36. The xviij. Chapter. A plaine exposition of Peter Martyr, vpon th

The xviij. Chapter. A plaine exposition of Peter Martyr, vpon the twelue articles of the Christian faith.

¶ Heere (brethren) ye haue a short exposition of the particular things belonging to our faith. And as touching those things, which shall be perceiued of you to want, I beseech you to allow of these excuses. One is, that my abilitie is but small and slender; the other is, for that I meane, in the booke which I haue in hand touching the true worshipping of God: to supplie manie wants, which for breuitie sake I haue omitted. God and the Father make you partakers more and more of his grace in Christ Iesu our Lord! Amen.

THe articles of our faith, set foorth nothing vnto vs but the knowledge of God. And as we be not able throughlie to comprehend him, he being perfect and vncorrupt in nature: so is there particularlie giuen vs, sometime some one small taste and féeling of him, and sometime another. And séeing in the diuine nature, there be thrée persons (as we beléeue) of one essence; namelie, the Father, the Sonne, and the holie Ghost, the whole essence perteineth to ech one of them. ¹ But now this first article, which properlie concerneth the Father, propoundeth foure things to be obserued; first, that he, in whom we beléeue, is the true God; secondlie, that the same is the Father; thirdlie, that he is omnipotent; and lastlie, that he is the author and first originall of all things created. Now go to: let vs sée particularlie, ² what the proper meaning is of these words; I beleeue in God. Assuredlie, we cannot otherwise explaine this sentence, than to saie, that he is to be acknowledged as God.

So as, if a man demand of thée; What is God? (refusing all humane subtiltie, ³ and laieng aside the difficulties that be vnsearchable) thou must boldlie & absolutelie answer without sticking, that God is the eternall good, of whom euerie other good dooth come. Wherevpon it appeareth, that he, which estéemeth anie thing as much, or more than God, cannot trulie saie; I beleeue in God. For if so be thou acknowledge him to be the chéefe good, thou wilt neuer preferre anie thing before him. Neither yet can he rightlie beléeue this, that at anie time setteth his hope anie other waie; séeing hope is not but of some good thing. If then, God (as I haue said) be the good, from whence euerie good thing dooth flowe; whosoeuer expecteth anie good else-where, beléeueth not trulie in him. Furthermore, they which attribute the good things, which they possesse, vnto their owne righteousnesse, indeuour, dooings, and finallie to themselues, haue not the sense and (as I may saie) the true taste of this first article of our faith. What then wilt thou saie of them, which haue appointed to themselues certeine ends of good things, out of the vanitie of their owne deuise, and out of the decrées of Philosophers and politike men; yea, and out of the sense of brute beasts, in the which they in verie déed repose themselues, whatsoeuer euill they bring? Such kind of men doubtlesse properlie worship not God, but in the place of God, doo worship the phansies & inuentions of their owne braine. The thing (beléeue me) is of greatest importance, for a man to haue the true God to be his GOD. ⁴ The prophet Dauid pronounced that people blessed, whose God is the true God.

2 But now it dooth appeare what it is to beléeue in God: howbeit, ⁵ we haue not yet declared, whie the father is called by the name of father. That name is attributed vnto him for two causes chéefelie. The one is, for that he is the father of our Lord Iesus Christ, which is the second person in diuine nature. The other, bicause it pleased him to be our father. And he is therefore called father, bicause he distributeth his inheritance to vs; and so communicateth his nature with vs, ⁶ as Paule to the Romans calleth vs The heires of God: and Peter saith, that we participate of the diuine nature. ⁷ For these two things speciallie, the parents are woont to giue vnto their children. For first, they indeuour (as much as they can) to make them like vnto themselues, as concerning nature and state of liuing. Then, when they haue made them their heires, ⁸ they desire to inrich them with all their substance. The similitude vndoubtedlie, which the regenerate haue with God their father, consisteth in wisedome, iustice, simplicitie of mind, magnanimitie, charitie, and in other like heauenlie and diuine affections of the mind: whereby they iudge themselues to be made according to the image of GOD, as they were created at the beginning. And the inheritance, which they expect of so excellent a father, is eternall and most blessed life.

And (I praie you) how much dooth this generation differ from that, ⁹ wherein we are begotten according to flesh and bones? And how great a diuersitie is there betwéene the same inheritance of eternall life, and the frée gifts among them that be aliue, or that are woont to be doone by testaments, concerning fields, vineyards, houses, cattell, monie, or anie other thing? For albeit we haue not so much as these things anie other way than of him, and by him now presentlie; yet we speake onelie of that, by reason wherof, God is properlie called The father of them that be regenerate in Christ. If so be that men would imbrace this thing (as méet it were) with faith and readinesse of mind, they should not so erre from the properties and similitude of God our father; neither yet could they shew the disposition of false begotten children, by their shamefull actions and wicked déeds; as at this daie manie are accustomed to doo.

This is that fatherlie image and shape, whervnto Christ inuited vs in these words; Be ye perfect, ¹⁰ as your heauenlie father is perfect. Yet did he neuertheles not kéepe in silence that goodlie and rich inheritance, when he said vnto Peter; ¹¹ Who soeuer shall leaue that that is his, for my names sake; he shall not onelie receiue an hundreth fold for me, but besides this, shall haue euen eternall life also. Whosoeuer therefore expecteth so great an inheritance by faith, euen as he is not puffed vp by prosperitie, so neither is he sorrowfull aboue measure in aduersitie, but he hath alwaies his mind bent vnto greater matters: neither will he euer persuade himselfe, that the labours and vexations, which he is subiect vnto in this life, are not equiualent to the reward which he looketh for.

¹² 3 But now let vs come to the third point, wherein we beléeue him to be omnipotent. And this dooth first signifie, that he, of his owne onelie power, was able to bring foorth (as afterward shall be said) whatsoeuer is conteined both in heauen and earth. Further, when he will protect me from all euilles, and heape euerie good thing vpon me, (I being his owne workemanship) he can shew the same by manie meanes; and he being omnipotent (as we beléeue him to be) can easilie remooue all lets and impediments. Herof dependeth, as of a most sure foundation, all the honour and woorthinesse of our faith. For how much soeuer the wisedome of man, the world, the flesh, our owne verie sense, or temptation of the diuell, is able to withstand the promises conteined in the holie scriptures, by this article is beaten downe. Hereof it commeth, ¹³ that Paule saith vnto the Romans; that Abraham gaue the glorie vnto God, when he beléeued perfectlie, that he was able to performe that, which he promised, although the same might not be granted by humane reason and power. Wherefore, thou must not make anie account of that, which importunate men shall obiect: neither yet of that, which troublesome cogitations entring into thy mind, and withstanding those things which be conteined in the holie scriptures & diuine promises, shall moue; sith to thée is manifest both the infinite power of God, and also his fatherlie will, in whom thou professest thy selfe to beléeue. Thou must also remember, that neither miracles are wrought, nor praiers are heard; vnlesse that faith be fullie giuen vnto this omnipotencie of God, and vnto the loue, wherewith he loueth vs. For this cause Christ said; ¹⁴ that All things are possible vnto him that beleeueth.

4 Now remaineth to expound the last part of this article; namelie, ¹⁵ The maker of heauen and earth. By which saieng is refelled the error, which the schooles of philosophers indeuor to persuade, that the world in verie déed was without beginning; and that it cannot by anie possible meanes be, that the same should be made of nothing: séeing here all we, that be indued with faith, doo sée much more perfectlie than they haue séene. For it shall be an absurd thing, to measure the works of God omnipotent, with a certeine measure of naturall works. Further, we also beléeue hereby, that God is the perpetuall preseruer of the things which he hath made. For vnlesse he should gouerne all things by the selfe-same vertue, wherewith he made them; without doubt, all things would be reduced to naught: which, to haue their being, were at the first brought foorth by him of nothing. Wherevpon also it is lawfull to conclude another thing; namelie, that if all things be created by God (as we haue before declared) and that he is verelie a father vnto thée, and so mercifull a father; whatsoeuer is made by him, commeth to thy vse.

Vnto Adam, the parent of all mankind, all things in a maner became subiect: but seeing he was vngratefull of mind, he (by his gréeuous offense) spoiled both himselfe, and all vs of so pretious and ample inheritance; the which inheritance Paule doth manifestlie shew, ¹⁶ and that with verie great & most forceable arguments, to be restored to vs againe by Christ; teaching, that the benefit of Christ is mightier, and of more efficacie, than the malice and wickednesse of Adam. Therefore he also writeth vnto them, that All things happen well vnto them which trulie loue God. It is therefore our part, ¹⁷ rightlie and iustlie to applie vnto our vse and commoditie, those things that be created; that for the vse of them, and for the delectable fruit, which we receiue by them, the goodnesse of GOD may be praised, and thanks giuen vnto him. For (as the same apostle, writing vnto Timothie saith;) Things created by God are good, that the faithfull may vse them, and giue due thanks to God, ¹⁸ so as none of them be receiued as euill. Yea, and although the same haue drawne anie euill vnto it; yet, by the word and by praier it is made holie. Yea, and things created doo no lesse serue for the sustentation of mans life, than doo giue vs an apt testimonie of the perfect and singular goodnesse of our most mercifull father: which thing as it is most true, so it ought not to be contemned.

Fiue other principall points belonging to the person of the sonne.

5 I beleeue in Iesus Christ, his onelie sonne our Lord, conceiued of the holie Ghost, borne of the virgine Marie, suffered vnder Pontius Pilate, was crucified, dead, buried, who descended into hell, the third daie he rose againe from the dead, he ascended into heauen, he sitteth at the right hand of God the father almightie, from thence shall hee come to iudge both the quicke and the dead.

¹⁹ In these articles, whereby we are led to beléeue those things, which be necessarie to saluation, we are to note fiue things of the greatest importance, concerning the second person in diuinitie: which (as I haue said) is called the sonne. The first is, that this sonne of God, Iesus Christ, is our true and lawfull Lord; Secondlie, that he was made to be such a one for our vse and behoofe; Thirdlie, that whatsoeuer he suffered, hée suffered for our sakes; Fourthlie, that he was also for our commoditie exalted aboue all heauens; Finallie, that he shall come at the last day for our succour. Now therefore let vs sée, touching the first; ²⁰ to wit, that Iesus Christ, the onelie sonne of God, is truelie and properlie our Lord. Of which matter that we may intreat orderlie, let vs first sée, who this is that we set foorth with the title of Lord: for afterward it will easilie be iudged, whether so excellent a prerogatiue be fit for him or no. And we be constrained (as faith it selfe witnesseth to vs) to confesse, that this Christ is nothing else, but a particular person, in whome are ioined togither the diuine and humane nature with an indissoluble knot.

And this dooth Iohn, in the first chapter, manifestlie declare, ²¹ saieng; that The word became flesh. Whereas, by the names of Word and Flesh, hée meaneth nothing but these two natures; ²² namelie, that God and man is a perpetuall societie in the person of Christ. And as concerning the word, it may easilie be gathered, bicause it is written before; ²³ And the word was with God, and that word was God. Also, that Flesh in the holy scriptures betokeneth humane nature, ²⁴ it is verie euident vnto him, that diligentlie and manie times peruseth them ouer. But to procéed no further without some testimonie of this matter, I will bring two, whereof the first is in Esaie, ²⁵ where it is thus spoken; And all flesh shall see that God spake: and the latter is in that, ²⁶ which is spoken of Ioel; I will powre out of my spirit vpon all flesh. In the which places it is manifest; that in the name of flesh, there is signified men. Hereby therefore it appeareth, that the Euangelist, when he said that the word was made flesh, ment no other, than that which he had first declared; namelie, that the natures diuine and humane were vnited togither in Christ.

6 Moreouer, that humane nature was in him, the things which follow in this place doo plainlie enough declare; to wit, that he suffered death, and was buried. Wherefore the enimies of christian religion (I meane the subtiler and more wittie sort) doo not for the most part oppose themselues much against the humane nature of Christ: and they, which at a certeine time went about to make triall of it, were easilie conuicted and confuted. But the number of them was greater, which stirred vp often tumults, ²⁷ and that with greater vehemencie, concerning the deitie of Christ. Neuerthelesse, their false and peruerse opinion was constrained of necessitie, to their great shame, to giue place to the cléere and comfortable light of the holie scriptures. For, besides that testimonie of Iohn now cited; ²⁸ And the word was God, we haue that saieng of the apostle, which he wrote vnto the Romans; ²⁹ to wit, that Christ, according to the flesh, should come of the people of the Iewes. And therewithall he addeth; Who is God blessed for euer. These two places being so manifest, they ought to suffice for the confirming of the mindes of faithfull men in the truth of God.

But yet the holie scriptures doo furnish vs with manie other places besides these, if we will ponder them well. Wherefore I leaue it wholie to the iudgement and wisedome of them, which frequent themselues modestlie in the reading of the scriptures. I for my part am satisfied with this one reason, which I would not passe ouer in silence. For it is fit enough, not onelie to prooue, but also constraineth to confesse, that Christ is the true God. This expresse prohibition is plainlie vttered in manie places, namelie, that we must not put our trust in anie creature, no not in verie man by name: as in Ieremie this is manifestlie shewed; ³⁰ Curssed is hee that trusteth in man, and putteth flesh for his arme. Further, ³¹ Dauid dooth earnestlie reprehend the confidence, which they vsed to put in men, and in princes. Wherefore, if Christ be a méere man, and by no meanes God, it may not be lawfull for vs to trust in him at all: which notwithstanding the holie scriptures doo not onelie permit, but also command expresselie; that our faith be fastened with a liuelie hope in Christ, or in Messias, if so be thou list to call him as the Iewes did: that on the other side, whosoeuer dooth not beléeue nor trust in him, is subiect to the cursse. Herby therefore we boldlie conclude, that this particular person, of whom we presentlie intreat, hath verelie in himselfe the nature both diuine and humane.

³² 7 For which cause it is not in vaine, that he is described vnto vs in the bookes of the holie scriptures, by this famous double name IESVS CHRIST. Whereof the one; namelie, IESVS signifieth nothing else, but A sauiour, which hath deliuered the children of God from their sinnes, and therefore from all euill. ³³ For Ioseph the husband of Marie was commanded by the angel, to call him IESVS: séeing Hee shall saue his people (saith he) from their sinnes. And I haue added further; From all euill: bicause there is no euill, which hath not his originall from sinne. So as he that can glorie, that the root of euill is taken from him, may also affirme iustlie, that he hath rid awaie all euill. But this if we doo not perfectlie as yet perceiue, we shall at the length prooue it, in that happie time of resurrection. The other name certeinelie (which is CHRIST ) betokeneth The annointed of God, and the sanctified king: which name dooth verie well agrée with him, séeing that by the guide of his spirit and word, he directeth and leadeth his children to life eternall. Wherefore, by reason of those two natures, whereof he consisteth, and by those two names it is easilie perceiued, that the title, wherewith we magnifie him, calling him, Our Lord; is verie méet and fit for him.

8 For first, as touching his diuine nature, it cannot be doubted, but that in the old testament, God manie times is called Lord: as he that is far aboue all things, séeing he is the maker of them. ³⁴ And this title also perteineth vnto man, who in the person of him, of whom we intreat, was vnited with God; bicause he, being cléere from all sinne, was replenished with all good. If anie such therefore were in this world (as there neuer was besides him anie) would he not séeme to be adorned with those gifts, for the which the name of Lord might dulie agrée vnto him? Euen so indéed it séemeth to me, that when as a man is frée from sinne, he is by no meanes a seruant. The first seruitude entered into the world by sinne; and he that is indued with diuine properties, out of doubt is able to helpe others. Hereof it commeth, that lords, and they that are rulers ouer others, if they be lawfullie called, are not preferred to be aboue others for anie other end, but bicause they should not be hurtfull vnto their subiects, and that they, being void of all vice, may be so armed with strength and fortitude, as they should be able to succour all those, which be vnder their subiection.

³⁵ That Christ was vndoubtedlie without sinne, I suppose it néedlesse to prooue vnto anie: séeing (as Matthew beareth record;) He was conceiued by the holie Ghost, that by this means he might be frée from originall sinne. The which also is manifest, in that he, liuing among vs, neuer sinned. And Peter writeth; ³⁶ that He did no sinne. To whom agréeth Paule, when he saith; He, that knew no sinne, ³⁷ for our sakes became sinne. Iohn Baptist also shewed him to his disciples, as the most pure lambe of GOD, ³⁸ which should take awaie the sinnes of the world. For it was méet for him to be pure, and without all blemish; as a sacrifice that should be offered vp vnto God. Further, the heauenlie father, not without miracle, testified with his owne voice, that he was well pleased in him; that is to saie, that he was innocent and pure from all fault: sith this is an acceptable thing vnto God. And who doubteth, but that he was adorned with diuine properties? ³⁹ Séeing Paule vnto the Colossians calleth him, The image of the inuisible God; bicause he truelie expresseth him, and all things that be in him: in such sort, as there neuer hath béene, nor now is, nor hereafter shall be, anie sonne more perfectlie resembling his father than Christ Iesus did. Wherefore, of all vs he is called as well God as man. ⁴⁰ And we confesse him to be the onelie sonne of God, as he that in diuine nature hath no other brethren; insomuch as he is the onelie word of God, ⁴¹ of which we now speake. And among men, though he haue manie brethren by adoption, he may iustlie be called Onlie, for the heape that he hath of the well pleasing graces of God; and bicause of the image and similitude of the eternall father. Méet therefore it is, that he be called Lord; as well, for that he is without sinne, as for the heape that he hath of diuine gifts.

9 I let passe this, that he, which paieth ransome to redéeme a captiue, is his Lord. Which thing that Christ did for vs wretches, and bondslaues of sinne and satan, none that be faithfull ought to doubt: séeing Paule, both to the Romans and Ephesians, affirmeth; ⁴² that We haue obteined remission of sinnes; namelie, by his bloud, which he hath plentifullie and liberallie shed for vs vpon the crosse. So therfore he must of good right be called our Lord. Furthermore, there is a custome receiued by long vse among lawfull sonnes of kings and princes; ⁴³ that the first begotten sonne obteineth the Lordship among his yoonger brethren. Which thing is not doubtfull vnto them, which haue read either the holie or prophane histories; or else, which haue in verie déed vnderstood what is the maner of gouerning in kingdomes and segniories of the world. ⁴⁴ And vnto the Romans and Galathians it is plainlie shewed; that All the faithfull be the children of God. Vnto the Romans it is written; that His spirit testifieth with our spirit, ⁴⁵ that we be the children of God. And vnto the Galathians it is said; ⁴⁶ Bicause ye be the sonnes of God, he hath sent into your harts the spirit of his sonne. For this cause, all we that beléeue be now brethren, bicause of that diuine adoption: but among all, Christ is the first begotten, we (as we read vnto the Romans) being made like vnto the image of his sonne, ⁴⁷ that he might be the first begotten among manie brethren.

⁴⁸ Let vs not maruell therefore, if Paule in his epistles, for the most part, calleth God Father; and further, comming vnto Christ, calleth him Lord. Which maner also the church hath reteined, when as in our praiers we ascribe all vnto GOD for Christ our Lords sake; as well that, which we doo desire, as that which we haue obteined. But séeing now, that after the declaration of those things, which were proposed, the principalitie of Iesus Christ is so manifest: which of vs can abide himselfe to be brought into the power of anie tyrant from such a Lord, who also is our brother? Which (I saie) of vs, refusing this so notable a capteine, will betake himselfe to his enimies alreadie conquered and put to flight by him, when as they be mortall enimies to our selues? Shall there be found anie, that will shake off the yoke of so bountifull a Lord, to submit himselfe vnto him that wisheth nothing more than to destroie both bodie and soule? For my part, I thinke there can be none found among them, which haue tasted the swéetnesse of so acceptable a Lordship, whereof Christ made mention, ⁴⁹ when he said; My yoke is easie, and my burthen is light. This subiection is voluntarie, as the prophet (if we haue a consideration vnto the Hebrue truth) declareth in the 110. psalme, wherein it is said vnto Messias; ⁵⁰ Thy people dooth worship thee of their owne accord.

⁵¹ And the apostle also saith; Ye be no more vnder the lawe, but vnder grace. Wherefore, all the charge and burthen of this principalitie, was laid vpon the shoulders, not of vs, but of Iesus Christ: as it was foretold of him by Esaie the prophet; ⁵² Vpon his shoulders shall he beare the souereigntie or rule. Note, that the prophet saith not that his souereigntie shall be laid vpon the shoulders of poore miserable subiects, but vpon his owne shoulders. If therefore christian princes would be persuaded in mind, not to oppresse with such tyrannie the people of GOD committed vnto them; they ought to take example of their gouernement from so mild and easie a gouernement of Christ. But passing ouer them, let vs reioise among our selues; that it is brought to passe by the goodnesse of God, that we be reckoned in so happie a societie, vnder the baner of so noble a prince and valiant brother; vnto whom shall neuer want, either will or power to helpe vs. Let vs wholie with confidence betake our selues vnto him; séeing we cannot applie our trauell better. Let vs serue him diligentlie, and with all our hart; let vs worship and reuerence him from the hart. For both this is our dutie, and he is woorthie of these things.

Conceiued of the holie Ghost, borne of the virgine Marie.

10 This blessed God and man Iesus Christ, who (as we heard before out of the holie oracles) is our lawfull Lord, although as concerning diuine essence he was yesterdaie, to daie, and shall be for euer (as it is written in the 13. chapter to the Hebrues) yet, ⁵³ in respect of his humane nature he was not without beginning: so by reason hereof, we saie, that he was made. Séeing Paule saith vnto the Galathians, ⁵⁴ that He was sent from God, and was made of a woman, and vnder the lawe. Vnto the Romans also; Who was made of the seed of Dauid, ⁵⁵ according to the flesh. And least we should either stand in doubt touching this procreation, or else iudge otherwise of it than becommeth vs: faith dooth direct vs vnto these two things, and bindeth vs vnto them. The one is, ⁵⁶ that he was conceiued by the holie Ghost; and the other, that he was borne: and that both of the virgine Marie. Which also we speciallie confesse. And this is written distinctlie by the Euangelists, ⁵⁷ to let vs vnderstand, that he (euen according to the flesh) was frée from the cursse, and from sinne. Whereby also it appéereth most plainlie, that all the posteritie of Adam were so subiect to the cursse and sinne, ⁵⁸ as there was no place for anie to be exempted.

Wherefore, to exempt Christ, according to the flesh, from the common fall of all mankind, so as he might euer reteine his owne nature; the wisedome of God decréed by a woonderfull counsell, that man, which was to be assumed in the vnitie of person, should haue a beginning, both diuine and humane. For this cause, as it had béene foreshewed by the angell vnto Marie, so the holie Ghost came downe into hir, ⁵⁹ and by the principall power thereof, the bloud being now purified by his grace, did create a singular and perfect man, which the mercifull GOD, euen God, which was the word from euerlasting, did miraculouslie take vpon him. Insomuch as the wombe of the virgine Marie, and holie mother was the diuine fornace, whereby the holie Ghost, of a matter well purified, builded this one onelie bodie, which was a most obedient instrument of a noble soule. And by this means, all the old blemishes of Adam were alienated from Christ, albeit that his bodie, as concerning the nature and forme of creation, was not much disagréeable from the bodie of Adam. For our first parent Adam also was maruellouslie, and by diuine power created out of the earth, without accustomed séed. And certeinlie, there is no néed of anie longer talke, to shew how much Christ, in respect of his manhood, excelled Adam in all excellent gifts of nature: séeing the order and circumstance of his natiuitie is described; ⁶⁰ to wit, his humble and base state of pouertie, which neuerthelesse had a glorious and renowmed testimonie from the maiestie of GOD, and from the angelicall nature.

⁶¹ 11 Wherefore, passing ouer these things, we will occupie our whole spéech in this profitable consideration; namelie, that who so is regenerated by Christ, must call to remembrance, what and how great hath béene the loue of God towards vs, who disdained not our foule and vncleane nature; but clensing the same, did cloth himselfe therewith, to make vs partakers of his diuine nature. ⁶² True indéed it is, that the diuell, by his lieng spirit, fained; and that idolaters indeuoured to persuade, that the gods, which they worshipped, tooke sometimes humane forme vpon them: howbeit, not to the intent they might sanctifie our nature, but to contaminate the same with infinite and beastlie filthinesse. So that none of such like appéerances, as are read in the writings of the Poets doo bring anie other thing with them; séeing they both shamefullie pollute the bodie, and that minds by such infamous examples are allured vnto euill. For if they would order their life after the example of those things, they were also to let slacke the bridles of lusts vnto adulterie, fornication, and other horrible offenses. But on the contrarie part, the diuine woord hath clensed our nature, by heaping of diuine gifts vpon the same. And this is not onelie to be vnderstood, touching that man, which it assumed; but of all them, which with him in true faith be ioined togither as members of him. And this heauenlie word (which is Christ) being secretlie hidden vnder that nature, is so couered with iustice, patience, temperance, prudence, wisdome, and submission of the mind, shewed foorth such perfect examples of singular iustice, &c. that his life onelie, if it be dulie considered, is a mistresse fit enough to liue well.

12 Wherefore, let dissolute and wanton christians go; let them count it but a small matter to liue vnpurelie, let them make but small account of the nature and members, which Christ by putting on hath sanctified; ⁶³ let them despise that noble example of holinesse and righteousnesse, which Christ shewed, while he liued in the flesh; let them cease also to expresse in their déeds, what participation of diuine nature they haue obteined in Christ. Vndoubtedlie, this is no part of the end, which God purposed to himselfe, when he became man: neither certeinlie did he, vpon this consideration, liue among vs by the space of 33. yeares. Wherefore, it should be méet for the children of God, to liue a diuine life; séeing their nature is made diuine. But the life of brute beasts and of men should be left vnto those, which in their incredulitie, either haue remained méere men; or else, which haue degenerated through their wicked acts, and be changed as it were into brute beasts. Héerehence moreouer we haue to take comfort, if we be driuen at anie time by the sense of the flesh, to take it gréeuouslie, and complaine that we are subiect to humane infirmities; namelie, if we doo beléeue indéed, that Christ suffered those infirmities for vs: for by this means they will séeme to be much more easie vnto vs, than the nature of them dooth permit. Moreouer, if he so humbled himselfe for our sakes, that when he was Lord, yet he appéered in the forme of a seruant; it ought not to séeme so hard a thing vnto vs, sometime to slacke the saile, and to submit the loftinesse of mind for the safetie of our weake and poore brethren. Therefore, ⁶⁴ not without iust cause Paule exhorted the Philippians, that amongst them should be The verie same affection that was in Christ Iesus, who, when he was in the forme of GOD, yet disdained not to put vpon him the forme of a seruant. And thus far touching the originall conception, and natiuitie of Christ, according to the humane nature. Now let vs go forward.

He suffered vnder Pontius Pilate, was crucified, dead, buried, descended into hell.

13 The order, which we before appointed, requireth, that first we should speake of the death of Christ; secondlie, of that state, wherein he was after his death, as well touching the bodie, ⁶⁵ as touching the soule. First therefore, this death of Christ, the which can neuer be sufficientlie praised or considered by vs, had two things; on⟨…⟩, that it was verie ignonimious; the other, that it was gréeuous aboue measure. ⁶⁶ The rebukes that Christ suffered, although they were verie manie, and verie hard to be abidden; yet let vs consider, that they depend vpon two principall points. The one is, that infamous qualitie and nature of sinnes, which were laid vpon him: but the other is the perfect innocencie and pure righteousnesse of his life. For euen as, ⁶⁷ when anie vnclenlie and vnpure thing, if it be séene in the common stréet, is not so ill agréeing; and it lesse offendeth, than if through the enuie and ill dealing of some man it be throwne vpon a certeine noble and pretious painted table: so is it much lesse decent for a man that far excelleth all other creatures, to be stained with infamie and dishonour. And as concerning Christ, which was the head of men, the prince of angels, and the onelie sonne of God (he being not onlie iust and innocent, but also verie innocencie and iustice it selfe) certeinlie it was too too shamefull and ignominious, that he should be burdened with so gréeuous crimes; and that in iudgement, not before the citizens of one citie onelie, but before all the people of the whole kingdome of Iewrie, who at that time, by a vsuall custome, was compelled to celebrate Easter at Ierusalem.

⁶⁸ Neither did it satisfie them, that they had oftentimes defamed him with railings, calling him a possessour of euill spirits, a sorcerer, a familiar of diuels, by whose helpe he did worke miracles; and that they called him a gluttonous fellow, a droonkard, from whome no sound doctrine could procéed; likewise a companion of publicans & sinners, and finallie of infamous and wicked men; that from him procéeded nothing but offenses, & euill examples. They called him a Samaritane, a stranger fro~ the true worshipping of GOD, from whome, as from some prophane person that was excommunicated from the church, all men were to shun. They (I saie) being not content with these reprochings, to the intent they might pursue him vnto death, they laid this thing against him before Pilat and Herod; namelie, that he had vttered intollerable blasphemie against the lawe of God, arrogating vnto himselfe the name of the sonne of God; that he was a seditious man, not onelie against their owne lawes, but also against the common state of the Roman empire, by persuading of the people to denie tribute vnto Caesar: and that he earnestlie pursued this one thing; to wit, that contrarie vnto order, and without consent of the Romans, he challenged the dignitie of a king.

⁶⁹ 14 And by this meanes he came into such shame and contempt, as Barrabas, though he were a wicked and notable théefe, was iudged to be more iust than he: so that such a man being quit, our Christ was condemned. And in token of his iust condemnation, and to haue it manifest, that he (aboue all other which commonlie are iudged wicked) was worthie of the crosse; ⁷⁰ he (by decrée of the iudge) was hanged betwéene two théeues, as though he had béene the chéefest among those that were most wicked and mischéeuous persons. But then was fulfilled that prophesie, which is written in Esaie, which saith; ⁷¹ that Christ should bee contemned and nothing regarded among men: from whose sight euerie one should withdraw himselfe, and that at the length he should be reckoned among the wicked. And certeinlie, his sentence dooth not disagrée with that, which Paule writeth in his epistle to the Galathians, where he saith, ⁷² that He became a cursse for vs, to deliuer vs from the cursse of the lawe: for bicause it is written; Cursed is euerie one that hangeth vpon a tree. And here commeth to remembrance to speake a few words of the iustice of God, how excéeding seuere so euer the same were. But shew me (I pray thée) if shame and confusion be of good right due vnto sinnes; what greater and more heaped measure of shame might there be found, than that, which Christ suffered for our sakes?

Were not the offenses of man sufficientlie and aboue measure deriued vnto Christ, & the same punished in him with all shame and dishonour? Some man perhaps will saie, that the rebukes were of lesse wait; bicause of his grounded innocencie. And in verie déed on this behalfe some easement might haue béene brought to those reproches, ⁷³ if that innocencie had béene most manifest to the sight of all men. But assuredlie, vpon that daie, wherein Christ was lifted vpon the crosse, he was so oppressed with the great heape of despitefull railings, and false accusations of euill, as the people miserablie beheld him nailed vnto the crosse, wagging their head at him; not as though they were troubled by perceiuing his afflictions, but that they might pursue him still being wearied with ignominies and slanders, as though they allowed by their iudgement, all those troubles and miseries, which inuironed him on euerie side. Iustlie therefore may we reioise, that we by faith are made partakers of so great a benefit; séeing all the rebukes and ignominies, which were due for our sinnes, Christ our head tooke vpon him, and vtterlie abolished. Yea vndoubtedlie, in the place of this shame & ignominie, we by that merit of Christ possesse in hope both glorie and honour in the sight of GOD, as a thing due vnto vs.

15 But séeing not onelie shame and ignominie is by the iust iudgement of GOD due to sinne, but also punishments, ⁷⁴ which are laid vpon vs, according to the maner and measure of the sinne: for this cause Christ departed this life, not onelie loden with railings and contumelies, but also was as it were plucked from the same life by the violence of most gréeuous paines, and most cruell punishments. The which séeing the euangelists doo plentifullie recite, it is not our meaning to spend anie longer time in particular describing of the same. Howbeit, it séemeth that all those punishments of Christ, which vndoubtedlie are innumerable, may be contriued speciallie into foure chéefe partes. Among which, the first appeare to be the sundrie sorts of scornings, wherewith he was diuers times assailed: such were the spitting in his face, the saluting, and intituling him by the name of king; the putting off of his owne garments, and cladding him with other garments vnaccustomed; the reputing of him sometime to be a foole, and sometime a prince; by blindfolding his eies with a cloth, and by putting the scepter of a king (though the same were of a réed) into his hands: also, being so araied, the bidding of him to prophesie by such as mocked him; also to be set naked in the sight of all the people: finallie, to sée his garments diuided to most wicked knaues, and lots to be cast vpon them. I passe ouer, that he was accounted of Herod as it were a common foole, & an infinite number of other mocks, with the which he was disquieted; as the wise reader shall easilie vnderstand out of the holie scriptures. ⁷⁵ But if one demand, wherein the rebukes and ignominies laid vpon Christ, wherof we haue spoken before, doo differ from these latter: I answer, that those belong to vniust infamie, to accusation, and vniust condemnation; but these were added for the punishment of those faults, which slanderouslie were laid vpon him.

⁷⁶ 16 Besides these reproches, we must weigh the stripes and bloudie wounds, which he susteined in his whole bodie, the blowes, the scourgings, the strikings with the réed, the prickings with thornes, and an infinite number of other things more, which he suffered at the sessions of the priests and elders, in the iudgement hall, in the stréets, and else-where in diuers other places. ⁷⁷ These hard afflictions receiued he vnder the crosse, the which he bare on his shoulders with great trauell, before it held him stretched out vpon it with his whole bodie. But he was crucified being not tied with anie bands, as perhaps the rest were; yet nailed vnto the wood through hands and féet, euen as he himselfe hereof gaue a sure testimonie after his resurrection, when he said vnto Thomas; ⁷⁸ Bring thy finger hither, and see my hands, and put foorth thine hand, and put it into my side. Which he added, by reason of the wound that he receiued in his side by a certeine soldier after his death. The verie which thing Dauid, ⁷⁹ by the spirit of prophesie, had foretold in the Psalmes; They persed (saith he) my hands and my feet. The same prophet also passed not ouer in silence, that vnpleasant tast of myrrhe, the which being mingled with vineger, was proffered vnto Christ for a drinke. For he writeth in the 69. psalme; ⁸⁰ They gaue me gall for my food, and vineger for quenching of my thirst. The fourth and last punishment, which Christ for our sake tooke vpon him, ⁸¹ was that separation of the soule from his pretious bodie; the which as he that had the same fullie in his owne power, and that sawe all things to be fulfilled that were foretold of him by the prophets, touching the former matter, he of his owne accord, making a lowd voice yéelded vp his spirit.

17 But héere, ⁸² séeing euerie thing is most woorthie to be noted; I stand in some doubt, what thing I may here first setle my selfe to examine. Howbeit among manie things. I will now intreat (as bréeflie as I can) of this, which I next adde. First, let me aske you one question; whether it séeme most strange vnto you, that God (who by another easier kind of meanes might haue reconciled mankind to himselfe) tooke in hand the performance thereof by so manie and so gréeuous paines and labours of his owne sonne? For this is certeine, that he might haue taken anie other waie in hand for reconciling of vs with his sonne: why then did he make him subiect to so manie miseries and rebukes? Here might I answer, that the iustice of God might by no other meanes be satisfied. Which answer, as it is true, so is it commonlie receiued. Wherfore I thinke it méet to note here thrée things most profitable to be knowne. The first shall be this; that we may sufficientlie vnderstand, by that so hard a meanes, which God vsed for procurement of our saluation, how great a bond by the iust iudgment of God was growne through our sinnes, how gréeuous was the burthen of them, how great was the wrath, enimitie, and hatred which God had conceiued against vs, and how horrible a reuenge hoong ouer our heads. Which, if it be diligentlie enough considered, will it not be a most fit bridle to restreine our lusts, and to staie vs from falling into foule and shamefull acts, and into the vncleane works of darknesse of this world, and of the flesh? Vndoubtedlie we, considering with the eies of our faith, how seuerelie and sharpelie God hath punished them in Christ, euerie one of vs ought to be carefull to flie wiselie from them.

Another thing that is méet here to be noted is this; namelie, that the consciences of men, which through the infirmitie of the flesh doo oftentimes faint, could neuer assure themselues, from damnation, which by their continuall, yea and shamefull falles they deserue; especiallie when as God, the most iust iudge, who neuer leaueth our sinnes vnpunished, is alwaies set before our eies Mens minds (I saie) being striken with the féele of sinne, could neuer haue taken anie comfort vnto them; vnlesse the seuere sentence against Christ had gone before. But when we perceiue, that the sonne of God, by so hard and bitter chastisement, abode the punishment for all our sinnes; besides, that from hence springeth a full assurednesse to our minds: we can neuer be satisfied in giuing of thanks vnto the mercie of God, for that he cast all our iniquities vpon Christ, according as it was foreshewed by Esaie, ⁸³ that so he should suffer for our sinnes those gréeuous wounds and afflictions: And that is it which Paule remembreth in the eight chapter to the Romans; ⁸⁴ that GOD spared not his owne onelie sonne, but gaue him to death for vs all.

18 But now let vs come to the third point of doctrine, which it behooueth vs diligentlie to weigh. Besides the profitable vses that we haue before assigned, as touching the sufferings of Christ; heere he sheweth himselfe an example and liuelie image of all perfection: séeing we may héere behold what patience, obedience, and charitie our Christ taught vs in dieng for vs. Certeinlie, this doctrine is a most fit thing, inuented for the kéeping of constancie in all afflictions. Shall there anie be found, if he be pressed with aduersities, or ouercharged with diuelish temptations, or if he run into anie other miseries whatsoeuer, that turning his eies vpon Christ hanging on the crosse, dooth not in the greatest troubles and calamities whatsoeuer, comfort himselfe with this ioie? I boldlie héere affirme, that such a man, aboue all others, will kéepe the quietnes and tranquillitie of his mind; séeing he acknowledgeth himselfe by reason héereof to walke in the paths, and to tread in the steps of our most beloued master, and onelie redéemer Iesus Christ. There is no affliction will be gréeuous vnto him, neither will it disquiet him to susteine anie aduersities or hard persecutions, whatsoeuer they be, for the honour of God, and glorie of his Gospell. Who is it from hence forward, that will refuse to drinke of this cup of afflictions; séeing Christ our head and prince hath so chéerefullie droonke thereof for obteining saluation vnto others?

These things (I saie) if euerie faithfull man will throughlie consider with himselfe, he will not suffer the concupiscences of the flesh anie longer to take place, and beare rule in his mind; but with this pricke of the crosse will daie and night be egged forward, and be profitablie driuen to the mortifieng of them; while he shall consider, that the flesh of Christ, by the commandement of his father, was humbled vpon this trée; and that the same was obedient euen vnto death, the which death was no lesse cruell than ignominious. So as, by the passion of Christ, we not onelie picke out a consolation in our miseries, misforturnes, and calamities, which often times light vpon vs; but also a liuelie exhortation, that we may be crucified with him, as concerning the old man and our flesh: according to that, ⁸⁵ which Paule to the Galathians taught; They (saith he) that be of Christ, haue crucified the flesh with the affections and lusts. Wherefore the same apostle vsed to call his afflictions, Stigmata, that is, ⁸⁶ The prints and seales of Christ ingraued in his bodie.

By reason whereof we cannot maruell enough at the follie & also madnes of some christians; which run hither & thither on pilgrimage, as far as Hiesa or Auernia, for the prints and seales where with they vaunt that their Francis was marked. But persecutions, or rather infamies and losses, which must be susteined either in goods or in bodies themselues for Christs religion sake, or else for shewing of obedience to God, they refuse them; or else certeinlie they vnworthilie complaine of them euerie moment. Of all these things it followeth, that we ought verie much to estéeme afflictions, punishments, and troubles, which we indure by the will of GOD, for the glorie of Christ; as being seales & markes of all those things, which the onelie sonne of God, and our redéemer Christ suffered for vs vpon the crosse. Now, albeit that the Maiestie and worthines of this matter in hand dooth no small deale allure me vnto it, and scarselie permitteth me to be led so soone from hence vnto an other discourse: yet, while I consider, that I héere giue onelie an instruction vnto them that be the more ignorant, and no full teaching of the better learned christians: I will héere staie my selfe, & take in hand to describe that state, which the bodie and the soule of Christ tasted of after his death.

He was buried, he descended into hell.

19 Two parts there be of man, assumpted by the word into the vnitie of the person; namelie, the soule and the bodie, euen as other men also consist of a soule and bodie: but those parts were separated and disioined vpon the crosse. The bodie (as the euangelists doo testifie) was laied in the sepulchre, ⁸⁷ wherein it remained vntill the third daie: which was the time appointed by the eternall father, for the most happie resurrection of Christ. Of which mysterie, when Paule intreateth in the epistle to the Romans, he saith; that The faithfull which be baptised into Christ Iesus, are buried in baptisme. ⁸⁸ Which saieng must thus be vnderstood; namelie, that we are so dead vnto sinne in Christ, that we haue no more to doo therewith; séeing Christ dieng blotted out the same, so that it should not afterward be imputed vnto vs vnto death. Whereby, that as the bodies of them that be dead, be buried in the sepulchre; neither doo appéere from thence vnto the eies of men (not that they be not in the world, but bicause that that which is corrupt and rotten in them is not séene:) euen so our sinne, peruerse will, and naughtie lust, howsoeuer they be destroied by the crosse of Christ, yet they cease not to remaine in vs, but are couered in the sight of God. Not that God knoweth not of them sufficientlie, vnto whose eies all things are discouered and manifest: but that he dooth mercifullie dissemble them, reuengeth not, nor yet is so angrie that he bringeth death vpon vs by reason of them. Wherefore the flesh of Christ, being buried after his death, signified that our sinne is as it were buried before the iust tribunall seat of God. It signified also, that the power of the lawe is broken. Finallie, it betokened, that the old shadowes and ceremonies of the lawe are vtterlie abolished.

⁸⁹ 20 As concerning the verie soule it selfe, immediatlie after that it departed from the bodie; it remained not idle, but it descended into the lower parts. Which words declare nothing else, but that it entred into the same state, which the rest of the soules separated from the bodies haue experience of; the which are either chosen into the fellowship of saints, or else are thrust out into euerlasting destruction, with the spirits of them that be damned. And assuredlie, both the one and the other; as well the societie of the godlie spirits, as also of them that should be damned, felt the presence of the soule of Christ. For the spirits of the faithfull (who as Christ saith in Luke, ⁹⁰ while he maketh mention of that vnhappie rich man, and of most happie Lazarus ) rested in a verie quiet place, which there is aptlie called The bosome of Abraham, that they being all indued with one faith of that holie patriarch, should wait for saluation, through Christ, which there was named from Abraham. Those spirits (I saie) reioised with great consolation, & gaue thanks vnto the excellent God, who had deliuered them by the hand of the mediatour; and bicause he had perfourmed that thing, which he so long before had promised. Also the other spirits, which were appointed to damnation, felt the comming of the soule of Christ. For (as we read in the first epistle of Peter, the third chapter) To them the spirit of Christ preached. ⁹¹

Which may be vnderstood after this sort; namelie, that he might reprooue them for their obstinacie and vnbeléefe, wherein they were hardened against the word of God, and against the godlie admonitions, which euer among were propounded vnto them, while they yet liued: or else, that he euen then shewed vnto them, that same holsome and most true word. Which word, séeing they, being alwaies like to themselues, did obstinatelie reiect; and being dead, reteined still that incredulitie which they did being aliue, they themselues gaue a most manifest testimonie against themselues of their most iust condemnation; especiallie, séeing they might not anie longer pretend anie maner of ignorance. Thus the wisedome of God through his iudgements carieth perfect praise and renowme. And here we are to craue of GOD, that he will vouchsafe to giue vnto vs such a mind, as we estéeme not more of our peruerse lusts, than of a stinking carcase, which is alreadie laid close in a sepulchre: and that he will so open our heart, to imbrace his holie promises; least while our eares are striken onelie with the outward sound of them, we wickedlie resist the truth & certeintie of them. It is our part also, that séeing Christ, by so manie labours and sufferings, approoued him selfe for certeintie to be verie man; we being comforted by his helpe, should plainlie meditate diuine and heauenlie life. And hauing so great a benefite giuen of God, by the death and buriall of Christ; we should doo him no small wrong, if we would in verie déed thinke, that our owne works auaile anie thing for reconcilement of vs vnto him: when as we professe rather by this article of faith, that he was pacified with mankind, by the onelie death of Christ, and by his bitter passion.

He rose againe the third daie, he ascended into heauen, he sitteth at the right hand of God the father almightie.

21 If Christ that onelie sonne of God, ⁹² which came downe vnto vs, and for our saluation was slaine by a most bitter death of the crosse, had shroonke, or not béene able to haue susteined death; and being closed in the sepulchre, had tasted the force of corruption, as other men doo: how might we haue confidence to be saued by him, that had not béene able to saue himselfe? In like maner, as if a man that would proffer his helpe to one perishing in the water, leapeth with a good courage into the water: neuerthelesse, he himselfe, whiles he indeuoureth to saue another, perisheth, being swallowed vp in the déepe of the water; can he that perisheth himselfe, bring anie helpe to him that is perishing? Vndoubtedlie no other commoditie can come thereof, but that the losse groweth to be double; if vnto the death of the first, there is also added the death of a second, who by his death should bring so much the more losse, in how much his life was more pure and holie. So then it altogither behoued, first, that for our saluation Christ should deliuer himselfe from death: then, to persuade vs most fullie, that by faith in him saluation is obteined for vs. Wherefore, they which beheld him hanging vpon the crosse, did reprochfullie cast him in the téeth with these things; ⁹³ Let him saue himselfe, and we will beleeue him; he saued others, himselfe he cannot saue. And he rose againe from death: wherein he expressed foorth a greater power, than if he had then descended from the crosse. He stroue in such sort with death, as he mightilie conquering and destroieng the same, might not be reteined thereby. For this cause doo we here confesse, that he was raised vp the third daie, according to the scriptures; and that by his fathers decrée he ascended into heauen, and that he sitteth at the right hand of the father. By which article of our faith we now sucke out most swéet comfort; to wit, ⁹⁴ that Christ is exalted for our saluation. And here fall out two things most worthie to be noted; the first is, what maner of exaltation and new glorie of Christ the same was; the second, what profit may redound to the faithfull therby.

22 Whosoeuer is desirous to perceiue aright, vnto what a heigth Christ is raised vp; first it behooueth him to weigh, vnto how base an estate he first of his owne accord humbled himselfe for our sakes. This dooth Paule in his epistle to the Philippians contriue in few words; ⁹⁵ He (saith he) made himselfe of no reputation, and tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man, hee humbled himselfe, and became obedient vnto death, euen to the death of the crosse. In like maner also, as we haue more at large shewed before, ⁹⁶ his bodie was closed vp in the sepulchre; but his soule had proofe of that state, which the spirits of men enter into, when they be separated from their bodies by death. The viler therefore and more abiect that these things were vnto the shew, so much the more honourable it was to dispatch himselfe from hence, and to mount vp vnto things méere contrarie. And séeing that mankind is subiect euery where to sundrie miseries; those doubtlesse are no small miseries, which euen they commonlie suffer, who abounding in riches, séeme to haue obteined the more happie state of life. Yet the miseries of the poore be more gréeuous: but when they serue in bondage, they be much more extreame.

⁹⁷ Howbeit, if so be that a man, which is of a couragious & noble mind, be deliuered into the bondage of such his enimies, as not onelie are of base calling among men, but also of naughtie and wicked behauiour; his lamentable and miserable state séemeth then to be most intollerable. Yet verelie, all these things happened vnto Christ, who as he vndoubtedlie put on the true nature of man, so was he a seruant, not onelie vnto his disciples (vnto whome he said; that He came into the world, ⁹⁸ not to be ministred vnto, but to minister vnto others, which the thing it selfe declared, when as he humbled himselfe euen vnto the ground to wash their féet: ⁹⁹ ) but that which is a great deale harder, he declared himselfe as a seruant, euen to his owne enimies; namelie, vnto the wicked, and vnto them which were wholie couered in the sinke of wickednes; towards whom he so executed the parts of a seruant, as for the safetie of them he spent his owne life. And this is it, that Paule writeth in his epistle to the Romans; ¹⁰⁰ When as (saith he) wee were yet but weake, sinners, enimies, and wicked men, Christ died for vs. He therefore being so humbled and abased, as he is called by the prophet A worme and no man; ¹⁰¹ séeing he mounted vp from so base a seruitude, vnto so high and noble a degrée of dignitie; from an earthlie condition, vnto a celestiall glorie; out of a place subiect to manie infirmities and tribulations, vnto a state sure and frée from miseries; from mortall flesh, vnto an immortall bodie; finallie, when as he being so thrust downe, ascended neuerthelesse vnto the highest state of the most excellent monarchie: dooth it not appeare to you, that he hath béene verie honourablie lifted vp on high?

23 And that he being raised vp from the dead, ¹⁰² hath atteined chiefe principalitie; Paule dooth aptlie teach in his epistle to the Ephesians, saieng; ¹⁰³ Whome God placed at his right hand in heauen, far aboue all principalitie, and power, and might, and domination, and aboue euerie name that is named, not onelie in this world, but also in the world to come. And he hath put all things in subiection vnder his feete, and hath appointed him ouer all things to be head to the Church. The verie same things also dooth the same apostle put vs in mind of, ¹⁰⁴ in his epistle to the Philippians, where by Christs voluntarie submission of himselfe, euen to the time of his glorie, he gathereth profitable and excellent doctrine in these words, saieng; For that he submitted himselfe, and became obedient vnto death, euen to the death of the crosse; therefore GOD hath highlie exalted him, and giuen him a name that is aboue euerie name, that in the name of Iesus euerie knee should bow, both of things in heauen, and of things in earth, and things vnder the earth. Which saieng in verie good right is agréeable to him, according to the rule prescribed by himselfe in an other place; ¹⁰⁵ He that will humble himselfe shall be exalted. Whereby also it may be gathered, that the glorie must be high and magnificent, according as the submission is voluntarie.

And séeing there neuer was, nor neuer shall be, anie voluntarie submission so abiect as the same that appeared in Christ: it followeth therby, that of a most deserued right, he is aduanced aboue euerie creature that is most high. Many afflictions and miseries did he suffer, while he liued here amongst men: now he inioieth most blessed rest, and is safe, as well in bodie as in soule, from all trouble and disquietnesse. He so passed from the most shamefull and ignominious death, vnto the most excellent life, as he is now all wholie blessed and immortall. Wherefore the apostle, in his epistle to the Romans, saith; ¹⁰⁶ that Christ being raised vp from the dead, dieth no more; death hath no more power ouer him. Now then, if he be altogither frée from death, he must of necessitie also be rid from all infirmities and sufferings, which in like maner be the ministers and soldiers of death. There is none, but dooth sufficientlie vnderstand, how far distant heauen is from earth. In like maner also must we consider, that the same high state, vnto the which Christ is now carried, dooth euen as much differ from that state, to the which he submitted himselfe, while he liued here among men.

24 And albeit that difference betwéene the earthlie and heauenlie state may séeme to be ample, this neuerthelesse is certeine, that I procéed not so far in these words as Paule doth; who, in the first epistle to the Corinthians, calleth that bodie, which shall be restored to vs, in the last resurrection, not celestiall, but spirituall; It is sowen (saith he) a naturall bodie, and shall be raised vp a spirituall bodie. ¹⁰⁷ He meaneth not, that Christ and the rest of the saints, which shall rise with him, shall not haue flesh, bones, bloud, distinct members, and finallie a true bodie. For without doubt, the truth and propertie of humane nature shall still remaine: but he calleth it a spirituall bodie, bicause that same noble nature and forme, vnto the which it shall be restored, shall not flowe from an earthlie originall, such as humane séed is; but from the power of Gods spirit. Furthermore, the bodie being raised vp, shall be adorned with new qualities, which shall drawe néere vnto the nature of the spirit, and not vnto the nature of the earth; and for that cause shall iustlie be called spirituall. Wherefore, he that rightlie shall weigh the words of the apostle, while he nameth it a spirituall bodie, will not alledge the same against a corporall bodie, but against an earthlie, mortall, and corrupt bodie. Wherefore he addeth these words; It is sowen an infamous bodie, it riseth a glorious bodie; it is sowen in weakenesse, it riseth in power; it is sowen a naturall bodie, it riseth a spirituall bodie. In a bodie raised vp, be no infirmities or naturall motions to resist the spirit; & no heauines or grosenesse so great, but that it chéerefullie obeieth the right affects of the spirit.

Howsoeuer it be, it is sufficientlie confirmed by those things, which haue béene spoken; that the name of spirituall dooth in verie good right apperteine vnto the bodie of Christ, being raised vp; bicause it is somewhat more, than if thou shouldst saie, Heauenlie: for so much as Christ, after his resurrection (as it is added in this Créed) not onlie ascended into heauen, but also was carried aboue heauen, & there sitteth at the right hand of God the father almightie. ¹⁰⁸ Which maner of spéech, séeing it laieth before our eies a certeine humane forme, we must diligentlie ponder from whence it is deriued. I say therfore, that no others are placed at the princes side, but those, whom princes fauouring haue exalted to some high degrée of dignitie. And among those, which be indued with this honour, no others are placed at the right hand, but those which are aduanced to the highest roome of honour or power next the prince. But this, which héere is declared touching Christ, we must vnderstand to be altogither figuratiuelie spoken of Christ; séeing God is without bodie, hands, & sides: neither hath he right hand or left. But by this maner of spéech, we be giuen to vnderstand, that Christ, in that he is man, is by God indued after the resurrection with such honor & dignitie, as there is nothing in his whole empire, that not onlie cannot be preferred aboue him, but not compared with him.

25 But this being now declared; namelie, ¹⁰⁹ vnto what high glorie Christ by his resurrection ascended, and the same being set foorth as plains as the capacitie of them, to whom these things be written, will beare, and as the occasion of mine owne leasure would giue me leaue; it shall be verie necessarie to adde what profit the same may bring vnto vs; whereby also we shall vnderstand, vnto what vse we ought to referre the same. For, séeing there is no action of Christ, that is not of verie great importance, to the furtherance of our saluation; this we ought to account with our selues, that by this action, which easilie appéereth among others, the greatest and chéefest commodities doo redound vnto vs. Wherfore let this cogitation first enter into our mind, that séeing Christ could not be ouercome of death; he is able now the better a great deale to reléeue our necessities, and that by the fauour and power of his father, vnto whom he hath alwaies (as it hath béene said) so familiar accesse, and to whom he continuallie offering praiers of singular efficacie for vs, winneth vs his fauour, and procureth vs such strength, as otherwise we could neuer obteine to our selues. Moreouer, Christ being raised from death, ¹¹⁰ who is our head, we also are raised in him. Tell me (I beséech you) will you not iudge him to haue escaped the danger of death, which falling into a swift riuer, holdeth vp all his head aboue those déepe and dangerous waters; notwithstanding that the rest of his members be as yet drowned in the same? Euen so we, which be one bodie in Christ; séeing he, which is our head, hath escaped from the excéeding depth of death; whie also of good right are not we said to be raised vp from death, howsoeuer we as yet in this mortall state be couered with the same? For otherwise doubtlesse we should denie him to be our head. And if we professe our selues to be the members of him, we must of necessitie also acknowledge, that our resurrection is after a sort begoone in his resurrection.

¹¹¹ If in the winter time we sée a bare trée without leaues, flowers, and fruit, so that by the outward rind it may be taken as withered, and yet so long as the root sticketh fast in the ground, it is aliue, and is not counted dead. But if a man cannot persuade himselfe thereof, let him expect till the spring of the yéere, and then the truth of the matter will appeare by the leaues and flowers which spring foorth. For by euident effects it will be well knowne, that the life of that trée laie hidden before. Euen so we, which here séeme to be as it were the bootie of death, and in whom no tokens of sound life doo appeare: if we be ingraffed in Christ, which is our root, who liueth, & for our sakes is raised vp againe, wherefore doo we now doubt of our resurrection to come? And this is it that Paule writeth in the epistle to the Colos. ¹¹² Ye are dead (saith he) and your life is hidden in Christ with God: when Christ, which is your life, shall be made manifest, then also shall ye be made manifest with him in glorie. Further, ¹¹³ Christ departing into heauen, gratified vs with that singular gift of the spirit: to whom, as the originall & life of our soules, and beginning of christian regeneration is chéeflie due; so is it also of the resurrection of our bodies: as Paule testifieth in his epistle to the Ephesians; ¹¹⁴ to wit, that We be led vnto faith through the effectuall woorking of his strong power, which God shewed foorth in Christ, when he raised him from the dead, and set him at his right hand in heauenlie places.

Séeing therefore we haue the first fruits of the spirit, by the vertue whereof Christ rose againe from the dead, who (as we knowe) hath atteined vnto that glorious end, wherevnto he indeuoured to come; we must be of a chéerefull mind, and confirme our selues in that gift, which he hath granted vnto vs. For what so great disquietnesse of state shall happen vnto vs in this life, that can kéepe vs in sadnesse and heauines of mind? For (as Paule saith in the epistle to the Romans; ¹¹⁵ ) We are now saued by hope. Assuredlie, it is not to be counted a small gaine, that we by Christ are deliuered from death: ¹¹⁶ so that we may now boldlie triumph, not onelie against it, but against all other miseries and misfortunes, which be as it were garders of the same. And we may comfort and chéere vp our minds against the violent motions of the flesh, the which being constreined by such miseries, dooth continuallie murmur; séeing there is not onelie a promise made vnto vs of a new life, but we haue also a certeine and sure pledge of the same in Christ.

26 Furthermore, ¹¹⁷ that noble resurrection dooth out of all doubt further greatlie our saluation. For, albeit that sinnes be forgiuen by the death of Christ, and by that onelie and most acceptable sacrifice; and that in his flesh fastened vpon the crosse all our faults haue béene punished: yet neuerthelesse, the forme of that spirituall life (wherein we must liue no longer vnto the flesh, but vnto the spirit; not vnto old Adam, but vnto Christ; not vnto our selues, but vnto God our father) is not perceiued thereby. But this did afterward appeare in that life, which Christ receiued by his most mightie resurrection. And therefore Paule writeth in his epistle to the Romans; that Christ died for our offenses, ¹¹⁸ and was raised vp for our iustification. Indéed, by the death of Christ we were reconciled vnto God: howbeit, therein is not discerned anie paterne of our state to come, ¹¹⁹ but doubtlesse in the resurrection it shall shine most perfectlie. For it was not beyond nature, that the flesh of Christ (which was subiect to the same infirmities that we be) should die: but his resurrection so went beyond nature it selfe, as when the flesh of it selfe was instructed in no vertue, whereby it might assure it selfe of a new life, that wholie was giuen to it by the méere grace and bountifulnesse of God. We also, as far as apperteineth to that new and iustified regeneration, can compasse the same by no vertue or desert of our owne works; but God, of his grace and goodnesse, gaue it vnto vs without anie respect of our owne merits. Further, euen as Christ, being risen from the dead, ascended into heauen; so we, being iustified by his grace, it is méet for vs, in all our whole life, to thinke no more vpon earthlie, but vpon heauenlie things. This dooth Paule teach vs in his epistle to the Colossians; If ye be risen (saith he) with Christ, ¹²⁰ seeke ye the things that be aboue, and not earthlie things.

Besides this, as Christ being risen from the dead, dieth no more; so he that is regenerated by faith, let him take héed, that he doo not fall againe into miserable and dangerous infidelitie. For which cause Paule admonished Timothie, that he should remember, ¹²¹ that Iesus Christ was risen againe from the dead. For the remembrance of the same resurrection of Christ, is of no small stirring vp to the leading of a godlie and innocent life; that in such sort we may followe Christ, who dieng once, deliuered himselfe from death for euer. So we, being for his sake fréed from sinne, it is not conuenient, that we should intangle our selues againe vnder the yoke of sinne. And hereof dooth the same apostle, in his epistle to the Romans, verie well admonish vs; ¹²² Euen as Christ (saith he) was raised vp from the dead vnto the glorie of the father, so we also should walke in newnesse of life. And vnto this ought we, with all indeuour, to applie our selues, continuallie going forward, as Paule in the epistle to the Philippians speaketh of himselfe; ¹²³ namelie, that Forgetting those things, which were behind, and indeuouring to that, which should be before, we might followe hard towards the marke, for the price of the high calling of God, whither he was not yet come. This verelie was to knowe Christ, and the strength of his resurrection. And he said a little before; ¹²⁴ I will trie if I may by anie means atteine to the resurrection of the dead.

Herein standeth the whole summe of christianitie, that inwardlie we should be euer renewed, and that outwardlie, as far as lieth in vs, we should pleasure and benefit our neighbors: séeing Christ, being raised from the dead, hath so greatlie indued vs with his benefits, by giuing from that time vnto his children that pretious gift of the holie Ghost; and first went vnto his father, where he continuallie beholdeth vs, and offereth most acceptable praiers vnto GOD for vs. Life being renewed in him by his resurrection, he bountifullie and in heaped measure increaseth his gifts in his elect. He being exalted vnto that most excellent power, dooth now protect vs from all euill, and filleth vs with all goodnesse. Wherefore, our part is to bend all our care and diligence vnto that end, that we may honor him after a godlie sort: not with earthlie ceremonies, or with sundrie inuentions of men; but with spirituall worshipping, and with that which may be agréeable vnto that heauenlie and spirituall state, wherevnto Christ is now receiued. Before that he was come vnto vs, and so long as he was conuersant in the world after an humane sort, the shadowes and figures of the lawe, corporall worshippings, and worldlie ceremonies were in force: but now, we being raised vp with Christ, it is méet, that euen as we behold him both in the place and degrée, wherein he is set; so also, that we should with lifted vp eies of our mind, fasten our hope vpon him.

From thence he shall come to iudge both the quicke and the dead.

¹²⁵ 27 Our flesh, humane reason, and the whole rout of wicked men, shall not euermore obstinatelie vpbraid vs, that we haue deuised to our selues a God, a Lord, and a Prince, which will neuer exhibit himselfe to be séene, or to be perceiued of humane sense: I meane Christ our sauiour. For, after that we haue confessed him to sit gloriouslie at the right hand of the father; we adde, that the same Christ will at the length euidentlie shew himselfe to the world, when he shall come into his kingdome, to execute the parts of a iudge. For it shall be a most méet thing, that he, which was condemned vniustlie, by sentence of the iudge, should at the length make manifest vnto the whole world, that most excellent authoritie and righteousnesse of his, the which was condemned; not onelie when Christ receiued the sentence of death, but also as it were by continuall succession it endured by humane flesh and wisedome the same iudgements, in the ages that came after: and that not onelie in the person of Christ, but also in his holie members and brethren, whether they be alreadie dead, or as yet wander here in this earth, who are vexed with manie reproches and contumelies, suffer persecutions, and all kind of iniuries; in such sort, as there is scarse anie corner of the world, that ringeth not of the sorrowfull lamentations of the godlie.

But séeing all such iudgements be corrupt and peruerse, that last iudgement shall at the length come foorth (from the which there shall be no appeale to a higher iudge) and the which shall correct and reforme mens ordinances and decrées, ¹²⁶ which indéed were contrarie vnto equitie and iustice: forsomuch as it shall haue powers and qualities, altogither contrarie vnto those wicked iudgements. Christ the most excellent iudge shall flourish in wisedome, which shall perse and perceiue all alike, as well those things which be most manifest and euident to all men, as euerie thing else that is most obscure and most secret: according to that, which Paule declareth in his epistle to the Romans; namelie, that He shall iudge of the secrets of men. ¹²⁷ He shall then haue no néed of auditors, and inquisitions. But on the other side, though I hold my peace, euerie one of the faithfull dooth sufficientlie vnderstand those peruerse iudgements, which the vngodlie doo oftentimes decrée, touching Christ and his members, how plainlie they set abroad their owne foolishnesse, and extreame darknesse of mind. Christ, when he shall exercise his iudgment in that latter daie, ¹²⁸ shall most iustlie yéeld right vnto euerie one, and shall temper his sentence with singular iustice; neither shall he decline to this side or that, who cannot be remooued from the right, neither by peruerse affections, neither by anie gifts.

28 Wherefore, this is spoken touching him, that With him there is no acception of persons: ¹²⁹ which vice suffereth not the enimies of true godlinesse, either to speake or iudge aright of christianitie. But one man being mooued with the indeuour of priuate commoditie, another being plucked awaie with other peruerse affections, rashlie condemneth Christ, and them that be his, and persecuteth them with sundrie reproches. Wherevpon it is said in the Gospell; ¹³⁰ How can ye speake good things, seeing your selues be euill? That most high iudge lacketh no power or abilitie to execute those things, which he hath determined, either in fauour of the godlie, or for the destruction of the wicked: séeing he himselfe saith; ¹³¹ All power is giuen vnto me. And it is written also of the wicked, in the first epistle to the Thessalonians; ¹³² When they shall saie, peace, and that all is well, then shall come vpon them sudden destruction, as the trauell vpon a woman with child, so as they maie not escape. In the peruerse iudgement of the tyrants of this world, which they giue out oftentimes against christian religion, the contrarie is perceiued. For ether such decrées take none effect, or else they fall againe vpon the heads of those tyrants themselues; so as they be rather hurtfull vnto themselues, than vnto the christians. But that they may bring to effect those things, which they haue wickedlie decreed; those iudgements extend no further, than vnto goods, and vnto this temporall life. Which things are of the least account vnto the spirituall man, and to him which is renewed by Christ: as Christ himselfe testifieth, who speaking vnto his disciples, said; Feare ye not them which kill the bodie, ¹³³ but are not able to kill the soule. But I will shew you whom ye ought rather to feare; namelie, God, who after he hath killed the bodie, is able to destroie the soule in hell fire.

Which of vs therefore (déerelie beloued brethren in Christ) will not so prepare himselfe, as he may receiue with a chéerefull mind, such a iudge, through whose sentence an end shall be appointed vnto all the iniuries that are doone vnto vs? ¹³⁴ This is that most high good man of the house, which at the length shall make all his seruants to be knowne; and shall demand an account of them, touching such affaires as he hath committed vnto them. This is that mightie rich merchant, ¹³⁵ that will returne, to call for gaines of his great summe of monie deliuered into banke. ¹³⁶ This is that new bridegroome, that by a iust choise shall seuer the wise virgins from the foolish. This is that wise and expert steward, ¹³⁷ that knoweth how to laie vp the pure wheate in his barne, and to burne the chafte with fire; and who like a good shéepheard can seuer the shéepe from the goates; and like a warie fisher, the good fishes from the bad: and finallie, ¹³⁸ who like a wise husbandman will throwe the cockle into the fire, but wiselie will saue the profitable and pretious séed. Whosoeuer therefore thirsteth after the pure church, or the sincere kingdome of Christ, and after the sound and perfect fellowship of the chosen, or that dooth long to sée that most excellent and immaculate spouse; cannot but be pearsed in mind with the remembrance of that most swéet and acceptable daie: that it is no maruell, if the same be therefore called by Paule, Blessed hope. And in Luke, ¹³⁹ after that he had reckoned vp diuerse tokens of the comming of that daie, he added; ¹⁴⁰ When ye shall see these tokens, then looke vp, and lift vp your heads, for your redemption draweth neere.

29 But least the ioie conceiued of that latter comming, should be disturbed through the mistrust of saluation, which might enter into your mind, while ye vnderstand that the same most high iudge will be inquisitiue of mens works, (and this I saie, bicause, if thou wilt beléeue me, there shall be no man, how much honestie soeuer he be indued with, that standing vpon the consideration of his owne works, is able to hold fast this confidence; and so, if these things be not rightlie vnderstood by you, in that blessed daie, there would séeme to be an argument presented before your eies, of nothing else, but horrible & excéeding feare of euerlasting death) we must throughlie consider, ¹⁴¹ and diligentlie weigh what shall come into triall and examination at the latter daie. Wherein I first affirme, that there shall be no néed of examination at all against the infidels; as they, that for their infidelitie be alreadie condemned. ¹⁴² So Christ plainlie teacheth in Iohn; Whosoeuer (saith he) beleeueth not, is alreadie condemned. But, bicause this doubting might créepe into the minds of manie, how it should come to passe, that of them which are equallie intituled by the name & title of christians, some are adiudged to saluation, and other some to eternall damnation: for this cause our most iust iudge Christ, will haue the reason of this difference to appeare to all the world; séeing, as he will neuer hereafter suffer his iustice to be hidden to the world, in such wise as it was, when he came first into the world, to be conuersant among vs; he will (I saie) at that second comming of his, make his iustice knowne vnto all persons, that it may manifestlie appeare, who hath trulie taken vpon him his name and titles, or who hath doone the same fainedlie and by hypocrisie.

30 At the length also we may be warned hereby, that not onelie the dead, but also the liuing must come vnder the iudgement of Christ. Which must be vnderstood (as Paule teacheth in his epistle to the Corinths) that vndoutedlie We shall not all die, but we shall be all changed. ¹⁴³ And to the Thessal. We which shall liue, and shall be remaining, ¹⁴⁴ shall be caught vp togither with them into the clouds, to meete with the Lord in the aire, and so we shall euer be with the Lord. Hereby it is gathered, that of them, which shall stand before that high iudgement seate, some shall be raised from death and dust, and others in verie déed shall not die: but it will come to passe by the grace of GOD, that they shall be translated vnto a better state, the same not subiect to anie infirmities. They shall be those elect, which then shall be found aliue: for there will be no néed for them to put off their bodies, but their bodilie masse shall atteine vnto glorie; so that death shall not take the same awaie from them. Among them Paule did wish to be numbred, as it is written in the epistle to the Corinthians: ¹⁴⁵ and we also with him expect the same with great desire. Howbeit, in this matter, as in all other things also, let vs so behaue our selues, that all may tend vnto the glorie of GOD.

I beleeue in the holie Ghost.

¹⁴⁶ 31 Séeing the word Spirit signifieth manie things, to the end we may the more easilie perceiue that which we beléeue, it shalbe verie good, first to seuer and distinguish into diuers parts, whatsoeuer is signified to vs vnder that name. Out of which significations we will choose that, which is agréeable vnto our purpose; and will prosecute the same more at large. That word spirit in generall, dooth alwaies expresse a certeine secret strength or power, which is able both to mooue and to driue forward. Wherefore the winds, togither with those organs, whereby the life dooth gouerne, mooue, and stir the bodie, are called the spirit. And although this power be included and mixed with corporall nature, yet séeing the bodies, wherein it is conuersant, be so subtile, that they cannot for the most part be séene; this word is also deriued to this point, that it signifieth natures and essences, which be simple and of diuers sorts: such as is God, the companie of angels, togither also with the souls of men now separated from their bodies: and therefore the diuine nature is called a spirit. This dooth Christ manifestlie declare in Iohn; ¹⁴⁷ Bicause God is a spirit, hee will be worshipped in spirit. Neither is there in this respect anie difference betwéene the father, the sonne, and the holie Ghost. To conclude, that word of the spirit, signifieth not onelie the nature diuine, inuisible, and without bodie; but speciallie also it betokeneth vnto vs the third person of the diuinitie, distinct from the father and the sonne. And speciallie is he thus called by the name of spirit, by reason of his propertie, bicause the propertie of him is to mooue, to set forward, to persuade, to comfort and lighten the spirits and harts of men; and at length, to worke in them such things as perteine to our sanctification. And the saints haue such triall of the maruellous effects thereof, as neither reason, neither mans wisedome is able to comprehend those things, neither yet can they be discerned by the eies of men.

Wherefore of good right doo we heare saie; I beleeue in the holie Ghost: as in a thing that far excéedeth the capacitie of our nature, and yet is distinctlie set foorth vnto vs in the holie scripture. And that the same spirit is the third person in diuine nature, Christ sufficientlie expresseth in these words, in the which he said vnto his apostles; ¹⁴⁸ Go ye and baptise in the name of the father, of the sonne, and of the holie Ghost. ¹⁴⁹ Which signifieth no other thing, than that they, which be washed in baptisme, are bound to this confession; namelie, that the father, the sonne, and also the holie Ghost, doo giue saluation vnto them. Now sée (I beséech you) what it is to be baptised in the name of the thrée persons of the deitie. ¹⁵⁰ And the distinction of this third person is not onelie knowne here from the other two; but thereby also we gather it, when the eternall father speaketh vnto Iohn Baptist, concerning the holie Ghost, as of a thing distinct from himselfe and from the sonne; He it is (meaning by Christ) vpon whome thou shalt see the spirit come downe, in the likenesse of a dooue. He speaketh not as if he ment by himselfe; ¹⁵¹ Vpon whome I will descend: but, Vpon whome hee shall descend, speaking of an other. It is manifest also, that he was not the sonne; bicause the spirit in shape of a dooue was to light on Christ, who properlie is called the sonne. Yea doubtlesse and Christ, in the Gospell of Iohn, speaketh of the same spirit; Hee shall take of mine, ¹⁵² and shall come in my name. And there he addeth; The father shall giue you another comforter, that is to saie; an other beside me, and distinct from my selfe. By which places it is most assuredlie prooued, that the holie Ghost is a distinct person in the most holie Trinitie, the which we constantlie beléeue and confesse.

32 This also is méet of vs to be considered, that the spirit is not the same that be his gifts and works: séeing Paule, in the first to the Corinthians, the 12. chapter, reckoning vp sundrie effects thereof, afterward addeth; ¹⁵³ And all these things worke that one and the same spirit, distributing them to euerie man seuerallie as he will. So is it euident enough, that we here confesse the third person of diuinitie, by the power of whome we be renewed in Christ, and therefore may become like vnto Christ. For euen as he was begotten without mans séed, so are we borne againe vnto a new life by the power of Gods spirit: as testifieth Iohn, ¹⁵⁴ when he saith; that He which beleeueth, is made the sonne of God; and is neither borne of bloud, neither of the will of the flesh, neither of the will of man, but of God. Which thing is particularlie attributed to this third person, séeing Christ expresselie saith; ¹⁵⁵ that He which is not borne of the water, and of the spirit, shall not enter into the kingdome of heauen. From the verie same also is the remission of sinnes said to flowe. Wherefore Christ breathed vpon the face of the apostles, ¹⁵⁶ & said; Receiue yee the holie Ghost, whose sinnes ye shall forgiue, the same shall be forgiuen, and whose sinnes yee reteine shall be reteined. Whosoeuer then sinneth against the holie Ghost, dooth not obteine remission of his sinnes; bicause that it is directlie doone against him, from whome the remission of sinnes procéedeth.

Neither for all that doo we attribute this vnto him, but forsomuch as we be loden with such weightinesse, as we be scarse able to rise from the earth, being alwaies pressed downe with the burthen of our flesh, and with our corporall senses, we should lie still in the earth; vnlesse we were raised vp by that spirit, who streighteneth and erecteth vp vnto heauen our minds (which through naturall corruption are altogither soonken in the affections of the flesh) euen as the soule susteineth the fraile and mortall bodie, and setteth the same vpright: that in this life the elect may in a maner haue the same experience of themselues, ¹⁵⁷ that is perceiued to be in bottles, the which being throwne emptie into the water, fall to the bottome; but if so be they be blowen and filled with wind, they float aboue the water. Euen so mens minds, being void of that spirit, are drowned through their owne affections and lusts: but when they be filled with that holie spirit, they be masters ouer sinne, and they suffer not themselues at anie time to be ouercome by it. This also we obteine by the benefit of the same spirit, both to will aright, and to worke iustlie. For our nature, as it is corrupt and peruerse, would neuer in verie déed be willing of it selfe, or would shew foorth anie actions, which either in respect of themselues should be acceptable vnto God, or in that they procéed from vs, being enimies vnto him, but that he would refuse and condemne them. But that spirit of God placing himselfe here amongst vs, dooth so fashion our minds, as whatsoeuer floweth from vs by the helpe of him, is most gratefull and acceptable vnto GOD: and that bicause he inwardlie reformeth vs, that we may become most welcome friends, yea rather most déere beloued children.

33 Héere ye sée, what singular benefit this article of our faith bringeth, when it is knowne and vnderstood. And vndoubtedlie our affections, our mind, yea and the members of the verie bodie be instruments of the spirit it selfe. Wherefore Paule writeth vnto the Romans, that Those finallie be the children of God, ¹⁵⁸ which be lead by the spirit of God. And euen as he cannot be called a man, who is destitute of the mind of man; nor that, a dog, which beareth not the forme or liuing propertie of a dog: no more is he partaker of the diuine nature, which is void of the spirit of God. And therefore I cannot maruell enough at the follie of some, which if a man saie, that they be no christians, cannot abide this reproch; and yet in the meane time will neither séeme to be indued with that spirit, neither will be persuaded, or themselues grant that none may be a christian without the same. Neuerthelesse, Paule in his epistle to the Romans dooth boldlie affirme, that He which hath not the spirit, ¹⁵⁹ the same is no sonne. Wherefore let such men go, and by the same infidelitie, whereby they mistrust of the hauing of Gods spirit; let them stand in doubt whether they be christians. ¹⁶⁰ And if so be anie man aske, how we haue him? I answer, that the most excellent father, for Christ his sake, sendeth him vnto vs: according as Christ promised to vs in the person of his apostles; ¹⁶¹ The comforter (saith he) which is the holie Ghost, whom my father will send in my name, &c.

Yea and this I may boldlie adde, that Christ himselfe sendeth him vnto vs from the father: euen as in an other place he saith; The spirit, ¹⁶² which I will send from the father vnto you. Neither is he giuen vnto vs, either from the father, or from the sonne, for anie other end, but to inrich vs abundantlie with those gifts and verie excellent riches. But yet the scripture sheweth, that his cheefest worke dooth speciallie consist in teaching. Christ promised to his disciples, ¹⁶³ that he would send the holie Ghost, which should teach them, and lead them into all truth, which he had shewed vnto them. He warned them also, ¹⁶⁴ that when they should be brought before princes, they should take no care; bicause it should not be they that should speake, but the spirit of their father that should speake in them. And certeinlie, the apostles were not dispersed abroad in the world for preaching of the Gospell, before they were indued from aboue with that heauenlie power: by the helpe whereof, they not onlie preached the Gospell mightilie for bringing of men vnto the obedience of Christ; but they also established the truth of their doctrine with woonderfull signes and miracles. And that maner of teaching, by which that spirit is performed towards vs, must be inwardlie considered in the mind: the which he not onelie replenisheth with his light, but also dooth gentlie allure and persuade the same, and maketh those things acceptable, from which otherwise, by reason of our corrupt nature, we doo vtterlie flie. Thus dooth he worke a maruelous transforming in the minds of the elect, while he stirreth them vp vnto the indeuour of good works and godlie actions, which by the guide of nature they might not be able to performe.

34 And yet dooth he not by force constraine them vnto those works, but rather with effect persuade them inwardlie. And this is that happie libertie, wherewith the chosen of Christ be indued, who by the power and persuasion of the same spirit, doo imploie their whole indeuour vnto such actions, which by the onelie guide of nature could neither be doone by them, nor yet would be acceptable vnto God. Further also, from that spirituall doctrine, which flourisheth inwardlie, there springeth afterward an assured mortification, as well in the mind as in the flesh: as Paule testifieth in his epistle to the Romans, whom he warned, ¹⁶⁵ that If they would by the spirit mortifie the deeds of the flesh, they should liue. To these things adde, if you will, that the comfort, which springeth by the assurance of our saluation, is so great; as euen in the middest of troubles, miseries, calamities, and sorrowes of this world, we may lead a chéerefull and merrie life. And that not without cause; séeing we féele in vs that singular and noble gift, which Paule to the Ephesians calleth The pledge of our saluation. ¹⁶⁶ I sée not now how anie man, vpon iust cause, can doubt of his comming one daie into that state of Christ, when he perceiueth alreadie, that his soule liueth by the same spirit of Christ.

But if a man will demand; how we knowe that our soule is quickened by the same spirit? Answer may be made by the words of Paule, I liue not anie longer (saith Paule to the Galathians) but Christ liueth in me. ¹⁶⁷ And vnto the Philippians; ¹⁶⁸ Christ vnto me is life. Which saiengs declare no other thing; but that the godlie doo liue in Christ, and Christ in them, and that by his spirit. It is also written in the epistle to the Romans, ¹⁶⁹ that The same spirit dooth testifie with our spirit, that we be the sonnes of GOD. And it is not fit by anie meanes to refuse so certeine a testimonie. But whosoeuer hath not this testimonie inwardlie in himselfe, is vnwoorthie to be called a christian. But if any man obiect, ¹⁷⁰ that although Paule were indued with this assured persuasion; and that he felt inwardlie this inward testimonie in himselfe: it followeth not, that the selfe-same thing must be granted to be in others. I answer, that Paule wrote all these things vnto the Romans, who as yet were farre off from perfection: neither had they profited so much as Paule. And that doo their own contentions, suspicions, and rash iudgments, and also their verie féeble & weake consciences beare witnesse: all which things the apostle dooth oftentimes reprehend in these his writings.

And yet neuerthelesse, when the Romans were such, he wrote vnto them of that adoption, whereby God had determined to make them his children, when they should imbrace christian religion. Wherefore (beloued brethren) let vs put off the spirit that miserable doubteth of our saluation; séeing there is nothing that is more enimie to our faith, which is the liuelie and most sure foundation of all our felicitie. Who dooth not sufficientlie vnderstand, how great contraries are beléeuing and doubting; and how much they are repugnant the one to the other? I certeinlie, for my part, doo not sée how these things may agrée; To beléeue trulie in Christ my onlie and true sauiour, and To stand likewise in doubt of him, whether he will saue me or no; séeing he hath receiued me into his faith, and so greatlie testifieth by his spirit vnto my mind, that swéet and bountifull affection of his towards me. And if we admit the testimonies of men, who naturallie are liers, & proue to deceit, that we in like maner should cleaue to them; how much rather ought we to repose our selues in all those things, which that good & true spirit of God dooth confirme by his testimonie? Vnlesse peraduenture we suffer our selues to be persuaded, that there is more truth and fidelitie in men, than there is in God. Which if anie be so hardie to saie, he shall in this point alone most plainelie bewraie himselfe to be such a one as he is.

Wherefore let vs yéeld vnto the most benigne and mercifull God, as great and manie thanks as we can, who hath (not by the ministerie of angels, or of anie other creature whatsoeuer; but by the power of his owne spirit) ingraffed vs in Christ his true and naturall sonne, and by him hath renewed and sanctified vs; and so inriched vs with the knowledge of him, and with other heauenlie gifts, as now we are destitute neither of strength, neither of force, neither of light, neither of anie facultie to let vs, whereby we should the lesse either will or worke aright. And thus we shall reteine a chéerefull and quiet life, euen in the middest of persecutions, which often the world and satan doo stir vp; so that we be most fullie persuaded by that holie spirit, that we shall obteine eternall life: and that not of our owne merits, but by the grace of our Lord Iesus Christ, which liueth and reigneth for euer, Amen.

I beleeue in the holie catholike church, the communion of Saints, &c.

35 This article of the faith is so aptlie knit vnto the other that goeth before, ¹⁷¹ as to any man that is of sound iudgement, the former may séeme to be the root or stem of the latter, out of which this latter article ariseth and buddeth foorth as a most fit branch. And that is shewed vnto vs after this sort. In whatsoeuer bodie life is placed, the power and strength thereof is to guide, and also by a most sure bond to vnite all the parts of the whole bodie, by how great a space soeuer they be disseuered one from the other: euen so the congregation of the godlie, which commonlie (if the beléeuers be considered of in respect that they be earthlie men) is called the church, how much soeuer it be compact of sundrie people, and hath hir parts setled a great space one from another in the world: and that, as much as the vttermost quarter of the world is distant by the spaces of regions, from the other part of the world; yet neuerthelesse it is ioined, knit, and couched togither. And for that cause it is by Paule compared to a bodie, and that oftentimes in his epistles vnto the Ephesians and Corinthians. ¹⁷² But by what bond the christians (who so greatlie differ one from another, whether respect be to their condition, countrie, or language) are so strictlie knit togither, it is sufficientlie vnderstood, by the order which ioineth this latter article of our faith vnto the former. For there our faith confesseth the holie Ghost; and here it treateth of the bodie of the faithfull, which with a sincere faith, imbracing the doctrine of Christ, is by him gathered togither in one.

¹⁷³ And this congregation by a Gréeke name is called Ecclesia, which signifieth no other thing, than a multitude called togither. For it is compact of them, which by the holie Ghost are called vnto the christian faith; from the which they be excluded, which by an humane motion, or persuasion, or double heart, or by anie other sinister meanes, without anie instinct of the spirit of God, doo ioine themselues vnto it. ¹⁷⁴ Euen as if one should artificiallie ioine vnto a humane bodie some péece of a bone, of a sinew, of a gristle, or else a péece of flesh; these be not therefore accounted parts of that bodie, séeing they are not moued by the life thereof: but they altogither depend of this cunning art. Euen so indéed we acknowledge, that the communion of saints is here found vpon the earth; to wit, the congregation of the faithfull, the which is gathered togither in one, not by the will of man, or by anie cunning craft of the world; but by the onelie spirit of Christ: not doubtlesse, that it should be conteined togither in one place, but that it should reteine one true vnderstanding of faith.

¹⁷⁵ 36 By these things therefore ye vnderstand, that the church is a mysticall bodie, the which is gouerned by the holie Ghost. Hereby also it is manifest enough, who they be, that apperteine vnto the same, and who liue out of the communion of it. Further, it is not obscure how aptlie the name of church agréeth vnto it. First it is euidentlie proued, that this maruellous bodie is gouerned by the holie Ghost, by those words which Paule teacheth in the epistle to the Ephesians; We (saith he) be one bodie and one spirit. ¹⁷⁶ Againe also it is more plainlie shewed in the first epistle to the Corinthians; ¹⁷⁷ By one spirit we are all baptised into one bodie, and haue droonke of one spirit. Wherevpon it followeth, that whosoeuer be destitute of that spirit, doo not belong to this bodie. For he that hath not the spirit of Christ, how can he assure himselfe to be a member of that bodie, whereof Christ is the head, and in whom there is no other life, than the diuine spirit it selfe? Vndoubtedlie it sufficeth not, it sufficeth not (I saie) to put on certeine colourable shewes, whereby we should be taken by the iudgement of men for members of that bodie. Peter was called of Christ, blessed: not bicause he confessed him with outward voice to be the sonne of God; but bicause neither flesh, nor bloud, nor anie humane reason had reuealed vnto him so great a mysterie, but onelie the heauenlie father. Paule also in his first epistle to the Corinthians, in the place aboue recited, writeth; that No man can saie that Iesus is the Lord, but by the holie Ghost. By which places it is manifest, what confession at the least is required in the church; namelie, not that which procéedeth of mans sense, but that which is stirred vp and brought foorth by the spirit of God. For otherwise the diuelles themselues, and also the Mahumetanes in their Alcoran, doo ascribe a certeine honour vnto Christ, while they confesse his praise.

37 But here might appeare some difficultie. ¹⁷⁸ What? Is the church inuisible, that it cannot be perceiued in the world with corporall eies? And dooth not the verie sense it selfe tell, that the companie of men is there gathered togither, for celebrating and calling vpon the name of Christ? How then is that beléeued, which is séene? Is faith caried vnto those things, which be most manifest, and are subiect euen to the senses themselues? Herevnto we answer, that the multitude of men, which outwardlie professe Christ, are indéed séene of vs, but not suff⟨…⟩icently knowne of vs, bicause we apprehend it with our outward sense, as it hath béene said. But we beléeue certeinlie, that this companie of men dooth so come togither, as neuerthelesse it is no humane worke. A philosopher, or some other heathen man would obiect, that such assemblies be sects of men, which might spring vp of diuerse and sundrie opinions; and be brought foorth into light, according as places and times require. Vndoubtedlie, we liue not by the industrie of men, but this worke must be attributed to the spirit of GOD, whome we haue before confessed.

Neither must we passe ouer the cause, ¹⁷⁹ whie the church is called Catholike, which is a Gréeke word, and signifieth no other thing, than if thou shouldst saie, vniuersall: for that it is not bound more to one place than to an other. But euen as God is a God of the whole vniuersall world; euen so will he, that the bodie of his sonne, which is his church, should be extended into euerie place. With him there is no exception of persons; neither had he respect, whether those, which he calleth into his church, be either husbandmen or smithes, men or women, princes or seruants, rich or poore, barbarous, citizens, or Gentils; as though he were moued for these outward things to choose them: but of euerie nation he chooseth those, whome he thinketh méet. Wherefore the church is an vniuersall bodie, compacted of men of euerie kind and condition. But it excelleth also in a nobler societie, which is of such sort, as whosoeuer be truelie gathered togither into that bodie, be indued with the same féeling of faith. And vndoubtedlie, in vaine shall euerie other consent be, if minds disagrée in the doctrine of faith.

Neither is there euer anie thing, that bringeth more detriment vnto this faith, than the inuentions of men. From hense haue flowed all the heresies that euer were, which in verie déed are nothing else, but the opinions of men, conceiued besides the meaning of the scriptures, and sowen abroad among diuers people: as if they were certeine diuine mysteries, which bring saluation; or else works most acceptable vnto God. And forsomuch as such doctrines are nothing else, but deuises of men, by which the authours of them haue sought their owne gaine and commoditie; first they be méere lies, deceipts, and wicked iuglings; secondlie, when as they procéed from the inuentions of men, they cannot satisfie all men. For looke how manie men, so manie sundrie opinions there be: so that some dissent in one article of the faith, and some in another. So in verie déed it happened among the Gréekes and other Christians, which inhabit towards the East part, whome if thou examine, thou shalt vndoubtedlie find, that by a common consent they haue allowed the holie scriptures: but in those sundrie superstitions, the which they haue oftentimes deuised, there will appeare great disagréement.

¹⁸⁰ 38 Howbeit, in these deuises of superstitions, the church of Rome carrieth awaie the price. For while they prouide to stuffe into the pure and simple religion of Christ infinit abhominations, drawne out of the sinkes of paganisme, in restoring and (as they saie, or rather as they lie) in reforming them to a better forme; it hath troden vnder foote and destroied all things. Also this it obstinatelie vrgeth, that euerie mans faith dooth rest in such goodlie things. And mens inuentions are more estéemed than the lawfull doctrine of the truth, drawne out of the holie fountaines of the scriptures. And this might not others, which in like maner be infected with their owne superstitions, abide; that they, anie lesse than the Romans, should stoutlie kéepe still and defend their fained worshippings and humane inuentions. But they, which haue imbraced the principall and sincere doctrine of Christ, be vtter enimies against those superstitions; séeing they perceiue, that thereby the glorie of Christ and his merits are altogither obscured, the honour of God translated vnto his creatures, his seruice vsed without his word, & set foorth onelie after the deuise of men: so that the church, which at this daie challengeth proudlie vnto it selfe alone, the name of Catholike; shée alone (I saie) more than others hath seuered, and euen rent in sunder that common and vniuersall societie of the faithfull.

For if it had staid it selfe in that religion and seruice, which the holie scriptures doo prescribe vnto vs; there had not procéeded so manie schismes from thence. But hitherto it hath vsed no measure of hir owne feined deuises, and it hath endeuored by force & armes to constraine euerie man to receiue the same. From hence haue risen infinit dissentions, amongst which there be some that remaine vnto this daie; as experience it selfe plainlie testifieth. And as touching those that haue béene in the former ages, whosoeuer will diligentlie applie his mind in reading of histories, shall easilie perceiue them. Howbeit, whatsoeuer sathan, by his cunning, ¹⁸¹ hath wrought; the Catholike church remaineth still stedfast and immooueable, and shall firmelie abide euen vntill the last daie of iudgement. For the same betokeneth nothing else, but an vniuersall bodie, compact togither of men of euerie state and condition; the which, in what parts soeuer of the earth they dwell, they reteine the same faith and grace, righteousnesse, holinesse, and happinesse; and finallie, they imbrace euerie good thing offered them in Christ: and so, as they will neuer suffer themselues one iot to be led from that truth, which the spirit of God hath reuealed to vs in the holie scriptures; but they will assure themselues of that onelie worshipping to be lawfull and acceptable vnto GOD, which hée hath prescribed in those holie scriptures.

39 Neither are they for anie other end compacted togither in this societie, ¹⁸² but that they should edifie one an other to their power: euen as the ioining togither, that is in the members of a mans bodie, is chéeflie ordeined for the helpe and preseruation of euerie particular member. The church striueth not, to the intent it might challenge vnto it selfe some chéefe empire or temporall iurisdiction: it promiseth no such end vnto it selfe, as it would heape vp excéeding treasures and earthlie riches. The scope thereof is not to rule nations, to make warres, to laie hold vpon cities, ¹⁸³ and to vanquish them. Indéed this bodie is not destitute of his weapons, but these be spirituall, and not carnall weapons; namelie, the word and the spirit, with the which it ouercommeth the wisedome of man, casteth it to the ground, leadeth captiue the mind and cogitation to the obedience of Christ. And the same (vndoubtedlie) oppresseth not the bodies with tyrannicall seruitude, or draweth awaie mens goods by gréeuous tributes. This selfe-same doctrine dooth Paule in verie manie words inculcate in his later epistle to the Corinthians, ¹⁸⁴ where he verie well describeth the wrestlings of this congregation: and he in the same epistle, intreating there of his owne, and of other of the apostles authoritie, saith; that The same was granted vnto him to edifie, and not to destroie. Vnto the which notwithstanding, they doo singularlie bend themselues, which will alone be called heads, and apostles of the church.

Howbeit (in the meane time) with all their power they resist the word of God. Neither doo they suffer the perfect state of our iustification to be preached; but rather by their humane decrées and constitutions, laie infinite snares against the miserable soules of the people committed to them, the which notwithstanding are redéemed by the pretious bloud of Christ. And yet further, they pollute with their sundrie abuses, the sacraments ordeined of God, and especiallie the holie supper of the Lord, which they haue turned into filthie and shamefull idolatrie, and of the signes or seales thereof, they admit the simple flocke to the participation of one onelie; as though it were in their power to inuert the order, which the Lord hath appointed. They not content (I saie) to defraud the flocke of Christ of that principall food of soules, which is the word of GOD, doo also cut awaie halfe the sacrament, which is as it were the visible word, and the euident testimonie of the goodnesse, charitie, and ardent affection of Christ toward vs, a memoriall of his death, the most effectuall marke of that vnion, whereby they growe vp togither vnder Christ himselfe being head, vnto a holie bodie of the church. But this will I here adde, that this one thing they worke by their traditions; namelie, they establish that tyrannie of theirs, and make it to extend further abroad. Howbeit, the hope is, that Christ will at length take pittie of so noble a bodie of his, and that he will not suffer a mortall man anie longer to vaunt himselfe so proudlie against his head. This Christ onelie, Christ (I saie) is the head of the church.

¹⁸⁵ 40 But they, which saie, that the Pope is head of the church (as he will commonlie be accounted, (which also his shamelesse flatterers feare not to publish openlie, both by words and writings) séeme in my iudgement to be like vnto those wicked Iewes, which all with one voice denied Christ to be their king, and professed Caesar to be their prince. Euen as in a bodie well framed, there is one head: so must the church, ¹⁸⁶ vnles it be transformed into some kind of monster, be indued with one head onelie, the which head is Christ. Neither standeth it with any reason that they saie they haue the Romane bishop to be appointed another head, as it were vnder the chéefe head Christ: whose bishop; to wit, that other head, they will haue to be a necessarie instrument. For there was neuer séene, in a well shapen bodie, such a disorder, as thervnto should be ioined two heads; wherewith one should be subiect vnto another: séeing the verie name of Head, signifieth the chiefe part of the bodie. But Christ alone sheweth himselfe aboue the church, & he altogither by maruellous and vnspeakeable meanes, ioined the humane nature vnto the diuine nature. Behold the head, which God appointed to that beloued bodie, as it is written in the epistle to the Ephesians. ¹⁸⁷ We confesse in déed, that the members in that bodie be diuerse, wherof one is more excellent than another: but in this point they conspire all in one, that they be subiect vnto that head, and are to serue faithfullie vnder it. Wherefore it is not lawfull to deuise more heads than one: and vndoubtedlie it is verie intollerable pride, for one to arrogate vnto himselfe the honour of Christ.

But (I beséech you) let it be as these men will; that the Pope should be counted another head, vnder Christ the principall head. Yet, with what faith he is vnder Christ, as a fit instrument, experience it selfe speaketh: which beareth record, that he not onelie doth not cleaue vnto Christ, but that he is plainlie against him, both in works, déeds, and counselles. Neither is it my purpose, to set foorth at large the proofe of this matter; ¹⁸⁸ séeing Barnard hath declared the same, indéed not fullie; but yet so, as their craftie and subtill exception may be discouered. Wherefore, being content with this profitable declaration; I will not here at this time adde anie more, but that I conclude againe, ¹⁸⁹ that that bodie hath onelie Christ to be the head; and not anie sillie man, which with his authoritie alone may wrest, corrupt, peruert, and rent in sunder the words of the scriptures (whereof he boasteth among his sort, that he within the closet of his brest, hath the full knowledge and perfect interpretation;) not a sillie man, which (according to the naked iudgement of his owne will) may expulse out of the church whom he please, and accuse and condemne them; not a sillie man, that at his owne onelie becke may appoint pastors, rectors, and bishops vnto churches, to whom he will not commit the custodie, no not of their own goods; bicause he mistrusteth their wit and industrie, whereof he hath not had anie one iot of triall. Now then we be content with one head; namelie Christ, the holie Ghost being the guide, and the holie scripture being as an outward testimonie of his will: the certeine persuasion whereof, the power of the holie Ghost dooth inwardlie seale in our minds.

¹⁹⁰ 41 But let vs weigh (I beséech you) by what meanes that most holie bodie of the church may be established, edified, and also increase. And here I affirme, that besides the inward grace, faith, and outward scripture, we haue also néed of admonitions and godlie sermons out of the word of God; the which be miserablie intermitted at this daie, by them which would be called christians. And yet neuertheles this is the chiefe and principall worke of the Apostolicall office, the which, as though it were vnworthie for the dignitie of a Bishop (forsooth) these new heads of the church haue committed it vnto certeine hungrie Moonks, ¹⁹¹ who neuerthelesse are threatened vnto gallies, vnto perpetuall prisons, and to be put to euerie most cruell death, if they passe the bounds prescribed by them. Indéed, they knowe verie handsomelie how to withdrawe themselues from their owne office, charge, and labour; but so, as they will neuer preach vnto the people concerning holie things. ¹⁹² Yet neuerthelesse, whosoeuer doo take that charge in hand, they will haue them to preach after the rules prescribed by them. Whereof it commeth to passe, that the poore small flocks of Christ, either perish with hunger, or else are scantlie and slenderlie fed. And commonlie, the sermons touching holie things, are onelie made in the time of Lent, and a verie few daies besides; and that either by a sort of vnlearned and vndiscréet men which knowe not sufficientlie those things that they speake; or else by them which stand more afraid of some, than they ought to doo; or else by such as hunt after honours, riches, or fauour, which are not fit for their vocation. Wherefore, at that time they haue sermons; but yet such, as in them they vtter méere trifles, and bewraie the grosse darknesse of ignorance.

But if otherwhile they shew something of the truth, it is doone with such cloked spéeches, with such intricate, minsed, and nice termes, as they rather destroy than edifie; or else they preach flatteries, the which vndoubtedlie vnto all godlie men are méere intollerable. And such be they, that preach for the desire they haue either of honour, or of priuate commoditie. All the rest of the yeare is spent in walking vp and downe the churches, in chaunting, singing, and sounding [of instuments.] In all which things, not so much as the least word is vnderstood that might serue for edifieng of the people. At which time, those chéefe priests, bishops, and other prelats are occupied (as they saie) in great affaires, as to take vpon them the administration of the common weale, to examine accounts, to search out the yéerelie reuenues of lands, and manie times to find out new waies of gouernment. I passe ouer those things that be more outragious; not bicause it gréeueth them to heare such things, but partlie, for that I am ashamed of them; and partlie, bicause those things are sufficientlie knowne, and manifest to euerie one. If they be apostles, it perteineth vnto their office to preach; if they be pastors, to féed; if they be schoole-masters of the church, to teach; if they be dispensors of the treasures of Christ, they ought to inrich their shéepe therewith: I meane not with their pardons, bulles, and blessings; but with the word of God, with continuall admonitions and corrections, by which meanes the infidels are conuerted vnto God, the faithfull are stirred vp from their sloth and idlenesse, and receiue comfort in the fornace of afflictions.

42 These be those exquisite arts, whereby the bodie of Christ is preserued; vnto the which must be added the vse of the sacraments, but yet whole and throughlie clensed from the deuises of men. Oh thou that holie supper of the Lord, how manie waies art thou here miserablie dishonoured and polluted! Oh masse, masse, masse, what remaineth sound in thée! But here will I forbeare my stile, séeing I write a Catechisme, and not a full treatise of the sacraments, which neuerthelesse I hope shortlie (if the Lord lend me life) to bring to passe. These few things I haue written onelie to this end, that I may shew how ill these things haue béene handled, which did make for the increase and profit of the church. I will speake nothing of baptisme, séeing by the mercie of God, the same hath béene somewhat lesse polluted with foule abuses. And although it be not purelie and soundlie vsed; yet there is lesse cause for thée to compla⟨…⟩ne herein. ¹⁹³ Wherefore the vse of the sacraments is most profitable vnto the church; séeing they be as it were visible words, the which consist in those euident signes of water, bread, and wine. By which signes, as it were by words, all the promises of Gods mercie are effectuallie represented vnto vs.

And here, not onelie the promises are giuen vs, but we be assuredlie partakers of the thing it selfe: and therefore those sacraments are verie necessarie vnto vs, and further vs not a litle vnto saluation. ¹⁹⁴ Vnto which sacraments must be ioined brotherlie correction, which in these daies is so neglected, as no man will applie it, either to another mans vse, or will submit himselfe therevnto: such profit haue we taken in the schoole of Christ. Yea, which is more, those which are carefull but of their owne matters, are counted godlie, yea and in a maner holie; which neuerthelesse is so vndecent and dishonest, as it is not allowed, no not of the heathen philosophers; séeing they fréelie confesse, that Man is not borne onelie to himselfe. Yea and verie oxen, or shéepe, or asses, if they be fallen downe by the waie, will helpe one another. And shall not we haue a care of our brethren, that when they faint vnder the burdens of their sinnes, to reléeue them with the helpe of holie correction? But if that doo not preuaile, it behoueth that excommunication follow, which God hath left vs, as the last remedie against obstinate persons.

¹⁹⁵ 43 To conclude: that holie bodie is preserued by equall and iust lawes, by the which it must be ruled and gouerned, so farre as concerneth those outward exercises. Of which sort be the comming togither vnto publike praiers, at places and times conuenient, to sing praises vnto God, to giue thanks vnto Christ, and to come vnto the administration of the sacraments. All which things must be doone in order, decentlie, and honestlie: euen as Paule teacheth in the first epistle to the Corinthians. ¹⁹⁶ These lawes must not be appointed by the will and discretion of one man, neither yet must they be accounted of so great authoritie, as those things, which the Lord hath reuealed to vs in the holie scriptures. And they must be so ordeined, as they cannot be repealed and changed by one mans consent; but by the consent of the whole church, if anie detriment come to the church by them. Moreouer, let no man setle his hope vpon those things, as though they can bring righteousnesse or saluation, but let him remember, that they be ordinances of men: further, that they haue not to doo with yéerelie rents, with gaine, or with the priuate commoditie of anie man; but that they must wholie haue a respect to the glorie of God, and to the profit of our neighbour.

Let not their number be so augmented, as either they may be naughtilie comprised, or else that they should oppresse the people with a more gréeuous burden. Let them not despoile the people of that libertie, which is giuen in Christ: let them not bind mens consciences, with the terror of eternall death. With these conditions (I saie) if lawes be appointed by the church, let christians imbrace them, let them obeie & reuerentlie submit themselues to them. Where the matter so standeth, that lawes be after this order appointed, they cannot be contemned or little set by, without gréeuous offense. Hitherto we haue largelie enough disputed, what that holie bodie of the church is, how it may be ioined togither in one, what head it hath, by what meanes it is nourished, augmented, & preserued. And if so be that I haue béene induced to stand longer vpon this matter, than my maner is to doo, it must altogither be imputed, not to anie superfiuitie of speach, but vnto the nature and state of the cause; which aboundeth with such plentie & store of matter, as I haue rather touched the principall points of things, than sufficientlie expressed it according to the woorthines thereof. But that, which may be wanting at this time, we will prosecute more largelie in another place.

The remission of sinnes.

44 Vnto the former article of the coniunction and vnion of the faithfull, into one bodie of the church; now is aptlie added the doctrine of faith, and remission of sinnes, which is no where else to be hoped for, but in the church. ¹⁹⁷ For although the same be granted vnto vs, by the onelie liberalitie and grace of GOD; yet can we not obteine the same, but onelie in the name of Christ. Whosoeuer therefore shall not come into this fellowship, can by no meanes be partaker thereof; séeing it is onelie granted vnto them which by faith are vnited vnto Christ, the head of the church. Whereof it may be soundlie concluded, that it is a peculiar gift for them, which be true members of this bodie vnder the head Christ. And this treatise of the remission of sinnes, we will for the easier vnderstanding diuide into thrée points to be considered. ¹⁹⁸ Of which the first is; that we, by the grace and spirit of Christ, be made partakers of the remission of our sinnes. But here must we sée, by what waie and means the Lord is woont to giue this grace and spirit: the which we cannot otherwise define, than by faith. For the benefits, which God offereth vnto vs, are méet to be receiued of him that will inioie them. And faith is nothing else, but a receiuing of the mercie of GOD, which is offered vnto vs by him.

Whervnto there be two things necessarilie required; ¹⁹⁹ one is, that that be offered to vs which is good; the other, that we giue our consent. But to receiuing & consent, we haue néed of the spirit that should inwardlie persuade the mind: for otherwise a man, by reason of his naturall corruption, would turne awaie himselfe; as to whome these promises of God, these mercies offered, and this remission of sinnes might naturallie séeme not likelie to be true, and to be of no great weight. And he would be far from the through consideration of them; séeing (as the philosophers themselues also saie) he would no lesse be blinded vnto diuine things, than the mole is at the light of the sunne. Whereof there is a testimonie of Paule to the Corinthians; The naturall man (saith he) vnderstandeth not those things, which be of God; for they be foolishnesse vnto him: that we may haue néed of that inward moouing, least we should refuse the benefit which is offered vnto vs. And indéed in this moouing, there be two excellent gifts. The first is, that we acknowledge the gift and mercie of God offered vnto vs. The second, that the things which be offered, should be pleasing vnto vs; and that by giuing our assent, we receiue and imbrace them.

Which for the most part is granted vnto vs none otherwise to be vsed, but as it is set forth to vs by the word of God; how excellent and great soeuer the mercie of God is, by the which he fréelie forgiueth our sinnes. ²⁰⁰ Wherefore it is written in the Acts of the apostles; While Peter yet spake, the holie Ghost fell downe vpon them which heard him. ²⁰¹ And by Paule vnto the Romans it is said; that Faith is by hearing, and hearing by the word of God. So as the church, preaching continuallie the word of God by hir ministers, and in such sort offering in hir sermons reconciliatio~ by Christ, it giueth remission of sinnes; in that by the outward ministerie, it pronounceth the same out of the words of the scripture: by the which, through attentiue ears, as through a conduit, both the grace and spirit of Christ doo slowe in, euen vnto our hart. Wherfore it is most firmelie concluded, that the word of God, by the verie same means, which I haue spoken, is the originall of the remission of sins. Which thing séeing it is set foorth in the church onelie, it followeth, that the sinnes be forgiuen no where else.

²⁰² 45 An other consideration we will adde, which concerneth the sacraments, the which be visible words of this absolution. For euen as the word soundeth and is heard in the voice; so in a visible and euident signe, a sacrament dooth speake and admonish vs; vnto the which we giuing credit, obteine in verie déed that which it dooth promise and signifie. Neither doo we otherwise giue credit vnto the signification hereof, than by the motion of the same spirit of Christ, which we haue aboue declared. But thinke you not, that sinnes be forgiuen by the vertue of the worke that is wrought, through receiuing of the sacrament: seeing this we obteine by faith, while we beléeue that which it visiblie teacheth vs, according to the institution of Christ; to wit, that a sacrament may be of the same value that the word of God is. ²⁰³ For euen as this word signifieth and giueth in verie déed vnto the beléeuers, whatsoeuer it dooth promise; so baptisme, being by faith receiued, both signifieth and giueth to the beléeuer remission of sinnes, the which it promiseth by a visible speaking. But indéed it might be obiected vnto me: If so be that sins (as it hath béene said) be forgiuen vnto them, which beléeue the word of Christ, as by preaching it is set foorth to vs; how can they then againe be forgiuen by baptisme?

I answer, that as touching God, both the one and the other absolution is all one: and as concerning our sinnes, the remission is one and the same. The which neuerthelesse is as often confirmed, and renewed in vs, as we giue credit vnto the words, whereby the same is signified vnto vs; whether it be by word of mouth, or by visible signe, it is all one. So that how often soeuer we either heare the word, or receiue the sacraments in faith, the remission of sinnes is assured vnto vs; whereby no small faith is inwardlie powred into vs. ²⁰⁴ And it ought to séeme no maruell vnto anie man, wherefore the sacraments be ordeined by Christ: séeing that by them his pleasure is, that the strength of the spirit should haue recourse into the beléeuers, no lesse than by the outward word of the scripture, euen as we are taught by dailie experience; but yet so, as neither of these can profit anie man without faith. Wherefore we haue hitherto declared two meanes, by which the remission of sinnes is extant in the church; according to the two waies, whereby the word of God is set foorth vnto them that beléeue. But and if thou demand, which of the sacraments by name signifieth this remission of sinnes in the church? I answer, that it is baptisme, in the which (we being washed with visible water) is a signe that we by Christ obteine spirituall clensing. And that is it which Paule teacheth vnto the Ephesians; that God hath purged his church with the washing of water through the word of life. ²⁰⁵

46 But now let vs sée, ²⁰⁶ what is the third meane of this remission of sinnes. The church, by the singular gift and grace of Christ, hath right and authoritie (as it hath béene alreadie said) to cut off from hir, by excommunication, them that be obstinate. The order whereof Christ hath described and taught vnto hir in the Gospell of Matthew, ²⁰⁷ where he speaketh of brotherlie correction; whereby men being admonished, that vnlesse they did repent, it should procéed euen to the vttermost punishment of separation: the which so long may stand in force, as contrition and repentance is deferred touching the sinnes committed. And when repentance is performed, then also let an end of the punishment of excommunication be appointed. For which cause Christ being demanded of Peter, How oftentimes a man should forgiue them that offend, ²⁰⁸ whether seuen times (which séemed to be much:) answered; Euen so often as they shall returne againe to better life. For that be awointeth, when he saith; Seuentie times seuen. Wherefore they, which by repentance returne to the church, must euermore be admitted.

And least peraduenture so often separation and receiuing reiterated by the ministerie of men, against one and the same man, should séeme to be of small importance, and reputed for sport and mockerie, as a thing procéeding from the will of man, he addeth; that He giueth them the keies of the church: ²⁰⁹ that is to saie, the power, that Whatsoeuer she should bind or loose vpon the earth, should be established in heauen. And this doth the church vnderstand in the same sort, as the holie euangelist writeth it. By this article therefore we beléeue, that such diuine authoritie is committed vnto the church, that it may absolue and set at libertie the persons excommunicate, which repent them of their sinnes committed; and may reconcile them to hir selfe: whereby they may be restored vnto that place of a healed bodie, whereof Christ is the head. Which absolution being performed with publike vowes and praiers in the church, no doubt but the church forgiueth them their sinnes committed. Wherefore, after the grant of this authoritie of the keies, ²¹⁰ Christ not in vaine added; Whatsoeuer ye aske in my name, it shall be giuen vnto you: And; Wheresoeuer two or three shall be gathered togither in my name, I am in the middest of them.

Whereby it is gathered, that the church is neuer present, either to excommunicate, or to reconcile them that be excommunicated, but that Christ himselfe also is present. ²¹¹ Wherfore Paule, to the Corinthians the second epistle, writeth to the church; that forgiuing the fault of that sinner, of whom he had made mention in his first epistle, they should confirme charitie towards him, in renewing with him their old fréendship. Behold how we contemne not the authoritie of the church, but we denie it to be in the will and authoritie of one. We confesse this power therfore to be in the earth among the godlie. But euen as the multitude of beléeuers, gathered togither in Christ, haue onelie the right of excommunication; so haue they also of reconciling and admitting: and that, which is so performed by them, we beléeue also to be doone and confirmed in heauen. Howbeit note, that in this third meanes, is conteined the forgiuenesse of publike sinnes onelie. And as concerning the two former meanes, the church hath belonging vnto it the forgiuenesse of all sinnes in generall. Here onelie that absolution taketh place, which apperteineth to publike crimes; the which, through euill example, hath offended and doone harme vnto them, to whom the knowledge thereof hath come. Wherefore, with all the hart and voice let vs giue thanks vnto God, who hath granted vnto vs so great a benefit vpon the earth, and hath laid vp greater for vs in heauen: as afterward we shall sée.

The Resurrection of the flesh.

¶ Looke more hereof in the third part.

47 How these articles should be knit togither, ²¹² by a more fit method, I cannot perceiue. Sinne (as it is knowne) hath béene the onelie and whole cause of mans death: and that we haue remission of sinnes through Christ, it was shewed a little before. Now then remaineth this one thing; to wit, that by him we shall be deliuered from death, and released from the tyrannie therof, so soone as euer we haue accesse vnto Christ by faith: sith then shall perish in it the continuall iurisdiction, which it obteineth against vs. For séeing the naturall power hereof is such, as what it hath once seasoned vpon, it firmelie holdeth: therefore the philosophers write, that it must not be granted, that from such a priuation men can returne to their ancient habit. In which matter certeinlie they be not deceiued, if thou shouldest but consider the power of nature. But we, which be indued with faith, doo so tast of death; as we knowe that there is an end and limit appointed, to the working thereof; we being confirmed through the promise of Christ himselfe, ²¹³ who in the sixt of Iohn saith; that He will loose none of them which his father hath giuen him, but will raise them vp at the latter daie.

But if so be thou obiect, that he will raise vp not onelie them that be godlie, but also the vnbeléeuers: and shall therefore the faith in Christ (as touching the resurrection) profit anie thing? I answer, that the confidence in Christ shall nothing at all profit vnto the méere and absolute resurrection; séeing that degrée, both the godlie and the wicked shall obteine: but the resurrection vnto felicitie, vnto life eternall, and vnto heauenlie blessednesse, is onelie granted vnthem, which by faith are vnited vnto Christ. Howbeit, I thinke not méet to passe ouer this; (to wit) that whereas the wicked shall rise againe, they obteine not that, by the power of their owne nature, but by Christ. For, séeing we confesse that by the death of that one first man, we were all made subiect vnto death; it is reason also we should grant, that how manie soeuer be made partakers of this second life, should also obteine the same by that one man Christ, who first was raised vp. Wherefore the wicked, whether they will or no, shall féele in themselues the power of Christ: but that which these shall obteine to their great harme, iust men shall receiue to their great benefit. This is the doctrine of Paule to the Corinthians, when he saith; As by one man came death, ²¹⁴ so by one man came the resurrection of the dead. And as by Adam all men die, so by Christ all shall be made aliue: but euerie one in his owne order. The first fruits is Christ, then they which be of Christ. And in the last and most vnhappie state shall they be, which be strangers from Christ.

And as there shall be a difference in the state & condition; so shall there be also in the place. For the saints then raised vp, ²¹⁵ shall togither with the godlie, which then perhaps shall remaine aliue, be caught vp, to méet with that high King our Lord IESVS CHRIST in the aire; Who vndoubtedlie (as we haue alreadie confessed) shall come to iudge the quicke and the dead: as wée haue expresselie shewed in the article of the last iudgement. Wherefore Christ will shew foorth his power generallie towards all, as well good as bad; not onelie in the iudgement it selfe, but in the resurrection also. He therefore is the first that hath risen, and we shall followe him at the time appointed. The church is a bodie quickened by the spirit of GOD, ²¹⁶ the which increaseth by degrées; no otherwise than a liuing bodie is naturallie formed, by little and little. For of the power of forming, which is in the séed, first some one member is formed, and brought foorth in the lumpe; whether the same be the heart, or anie other member, it forceth not: it sufficeth, that sense and moouing be giuen to anie one of them. The same spirit after that goeth forward by little and little, to frame other members. And euen this happeneth in the holie bodie of beléeuers, wherein the spirit of GOD hath raised vp Christ, the verie head of them all. Afterward, the same spirit, by the same power, whereby it raised vp Christ in all vs, who be the déere members of his bodie, will bring foorth the same effects of resurrection: as we read in the first chapter to the Ephesians, ²¹⁷ and as we haue declared in that article, wherein we intreated of the resurrection of Christ.

48 But how great consolation that blessed hope bringeth to the godlie, ²¹⁸ let euen they themselues iudge, which in great ioie celebrate with such pompe and ambition the daie of their natiuitie; or else that daie, wherein they were preferred to some degrée of honour. And thus they celebrate, with ioifull memorie, the beginnings of so great miseries and calamities, as this life is subiect vnto; and as are incident vnto principalities and worldlie honours. This is the true natiuitie of the saints of Christ, this is the true triumph, this is that heauenlie interteining of them. Then shall be opened vnto vs the wounds, or rather the gates of glorie. Here ought all our hope to reuiue, if at anie time (as oftentimes it dooth happen) we appeare to be negligent, and to go slowlie forward in the way of the Lord; by reason of the burden of our flesh, which oppresseth vs. On this wise ought our minds to be strengthened, to endure the troubles, which séeme to be hard and difficult vnto the bodie, vnto nature, and vnto the sense. On this wise ought we to be confirmed to the mortifieng of our senses & concupiscences; séeing we know out of Paule, that We, ²¹⁹ which haue beene partakers of the death of Christ, shall also be partakers of his resurrection. For then we shall be deliuered from the labours, miseries, sorrowes, and torments of this life: and we shall haue a bodie so much more excellent, as a heauenlie and spirituall bodie dooth excell an earthlie and fleshie bodie.

And certeinlie, I speake not this, as though we should not recouer so much flesh, bloud, and bones, as shall be sufficient vnto the constitution of a bodie: but we beléeue it will be a much more excellent bodie; bicause Heauenlie and Spirituall betoken names of nature. The which titles and prerogatiues, Paule, ²²⁰ in the first epistle to the Corinthians, gaue vnto bodies renewed by the resurrection. And Christ in Matthew, ²²¹ when he was tempted of the Saduceis, promised that we should be like vnto the angels: that in heauen there shall be no vse of matrimonie. For séeing that death shall haue no dominion, there shall be no néed also of generation; which is granted vnto vs for supplieng the number of such, as death taketh dailie awaie. The same is affirmed touching hunger, thirst, and all that euill band of troubles. Whosoeuer therefore goeth forward vnto so noble and glorious a state, ought to regard but a little, all the troubles and labours which he endureth for the name of Christ. Yet this dooth not the wicked sort consider; but it séemeth to be a matter of no weight vnto them, that they submit their soule vnto the bondage of innumerable miseries, and suffer the same to be mastred with the flames of naughtie lusts.

They doo not make anie account of hauing their bodie once frée, and discharged from naturall necessities; as men that iudge it a thing impossible, bicause they measure the power of God by the course of those things, which continuallie be brought foorth, and be here among vs. But contrariwise the godlie, which by vertue of the resurrection doo hope for that most excellent gift (to wit, that neither death, nor yet other naturall infirmities may be able to doo anie more displeasure to the bodie) must bend their whole indeuour to rid their minds from the tyrannie of vices and affections; whereby they may be more and more confirmed in the hope of recouering of a frée bodie, wherewith the mind may be cloathed, that now through Christ hath gotten the victorie ouer lusts and sinnes, which by meanes of the bodie and the flesh doo oppresse the spirit. And this let vs desire of the eternall God, and most mercifull father, that he will vouchsafe to bestowe vpon vs at his owne appointed time, and that through the merit of our Lord Iesus Christ, for that immortall desires sake, wherewith we wish after his kingdome. And this we would desire with all spéed to be doone, so that his glorie & honour might be made more famous and knowne.

The life euerlasting.

49 We which here liuing in the church by the spirit of Christ, haue obteined remission of sins; and when we haue atteined vnto regeneration in felicitie and glorie, what either can we or ought we afterward wish, but that it be granted vs to liue euermore ioifullie, contentedlie, and happilie in GOD through Christ? And although such a state is for manie causes verie greatlie to be desired; yet all the parts of that happie life must be referred to two good things; the first hath respect vnto the soule; ²²² and the other vnto the bodie. Touching the which this I will saie brieflie, that it will come to passe, that all labours, gréefes, miseries, and sorrowes, which we are compelled to suffer in this vnhappie vale shall cease from the same. And this is it, which is said in the Apocalypse; ²²³ that God will wipe awaie all teares from the eies of his saints: neither shall there remaine to them anie more sorrows, lamentations, sighs, or wailings. Wherefore our bodie shall méerelie be renued, according as we treated in the article of the resurrection. Vnto which sentences declared this we adde; that there is a liuelie & effectuall example in the resurrection of Christ, what maner of heauenlie properties our bodies shall haue. It is euident also, euen in sundrie of his actions, when he was co~uersant in this passible state of life, ²²⁴ what time as he shewed miracles euen in his owne bodie.

²²⁵ He entred into the place, where the apostles were, the doores being shut. He walked vpon the waters of the sea, ²²⁶ and soonke not. He was lifted vp into the aire, or rather ascended into heauen: as we haue aboue confessed. And he offered himselfe to be seene and felt of his disciples. Besides this, when his will was neither to be séene, nor yet to be caught hold of by anie man, he so ordered his bodie, ²²⁷ as neither the one nor the other happened otherwise, than it pleased himselfe. ²²⁸ As in Nazareth, when they endeuoured to throwe him downe headlong from the mounteine; or when they went about to stone him in the temple. ²²⁹ Againe, when he rose vp and went out of the sepulchre, which the soldiers kept, he would not be séene. No more would he be séene vpon mount Thabor, wherein his bodie being transformed, became bright like the sun. And we are not anie waie forbidden to hope, but that our bodies shall probablie be adorned with those qualities in the life eternall. For it séemeth altogither conuenient, that the members should be like vnto their owne head. ²³⁰ Wherfore, if anie man haue a fleshlie care of his owne bodie, he dealeth vnwiselie, to obeie it in those things which manifestlie striue with so blessed an end. He ought rather, for that fauour, wherewith he is indued by the grace of God, to yéeld the same bodie of his to the obedience of the spirit; by whome it shall at the length be quickened and carried vp into so excellent a state. In consideration wherof, Paule decréed; ²³¹ that Those things, which we presentlie suffer, are not worthie of the glorie, which shall be shewed to vs: And as in the same maner, Christ disputing of eternall life, said; Hee that will find his life, ²³² shall loose it.

In the which place, vnder the name of life; he meaneth this naturall life; the which whosoeuer withdraweth from mortification, and the crosse laid vpon him by God, and dooth attempt with highlie dishonouring of Christ and his name, to repulse danger and temporall death from it: then dooth he verelie loose it, although he determine with himselfe to find it, and to recouer it. For he despoileth it of those properties, which otherwise it should perpetuallie haue in that eternall felicitie with Christ. But the spirituall and true christians, which by the iudgement of the world are thought to betraie their owne life, while they make ouer-small account of the same, taking great and infinit perils in hand, yea & willing death for Christs his sake: these (I saie) as Christ most truelie testifieth, in loosing of their soule, doo in verie déed find and most certeinlie obteine the same. ²³³ And that is most aptlie expressed in the similitude of a grain of corne, which vnlesse it should first become rotten in the earth, it would neuer giue out flower or fruit, framed in the order of an eare of corne.

50 But let vs procéed, & sée, in what thing the spirits of the blessed may rest themselues in that state, whereof we haue spoken. They that be iustified by Christ, although that, euen in this life, they haue setled their desire to loue God with all their heart, with all their soule, and with all their strength; & so long as they acknowledge, they be verie far off from dooing that, which they ought to doo, they must néeds be disquieted with excéeding sorrow. How pleasant a thing (thinke we) will it be to them, that they shall be able to satisfie their desire, so iust, so excellent, so great, and so long desired of them? ²³⁴ Then we shall be indued with this gift, that we shall offend him no more: we shall be deliuered from the seruitude of sinne, and from our domesticall enimie; namelie, from the assaults of the flesh, séeing the same shall be at peace with the spirit. We being constrained with the bonds hereof, cannot fulfill the lawe of God. But in that state we shall loue God with all our strength, and more than either our selues, or whatsoeuer else is in the world. Neither shall that flesh let vs anie thing, from the true & perfect loue of our neighbour: he vndoubtedlie shall haue no néed of the duties of this life, but yet we shall loue him, in that we shall no lesse be desirous of his felicitie than of our owne.

The motions of enuie, selfe-pleasing, and of other desires (the which things be verie great enimies vnto vs, and make vs the slacker to loue our neighbours) shall haue no longer abiding in vs. But as touching that, which is of greatest importance, and is greatlie wished for of all men that be indued with reason and anie godlinesse at all (I meane the knowledge of God) shall then at the last be granted vnto vs. Indéed it is now, after some sort, giuen vnto men to knowe God by the euident tokens of things created, by the testimonies of the scriptures, and by inward reuelation of the spirit: but there shall be then a full and perfect knowledge. Wherfore saith Paule to the Corinthians; We see (saith he) through a glasse as in a darke speaking. ²³⁵ Now there be certeine darke sentences laid before vs, which the Graecians call ⟨…⟩: then shall it be set foorth to be perceiued indéed. All vailes and couering shall be remooued, that we may penetrate euen to the face of God himselfe, the which cannot be perceiued in this life: as God himselfe verified to his faithfull seruant Moses, ²³⁶ in these words; It cannot be that a man should see me and liue. Therefore thou shalt not see my face, but I will cause, that as I passe by, thou maist see my backe part.

But when we be loosed from this mortall state, we without doubt shall be capable of that excellent gift. In the which thing chéefelie consisteth that eternall life, as our sauiour Iesus teacheth in the Gospell of Iohn; ²³⁷ This is the life eternall, that they may knowe thee onelie, the true God, and Iesus Christ whom thou hast sent. And againe he saith; ²³⁸ that Abraham desired to knowe the daie of the Lord, and he knew it and reioised. ²³⁹ And vnto the apostles he said; Blessed be the eies, which see that ye see. I saie vnto you, that many kings & prophets desired to see that which ye see, and yet it was not granted vnto them. In which place we must vnderstand, that Christ spake of his first comming, in the which he had the mortall and passible properties of humane nature. But if thou wilt obiect, that they sawe him also after his resurrection, when he was now indued with an immortall and impassible life: I answer, that he had not euen as yet gotten the full victorie of all his enimies, nether ha⟨…⟩ procured the kingdome to be perfect, peaceable, and sure from all aduersaries: such as it shall be by the iudgement of Paule, in the first epistle to the Corinthians, When he hath put all his enimies vnder his feet. ²⁴⁰

51 Wherefore, let euerie one ponder in his mind, what a felicitie remaineth for vs, séeing it is admitted, that we shall sée him, and shall haue experience of our first begotten brother in that glorie and triumph: where we shall not onlie be one with him, but with the eternall father also, with whome he shall make vs firmelie to abide, as a kingdome woone by his owne conquest, and gouerned in an excellent sort; ²⁴¹ That the same God the father (as Paule testifieth in that place) may be all in vs all. Now then my brethren, what better thing can we desire? How profitable, pleasant, glorious. honest, beautifull, and in euerie respect good shall it be, that that father and blessed God shall be all in all? These things are not else-where to be fought, séeing they be not else-where to be atteined. Some shadowe, proofe, and little sparke of that blessednesse of ours did Peter taste vpon the mount: ²⁴² and therefore he wished there to haue his perpetuall habitation. Therof had Paule a triall, when he was rapt into the third heauen, where hée heard great mysteries so farre remooued from the sense of man, as they were vnspeakable. ²⁴³ The face of Moses so glistered, by reason of the conuersation which he had with the diuine glorie, as the Israelites were not able by anie meanes to behold him. ²⁴⁴ What shall happen therefore vnto vs, when we haue obteined with him the place of children and house-dwellers?

If so be at anie time it happen here, that we by anie motion of the spirit, read the scriptures; if we powre out our earnest praiers before God, if we lament before him with great zeale for the euill which we suffer, or else be mooued inwardlie through the effectuall preching of the word: doo we not conceiue a ioie, delectation, and consolation, which passeth all delights, pastimes and pleasures of this world? But this is onelie a beginning of eternall life; whereby neuerthelesse yet we may coniecture, how pure, perfect, and vnmeasureable happinesse that shall be, which is in the life to come. Touching the which, manie more things might be disputed; but it is more méet to leaue these amplifications to the faith of the godlie reader. The which felicitie séeing it is the gift of God, which procéedeth not from our selues, in that God maketh vs capable thereof; so are we woont to conceiue much more according to the measure which commeth into vs. And these swéet conceits of the mind doo comfort and refresh vs in the calamities of this life: they shewing vnto vs, euen in the middest of the storms of this world, the hauen of so great a felicitie. Vnto the which we beséech him to bring vs, that by his pretious death hath procured it for vs. And that it will please him, through his holie spirit, to bring therevnto all such as through him are regenerated by the eternall father: with whom he liueth, triumpheth, and reigneth for euer, Amen.

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← 35. The xvij. Chapter. Of Christ, and his · Contents · 37. The first Chapter. Of Predestination. →

Footnotes

1. The whole essence belongeth to ech one of the persons. ↩

2. To beleeue in God expounded. ↩

3. Looke in 1. Cor. 10. ↩

4. Psa. 144, 15. ↩

5. Whie he is called father. ↩

6. Rom. 8, 17. ↩

7. 2. Pet. 1, 4.
   ↩

8. Wherin out similitude with God standeth. ↩

9. The heritage of the godlie. ↩

10. Matth. 5, 48 ↩

11. Matt. 19, 29. ↩

12. Of the omnipotencie of God. ↩

13. Rom. 4, 20. ↩

14. Mark. 9, 22. ↩

15. God the creatour of heauen and earth. ↩

16. Roma. 5, 17. ↩

17. Rom. 8, 27. ↩

18. 1. Tim. 4, 4
    ↩

19. In the person of the sonne, fiue things to be noted. ↩

20. That Iesus Christ is truelie and properlie our Lord. ↩

21. verse. 14. ↩

22. Christ both God and man. ↩

23. verse. 1. ↩

24. Flesh in the scripture signifieth humane nature. ↩

25. Esaie. 40, 5. ↩

26. Ioel, 2, 28. ↩

27. The diuinitie of Christ was more oppugned than was his humanitie. ↩

28. Iohn. 1, 1. ↩

29. Rom. 9, 5. ↩

30. Iere. 17, 5. ↩

31. Psal. 146, 5. ↩

32. What the names of Iesus and Christ signifie. ↩

33. Matth. 1, 21 ↩

34. Christ is Lord also euen according to his humane nature. ↩

35. Christ was free from sinne Matt. 1, 18. ↩

36. 1. Pet. 2, 22. & Esai. 58, 9.
    ↩
37. 2. Cor. 5, 21.
    ↩

38. Iohn. 1, 29. ↩

39. Col. 1, 15. ↩

40. Christ the onelie sonne of God. ↩

41. He is the onelie word of God. ↩

42. Rom. 3, 25. Epes. 1, 7. ↩

43. Christ is the first begotten sonne. ↩

44. Rom. 8, 14. Gal. 4, 7. ↩

45. Rom. 8, 16. ↩

46. Gal. 4, 6. ↩

47. Rom. 8, 29. ↩

48. 1. Cor. 1, 3, and well neere in all epistles.
    ↩

49. Matt. 11, 30 ↩

50. Psal. 110, 3. ↩

51. Rom. 6, 14. ↩

52. Esaie. 9. ↩

53. Heb. 13, 8. ↩

54. Gal. 4, 4. ↩

55. Rom. 1, 3. ↩

56. That Christ was conceiued by the holie Ghost. ↩

57. Matth. 1, &c Luke. 1. ↩

58. Ephes. 2, 3. ↩

59. Luke. 1, 35. ↩

60. Of the natiuitie of Christ. ↩

61. Of the fruit of Christs natiuitie. ↩

62. Apparitions of fained gods. ↩

63. Christ is the example of holinesse and righteousnesse. ↩

64. Phil, 2, 5, ↩

65. Two things to be noted in the death of Christ. ↩

66. The rebukes of Christ. ↩

67. A similitude. ↩

68. The slanders and railings against Christ. ↩

69. Christ iudged worse than Barrabas. ↩

70. He was crucified. ↩

71. Esaie. 53, 3. ↩

72. Gala. 3, 13. ↩

73. The innocencie of Christ excused. ↩

74. Why Christ departed this life with railings and punishments. ↩

75. In the 13. section. ↩

76. His blowes & wounds. ↩

77. His crosse. ↩

78. Iohn. 22, 27. ↩

79. Psal. 22, 17. ↩

80. verse. 22. ↩

81. His death. ↩

82. Why God chose this waie to saue mankind. ↩

83. Esai. 53, 5. ↩

84. verse. 31. ↩

85. Gal. 5, 24. ↩

86. Gal. 6, 17. The true prints and marks of Christs bodie. ↩

87. The sepulture of Christ. ↩

88. Rom. 6, 4. ↩

89. The descending of Christ into hell. ↩

90. Luke. 16, 22. ↩

91. verse. 19. ↩

92. Looke the dialog De vtraque in Christo natura. The resurrection of Christ, the triumph of our faith. A similitude. ↩

93. Matt. 27, 42 ↩

94. Two worthie things to be noted, in the resurrection of Christ. The glorie of Christ. ↩

95. Phil. 2, 7. ↩

96. Christes spirit separated from his bodie. ↩

97. A similitude. ↩

98. Mat. 20, 28. ↩

99. Ioh. 13, 5. ↩

100. Rom. 5, 6. 8. & 10. ↩

101. Psal. 22, 7. ↩

102. The sublimitie of Christ. ↩

103. Ephe. 1, 20. ↩

104. Phil. 2, 7. ↩

105. Mat. 23, 12. ↩

106. Rom. 6, 9, ↩

107. 1. Co. 15, 44
     ↩

108. The right hand of God, and what is ment thereby. ↩

109. The fruit of the resurr⟨…⟩ction and ⟨…⟩lorie of Christ. ↩

110. The hope of our resurrection. A similitude. ↩

111. A similitude. ↩

112. Col. 3, 3. ↩

113. The gift of the spirit. ↩

114. Ephes. 1, 19. ↩

115. Rom 8, 32. ↩

116. Rom. 8, vers. 32, &c. ↩

117. Christs resurrection furthereth our saluation. ↩

118. Rom. 4, 25. ↩

119. The resurrection of Christ is the fountaine of our sanctification. ↩

120. Col. 3, 1. ↩

121. 2. Tim. 2, 8.
     ↩

122. Rom. 6, 4. ↩

123. Phil. 3, 14. ↩

124. verse. 11. ↩

125. The last iudgement. ↩

126. A description of the iudge and of the iudgment. ↩

127. Rom. 2, 16. ↩

128. Rom. 11. and 2. ↩

129. Rom. 2, 11. ↩

130. Matt. 12, 34. ↩

131. Matt. 28, 18. ↩

132. 1. Thes. 5, 3.
     ↩

133. Matt. 10, 28 ↩

134. Luke. 12, 35. ↩

135. Matt. 25, 14. ↩

136. Matth. 25, 1. ↩

137. Matt. 25, 32. ↩

138. Matt 13, 49. Ibid. 37. ↩

139. Titus. 2, 13. ↩

140. Luke. 21, 28 ↩

141. Who shall come to be examined at the iudgement of Christ. ↩

142. Iohn. 3, 18. ↩

143. 1. Co. 15, 51
     ↩
144. 1. The. 4, 17.
     ↩
145. 1. Cor. 15, 32.
     ↩

146. Touching the signification of the word Spirit. ↩

147. Iohn. 4, 24. ↩

148. Mat. 28, 19. ↩

149. What signifieth to be baptised in the name of anie. ↩

150. The distinction of the three persons. ↩

151. Iohn. 1, 33. ↩

152. Iohn. 16, 15 Ioh. 14, 16. ↩

153. 1. Co. 12, 11
     ↩

154. Ioh. 1. ↩

155. Ioh. 3, 5. ↩

156. Iohn. 20, 22. ↩

157. A similitude. ↩

158. Rom. 8, 14. ↩

159. Rom. 8, 9. ↩

160. The holie Ghost in vs, and how. ↩

161. Iohn. 14, 26. ↩

162. Iohn. 16, 14 and 14, 16. ↩

163. Ioh. 16, 13. ↩

164. Matt. 10, 19 ↩

165. Rom. 8, 13. ↩

166. Ephes. 1, 14. ↩

167. Gal. 2, 20. ↩

168. Phil. 1, 21. ↩

169. Rom. 8, 16. ↩

170. Paules assurance of his faith. ↩

171. The spirit is the root of the church. Two similitudes. ↩

172. Ephe. 4, 12, and 5, 23. 1. Co. 12, 12 ↩

173. What the name church signifieth. ↩

174. A similitude. ↩

175. The church is a mysticall bodie. ↩

176. Ephe. 4, 4. ↩

177. 1. Co. 12, 13.
     ↩

178. Whether and how farre foorth the church is inuisible. ↩

179. Whie the church is called Catholike. ↩

180. The Roman church aboundeth with superstitions. ↩

181. The Catholike church standeth fast. ↩

182. A communion of the church but spirituall. ↩

183. What weapons the church hath. ↩

184. 1. Cor. 10, 4.
     ↩

185. That the Pope is not head of the church. ↩

186. A similitude. ↩

187. Epes. 1, 21. ↩

188. Barnard. ↩

189. Christ onlie is the head of his church. ↩

190. By what meanes the church is edified. ↩

191. Preaching committed to certeine hungrie Moonks. ↩

192. The maner of papisticall preaching. ↩

193. The vse of the sacraments. ↩

194. Brotherlie correction. ↩

195. Ecclesiasticall lawes. ↩

196. 1. Cor. 14, 14
     ↩

197. The remission of sins is onelie incident to the church. ↩

198. Three things to be considered. ↩

199. Two things necessarilie required in faith. ↩

200. Acts 10, 44. ↩

201. Rom. 10, 17. ↩

202. Sacraments be visible words. ↩

203. The same thing is offered by the word, that is doone by the sacraments. ↩

204. A benefit of the sacraments. ↩

205. Ephe. 5, 26. ↩

206. Of excommunication. ↩

207. Mat. 18, 17. ↩

208. Ibid. 21. ↩

209. The keies of the church. ↩

210. Matt. 18, 19 and 20. ↩

211. 2. Cor. 2, 7 8
     ↩

212. After remission of sinnes followeth life. ↩

213. Iohn, 6, 39. ↩

214. 1. Co. 15, 21.
     ↩
215. 1. Thes. 4, 16 and 17.
     ↩

216. A similitude. ↩

217. Ephes. 1, 19. ↩

218. The hope of the resurrection bringeth great comfort to the godlie. ↩

219. Rom. 6, 5. ↩

220. 1. Co. 15, 4⟨…⟩
     ↩

221. Matt. 22, 30. ↩

222. Happinesse of eternall life in two respects. ↩

223. Apoc. 21, 4. ↩

224. Iohn. 20, 19. Iohn. 6, 19. ↩

225. Acts. 1, 9. ↩

226. Luk. 14, 39. ↩

227. Luk. 4, 30. ↩

228. Iohn. 8. 59. Mat. 28, 1. &c. ↩

229. Mat. 17, 2. ↩

230. Fleshlie care of the bodie must be reiected. ↩

231. Rom. 8, 18. ↩

232. Mat. 10, 39. ↩

233. Iohn. 12, 24. ↩

234. A deliuerance from slane. ↩

235. 1. Co. 13, 12
     ↩

236. Exo. 33, 20. ↩

237. Iohn. 17, 3. ↩

238. Iohn. 8, 56. ↩

239. Matt. 13, 16. ↩

240. 1. Co. 15, 25
     ↩

241. Ibidem. 28. ↩

242. Mat. 17, 4. ↩

243. 2, Cor, 2, 2. ↩

244. Exod. 34, 35 ↩