things, that is, the obiects into which this will is carried, must be distinguished. Those be of two kinds. Some be of a baser sort, which be subiect vnto the senses and mans rea∣son, and they excéed not our capacitie, neither haue they néed of a supernaturall light: as is, that I now teach, or not teach; that I tarrie, or not tarrie; that warre be taken in hand, or not taken in hand. These things are subiect to our senses, and by reason we may discerne them on either part. Other things there be more high, whereof we cannot so much as dreame: as, to beléeue in Iesus Christ, to obeie the comman∣dements of GOD, to trust in him, to loue him with all the heart, with all the soule, and with all the strength, to be obedient to the lawe through good motions and guiding of the spirit of God. These be verie high things, * 1.10 so as Paule said; The naturall man perceiueth not the things of the spirit of God. * 1.11 Againe, The things which eie hath not seene, neither eare hath heard, neither came into mans heart, which God hath prepared for them that loue him; but GOD hath reuealed them vnto vs by his spirit, &c.

* 1.12 3 This distinction being put, there followeth an other, which belongeth to the state and condi∣tion of men. Adam, before he sinned, had his state. After this followed a miserable corrupti∣on, before that men were regenerate, when as yet they liued in méere darkenesse. The third state is in regeneration it selfe. The fourth state is after regeneration, when men are now borne anew, and are staied vp by grace. The fist is, of the blessed, when they be now in the king∣dome of heauen. Of all these I haue no néed to dispute: for, as touching the state of the first man, we haue but few things in the holie scrip∣tures. Onelie we knowe, that God made man righteous, and that he fell by his frée will. Nei∣ther is it néedfull at this time to speake of the latter [state;] bicause it dooth not much serue to our matter. Wherefore thrée states there re∣maine to be considered of; namelie, before man is regenerate, also how it standeth with him in regeneration, and thirdlie when he is now re∣generated. * 1.13 Dauid, when he was put to his choise by the prophet Gad, was in that third state: he was now regenerate, he also returned into fauour. But yet that the whole matter may be made the plainer, we must speake of other things. * 1.14 Now then I saie, that men not yet re∣generate haue partlie frée will, as touching those good things which are subiect to the senses; and doo not excéed the capacitie of man. Sith ex∣perience teacheth, that I can stand or sit, that I can go my waies hence, or abide still: for thus is it naturallie doone in vs, the sinewes and mus∣cles and members are mooued by the cogitati∣ons: [therein] are greater motions, but in the will or reason there is a certeine power of re∣straining.

This thing the hypocrits verie oftentimes doo: they also haue naughtie motions, but being lead through desire of glorie, they represse them by reason; for they iudge, that by that waie of com∣mon affections, they cannot obteine the glorie of God. Howbeit, this cannot alwaies be doone: therefore I said, that in part they haue it not, bi∣cause such a vehemencie there is of the motions and affections, as it is not in the power of rea∣son to constraine them. And it is to be noted in this place, that these first cogitations, or first as∣saults, are not in our power, when they be stirred vp, and when they first breake foorth; but that they are mooued: neither is reason it selfe that restraineth alwaies in our owne power. Where∣fore Ambrose (as it is often alledged by Augu∣stine) said; Our heart is not in our owne pow∣er. This I vnderstand [by adding] Euermore: bicause otherwhile it is in our power. And theie may be so great a perturbation of feare, as they, which haue decréed to abide firme in battell, may run awaie; séeing reason cannot represse them. * 1.15 This happened to the Chanaanits vnder Iosua: they, when they would haue destroied the Israelits, could not stand before the face of Iosua; bicause God, according to his promises, strooke a terror into them. Partlie therefore there is a li∣bertie in these things, and partlie there is not. Neither is it in euerie age: for children and fooles are rather mooued like brute beasts, than doo moue [with reason.]

4 If it be demanded, * 1.16 whether by this frée∣dome granted in part, men can doo those things which may agrée with the lawe of God? I saie, that we can after some manner vse that word, yea but soundlie vnderstood: séeing the scripture so speaketh. Paule, vnto the Romans, saith; The Gentils doo by nature those things which per∣teine to the lawe. For there is no nation so sa∣uage or barbarous, which is not touched with some sense of right, iustice, and honestie: other∣wise, if the lawe of God be vnderstood properlie and trulie, in this libertie men cannot doo those things, which are agréeable with the lawe. Bi∣cause the lawe requireth not of vs outward things onelie; yea rather, that shall be the least thing also: but it requireth most of all good inward motions, that we should loue GOD with all our heart, with all our soule, and with all our strength. And that precept is as it were the soule and spirit of other precepts: so as he that will obeie other precepts, must doo that with all the heart, with all the soule,

and with all the strength, with which he can loue God; and with that mind absteine from robbe∣ries, from fornications, and from other such things for Gods sake, whom he loueth with all the hart. We might rather saie, that by this li∣bertie, our works may agrée with the lawe ci∣uill and economicall, which considereth those things that are outwardlie doone, and is not much occupied about the will.

* 1.17 And whereas Paule saith; that The lawe is appointed vnto the wicked, to the vngodlie, and vnto murtherers: * 1.18 it is not thereof to be inferred, that we can doo the lawe. For albeit that a man may saie, that the lawe is not appointed for iust men (bicause they being regenerate, & frée from the danger of damnation, haue no lawe to accuse or condemne them, but in that they are not yet perfectlie regenerated:) yet can it not thereof be concluded, that men by this their li∣bertie, wherof we speake, can performe the law. For that lawe, being so appointed, may haue manie other ends than the dooing of it; name∣lie, that men may acknowledge their sinnes, and the weakenesse of their owne strength; that they may sée what they ought to haue doone, and be stirred vp vnto better things, and may come vnto Christ: that instrument dooth God vse to bring them home into the waie. * 1.19 Augustine, in his booke De gratia & libero arbitrio, the second chapter, séemeth thus to teach; that Of the verie precepts dooth consequentlie followe our frée will, otherwise the precepts should be vnprofita∣ble. * 1.20 Herevnto I saie, that the lawe, being so put, dooth infer a frée will, as touching man made in his first state of perfect nature; and likewise as touching men regenerate, that they may obeie by an vnperfect obedience, but not by a perfect. But by the commandements what is conclu∣ded, as touching men not yet borne anew? Mans strength and power cannot thereby be prooued, but that they haue a will [it may be prooued:] which being mooued by grace, they shall haue some power to obeie, or to doo their dutie; since it is not repugnant vnto it to be renewed, as being of such a nature, that it may be regenerated of GOD, and at the least∣wise to obeie him with an obedience vnper∣fect.

Further, if outward things be considered, it hath some libertie; but this is not to doo the law, which speciallie requireth the verie inward mo∣tions, that doo procéed of faith and inspiration of the spirit of God. Wherefore I grant some such kind of libertie, bicause experience teacheth, that it is so: not that I am constreined by that argu∣ment [to confesse,] that if the lawe cannot be kept by a frée will, magistrates shall punish of∣fenders in vaine, and that the lawes were gi∣uen in vaine. For if this argument were firme, it should be concluded thereby, that we, while we are not regenerate, haue also frée will vnto those supernaturall things; séeing euen to those that be not regenerated, God hath giuen lawes as touching these things, and for them dooth pu∣nish, except they haue them. I grant therefore, that as touching outward things, we haue partlie this libertie: but yet I could not be moo∣ued by those arguments, vnlesse there were an∣other thing to mooue me. * 1.21 For the magistrate himselfe, if there should be brought vnto him an open robber, or a théefe, so they wittinglie and willinglie did anie naughtie act, he will punish them. The magistrate will not then inquire, whe∣ther they had a frée will, or whether they were mooued by affection, in such sort as reason could not withstand. Yea and men not as yet regene∣rate, which are without faith, hope, and charitie, if they should die, GOD would punish them; neither would he respect, whether in that state they could haue them, or not haue them. And God himselfe punished originall sinne: neither dooth he séeke when we are borne, whether we may be without it, or not without it. Augustine, * 1.22 in his booke of confessions, saith; that Infants also at that age haue their vices and sinnes: for they are infected with enuie. And sinnes they are, when as neuerthelesse it lieth not otherwise in their power; neither haue they reason to re∣sist those motions.

5 The powers of frée will are not to be ga∣thered out of the lawe and commandements of God. I grant indéed, * 1.23 that when anie thing is commanded, frée will is commoned with; sée∣ing if we obeie, or if we resist, that doo we with the will. For we doo not assent or dissent with our nostrils, fingers, or other members of the bo∣die; but with our iudgement. Howbeit, it is not thereby prooued, that we are able to doo so much, as is commanded vs. Therefore, although I be not mooued by this reason, to affirme this frée∣dome; yet I grant the same, being mooued by experience; not euerie experience, but with the same, which hath a testimonie out of the holie scriptures, which doo not deceiue. In the first chapter to the Romans, is intreated of them, * 1.24 which were not renewed; which are said to haue knowne the inuisible things of God (I meane the Godhead and eternitie) by the creatures. The verie which thing Dauid affirmeth; * 1.25 The heauens declare the glorie of God, &c. And in the same epistle; The Gentils, * 1.26 which haue not the lawe, doo naturallie those things, which bee conteined in the lawe. And as touching things to be doon, they were said to haue had the know∣lege of equitie. For; When as they should haue knowne the righteousnes of God, and that they which doo such things, are woorthie of death; * 1.27 they not onlie doo those things, but they also consent

vnto those that doo them, and so are made inex∣cusable. For they cannot pretend ignorance, sith they knew, that they did not euen that same small thing that they atteined vnto. Neither can they rightlie excuse the weakenesse of their strength; séeing they themselues made a waie therevnto, by the sinne of Adam, in whom all men sinned. * 1.28 Also Christ said; If yee onelie loue them which loue you, the Publicans and harlots doo thus.

And no man doubteth, but that generallie good maners are to be allowed; and to regard fréendship is a rightfull thing: for they are des∣pised, which either betraie or hurt their fréends. Also the Lord in the seuenth chapter of Matthew, * 1.29 saith; If you, when ye be euill, can giue good things vnto your children, &c. Neither thinke I, that it is to be doubted, but that naturall affection of parents towards their children, whereby they wish well vnto them, is good: for they that contemne their owne children, or doo verie cruellie handle them, are greatlie des∣pised. Moreouer, Paule, when he was yet an eni∣mie of God, and persecuted the church, did pro∣fit in outward iustice aboue verie manie of his fellowes, * 1.30 as vnto the Galathians he testifieth. And to the Philippians he sheweth, that he was vnreprooueable and faultlesse, according to the righteousnesse of the lawe. Also, the histories of the Ethniks doo shew of manie things, that Sci∣pio, Pompeie, Caesar, Cato, and Cicero, did sin∣gularlie well speake, decrée, and execute, for the commodities of their countries, and publike profit sake: when as neuerthelesse they were strangers from Christ. Hereby it appeareth, as well out of the holie scriptures, as out of the wri∣tings of the Ethniks, that some thing must be granted to this libertie, although that degrées must be appointed therein; for it séemeth not to be granted vnto all men alike. The varietie may be according to the temperatures of the bodie, according to the instruction or education, according to the places or countrie, exercises and such like.

Neither are we to leaue it vnspoken, that these notable acts, which in the histories are men∣tioned of the infidels, happened by some motion and peculiar instinct of God; who would, that such examples should be extant, to the intent that Common-weales and kingdomes might be preserued. And that all things should not run to confusion, it behoued some to be adorned with excellent conditions, who might doo good to o∣thers, by kéeping them in their dutie. Wherefore, as we grant that the spirit of prophesieng, and such other kind of graces, are sometime giuen by God vnto wicked men: so likewise, without a iustifieng grace there might be giuen of God, besides the common influence, some spirits of fortitude, or chastitie, and of seueritie, and such like. Wherfore this is the frée will, which I iudge is to be granted: with the which neuerthelesse there are ioined woonderfull infirmities and bondages. First in the vnderstanding, there is great darkenes and blindnesse; so that it scarse∣lie at anie time vnderstandeth what is to be doone. And in the will, there is great want of strength to resist lusts. Moreouer, séeing there is a perpetuall conflict betwéene the superiour part and the inferiour, it cannot be, but that men doo sometime faint in courage; and that they, which so fight, cannot auoid wounds, which manie times be deadlie.

Héerewithall is ioined the infirmitie of the bo∣die, which both is corrupted, and is burthensome to the soule; and oftentimes is the cause why we cannot bring to passe those things, which we thought méet to be doone. Séeing that is true, which Paule said of the regenerate; that They feele an other lawe in the members, * 1.31 striuing a∣gainst the lawe of the mind, and leading them captiue whither they would not: And that; If the flesh doo so lust against the spirit, and the spirit against the flesh, that they doo not that which they would: Againe; If they doo not that good thing which they desire, but the euill which they hate, what thinke we dooth happen in them that be not regenerate? Vndoubtedlie much more grée∣uous things. Moreouer, * 1.32 let vs consider the natu∣rall end, which the philosophers haue appointed, that men should liue according to reason and excellent vertue; and let vs sée, vnto how few it hath happened; and thereby learne the weake∣nesse of mans strength, euen in those things, which excéed not the capacitie of mans reason. An other necessitie besides may be considered of, wherevnto men in this state are subiect; the which is the necessitie of sinne. Bicause, whatso∣euer they doo without the grace of God & faith, of necessitie they are sins: * 1.33 for They be the children of wrath. And séeing they beléeue not in Christ, the wrath of God remaineth vpon them: where∣fore they can doo no good thing that may please God; * 1.34 for God hath more respect vnto men than to their gifts. They be euill trées, therefore they can beare no fruit, except it be euill. And Paule calleth those his Iewish good works not onlie doong, but also lo•…•…es; bicause they were offen∣siue vnto him. Further, that which is of flesh can∣not be but flesh: * 1.35 and that men not regenerate be flesh, it hath no néed of proofe. Yea and in the booke of Genesis, the sixt and eight chapters, * 1.36 it is declared, that the imaginations of men, which they deuise, are euill; yea and that from their in∣fancie.

Furthermore, those things which be doone of the regenerate, doo want their due end; bicause they are not referred vnto God: so as they can∣not

loue God aboue all things, which in verie déed is to refer all things vnto him. So then, all their works are corrupt, and therefore sinnes, séeing they be without faith. * 1.37 For; Whatsoeuer is not of faith, is sinne. Those things, which be commanded vnto vs by God, if they be compa∣red vnto that state, whereof we now speake, are vnpossible; although they may be performed of the regenerate by a certeine new begoonne obe∣dience. * 1.38 This necessitie of sinning, Augustine ac∣knowledged in his booke De natura & gratia, the 66. chapter, where he wrote; that Of the corrup∣tions of nature, not of the condition of nature, there is a certeine necessitie of sinning. Where∣fore we crie out vnto the Lord; From the neces∣sities, ô Lord, deliuer vs. And in the same place, the 67. chapter, he teacheth; that Certeine things doone of necessitie are to be disallowed, where a man would doo rightlie and cannot. But these things he will haue to be, not onelie sinnes, but also punishments of sinnes. And in the second disputation against Fortunatus the Manichei, he writeth; that The first man tarried not in frée will, and that we thereby fell headlong into ne∣cessitie. And in the booke De natura & gratia, the 46. chapter, he saith; that Not all necessitie stri∣ueth with the will: for we would felicitie, nei∣ther can it be otherwise. Yea and the God of iu∣stice himselfe hath no more a will, than a neces∣sitie. The same author, in his third booke De libe∣ro arbitrio, the 18. chapter, which is also touched in the first of his retractations, the 9. chapter.

In the booke De natura & gratia, the 66. chap∣ter, he speaketh of man not regenerate: He is e∣uill, neither can he be good, either bicause he séeth not what is to be doone, or if he shall sée it, he can∣not doo that which he knoweth he ought to doo, that he may be good. And vndoubtedlie, this is a thing receiued, that it was possible for the first man, not to die, as it was possible for him not to sinne: & when we shall be in the kingdome of heauen, it will come to passe, that it shall not be possible for vs to sinne, and not be possible for vs to die. The same father also, in his treatise De spiritu & litera, wrote; that Whereas frée will is not of force except vnto sinne, it must haue rela∣tion vnto the present state of men. * 1.39 And in the Mileuitane Councell, those were condemned, which said; that The grace of iustification is gi∣uen, to the intent that it might be the easilier performed which was required by frée will: as though indéed frée will could performe this by it selfe, but somewhat hardlie. This necessitie also doo the holie scriptures shew; * 1.40 The wisedome or sense of the flesh is enimitie against God, and is not subiect to the lawe, nor in verie deed can be. And in the same chapter; * 1.41 That which was vnpos∣sible to the lawe, forsomuch as it was weake, bi∣cause of the flesh, &c. Wherefore, those that be not regenerate, be vnder this necessitie of sin∣ning; which neuerthelesse must be vnderstood generallie, not of particular sinnes: for it is of no necessitie that they should rather admit this sinne than that. There is also a certeine other ne∣cessitie, which hath respect vnto the prouidence of GOD, and to the foreshewings of the prophe∣sies. Moreouer, the necessitie is not absolute, but by supposition, or (as they call it) of the conse∣quence. Of that I will speake afterward, when I shall handle the place of predestination: but at this present I will touch it no further.

6 It is also to be considered, * 1.42 that in the vari∣etie of mens wils, there is an intercourse of af∣fections; so as one maistereth another, and this is doone by turnes, and those haue the ouerhand which be the more vehement. Moreouer, there is a difference of affections: insomuch as some be more honest, some lesse honest. And herein the will hath some fréedome, that sometimes it yéel∣deth to the one sort, and sometimes to the other. Againe, this must we not forget to consider, * 1.43 that the will it selfe in his owne nature is blind, & that it followeth no other thing than is shew∣ed by the mind or vnderstanding. Also knowle∣ges are so to be diuided, * 1.44 as either they doo belong to the sense, or to the reason, or else to faith. And the will will assent to the knowleges, according as they shall be more vehement: neither is it in the power thereof, to be more set on by one sort than by another. Some saie, that this is the pow∣er therof, to constreine the mind or reason, & that it is inclined to the better sort of reasons & coun∣sels, & suffereth not it selfe to be cast from them. But that this is a good thing, the will of it selfe knoweth not; except so much as reason hath taught it. Wherfore I knowe not a more present remedie, than to call vpon God, that by his spi∣rit, he will make that cogitation and counsell in the will to be of the greater power, which may more belong to our saluation, and to his glorie. To him it belongeth earnestlie to kindle and lighten the same, whereby our will, euen aboue other things, may be mooued. * 1.45 For we all knowe that the will dooth beare rule, and commandeth mens actions: but since it is betwéene know∣ledges and affections, we dispute whether it be put in the power thereof; by which sort it should be mooued more vehementlie.

Doubtles, when it is ouercome of sinnes, * 1.46 it is made the seruant of them. For Peter, saith; that Euerie man is seruant vnto him, of whom he is ouercome. And to the Rom. it is written; that We become the seruants of him to whom soeuer we giue our selues [as seruants] to obey. * 1.47 Againe; Whereas ye were the seruants of sinne, ye were freed from righteousnes. Christ also said; * 1.48 If Christ haue made you free, then ye shall be free. Wher∣vpon it followeth, that men are falselie termed

frée, when they are not yet regenerate. Besides all these things, there is the tyrannie of the di∣uell, which holdeth men captiue, before they be∣long vnto Christ. * 1.49 For Christ said, that The strong armed man keepeth his house, and withholdeth the spoiles captiue, vntill there come a stronger than he, who taketh awaie those things. And in the second epistle to Timothie, * 1.50 the second chap∣ter, it is written; that They which speake against the truth, are withheld captiues by sathan at his will. Also it is a common saieng, that The will is as it were a horsse, * 1.51 which one while hath the spi∣rit of GOD and grace to sit vpon it, but other∣while the diuell; and is sometime stirred vp by him, and sometime is gouerned by grace: wher∣fore the libertie thereof is appaired by the mani∣fold bondage thereof. And it is a woonder, that séeing the libertie thereof is so small, especiallie in this state, * 1.52 that the same is rather called frée than bond. These things Luther considering, cal∣led this Arbitrium rather bond than frée. * 1.53 If one were in prison fast bound with fetters and ma∣nicles, should he rightlie saie that he is frée, bi∣cause he might stir his head, and lift vp his eies? Doubtlesse our will can fréelie refuse spirituall gifts, while we be conuersant in this state; it can also choose things contrarie vnto them, but the good things themselues it cannot challenge or desire to it selfe.

* 1.54 And séeing it is so féeble, as it can onlie performe certeine outward things, and that of the baser sort; there haue béene some, which in this state attributed vnto it the merit of congruitie; that is to wit, that if they should doo that, which lieth in them to doo, they should af∣ter a sort deserue grace, although not of condig∣nitie (as they speake) yet at the least wise of con∣gruitie. Let these feigned deuises go; Grace, if it should be giuen bicause of works, * 1.55 now should it be no grace. Howbeit, I so speake these things as I would not slacke the bridle vnto sinnes and wickednesse: for euen they themselues that be not regenerate, if they performe not those outward things which they can, they shall be far more gréeuouslie punished. But if anie com∣plaine, that by this meanes frée will is too much extenuated, I saie it is not so: but while it is de∣based, as it is indéed, manie profits are gathered thereby. First, that they, which shall knowe these things, are not puffed vp, nor yet are proud of their owne strength; but are the more earnestlie stirred vp, to desire the helpe of God, when they shall perceiue themselues to be so weake. And when they shall afterward be regenerated, and shall perceiue from how manie euils they be de∣liuered, they will be the more earnestlie mooued to giue thanks to their deliuerer. These things the Pelagians did not obserue, the which thought, that before regeneration they might by their owne merits deserue grace; and therefore, by extolling themselues more than was méet, they both vndid themselues, and disturbed the church.

7 There might also be added an other sub∣iection; to wit, that God vseth our minds as in∣struments: * 1.56 for The heart of the king is in the hand of God, he bendeth it which waie soeuer he will. So Nabuchad-nezar, * 1.57 when he was at the head of the two waies, stood in a doubt whither he should bend, and perhaps would haue set vpon the Moabits or Ammonits. He consulted by lots, and God tempered them, and directed him vnto the Ierosolomits, which were to be punished for their deserts, as we haue it in Ezechiel. And in other the prophets it is said, that these monarchs are in the hand of GOD, like vnto an axe and wood. * 1.58 But bicause this vse of God bringeth not strength into our minds, therefore a libertie, such as it is, towards these things which we now speake of, is not vtterlie taken awaie. Therefore I grant it, and I haue confirmed the same out of the holie scriptures. Wherfore the knowledge morall, ciuill, and economicall, standeth and re∣maineth firme for all men. Neuerthelesse, to some I may héerein séeme to be deceiued: bi∣cause I haue said, that the name of Liberum ar∣bitrium is not found in the Latine translation of the diuine scriptures, neither yet the Gréeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Certeinlie I spake not this of the thing, but of the words: and that which I then said, I affirme againe. But that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not found in the holie scrip∣tures, I said it not. Yet, if it be demanded, whe∣ther these words be all one: I answer, that they séeme not to be.

And vndoubtedlie Damascene, in the second booke, when he intreateth of frée will, and other things, which be in vs, nameth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he defineth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where he intreateth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [of will.] I will adde the reason why they differ, bicause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 belongeth vnto the generall word of qualitie; for it is an affect and propertie of the will: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an action. And how qualitie and action doo differ in themselues, all men knowe. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an action, the same authour sheweth in defining of it. He saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Two things being propounded to choose, & prefer the one before the other. Further, the same author, where he spea∣keth of the will of the Lord, saith; that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, will, agréeth vnto that, which vn∣doubtedlie is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, selfe power, & not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, frée election. For that requireth consultation, which noteth a former ignorance, and that cannot be ascribed vnto God. Furthermore, as we haue it in Aristotle,

the third booke of his Ethiks, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is occupied about the end; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about those things, which belong vnto the end. Besides this, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doo belong those things which can be doone of vs: but the will is touching those things, which cannot be doone of vs; as when we wold one wrestler to ouercome another, & a ship to hold his right course. These things are in our power to will, but not to choose: for the will of his owne accord and power would sometimes things vnpossible, as not to die. But election is occupied onelie about things that be possible: wherefore they differ, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exten∣deth more largelie; séeing it not onelie agréeth to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but also to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yet is it not the generall word of them.

But if thou wilt saie, that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in∣ferred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I will grant it, although the words doo not signifie one thing. And I confesse, that the thing it selfe is found in the holie scrip∣tures, although the word be not there extant: euen as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning the word it selfe, is not in holie scriptures; albeit that the thing it selfe is there concluded and prooued. Séeing these words be not in verie déed all one, I might rightlie saie, that the one is not in the holie scrip∣tures, though the other be there found. Neither haue I alone affirmed this, * 1.59 but Oecolampadius (a man well learned, and verie fréendlie to our church of Tigurie) wrote this vpon the prophet Esaie, * 1.60 when he intreateth of these words; If ye be willing, and doo harken vnto me, &c. For he saith; This place the Pelagians, and manie also of the fathers abuse for the affirming of frée will, saieng; If ye be willing, and if ye be not willing; Therefore our choise is frée. And vnto this pur∣pose they drawe a testimonie out of Ieremie, the 21. * 1.61 chapter; Behold, I laie before you the waie of life and death. So is it also in the 15. chapter of Ecclesiasticus, * 1.62 and in the 30. of Deuteronomie. Vnto which we answer: Trulie, if the contenti∣on be about the name, to saie that Voluntas, that is, will; and Liberum arbitrium, frée choise; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, selfe power (which name I haue not yet found in the scriptures) is all one; forsomuch as the churches maner is not to contend, we permit them so to vse those names: sith charitie is more pretious vnto vs than little words. For who knoweth not, that the willing sort both sin, and doo well? But if, vnder the pretence hereof, the glorie and mercie of God be derogated, it is better to speake contrarie vnto men, than to be made partakers of blasphemie, &c.

And a little after: Howbeit, they are not (as I haue said) to be lamented for this cause, as though they were kept in barbarous seruitude; for GOD maketh good men to be partakers of his fréedome, and They be trulie free, when the spirit of GOD worketh in them, who is more rightlie said to further than to take awaie the will: whose woorthinesse the apostle commen∣ding, saith; * 1.63 Whosoeuer are led by the spirit of God, they are the sonnes of God. For, so much the better are our works, as they more purelie procéed of God. And in good things, not the least thought or indeuour commeth else-where, but from God. And strait after; Vnto God is the glorie, vnto vs is onlie confusion due. But shalt thou not most trulie saie, that those be seruants, who being destitute of the spirit of GOD, which put to his hand, that they should not fall, are car∣ried headlong by their owne fault, whither soe∣uer their sensualitie leadeth them? O miserable fréedome, that we haue libertie to sin! For God dooth leaue vs a power to sinne, and such, as by nature we can turne our selues from him. And by and by after; Why doo we boast of the frée∣dome of will, whom the scripture reprooueth to be seruants of sinne? In the 8. of Iohn; * 1.64 Who∣soeuer committeth sinne, is the seruant of sinne.

And there a little after: Wherefore, euen he that saith; If ye be willing, he it is that stirreth the will in vs, and worketh: and whatsoeuer it is, It is not of him that willeth, * 1.65 nor of him that runneth, but of God that hath mercie. And a litle after: For such are we in our owne nature, af∣ter that Adam sinned; as being left vnto our selues, we wax slothfull, and become deafe at the voice of the Lord, we fall into sinne: and where∣as, not to will, is by it selfe a damnable thing; we being destitute of the spirit of God, are com∣pelled, and there also make GOD to be angrie, whose word we contemne. The demonstration of this sentence dooth also Ieremie teach, in the 15. chapter; Be ye conuerted, & I will turne, &c. * 1.66 And a little after this did Augustine iudge, sai∣eng; Giue what thou commandest, and com∣mand what thou wilt, &c. By these words we ga∣ther, that we are not to contend for the word, and that Liberum arbitrium, or frée choise may be granted; so it be the same thing that will is, so that there be not attributed vnto it a fréedome vnto spirituall things. We also account will not to be frée, except it be by grace; otherwise that it is a bond will. It is also assured, which I haue set downe, that these words Liberum arbi∣trium, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be not found in the holie bookes.

8 That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is had and taught among the philosophers, I denied not: but I said, that they doo place in our mind the vnderstanding and will, and perhaps the memorie. Not that they there place Liberum arbitrium, as a fourth or fift power of the mind; but doo attribute 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnto the will. But whether these two words Liberum and Arbitrium, be Latin words, I neuer called it into question: but a compoun∣ded word of these two Liberum, arbitrium, I said

is not extant in Cicero. And the same thing I now confirme. And I might further adde, that it was not vsed of Caesar, nor of Terence, nor of the men of that age. And thus much shall suffice for a defense of those things, which I spake in the beginning [of this place.] Now I come vnto the matter, and I search, as touching a will not yet regenerate, how it is towards diuine and cele∣stiall things. All men admit, that those things cannot by themselues either be vnderstood, or de∣sired of them that be not regenerate. And they affirme, that it is néedfull, that the spirit of God, through the word, be present, admonish, exhort, and persuade. For, as the sense cannot appre∣hend vniuersall things; so our mind, while it is corrupted, cannot atteine vnto supernaturall things.

But whether it suffice to haue them suggested vnto vs by the spirit of GOD, the word and the promises, some affirme it is. I denie it. For vn∣lesse these powers be amended, we cannot by a∣nie means vnderstand and imbrace diuine and celestiall things. Neither is it in our power, that those things, which are set before vs, should please. Wherefore it is néedfull, that certeine things should be set foorth vnto vs by a strength, efficacie and power; so that the vnderstand∣ing may be thoroughlie lightened, and the will strengthened, that it yéeld not vnto naughtie de∣sires and drawings aside, whereby it is called a∣waie from spirituall things. Which being doone, it consenteth vnto the words and promises of God, * 1.67 whervpon followeth iustification, towards which assent it dealeth actiuelie, and it selfe wil∣leth and consenteth vnto those things which are laid before it. But towards that power of God, vehemencie, and efficacie, whereby it is healed and changed, [it dealeth] passiuelie: for it recei∣ueth these things, and by him they be in it. Nei∣ther should this séeme an absurd thing, forsomuch as the scriptures saie, that we are drawne: the which noteth a certeine passion and disposition. It is also said, that God standeth at the doore, and knocketh. Wherefore those knockings and mo∣tions are receiued in the mind.

* 1.68 Howbeit, for all that, we doo not make hereby a sect of beléeuing Enthusiasts. For the Enthu∣siasts are reprooued, who saie, that they suffer I knowe not what inspirations and instigations vnto things euill and forbidden, being repug∣nant to the word of God. But we appoint such an efficacie of God, as may incline minds vnto the promises and saiengs of God, and may stand togither with the word of God: although that in manie, there is made onelie a lightening, or an imitation and suggestion without a change, séeing that efficacie and vehemencie of spirit is not giuen vnto all men, neither can all men be made capable of heauenlie gifts, the which God himselfe dispenseth, distributeth, and tempereth as it shall séeme good to him. Wherevpon there arise two kinds of callings: for one is common; but the other is according to the determinate purpose [of God] wherof we will speake at large when the place serueth. And those, whom GOD indueth with his gift and strength, he (as it hath béene said) constraineth not, nor vseth violentlie; so as he should corrupt his will or choise, called Arbitrium; but rather maketh it perfect: euen as a forme adorneth and accomplisheth the mat∣ter, but destroieth it not.

This power of God, in our conuersion, Hul∣dricus Zuinglius (a godlie and learned man, and who deserueth well of the church) hath noted vp∣on the epistle vnto the Romans, * 1.69 expounding these words; It is the power of God vnto salua∣tion to euerie one that beleeueth. And he saith: For when we could by no means be saued by our owne power and strength, it was needfull to be saued by the power of God. This power he gaue vnto vs by Christ, who restored vnto life all men that were dead in Adam. This place taketh a∣waie the fréedome of the will, and the power of mans strength, &c. Which saieng I vnderstand as touching supernaturall things, which excéed our capacitie. The same Zuinglius, in his booke De vera & falsa religione, in the chapter De Deo, thus writeth: But the faithfull (for so doo they commonlie vse to call the beléeuers, or godlie, or true worshippers of God) in this one thing be faithfull; for that they beléeue one true, onelie, and omnipotent God, and him onelie doo trust. Moreouer, how it happeneth, that the godlie doo in this wise iudge of God, and doo not after the maner of the Gentils ascribe euerie vnknowne power vnto God, it is easie for a godlie man to shew. It is doone, both by the power and grace of him, in whom a man beléeueth. For, as tou∣ching the disposition and nature of man, so farre foorth as he is a naturall man, the godlie diffe∣reth nothing from the vngodlie. Therefore, in the error concerning gods, that might happen to e∣uerie man, which happeneth to this or that man; vnlesse there were a more certeine noble power, which should call vnto it selfe, and fast bind vnto it mans mind, which in nature nothing differeth from them that doo erre most of all. And here doo the first veines of faith and godlinesse open themselues.

9 And certeinlie, we must vnderstand, * 1.70 that the Pelagians séemed after a sort to grant the grace of God, and they confessed those suggesti∣ons of the holie Ghost, illuminations, and such like: but this gift and efficacie of the spirit, chan∣ging our minds, they neither acknowledged, nor atteined vnto. This dooth Augustine, * 1.71 in his treatise of the grace of Christ against Pelagius and Coelestinus, the seuenth chapter, reprooue,

saieng; But behold what he hath added vnto vs, we being doubtfull in this expectation. For God (saith he) aideth vs by his doctrine and reuelati∣on, while he openeth the eies of our hart, while he sheweth vs of things to come, that we should not be held of things present, while he laieth open the sleights of the diuell, while he lighte∣neth vs with the manifold and vnspeakable gift of the heauenlie grace. Afterward, finishing his sentence as it were with a certeine conclusion; He that saith thus (saith he) dooth he séeme vnto shée to denie grace? Or whether dooth he con∣fesse the frée will of man, and the grace of God? Further, in the eight chapter, the same Augu∣stine saith; Hereby therefore it plainlie appea∣reth, that he confesseth this grace, whereby God sheweth and reuealeth what we ought to doo; not whereby he giueth and aideth vs to doo, sée∣ing the knowledge of the lawe is rather a helpe vnto this: if the helpe of grace be wanting, by meanes whereof commeth a breach of the com∣mandement, &c.

Moreouer, in the tenth chapter, Pelagius is brought in, speaking thus; He worketh in vs, to will that which is good, to will that which is holie, while, by the greatnesse of the glorie to come, and promise of rewards, he kindleth vs which be giuen to earthlie lusts, louing (after the maner of brute beasts) those things onelie which be present vnto vs; while by the reuelati∣on of wisedome he stirreth vp our amazed will to the loue of God; while he persuadeth vs to all things that are good: which thing thou fearest not else-where to denie, &c. But in the same tenth chapter, Augustine confuteth him in these words: Yet we doo not principallie desire that [outward] but this [inward grace,] he must néeds at length confesse, whereby the great∣nesse of the glorie to come is not onelie promi∣sed, but also beléeued and hoped for; and is not onelie reuealed in wisedome, but is also euen lo∣ued; and whereby euerie good thing is not onelie suggested, * 1.72 but also throughlie persuaded: for all men haue not faith. The same Augustine, in his booke of grace and frée will, the 16. chapter: For it is certeine, that we doo kéepe the commande∣ments if we will; but bicause the will is prepa∣red by the Lord, we must make petition vnto him, that we may will so much as is sufficient, and in willing we may doo it.

Certeine it is, that we will when we be wil∣ling; but he it is that causeth vs to will that which is good. Of whom it is said, which a little before I affirmed, that the will is prepared by the Lord. * 1.73 Of whom it is said; His steps shall be directed by the Lord, and hee shall order his waie. * 1.74 Of whom it is said; It is God that worketh in vs both to will and to doo. Certeine it is, that when we doo, we doo it; but he causeth that we doo; by giuing most effectuall strength to the will. Who said; * 1.75 I will cause that ye shall walke in my commandements, &c. The same Augu∣stine, against the two epistles of Pelagius to Bo∣niface, the third booke, the ninth chapter; What is it then (saith he) that they conclude, where they rehearse those things, which themselues hold? They saie, that they confesse, that grace also hel∣peth euerie good purpose, but yet that it dooth not put an indeuour of vertue into him that resi∣steth, &c. This also would Augustine haue caused the Pelagians to grant, that God putteth an in∣deuour of good things, euen into them that re∣sist: the which cannot be doone, vnlesse our mind be conuerted, and that of an euill and corrupted will it become good. This is that change, which the holie Ghost worketh in vs. Hereby are we mollified, when we be hard and stubborne. The same father said, that when God hardeneth, it is nothing else; but that he will not mollifie: bi∣cause, vnlesse it be doone by him that we be mol∣lified, we continue still in our hardnesse.

The holie Ghost bringeth it to passe, that we are made readie scholers of GOD, when of our selues we are vncapable of diuine things. Salo∣mon, * 1.76 as we haue it in the third booke of the Kings, the third chapter, desired of God an vn∣derstanding hart, or such a hart as would easilie be taught. This is it, which is said in the Gospels; that We be taught of GOD: * 1.77 which thing was promised by the prophets. God is the true ma∣ster, who not onelie instructeth and teacheth, but also bringeth to passe, that we doo learne: but that are not outward masters able to doo; for God giueth eares to heare, eies to sée, & an hart to vnderstand. Wherefore Christ in the Gospell said; He that hath eares to heare, let him heare. * 1.78 Vnlesse this be doone in vs, we séeing shall not sée, nor hearing shall not heare; neither shall we perceiue with the hart. It is written in Deute∣ronomie, the 29. chapter; * 1.79 He hath not giuen you eies to see, not eares to heare, nor a hart to perceiue; namelie, those things which in the wil∣dernesse GOD did among you, and the words which he spake. And why this ought to be doone in vs, the excellencie of diuine things doo declare vnto vs. For as the apostle Paule saith; * 1.80 The eie hath not seene, & the eare hath not hard, neither yet haue entered into the hart of man, the things which GOD hath prepared for them that loue him. Wherefore it is written in the 1. to the Co∣rinthians; * 1.81 The naturall man perceiueth not the things, which be of the spirit of God, neither can he [knowe them,] for they be foolishnesse vnto him. The reason is afterward added, why a na∣turall man cannot vnderstand or desire these things: bicause they be spirituall things. And if they be spirituall things, they are onelie iudged by the spirit.

And in the second epistle to the Corinthians he saith; * 1.82 that We are not sufficient of our selues to thinke anie thing as of our selues, bicause our sufficiencie is of God. But if so be we cannot so much as thinke of those things; how shall we be able to vnderstand or desire them; which is a far greater and more difficult matter than to thinke? Wherefore, if the spirit of God shall pro∣pound vnto vs, either the lawe, or the promises, or the words of the holie scripture, and that no change commeth; we will not be mooued: bi∣cause we are neither sufficient, nor apt vnto those things. It behooueth that a conuersion go before, which may be called a certeine dispositi∣on. The same doo the Papists attribute vnto hu∣mane strength, and vnto our owne power; as though we can dispose it vnto grace and vnto faith. * 1.83 Howbeit, this must be vtterlie ascribed vnto the spirit of God, not vnto mans strength and will; as we haue declared. Also it might rightlie be called the health of the mind: of which healing, Augustine, in his booke De spiritu & li∣tera, hath oftentimes made mention. As tou∣ching sinnes, we first of all affirme, that the na∣ture of man is corrupted and defiled. Further, we perceiue that euill acts doo breake out. So on the other side we must affirme, that there is first some healing of the mind that goeth before; afterward, that there followeth a consent of faith, a confidence and loue towards God, and an imbracing of his word.

But and if such a conuersion or medicine haue not gone before, we will flie from GOD. This was verie well shewed in Adam the first man, * 1.84 as in a certeine type or figure; who, when he was fallen, after the breach of Gods com∣mandement, into corruption and spirituall death, he hiding himselfe fled from God. And the apostle Paule, although he had heard and read manie things in the prophets concerning Christ, yet neuerthelesse was he turned from him, and made hauocke of the church: * 1.85 bicause (as he him∣selfe said vnto the Romans) The wisedome of the flesh is enimitie against God, * 1.86 and is not sub∣iect to the lawe of GOD, neither yet can it be. And bicause it is manifest, that this is the gift of God, hereof are the praiers of the saints, who saie; * 1.87 Lighten mine eies, least they see vanitie: Giue me vnderstanding, * 1.88 that I may learne or knowe thy commandements. And Paule vnto the Ephesians praied God To lighten the eies of their vnderstanding, * 1.89 that they might knowe what was the hope of their calling. And as tou∣ching the will, * 1.90 Dauid praied; Incline mine hart vnto thy testimonies. * 1.91 Againe; A cleane hart create in me, ô God. And Salomon his sonne praied God, * 1.92 that he would giue vnto the people an vnderstanding hart. Séeing therefore that the saints doo praie on this wise, what doo they craue? What doo they praie for? That God will shew his word, or that his spirit may knocke; howbeit, this he dooth by himselfe, and that al∣waies: as these men saie. But if they haue it in their owne power, why doo they praie? Let them selues doo it, séeing they haue it in their owne power.

Neuerthelesse, since praier is made rightlie of the saints, it is a token vnto vs, that this is required of GOD, to the intent he may change our harts. This argument did Augustine diuers times vse. Wherefore, in his booke De libero ar∣bitrio, the 14. chapter, thus he writeth: For if faith procéed onelie of a frée will, and is not gi∣uen of GOD; to what purpose doo we praie for them, which will not beléeue, that they may be∣léeue? Which we should doo altogither in vaine, vnlesse we did verie rightlie beléeue, that wils also, which be peruerse and contrarie vnto faith, may be turned of the omnipotent GOD to be∣léeue. No doubt, but the frée will of man is eg∣ged forward, when it is said; This daie, * 1.93 if yee heare his voice, harden not your harts. But vn∣lesse that God could also take awake the hard∣nesse of the hart, he would not saie by the pro∣phet; I will take from them their stonie hart, * 1.94 and giue them a fleshie hart. The same father, a∣gainst the two epistles of Pelagius vnto Boni∣face, the first booke, and 19. chapter: For to what purpose hath the Lord commanded vs to praie for them which persecute vs? Doo we desire this, * 1.95 to the intent the grace of God may be recom∣pensed to them for their good will; or not rather, that their euill will may be turned vnto good? Euen as we beléeue, that Saule was not then in vaine praied for by the saints, whom he persecu∣ted; that his will might be turned vnto the faith which he destroied, and that his conuersion came from aboue, it appeared by a manifest oracle? How manie enimies of Christ are dailie vpon the sudden, by the secret grace of God, drawne vnto Christ?

And in the same place, in the 20. chapter, he declareth how true it is, that GOD conuerteth and changeth the wils of men, and saith; that This is true, we gather it not by the coniecture of man, but we discerne it by most euident au∣thoritie of the scriptures. It is read in the booke of the Chronicles; * 1.96 And verelie the hand of God was in Iuda, that he might giue them one hart, to doo the commandement of the king & prin∣ces, according to the word of the Lord. Also the Lord saith by the prophet Ezechiel; * 1.97 I will giue them another hart, and a new spirit will I giue them; and I will pull out of their flesh their sto∣nie hart, and I will giue them a fleshie hart, that they may walke in my commandements, and keepe my iudgements to doo them. Now what is it that Hester that Quéene praieth, and saith?

Giue me an eloquent speach, * 1.98 and make my words cleare before the lion, and turne his hart vnto the hatred of them that be our enimies. And to what end dooth she speake these words in hir praier vnto GOD, if God doo not worke the will in the harts of men? And so vndoubtedlie it came to passe as she praied: for that king, as a féerce bull, at the first sight beheld hir, and his crueltie was turned into lenitie. Finallie, a place in the Acts of the apostles, * 1.99 the 16. chapter must be weighed, as touching Lydia, the wo∣man which sold purple, whose heart God opened that she might giue eare vnto those things which were spoken by Paule. Manie doubtlesse were present, but it was particularlie said to that wo∣man, that God opened hir hart.

Which place Conradus Pellicanus (a verie learned and holie man) being my predecessor, thus expoundeth it: And this repentance com∣meth not of nature, but of grace, whose hart (saith he) the Lord opened, that she might vnderstand those things which were said by Paule. For in the Gospell none may trust to his owne strength, but in the gift of God, not in our owne presump∣tion. Wherefore let vs, hearing the promises of the Gospell, mistrust the strength of our flesh; and let vs desire GOD, that he will open our hearts, that he will giue the gift of the holie Ghost, to beléeue with the heart, and to fulfill indéed that which we heare should be doone; which thing we read came to passe in this woman that sold purple. * 1.100 And the historie of Samuel, the first booke, the tenth chapter, teacheth it, where it is written; that They whose heart God had tou∣ched followed king Saule. And herevnto belong those things, * 1.101 which Ezechiel spake; that He would take awaie the stonie heart; and would giue a fleshie heart. * 1.102 Vnto the Philippians also, Paule taught; that It is God which worketh in vs, both to will and to performe, and that not at our, * 1.103 but at his good pleasure. And vnto the Ephe∣sians it is written; that We by grace are saued, through faith, and that not of our selues.

By which word, our working togither; name∣lie, that which is actiue, is remooued: indéed, not as touching the consent of faith, but as touching that change by grace, of which we now speake. And it is added, * 1.104 that It is the gift of God. And in the second epistle to the Thessalonians, it is written; All men haue not faith, bicause that healing or medicine of the spirit is not giuen to all men: whervpon it cōmeth, that all men con∣sent not to the promises of God. Againe; Who beleeue according to the working of his migh∣tie power, * 1.105 which he wrought in Christ, raising him from the dead. By which words is shewed, that it is one and the selfe-same power, whereby our will is changed and conuerted to beléeue, and whereby Christ is raised vp from the dead. And Pellicanus, expounding this place, saith: * 1.106 And in such sort dooth God and our father declare his power and goodnesse in vs; bicause he, by a certeine secret and vnspeakeable power, hath so transformed vs from the old institution, as set∣ting all other things aside, we put our trust in him alone; and contemning those things which we sée, doo hope for of him, those things which we sée not, &c. These things agrée with those, which be written by the same apostle, in the same epistle, the second chapter; * 1.107 that When we were dead in our sinnes, God quickened vs togither in Christ.

Wherefore, euen as a dead man is able to doo nothing towards his owne raising vp or resur∣rection, so we also doo not rise againe, although the words of God call vnto vs alowd, vnlesse the spirit and life be first restored vnto vs; then doo we mooue and stir vp to well dooing. And in the first epistle to the Corinthians it is written; * 1.108 For who separateth thee,? And what hast thou, that thou hast not receiued? And if thou hast recei∣ued, whie doost thou glorie, as though thou had∣dest not receiued? If we should appoint, that frée will can receiue the promises offered, and can consent to the saiengs of God propounded, the answer will be easie for anie man to saie; He hath seuerallie appointed vnto me my frée will aboue others, bicause I would, they would not; I haue consented, they haue refused: wherefore the difference would appeare to be of vs. And when Paule saith; Thou hast nothing that thou hast not receiued, he meaneth not that of creati∣on, but of faith, of christianitie, and regenerati∣on. For he dealt with the Corinthians them∣selues, who professed christianitie.

10 Further, * 1.109 séeing this healing of the mind dependeth of God, we rightlie praie; Heale me Lord, and I shalbe whole. And in the Psalmes; Turne vs ô God of strength. Which thing when God dooth, he taketh the veile from our hearts, whereby we were let, that we could not be méet for heauenlie things. And the naile of obstinacie and stubbornesse is driuen out, * 1.110 by the naile of the word of God: for Christ said; No man commeth vnto me, except my father shall drawe him. Whereof Augustine speaking in his 26. treatise vpon Iohn, saith: Feare not, as though thou shouldest be drawne against thy will; the mind is drawne, and is drawne with loue, neither shalt thou saie; How doo I beléeue willinglie, if I be drawne? Thou art not onelie drawne by will, but also by pleasure. for as the Poet said; Euerie mans owne pleasure draweth him. And he addeth similitudes: * 1.111 Thou shewest to a little shéepe a gréene bough, & thou drawest him. Thou shewest nuts to a child, and thou drawest him. We are not drawne by the hurt of the bodie, but by the cord of the hart. Further, making this drawing more plaine, he saith; I, while I speake

vnto you, what doo I? I bring in a noise into your eares, vnlesse there be one within to re∣ueale, what speake I? What saie I? I am he that trimmeth the trée without; the Creator is with∣in. * 1.112 But he that planteth, and he that watereth is nothing: it is he himselfe that giueth the in∣crease, and maketh all men apt to learne. All which men? * 1.113 They which haue heard and learned of the father, they doo come vnto Christ. He in∣treating of the verie same matter, against two epistles of the Pelagians, the 19. chapter, writeth: Who is drawne, if he was alreadie willing? And yet no man commeth, except he be willing. Wherefore he is by maruelous meanes drawne to be willing by him, which knoweth how to worke inwardlie, euen in the verie hearts of men: not that men should beléeue against their wils, which is vnpossible to be doone; but that of vnwilling they should be made willing.

I knowe that some be of the mind, that all men are drawne of God; and that some come not, bicause they will not: not bicause they are not drawne. Howbeit, this exposition agréeth not with the discourse of the Gospell: for some contemned the words of Christ, murmured, and went their waies. But the twelue cleaued vnto Christ, who séemeth to giue the reason of this dif∣ference; namelie, that none should come vnto him vnlesse the father shall drawe him. Of this sentence it may be prooued; They depart, and come not vnto Christ; Therefore they are not drawne. The apostles cleaue vnto Christ and followe him; Therefore they be drawne. So then these be drawne, and those be not drawne. And the cause why one is drawne, and an other is not drawne; iudge not thou (said Augustine) if thou wilt not erre. More might yet be said of this drawing, but I surcease. I come vnto Paule, and to the prophet Esaie; * 1.114 who in such sort compare vs with God, as he is the potter, but we the claie. Which must not onelie be vnderstood of our creation, but also of our forming anew: for so Paule vnto the Romans vseth the same simili∣tude. And it must be diligentlie considered, that a potter dooth not onelie forme and fashion the claie, but dooth also soften, renew, and temper it; the which thing belongeth vnto that change, whereof we now speake.

* 1.115 It is also said vnto the Romans; It is not in him that willeth, nor in him that runneth, but in GOD that sheweth mercie. In which words Paule testifieth, that our saluation is wholie of him; and that we ought not to contend with him as touching the bounds: as to saie, This is mine, and this is his; but we must sincerelie and truelie confesse, that all our saluation, how much so euer it be, is of God. And this did Oeco∣lampadius (a singular man in godlinesse and learning) note in 26, * 1.116 chapter of Esaie, the 156. leafe. But we must not thus imagine, that God prospereth the businesse, and yet dooth nothing: for euen this dooth he a little after prooue to be false, yéelding vnto God all our works. Neither doo we giue onelie false titles vnto him, as some flatterers doo vnto kings; bicause, through the authoritie of kings, manie thousands are slaine in battell, when as they themselues neuerthe∣lesse are occupied in the meane time in games and huntings. Augustine, in his treatise De bone perseuerantiae, the second chapter, saith; that We liue well, when we attribute all vnto God. And Cyprian (as he is alledged by Augustine) said; that Of vs there is nothing, and that therefore we may not glorie. This he spake not alonelie for christian modestie sake, but bicause of the truth, for that so the thing is.

And if the exposition were true, which some men make of those words; It is not in him that willeth, nor in him that runneth, but in God that hath mercie: that it is therefore so said, bicause our will and strength are not sufficient, vnlesse the mercie of GOD be present: the sentence might be inuerted, so that we might saie; that it is not in God, that hath mercie, but in man that willeth. Because, according to the iudgement of these men, the mercie of God is not sufficient, vnlesse that we also be willing. But this wrong turning he thinketh ought not to be suffered, as he teacheth in his Enchiridion vnto Laurence, the 22. chapter; but more largelie in the first booke to Simplicianus, in the second question, where he writeth after this maner: Those words also if thou diligentlie marke; Therefore, it is not in him that willeth, nor in him that runneth, but in God that hath mercie, the apostle shall not séeme onelie for this cause to haue spoken this, bicause we may by the helpe of God atteine to that, which we would: but also in that sense, wherein he saith in an other place; Woorke yee your owne saluation with trembling and feare: for it is God which worketh in vs, both to will and to worke, according to his good plea∣sure. Where he sufficientlie sheweth, that euen that same good will it selfe is doone in vs by the worke of God. For if therefore onelie it be said; It is not in him that willeth, nor in him that run∣neth, but in God that hath mercie; bicause the will of man alone sufficeth not vnto vs, to liue iustlie and rightlie, vnlesse we be holpen by the mercie of GOD, it may also be said after this maner: Therefore it is not in GOD that hath mercie, but in man that willeth, bicause the mercie of God is not alone sufficient, vnlesse the consent of our will be added. Yet this is ma∣nifest, that we will in vaine, vnlesse God take mercie of vs.

But I know not how this can be, that God ta∣keth mercie in vaine; vnles that we be willing:

for if God take mercie, we also be willing, sith vnto the same mercie belongeth our willing∣nesse. * 1.117 And it is God that worketh in vs both to will and to worke, according to his good will. For if we demand, whether a good will be the gift of God, it were a woonder, if anie man dare de∣nie it, &c. And in the same question to Simplicia∣nus, he writeth the same thing. But if this cal∣ling be so effectuall a worker of a good will, as euerie one being called dooth follow it, how shall this be true; * 1.118 Manie are called, but few are cho∣sen? Which if it be true, and that he, which is cal∣led, dooth not consequentlie obeie his calling; and that to obeie, is put in his will, it may right∣lie also be said: Therefore it is not in GOD that hath mercie, but in man that willeth and run∣neth, bicause the mercie of the caller sufficeth not, except an obedience doe followe. But per∣haps they, which being called after this maner, doo not consent, yet being called after another manner, may consent: so as that saieng also is true; Manie are called, but few are chosen. So that, although manie be called after one maner, yet bicause all are not affected after one sort, they onelie can followe their calling, which are found fit for to take the same. And this may be no lesse true; Therefore it is not in him that willeth, nor in him that runneth, but in God that sheweth mercie, who in such sort called, as was fit for them, which followed their calling.

And to others doubtlesse the calling came, but bicause it was such, as thereby they could not be mooued to become apt to take the same, they might indéed be said to be called, but not to be chosen. But this is not now likewise true; Ther∣fore it is not in God that sheweth mercie, but it is in man that willeth and runneth: bicause the effect of the mercie of GOD cannot be in the power of man, if he in vaine take mercie, man being vnwilling. Forsomuch as, if he would also take mercie of them, he might in such sort call them, as should be conuenient for them, that both they might be moued, and vnderstand, and followe. Wherfore it is true, that Manie be cal∣led, but few be chosen. For those chosen were called fitlie to the purpose, but they which were not fit, nor were tempered togither for their cal∣ling, were not chosen, bicause they followed not, although they were called. Againe it is true, that It is neither in him that willeth, nor in 〈◊〉〈◊〉 that runneth, but in God that hath mercie 〈◊〉〈◊〉 cause that, although he call manie, yet he taketh mercie of them onelie, whom he so calleth, as is fit for them to be called that they may followe. But it is false, if anie man saie: Therefore It is not in God that taketh mercie, but in man that willeth and runneth: bicause God taketh not mercie vpon anie in vaine. And of whom he hath mercie, he so calleth, as he knoweth it is agrée∣able to him, that he should not refuse the caller.

Here will some saie; Whie was not Esau so called, as he would obeie? For we sée that men are some one waie, some another waie moued to beléeue those things, which are shewed or sig∣nified. As for example sake: * 1.119 Simeon beléeued in our Lord Iesus Christ, being yet a yoong infant, knowing him by the spirit reuealing vnto him. Nathaniel, at one sentence that he heard of him; * 1.120 Before that Philip called thee, when thou wast vnder the tree, I sawe thee, answered; Master, thou art the sonne of God, thou art the King of Israel. Which thing a good while after, bicause Peter confessed, * 1.121 he deserued to heare that he was blessed, and that to him should be giuen the keies of the kingdome of heauen. At the mi∣racle doone in C••na of Galile, * 1.122 which Iohn the e∣uangelist mentioneth to be the beginning of the signes which Iesus did, when he turned water into wine, his disciples beléeued in him. Christ by speaking, stirred vp manie vnto faith. Ma∣nie beléeued not, no not when the dead were rai∣sed vp. The disciples being terrified with the death and crosse of Christ, staggered; and yet the théefe then beléeued, when he sawe him not his better in works, but his equall in the fellowship of the crosse. One also of the number of the disci∣ples, after his resurrection, gaue credit not so much to the liuelie members, as he did to the gréene wounds. Manie of that number, of whom he was crucified, which séeing him doo miracles, had contemned him, yet beléeued the disciples which preached him, and did such things in his name.

Wherefore, since that one man is mooued af∣ter one sort vnto faith, but another man after a∣nother sort; and that oftentimes one and the selfe same thing spoken after one maner dooth mooue, and spoken after another maner dooth not mooue, and another man it may mooue: who dare saie, that GOD wanted the maner of calling, whereby Esau also might applie his mind, and ioine his will vnto the faith, wherin Iacob was iustified? But and if there can like∣wise be so great an obstinacie of the will, as the turning awaie of the mind should be hardened against all the waies of calling; it is deman∣ded also, whether that same hardnesse it selfe be of the punishment of God? For, when as God forsaketh man, by not calling in such wise; how can he be mooued vnto faith? Who also will saie, that the verie [God] omnipotent hath wan∣ted a meanes, whereby man also should be per∣suaded to beléeue, &c. Now it appeareth what Au∣gustine thought as touching that place; * 1.123 It is neither in him that willeth, nor in him that run∣neth, &c. After these things I referre my selfe vnto that, which Paule wrote; * 1.124 And bicause ye are sonnes, God hath sent foorth the spirit of his

sonne into your hearts, crieng, Abba, Father. But if the spirit, being sent foorth by God vnto men, maketh them crie; it maketh them also to beléeue, and therewithall maketh them to liue well also. * 1.125 For when it was said by the prophet; I will take from them that stonie heart, and will giue them a fleshie heart: It is added; And I will giue my spirit among them, and will cause them to walke in my commandements, &c. Al∣so to the Romans it is written; * 1.126 As manie as are led by the spirit of God, those be the sonnes of God.

Wherein is to be noted, that the saints other∣while are passiuelie subiect vnto certeine moti∣ons of the holie Ghost. And if of some it be gran∣ted, that our will is sometime onelie a subiect passiue, when troubles and gréefes doo greatlie vrge vs, looking for nothing else but death; for the soule is then susteined by God, least it should faint: what let is there, that we should not also be passiuelie subiect to this change, whereof we now speake? Wherefore I saie the will is the subiect of both conuersions, as well of healing as of faith; but as touching the first, it onelie concurreth passiuelie, and as touching the o∣ther [both passiuelie] and actiuelie, bicause we beléeue willinglie. In the first, the spirit woor∣keth alone, but in the other it worketh togither with vs. Vnto the Galathians it is written; But when it seemed good vnto him, * 1.127 which had separated me from my mothers wombe: But it is not said; When it seemed good vnto me. And vnto the Romans; * 1.128 God distributed to euerie one the measure of faith. And of frée gifts it is written; * 1.129 that Those the spirit of God distribu∣teth to euerie one as he will. And he is no lesse the Lord of regeneration, and the GOD of our faith, than he is of frée gifts: and therefore he distributeth both kinds, as it pleaseth him. In the epistle to the Philippians we read; * 1.130 that To them it was giuen not onelie to beleeue, but to suffer for Christ. * 1.131 And in the 2. epist. to Timothie it is written; For God hath not giuen to vs the spirit of feare, but of power, of loue, and of sobri∣etie. * 1.132 Christ also said vnto the apostles; that To others, vnto whome he spake in parables, it was not giuen that they should vnderstand; but vn∣to them that were his apostles it was giuen. And verie manie other testimonies of the holy scrip∣tures might be alledged for this matter, how∣beit, I will be contented with these: but if there be anie, which will not beléeue these verie manie [alledged,] neither will they giue credit vnto more.

11 But manie saie; If thus the matter stand, then shall we be as stocks and stones, which are mooued of God. The matter dooth not so stand, bicause both stocks and stones, while they be mooued, doo neither perceiue nor vnderstand, nor will. Further, if in anie thing we be mooued pas∣siuelie, as stocks and stones be; yet should wée not so be called: albeit in this change, whereof we now speake, we are not mooued violentlie, as be stones and stocks, but by a motion méet vnto our end and perfection. Howbeit, that which they obiect against vs, is not well conclu∣ded: for it is an argument in the second figure of propositions affirmatiue: as if we should say; Stones and stocks are mooued passiuelie; Men in this change or conuersion are mooued passiue∣lie. Therfore are they stones & stocks. Again; we saie; Stones & stocks be bodies, they be also sub∣stances; In like maner men are bodies and sub∣stances; Therefore they are stones & stocks. All men sée, that the conclusions are not firme, & doo belong to the second figure of the affirmatiues. Yet neuerthelesse, of this our saieng, which wee defend, as touching the change in God, or the healing of the mind, before we can either be∣léeue, or hope, or expect celestiall things; it follo∣weth not, that we make for Swenkfeldius: for he séemeth to put faith before the word of God, but we doo not so. Bicause we affirme, the word of God is as well an outward as an inward in∣strument of the holie Ghost, wherewith he may persuade and shew what things are to be belée∣ued and doone, and may declare and vtter his efficacie in the changing of vs. For we knowe, that Faith is by hearing, * 1.133 & hearing by the word of God. Paule saith; How shall they beleeue in him, whome they haue not heard? And else∣where it is written; Lord, * 1.134 who hath beleeued our preaching? Further, Swenkfeldius séemeth to appoint the outward word to be as a certeine exercise of faithfull men, and reiecteth the mini∣sterie. Which opinion we detest; for we affirme, that as well the outward word as the inward, be instruments of the holie Ghost: neither doo we doubt, but that the word; especiallie by na∣ture, goeth before faith, séeing it is the subiect thereof.

12 Wherefore we determine, that the will or choise, before regeneration, can doo nothing by it selfe as touching diuine and spirituall things, but that the spirit of God is necessarie, bicause it propoundeth and teacheth: neither that the same is anie thing, except it worke a change of the mind. The Pelagians said, that the grace of 〈◊〉〈◊〉 is required, but yet to this purpose onelie, 〈◊〉〈◊〉 we may the easilier beléeue, & doo well. The schoole-Diuines, bicause they would differ from them, haue affirmed a preuenting grace: but we demand, what maner of grace that is? And we saie, that it is not sufficient to answer [that it is such a grace as] thereby are propounded vnto vs the words of God, and his promises, ei∣ther inwardlie, or outwardlie: but that there ought to be applied a change or conuersion, and

that it ought not to be put in our will or choise, to follow or cleaue vnto the promises. * 1.135 Augustine put vs in mind, that vnder the praises of na∣ture, lie hidden the enimies of grace. Where∣fore, * 1.136 now that we haue thus determined, there appeare two kinds of callings, one common, an other effectuall. Which distinction I first prooue out of the holie scriptures. * 1.137 Paule saith; Whome he hath called, those also he hath iustified. Wher∣fore it is some kind of calling, wherevnto iusti∣fication is ioined: for that is Paules chaine; namelie, to haue the linkes fast knit togither. On the other part, * 1.138 it is said by Christ; Manie are called, and but few chosen: now here is calling spoken of, wherevnto followeth not iustificati∣on.

Moreouer, there is a certeine calling, which by Paule is speciallie called According to the purpose [of God, * 1.139 ] which is shewed to differ from the other common calling. Wherefore it is proo∣ued by the holie scriptures, that there is a diffe∣rence of callings. * 1.140 This Augustine confirmeth. First, against two epistles of the Pelagians, the 19. chapter, where he writeth: For all that be cal∣led, are not called according to the purpose; For manie be called, few be chosen. They therefore are called according to the purpose, who were chosen before the world was made. And of this matter the same Augustine to Simplicianus, at the end of the first booke: Wherfore it remaineth that wils be chosen; but the will it selfe, vnlesse some thing happen, which may delight and al∣lure the mind, cannot by anie meanes be moo∣ued. But that this should happen, it is not in the power of man. What else willed Saule, but to inuade, to drawe, to bind, and slaie the christi∣ans? How raging was his will? How furious? How blind was it? And yet was he with one voice from aboue ouerthrowne. Doubtlesse, such a vision happened vnto him, as thereby crueltie being taken awaie, that mind and will was wrested and corrected vnto faith. Suddenlie, of a woonderfull persecuter of the Gospell, he be∣came a more woonderfull preacher [of the same.] So then it is manifest, that the calling is of two sorts, one common, and an other according to the purpose: to the vnderstanding whereof wée must knowe, that this purpose is nothing else, but a sure, firme, and constant decrée of God, wherein he foreknew, and appointed those, which he would ioine togither, iustifie, and blesse in Christ.

The calling, which vnto this purpose is con∣firmed, is effectuall, and changeth men through the word of God, by the helpe of the holie Ghost. But the other is common, whereby are offered the promises of God, through the word either outward or inward; but not with such an effica∣cie, as thereby the minds can be healed. This di∣stinction did Augustine verie well know, * 1.141 who a∣gainst Iulian the Pelagian, in the fift booke the third chapter, writeth after this maner: Not all men, which be called, are called according to the purpose; For manie be called, * 1.142 but few are cho∣sen. Wherefore, else where also he saith; * 1.143 Accor∣ding to the power of God, who hath saued vs, and called vs with an holie calling, not accor∣ding to our works, but according to his owne purpose and grace, which was giuen to vs in Christ Iesus, before the beginning of the world. The same Augustine De praedestinatione sancto∣rum, the 16. chapter: For manie, which be pre∣destinate, God calleth his sonnes, that he may make them the members of his onelie predesti∣nated sonne, not with that calling, * 1.144 wherby they were called which would not come to the marri∣age; sith by that calling, both the Iewes were called; * 1.145 Vnto whome Christ crucified is a stum∣bling blocke, and the Gentils also, vnto whome Christ crucified is foolishnesse. But he calleth the predestinate by that calling, which the apo∣stle distinguished, saieng; * 1.146 that Hee preached Christ the power of God, and the wisedome of God vnto them which are called, both of the Iewes and Graecians.

For so saith he in these words; Vnto them which are called, that he might note them which were not called; knowing that there is a sure maner of calling of them, which are called accor∣ding to the purpose, * 1.147 whome he foreknew and predestinated to be made like to the image of his sonne. Which calling he signifieng said; * 1.148 Not by works, but by him that calleth it was said vn∣to hir: The elder shall serue the yoonger. He saith; Not by works, but by beleeuing. Also he vtterlie tooke this from man, that he might yeld the whole vnto God. Therefore he said; But by him that calleth, not by euerie kind of calling, but through that calling whereby man is made a beléeuer. This also had he a respect vnto, when he said; * 1.149 The gifts and calling of God are with∣out repentance. The same father, in his Trea∣tise De spiritu & litera, the 34. chapter, mentio∣neth an other difference of these callings, that the one counselleth, and the other throughlie persuadeth. And he saith; Now if any shall presse vs to search that déepenesse, why one is so coun∣selled, as he becommeth throughlie persuaded; and an other not so: two things in the meane time I call to remembrance, which I think good to answer; O the deepenesse of the riches, * 1.150 &c. Againe; Is there anie iniquitie with God? Hée that shall not be content with this answer, let him séeke better learned; but let him beware he find not them that be presumptuous.

13 After this maner did Augustine conclude this sentence, bicause he sawe there were men found out, which sought for a cause of the diffe∣rence

by frée will, whom he called presumptu∣ous. He writeth in like manner in the ninth chapter De praedestinatione sanctorum: But whie it is not giuen in all men, it ought not to mooue a faithfull man; which beléeueth, that by one man all men vndoubtedlie went into most iust con∣demnation. Euen so, there should be no iust re∣prehension of God, although that none were de∣liuered from thence. Wherby it is manifest, that it is a great grace that manie are deliuered. A∣gaine, what should be due vnto them, they know by those which are not deliuered; that they which glorie, may glorie in the Lord, not in their owne merits, which they sée to be like to theirs that he damned. Here also Augustine plainlie teacheth, that whosoeuer of vs are deliuered, we are not all called by that calling, by which we be deliue∣red; & that without anie iniustice of God. And in the same booke the 8. chapter: Wherefore, saie they, dooth he not teach all men? If we shall saie; Bicause those, whom he teacheth not, will not learne: * 1.151 it will be answered vs; And where is that signe, which is said vnto him? Lord turne thou againe and quicken vs: or else if God, of vnwilling make not willing, whie dooth the church, according to the precept of the Lord, praie for them that persecute hir, &c. Augustine resteth not vpon that answer; to wit, that they are not taught, bicause they will not learne: for he saith, that of vnwilling, GOD can make willing. Prosper, Adcaput Gallorum, answereth to them which obiect, that they which are called, are not called alike, but some [are called] that they should beléeue, &c.

The answer followeth. If calling be onlie vn∣derstood in preaching of the Gospell, it is not tru∣lie said, that vnto diuers men it is diuerslie prea∣ched; séeing there is one God, one faith, one re∣generation, and one promise. But if there be a respect had to the effect of planting & watering, there is one thing doone in them, whose outward eares are mooued by a bodilie voice; & an other thing in them, whose inward sense God hath ope∣ned, & in whose hart he hath put the foundation of faith, & the feruencie of loue, &c. Those two kinds of calling could not more euidentlie be expressed. Zuinglius, in his book De prouidentia, tome 1. leafe the 370. That appointment or ordinance, wherby is decréed, that a man is now called by God, not onelie by this generall calling, which betokeneth the outward preaching of the apostles; but also by that, whereby the spirit dooth earnestlie put the elect in remembrance, that they desire to obeie GOD, in that he commandeth or promiseth, &c. The same author, vpon the epistle to the Ro∣mans, the eight chapter, tome 4. leafe 428. To them, which according to the purpose, who indéed were called from the beginning. These words doo I vnderstand of the inward calling, that is, of the election; not of the outward calling of the word. As if he should saie: I haue now said, that to the saints, or them which be called, all things turne vnto good. Which saieng I allow: for all things are grounded vpon the frée election of God. God, which knew all things, before they were, determined also before hand, that they should be coheires with his sonne: so neuerthe∣lesse, that Christ is the first begotten; that is, the naturall and essentiall sonne of God, and we the adopted sonnes. Whom he hath so before hand appointed and ordeined, those afterward he cal∣leth by an inward calling: that is, he draweth inwardlie. Iohn. 6. that is, he maketh faithfull; he draweth them, that their mind may cleaue fast and trust vnto him. Whom he thus maketh faithfull, those also he iustifieth, through an assu∣red faith, that is to wit, of his sonne, &c.

The same author, in his booke De prouidentia, tome 1. leafe the 368. saith: For they sawe that this thing is not now signified by signes, but doone before the eies; whereby the sinnes of the whole world were purged: but as touching this [outward calling] there was nothing doone, bi∣cause onelie they did repent, whom the holie Ghost lightened, that they might knowe this man to be the sauiour; and the father did drawe them, that they might come vnto him, and might imbrace him: further, to knowe that outward things are not able to doo anie thing else, but sig∣nifie and shew, &c. Conradus Pellicanus, vpon the first chapter to the Ephesians, interpreting these words; * 1.152 Who hath predestinated vs to the adoption of sonnes, thus writeth: In the which thing must be noted the order, wherein election holdeth the first place; next vnto that, the adop∣tion to be sonnes; which is said to be the calling, while the Lord draweth vnto him those which he indued with the spirit, in giuing a knowledge of himselfe: finallie, there succéedeth an holinesse of life, &c. Now, by these excellent and holie men appéereth these two maner of callings, not deui∣sed by me, but both receiued, and put in writing by them. Whereof it commeth, that of them, which be at one and the selfe-same sermon, and heare the selfe-same Gospell, some beléeue, some contend, some imbrace, and some laugh to scorne. Verelie, they which contend, scorne, and refuse, doo it of their owne naughtinesse, which God infuseth not into them: but they, which be∣léeue and imbrace, doo this by the effectuall cal∣ing of God, the which is not giuen vnto all men.

Wherefore Augustine De praedestinatione san∣ctorum, chapter eight: Therefore, when the Gos∣pell is preached, some beléeue, and some beléeue not: they which beléeue, the preacher speaking outwardlie, do inwardlie heare of the father, & do learne; but they, which doo not beléeue, doo heare outwardlie, inwardlie they doo not heare, nor

yet learne. This is as much to saie, as; To the one sort it is giuen to beléeue, to the other it is not giuen: * 1.153 bicause No man (saith he) commeth vnto me, except my father shall drawe him. The same father, euen in that booke, the sixt chapter: Many heare the word of truth, but some beléeue, and some speake against it. That these there∣fore will beléeue, and that those will not, who can be ignorant of this▪ Who can denie it? Howbeit, séeing the will of some is prepared by the Lord, and of some not; we are in verie déed to discerne what springeth of his mercie, or what springeth of his iudgement. * 1.154 That which Is∣rael sought (saith the apostle) it obteined not, but election obteined it. * 1.155 But others be blinded, as it is written; God hath giuen vnto them the spirit of slumber, eies that they might nor see, and eares that they might not heare, euen vnto this daie, &c. Wherefore, verie great is the diffe∣rence of hearers: the which Augustine, as we haue knowne, noteth by the diuersitie of cal∣lings. And wherefore God so tempereth and di∣stributeth them, he in the same booke the eight chapter teacheth in these words. But whie he tea∣cheth not all men, the apostle hath opened so much as he thought méet to be opened: bicause He minding to shew his wrath, * 1.156 and to make his power knowne, suffered with long patience the vessels of wrath prepared to destruction, and that he might declare the riches of his glorie vp∣on the vessels of mercie, which he prepared vn∣to glorie, &c. Here the reason, as it manifestlie appeareth, is deriued from the finall cause; bi∣cause God determined to make manifest not onelie his goodnesse, but also his righteousnesse and seueritie. But some man will saie; If thus the case stand, God shall not be vniuersall, but particular. The which doubtlesse in this respect cannot be denied: for we sée that he ruleth at his pleasure, and distributeth these two kinds of callings. But of this matter we will speake af∣terward, when we shall come vnto predestina∣tion.

* 1.157 14 In the meane time let vs answer them, who say, it is but a small matter that they desire; and that the frée will, which they would haue to be granted them, they saie i•• but a certeine little sparke. The same we doo grant, so farre as godli∣nesse will permit; namelie, in those things which are subiect to the sense & reason of man, and which doo not excéed the capacitie of our nature. Also, to them that be renewed, we grant it as much as mans infirmitie dooth suffer, while we liue in this world. But vnto those, which be not renew∣ed, we cannot grant the same as touching hea∣uenlie and spirituall good things; bicause such a sparke it is, as it would not bréed brightnes, but smoke, wherby men would soone become proud, and withdraw much from the grace and mercie of God. For by this little sparke, they would boast, that they are discerned from others: but [the scriptures] will not haue them discerned, otherwise than by the grace and mercie of God, not by free will, or by [their owne] gifts and ver∣tues. Of which matter, thus Augustine wrote in his booke De praedestinatione sanctorum, the fift chapter: For are men discerned from men, by those gifts, which are common vnto all men? But here he first said; For who separateth thee? * 1.158 And then he added; And what hast thou that thou hast not receiued? Bicause a man, being puffed vp against another man, might saie; My faith, my righteousnesse, or if there be anie thing else, discerneth me. Such cogitations the good Doctor preuenting saith; What hast thou, that thou hast not receiued? And of whom, but of him which hath separated thée from another? To whom hath he not giuen that, which he gaue vn∣to thée, &c.

But they saie; This verie small thing which we demand, worketh nothing by it selfe. But the selfe-same thing might we saie of grace, bicause it worketh nothing by them, vnlesse the consent of our mind come there vnto. And vndoubtedlie it is verie absurd, * 1.159 that vnto the change or rege∣neration, we should bring anie thing actiuelie; séeing no man dooth anie thing toward the be∣getting of himselfe. Which if it be true in those naturall and carnall things, how much more is it to be granted in spirituall things, the which are a great waie further from our strength or power? This did Oecolampadius, * 1.160 in his treatise vpon the first chapter of Zacharie sée, when he in∣terpreted these words; And thou shalt saie vnto them, turne ye vnto me. Where he thus writeth: Ieremie said; Conuert me Lord, * 1.161 and I shall be conuerted, for thou art my Lord GOD, yea as soone as thou turnedst me, I did repent. I that could not beget my selfe vnto a carnall life, when I was not, how shall I not beget my selfe vnto a spirituall life? * 1.162 Wherefore Iohn pronoun∣ceth, that the same birth is of God. So as they that striue against vs in this place, contended not onelie against vs, but against the grace of God. And they gather that, which the holie Ghost shunneth: for those things that be here taught, are therefore taught, that we may knowe the citie to be built by the mercie of God. Out of this doo they gather, as though there were some thing frée in vs, and giuen of our carnall natiui∣tie, whereby we may be conuerted, and that so we may by our owne strength build the citie, &c. Oecolampadius denieth not, but that we haue had some thing frée from our natiuitie; but he denieth that to be such, as thereby we may be conuerted.

They saie also, that they haue God [for their guide] as men [vse,] who vnto waiefarers doo

faithfullie shew the waie, and doo counsell and admonish vs to choose a safe waie, and to leaue that which is dangerous and deadlie. Neuerthe∣lesse, if they be not heard, they are not in fault, and they haue doone their part. Howbeit, such a similitude hath no place here; bicause they, which shew the waie, haue it not in their power, to per∣suade or to change the will of them that take the iournie. But GOD can doo these things, if he will, and dooth it towards them, whom he calleth effectuallie. Also they affirme, that there is no man so corrupt and past grace, but that he may by his owne frée will wish for felicitie, and for the grace and fauour of God, that it may hap∣pen well vnto him. I confesse, that men not re∣generate doo generallie desire felicitie: but and if that be laid before them, which we should haue by Christ, and the faith in him, and by the crosse, I saie that it is not put in their choise to desire that; naie rather, they despise and refuse it.

* 1.163 15 The saieng of Nazianzen is obiected, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Euerie thing rightlie established by God, is giuen to them that call vpon him, and so doo consent vnto him. Howbeit, if this be rightlie vnderstood, it ma∣keth on our side. By the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I I vnderstand the duties of beléeuing, hoping, louing God and our neighbour, and of right li∣uing. These things (I confesse) are of God, and are giuen vnto them that be called: who, if they haue béene called effectuallie, and are healed, doo vndoubtedlie grant and giue their consent, which before preparation or health receiued they could not haue doone. * 1.164 Chrysostome also is alledged, who saith; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c: that is to saie; God trulie dooth drawe, but he draweth him that is willing. This saieng also we reiect not: but it must be considered, that séeing the diuine drawing causeth the change, if the point thereof, whereat it beginneth, be con∣sidered, man is found to be vnwilling; and when he is changed by God, and is healed, he is made willing; and when he is drawne vnto fur∣ther matters; namelie, to beléeue, to hope, and to loue GOD himselfe, now is he willinglie drawne; who neuertheles, at that first moment, wherin he began to be drawne, was vnwilling. Verie well therefore said Augustine against the two epistles of Pelagius, * 1.165 the 19. chapter, that Christ aptlie vsed the word of drawing, but not of leading: for they are led, which were before willing; but they are drawne, which were not willing. Therefore, least we should imagine that we had a good will, when we began to be mooued by God, he said we are drawne, not led.

Wherefore, if it be demanded, whether Paule in his conuersion (whereof at this daie there is yéerelie celebrated a daie of memoriall) were drawne by frée will; I saie the proposition is doubtfull, neither can it be satisfied by one an∣swer. For if I should be demanded, * 1.166 by what part of the mind God began to heale Paule, and to conuert him; I would easilie grant, that it was by that which is called Liberum arbitrium, that is to wit, by the will and vnderstanding, which did passiuelie concurre to this renewing. But if I should be asked, whether Paule were drawne of frée will, whereby, as by an actiue be∣ginning, he might come to his first renewing and preparation, I denie that the drawing was by frée will; especiallie as touching the first mo∣ment of such a change. And why I may not ther∣in admit that fréedome, I will shew the cause: for that at the beginning he wanted both the spi∣rit and grace; which being absent, there is no strength to the furtherance of celestiall and su∣pernaturall things. But they saie, that séeing the promises are offered vnto vs, although we be not regenerate, we must striue to beléeue. This is soone commanded, but it cannot be doone; bicause, except we be framed anew by the spirit, we shall striue against it, but we shall not striue [to obteine it;] and we shall flie a∣waie, euen as Paule was against the true faith; and as Augustine before he was conuerted and healed.

16 They saie, * 1.167 that we expect violent moti∣ons, which is not true: we expect not violence, but we preach the efficacie of the diuine power. * 1.168 Violent, as Aristotle defineth it in his third booke of Ethiks, is that, which is mooued from an outward beginning, and dooth not [immediate∣lie bring anie thing at all: howbeit, such is not our will. But that it may appeare what it brin∣geth, we must vse a naturall similitude. * 1.169 The first matter, by transmutation taketh méere formes, and is mooued by the efficient cause;] and it bringeth the subiect, for it is subiect vnto those motions; further, it hath a certeine pow∣er or abilitie vnto these formes: euen so mans mind is the passiue subiect of this conuersion and healing. Againe, it hath a certeine power or abilitie, indéed not actiue, but passiue; and that while it is compared vnto God, bicause it can be actiuelie changed by him. For we are created reasonable, according to the image and similitude of GOD. And certeinlie, a passiue power of this kind may, * 1.170 after the maner of the Schoole-men, be called an obedientiall power: bicause we be capable of the diuine change, when God shall be minded to worke the same. Here∣by may be well vnderstood that, which is spoken of Augustine, that to be able to haue faith, hope, and charitie, is of nature; but to haue them is of grace. For of nature we haue it, that we can passiuelie be changed of God; but that we are changed in verie déed, this is of grace.

* 1.171 Rightlie said Augustine in his booke De cor∣reptione & gratia, the eleuenth chapter, that Frée will is but little, vnles it be changed by the God omnipotent; and that we haue no néed of pow∣er, if there should onlie haue béene vsed a persua∣sion or shewing of good things. Wherefore a power is required vnto this, that the change might be counted woonderfull. For which cause the same father, in his treatise of the grace of Christ against Pelagius, and Coelestinus, the 24. chapter, wrote verie well: Therefore let them read and vnderstand, let them behold and con∣fesse, that God worketh in the hearts of men, not onelie true reuelations, but also good wils; not through the lawe and doctrine founding out∣wardlie, but by the inward and hidden lawe, by a maruellous and vnspeakeable power. * 1.172 But they obiect vnto vs out of Iohn; God hath gi∣uen them power to be made the sonnes of God. Howbeit, they saie nothing. For Iohn speaketh there of the regenerate, and of the beléeuers; séeing it is foorthwith added; Euen to them that beleeue in his name: and straitwaie after; They that be borne of God. But if thou wilt vnder∣stand these things, of them that be not renewed; we may saie, that they had that power by prede∣stination before all eternitie, although they doo not yet possesse the same in act. This also séemeth to be a let, * 1.173 which is written in Zacharie; Turne you vnto me. And in Ezechiel the 18. chapter; Make you a new heart. Where we also our selues séeme to come togither actiuelie. Neuer∣theles, as I said at the first, we must distinguish of the drawing, if we weighthe end, from whence beginneth the motion, while we be vnwilling. There dooth God conuert, change, and heale vs, and of vnwilling maketh vs willing. Howbeit, sith for the time that we liue here, we are not per∣fectlie turned vnto God, neither are we so pli∣ant, tractable, or obedient vnto his commande∣ments, as we ought to be: therefore is it com∣manded vs, that as being now workers togi∣ther with God, we should more and more con∣uert vnto him; and that we should euerie daie more and more, make to our selues new hearts.

* 1.174 But there is an other cauillation of some men. First they affirme, that the lawe is the reuealed will of God; they adde, that the same is mightie & inuincible: and they demand, whie all men may not performe the same? If God (saie they) com∣manded the sea to abide within his bounds, and to discouer it selfe, & that it was doone, bicause so he would it to be; [likewise] when he commanded the dead man that he should be raised vp, his will was not in vaine, but brake foorth into act: whie then hath not his will, which is in the lawe, come to effect? Doubtlesse, not for anie infirmitie thereof, but bicause it séemeth that God would so command these things, as he might leaue them in vs to doo, which himselfe would not doo. I an∣swer, that God would his commandements to be kept, yet not through the strength of frée will onelie, but by grace, whereby we are first healed, and afterward are led vnto this obedience. Moreouer, when it is said, that the lawe is the will of GOD, I grant: * 1.175 but yet it is not euerie will [of his.] It may be called the approouing will of God, it is the will of his good pleasure, al∣so a preparing will; but it is no working, appoin∣ting, decréeing, and effectuall will towards all men, but towards all those to whom it shall séeme good vnto God. Euen as also we saie con∣cerning sinne, that he would it not; bicause he forbiddeth it, it displeaseth him, and he punisheth it: yet is not his will so towards it, that he effe∣ctuallie, and substantiallie, & by appointing and decréeing would it not; otherwise he would not permit it, but let it. And there be no wils so per∣uerse, which God cannot change.

But it is yet demanded, whether we be able to resist the calling of GOD? We may, and es∣peciallie the common and generall calling; yea rather we flie awaie from the same, when we be not yet regenerate; as Adam at the beginning, * 1.176 and Paule did it a great while. Yea and after∣ward, when we be healed and prepared, we of∣tentimes fall: * 1.177 as we knowe that it happened vnto Peter and Dauid. But if thou shalt aske, that when the calling, which is effectuall, and ac∣cording to the purpose, is present, whether it doo preuaile? I grant it dooth: for vnto Paule it was said in the verie houre of his conuersion; * 1.178 It is hard for thee to kicke against the pricks: not that there is a violence brought vnto the will, séeing that cannot be: albeit in Luke the 14. chapter it is written; Compell them to come in. * 1.179 But there it is rather spoken of the goodnesse of God, the which in calling them that he his, is importu∣nate, and vseth (if I may so speake) a certeine improbitie [or woonderfull diligence,] and dea∣leth not onelie by exhortations, but also by re∣bukes and scourges. Albeit Augustine wrested this to the Edicts of christian princes, the which a∣gainst heretiks appoint gréeuous punishments, banishments, prisonments, penalties, & other such like. And albeit that faith be voluntarie, yet God driueth [men] to it by such waies & means. * 1.180 Also this is obiected; How often would I haue gathered thy children togither, as the hen gathe∣reth hir chickens? But herevnto Augustine an∣swereth: And yet those, whom I would gather togither, I gathered, euen against thy will.

Yet the same father séemeth to haue spoken hardlie, * 1.181 in his treatise against Adimantus the Manichei, the 26. chapter, where he wrote; that It is in the power of man to change the will vnto better. Herevnto notwithstanding he himselfe

answereth, in his first booke of refractations, the 22. chapter, where he saith; But that power is nothing, vnlesse it be giuen of God, by whom it is said; * 1.182 He gaue them power to be made the sonnes of God. For séeing this is in the power, that when we will, we doo, nothing is so much in the power, as is the will it selfe: but the will is prepared of the Lord, and by that meanes he gi∣ueth power. So must that also be vnderstood, that I said afterward it is in our power, either that we be ingraffed by the goodnesse of God, or by his seueritie be cut off; bicause it is not in our power, sauing for that he followeth our will, which being prepared by the Lord to be mightie and strong, that which before was hard and vn∣possible, is soone become a worke of godlines, &c. Wherefore, let this rule and exposition be of force [to answer] all the places of Augustine; in which he séemeth to attribute more than is méet vnto frée will, as touching heauenlie and super∣naturall things. We must answer, that this [selfe power] hath onlie place in willes alreadie prepared and healed. This rule did this father neuer withdrawe, but put it as firme and cer∣teine in his retractations. Yea and in the tenth chapter of the same booke he sheweth, that those things which he wrote, as touching frée will, a∣gainst the Manicheis, were spoken, to the intent he might declare, that there is not a certeine first euill beginning contrarie vnto the good God; from which euill beginning forsooth sinnes should flowe: but that the beginning of sinnes was from the will. Wherefore, it was not agrée∣able to that drawing, that he shuld speake much of the grace of God that prepareth and healeth, which neuerthelesse he after some sort left not vntouched. And of frée will he spake rather, as it was in nature [first] instituted; than as it is now found in nature defiled and corrupted.

* 1.183 It is also obiected vnto vs, that we doo euill in denieng frée will, and that we giue an occa∣sion of bringing the same in question, and that we offer an offense vnto the Papists. Howbeit, I take not awaie frée will in generall; but I grant the same in outward things, and in those things, which are not aboue the capacitie of man. Moreouer, I grant the same in part, vnto them that be prepared, healed, and conuerted by the grace of God, as a little after shall be said. Fur∣ther, we are not to passe much of the slander of the Pharisies; They be blind, and leaders of the blind: and therefore they are not to be regarded. Euerie plant, * 1.184 which the heauenlie father hath not planted, shall be rooted vp. Besides, they aske whether God doo towards all men as much as sufficeth to their saluation? Some saie he dooth. But it séemeth not so vnto me: for I knowe out of the holie scriptures, * 1.185 that they of Tyre and Sidon would haue beléeued, if they had séene those things that were doone of Christ in Chora∣zim, Bethsaida, & Capernaum. And this also did Prosper ad caput Gallorum note, when he answe∣reth vnto the tenth chapter, wherin they obiected against the doctrine of Augustine; bicause he af∣firmed, that the grace of the Gospell was by God withdrawne from some. He writeth there after this maner: Also, he that saith that the pre∣ching of the Gospell is by the Lord withdrawne from some, least by receiuing the preaching of the Gospell they might be saued, may discharge himselfe of ill report, by defense of our Saui∣our himselfe, who would not shew foorth his works among some, which he saith would haue beléeued, if they had séene his signes and mira∣cles. And he forbad his apostles to preach the Gospell vnto certeine people. And yet still he suffereth some nations to liue without his grace, when as neuerthelesse we beléeue it most certeinlie, that the church shall be spred abroad into all the parts of the world, &c.

Of the verie same matter also the same fa∣ther, Ad excerpta Genuensium, the eight dout, thus writeth: As touching the men of Tyre and Si∣don, what thing else can we saie, but that it was not vouchsafed vnto them to beléeue? And yet neuerthelesse the truth it selfe reporteth, that they would haue beléeued, if they had séene such signes of powers as were doone among vs that beléeue. But why this was denied vnto them, let them that falselie accuse tell it if they can; and let them shew why the Lord did maruellous things among them, whom they should not pro∣fit. Also we, if we be not able to atteine vnto the cause of his dooing, and to the déepenesse of his iudgement; yet doo we most manifestlie knowe, that both it is true, which he said, and iust which he did: and that not onelie the men of Tyre and Sidon, but also they of Chorazim and Bethsaida, might haue béene conuerted, and of infidels might haue become faithfull, if the Lord would haue wrought this in them. Neither can it séeme false to anie, which the truth saith; * 1.186 None can come vnto me, except it shall be giuen him of my father. And; * 1.187 To you it is giuen to knowe the mysterie of the kingdome of heauen. A∣gaine; No man knoweth the sonne, * 1.188 but the fa∣ther; nor the father, but the sonne, and he to whom the sonne will reueale him. Againe; * 1.189 As the father quickeneth the dead, so the sonne quickeneth whom he will. Againe; * 1.190 No man can saie that IESVS is the Lord, but by the holie Ghost. The same Prosper also sheweth, * 1.191 that the preaching of the Gospell hath not alwaies béene giuen to all nations, nor yet in all times; and yet the same neuerthelesse is necessarie vnto saluation.

Ad capita Gallorum, the fourth chapter, where∣in it was obiected against Augustine, that ac∣cording

to his iudgement all men are not called vnto grace; thus answereth: Although it should appeare, that the whole world had now in euerie nation, and in all the ends of the earth receiued the Gospell, * 1.192 which in verie déed is most truelie pronounced that it shall come to passe; yet were there no doubt but that, since the time of the re∣surrection of the Lord, vnto this present age, there haue béene men, which haue departed out of this life, without knowledge of the Gospell: of whome it may be said, that they were not cal∣led, bicause they not so much as heard of the hope of calling. But if anie man affirme, that this full generalitie of calling, hath béene alwaies so celebrated, as after the time of the ascension of the Lord into heauen, not so much as one yeare passed ouer, within the which there came not vnto all men the preaching which was sent; let him sée how he will prooue, that the people of Asia were called, * 1.193 when as the apostles (as it is written) were forbidden by the holie Ghost to preach the word in Asia, or to the Bithynians, vn∣to whom the same apostles assaied to go, and the spirit of Iesu suffered them not. Let him sée al∣so, how he can defend the foreshewing of the truth it selfe, * 1.194 which said; This Gospell shall bee preached ouer all the world, for a witnesse vnto all nations, and then shall the end come. For the truth of that prophesie (which were wicked∣nesse to be spoken) staggereth, if the world were replenished with the Gospell, within the space of foure hundreth yeares [after Christ;] and as yet the comming of the Lord is deferred, &c.

The same father in an epistle to Ruffinus, as touching that which is written; * 1.195 Who would all men to be saued: And againe, at the verie same time, wherein preaching was sent to all men, certeine places were forbidden the apostles to go vnto, euen by him that would all men to be saued, & to come to the knowledge of the truth: manie doubtlesse, in that delaie of the Gospell, being withheld and turned awaie, died without knowledge of the truth, and were not consecra∣ted with regeneration. Wherefore let the scrip∣ture tell what was doone. * 1.196 It saith; When they had gone through Phrygia, and the region of Galatia, they were forbidden by the holy Ghost to preach the word in Asia. But when they were come into Misia, they sought to go into Bithy∣nia, but the spirit of Iesu suffered them not. But what maruell is it, if at the verie first preaching of the Gospell, the apostles could not go, except whither the spirit of God would haue them to go, since we sée that manie nations foorthwith at the first began to be partakers of Christian grace, and that others haue not as yet had anie maner of smell of this goodnesse? But shall we saie, that mens wils, and that so beastlie and rude maners of these men doo stop the will of God, that they doo not therefore heare the Gos∣pell; bicause wicked harts are not open to prea∣ching? * 1.197 But who hath changed the hearts of these men, but he that seuerallie framed their hearts? Who hath mollified this rigorous hardnesse to the affect of obedience; * 1.198 but Hee that is able of stones to raise vp children vnto Abraham? And who shall giue vnto preachers a bold and inuio∣lable constancie, but he which said vnto the apo∣stle Paule; Feare not, but speake, * 1.199 and hold not thy peace, for bicause I am with thee, & no man shall withstand thee to hurt thee, for I haue much people in this citie? And I thinke that no man dare saie, that anie nation of the world, or anie region of the earth should be passed ouer, where∣in ought not to be spred the tabernacles of the church, &c.

By these things it appeareth, by how manie reasons this father hath prooued; that the prea∣ching of the Gospell, which is necessarie vnto sal∣uation, hath béene wanting to manie nations, & in manie ages. Whereby cannot be affirmed, that God did that, which sufficed to the saluati∣on of men. But that his meaning may the more appeare, let vs adde those things, which he wrote throughlie vpō the 4. chap. to the Gauls: Also, he that saith, that all men are not called to grace; if he speake of them, vnto whome Christ is not shewed, he must not be blamed; bicause wée knowe indéed, that the Gospell hath béene sent into all the parts of the world: but we thinke not now, that it hath béene preached in all the ends of the earth; neither can we saie, that there is the calling of grace, where there is as yet no regeneration of the mother of the church, &c. The same Authour, in his answers vnto the collecti∣ons of the Genuenses, to the sixt doubt: And as we cannot complaine of him, that in the ages which be past, permitted all nations to walke in their owne waies; so should we not haue anie iust complaint, if grace yet ceasing, we should perish among them, whose cause and ours was all one; who neuerthelesse, as then, of all the world he made choise of a few; so now, of all mankind vniuersallie he saueth innumerable, not according to our works, * 1.200 but according to his owne purpose and grace, which was giuen vnto vs in Christ Iesus, before the beginning of the world, &c. Now dooth it plainlie appeare by the saieng of this man, that the grace of GOD sometime ceased; and that all men had not al∣waies a iust calling vnto saluation: wherefore it is not so vniuersall as some will, but is ra∣ther particular.

But bicause some vse a certeine shift, to saie; that they, to whom the Gospell was not prea∣ched, had calling enough of God, sith by the ele∣ments, by the spheres of heauen, and by other creatures they were instructed concerning the

onelie true God, whom it behoued them to wor∣ship; * 1.201 so that in the epistle to the Romans, they are blamed as inexcusable. But how true this is, the same Prosper sheweth in an epistle vnto Ruffinus, as touching frée will, where he thus writeth: For neither is it remooued from the common consideration of men, in how manie ages, what innumerable thousands of men, be∣ing left to their owne errors and impieties, fell away without any knowledge of the true God; euen as in the Acts of the apostles the words of Barnabas and Paule did declare, * 1.202 saieng to the men of Iconium; O men, whie doo ye these things? We also are mortall men like vnto you, and preach vnto you, that ye should turne from these vaine things vnto the liuing GOD, which made heauen and earth, the sea, and all things that in them are; and who in times past suffered all the Gentiles to walke in their owne waies. And verelie he left not himself without witnes, in that he did good vnto them, and gaue raine from heauen, and fruitfull seasons, filling their hearts with food and gladnesse. Verelie, if either naturall vnderstanding, or the vse of Gods be∣nefits, might haue sufficed to atteine eternall life; then the reasonable contemplation, and the temperature of the aire, and the abundance of fruits and meates in our time might saue vs; bicause vndoubtedlie, we hauing a better vse of nature, should worship our Creator, bicause of his dailie benefits.

But farre be it from the minds of the god∣lie, and them that be redéemed by the bloud of Christ, to haue an ouer-foolish and pernicious persuasion [hereof.] He dooth not deliuer man∣kind, without the man Christ Iesu, the onelie mediatour betwéene God and man. Without him there is no health to anie man, euen as he himselfe reneweth vs, and not we our selues, &c. This father therefore hath decréed, that it had not béene enough to be called to saluation, by the elements and creatures. For if this kind of calling had béen effectuall at anie time, it should also be effectuall at this daie; séeing the state of man is not appaired, nor become in woorse case after the comming of Christ, than it was before. Moreouer, this he affirmeth, which is most true, that saluation cannot consist without Iesus Christ our sauiour apprehended by faith. * 1.203 And as touching Paule, who in the epistle to the Romans, maketh them inexcusable, bi∣cause of that naturall knowledge of theirs: * 1.204 first I answer, that that excuse is therefore fullie ta∣ken from them, bicause they did not faithfullie reteine that small thing, which they knew by the creatures of God, touching the holding fast of one God onlie; neither did they followe that iu∣stice, which they had perceiued in their mind. Further, they were therefore made inexcu∣sable; bicause they so much trusted to their owne strength, as they thought they had onelie néed of a teacher, and of the knowledge to doo things: which when they should obteine, they thought themselues able to performe the iustice which they knew. Therefore, whereas of God they had receiued by his creatures, some knowledge of iustice and righteousnesse; séeing they framed their life against the same, they were vtterlie void of excuse.

Moreouer, it is to be considered, that the na∣tions, which were without the word of God, and preaching of the Gospell, had not that same drawing, wherwith God draweth to Christ. For this (as it hath béene shewed) if we haue respect to the ordinarie calling, consisteth of the word of God outwardlie preached, or else inwardlie re∣uealed by the spirit, and that effectuallie. Which thing whether the Ethniks had, it is both vn∣certeine, and cannot be prooued. Wherefore we must not affirme, that God towards all men did so much as was sufficient vnto their saluati∣on. For he called not all by the preaching of the Gospell; and to whom he vouchsafed the prea∣ching, he granted it not to them all effectuallie, whereby their minds might be healed. Howbe∣it they saie: But God, when he calleth, dallieth not, but calleth vs indéed. Neither doo we saie, that God dooth dallie; but we saie that he calleth indéed, bicause he himselfe it is that calleth. For the reuelations of good things, & the motions of dooing well, are not but of the true God; & those things, which he prompteth, such as be the com∣mandements and promises, are true, and not subiect vnto falsehood. Wherfore he trulie calleth euen them, to whose calling he applieth not effi∣cacie. Neither dooth he dailie in so calling: for∣somuch as he hath his owne ends; which though they be not knowne vnto vs, yet (as the scrip∣tures teach) this he sometimes dooth of iudge∣ment, and that men (as it hath béene said) may be made inexcusable; and that the godlie and elect may the more plainlie perceiue in them, which be so called, what a great benefit they haue receiued in comparison of them; and may vn∣derstand, that they, as touching their owne part, might after the same maner haue béene called, séeing they had their cause common with theirs.

Also this kind of calling is of force, to the blinding and hardening of men for their ill de∣serts: euen as we read in Esaie, when he was sent; Blind thou (saith God) the eies of them, * 1.205 har∣den & make grosse their harts, least they should conuert, and I might heale them, &c. They are woont also to obiect against vs, that such are the men made by him, as they are not to be led by stripes and cudgels like vnto asses; the which I also denie not. For I make not that effectuall

calling (as I haue often said) not to be violent nor without the word: by which I affirme, that they, which be conuerted, are not onelie counsel∣led, but also throughlie persuaded. Christ in verie déed said, * 1.206 that His sheepe heare his voice. But yet we must consider, that first they be and are made his shéepe, before they heare: euen as also it is necessarie, * 1.207 that first the trées be good, before that they can beare good fruit. Neuerthelesse, men doo imagine, that so the matter is to be di∣uided; as it is Gods part to giue, and ours to re∣ceiue. And indéed I grant, that it is we that re∣ceiue the gifts, which God offereth: howbeit, we receiue them not by our selues; naie rather, we would refuse them, vnlesse he by changing of vs should cause vs to receiue them. Wherefore God dooth both the one and the other: for both he offe∣reth his gifts, and bringeth to passe that we doo receiue them. But that is not in the power of men; séeing a father otherwhile offereth some∣thing vnto his children, but he cannot change their will, that they may be willing to receiue that which he offereth.

Lastlie, to the intent they may shew, that the drawing doone by God is vniuersall, they are woont to alledge that, which is written in the 12. of Iohn; * 1.208 When I shalbe lifted vp from the earth, I will drawe all men vnto my selfe. But they are deceiued: for that generalitie must be restrei∣ned vnto the children of God, not to them onelie which are now in present possession, but which were alreadie predestinated before the world was made: * 1.209 whom the same Euangelist, in the 11. chapter expressed, when he said that Caiphas prophesied, that Iesus not onelie should die for the people, but that he should gather togither the children of God, which were dispersed: and those were not onelie of the Iewes, but also of the Gentils. Wherefore Chrysostome, interpre∣ting those words, saith; that That generalitie must be referred both to the one and the other people: namelie, vnto the Gentils and vnto the Iewes. They which required then to be admit∣ted vnto Christ, were Graecians. Howbeit, Christ admitted not the Ethniks vnto his com∣panie, while he liued; but shewed, that he would then admit all kinds of men, when he should be exalted by the crosse, and by his death. Where∣fore, not all men in euerie kind are here to be considered, but rather the sundrie kinds of all men. But to returne to the verie preparation or healing of the mind, wherevnto I said, that our mind dooth onelie come togither passiuelie; I saie, that I manifestlie prooued the same by the scriptures, and also by the testimonies of the fathers.

* 1.210 And now doo I adde, that this is no strange thing to the Schoole-diuines: for they also grant, that there be habits, and diuine vertues infused by God, to the receiuing whereof we onelie be∣haue our selues passiuelie. And in defining of them, they saie, that they be good qualities of the mind, the which God without vs worketh in vs: for so dooth he bestowe vpon vs the spirit of wise∣dome, the spirit of counsell, the spirit of fortitude, and other such like. Yea and Augustine, * 1.211 in his booke of grace and frée will, the 17. chapter thus wrote: Therfore, that we may will, he worketh without vs; but when we will, and that we so will, as we doo execute, he worketh togither with vs; but yet without him either working that we may will, or working togither when we do will, we are able to doo nothing towards the good works of godlinesse. Of him which worketh that we will, it is said; It is God that worketh in vs, * 1.212 euen to will. Of him working togither with vs when we now will, and we in willing doo exe∣cute; * 1.213 We knowe (saith he) that all things worke togither for the best vnto them that loue God. But while we be thus prepared and healed by God, he dooth not take awaie from vs [the pow∣er] to will; but he granteth vs to will well: nei∣ther taketh he awaie [the power] to vnderstand, but granteth vs to vnderstand rightlie. And vndoubtedlie it is the will it selfe that bringeth foorth the act of willing: howbeit, God giueth it strength, that it may bring foorth the same.

Wherefore Augustine, in his treatise De spiri∣tu & litera, the third chapter, thus writeth; But we saie, that mans will is so holpen to doo righ∣teousnesse, as besides that man is created with a fréedome of will, and besides the doctrine wher∣in it is commanded him how he should liue, he may receiue the holie Ghost; by which there may be in his mind a delight and a loue of that chéefe and vnchangeable goodnesse, which is God, euen now, when a man walketh by faith, and not yet in glorie; that as it were by this earnest pennie of a frée gift giuen vnto him, he may wax more feruent in cleauing to the Creator, and be infla∣med to come vnto the participation of that true light, that through him, of whom he hath his be∣ing, it may happen well vnto him. For neither can frée will auaile anie thing, except to sinne, if the waie of truth be vnknowne. And when that which is to be doone, and wherein we ought to in∣deuour, beginneth to be knowne, vnlesse it is al∣so delight and be beloued, it is not doone, it is not taken in hand, we doo not liue well. But that it may be beloued, the loue of God is powred into our hearts, not by the frée will, which riseth of vs, but by the holie Ghost which is giuen vnto vs, &c.

By these words he sheweth, that of vs ariseth not frée will (for as touching the health of the mind, it cōmeth actiuelie) but that it is wrought by the holie Ghost, that we afterward doo well, by louing of God, and liuing vprightlie. Grace

dooth not expect our will; bicause if it should ex∣pect it, we might thinke in our selues, that we had strength before to desire spirituall & super∣naturall good things. * 1.214 The Arausican Councel, in the 4. canon, condemned that opinion, whereby is beléeued, that the diuine grace expecteth mans will. In verie déed it preuenteth, and yet for all that it causeth no violence. For the plainer ex∣pressing whereof, a similitude of the resurrection of the Lord verie much serueth. He was raised vp from the dead, as concerning his humani∣tie; to the which raising vp from the dead, the humane nature behaued it selfe onelie passiue∣lie. Now is it expounded, how in things, that be outward and subiected to mans capacitie, some fréedome is to be attributed to our will; which afterward, as touching celestiall and superna∣turall things, is denied vnto it, vnlesse it be con∣uerted and prepared by God.

* 1.215 17 Now must we consider of the state of them that be regenerate, vnto whom a frée∣dome, as touching celestiall and supernaturall things, is granted; so far foorth as the infirmitie of this life will suffer. Of that matter wrote Prosper, in an epistle to Ruffinus, concerning frée will, which they will haue to belong vnto all men labouring in the vncerteintie of this life, and loden with sinnes: so that they, which will imitate the méekenesse and gentlenesse of our Sauior, and submit themselues vnder the yoke of his commandements, may find rest to their soules, and hope of eternall life. But they, which will not doo this, are by their owne default void of saluation: which if they would, they might haue obteined. But let them heare what is said by the Lord, * 1.216 to them that vse frée will; Without me ye can doo nothing. * 1.217 Againe; No man com∣meth vnto me, except my father which sent me drawe him. * 1.218 Againe; No man can come vnto me, except it shall be giuen him of my father. Againe; * 1.219 As the father quickeneth them that be dead; so also the sonne quickeneth whom he will. * 1.220 Againe; No man knoweth the sonne, but the father, neither knoweth anie man the father but the sonne, and he to whom the sonne will re∣ueale him. All which saiengs, séeing they be vn∣changeable, and cannot by anie interpretation be wrested to anie other sense; who doubteth, but that this frée will dooth obeie the exhortation of him that calleth, séeing in him, the grace of God hath ingendered an effect of beléeuing and obei∣eng? Otherwise it should be sufficient for a man to be warned, not that the will also should be made new in him: according as it is written; The will is prepared by the Lord. And as the apostle saith; * 1.221 It is God that worketh in vs both to will and to performe, euen according to his good will. According vnto which good will? No other but that, which GOD wrought in them: that he, which gaue to will, might also giue to performe, &c.

18 Of the verie which thing the same Pros∣per, in the place now alleged, thus writeth: * 1.222 Ne∣uerthelesse, if we behold with a godlie conside∣ration, that part of the children of God, which is reserued to the works of godlinesse; shall we not find in them a frée will not destroied, but renew∣ed? Which doubtlesse, when it was alone, and left to it selfe, was not mooued but to his owne destruction: for it had blinded it selfe, but it could not lighten it selfe. But now the same will is changed, not destroied, and vnto it is gi∣uen to will otherwise, to perceiue otherwise, and to doo otherwise; and to repose the safetie thereof, not in it selfe, but in the physician: bi∣cause, neither as yet dooth it enioie so perfect a health, that those things, which did hurt it be∣fore, cannot now hurt it; or else, that it is now able of his owne strength to temper it selfe from those things, which be vnwholesome for it. Therefore, man, which in frée will was euill, in the same frée will is become good: howbeit, he is euill, by himselfe; good, by God, who (accor∣ding to that originall honour) so renewed him with another beginning, as he not onlie would forgiue him the fault of an euill will and action, but also would giue him grace to will well, to doo well, and therin to continue. * 1.223 For euerie good gift (saith the apostle Iames) and euerie perfect gift is from aboue, and commeth downe from the father of lights, &c.

By these things we sée, that vnto Liberum arbitrium, that is, to will now reformed; no small power must be attributed. Therefore I af∣firme, that the regenerate can knowe spirituall things, that they can also make choise of them, and after a sort can doo them: bicause they are not now [onelie] méere and bare men, but they are men of God; they be ingraffed into Christ, they be his members, and therefore partakers of his fréedome. To them it is said; * 1.224 Worke you your saluation with feare and trembling. They be no longer the enimies of God, but fréends of God, and of Christ; and therefore he hath made knowne vnto them, those things which he heard of his father; * 1.225 Now they haue the lawes of God written in their harts, and in their bowels. They are not in the first point of the drawing, from whence the motion beginneth; but hauing pro∣céeded further, of vnwilling they are made willing. * 1.226 Fitlie agréeth vnto them the simi∣litude of Augustine vpon Iohn, of the gréene bough shewed to the yoong shéepe; and of the child, vnto whom nuts are offered: before they would not go, afterward they are drawne with great delight. Of them also this may be aptlie said; If thou be not drawne, praie that thou maiest be drawne. When they be children, they

are now led by the spirit of God, * 1.227 and are so led, as themselues doo those things that be right. Of which matter wrot Prosper, in an epistle to Ruf∣finus, saieng thus: For all men haue not faith, neither doo all men beléeue the Gospell; but they, which beléeue, are led by the spirit of God; they which beléeue not, are turned awaie by frée will.

Wherefore our conuersion vnto God, is not of vs, * 1.228 but of GOD: as the apostle saith; By grace ye are saued through faith, and this not of your selues, but it is the gift of GOD; not of works, least anie man should boast himselfe, &c. Also the regenerate can stir vp in them∣selues the gifts and grace of God, as Paule wrot vnto Timothie the second epistle. * 1.229 Also they ap∣plie themselues vnto the holie Ghost, that they may possesse and vse the more excellent and pro∣fitable spirituall gifts, * 1.230 as the Corinthians are admonished by Paule in the first epistle. Again, they that be renewed, doo works which are plea∣sing vnto God: * 1.231 for Abraham is commended by God, bicause he, for Gods sake, spared not his onelie begotten sonne. And the almes of the Philippians were called an odour of a good smell before God. * 1.232 And vnto the Hebrues, the 13. chap∣ter it is written; * 1.233 that Good turnes and hospita∣litie are acceptable sacrifices to God. * 1.234 They are now good trées, * 1.235 and therefore no maruell if they doo bring foorth good fruits; who euen of Christ himselfe being iudge, shall at the last daie be al∣lowed. * 1.236 And herevnto doo the regenerate at∣teine, that they be called perfect, and prepared to euerie good worke: who neuerthelesse, in all things that are to be doone well, haue alwaies néed of the speciall helpe of God.

And hereof wrote Prosper, in the epistle so often alledged: Therefore, whomesoeuer the grace of God iustifieth, it maketh not of good men better, but of euill men it maketh good; af∣terward by profiting, it will make of good men better, not by taking awaie of our frée will, but by setting of it frée [vnto righteousnesse.] But when it is lightened by the mercie of Christ, it is deliuered from the kingdome of the diuell, and is made the kingdome of God, wherein also it may continue. Neither doubtlesse is it streng∣thened sufficientlie by that power, except it ob∣teine thereby a perseuerance, from whence it re∣ceiued an indeuour. Yet for all this, haue not they which be conuerted, prepared, and healed, a∣nie full fréedome of the will, while they liue here: but They perceiue an other lawe in their mem∣bers, rebelling against the lawe of the mind. They doo not the good, * 1.237 which they would; but the euill which they hate. Neither are they able throughlie to fulfill the lawe. * 1.238 In their mind they serue the lawe of God, but in their flesh, the lawe of sinne. * 1.239 The spirit lusteth against the flesh, and the flesh against the spirit, so as they doo not those things which they would. * 1.240 And sometime the euent dooth not answer to their determinati∣ons, and horrible faults doo otherwhiles happen, as it came to passe in Peter and Dauid. Neither can they be without sinnes: for Iohn said; * 1.241 If we shall saie that we haue no sinne, we deceiue our selues, and there is no truth in vs. * 1.242 Also Iames wrote; In manie things we sinne all.

19 Howbeit, there is a difference betwéene the wicked and the regenerate: for those delight and reioise in sinnes, but the godlie doo sorrowe and mourne, and doo euerie daie praie; * 1.243 Forgiue vs our debts, &c. They crie also; O vnhappie man that I am! Who shall deliuer mee? And when they sée themselues vnperfect, and to haue onelie the first fruits of the spirit, they wish that their daie of death were present; to wit, that they may be made fullie perfect in the last regenera∣tion. And finallie, they séeme to haue said right∣lie, which haue appointed thrée sorts of fréedome [of the will.] One from necessitie constraining, the which is common, as well to the godlie, as to the vngodlie: for mans will cannot be con∣strained. An other fréedome they haue appoin∣ted, from sinne, which the vngodlie in no wise haue; but the regenerate doo in some part pos∣sesse it, as it hath béene alreadie declared. The third fréedome, is from miserie, which the wicked haue not, but we after some sort haue it. For al∣though we be tossed with diuers misfortunes, yet by hope we are saued both from sinne and from miserie. When we shall come into the king∣dome of heauen, we shall be at full libertie. And let these things suffice as touching frée will.

Certeine clauses or sentences con∣cerning Free will.

Those things, which are set foorth to be knowne as touching frée will, are no light matters, but they are of verie great importance. For so ma∣nie of vs, as are renewed by the grace of Christ, well knowing the féeblenesse and infirmitie of fréewill, will not become proud, neither will we extoll our selues by the power thereof. Nay rather, we will be the more earnestlie kindled to craue the helpe of God. And when we shall procéed further, and shall vnderstand, out of how manie euils and dangers we be deliuered; we will be the more earnestlie mooued to giue thanks to our deliuerer. Moreouer, the honour thereof will be attributed vnto God, to whose goodnesse, mercie, and liberalitie, dooth redound whatsoeuer shall be adiudged in our power and abilitie. This did the apostle chéeflie require, * 1.244 that Wee should not glorie, but should yeeld the

whole vnto God. But in giuing vnto frée will so much as is required of some, both frée iustifi∣cation is brought into doubt, and frée election and predestination cannot consist.

* 1.245 Liberum arbitrium is a certeine power of the will, the which while it followeth the part know∣ing, dooth of his owne accord either refuse, or de∣sire some thing.

It is affirmed to be a power of the will: but that is, so far foorth as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or frée choise is drawne out of it.

The Maister of the sentences, in the second booke, distinction 25. saith; that It is a power of the reason and of the will, whereby is chosen that which is good, when grace assisteth; or euill, when grace faileth.

* 1.246 The things, vnto which the will is carried, be of two kinds. Some are subiected vnto the sense and reason; but some doo excéed our capacitie, as being diuine and supernaturall.

* 1.247 Also the states and conditions of men are di∣stinguished. Some be not as yet renewed, but are still strangers from Christ; but others are regenerate.

* 1.248 Men not yet regenerate, haue partlie a frée will towards those things, which are subiect to sense and reason, and which excéed not our capa∣citie; and partlie they haue not. They haue it, bicause it is in our power to walke, to stand, to sit, to studie, to buy and sell, to trauell into strange countries, &c. And oftentimes reason may restreine the outward motions, or else stirre them vp. Partlie they haue not frée will; bicause oftentimes there is stirred vp so great a perturbation, & so manie assaults, that it is not in the power of reason to restreine them; as are men that be angrie, they tremble, they are dis∣quieted. Somtimes they cannot remooue from their place, and with too much feare being aba∣shed, they cannot but flie awaie: euen as the Chanaanits were not able to stand against the Israelites. Also the first motions are not in our power.

By this fréedome [of will] which we grant, men are able to doo those things, which are agrée∣able with the ciuill and economicall lawes. Wherfore the ciuill and morall sciences remaine without impeachment, and the authoritie of a magistrate is not hindered, but established. Al∣so, they are able to doo manie outward things, which may séeme to agrée with the lawe of God, as hypocrits doo: but in verie déed, such dooings are not according to the lawe of God. For Gods lawe requireth faith, good inwaed motions, and that this be doone with all the heart, with all the soule, and with all the strength.

To grant the fréedome now declared, I am led by experience, which hath testimonie out of the holie scriptures. * 1.249 Paule to the Romans spea∣keth of wicked men, and them that were not re∣generate: yet dooth he attribute vnto them, that they could haue knowne God by his creatures. Also he granted, that they did knowe manie iust, right, and honest things. Paule himselfe, * 1.250 being not regenerate, profited in the Iewish re∣ligion aboue his companions; so as he liued vnblameable. And there be extant manie nota∣ble examples of the Ethniks.

This fréedome, * 1.251 which I grant as touching morall and economicall things, suffereth great difficulties. In reason there is darknesse, in the will no small infirmitie. And whereas there is a perpetuall conflict betwéene the part that belongeth to reason, and the grosser powers of the mind; wounds must néeds be giuen, and oftentimes reason is ouercome: wherevnto commeth the infirmitie of the bodie. And if so be it be spoken of the regenerate; * 1.252 (The spirit stri∣ueth against the flesh, and the flesh against the spirit, so as yee doo not those things that ye would: * 1.253 and if so be that They perceiue a lawe in their members rebelling against the lawe of the mind: and if They doo not the good, which they would, but the euill which they hate;) how much more hath this place in them that be not regenerate?

We adde, that while they be not regenerate, there is a certeine necessitie of sinning: not such a necessitie, as the will is thereby constrei∣ned to will anie thing vnwillinglie (for that can∣not be:) but a necessitie, whereby they cannot otherwise doo, while they continue in that state. For those things that they doo, séeing they doo them not by faith, they must needs be sinnes: for, * 1.254 Whatsoeuer is not of faith, is sinne. And séeing they be as yet euill trées, * 1.255 they cannot beare o∣ther than euill fruit. And, * 1.256 The thoughts & ima∣gination of mans heart is euill, euen from his childhood. * 1.257 The wisedome of the flesh is enimi∣tie against God, it is not subiect to the lawe of God, neither indeed can it be. And while they be thus, they doo not loue GOD aboue all things. Wherefore, since they doo not referre vnto him all the actions which they doo, they must néeds be sinnes.

Herewithall adde, that He which sinneth, * 1.258 is (as Christ said) the seruant of sinne. And vnto the Romans; His seruants you are, * 1.259 to whom ye haue giuen your selues to obeie. And then shall you be free indeed, when the sonne shall make you free. Peter also said; that Euerie man is be∣come the seruant of him, of whom he is ouer∣come. Wherefore in this state, while men be without Christ, they are not trulie frée.

Another difficultie ariseth by the diuell, * 1.260 who alwaies séeketh whom he may deuoure: bicause he, being a strong armed man, * 1.261 deteineth them that be his, till there come one stronger than he.

And vnto Timothie it is also said, * 1.262 that He at his owne pleasure withholdeth captiue, those that resist the faith. Wherefore this fréedome before declared I doo admit, but yet impaired by rea∣son of great difficulties.

Another subiection also might be added; that God vseth our minds as instruments, to per∣forme the counsels of his prouidence; * 1.263 For the hart of the king is in the hand of GOD, he incli∣neth it what waie soeuer he will. As in Ezechiel, God directed Nabuchad-nezar rather against Ierusalem, * 1.264 than against the Moabites, or Am∣monites; when as otherwise, Nabuchad-nezar himselfe was in a doubt. And the prophets saie, that these monarchs be in the hand of God as a sawe and staffe. * 1.265 But bicause this vse vsed by God [towards them] taketh not awaie the frée∣dome, which I haue set downe; neither dooth vi∣olence to the will of men, or constreineth it: therefore it remaineth safe, as I haue deliuered the same. For the things, which these men doo, they doo them willinglie at the becke of God.

* 1.266 But I saie, that these men, which be not rege∣nerat, are not frée as touching spirituall things: as is, * 1.267 to beléeue in Christ, to hope, to loue God aboue all things, in faith to obeie the lawe of God, but be vnable. And that these men should will and receiue these things, it behooueth that the holie Ghost be present thereto, who by the word either outward or inward, or both togi∣ther, may lighten the mind, incourage the will, warne, exhort, and persuade.

But whether this be sufficient, some affirme; but I denie: bicause, vnlesse that these powers be amended and healed, we shall not imbrace, nor take hold of those diuine things. Neither is it in our power to be content with those things, which are propounded vnto vs. Wherefore, it is néedfull, that by the holie Ghost the vnderstan∣ding be indued with a speciall light, and that the will be confirmed, least it be drawne aside, and giue place to commodities, or to wrong opini∣ons; whereby it is withdrawne from spirituall things. This being doone, the mind consenteth to the words and promises of GOD, and of such a consent or faith followeth iustification, by the mercie of God through Christ: vnto which con∣sent the mind behaueth it selfe actiuelie, sith it is we that both will and consent, when we beléeue those things that are propounded. But vnto that efficacie and power of the holie Ghost, whereby our mind is prepared, changed, and disposed, the mind commeth therewith passiuelie: for it re∣ceiueth those things, and they be in it by the spi∣rit of GOD. This should not séeme an absurd thing, * 1.268 séeing the scriptures saie; that Wee are drawne by the father vnto Christ: but drawing signifieth a passion, and a certeine disposition. Also GOD standeth at the doore and knocketh, * 1.269 and those knockings be doone in the mind, and are receiued.

This efficacie (I saie) of the holie Ghost dooth incline the mind and our harts to the words of God, and to the imbracing of the promises. * 1.270 And yet by this efficacie of the spirit, is not either forced or inferred violence vnto minds; so as that, which they will, they will it against their will, or beléeue vnwillinglie: but with a plea∣sant and gentle persuasion, it maketh willing of vnwilling; and it is so far from corrupting or defiling the will, as it rather maketh perfect the same. * 1.271 And this is it that God worketh in vs both to will and to performe: otherwise; All men haue not faith. For they, * 1.272 which are not so prepared, doo not beléeue. And the scripture dooth plainlie enough testifie, that the will is prepa∣red of the Lord: and vndoubtedlie, that is to put an indeuour of vertue into them which wrestle euen from the beginning.

This change of our mind, when of euill it is made good, standeth in this; that our hart, other∣wise stonie, be made soft, and become a fleshie hart: as GOD promised by Ezechiel, * 1.273 that we may become easie to learne diuine things. Wherefore Salomon praied God, * 1.274 that he would giue him a hearing or vnderstanding hart; sig∣nifieng, that his hart, by reason of nature cor∣rupted, did wa•• deafe vnto diuine things. * 1.275 This is to become instructed by God, this is to heare of the father and learne, * 1.276 and To haue eares to heare; without which, we séeing shall not sée, and hearing shall not heare. * 1.277 For such are these di∣uine and celestiall things; As eie cannot see, eare cannot heare, neither can there ascend into the hart of man those things, * 1.278 which God hath prepared for them that loue him. The naturall man perceiueth not those things, which bee of GOD. We are not sufficient of our selues to thinke anie thing, as of our selues, * 1.279 our sufficien∣cie is of God. Vnlesse our mind be thus prepa∣red and healed, we will flie from diuine things, as Adam did: we persecute and hate, * 1.280 as Paule did.

Herevpon we praie; * 1.281 Giue mee vnderstan∣ding, that I may learne thy commandements! Open thou mine eies! And Paule vnto the E∣phesians wished their eies to be opened, that they might sée what should be the hope of their calling. Dauid; * 1.282 Incline my hart vnto thy testi∣monies! A cleane hart create in me, ô God! * 1.283 God opened the hart of the woman that sold purple, * 1.284 that she might giue eare vnto those things that were spoken. Those, whose hart GOD had tou∣ched, followed Saule. * 1.285 By grace you are saued through faith, and that not of your selues. Here is denied our working togither, as touching that healing. Also vnto the Ephesians; * 1.286 We be∣leeue, according to the working of his mightie

power, which he wrought in Christ, when he rai∣sed him vp from the dead. * 1.287 When we were dead in trespasses and sinnes, hee quickened vs with Christ. The dead haue no power to prepare them selues, nor yet to regenerate themselues. We haue our preparation of GOD, otherwise we might glorie of the same; * 1.288 What hast thou that thou hast not receiued? For who separateth thee? Some man might saie; Frée will sepa∣rateth me. We praie for the infidels, that God will open their heart; * 1.289 No man commeth vnto me, except my father drawe him. But he that is said to be drawne, it is shewed, that he was vn∣willing before, otherwise he séemeth not to be drawne, but rather to be led. Wherefore, he that is drawne was at the first vnwilling, but in that change, of vnwilling he is become willing: afterward, he willinglie and of his owne ac∣cord followeth the drawing. Neither (to shew this by the waie) must it be vnderstood (as some doo thinke) that all men be drawne, bicause the circumstance of the text will not suffer that. For a reason was yéelded, whie they which mur∣mured, should depart; and whie the apostles should tarrie still, and cleane vnto Christ? Namelie, bicause these were drawne, and the other were not.

* 1.290 We are towards God, as is claie: but the potter not onelie fashioneth the claie, but he sof∣teneth and tempereth it. * 1.291 It is neither in him that willeth, nor in him that runneth, but in God that sheweth mercie. Here is the whole attributed vnto God, especiallie as touching predestinati∣on, and that first healing of the mind, which is doone by the holie Ghost, through the word of God. * 1.292 God turned the hart of king Assuerus from féercenesse vnto good will towards Hester: he gaue vnto Saule an other hart.

* 1.293 Here there be two kinds of calling: for some be so called, as they be in some wise lightened with the outward preaching, they be earnestlie mooued with some certeine suggestions, they be persuaded; and they haue some stirring vp ther∣vnto. Others verelie there be, who (besides that which I haue spoken) are prepared, they are made gentle, they willinglie giue care, of vn∣willing they become willing, their stonie heart is taken awaie, it is changed and healed. The first kind is named calling absolutelie: the se∣cond is calling according to the purpose. Paule saith; * 1.294 Whom he hath called, those also he hath iustified. This calling hath alwaies faith and iu∣stification ioined with it, and it dependeth of e∣lection: * 1.295 for Paule saith; Whom he hath prede∣stinated, them also hath he called. And in the se∣cond epistle to Timothie; * 1.296 Who hath called vs with his holie calling, not according to our works, but according to his owne purpose and grace, which was giuen vnto vs through Christ Iesus, before the times eternall. Behold, he saith; that this calling is conformed to the eternall predestination. Herevnto also belongeth that saieng; * 1.297 The gifts and calling of God are with∣out repentance. But of that first kind it is said; Manie are called, but few be chosen. * 1.298

These kinds of callings God distributeth as he will: for with his owne he may doo what sée∣meth good to him, without iniurie to anie man. But Is thine eie euill, bicause I am good? * 1.299 May I not doo with mine owne what I will? Verie well said Augustine: Whie this man is drawne, and not that, iudge not thou, if thou wilt not erre. And GOD, if he would, might haue healed the mind of Esau, as he did of Iacob. * 1.300 But to Iacob he would giue, to Esau he would not. And in Deuteronomie, the 29. chapter it is writ∣ten; Neither did God giue vnto you a heart to vnderstand, and eies to see, and eares to heare, e∣uen vnto this present daie.

They that be thus prepared by God, are they, to whom he hath giuen power to be made the sonnes of God: for they, being healed, doo be∣léeue, and are borne of God. And so often as the fathers, especiallie Augustine, séeme to attri∣bute anie thing vnto frée will, as touching these spirituall and celestiall things; that must be vn∣derstood of frée will healed, changed, and alredie prepared. If it be demanded, whether we can re∣sist the calling of God? I saie that we can, and that sometime at the beginning we striue a∣gainst it for a while. And after we be regenerate, we doo sometimes against the calling of God, and doubtlesse doo fall, and that gréenouslie, as did Peter and Dauid. * 1.301 And when as God hath ful∣lie purposed to change some man, and of vnwil∣ling to make him willing; his will is altogi∣ther framed, and that without violence. Where∣fore it is said vnto Paule; * 1.302 It is hard for thee to kicke against pricks.

But and if an effectuall calling be not giuen to all men, it will séeme that God hath not done vnto all men so much as was sufficient to sal∣uation. This I grant: for the scripture also saith; * 1.303 that The men of Tyre and Sidon would haue repented in ashes and sackcloth, if in them had beene doone those things, which were doone in Chorazim and Bethsaida. Wherefore God did not grant vnto them those things, which he knew might haue béene sufficient to mooue them to repentance. Experience testifieth, that manie ages passed ouer, wherein the word of God was not preached to the Ethniks: and ma∣nie places are in new India, the which euen vnto these daies haue heard nothing at all of saluati∣on through Christ. Yea and the apostles, in the 16. of the Acts, were forbidden to preach in Asia, and to go into Bithynia. Wherefore we, vnto whom it is giuen, ought speciallie to giue

thanks vnto God.

That there be some things doone in our mind by God, without expecting our consent & will, there is no doubt: for faith, and diuers gifts of the holie Ghost are infused into vs by GOD, wherein our former consent is not required. God, by this change of his, dooth not take from vs [the power] to vnderstand; but giueth vs to vnderstand rightlie: he taketh not from vs [the power] to will, but giueth vs to will well: he himselfe conuerteth and healeth vs. But when we be renewed, our selues also are said to con∣uert vs, and more and more to wax perfect: as by and by shall be said.

* 1.304 Men renewed vnto spirituall works, which may please God, haue a frée mind, that they may at the least-wise performe those things with a certeine new obedience. Wherefore they are able to knowe, iudge, & choose spirituall things, and after a sort to doo them: bicause they be not méere men, but men of God. They be ingraf∣fed in Christ, they be his members, and are made partakers of his fréedome. To these it is said, * 1.305 that They worke their saluation with feare and trembling. These be no longer seruants, but fréends, * 1.306 and therefore they haue knowne those things that be of God; they haue a fleshie, not a stonie hart; * 1.307 they haue the lawes of God written in their harts, * 1.308 they are led by the spirit of God, and they can stir vp the grace which they haue in them; * 1.309 they can applie themselues vnto better spirituall gifts. * 1.310 So the worke of Abra∣ham is praised by God. * 1.311 The almes of the Phi∣lippians were an odour that smelleth swéete. Séeing they be good trées, * 1.312 they can bring foorth good fruit; and their worke shall be commen∣ded in the daie of iudgement.

* 1.313 They are come to that passe, as they may be called perfect, * 1.314 & prepared to euerie good worke: yet so neuertheles, as in euery good worke, which they doo, they haue not onlie néed of the generall influence of God, but also of the speciall helpe of the holie Ghost. And yet in this libertie recoue∣red, * 1.315 they are not so renewed; but that They feele some lawe in their members contrarie to the lawe of the mind, * 1.316 that they doo not the euill which they hate; that they so fulfill the lawe, as the lawe requireth; * 1.317 that there is not a striuing betwéene the flesh and the spirit, and such a stri∣uing, as they doo not that which they would. Nei∣ther are they so frée, * 1.318 but that In mind they serue the lawe of God, but in flesh the lawe of sinne. Also the euents and successes are not in their owne power. Gréeuous faults also doo happen betwéene whiles; neither are they frée from sin. Iohn saith; * 1.319 If we shall saie that we haue no sin, we deceiue our selues, and the truth is not in vs. Iames saith; * 1.320 In manie things we sinne all.

But yet this is the difference betwéene the wieked, and the regenerate; that the wicked doo delight themselues in sinnes, they sorrowe not; naie rather, they be occupied in them willinglie, and of their owne accord. But the regenerat doo lament, sorrowe, sigh, moorne, and perpetuallie crie; Forgiue vs our trespasses. And séeing they haue the first fruits of the spirit, they wish that their last houre were come. And thus much of free will.

Of Prouidence and Pre∣destination.

THe doctrine of proui∣dence and predestinati∣on is most profitable: for in it is shewed the fountaine of our saluati∣on. And therfore it coms that we attribute all our goodnes, not to our owne selues, but to the administration and dispensa∣tion of God: and in the reprobate we may sée, what might also haue béene doone iustlie to vs, vnlesse that the mercie of God by his predesti∣nation had preuented. By this faith that we are predestinate, we receiue great comfort in aduersities. From hence reasoned Saint Paule to the Romans. We haue also out of this ground a certeintie of our saluation, which if it depended of most inconstant frée will, and not of the stedfast predestination of God, should be vncerteine.

The prouidence of God is his ordeined, * 1.321 vn∣mooueable, and perpetuall gouernement of all things; and by the same especiallie he directeth all things that he hath made, vnto their proper ends. And therefore it is not a bare vnderstan∣ding, but there is also a will added therevnto, the which doth direct all things according to the plea∣sure thereof.

This power cannot be separated from God; For he disposeth kingdoms at his owne plea∣sure. All the heares of our heads are numbered. * 1.322 * 1.323 Two sparowes light not vpon the ground, with∣out the will of the father. He that is slaine by chance, it is said that God deliuered him into the hand of another. * 1.324 Princes are in his hand as a staffe and a sawe. He beareth vp all things by the word of his power. Vnto the Hebrues and E∣phesians; He worketh all things, according to the counsell of his will.

Therefore the holie Ghost saith; * 1.325 Cast thy care vpon God, and he will support or nourish thee. Peter; He careth for vs. * 1.326 He that toucheth you, toucheth the apple of mine eie. This is a great comfort of the godlie, that they knowe themselues to be in the hand of God.

Let the wicked doo what they will, they can

doo nothing, but according to the prouidence of God: * 1.327 like as Peter saith in the Acts; Herod and Pilate agreed to doo those things, that thy hand and thy counsell had decreed to doo. And Iob said; * 1.328 The Lord hath giuen, and the Lord hath taken awaie.

Those things, which séeme to happen by chance, are gouerned by prouidence. * 1.329 Ioseph said; GOD sent me before into Aegypt. God saith, that he sent Saule to Samuel, * 1.330 although it might séeme, that he came thither by chance. And Christ saith; There shall a man meet you bearing a pitcher of water. * 1.331

The largenesse of this prouidence is decla∣red; * 1.332 If I shall ascend into heauen, thou art there; If I shall go downe into hell, thou art there also; if I take the wings of the morning, &c.

The decrées of this prouidence are immuta∣ble; * 1.333 I am the Lord, and am not changed. With God there is no variablenesse, * 1.334 nor shadowe of change. The counsell of the Lord abideth sted∣fast.

The prouidence of God dooth not take awaie mans election, neither yet dooth it take awaie chance: bicause things are to be estéemed, ac∣cording to the nature of the néerest causes. Ther∣fore, séeing it is nothing repugnant to the will, and the order of nature, that they be doone as well one waie as another waie, the causes may be called contingent, in respect of mens choises, and the effects of nature. Further, the proui∣dence of God dooth not gouerne things, but ac∣cording to their owne natures. Wherefore he so gouerneth causes contingent and voluntarie, that they may worke both by chance and by will. But if the things themselues be referred vnto God, there is onelie a necessitie by suppo∣sition; as there is a necessitie of prophesieng things to come. * 1.335 It behooued that the scriptures should be fulfilled, and it behooued that Christ should haue suffered. Howbeit, in prouidence there is a greater power than in foretelling of things to come: for prophesies worke not vp∣on creatures, as the prouidence of GOD dooth; although neither dooth the same violate the na∣tures and properties of the second causes. As touching the prouidence of God, things are de∣finite or certeine from euerlasting; for to him all things are numbered: but in our will and mind they be not definite. Wherefore yet, as touching vs, they may be called both voluntarie and contingent, although as touching God, no∣thing is by chance or fortune. God saith in E∣saie; * 1.336 All things that I will, I doo, &c. Paule; He worketh all things, according to the purpose of his owne will.

Séeing the prouidence of God is in this wise, there is place left for counsels, and admoniti∣ons, and deliberations, and corrections; sith it hath decréed by these meanes to atteine vnto the ends which it prescribed. As, when it hath de∣termined to change some euill will, it decréeth by these meanes to conuert the same. Wherfore, these meanes be the instruments of God.

Predestination is as a certeine part of the prouidence of God: * 1.337 for the same is the strength and power of God, whereby he appointeth men, * 1.338 and directeth them to the obteining of eternall life, through Iesus Christ.

By predestination, the natures of things are not changed, as touching necessitie, contingen∣cie, and deliberations; as it hath beene spoken of prouidence.

Albeit that all things are present vnto the foreknowledge and eternitie of God, yet the creatures, which haue had a beginning, are not coeternall with God; so as they may be togi∣ther with his eternitie. Therefore Paule saith; * 1.339 that We were chosen before the foundation of the world was laid. And of Iacob and Esau it is said; Before they had doone either good or euill, * 1.340 Iacob haue I loued, but Esau haue I hated.

They which affirme, that with God, things are not appointed, but in respect of his foreknow∣ledge, doo erre excéedinglie. For the scriptures doo put his will betwéene; * 1.341 A sparowe falleth not without the will of the father, the will (I saie) not new, but eternall. * 1.342 To the captiuitie of Ba∣bylon were seuentie yéeres prescribed. And vn∣to Ezechias [life] were added 15. yéeres. Christ [saith;] Mine houre is not yet come. * 1.343 I will haue mercie on whom I will haue mercie. They be∣leeued, so manie as were ordeined. Christ was crucified according to Gods determinate coun∣sell.

Predestination, * 1.344 some saie is a preparation of grace, or a foreknowledge, or a preparation of the gifts of God; whereby they, which are deli∣uered, are certeinlie deliuered: but others are left in the lumpe of perdition. Some saie, that it is a purpose of taking mercie: others, a prepa∣ration of grace in the time present, and of glo∣rie in the time to come. But I saie, that it is the most wise purpose of God, whereby he constant∣lie decréed before all ages, to call those, whom he loued in Christ, vnto the adoption of children, vn∣to iustification by faith, and at length vnto glo∣rie by good works; that they may be conforma∣ble vnto the image of the sonne of God, and that in them may be declared the glorie and mercie of the Creator.

Predestination is vnchangeable. * 1.345 The foun∣dation of God remaineth sure. The Lord kno∣weth who are his. Hereof commeth the certein∣tie of saluation. Wherefore Paule, when he had spoken of predestination, said; * 1.346 Who shall ac∣cuse vs? Who shall condemne vs? Who shall se∣parate vs from the loue of God? I am the Lord, * 1.347

and am not changed.

* 1.348 Reprobation is the most wise purpose of God, whereby GOD constantlie decréed before all worlds, without anie iniustice, not to take mer∣cie on them whome he loued not; but passed them ouer, to the intent that by their iust con∣demnation hée might declare his wrath to∣wards sinnes, and to shew foorth his power and glorie.

Sinnes are not the cause of reprobation, for∣somuch as some are excepted from the loue of God, and are forsaken: albeit they are the cau∣ses of damnation. Wherefore, if the fathers doo sometime saie, that sinnes are the cause of re∣probation; that they vnderstand as touching the last condemnation, the which is altogither laid vpon men for sinnes.

God predestinateth vs to this end, that while we liue, we should worke well: for it is said vnto the Ephesians, * 1.349 that He hath ordeined good works, that we should walke in them. But yet good works, or else faith cannot be the causes of predestination: bicause they be the effects there∣of. For whome he hath decréed to blesse, vnto them he hath predestinated to giue faith and good works. In the epistle to the Romans, as touching the two twins, when they had as yet doone neither good nor euill, * 1.350 it is said; The elder shall serue the yoonger, Iacob haue I loued, Esau haue I hated. Not of works, but by him that cal∣leth. * 1.351 It is not in him that willeth, nor in him that runneth, * 1.352 but in God that sheweth mercie. I will shew mercie on whome I will shew mercie. He hath mercie on whome hee will, and whome he will he hardeneth. The arguments of Paule should be of none effect, if the predestination of God depended of faith, and of works that were foreséene. * 1.353 I obteined mercie of the Lord to bee faithfull. I did not therefore obteine mercie bi∣cause I was faithfull. * 1.354 They beleeued, so ma∣nie as were ordeined to eternall life. They belée∣ued, bicause they were ordeined; not that they were ordeined or predestinated of God, bicause they beléeued. Our iustification dependeth of the election or predestination of God. * 1.355 Whome he predestinated, them he called; whome he cal∣led, them he iustified. But if predestination should depend of frée will, then should we be iu∣stified by frée will.

The election of God and men are diuers. Men doo loue and choose them, in whome they find ver∣tues or anie good thing. But God cannot find in men anie good thing, that he himselfe hath not put in them. Wherefore, if he choose whome he will in Christ, they haue it not of themselues that they be in Christ, they are to haue that of God himselfe: wherefore to be in Christ, is not the meanes or cause of predestination, but the effect.

Christ is the chéefe and principall effect of pre∣destination. GOD gaue him, * 1.356 that by him he might saue them that were predestinate. By him, as by a conduit, other effects of predestina∣tion are deriued vnto vs by the mercie of God.

If election should depend of works foreséene, it had not béene so hard with Paule that he shuld crie; O the deepenesse of the riches, &c. * 1.357

By the doctrine of predestination there is not opened a window vnto idlenesse, but rather vn∣to carefulnesse, and indeuour of right liuing. For when we beléeue that we are predestinate, we know that we are predestinate to liue well; and therefore let vs studie to make our calling certeine, and to liue according to the disposition of men predestinate.

At the first vew it séemeth an absurd thing, that some should be created of God to perish. Yet dooth the scripture saie this; * 1.358 that The potter dooth make some vessels vnto honour, and some vnto dishonour: * 1.359 and that God ordeined Pha∣rao, that he might show his power in him. It is also said; that Hee, to shew his wrath, suffered with much patience the vessels of wrath prepa∣red vnto destruction. Also; * 1.360 He maketh the vn∣godlie for the euill daie.

Not all men, which be called, are predesti∣nated. For Christ said; Manie be called, * 1.361 but few are chosen. But they affirme, that the cal∣ling is vniuersall; * 1.362 And that God would haue all men to be saued. If it be vnderstood an vni∣uersall calling, bicause it is propounded to all; and no man by name excluded: it is true. If also it be called vniuersall; bicause the death of Christ and his redemption is sufficient for the whole world: that also is most true. But if this vniuersalitie be ment, that it is in all mens po∣wer to receiue the promises, I denie it: bicause vnto some it is giuen, to others it is not giuen. As though also we sée not, that the verie prea∣ching of the Gospell for a long time was not gi∣uen to manie places, ages, and nations. God would all men to bee saued; * 1.363 yet beléeuers. But faith he giueth to whome it séemeth good to him: for he may iustlie doo with his owne what he will,

Hereof dependeth the certeintie of our sal∣uation. For while we sée our selues both to be called, and to beléeue; we haue an earnest pen∣nie or certeine pledge of our saluation; * 1.364 The spi∣rit of God bearing witnesse with our spirit, that we be the sonnes of God. But yet the féeling of our calling, and of our faith, is a token of pre∣destination, not a cause thereof.

As prouidence, so also dooth predestination bring in no constraint or violence to mans will: for whatsoeuer we doo, we doo it willinglie, and of our owne accord.

Whether the Masse be a sacrifice.

THat the Masse is a sacri∣fice, there is no lesse va∣riance at this daie, than was in old time betwixt the Troians and Graeci∣ans for Helen. And they which defend the Masse, would haue the Eucha∣rist to haue a double respect: first, that it is an oblation and sacrifice that is offered vp by the priest; secondlie, that it is distributed vnto the faithfull for a communion. And in the sacri∣fice of their Masse, they indeuour to compre∣hend these two things. For there the Masse-priest (as they themselues with full mouth testi∣fie) not onlie sacrificeth and offereth vp the Lord Iesus Christ, but also eateth and drinketh, and that alone, whatsoeuer he had offered vnto God before, as well for himselfe as for others. But that thou maist know what error & superstition is conteined in this opinion, * 1.365 we must bréefelie sée what is the nature of a sacrifice. Which that we leaue not the iust method of a treatise, we will diuide it, calling the one propitiatorie, the other thanks-giuing, or (as the Graecians speak) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

These parts of the distinction are concluded vnder a certeine common and generall defini∣tion, * 1.366 wherein we saie; that A sacrifice is nothing else, but a worke, in which we offer some thing vnto God, according to his will, that we may honour him. And maruell not, that I haue ad∣ded that particle [According to his will:] séeing by the godlie, nothing should be offered vp vnto God, but that he himselfe hath required and de∣clared to be acceptable vnto him. This doo we obserue; when we would present anie man with a gift for honour sake, we speciallie learne to knowe with what things he is most delighted. But betwéene a propitiatorie sacrifice, and a gratulatorie, this difference we note: that we saie, A propitiatorie hath power to pacifie God being angrie, and to deserue forgiuenesse of sinnes for all men for whom it is offered. But the sacrifice gratulatorie, or of thanks-giuing, hath not this power to reconcile vs vnto God; but of those, which are alreadie receiued into fa∣uour. It is offered, to the intent they may giue thanks, as well for the reconciliation which they haue obteined; as also for innumerable other benefits, which they perceiue themselues dailie to obteine. And this diuision is sufficientlie taught vs in the old lawe. * 1.367 For (as it appéereth in Leuiticus) the men of old time had sacrifices for sinnes, and burnt offerings, which are said to haue made God mercifull and fauourable to them. Whereof they rightlie gather this first member of our diuision.

Moreouer, they had peace offerings: for they offered first fruits, tenths, and manie other such kind of things, which must be referred to the o∣ther kind; to wit, the sacrifice of thanks-giuing, Wherefore we will prooue, that the Masse is no propitiatorie sacrifice; that is to wit, that the priest can offer our Lord Iesus Christ the sonne of God vnto the father, and by such a sacrifice can make him well pleased and mercifull; also, that he can of him obteine remission of sinnes vnto them, for whom he saith he dooth offer; or (as they rather would haue it) dooth sacrifice. And this being shewed, we shall sée, whether the Masse may be called a sacrifice of thanks-gi∣uing. And that we may performe that, which at the first we determined to shew; we will begin with that, wherein we knowe our aduersaries doo agrée with vs; which is this: that the supper of the Lord, or the Eucharist is a sacrament. Which if it be (as they fréelie grant) it follow∣eth, that the same can be no propitiatorie sacri∣fice: for the nature of a sacrament altogither differeth from the nature of a sacrifice. Which that it may be perceiued, I will define a sacra∣ment.

A sacrament is a worke, * 1.368 whereby God exhibi∣teth that which is there signified by the word of promise, with an outward signe added therevn∣to, as a seale of the promise made. For two things doth a sacrament conteine; first, the word whereby the promise is expressed and offered of God; secondlie, it hath the outward element, whereby is sealed the promise, that we may the more firmelie take hold of the same. Therefore so great a difference there is betwéene a sacra∣ment and a sacrifice, as is betwéene giuing and receiuing: bicause in a sacrament we receiue of God, that which he promised; in a sacrifice we giue and bring that which he requireth of vs. Wherefore, if we will speake properlie: the supper of the Lord, séeing it is (as they will haue it) a sacrament, it cannot be a sacrifice; except we would, that to giue, and to receiue, should be all one. Neither shall this shift vantage them to saie, that the Masse hath hir name of a propi∣tiatorie sacrifice; bicause it is a remembrance of the oblation, which Christ offered vnto his fa∣ther vpon the altar of the crosse. And no man will denie, but that that was the true propitia∣torie sacrifice: and it séemeth agréeable, that signes should be called by the same names that be the things which they expresse. Wherefore Au∣gustine, in the 23. epistle vnto Boniface: Was not Christ once offered vp in himselfe, and yet not onelie in all the solemne feasts of Easter,

but also euerie daie, is offered vp in a sacra∣ment vnto the people; and yet vndoubtedlie he lieth not, which being demanded, answereth that he is offered vp? For if sacraments should not haue a certeine similitude of those things, whereof they be sacraments, they should in no wise be sacraments: and of this similitude the signes oftentimes take euen the names of the things signified.

These things haue they béene accustomed to obiect for their opinion: therefore did I saie, that our aduersaries haue gained nothing vnder this pretense; bicause we doo not here dispute, what the supper of the Lord, by a certeine similitude, may be called; but what properlie it is, and ought to be estéemed indéed. For Augustine. which is cited, dooth not grant this name but by translation, or the figure Metonymia. There is another reason, which proueth the same thing: Christ offered himselfe, therefore it is not our part to offer him againe; otherwise we must néeds confesse, that that sacrifice of Christ was not perfect and sufficient. Which is contrarie to the epistle vnto the Hebrues, in sundrie places of the ninth and tenth chapters. Howbeit, here also are they woont to alledge, that Christes sa∣crifice vpon the crosse was indéed full and per∣fect; but bicause we doo dailie fall, and doo conti∣nuallie sinne, it is néedfull that we should be ve∣rie often restored, by a new and dailie offering of sacrifices. It is a feigned deuise, which may deceiue some, but not them, which haue read the epistle to the Hebrues; that The Lord Iesus, by his death and sacrifice, hath sanctified vs for e∣uer, and by one oblation hath made perfect for euer them that be sanctified.

Wherefore the merit of Christes death was not for a time, that it cannot helpe our dailie offenses. And that maketh (which is confessed) that thing which is offered vnto GOD to be ac∣ceptable vnto him, for the grace and dignitie of him which offereth it. For séeing God made all things, and is the Lord of all things; he hath no néed that anie thing should be giuen him of vs. * 1.369 But of the good will, which he beareth vnto his, he hath béene accustomed to receiue gifts, and thankfullie to accept as a swéet smelling sa∣uour, those things which his faithfull friends, and those that be coadopted by him to be his chil∣dren, haue (according to his owne commande∣ment) brought vnto him. Wherefore, if they that offer, be euill, without faith, without charitie, and destitute of hope, their gifts are accurssed of God; as in manie places of the holie scripture it most plainlie appeareth, especiallie in the first chapter of Esaie. * 1.370 Which opinion Irenaeus is of, who affirmeth; that The gifts and oblations, doo by the holinesse of them that offer, deserue to be∣come gratefull and acceptable vnto God. Which being so, how great a blasphemie and absurditie is brought in of them, which will haue Christ to be offered vp by the minister; that by them (for∣sooth) he may be made acceptable to the father; euen he, who aboue all is beléeued, by whose grace & desarts it behooued vs wretches, being the sonnes of Adam, to be reconciled vnto God the father?

Wherefore had God a respect vnto the gifts of Abel, and not vnto the gifts of Caine? * 1.371 Whie did GOD receiue the sacrifice of Aaron, * 1.372 but not of Cora, Dathan, & Abiram? We cannot yéeld anie other reason, but that this was doone, in respect of the condition and holinesse of the persons: I meane of Abel and Aaron. For, as touching God, to whom the sacrifice was doone; it was all one thing, and the gift of both parts were a∣like. But shall we, by the same reason saie, that in this their propitiatorie sacrifice of the Masse, God dooth receiue vnto him his sacrificed sonne for the sacrificers sake, his desarts and woorthi∣nesse? God kéepe the minds of the faithfull, from so great an impietie! I will admonish by the way, that the state of sacraments is farre other∣wise, being such as doo in no respect challenge to themselues efficacie, holinesse, or honour from the minister. For whatsoeuer woorthinesse those haue, they haue it vndoubtedlie by instituti∣on from God, and from Iesus Christ our Lord; wherby it commeth to passe, that they cannot be polluted by euill ministers. Wherefore, no doubt but this may be granted, that the offerer can of∣fer vnto God nothing more woorthie than him∣selfe. And therefore we sée, that Christ, when he was to make a most noble sacrifice, offered his owne selfe; and that of vs, he required this, as the chiefe and most excellent gift; to wit, that for his sake we should lose our liues, and should denie our owne selues. And this dooth Paule, in the twelue chapter to the Romans most vehe∣mentlie exhort to be doone, when as he saith; * 1.373 I beseech you by the mercie of God, that ye giue vp your bodies a liuelie sacrifice, holie, and ac∣ceptable vnto God. Where thou séest, that we haue nothing to offer vnto God more excellent than our selues, so that we be his thankfull and acceptable children through faith.

Therefore, if we will in the supper of the Lord doo the same things that Christ did, we shall not slea him, but our owne selues, and shall mor∣tifie our selues as sacrifices of a swéet smelling sauour. Contrariwise, * 1.374 in ministering of the sa∣craments, there is no minister of the church, ex∣cept he be clearelie void of wit, but will confesse that he ministreth to the shéepe of Christ, com∣mitted vnto him, things which farre excéed his owne woorthinesse. For he, by the sacraments, distributeth vnto the faithfull, Christ himselfe, grace, the holie Ghost, and remission of sinnes:

which things do not onlie excell all his owne ver∣tues, but with him that is but dust and ashes, they are in no wise to be compared. There is a verie great diuersitie betwéene offering vp of Christ vnto the father, and giuing of Christ by sacraments vnto beléeuers: this may be doone by the minister of the church being a méere man, but they could onlie be doone by Christ himselfe man and God. Wherefore, for the vtter reiec∣ting of this blasphemie, whereby we should be constreined to confesse, that Christ the sonne of God is regarded and accepted of the father for the grace and worthinesse of him that offereth, let vs condemne this opinion, that the Masse is such a thing, wherein Christ (as they saie) is offe∣red vnto the father by the priest. There is no priest that is able to offer such a sacrifice, except our Lord his owne selfe, who once did it; and that so perfectlie, as he truelie said vpon the crosse; It is finished.

This one thing more we will adde, that in all sacrifices this thing is necessarie; to wit, that they be grounded vpon the commande∣ment of GOD, otherwise they be vnprofitable. So far off are they from pacifieng of God, as they rather prouoke and offend him. And this we knowe happened vnto Saule, * 1.375 to whome Sa∣muel said; that Obedience is better than sacri∣fices. * 1.376 And Ieremie in the seuenth chapter saith; that God spake not a word of burnt offerings and sacrifices to the forefathers of the Iewes, when he brought them from the bondage of Ae∣gypt; but that he onelie required of them, that they would hearken vnto his voice. Neither for anie other cause (as we haue alreadie spo∣ken before in the definition of a sacrifice) did we thinke good to adde, that it should be offe∣red according to the will of God. But if obedi∣ence shall not be the roote of the sacrifice, it be∣commeth deadlie vnto them that offer it. But where will these men shew me a commande∣ment to offer vp the sonne of God? Onelie thus did Christ command his apostles, when he insti∣tuted the supper; * 1.377 Take, eate; take, drinke yee all of this, and when ye shall doo these things, doo them in remembrance of me. I haue heard ma∣nie, which haue béene bold to saie; that Facere, To doo, * 1.378 in this place is all one with Sacrificare; To sacrifice: as though Christ commanded by those words, that they should sacrifice him in e∣uerie holie supper, or (as they had rather saie) in euerie Masse. Trulie I am ashamed to con∣fute such a feined sophisticall deuise: but this one thing I saie, that doctrine must not be groun∣ded vpon doubtfull spéeches; and speciallie com∣mandements, touching so great matters, were not woont in the holie scriptures to be giuen with spéeches of double vnderstanding. Paule and the Euangelists, who haue made such plaine mention of these mysteries; in what place I be∣séech you haue they shewed one word, either of a sacrifice, or of an oblation to be offered of vs?

And here would not that impudent boldnesse of theirs staie it selfe: for to this false sacrifice, * 1.379 it feined a certeine application thereof; to wit, that it should be in the choise of the Massing priest, to communicate the oblation of Christ to whome he would, either liuing or dead. As if we were ignorant, that the death of Christ is appli∣ed to euerie christian, by the preaching of the Go∣spell, if it be receiued of them by faith. But to re∣ceiue a sacrament for an other man, is nothing else, than if I shuld eate or drinke for thée: which, how it can be a helpe vnto thée, be thou thine owne selfe the iudge. Who at anie time hath baptised himselfe for an other man? And yet neuerthelesse this rout of Massing priests dare affirme, that in this their feined sacrifice, they eate and drinke the sacraments for whome they will, liuing and dead. Howbeit, in these their sacrifices falselie feined, so far are they off from communicating the death of Christ, either to themselues, or to others deceiued by them; as rather themselues, and they which obeie them, are by such Masses depriued of the benefit of the true sacrifice of Christ once offered vpon the crosse. Wherefore aptlie doo they séeme to haue called these Masses, wherein onelie the priest dooth eate and drinke, priuate Masses; a name in verie déed not heard of among the fathers, bi∣cause they be void and destitute of all the fruit of Christs sacrifice.

Awaie therefore out of the church at length with these priuate Masses, and let those that are perfect come in their places; wherein is obser∣ued the iust and true institution of Christ, which he left vnto his disciples for the true kéeping of the Lords supper. Wherein there may be a com∣munion of the brethren, which togither may be made partakers of the perfect & iust sacraments of the Lord. For in these priuate Masses, there is rather an excommunication, than a commu∣nion; sith therein one onelie so receiueth those things that are offered, as others doo receiue no∣thing at all. I knowe that they go about to shift off these things, with this feined deuise; to saie, that one priest dooth communicate in the name of the whole church. But by what commande∣ment dooth he this? By what word of GOD is this ceremonie mainteined? Which if it be pro∣fitable, it ought to be doone by faith: but faith hath no place where the word of God soundeth not. By that reason a man may go and baptise himselfe euerie daie, and may make pretense, that he doth this in the name of the whole church; and may applie this baptisme of his to whome he will, either liuing or dead. And no lesse is this to be considered, that we in this time of the new

testament haue no outward sacrifice: and there∣fore we find, * 1.380 that ours is called by Paule; A rea∣sonable seruice of God. And Christ warned, that it would come to passe, * 1.381 that The true worship∣pers shall worship in spirit and in truth.

Wherefore we saie, that that argument is ill concluded; There were before the lawe, and vn∣der the lawe outward sacrifices; Therefore they ought to be so now. For as the priesthood is now translated to Christ, and that there be no priests extant besides him; so is there in sacrifice be∣sides that, which he himselfe offered vpon the crosse. Wherefore we said, that the sacrifices of the forefathers were shadowes and figures of the death of Christ, and as it were pictures. The altar and slaieng of beasts for sacrifice did serue their turnes, but Christ offered the true sacrifice: his bodie was the offering, and the crosse was the altar, wherevpon he was offered: but for vs that haue now the fruit and benefit of Christs pretious death and passion, it is not fit nor con∣uenient in such sort to represent and shadowe it, bicause it is past. For it is méet of this sacrifice to haue a feast prepared, whereof the minister of the church is a dispenser, and not the offerer; nei∣ther hath be a little altar, except thou wilt figu∣ratiuelie call a table an altar. Whosoeuer there∣fore will labor to renew the priesthood, the altar, and outward sacrifice; those without doubt in∣deuour to transforme the new testament into the old. Hereof it commeth, that the elder fa∣thers said, that our sacrifices are vnbloudie; that is, spirituall and reasonable. It is moreo∣uer to be considered, which the Lord comman∣ded, * 1.382 while he celebrated his supper, that his death should be shewed. Which assuredlie is no other thing, than to make mention of his death, as it was a sacrifice, whereby God is reconciled vnto vs, and to giue thanks for it.

Doubtlesse I thinke there is no man, but vn∣derstandeth, that the remembrance or token of anie thing differeth in nature from the thing it selfe, which it betokeneth and sheweth to the me∣morie. For if it were all one with it, it should not be called a token; but should haue the name of the thing, to the end that the name might a∣grée with the nature. Wherefore, séeing we grant that this action is a memorie of the obla∣tion of Christ, it should be absurd to saie, that the same is the oblation of Christ it selfe. But they saie, that the argument dooth conclude, that the Masse is not that bloudie sacrifice once made on the crosse by the sonne of God himselfe. * 1.383 But they contend that they neither affirme this, as they that saie; This is a certeine other oblation of the bodie and bloud of Christ vnbloudie, which they must oftentimes renew. Howbeit, to an∣swer thus; is to saie nothing: bicause herein are two things to be knowne of vs; neither dooth there appeare a third, vnlesse thou wilt imagine some thing. For it is necessarie, that those things, which be spoken of the oblation of Christ, be either referred vnto his death, which of his owne accord he offered vpon the crosse for our saluation; or else they must be vnderstood of the remembrance thereof, and thanks-giuing for the same. Betwéene these two we can perceiue no meane, either by the nature of things, or by the holie scriptures, that can be called a sacri∣fice, wherein Christ should be offered vnto the fa∣ther.

And this is declared by the propertie of the names: for among the Latins, that which they will haue to be a sacrifice, is called Miss•…•… and of the Graecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.384 The first they saie is an Hebrue word twise spoken of in Deuterono∣mie. But I agrée not to this opinion: bicause, if it were an Hebrue word, it should be found a∣mong the Gréeke writers, which haue handled the Ecclesiasticall matters. For the Latine Church receiued not christian profession, imme∣diatelie from the Hebrue toong, but by the Gréeke toong; as it appeareth by the epistle to the Romans being written in Gréeke, and by the whole new testament: sauing that it is som∣what doubted of vs touching the Gospell of Mat∣thew; bicause some haue thought the same to haue béene first written in the Hebrue. Which although it were so, yet is it still likelie, that the Latins did first receiue it written in Gréeke, not in Hebrue. And that which I affirme, may be perceiued in those words, Alleluia, Hosianna, Pascha, Messiah, and other such kind of words; which thou maiest sée were not onelie taken whole from the Hebrues by the Latins, but also from the Gréeks before them: for the Gréeke Church is more ancient than the Latine Church. Wherefore it is certeine, that there is not an Hebrue word in the Latine Church, which was not kept in like maner in the Gréeke Church. Séeing then the word Missa, that is, Masse, as touching ecclesiasticall writers, is neuer found among the Gréeks; but in the place thereof they write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it followeth, that it is no He∣brue word, but a Latine.

Wherein I am confirmed by a sentence of Augustine, who saith in a certeine sermon; that The preaching being finished, Missa fit Catechu∣menis: the Catechumeni were sent awaie, and the rest of the faithfull tarried still. So was the communion of the faithfull, and the handling of the mysteries called; bicause they then be∣gan the same, when the Catechumeni were sent awaie. Wherefore Missa is nothing else, but Missio, a sending awaie; that is to wit, when there is leaue giuen to depart. And that Missa dooth thus signifie, we haue yet an assured testi∣monie; bicause the mysteries being finished,

the deacon speaketh out alowd; Ite missa est. He sendeth them awaie; Ye haue leaue (saith he) to depart. This doo I thinke as touching that word: albeit I haue heard of some, and those of good credit, that it was so called; bicause by the faith∣full were sent vnto the altar, gifts, bread, wine, and manie other things; thereof afterward was taken a certeine part of the bread and wine, to be appointed to the mysteries, and the rest was distributed to the poore. Which may be séene, not onelie out of Irenaeus and Cyprian; but also by manie praiers, which at this daie are read in the Masse booke. Yea it is verse like∣lie, that for this cause, those praiers were called by the name of Collects: though that some saie they were so called, bicause the minister praieth there, not in his owne name onelie, but rather in the name of the multitude gathered togither. Wherefore it forceth not much, whether it be called Masse, in respect of the sending awaie; or else, for that the faithfull did then send gifts; namelie, when the offertorie is soong: for then the mysteries begin to be handled. It is both waies a Latine word, of the verbe Mitto.

But admit it be (as they will haue it) an He∣brue word, * 1.385 which is read in Deuteronomie; yet dooth it nothing make for them, bicause it signifi∣eth the first fruites and gifts which the people brought into the tabernacle of the Lord, as a tri∣bute, least they should appeare emptie before God. What is this to the offering vp of Christ? For the priest did not offer those things, but the people. But now the Massing priests will offer Christ himselfe, and they exclude the laie men from that offering. The Graecians call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word dooth not signifie a sacri∣fice, but a publike ministerie: whereof he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which exerciseth a publike of∣fice; that is to wit, tributes and customes for the making of shewes, for the building of a na∣uie, or maintenance of an armie, and such other kind of things. By translation it agréeth with the minister of the church: for he, when he tea∣cheth, bringeth foorth the sacraments, and distri∣buteth them; he declareth himselfe to deale with publike and common good things. But how this hath place in priuate Masses, let others sée. Paule else where vsed it for a distribution: * 1.386 yea, and to the Philippians, he called Epaphrodytus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, A minister of his necessities: for he serued his turne on the behalfe of the Phi∣lippians. * 1.387 Wherefore it commeth to passe, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dooth not properlie signifie a sacrifice. Neither is the word deriued of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, prai∣ers; but of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, publike good things. And of this word hath Demosthenes and his interpretour sundrie times made mention. Wherfore, out of the names, as well of Missa, as Liturgia, they gather nothing for their purpose; to shew that the Masse is a sacrifice. Naie rather it is shewed, that these names doo signifie farre otherwise. Neither were there priuate Masses in ancient time; namelie, * 1.388 vntill the time of Gregorie. And that dooth Chrysostome mani∣festlie declare (who saith) that ••he priest stood at the altar, and exhorted them that stood by to drawe néere. Neither shalt thou find, among the ancient Fathers, anie mention of priuate Mas∣ses, vntill Gregorie came.

Therefore, that shall we saie to the Fathers, * 1.389 which séeme euerie where to obtrude vnto vs this oblation and sacrifice? These doo not speake of a propitiatorie sacrifice, but of the sacrifice of the Eucharist, vnto which kind belongeth prai∣ses, thanksgiuing, confession, a••mes, oblations, and especiallie that we giue our owne selues wholie vnto God to be ruled and gouerned. All which things, séeing they haue p••a••e in the holie communion, it is no maruell if thou heare there the name of sacrifice: for therein is thanks gi∣uen vnto God, bicause he so deliuered his sonne vnto the death for our sakes. We confesse our selues to be ouerwhelmed with innumerable sinnes, and to be saued onelie by the mercie of God. Almes are giuen, as well to the poore, as to the altar: & there is none of the faithfull, but in that time, which he receiueth the mysteries, offereth himselfe to be subiect vnto God, to be mortified, ruled and gouerned. Are not all these sacrifices Eucharisticall, or gratulatorie? But thou wilt saie, that they speake of the sonne of God, that he is there immolated, offered, and sa∣crificed; therefore it séemeth not that we should flie to these sacrifices Eucharisticall, or of thankes-giuing. Naie rather, it hindereth no∣thing at all: bicause thou thalt find in the selfe∣same fathers, if thou read them attentiuelie, that the same, which is doone in the mysteries, is an imitation of that true sacrifice, which Christ him∣selfe offered vpon the altar of the crosse; and they saie, that it is a mysterie thereof.

And no man doubteth, but that mysteries, or sacraments, and imitations, haue the names of those things which they expresse. Wherefore, a∣mong them, To sacrifice, signifieth nothing else, but To represent the sacrifice, to call it to remembrance, to laie it before the eies, and to giue thanks for the same. And in their senten∣ces, which be cited of our aduersaries, if thou well and diligentlie examine all that goeth be∣fore, and that followeth, thou shalt euermore find some such thing. Which if in some place per∣haps it dooth not plainelie appeare; then that sentence must be interpreted by other sai∣engs of the same fathers in other places. But beléeue me, thou shalt sildome find, but that those sentences themselues, which be cited, haue with them their owne remedie: and it shall be sil∣dome

anie néed to expound them by other pla∣ces. Albeit this I cannot denie, but that the fa∣thers vsed too much excessiue speach; & that they inclined to the shadowes of the old lawe, more than was necessarie. Two things more I thought good to be added; to wit, that these sacrifices of thanks-giuing in the supper of the Lord are not peculiar and speciallie belonging to the sacrificers; naie rather, so manie of the faithfull as be present, and doo communicate, doo offer the same.

Neither haue I knowne anie other difference betwéene the minister and the communicants, as touching this action; sauing that by him the word of God, and doctrine is expounded vnto the people, by him the sacraments are proffered, and distributed: and that the people with their mind beléeue the saiengs, and with their bodie receiue the sacraments: the minister in the acti∣on is the director, and the people (as their part is to doo) giue their consent. * 1.390 Further, in the papisti∣call Masse, this Eucharisticall or gratulatorie sacrifice hath no place: for those that stand by vn∣derstand not what is said by the Massing priest; wherfore they cannot answer Amen to the prai∣ses & thanks-giuing of God. Onlie he dooth com∣municate, others receiue nothing. Offerings of almes there be in a manner none, the death of the Lord is not preached: wherefore (as it appea∣reth) they haue ouerthrowne all by their priuate Masse. And whereas there be two kinds of sa∣crifices, a propitiatorie I saie, and a sacrifice of thanks-giuing; and that they haue not the pro∣pitiatorie sacrifice, no more than we haue for that did Christ wholie and perfectlie offer) and further, that they haue not the sacrifice of thanks-giuing which we haue, what remaineth to their Masse, but that it is a méere hypocrisie, and a feigned and damnable counterfetting of the supper of the Lord? Wherefore (I beséech you) let it go awaie at length with shame enough, as it hath deserued. And to this let vs diligent∣lie applie our selues; that a right and lawfull vse of the Lords institution may be restored.

An exhortation to the mysticall supper of the Lord.

COme on my welbelo∣ued brethren, now the supper of the Lord is to be ministred, wherevnto in the name of God I in∣uite all you as manie as be present. And I beséech you, for Iesus Christ his sake our Lord, for the blessed hope of his com∣ming, and the euerlasting felicitie which we looke for; that ye being this bountifullie and friendlie called and inuited by God; will not re∣fuse to come. Ye knowe how gréeuous and dis∣contented a thing it is, to haue alreadie prepa∣red a costlie banket, to haue furnished the table with honourable prouision, and that while there is nothing else wanting but men to sit downe, the ghests vpon no iust & lawfull cause refuse to come therto: which of you in this case would not be mooued, & would not thinke that a verie great iniurie is doon to him? Wherfore beware ye also (most deerlie beloued in Christ) least in driuing off this holie supper, you preuoke against you the indignation of God, and incurre his most bit∣ter wrath. It is an easie thing for men to saie; I doo not communicate, bicause I cannot. But it is verie hard, yea an impossible thing, that such an excuse should be allowed before God.

Admit God doo aske of thée; Why canst thou not? What I beséech thée wilt thou answer? I am defiled with sinnes. Whie doost thou not re∣pent thée? Vnto repentance is required no long space of time. Thou maist straitwaie with new hope of game or commoditie change thy pur∣pose, alter thy determination, doo contrarie vn∣to that which thou hadst minded. But when thou shouldest depart from sinne, thou saiest; I can∣not: when thou shouldest returne vnto GOD, thou alledgest; I am not able. Consider ye a∣gaine and againe, that such excuses shall not preuaile. They, which refused to come vnto the feast of the good man of the house, bicause they had bought a farme, * 1.391 bicause they were to prooue yokes of oxen, or bicause they had mar∣ried wiues, were not excused; but were all counted vnworthie of the heauenlie calling. For my part, I am here present, and for the dis∣charge of mine office, I inuite you in the name of GOD. By Christ I doo call you; for your saluation sake I exhort you, that you will com∣municate: and that as the sonne of God vouch∣safed for your saluation, to giue his life vpon the crosse; so ye will vouchsafe here, togither with the rest of the brethren, celebrate a memorie of his death, according as he himselfe hath com∣manded. Which if ye will in no wise do, and that ye will not suffer your selues to be led from your obstinate and stubborne purpose; consider well how great an i•…•…rie you d•…•… vnto GOD, and how great a reuenge hangeth ouer your heads for the same.

And bicause in pushing off this holie feast; ye doo verie greatlie offend GOD; I doo monish and exhort, and also be séeth you, that vnto this sinne, ye ioine not also an other sinne▪ which will be, if you which stand by, and be not partakers, d•• stand by as ga••ets vpon them that com∣municate. What other thing will this b•• 〈◊〉〈◊〉 to doo a greater iniurie vnto God? It is no doubt a great contempt, to •…•…nie him that •…•…eth;

but a farre greater is it for a man to stand by, and in the meane time sitteth not downe with others, neither eateth, nor drinketh. This assured∣lie is to haue the mysteries of Christ in decision. It shall be said vnto all; * 1.392 Take ye, and eate ye; Take ye, and drinke ye all of this: This doo in the remembrance of me. With what face, with what forhead, with what heart will ye heare these things? What is it else to neglect, contemne, and make a mocking stocke of the testament of Christ, if this be not? Wherefore get you hence rather, and giue place to the saints. But in de∣parting awaie, I beséech you weigh with your selues déepelie and in due time, from whence ye depart; namelie, from God, from Christ, from the brethren, and from the swéet food of excellent charitie. These things if ye will faithfullie consi∣der, perhaps ye will come againe to your selues and into the right waie. Which that ye may ob∣teine, through the mercie of God, we will here praie, while we shall communicate togither.

To the excellent and worthie men, the gouernors of the schoole of Stra••∣brough, my most reuerend maisters, grace and peace from God through Ie∣sus Christ our Lord.

BIcause there is some doubt risen as touching the matter of the sacra∣ment; and that the mi∣nisters of this church be afraid, left by me should arise some contention about that matter: ther∣fore haue I thought good, that those things, which a few daies past I mainteind in your presence, now to repeate the same by writing. First, that I willinglie imbrace and confesse the confessi∣on made at Augusta, and other confessions whatsoeuer not differing from the same; so they he rightlie and profitablie vnderstood. Second∣lie, that there shall be no contentions raised by me: naie rather, if there be anie place to be handled in the scriptures, or that anie other ne∣cessitie shall require, that I should declare my opinion about such a question; I promise that I will doo it with all modestie, and without anie bitter inuectiue. But what my opinion is, 〈◊〉〈◊〉 he séene by the bookes, which I haue alreadie published; from which I will haue nothing ei∣ther taken out or altered, by this my writing as promise, vntill being taught by the scriptures and the spirit of God, * 1.393 I be persuaded to the con∣trarie. And whereas I haue not subscribed as the agréement made betwéen D. Martin Bucer, and D. Luther, & his fellowe ministers; the 〈◊〉〈◊〉 is, that I cannot, in respect of the word of God, nor for my conscience sake grant, that they which are without faith, doo in receiuing of the sacrament, receiue the bodie of Christ. And it is no meruell, that I would not agrée to this arti∣cle; since Bucer himselfe in this our schoole (I be∣ing present) did openlie teach otherwise, when he expounded the Acts of the apostles. And euen he, when he was in England, wrote far otherwise; as I can shew by diuerse of his articles. And without doubt his opinion was true, since faith is the onelie instrument, whereby Christ his bo∣die and blood is receiued of vs: which saith be∣ing remooued, the mouth of the bodie receiueth nothing, but the sacraments of the bodie and bloud of Christ; * 1.394 the bread I meane and the wine, consecrated by the officer of the church or the minister.

Euen as if a man, which is of full age, should come without faith vnto baptisme; we would saie, he receiueth nothing besides the sacrament; that is, besides water: for not beléeuing, he could not receiue the grace of regeneration: so without faith, no man is admitted vnto the com∣munion of the bodie and bloud of Christ. Last∣lie I am afraid, least by subscribing vnto this agréement before rehearsed, I might séeme to condemne the churches of Zuricke, Basil, Berne, Geneua, and England, & all the brethren disper∣sed through Italie and France: which assuredlie I doo not thinke by the word of God to be law¦full. Therefore, as I both honour and reuerence the churches of Saxonie; euen so doo I imbrace and loue heartilie, in the Lord, those other churches, which I haue rehearsed. God, as he is the author of peace, grant vs, that we may once iudge and speake all one thing! And to you my maisters, whom I verie much honour, for the courtesie and goodnesse which you shew vnto me, I tender most heartie thanks; since I haue no other thing to requite you withall. And I be∣séech our good God, for Iesus Christ his sake, that he will alwaies be mercifull to you. From my lodging in Strasbrough, this 27 of Decem.

The confession or opinion of D. Peter Martyr Vermillius, as touching the Supper of the Lord, exhibited vnto the most noble Senat of Strasbrough, when he was called to Zuricke, in the yeere of the Lord, 155••.

* 1.395 OVr sauiour Iesus Christ consisteth of 〈◊〉〈◊〉 na∣tures ioined togither in¦to one and 〈◊〉〈◊〉 same person or substance, and those 〈◊〉〈◊〉 not confounded of mingled togither; but the proper∣ties

and conditions of both being safe and en∣tire. Wherefore, vnto the Godhead of Christ, which is infinite, and is limited by no measures or bounds, * 1.396 it is granted without controuersie to be euerie where; but vnto the humanitie, by reason of the nature and truth thereof, circum∣scription, limits, and bounds doo so belong, as neither it can be euerie-where, neither can it be without some certeine place: vndoubtedlie not for the weakenesse of the diuine power, but for the perpetuall and vnchangeable condition of mans nature. For as it cannot be, that either the number of thrée can be the number of six, or that the thing yesterdaie doone can be vndoone: so is it not possible, that that, which is an hu∣mane bodie, shuld not be a bodie humane, whose definition of necessitie comprehendeth quanti∣tie, parts distinguished, and members. There∣fore, whatsoeuer they be that spred the same, and will haue it to extend so largelie as the word of God, and therefore to be either euerie-where, or else in manie places at once; they affirme, that that which is a humane bodie, is not a humane bodie; and that that which is created, is not a creature. For it is not conuenient for anie crea∣ture, being limited, to be in manie places at one and the selfe-same time. But that Christ, as touching his humane nature, is a creature, the church neuer doubted [to affirme] out of the word of God. Wherefore Christ, in respect that he is a man, left the world; we haue him not present at bodie: for with it he ascended into heauen, which must conteine or receiue him, vn∣till the times of the restitution of all things: as Peter in the Acts of the apostles hath taught. * 1.397

The sacrament of the Eucharist I confesse is so instituted by Christ our sauiour, * 1.398 as his words being vsed, which promise a true com∣munion of the faithfull with him, and therwith∣all adding the signes of bread and wine, which be effectuall instruments of the holie Ghost as touching the faithfull; while the holie supper is celebrated, faith is wrought, whereby we trulie and vnfeinedlie apprehend at our mind both his bodie and bloud, euen as they were deliue∣red vnto death, and to the crosse for vs vnto the remission of sinnes. Which receiuing in verie déed, although it be of things absent, and doone in the mind; yet dooth it not profit the mind it selfe onelie, but it redoundeth also vnto the bo∣die of them that receiue: so as by a certeine power of sanctification, and spirituall coniunc∣tion, it is made capable of the blessed resurrecti∣on, and of eternall life. Wherefore I admit not, neither can I acknowledge a ••ha••, or a substan∣tiall, or a corporall presence of the bodie of Christ; neither 〈◊〉〈◊〉 the signes, nor yet in the com∣municants themselues: when as neuerthelesse I doubt not, but doo affirme, that there is a spi∣rituall communion and participation of his bo∣die and bloud giuen vnto the communicants, which neuerthelesse is had euen before the ea∣ting of the sacrament, but is increased by an ex∣ercise of faith in eating of the mysterie. For vn∣lesse that before the receiuing of the Eucharist, we be made partakers of the flesh and bloud of Christ; we should be strangers from him, we should want faith, and approch vnwoorthilie vnto the table of his spirituall feast.

They which be destitute of a true faith in Christ, although they come to receiue the signes, * 1.399 the bread I meane & the wine; yet are they not made partakers of his bodie and bloud, except so far foorth, as those signes are indued with the name of the Lords bodie and bloud. For such a knitting togither there is betwéene the holie signes, and the things which are signified, as the holie scriptures doo easilie change one name of them for another. For both the flesh of Christ is called bread, * 1.400 as it appeareth in the sixt chapter of Iohn; and bread in the holie supper is called Christs bodie. * 1.401 So likewise the Lord and the Iewes said, that they did eate the passouer, * 1.402 when as they did eate the lambe it selfe; whereby the passouer, that is, the passing ouer was signified. I might therefore affirme, that the wicked doo receiue the Lords bodie, bicause they receiue the signes thereof. And euen as in the wildernesse, the murmurers did eate Manna, and did drinke water of the racke; who for all that, had not anie communion with Christ that was looked for: so on the otherside, the holie and godlie Iewes, while they did eate and drinke togither with them, * 1.403 were partakers of the spirituall meate and drinke with vs. And least we should doubt, what meate and drinke that was, which they had common with vs, Paule in the first epistle to the Corinthians, the tenth chapter, expoundeth it, saieng; They dranke of the spirituall rocke, * 1.404 which followed them, and the rocke was Christ. Wherefore the wicked, which are destitute of that instrument, whereby the bodie and bloud of the Lord are receiued; namelie, faith, doo for that cause not receiue the things themselues, which are signified; but do•• onelie receiue the signes of those things. Howbeit, they which are prepa∣red with faith, as with the mouth of the bodie they eate and drinke the signes; so by saith, and the mouth of the mind, they trulie receiue the bodie and bloud of Christ.

Those words; This is my bodie, * 1.405 are spoken by the LORD altogither figuratiuelie. * 1.406 For when he had taken bread in his hands, and had shewed the same vnto his apostles sitting at the table, he could not affirme of it, that it was his bodie, if it cease not to be bread. For who will in proper spéech call bread a mans bo∣die? Certeinlie no man that is wise. For those

forms and natures, are altogither distinct and seuerall, so that one of them cannot be another. Wherefore, since that a figure must be vsed, that ought to be chosen, which may most agrée with sacraments. And the receiued definition of sa∣craments is, that they be signes of holie things. Wherefore, * 1.407 euen as the sacrifice of the Hebrues was called the passouer, bicause it signified the passing ouer; * 1.408 and circumcision, the couenant of God, bicause it was a signe thereof (neither was the rocke, whereof the forefathers dranke, for anie other cause called Christ:) so the bread of the Eucharist is called the bodie of the Lord, bicause it signified the same; not vndoubtedlie by a common signification, and such as is vsed vpon a stage or theatre, but effectuall. Forso∣much as the holie Ghost vseth that instrument, for the stirring vp of faith in vs; whereby we may apprehend the promised participation of the Lords bodie. I might also grant, that the bread, in a certeine maner thereof, is, and is called the verie bodie of Christ; namelie, that it is a sacrament thereof. For both the scriptures and the fathers doo manie times so speake of the sacraments. But they, which defend the contra∣rie opinion, both they themselues perhaps will grant, that there is a figure in the words alled∣ged, yea and being constreined of necessitie doo thus expound that saieng; This is my bodie, that is; With this bread vndoubtedlie is giuen my bodie. Which interpretation I would not sticke to receiue, if they ment, that the bodie of Christ is giuen without a substantiall or corporall pre∣sence. Which bicause they will not admit, there∣fore, for auoiding of ambiguitie, I absteine from that kind of figure, and staie my selfe vp∣on the common and receiued kind of significati∣on, and which the fathers in times past vsed.

* 1.409 In this point is the state of our controuer∣sie, that of manie it is not thought, that the bo∣die of Christ can be trulie communicated, ex∣cept it be (as I may saie) reallie and corporallie present. Howbeit, these men (in my iudgement) haue not sufficientlie perceiued the force of faith. For they doo not consider, that things, which otherwise be most far distant, are by it present vnto vs. Also the forefathers, so manie as were godlie, * 1.410 receiued (as Paule testifieth) the selfe same spirituall meate and drinke that we doo; that is to wit, the bodie and bloud of the Lord, as vnto the Corinthians it is said. Neither was the great distance of times anie lett, wherein Christ being now borne, these things began to haue their being to the spirituall and true com∣munion hereof: for by faith they were made present vnto them. Therefore, what impediment shall now the spaces of places be, which are be∣twéene heauen, where Christ abideth, and vs [here in earth,] but that we may haue the true fruition of his bodie and bloud, and be quicke∣ned thereby: Surelie nothing at all, if we haue faith, whereby our minds being assisted by the word of God, and by the sacraments, may be carried vp into heauen, and there be refreshed with the spirituall meate and drinke of the bo∣die and bloud of Christ, and be restored vnto eternall life. And whilest I now and then name heauen, I vse no metaphor; but I vere∣lie vnderstand those celestiall places, whereinto Christ was receiued, when he departed from vs, * 1.411 as the holie scripture testifieth.

Euerie faithfull man, since he is the member of Christ, wheresoeuer he be, hath him for his head, and is trulie and most néerelie ioined vn∣to him; so as from thence he draweth life and spirit, which doo so flowe from the diuinitie, as by the flesh and bloud of Christ giuen vnto death, they are deriued vnto vs. For GOD dooth not giue anie celestiall gifts vnto mortall men, but by one mediator of God & men, * 1.412 the man Christ Iesus; as Paule saith vnto Timothie. Whereof it commeth, that our bones and our flesh, * 1.413 forso∣much as they be partakers of the heauenlie re∣generation, and of eternall life, be of his flesh and of his bones, * 1.414 as the apostle hath taught vn∣to the Ephesians. For vnlesse they did depend of them, and spirituallie cleane therevnto, they could not deriue vnto themselues from GOD, by them, either regeneration, the spirit, or eter∣nall life. Wherefore, although betwéene vs and the bodie of Christ there be great distances of places; yet doo we depend of him, and vnto him are maruellouslie ioined. And séeing this con∣iunction is spirituall, secret, and diuine; there is not required a substantiall and corporall pre∣sence of his bodie and bloud: and therefore we doo not admit the same, bicause it is against the truth of the Lords humane nature, and dooth euidentlie disagrée with the testimonies of the scripture.

In things perteining to man, * 1.415 a husband hap∣peneth vpon some occasions to iournie into a far countrie; he leauing his wife for a time at home, ceaseth not therfore with hir (as the scrip∣ture speaketh) to be one flesh. Wherefore their true, proper, and lawfull coniunction remaineth perfect, although the one be neuer so far absent from the other. How much more dooth Christ, * 1.416 who (as the apostle saith) is the husband of the church, remaine with all his members wined togither, although he be gone awaie into hea∣uen and departed bodilie?

Wherefore, vnto this vnion, which we haue with the Lord, that is, with his bodie, bloud, and bones, there is no néed of a naturall touching; neither of places conioined continuall or close togither: onelie there must be spirit and faith; wherby we may be most néerlie copied to whole

Christ our spouse and sauiour. But they, which denie that there becommeth such a coniunction with the flesh of Christ, without his substantiall and corporall presence, séeme to attribute but little to the mightie power of GOD; whereas they in the meane time doo perpetuallie warne vs to haue regard vnto it, when we iudge that the bodie of Christ can neither be euerie where, nor in manie places at once. Let they them∣selues vse that remedie, which they offer vnto others; and let them grant that power of God, which the truth and our godlie iudgement requi∣reth: and the same being granted, there shall be nothing taken awaie from the huma∣nitie of the Lord, the nature of the sacrament shall remaine found, and we shall agrée togi∣ther in the wisedome of the holie scriptures.

In the confession made at Augusta, there is nothing (so farre as I can perceiue) but may a∣grée with the opinion which I haue now set foorth. But bicause, both in word and mind (as it manifestlie appeareth) we agrée not among our selues; therfore, what I beléeue and vnderstand out of the word of God, I ment to declare; that none may afterward iustlie complaine that they be deceiued. And these things haue I com∣prehended in verie few words; touching which I can no longer with a perfect and safe consci∣ence hold my peace, from teaching, disputing, and writing.

Wherefore I beséech you, that when oportuni∣tie shall serue, it may be frée for me to intreat plainlie and manifestlie in word and writing, what I iudge as concerning that substantiall and bodilie presence of the bodie and bloud of Christ in the supper; and of the other things, which I haue rehearsed. Which if it may not séeme good to be granted, I desire to be dismis∣sed by your authorities, with good licence and fauour.

The opinion of D. Peter Martyr Vermil∣lius, as touching the presence of the bo∣die of Christ in the Eucharist, propoun∣ded by him in the communication that was had at Poissy.

YEe reuerend Prelats and most learned men, séeing there séemed to be in a maner a consent as touching the presence of the bodie of Christ in the vse of the supper; yester∣daie I professed to you, what my opinion, faith and iudgement should be thereof. Which as I then expressed in words, so am I now minded to rehearse it by writing; whereby I may make the same more certeine, and more euident vnto you. Wherefore I iudge, that the reall and substantiall bodie of Christ is onelie in the heauens; but yet, that the faithfull, in communicating, do•• spirituallie and by faith truelie receiue his verie bodie, and verie bloud, which was giuen for vs vpon the crosse. Where∣fore I allow no transubstantiation, and consub∣stantiation in the bread and wine of the supper. Further, I affirme that the distance of places is no let to our coniunction with the bodie and bloud of Christ: bicause the supper of the Lord is a heauenlie thing; and although that with the mouth of the bodie we receiue vpon the earth bread and wine, being sacraments of the bodie and bloud of the Lord; yet, by faith and by the helpe of the holie spirit, our minds, wherevnto speciallie belongeth this spirituall and heauen∣lie food, being carried vnto heauen, doo inioie the present bodie and bloud of Christ. And therefore I affirme, that it is not néedfull to determine the bodie of Christ to be truelie, substantiallie, and corporallie present, either to vs, or in the signes, by a presence not locall.

I saie moreouer, that the things signified, are no otherwise ioined vnto the outward signes, than sacramentallie; forsomuch as by them they are not prophanelie and lightlie, but effectuallie signified, by the institution of the Lord. This is the summe of my faith, which I hold in this opi∣nion. And therefore the consents brought in writing, I doo admit in this respect, as they are referred, or may be applied vnto the sense now declared; against which, if anie man doo either wrest them, or interpret them, I professe that I dissent from him. And whereas in these spéeches, there is mention made of the substance of Christs bodie; I vnderstand no other thing by that name or word, but the true bodie of Christ. For our faith is not directed vnto a feined thing or phantasie, but vnto the true, humane, and naturall bodie, which the word of God tooke of the blessed virgine, and gaue for vs vpon the crosse. Wherefore there is no cause whie by that word we should be thought to beléeue, that his reall presence is else-where than in heauen.

I Peter Martyr Vermillius, a Flo∣rentine borne, haue written these things with mine owne hand, and haue professed them with mine owne mouth, before the re∣uerend and honourable personages of this Conference.

Questions.

[question I] WHether the lawe in the. 22. of Exodus, of maids deflowred to bee married of such as had de∣flowred them, should be retei∣ned in a christian common weale?

[question II] IF the magistrate shall thinke the lawe to be too rigorous, bicause of the lasciuious∣nes of yoong women, and therefore meet to bee abrogated; whether the minister ought to persuade the magistrate to the a∣brogating of the same, or to let it be at li∣bertie? or what answer hee must make them?

[question III] WHether the magistrate doo rightlie if he decline from the lawe of God. Whether this part belong vnto christian libertie?

VVhether it be agreeable to the lawe of nature? or else whether it be wholie poli∣ticall?

[question IIII] SEeing we read, that the most holie men did not onelie sweare; As trulie as the Lord liueth: but otherwhile added; As thy soule liueth: not onelie in their affirmati∣ons, but also in their protestations; what answer must be made to the papists, which saie, that we must not sweare by the name of God onelie?

Vnto the first question.

BY the lawe of GOD, in the 22. of Exodus, it is not altogither necessary that a man should mar∣rie the virgine, whome he had lien with. For it is there added; * 1.417 But and if the father shall refuse to giue hir vnto him, that hath deflowred hir, let him pay the dowrie of virgins. This addition is of great importance: for God wold, that hir fa∣thers power should remaine entire; and suffe∣reth not, that children should contract marria∣ges without their parents consent. And if that this lawe should decrée the marriage betwéene hir that is defiled, and him that defileth, to bée in anie wise necessarie; the dishonest yong maid would easilie suffer hir selfe to be defiled by him, whome against hir fathers will she would wish to be hir husband; to the intent that, without his consent, she might obteine hir desired mar∣riage. Wherefore God would haue it to be in the fathers power, to allow or disallow of such marriages. Séeing then the magistrate is the father of the countrie, he may, by his lawes, ei∣ther command or release such lawes; so that the fault escaped not vnpunished: bicause herevnto he is bound by the lawe of God, that euill should be taken awaie from among the people.

Vnto the second question.

IN my iudgement, it is not profita∣ble for the common weale, that bi∣cause of the wantonnesse or lasciui∣ousnesse of yoong maids, the lawe of marrieng hir, whome a man hath defiled, should be abrogated. For vnlesse that men should be restreined from fornications, through the feare of this punishment; they would be bold e∣uerie where to pollute those which are wanton and dishonest: wherevpon filthinesse and disho∣nestie would more & more abound in the citie. I would neuer therefore be an authour to the diminishing of the punishment of euill disposed persons, least a greater window be opened to sinne. Wherefore in my opinion, it should be the ministers part to warne magistrates faithful∣lie, that (as much as is possible) they should by the law rather bridle sin, than set it at libertie.

Vnto the third question.

THis lawe is partlie ciuill, and part∣lie morall. That is morall and per∣petuall, for the magistrate to re∣presse fornications and wandering lusts. And it belongeth to the nature of politike gouernment, to decrée the kind of punishment; which in verie déed is left frée vnto the prince: but yet so frée, as he may change the ciuill iudge∣ment of the Iewish lawe, in such wise, as may séeme most agréeable for his people; doubtlesse, not vnto the libertie of the flesh, but vnto the amendment of offenses. The Romane lawes, as it is in the institutions of publike iudg∣ments, in Paraph the first, for committing such a crime, punished a man, which was of the greater calling, with the losse of halfe his goods: but the baser sort they banished and restreined with bodilie punishment. And Augustine, in his book De mendacio to Consentius, chapter. 8. saith; that Thefts are lightlier punished than whore∣domes. Wherefore it is frée to the magistrate to change the punishment; but yet, when he hath anie néed to restreine vices, he must not for the performing thereof decrée an easie, but a more gréeuous punishment: otherwise, that kind of vice, euen as others doo, will dailie more & more increase. And by these things, which I haue al∣readie

said, I thinke there hath béene answer e∣nough made vnto the fourth question.

Vnto the last question.

AS touching oths, I answer, that there be thrée formes of swearing v∣sed in the scriptures. One, when we saie; By God, By Christ, and such like. The other two haue the forme of praier, or execration. The formes of execration be these; I praie God I die! Ill come to me! Which kind of oth is in the seuenth psalme. If I haue doone anie such thing, if there bee anie wicked∣nesse in my hands, if I haue rewarded euill vnto him that dealt friendlie with mee, yea if I haue left him destitute that did hurt mee; [then] let the enimie persecute mee without a cause, and take mee, let him tread downe my life, and laie mine honour in the dust! But the forme of swea∣ring by praier, is; So let me liue! So God helpe me! Among which kind those oths are recko∣ned, whereof the question now standeth; Thy soule liueth, or my soule liueth, &c. As touching the first forme of oth, I thinke it is euident e∣nough, that we must sweare onlie by God: but in the other two formes nothing letteth, but that the things created may after some sort be na∣med: which in verie déed, if the thing be more na∣rowlie considered, is doone after an indirect ma∣ner, bicause it is a true, though a secret calling vpon God. For what other thing is; Thy soule liueth, than, Let God so saue thée, as this thing is true, which I now witnesse, as I will doo this thing that I promise thée? In like maner as touching execrations, the spéech is directed vnto God, when we saie; Let the enimie persecute my soule! It is euen as [if I should saie] GOD suffer me continuallie to be vexed! They are therefore abrupt and abridged maners of swea∣ring, wherevnto to make them perfect, must be added the name of God. Euen as on the other side, whensoeuer the name of God is expressed, and the execrations also are not expressed: as; Let God doo so and so vnto me! Where it is not mentioned, what things those be, Which he will suffer, if he shall faile of that which he hath sworn to doo.

Notes

• * 1.1

  Free will.
• * 1.2

  That the word Libe∣rum arbitriū is no where found in the holie scriptures.
• * 1.3

  To arbi∣trate what it signifieth.
• * 1.4

  Augustine.
• * 1.5

  Damascene
• * 1.6

  The defini∣tion of free will.
• * 1.7

  Barnard.
• * 1.8

  The Ma∣ster of the sentences.
• * 1.9

  The ob∣iects of free will are of two sorts.
• * 1.10

  1. Cor. 2. 14.
• * 1.11

  1. Cor. 2. 9.
• * 1.12

  A distincti∣on of the state of men.
• * 1.13

  2. Sa. 24. 12.
• * 1.14

  The free∣dome of them that be not re∣generate.
• * 1.15

  Iosua. 5, 1.
• * 1.16

  What the not rege∣nerate can do in the lawe of God. Rom. 2, 14
• * 1.17

  1. Tim. 1, 9.
• * 1.18

  The vse of the lawe.
• * 1.19

  Augustine.
• * 1.20

  How far foorth free will dooth followe of the pre∣cepts.
• * 1.21

  A simili∣tude.
• * 1.22

  Augustine.
• * 1.23

  The which we doo, we doo freelie.
• * 1.24

  Rom. 1, 19.
• * 1.25

  Psal. 19, 1.
• * 1.26

  Rom. 2, 14.
• * 1.27

  Ibidem. 3.
• * 1.28

  Matth. 5, 46
• * 1.29

  Matt. 7, 11.
• * 1.30

  Gal. 1, 13.
• * 1.31

  Rom. 7, 23.
• * 1.32

  The end of vertue of the philoso∣phers.
• * 1.33

  Ephe. 2, 3. Iohn. 3, 36,
• * 1.34

  Gen. 4, 4. Matth. 7, 18 Phil. 3, 8.
• * 1.35

  Iohn. 3, 6.
• * 1.36

  Gen. 6, 3. and 8. 21.
• * 1.37

  Rom. 14, 23
• * 1.38

  Augustines places tou∣ching the necessitie of sinne.
• * 1.39

  The Mi∣leuitane Councell.
• * 1.40

  Rom. 8, 7.
• * 1.41

  verse. 3.
• * 1.42

  The diuer∣sitie of af∣fections by turnes.
• * 1.43

  The will is gouer∣ned by the mind.
• * 1.44

  A diuision of know∣ledges.
• * 1.45

  The will comman∣deth mens actions.
• * 1.46

  The capti∣uitie of the will. 2. Pet. 2, 19.
• * 1.47

  Rom. 6, 16. 20.
• * 1.48

  Iohn. 8, 36.
• * 1.49

  Matt. 12, 19
• * 1.50

  2. Tim. 2, 26
• * 1.51

  A simili∣tude.
• * 1.52

  Luther.
• * 1.53

  A simili∣tude.
• * 1.54

  Merit of congruitie and condig∣nitie.
• * 1.55

  Rom. 11, 6.
• * 1.56

  Prou. 21. 1
• * 1.57

  Ezec. 21. 21
• * 1.58

  Esai. 10, 5.
• * 1.59

  Oecolam∣padius.
• * 1.60

  Esai. 1, 19.
• * 1.61

  Ierem. 21, 8.
• * 1.62

  Eccl. 15, 18. Deu. 30, 15
• * 1.63

  Rom. 8, 14.
• * 1.64

  verse. 34.
• * 1.65

  Rom. 9, 16.
• * 1.66

  Iere. 15, 19.
• * 1.67

  The will dealeth ac∣tiuelie and passiuelie.
• * 1.68

  The sect of Enthusiasts
• * 1.69

  Rom. 1, 16.
• * 1.70

  The heresie of the Pe∣lagians.
• * 1.71

  Augustine.
• * 1.72

  2. Thes. 3, 2.
• * 1.73

  Psal. 37, 23.
• * 1.74

  Phil. 2, 13.
• * 1.75

  Eze. 36, 27,
• * 1.76

  3. King. 3, 6.
• * 1.77

  Iohn. 6, 45. Esaie. 54, 13
• * 1.78

  Matth. 13, 9
• * 1.79

  Deut. 29, 4.
• * 1.80

  1. Cor. 2, 9.
• * 1.81

  Ibidem. 14.
• * 1.82

  2. Cor. 3, 5.
• * 1.83

  Our con∣uersion and disposition must be at∣tributed to the spirit of God.
• * 1.84

  Gen. 3, 8.
• * 1.85

  Acts. 9, 1.
• * 1.86

  Rom. 8, 7.
• * 1.87

  Psa. 118, 37.
• * 1.88

  Ibidem. 73.
• * 1.89

  Ephes. 1, 18.
• * 1.90

  Psa. 119, 36.
• * 1.91

  Psal. 51, 12.
• * 1.92

  1. Kin. 8, 58.
• * 1.93

  Psal. 95, 8.
• * 1.94

  Ezec. 11, 19
• * 1.95

  Matth. 5, 44
• * 1.96

  2. P••. 30, 1••.
• * 1.97

  Ezec. 36, 26
• * 1.98

  Hester. 14, verse. 13.
• * 1.99

  Acts. 16, 14.
• * 1.100

  verse. 26.
• * 1.101

  Ezec. 37, 16
• * 1.102

  Phil. 2, 13.
• * 1.103

  Ephe. 2, 8.
• * 1.104

  1. Thes. 3, 2.
• * 1.105

  Ephe. 1, 19.
• * 1.106

  Pellicanus.
• * 1.107

  verse. 1.
• * 1.108

  1. Cor. 4, 7.
• * 1.109

  Iere. 17, 14. Psal, 80. 7.
• * 1.110

  Iohn. 6, 44.
• * 1.111

  A simili∣tude.
• * 1.112

  2. Cor. 2, 7.
• * 1.113

  Iohn. 6, 45.
• * 1.114

  Esai. 45, 69. Rom 9, 20.
• * 1.115

  Rom. 9, 16.
• * 1.116

  Oecolam∣padius.
• * 1.117

  Phil. 2, 13.
• * 1.118

  Matt. 10, 16.
• * 1.119

  Luke. 2, 25.
• * 1.120

  Iohn. 1, 48.
• * 1.121

  Matt. 16, 18.
• * 1.122

  Iohn. 2, 11.
• * 1.123

  Rom. 9, 16.
• * 1.124

  Gala. 4, 6.
• * 1.125

  Eze. 11, 19. & 37, 26.
• * 1.126

  Rom, 8, 14.
• * 1.127

  Gal. 1, 15.
• * 1.128

  Rom. 12, 3.
• * 1.129

  1. Cor. 12, 11.
• * 1.130

  Phil. 1, 29.
• * 1.131

  2. Tim. 1, 7.
• * 1.132

  Mat. 13, 11.
• * 1.133

  Rom. 10, 17 Esaie. 53, 1.
• * 1.134

  Rom. 10, 16.
• * 1.135

  Augustine.
• * 1.136

  Two kinds of calling.
• * 1.137

  Rom. 8. 29.
• * 1.138

  Mat. 20, 16.
• * 1.139

  Ephe. 1, 5. & 9.
• * 1.140

  Augustine.
• * 1.141

  Augustine.
• * 1.142

  Mat. 20, 16.
• * 1.143

  2. Tim. 1, 9.
• * 1.144

  Matth. 22.
• * 1.145

  1. Cor. 1, 23.
• * 1.146

  Ibid. 24.
• * 1.147

  Rom. 8, 29.
• * 1.148

  Rom. 9, 12.
• * 1.149

  Rom. 11, 29.
• * 1.150

  Rom. 11, 33. Rom. 3, 5.
• * 1.151

  Psal. 85, 7.
• * 1.152

  Ephe. 1, 5.
• * 1.153

  Iohn. 6, 44.
• * 1.154

  Rom. 10, 3.
• * 1.155

  Acts. 2, 37.
• * 1.156

  Rom. 9, 22.
• * 1.157

  The vse of this doc∣trine.
• * 1.158

  1. Cor. 4, 7.
• * 1.159

  A simili∣tude.
• * 1.160

  Oecolam∣padius. Zach. 1, 3.
• * 1.161

  Iere. 31, 18.
• * 1.162

  Iohn. 3, 5,
• * 1.163

  An obiec∣tion. Nazianzen
• * 1.164

  Chrysost.
• * 1.165

  Augustine.
• * 1.166

  The con∣uersion of Paule.
• * 1.167

  An obiec∣tion.
• * 1.168

  What vio∣lent is.
• * 1.169

  A simili∣tude.
• * 1.170

  A power passiue and obedien∣tiall.
• * 1.171

  Augustine.
• * 1.172

  An obiecti∣on. Iohn. 1, 12.
• * 1.173

  Zach. 1, 3. Ezec. 18, 31
• * 1.174

  An obiecti∣on.
• * 1.175

  A distinc∣tion of the will of God
• * 1.176

  Gen. 3, 8. Gal. 1, 13.
• * 1.177

  Matt. 26, 69. 2. Sam. 11, 2
• * 1.178

  Acts. 9, 5.
• * 1.179

  Luke. 14, 23
• * 1.180

  An obiecti∣on. Mat. 23, 37.
• * 1.181

  Obiections out of Au∣gustine.
• * 1.182

  Iohn. 1, 12.
• * 1.183

  How far foorth free will is granted.
• * 1.184

  Matt. 15, 13.
• * 1.185

  Matt. 11, 21.
• * 1.186

  Iohn. 6, 44.
• * 1.187

  Matt. 13, 1.
• * 1.188

  Matt. 11, 27.
• * 1.189

  Iohn. 5, 21.
• * 1.190

  1. Cor. 12, 3.
• * 1.191

  That all men haue not beene called by preaching.
• * 1.192

  Mat. 16, 15.
• * 1.193

  Act. 16, 6. & 7.
• * 1.194

  Mat. 14, 14.
• * 1.195

  1. Tim. 2, 4.
• * 1.196

  Act. 16, 6.
• * 1.197

  Psal 33, 15.
• * 1.198

  Mat. 3, 9.
• * 1.199

  Act. 18, 9.
• * 1.200

  2. Tim. 1, 9.
• * 1.201

  Rom. 1, 18.
• * 1.202

  Acts. 14, 15.
• * 1.203

  Rom. 1, 19.
• * 1.204

  Whie the Gentiles are inexcu∣sable.
• * 1.205

  Esai. 6, 10.
• * 1.206

  Iohn. 10, 27
• * 1.207

  Mat. 7, 17.
• * 1.208

  verse. 32.
• * 1.209

  Iohn. 11, 52
• * 1.210

  The opini∣on of the Schoole∣men.
• * 1.211

  Augustine.
• * 1.212

  Philip. 2, 13
• * 1.213

  Rom. 8, 28.
• * 1.214

  The Arau∣sican Coun¦cell.
• * 1.215

  Of the state of free will in them that be re∣generate.
• * 1.216

  Iohn. 15, 5,
• * 1.217

  Iohn. 6, 44.
• * 1.218

  Ibidem. 65.
• * 1.219

  Iohn. 5, 21.
• * 1.220

  Matt. 11, 27
• * 1.221

  Phil. 2, 13.
• * 1.222

  Prosper.
• * 1.223

  Iam. 1, 17.
• * 1.224

  Phil. 2, 15. Ephes. 2, 15. Iohn. 15, 15.
• * 1.225

  Iere. 31, 33.
• * 1.226

  A simili∣tude.
• * 1.227

  Rom. 8, 14.
• * 1.228

  Ephe. 2, 8.
• * 1.229

  2. Tim. 2, 6.
• * 1.230

  2. Cor. 12, 1.
• * 1.231

  Gen. 22, 19.
• * 1.232

  Phil. 4, 18.
• * 1.233

  Hebr. 13, 16.
• * 1.234

  Mat. 7, 17.
• * 1.235

  Mat. 25, 35.
• * 1.236

  2. Tim. 3, 17.
• * 1.237

  Rom. 7, 23. Ibid. vers, 19
• * 1.238

  verse. 25.
• * 1.239

  Gal. 5. 7.
• * 1.240

  Mat. 26, 29. 2. Sam. 11, 1.
• * 1.241

  1. Iohn. 1, 10
• * 1.242

  Iam. 3, 2.
• * 1.243

  Mat. 6, 12. Rom. 8, 24.
• * 1.244

  1. Cor. 1, 31. 2. Cor. 10, 17.
• * 1.245

  A definition of free will.
• * 1.246

  A distincti∣on of the obiects.
• * 1.247

  A distincti∣on of the states of men.
• * 1.248

  The free∣dome of them that be not rege∣nerate. The first proposition.
• * 1.249

  Rom. 1, 18.
• * 1.250

  Rom. 2, 1. and 14. Gal. 1, 14.
• * 1.251

  The diffi∣culties which are a let vnto free will.
• * 1.252

  Gal. 5, 17.
• * 1.253

  Rom. 7, 23. Ibidem. 19.
• * 1.254

  Rom. 14, 23.
• * 1.255

  Matth. 7, 27.
• * 1.256

  Gen. 8, 21.
• * 1.257

  Rom. 8, 7.
• * 1.258

  Iohn. 8, 34.
• * 1.259

  Rom. 6, 16
• * 1.260

  1. Pet. 5, 8.
• * 1.261

  Matt. 12, 29.
• * 1.262

  2 Tim. 2, 26.
• * 1.263

  Prou. 21, 1.
• * 1.264

  Ezec. 21, 21
• * 1.265

  Esaie. 10, 5.
• * 1.266

  The second proposition.
• * 1.267

  Freedome in spirituall things.
• * 1.268

  Iohn. 6, 44.
• * 1.269

  Apoc. 3, 20.
• * 1.270

  The power and effica∣cie of the holie Ghost
• * 1.271

  Phil. 2, 13.
• * 1.272

  2. Thes. 2, 3
• * 1.273

  Ezec. 36, 26
• * 1.274

  3. King. 3, 9.
• * 1.275

  Iohn. 6, 45.
• * 1.276

  Matth. 13, 9
• * 1.277

  1. Cor. 2, 9.
• * 1.278

  Ibidem. 14
• * 1.279

  2. Cor, 3, 5.
• * 1.280

  Gen 3, 8.
• * 1.281

  Acts. 9, 1. Psa. 119, 34 Psa. 119, 18. Eph. 1, 18.
• * 1.282

  Psa. 119, 36.
• * 1.283

  Psa. 5••, 12.
• * 1.284

  Acts. 16, 14.
• * 1.285

  1. Sa. 10, 26 Ephes. 2, 8.
• * 1.286

  Ephes. 1, 19.
• * 1.287

  Ephe. 2, 1.
• * 1.288

  1. Cor 4, 7.
• * 1.289

  Iohn. 6, 44
• * 1.290

  Rom. 9, 20.
• * 1.291

  Ibidem, 16,
• * 1.292

  Hest. 14, 13.
• * 1.293

  Two kinds of calling.
• * 1.294

  Rom. 8, 29.
• * 1.295

  Ibidem.
• * 1.296

  2. Tim. 1, ••.
• * 1.297

  Rom. 11, 29.
• * 1.298

  Matt. 20, 16
• * 1.299

  Matt. 20, 15
• * 1.300

  Rom. 9, 11.
• * 1.301

  Matt. 26, 69. 2. Sam. 11, 2
• * 1.302

  Acts. 9, 5,
• * 1.303

  Matt. 11, 11
• * 1.304

  The third proposition.
• * 1.305

  Phil. 2, 12.
• * 1.306

  Iohn. 15, 15.
• * 1.307

  Iere. 31, 33.
• * 1.308

  Rom. 8, 14.
• * 1.309

  2. Tim. 16.
• * 1.310

  Gen. 22, 19▪
• * 1.311

  Phil. 4, 18.
• * 1.312

  Matt. 7, 17.
• * 1.313

  Matt. 25, 35.
• * 1.314

  2. Tim 3, 17.
• * 1.315

  Rom. 7, 23.
• * 1.316

  Ibidem. 19.
• * 1.317

  Gal. 5, 17.
• * 1.318

  Rom. 7, 25.
• * 1.319

  Iohn. 1, 10.
• * 1.320

  Iames 3, 2.
• * 1.321

  The defini∣tion of pro∣uidence.
• * 1.322

  Dani. 2, 21.
• * 1.323

  Mat. 10, 30. Ibid. 29. Exod. 21, 13 Deut. 19, 5.
• * 1.324

  Esai. 10, 5.
• * 1.325

  Psal. 37, 5.
• * 1.326

  1. Pet. 5, 7. Zach. 2, 18.
• * 1.327

  Acts. 4, 27.
• * 1.328

  Iob. 1, 21.
• * 1.329

  Gen. 45, 8.
• * 1.330

  2. Sam. 9, 16
• * 1.331

  Mark 14, 13
• * 1.332

  Psal. 139, 7.
• * 1.333

  Malac. 3, 6.
• * 1.334

  Iames. 1, 17. Esai. 46, 10.
• * 1.335

  Luke. 22, 27 and 24, 36.
• * 1.336

  Esaie. 55, 11 Ephe. 1, 11.
• * 1.337

  Of predesti∣nation.
• * 1.338

  A defini∣tion of pre∣destination.
• * 1.339

  Ephes. 1, 4.
• * 1.340

  Rom. 9, 11.
• * 1.341

  Matt. 10, 29
• * 1.342

  Iere. 25. 11. Esaie. 3••, 5.
• * 1.343

  Iohn 7, 6. Exo. 33, 19. Acts 13, ••8.
• * 1.344

  Diuers iudgments touching predesti∣nation.
• * 1.345

  2. Tim. 2, 19.
• * 1.346

  Rom. 8, 32.
• * 1.347

  Mal. 3, 6.
• * 1.348

  Reprobati∣on what it is.
• * 1.349

  Ephe. 2, 10.
• * 1.350

  Rom. 9, 11.
• * 1.351

  Ibid. ver. 16.
• * 1.352

  Exo. 33, 19.
• * 1.353

  1. Cor. 7, 25
• * 1.354

  Act. 13, 48.
• * 1.355

  Rom. 8, 29.
• * 1.356

  That Christ is the cheefe effect of pre∣destination.
• * 1.357

  Rom. 11, 33
• * 1.358

  Rom. 9, 21,
• * 1.359

  Ibid. ver. 17, & vers. 22.
• * 1.360

  Pro. 16, 4.
• * 1.361

  Mat. 20, 16.
• * 1.362

  1. Tim. 2, 4.
• * 1.363

  He mea∣neth onelie all those that doo be∣leeue. Mat. 20, 15.
• * 1.364

  Rom. 8, 16.
• * 1.365

  Two kinds of sacrifice, propitiato∣rie and gratula∣torie.
• * 1.366

  The defini∣tion of a sacrifice.
• * 1.367

  Leuit. 1.
• * 1.368

  The defini∣tion of a sa∣crament.
• * 1.369

  Those gifts are accep∣table vnto God.
• * 1.370

  Esai. 1, 5.
• * 1.371

  Gen. 4, 4.
• * 1.372

  Leui 9, 24. Num. 16, 19
• * 1.373

  verse. 1.
• * 1.374

  Ephe. 5, 2.
• * 1.375

  1. Sam. 15, 22.
• * 1.376

  verse. 22.
• * 1.377

  Mat. 26, 16. Luk. 22, 19. 1. Cor. 11, 24.
• * 1.378

  How the papists will that To doo and To sa∣crifice, is all one.
• * 1.379

  An appli∣cation of the oblati∣on.
• * 1.380

  Rom. 12, 1.
• * 1.381

  Iohn. 4, 23.
• * 1.382

  1. Co. 11, 26
• * 1.383

  A feigned difference betweene a bloudie and an vn∣bloudie sa∣crifice.
• * 1.384

  Whence the name of Masse is deriued.
• * 1.385

  Deut. 16.
• * 1.386

  Rom. 15, 26 2. Cor. 9, 13.
• * 1.387

  Phil. 2, 25.
• * 1.388

  When pri∣uate Mas∣ses began.
• * 1.389

  The Fa∣thers meane not of anie other sacri∣fice in the communion but Eu∣charistian or of thanks∣giuing.
• * 1.390

  That the Masse is no Eucharisti∣an sacrifice.
• * 1.391

  Matt. 22, Luk. 14, 16.
• * 1.392

  Matt, 26, 26,
• * 1.393

  An agree∣ment be∣tweene Bu∣cer and Luther.
• * 1.394

  Christ recei∣ued by faith
• * 1.395

  One person in Christ consisting of diuers na∣tures.
• * 1.396

  That the humanitie of Christ is not euerie-where.
• * 1.397

  Acts. 3, 21.
• * 1.398

  What pre∣sence there is of Christ in the sa∣craments.
• * 1.399

  That the vnfaithfull are onelie partakers of the signes.
• * 1.400

  Iohn. 6, 51.
• * 1.401

  Matt. 26, 26.
• * 1.402

  Matt. 26, 17.
• * 1.403

  Iohn. 18, 28.
• * 1.404

  verse. 4.
• * 1.405

  Matt. 26, 26.
• * 1.406

  The words of the insti∣tution.
• * 1.407

  Matt. 26, 17.
• * 1.408

  Gen. 17, 10.
• * 1.409

  That we be partakers of the bodie of Christ al∣though it be absent.
• * 1.410

  1. Cor. 10, 3.
• * 1.411

  Luke. 24, 51
• * 1.412

  1. Tim. 2, 5.
• * 1.413

  Regenera∣tion of the bodie.
• * 1.414

  Ephes. 5, 30.
• * 1.415

  A simili∣tude.
• * 1.416

  Ephes. 5, 23.
• * 1.417

  Exo. 22, 16.