36. The xviij. Chapter. A plaine exposition of Peter Martyr, vpon th (part 3)

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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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