CHAP. XVIII. A plain exposition of Peter Martyr, upon the twelve articles of the Christian faith.The articles of our fai

CHAP. XVIII. A plain exposition of Peter Martyr, upon the twelve articles of the Christian faith.The articles of our fai

CHAP. XVIII. A plain exposition of Peter Martyr, upon the twelve articles of the Christian faith.

T he articles of our faith, set forth nothing unto us but the knowledge of God. And as we be not able thoroughly to comprehend him, he being perfect and uncorrupt in nature: so is there particularly given us, sometime someone small taste and feeling of him, and sometime another. And seeing in the divine nature, there be three persons (as we believe) of one essence; namely, the Father, the Son, and the holy Ghost, the whole essence pertaineth to each one of them. But now this first article, which properly concerneth the Father, propoundeth four things to be observed; first, that he, in whom we believe, is the true God; secondly, that the same is the Father; thirdly, that he is omnipotent; and lastly, that he is the author and first original of all things created. Now go to: let us see particularly, what the proper meaning is of these words; I believe in God. Assuredly, we cannot otherwise explain this sentence, then to say, that he is to be acknowledged as God.

So as, if a man demand of thee; What is God? (refusing all human subtlety, and laying aside the difficulties that be unsearchable) thou must

boldly and absolutely answer without sticking, that God is the eternal good, of whom every other good doth come. Whereupon it appeareth, that he, which esteemeth anything as much, or more than God, cannot truly say; I believe in God. For if so be thou acknowledge him to be the chief good, thou wilt never prefer anything before him. Neither yet can he rightly believe this, that at any time setteth his hope any other way; seeing hope is not but of some good thing. If then, God (as I have said) be the good, from whence every good thing doth flow; whosoever expecteth any good elsewhere, believeth not truly in him. Furthermore, they which attribute the good things, which they possess, unto their own righteousness, endeavor, doings, and finally to themselves, have not the sense and (as I may say) the true taste of this first article of our faith. What then wilt thou say of them, which have appointed to themselves certain ends of good things, out of the vanity of their own devise, and out of the decrees of Philosophers and politic men; yea, and out of the sense of brute beasts, in the which they in very deed repose themselves, whatsoever evil they bring? Such kind of men doubtless properly worship not God, but in the place of God, do worship the fancies and inventions of their own brain. The thing (believe me) is of greatest importance, for a man to have the true God to be his God. The prophet David pronounced that people blessed, whose God is the true God.

2. But now it doth appear what it is to believe in God: howbeit, we have not yet declared, why the father is called by the name of father. That name is attributed unto him for two causes chiefly. The one is, for that he is the father of our Lord Jesus Christ, which is the second person in divine nature.

The other, because it pleased him to be our father. And he is therefore called father, because he distributeth his inheritance to us; and so communicateth his nature with us, as Paul to the Romans calleth us The heirs of God: and

Peter saith, that we participate of the divine nature. For these two things specially, the parents are wont to give unto their children. For first, they endeavor (as much as they can) to make them like unto themselves, as concerning nature and state of living. Then, when they have made them their heirs, they desire to enrich them with all their substance. The similitude undoubtedly, which the regenerate have with God their father, consisteth in wisdom, justice, simplicity of mind, magnanimity, charity, and in other like heavenly and divine affections of the mind: whereby they judge themselves to be made according to the image of God, as they were created at the beginning. And the inheritance, which they expect of so excellent a father, is eternal and most blessed life.

And (I pray you) how much doth this generation differ from that, wherein we are begotten according to flesh and bones? And how great a diversity is there between the same inheritance of eternal life, and the free gifts among them that be alive, or that are wont to be done by testaments, concerning fields, vineyards, houses, cattle, money, or any other thing? For albeit we have not so much as these things any other way than of him, and by him now presently; yet we speak only of that, by reason whereof, God is properly called The father of them that be regenerate in Christ. If so be that men would embrace this thing (as meet it were) with faith and readiness of mind, they should not so err from the properties and similitude of God our father; neither yet could they show the disposition of false begotten children, by their shameful actions and wicked deeds; as at this day many are accustomed to do.

This is that fatherly image and shape, whereunto Christ invited us in these words; Be ye perfect, as your heavenly father is perfect. Yet did he nevertheless not keep in silence that goodly and rich inheritance, when he

said unto Peter; Who soever shall leave that that is his, for my names sake; he shall not only receive an hundredth fold for me, but besides this, shall have even eternal life also. Whosoever therefore expecteth so great an inheritance by faith, even as he is not puffed up by prosperity, so neither is he sorrowful above measure in adversity, but he hath always his mind bent unto greater matters: neither will he ever persuade himself, that the labors and vexations, which he is subject unto in this life, are not equivalent to the reward which he looketh for.

3. But now let us come to the third point, wherein we believe him to be omnipotent. And this doth first signify, that he, of his own only power, was able to bring forth (as afterward shall be said) whatsoever is contained both in heaven and earth. Further, when he will protect me from all evils, and heap every good thing upon me, (I being his own workmanship) he can show the same by many means; and he being omnipotent (as we believe him to be) can easily remove all lets and impediments. Hereof dependeth, as of a most sure foundation, all the honor and worthiness of our faith. For how much soever the wisdom of man, the world, the flesh, our own very sense, or temptation of the devil, is able to withstand the promises contained in the holy scriptures, by this article is beaten down. Hereof it cometh, that Paul saith unto the Romans; that Abraham gave the glory unto

God, when he believed perfectly, that he was able to perform that, which he promised, although the same might not be granted by human reason and power. Wherefore, thou must not make any account of that, which importunate men shall object: neither yet of that, which troublesome cogitations entering into thy mind, and withstanding those things which be contained in the holy scriptures and divine promises, shall move; since to thee is manifest both the infinite power of God, and also his fatherly will, in

whom thou professest thyself to believe. Thou must also remember, that neither miracles are wrought, nor prayers are heard; unless that faith be fully given unto this omnipotency of God, and unto the love, wherewith he loveth us. For this cause Christ said; that All things are possible unto him that believeth.

4. Now remaineth to expound the last part of this article; namely, The maker of heaven and earth. By which saying is refelled the error, which the schools of philosophers endeavor to persuade, that the world in very deed was without beginning; and that it cannot by any possible means be, that the same should be made of nothing: seeing here all we, that be endued with faith, do see much more perfectly than they have seen. For it shall be an absurd thing, to measure the works of God omnipotent, with a certain measure of natural works. Further, we also believe hereby, that God is the perpetual preserver of the things which he hath made. For unless he should govern all things by the self-same virtue, wherewith he made them; without doubt, all things would be reduced to naught: which, to have their being, were at the first brought forth by him of nothing. Whereupon also it is lawful to conclude another thing; namely, that if all things be created by God (as we have before declared) and that he is verily a father unto thee, and so merciful a father; whatsoever is made by him, cometh to thy use.

Unto Adam, the parent of all mankind, all things in a manner became subject: but seeing he was ungrateful of mind, he (by his grievous offense) spoiled both himself, and all us of so precious and ample inheritance; the which inheritance Paul doth manifestly show, and that with very great and most forceable arguments, to be restored to us again by Christ; teaching, that the benefit of Christ is mightier, and of more efficacy, than the malice and wickedness of Adam. Therefore he also writeth unto them, that All

things happen well unto them which truly love God. It is therefore our part, rightly and justly to apply unto our use and commodity, those things that be created; that for the use of them, and for the delectable fruit, which we receive by them, the goodness of God may be praised, and thanks given unto him. For (as the same apostle, writing unto Timothy saith;) Things created by God are good, that the faithful may use them, and give due thanks to God, so as none of them be received as evil. Yea, and although the same have drawn any evil unto it; yet, by the word and by prayer it is made holy. Yea, and things created do no less serve for the sustentation of man's life, than do give us an apt testimony of the perfect and singular goodness of our most merciful father: which thing as it is most true, so it ought not to be contemned.

Five other principal points belonging to the person of the son.

5. I believe in Jesus Christ, his only son our Lord, conceived of the holy Ghost, born of the virgins Marie, suffered under Pontius Pilate, was crucified, dead, buried, who descended into hell, the third day he rose again from the dead, he ascended into heaven, he sitteth at the right hand of God the father almighty, from thence shall he come to judge both the quick and the dead.

In these articles, whereby we are led to believe those things, which be necessary to salvation, we are to note five things of the greatest importance, concerning the second person in divinity: which (as I have said) is called the son. The first is, that this son of God, Jesus Christ, is our true and lawful

Lord; Secondly, that he was made to be such a one for our use and behoove; Thirdly, that whatsoever he suffered, he suffered for our sakes; Fourthly, that he was also for our commodity exalted above all heavens; Finally, that he shall come at the last day for our succor. Now therefore let us see,

touching the first; to wit, that Jesus Christ, the only son of God, is truly and properly our Lord. Of which matter that we may entreat orderly, let us first see, who this is that we set forth with the title of Lord: for afterward it will easily be judged, whether so excellent a prerogative be fit for him or no.

And we be constrained (as faith itself witnesseth to us) to confess, that this Christ is nothing else, but a particular person, in whom are joined together the divine and human nature with an indissoluble knot.

And this doth John, in the first chapter, manifestly declare, saying; that The word became flesh. Whereas, by the names of Word and Flesh, he meaneth nothing but these two natures; namely, that God and man is a perpetual society in the person of Christ. And as concerning the word, it may easily be gathered, because it is written before; And the word was with God, and that word was God. Also, that Flesh in the holy scriptures betokeneth human nature, it is very evident unto him, that diligently and many times peruseth them over. But to proceed no further without some testimony of this matter, I will bring two, whereof the first is in Isaiah, where it is thus spoken; And all flesh shall see that God spake: and the latter is in that, which is spoken of Joel; I will pour out of my spirit upon all flesh.

In the which places it is manifest; that in the name of flesh, there is signified men. Hereby therefore it appeareth, that the Evangelist, when he said that the word was made flesh, meant no other, than that which he had first declared; namely, that the natures divine and human were united together in Christ.

6. Moreover, that human nature was in him, the things which follow in this place do plainly enough declare; to wit, that he suffered death, and was buried. Wherefore the enemies of Christian religion (I mean the subtler and more witty sort) do not for the most part oppose themselves much against

the human nature of Christ: and they, which at a certain time went about to make trial of it, were easily convicted and confuted. But the number of them was greater, which stirred up often tumults, and that with greater vehemency, concerning the deity of Christ. Nevertheless, their false and perverse opinion was constrained of necessity, to their great shame, to give place to the clear and comfortable light of the holy scriptures. For, besides that testimony of John now cited; And the word was God, we have that saying of the apostle, which he wrote unto the Romans; to wit, that Christ, according to the flesh, should come of the people of the Jews. And therewithal he addeth; Who is God blessed forever. These two places being so manifest, they ought to suffice for the confirming of the minds of faithful men in the truth of God.

But yet the holy scriptures do furnish us with many other places besides these, if we will ponder them well. Wherefore I leave it wholly to the judgment and wisdom of them, which frequent themselves modestly in the reading of the scriptures. I for my part am satisfied with this one reason, which I would not pass over in silence. For it is fit enough, not only to prove, but also constraineth to confess, that Christ is the true God. This express prohibition is plainly uttered in many places, namely, that we must not put our trust in any creature, no not in very man by name: as in Jeremiah this is manifestly showed; Cursed is he that trusteth in man, and putteth flesh for his arm. Further, David doth earnestly reprehend the confidence, which they used to put in men, and in princes. Wherefore, if Christ be a mere man, and by no means God, it may not be lawful for us to trust in him at all: which notwithstanding the holy scriptures do not only permit, but also command expressly; that our faith be fastened with a lively hope in Christ, or in Messias, if so be thou list to call him as the Jews did:

that on the other side, whosoever doth not believe nor trust in him, is subject to the curse. Herby therefore we boldly conclude, that this particular person, of whom we presently entreat, hath verily in himself the nature both divine and human.

7. For which cause it is not in vain, that he is described unto us in the books of the holy scriptures, by this famous double name JESUS CHRIST.

Whereof the one; namely, JESUS signifieth nothing else, but A savior, which hath delivered the children of God from their sins, and therefore from all evil. For Joseph the husband of Marie was commanded by the angel, to call him JESUS: seeing He shall save his people (saith he) from their sins.

And I have added further; From all evil: because there is no evil, which hath not his original from sin. So as he that can glory, that the root of evil is taken from him, may also affirm justly, that he hath rid away all evil. But this if we do not perfectly as yet perceive, we shall at the length prove it, in that happy time of resurrection. The other name certainly (which is

CHRIST) betokeneth The anointed of God, and the sanctified king: which name doth very well agree with him, seeing that by the guide of his spirit and word, he directeth and leadeth his children to life eternal. Wherefore, by reason of those two natures, whereof he consisteth, and by those two names it is easily perceived, that the title, wherewith we magnify him, calling him, Our Lord; is very meet and fit for him.

8. For first, as touching his divine nature, it cannot be doubted, but that in the Old Testament, God many times is called Lord: as he that is far above all things, seeing he is the maker of them. And this title also pertaineth unto man, who in the person of him, of whom we entreat, was united with God; because he, being clear from all sin, was replenished with all good. If any such therefore were in this world (as there never was besides him any)

would he not seem to be adorned with those gifts, for the which the name of Lord might duly agree unto him? Even so indeed it seemeth to me, that when as a man is free from sin, he is by no means a servant. The first servitude entered into the world by sin; and he that is endued with divine properties, out of doubt is able to help others. Hereof it cometh, that lords, and they that are rulers over others, if they be lawfully called, are not preferred to be above others for any other end, but because they should not be hurtful unto their subjects, and that they, being void of all vice, may be so armed with strength and fortitude, as they should be able to succor all those, which be under their subjection.

That Christ was undoubtedly without sin, I suppose it needless to prove unto any: seeing (as Matthew beareth record;) He was conceived by the holy Ghost, that by this means he might be free from original sin. The which also is manifest, in that he, living among us, never sinned. And Peter writeth; that He did no sin. To whom agreeth Paul, when he saith; He, that knew no sin, for our sakes became sin. John Baptist also showed him to his disciples, as the most pure lamb of God, which should take away the sins of the world. For it was meet for him to be pure, and without all blemish; as a sacrifice that should be offered up unto God. Further, the heavenly father, not without miracle, testified with his own voice, that he was well pleased in him; that is to say, that he was innocent and pure from all fault: since this is an acceptable thing unto God. And who doubteth, but that he was adorned with divine properties? Seeing Paul unto the Colossians calleth him, The image of the invisible God; because he truly expresseth him, and all things that be in him: in such sort, as there never hath been, nor now is, nor hereafter shall be, any son more perfectly resembling his father than Christ

Jesus did. Wherefore, of all us he is called as well God as man. And we

confess him to be the only son of God, as he that in divine nature hath no other brethren; insomuch as he is the only word of God, of which we now speak. And among men, though he have many brethren by adoption, he may justly be called Only, for the heap that he hath of the well pleasing graces of God; and because of the image and similitude of the eternal father. Meet therefore it is, that he be called Lord; as well, for that he is without sin, as for the heap that he hath of divine gifts.

9. I let pass this, that he, which payeth ransom to redeem a captive, is his Lord. Which thing that Christ did for us wretches, and bondslaves of sin and Satan, none that be faithful ought to doubt: seeing Paul, both to the Romans and Ephesians, affirmeth; that We have obtained remission of sins; namely, by his blood, which he hath plentifully and liberally shed for us upon the cross. So therefore he must of good right be called our Lord.

Furthermore, there is a custom received by long use among lawful sons of kings and princes; that the first begotten son obtaineth the Lordship among his younger brethren. Which thing is not doubtful unto them, which have read either the holy or profane histories; or else, which have in very deed understood what is the manner of governing in kingdoms and seignories of the world. And unto the Romans and Galatians it is plainly showed; that All the faithful be the children of God. Unto the Romans it is written; that His spirit testifieth with our spirit, that we be the children of God. And unto the Galatians it is said; Because ye be the sons of God, he hath sent into your heart's the spirit of his son. For this cause, all we that believe be now brethren, because of that divine adoption: but among all, Christ is the first begotten, we (as we read unto the Romans) being made like unto the image of his son, that he might be the first begotten among many brethren.

Let us not marvel therefore, if Paul in his epistles, for the most part, calleth God Father; and further, coming unto Christ, calleth him Lord.

Which manner also the church hath retained, when as in our prayers we ascribe all unto God for Christ our Lord's sake; as well that, which we do desire, as that which we have obtained. But seeing now, that after the declaration of those things, which were proposed, the principality of Jesus

Christ is so manifest: which of us can abide himself to be brought into the power of any tyrant from such a Lord, who also is our brother? Which (I say) of us, refusing this so notable a captain, will betake himself to his enemies already conquered and put to flight by him, when as they be mortal enemies to ourselves? Shall there be found any, that will shake off the yoke of so bountiful a Lord, to submit himself unto him that wisheth nothing more than to destroy both body and soul? For my part, I think there can be none found among them, which have tasted the sweetness of so acceptable a Lordship, whereof Christ made mention, when he said; My yoke is easy, and my burden is light. This subjection is voluntary, as the prophet (if we have a consideration unto the Hebrew truth) declareth in the 110th Psalm, wherein it is said unto Messias; Thy people doth worship thee of their own accord.

And the apostle also saith; Ye be no more under the law, but under grace.

Wherefore, all the charge and burden of this principality, was laid upon the shoulders, not of us, but of Jesus Christ: as it was foretold of him by Isaiah the prophet; Upon his shoulders shall he bear the sovereignty or rule. Note, that the prophet saith not that his sovereignty shall be laid upon the shoulders of poor miserable subjects, but upon his own shoulders. If therefore Christian princes would be persuaded in mind, not to oppress with such tyranny the people of God committed unto them; they ought to take

example of their government from so mild and easy a government of Christ.

But passing over them, let us rejoice among ourselves; that it is brought to pass by the goodness of God, that we be reckoned in so happy a society, under the banner of so noble a prince and valiant brother; unto whom shall never want, either will or power to help us. Let us wholly with confidence betake ourselves unto him; seeing we cannot apply our travel better. Let us serve him diligently, and with all our heart; let us worship and reverence him from the heart. For both this is our duty, and he is worthy of these things.

Conceived of the holy Ghost, born of the virgins Marie.

10. This blessed God and man Jesus Christ, who (as we heard before out of the holy oracles) is our lawful Lord, although as concerning divine essence he was yesterday, today, and shall be forever (as it is written in the 13th chapter to the Hebrews) yet, in respect of his human nature he was not without beginning: so by reason hereof, we say, that he was made. Seeing

Paul saith unto the Galatians, that He was sent from God, and was made of a woman, and under the law. Unto the Romans also; Who was made of the seed of David, according to the flesh. And least we should either stand in doubt touching this procreation, or else judge otherwise of it than becometh us: faith doth direct us unto these two things, and bindeth us unto them. The one is, that he was conceived by the holy Ghost; and the other, that he was born: and that both of the virgins Marie. Which also we specially confess.

And this is written distinctly by the Evangelists, to let us understand, that he

(even according to the flesh) was free from the curse, and from sin.

Whereby also it appeareth most plainly, that all the posterity of Adam were so subject to the curse and sin, as there was no place for any to be exempted.

Wherefore, to exempt Christ, according to the flesh, from the common fall of all mankind, so as he might ever retain his own nature; the wisdom of God decreed by a wonderful counsel, that man, which was to be assumed in the unity of person, should have a beginning, both divine and human. For this cause, as it had been foreshowed by the angel unto Marie, so the holy

Ghost came down into her, and by the principal power thereof, the blood being now purified by his grace, did create a singular and perfect man, which the merciful God, even God, which was the word from everlasting, did miraculously take upon him. Insomuch as the womb of the virgins

Marie, and holy mother was the divine furnace, whereby the holy Ghost, of a matter well purified, built this one only body, which was a most obedient instrument of a noble soul. And by this means, all the old blemishes of Adam were alienated from Christ, albeit that his body, as concerning the nature and form of creation, was not much disagreeable from the body of Adam. For our first parent Adam also was marvelously, and by divine power created out of the earth, without accustomed seed. And certainly, there is no need of any longer talk, to show how much Christ, in respect of his manhood, excelled Adam in all excellent gifts of nature: seeing the order and circumstance of his nativity is described; to wit, his humble and base state of poverty, which nevertheless had a glorious and renowned testimony from the majesty of God, and from the angelical nature.

11. Wherefore, passing over these things, we will occupy our whole speech in this profitable consideration; namely, that who so is regenerated by Christ, must call to remembrance, what and how great hath been the love of God towards us, who disdained not our foul and unclean nature; but cleansing the same, did cloth himself therewith, to make us partakers of his divine nature. True indeed it is, that the devil, by his lying spirit, feigned;

and that idolaters endeavored to persuade, that the gods, which they worshipped, took sometimes human form upon them: howbeit, not to the intent they might sanctify our nature, but to contaminate the same with infinite and beastly filthiness. So that none of such like appearances, as are read in the writings of the Poets do bring any other thing with them; seeing they both shamefully pollute the body, and that minds by such infamous examples are allured unto evil. For if they would order their life after the example of those things, they were also to let slack the bridles of lusts unto adultery, fornication, and other horrible offenses. But on the contrary part, the divine word hath cleansed our nature, by heaping of divine gifts upon the same. And this is not only to be understood, touching that man, which it assumed; but of all them, which with him in true faith be joined together as members of him. And this heavenly word (which is Christ) being secretly hidden under that nature, is so covered with justice, patience, temperance, prudence, wisdom, and submission of the mind, showed forth such perfect examples of singular justice, &c. that his life only, if it be duly considered, is a mistress fit enough to live well.

12. Wherefore, let dissolute and wanton Christians go; let them count it but a small matter to live unpurely, let them make but small account of the nature and members, which Christ by putting on hath sanctified; let them despise that noble example of holiness and righteousness, which Christ showed, while he lived in the flesh; let them cease also to express in their deeds, what participation of divine nature they have obtained in Christ.

Undoubtedly, this is no part of the end, which God purposed to himself, when he became man: neither certainly did he, upon this consideration, live among us by the space of 33 years. Wherefore, it should be meet for the children of God, to live a divine life; seeing their nature is made divine. But

the life of brute beasts and of men should be left unto those, which in their incredulity, either have remained mere men; or else, which have degenerated through their wicked acts, and be changed as it were into brute beasts. Here hence moreover we have to take comfort, if we be driven at any time by the sense of the flesh, to take it grievously, and complain that we are subject to human infirmities; namely, if we do believe indeed, that Christ suffered those infirmities for us: for by this means they will seem to be much more easy unto us, than the nature of them doth permit. Moreover, if he so humbled himself for our sakes, that when he was Lord, yet he appeared in the form of a servant; it ought not to seem so hard a thing unto us, sometime to slack the sails, and to submit the loftiness of mind for the safety of our weak and poor brethren. Therefore, not without just cause Paul exhorted the Philippians, that amongst them should be The very same affection that was in Christ Jesus, who, when he was in the form of God, yet disdained not to put upon him the form of a servant. And thus far touching the original conception, and nativity of Christ, according to the human nature. Now let us go forward.

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

13. The order, which we before appointed, requireth, that first we should speak of the death of Christ; secondly, of that state, wherein he was after his death, as well touching the body, as touching the soul. First therefore, this death of Christ, the which can never be sufficiently praised or considered by us, had two things; one, that it was very ignominious; the other, that it was grievous above measure. The rebukes that Christ suffered, although they were very many, and very hard to be abidden; yet let us consider, that they depend upon two principal points. The one is, that infamous quality and

nature of sins, which were laid upon him: but the other is the perfect innocence and pure righteousness of his life. For even as, when any uncleanly and impure thing, if it be seen in the common street, is not so ill agreeing; and it less offendeth, than if through the envy and ill dealing of some man it be thrown upon a certain noble and precious painted table: so is it much less decent for a man that far excelleth all other creatures, to be stained with infamy and dishonor. And as concerning Christ, which was the head of men, the prince of angels, and the only son of God (he being not only just and innocent, but also very innocence and justice itself) certainly it was too too shameful and ignominious, that he should be burdened with so grievous crimes; and that in judgment, not before the citizens of one city only, but before all the people of the whole kingdom of Jewry, who at that time, by a usual custom, was compelled to celebrate Easter at Jerusalem.

Neither did it satisfy them, that they had oftentimes defamed him with railings, calling him a possessor of evil spirits, a sorcerer, a familiar of devils, by whose help he did work miracles; and that they called him a gluttonous fellow, a drunkard, from whom no sound doctrine could proceed; likewise a companion of publicans and sinners, and finally of infamous and wicked men; that from him proceeded nothing but offenses, and evil examples. They called him a Samaritan, a stranger from the true worshipping of God, from whom, as from some profane person that was excommunicated from the church, all men were to shun. They (I say) being not content with these reproaching's, to the intent they might pursue him unto death, they laid this thing against him before Pilate and Herod; namely, that he had uttered intolerable blasphemy against the law of God, arrogating unto himself the name of the son of God; that he was a seditious man, not only against their own laws, but also against the common state of the

Roman empire, by persuading of the people to deny tribute unto Caesar: and that he earnestly pursued this one thing; to wit, that contrary unto order, and without consent of the Romans, he challenged the dignity of a king.

14. And by this means he came into such shame and contempt, as Barabbas, though he were a wicked and notable thief, was judged to be more just than he: so that such a man being quit, our Christ was condemned. And in token of his just condemnation, and to have it manifest, that he (above all other which commonly are judged wicked) was worthy of the cross; he (by decree of the judge) was hanged between two thieves, as though he had been the chiefest among those that were most wicked and mischievous persons. But then was fulfilled that prophesy, which is written in Isaiah, which saith; that Christ should be contemned and nothing regarded among men: from whose sight everyone should withdraw himself, and that at the length he should be reckoned among the wicked. And certainly, his sentence doth not disagree with that, which Paul writeth in his epistle to the Galatians, where he saith, that He became a curse for us, to deliver us from the curse of the law: for because it is written; Cursed is everyone that hangeth upon a tree. And here cometh to remembrance to speak a few words of the justice of God, how exceeding severe so ever the same were. But show me (I pray thee) if shame and confusion be of good right due unto sins; what greater and more heaped measure of shame might there be found, than that, which Christ suffered for our sakes?

Were not the offenses of man sufficiently and above measure derived unto Christ, and the same punished in him with all shame and dishonor? Some man perhaps will say, that the rebukes were of less wait; because of his grounded innocence. And in very deed on this behalf some easement might have been brought to those reproaches, if that innocence had been most

manifest to the sight of all men. But assuredly, upon that day, wherein Christ was lifted upon the cross, he was so oppressed with the great heap of despiteful railings, and false accusations of evil, as the people miserably beheld him nailed unto the cross, wagging their head at him; not as though they were troubled by perceiving his afflictions, but that they might pursue him still being wearied with ignominies and slanders, as though they allowed by their judgment, all those troubles and miseries, which environed him on every side. Justly therefore may we rejoice, that we by faith are made partakers of so great a benefit; seeing all the rebukes and ignominies, which were due for our sins, Christ our head took upon him, and utterly abolished. Yea undoubtedly, in the place of this shame and ignominy, we by that merit of Christ possess in hope both glory and honor in the sight of God, as a thing due unto us.

15. But seeing not only shame and ignominy is by the just judgment of God due to sin, but also punishments, which are laid upon us, according to the manner and measure of the sin: for this cause Christ departed this life, not only loden with railings and contumelies, but also was as it were plucked from the same life by the violence of most grievous pains, and most cruel punishments. The which seeing the evangelists do plentifully recite, it is not our meaning to spend any longer time in particular describing of the same. Howbeit, it seemeth that all those punishments of Christ, which undoubtedly are innumerable, may be contrived specially into four chief partes. Among which, the first appear to be the sundry sorts of scorning's, wherewith he was diverse times assailed: such were the spitting in his face, the saluting, and intituling him by the name of king; the putting off of his own garments, and cladding him with other garments unaccustomed; the reputing of him sometime to be a fool, and sometime a

prince; by blindfolding his eyes with a cloth, and by putting the scepter of a king (though the same were of a reed) into his hands: also, being so arrayed, the bidding of him to prophesy by such as mocked him; also to be set naked in the sight of all the people: finally, to see his garments divided to most wicked knaves, and lots to be cast upon them. I pass over, that he was accounted of Herod as it were a common fool, and an infinite number of other mocks, with the which he was disquieted; as the wise reader shall easily understand out of the holy scriptures. But if one demand, wherein the rebukes and ignominies laid upon Christ, whereof we have spoken before, do differ from these latter: I answer, that those belong to unjust infamy, to accusation, and unjust condemnation; but these were added for the punishment of those faults, which slanderously were laid upon him.

16. Besides these reproaches, we must weigh the stripes and bloody wounds, which he sustained in his whole body, the blows, the scourging's, the striking's with the reed, the pricking's with thorns, and an infinite number of other things more, which he suffered at the sessions of the priests and elders, in the judgment hall, in the streets, and else-where in diverse other places. These hard afflictions received he under the cross, the which he bare on his shoulders with great travel, before it held him stretched out upon it with his whole body. But he was crucified being not tied with any bands, as perhaps the rest were; yet nailed unto the wood through hands and feet, even as he himself hereof gave a sure testimony after his resurrection, when he said unto Thomas; Bring thy finger hither, and see my hands, and put forth thine hand, and put it into my side. Which he added, by reason of the wound that he received in his side by a certain soldier after his death.

The very which thing David, by the spirit of prophesy, had foretold in the Psalms; They pierced (saith he) my hands and my feet. The same prophet

also passed not over in silence, that unpleasant taste of myrrh, the which being mingled with vinegar, was proffered unto Christ for a drink. For he writeth in the 69th Psalm; They gave me gall for my food, and vinegar for quenching of my thirst. The fourth and last punishment, which Christ for our sake took upon him, was that separation of the soul from his precious body; the which as he that had the same fully in his own power, and that saw all things to be fulfilled that were foretold of him by the prophets, touching the former matter, he of his own accord, making a loud voice yielded up his spirit.

17. But here, seeing everything is most worthy to be noted; I stand in some doubt, what thing I may here first settle myself to examine. Howbeit among many things. I will now entreat (as briefly as I can) of this, which I next add. First, let me ask you one question; whether it seem most strange unto you, that God (who by another easier kind of means might have reconciled mankind to himself) took in hand the performance thereof by so many and so grievous pains and labors of his own son? For this is certain, that he might have taken any other way in hand for reconciling of us with his son: why then did he make him subject to so many miseries and rebukes? Here might I answer, that the justice of God might by no other means be satisfied. Which answer, as it is true, so is it commonly received.

Wherefore I think it meet to note here three things most profitable to be known. The first shall be this; that we may sufficiently understand, by that so hard a means, which God used for procurement of our salvation, how great a bond by the just judgment of God was grown through our sins, how grievous was the burden of them, how great was the wrath, enmity, and hatred which God had conceived against us, and how horrible a revenge hung over our heads. Which, if it be diligently enough considered, will it

not be a most fit bridle to restrain our lusts, and to stay us from falling into foul and shameful acts, and into the unclean works of darkness of this world, and of the flesh? Undoubtedly we, considering with the eyes of our faith, how severely and sharply God hath punished them in Christ, every one of us ought to be careful to fly wisely from them.

Another thing that is meet here to be noted is this; namely, that the consciences of men, which through the infirmity of the flesh do oftentimes faint, could never assure themselves, from damnation, which by their continual, yea and shameful falls they deserve; especially when as God, the most just judge, who never leaveth our sins unpunished, is always set before our eyes Men's minds (I say) being stricken with the feel of sin, could never have taken any comfort unto them; unless the severe sentence against Christ had gone before. But when we perceive, that the son of God, by so hard and bitter chastisement, abode the punishment for all our sins; besides, that from hence springeth a full assuredness to our minds: we can never be satisfied in giving of thanks unto the mercy of God, for that he cast all our iniquities upon Christ, according as it was foreshowed by Isaiah, that so he should suffer for our sins those grievous wounds and afflictions: And that is it which Paul remembereth in the eight chapter to the Romans; that God spared not his own only son, but gave him to death for us all.

18. But now let us come to the third point of doctrine, which it behooveth us diligently to weigh. Besides the profitable uses that we have before assigned, as touching the sufferings of Christ; here he showeth himself an example and lively image of all perfection: seeing we may here behold what patience, obedience, and charity our Christ taught us in dying for us.

Certainly, this doctrine is a most fit thing, invented for the keeping of constancy in all afflictions. Shall there any be found, if he be pressed with

adversities, or overcharged with devilish temptations, or if he run into any other miseries whatsoever, that turning his eyes upon Christ hanging on the cross, doth not in the greatest troubles and calamities whatsoever, comfort himself with this joy? I boldly here affirm, that such a man, above all others, will keep the quietness and tranquility of his mind; seeing he acknowledgeth himself by reason hereof to walk in the paths, and to tread in the steps of our most beloved master, and only redeemer Jesus Christ.

There is no affliction will be grievous unto him, neither will it disquiet him to sustain any adversities or hard persecutions, whatsoever they be, for the honor of God, and glory of his Gospel. Who is it from hence forward, that will refuse to drink of this cup of afflictions; seeing Christ our head and prince hath so cheerfully drunk thereof for obtaining salvation unto others?

These things (I say) if every faithful man will thoroughly consider with himself, he will not suffer the concupiscence's of the flesh any longer to take place, and bear rule in his mind; but with this prick of the cross will day and night be egged forward, and be profitably driven to the mortifying of them; while he shall consider, that the flesh of Christ, by the commandment of his father, was humbled upon this tree; and that the same was obedient even unto death, the which death was no less cruel than ignominious. So as, by the passion of Christ, we not only pick out a consolation in our miseries, misfortune's, and calamities, which often times light upon us; but also a lively exhortation, that we may be crucified with him, as concerning the old man and our flesh: according to that, which Paul to the Galatians taught; They (saith he) that be of Christ, have crucified the flesh with the affections and lusts. Wherefore the same apostle used to call his afflictions, Stigmata, that is, The prints and seals of Christ engraved in his body.

By reason whereof we cannot marvel enough at the folly and also madness of some Christians; which run hither and thither on pilgrimage, as far as Hiesa or Avernia, for the prints and seals where with they vaunt that their Francis was marked. But persecutions, or rather infamies and losses, which must be sustained either in goods or in bodies themselves for Christ's religion sake, or else for showing of obedience to God, they refuse them; or else certainly they unworthily complain of them every moment. Of all these things it followeth, that we ought very much to esteem afflictions, punishments, and troubles, which we endure by the will of God, for the glory of Christ; as being seals and marks of all those things, which the only son of God, and our redeemer Christ suffered for us upon the cross. Now, albeit that the Majesty and worthiness of this matter in hand doth no small deal allure me unto it, and scarcely permitteth me to be led so soon from hence unto another discourse: yet, while I consider, that I here give only an instruction unto them that be the more ignorant, and no full teaching of the better learned Christians: I will here stay myself, and take in hand to describe that state, which the body and the soul of Christ tasted of after his death.

He was buried, he descended into hell.

19. Two parts there be of man, assumpted by the word into the unity of the person; namely, the soul and the body, even as other men also consist of a soul and body: but those parts were separated and disjoined upon the cross. The body (as the evangelists do testify) was laid in the sepulcher, wherein it remained until the third day: which was the time appointed by the eternal father, for the most happy resurrection of Christ. Of which mystery, when Paul entreateth in the epistle to the Romans, he saith; that The faithful which be baptized into Christ Jesus, are buried in baptism.

Which saying must thus be understood; namely, that we are so dead unto sin in Christ, that we have no more to do therewith; seeing Christ dying blotted out the same, so that it should not afterward be imputed unto us unto death. Whereby, that as the bodies of them that be dead, be buried in the sepulcher; neither do appear from thence unto the eyes of men (not that they be not in the world, but because that that which is corrupt and rotten in them is not seen:) even so our sin, perverse will, and naughty lust, howsoever they be destroyed by the cross of Christ, yet they cease not to remain in us, but are covered in the sight of God. Not that God knoweth not of them sufficiently, unto whose eyes all things are discovered and manifest: but that he doth mercifully dissemble them, revengeth not, nor yet is so angry that he bringeth death upon us by reason of them. Wherefore the flesh of Christ, being buried after his death, signified that our sin is as it were buried before the just tribunal seat of God. It signified also, that the power of the law is broken. Finally, it betokened, that the old shadows and ceremonies of the law are utterly abolished.

20. As concerning the very soul itself, immediately after that it departed from the body; it remained not idle, but it descended into the lower parts.

Which words declare nothing else, but that it entered into the same state, which the rest of the souls separated from the bodies have experience of; the which are either chosen into the fellowship of saints, or else are thrust out into everlasting destruction, with the spirits of them that be damned.

And assuredly, both the one and the other; as well the society of the godly spirits, as also of them that should be damned, felt the presence of the soul of Christ. For the spirits of the faithful (who as Christ saith in Luke, while he maketh mention of that unhappy rich man, and of most happy Lazarus) rested in a very quiet place, which there is aptly called The bosom of

Abraham, that they being all endued with one faith of that holy patriarch, should wait for salvation, through Christ, which there was named from Abraham. Those spirits (I say) rejoiced with great consolation, and gave thanks unto the excellent God, who had delivered them by the hand of the mediator; and because he had performed that thing, which he so long before had promised. Also the other spirits, which were appointed to damnation, felt the coming of the soul of Christ. For (as we read in the first epistle of Peter, the third chapter) To them the spirit of Christ preached.

Which may be understood after this sort; namely, that he might reprove them for their obstinacy and unbelief, wherein they were hardened against the word of God, and against the godly admonitions, which ever among were propounded unto them, while they yet lived: or else, that he even then showed unto them, that same wholesome and most true word. Which word, seeing they, being always like to themselves, did obstinately reject; and being dead, retained still that incredulity which they did being alive, they themselves gave a most manifest testimony against themselves of their most just condemnation; especially, seeing they might not any longer pretend any manner of ignorance. Thus the wisdom of God through his judgments carrieth perfect praise and renown. And here we are to crave of God, that he will vouchsafe to give unto us such a mind, as we esteem not more of our perverse lusts, than of a stinking carcass, which is already laid close in a sepulcher: and that he will so open our heart, to embrace his holy promises; least while our ears are stricken only with the outward sound of them, we wickedly resist the truth and certainty of them. It is our part also, that seeing

Christ, by so many labors and sufferings, approved himself for certainty to be very man; we being comforted by his help, should plainly meditate divine and heavenly life. And having so great a benefit given of God, by the

death and burial of Christ; we should do him no small wrong, if we would in very deed think, that our own works avail anything for reconcilement of us unto him: when as we profess rather by this article of faith, that he was pacified with mankind, by the only death of Christ, and by his bitter passion.

He rose again the third day, he ascended into heaven, he sitteth at the right hand of God the father almighty.

21. If Christ that only son of God, which came down unto us, and for our salvation was slain by a most bitter death of the cross, had shrunk, or not been able to have sustained death; and being closed in the sepulcher, had tasted the force of corruption, as other men do: how might we have confidence to be saved by him, that had not been able to save himself? In like manner, as if a man that would proffer his help to one perishing in the water, leapeth with a good courage into the water: nevertheless, he himself, whiles he endeavoreth to save another, perisheth, being swallowed up in the deep of the water; can he that perisheth himself, bring any help to him that is perishing? Undoubtedly no other commodity can come thereof, but that the loss groweth to be double; if unto the death of the first, there is also added the death of a second, who by his death should bring so much the more loss, in how much his life was more pure and holy. So then it altogether behooved, first, that for our salvation Christ should deliver himself from death: then, to persuade us most fully, that by faith in him salvation is obtained for us. Wherefore, they which beheld him hanging upon the cross, did reproachfully cast him in the teeth with these things; Let him save himself, and we will believe him; he saved others, himself he cannot save. And he rose again from death: wherein he expressed forth a greater power, than if he had then descended from the cross. He strove in

such sort with death, as he mightily conquering and destroying the same, might not be retained thereby. For this cause do we here confess, that he was raised up the third day, according to the scriptures; and that by his fathers decree he ascended into heaven, and that he sitteth at the right hand of the father. By which article of our faith we now suck out most sweet comfort; to wit, that Christ is exalted for our salvation. And here fall out two things most worthy to be noted; the first is, what manner of exaltation and new glory of Christ the same was; the second, what profit may redound to the faithful thereby.

22. Whosoever is desirous to perceive aright, unto what a height Christ is raised up; first it behooveth him to weigh, unto how base an estate he first of his own accord humbled himself for our sakes. This doth Paul in his epistle to the Philippians contrive in few words; He (saith he) made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in shape as a man, he humbled himself, and became obedient unto death, even to the death of the cross. In like manner also, as we have more at large showed before, his body was closed up in the sepulcher; but his soul had proof of that state, which the spirits of men enter into, when they be separated from their bodies by death. The viler therefore and more abject that these things were unto the show, so much the more honorable it was to dispatch himself from hence, and to mount up unto things mere contrary. And seeing that mankind is subject everywhere to sundry miseries; those doubtless are no small miseries, which even they commonly suffer, who abounding in riches, seem to have obtained the more happy state of life. Yet the miseries of the poor be more grievous: but when they serve in bondage, they be much more extreme.

Howbeit, if so be that a man, which is of a courageous and noble mind, be delivered into the bondage of such his enemies, as not only are of base calling among men, but also of naughty and wicked behavior; his lamentable and miserable state seemeth then to be most intolerable. Yet verily, all these things happened unto Christ, who as he undoubtedly put on the true nature of man, so was he a servant, not only unto his disciples (unto whom he said; that He came into the world, not to be ministered unto, but to minister unto others, which the thing it self-declared, when as he humbled himself even unto the ground to wash their feet:) but that which is a great deal harder, he declared himself as a servant, even to his own enemies; namely, unto the wicked, and unto them which were wholly covered in the sink of wickedness; towards whom he so executed the parts of a servant, as for the safety of them he spent his own life. And this is it, that Paul writeth in his epistle to the Romans; When as (saith he) we were yet but weak, sinners, enemies, and wicked men, Christ died for us. He therefore being so humbled and abased, as he is called by the prophet A worm and no man; seeing he mounted up from so base a servitude, unto so high and noble a degree of dignity; from an earthly condition, unto a celestial glory; out of a place subject to many infirmities and tribulations, unto a state sure and free from miseries; from mortal flesh, unto an immortal body; finally, when as he being so thrust down, ascended nevertheless unto the highest state of the most excellent monarchy: doth it not appear to you, that he hath been very honorably lifted up on high?

23. And that he being raised up from the dead, hath attained chief principality; Paul doth aptly teach in his epistle to the Ephesians, saying;

Whom God placed at his right hand in heaven, far above all principality, and power, and might, and domination, and above every name that is

named, not only in this world, but also in the world to come. And he hath put all things in subjection under his feet, and hath appointed him over all things to be head to the Church. The very same things also doth the same apostle put us in mind of, in his epistle to the Philippians, where by Christ's voluntary submission of himself, even to the time of his glory, he gathereth profitable and excellent doctrine in these words, saying; For that he submitted himself, and became obedient unto death, even to the death of the cross; therefore God hath highly exalted him, and given him a name that is above every name, that in the name of Jesus every knee should bow, both of things in heaven, and of things in earth, and things under the earth. Which saying in very good right is agreeable to him, according to the rule prescribed by himself in another place; He that will humble himself shall be exalted. Whereby also it may be gathered, that the glory must be high and magnificent, according as the submission is voluntary.

And seeing there never was, nor never shall be, any voluntary submission so abject as the same that appeared in Christ: it followeth thereby, that of a most deserved right, he is advanced above every creature that is most high.

Many afflictions and miseries did he suffer, while he lived here amongst men: now he enjoyeth most blessed rest, and is safe, as well in body as in soul, from all trouble and disquietness. He so passed from the most shameful and ignominious death, unto the most excellent life, as he is now all wholly blessed and immortal. Wherefore the apostle, in his epistle to the Romans, saith; that Christ being raised up from the dead, dieth no more; death hath no more power over him. Now then, if he be altogether free from death, he must of necessity also be rid from all infirmities and sufferings, which in like manner be the ministers and soldiers of death. There is none, but doth sufficiently understand, how far distant heaven is from earth. In

like manner also must we consider, that the same high state, unto the which Christ is now carried, doth even as much differ from that state, to the which he submitted himself, while he lived here among men.

24. And albeit that difference between the earthly and heavenly state may seem to be ample, this nevertheless is certain, that I proceed not so far in these words as Paul doth; who, in the first epistle to the Corinthians, calleth that body, which shall be restored to us, in the last resurrection, not celestial, but spiritual; It is sown (saith he) a natural body, and shall be raised up a spiritual body. He meaneth not, that Christ and the rest of the saints, which shall rise with him, shall not have flesh, bones, blood, distinct members, and finally a true body. For without doubt, the truth and property of human nature shall still remain: but he calleth it a spiritual body, because that same noble nature and form, unto the which it shall be restored, shall not flow from an earthly original, such as human seed is; but from the power of God's spirit. Furthermore, the body being raised up, shall be adorned with new qualities, which shall draw near unto the nature of the spirit, and not unto the nature of the earth; and for that cause shall justly be called spiritual. Wherefore, he that rightly shall weigh the words of the apostle, while he nameth it a spiritual body, will not allege the same against a corporal body, but against an earthly, mortal, and corrupt body. Wherefore he addeth these words; It is sown an infamous body, it riseth a glorious body; it is sown in weakness, it riseth in power; it is sown a natural body, it riseth a spiritual body. In a body raised up, be no infirmities or natural motions to resist the spirit; and no heaviness or grossness so great, but that it cheerfully obeyeth the right affects of the spirit.

Howsoever it be, it is sufficiently confirmed by those things, which have been spoken; that the name of spiritual doth in very good right appertain

unto the body of Christ, being raised up; because it is somewhat more, than if thou shouldst say, Heavenly: for so much as Christ, after his resurrection

(as it is added in this Creed) not only ascended into heaven, but also was carried above heaven, and there sitteth at the right hand of God the father almighty. Which manner of speech, seeing it layeth before our eyes a certain human form, we must diligently ponder from whence it is derived. I say therefore, that no others are placed at the prince's side, but those, whom princes favoring have exalted to some high degree of dignity. And among those, which be endued with this honor, no others are placed at the right hand, but those which are advanced to the highest room of honor or power next the prince. But this, which here is declared touching Christ, we must understand to be altogether figuratively spoken of Christ; seeing God is without body, hands, and sides: neither hath he right hand or left. But by this manner of speech, we be given to understand, that Christ, in that he is man, is by God endued after the resurrection with such honor and dignity, as there is nothing in his whole empire, that not only cannot be preferred above him, but not compared with him.

25. But this being now declared; namely, unto what high glory Christ by his resurrection ascended, and the same being set forth as plains as the capacity of them, to whom these things be written, will bear, and as the occasion of mine own leisure would give me leave; it shall be very necessary to add what profit the same may bring unto us; whereby also we shall understand, unto what use we ought to refer the same. For, seeing there is no action of Christ, that is not of very great importance, to the furtherance of our salvation; this we ought to account with our selves, that by this action, which easily appeareth among others, the greatest and chiefest commodities do redound unto us. Wherefore let this cogitation first

enter into our mind, that seeing Christ could not be overcome of death; he is able now the better a great deal to relieve our necessities, and that by the favor and power of his father, unto whom he hath always (as it hath been said) so familiar access, and to whom he continually offering prayers of singular efficacy for us, winneth us his favor, and procureth us such strength, as otherwise we could never obtain to ourselves. Moreover, Christ being raised from death, who is our head, we also are raised in him. Tell me

(I beseech you) will you not judge him to have escaped the danger of death, which falling into a swift river, holdeth up all his head above those deep and dangerous waters; notwithstanding that the rest of his members be as yet drowned in the same? Even so we, which be one body in Christ; seeing he, which is our head, hath escaped from the exceeding depth of death; why also of good right are not we said to be raised up from death, howsoever we as yet in this mortal state be covered with the same? For otherwise doubtless we should deny him to be our head. And if we profess ourselves to be the members of him, we must of necessity also acknowledge, that our resurrection is after a sort begun in his resurrection.

If in the winter time we see a bare tree without leaves, flowers, and fruit, so that by the outward rind it may be taken as withered, and yet so long as the root sticketh fast in the ground, it is alive, and is not counted dead. But if a man cannot persuade himself thereof, let him expect till the spring of the year, and then the truth of the matter will appear by the leaves and flowers which spring forth. For by evident effects it will be well known, that the life of that tree lay hidden before. Even so we, which here seem to be as it were the bootie of death, and in whom no tokens of sound life do appear: if we be engrafted in Christ, which is our root, who liveth, and for our sakes is raised up again, wherefore do we now doubt of our resurrection

to come? And this is it that Paul writeth in the epistle to the Colossians. Ye are dead (saith he) and your life is hidden in Christ with God: when Christ, which is your life, shall be made manifest, then also shall ye be made manifest with him in glory. Further, Christ departing into heaven, gratified us with that singular gift of the spirit: to whom, as the original and life of our souls, and beginning of Christian regeneration is chiefly due; so is it also of the resurrection of our bodies: as Paul testifieth in his epistle to the Ephesians; to wit, that We be led unto faith through the effectual working of his strong power, which God showed forth in Christ, when he raised him from the dead, and set him at his right hand in heavenly places.

Seeing therefore we have the first fruits of the spirit, by the virtue whereof Christ rose again from the dead, who (as we know) hath attained unto that glorious end, whereunto he endeavored to come; we must be of a cheerful mind, and confirm our selves in that gift, which he hath granted unto us. For what so great disquietness of state shall happen unto us in this life, that can keep us in sadness and heaviness of mind? For (as Paul saith in the epistle to the Romans;) We are now saved by hope. Assuredly, it is not to be counted a small gain, that we by Christ are delivered from death: so that we may now boldly triumph, not only against it, but against all other miseries and misfortunes, which be as it were guarders of the same. And we may comfort and cheer up our minds against the violent motions of the flesh, the which being constrained by such miseries, doth continually murmur; seeing there is not only a promise made unto us of a new life, but we have also a certain and sure pledge of the same in Christ.

26. Furthermore, that noble resurrection doth out of all doubt further greatly our salvation. For, albeit that sins be forgiven by the death of Christ, and by that only and most acceptable sacrifice; and that in his flesh fastened

upon the cross all our faults have been punished: yet nevertheless, the form of that spiritual life (wherein we must live no longer unto the flesh, but unto the spirit; not unto old Adam, but unto Christ; not unto ourselves, but unto

God our father) is not perceived thereby. But this did afterward appear in that life, which Christ received by his most mighty resurrection. And therefore Paul writeth in his epistle to the Romans; that Christ died for our offenses, and was raised up for our justification. Indeed, by the death of Christ we were reconciled unto God: howbeit, therein is not discerned any pattern of our state to come, but doubtless in the resurrection it shall shine most perfectly. For it was not beyond nature, that the flesh of Christ (which was subject to the same infirmities that we be) should die: but his resurrection so went beyond nature itself, as when the flesh of itself was instructed in no virtue, whereby it might assure itself of a new life, that wholly was given to it by the mere grace and bountifulness of God. We also, as far as appertaineth to that new and justified regeneration, can compass the same by no virtue or desert of our own works; but God, of his grace and goodness, gave it unto us without any respect of our own merits.

Further, even as Christ, being risen from the dead, ascended into heaven; so we, being justified by his grace, it is meet for us, in all our whole life, to think no more upon earthly, but upon heavenly things. This doth Paul teach us in his epistle to the Colossians; If ye be risen (saith he) with Christ, seek ye the things that be above, and not earthly things.

Besides this, as Christ being risen from the dead, dieth no more; so he that is regenerated by faith, let him take heed, that he do not fall again into miserable and dangerous infidelity. For which cause Paul admonished

Timothy, that he should remember, that Jesus Christ was risen again from the dead. For the remembrance of the same resurrection of Christ, is of no

small stirring up to the leading of a godly and innocent life; that in such sort we may follow Christ, who dying once, delivered himself from death forever. So we, being for his sake freed from sin, it is not convenient, that we should entangle ourselves again under the yoke of sin. And hereof doth the same apostle, in his epistle to the Romans, very well admonish us; Even as Christ (saith he) was raised up from the dead unto the glory of the father, so we also should walk in newness of life. And unto this ought we, with all endeavor, to apply our selves, continually going forward, as Paul in the epistle to the Philippians speaketh of himself; namely, that Forgetting those things, which were behind, and endeavoring to that, which should be before, we might follow hard towards the mark, for the price of the high calling of God, whither he was not yet come. This verily was to know

Christ, and the strength of his resurrection. And he said a little before; I will try if I may by any means attain to the resurrection of the dead.

Herein standeth the whole sum of Christianity, that inwardly we should be ever renewed, and that outwardly, as far as lieth in us, we should pleasure and benefit our neighbors: seeing Christ, being raised from the dead, hath so greatly endued us with his benefits, by giving from that time unto his children that precious gift of the holy Ghost; and first went unto his father, where he continually beholdeth us, and offereth most acceptable prayers unto God for us. Life being renewed in him by his resurrection, he bountifully and in heaped measure increaseth his gifts in his elect. He being exalted unto that most excellent power, doth now protect us from all evil, and filleth us with all goodness. Wherefore, our part is to bend all our care and diligence unto that end, that we may honor him after a godly sort: not with earthly ceremonies, or with sundry inventions of men; but with spiritual worshipping, and with that which may be agreeable unto that

heavenly and spiritual state, whereunto Christ is now received. Before that he was come unto us, and so long as he was conversant in the world after an human sort, the shadows and figures of the law, corporal worshipping's, and worldly ceremonies were in force: but now, we being raised up with Christ, it is meet, that even as we behold him both in the place and degree, wherein he is set; so also, that we should with lifted up eyes of our mind, fasten our hope upon him.

From thence he shall come to judge both the quick and the dead.

27. Our flesh, human reason, and the whole rout of wicked men, shall not evermore obstinately upbraid us, that we have devised to ourselves a God, a Lord, and a Prince, which will never exhibit himself to be seen, or to be perceived of human sense: I mean Christ our savior. For, after that we have confessed him to sit gloriously at the right hand of the father; we add, that the same Christ will at the length evidently show himself to the world, when he shall come into his kingdom, to execute the parts of a judge. For it shall be a most meet thing, that he, which was condemned unjustly, by sentence of the judge, should at the length make manifest unto the whole world, that most excellent authority and righteousness of his, the which was condemned; not only when Christ received the sentence of death, but also as it were by continual succession it endured by human flesh and wisdom the same judgments, in the ages that came after: and that not only in the person of Christ, but also in his holy members and brethren, whether they be already dead, or as yet wander here in this earth, who are vexed with many reproaches and contumelies, suffer persecutions, and all kind of injuries; in such sort, as there is scarce any corner of the world, that ringeth not of the sorrowful lamentations of the godly.

But seeing all such judgments be corrupt and perverse, that last judgment shall at the length come forth (from the which there shall be no appeal to a higher judge) and the which shall correct and reform men's ordinances and decrees, which indeed were contrary unto equity and justice: forsomuch as it shall have powers and qualities, altogether contrary unto those wicked judgments. Christ the most excellent judge shall flourish in wisdom, which shall perse and perceive all alike, as well those things which be most manifest and evident to all men, as everything else that is most obscure and most secret: according to that, which Paul declareth in his epistle to the Romans; namely, that He shall judge of the secrets of men. He shall then have no need of auditors, and inquisitions. But on the other side, though I hold my peace, every one of the faithful doth sufficiently understand those perverse judgments, which the ungodly do oftentimes decree, touching

Christ and his members, how plainly they set abroad their own foolishness, and extreme darkness of mind. Christ, when he shall exercise his judgment in that latter day, shall most justly yield right unto everyone, and shall temper his sentence with singular justice; neither shall he decline to this side or that, who cannot be removed from the right, neither by perverse affections, neither by any gifts.

28. Wherefore, this is spoken touching him, that With him there is no exception of persons: which vice suffereth not the enemies of true godliness, either to speak or judge aright of Christianity. But one man being moved with the endeavor of private commodity, another being plucked away with other perverse affections, rashly condemneth Christ, and them that be his, and persecuteth them with sundry reproaches. Whereupon it is said in the Gospel; How can ye speak good things, seeing yourselves be evil? That most high judge lacketh no power or ability to execute those

things, which he hath determined, either in favor of the godly, or for the destruction of the wicked: seeing he himself saith; All power is given unto me. And it is written also of the wicked, in the first epistle to the Thessalonians; When they shall say, peace, and that all is well, then shall come upon them sudden destruction, as the travel upon a woman with child, so as they may not escape. In the perverse judgment of the tyrants of this world, which they give out oftentimes against Christian religion, the contrary is perceived. For ether such decrees take none effect, or else they fall again upon the heads of those tyrants themselves; so as they be rather hurtful unto themselves, than unto the Christians. But that they may bring to effect those things, which they have wickedly decreed; those judgments extend no further, than unto goods, and unto this temporal life. Which things are of the least account unto the spiritual man, and to him which is renewed by Christ: as Christ himself testifieth, who speaking unto his disciples, said; Fear ye not them which kill the body, but are not able to kill the soul. But I will show you whom ye ought rather to fear; namely, God, who after he hath killed the body, is able to destroy the soul in hell fire.

Which of us therefore (dearly beloved brethren in Christ) will not so prepare himself, as he may receive with a cheerful mind, such a judge, through whose sentence an end shall be appointed unto all the injuries that are done unto us? This is that most high good man of the house, which at the length shall make all his servants to be known; and shall demand an account of them, touching such affairs as he hath committed unto them.

This is that mighty rich merchant, that will return, to call for gains of his great sum of money delivered into bank. This is that new bridegroom, that by a just choice shall sever the wise virgins from the foolish. This is that wise and expert steward, that knoweth how to lay up the pure wheat in his

barn, and to burn the chaff with fire; and who like a good shepherd can sever the sheep from the goats; and like a wary fisher, the good fishes from the bad: and finally, who like a wise husbandman will throw the cockle into the fire, but wisely will save the profitable and precious seed. Whosoever therefore thirsteth after the pure church, or the sincere kingdom of Christ, and after the sound and perfect fellowship of the chosen, or that doth long to see that most excellent and immaculate spouse; cannot but be pierced in mind with the remembrance of that most sweet and acceptable day: that it is no marvel, if the same be therefore called by Paul, Blessed hope. And in Luke, after that he had reckoned up diverse tokens of the coming of that day, he added; When ye shall see these tokens, then look up, and lift up your heads, for your redemption draweth near.

29. But least the joy conceived of that latter coming, should be disturbed through the mistrust of salvation, which might enter into your mind, while ye understand that the same most high judge will be inquisitive of men's works, (and this I say, because, if thou wilt believe me, there shall be no man, how much honesty soever he be endued with, that standing upon the consideration of his own works, is able to hold fast this confidence; and so, if these things be not rightly understood by you, in that blessed day, there would seem to be an argument presented before your eyes, of nothing else, but horrible and exceeding fear of everlasting death) we must thoroughly consider, and diligently weigh what shall come into trial and examination at the latter day. Wherein I first affirm, that there shall be no need of examination at all against the infidels; as they, that for their infidelity be already condemned. So Christ plainly teacheth in John; Whosoever (saith he) believeth not, is already condemned. But, because this doubting might creep into the minds of many, how it should come to pass, that of them

which are equally entitled by the name and title of Christians, some are adjudged to salvation, and other some to eternal damnation: for this cause our most just judge Christ, will have the reason of this difference to appear to all the world; seeing, as he will never hereafter suffer his justice to be hidden to the world, in such wise as it was, when he came first into the world, to be conversant among us; he will (I say) at that second coming of his, make his justice known unto all persons, that it may manifestly appear, who hath truly taken upon him his name and titles, or who hath done the same feignedly and by hypocrisy.

30. At the length also we may be warned hereby, that not only the dead, but also the living must come under the judgment of Christ. Which must be understood (as Paul teacheth in his epistle to the Corinthians) that undoubtedly We shall not all die, but we shall be all changed. And to the Thessalonians. We which shall live, and shall be remaining, shall be caught up together with them into the clouds, to meet with the Lord in the air, and so we shall ever be with the Lord. Hereby it is gathered, that of them, which shall stand before that high judgment seat, some shall be raised from death and dust, and others in very deed shall not die: but it will come to pass by the grace of God, that they shall be translated unto a better state, the same not subject to any infirmities. They shall be those elect, which then shall be found alive: for there will be no need for them to put off their bodies, but their bodily mass shall attain unto glory; so that death shall not take the same away from them. Among them Paul did wish to be numbered, as it is written in the epistle to the Corinthians: and we also with him expect the same with great desire. Howbeit, in this matter, as in all other things also, let us so behave ourselves, that all may tend unto the glory of God.

I believe in the holy Ghost.

31. Seeing the word Spirit signifieth many things, to the end we may the more easily perceive that which we believe, it shall be very good, first to sever and distinguish into diverse parts, whatsoever is signified to us under that name. Out of which significations we will choose that, which is agreeable unto our purpose; and will prosecute the same more at large. That word spirit in general, doth always express a certain secret strength or power, which is able both to move and to drive forward. Wherefore the winds, together with those organs, whereby the life doth govern, move, and stir the body, are called the spirit. And although this power be included and mixed with corporal nature, yet seeing the bodies, wherein it is conversant, be so subtle, that they cannot for the most part be seen; this word is also derived to this point, that it signifieth natures and essences, which be simple and of diverse sorts: such as is God, the company of angels, together also with the souls of men now separated from their bodies: and therefore the divine nature is called a spirit. This doth Christ manifestly declare in John;

Because God is a spirit, he will be worshipped in spirit. Neither is there in this respect any difference between the father, the son, and the holy Ghost.

To conclude, that word of the spirit, signifieth not only the nature divine, invisible, and without body; but specially also it betokeneth unto us the third person of the divinity, distinct from the father and the son. And specially is he thus called by the name of spirit, by reason of his property, because the property of him is to move, to set forward, to persuade, to comfort and lighten the spirits and hearts of men; and at length, to work in them such things as pertain to our sanctification. And the saints have such trial of the marvelous effects thereof, as neither reason, neither man's wisdom is able to comprehend those things, neither yet can they be discerned by the eyes of men.

Wherefore of good right do we hear say; I believe in the holy Ghost: as in a thing that far exceedeth the capacity of our nature, and yet is distinctly set forth unto us in the holy scripture. And that the same spirit is the third person in divine nature, Christ sufficiently expresseth in these words, in the which he said unto his apostles; Go ye and baptize in the name of the father, of the son, and of the holy Ghost. Which signifieth no other thing, than that they, which be washed in baptism, are bound to this confession; namely, that the father, the son, and also the holy Ghost, do give salvation unto them. Now see (I beseech you) what it is to be baptized in the name of the three persons of the deity. And the distinction of this third person is not only known here from the other two; but thereby also we gather it, when the eternal father speaketh unto John Baptist, concerning the holy Ghost, as of a thing distinct from himself and from the son; He it is (meaning by Christ) upon whom thou shalt see the spirit come down, in the likeness of a dove.

He speaketh not as if he meant by himself; Upon whom I will descend: but, Upon whom he shall descend, speaking of another. It is manifest also, that he was not the son; because the spirit in shape of a dove was to light on Christ, who properly is called the son. Yea doubtless and Christ, in the Gospel of John, speaketh of the same spirit; He shall take of mine, and shall come in my name. And there he addeth; The father shall give you another comforter, that is to say; another beside me, and distinct from myself. By which places it is most assuredly proved, that the holy Ghost is a distinct person in the most holy Trinity, the which we constantly believe and confess.

32. This also is meet of us to be considered, that the spirit is not the same that be his gifts and works: seeing Paul, in the first to the Corinthians, the 12th chapter, reckoning up sundry effects thereof, afterward addeth; And all

these things work that one and the same spirit, distributing them to every man severally as he will. So is it evident enough, that we here confess the third person of divinity, by the power of whom we be renewed in Christ, and therefore may become like unto Christ. For even as he was begotten without man's seed, so are we born again unto a new life by the power of God's spirit: as testifieth John, when he saith; that He which believeth, is made the son of God; and is neither born of blood, neither of the will of the flesh, neither of the will of man, but of God. Which thing is particularly attributed to this third person, seeing Christ expressly saith; that He which is not born of the water, and of the spirit, shall not enter into the kingdom of heaven. From the very same also is the remission of sins said to flow.

Wherefore Christ breathed upon the face of the apostles, and said; Receive ye the holy Ghost, whose sins ye shall forgive, the same shall be forgiven, and whose sins ye retain shall be retained. Whosoever then sinneth against the holy Ghost, doth not obtain remission of his sins; because that it is directly done against him, from whom the remission of sins proceedeth.

Neither for all that do we attribute this unto him, but forsomuch as we be loden with such weightiness, as we be scarce able to rise from the earth, being always pressed down with the burden of our flesh, and with our corporal senses, we should lie still in the earth; unless we were raised up by that spirit, who straighteneth and erecteth up unto heaven our minds (which through natural corruption are altogether sunken in the affections of the flesh) even as the soul sustaineth the frail and mortal body, and setteth the same upright: that in this life the elect may in a manner have the same experience of themselves, that is perceived to be in bottles, the which being thrown empty into the water, fall to the bottom; but if so be they be blown and filled with wind, they float above the water. Even so men's minds,

being void of that spirit, are drowned through their own affections and lusts: but when they be filled with that holy spirit, they be masters over sin, and they suffer not themselves at any time to be overcome by it. This also we obtain by the benefit of the same spirit, both to will aright, and to work justly. For our nature, as it is corrupt and perverse, would never in very deed be willing of itself, or would show forth any actions, which either in respect of themselves should be acceptable unto God, or in that they proceed from us, being enemies unto him, but that he would refuse and condemn them. But that spirit of God placing himself here amongst us, doth so fashion our minds, as whatsoever floweth from us by the help of him, is most grateful and acceptable unto God: and that because he inwardly reformeth us, that we may become most welcome friends, yea rather most deer beloved children.

33. Here ye see, what singular benefit this article of our faith bringeth, when it is known and understood. And undoubtedly our affections, our mind, yea and the members of the very body be instruments of the spirit itself. Wherefore Paul writeth unto the Romans, that Those finally be the children of God, which be led by the spirit of God. And even as he cannot be called a man, who is destitute of the mind of man; nor that, a dog, which beareth not the form or living property of a dog: no more is he partaker of the divine nature, which is void of the spirit of God. And therefore I cannot marvel enough at the folly of some, which if a man say, that they be no Christians, cannot abide this reproach; and yet in the meantime will neither seem to be endued with that spirit, neither will be persuaded, or themselves grant that none may be a Christian without the same. Nevertheless, Paul in his epistle to the Romans doth boldly affirm, that He which hath not the spirit, the same is no son. Wherefore let such men go, and by the same

infidelity, whereby they mistrust of the having of God's spirit; let them stand in doubt whether they be Christians. And if so be any man ask, how we have him? I answer, that the most excellent father, for Christ his sake, sendeth him unto us: according as Christ promised to us in the person of his apostles; The comforter (saith he) which is the holy Ghost, whom my father will send in my name, &c.

Yea and this I may boldly add, that Christ himself sendeth him unto us from the father: even as in another place he saith; The spirit, which I will send from the father unto you. Neither is he given unto us, either from the father, or from the son, for any other end, but to enrich us abundantly with those gifts and very excellent riches. But yet the scripture showeth, that his chiefest work doth specially consist in teaching. Christ promised to his disciples, that he would send the holy Ghost, which should teach them, and lead them into all truth, which he had showed unto them. He warned them also, that when they should be brought before princes, they should take no care; because it should not be they that should speak, but the spirit of their father that should speak in them. And certainly, the apostles were not dispersed abroad in the world for preaching of the Gospel, before they were endued from above with that heavenly power: by the help whereof, they not only preached the Gospel mightily for bringing of men unto the obedience of Christ; but they also established the truth of their doctrine with wonderful signs and miracles. And that manner of teaching, by which that spirit is performed towards us, must be inwardly considered in the mind: the which he not only replenisheth with his light, but also doth gently allure and persuade the same, and maketh those things acceptable, from which otherwise, by reason of our corrupt nature, we do utterly fly. Thus doth he work a marvelous transforming in the minds of the elect, while he stirreth

them up unto the endeavor of good works and godly actions, which by the guide of nature they might not be able to perform.

34. And yet doth he not by force constrain them unto those works, but rather with effect persuade them inwardly. And this is that happy liberty, wherewith the chosen of Christ be endued, who by the power and persuasion of the same spirit, do employ their whole endeavor unto such actions, which by the only guide of nature could neither be done by them, nor yet would be acceptable unto God. Further also, from that spiritual doctrine, which flourisheth inwardly, there springeth afterward an assured mortification, as well in the mind as in the flesh: as Paul testifieth in his epistle to the Romans, whom he warned, that If they would by the spirit mortify the deeds of the flesh, they should live. To these things add, if you will, that the comfort, which springeth by the assurance of our salvation, is so great; as even in the midst of troubles, miseries, calamities, and sorrows of this world, we may lead a cheerful and merry life. And that not without cause; seeing we feel in us that singular and noble gift, which Paul to the Ephesians calleth The pledge of our salvation. I see not now how any man, upon just cause, can doubt of his coming one day into that state of Christ, when he perceiveth already, that his soul liveth by the same spirit of Christ.

But if a man will demand; how we know that our soul is quickened by the same spirit? Answer may be made by the words of Paul, I live not any longer (saith Paul to the Galatians) but Christ liveth in me. And unto the Philippians; Christ unto me is life. Which sayings declare no other thing; but that the godly do live in Christ, and Christ in them, and that by his spirit. It is also written in the epistle to the Romans, that The same spirit doth testify with our spirit, that we be the sons of God. And it is not fit by any means to refuse so certain a testimony. But whosoever hath not this

testimony inwardly in himself, is unworthy to be called a Christian. But if any man object, that although Paul were endued with this assured persuasion; and that he felt inwardly this inward testimony in himself: it followeth not, that the self-same thing must be granted to be in others. I answer, that Paul wrote all these things unto the Romans, who as yet were far off from perfection: neither had they profited so much as Paul. And that do their own contentions, suspicions, and rash judgments, and also their very feeble and weak consciences bear witness: all which things the apostle doth oftentimes reprehend in these his writings.

And yet nevertheless, when the Romans were such, he wrote unto them of that adoption, whereby God had determined to make them his children, when they should embrace Christian religion. Wherefore (beloved brethren) let us put off the spirit that miserable doubteth of our salvation; seeing there is nothing that is more enemy to our faith, which is the lively and most sure foundation of all our felicity. Who doth not sufficiently understand, how great contraries are believing and doubting; and how much they are repugnant the one to the other? I certainly, for my part, do not see how these things may agree; To believe truly in Christ my only and true savior, and To stand likewise in doubt of him, whether he will save me or no; seeing he hath received me into his faith, and so greatly testifieth by his spirit unto my mind, that sweet and bountiful affection of his towards me. And if we admit the testimonies of men, who naturally are liars, and prove to deceit, that we in like manner should cleave to them; how much rather ought we to repose ourselves in all those things, which that good and true spirit of God doth confirm by his testimony? Unless peradventure we suffer ourselves to be persuaded, that there is more truth and fidelity in men, than there is in God.

Which if any be so hardy to say, he shall in this point alone most plainly bewray himself to be such a one as he is.

Wherefore let us yield unto the most benign and merciful God, as great and many thanks as we can, who hath (not by the ministry of angels, or of any other creature whatsoever; but by the power of his own spirit) engrafted us in Christ his true and natural son, and by him hath renewed and sanctified us; and so enriched us with the knowledge of him, and with other heavenly gifts, as now we are destitute neither of strength, neither of force, neither of light, neither of any faculty to let us, whereby we should the less either will or work aright. And thus we shall retain a cheerful and quiet life, even in the midst of persecutions, which often the world and Satan do stir up; so that we be most fully persuaded by that holy spirit, that we shall obtain eternal life: and that not of our own merits, but by the grace of our

Lord Jesus Christ, which liveth and reigneth forever, Amen.

I believe in the holy catholic church, the communion of Saints, &c.

35. This article of the faith is so aptly knit unto the other that goeth before, as to any man that is of sound judgment, the former may seem to be the root or stem of the latter, out of which this latter article ariseth and buddeth forth as a most fit branch. And that is showed unto us after this sort. In whatsoever body life is placed, the power and strength thereof is to guide, and also by a most sure bond to unite all the parts of the whole body, by how great a space soever they be dissevered one from the other: even so the congregation of the godly, which commonly (if the believers be considered of in respect that they be earthly men) is called the church, how much soever it be compact of sundry people, and hath her parts settled a great space one from another in the world: and that, as much as the uttermost quarter of the world is distant by the spaces of regions, from the

other part of the world; yet nevertheless it is joined, knit, and couched together. And for that cause it is by Paul compared to a body, and that oftentimes in his epistles unto the Ephesians and Corinthians. But by what bond the Christians (who so greatly differ one from another, whether respect be to their condition, country, or language) are so strictly knit together, it is sufficiently understood, by the order which joineth this latter article of our faith unto the former. For there our faith confesseth the holy

Ghost; and here it treateth of the body of the faithful, which with a sincere faith, embracing the doctrine of Christ, is by him gathered together in one.

And this congregation by a Greek name is called Ecclesia, which signifieth no other thing, than a multitude called together. For it is compact of them, which by the holy Ghost are called unto the Christian faith; from the which they be excluded, which by a human motion, or persuasion, or double heart, or by any other sinister means, without any instinct of the spirit of God, do join themselves unto it. Even as if one should artificially join unto a human body some piece of a bone, of a sinew, of a gristle, or else a piece of flesh; these be not therefore accounted parts of that body, seeing they are not moved by the life thereof: but they altogether depend of this cunning art. Even so indeed we acknowledge, that the communion of saints is here found upon the earth; to wit, the congregation of the faithful, the which is gathered together in one, not by the will of man, or by any cunning craft of the world; but by the only spirit of Christ: not doubtless, that it should be contained together in one place, but that it should retain one true understanding of faith.

36. By these things therefore ye understand, that the church is a mystical body, the which is governed by the holy Ghost. Hereby also it is manifest enough, who they be, that appertain unto the same, and who live out of the

communion of it. Further, it is not obscure how aptly the name of church agreeth unto it. First it is evidently proved, that this marvelous body is governed by the holy Ghost, by those words which Paul teacheth in the epistle to the Ephesians; We (saith he) be one body and one spirit. Again also it is more plainly showed in the first epistle to the Corinthians; By one spirit we are all baptized into one body, and have drunk of one spirit.

Whereupon it followeth, that whosoever be destitute of that spirit, do not belong to this body. For he that hath not the spirit of Christ, how can he assure himself to be a member of that body, whereof Christ is the head, and in whom there is no other life, than the divine spirit itself? Undoubtedly it sufficeth not, it sufficeth not (I say) to put on certain colorable shows, whereby we should be taken by the judgment of men for members of that body. Peter was called of Christ, blessed: not because he confessed him with outward voice to be the son of God; but because neither flesh, nor blood, nor any human reason had revealed unto him so great a mystery, but only the heavenly father. Paul also in his first epistle to the Corinthians, in the place above recited, writeth; that No man can say that Jesus is the Lord, but by the holy Ghost. By which places it is manifest, what confession at the least is required in the church; namely, not that which proceedeth of man's sense, but that which is stirred up and brought forth by the spirit of God. For otherwise the devils themselves, and also the Mahumetanes in their Alcoran, do ascribe a certain honor unto Christ, while they confess his praise.

37. But here might appear some difficulty. What? Is the church invisible, that it cannot be perceived in the world with corporal eyes? And doth not the very sense itself tell, that the company of men is there gathered together, for celebrating and calling upon the name of Christ? How then is that

believed, which is seen? Is faith carried unto those things, which be most manifest, and are subject even to the senses themselves? Hereunto we answer, that the multitude of men, which outwardly profess Christ, are indeed seen of us, but not sufficiently known of us, because we apprehend it with our outward sense, as it hath been said. But we believe certainly, that this company of men doth so come together, as nevertheless it is no human work. A philosopher, or some other heathen man would object, that such assemblies be sects of men, which might spring up of diverse and sundry opinions; and be brought forth into light, according as places and times require. Undoubtedly, we live not by the industry of men, but this work must be attributed to the spirit of God, whom we have before confessed.

Neither must we pass over the cause, why the church is called Catholic, which is a Greek word, and signifieth no other thing, than if thou shouldst say, universal: for that it is not bound more to one place than to another. But even as God is a God of the whole universal world; even so will he, that the body of his son, which is his church, should be extended into every place.

With him there is no exception of persons; neither had he respect, whether those, which he calleth into his church, be either husbandmen or smiths, men or women, princes or servants, rich or poor, barbarous, citizens, or Gentiles; as though he were moved for these outward things to choose them: but of every nation he chooseth those, whom he thinketh meet.

Wherefore the church is a universal body, compacted of men of every kind and condition. But it excelleth also in a nobler society, which is of such sort, as whosoever be truly gathered together into that body, be endued with the same feeling of faith. And undoubtedly, in vain shall every other consent be, if minds disagree in the doctrine of faith.

Neither is there ever anything, that bringeth more detriment unto this faith, than the inventions of men. From hence have flowed all the heresies that ever were, which in very deed are nothing else, but the opinions of men, conceived besides the meaning of the scriptures, and sown abroad among diverse people: as if they were certain divine mysteries, which bring salvation; or else works most acceptable unto God. And forsomuch as such doctrines are nothing else, but devises of men, by which the authors of them have sought their own gain and commodity; first they be mere lies, deceits, and wicked juggling's; secondly, when as they proceed from the inventions of men, they cannot satisfy all men. For look how many men, so many sundry opinions there be: so that some dissent in one article of the faith, and some in another. So in very deed it happened among the Greeks and other

Christians, which inhabit towards the East part, whom if thou examine, thou shalt undoubtedly find, that by a common consent they have allowed the holy scriptures: but in those sundry superstitions, the which they have oftentimes devised, there will appear great disagreement.

38. Howbeit, in these devises of superstitions, the church of Rome carrieth away the price. For while they provide to stuff into the pure and simple religion of Christ infinite abominations, drawn out of the sinks of paganism, in restoring and (as they say, or rather as they lie) in reforming them to a better form; it hath trodden under foot and destroyed all things.

Also this it obstinately urgeth, that every man's faith doth rest in such goodly things. And men's inventions are more esteemed than the lawful doctrine of the truth, drawn out of the holy fountains of the scriptures. And this might not others, which in like manner be infected with their own superstitions, abide; that they, any less than the Romans, should stoutly keep still and defend their feigned worshipping's and human inventions.

But they, which have embraced the principal and sincere doctrine of Christ, be utter enemies against those superstitions; seeing they perceive, that thereby the glory of Christ and his merits are altogether obscured, the honor of God translated unto his creatures, his service used without his word, and set forth only after the devise of men: so that the church, which at this day challengeth proudly unto itself alone, the name of Catholic; she alone (I say) more than others hath severed, and even rent in sunder that common and universal society of the faithful.

For if it had staid itself in that religion and service, which the holy scriptures do prescribe unto us; there had not proceeded so many schisms from thence. But hitherto it hath used no measure of her own feigned devises, and it hath endeavored by force and arms to constrain every man to receive the same. From hence have risen infinite dissensions, amongst which there be some that remain unto this day; as experience itself plainly testifieth. And as touching those that have been in the former ages, whosoever will diligently apply his mind in reading of histories, shall easily perceive them. Howbeit, whatsoever Satan, by his cunning, hath wrought; the Catholic church remaineth still steadfast and immoveable, and shall firmly abide even until the last day of judgment. For the same betokeneth nothing else, but an universal body, compact together of men of every state and condition; the which, in what parts soever of the earth they dwell, they retain the same faith and grace, righteousness, holiness, and happiness; and finally, they embrace every good thing offered them in Christ: and so, as they will never suffer themselves one jot to be led from that truth, which the spirit of God hath revealed to us in the holy scriptures; but they will assure themselves of that only worshipping to be lawful and acceptable unto God, which he hath prescribed in those holy scriptures.

39. Neither are they for any other end compacted together in this society, but that they should edify one another to their power: even as the joining together, that is in the members of a man's body, is chiefly ordained for the help and preservation of every particular member. The church striveth not, to the intent it might challenge unto itself some chief empire or temporal jurisdiction: it promiseth no such end unto itself, as it would heap up exceeding treasures and earthly riches. The scope thereof is not to rule nations, to make wars, to lay hold upon cities, and to vanquish them. Indeed this body is not destitute of his weapons, but these be spiritual, and not carnal weapons; namely, the word and the spirit, with the which it overcometh the wisdom of man, casteth it to the ground, leadeth captive the mind and cogitation to the obedience of Christ. And the same (undoubtedly) oppresseth not the bodies with tyrannical servitude, or draweth away men's goods by grievous tributes. This self-same doctrine doth Paul in very many words inculcate in his later epistle to the Corinthians, where he very well describeth the wrestling's of this congregation: and he in the same epistle, entreating there of his own, and of other of the apostles authority, saith; that The same was granted unto him to edify, and not to destroy. Unto the which notwithstanding, they do singularly bend themselves, which will alone be called heads, and apostles of the church.

Howbeit (in the meantime) with all their power they resist the word of God. Neither do they suffer the perfect state of our justification to be preached; but rather by their human decrees and constitutions, lay infinite snares against the miserable souls of the people committed to them, the which notwithstanding are redeemed by the precious blood of Christ. And yet further, they pollute with their sundry abuses, the sacraments ordained of God, and especially the holy supper of the Lord, which they have turned

into filthy and shameful idolatry, and of the signs or seals thereof, they admit the simple flock to the participation of one only; as though it were in their power to invert the order, which the Lord hath appointed. They not content (I say) to defraud the flock of Christ of that principal food of souls, which is the word of God, do also cut away half the sacrament, which is as it were the visible word, and the evident testimony of the goodness, charity, and ardent affection of Christ toward us, a memorial of his death, the most effectual mark of that union, whereby they grow up together under Christ himself being head, unto a holy body of the church. But this will I here add, that this one thing they work by their traditions; namely, they establish that tyranny of theirs, and make it to extend further abroad. Howbeit, the hope is, that Christ will at length take pity of so noble a body of his, and that he will not suffer a mortal man any longer to vaunt himself so proudly against his head. This Christ only, Christ (I say) is the head of the church.

40. But they, which say, that the Pope is head of the church (as he will commonly be accounted, (which also his shameless flatterers fear not to publish openly, both by words and writings) seem in my judgment to be like unto those wicked Jews, which all with one voice denied Christ to be their king, and professed Caesar to be their prince. Even as in a body well framed, there is one head: so must the church, unless it be transformed into some kind of monster, be endued with one head only, the which head is

Christ. Neither standeth it with any reason that they say they have the Roman bishop to be appointed another head, as it were under the chief head

Christ: whose bishop; to wit, that other head, they will have to be a necessary instrument. For there was never seen, in a well shapen body, such a disorder, as thereunto should be joined two heads; wherewith one should be subject unto another: seeing the very name of Head, signifieth the chief

part of the body. But Christ alone showeth himself above the church, and he altogether by marvelous and unspeakable means, joined the human nature unto the divine nature. Behold the head, which God appointed to that beloved body, as it is written in the epistle to the Ephesians. We confess in deed, that the members in that body be diverse, whereof one is more excellent than another: but in this point they conspire all in one, that they be subject unto that head, and are to serve faithfully under it. Wherefore it is not lawful to devise more heads than one: and undoubtedly it is very intolerable pride, for one to arrogate unto himself the honor of Christ.

But (I beseech you) let it be as these men will; that the Pope should be counted another head, under Christ the principal head. Yet, with what faith he is under Christ, as a fit instrument, experience itself speaketh: which beareth record, that he not only doth not cleave unto Christ, but that he is plainly against him, both in works, deeds, and counsels. Neither is it my purpose, to set forth at large the proof of this matter; seeing Barnard hath declared the same, indeed not fully; but yet so, as their crafty and subtle exception may be discovered. Wherefore, being content with this profitable declaration; I will not here at this time add anymore, but that I conclude again, that that body hath only Christ to be the head; and not any silly man, which with his authority alone may wrest, corrupt, pervert, and rent in sunder the words of the scriptures (whereof he boasteth among his sort, that he within the closet of his breast, hath the full knowledge and perfect interpretation;) not a silly man, which (according to the naked judgment of his own will) may expulse out of the church whom he please, and accuse and condemn them; not a silly man, that at his own only beck may appoint pastors, rectors, and bishops unto churches, to whom he will not commit the custody, no not of their own goods; because he mistrusteth their wit and

industry, whereof he hath not had any one jot of trial. Now then we be content with one head; namely Christ, the holy Ghost being the guide, and the holy scripture being as an outward testimony of his will: the certain persuasion whereof, the power of the holy Ghost doth inwardly seal in our minds.

41. But let us weigh (I beseech you) by what means that most holy body of the church may be established, edified, and also increase. And here I affirm, that besides the inward grace, faith, and outward scripture, we have also need of admonitions and godly sermons out of the word of God; the which be miserably intermitted at this day, by them which would be called

Christians. And yet nevertheless this is the chief and principal work of the Apostolical office, the which, as though it were unworthy for the dignity of a Bishop (forsooth) these new heads of the church have committed it unto certain hungry Monks, who nevertheless are threatened unto gallies, unto perpetual prisons, and to be put to every most cruel death, if they pass the bounds prescribed by them. Indeed, they know very handsomely how to withdraw themselves from their own office, charge, and labor; but so, as they will never preach unto the people concerning holy things. Yet nevertheless, whosoever do take that charge in hand, they will have them to preach after the rules prescribed by them. Whereof it cometh to pass, that the poor small flocks of Christ, either perish with hunger, or else are scantly and slenderly fed. And commonly, the sermons touching holy things, are only made in the time of Lent, and a very few days besides; and that either by a sort of unlearned and indiscreet men which know not sufficiently those things that they speak; or else by them which stand more afraid of some, than they ought to do; or else by such as hunt after honors, riches, or favor, which are not fit for their vocation. Wherefore, at that time they have

sermons; but yet such, as in them they utter mere trifles, and bewray the gross darkness of ignorance.

But if otherwhile they show something of the truth, it is done with such cloaked speeches, with such intricate, minced, and nice terms, as they rather destroy than edify; or else they preach flatteries, the which undoubtedly unto all godly men are mere intolerable. And such be they, that preach for the desire they have either of honor, or of private commodity. All the rest of the year is spent in walking up and down the churches, in chaunting, singing, and sounding [of instruments.] In all which things, not so much as the least word is understood that might serve for edifying of the people. At which time, those chief priests, bishops, and other prelates are occupied (as they say) in great affairs, as to take upon them the administration of the common-wealth, to examine accounts, to search out the yearly revenues of lands, and many times to find out new ways of government. I pass over those things that be more outrageous; not because it grieveth them to hear such things, but partly, for that I am ashamed of them; and partly, because those things are sufficiently known, and manifest to everyone. If they be apostles, it pertaineth unto their office to preach; if they be pastors, to feed; if they be school-masters of the church, to teach; if they be dispensers of the treasures of Christ, they ought to enrich their sheep therewith: I mean not with their pardons, bulls, and blessings; but with the word of God, with continual admonitions and corrections, by which means the infidels are converted unto God, the faithful are stirred up from their sloth and idleness, and receive comfort in the furnace of afflictions.

42. These be those exquisite arts, whereby the body of Christ is preserved; unto the which must be added the use of the sacraments, but yet whole and thoroughly cleansed from the devises of men. Oh thou that holy supper of

the Lord, how many ways art thou here miserably dishonored and polluted!

Oh mass, mass, mass, what remaineth sound in thee! But here will I forbear my style, seeing I write a Catechism, and not a full treatise of the sacraments, which nevertheless I hope shortly (if the Lord lend me life) to bring to pass. These few things I have written only to this end, that I may show how ill these things have been handled, which did make for the increase and profit of the church. I will speak nothing of baptism, seeing by the mercy of God, the same hath been somewhat less polluted with foul abuses. And although it be not purely and soundly used; yet there is less cause for thee to complain herein. Wherefore the use of the sacraments is most profitable unto the church; seeing they be as it were visible words, the which consist in those evident signs of water, bread, and wine. By which signs, as it were by words, all the promises of God's mercy are effectually represented unto us.

And here, not only the promises are given us, but we be assuredly partakers of the thing itself: and therefore those sacraments are very necessary unto us, and further us not a little unto salvation. Unto which sacraments must be joined brotherly correction, which in these days is so neglected, as no man will apply it, either to another man's use, or will submit himself thereunto: such profit have we taken in the school of Christ.

Yea, which is more, those which are careful but of their own matters, are counted godly, yea and in a manner holy; which nevertheless is so indecent and dishonest, as it is not allowed, no not of the heathen philosophers; seeing they freely confess, that Man is not born only to himself. Yea and very oxen, or sheep, or asses, if they be fallen down by the way, will help one another. And shall not we have a care of our brethren, that when they faint under the burdens of their sins, to relieve them with the help of holy

correction? But if that do not prevail, it behooveth that excommunication follow, which God hath left us, as the last remedy against obstinate persons.

43. To conclude: that holy body is preserved by equal and just laws, by the which it must be ruled and governed, so far as concerneth those outward exercises. Of which sort be the coming together unto public prayers, at places and times convenient, to sing praises unto God, to give thanks unto

Christ, and to come unto the administration of the sacraments. All which things must be done in order, decently, and honestly: even as Paul teacheth in the first epistle to the Corinthians. These laws must not be appointed by the will and discretion of one man, neither yet must they be accounted of so great authority, as those things, which the Lord hath revealed to us in the holy scriptures. And they must be so ordained, as they cannot be repealed and changed by one man's consent; but by the consent of the whole church, if any detriment come to the church by them. Moreover, let no man settle his hope upon those things, as though they can bring righteousness or salvation, but let him remember, that they be ordinances of men: further, that they have not to do with yearly rents, with gain, or with the private commodity of any man; but that they must wholly have a respect to the glory of God, and to the profit of our neighbor.

Let not their number be so augmented, as either they may be naughtily comprised, or else that they should oppress the people with a more grievous burden. Let them not despoil the people of that liberty, which is given in Christ: let them not bind men's consciences, with the terror of eternal death.

With these conditions (I say) if laws be appointed by the church, let Christians embrace them, let them obey and reverently submit themselves to them. Where the matter so standeth, that laws be after this order appointed, they cannot be contemned or little set by, without grievous

offense. Hitherto we have largely enough disputed, what that holy body of the church is, how it may be joined together in one, what head it hath, by what means it is nourished, augmented, and preserved. And if so be that I have been induced to stand longer upon this matter, than my manner is to do, it must altogether be imputed, not to any superfluity of speech, but unto the nature and state of the cause; which aboundeth with such plenty and store of matter, as I have rather touched the principal points of things, than sufficiently expressed it according to the worthiness thereof. But that, which may be wanting at this time, we will prosecute more largely in another place.

The remission of sins.

44. Unto the former article of the conjunction and union of the faithful, into one body of the church; now is aptly added the doctrine of faith, and remission of sins, which is nowhere else to be hoped for, but in the church.

For although the same be granted unto us, by the only liberality and grace of God; yet can we not obtain the same, but only in the name of Christ.

Whosoever therefore shall not come into this fellowship, can by no means be partaker thereof; seeing it is only granted unto them which by faith are united unto Christ, the head of the church. Whereof it may be soundly concluded, that it is a peculiar gift for them, which be true members of this body under the head Christ. And this treatise of the remission of sins, we will for the easier understanding divide into three points to be considered.

Of which the first is; that we, by the grace and spirit of Christ, be made partakers of the remission of our sins. But here must we see, by what way and means the Lord is wont to give this grace and spirit: the which we cannot otherwise define, then by faith. For the benefits, which God offereth unto us, are meet to be received of him that will enjoy them. And faith is

nothing else, but a receiving of the mercy of God, which is offered unto us by him.

Whereunto there be two things necessarily required; one is, that that be offered to us which is good; the other, that we give our consent. But to receiving and consent, we have need of the spirit that should inwardly persuade the mind: for otherwise a man, by reason of his natural corruption, would turn away himself; as to whom these promises of God, these mercies offered, and this remission of sins might naturally seem not likely to be true, and to be of no great weight. And he would be far from the through consideration of them; seeing (as the philosophers themselves also say) he would no less be blinded unto divine things, than the mole is at the light of the sun. Whereof there is a testimony of Paul to the Corinthians; The natural man (saith he) understandeth not those things, which be of God; for they be foolishness unto him: that we may have need of that inward moving, least we should refuse the benefit which is offered unto us. And indeed in this moving, there be two excellent gifts. The first is, that we acknowledge the gift and mercy of God offered unto us. The second, that the things which be offered, should be pleasing unto us; and that by giving our assent, we receive and embrace them.

Which for the most part is granted unto us none otherwise to be used, but as it is set forth to us by the word of God; how excellent and great soever the mercy of God is, by the which he freely forgiveth our sins. Wherefore it is written in the Acts of the apostles; While Peter yet spake, the holy Ghost fell down upon them which heard him. And by Paul unto the Romans it is said; that Faith is by hearing, and hearing by the word of God. So as the church, preaching continually the word of God by her ministers, and in such sort offering in her sermons reconciliation by Christ, it giveth remission of

sins; in that by the outward ministry, it pronounceth the same out of the words of the scripture: by the which, through attentive ears, as through a conduit, both the grace and spirit of Christ do slow in, even unto our heart.

Wherefore it is most firmly concluded, that the word of God, by the very same means, which I have spoken, is the original of the remission of sins.

Which thing seeing it is set forth in the church only, it followeth, that the sins be forgiven nowhere else.

45. Another consideration we will add, which concerneth the sacraments, the which be visible words of this absolution. For even as the word soundeth and is heard in the voice; so in a visible and evident sign, a sacrament doth speak and admonish us; unto the which we giving credit, obtain in very deed that which it doth promise and signify. Neither do we otherwise give credit unto the signification hereof, then by the motion of the same spirit of Christ, which we have above declared. But think you not, that sins be forgiven by the virtue of the work that is wrought, through receiving of the sacrament: seeing this we obtain by faith, while we believe that which it visibly teacheth us, according to the institution of Christ; to wit, that a sacrament may be of the same value that the word of God is. For even as this word signifieth and giveth in very deed unto the believers, whatsoever it doth promise; so baptism, being by faith received, both signifieth and giveth to the believer remission of sins, the which it promiseth by a visible speaking. But indeed it might be objected unto me: If so be that sins (as it hath been said) be forgiven unto them, which believe the word of Christ, as by preaching it is set forth to us; how can they then again be forgiven by baptism?

I answer, that as touching God, both the one and the other absolution is all one: and as concerning our sins, the remission is one and the same. The

which nevertheless is as often confirmed, and renewed in us, as we give credit unto the words, whereby the same is signified unto us; whether it be by word of mouth, or by visible sign, it is all one. So that how often soever we either hear the word, or receive the sacraments in faith, the remission of sins is assured unto us; whereby no small faith is inwardly poured into us.

And it ought to seem no marvel unto any man, wherefore the sacraments be ordained by Christ: seeing that by them his pleasure is, that the strength of the spirit should have recourse into the believers, no less than by the outward word of the scripture, even as we are taught by daily experience; but yet so, as neither of these can profit any man without faith. Wherefore we have hitherto declared two means, by which the remission of sins is extant in the church; according to the two ways, whereby the word of God is set forth unto them that believe. But and if thou demand, which of the sacraments by name signifieth this remission of sins in the church? I answer, that it is baptism, in the which (we being washed with visible water) is a sign that we by Christ obtain spiritual cleansing. And that is it which Paul teacheth unto the Ephesians; that God hath purged his church with the washing of water through the word of life.

46. But now let us see, what is the third mean of this remission of sins.

The church, by the singular gift and grace of Christ, hath right and authority (as it hath been already said) to cut off from her, by excommunication, them that be obstinate. The order whereof Christ hath described and taught unto her in the Gospel of Matthew, where he speaketh of brotherly correction; whereby men being admonished, that unless they did repent, it should proceed even to the uttermost punishment of separation: the which so long may stand in force, as contrition and repentance is deferred touching the sins committed. And when repentance is performed, then also let an end of

the punishment of excommunication be appointed. For which cause Christ being demanded of Peter, How oftentimes a man should forgive them that offend, whether seven times (which seemed to be much:) answered; Even so often as they shall return again to better life. For that be appointeth, when he saith; Seventy times seven. Wherefore they, which by repentance return to the church, must evermore be admitted.

And least peradventure so often separation and receiving reiterated by the ministry of men, against one and the same man, should seem to be of small importance, and reputed for sport and mockery, as a thing proceeding from the will of man, he addeth; that He giveth them the keys of the church: that is to say, the power, that Whatsoever she should bind or loose upon the earth, should be established in heaven. And this doth the church understand in the same sort, as the holy evangelist writeth it. By this article therefore we believe, that such divine authority is committed unto the church, that it may absolve and set at liberty the persons excommunicate, which repent them of their sins committed; and may reconcile them to herself: whereby they may be restored unto that place of a healed body, whereof Christ is the head. Which absolution being performed with public vows and prayers in the church, no doubt but the church forgiveth them their sins committed.

Wherefore, after the grant of this authority of the keys, Christ not in vain added; Whatsoever ye ask in my name, it shall be given unto you: And;

Wheresoever two or three shall be gathered together in my name, I am in the midst of them.

Whereby it is gathered, that the church is never present, either to excommunicate, or to reconcile them that be excommunicated, but that Christ himself also is present. Wherefore Paul, to the Corinthians the second epistle, writeth to the church; that forgiving the fault of that sinner,

of whom he had made mention in his first epistle, they should confirm charity towards him, in renewing with him their old friendship. Behold how we contemn not the authority of the church, but we deny it to be in the will and authority of one. We confess this power therefore to be in the earth among the godly. But even as the multitude of believers, gathered together in Christ, have only the right of excommunication; so have they also of reconciling and admitting: and that, which is so performed by them, we believe also to be done and confirmed in heaven. Howbeit note, that in this third means, is contained the forgiveness of public sins only. And as concerning the two former means, the church hath belonging unto it the forgiveness of all sins in general. Here only that absolution taketh place, which appertaineth to public crimes; the which, through evil example, hath offended and done harm unto them, to whom the knowledge thereof hath come. Wherefore, with all the heart and voice let us give thanks unto God, who hath granted unto us so great a benefit upon the earth, and hath laid up greater for us in heaven: as afterward we shall see.

The Resurrection of the flesh.

Look more hereof in the third part.

47. How these articles should be knit together, by a more fit method, I cannot perceive. Sin (as it is known) hath been the only and whole cause of man's death: and that we have remission of sins through Christ, it was showed a little before. Now then remaineth this one thing; to wit, that by him we shall be delivered from death, and released from the tyranny thereof, so soon as ever we have access unto Christ by faith: since then, shall perish in it the continual jurisdiction, which it obtaineth against us. For seeing the natural power hereof is such, as what it hath once seasoned upon, it firmly holdeth: therefore the philosophers write, that it must not be

granted, that from such a privation men can return to their ancient habit. In which matter certainly they be not deceived, if thou shouldest but consider the power of nature. But we, which be endued with faith, do so taste of death; as we know that there is an end and limit appointed, to the working thereof; we being confirmed through the promise of Christ himself, who in the sixth of John saith; that He will lose none of them which his father hath given him, but will raise them up at the latter day.

But if so be thou object, that he will raise up not only them that be godly, but also the unbelievers: and shall therefore the faith in Christ (as touching the resurrection) profit anything? I answer, that the confidence in Christ shall nothing at all profit unto the mere and absolute resurrection; seeing that degree, both the godly and the wicked shall obtain: but the resurrection unto felicity, unto life eternal, and unto heavenly blessedness, is only granted unto them, which by faith are united unto Christ. Howbeit, I think not meet to pass over this; (to wit) that whereas the wicked shall rise again, they obtain not that, by the power of their own nature, but by Christ. For, seeing we confess that by the death of that one first man, we were all made subject unto death; it is reason also we should grant, that how many soever be made partakers of this second life, should also obtain the same by that one man Christ, who first was raised up. Wherefore the wicked, whether they will or no, shall feel in themselves the power of Christ: but that which these shall obtain to their great harm, just men shall receive to their great benefit. This is the doctrine of Paul to the Corinthians, when he saith; As by one man came death, so by one man came the resurrection of the dead. And as by Adam all men die, so by Christ all shall be made alive: but everyone in his own order. The first fruits is Christ, then they which be of Christ. And

in the last and most unhappy state shall they be, which be strangers from Christ.

And as there shall be a difference in the state and condition; so shall there be also in the place. For the saints then raised up, shall together with the godly, which then perhaps shall remain alive, be caught up, to meet with that high King our Lord Jesus Christ in the air; Who undoubtedly (as we have already confessed) shall come to judge the quick and the dead: as we have expressly showed in the article of the last judgment. Wherefore Christ will show forth his power generally towards all, as well good as bad; not only in the judgment itself, but in the resurrection also. He therefore is the first that hath risen, and we shall follow him at the time appointed. The church is a body quickened by the spirit of God, the which increaseth by degrees; no otherwise than a living body is naturally formed, by little and little. For of the power of forming, which is in the seed, first someone member is formed, and brought forth in the lump; whether the same be the heart, or any other member, it forceth not: it sufficeth, that sense and moving be given to any one of them. The same spirit after that goeth forward by little and little, to frame other members. And even this happeneth in the holy body of believers, wherein the spirit of God hath raised up Christ, the very head of them all. Afterward, the same spirit, by the same power, whereby it raised up Christ in all us, who be the deer members of his body, will bring forth the same effects of resurrection: as we read in the first chapter to the Ephesians, and as we have declared in that article, wherein we entreated of the resurrection of Christ.

48. But how great consolation that blessed hope bringeth to the godly, let even they themselves judge, which in great joy celebrate with such pomp and ambition the day of their nativity; or else that day, wherein they were

preferred to some degree of honor. And thus they celebrate, with joyful memory, the beginnings of so great miseries and calamities, as this life is subject unto; and as are incident unto principalities and worldly honors.

This is the true nativity of the saints of Christ, this is the true triumph, this is that heavenly entertaining of them. Then shall be opened unto us the wounds, or rather the gates of glory. Here ought all our hope to revive, if at any time (as oftentimes it doth happen) we appear to be negligent, and to go slowly forward in the way of the Lord; by reason of the burden of our flesh, which oppresseth us. On this wise ought our minds to be strengthened, to endure the troubles, which seem to be hard and difficult unto the body, unto nature, and unto the sense. On this wise ought we to be confirmed to the mortifying of our senses and concupiscence's; seeing we know out of Paul, that We, which have been partakers of the death of Christ, shall also be partakers of his resurrection. For then we shall be delivered from the labors, miseries, sorrows, and torments of this life: and we shall have a body so much more excellent, as a heavenly and spiritual body doth excel an earthly and fleshy body.

And certainly, I speak not this, as though we should not recover so much flesh, blood, and bones, as shall be sufficient unto the constitution of a body: but we believe it will be a much more excellent body; because

Heavenly and Spiritual betoken names of nature. The which titles and prerogatives, Paul, in the first epistle to the Corinthians, gave unto bodies renewed by the resurrection. And Christ in Matthew, when he was tempted of the Sadducees, promised that we should be like unto the angels: that in heaven there shall be no use of matrimony. For seeing that death shall have no dominion, there shall be no need also of generation; which is granted unto us for supplying the number of such, as death taketh daily away. The

same is affirmed touching hunger, thirst, and all that evil band of troubles.

Whosoever therefore goeth forward unto so noble and glorious a state, ought to regard but a little, all the troubles and labors which he endureth for the name of Christ. Yet this doth not the wicked sort consider; but it seemeth to be a matter of no weight unto them, that they submit their soul unto the bondage of innumerable miseries, and suffer the same to be mastered with the flames of naughty lusts.

They do not make any account of having their body once free, and discharged from natural necessities; as men that judge it a thing impossible, because they measure the power of God by the course of those things, which continually be brought forth, and be here among us. But contrariwise the godly, which by virtue of the resurrection do hope for that most excellent gift (to wit, that neither death, nor yet other natural infirmities may be able to do anymore displeasure to the body) must bend their whole endeavor to rid their minds from the tyranny of vices and affections; whereby they may be more and more confirmed in the hope of recovering of a free body, wherewith the mind may be clothed, that now through Christ hath gotten the victory over lusts and sins, which by means of the body and the flesh do oppress the spirit. And this let us desire of the eternal God, and most merciful father, that he will vouchsafe to bestow upon us at his own appointed time, and that through the merit of our Lord Jesus Christ, for that immortal desires sake, wherewith we wish after his kingdom. And this we would desire with all speed to be done, so that his glory and honor might be made more famous and known.

The life everlasting.

49. We which here living in the church by the spirit of Christ, have obtained remission of sins; and when we have attained unto regeneration in

felicity and glory, what either can we or ought we afterward wish, but that it be granted us to live evermore joyfully, contentedly, and happily in God through Christ? And although such a state is for many causes very greatly to be desired; yet all the parts of that happy life must be referred to two good things; the first hath respect unto the soul; and the other unto the body.

Touching the which this I will say briefly, that it will come to pass, that all labors, griefs, miseries, and sorrows, which we are compelled to suffer in this unhappy vale shall cease from the same. And this is it, which is said in the Apocalypse; that God will wipe away all tears from the eyes of his saints: neither shall there remain to them anymore sorrows, lamentations, sighs, or wailings. Wherefore our body shall merely be renewed, according as we treated in the article of the resurrection. Unto which sentences declared this we add; that there is a lively and effectual example in the resurrection of Christ, what manner of heavenly properties our bodies shall have. It is evident also, even in sundry of his actions, when he was conversant in this passable state of life, what time as he showed miracles even in his own body.

He entered into the place, where the apostles were, the doors being shut.

He walked upon the waters of the sea, and sunk not. He was lifted up into the air, or rather ascended into heaven: as we have above confessed. And he offered himself to be seen and felt of his disciples. Besides this, when his will was neither to be seen, nor yet to be caught hold of by any man, he so ordered his body, as neither the one nor the other happened otherwise, than it pleased himself. As in Nazareth, when they endeavored to throw him down headlong from the mountain; or when they went about to stone him in the temple. Again, when he rose up and went out of the sepulcher, which the soldiers kept, he would not be seen. No more would he be seen upon mount

Thabor, wherein his body being transformed, became bright like the sun.

And we are not any way forbidden to hope, but that our bodies shall probably be adorned with those qualities in the life eternal. For it seemeth altogether convenient, that the members should be like unto their own head.

Wherefore, if any man have a fleshly care of his own body, he dealeth unwisely, to obey it in those things which manifestly strive with so blessed an end. He ought rather, for that favor, wherewith he is endued by the grace of God, to yield the same body of his to the obedience of the spirit; by whom it shall at the length be quickened and carried up into so excellent a state. In consideration whereof, Paul decreed; that Those things, which we presently suffer, are not worthy of the glory, which shall be showed to us:

And as in the same manner, Christ disputing of eternal life, said; He that will find his life, shall loose it.

In the which place, under the name of life; he meaneth this natural life; the which whosoever withdraweth from mortification, and the cross laid upon him by God, and doth attempt with highly dishonoring of Christ and his name, to repulse danger and temporal death from it: then doth he verily loose it, although he determine with himself to find it, and to recover it. For he despoileth it of those properties, which otherwise it should perpetually have in that eternal felicity with Christ. But the spiritual and true Christians, which by the judgment of the world are thought to betray their own life, while they make over-small account of the same, taking great and infinite perils in hand, yea and willing death for Christ's his sake: these (I say) as Christ most truly testifieth, in loosing of their soul, do in very deed find and most certainly obtain the same. And that is most aptly expressed in the similitude of a grain of corn, which unless it should first become rotten in

the earth, it would never give out flower or fruit, framed in the order of an ear of corn.

50. But let us proceed, and see, in what thing the spirits of the blessed may rest themselves in that state, whereof we have spoken. They that be justified by Christ, although that, even in this life, they have settled their desire to love God with all their heart, with all their soul, and with all their strength; and so long as they acknowledge, they be very far off from doing that, which they ought to do, they must needs be disquieted with exceeding sorrow. How pleasant a thing (think we) will it be to them, that they shall be able to satisfy their desire, so just, so excellent, so great, and so long desired of them? Then we shall be endued with this gift, that we shall offend him no more: we shall be delivered from the servitude of sin, and from our domestical enemy; namely, from the assaults of the flesh, seeing the same shall be at peace with the spirit. We being constrained with the bonds hereof, cannot fulfill the law of God. But in that state we shall love God with all our strength, and more than either ourselves, or whatsoever else is in the world. Neither shall that flesh let us anything, from the true and perfect love of our neighbor: he undoubtedly shall have no need of the duties of this life, but yet we shall love him, in that we shall no less be desirous of his felicity than of our own.

The motions of envy, self-pleasing, and of other desires (the which things be very great enemies unto us, and make us the slacker to love our neighbors) shall have no longer abiding in us. But as touching that, which is of greatest importance, and is greatly wished for of all men that be endued with reason and any godliness at all (I mean the knowledge of God) shall then at the last be granted unto us. Indeed it is now, after some sort, given unto men to know God by the evident tokens of things created, by the

testimonies of the scriptures, and by inward revelation of the spirit: but there shall be then a full and perfect knowledge. Wherefore saith Paul to the Corinthians; We see (saith he) through a glass as in a dark speaking. Now there be certain dark sentences laid before us, which the Grecians call αἰνίγματα: then shall it be set forth to be perceived indeed. All veils and covering shall be removed, that we may penetrate even to the face of God himself, the which cannot be perceived in this life: as God himself verified to his faithful servant Moses, in these words; It cannot be that a man should see me and live. Therefore thou shalt not see my face, but I will cause, that as I pass by, thou mayest see my back part.

But when we be loosed from this mortal state, we without doubt shall be capable of that excellent gift. In the which thing chiefly consisteth that eternal life, as our savior Jesus teacheth in the Gospel of John; This is the life eternal, that they may know thee only, the true God, and Jesus Christ whom thou hast sent. And again he saith; that Abraham desired to know the day of the Lord, and he knew it and rejoiced. And unto the apostles he said;

Blessed be the eyes, which see that ye see. I say unto you, that many kings and prophets desired to see that which ye see, and yet it was not granted unto them. In which place we must understand, that Christ spake of his first coming, in the which he had the mortal and passable properties of human nature. But if thou wilt object, that they saw him also after his resurrection, when he was now endued with an immortal and impassible life: I answer, that he had not even as yet gotten the full victory of all his enemies, nether had procured the kingdom to be perfect, peaceable, and sure from all adversaries: such as it shall be by the judgment of Paul, in the first epistle to the Corinthians, When he hath put all his enemies under his feet.

51. Wherefore, let everyone ponder in his mind, what a felicity remaineth for us, seeing it is admitted, that we shall see him, and shall have experience of our first begotten brother in that glory and triumph: where we shall not only be one with him, but with the eternal father also, with whom he shall make us firmly to abide, as a kingdom won by his own conquest, and governed in an excellent sort; That the same God the father (as Paul testifieth in that place) may be all in us all. Now then my brethren, what better thing can we desire? How profitable, pleasant, glorious, honest, beautiful, and in every respect good shall it be, that that father and blessed

God shall be all in all? These things are not else-where to be fought, seeing they be not else-where to be attained. Some shadow, proof, and little spark of that blessedness of ours did Peter taste upon the mount: and therefore he wished there to have his perpetual habitation. Thereof had Paul a trial, when he was wrapped into the third heaven, where he heard great mysteries so far removed from the sense of man, as they were unspeakable. The face of Moses so glistered, by reason of the conversation which he had with the divine glory, as the Israelites were not able by any means to behold him.

What shall happen therefore unto us, when we have obtained with him the place of children and house-dwellers?

If so be at any time it happen here, that we by any motion of the spirit, read the scriptures; if we pour out our earnest prayers before God, if we lament before him with great zeal for the evil which we suffer, or else be moved inwardly through the effectual preaching of the word: do we not conceive a joy, delectation, and consolation, which passeth all delights, pastimes and pleasures of this world? But this is only a beginning of eternal life; whereby nevertheless yet we may conjecture, how pure, perfect, and unmeasurable happiness that shall be, which is in the life to come. Touching

the which, many more things might be disputed; but it is more meet to leave these amplifications to the faith of the godly reader. The which felicity seeing it is the gift of God, which proceedeth not from ourselves, in that God maketh us capable thereof; so are we wont to conceive much more according to the measure which cometh into us. And these sweet conceits of the mind do comfort and refresh us in the calamities of this life: they showing unto us, even in the midst of the storms of this world, the haven of so great a felicity. Unto the which we beseech him to bring us, that by his precious death hath procured it for us. And that it will please him, through his holy spirit, to bring thereunto all such as through him are regenerated by the eternal father: with whom he liveth, triumpheth, and reigneth forever,

Amen.

Here (brethren) ye have a short exposition of the particular things belonging to our faith. And as touching those things, which shall be perceived of you to want, I beseech you to allow of these excuses. One is, that my ability is but small and slender; the other is, for that I mean, in the book which I have in hand touching the true worshipping of God: to supply many wants, which for brevity sake I have omitted. God and the Father make you partakers more and more of his grace in Christ Jesus our Lord!

Amen.

The end of the Second Part.

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