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

Of the Anabaptistes .

TO write against al the false opinions & errours of the Anabaptistes , shoulde be a thing to long , & such a botomles pit , as I could not wel come out of . For this canker differeth in thys thinge from al other sectes of heretikes , that she hath not erred only in certain points : but she hath ingendred a hole sea , as it were , of folish & salse opinions . In such wise that skant shal a man find one Anabaptist which hath not some phantasy singular : which his felowes haue not . So that if we wold plucke out , or reherse al their wicked doctrines , we should neuer make an end . But nowe at lenght they become vnto , two principal sectes : whereof that on , though she be ful of wicked & pernicius erroures : yet doth she abide in much more simpliciti . For she yet receiueth the holy scripture , as we do . And if men do dispute with those that be of the secte , it shal be perceiued wher in they dissent from vs , & they wil expresse thermeaning , & in conclusion it may bee perceiued in what they accord , & wherein they dissent . The second sect is a mase , of such folish & beastly opinions , as the lyke cannot be found , in so much that it is wonder howe creatures which beare the figure of a man , can be so clean without sence & reason , as to suffer them selues so to be disceyued , & fal in to phantasies more than brutish . This sect cal them selues libertines . And counterfet so much the spirituall , that they set no more by the word of God , than they do by fables : except it be whan it pleaseth them , and when as they may depraue it , and by force make it to serue for theyr deuyllyshe opinions . And besydes thys they haue a charminge or croking as it were Cranes , so that a man can not tell what it is , that they would saye , and no more do they wot what it is them selues : but that by thys crafte they couet the fylthynes of their doctrine . For their principles ar to confound al differences betwene good & yl , & to mingle god so with the deuil that it shold not be discerned betwen the one and the other , and so to make men not onely wyth oute all feelynge in theyr consciences before God : but also wythoute shame before the worlde . Nowe se you wherefore they dryue them selues into such caues of obscure and doubtfull wordes , to the ende that their villany should not be perceyued , lest we shoulde haue them in horror and excecration . As in dede oure nature repugneth agaynste suche monsterouse thynges as they brynge forthe . So nowe to wryte in a summe against the errours of the Anabaptistes , the shorteste and most expediente way is to kepe this diuision : and to gather a parte in one treatyse the errours of them whyche be not altogyther so mad and desperate : and in an other treatise to discouer the venemouse malyce of those wycked , whiche vnder the colour of spiritualitie , woulde make menne lyke vnto bruite beastes . Nowe is it verye true , that those whyche be of the fyrste sorte , do not so agre togither in opinions , that a man can easelye gather theyr errours togyther for to reproue them by any certayne order , But bycause the pryncipall doctours , and as it were the Patriarkes of the whole Sinagoge , after they had well ranged aboute , haue made a fynall conclusion , wherein they comprehende the some of al that whych they do holde against vs , and the Papistes in seuen Articles : vnto whyche al Anabaptistes communely cleaue : in so muche that they haue founde the meanes to cause thys fayre resolution to be imprynted , and haue togyther agreed to sowe theyr poyson by it all abrode : and so to infecte the pore people : I wyl be contented for thys tyme , and I thinke also that it shal suffyce , to declare the falseheade contayned in the most parte of these seuen Articles : to the intente that they do not complayne and saye that I laye that to the charge of theym all , whych is done but of some particulars , & so vniustly defame the whole secte , Thys once done , if I maye haue at any time leasure , I wil write some other litle treatise , against the other seconde sorte , of whyche I spake before , that is the Libertines , But as I haue sayde , it shall be sufficiente for thys tyme , to declare vnto all louers of the trueth , that , that thynge whyche these poore people with one common accorde holde for a foundation inuincible , of theyr fayth , is a deadly abusion , of the which we must beware , as we would be of the pestelence .

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

Nowe bycause there is no fayrer coloure to seduce the christians whych haue a zele to folowe God , then to pretend his holy word , therefore the Anabaptistes agaynste whome we nowe wryte , haue alwayes that preface in theyr mouthe . And truly when it is sayed , that it is God whych speaketh : al creatures ought to be moued , for the reuerence of hys name , in humilitie to here what is sayed . When we perceiue that is the word of God in dede , which is sette before vs : there is no more question to replye , or once to open oure mouthes to dispute agaynste it . We do not saye as the papistes do , that we must forsake the scriptures of God , and staye oure selues in the authoritie of men . For we hold that euasion , for an execrable blasphemy . But we wyll that whyche appeareth to come frome God , & leaneth to his word , be receiued to vs wyth al humilitie , without any controuersitie or difficultie . And more ouer we thinke that none other doctrine shuld be receiued for certain & true , but such as cometh out of the fountaine of al trueth . Therfore be they Anabaptistes , or other , whiche say vnto vs , that that thing whiche they bringe vnto vs , they haue receyued of God , and taken it of his mouth : that is to saye , that they haue it oute of the blessed scripture : lette vs geue this glorye to God , modesteouslye to vnderstande and herken whether it so be or not . But as it is our duty to herken vnto these thinges which are said , vnto such time as we do know what it is : so ought we to haue thys prudence to decerne betwene the trueth and lyinge : and to iudge whether it be so , or otherwise , whyche is alledged oute of the word of God . For it is commaunded vs to proue the spirits , and to know whether they be of God or no. And trulye we se how necessarie this is for vs : seyng the deuil him selfe was armed with the word of god , and made a weapon thereof to assaulte our Lord Iesus . And we haue experience , that daylye he vseth thys practise , by hys instrumentes , to deprau● the truthe , to leade pore soules vnto perdition .

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

¶ The fyrste Article of Baptisme .

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

☞ The confutacion .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

☞ Confutacion

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

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

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

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

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

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

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

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

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

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

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

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

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

And yet we reade not , that he dyd separate hym selfe frome theyr companie , for feare to be polluted by theim . Also in reprouynge the enorme vices , whych were amonge the Corhinthyans , and Galathyans . He sayeth not vnto them whych were pure and cleane , that they should no more communicate wyth than , vntyll all were well cleansed : but is contented to exhorte them to correcte these faultes , whyche he reprehendeth , euerye man in hym selfe , without speakyng of any such separation as these pore phantasticals would introduce .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

¶ The sixte Article of Magistrates

WE agre that the temporal swerde is an ordinaunce of God , besides the perfection of Christ , so the princes & superiours of the world are ordeined to punishe the wicked , & to put them to death . But in the perfection of Christe , excommunication is the vtmoste paine , and not corporall death .

☞ The confutation .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Iesus Christ , withdrew him selfe into the mountaine , & hid him felfe ther , when they wold haue made him king . It foloweth therfore that a christen man were chosen to the estate of iustice , he ought by no meanes to accepte it : but to withdrawe him selfe after the exemple of hys maister .

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

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

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

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

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

¶ The seuenth Article of Swerynge .

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

☞ The confutation .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

As thoughe he woulde saie , do not chaunge , to retracte euery tyme your wordes : and that there be no leasynge or hypocrisye in youre purposes . But let your yea be yea , and youre nay nay . And in dede I Iames , beyng in wil to geue the same doctrine , speaketh euen so , worde for worde . Let your yea ( sayeth he ) be yea , and your naye , naye , by whiche he signifieth , that all fayethfull men ought to haue a certen truth in their wordes . Which loyalty and trueth , if it were amonge vs , all othes shold be superfluous . For this simplicitie of wordes , shoulde suffice to affirme and denye without swearyng . It must nedes be therefore that the trueth raigneth not , where othes be frequented . Therefore it is not wythout a cause , that our sauiour sayth that this thing doeth procede of euyl . And to saye troth , the cause whiche induceth vs to sweare , is for that the whole worlde is so full of lying , cantels , fayninges , and falsheades , that scant is ther any that dare truste his owne brother .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The two laste Articles .

I Haue finished the .vii. Articles , contayned in the boke , which the Patriarkes of the Anabapti●●es haue made as a finall resolution of those things , which they do hold apart from other .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

¶ The second Article ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

☞ We saye that it is a mercifull deade whan it pleaseth God to be magnif●ed in vs in thys corporall lyfe , makynge vs instrumentes of his glorye .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And to geue the better coloure to theyr doctryne , they haue imprinted wyth theyr resolucion , the history of the death of one Michael , theire complyce , & maynteyner of theyr secte : and in deede they are wonte to make a greate buckeler , of that many haue suffered death , to maynteyne theyr opiniones : and woulde not recante althoughe therebye they myghte haue escaped death , and haue redemed their lyfe . And to saye truth , it is a fayre apparaunte wytnes to authorise a doctryne , whan a man constantly and without difficultie geueth ouer his life , for the confirmacion of the same . As when ther are set before vs those thinges which the Prophetes , Apostles , & Martyrs haue suffered for the mayntenaunce of the truth of God : we bee the more strengthened to cleue vnto the faythe whych we hold , the whyche they haue sealed by ther bloud . I confesse therefore , that we ought not vily to esteme the dethe of Godes seruantes , seinge it is precious in hys syght : and that theyre constancye and stedfastnes is no smale helpe to succoure our infirmytye . But bycause we might often times be deceaued by thys , yf we loked no further : therfore must we come to the foundation with out whych we can haue no sure iudgement , nor yet certaintye in thys behalfe . It is trewe , that the dethe of a man what soeuer he be , can not be so precious , that it maye or ought in any thynge do preiudice to the verite of God , or can be auaylable to proue eronious and peruerse doctryne . Let vs therfore stycke fast vnto thys , that as the good and holsome doctryne , founded vppon reason , taketh his confirmation after the dethe of hys witnesses and confessors , by whome it is mayntayned : euen so if all the men on the earthe shulde dye , they can not therby approue a lye . And to dye for a iust cause , is that whiche dothe decerne the martirs of God from the diuels martirs . Therfore , euen as it is a prayse worthye constancye , to suffer deeth , if nede be , for witnessinge of the truthe : euen so is it amadd obstinacie to suffer for to mayntayne a naughty matter . So that he whyche sufferith moste , is so muche the more to be dispraysed . So far is it of that vnder the coloure of that , we should suffre our selues to be caried awaye , depryuynge oure selues of all iudgement and consideration . If it bee nedeful to haue certitude of Goddes veritie which we do preach , we haue it more then sufficient in the death of our lord Iesus , the Prophetes , Apostles , and Martyrs , aswel of the primatiue Church as of thys preasente tyme . And as for that whyche is repugnaunt vnto it : whether it be sealed with bloud or with waxe yet shal it alwayes be false .

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