A short instruction for to arme all good Christian people agaynst the pestiferous errours of the common secte of Anabaptistes. Compiled by mayster Iohn Caluine

Of the Anabaptiſtes.

TO write againſt al ye falſe opinions & errours of the Anabaptiſtes, ſhoulde be a thing to lōg, & ſuch a botō les pit, as I could not wel come out of. For this cāker differeth in thys thinge frō al other ſectes of heretikes, yt ſhe hath not erred only in certain points: but ſhe hath ingē dred a hole ſea, as it were, of foliſh & ſalſe opinions. In ſuch wiſe yt ſkant ſhal a man find one Anabaptiſt which hath not ſome phātaſy ſingular: which his felowes haue not. So yt if we wold plucke out, or reherſe al their wicked doctrines, we ſhould neuer make an end. But nowe at lenght they become vnto, two principal ſectes: whereof yt on, though ſhe be ful of wicked & pernicius erroures: yet doth ſhe abide in much more ſimpliciti. For ſhe yet receiueth the holy ſcripture, as we do. And if men do diſpute wt thoſe yt be of ye ſecte, it ſhal be perceiued wher in they diſſēt frō vs, & they wil expreſſe thermeaning, & in cōcluſiō it may bee perceiued in what they accord, & wherein they diſſent. The ſecōd ſect is a maſe, of ſuch foliſh & beaſtly opinions, as the lyke cānot be found, in ſo much yt it is wonder howe creatures which beare the figure of a mā, cā be ſo clean wtout ſēce & reaſō, as to ſuffer thē ſelues ſo to be diſceyued, & fal in to phantaſies more than brutiſh. This ſect cal them ſelues libertines. And counterfet ſo much the ſpirituall, that they ſet no more by the word of God, thē they do by fables: except it be whā it pleaſeth them, and when as they may depraue it, and by force make it to ſerue for theyr deuyllyſhe opiniōs. And beſydes thys they haue a charminge or croking as it were Cranes, ſo that a mā can not tell what it is, that they would ſaye, and no more do they wot what it is them ſelues: but that by thys crafte they couet the fylthynes of their doctrine. For their prīciples ar to cōfoūd al differēces betwene good & yl, & to mingle god ſo wt the deuil that it ſhold not be diſcerned betwen the one and the other, and ſo to make mē not onely wyth oute all feelynge in theyr conſciences before God: but alſo wythoute ſhame before the worlde. Nowe ſe you wherefore they dryue them ſelues into ſuch caues of obſcure and doubtfull wordes, to the ende that their villany ſhould not be perceyued, leſt we ſhoulde haue them in horror and excecration. As in dede oure nature repugneth agaynſte ſuche monſterouſe thynges as they brynge forthe. So nowe to wryte in a ſūme againſt the errours of the Anabaptiſtes, the ſhorteſte and moſt expediente way is to kepe this diuiſiō: and to gather a parte in one treatyſe the errours of them whyche be not altogyther ſo mad and deſperate: and in an other treatiſe to diſcouer the venemouſe malyce of thoſe wycked, whiche vnder the colour of ſpiritualitie, woulde make menne lyke vnto bruite beaſtes. Nowe is it verye true, that thoſe whyche be of the fyrſte ſorte, do not ſo agre togither in opinions, that a man can eaſelye gather theyr errours togyther for to reproue them by any certayne order, But bycauſe the pryncipall doctours, and as it were the Patriarkes of the whole Sinagoge, after they had well ranged aboute, haue made a fynall concluſion, wherein they comprehende the ſome of al that whych they do holde againſt vs, and the Papiſtes in ſeuen Articles: vnto whyche al Anabaptiſtes communely cleaue: in ſo muche that they haue founde the meanes to cauſe thys fayre reſolution to be imprynted, and haue togyther agreed to ſowe theyr poyſon by it all abrode: and ſo to infecte the pore people: I wyl be contented for thys tyme, and I thinke alſo that it ſhal ſuffyce, to declare the falſeheade contayned in the moſt parte of theſe ſeuen Articles: to the intente that they do not complayne and ſaye that I laye that to the charge of theym all, whych is done but of ſome particulars, & ſo vniuſtly defame the whole ſecte, Thys once done, if I maye haue at any time leaſure, I wil write ſome other litle treatiſe, agaīſt the other ſeconde ſorte, of whyche I ſpake before, that is the Libertines, But as I haue ſayde, it ſhall be ſufficiente for thys tyme, to declare vnto all louers of the trueth, that, that thynge whyche theſe poore people with one common accorde holde for a foundatiō inuincible, of theyr fayth, is a deadly abuſiō, of the which we muſt beware, as we would be of the peſtelence.

I ſpeke to al thē which deſire to be obediēt vnto the truth For ther be ſome of this vngratiouſe ſecte, and chyefelye thoſe whyche do counterfayte the doctoures: the whyche beynge occupied wyth pryde and preſumption, ſe nothynge of thoſe thynges whyche is ſayde vnto them, or rather thorowe obſtinate and deliberate malyce ſhutte theyr eyes, bycauſe they wyll not ſe the lyghte, when it is ſo euidently offred to thē. In ſo much yt it is as vnprofitable a laboure, as to beate the water when you woulde haue it ſtyl, to procede by reaſōs with thē, to bring them to the ryght waye, ſaue that thys profite wyl come therof, that they whyche be good ſhal know the deſperate impudency, and ſo wythdraw them ſelues, & ffye from them, as frō poyſon.

Nowe bycauſe there is no fayrer coloure to ſeduce the chriſtians whych haue a zele to folowe God, then to pretend his holy word, therefore the Anabaptiſtes agaynſte whome we nowe wryte, haue alwayes that preface in theyr mouthe. And truly when it is ſayed, that it is God whych ſpeaketh: al creatures ought to be moued, for the reuerence of hys name, in humilitie to here what is ſayed. When we perceiue that is the word of God in dede, which is ſette before vs: there is no more queſtion to replye, or once to open oure mouthes to diſpute agaynſte it. We do not ſaye as the papiſtes do, that we muſt forſake the ſcriptures of God, and ſtaye oure ſelues in the authoritie of men. For we hold that euaſion, for an execrable blaſphemy. But we wyll that whyche appeareth to come frome God, & leaneth to his word, be receiued to vs wyth al humilitie, wtout any controuerſitie or difficultie. And more ouer we thinke that none other doctrine ſhuld be receiued for certain & true, but ſuch as cometh out of ye foū taine of al trueth. Therfore be they Anabaptiſtes, or other, whiche ſay vnto vs, that that thing whiche they bringe vnto vs, they haue receyued of God, and taken it of his mouth: that is to ſaye, that they haue it oute of the bleſſed ſcripture: lette vs geue this glorye to God, modeſteouſlye to vnderſtande and herken whether it ſo be or not. But as it is our duty to herken vnto theſe thinges which are ſaid, vnto ſuch time as we do know what it is: ſo ought we to haue thys prudence to decerne betwene the trueth and lyinge: and to iudge whether it be ſo, or otherwiſe, whyche is alledged oute of the word of God. For it is commaunded vs to proue the ſpirits, and to know whether they be of God or no. And trulye we ſe how neceſſarie this is for vs: ſeyng the deuil him ſelfe was armed with the word of god, and made a weapon thereof to aſſaulte our Lord Ieſus. And we haue experience, that daylye he vſeth thys practiſe, by hys inſtrumentes, to deprau • the truthe, to leade pore ſoules vnto perdition.

Towchinge theſe pore phantaſticals, which ſo myghtely vaunte them ſelues to haue the worde of God for theym, the dede ſheweth howe it is. It is longe ſence we haue continually traueiled, that thys holy word might be ſet vp: & to bryng thys to paſſe we ſuſtaine a fight againſt al the world. They, what declaratiō haue thei made, or wherin haue they holpē this. But rather cōtrariwiſe, thei haue hyndered and diſturbed vs. In ſuche wyſe that it can not be ſaid wherin they haue profited, withoute it be that they haue gathered vp that worde, as faſte as it was aduanſed by vs. More ouer in certaine pryncipal pointes of our chriſten fayeth, they accorde verye well wyth the Papiſtes, holdynge opiniōs directly repugnaunte to all the holye ſcripture. As of fre wyl, of predeſtination, and of the cauſe of our ſaluation. It is therefore a falſe abuſe, which thei vſe vnder that colour to make the ſimple beleue, that they wyll be whollye gouerned by the ſcriptures, for as muche as they do holde nothyng therof, but folowe onelye the phantaſies of theyr owne braine. Let vs come nowe vnto the fyrſt Article of the ſeuen whyche are contayned in thys fayre forked reſolution, whyche they hold for a reuelation diſcēded from heauen.

¶ The fyrſte Article of Baptiſme.

BAptiſme ought to be geuē vnto ſuch as be taught vnto penaunce, and do beleue that theyr ſynnes be taken awaye by Ieſus Chriſte, and wyll walke in hys reſurrection. Therefore it ought to be miniſtred vnto ſuch as aſke for it theym ſelues, and not vnto Infantes, as hitherto hathe bene vſed in the Popes kyngedome.

☞ The confutacion.

¶ That is theyr ſayinge. But fyrſte I Aunſwere, that the Baptiſinge of yong chyldren is not a thynge newlye brought vp, neyther a thynge whyche toke hys begynnyng in the Papaſie. For I ſay that it hath bene a holy ordinaunce kepte alwayes in the Chriſtian churche. And that thys is true, there is no doctour ſo auncient, whyche doeth not confeſſe, that it hathe bene alwayes vſed frō the tyme of the Apoſtles. I thought it good to ſaye thys much by the waye, and for none other cauſe, but to infourme the ſimple, that it is an impudent ſclaunder of theſe phantaſticall men, whiche woulde make men beleue that this auncient obſeruation is a ſuperſtion newlye forged: and that is come from the pope: wher as in dede the whole church vſed it before there was any Pope, or that anye man hearde ſpeake of the pope. Beſides this I wyll not that the auntientie thereof ſhal helpe vs any thynge to the probation therof excepte it be tounde grounded in the worde of God. I know that as the cuſtome of men geueth not authoritie vnto the ſacramentes: euen ſo to vſe thē well, we ought not to take our rule accordyng to the ſame. Let vs come then vnto the true rule of God whyche we haue ſpokē of: that is to ſay, vnto his worde whych onely here ought to take place. Their intente is, that baptiſme ſhoulde not be communicate but to hym that aſketh it, makyng profeſſion of fayeth and repentaunce. And therfore the baptiſme of little chyldren is an inuention of man againſte the word of god.

To proue thys, they aledge the place oute of S. Mathewe, where oure ſauiour Ieſus Chriſte ſayeth vnto hys Apoſtles. Go, and teache all people, baptiſynge thē in the name of the father, & of the ſonne, and of the holye goſt: vnto whiche, they do adde this ſentence out of the .xvi. chap. of. S. Marke. He that ſhal beleue and ſhall be baptiſed, ſhall be ſaued. Thys is, as they thynke, an inuincible fundation. To thys I anſwere, that in theſe places there is nothynge ſpoken of Baptiſme, but inſidentlye. For it is put there as an acceſſarie of the preaching of the Goſpel. Our lord Ieſus ſent his Apoſtles to preach and inſtruct the world, & added baptiſme for a cōfirmatiō of their doctrine. Therefore is it to be noted, that for thys cauſe ye doctrine ought to go before this ſacrament, which is added vnto it, as the ſeale thereof. In thys thing we agre. But you muſte know howe.

And this thinge is it whiche abuſeth theſe pore phantaſticals, that they do not cōſider the men. For whē there is a mā which is an eſtraūger frō the chriſtē church: as a Turke, a Iewe, or any other heythē mā: for to make hym a chriſtian, it is wythoute queſtion that we ought not to begynne wyth hym fyrſt by baptiſme, but before he be baptiſed, he muſte be inſtructed. And ſuch was the vſage of the aunciēt church. For they which were cōuerted vnto Chriſt, had for a certain time, their predication apart, whiche was called Catechiſme. And afterward, hauing teſtimony of their faith & repētaunce, they were baptiſed. Reaſon would it thus. For ſeing that mā is not onelye introduced by baptiſme into the cōmunion of the churche, but alſo hath there his atteſtation ſealed, that god doth knowledge him for one of his children: there is no doubte but that the doctrine ought to go before: by which the man ought to be taught to conuert him felfe to god with faith & repentaūce. We ſe yt god did ſo wt Abrahā when he was circumciſed. For before he dyd inſtitute that ſigne for h • m, he receyued him into his couenaunt, & inſtructed him in his word.

And we muſte alſo note this, that when a man is receyued of god into the company of the fayethful: the promiſe of ſaluatiō which is made to hym: is not onely for hys perſon, but alſo for hys chyldren. For it is ſaied vnto hym. I am thy God, and the God of thy chyldren after the. So nowe a man whyche from hys infancy, was not receiued into the couenaunte of God, is as a ſtraunger frome the church, vnto ſuch tyme as by the doctrine of ſaluation he be broughte vnto fayeth and repentaunce. But than hys ſeede is made by and by of the howſhoulde of the church. And for thys cauſe are the little children of faythful men, baptiſed in the vertue of thys conuenaunte which is made wyth their fathers in their name and to their profite. Here you ſe wher the Anabaptiſtes are diſceyued. That the doctrine ought to procede the ſacrament, we do not reſiſte. But the hole matter is as we haue ſayed, to conſider how, and by what men. For whan the queſtion is, of a man in age to be baptiſed, which was before no chriſtiā: before he be chriſtened, he muſt be taught thoſe thynges whyche be figured by baptiſme. But as touchyng hys chyldrē, they ſhalbe baptiſed vpon the doctrine whyche he hath receyued: whyche doeth contayne that God ſhalbe a ſauioure not onely of his perſon but alſo of hys children. To make it ſomewhat playne to the vnderſtandynge: whan a man whyche was a ſtraunger to the companye of the fayethfull, is conuerted vnto God, the doctrine vpon whyche he is baptiſed is ſette forth vnto hym: and therefore it is neceſſarye that he vnderſtand it, and comprehende it, before he be receyued vnto the ſacramente. The doctrine vpon whyche the yonge children of chriſten men be bapiiſed is not ſetforth to them, but to their parentes, and to the whole churche: and therfore it is not requiſite that they vnderſtande it, before they do receyue the ſygne.

☞ Therefore whan men make thys argumente: oure Lorde comaunded hys Apoſtles to preach before they baptiſed: and hath ſayd, yt he which ſhal beleue & ſhalbe baptiſed, ſhal be ſaued: and therefore it foloweth: that none ought to be admited to the ſacrament of baptiſme, but he that all redie beleueth. This is a noughtie concluſion. For it is verye notable, that oure Lorde in thoſe places ſpeketh not, but of them whiche are of age mete to be taughte, and whiche were not before of the chriſten churche. If we take not hede vnto ſuche circūſtaunces; we ſhal confounde many places in ſcriptures, and ſhall be confuſed when we do expound them. It is ſayed that he whyche dothe not laboure, ſhall not eate, and yet there is no man ſo cruell as to condemne lyttle infantes to dye for hunger. For euerye man ſeeth clearlye, that the Apoſtles putte not them in this order, but ſpeake onely of ſuche as be ſtronge, and be able. Seynge then, that oure Lorde in theſe places, doeth make ſpeciall mention of thoſe which are apte to be taughte, and whyche were not before of hys diſciples, it is a deprauation, and peruertynge of ſcripture, to applye theſe places vnto the yonge chyldren of chriſtian mē which, haue not ye capaciti to vnderſtād, and be already cōprehended within the couenaunt of god, made vnto theyr fathers, that they ſhould be of the houſhold of the church.

Theſe phantaſticall men, aledge yet further for them, the vſe and practiſe of the Apoſtles. It is written in the ſecōd of the Actes, that the foure thouſand men of Hieruſalem, after that they had heard ſaint Peter preach beyng touched in theyr hertes, dyd axe counſell what they oughte to do: and that ſaynte Peter anſwered them: repēt you, and beleue the Goſpell. Furthermore, when the Eunuchus required to be baptiſed. Phyllype anſwered hym, that he myght be baptiſed if ſo be that he beleued wyth hys whole herte. And out of thys they conclude that the Apoſtles required that men ſhoulde haue fayeth and repentaunce, before they were baptiſed. I graunte it to be true of ſuche men whyche muſte be receyued a newe into the communiō of the Chriſtian churche: but touchyng thoſe chyldren whiche are of the church before they iſſue out of theyr mother bealies, I ſay there is an other reaſon. For theyr fathers & auncetoures receyued the promiſe, vpon whyche their Baptiſme is founded. It was therefore neceſſarie, that the inhabitaūtes of Hieruſalem, which were out of the chriſtian church, and whych conſented vnto the death of oure Lorde, ſhoulde haue true repentaunce, before they ſhoulde haue teſtimonie thorow baptiſme, that the Lorde Ieſus did accept them into the numbre of hys faithfull. It was neceſſarie that the Eunuchus ſhould come vnto the flocke of Chriſte by true fayeth, before he ſhoulde receyue the ſygne therof. But ſeynge thys promiſe is made vnto all fayethful mē: I am the God of thy ofſprynge: the children whyche deſcende of them▪ haue an other priueledge: whyche is, that God doeth knoweledge theym for hys, for their fathers ſakes. And leſte it ſhoulde appere, that I do fayne this as a dreame, out of myne owne heade: you maye ſee that God hath ſhowed the enſample in Iſaac. It is true as we haue ſayd that Abraham was inſtructed in ye doctrine, of fayth and of repentaunce, before he receiued the ſygne of Circumſicion. But after that God had receiued hym into hys church, he ordeyned that hys ofſprynge ſhoulde bee partakers of that benefit. And ſo Iſaac and all his other ſucceſſours were Circumciſed in their infancie. So nowe we haue God for oure authoure of this difference: vppon the whiche dependeth all the difficultie of thys queſtion.

☞ But becauſe they wyll not admyt thys ſimilitude whyche we brynge, betwene Circumſicion and Baptyſme, it ſhalbe expedient to ſhowe, before we go anye further, that it is one thyng. When we ſpeake of a Sacrament, we muſt conſider that the whole ſubſtaunce and propertie, oughte to be vnderſtande of the doctrine, whereof the Sacrament is a confirmation. Let vs then marke this, that the doctryne is as the principall: and the Sacrament is as acceſſarie. Nowe let vs make compariſon of Baptyſme with Circumſicion. ☞ Baptiſme importeth pernaunce, or renewynge of lyfe: wyth promeſſe of the forgeuenes of our ſynnes.

Cyrcumſicion doth importe aſmuche and neyther more nor leſſe. That thys is trewe, towching repentaunce, it is euydēt as wel in the bokes of Moyſes as in the Prophetes, wher it is ſpoken of the circumciſion of oure hertes. For that is that thynge, whiche the newe teſtamente calleth mortification of the olde man. In ſumma, ſpirituall circumciſion is as muche to ſaye as, repentaunce. And for the ſeconde parte, whyche is the promes of forgeuenes of ſynnes, we canne haue no clearer probacion than thys ſentence of. S. Paulle, where he ſayeth, that circumciſion was geuen to Abraham for a confirmacion, of the ryghtwyſnes, which he frely obtayned of God, thorowe fayeth. If nowe, men make thys argumente: that it is agaynſte reaſon, that lyttel children, whiche haue neyther fayth nor repentaunce, ſhould be baptiſed, for as muche as baptyme is a ſacrament of regeneration and ſpiritual waſhinge whyche we haue in Ieſus Chriſte: I anſwere that the lyke maye be ſayde of circumciſion. And yet God commaunded that the younge infantes ſhoulde be circumciſed. And therefore it is as muche as to reaſon agaynſte God: whan we ſaye that it is agaynſte reaſon, that a ſacramente whyche is a teſtimony of repentaunce, and ſaluacion, ſhoulde be communicate vnto younge children. What ſhall we ſaye then? Truelye, if we counte that good, which God hath done: we haue a leſſon, that it is not nedfull that the veritye whyche is ſignified by the ſacramente, ſhoulde alwayes precede, but that it ſuffiſeth otherwhyle, that it folow, at the leſte in parte: for the renouacion of lyfe, was well ſignified by circumciſion: and ſo was lykewiſe the iuſtice whyche we obtaine by fayeth. Neyther repentaunce nor fayeth, was in the yong infantes: and yet were they not for fault therof, excluded from circumciſion, whyche is the ſigne of the ſame. Nowe you ſe then, that the ſygne goth before the veritie of that ſygne. And if that thys were ſometyme lawfull, and conformable to reaſon, howe commeth it nowe to paſſe that it ſhoulde be repugnaunte vnto the ſame. But here maye it be replied, that it is not inough to alledge that ſuche a thynge was done, excepte we can ſhewe that we oughte ſo to do nowe. I graunte that true: neyther would I that the baptiſme of little chyldren ſhould be receyued as good, excepte I canne proue that Goddes wyll is that ſo it ſhoulde be, but in the meane while let vs holde faſte this thing whyche I haue alreadye proued: whyche is, that it is as much, as to reaſon agaynſt god, when we wyll alwayes haue, that the veriritie ſhould precede the ſigne. Touching the reſt, we muſt proue that it is according with the worde of God, that we do baptiſe lyttle chyldren, whyche thynge ſhall be eaſye to all mens vnderſtandynge, wythoute longe proceſſe to declare the ſame: if we do knowe the grace and mercy whyche oure Lorde Ieſus hath done vnto vs at hys commynge. Afore that, God promiſed vnto the Iewes that the woulde be the God of their chyldren: and in wytnes therof he ſealed them wyth the Sacrament of hys couenaunt. Nowe as ſayeth ſaynt Paul, the Lorde Ieſus is come, for to ratifie hys promiſes made vnto the Iewes, and to ſhedde furthe into all the worlde the mercye of God. Yea, as it is euident in another texte, he hath broken downe the walle whych ſtode betwene bothe, to ſeperate the one from the other: and this hath he doone, that there ſhoulde bee no more difference betwene them: but that we al together, ſhoulde haue one maner of priuiledge, to be the chyldren of God. Wherefore, whoſoeuer wyll make the grace of God leſſe towardes vs & our chyldren, than it was towardes the people of the Iewes, doth great iniury vnto our ſauiour Ieſus Chriſt, and blaſphemeth him. But ſome wyl ſay, yt the grace of God is not made leſſe towardes vs, in that our chyldren are not receyued to Baptiſme: ſo that we denye not, that God hath ſhewed vnto them lyke mercy, as vnto the chyldren of ye Iewes I anſwer, yeſſe. For we muſt eſteme ye grace of God, pryncipally by the declaratiō which he hath made vnto vs, aſwell by hys worde as by his ſacramentes. Seynge nowe, that Baptiſme at this daye, is ordayned to ſeale in our bodies the promes of ſaluation: as of olde tyme Circumſicion was vnto the people of the Iewes: we ſhoulde take from the Chriſtiās a ſynguler conſolation, if we take from their chyldren that confirmation, the whych the faythful haue alwayes had: that is, a viſible ſygne, by whych our Lord declareth vnto theym, that he accepteth their chyldren into the communion of his Church. ¶ I knowe the cauillation which the Anabaptiſtes make in this place, takyng ye name of chyldren allegoricallie, to ſignifie theym which are childrē in maliſſe, and not in age. And therfore do mocke vs, bicauſe we are ſo ſymple to vnderſtande this after the lettre. But what ſubtiltie is this I praye you, to ouerwhelme thoſe playne and cleare promiſes: where it is ſaide, that God ſheddeth out hys mercy vpon the ſeede of the faythful after their death? And on the other ſyde, what better and more certayne expoſition of thys thynge can we haue, than the holy gooſt? the whych by his apoſtles hath interpreted that which he had ſhowed before by his prophetes. Nowe ſaynt Peter dooth teſtifye vnto the Iewes, that they are chyldren of the promiſſes: that is to ſaye, heyres: foraſmuche as they become of Abrahams ſtocke. And ſaynt Paul, though of a deliberat purpoſe he fighteth agaynſt the foolyſhe preſumption of the Iewes, whych they had in their carnall parentage: yet dooth he not denye, but that the ſtocke of Abraham is ſpecially ſanctified, bycauſe and throughe the vertue of the couenaunt whyche GOD had made wyth hym. It is verie trewe, that whan the chyldren of the faythfull, ſhall come vnto the age of diſcretion, they maye alienate them ſelues from GOD, and adinchillate the vertue of Baptiſme. Yet maye we not therefore ſaye, that our Lorde hath not choſen theym, and ſeperated theym from other, for to preſent vnto them hys ſaluation.

Otherwiſe it ſhoulde be in vayne, that ſaint Paule ſayeth. That a chylde hauynge father or mother fayethfull is ſanctified whyche ſhould be vncleane, if he were begotten and diſcended of infidels. Seynge nowe that the holye goſte, authore and fountayne of all ſanctification, doth teſtifie that the child • en of chriſten mē are holy, may we exclude them from ſo great a benefite? Now if in them be the verity of baptiſme, howe can we depryue them of the ſygne, whyche is leſſe & inferiour.

But they reply, that the cuſtome and practyſe of the Apoſtles is contrarie. For it is ſayed that Paule and Silas preached the worde of the Lorde, vnto the gealer, or keper of the pryſon, and to hys houſholde, before that they baptyſed them. I haue already geuen ſolution vnto this, whē I ſhewed howe that to a man whyche is a ſtraunger frome the church, the doctrine ought to precede the ſacrament: but after that God hath receiued hym into the communion of hys fayethfull the promiſe of lyfe is made vnto hym as wel for hys chyldren, as for hym ſelfe.

But they thynke, in the .xix. of the Actes, to fynde in theyr fauoure a more expreſſe ſcripture: where it is ſayd, that. S. Paule, hauing founde certayne diſciples, whyche had not yet receyued the holye Gooſte, dyd Baptiſe them anewe. Nowe is it very certayne that ſaint Luke, in that place, ſpeaketh of the viſible graces of the holye Gooſte. For other wyſe: that whych he ſayth could not ſtand togither: that is, that theſe of whome he ſpake, whyche were Iewes, dyd anſwere that they knewe not whether the holy Goſte were geuen. Nowe they could not be ignoraunt that God doeth ſanctifie hys ſeruauntes by hys ſpirite: ſeynge that ther is ſo often made mē tion therof in the prophetes. But they knew not whether theſe graces wherof. S. Paule ſpake, were geuen vnto the chriſtian church. Nowe ſeynge they be called diſciples, they are not ſo ignoraunte, that they ſhoulde not at all knowe God and Ieſus Chriſte: as it were a ſimple chriſtian of the commune people: but they lacked thys thynge, that they had not receyued the viſible graces, whyche God then ſhedde forth vpon his ſeruauntes.

Theſe ſame were conferred vnto theym by the impoſition of ſaynte Paules handes. For it is no newe thynge, that the name of baptiſme ſhoulde be taken in ſuche ſignificacion: as we haue an example, where it is ſayed, that the Apoſtles called to remēbraūce the wordes of our Sauioure, that Iohn dyd baptyſe in water: but that he, would baptyſe wyth the ſpirit. It is alſo an accuſtomed vſe of the ſcripture, to expound one word or ſentence by an other. It is ſayed then that ſaint Paul did baptiſe thē in the name of Chriſt, and then to expound what is ment therby, it is added: that he put his hands on them▪ and that the holy Goſte diſcended on them. It is thē but one only thing expreſſed tws waies, accordynge vnto the vſe of the ſcripture, as w • ••• e ſayed.

Notwythſtandinge let vs graunt them their aſkynge to ſe what they wyll or can inferre vpon it. Truelye they can ſaye none other thynge, but that ſaynct Paule baptiſed theſe diſciples, becauſe of their ignoraunce. Nowe if baptime ought to be reiterat for this cauſe, whye war not the Apoſtles rebaptiſed which three yeres after their baptyme, had ſo many errours, and folyſhe opinions, as to thyncke that the kyngedome of Ieſus Chriſte was earthlye, and vnderſtode nothynge touchyng his death and paſſion, and manye other ſuch lyke? Truely ſuche rudnes woulde well haue required a ſeconde baptyme, if an ignorante mā ought to be rebaptyſed. And as touchyng vs, we had nede alwayes to haue a lake or riuer at our backes, if it ſhould be nedeful for vs to be rebaptiſed as often as oure lord doth pourge vs of any errour that was in vs. On the other ſyde, it is ſayed, that Sainct Paule dyd baptiſe thoſe men, of whome we nowe ſpeake, before he layed hys handes on them Whiche were a verye ſhreude order, if that thynge be true, whiche theſe poore phantaſticalles do ſaye. For accordyng to their phantaſie, the holye Goſt oughte fyrſte to be geuen to hys diſciples: and than conſequentlye the ſigne. But what nede is it to diſpute more herof, ſeynge we haue the thynge ſo clere? ¶ Be ſydes this, they haue nothynge to ſay agaynſt the baptim of infantes, but yt their is no wher any mētion made yt the Apoſtles did vſe it. To this I anſwere, yt no more do we rede in anye place, that they did at anye tyme myniſter the ſuper of our lorde vnto any woman. Why than do they make greater difficultie of the one, thā of the other? They dare not ſay ye women be not met to receiue the ſupper of our lord. And yet we rede not, that at anye time, the Apoſtles dyd myniſter it vnto women. Wher nowe, ſhall we take certitude, of this matter? That ſhal we do in conſidering the inſtitution, the nature, and ſubſtaunce of the ſacramente. For in ſo doynge, we ſhall ſe that it is as conuenient for them as for men. Nowe haue we ſhewed the lyke of baptyme: that is, that it is conueniente and doeth apertayne vnto younge childrene: for as muche as our Lorde taketh them into the felouſhyp of hys churche. What do we axe more? It is ſuperfluous to inquiere of the cuſtome, wher the ryght is verye manyfeſt & cleare. I meane in thys matter: wherein onely the pleaſure of God oughte to ſuffice vs. And as touchynge this poynte, I truſte to God, yt I haue fullye ſatiſfyed al ſuche as wyl walke in the truth. Howe be it if anye requier a more ample declaracion, let him loke what I haue intreted her of, in the chriſten Inſtitution: wher al the argumentes aboueſayed are handeled more at large.

¶ The ſecond Article of excommunicacion and contayneth three other artiles.

THe vſe of excomunicaciō oughte to be among all thoſe, which haue profeſſed thē ſelues Chriſtians, beyng baptiſed, & yet ye not wtſtandyng, thorow frayltie, and not of deliberat purpoſes, do fal into ſome faults. Theſe ought to be exhorted and warned twyſe ſecretlye: at the thirde tyme openly baniſhed before al the congregacion to the end that we, with one zele, might breake together the bred, and drincke the cup.

☞ Confutacion

☞ We denye not, but that the excommunicacion is a good and holye policye: and not onelye profitable: but alſo neceſſarye in the churche. Moreouer, that whiche this ingrate people do knowe of thys matter, they learned of vs: and by their ingnoraunce or preſumption they haue corrupted the doctrine, whiche we on oure behalfe do purelye teache. But brieffely to voyde thys article: I wyl declare where in we agre: and wherein they dyffer •• om vs. As I haue alredye ſayed, we on our behalfe do conſtauntly teache, that excomm • nication oughte to be in vſe, accordynge as it was inſtituted by Ieſus Chriſte: and we affyrme that it is a neceſſarie meane to conſerue the churche. Furthermore, as much as in vs is, we do conſtauntlye procure and ſolicitate, that it may be reſtored and practiſed as it ought to be: declaryng that it is a great faulte, & vyce to be reproued, whē it is not ſo done. In this thing thē, the Anabaptiſtes do not differ frō vs, it we did cōdēne excōmunicatiō or woulde make mē beleue, yt it were a thing ſuperfluouſe & vnprofitable: or that we were of that mynd, yt we wold it ſhould haue no place in the church: thē might thei haue an occaſiō to murmure againſte vs. But in this thing we agree well. Herein nowe lyeth the ſtryfe: that they thynke that in euery place, wher thys policie is not in his eſtate, or that it be not duely exerciſed, there is no church: & that it is not lawefull for a chriſtian manne there to receyue the ſupper. Therfore do they ſeperate them ſelues from thoſe churches, in the whiche, the doctryne of God is purelye preached, takyng thys coloure, that they wil not be partakers of that polution, whiche is done there: bycauſe thoſe whych haue deſerued, are not baniſhed.

We on the otherſyde do confeſſe, that it is an imperfection, & ſhreude ſpote in the churche, when thys order is not there. Neuertheles we do not therefore repute it for no churche, and forſake the communion of the ſame: and we, ſaye that it is not lawefull for a pryuate man to ſeperate hym ſelfe from it

☞ Nowe becauſe it is not ſufficient to ſay let vs ſe whether we can haue a good approbation of oure doctryne out of the ſcripture. For I do gladlye ſubiecte my ſelfe to thys cōdicion, that nothynge be beleued of that I ſhal ſay, excepte it haue the teſtimonye of the ſcripture. Nowe the fyrſte queſtion is, whether that companye, whych hath not ſuche an vſe of excommunication, as the Lorde Ieſus ordeyned, oughte to be taken for a Chriſten churche? Truelye thys defaute was at Corinthe, that ſame tyme that Sayncte Paulle wrote vnto them, as he declareth and complaineth ther of.

¶ Thys notwythſtandynge, he gyueth them this honoure, that he calleth their congregacion, the chriſten churche. Ther was among them dyuers ſectes and parttakynges: ambicion and avarice, raygned a monge manye of them. They wente ſo to lawe, as one woulde eate another. An offence, whyche among heathen men was execrable, was not onely tollerate amonge them: but in maner approuyd. And beſydes ſuche a corruption in maners, there were alſo manye faultes in doctryne. Not wythſtandynge all thys, ſayncte Paulle ſpekyng not of hym ſelfe, but as the mouthe and organe of the holye Goſte, intituleth hys Epyſtle vnto the Chriſten churche whiche is at Corinthe. Who is that nowe amonge vs whyche wyll take vpon hym, to be more ſencere in iudgemente, than god? who ſoeuer dare do it, ſhall ſhewe hys foliſhe boldenes: but he ſhall chaunge nothynge of that whiche God hath onſe pronounced. What ſhall we ſay of the Galathiens? We knowe the confuſion and diſorder whiche was amonge them. But that notwythſtandyng Sayncte Paule knoweledgeth a church to be ther. We muſte erneſtely indeuoure our ſelues, to come vnto that perfection, whiche ought to be in the bodye of Chriſte. Yet maye we not loke for any other ſtate or condition in the churche, than that, which hath be ſhewed vnto vs, by the infallible verity. Let vs not than abuſe our ſelues to imagin a, perfect church in this world ſeing yt our lord Ieſus hath ſhewed vnto vs: yt ſhe ſhalbe leke vnto a floore where on men threſh, in whiche the good corne is ſo myngled wyth the chaffe, that manye tymes it apereth not. Alſo that ſhe ſhalbe lyke vnto a net, wherin dyuers ſortes of fyſhes are gathered together. Theſe ſimilitudes do teche vs, that though we ought to deſier an excellent purenes in the church: and alſo do our indeuour yt ſo it maye be: yet ſhall we neuer ſe it ſo pure, but that there ſhall be manye filthyneſſes ther in.

☞ For where it is ſayde that the Lorde Ieſus hath ſhedde hys bloud to clenſe her, that ſhe ſhould be wythout wrinkle or ſpote: doth not ſygnifye that in thys worlde ſhe ſhalbe cleane from all ſpottes. But rather ſhe beleueth and goeth forwarde in good worckes daye by day, ſtretchynge hyr ſelfe fourth vnto that ende, vnto whych ſhe ſhal not attayne in thys worlde.

Furthermore, the church is ſpotted wyth vices, two waies. For ther is no membre of the ſame, ſo pure nor ſo perfite, whyche is not alwayes compaſſed & inuironed wyth many imperfections. Therefore all faythfull men, as longe as they be conuerſaunte in thys worlde, haue alwayes ſome vncleannes remaynynge in theyr fleſhe: as all holye ſcripture doeth teſtifye: and principally. S. Paul in the ſeuenth to the Romayns. Touchinge thys fourme of vncleannes, though we had a church in the beſt gouernaunce that might be in thys world: yet could we neuer auoide thys, that we ſhould not haue nede to be waſhed dayly by oure Lorde, in forgeuynge vs our ſynnes thorow hys mercye. The ſeconde maner or waye whereby the churche is ſpotted, is by the wycked hypocrites whyche are alwayes amonge the ſtocke of the good, to infect ye hole cōpany wt their fylthines. Sū time ther be contēpners, of diſſolute & ſlaunderous lyfe, whych though they kepe in, theyr wyckednes for fear of rebuke before mē: yet in ye meane while they declare that they haue neyther feare nor reuerēce of God. This polution ought to be taken awaye by the diſcipline of excommunication: and to trauel diligentlye therin, that it maye be done in dede But there be many churches, whyche do not theyr indeuour to caſte out ſuche filthines. Other ther be, whiche do take greate paine and diligence, and yet do not come to ſuche perfection, but that ther do remaine alwaies a greate numbre of wyked men vnpuniſhed, and that bycauſe the malice of hypocrites is ſo hyd, or at the leaſte wiſe not ſo diſcouered: that ſentence maye be geuen againſte it.

Let vs for a concluſion take thys to be true, whyche our Lorde hath ſayed, that we muſte vnto the ende of the worlde ſuffer many euil herbes: leaſte whyle we go aboute to plucke them al vp, we deſtroye the good corne with al. What wyll we haue more? Our Lord to proue his, hath made his churche ſubiecte to thys miſerye, that ſhe ſhal be alwayes, myngled wyth good and euyll. We muſte therefore be content therwyth.

And to ſaye trouth, we haue good occaſion ſo to do. For we ought to beare thys honoure vnto the holy worde of God and hys Sacramentes: that where ſo euer we ſe thys worde preached, and that accordynge vnto the rule whych is geuen vnto vs, god is ther purely honoured wythout ſuperſtition: and the ſacramentes there miniſtred, we ought to conclude wythoute anye doubte that there is the churche. What ſhoulde it elſe be? Shall the wyckednes of hypocrites, or of the contempners of God abolyſhe the dignitie and vertue of the worde of God and his Sacramentes? Now I confeſſe that the diſcipline is alſo of the ſubſtaunce of the churche: and that it ought to be eſtabliſhed in good ordre. And when good policie or order wanteth in any place: as if excommunication be not in vſe, that then the true fourme of the churche is diſfigured. Yet may we not therfore ſaye, that ſhe is wholy diſtroyed, and no building there, ſeynge that ſhe retayneth that doctrine vpon whyche the churche is founded.

I ſaye further, that if we ſhoulde hade none other conſiderations, then to eſteme the churche by the men and theyr maners: we ſhoulde many tymes be deceyued, and caſt oute ſome company, not eſtemynge them for the church, bycauſe of theyr imperfection: whyche notwythſtandynge be in verye dede the churche. For it myght ſo come to paſſe, that we ſhold do iniury to manye good & holy perſonages, whiche amonge the wycked be vnknowen & hid, as the good corne vnder the chaffe. Furthermore we ought to think that ther be many whych are oppreſſed wyth vices, and yet do take greate diſpeaſure wyth theym ſelues for theim, and wyth true repentaunce do deſyre to wythdrawe theim ſelues from them, that they myght ſerue God more entierly. It is alſo a very rygoriouſe thynge to excōmunicate a manne for one faulte. On the other ſyde, our natureis ſo inclined vnto malignitie, that it ſuſpecteth, and geueth raſhe iudgmente, before the thynge be well and ryghtly knowen vnto vs. Therefore oughte we to take the greater hede leaſte we declyne into that parte. But as I haue ſayed, we ſhoulde do peruerſly, if we ſhould onely haue reſpect vnto men For the maieſtye of Gods worde, and of hys ſacramentes, ought to be in ſuch reputation among vs: that wher ſo euer we ſe them, we ſhoulde be certayne that there is the churche: notwythſtandyng the vices and ſpottes whyche be there communelye in the lyfe of the people. In ſomma, when the queſtion is which is the church: the iudgemente of god ought to be preferred before ours. Now the Anabaptiſtes wil not ſtay thē ſelues at Gods iudgemēte as we haue ſhewed.

The ſeconde queſtian vpon thys Article is, when the order of excōmunication, is not vſed in the church, or that it be not ther, practiſed as it ought to be: whyther for thys default, we oughte to ſeperate oure ſelues, and that it ſhoulde not be lawefull for vs ther to receyue the ſupper of the Lords? The Anabaptiſtes do ſaye, that wherſoeuer the wycked be not excluded, from the communion of the ſacramente, ther the chriſtē man is polluted if he do communicate. We cōtrary wyſe ſaye, that a chriſtē man oughte to to be verye ſory, when he ſeeth the holy ſupper polluted, thorowe the receiuinge of it, by wycked and vnworthi people: & ought as much as in him is, procure yt it ſhold not be ſo done. And alſo he knoweth, yt it is not for al yt, lawful for to wythdrawe hym ſelfe frome that communion, & exempt him ſelfe from the ſupper, but that he oughte ſtyll to perſeuer in the worſhyppynge of God wyth other, hearyng hys worde, and receyuynge the ſupper, ſo longe as he dwelleth in that place.

Let the Anabaptiſtes brynge forthe theyr Aucthor, to approue theyr ſayinge. As for vs, we ſaye nothynge but that whyche is approued by oure Sauioure Ieſus Chriſte, and all the Prophetes, and Apoſtles.

We ſe what vyces the Prophetes rebuked in the Iewes churche, or rather the abhominations, agaynſte whyche they cryed oute. And that was not vpon one eſtate: but they ſaye, from the rulers boeth ſpirituall and tē porall, vnto the common people, all was ſo corrupted, that ſkante was there one whole membre. Dyd they for all thys ceaſe to come and aſſēble with the people ſo peruerſe and wicked? to worſh • p God, to do ſacrifices, to heare the doctrine of the lawe? Dyd they builde an aultare or temple to theim ſelues, that they myghte haue a pure churche? If a faythfull manne be poluted in companiynge wyth the wicked when he praieth, and receiueth the doctrine, and Sacramentes of oure Lorde: then were all the Prophetes poluted, and he capitaynes to leade vs all into perdition thorowe theyr enſample. Lette vs come to our ſauioure Ieſus and hys Apoſtles. We knowe at the leaſte, what was the ſtate of Hieruſalem at hys tyme. Yet oure Lorde Ieſus woulde be circumciſed communelye wyth other people. Furthermore at the daye of purification, he was contēted to be borne to the temple, to be preſēted vnto God after the maner accuſtomed. If it be aledged that he was receiued bi the handes of a holy man that is to ſaye Simeon: I anſwere that all that was done there, was done in the name of the churche: whyche was fylled wyth many filthyneſſes and abhominations If anye do reply and ſaye, that he was a yonge child and therfore that it was not his propre fact: I anſwere that he was ſo a childe in the nature of man whyche he toke of vs: that there whilſe he was gouerned by hys diuine prouidence: by which he woulde neuer haue permitted hym ſelfe to be contaminate with any ſpotte, whyche were contrary to the purenes of the chyldren of God. But beyng a perfect man, preached, and that more is, he exerciſed hys office, and folowed thys trace vnto his death. If it be an offence to God to enter into a congregation (oute of whyche all the wicked be not excluded) to pray to God, and to make proteſtation of our fayth, what ſhal Chriſte ſaye, and what exemple hathe he geuen vs, in goynge vnto the remple of Hieruſalem with the ſcribes and Phariſeis, a people ſo wycked as they then were? I knowe wel that they wyl anſwere me here, that Ieſus Chriſte dyd not go into the temple, but for that intente he woulde rebuke the vyces whyche at that tyme were there committed: and not to participate with them in theyr ſacrifices, and other proteſtations of theyr faieth. That thys ſolution is falſe, it is eaſy to ſhew.Gala. iiii. It is not for nought that ſaint Paule ſayeth, that he was ſubiect vnto the lawe (I meane alwais Ieſus Chriſt) to win from the ſeruitud of ye ſame, al thoſe which were ſubiect vnto it. Now meaneth he expreſly the ceremonial lawe. Therfore when he came vnto the Temple, and chyeflye on the ſolemne feaſtes: thoughe he came thyther to haue the better occaſion to aduaunce the Goſpel, and to correct the naughti vices of the preachers: that notwythſtandynge, he ſhewed him ſelfe an obſeruer of the lawe, in doing thoſe thinges whyche were commaunded, as to come vnto the temple to worſhyppe, and to do ſacrifice. Thys thynge he confirmeth by hys own mouthe, ſpeakynge to the Samaritane. For, ſpeakyng in ye perſō of al the Iewes, he ſayeth thus. We knowe what we worſhyp. You know not what you worſhyp. For ſaluation is from the Iewes. Trulye he exemteth not hym ſelfe from the worſhyppyng of God, whyche ſtandeth alſo in the offerynge vp of ſacrifices▪ but putteth hym ſelfe amōg the reſt of the commons. The reaſon which he addeth, geueth yet a more ample confirmation of thys thynge. That is, that ſaluation is from the Iewes. For by theſe wordes he vnderſtandeth none other thynge: but that God dyd accepte the ſeruice whyche was done vnto hym at Ieruſalem, onelye for his couenaunte of ſaluation whyche he promiſed vnto that people. We ſe thē, that a man receyuyng the ſacramentes ordeyned by god wyth the wycked, doeth not defyle hym ſelfe by theyr companye, ſo be it that on hys behalfe, hys conſcience be cleane and pure.

After lyke ſorte haue al the Apoſtles done, folowynge the enſample of theyr maiſter. But leaſte we ſhoulde be to prolixe, let vs be content wyth the exemples of ſaynt Paule. I wyll not alledge howe that euerye where, where he came, he dyd not refrayne the Iewes Sinagoge, there to praye to God, and to treate the ſcriptures. Loke well, I wyll not aledge, that he was not ſcrupulous to preſēt hym ſ • lfe vnto the tēple, ther to worſhip god and to vſe the ceremonies lawfull & permitted, wyth other in common, though the prieſtes and Scribes whyche then were, were in a deſperate wickednes: Not that theſe thinges do not ſerue for our purpoſe, but becauſe we haue more manifeſte probations: & which be leſſe ſubiecte to falſe accuſation. That is, that he complayneth, that all they whyche oughte to be hys helpers: in ſtede of the honoure of Ieſus Chriſte, and the aduauncemente of hys church, ſought theyr owne priuate profitte.

And yet we reade not, that he dyd ſeparate hym ſelfe frome theyr companie, for feare to be polluted by theim. Alſo in reprouynge the enorme vices, whych were amonge the Corhinthyans, and Galathyans. He ſayeth not vnto them whych were pure and cleane, that they ſhould no more communicate wyth thē, vntyll all were well cleanſed: but is contented to exhorte them to correcte theſe faultes, whyche he reprehendeth, euerye man in hym ſelfe, wtout ſpeakyng of any ſuch ſeparatiō as theſe pore phātaſticals would introduce.

What neade haue we to diſpute of thys thynge? ſeynge that the ſame Apoſtle, in an other place, treatynge howe euerye manne to diſpoſe hym ſelfe to receyue dulye the holy ſupper, doeth not commaunde that euerye mā ſhoulde examine the faultes of hys neighbour. But he ſaieth thus. Let euery mā proue him ſelf, & thē let him eate of this breade and drīke of this cup. For he yt cometh thither vnworthely, he ſhal receyue his condēnaciō. In theſe wordes ther be .ii. Articles to be noted

The firſte is, that to eate vnworthylye the Lordes breade, is not to communicate wyth ſuch as be vnworthy: but it is, in not wel preparinge him ſelfe, in examininge whether he haue fayeth and repentaunce. The ſeconde is, that whan we ſhoulde receyue the ſupper, we oughte not to begin the examinacion of other: but euery mā ought to proue him ſelfe. And in dede, if we do conſider the thynge aryghte, they whiche haue ſo good leaſure to inquire of other men, moſte commonlye forget to thyncke of ther owne matter. Ther is a man yet a lyue, the whiche beyng infected wyth thys erroure, that he feared to receyue the ſupper wyth vs, becauſe of ſome mennes imperfections: dyd therefore depriue hym ſelf of the communion of the church. Al thys whyle he had two ſeruauntes in hys houſe, of a verye wycked & ſlavnderous life. I beynge aduertiſed ther of, declared thys thynge vnto hym, as farforth as he woulde here me at that tyme, ſaynge that he ought to indeuoure hym ſelf to pourge his own houſe of the which he had charge, if he thought to be defiled wyth the faultes of them whiche were not cōmitted vnto his gouernaūce. After thys, he perceyued his folye, and toke this as a chaſtiſment ſente of God, to mocke hys preſumption. And ſo he reconciled hym ſelfe as well vnto me, as vnto the churche, knowledgynge that the principall is, to thyncke of oure ſelues, and of oure howſhoulde: and after that, to haue reſpecte vnto other, not that we ſhould wythdrawe oure ſelues from the church in diſpite of them, whā they be not ſuch as they oughte to be but for to correcte, & reduce thē if we cā, or elſe to cauſe thē to be excluded: otherwiſe: to cōmend them vnto God, that it myght pleaſe hym to ſet an order in it. ☞ Here it maye be replied, that Sayncte Paulle in the ſame Epiſtle doeth ſharpelye reproue the Corinthians, becauſe that in their congregacion, vyces were not puniſhed by excommunicacion: and further, doeth forbyd to haue conuerſacion wyth whoremongers, dronkardes diſceyuers, Idolaters, and ſuche lyke: To thys I anſwere, that it is afore faulte, worthye reproffe in the churche, that ther is no correction for ſinnes. And I ſaye further that the lorde doeth punyſhe the whole people, for thys onely fault. And therfore let no churche, whych lacketh thys diſcipline of excommunication flatter it ſelfe: as thoughe it were a ſmalle or lyghte faute, not to vſe it whan nede is: but rather let euerye man endeuoure as muche as in hym is, to redreſſe and brynge it to hys eſtate. Lykewyſe let euerye priuate man, helpe al that he maye, that it maye be done. But it cannot be, that euerye perticuler manne ſhoulde haue iuſte cauſe, to altenate hym ſelfe from the church, as oftentymes as thynges do not go after hys deſyer, For thys muſte be obſerued, that thys policie is not in ye power of one mēber, but oughte to exerciſe it ſelfe, by the conſente of the wholle bodye. Therefore Sayncte Paulle ſpeketh not ſpecialtye to eche one, to impute vnto hym thys faute: but doeth impute it to the hole bodye. The ſome of thys is, that touchynge the communion of the churche, we oughte to do our indeuoure, that all membres rotten or infected wyth contagious maladie: that is to ſay, all thoſe which lyue a ſlaunderous lyfe ſhould bekut of. But let vs conſider what is in vs, & whē we haue done yt which was our dudie & office if we cā not obtayne that thynge whiche we deſire to brynge to paſſe, let vs than commit the reſte to God, and praye that it maye pleaſe hym to put to hys hande, as it is hys worcke In the meane whyle, thoughe, by good ryghte, we haue cauſe to be ſorye, that we cannot ſe the churche of God in hys perfecte order: yet let vs beare that imperfection whiche is not in vs to correcte. Touchyng that ſaynct Paul forbyddeth to eate and drincke wyth ſuche as lyue a ſlaunderouſe life: that meaneth he of priuate conuerſacion and not of the publyke communion. But here wyll ſome man anſwere, if it be not lawefull for a chriſten man, to companye wyth a wycked man, to eate and drincke wyth hym for bodilye refection: howe muche leſſe is it permitted him, to eate the Lordes breade in hys companye. To thys I anſwere, that it is in oure power and libertye, to vſe companye and haue familiaritie priuatly wt the wycked. We muſte therefore euerye man in hys owne ſelfe, abſtayne from ſuche companye. But to receyue the ſupper of the lorde, is not a thyng that is in oure diſpoſition. And therefore the reſon, is dyuers. Let vs therefore note thys, that if the church do tollerate and ſuffer an vnworthye man: he that knoweth hym to be ſuche a one, doeth well to abſtayne from hys company priuatly, & he ought to do it as muche as he may, ſo yt he make no ſchiſme or ſeparatiō in the church touchyng the publyke comuniō. ☞ Touchynge the matter of excōmunicacion, their is as much ſayde as the matter doth require: ſaue that I woulde aduertis, by the waye, all louers of the veritye, of one poynte whiche is in the article aboue ſayd, of the Anabaptiſtes, that by that they maye ſe what credite is to be geuen them in the reſt. That is where they ſay, that a man which hath by frailtie, without deliberat malice offendyd, after he hath bene twice ſecretelye warned, ought to be openly chaſtiſed, or excommunicate. I forgeue thē one errour in this ſaynge which is our lord would not that the church ſhould precede vnto excōmunication, whā a ſinner hath contēned to ſecret admonitions: but wyl yt he be warned opēly thre times before he be caſte out. They are alſo, once more diſceyued, in that they conſider not that the lorde in that place ſpeketh not but of ſecrete ſynnes. For touching thoſe whiche are notorious and ſlaunderous amonge the people, ther is another waye and facion to procede wyth them, than to make declaration in ſecret Lo here be two faultes which do wel declare what godlye doctours thes Anabapſtes be, and what ſpirite they haue to reforme, ſeynge they cannot ſpeake there wordes but to confounde all,

But yet I pardon them, al thys, that I may come to that poynte, whyche is of greater waight. For in ſaiyng that he which ſinneth by ignoraunce, and not by hys owne wyll, ought to be caſte out, they do declare, as they do openlye teache and mayntayne, that if a man do ſynne wyllyngely, he ſhall neuer obtayne forgeuenes of hys ſynne bycauſe, that all voluntarye ſynnes, after theyr phantaſye, are ſynne agaynſte the holye Gooſte, and irremiſſible. I ſaye that thys opinion is an execrable blaſphemy agaynſt the grace of God, and a falſe doctrine verye pernitiouſe to dryue all poore ſoules to diſpayre. As I haue ſene the experience in ſome, which were for a tyme ſeduced to thys wycked ſecte. It is true, that we ought earneſtlye to thinke in oure ſelues, & declare the ſame to other, that it is no ſmall thynge, wyllyngely to offende God, and to commit any acte agaynſte oure conſcience, to prouoke his wrath againſt vs. Therfore who ſo euer ſhall vſe theſe termes that if it ſo happen that after we haue knowen God, we do ſynne agaynſte our conſcience, yt it is but a ſmall faulte eaſy to be pardoned: and that God is not ſo greatly greaued therwyth, that we nede to torment oure ſelues therfore: we muſt auoyde ſuche a man as we woulde the Deuyll, whyche by ſuche flatteries woulde induce vs to the contempt of God: but let vs rather thynke thys, that it is no ſmall faulte to go agaynſte the holye wyll of God, by rebellion and contumacye, by aduiſed purpoſe violatynge hys Iuſtyce: and ſo to do, is outragiouſlye to violate the grace whyche he hath ſhewed vnto vs. Yea and it is muche to be feared that he whyche ſo mocketh wyth God, be not geuen ouer into a reprobate mynde, to be hardened in malyce, ſo that he ſhall neuer be conuerted. And here let vs brynge forth the threates, which in holy ſcripture, are made agaynſte ſuch ingratitude. But when all thys is ſayed and done, yet maye we not dryue theym into diſpayre, whyche by chaunce haue thus fallen. For where ſhal we then be become? Amonge ten, hardelye ſhall we fynde one, that after he knewe God, hath not ſynned wyllyngly. Is not this to bring the holy church in to ruine: to brynge all men into diſpayre? They wyll ſaye, that thys bryngeth conſciences a ſlepe, to drawe them to do euyll. But I ſaye rather he is a ſlepe whyche bryngeth hym ſelfe in beleife, that he neuer offendeth but by ignoraunce: and that he maketh hym ſelfe ſo pure and innocente, that he neuer hath euyll wyll or euyll purpoſe. Let vs cōſider. I pray you, how many waies the deuyl doth tempte vs. Who is he that is ſo vertuous, whyche doeth not ſometyme declyne? thoughe he be warned of God, and haue the teſtimonye of hys conſcience, to drawe hym in to the ryght waye. They aledge that al ſynne agaynſt the holye Gooſte is vnforgeuable. I confeſſe the ſame. But it is verye muche to ſaye, that all voluntarye ſynne, is agaynſte the holy Goſt. For he reſiſteth the holy Goſte, whyche opē ly repugneth agaynſt the veritie of God, and by diſpite enforſ • th hym ſelfe as much as he can, to ouerthrowe it. Now a man may ſyn wyllyngly, and yet be not in wyl to warre agaynſt God, or to blaſpheme his holy word.

But we ſhal haue a ſhorte ſolution of this queſtion, if we do remit the diſcreſion therof vnto God, that is to ſaye, if we agre to that whiche he hath pronounced, as reaſon wold we ſhoulde, for ſeynge that to hym onelye is reſerued the authoritie to pardon ſynnes, it pertayneth to hym alſo to determine whiche ſynnes are remiſſible, and whyche not. Now frō ye firſt beginning he hath ordeyned amōg the people of Iſrael that there ſhould be two kyndes of daylye ſacrifices. The one, for voluntarye ſynnes, the other, for thoſe whyche were done by ignoraunce▪ adding a promiſe to forgeue the one as well as the other. What wyll theſe poore phantaſticals ſaye vnto thys? The Lorde hathe ſayed that he wyll forgeue the voluntarye ſynnes of the fayethfull (for the ſacrifices were done for thoſe whyche were alreadye membres of the churche) and theſe men wyll bynde the handes of God, and wythſtande hym, that he ſhall ſhewe no ſuch mercy if they reply, that thys thyng was done in the olde law, & that the reſon is otherwiſe in our time thys cauelation is to foliſhe. For we knowe that the infinite goodnes of God is not reſtrayned by the comminge of the Lorde Ieſus: but rather inlarged. More ouer we knowe that the aunciēt ſacrifices were but figures of thoſe thynges whyche ſhould be fulfilled in Chriſt Ieſus. Seynge nowe that remiſſion of voluntarye ſynnes, is repreſented in the aunciente ſacrifices, and is promyſed to be done vnto them that are of the houſhold of faith: It is a playne and euidente teſtimonye, that the fayethfull obtayne, by the meanes of Ieſus Chriſt, remiſſion not onely of their ignoraunces, but alſo of theyr offences whyche they haue done willyngly. And to ſay troth, we haue ſo mani exemples, that it is a ſhamleſſe boldenes for any mā to bryng the thing in doubte. If we take the olde teſtament: the Patriarkes when they conſpired their brothers death, were not ignoraunt that it was euil done. Ruben did not defile his fathers bedde thorow ſimplicitie. Iuda knew well, that whordome was a thynge diſpleaſaunte to God: & yet he did not forſake the doyng of it. Dauid which daily puniſhed his ſubiects for euyl doyng, could not cōmit the adultery which he did, by ſimple ignoraūce. The mercy whyche God ſhewed vnto all theſe, is it ſpente or dead, that he can not as well ſhewe it nowe a dayes. But what nede haue we to borrowe exemples oute of the olde Teſtamente, ſeynge we haue ſo many in the newe? Saynte Peter before he denyed the Lorde Ieſus, did he not hear this ſentence? He that denieth me before mē, him wil I deny before my father. Therfor he could not pretēd thexcuſe of ignoraūce. And yet the Lord Ieſu ſhewed him mercy. S Paul cōplaineth of certen mē which liued diſorderly in Theſſalonica: & yet he hath good hope of theyir ſaluatiō, ſo be yt thei be corrected & brought to repētaūce. They whiche in the church at Corinth, gaue thē ſelues vnto luſtes & vnclēnes, & had ſuche delite in theyr vices, that they would herken vnto no exhortation, were culpable of volū tarie ſynnes. And yet the ſame Apoſtle ceaſeth not to exhorte them to turne agayne frō theyr vyces, alwayes reſeruynge for theym a hope to fynde fauoure wyth God, if they repente, We reade: ſaynte Peter dyd as much vnto Simon Magus. What wyl we more?

Oure Lorde openeth the treaſures of hys grace to theym that haue bene ouercome by theyr concupiſcences, though thei knew that they dyd euyll, yet they fell by infyrmitie of the fleſhe. Who ſhall ſhutte the gate agaynſt pore ſynners, and wythſtād that they ſhould receyue the grace whych God doeth offer vnto them? We ſe nowe that there is a deadly poyſon hyd in theſe wordes of the Anabaptiſtes, wher they make none other ſynnes remiſſible but thoſe which are done vnaduiſedly. To make an ende of thys Article: it is neceſſarye that all chriſtiās be aduertiſed what a tayle it draweth after it. For thoughe we maye eaſelye iudge, that it is an extreme rygoure, not to bear one fault in the church: yet at the fyrſte ſyghte we do not ſo eaſelye perceyue howe pernitiouſe thys opinion is beſydes forth, excepte we do diligentlye marke the conſequent that foloweth therof.

There haue bene in olde tyme two ſectes of heritikes, whyche dyd myghtely trouble the churche, of whyche the one named them ſelues in greke Cathares, whych is to ſay, pure: the other Donatiſtes, after the name of theyr fyrſte aucthor and maiſter. Theſe as well the fyrſt as the ſecond, were in the ſelfe ſame phā taſie, that nowe dayes be theſe pore dremers, ſearche oute a churche in whyche ther ſhould be no faulte founde. Therfore dyd they ſeperate them ſelues frome all chriſten men, that they myght not be defiled thorow the imperfections of other. But what came of thys? God hath confounded theym all wyth theyr enterpryſe ſo preſumptuous. Lette thys then be a warnyng vnto vs, that when vnder the colour of a zeale of perfectiō, we cā beare no imperfection, other in the body, or in the mē bres of the churche, it is the deuyll whyche puffeth vs vp wyth pryde, and ſeduceth vs wyth hypocriſie, to make vs forſake Chriſtes flocke: thys knowynge that he hath gotten what he deſyereth, when he hath drawē vs awaye. For ſeynge that out of the church there is no remiſſion of ſynnes, nor ſaluatiō: thoughe we haue an apparaunce of holynes more then Angelicall, yet if wee do ſeperate oure ſelues, by ſuch a preſumption, from the chriſtian companye, we are become deuylles.

The thyrde Article is of the receyuynge of the ſupper, in whyche they can not denye but that we do agree wyth theym: as we do preache it daylye. That is, that none be ſo hardy to approch to thys holy table, whiche is not verely of the bodye of Ieſus Chriſte, worſhyppynge one God with all fayethfull men, and ſeruynge hym in good lawfull vocatiō. But were they come to make declaration in theyr fourthe Article▪ howe a mann • ought to ſeperate hym ſelfe from al pollutions of the world to ioyne hym ſelfe to God: there they begynne to depraue altogythers. Though yet in the begynnynge they haue a merely good purpoſe, as in condemninge the popyſhe ſuperſtions, & forbyddynge all chriſtenmen to perticipate wyth them. Yet in the tayle lyeth al the venim, as the prouerbe ſayeth. For finally they conclude that all vſe of the temporall ſworde is deuillyſhe Nowe is thys true, that perticulerlye the vſe of the ſwerde ought to be permitted vnto no man, to reſiſte euyll. But the weapons of chriſten men be prayers and mekenes, to poſſeſſe their lyues in patience, and to ouercome the euyll in well doynge acccordynge to the doctrine of the Goſpel.

Therfore the dutye of euery one of vs is to ſuffer pacientelye if any wronge be done vnto vs, rather then to vſe force and violence.

But to condemne the commune authoritie, whyche God hath ordeined for our protection, is a blaſphemye agaynſte God hym ſelfe.

Beholde the ſpirite of God, whiche doeth pronounce by S. Paule, that the magiſtrate is a miniſter of God, for our profitte and in oure fauoure, to repreſſe and to lette the violence of wycked people. And that for thys cauſe the ſwerde is putte into hys handes, to punyſhe ye euyl doers. Seynge that God hath ordeyned hym to do thys: what are we that wyll let it? Lykewyſe ſeynge that God doth offer vnto vs ſuche a ſaugarde, why ſhall it not be laweful vnto vs to vſe it?

More ouer it is very euidente, that the intente of theſe poore phantaſticals is to condempe all munitions, fortreſſes, engynes of warre, and ſuch lyke, whych are done for the defence of the countrye: and for bydde ſubiectes to obeye theyr prynces and ſuperiours when they woulde haue theyr helpe in ſuche neceſſitye.

Nowe to reproue that thynge whyche the Lorde neuer reproued, is to greate an enterpryce for anye mortall man. Let vs alwayes kepe fyrme thys thynge, that it is to vſurpe ouer the authoritie of God, to condemn • for euyll, that whyche the Lorde hath permitted vnto vs.

Nowe it is not founde in all the ſcripture, that euer he forbode princes, by force of armoure to maintaine theyr contrye, againſt ſuche as agaynſte ryghte, vexed theym. It is very true that the Prophetes, ſpeakynge of the kyngedome of Ieſus Chriſt, do ſay that the ſwerdes and ſpeares, ſhall be turned into inſtrumentes of huſbandry, to tyle the earth.

But by ſuche maner of ſpeaches they do ſignifye none other thynge,Eſa. ii. but that al warre and enmitye, ſhal ceaſe and be taken from the fayethfull. And woulde God that the Goſpell myghte ſo take place in the worlde, that thys thynge myght be well practiſed of all menne.

But ſeynge that fayeth and the loue of God haue not ſuche rule in the mooſte parte of menne, but that ambition and couetuouſnes haue often tymes the vpper hande: when one vniuſtly inuadeth an others contrye, and by warres doeth moleſte it: ſo farre is it of, that the prynce whyche is ordeyned of God, for the protection and defence of the ſame, doeth euyll in reſiſtyng the iniuſte violence, that he is bounde by the duty of hys office to do the ſame. It is true that a chriſtian prince ought to ſearche all meanes for peace, and to bye it dere wyth loſſes of hys owne: and ſo to do that it come not to the ſwerd, vntyll he haue aſſayed al remedies to auoyde thys neceſſitie But when he hath done al that it hym lyeth, and hath reculed as muche as he myght, if he can not otherwyſe mayntayne the countrye whyche is committed vnto him: the laſte refuge is to vſe the ſwerde whyche God hathe put into hys hande. For it is all one reaſon, to pull out the ſwerde to puniſhe euyll doers whych trouble the publyke order, & to thruſte backe thoſe whyche vniuſtelye come into a countrye and breake peace. In thys caſe, if a chriſten man, after the order of the countrye, be called to ſerue hys prince, doeth not only not offende God in goynge to the warres, but is in a holye vocation, whiche cannot be reproued wythoute blaſphemynge of God. And in dede we ſe that when the ſouldiours came to Iohn Baptiſte to be inſtructed of hym, he dyd not commaunde theym to caſt away theyr armoure and renounce their eſtate: but onelye dyd admonyſhe theim to be contente wyth theyr wages, and not to pole or vexe anye man, but to abſtayne frome all malice. Saynte Peter baptiſed Cornelius the Centurion: that is to ſay captayne of an hundred men: and yet he commaunded hym not to leaue hys companye and office as a thynge moſte wycked. And that more is, hauynge receyued the holye Goſte viſiblye, dyd neuertheles remayne ſtyll wyth the ſouldiours, in hys office of the warres. To conclude thys matter, if wee wyll kepe a good meane to reprehende that whych is euyl and viciouſe in warres, Lette vs not condemne ſimply the goynge to warre, when it is done by the authoritie of the prynce, for the defēce of the contrye: when the prynce hath none other reſpect but the commune profitte of his contry, and that the ſubiectes for their parte haue none other cōſideration but to do their duty: but let vs reprehend the wycked deſires which are the cauſe to ye raiſyng vp of warre: lette vs reprehende the cruelties, rapines, violences, extortions, and ſuche other inſolencies which are done there To mingle the good wyth the euyll, to cōdemne altogithers wtout diſcreſion, is a thyng without reaſon.

The fyfte Article is of paſtours: in which they haue ſomewhat aduiſed them ſelues. For afore tyme they were in that erroure, that it was agaynſte God that a preacher ſhoulde be deputed to anye certayne place: but woulde that all they whyche ſhoulde be in that office, ſhoulde runne frome one place to an other, counterfaytinge the Apoſtles as apes, and not as true folowers.

But I thynke verelye that they dyd thys of a good mynde whyche they hadde, that the miniſters whych dyd fayethfully teache, ſhoulde departe and leaue the place emptye, for them, when they came to poure oute their poyſon euerye where.

Nowe, be it that they reknoweledge their errour, or that they geue thē ſelues a greater priueledge, then they wil graunt vnto other: we agree well wyth theym, that no churche canne continue in hyr eſtate wythoute a miniſter: and therefore there muſte be miniſters ordeyned in euerye congregation.

Thys alſo woulde I haue theym graunte conſequentlye, that euery where, where there is a miniſter dulye conſtituted, and whyche fayethfull • e exerſiſeth hys office: who ſo euer wyll be taken for a chriſtē man ought to cleaue to him, & to vſe his miniſtery with the reſt of the flocke. Nowe what do they? Bycauſe wee wyll not approue theyr erroure: though we beare the word of Ieſus purely, yet are we to thē rauiſhīg wolfes, & thei haue vs, in ſuch abhominatiō, yt they thinke yt they ſhould ſin deadly againſt God, if they heare one ſermō of vs. And out of this they do ordaine miniſters in haſt, to make ſeperatiō in the church, to draw away ye people, to make a cōtrarie aſſēble to ye other: to the intēt that the name of God be not inuocate in vnitie and concorde as it ought to be.

¶ The ſixte Article of Magiſtrates

WE agre that the tēporal ſwerde is an ordinaūce of God, beſides ye perfectiō of Chriſt, ſo the princes & ſuperiours of ye world are ordeined to puniſhe ye wicked, & to put them to death. But in the perfectiō of Chriſte, excommunicatiō is the vtmoſte paine, and not corporall death.

☞ The confutation.

¶ Here muſt we note, that this is a moderation whyche they do make, to correcte that whych afore tyme they haue ſayd, after they perceiued that for the abſurditie of their ſaiyng, they were reiected of all the world. For this honour did thei giue vnto principalites, and Seignories of the world, that they rekened them amonge murther and theuery. But perceyuynge that thys coulde not be borne, they haue adviſed them ſelues gentlye to retracte thys Article, vſing thys fault coloure, ye wordly dominiō, is an ordinaūce of God, beſides the perfection of Chriſte. Nowe by thys, they do ſignifie that it is an eſtate vnlawful & forbiddē to al chriſten men as they thē ſelues expoūde it afterward. We muſte therfore conſider whether chriſtianitie, and the eſtate of Iuſtyce or worldely ſuperioritie are thynges that may not ſtande togythers. So that if a man wylbe the one, he muſt be cō ſtrayned to renoūce the other. Firſte I axe, whether it be an eſtate repugnaunt to the vocation of a fayethfull man, to exerſice the office of the ſwerde, or of worldlye ſuperioritye: ſeynge that the iudges in the olde teſtamente, and alſo the good Kinges, as Dauid, Ezechias, Ioſias, and alſo ſome of the prophetes, as Daniell haue vſed it? To ſaye that it was a vicious imperfection in them, is to no porpoſe: ſeynge that the holye Goſte witneſſeth of the iudges, that God rayſed them vp to deliuer hys people: and thys ſingularlye apereth in Moyſes, the which hauynge expreſſe commaundemente, woulde gladlye haue wythdrawen hym ſelfe, if he had coulde. But it behoued hym, vnder payne of diſobediēce to God, to receyue this charge on hym. Touchynge Dauid, hys raigne was not onely aproued of God, but prayſed and adorned wyth verye honorable tiles. The lyke ought to be eſtemed of hys ſucceſſours: ſeynge the reaſon is one. Therefore, ther reſteth none other euaſion, to theſe ennymies of all order, but to ſaye, that God requireth a greater perfection in the chriſten churche thā he dyd amōg the people of the Iewes. Now is thys verye true, touchynge ceremonies. But that we haue anye other rule to lyue by, touchynge the moreal lawe, as we cal it than had the aunciente people, is a faulſe opinion. They that haue ſo thought, toke occaſion out of the fyfte of ſainct Mathewe wher it apereth at the fyrſte brunte, that the Lorde Ieſus doeth ad ſome thynge vnto the lawe, whyche before was not commaunded vnto the people. But whan we do marcke diligētly what the lawe of Moyſes doeth containe and do laye the one to the other & make cōpariſon: we perceyue that the intention of oure ſauioure Ieſus, was not to make any addition: but onely to reſtore the lawe to his true vnderſtandynge, whiche was depraued by the falſe gloſes of the Rabions. Let vs therfore holde faſte thys reſolution, that as touchynge the true ſpirituall Iuſtice, that is to ſaye, that the fayethfull man ſhoulde walke in a good conſience, and ſhoulde be perfecte before God, as well in hys vocation as in al hys workes, their is a whole and playne declaracion in the law of Moyſes: vnto which we muſte ſimplye cleaue, if we wyll walke in the ryght waye. Therefore whoſoeuer addeth to it, or taketh from it, goeth wythout the limittes. So this argumente is ſuere and infallible. We ſerue the ſelfe ſame God, that the auncient fathers dyd. We haue one and the ſelfe rule that they had, to ſhewe vs how we ought to be haue our ſelues, for to walke ryghtlye before god. Therefore it foloweth, that yt vocacion whyche was than holy and lawefull, cannot be reproued amonge the Chriſtians. For as muche as the vocacion is the pryncipall parte of humainie lyfe and yt it importeth moſt before God. Her vpon foloweth it, that we ought not to exclude from vs the eſtate of ciuele iuiſtce, neyther yet to chaſe it out of the Chriſten churche: ſeynge that the Lorde hath ordeyned and approued it, as good to the people of Iſrael: and hath in that office ordeyned hys muſt excellent ſeruauntes, and alſo hys prophetes.

☞ It is poſſible they wyll replye, that all thys ciuile gouernaunce of the people of Iſrael, was a figure of the ſpiritual kyngdom of Ieſus Chriſte, and therefore it did continewe but to hys commynge. I graunte wel, that in parte it was a fygure: but that it was none other thyng, I denye that: and notwithout reaſon. For it was of it ſelfe a polityke gouernaunce, as it is neceſſary that ſuch one be amonge all people. That ſo it is: • t is ſaid of the leuiticall prieſthod, that it ſhould take ende, and be abboliſhed, at the comynge of oure ſauioure Ieſus. But wher is ther anye ſuche thinge ſpoken of the externe pollicie it is treue that the ſcepter and gouernaunce was taken from the ſtocke of Iuda, and frō the houſe of Dauid: but that there ſhould be no more gouernaunce, is manifeſtly agaynſt the holy ſcriptures.

☞ But to take a waye all ſcrupull in thys matter. We haue a very euident and expreſſe probacion, for where the prophetes ſpeke of the raygne of Ieſus Chriſte it is ſayde that kynges ſhall come and worſhip him, and do homage vnto him.

It is not ſayd that they ſhal depoſe thē ſelues frō there eſtate to become Chriſten wen but rather beynge conſtitute in riall dignitie they ſhalbe ſubiecte to Ieſus Chriſt, as vnto ther ſouerayne Lord.

☞ Dauid folowynge this, in exhortynge them to do there deutie,Pſal. 11. doeth not commaūd them to caſte awaye there diademes or ſepters: but onelye to kyſſe the ſonne: that is to ſaye to do hym hommage, and to be ſubiecte vnto hym, hauynge gouernaunce of other. He ſpeketh there of the kyngdome of oure ſauioure Ieſus Chriſte: and he doeth monyſhe al kynges and ſuperiours to be wyſe, & to take good hede vnto them ſelues. What is thys wiſdom? What leſſon doeth he geue them? To geue ouer al? No: but to feare god and to geue honoure vnto his ſonne. Moreouer: Eſaias propheſteth yt the kynges ſhalbe as fathers, nurces vnto the chriſtē church, & that the quenes ſhal nurſſe them with there breſtes. I praye you howe agreth thys, that the kinges ſhalbe protectours of the chriſten churche, and yet there eſtate cannot ſtande with chriſtianitie? If the lord geue vnto thē ſo muche place amonge hys people: as he geueth vnto the prophetes: we haue ſufficiente to proue oure intencion. Seyng that he doth apoynte vnto them, ſo honorable a place in the feloweſhyppe of hys people, that he geueth them thys honoure, I ſaye, as to ordeyne them protectours of hys churche: what impudencie is it to exclude them out of all? We conclude therefore, that princes ſeruynge God, maye well be Chriſten men: for as muche as the Lorde gyueth them ſuche a preheminence in the Chriſten relygion.

And in dede, it were a very folyſhe thynge that God ſhould ſo exalte and magnify ſuch a vocation, if it letted a manne to be the ſeruaunte of God. Saynte Paule exhorteth euery chriſtian man to perſiſte in that vocation in the whyche he was called. All ſhepeheardes and labourers of the earth, all handye craftes and ſuche lyke oughte to thynke theyr eſtate, holy, and that it hyndereth them nothynge, towchynge chriſtian perfection. Let vs ſe nowe, whyche eſtate is mooſte approued of God, of one that keapeth beaſtes, or of one that gouerneth the people: whyche is not onelye approued: but alſo prayſed as worthye and excellente aboue all other.

I wyll ceaſe to rehearſe a greate meynye teſtimonies, whyche make well for the probation of thys matter, onely for breuites ſake. And alſo bycauſe one onely is ſuffitiente for vs. What greater prayſe wyll we haue of anye eſtate, then that by Gods owne mouth it be called diuine? If this title be geuen vnto the eſtate of Prynces: who ſhall dare ſaye that it is vnmete for a fayethful man. Nowe it hath a more large prayſe. For the Lorde ſheweth thys fauoure to Prynces, as to call theym Goddes: and that not for theyr owne perſons ſake: but in cōſideration of the dignitie wherein they are. The Lorde Ieſus ſheweth the reaſon why, that is bycauſe god hath committed and ordeyned ſuch a charge vnto theym. Me thynke that God canne not geue a more expreſſe teſtimonye, for the approbation of anye eſtate, then when he communicateth hys name vnto that man which is conſtitute in the ſame, as if he called hym hys Lieuetenaunt, whyche repreſenteth hys perſon. Wherefore I conclude, that who ſo euer deſpiſeth this vocation, ſo muche honored of God, doeth blaſpheme hys heauenlye maieſty. They wyl anſwer me, that to make it inferiour to the chriſtian perfection is not to diſprayſe it. But I replye, that they can not ſpeake wyth greater contumelye. For in ſayinge that it can not ſtande wyth chriſtianitie, they do reiecte it as a prophane thynge. I paſſe not of theyr faire coloure, by whyche they couer theyr blaſphemye, in ſayinge that it is an ordinaunce of God. For the whole matter ſtandeth in thys, whether it be an holy office, which may be exerciſed by the faithfull, or whether a man whych commeth therto, be thereby polluted. Nowe they do ſaye that who ſo euer doeth ſytte in the ſeate of iuſtice can not be reputed a chriſtian manne, bycauſe the office of a ſwerde hathe no place in Chriſtes churche.

Though ther were no more but that which ſaynte Paule ſayeth, there were inoughe to contente all ſuche as wyll agree to reaſon. He pronounceth that prynces are miniſters of God: and that the ſwerde is geuen theym by God, for the cōſeruation of the good, and puneſhemente of the euyll. Vpon theſe wordes, theſe poore frenſye menne do make thys gloſe, that it is very true, that they be ordeyned of God, but yet that it is not lawefull for a fayethfull manne to take it on hym. Whyche is as one woulde ſaye: I confeſſe that thys worke is commaūded of God: but there is no man that can do it wyth a good conſcience, and alſo who ſo euer ſhall do it ſhall forſake God. I praye you is there anye man, that hath but oune once of brayne, that wyll ſpeake on thys maner? I woulde they ſhoulde anſwere me, in thys one thyng. Seynge they put no doubte, but that all handye craftes, whyche are ordeyned to ſerue vnto the commune vtilitie of mankynde, are lawfull and holye, wherefore do they exclud out of thys numbre, the vocatiō of prynces, whiche doeth excell all the other? As for example. They denye not but that a chriſtian man maye be a tayloure or a ſhoomaker. And yet theſe craftes haue no expreſſe wytnes in the ſcriptures. Wherfore thē do not they as wel permit a chriſtian manne to be a miniſter of Iuſtice, ſeynge that that eſtate hath ſo large approbation & praiſe of the mouth of God? God doth pronounce that Prynces and all Superiours are hys miniſters, and that he hathe ordeyned theym to be defenders of the good and innocente, and to chaſtyce the wicked: and that in doinge thys, they do execute hys worcke, whych he hathe committed into theyr handes.

What Deuyll conſtrayneth theſe frenſye menne to make thys addition, that the maMagiſtrates in ſeruynge God, are ſhutte oute frome the companye of Chriſten men? Whyche thing is not done to the hangeman for dogges, by theyr owne cōfeſſion.

I wyll aledge one place more and then an ende. Saynt Paule perceyuing in his tyme, that the moſt parte of the princes were mortall enemies of the Goſpell, & that this thing myght ſtomake the faythfull, and cauſe them to beare no good affection towardes theym, doth cōmaund Timothe, that ſolēne praiers ſhoulde be made for theim in the churche: addynge for a reaſon, that God would that all ſhould be ſaued, and come to the knowledge of the trueth. He meaneth not that God wyll brynge to ſaluation, and by conſequence, to the knowledge of his goſpell, all men of the earth, frō the fyrſt vnto the laſte: but he meaneth al eſtates: bicauſe it might appeare that this eſtate of princes, of which he ſpak, was as it were reiecte & curſſed, for aſmuch as all dyd perſecute the goſpel. Whiche thing if it had bene true, it had bene ſuperfluous & foly to pray for them. Lette vs now gather out of theſe wordes of the Apoſtle, that, which may playnely be gathered and ſeduced.

If god wil bring Princes vnto the knowledge of hys trueth: by what authoritye wyll the Anabaptyſtes thurſte theym oute? If any man wyll replye, that Prynces maye well be conuerted vnto God, but that muſte be in forſakynge their dignitie That ſaiyng is to to manifeſte agaynſte the mynde of Saynte Paule.

For ſaynte Paule ſayeth not, yt they ſholde forſake theyr Principalities, for to become chriſtiās. And alſo the wordes yt he vſeth, cā in no wyſe ſtande wyth ſuche euaſion. For if it behoued a prynce to geue ouer hys dignitye, to become a chriſtian man, it ſhoulde folowe, that that eſtate ſhoulde be voyde of the grace of God, as vnlawfull & reproued.

But they thynke ſurely, that they haue inuincible obiections to excommunicate oute of the churche, and from all hope of ſaluatiō the eſtate of Prynces, in alledgynge certaine places euyll vnderſtanded, whych they wreſt ſhamfully to thys purpoſe.

Fyrſte they aledge that the Lorde Ieſus, dyd not ordayne, that the womanne whyche was taken in adulterye, ſhoulde be ſtoned to death, as the lawe of God required: but that he vſed mercye towardes hyr, ſayinge. Go ſinne no more. Before I anſwere, I wyl are one queſtion of them. They ſaye that in the chriſtian church, excommunication doth ſuccede the materiall ſwerde, in ſuche wiſe, that where as afore tyme a cryme was puniſhed by death, nowe the offender oughte to be puniſhed by priuatiō from the companye of the fayethfull. Therefore I aſke them how they wyll excuſe Ieſus Chriſte, for that which he hath done? For he hathe not obſerued theyr rule: neyther in condemnynge the woman to be baniſhed from the holy congregation: neither yet to dye. By thys a man may ſe, howe brayneles they be, ſpeakynge wythoute reaſon. Nowe do I come vnto the true ſolutiō whyche is very eaſye. It is to be noted, that theſe poore beaſtes in thys place, folowe the expoſition, wherewyth the Papaſticall prieſtes haue made theyr ſtones fatte. For ſeyng maryage was forbydden them, for a recompence, they ſought to haue leaue, to playe the whoremongers, and ſo haue borowed theyr neyghbours wyues. And bycauſe adulterye ſhoulde not appeare to be ſo greate a ſynne, they ſayed that in thys matter, we be vnder the lawe of grace. And in a maner they reknowledge the grace of Ieſu Chriſt in none other thynge, but onelye in thys, that he lefte adulterers vnpuniſhed. Theſe poore people do folow them, and it happeneth vnto them, accordynge to the ſayinge of our Sauioure Ieſus Chriſte, that if one blynde leade an other blynde, boeth fall into the dytche. Now is it verye true that the Lorde Ieſus would in no poynte chaunge the policie or cyuyl order: but wythout anye derogation therunto, woulde do hys office, for whyche he came into the worlde: that is to ſaye, to pardon ſinnes. For he was not ſent of God hys father to exerciſe the office of a worldelye▪ Iudge: but to redeme the worlde by hys deathe, and to teſtifye the grace of thys redemption, by the preachynge of the Goſpell, and of all other goodnes whyche we receyue by hym. As we ſe howe he promiſeth to receyue the thefe into Paradyce: and yet neuertheles doth ſuffer hym to beare the payne of hys wycked dede. Therfore it is all one abſolutiō, which he maketh vnto the womanne, and vnto the thefe. But the worldly Iuſtice puniſheth the thefe: the womā doth depart vnpuniſhed bycauſe the Iudges were gon a way for ſhame. In ſomma, the act which our ſauiour Ieſus Chriſt dyd to the womā in adultery, is none other, but the ſame which his ſeruaūtes and miniſters of his word, now adaies vnto al euil doers. For they take paine only to exhort thē vnto repētaūce and to turne thē into the ryght waye, and after warde to conforte thē in theyr conſciences, preſentynge vnto them the grace of oure Lorde Ieſus Chriſte, & aſſurynge theym of the remiſſion of theyr ſynnes They do not take vpon them to puniſhe them. For that thynge doeth not appertayne vnto theym, but in the meane whyle they do not hinder Iuſtice, that it ſhoulde not be miniſtred. The whole matter is, if we knew the offyce of our Lorde Ieſus Chriſte, thē ſholde we be out of all doubte in thys matter. Hys office is to forgeue ſynnes, and to bende hys worde ts the conſciences of ſynners To do corporall puniſhmentes, he doeth not meddle but leaueth that vnto them whych haue that authoritie, and vnto whom the charge is cō mitted: folowynge that whyche in an other place he ſayd. Geue to Ceſar yt whych is Ceſars. Out of the ſame ignoraūce proceadeth the ſecond allegation whych they make.

Ieſus Chriſt ſay they, woulde not make perticiō betwene two brethren. Therefore it foloweth that a chriſtē man ought not to intermeddle in Ciuill quarels, to be a Iudge.

Fyrſte, Saynte Paule permitteth chriſtian men to do that whyche Ieſus Chriſt refuſed in thys place to do: that is frendelye to accorde the differences, whyche ryſe amonge the fayethfull, for worldely goodes. For after he had rebuked the Corinthians, for that they pleded before painim Iudges: and that by thys occaſion the name of God was blaſphemed: he ſheweth vnto them howe muche better it were, that they ſhoulde ende theyr controuerſies by arbytrers, choſynge Iudges amonge the faythful, to decide their proceſſes. And further maketh thys argumente, that ſeynge we ſhall iudge the Aungelles, by a ſtronge reaſon we be able to iudge worldly matters. If we after the exemple of Chriſt ought to refuſe all arbyttermētes and iudgmēts. S. Paul did euyl to induce vs vnto it.

Nowe is it certayne, that it is the holye Goſte, whyche ſpeaketh by hys mouth. We ſe thē, howe theſe dulheades blaſpheme God in that they wold cōdēne that thyng, whych he approueth. Moreouer if it be not lawfull for a chriſten man, to take vpon hym to ende quarelles that ryſe, touchyng poſſeſſions, heritages, and other goodes. I do axe of theſe good Doctours, what ſhall become of the worlde? For it is not poſſible that menne ſhal mayntayne contractes togythers: as the neceſſitie of manne requireth, but that ſometymes ther wil ariſe doubtes, which will require an arbitrer or a Iudge to decide them.

If they ſaye that, that thynge ſhall not happen amonge the Chriſtians. That is a falſe lie. Foraſmuch as betwene two men of good conſcience, by the infirmitie of our nature, may happen ſome ſtrife. As we be blinded in our owne cauſe: ſo do we thynke euery one to haue the ryghte. If a chriſtian man maye not meddle in theyr controuerſies, to ſet them at one, by arbittermente: what confuſion ſhall there be in the ende? By thys it is eaſy to perceyue, that theſe wycked fantaſticals, do pretende none other thinge, but to ſee all thynges out of ordre, to make al goodes commune, in ſuche wyſe, that who that can catche them ſhall be happy: though they deny it myghtely. But lette all Iudgementes and arbittermentes be takē from the world, accordynge to theyr intente, and accordynge as they ſtrayghtlye commaunde, what ſhall ther be then but an vnbrydeled theuerye ouer all? or elſe they do hope to perſwade all gouernours and miniſters of iuſtice to forſake theyr places, that they thēſelues might ſuccede into them as into a voide poſſeſſion.

Why then, (wyl they ſaye) hathe the Lord Ieſus refuſed to do a good & a holy worke? herkē his anſwer, & this queſtiō ſhal be ſoluted. Who hath (ſayed he) made me a iudge, or a diuider betwene you? He ſayeth not that it is an vnlawefull thynge: but onelye he aledgeth that he is not ordeyned in that vocatiō. And in dede the offyce for whych he came into the world, ſhold haue bene darkened, if he had occupied hym ſelf in theſe thinges. Wherfore if we wil take profit by theſe exemple, and folowe it. Lette vs folowe that rule whyche Sayrte Paule geueth vnto vs, that euerye manne take hede where in he is called. And for as muche as we be one body in the Lorde, that the arme do not vſurpe ouer the eye, neither yet the hand ouer the fot. And to cōclude in fewe words. I aſke whether pertition be a lawefull thynge amonge chriſtians: or that all thynges oughte to be cōfuſed. For if it be permitted to diuide heritages: he yt taketh the office vpō him to make the perticiō is not worthy reprofe, if ſo be, he be therunto appoynted. Theſe enemyes of the cyuyl policie, make not another argumēt.

Ieſus Chriſt, wtdrew him ſelfe into ye moūtaine, & hid him felfe ther, whē they wold haue made him king. It foloweth therfore yt a chriſtē mā were choſē to the eſtate of iuſtice, he ought by no meanes to accepte it: but to wt drawe him ſelfe after ye exemple of hys maiſter.

¶ The anſwere. I am almoſte aſhamed to rehearſe ſuch vayne things. But for aſmuch as I do perceyue that the ſymple and rude are ſeduced by ſuche: I am cōſtrained to aduertiſe them, how they may auoyde them. Euery manne knoweth the folyſhe fantaſye which the Iewes had of Meſſias. That is, they thought that he ſhould haue his kyngedome floriſhing in this world, to make them liue in this worlde at theyr caſe, and in good reſt, and to make thē triumphe. In ſo muche that the very Apoſtles, tyl after hys reſurrection, had alſo thys fantaſye in theyr heades: as. S. Luke declareth in the .i. of the Actes. This moued ye people to make Chriſt a king perforce, yt they might therby be made fre frō the ſubiection of the romayns. Therefore it is no wonder if the Lorde hid him ſelfe, for aſmuch as this proceaded from an euil and peruerſe errour, & drew with it a very perniciouſe cōſequēce. It is certen that his kingedome is not carnal nor of the world: but ſpiritual, and whiche doeth conſiſte in thynges that do not appeare vpon the earth. Nowe what kyngdome would mē giue him? Therfore if he hadde cōſented vnto the foly of the people, ſhoulde he not haue cōfyrmed that erroure whiche was alreadye to muche roted? ſhoulde not he alſo by that meanes, haue buried his grace and his veritie, for as muche as men ſhoulde haue imagined nothynge of hym but carnal. Beſides this, he ſhould haue bene ordeined king, by ſeditiō, and by thē by whom it appertayneth not. For ſeynge that Iury was in ſubiection vnto the Romayne Empyre: the people had none authoritie to choſe a newe kynge at their pleaſure. Thus for theſe cauſes Ieſus Chriſte refuſed to be king, and not to reproue the eſtate as wicked or repugnaunte to a chriſten life. But in the meane while it is ſayede,Prouer. vii. that it is by hym that Kinges do raygne: that it is he whyche doth giue grace to the miniſters of iuſtice, to make lawes and ſtatutes, and to gouerne the people in equitie. What will we haue more Ieſus Chriſt is not a king in his perſō, but he is the protectour of al kingdoms, euē as he hath foūded & inſtituted thē. But theſe fā taſticals do replye, yt he hath alſo cōmaūded vs to do the like, ſaying to his apoſtles. The kinges of the natiōs haue dominiō ouer thē: but it ſhal not be ſo amōg you I graunt vnto thē, that the office of the Apoſtles, & of the worldely principalities, be not both one, and yt in their office is no dominatiō. Now Ieſu Chriſt wold ther none other thīge, but decerne betwen the one & the other. For the occaſiō of thoſe words of our ſauiour, came of that the Apoſtles had alredy cōtētion amōg thē ſelues who ſhould be the chieffeſt, & as it were gouerner of the reſt in the kingdome of Ieſu Chriſt. To take away ſuch ambitiō, he declareth vnto thē, yt his kingdome is ſpirituall: & therfore, yt it doth not ſtāde in worldly dignitie, pompe & lordſhip: but that all the preheminēce whiche his miniſters & officers ſhould haue, ſhold be in ſeruice. Seynge then yt this place, doeth not make mētiō, whether kings may be chriſtē mē or no, but only ſheweth yt the Apoſtles & miniſters of the churche: ſhal not be as kings to haue dominiō. it is a very beaſtlines to infer out of this, ye Chriſt hath forbidē vs al ſuperioriti. It is aſmuch as one wold ſay. It is not lawful for a king to do the office of a miniſter, vnto whiche he is not called: ergo ye eſtate of a miniſter is an yl & vnlawful thing. I pray you doth the deſtinctiō & differēce of eſtates make, yt the one ſhold be cōdēned, bicauſe ye other is praiſed? Let kings therfore cōteine thē ſelues within their limets, & likewiſe let the ſpiritual ſhep: perdes be contented to exerciſe there offyce, wythout vſurpation of that whiche apertaineth not vnto them, and then al ſhall go wel▪ And the Lorde Ieſus, wyll alowe the one, and the other. Therefore theſe power phantaſticalles do euilly expoūd thys place, to ſay yt in place ye power of the ſwerd is forbobdē. ☞ To make vp a greate healpe of witneſſes, they do alſo alledge, that Sainct Paule doeth ſaye: that thoſe whiche God knewe before, he hath preordeyned to be made lyke vnto the exemple of hys ſonne. I graunt vnto them, that folowynge the exhortacion which Saincte Paule maketh in that place, behoueth vs to beare the mortification of Ieſus Chriſt in our bodyes, and indewer thoſe tribulations and miſeries, by which God wyll trye vs. But doeth it folowe of this, that a fayethful man, maye not gouerne the people whiche are committed vnto hym? They ſaye ye, becauſe that Ieſus Chriſt dyd ſuffer, and not rule. As touchynge the fyrſte, that he dyd ſuffer, I ſaye ſo did Dauid: in whoſe perſon the paſſions and ſufferynges of hym were prefigured. And yet that notwythſtandynge, we cannot ſaye, that he dyd not gouerne. Therefore of ther owne hede they do ad this ſeconde parte, vnto the text of Sainct Peter miſcheuouſly falſefyeng it, to diſceiue the power ſimple people. For in there boke they go aboute to perſwade, that Saynct Peter ſpeketh after that manner, whan it is nothynge ſo. Behold nowe Dauid which was a Kynge, adminiſterynge the power of the ſwerde: and yet that hindered hym not to ſuffer, that he myghte be made lyke vnto the Image of Ieſus Chriſte, yea euen ſo muche, that he dyd repreſent hym. Saincte Phillip folowyng thys, whan he ſhoulde baptiſe the Eunuichus, whyche was one of the gouernours yt of kyngdome of Ethiopia, dyd not laye vnto hym thys condicion, that he ſhould no more be a ruler: but onelye axid of hym, if he beleued wyth hys whole herte in Ieſus Chriſte: and ſo lefte hym in hys eſtate as he was. And truelye if to haue dominion be a thyng contraye to a Chriſten man: that ſame ſhoulde as well be true ouer one man, as ouer a communaltie. Nowe is it true that S Paulle doeth permit Chriſten men, to haue ſuperioritie and dominion ouer ther ſeruauntes which in thoſe dayes were vnto them as bonde men and ſlaues: and doeth not commaunde them to ſet them at libertie: but only to vſe them gentelye, and frendelye wyth humanitie. Moreouer he ſuffered Philemon, whome he calleth hys companion, to kepe hys bondman, in hys authoritie onely he requireth that he ſhoulde order hym gentelye. We ſe than, that thoughe it were expreſlye ſayd that Ieſus Chriſt did not gouern, how foliſhe a thynge it is thus to reſonne, Ieſus Chriſte hath ſuffered, and not ruled: therfore al dominion is reproued. For it is as muche as who woulde ſaye. That Ieſus Chriſte hadde not aplace to laye hys heade one, as hym ſelfe wytneſſeth: therefore it is euyll done whan a Chriſten man doeth poſſes other houſſe, or garden, or heritage. Howe much thys argumente goeth from reſon, euery man ſeyeth.

☞ Laſt of al, lyke as a dronkerde, after he hath wel belched, doeth degorge the vyllaine broth whiche charged hys ſtomake: euen ſo theſe wycked men, after they haue detracted thys holye eſtate whiche the Lorde hath ſo muche honored, finallye wyth full throte, they do ſpewe out excedynge deformed blaſphemies. The gouernaunce, ſaye they, of the Magiſtrates, is after the fleſhe: and that of Chriſten men, is after the ſpirite. Me thinketh nowe, that I do here the paynted pope, blaſphemynge agaynſte holye mariage. For he vſeth theſe tearmes. But thys is nothyng, cōpared to that whiche foloweth. The habitacion of Magiſtrates, ſaye they, is permanent in this world: but the habitacion of the Chriſtians is in heauen. And ſuch like. I beſeche you, by the name of God, all fayeth ful men, and I admoniſhe you, wel to conſider thoſe thynges, whyche Sayncte Peter and Sayncte Iude, haue wrytten of certayn corrupters, whyche in their tyme peruerted the fayeth of the ſimple: and by ther wordes I praye you make compariſon wyth thoſe thynges whiche I wyl recite of the Anabapſtes. In thys thinge I wyl ſay nothinge, but that, whiche euerye man ſhall perceiue to be true: that is yt the one ſecte, differeth nothing from the other in this thynge. But becauſe euery man hath not the bokes at hand I wyll here ſet the places together. The fyrſt ſayeth thus: they ſhalbe preſumtuous and ſtobborne diſprayſaynge them that are in authoritye, and they haue no ſham to blaſpheme agaynſt all dignitie, lyke vnto brute beaſtes, diſprayſynge thoſe thynges whiche they knowe not. And Sainct Iude ſayeth: they ſhal reiect the ſigneuries, and blaſpheme againſt the dignites Nowe Michel the archangell, pledynge agaynſt the diuell for the bodye of Moyſes, durſt not geue raylinge ſentence againſt him but ſayd: the Lorde rebuke the Sathan. But theſe ſpeake euyll of thoſe thynges whyche they knowe not: and thoſe thynges whiche they knowe naturallye, as brute beaſtes, in thoſe thynges they do corrupte them ſelues: Theſe be the wordes of Apoſtles: whyche be ſo truelye verified vppon our Anabaptiſtes, that it myght well apere, that they were expreſſelye ſpoken of them.

In that they ſaye, that the habitation of princes, is permanente in the worlde: howe often tymes doeth Dauyd proue them lyers, where he proteſteth that hys meditacion was holye, to tend and aſpire vnto ſpiritual lyfe? It is verye certayne that the other good kynges haue done likewis. God cōmaunded Daniel to exerſice his office of earthly gouernaūce in the kinges court of per • e till giuing attendaunce ouer thoſe thynges whyche were reueled vnto him and fynallye the daye of the rſurrection. And Moiſes, the prince of prophetes, ceaſed not to haue hys conuerſatiō in heauē, by hope & deſire: thoughe here beneth he had the ciuile gouernaūce of ye people?

I wyl therefore, laye before the Anabaptiſtes, Moyſes, Dauid, Ezechias, Ioſias, Ioſeph, Daniell, all the kynges and Iudges of Iſraell, to ſe howe they can mayntaine their cauſe: to know whether they were banyſhed the kingdome of god bicauſe thei had the office of the ſwerd in thys world. In that they ſay: be that al prynces cares of this world, Eſaias reproueth theym, where he promiſeth that the earthly kynges ſhall ſerue to mayntayne the heauenly and ſpiritual kyngdome of Chriſte. Euen ſo ſaynte Paule, in exhortynge that prayers ſhoulde be made, for all ſuch as be in eſtate of preheminence, that we may lyue a peaceable lyfe vnder them, in the feare of God, and holye lyfe: doeth declare that the pryncypall ende of Magiſtrates is not to kepe theyr ſubiectes in peace after the fleſhe: but rather to procure that God be ſerued and honoured in theyr contrye, and that euery man leade a good and honeſt lyfe.

Therfore in thys poynte, we ſe howe falſe and peruerſe the allegations of the Anabaptiſtes be, to condempne the vocation of the Magiſtrates, whyche God hath ſo well approued. Furthermore we ſe howe the deuyl ſpeaketh by theyr mouthes, to thend to turne awaye the Prynces, and to hynder them to do theyr dutye. For in ſtede to exhorte theym to indeuer theym ſelues and take payne that the name of God myght be exalted, and that he myghte raygne ouer theym, in ſuche wyſe that they ſhall be but as hys veſſels and officers: come theſe and woulde make theym beleue that thys appertayneth nothynge vnto them, and that they ſhoulde in no wyſe meddle or buſye them ſelues wyth the honour of God. I wyl ſaye but two wordes, touching the ende whereunto they pretende: that in it they do ſhewe thē ſelues the enemies of god, and of mankinde. For it is to make warre agaynſte God, to be in wyll to brynge oute of reputation, that whych he hath honoured, to be in wyll to throwe downe that whyche he hath exalted. And a man can not better go about the deſtructiō of the world, and it were introduce a theuery ouer all, then ſo laboure to abolyſhe the cyuyl gouernaunce, or power of the ſwerd, whych is in dede thruſt downe if it be not lawefull for a chriſtian manne to exercyſe it.

¶ The ſeuēth Article of Swerynge.

WE be this farre agreed touchynge an oth, that it is a confirmation whiche oughte to be done onely in the name of God, and in truth not in liyng, after the commaundemente of lawe, but to chiſtian men all other are forboden by the Lorde Ieſus Chriſte.

☞ The confutation.

At the fyrſte ſhewe it appeareth that there is no euyll in thys Article. We ſe at this day the worlde ſore geuen to othes, there is no good herte, whyche is not greaued to ſe the name of God thus cōtemned: by whych it is brought to paſſe that euerye othe, what ſo euer it be, is become odious. More ouer ther is a certayne apparaunce, in theſe wordes of our ſauioure Ieſus, whyche they do alledge that all othes in general are forbydden, and it appeareth true, if a man do not take good hede vnto the cenſes. But touching the firſte parte, it is true that ſuch an enorme and diſprayſe worthye diſſolution and licence, as is nowe adayes in the worlde, in the matter of othes, ought excedyngely to diſpleaſe vs. And it were muche better, not to ſwere at all then ſo vaynelye to ſwere for euerye cauſe, or rather wythoute cauſe. Notwithſtandynge we muſt note this, that ye meane to reprehēd & correct an abuſe, is not to mingle & cōfoūd it with the good vſe, to cōdemne indifferētly the one and the other togither. Ther is now adaies an exceſſiue pompe and ſuperfluitie amōge many in eatyng and drynking: chiefly in theyr bankets, d • onkēnes, which is a villayne & diſhoneſte vice, doeth nowe a dayes raygne in manye people. If a man for to reproue theſe abuſes would wholly condemne the vſe of wyne, and all good meates, ſhould it not be a blaſphemyng of god, ſo to vituperate and reproue the good creatures, whych he hath deſtined to our vſe. Aſmuch or more is it of an othe. The Lorde hath ordeyned it to confirme and ratifie the truth, when there is nede thereof. Suche a maner of ſwerynge turneth is hys honour double. Bycauſe that by that meanes charitie is continued among men, and the trueth, whyche he hathe in ſinguler recommendation, is maintened: & foraſmuch as it is done for the only teſtimonie of the trueth, in doynge therof men gyue vnto hym one of the pryncipall honours whyche he requireth. And in dede, it is expreſſed in the lawe, that a true and lawful othe, is a kind of honour whiche is done vnto hym by his people. For euen as he cōmaundeth that we ſhold inuocate & cal on him onelye, euē ſo he cōmaūdeth that we ſhould ſweare by his name. And the prophetes cryinge our againſt Idolatrye, make often mention, that menne haue ſworne by ſtraunge Goddes: contrarye wyſe, wyllynge to ſignifye that the ſeruyce of God ſhoulde whollye be reſtored, they ſaye that menne ſhall ſweare by hys

Thys is then the ryghte waye to treate of othes. Fyrſte of all, we muſte ſhewe that the vſe therof is double, that is, to geue teſtimonye of thynges paſt and already done, and to bynde oure ſelues to do in tyme to come that whyche maye lawefullye be required of vs.

After thys, we muſte ſhewe, that to ſwere is to call God vnto wytneſſe: and therefore it behoueth vs herein to ſhew what reuerēce we beare vnto his name. Of this it foloweth that a manne ſhoulde neuer open hys mouth to ſwere but wyth feare of God, in ſinguler honour and humilitie. Thus by thys meanes all theſe formes of blaſphes, wher the name of God and of Ieſus Chriſte is contumeliouſtre taken, ſhall be ryght well reproued. Moreouer it muſte be ſhewed, by howe manye waies the name of God is takē in vaine and fyrſte of al, deteſte al periuries and falſe atteſtations, as excreable blaſphemies: for as muche as the veritye of God, thereby is torned into leaſinge: for as much as all hys glorye thereby is ouer throwen, and therby mē woulde as it were compell hym to deny hym ſelfe. Conſequently it muſte be ſhewed what a contemnitie of God it is, to take hys ſacret name in daliaūce, as by pleaſure, or to decke oure language, or for a ſuperfluouſe fyllynge vp of oure ſpeache, or by anger, or by laughter and myrthe: and ſo muche more ſharpelye rebuke thys vyce, as we ſee it nowe a dayes roted faſte in the worlde, & that the cuſtome therof is ſo commune: on the other ſyde, wee muſte rebuke theſe ſuperſtitions by whyche the name of God is polluted, as when men do indifferentelye take the names of ſayntes and myngle them wyth it. After thys ſorte, an othe doeth not onely importe, no prophanation of the name of God: but doth greatly make for hys honoure. Now when the ende is ſuche: who ſhall dare ſay that it is a viciouſe and a wicked thyng? The ſume is that the worlde be warned that God hathe nothynge in greater recommendation then the glory of hys name to mayntayne it thorowlye, and to punyſhe thoſe whyche do obſcure or leſſen it, Therefore no man ought to take hys name but in greate reuerence, onelye to make it ſerue vnto ſuch ende that he may be glorified thereby.

But the Anabaptiſtes lyke mad bedlems, do condemne all othes wythoute exception: wythoute decernynge whether there be good or euyll in it. And by thys it appeareth, that theyr ſayinge is nothynge grounded on reaſon. Let vs nowe come vnto authoritie, to ſe whether they haue anye teſtimonie of the worde of God. They do make a great buckler of theſe wordes of oure Sauioure Ieſus Chriſte, where he forbiddeth vtterly to ſwere for out of that they do conclude, that neither for ryght nor wronge it is lawfull to ſwere. For anſwere, I do fyrſt aſke them, whether thei thinke that Ieſus Chriſt would ad any thynge vnto the lawe of God hys father, or whether he woulde ſimplye interprete the lawe? If they do ſaye as touchyng that, that he hathe declared the perfection of the lawe: Then aſke I further, whether this perfection was neuer knowen by fore? If they ſaye no: I ſaye that it is an euident lye. Moyſes after he hadde publiſhed the lawe, doth proteſt vnto the people, that he hathe ſhewed the waye of lyfe, and the waye of death.

☞ Moreouer reducynge altogyther ininto a ſhorte ſummarye, he ſayeth that hys doctryne doeth tende vnto thys ende, that a manne ſhould loue God wyth all hys herte, wyth all hys vnderſtandynge, wyth all hys ſoule and ſtrengthe. Alſo in an other place: And now Iſraell, what is that whych God requireth of the, but onelye that thou ſhouldeſte cleaue vnto hym wyth thy whole hert? Theſe ſentences do ſufficientlye proue that the doctrine of the lawe doeth contayne a rule of well lyuynge, to leade a manne to an whole perfection. It is therfor very certaine that God hath in the law, declared his good wyll. He hath I ſaye, once for all pronunced of good and euyl, touchinge thoſe thynges whyche are pleaſing or diſpleaſinge to hym. Therefore the Lord Ieſus, alwayes whē he ſpake of the perfite life,Mathew .xx. did ſēd thoſe that he taught thither. And S Paule in the twelfthe of the Romayns doth lead vs vnto the ſame ende, that we might the better perceiue what is our dutye. Therefore to ſaye that Moyſes dyd but halfe teache the people of Iſrael to honoure and ſerue God: is a blaſphemye, firſt forged by the Papiſtes, and now renued by theſe pore phantaſticals, whyche take for a reuelation frome heauen, what ſo euer fabils they haue heard of their grādmothers

If anye do here replye agaynſte thys that Ieſus Chriſte is called the perfection of the lawe, and that it is ſayd that we be no more gouerned by childyſh doctrine, as the aunciente people were. I anſwere, that this word perfection is not mente of the doctrine: but is referred vnto the grace of the holy ſpirite, by whyche, that whyche is contayned in the lawe, is written and imprynted in oure hertes, to the ende that the Lorde ſhoulde not onely ſpeake to our eares, but alſo vnto our wyll: and that we ſhoulde not onelye heare thoſe thynges whyche he doeth commaunde vs but that we ſhoulde do them.

There is alſo a ſeconde reaſon, whyche is that the Lorde Ieſus him ſelfe alone hath in hys owne perſon accompliſhed al Iuſtice, & was a perfecte obſeruer of the law, that hys obedience whyche he gaue vnto hys father, myght be imputed vnto vs.

Touchynge that, ſaynte Paule calleth the lawe childyſhe doctrine: that meaneth he onlye of the ceremonies and figures. And in a lyke ſence he ſaieth that the lawe coulde not brynge hyr Diſciples to perfection. For as muche as the ende, the accompliſhmente and veritie thereof, is in Ieſus Chriſte. In the reſte, as pertaynynge to the doctrine of lyfe, ſuche as it was in the begynnynge, ſuche is it euen nowe at thys preſent, alike to vs and to the chyldren of Iſraell. For it varieth not but as the wyll and iuſtice of God is immutable, euen ſo the lawe whyche is a true and certaine declaration thereof, doeth remaine vnto the laſte ende, ſuche as it was at the beginning, If it be graunted touchinge ſwearyng, Ieſus Chriſt hath ſimplye interpreted the commaunddement of God his father, and hath added nothinge thereunto: as we muſte neades confeſſe: then haue we won yt whych we requyre. For the lawe forbiddeth not to take the name of God in no cōditiō, but forbiddeth to take hys name in vayne: ſignifiynge yt ther is a lawful way to take & vſe his name the whyche he hathe alſo permitted.

Notwythſtandynge it is neceſſarye that we expounde the wordes of our ſauiour Ieſus, bycauſe that at the fyrſte ſyght, it appeareth that he woulde forbydde all othes Nowe to haue good and perfecte vnderſtandyng, it behoueth to knowe the occation whych moued hym thus to ſpeake. The Scribes and Phariſeis as it appeareth thorowe oute the fyfte chapter of ſaycnte Mathewe, hadde by theyr faulſe gloſes ſo corrupted the people, that menne made no conſcience to do manye thynges agaynſte the commaundementes of God: ſo that they coulde make any excuſe or coloure to couer them ſelues. So comunelye they thought it not euyll done, to ſweare in vayne and folyſhly by heauē, and by ye earthe ſo that they dyd not directlye ſweare by the name of God.

Nowe the Lorde Ieſus ſheweth that it is a folyſhe cauillation and ſophiſtry, to thinke ſo to purge them ſelues before God: ſeynge that vnder heauen and earth his name is indirectly compryſed. So when he forbyddeth to ſwere at all, thys worde, at all, is referred vnto the maner of ſpeache, or to the wordes whyche men vſe, whyche maye be proued by that he addeth cōſequently, nother by heauē: for it is the throne of God: nor by the earth: for it is hys fote ſtole. Nowe the Anabaptiſtes do peruerſlye applye thys to the motif, or to the cauſe: as thoughe it were forbydden to ſwere for anye cauſe that myghte be, whyche is contrary to the minde of the Lord and contrarye to the ſence whyche hym ſelfe doeth gyue, in the proceſſe and deduction of hys wordes.

In the meane whyle they would make vs beleue yt we do gloſe thys place, as thoughe we ſhoulde haue ſayed, that it is euyll done to ſweare, or by the earthe: but to ſweare by God it is permitted. Or at leaſte wyſe, they do lay this vnto our charges before the ſimple Idiotes, whyche haue nothynge hearde or ſene of vs to Iudge by. And then hauyng caſte oute thys faulſe reporte of vs, they crye out ſaiynge. Oh blynde foles whiche do not perceiue that God is greater thē hys throne. To whom do they ſpeake thys, but to them ſelues? ſeynge that they & no body elſe, haue forged thys in theyr fantaſticall braynes, bycauſe it foloweth in the wordes of our Sauiour Ieſus Chriſt, that no man ſhal ſweare by hys heade: bycauſe no man can make one heere whyte or blake. Beholde ſaye they, the cauſe why all othes be forbydden: is for that we canne not performe that whiche we promiſe. But I ſaye contrarye, that if Beaſtes could ſpeake, they would ſpeake more wiſelye. Fyrſte, there is a manifeſt contradiction in that whiche they babble.

For thys reaſon is ſpeciall for all othes, where wee promiſe to do a thynge to come. Therfore it foloweth yt that oth, by whiche I teſtifie of a thynge whych is already done is not euyll. Doeth it not appeare I praye you, that they are altogyther wythoute wit, to reaſon thus? we canne not performe that whyche we promiſe, therefore all othes are forbidden. The replication to this is eaſye, that there is one kind of othe, in whych ther is no queſtion to be bounde to do any thing: but onely to wytnes the truth, of a dede paſt. Alſo that it is the moſt vſed othe.

Secondly the ſence is farre otherwiſe thē they do imagyn. For the Lord Ieſus proceadeth forth to ſhewe, euen as he hathe begun, that if a manne ſweare by hys heade, it is as wel to take the name of God indirectly, as it is to ſweare by heauē, or the earth, or by Ieruſalem.

☞ Therefore as he hathe ſayed that heauen is Gods throne, the earth hys fote ſtole, Hieruſalem his holy citye: euen ſo cōſequētly he declareth that a mans heade is a portiō of his ſeignory: for as much as he alone doth diſpoſe it after hys wyll.

As thoughe he woulde ſaye: who ſo euer doeth thynke that when he doeth ſweare by hys heade, he ſweareth by a thynge that doeth pertayne vnto hym ſelfe, and that hys othe doeth not touche God, is abuſed. For God hathe alſo there his rule, in ſuche wyſe that man can do nothynge. Therfore it is all waies to take the name of God. We ſe how the Lorde hathe ſtyl continued hys purpoſe. Theſe brayneleſſe menne woulde tranſport it wyth theym for to make it leape quickelye from the cocke to the Aſſe.

The concluſion is, that our wordes ſhold be yea, yea, naye, naye: and that what ſo euer is more then that cometh of the euyll. Theſe wordes are eaſye to vnderſtand, were it not that theſe hogges do ouerthrow them wyth theyr groynes, in ſuche wyſe that they make them all confuſed.

For they ſay, yt this is as much, as if he had ſayed, that our purpoſes ſhoulde be, yea and naye, & that it is euil done to admore thē that Nowe the Lord Ieſus putteth eche of theſe wordes twyſe, to ſignifie that we oughte to be fyrme and conſtaunte in oure purpoſes.

As thoughe he woulde ſaie, do not chaunge, to retracte euery tyme your wordes: and that there be no leaſynge or hypocriſye in youre purpoſes. But let your yea be yea, and youre nay nay. And in dede I Iames, beyng in wil to geue the ſame doctrine, ſpeaketh euen ſo, worde for worde. Let your yea (ſayeth he) be yea, and your naye, naye, by whiche he ſignifieth, that all fayethfull men ought to haue a certen truth in their wordes. Which loyalty and trueth, if it were amonge vs, all othes ſhold be ſuperfluous. For this ſimplicitie of wordes, ſhoulde ſuffice to affirme and denye wtout ſwearyng. It muſt nedes be therefore that the trueth raigneth not, where othes be frequented. Therefore it is not wythout a cauſe, that our ſauiour ſayth that this thing doeth procede of euyl. And to ſaye troth, the cauſe whiche induceth vs to ſweare, is for yt the whole worlde is ſo full of lying, cantels, fayninges, and falſheades, that ſcant is ther any that dare truſte his owne brother.

Thus one euyll draweth to hym an other. But in al thys, the Lorde Ieſus meaneth nothynge of lawefull othes, whyche were permitted by the law: but onely doeth reprehend and correcte that vnlawefull libertye of ſwerynge, whyche the people, beyng euyll inſtructed by euyll teachers, dyd vſe: fyrſt thincking that it was none othe to take the name of God in directlie: and thā after made no matter of periuries, eſteminge alſo theſe vayne and lyghte as nothynge.

☞ Nowe that I haue ſufficientlye ouerthrowen all the foundations, vpon whyche the Anabaptiſtes, goyng about to condemne all othes wythout anye diſtinction or exception, do leane: it reſteth nowe, that by good reaſons and teſtimones of the ſcriptur, I do ſhewe howe a Chriſtian maye lawefullye ſwere wythout offendyng God. Here I proteſte agayne that thynge whiche I haue ſaid before: that is, that I intende not to vnbridel the worlde, to induce it to abuſe the name of God, in makynge othes at pleaſure and raſhelye. I knowe that that vyce is to common: and therfore we oughte rather to ſtudye to repreſſe it, than to agmente it. I knowe alſo that it is no ſmalle faute, to take the name of God in vayne, and therfore that we ought ſo much the more to trauell by all meanes to let ſuche an euyll. But howe? To condemne that whyche is good, whan we woulde take a waye the abuſe, is no good waye to procede. Wherefore, whan I ſaye that it is lawefull in a certayne caſe for a Chriſtian to ſwhere, I woulde euerye man ſhoulde thyncke that I meane of the righte vſe, whych is ioyned wyth the feare and reuerēce of the name of God, & that no man take occaſion of my wordes to make vaine, ſuperfluous, or vicious othes. To define ye matter more playnelye: whan I ſaye that a Chriſtē man may ſwhere wythout offence, fyrſte I meane whan it behoueth to geue teſtimonye vnto the trueth. Secondlye if the thynge do require it: the whyche conſideration oughte to haue reſpecte vnto the honoure of God & loue of our neyghboure. That is to ſay if it be expedient and profitable to ſwere, as well for Goddes honoure, as to conſerue charitie amongeſte vs. Thirdelye that neceſſitye do require it: that is to ſaye, that it be nedefull to vſe ſuche a confirmacion. Fourthlye that the deliberacion and intent of hym that ſwereth be ſuch. Finalli that it be done in feare & reuerence wt a deſire to ſanctifie the name of god. In ſuch a caſe, and none otherwyſe, I ſaye that the vſe of ſwerynge is permmitted to Chriſten men. Yf anye bragger do abuſe it: it ſhalbe to hys condemnacion.

☞ For confirmation of my ſaying, I wyll alledge the cōmanndement of God, in which I wyl abide. That is wher he ordeyned and commaundid, that men ſhoulde ſwere by his name: whan anye lawful cauſe were. Out of thys I conclud, that to ſwer, is not a thinge ſimple, and of it ſelfe euyll. For it cannot be, that the thinge which is euil ſhoulde at anye tyme pleaſe God.

Moreouer, ſeynge it is a kynde of homage whiche the fayethfull do geue vnto God, as it is often tyme ſhewed in the Prophetes it is to manifeſt a reſiſtaunce vnto the truth, to ſaye that it is a vyce and ſynne. The probation is eaſye whyche is, that it is expedient manitymes that the veritie, which other wyſe is doubtfull, be confirmed: and ther is none other meanes but by othe. That which the Anabapteſtes do alledge touchynge the correction of thys commaundement is a manifeſte blaſphemye. For ſo ſhoulde it follow that Ieſus Chriſte ſhoulde retracte that, whiche was once eſtabliſhed by God hys father. Whyche, as we haue ſhewed, can be by no meanes tollerable. And in dead, the Apoſtle ſpeakyng of an oth, thoughe he ſpeake there of incidentlye treatynge an other matter, doeth not ſay that the vſe therof is abrogate: but calleth it the ende and deciſion of al controuerſies betwene men. I praye you whan the Apoſtel ſpekynge to Chriſten men doeth pronounce that an othe is to make an ende of al controuerſies, doeth he not ſufficiently ſignifie that it is an order approued of God, the whiche hath place in the Chriſten churche? What foliſhe boldnes is it than to be agaynſte it, and to reiecte thys remedye which is geuen vs, as thoughe it were a damnable vyce?

☞ Wyth this doctrine, ther be alſo the exemples, as well of God, as of all hys ſeruantes. Men, ſayth ye Apoſtel in the place before alleged, do ſwere by the name of god becauſe he is aboue them: God ſwereth by hym ſelfe becauſe he hath no ſuperioure, but is aboue al. Touching God, the Anabaptiſtes do anſwhere, that he maye well ſwere, for as much as he maye well accompliſhe all that he ſayeth: and ſo is out of daunger of periurye, for as muche as he is fayethfull, and wyll kepe all that he promiſeth: but it is otherwyſe wt a mortall man: the whyche manye tymes can not performe that whiche he hath promiſed all thoughe he woulde: and therefore it is foleſhe raiſhnes for hym to ſwere, byndynge hym ſelfe to that whyche is aboue hys power. Whan they haue blaſted out into the eyre, thys ſolution, they thyncke they haue done, and that they haue ſtopped oure mouthes. But the replication is redye: that they cannot ſaye the lyke of all the Patriarches, Prophetes, holye kynges, and aunciente fathers whyche haue alſo ſworne after the inſample of God, beholde Abrahame the father of all fayethfull menne whyche hath ſworene. Beholde Iſaac, beholde Iacob, Dauyd, Ezechias, and Ioſias whyche haue done lykewyſe. What difference is there bewene them and vs? Therefore it maye well apere that ther anſwer here aboue is a meere cauillacion.

☞ Yf, to auoyde thys they wyll alledge, that theſe be exemples taken out of the olde Teſtamenete: and that nowe in the Chriſten churche we haue a harder brydell: thoughe thys erroure be all redye refuted yet wyll we ſhewe that it helpeth theym nothynge. For we wyll brynge forth for vs, the Apoſtles, whyche haue alſo vſed othes, yea, euen in theyr wrytynges when neade required. Nowe lette vs heare theyr prety excuſe whyche they make to auoyde thys.

Saynte Peter and .S. Paul ſaie they, dyd not ſweare to promyſe anye thynge: but onely to aſſure ye promyſe made by god:

Here may we clearly ſe, howe they whiche do deliberate to ſpeake agaynſte the trueth, do wrepe them ſelues in a thouſande abſurdites, and yet haue no ſhame of theyr impudencie. Fyrſte, in that they make ſuch an anſwer, they graunt vnto vs that ther be ſome lawefull othes: that is when a manne doeth wytneſſe thynges paſte. For it foloweth of theyr wordes, that then onely is the oth euil, when we promiſe a thynge to come.

Are they not paſte ſhame, ſo euidently to lye, goynge aboute to perſwade that we ſee not that thynge whyche we ſe?ii. Cor. i. Saynte Paule ſweareth vnto the Corhynthyans, that he came not vnto them, bycauſe he would ſpare them.Rom. ix. He ſweareth vnto the Romayns, that he woulde be contente to be caſte oute from Chriſte,ii. Cor. xii. that the Iewes myght be ſaued. To confyrme hys loue whyche he bare vnto the Phyllyppians, he ſware alſo. Alſo vnto the Corhynthyans he ſwaer that hys conuerſation, was amonge them in a good conſcience. Alſo he ſweareth vnto ye Theſſaloniās that he came not vnto theim for couetuouſnes, or for any profytte, and calleth God to wytnes howe holylye he lyued amonge theim. Theſe phreneticalles do ſaye, that the Apoſtles dyd neuer ſwere to affirme any thynge touchyng theyr owne matter: but onely whē they ſhold teſtifye the couenaunte of God. I praye you what doeth ſuche impudency deſerue? At the leaſt, are they worthye that a man ſhoulde open hys mouthe to ſpeake vnto them?

Notwythſtandynge wee wyll open thys doubte, whyche they putte forthe, whyche is, that a man oughte not wyth an othe to promiſe any thynge, bycauſe it lyeth not in hym to perfourme it.

To thys I anſwere, that when a ſubiecte ſweareth vnto hys Prynce, to do hys dutye, in obeyinge, and beinge fayethful vnto him: he doeth not thys in confidence of hys owne power, or vauntyng hym ſelfe as diſpiſynge God, and ſettynge him at nought: but rather in calling vpon the healpe of God, he anſwereth that hys wyll ſhal be ſuche as it oughte to be. Howe be it, it is a folyſhe imaginatiō to reproue othes, and yet to permitte ſymple promiſes. For if there be foliſhe raſhnes in the one, ſo is ther alſo in the other.

Therefore if it be lawefull for vs to promyſe, they muſte ſhew a reaſon why we may not aſſertayne our promiſe, by an othe, when neceſſitie requireth vs, That in ſuche a caſe, an othe is holy and lawefull, we haue many exemples in holye ſtripture: and among all thre, whych be very notable. It is ſayed in ye boke of the Cronicles, that Aſa kyng of Iuda, beinge admoniſhed by Azarias ſacrificer and Prophet, called all the people into Hieruſalem, and there cauſed them to ſweare to ſerue God for euer. As muche is wrytten of Ioſias, whē the boke of the lawe was foūd that for to renewe the couenaunte made by Moyſes, he ſware the people, makinge them promiſe to perſeuer for euer in the obedience of God The thyrde exemple is of Eſdras & Nehemias, at whoſe inſtaūce, the people beyng returned from Babilon, dyd ſweare, for euer after to followe we God and hys word. If we do wel conſider the thinge, the lyke was done at the firſte publication of the lawe.

But bycauſe I knowe that I haue to do with brayneles & obſtinate people, I would aledge none, but ſuche places, where is manifeſtly made mention of othes. Ye ſe then howe the whole churche of Iſraell, made ſolemne othes vnto god, promiſing that thing whiche is mooſte hard to be kepte, that is, to cleaue fayethfullye vnto hym. Thys is done often tymes. That the Acte is good, there is no doubte. For it hathe wytnes, and is alſo prayſed of the holy Goſt. I wyll not greatly ſtand in thys, to declare howe men may this bynde them ſelues to God, to do that which is not in theim: but onely putte you in remē braunce of that thynge whyche I haue touched in the waye, that the fayethfull do alwayes preſuppoſe that God wyll not fayle them of hys grace whyche he hath promiſed them: and vpon that they grounde theyr oth. But ſeyng that it is ſo, that god hath approued thys kynde of othe, and that hys churche hath often tymes vſed it by hys ordinaunce: I aſke of our dulheades, by what authority they dare reproue it? or rather wythout troublynge my ſelfe wyth them, bicauſe it is time loſte. I deſyre and exhorte all ſeruauntes of God to conſider what boldenes theſe poore ignoraunte menne haue, to make ſuche Magiſtrall determinations, and to go aboute to conſtrayne the worlde to receyue theim as thynges irreuorable and not to be agayne ſayde.

☞ For my parte I doubte not, but that in the matter of an othe, as in the other before, I haue fullye ſatiſfied all ſuche as haue eares and vnderſtandinge, and be in will to conſent vnto the trueth knowne.

The two laſte Articles.

I Haue finiſhed the .vii. Articles, cōtayned in the boke, which the Patriarkes of the Anabapti •• es haue made as a finall reſolutiō of thoſe things, which they do hold apart frō other.

And therfore there doeth now reſt nothing els, but to cōclude & make auēd of this boke. were it not that they haue left two Articles of as greate conſequence, as any of the other of the whyche it is neadfull to ſpeake, for as much as al the Anabaptiſtes do communely cleaue to thē. Beſides this, I know that thei whyche compoſed thys goodlye reſolution, dyd at that tyme teache them.

The one is, that they do not beleue that Ieſus Chriſte was a verye man: but rather do make hym touchinge hys bodye, a phantaſy.

The other is, that they do thynke that the ſoules beynge ſeperated from theyr bodyes, do ſlepe vnto the daye of Iudgement, withoute fealynge or knowynge anye thynge: or elſe that the ſoule of man is noughte els but hys lyfe, the whyche defaileth in dienge, vnto ſuche tyme as he be rayſed vp againe, euerye man may ſe the conſequence whych theſe two errours do emporte.

That they haue ſpoken neuer a worde of theſe, I can not tell whether it be by crafte, bicauſe they be ſo odious, that by goodright they ſhoulde make theyr whole doctrine excerable. For what cauſe ſo euer it be, ſeynge I haue taken vpon me to arme all fayethful people, agaynſte theyr faulſe opinions: it is not good that I ſhoulde diſſimble theſe two ſo peſtilente and miſcheuouſe opinions, ſeynge they are commune to them al.

Touchynge that ſome amonge them haue holden opinion that all goodes ſhoulde be commune, alſo that a man maye haue manye wyues, ſo yt they haue cōpelled ſome whiche were contente wyth one, to take moe, and a thouſande other abſurdites: I wyll ſpeake nothynge at al. For they thē ſelues beyng cō fuſed in ther ſelues haue for the moſt part by littel and littel wtdrawē thē ſelues. But touchynge the twoe Articles, wher of I haue ſpoken, there is an other reſon: for as muche as they al do hold them yet ſtyl,

☞ Touchyng the fyrſt: which is of the bodye, or humayne nature of oure Lord Ieſus Chriſte, it is to be noted that ther was twoe aunciente hereſies like, or approchynge vnto thys, whyche theſe do holde. For the Maniches phantaſied, that Ieſus Chriſt, brought an heauenlye bodye, into the wombe of the Vyrgen his mother. The Marcioniſtes had a vayne dreme ſome what differente from the other, that he had not a verye ſubſtaunciall bodye: but onelye an apperaunce, or lykenes of a bodye: whyche we call a phataſiye. The purpoſe of ye one and of the other, was to denye that Ieſus Chriſt take fleſhe of the virgin. Therfore we ſe that ye Anabaptiſtes, in thys behalffe, do but ſtur vp the errours. whyche the dyuyl had rayſed more than fortene hundereth yeres paſt, and were coufoū ded by the worde of God. Notwythſtandynge, as in the begynnynge I haue proteſted, I wyll not that it hys ſhalbe anye preiudice vnto there cauſe, excepte I do conuince them fyrſte, by the pure worde of God, ſo as if it hadde neuer be ſpoken of before • anye manne. Thys that I do ſpeake is onelye to geue warnynge, that all men maye knowe, out of what fountaine procedeth that which the Anabaptiſts now bryng forth, as though it were reueled vnto them, latlye from heauen And alſo to geue warnynge vnto them ſelues. For all the greate doctours whyche were of their ſeete, haue bene ſo ignoraunte of the hiſtories, and of all auncientie, that I thinke neuer a one of them can tell ſo muche as what thys name Marcion is. It is good therefore, that as well they as other, be aduertiſed, that the fyrſte author of thys opinion, where wyth they do troble the worlde, was caſte out and accurſſed wyth hys opnion, not of a fewe, but of the whole Chriſten churche, ſhortly after, that is, wyth in fortye yerres after the deth of the Apoſtelles. For Euſebyus and Saincte Hierome do wryte that Policarpe, diſciple and familiar frende of Saincte Iohn the Apoſtel, metynge hym at Rome, called hym the eldeſt ſonne of Sathan. I wyll not recite the other errours, wherwyth he troubled the church. For whā thys is wel plucked out, men ſhal wel know I truſt, that heardly may there be founde anye one, more execrable.

☞ Fyrſt I wyll ſhewe by manye and very ſure teſtimones of ſcripture, that the Lord Ieſus dyd verilye take fleſhe and mans nature, whan he was reueled vnto vs in thys world, by God his father: and I wil proue it ſo playnelye, that there ſhall not be ſo littell a chylde, whyche ſhall not perceyue, that it ſhallbe to greate an impudencie for the Anabaptiſtes to kycke anye more agaynſte it. As it ſhall not be nedefull to gather al the places of ſcripture whyche myghte ſerue to thys purpoſe. So to auoyde prolixitie, I wyll take thoſe whych ſeme to be moſte couenable. We knowe that at the firſt begynnynge of the worlde, the Lorde promiſed heua, that her ſeede ſhould ouer come the ſerpente.

Lette vs ſe if thys be accompliſhed in vs, or whether it haue euer bene accompliſhed in anye mortall man, but onelye by the meanes of Ieſus Chriſte, whiche hath, for vs, vanquiſhed and ouercome Sathan. But becauſe thys promes was yet ſomewhat obſcure, it hath bene ſence made muche more cleare, boeth to Abraham, and Iacob: whan it was ſayde vn them, that in there ſede all the nacions of the earth ſhoulde be bleſſed.

☞ Nowe, this ſede, as Sayncte Paulle doeth interprete it, and reaſon ſheweth the ſame, is Ieſus Chriſte.

Therefore the promes cannot otherwyſe be verified, but yt Ieſus Chriſtis deſcended of the ſtocke of Abraham. Lykewyſe whan it was ſaied vnto Dauid: I wil ſet the fruit of thie wombe, vpō they ſeat to raigne euer laſtingely. And lykewyſe, whan in the ſame ſence, it is confirmed by the prophet Eſaias, yt he ſhalbe as a bud proceding out of the rooett of I ſaie: we know yt the ſame cānot be otherwiſe vnderſtanded, thā of the ſame redemer whych was promiſed vnto Abrahā Therfore it muſt neds be yt he be of the ligne of Dauyd, as touchynge the generacion of the fleſhe: or els the promes is voyde. For thys cauſe Sayncte Mathew goynge about to recite hys genealogy, beginneth the, callinge hym the ſon Dauid, the ſonne of Abrahā yt he myght the more expreſly ſpecifye, that he was the ſelfe ſame that was promyſed. And in dede, it was a manner of ſpeche, very commonlye vſed amonge the people of the Iewes, ſo to name him: as we may ſe by the Euangeliſtes.

¶ Vnto al this, the Anabaptiſtes make one ſoluacion, the whiche a lone doeth ſufficientlye declare what beaſtes they be, and howe deſperate ther impudencie is. He is, ſay thei, called Dauiddes ſonne, not becauſe that he toke anye thyng of the virgen marye, or that he was made man of hir ſubſtaunce: but onlye becauſe ſhe bere hym in her bodye: as water paſſeth by a pype. Thys myght be ſayd, if thys worde ſede, were not expreſſed. How be it touchynge the truth, all men of good Iudgemente myghte ſe that it were but a craftye euacion. Notwythſtandynge there myghte be a littell more colour, or ſhadowe. But ſeynge this is ſo often repeted, that he is of the ſede of Abraham: what cauilacion can be made to denye hym to be verye man? And in deade, whan Eſaias promiſed hys commynge, he ſayeth not ſymplye that he ſhallbe the chylde of a vyrgin: but he ſayeth fyrſt that he ſhalbe conceyued This conception imparteth that he ſhoulde be formed of hir ſede: as they whyche do knowe the ſignificacion of the word, can wel Iudg.

☞ Moreouer Saynte Paule doth expreſſe thys thynge more playnelye, when he ſayeth, that he was made of the ſeede of Dauid touchynge the fleſhe, and was notwithſtandynge declared the ſonne of God by his power. Beholde, Ieſus Chriſte on the one parte, is called the ſonne of God: and againe he addeth yt as touching his humaine nature he is of the ſtocke of Dauid. Is not that mā very madde, whyche doth cloſe his eyes, and ſtoppe hys eares agaynſt all thys, to perſiſte & mayntayne the contrary, that Ieſus Chriſt hathe no parte of the nature of man as touchyng the ſubſtaunce of hys body? Likewiſe in an other place, the ſame Apoſtle, ſpeaking of the dignitie and noblenes of the Iewes, among other thinges ſayeth, that they be the ſucceſſours and progenye of the fathers, of whom Chriſte is aſſended as touchynge the fleſhe. I paſſe ouer manye other places: as where he ſayeth, that God was manifeſted in fleſhe: alſo, he yt ſuffered in humilitie of the fleſhe. Lykewyſe where ſaynte Iohn ſayeth, that the word was made fleſh: and beſides al thys, where he ſo often tymes doth attribute vnto hym ſelfe the title of the ſonne of man, and other lyke places: bycauſe it ſhoulde be ſuperfluouſe, after theſe two notable places which I haue aledged.

I thynke it therefore ſufficiente, to brynge forthe theſe places, the which do at the fyrſte ſyghte boeth proue myne intention, and alſo declare howe neceſſarie it is for vs, to beleue that the Lord Ieſus hath put on, and verilie taken our nature when he was made man. The Apoſtle in the epiſtle vnto the Hebrues taketh a goodly argumente, to amplyfye the loue whyche he beareth vnto vs, bycauſe he toke not the nature of Angels: but of vs. If we do receiue ye fātaſy of theſe vnhappy mē. Thys grace and ineſtimable goodnes of the Lorde Ieſus ſhall be cleane put oute of oure memorye, for wee ſhall not perceyue that he hath any more honoured vs, then he hath the Aungels.

He ſayeth further, that by the meanes of the communication whyche he hathe w̄ vs in hys fleſhe, and hys bloude, he calleth him ſelfe oure brother, and is verely oure brother By thys we maye conclude, that the greateſt benefite whyche we may haue, ſhould be taken from vs, if Ieſus Chriſt do not communicate with vs in fleſhe and bloude.

For howe ſhoulde we be the chyldren of God, wythout beynge hys brethren? Nowe the Apoſtle ſayeth, that we obtayne thys bycauſe he is ioyned vnto vs in one nature, & by none other meanes. He addeth further that it was neceſſary that he ſhoulde be like vnto hys brethren, that he myght be a faythfull interceſſoure and pittyfull. Wheroute he deduceth a ſinguler conſolation, that we haue an aduocate whiche wyll haue compaſſion on oure infirmities, ſeynge that he him ſelfe was tempted, beyng in all thynges like vnto vs, excepte ſynne.

Moreouer, for as muche as in the ſimilitude whyche he putteth betwene vs, and Ieſus Chriſt, he maketh no difference but ſynit foloweth, that in all the reſt, he is lyke vnto vs, thys vnderſtanded, that in that place he ſpeaketh namelye of the humayne nature. In theſe places we do not onely ſe, how the Lorde Ieſus is verily our brother in vnitie of one ſelfe nature: but alſo the profit whiche we haue thereby: of the whyche they do ſpoyle and depryue vs, whyche do attribute vnto hym. I can not tell what heauenly body, whych hath nothyng cōmune wt ours.

In lyke maner all the diſputation whych Saynte Paule maketh to the Corynthyans to proue oure vniuerſall reſurrection in the reſurrection of Ieſus Chriſte can not ſtande if he haue not a nature commune wyth vs. Seynge Chriſte is riſen ſayeth he, wee ſhall ryſe agayne, and if we ſhall not ryſe agayne then is Chriſte not riſen agayne.

It were eaſye to replye agaynſte thys: if it myght be aledged that Ieſus Chriſt broughte an heauenlye bodye wyth hym, into hys mothers wombe.

For that were no maruayle, that a ſubſtaunce whyche came frome heauen, was exempted from corruption. And ſo ſhoulde it not followe of that, that oure bodyes whyche are earthlye, and haue in them nothynge but corrupte mattier ſhoulde aryſe agayne. • Therefore that all ſuche deductions maye be fyrme and ſure: it is neceſſarye that oure Sauioure Ieſus Chriſte be pertaker wyth vs in one ſelfe nature.

For therein lyeth the whole hope that we maye haue of the reſurrection, that thys corruptible fleſhe whyche we now beare, is already rayſed vp in Ieſus Chriſt, hath taken poſſeſſion of heauen, and is there immortal. By this meanes I ſaye, we haue a good earneſt, & ſurety for to certifie vs: and otherwiſe not. In an other place, ye ſame apoſtle going aboute to ſhewe howe that the Lorde Ieſus is our mediatoure, ſayeth expreſlye that he is man, bycauſe he knewe well that we coulde neuer be induced to draw our ſelues toward hym, vnleſſe we hadde fyrſte thys perſwaſiō that he is oure neyghboure, and that he pertayneth vnto vs.

Therefore in thys thinge lyeth and reſteth oure confidence to make vs to truſte in Ieſus Chriſte, and to ſeke hym for oure meadiatour, bycauſe he is ioyned vnto vs, & doeth perticipate wyth vs in one ſelfe nature.

And that is it which Eſaias meaneth, wher he ſayeth, that he was made Emanuell, that is to ſaye, God with vs. For that can not be wythout true ſimilitude and vniō of nature.

Vnto thys purpoſe ther be yet other peremtory reaſons: the whych thoughe they be not expreſſed in holy ſcripture: yet be they neuertheles true. For as muche as they be grounded in the ſame.

For that it was neceſſary, yt he whych ſhuld be our mediator ſhould be verye God & verye mā it appeareth in the office of a mediatour, whyche is to reconcile menne to God, and to put away the mortall enmitie, whyche was before. Nowe was there no hope that thys ſhoulde be done, excepte that the maieſtye of God dyd diſcende vnto vs, ioynynge hym ſelfe with the infirmitie of our nature. Likewyſe the office of a mediatour was, to make vs the chyldren of God, and inheritours of hys kyngedome, wher as we were the heyres of death and damnation.

Thys is therfore the earneſte to confyrme our cōfidence, that we be the chyldrē of god, for as muche as the naturall ſonne of God hath taken a bodye of oure bodye, and fleſhe of oure fleſh, to be made one wyth vs. More ouer it was neceſſary to our redēptiō, that ye diſobediēce, which was cōmitted in our nature, ſhold be repared again in ye ſam nature Therefore the Lorde Ieſus came a very mā, preſentynge hym ſelfe as in the perſon of Adam, of whom he alſo toke the name: that he myght paye the payne of ſyn in that fleſhe in the which it was committed.

Therfore they which do ſpoile Ieſus Chriſt of hys humayne nature, do not onely muche obſcure hys goodneſſe, but they do vs alſo greate wronge in deſtroyinge the true obiect whych we haue, to haue right & ful affiaunce in hym. And leſt it ſhould apere that I do diſſimule any thynge of that whyche myghte ſerue for that purpoſe. I wyll brynge forthe all thoſe places whyche ſeme to geue any colour to theyr phantaſye.

Saynte Paule in a certen place, ſaith, that Ieſus Chriſt made him ſelfe of no reputatiō takyng the forme of a ſeruaunt, beinge made lyke to men, and in apparaunce of no reputation, takynge the forme of a ſeruaunte, beynge made lyke to men, and in apparaunce ſhewed hym ſelfe a man. Out of thys, Marcion doeth conclude, that hys bodye was a fantaſye. The Anabaptiſtes at thys daye conclude oute of thys place that hys bodye was not ſuche as ours is.

The anſweare to thys is verye eaſye. For Saynte Paule doeth not ſpeake of the ſubſtaunce of Chriſtes bodye, but doeth onelye ſhewe, that thoughe it ſo be, that he myghte ſhewe hym ſelfe in his gloryouſe maieſtie as God: yet he behaued hym ſelfe as a ſymple man in all mekenes. He exhorteth the Philyppians to humilitie. To do thys, he bryngeth Chriſt for exemple: ſaynge that he was in the forme that is to ſaye, in the glorye of God, and that notwythſtandynge he made hym ſelfe of no reputation. He addeth afterwarde that he ſhewed hym ſelfe in the forme of manne, and that he behaued hym ſelfe as man. What other thing do theſe worde ſignifie, but that vnder the vaile of hys fleſhe in whyche he appeared little & contemptible, he hyd the glory of hys diuinitie, in ſuche wyſe yt ther appeared in him but the trayle condition which he outwardlye ſhewed. Thus as touchynge the ſolution of thys place, ther is no difficultye. But ther is an other, the whyche ſemeth to haue a litle more of apparaūce It is in the .xv. Chapter of the fyrſte Epiſtle to the Corinthyans, wher ſaynt Paule ſayeth, that the fyrſte Adam was earthly, made of the earth: the ſeconde is heauenlye, beynge come from heauen. Out of thys the Anabaptiſtes after the example of theyr predeceſſors the Maniches, do cōclude that Ieſus Chriſt had an heauenly bodye, and not formed nor created of humayne ſeede: that is to ſaye of the ſubſtaunce of hys mother the virgyn. The ſolution of thys argumente, is eaſye, if we beholde. S. Paules purpoſe, and do cō tinue and knyt one ſentence wyth an other, and not cutte of and ſnatche one worde to the deprauation of the whole ſence.

Saynte Paule there goynge aboute to proue whence commeth deathe, and whence commeth reſurrection frome death. That is to ſay, the fyrſt of Adam, the ſeconde of Ieſus Chriſte, among other thynges ſayd, that Adā was made a lyuing ſoule: Ieſus Chriſt a quickenynge ſpirite. Nowe by thys he intended not to denye that Ieſus Chriſte had a ſoule lyke vnto ours, but he doeth ſignifye that he had a greater thynge: that is to ſaye hys ſpirite whyche is not onely lyuynge: but hath in hym ſelfe the vertue to quyckē. Then he addeth further, that the fyrſt Adam was earthly, for as muche as he was of the earth and that Ieſus Chriſte is heauenlye, beyng come from heauen.

¶ There is no doubte but that thys place oughte to be vnderſtande as the other, of the qualitie of Ieſus Chriſte, and not of the ſubſtaunce. I meane of that vertue ſupernaturall and diuine, which he hath frō heauen as the ſonne of God, and not of the earth as a mortall manne.

And in dede, as we haue ſaid, the ſtrēgth of the argument whyche ſaynte Paule maketh ther, to confyrme vs in the hope of the reſurrection were nothynge, if Ieſus Chriſte had an other ſubſtaunce of bodye then we,

They aledge further, that it was conceyued of the holy Goſte. But this vertue of the holy Goſte, is not to exclude the ſubſtaunce of hys mother. It is true that there was no cō iunction of man and woman to beget hym after the naturall courſe of other men

But that is no impedimente, to the merueylouſe operation of the holy Goſte, by which he was formed of the ſubſtaunce of hys mother, that he myght be the very ſede of Abraham, and fruite of the wombe of Dauid: as the ſame holy Gooſte had longe tyme before named hym.

I knowe theyr anſwere to this is, that this inconuenience ſhold folow, that foras much as the whole ſede of manne, is a curſed and corrupted, ſo ſhoulde the Lorde Ieſus diſcend of corruption But I anſwer that this miraculos conception taketh awaye that difficultie. Fo • the workynge of the holy Goſt was to that ende to ſanctifie hym frome the begynnynge, and in ſanctifiynge to preſerue hym from all ſpottes of mās fylthynes. For thys cauſe S Paule ſayed, that he toke the ſimilitude of ſynfull fleſhe, to cōdemne ſinne in the fleſhe. For in takynge oure fleſhe, he toke not the ſynne, for as muche as the vertue of the holye Goſte dyd ſeperate from the condition o the other.

They haue alſo a folyſhe and fantaſticall conſideration, that they thinke that it ſholde be a diſhonorynge to Ieſus Chriſte, to make hym ſo lowe, that he ſhoulde be of lyke nature to vs: and therefore they thynke that it appertayneth better to hys dignitie, to attribute vnto hym an heauenly bodye.

I anſwere that it is greate folye to eſteme that the glory af Chriſte is any thynge leſſened, or that it doeth anye thinge derogate to hys dignitie, to ſaye that he humilied, yea made hym ſelfe of no reputation, for our redemption and ſaluation.

There is muche more ſayed of hym in the xxii pſalme, that he is a worme and no man, the opprobrye and abiection of the people. Lykewyſe that whyche Eſayas ſayeth is muche more, that he was eſtemed as one of no valure, rekened as a lipper, coūted amōg the numbre of euyll doers. But can a manne ſaye more then Saynte Paule hathe ſayed? That is, that he was accurſed, and made an execration for vs? if thys diminyſhe hys honoure, then muſte we be aſhamed to confeſſe that he was crucified for vs. For thys word crucifiyng is a more ignominios word, then at thys day is the gallowes.

☞ Therefore lette vs not deceyue our ſelues wyth theſe folyſhe imaginations, thynkynge to honoure Ieſus Chriſte after oure fantaſy, or elſe to be in feare that we ſhal diſhonoure hym, in knowledgyng that he was made lyttle for our ſakes, as touchynge hys humayne natures. Euen as wythout all begynnynge he was God of one ſelfe glory wt hys father: euē ſo doth he cōtinue ſtyl, wythout anye diminution. In that he hath taken vpon hym oure fleſhe, and in the ſame was humbled, he hath geuen a notable teſtimony of hys infinite goodnes, and of hys incomprehenſible loue whych he hath vnto vs, So farre is it of that thys ſhoulde anye thynge derogate to his highnes, that it is the principal matter that we haue, to magnify & praiſe hym for. For a concluſion: if we wyll trulye confeſſe the Lorde Ieſus to be our ſauiour, let vs confeſſe accordynge to the exhortation of ſaynte Iohn, that he is come in the fleſhe to vnit vs to God his father, by meanes of the obedience whyche he gaue vnto hym in our humanitie, as in oure perſons, He that maketh not thys confeſſion is Antichriſte: and we ought to abhorre hym.

¶ The ſecond Article,

IT is tyme that I do come vnto the ſecōd Article of the which I promiſed to treat: That is that the Anabaptiſtes communely all do hold opinion, that the ſoules beyng departed from the bodye, do no more lyue, vntyll the day of the reſurrectiō. Howbe it they do ſomewhat differ amonge them ſelues. For ſome of theym do thinke that the ſoule is not a ſubſtaūce, or a creature hauīge an eſſenſiall beynge: but that it is onely the vertue that mā hath to breathe, to moue, and to do other actions of lyfe, whylſe he is yet a lyue. The other do confeſſe that the ſoule is an eſſenſiall creature, and yet neuertheles do Imagyn that the ſoules of theym that be deade, do ſlepe wythout any ſence, or vnderderſtandynge, vntyl the daye of iudgemente. Therefore if we ſhall thorowlye confute the Anabaptiſtes, we muſte fyrſte ſhewe that the ſoules haue an eſſenſial being of theyr own.

Secondelye: that after deathe, they do felt and knowe theyr condition and eſtate, but before we go any further in thys matter: we muſte note that thys worde Soule, is diuerſlye taken in the ſcripture. Fyrſte: for the lyfe, as where it is fayed in Iob, I beare my ſoule in my handes. Alſo in ſaynt Mathewe is not the ſoule more then the meate? and in infinite other places.

Sometyme it is taken for the wyll or the deſyre, as where it is ſayed in Samuel, that the ſoule of Ionathas was knytte to the ſoule of Dauid. And in the Actes, wher it is ſayd the multitude of beleuers had one hert, & one ſoule Somtime it is takē for the whole man, as wher it is ſayd, that there deſcended into Egypt wyth Iacob three ſcore and fyf, tene ſoules. Alſo wher the Prophet pronoū ceth that the ſoule which ſynneth ſhal dye. Alſo, for breathinge or blowynge, as in Samuell, where Saull ſayeth. I am ouercome wyth angwyſhe, thoughe all my Soule be yet in me.

Lykewyſe, when Eliſeus ſayed that the ſoule of the chyld dyd returne into hys bowels. Fynallye, when it is ioyned wyth thys worde ſpirite, it ſignifieth an affection, as when Eſaias ſayed: my ſoule deſyereth the in the night, and I watch vnto the in my ſpirite. Alſo ſaynte Paule prayeth God to kepe the Theſſalonians vndefyled in bodye, and in ſpirite, and in ſoule.

Lykewyſe thys word ſpirit, is diuerſly takē of whych I nede not now make long declaration: but onely thys, that we know that it is often tymes taken for the ſoule, as it ſhall euidently appeare in thoſe places, whiche hereafter ſhall be alledged.

Thys beynge noted let vs ſe whether the ſoule of man haue an eſſenſuall beyng of hir owne, whiche is geuen to hyr of God. And let vs beginne at the creation of man, which wyll helpe muche to thys marter, Touching Beaſtes and other lyuynge creatures, God doeth commaunde them to be made ſymplye. When he commeth to the makynge of man, be entreth into conſultation, ſayinge. Let vs make mā to our Image and lykenes. Nowe where ſhall we fynde thys Image of God, excepte there be a ſpirituall eſſence in man, in whyche it is imprynted.

For the bodye is not that thynge, wherein the Image of God is reſidente. It is true, that Moyſes by and by addeth, that manne was made a lyuynge ſoule, whyche thing he doeth ſaye alſo of Beaſtes. But to declare a ſpeciall excellencye, he ſaith. That God hath inſpired the vertue of lyfe in the bodye whyche he made of the earth. Therefore thoughe the ſoule of man haue certayne qualities cō mune wyth thoſe of beaſtes: yet for as much as ſhe beareth the Image & lykenes of God, ſhe is of condition differente from the other, And for as much alſo as ſhe hath hyr beginnyng apart, ſhe is of an other preheminence, and thys is it that Solomon meaneth, where he ſayeth, that in deathe, the bodye returneth vnto the earth, whence it was taken and the ſoule returneth to God, whych gaue it. And therfore it is ſayd in the boke of Sapience. That man is immortall, in that he is created to the Image of God. It is no autē tyke boke of the ſcripture, but yet is there no inconuenience, that wee vſe the teſtimonye thereof, as we maye do of an aunciente doctoure, how be it, thys onely reaſon oughte to ſuffice vs, that the ſame image of God whiche was ſet in man, can not be but in a ſpirit immortall, if we marke well what it doeth containe after ſaint Paules expoſition: that is, that we do reſemble God in ryghtuouſenes and true holines. Thys muche is ſayed touchynge the creation.

☞ Nowe are there manye places in holye ſcripture, whyche are muche more euidente as where Sainte Peter ſayeth, that the rewarde of oure fayth, is the ſaluation of our ſoules. Alſo where he ſayeth that the fayethfull do purifie theyr ſoules. Agayne that the deſyres of the fleſhe do fyghte agaynſte the ſoule. Alſo, where he calleth Chriſte the Byſhop of oure ſoules. For theſe ſentences can not conſiſte, excepte there be ſoules whyche be ſaued, and whych be aſſaulted by euil cō cupiſcences, & whyche be purified from their ſpottes, and gouerned by Ieſus Chriſt their byſhop. Accordynge to thys, it is ſayed in the hyſtorye of Iob, that men do dwel in earthē houſſes, whych maner of ſpeakyng. S. Peter vſeth, where he ſayeth, that he wyll admonyſhe the fayethfull, as longe as he ſhall dwell in hys earthlye tabernacle. If it were not that the pryncipall parte of manne dyd dwell in the bodye, as in a tabernacle, thys ſhoulde be ſpoken wythout reaſon.

The Apoſtle alſo, in his Epiſtle to the Hebrues, declareth, as muche, or more expreſlye the ſame thynge, where he ſayeth, that oure fathers whych begat vs in thys worlde, are fathers of oure fleſhe: but God onelye is father of our ſpirites. I praye you, how ſhal we vnderſtande theſe wordes, if the ſoule be not an eſſenſiall thynge? and a lyttle after, ſpeakynge of the citezyns of heauen, he ſayeth, that they be the Aungels, and ſpirites of Iuſte men. Woulde we haue a more cleare proſte then this? Alſo I ſe not howe we ſhal expounde the exhortation whyche. S. Paule maketh vnto vs, that we ſhold purge vs, frō all fylthynes of the fleſhe and the ſpirite, except we take this word ſpirit for an eſſential ſoule. For as the bodye is a ſubiecte, whych receyueth pollutiō, ſo muſte it needes be, that the ſoule on hyr behalfe, be a creature which may be polluted, & ſanctified.

☞ There is a lyke reaſon, in that where he ſayth in an other place, that the ſpirite of god beareth wytnes to our ſpirites, that we be the chyldren of God. Howbeit, if we dyd hold that principle, whiche oughte to be certain, amongeſt vs chriſten mē, we ſhould not nede to enter into diſputatiō of this matter: that is to ſay, whether the ſoule be an eſſenſiall ſubſtaunce, or no: ſeynge that thys was the errour of the Saduces, whyche expreſlye is reproued in the ſcripture. For in the .xxiii. of the Actes it is ſaied, that ſaint Paule, goynge about to excuſe hym ſelfe, doeth proteſt that he was perſecuted bicauſe he did not approue the ſect of the Saduces. And Saynte Luke declaryng what this ſecte was, ſayeth that the Saduces do not beleue the reſurrection, nor that there be any Aungels, or anye ſpirites, or ſoules. What wyl we haue more then thys? S Paule confeſſeth, that he is a Phariſee in hys Articles. Now is it playne that the Phariſeis do confeſſe, as ſayeth Saynte Luke, that the ſoules be verye eſſenſiall creatures.

☞ Therefore lette the Anabaptiſtes, take the quarell of the Saduces, theyr predeceſſours, and defende it agaynſt ſaynte Paule. And when they haue wonne theyr cauſe agaynſte hym, then ſhall we ſe what we canne ſaye vnto them. In the meane whyle, we, folowynge the whole doctryne of God, wyll holde for certayne, that manne is compoſed and conlifteth of two partes, that is to ſay, of bodye and ſoule

It is now tyme to come vnto the .ii. point: that is, what is the eſtate of the ſoules, after the ſeparatiō frō their bodies. The Anabaptiſtes do thinke that they be a ſlepe, like dead We ſaye they haue lyfe and felynge: and that it ſo is, we haue the teſtimony of Ieſus Chriſte, where he exhorteth his diſciples, not to feare them whyche do kyll the bodye, and haue no power to kyll the ſoule, but to feare hym whyche after he hathe kylled the bodye, can caſte the ſoule into hell fyre, if the ſoule were nothynge, or that ſhee were as kylled, when ſhe is ſeparate frome the bodye, then were it not true, that tyrauntes and perſecutours haue no power ouer hyr.

Thus hath God ſhewed greate mercy vnto vs, in that he hathe not made oure ſoules ſubiecte vnto theſe hangmen, whyche wolde do worſſe and more cruellye then all the perſecutours of the worlde: whyche is, woulde murther oure ſoules wyth oure bodies. But let vs heare theyr propre cauelation.

It is true ſaye they, that the Soule dyeth for the tyme, but ſhe doeth not vtterly periſh, for as muche as ſhee ſhall ryſe agayne.

☞ I aſke them, what doeth the body? For if the ſoule doeth not dye, alonely bycauſe of the hope, whyche ſhe hathe bycauſe of the reſurrection, the ſame reaſon may be made for the bodye, that he doeth not peryſhe nother.

Nowe the Lorde Ieſus doeth notably decerne betwene the one and the other, ſayinge that the body is ſtaine, and not the ſoule. In thys maner, ſpake Ieſus Chriſte, when he ſayed vnto the Iewes: deſtroye thys temple, and I wyll reedifye it in thre dayes. Saynte Iohn added, that he ſpake of the temple of hys body: thus he reſerued the ſoule a parte, ſignifiynge that he coulde not be diſtroyed: and in dede when he dyed, he commended hir vnto God hys father.

And ſaynte Stephan after hys enſample. Lorde Ieſus (ſayed he) receyue my ſpirite. Thys oughte we therefore to thynke, that God is protectour of our ſoules, to preſerue them from the tyrāny of men, that when we ſhoulde dye, euerye one of vs ſhoulde commende hys ſoule vnto hym.

Lykewyſe when ſaynte Peter ſayeth, that the Lorde Ieſus came in hys ſpirite, to the ſpirites that were in pryſon, he doeth clearly teſtifye by hys wordes, that the Soules haue ſence and vnderſtandynge ofter death. For otherwyſe they ſhoulde not perceyue the preachynge of Chriſte, whyche as he ſayeth, dyd preache vnto them. I confeſſe that thys place hath bene taken for a darke place, and that it hath bene diuerſly expounded: but yet w • ll I aledge nothing for my purpoſe, whiche is not certayne. The Apoſtle therfore hauynge before ſpoken howe Chriſte was humilied, and hauynge alſo ſhewed howe that all fayethfull men muſte be made lyke vnto▪ hym, for conſolation, he addeth that Ieſus Chriſt was not ouercome by death, but that he ouercame death. After this, to certifie vs that thys vertue of hys reſurrection, doeth pertayne vnto vs, he ſayeth, that not onelye the lyuynge haue felte it, but alſo the deade: and not onely the fayethful, but alſo the vnbeleuyng, and rebels. It is true, that whē the matter requireth: that we muſte diſtinguyſhe we ſe that he ſpeaketh but of the ſecōd kind: but that hindereth not, but that he ſpeaketh fy • ſte, of all in generall. Touchyng that he putteth, as wel the ſoules of the good, as of the euyll, in pryſon, that doeth he to ſignifye the vehemente deſyre, whyche the fayethfull had for the commyng of Ieſus Chriſt, which hild them as it were in anguyſhe.

¶ Therfore the ſence is thys, the vertue of Chriſtes redemption, hathe appeared vnto the ſoules of theym that be deade, as well to the beleuynge, as vnto the vnbeleuyng, But when he muſte ſpeake in ſpeciall, he leaueth the fyrſte.

☞ Notwythſtandynge to the ende that we do not diſpute touchynge the ſence, whē there is no nead concernyng the preſent matter, onely I aſke thys queſtion of theſe good people, whether the ſpirites, of whom the Apoſtle doeth ſpeake be lyuynge ſoules or no? Moreouer he addeth an other ſentence, whiche to yet more cleare, that is, that the goſpel was preached vnto the dead, that they ſhold be condempned in the fleſhe, as touchynge to men: but ſhoulde lyue to God in the ſpirite. We ſe that he doeth ſubiect the bodye onely vnto death, reſeruyng the ſoule alyue.

☞ The lyke was ſhewed before by Salomon: where, in diſcouerynge mannes death, he ſayeth, He doeth ſeperate the fault far frō the bodye, vntyll the earth do returne to hy • earth whēce it was taken, and that the ſoule go to God, whyche gaue hyr. If they gloſe, and ſaye that thys worde ſpirite, doeth ſignifye but lyfe, there is not ſo lyttle a chylde, whyche ſerth not, that, that is a corruptinge of the texte.

If there were none other teſtimonye but thys ſentence of Moyſes, where he ſayeth, that God is the God of Abraham, Iſaac, and Iacob, aboute three hundred yeares after theyr death, it ſhoulde be ſufficiente to ſuche as woulde not be contentious.

But if there be any opiniatoure whiche wyl agayne ſay it, then wyll the expoſition whyche oure Sauiour Ieſus Chriſte, maketh vpon theſe wordes, take awaye all doubtes. That is, that hys father is not the God of the deade, but of the lyuyng.

¶ I knowe theyr anſwere is, that the dead be called lyuynge, bycauſe of the hope of the reſurrection. But that is nothynge. For ſeynge that the Patriarckes were deade, at that tyme when Moyſes ſpake, it foloweth that they lyued in a better lyfe.

And therefore Saynte Luke addeth that they do all lyue vnto God, ſignifiynge that the Lorde doeth mayntayne hys in lyfe, by hys grace and vertue.

Vnto which agreeth this ſaying of the Apoſtle. If ſo be yt we liue, let vs liue to ye lord if we dye, let vs dye to the Lorde. And whether we lyue, or dye, we be the Lordes, and Ieſus Chriſte is dead and riſen agayne, that he myghte haue rulle ouer the lyuynge and the deade. For thys is ſure, that Ieſus Chriſt, tolde haue no dominiō ouer vs, if we were not, therefore if hys empeyre be extendyd vnto the deade, it moſte nedes be that the fayethfull after death haue an eſſentiall beinge.

☞ And in dede, the viſion whiche Sainct Iohn rehereſeth in the Apocalipſe, cannot other wyſe be true. Whiche is that he ſawe the ſoules of the Martiers, vnder the heauenlye •• iter, criyng wyth a loude voyce, Lorde howe longe doeſt thou differ, to auenge oure bloude? And that God commaunded to geue them white garmentes, and commaunded them to haue pacience for a littell whyle, vntyll the number of theyr fellowes were fulfylled.

There is no doubte but that theſe white garmentes, do ſignifie begynnyng of glorye whiche God doeth geue vnto the martiers, whyle thy tarrye for the daye of iudgement. For that is no newe thynge in the ſcripture, as whan Daniell ſayde, that he ſawe the Lorde clothed in a longe white robe. And Ieſus Chriſte was ſo in hys tranſfiguration in the mount of Tabor. The Aungel alſo, whiche apered to the women by the ſepulcher, was clothed in a white robe. So were the aungelles whiche appered to the diſciples, after the aſcencion of the Lorde Ieſus as much is ſayed of the Aungel whiche apered vnto the Cornelius the Cneturien. Final lye, in the parable of the prodigall ſonne: it is ſayde that whan he was retourned, hys father commaunded to brynge hym hys beſt robe, in ſygne of Ioye and faſtynge. We ſe therefore, howe much thys doeth repugne agaynſte the erroure of the Anabaptiſtes, whyche in the place of whyte robes, woulde geue pyllowes to the ſoules to make them ſlepe.

Moreouer; in that it is ſayed, that the ſoules crye, axynge vengaunce of God, it is declared that they ſlepe not. For thys crye, cannot be expounded as the crye of Abelles bloud: bycauſe the deſire whych the holy ſoules haue, is ther expreſſed. Thys is ſufficientelye comfirmed vnto vs, by the hiſtorye of Lazarus, where it is ſayed that hys ſoule was borne by the aungelles of God, in to the boſome of Abraham. And the ſoule of the riche man wente in to hell.

They thynke that they haue a fayre ſolucion and wel coloured, whan they do anſwere that it is a parable, that is to ſaye, an exemple and not a ſtorye

But I axe them, where they haue ſene it in holye ſcripture, that in a ſimple parable or ſimilitude the proper name of a manne hath bene expreſſed, as it is here.

And euen thus haue all the doctours of the churche vnderſtande that a place, as reſon woulde. But be it that I do graunte vnto them, that it is •• parable, yet muſt it nedes be that it be taken of the veryte. Oure Lorde ſayth, that the ſoule of Lazarus, was borne by hys aungelles, in to the boſome of Abraham, and that ther, it receyued Ioye & cōſolacion.

☞ On the otherſyde, he ſayeth that the ſoule of the rich infidle, did ſuffer maruelous tormentes in hell. He ſayeth that there is a greate diſtaunce betwene the one and the other. If the ſoulles haue no felynge after death, of good nor euyll, what ſhoulde thys narracion of the Lorde be, but a fable, and as a tale of the boke of Melluſine?

Therefore thys tergiuerſation of the Anabaptiſtes is a blaſphemye, which diſhonoreth the Lord Ieſus, as thoughe he had told vs a vayne tale to no purpoſe. Beſides this it is a folyſhe imaginacion repugnaunte to humayne ſence, as lyttell chyldren maye perceyue.

☞ And thys is the promes whyche was made vnto the poore theife whan he axed mercy on the croſſe. For the Lord Ieſus anſwered hym.

This daye ſhalt thou be wyth me in paradice. By thys word paradice, we nede not to imagen that he woulde ſpecifye a certayne place: but onely the Ioye and felicitie which they haue that liue with him. This is plaine that Ieſus Chriſte doeth not ſende thys poer ſynner to the daye of reſurrection: but doeth aſſigne him the ſelfe ſame daye, to liue eternallye in his companye.

The Anabaptiſtes to trifel out thys place do alledge that whiche is ſayed in a nother place, that a thouſande yeres are as one day before the Lorde. Whiche thinge we graunt vnto them, but thys muſte we conſider, that when God ſpeaketh vnto men, he frameth hys ſpeache, accordynge vnto their capiacitye. In ſuche wyſe, that you ſhall neuer finde in the ſcripture, that God hath at any time ſayed: I wyll thys daye do thys, meanynge that he wyll do it a thouſande yeres after.

In ſuche maner whan Ionas ſhewed the Niniuites, that after fortye dayes their Citye ſhoulde periſhe, it hadde bene greate folye for them, to haue vnderſtanded fortye thouſand yeres.

Lykewyſe whan the Lorde ſayde, that he woulde ryſe agayne the thyrde daye, we knowe he ſpeake after the common maner of menne. But I wyll ſeaſe from thys matter, for as muche as all men do ſee howe muche the Anabaptiſtes haue bene begyled in vſynge of ſuche euaſions. They haue yet a nother cauilation.

To daye doeth ſignifye the tyme of the newe teſtamente. And to proue thys, they abuſe thys ſent • nce, whyche is in the Ep • ſtell to the Ebrues, that Ieſus Chriſte whyche was yeſter daye, is to daye, and ſhalbe for euer.

But they ſe not, that if we ſhoulde ſo expound the word thys day, ye word yeſter day ſhoulde ſignifye the tyme of the olde Teſtament, and ſo ſhoulde it folowe that the Lord Ieſus dyd begyn to be, whych were a great abſurdite, for as much as we knowe that he is our eternall God, and alſo touchynge his humanitie, he is called the Lambe ſacrificed from the begynnyng of the worlde.

Moreouer after theyr ſayinge, we myghte conclude yt they, whole ſinnes Ieſus Chriſt hath forgeuen, ought to enter into heauē before the daye of the reſurrection. For the Apoſtle ſpeaketh of thre tymes, of the whyche the one, as I thynke, ſygnifieth the daye of the olde teſtamente, and the other ſignifieth the tyme whyche ſhal be from the renewynge of the worlde. Therefore it reſteth, that thys word to daye, muſt ſignifye the tyme in whych we be, whych is betwen the death of Ieſus Chriſte & hys laſt commyng. And that they may the better knowe theyr beaſtlynes. If Ieſus Chriſt had promiſed heauen vnto the theſe for the day of Iudgemēt, he ought to haue ſayd in the worlde to come, and not thys daye. For that is the ſcriptures maner of ſpeakynge. Who thinketh them not ouercome by thys cleare reaſon? Yet is theyr impudency ſuche, that they brynge yet an other replycation, whyche is: that heauen is promiſed vnto the thefe, in lyke ſorte as deathe was pronoūced to Adam and Eua, in what daye ſo euer they ſhoulde eate of the fruyte whyche was forbydden theym. Nowe is it certayne that they dyed not the ſame day, but longe time after. I anſwere that in the ſame inſtaunce that Adam traunſgreſſed the commaundement of God, he dyed as touchynge the ſoule. For as muche as he was alienate whyche was hys verye lyfe, and was made ſubiecte to bodily death. And thus, thoughe we ſhoulde receyue theyr gloſe: yet ſpyte of theyr teathe, ſhall we haue wonne this much of them, that in the ſelfe ſame daye, the thiefe was deliuered from the miſery, in whych Adam was fallen by hys offence. In ſumm • , we conclude, that euen as deathe beganne to raygne in Adam, frō the daye of hys traunſgreſſion: euen ſo the thyefe, the ſame daye in whyche the promiſe was made vnto him: beganne to be reſtored into the beatitude of heauen.

We ſe yt S Paule liued in this hope, whē he ſayed, that he deſyered to be loſed to lyue wyth Chriſte. Fyrſt he vſeth an apte ſpeach, in ſayinge that the fayethfull man thorowe deathe is deliuered frome the bandes of hys bodye, as in an other place he doeth more clearlye expreſſe it. Further he addeth, that his deſyre is to be with the Lord Chriſt, whē hys ſoule ſhall be ſeperated from the bodye.

And in dede, if it be not thys, theſe wordes whiche he ſpeaketh in an other place can not be true that there is neyther lyfe nor deathe whyche can ſeperate vs from the • oue whyche God hath vnto vs. For if we periſhe by death, or that oure ſoule leſe hyr lyfe, howe canne the loue of God conſiſt towardes vs? but thys is more playnelye deduced in an other place where he ſayeth. We knowe that if our earthly houſe of the tabernacle of our bodye were deſtroyed, we haue a buildynge in heauen by God, whych is not made with handes. Therefore beynge in thys tabernacle, we morne as beyng greaued, not that we deſyre to be vnclothed: but clothed agayne, that our mortalitie myght be ſwallowed vp of lyfe. Notwythſtandynge we be alwayes of good courage, knowinge that whylſe we be in our bodyes, we be as ſtraungers frome God, bycauſe we walke by fayeth and not by ſyghte,

¶ But we haue thys confidence, and deſyre to be ſeperat from the body, and to be preſent wyth God, bycauſe there is made mention there, of the daye of iudgemente. The Anabaptiſtes do theyr indeuoure to wrape vp al there, that they myght drawe all the wordes of the Apoſtle vnto that daye. But they can not do ſo muche, but that the trueth wyll be yet more ſtrōger, to maintain it ſelfe againſt theyr falſe accuſations.

For the Apoſtle doth ſaye expreſly, that the fayethfull man departynge frome hys bodye goeth to God, from whom he was abſent in thys worlde. After that he addeth, that as well abſente, as preſent, we do our indeuour to pleaſe God, bycauſe we mu •• e al come before hys iudgement ſeate. That man is very obſtinate, and more then hardened, agaynſte all reaſon, whyche wyll not conſente vnto theſe wordes. Nowe is it ſo, that the Anabaptiſtes, in place where ſaynte Paule ſayeth, that by death we approche to God, do make vs beleue that wee retule and be further of then in thys preſente lyfe.

☞ That ſo it is, it is wrytten that he whiche beleueth in the ſonne of God, ſhall not come into cōdemnation: but is already gone from death vnto lyfe. If lyfe euerlaſtyng be alreadye be gonne in vs, what abſurditye is it to ſaye, that in death there is interruption If we be already entred into the kyngdome of God, for what cauſe ſhoulde we be made go oute agayne by death, or at the leſte, made go backewarde as the ſea Crabbes?

The kyngedome of God is in you, ſayeth the Lorde Ieſus, what meaneth thys, but that we haue already the rote of lyfe, whyche can not be extynguyſhed? And that is it whiche in an other place he ſayeth. Thys is the wyll of my father, that whoſoeuer doeth beleue in the ſonne, ſhall not peryſhe: but hathe euerlaſtynge lyfe, and I wyll rayſe hym vp the laſte daye.

☞ Alſo, who ſo euer eateth my fleſhe, and drynketh my bloude, hathe euerlaſtynge lyfe, and I wyll rayſe hym vp at the laſte daye. Note thys that he doth promiſe vnto vs .ii. thynges, euerlaſtynge lyfe and reſurrection

The Anabaptiſtes do take the one of theſe membres, & leaue the other: as if they mighte be deuided.

He ſpeaketh yet more playnely in an other place, ſayinge. I am the reſurrection & lyfe, he that beleueth in me though he were dead, he ſhall lyue: and who ſo euer lyueth and beleueth in me, he ſhall neuer dye.

Alſo, who ſo euer kepeth my word, ſhal neuer ſe deth I prai you, is it poſſible to ſpeke more playnly thē thys. And ſhuld a chriſtē man deſyre more ſtronger teſtimonies to ſettle hys conſcience wyth? Peraduenture ſome man wyll obiecte, that thys is not true but onelye of faythfull men. I graunte that, and for my parte, it ſufficeth me to inſtructe the chyldrē of God, what ſhall be theyr condition after death. Howe be it hereafter wyl I ſpeake of the reprobate.

But here we ſe what Ieſus Chriſte doth promiſe vnto vs, if we be his. That in the middell of death, our ſpirituall lyfe ſhall not be interrupted. But that more is, ſaint Paul declareth that it is euen then, that it begynneth to be in hys moſte ſtrength. As our outwarde man, ſayeth he, is corrupted, ſo is the inwarde man renued from daye to daye. By theſe wordes he declareth, that as thys preſent lyfe doeth declyne and become corruptible, ſo the lyfe of the ſoule increaceth and is fortified more and more. Therfore it is contrary to this ſentence, to eſteme that the ſoule is quēched whē the corporal lyfe taketh end.

I wyll yet deduce this argumente further. We muſt daylye encreaſe and profite in the Lorde, auauncynge oure ſoules alwayes to approche vnto hym, as if we ſtepped thys daye one pace, and to morowe an other. Or as if we dyd aſcende by ſteppes.

Nowe is it ſayed for thys preſente tyme, that we do walke in the bryghtneſſe of hys face. Alſo, that hys ſpirite doeth beare vs recorde, that we be hys chyldren. If it ſo be, that in death, we do leſe thys bryghtnes, and confidence whyche the holy Goſt geueth vnto vs, howe ſhall we then aduaunce oure ſelues? Lykewyſe Saynte Paule ſayeth, that thought we haue oure conuerſation in thys worlde, yet is our habitation in heauen,

Let vs ſe if death maye dryue vs out of the kyngedome of God, wherein we had oure abydyng before, thorowe hope It is true that thys mortall bodye is to vs as a pryſon, to thruſte downe oure ſoule ſo lowe, as captiue to earthly thynges.

☞ Therefore is it mete that when ſhe is gone forth of ſuche a ſeruitude into libertye, that ſhe be more diſpoſed to contēplate God more familiarly. And when ſhe is lyghtened of ſuche a burthen, that ſhe be more chereful to lifte hyr ſelfe vp vnto God. It is therfore to greate a beaſtelynes to laye theym downe ſofte, as do the Anabaptiſtes, to make them ſlepe vnto the day of the reſurrection. Howbeit theyr erroure is yet better conuinced, by that the ſcripture doeth declare touchynge our regeneration.

For when it pleaſeth God to call vs into the participation of hys grace: he ſayth that he maketh vs newe creatures. How is that? In that by the vertue of hys worde and of hys ſpirite, he mortifyeth the corruption of oure nature, makynge vs to be borne agayne to liue in hys kyngdome. Let vs nowe heart what is the operation of the one and the other in vs. Saynt Paule goynge aboute to conforte vs ſayeth, that though the bodye he deade bycauſe of ſynne, yet the ſpirite of the Lorde Ieſus dwellinge in vs is lyfe, bicauſe of reghtuouſnes, I knowe that thys lyfe is neuer perfitte, whylſe we are in thys world, but ſeyng that the ſpirit of God, is a ſparke of lyfe, whyche is geuen vnto vs to quicken vs more and more tyll we come vnto perfection: it foloweth that oure lyfe can neuer be quenched.

☞ As touchynge the worde, Saynte Peter ſpeaketh yet more clearlye, ſayinge that it is a ſede of immortalitye, yea an incorruptible ſede, whyche God hathe put into vs, to exempte vs from that condition wherein we be by nature, whyche is as Eſaias ſayeth, that all fleſhe is haye, and all the glory of mā is as the floure of the graſſe, bycauſe that when the ſpirite of God doth blowe on mā, he is by and by wythered and dryed, and falleth wholy downe.

Nowe, after that the Prophete had thus ſpoken of vs, he added by and by, the contrarye, that the worde of God abideth for euer. Saynte Peter doeth aledge thys place, and ſheweth that thys eternitie of the worde of God is ſhewed in vs, bycauſe that by the ſame we are borne agayne, hauinge it in our ſoules for an incorruptible ſeede the whyche neuer rolleth nor withereth. What is it that maye be replyed agaynſte thys, whyche ſhall not be thynges apparant, and already reſolued, for we beinge regenerate by the grace of God, are broughte into hys kyngedome, to lyue in cleauynge to hym wythout ende.

To reſolue thys matter, there is nothinge more mete not more certayne, then to conſider what coniunctiō & vnitie we haue wt our Sauioure Ieſus. Fyrſte we knowe that in Baptiſme we be entexed into hys bodye, to be verily hys membres, and to fele in vs ſuch an effect of hys vertue, as the braunches of a tre do of theyr rote. For we are ſo vnited vnto hym, that we are made one ſelf ſubſtaūce. And we nede not aledge any other probatiō then that whyche he hathe ſpoken wyth hys owne mouth.

As I lyue ſayeth he, ſo ſhall you lyue. Now we knowe that the lyfe of Ieſus Chriſte is not temporall, nor yet by interpoſition of tyme. Therefore if we lyue as he liueth, it foloweth that it muſte be wythout ende. For it was neceſſarye that he ſhoulde dye wyth vs. And thys is it that he ſpake before: He that eateth my fleſh, & drinketh my bloud, he dwelleth in me, & I in hym. If Ieſus Chriſt dwel in vs, it foloweth that forthwith lyfe dwelleth in vs: accordyng to ye which he ſpake before, as the father hathe lyfe in hym ſelfe: ſo hath he geuē vnto his ſon, to haue life in him ſelfe. It is eaſy to ſe that the Anabaptiſtes neuer taſted howe wee be ioyned to oure Lorde Ieſus.

For the one principle is ſuffitiente to ouerthrowe their falſe & pernitious opiniō, touchinge this fantaſtical ſlepe whyche they do attribute vnto the ſoules.

For we ſe the deductiō which .ſ. Paul hath made to the contrarye, where he ſayeth, that we be already citizyns of heauen, beynge ſet in heauenly places wyth the Lorde Ieſus. Therefore let vs holde vs faſt by that whych Saynte Paule hath ſayed, that we be dead touchyng the world, and that our lyfe is hyd with Chriſt in God.

Nowe, by thys he ſignifieth that whiche in an other place he ſayeth. I lyue no more, but Chriſte lyueth in me Let vs hold I ſay, thys reſolution, that we hauyng one inſeperable coniunction wyth oure Lorde Ieſus Chriſte, be partakers of the lyfe whyche is permanent in hym. And let vs haue in remē braunce, that he beynge rayſed vp, dieth no more, and that death hath no more power ouer hym, not onely touchyng hys perſon: but alſo touchynge hys membres.

¶ It is true, that there is thys difference, that in hym death is wholly vanquyſhed, in vs onelye in parte. Notwythſtandynge ſo muche is ſhe vanquyſhed in vs, that ſhe cā neuer exercyſe hyr power. And thus while we abyde the accomplyſhment of our redēption, let vs not doubt but that the ſame beginnynge whyche is in our ſoules ſhall continue euer.

Hitherto haue we proued by ſufficiēt teſtimonies, howe the ſoules beynge ſeperated from the bodyes, do notwythſtandynge lyue in God, and haue reproued the errour of the Anabaptiſtes, whyche woulde make vs beleue, that they do ſlepe, beynge dead wythout anye fealynge.

Nowe to ſatiſfye the requeſte of all men, as muche as in vs is: there reſteth that we do brieflye ſhewe what we oughte to thynke touchynge the eſtate and condition where they be. And fyrſt I proteſt, that I wyl ſpeke therof more ſoberly then many woulde. For I knowe what curioſitie there is in manye whyche woulde that a man ſhoulde deſcribe it vnto them vnto the vttermoſte, euen vnto the chambers and cabyns where the ſoules be, abydynge the daye of iudgement.

They whych woulde be fed with ſuche fables, ſhall be deceyued, if they ſeke theym at me. For I had leuer kepe my ſelfe to the ſimplicitie of the ſcripture, to ſhewe that which is expediente to knowe, then to wander abrode in the ayre, to appeare ſubtyle. Nowe the Lorde forſeynge that it was not needful for vs to haue a more ample vnderſtandyng of this matter, was content to teach vs ſimplye, that when our ſoules be departed from theyr bodyes, they do notwythſtandyng lyue in hym, abyding the accompliſhment of their beatitude and glory, in the daye of the iudgment, as ſhall be hereafter ſhewed. Let vs abyde therefore by thys, and whatſoeuer declaration we ſhal make, let vs not paſſe this meaſure as touchynge thys ſentence.

But to procede more plainely, let vs begin at the diſtinction, which is betwene the ſoules of the fayethfull, and the ſoules of the reproued. Whē the Apoſtle ſayd in the epiſtle vnto the Hebrues, that vnto thē which had caſt of Ieſus Chriſte, & had wyllingly turned frō hym, after they had knowne the trueth, there remayneth nothynge but a lokyng for of terrible Iudgement, it is manifeſt that he ſpeaketh not onely for thys preſente lyfe, but had a greater reſpecte vnto the lyfe to come. For the wycked do not alwayes in thys worlde, conceyue the Iudgement of God, to be aſtoniſhed, and to haue horro • , but when deathe commeth, they can not eſcape but they ſhalbe holden faſte wyth thys feare and aſtoniſhemente, knowynge the vengeaunce whych is ordeyned for them.

And thys is alſo teſtified by Saynte Peter and S Iude, where they ſaye, that God hath not ſpared hys owne Aungels, whyche fell from theyr originall: but hath caſte them into darcke pryſons, kepyng them ſhutte vp, to preſerue them vnto the greate day. In declarynge vnto vs the condition of the deuylles, they ſhewe vnto vs lykwyſe, what is the condition of the wycked. For it is one ſelfe reaſon. Thus we ſe that the ſoule of an infidele, beynge departed frome the bodye, is as a malefactoure whyche hathe alreadye receyued the ſentence of condempnation, and obydeth the houre that he ſhoulde be ledde forthe to the gallowes to be put in execution

It is true, that alſo durynge thys preſente lyfe, the wycked are ſometyme tormented wt manye remorſes of theyr conſcience, and the Iudgemente of God doeth perſecute theym: but for as muche as they do make theym ſelues droncke wyth vayne cogitacions, as thoughe they myghte flee and eſcape it, they are not altogyther Goddes pryſoners: but are as vagabondes fleynge the preſence of the Iudge.

After deathe it is not ſo. For God holdeth them as in chaynes, in ſuch wyſe that they ſe well what punyſhemente is prepared for thē oute of whyche there is no waye to eſcape. Therefore they be in extreme angwyſhe, abydynge the execution of theyr iudgment. It is not in vs to determine the place wher they be, and we nede not to care for it.

☞ And on the other ſyde, we maye not Imagyne, that the Soules be lyke vnto the bodyes that muſte haue a certayne ſpace, for a place. Lette it ſuffyce vs to knowe that they be in hell, as it is ſayed of the wicked riche man: that is to ſaye, in tormente, and as it were in fyre bycauſe they fele theim ſelues caſte out frome God, and do abyde yet a further reuelation of hys greate wrath.

☞ By thys it is eaſye to conclude what is the eſtate of the faythfull ſoules. Whylſe we be in thys worlde, it is true that oure conſciences haue ioy and reſte in God: but bicauſe they are continuallye agitate wyth dyuerſſe temptatyons, thys reſte is vnquyeted wyth many cares.

☞ More ouer bycauſe oure healthe conſiſteth in hope, it is hydde to vs, in ſuch wi • e that we do not walke in viſyon, as ſayeth Sayncte Paule: but after deathe, bycauſe all oure fyghte is ended, and that oure enemyes canne aſſaulte vs no more. we are as in a place of greater ſuretye.

Moreouer we do no more kepe then, as we do nowe. that is to ſay, aboue & againſt hope: but we do abide the felicity, which we do fele & ſe in part. It is certaine, yt after this maner the ſoule of Lazarus receyued Ioye and conſolacion, and that in the middell of the miſeries of this worlde he was all hys lyfe long comforted in God. But the Lorde doeth ſpecifye a certayne ioye whiche the fayethful ſoule hath after death, in ſeynge her ſelfe deliuered from all fragilitie▪ from diffidence from all euell concupiſcences, and from all daungers of temtacions, whyche do dayelye happen vnto vs. Alſo, in hauyng more cleare and certayne knoweledge of her beatitude and immortal glorye. So whan we woulde wyth one word expreſſe the condition of the fayethfull ſoules after death: we maye ſaye that they be at reſte, not that they be in perfete beatitude or glorye: but bycauſe they be countented wyth the ioye and conſolatiō whych God geueth to them, whileſt they do abyde the day of the laſt redemption.

☞ If anye man wyll that thys thynge be declared vnto hym by ſimilitude, the time in whyche we dwell in thys mortall bodye, is lyke vnto the tyme of warre, whan we be vnclothed of oure fleſhe, the battell ſeaceth and taketh ende, and we haue the victorye. But the daye of triumphe ſhallbe whan Ieſus Chriſte ſhall apere in hys maieſtye, that we maye raygne eternallye wyth hym. But bycauſe ſuche ſimilitudes are onelye to make the thynge playne, and be not of authoritye: we wyll take one out of the ſcripture, which ſhall not onelye ſerue to teache, but alſo to proue oure doctrine true. We knowe howe ſaynte Paulle doeth allegoricallye treate the iſſue of the people of Iſraell out of Egypte, and their paſſyng thorowe the read ſea. Folowyng thys, let vs vnderſtand that in baptyme oure pharao is plunged in the ſea: that is to ſaye, oure olde man is mortified, and we are buried wyth Chriſte, by that meanes made fre from the bondage of ſyn. But from thens we go in to the deſerte, in whyche we haue oure conuerſation durynge thys mortall lyfe, For we are poore and indigente, but for that the Lorde geueth vnto vs dayelye hys graces, as he dyd cauſe manna to raygne from heauen vnto the people of Iſraell, whan death commyth we do enter in to the lande of promyſſion whyche thynge is not done wythout greate difficultye. For it is then that we moſte ſuffer, the greateſte and perilous aſſautes. Nowe after that the chyldren of Iſraell were entered into the lande of promyſſion, it was a greate whyle after er Hieruſalem were buyldyd, and that the Kyngedome of the howſe of Dauyd was ordayned: after thys maner the fayethfull ſoules, haue immediatelye after deth a certayne reioyſyng, of the heritage whyche is promyſed vnto them: but becauſe the glory of Ieſus Chriſt their kynge, doeth not yet apere, and that the heauenly citye of God is not yet eſtablyſhed in her eſtate, they abide vnto the day in which the ſame ſhalbe. ☞ All theſe thynges are euidente in holye ſcripture, vnto al ſuche as wyl not be rebelles vnto God, and thys doctrine hath not onely good approbation of the ſcripture, but alſo of the aunciente doctours: amongeſte whom Tertulian fayth, aſwel the reward of the good, as the poniſhmēt of ye euyl, be in ſuſpence vnto the reſurrection. Neuertheles in diuers places he affirmeth, that the ſoules of the fayethfull do there whilles, lyue in God. And therefore in another place he ſayeth. Wherefore ſhall we not take the bofome of Abraham, for a receptacle of ſoules, for a tyme, the which doeth repreſent vnto vs that there is a double rewarde, the one immediatlye after death, and the other at the daye of the laſt iudgemente? And Ireneus ſayeth. Seynge that the Lord Ieſus is entred into the ſhadow of death, wher the ſoules of the dead were, and afterwarde roſe agayne corporally, & aſſended into heauē: it is very true that the ſoules of his diſciples, for whom he did this thyng, ſhal go after death into an inuiſible place whiche is by God ordeyned for them, and ſhall abyde there, waytynge in patience, the day of the reſurrection.

Then ſhal they be ioyned to their bodyes, to come before the face of the Lorde. For no Diſciple is aboue hys Maſter. Sayncte Chriſoſtome vnderſtode what goodnes and priuiledge thys is to vs, that Abraham and Sayncte Paule be ſet downe abydynge the perfection of the churche, that they maye receyue there rewarde.

For the father ſhewed vnto them that he would not geue them there reward, vntyl we be come thether to, as a father of an how-ſhoulde, woulde ſaye at anye tyme vnto hys chyldren commynge from their laboure, that they ſhoulde abyde from eatynge vntyll their other brethren were come.

Thou arte not contented that thou haſte not alredy receyued thy rewarde, what ſhall Abell than do, whyche hath won thys price long tyme before the, and hath not yet hys crowne? What ſhall Noe and the other Patriarches do, for they haue taried for vs vnto thys daye, and ſhall yet abyde the other that ſhall come after?

They wente before vs in the batayle, but they ſhal not be crowned before vs. For ther is one daye apoynted, wherein all the children of God ſhall be crowned to gether. Sayncte Auguſtyne wryteth that the ſoules of the Saynctes be in ſecrete receptacles, vntyll they ſhall receyue the crowne of glorye in the day of iudgement.

And contrarywyſe the ſoules of the wycked, in abydyng there punyſhement. And in an Epyſtel whych he wrote to Sayncte Hierom.

The ſoule, ſayeth he, after bodelye death ſhall haue reſte, and than after that ſhal take agayne her bodye, that ſhe maye haue glory. S Barnard: the ſwetne • whiche the ſoules of the ſainctes haue at this preſent is great, but it is not yet perfecte: for it ſhalbe made perfecte, whan thei ſhal fit on ſeates as iudges: whā thei haue put of ther bodies, thei be forth wyth broughte into reſte: but not into the glorye of the kyngedome, And in hys ſermon folowynge, he proſecuteth ſtyll the ſame argumente, ſayinge that there be three eſtates of the ſoule. The fyrſte in the bodye as in a tabernacle The ſeconde after death, as in the porche of the temple. The thyrd in heauen wyth hys glorified body. Who that woulde knowe more, Lette hym read the ſeconde and thyrd ſermon vpon Alhallon day.

Bryefely, thys is the perpetuall doctryne, whych hathe alwayes continued in Chriſtes churche, wythout any contradiction, that as we lyue in God thorowe fayeth, whylſe we are in thys mortall lyfe. Euen ſo after death we haue Ioye and conſolation in knowing more clearlye, and ſeynge, as it were, at the eye, the heauenly beatitude, whyche he hathe promiſed vnto vs: the whyche we do contē plate here, as it were in a glaſſe, & by a darke vnderſtandynge.

Thys blynde opinion of the Anabaptiſtes touchynge ſhe ſlepynge of ſoules, was neuer herd of, but by a ſort of heritikes called Arabiques, & by Ihō pope of Rome, which was not paſte an hūdred & thirti yeres agone. But bycauſe it is a thynge ſo contrarye boeth to mans ſence, and vnto oure chriſtian fayeth, thus to caſte the ſoules into a ſlumber, in the tyme when they are more neare to God, to haue more perfyte vnderſtandynge of hys goodnes: al chriſtendome hath had thys fantaſy in horror, Therefore all they whych wyl yelde theym ſelues conformable vnto God & hys word, do abide in that which I haue already ſhewed by the ſcripturs, and do meditate thys goodly promiſe, that the Iuſte ſhal bloſſome as the Date tre, and ſhall be multiplied as the Cedar of Libanus, yt they whyche are planted in the houſe of the Lord, ſhal bloſſome and brynge forthe theyr fruite, that they ſhall be fatte and ſtronge in theyr age.

Therefore ſeynge that we knowe that our age is renued in vs, thorow the grace of god by miraculous ſtrength, let vs not feare whē we ſe whole nature fayle. But rather let vs ſyng wyth Dauid. My ſoule, bleſſe thou the Lorde, whych fylleth thy mouthe wyth good thynges, and maketh the yonge agayne lyke the Egle. And to this, we haue the prayer whyche the Lorde Ieſus made to hys father for the ſame purpoſe, ſayinge. Father I deſyre that thoſe whyche thou haſte geuen me, may be with me to ſe my glory.

Nowe, as we haue ſuffitiently proued the true doctrine, touchynge the immortalitie of the ſoules, ſo on the other ſyde is it neceſſary to anſwere to thoſe places, whych the Anabaptiſtes do brynge forthe to grounde theyr errours on.

Fyrſt they aledge that the deſcription whiche the ſcripture maketh of mās ſoule, agreeth wyth the ſame of Beaſtes, as where it is ſayd, that God hath created the greate whales, and euery lyuing ſoule. Alſo that the beaſtes entered by couples into the Arke, al that had ſpirit of lyfe. And to confyrme this, they helpe them ſelues wyth that whyche ſaynte Paule ſayeth, that in thys lyfe man is corruptible, mortall, and animall: But he ſhal ryſe agayne incorruptible, immortall, and ſpiritual, as it is wrytten, that the fyrſte man was made in a lyuynge ſoule. I graunt that thys tytle of lyuynge ſoule, is oftentimes attribute to beaſtes, bycauſe they alſo do lyue in theyr kynde. But there is greate diuerſitie betwene them and mē. For in man, the ſoule by whyche he knoweth, Iudgeth, and hathe diſcretion, is called lyuynge. The Soule of beaſtes hath none other facultie, but to gyue mouynge vnto theyr bodyes.

Therefore it is no maruayle, if the ſoule of man whyche hath reaſon, vnderſtanding, wil, and other powers diſtinct from the bodye, do ſubſiſte beinge ſeparate from the bodye, wher as the ſoules of beaſtes do periſhe, for as muche as they haue onelye but corporall ſence.

☞ For thys cauſe Sayncte Paule alledgeth the teſtimonye of Aratus an Heathen Poete, whyche ſayth that we are the lynage of God, to declare the excellencye of our ſoules. Touchyng that ſaynt Paule putteth difference betwene a liuyng ſoule, and a liuyng ſpirite: is not done, to declare that the ſoule whych we now haue, doeth peryſhe, but onelye to declare, howe muche more power ther ſhal be after the reſurrectiō, yt is fowete, that we ſhall be lyke vnto the Aungelles of God, liuynge wythout meate, and dryncke, not beynge ſubiecte to anye mutation or fragilitie. ☞ They do yet further alledge the v • ſion of Ezechyell, where the Prophete, wrytynge of the reſurrection, doeth ſay, that God calleth the ſpirite from the foure wyndes to inſpyre lyfe into the deade bones.

But the ſolution is eaſye: that Ezechyell after the maner accuſtomed of the Prophetes, vſeth an exterioure fygure to ſignify the foule of manne, as in hys fyrſte viſion, ſpeakynge of the ſpirite of God, he calleth hym alſo wynde. Who ſo woulde vpon that reaſon, that the ſpirite of God were not an eſſence, were farrre wyde.

Therfore it is greate folye of theſe madde menne, that they do not obſerue thys maner of ſpeache, whyche is ſo commune thorowe out all the whole ſcripture.

☞ Theyr thyrde Argumente is, that thoughe the ſoule were created immortal: yet thorowe ſynne ſhe hathe laſte hyr immortalitye, as Sayncte Paule doeth ſaye, that the rewarde of ſynne is death.

But fyrſte I aſke whether the deuil haue not receyued the ſame rewarde? And yet is he not ſo dead, but that he alwaies watcheth and buſelye ſeketh whome he maye deuoure. Secondely I aſke, whether thys death take ende or no?

For if it haue no endē, wyll they, nyl they, they muſte nedes graunte me, that the ſoules thorow death, do not ceaſe to fele the eternal fyre, and the wormes that gnaweth theym. It appeareth therefore, that the ſoule doeth not ſo dye, but that ſhee hathe fealynge of hyr euyll.

Touchyng the body it is ſayed, that it ſhal returne to the earth, whence it is come, there to rote. But the deathe of the Soule, is to be put from God, and to be cōfoūded wyth the felynge of hys yre, as the Apoſtle declareth ſayinge. Awake thou that ſleapeſt, ryſe from deathe, and Chriſte ſhall illumine the. It is euidente that he ſpeaketh not to the inſenſible bodye: but vnto thoſe whiche beynge buried in ſynne, do beare Death and Hel wyth them. Moreouer we haue alreadye ſhewed, that, that thynge whyche we haue loſte in Adam, is reſtored in Ieſus Chriſte. For that thyng whych was ſhewed before by the prophetes, that he ſhoulde deſtroy death for euer and that he ſhoulde ſwallowe it vp: the Apoſtles haue declared that it is fulfylled. He hath deſtroyed death ſayth ſaint Paule, and hath geuen lyfe thorowe the Goſpell.

Agayne if death haue reygned thorowe one mans faulte, they whyche haue receyued abundaunce of grace ſhall raygne in lyfe thorowe Ieſus Chriſte. Thys one ſentence is ſufficiēt to ſtoppe theyr mouthes. For ſeyng that the deathe whyche is come thorowe Adam is aboliſhed by Chriſte, the whole queſtion lieth in the compariſon whych Saynte Paul maketh there. Which is, that the vertue of Ieſus Chriſte is of greater ſtrengthe to reſtore, thē was Adams to deſtroy. Whiche thynge in that place he doeth wel declare And folowynge that whych he ſpake, he addeth further after, that there is no dampnation to theym whyche are in Chriſte Ieſus, whych walke not after the fleſh. And in dede if deathe ſhoulde haue dominion ouer the Soules of the fayethfull, the grace of God ſhould not haue his raigne, which importeth lyfe, as he ſayth: but rather the lawe of god ſhoulde exercyſe hyr power ouer them, whyche is contrarye to the whole doctrine of the ſcripture.

¶ They do alſo abuſe theim ſelues wt thys that oftentymes thys worde ſleepe, is token for death: as where it is ſayed of ſaynt Stephan, that he fel a ſlepe in the Lord.

Againe, Lazarus our frend ſlepeth. Againe ſorowe you not for them that ſleepe. And in dede this manner of ſpeach, is more frequēt in the Hyſtories of the Byble, then anye other. I anſwere, that thys ſlepe appertayneth nothynge vnto the Soule, but oughte wholie to be vnderſtanded of the body. For ther are two ſpeaches, whyche do vnderſtande in one ſelfe ſence, to ſleepe wyth hys fathers, and to be wyth hys fathers.

Nowe when it is ſayed that a man is put vnto hys fathers, it is playne that it is ment of hys Sepulchre I woulde haue no manne beleue thys, excepte I can proue my ſayinge by good wytnes of the ſcripturs. Whē Iob ſayed: Beholde, I ſlepe in duſte, he ment not that hys ſoule ſhould ſlepe ther. So when he ſayth in an other place, that al men ſhal ſlepe in the duſte togyther, and that the wormes ſhall couer them: it maye not be vnderſtande out of the bodyes. A lyke meanynge is in theſe wordes of Dauid, wher he ſayeth, that he was lyke vnto the dead ſleapinge in then Sepulchres. And Eſayas ſpeakyng to Nabuchodonoſor ſayeth. All other kynges haue ſlepte in theyr glorye, and were putte into theyr places: but thou arte caſte oute of thy Sepulchre.

☞ Therefore in a ſome, we ſe that thys worde ſleepe, is by ſimilitude applied vnto the bodyes, whyche are wythoute mouynge when the ſoules are ſeperate from them. And thys is a maner of ſpeakynge, whyche the Painyms alwayes vſed. And thereoute commeth alſo, that we call the place of buriall, a Cimyterie, whyche doeth ſygnifye a place of ſleapynge, not that oure elders, dyd thynke, that the ſoules were there a ſleape, but bycauſe the bodyes be there layed to reſt in theyr Sepulchres, as in beddes. A lyke vnderſtandynge muſte we haue, of a certayne place in Iob, where wyth they myghtilye defende them ſelues, where he ſayeth, that after manne is once fallen a ſlepe, that he ſhall not walke, nor ryſe vp tyll the Heauen be chaunged.

☞ They do lykewyſe make them ſelues a buckeler, with a ſentence of Salomon, whiche maketh more againſte them, then anye other in al holy ſcripture. And in dede I wold not nowe brynge it forthe to ſerue my purpoſe, were it not that they do ſo impudently vſe it as though it made for thē. The words be theſe.

☞ I haue ſayed in my herte of the ſonnes of menne, that God hathe ſhewed them lyke vnto beaſtes. Therefore the death of manne is ſuche, as the deathe of a beaſte, and there condition is lyke. The one doeth breath like as doeth the other, and they do dye after one maner, and man hathe nothynge more then haue the beaſtes. Boeth are ſubiect vnto vanitie, and do returne into one place. They come from the earth, and ſhal to the earth returne. Whoe knoweth whether the ſpirite of men doeth aſcende, and the ſpirite of beaſtes doeth deſcende?

To thys I anſwer, as I haue before ſayd that Salomon could not ſpeake more expreſly for vs. For goynge aboute to reproue the vanitie of mannes ſence, he ſayth that mā by hys naturall reaſon, and by that whyche he ſeeth can not comprehend wherein he doeth differ from beaſtes. And chiefely what excellencye he hath aboue thē after death. For the immortalitye of Soules is a thinge whyche doeth ſurmounte hys capacitie.

Therefore ſeinge that man is reproued as vayne, bycauſe he knoweth not that his ſpirite doeth aſcende, that is to ſaye, is immortal, where as the ſpirites of beaſtes doth go into corruption and peryſhe: we muſt nedes conclude that the true wyſedome is to comprehende the immortalitye of the Soules.

Thys text is lyke that whyche he addeth anon after, that a man knoweth not whyther he be beloued, or hated of God, but that this thynge is ſecrete and hydde, bycauſe all thinges come indifferentlye to good and euyll. Nowe ſeyng al thynges are vncerten, I are whether the fayethfull man, when he is in aduerſitie and tribulation, ſhall thynke that God doth hate hym? It is very true, that he doeth not hate hym. For thys promyſe is made vnto him, that it is for his health, that he myght conforte hym ſelfe and reioyce, beynge ſure that tribulation is rather a ſigne of Goddes fatherly loue, then of hys hatred But Salomō ſpeaketh of the opinion whiche we might haue after mannes vnderſtandynge. Therefore are all men vanitye. We muſte therefore haue recourſe to God and to hys word. For a little after he ſheweth what commeth vnto them that be in thys fantaſye that is, that theyr hertes are fylled wyth vngodlyneſſe and contempte of God: bycauſe they haue thys prouerbe. That a quicke dog is better then a deade Lyon. Nowe he hym ſelfe in the ende of his boke doth ſhew what we oughte to thynke touchynge thys matter That is, that the bodye doeth returne vnto the earth whence it came: and the ſpirite doeth go to God whyche gaue it.

They do pryncipally grounde them ſelues vpon that the ſcripture ſayeth, that we ſhall receyue in the laſte daye euerye manne accordynge to hys worckes. For they do reaſon thus. Seynge that God, when he ſpeaketh of our beatitude, and of the lyfe euerlaſtyng doeth remitte vs vnto the laſt daye: And cō trarye wyſe when he threateneth the wycked he ſayeth that he wyll take vengeaunce in that day, it is euidēt that vnto that tyme the good ſhall not receyue theyr rewarde, nor the wycked ſhall be punyſhed. Otherwyſe if were in vayne ſayed: that ther ſhall be ſaued all thoſe that are wrytten in the boke of lyfe.

Alſo that it ſhall be ſayed vnto the electe, Come and poſſeſſe the kingedome. Therfore do they conclude, that ſeynge we ſhal not enter into the poſſeſſion of our ſaluation vnto the daye of the laſte reſurrection: that in the meane tyme oure ſoules do ſlepe, I haue no maner of Ioye of theyr beatitude.

I anſwere that it is not a good cōſequēce For thoughe the Soule be not in glorye: yet doth it not folowe, that they do not lyue in God, whylſe they do abyde the reuelation of the ſame

And for a more ful ſolution of thys place, I woulde the readers ſhoulde remēbre what I haue before ſayed, that is, that our beatitude is alwayes in the waye, vnto that day. We all agree in thys, that the perfection of oure beatitude, is to be perfytelye Ioyned to God, And it is the marke whereunto all the promyſes of God do ſend vs. For that whiche in tymes paſſed was ſayed to Abraham, is alſo directed vnto vs, That is, that God is oure rewarde. Thys is then the ende of our beatitude of our glory and health, to be all wholy to God, to poſſeſſe him, and that he be altogyther in vs.

Nowe is it ſo that thys thynge ſhall not be accomplyſhed before the day of the reſurrection. Therefore it is not wythout a cauſe • hat it is called the day of health. It is therfore ſayd, that we ſhal then poſſeſſe the kingdome of God, not that we ſhall not in parte poſſeſſe it before as nowe at thys preſente we do poſſeſſe it thorowe hope, but bycauſe that then we ſhall haue the full and perfecte Reuelation.

But to make ſhort, that whyche we haue before ſayed; myghte ſuffyce for the ſolution of theyr argumēt. That is, that we are alwaies in a wayte and deſyre, vntyll Ieſus Chriſte do appeare in oure full Redemption, to receyue vs into the immortalitie and glorye of hys kyngedome. Neuertheleſſe in the meane whyle, we ceaſe not to haue our lyfe hydd in hym before God as ſayeth ſaynt Paule.

☞ It ſhoulde appeare that we had ſuffitiently anſwered vnto them, touchyng the day of the reſurrection: were it not that they do proſecute the matter further, bryngyng forth the ſentence of ſaynte Paule, where he ſayeth, that we be of all men moſte miſerable, if we ſhall not ryſe agayne.

They ſaye that thys canne in no wyſe be true, if we be bleſſed before the reſurrection. I anſwere that Saynte Paule had reſpecte vnto the ende of the hope of the fayethfull, that is, that at the daye of the reſurrection, they ſhall receyue that whych God hath promiſed vnto theym, and ſo if there were no Reſurrection, they ſhoulde be voyde of all theyr hope.

☞ We ſaye alſo, that the Soules of the fayethfull are bleſſed in waytynge for that daye, but that is thorowe theyr lokynge and waytyng for it, whych beynge fruſtrate and vaine, it muſt nedes folowe that they are vnhappy. Seynge that all the bleſſednes of the chyldren of God proceadeth and hangeth of thys, that in the daye of the reſurrection they ſhall be lyke vnto God, and inioye theyr heritage. It is no maruaile if ſaynte Paule do ſaye, that they ſhoulde be more vnhappy thē the reſte of the worlde, if there ſhall be no reſurrection.

☞ And in dede, in one maner ſence, he putteth theſe two thynges: that there is no reſurrection, and that our hope ſhould be onely in thys worlde. I doubte not but that euery man ſeeth playnelye, that thys ſentence of ſaynte Paule is nothynge agaynſte vs. For he ſayeth, that if we be deceyued in our hope whyche we haue of the reſurrection: that we be vnhappye. And we ſaye that the ſoules of the fayethfull are ryght happye thorowe the ſame hope, wythout whiche we confeſſe that they can haue no Ioye nor bleſſedneſſe. In thys there is no contradiction.

☞ They obiecte yet more againſte vs, that which is wrytten in the epiſtle to the Hebrues of the Auncient fathers, how that thei departed in fayeth, wythoute receyuynge the promiſes: but ſaluted theym a farre of, and confeſſed them ſelues to be ſtraungers vpon the earthe.

☞ Nowe in ſaying thus, they do ſignifye that they ſoughte theyr heritage and naturall countrye, in that they had no mynde of that contrei frō whens they came: they might haue returned: but they deſired a better: that is to ſaye from heauen. Thys texte is wyckedly depraued by them, thorowe falſe gloſes, in that they do refer thys to the preſente tyme: where the Apoſtell ſpeketh of the tyme whan the Patriarches were conuerſaunte in thys worlde. Howe be it touchynge the purpoſe of oure matter, I am ryghte well contente to alowe their gloſe. They make their argumente thus, if Abraham and the other fathers do deſire the heauenly heritage, than they haue it not yet. I replye to the contrary, that if they haue a deſire, than do they lyue, and haue relynge of good and euyll. Where is their ſlepyng than? Thus we ſe that they be contrary to them ſelues lyke litell chyldren. Touchynge the reſte, I wyll well the Apoſtle ſayeth afterwarde, that all the auncient fathers, haue not yet receyued that whych in thys worlde they loked for, bycauſe God hath ordeyned, that they w thout vs ſhoulde not be made perfect. And this is it that we ſaye, that all the conſolation whych the fayethfull ſoules haue, is reduced to thys glorious immortalitye, in which, we ſhall all at one tyme, be gathered together, whan Ieſus Chriſte ſhal apere in iudgemēt. Theſe places which here after I wyll recite ſhal declare, howe theſe phantaſticalles do kepe together al the cauillations that they canne, and that impudentlye, to haue ſome apparence to colour their errour. If the ſoules (ſay they) beynge ſeperate from their bodies do lyue wih God, than dyd ſaynct Peter greate iniury to Cha • ita in raiſyng her vp, ſeynge it was a wythdrawynge of hir from the companye of God, and from the bleſſ • d lyfe, whan he broughte her agayne in to thys ſea of miſeries? I Anſwere that this argumente maketh as muche agayne them, as agaynſte vs. For if ſhe ſlepte wythout felynge anye euyll, we maye ſaye that it was not for her prophet, to come from ſuch a reſt, to enter into the fyghtes of thys preſente lyfe. I myghte require of them the ſolution of this argum • nt. But I knowe that it were vaynt to tarye for anye good ſolution of thē Touchynge vs oure anſwere is eaſye, that whyche Sayncte Paule ſpake of hym ſelfe is common to all fayethfull men. That is, that it is profitable for vs to dye, & that it is for oure aduantage to be wyth Chriſte. And yet notwythſtandynge, he ſayeth that God whan he healed Hepaphroditus of his ſycknes, and deliuered hym from death, had pitie on hym, allthoughe he were of the number of the fayethfull. The Anabaptiſtes do ſaye that thys is a crueltye if the ſoules do liue after death.

☞ We ſaye that it is a mercifull deade whā it pleaſeth God to be magnif • ed in vs in thys corporall lyfe, makynge vs inſtrumē tes of his glorye.

Moreouer it is not ſayed that Thabitha was rayſed vp for her owne commoditye: but at the requeſte of the poore whiche wepte for the loſſes that they hadde by her death. Therefore let vs byde faſte by thys, that the Lorde doeth alwayes vnto vs a ſinguler grace whan he maketh vs to lyue, and dye to hym.

☞ Let vs come to the teſtimonies whyche they aledge of Dauid, althoughe I be aſſhamed to reherce them, bycauſe they do abuſe them ſo chyldyſhelye. But yet muſte I reherſe them, bycauſe they go about to diſceyue the ſimple with them. They do aledge thys ſentence: I haue ſayed, you are goddes and ſonnes of the moſte hygheſt yet ſhal you dye lyke men.

They do expoūd, thus that the faythful are there called goddes: but yet do they dye lyke the reprobate, and that there condition is lyke vntyl the daye of iudgemente. But we haue the expoſicion of Chriſte, that in that place, is mencion made of princes, and miniſteres of Iuſtice whiche haue the tytle of goddes: bycauſe that in there eſtate, they are as hys lyuetenauntes. And thoughe oure ſauioure Ieſus Chriſte had ſpoken nothynge thereof, yet the phraſe of ſcripture doeth declare it plainelye. And the texte it ſelfe is ſo playne▪ that it beareth hys gloſe wyth it. For, there are reproued all ſuche as exerciſe tiranny and iniquiti, and it is ſayed to them that they muſte dye, and be depriued of that dignitye whyche they haue, and muſte geue an accompte to God as well as the leſte of all.

They aledge alſo thys texte: put not youre truſte in men, the ſpirite of man goethe, and returnethe into hys earthe, and in that daye ſhall periſhe al their cogitations. They take thys worde ſpirite for wynde, as thoughe ther were none other ſoule in man. Than do they make their argumēce. Thus, if mannes cogitations do periſhe, it muſte folowe that the ſoul doeth ſlepe, or elſe that it is nothing I anſwere, that the ſpirite of man, doeth ſignifye an other thynge than breth, as I haue ryghts well proued before. But were it ſo, that thys worde in thys place were taken in ſuche a ſignificacion, as it is taken in ſome other places: yet ſhoulde it not therefore folowe that man hath none other ſoule but breth.

Touchynge that it is ſayde, that the cogitacions do periſhe: that doeth importe none other thyng, but that the enterpriſes of men are diſſipate by death, and vaniſhe as ſmoke as it is ſayde in a nother place, that the deſires of ſynners ſhall periſhe, to ſignifie that they ſhall not come to ther effecte Therefore Dauid ſayth not, that men ſhal thyncke nothynge after ther death: but he meaneth that all ther delyberacions ſhall come to nothing They aledge an other place all moſte lyke thys: he hath remembered that they are but fleſh, a ſpirit that goeth and retorneth not agayne. Nowe I graunte, that in this place this worde ſpirite doeth ſignifie wynde, or breath.

But I do denye, that this place doth make any thyng to the confirmatiō of their errour For by thys maner of ſpeache, the prophete woulde expreſſe the fragilitye of oure eſtate and condition, and the ſhortenes of mannes lyfe. It is ſayed in the hyſtorye of Iob, that man is as a flour ſprynging out of the earth whyche in continente wythereth, and as a ſhadowe paſſeth awaye.

☞ Eſaias commaundeth all preachers to crye, that all fleſhe is but graſſe. If the Anabaptiſtes do oute of thys conclude, that the ſoule wythereth away: they do ſe more clearlye then dyd Saynte Peter, whyche proueth that the ſoules of the fayethfull are immortall: bycauſe the Prophete immediatlye addeth, that the word of God abideth for euer.

There is a lyke reaſon in thys, whyche is ſpokē in an other Pſalme. As a father hath pitye of hys chyldren, euen ſo hath the Lorde had pitye of hys ſeruauntes. For he knoweeth whereof we are made. He doeth remembre that wee be duſte, that oure dayes be as graſſe wherof the floures doth quykcly wyther awaye. That the ſpirite paſſeth in vs, and tarieth not, and knoweth no more hys place. In all theſe ſentences, let vs note that man is admoniſhed of hys frayltye, chyeflye when God wythdraweth hys hande, and hys vertue from hym: that he ſhould knowe that he is nothynge, and leſſe then nothyng, if that God do not kepe and preſerue him bi hys grace. And in dede when we ſaye that the ſoules are immortal. We intende not by that ſayinge to derogate anye thynge frome Goddes title, & the whyche as Saynt Paule ſayeth, is onelye immortall. But we rather thynke it a blaſphemy ſo to attribute immortalitie vnto the ſoule, as if ſhe by hyr propre vertue dyd ſubſyſt. But in the meane whyle we muſte conſider what propertye and nature God hathe geuen to the ſoules: and that is by hys hande to ſubſiſte, for to be in beatitude immortall, or in malediction.

☞ But they thynke that they haue a verye ſtronge weapen, of thys whych is ſpoken in an other Pſalme: wilte thou do a miracle in rayſynge vp the deade, that they may prayſethe. Shall any man in the graue ſhew forth thy mercye, or thy ryghtuouſnes in the Land of forgetfulnes?

Agayne, the dead prayſe not the, oh Lord, neyther yet all they that do diſcende into the graue. But we that lyue ſhal prayſe God. Agayne, what profit ſhal there be in my bloud when I ſhall deſcend into corruption? Shal the duſte prayſe the, or ſhall it ſhewe forthe thy veritye. Alſo that whyche Ezechyas ſaieth in hys ſonge? The graue ſhal not prayſethe, and the death ſhall not geue glorye to the They whyche diſcende downe ſhall not loke for thy verity. The lyuynge, the lyuynge ſhal confeſſe. The father ſhall declare vnto hys ſonne thy veritye. For ſolution hereof, there are two thynges to be noted: the one is, that by deathe, we maye not ſymple vnderſtande the commune death by whyche we muſte all paſſe: but a death whyche is a puniſhemente expreſſed, and ſigne of the wrathe of God, & whych doeth emporte a reiection of men, for deſtroye them vtterlye. The ſeconde where it is ſayed, that the dead ſhall not prayſe the, it is mente of that prayſe of God, whych is done among thoſe men whych haue felte his grace.

As touchynge the fyrſte, it is true that this worde hell doeth often times ſignify a graue as we haue alſo tranſlated it. But they whiche are exerciſed in the ſcripture, are not ignoraunte but that whyche I haue ſayed, is ſignified by theſe wordes deathe and graue. And that chyefly in the Pſalmes. Therefore thoſe whom God hath reiecte, and whom he chaſteth in hys wrath, not onelye touchynge theyr bodyes, but muche more touching their ſoules, are called deade, and the angwyſhe whyche they fele is called a graue, as when it is ſayed. Let the deathe come vpon theym, and let theym deſcende a lyue into the graue. Againe, Lorde God if thou ceaſe to helpe me, I ſhall be lyke vnto them that go downe into the graue.

Agayne, Lorde thou haſt drawne my ſoule out of the graue, and haſt deliuered me from them whyche are layed in the graue. Againe, let ſynners be caſte into the graue, and all people whyche forget God. Agayne if God had not holpen me, my ſoule hadde dwelled in the graue. Againe, oure bones were ſcatered nere to the graue. Agayne, he hath placed me in an obſcure place like the deade.

As contrarye wyſe it is ſayed they lyue, to whom God ſheweth hys mercye.

The Lord ſayth Dauid, in an other place, hath ordeyned benediction and euerlaſtynge lyfe, amonge hys people. Agayne, deliueryng theyr ſoules from death, and nouriſhyng thē in tyme of famine.

Agayne, God ſhall plucke the frome thy tabernacle, and thy rote frome the Lande of the lyuynge. Agayne, I ſhall pleaſe the Lord in the Lande of the lyuynge.

But ther is one text among the reſt, whych doeth ſo well expreſſe boeth meaninges, that it ſhall ſuffice vs, for altogyther. Shall man paye a pryce for hys Soule, that he may lyue euer? Shall he not ſe death, ſeynge that wiſe men do dye? Foles and wyſe menne ſaye I, ſhall dye togyther: they ſhall be layed in graue lyke ſhepe, and death ſhall deuour thē. but the ryghtuouſe ſhall haue rule ouer them in the mornynge: theyr ſtrength ſhall peryſhe in the Sepulchre, and theyr glorye ſhal vade and the Lorde ſhall drawe my ſoule from the power of the graue.

The ſome of thys Phalme is, that al ſuch as putte truſte in theyr rycheſſe or ſtrengthe ſhall all dye, as well the poore as the ryche. as well the fole as the wyſe: but he that truſteth in God, ſhall be delyuered frome the graue. Theſe thyngs wel marked, we haue a ſolution for all the places whyche the Anabaptiſtes do alledge.

☞ It is is therefore declared, howe the Sayntes beyng aſtoniſhed for the apprehention of deathe, do deſyre God to wythdrawe theym.

Howe commeth it that they haue ſuche an horrous? Let vs beholde al the enſamples of the fayethfull: we Reade not that they dyd make any greate complayntes or lamentations, when the tyme was come, yt they ſhould dye, but dyd ſubmit them ſelues, to the good wyll of God, in patiēce, I ſaye alſo Dauid and Ezechyas, Wherefore then haue they vſed ſuche complaintes in the places aboue aledged? But onely bycauſe in death they dyd conceyue the wrath and ſeueryte of God, the whyche dyd aſtonyſhe theym, and not wythout a cauſe.

Nowe there is no doubte, but that the man whyche fealeth the rygour of God, and is perſecuted by hys vengeaunce, canne not prayſe him: for as muche as we can not geue hym herty thankes, except we fele his goodnes Secondelye, where it is ſayed in theſe places, that the dead do not prayſe God, that is not mente that they do not prayſe hym in in theyr mynde: but is ment, that they cannot tel hys praiſes vnto other. Which thyng the wordes whiche are there put, do import For to ſhewe it, to tell it, and to declare it to their chyldren, doeth ſignifye wyth the mouthe to celebrate the benefites of God, yt the worlde maye not vnderſtande them.

☞ They brynge yet more two verſes •• te of the Pſalmes, the one is. I wyl prayſe the Lorde in my lyfe. I wyll ſynge to my God whylſe I am. Agayne, go frome me that I maye take courage, vntyl I go hence, and be no more. In place of the fyrſte texte, I wyll bringe them forth fiue other, to proue the contrarye of that which they pretend. Lord God I wyl confeſſe the euerlaſtyngly. Agayne, I wyll bleſſe the Lorde alwayes. His prayſe ſhal be euer in my mouthe. Agayne, I will praiſe the euerlaſtingelye, for thoſe thynges which yt haſt done. Agayne, I wil euer praiſe thy name, & in the world of worldes. Agayne, I will euer ſinge Pſalmes vnto thye name, and in the world of worldes. Daued ſayeth not that he wyl prayſe the Lord only during this preſente life: but he promiſeth to do the ſame wythout ende. What meaneth he than in the other places? ſome man wil anſwere that he doeth promiſe to prayſe the Lorde whylſe he liueth. I aunſwer yt, yt doth not exclud the prayſes which ye ſaītes do giue after theyr deth: bycauſe the maner of their praiſīg of God, is other thē oures. Touchyng the ſecond place, they be the wordes of a man preſſed wyth anguyſhe of conſcience, the which deſyreth of God, if he haue deſerued to be thruſte downe, that he maye be but once, as we haue a lyke exemple of Iob, where he ſayeth to God. Let me alone that I maye a lytle bewayle my ſorowe, and whylle I go to the region of darkenes, where there is nothyng but confuſion, and eternal horror. This maketh nothyng to ye purpoſe, to proue that the ſoules haue an ende.

There be yet other places in the hiſtorie of Iob whiche they do wreſte to theyr purpoſe, whyche I wyll brieflye touche as they ſhall come to my memorie, the fyrſt is. Wherfore dyd I not die in the matrice, or why did I not peryſh cōing out of my mothers wōbe? For then ſhoulde I nowe ſleepe in ſilence, & ſhoulde reſte in my ſleepe, where I ſhould be as a chylde borne before the tyme, & as thoſe whyche being conceyued, do not come to perfection of lyfe. I ſhould be in the place wher both grete & ſmale do reſte. But if I ſhoulde alledge agaynſt them the xiiii. chapter of Eſaias, where he deſcribeth the dead, cōmyng before the Kynge of Babilon to mocke hym, what would they aūſwere vnto me? But I wyl paſſe that ouer, & content my ſelfe wt the ſymple expoſition of Iob, whych is this. He beynge preſſed downe to the vttermoſte, and almoſt ouercome wyth his burthē: had no reſpecte, but onlye to his preſente myſerie: and therfore he maketh it greater then all other thynges. Therfo • e he had not death in horror, but rather deſired it, as that which is the end of all myſerie, hauyng no reſpect to that whych doth folowe after death. And this is the maner of all ſuche, as be compaſſed with greate anguyſhe and doloure. For if in the great heates of the ſomer we deſyred a great froſte, and agayne in wynter, hauyng forgotten how muche the beat did greue vs, would deſyre that it myght be very hotte, it were no greate meruayle though a vehement paſſion dyd dryue vs to ſuche a deſyre. Let vs nowe therefore ſe, what a man, perſecuted by the hande of God, maye do: that is, whether he maye not in ſuche wyſe be tranſported that he forget altogather bi reaſō of his doloure. There is alike reaſon in many other ſentences whiche he afterward ſpeketh, as be theſe whych do folowe. Remembre, Lord, that my lyfe is but wynde, and that myne eye ſhal not returne to ſee hys good. Agayne, there remayneth nothyng for me but the graue. Agayne, all that belongeth vnto me, ſhall deſcende in to the depth of the pytte, and ſuche lyke places. For we ſee here, that Iob beynge compaſſed wyth the dyſtreſſe which he felte, bycauſe that God dyd perſecute hym in hys wrath, had nothyng before his eyes but confuſion, and toke death but as an aboliſhmēt of hys hoale lyfe, hauyng no reſpecte to that which doeth folowe after, ss we haue ſayd.

Wherefore to conclude by this, that the ſoule of man periſheth wyth the body, is not onely a moſt ſhamefull beaſtlynes, but alſo a moſte ſhameles boldenes Wherfore in this, and in al the reſte, I thinke I haue ſo euidētlye rproued all that whych the Anabaptiſtes do pretende, to geue coloure to theyr wycked opinion, that I maye well make an ende of thys matter.

I proteſted in the begynnyng, & not without a cauſe, that myne intente was not to in treate of all the opinions whyche the Anabaptiſtes do holde: for that were to entre into a Foreſte whyche hath none ende. And beſydes that it ſhal not greatly neede. It were an enterpryſe more curiouſe then profitable: to heape together all the folyſhe phantaſyes which euery foliſhe head amōg thē hath imagined. I thought it therfore fufficiēt, briefly to treat, as faythfully as I could thoſe articles, that they commonly bolde whyche haue the mooſte ſubtile wytte, or at the leaſte be be leaſte brayneles amonge the hoale ſecte. For touchyng thoſe whiche name them ſelues Lybertynes, whych are holy madde and wythout wytte, I wyll reſerue them to a nother treatie Now for concluſion, I beſeche all chriſten readers, to examen thys wholye by the ſcryptures: as by yt which is the trew touchſton to examen all doctrynes. I doubte not but that whoſoeuer wyl ſuffre hymſelfe to be led by the trueth of god, and wyll ſubmit hym ſelfe to reaſon, ſhal find ſufficientlie where with to be ſatyſfyed, touchyng the articles which I haue here intreated of.

Beſydes thys I haue indeuored my ſelfe aſmuche as I could to accomodate my ſelfe vnto the rudenes of the ſymple, for whome chieflye I trauel. So the Anabaptiſtes cannot make cauilacion, as they are wonte, that I woulde ouercome them by ſubtiltie, or oppreſſe them by crafte of mans eloquence: ſeynge I haue vſed as homelye and as ſymple maner as can be deſired. Yet is it meete that I do aduertyſe all fayethfull men of theyr malyce, bycauſe they cannot make theyr matter apeare good but in mingling al together: in ſuche wyſe as all theyr doctryne is a confuſe m • ſſ • ne, as a bodye without heade, armes, and legges: they vſe oftentymes folyſhe and ſtraunge maner of ſpeches, and without a deliberate purpoſe, ſtyl leapyng frome the Locke to the Aſſe, do interlace diuerſe matters, and bryng in diuerſe places of ſcripture cutte and broken: and ſo pleaſyng them ſelues in thys matter, make menne beleue that there is muche more maieſtie to ſpeke ſo brutyſhelie, then well to diſgeſte the matter by order, Now to confounde them, there is no better waye, then to expound and deduce the matters diſtinctly, and by a certeyne ordre to brynge forth one matter after a nother, well weighing and marking the ſentences of the ſcrypture, to draw out therof the trewe and naturall ſence, and to vſe a ſimplicitie and playnenes of wordes, whych is not ſtraūge frome the common ſpeche, Which thyng if a man do, they crye out, that men go aboute to diſceyue and circumuente them by humayne ſubteltie and ſophyſtrie: as thoughe it were the cuſtome or intente of ſophyſters, to make darke thynges cleare. For my parte I confeſſe, that aſmuche as in me is, I do ſtudy to diſpoſe by ordre thoſe thynges whyche I ſpeke, that I maye geue the more cleare and eaſye vnderſtandyng. If the Anabaptiſtes maye not abyde thus: I wotte not what to ſaye, but that he which doth euyll, hateth the lyghte.

And to geue the better coloure to theyr doctryne, they haue imprinted wyth theyr reſolucion, the hiſtory of the death of one Michael, theire complyce, & maynteyner of theyr ſecte: and in deede they are wonte to make a greate buckeler, of that many haue ſuffered death, to maynteyne theyr opiniones: and woulde not recante althoughe therebye they myghte haue eſcaped death, and haue redemed their lyfe. And to ſaye truth, it is a fayre apparaunte wytnes to authoriſe a doctryne, whā a man conſtātly and wtout difficultie geueth ouer his life, for the confirmacion of the ſame. As whē ther are ſet before vs thoſe thī ges which the Prophetes, Apoſtles, & Martyrs haue ſuffered for the mayntenaunce of the truth of God: we bee the more ſtrengthened to cleue vnto the faythe whych we hold, the whyche they haue ſealed by ther bloud. I confeſſe therefore, that we ought not vily to eſteme the dethe of Godes ſeruantes, ſeinge it is precious in hys ſyght: and that theyre conſtancye and ſtedfaſtnes is no ſmale helpe to ſuccoure our infirmytye. But bycauſe we might often times be deceaued by thys, yf we loked no further: therfore muſt we come to the foundation with out whych we can haue no ſure iudgement, nor yet certaintye in thys behalfe. It is trewe, that the dethe of a man what ſoeuer he be, cā not be ſo precious, that it maye or ought in any thynge do preiudice to the verite of God, or can be auaylable to proue eronious and peruerſe doctryne. Let vs therfore ſtycke faſt vnto thys, that as the good and holſome doctryne, founded vppon reaſon, taketh his confirmation after the dethe of hys witneſſes and confeſſors, by whōe it is mayntayned: euen ſo if all the mē on the earthe ſhulde dye, they cā not therby approue a lye. And to dye for a iuſt cauſe, is that whiche dothe decerne the martirs of God frō the diuels martirs. Therfore, euen as it is a prayſe worthye cōſtancye, to ſuffer deeth, if nede be, for witneſſinge of the truthe: euen ſo is it amadd obſtinacie to ſuffer for to mayntayne a naughty matter. So that he whyche ſufferith moſte, is ſo muche the more to be diſprayſed. So far is it of that vnder the coloure of that, we ſhould ſuffre our ſelues to be caried awaye, depryuynge oure ſelues of all iudgement and conſideration. If it bee nedeful to haue certitude of Goddes veritie which we do preach, we haue it more then ſufficiēt in the death of our lord Ieſus, the Prophetes, Apoſtles, and Martyrs, aſwel of ye primatiue Church as of thys preaſente tyme. And as for that whyche is repugnaunt vnto it: whether it be ſealed wt bloud or with waxe yet ſhal it alwayes be falſe.

Finis. ☞ Anno. M.D.xlix. xvi. daye of Aprill.