Confession of the Christian Religion, Title page – Dedication

Confession of the Christian Religion · Title page – Dedication

H. ZANCHIVS HIS CONFESSION OF CHRISTIAN RELIGION.

Which novve at length being 70. yeares of age, he cauſea to bee publiſhed in the name of himſelfe & his family.

Engliſhed in ſenſe agreeable, and in words as anſwerable to his ovvne latine copie, as in ſo graue a mans worke is requiſite: for the profite of all the vnlearneder ſort, of Engliſh chriſtians, that deſire to know his iudgement in matters of faith.

ROM. 10.

With the heart man beleeueth vntounto righteouſnes: but with the mouth man confeſſeth to ſaluation.

Let all things bee ſubiect to the iudgement of the true Catholike church.

PRINTED BY IOHN LEGAT, printer to the Vniuerſitie of Cambridge. 1599.

p. 3TO VLYSSES MARTINENGVS EARLE OF BARCHEN HIEROME ZANCHY WISHETH grace and peace.

WHat, of what ſort, and how great the cōfuſion & trouble is in this age of ours, [noble Earle] throughout all chriſtendome, aſwell about all other matters almoſt; as more eſpecially about matters eccleſiaſticall concerning religion, there is no man, that doeth not ſee: no good man, that doth not greeue at: and no godly man, that with great admiration of Gods iudgements, doth not exceedingly bewaile.

Very great ſurely is the light of the trueth in this our age, which through Gods ſingular gift, hath bin found out in the holy ſcriptures, by ſome faithfull ſeruants of Chriſt, and ſpreading abroad farre and wide hath ſhined forth vntounto vsus, as the ſunne in the firmamēt: but I pray what and how many miſtes of errors, how diuers and black clouds of hereſies, hauehave bin ſtirred vp and raked out of the depth of hell, by no p. 4ſmale number of verletts and miniſters of the deuill, to caſt a darkeneſſe ouer this heauenlie light?

I ſpeake not nowe of tyrants: which euer hauehave, and yet doe imploye and bend all their ſwords, all their power, and the very force and might of their authoritie to this: that theſe candelſticks (of brittle earth I confeſſe) wherein any of this light remaineth & ſhineth being bruſed & broken by their iron-blowes; the whole light of the diuine wiſedome (if god ſo pleaſed) might be vtterly put out & extinguiſhed: & in place therof, that infernal darknes fetcht againe frō hel, might ſucceed & beare the whole ſway.

For this very cauſe, what in theſe our wretched times hath bin done: what and what mā ner of ſlaughters of an infinite number of men, in many places committed, and in many other places attempted more then once: wee hauehave yet in freſh memory. And what, and by whome, the deuil lately aſſaied in thoſe valleies of yours. though by Gods mightie hand defending you, the ſlaughter ſucceeded not to the wiſh of thoſe vngodly wretches: your ſelf know better, then we do. And now alſo what that euer-buſie Sathan, is for the ſame intent continually attempting: what deuiſes he purpoſeth: what trecheries he ſtudies: what weapons hee prepareth: p. 5what warres he brocheth againſt godly princes and magiſtrats, who deſire to hauehave this heauenlie light to ſhine in their dominions, and labour to ſpreade the ſame farre and wide into the whole world, the Lord himſelfe knoweth, who dwelleth in the heauens, who alſo is wōt to ſcatter the wicked counſailes of the vngodly & to diſperſe them as vaine ſmoakes, through his incredible louelove and merciemercy towardes vsus, when it is moſt expedient for his church, and when tyrants do looke for nothing leſſe, then a diſapointement of their intents, which they ſo long and watchfully prouided for.

For witneſſes take the Pharaohs: Senacheribs: Amans: Antiochies: Iulians: and other ſuch like enemies to the church. For ſtill the promiſe abideth, The gates of hell ſhall not preuaile againſt it. But to let paſſe tyrants, and to returne to the bodie of our chriſtian commonwealth ſo miſerably torne in pecces: who is there, I pray you, except he be cleane voide of alpietie, that beholding ſuch and ſo great a rent of this bodie into diuers ſhiuers, namely of all thoſe which profeſſe and call vppon Chriſt as true God and true man, & the onelyonly redeemer of the world diuers of thē defending diuers errors moſt obſtinatly: ſome, many & thoſe moſt groſſe: others, fewe and thoſe not ſo waighty: p. 6and vponupon theſe occaſions purſuing and hating on another with more then ſerpentine hatred: and plaging and tormenting on another with more then butcherly crueltie: what man is he, I ſay, who beholding theſe things, hearing thē, and waighing them in his minde, is not moued with great griefe, ſigheth not, lamenteth nor, poureth not forth teares? The church of Rome once in times of old, was for the great glory of her pietie, her heauenly doctrine, her diuine ſeruice, chriſtian diſcipline, and conſtancie in the faith againſt all hereticks, moſt famous: and as the ſunne in the firmamēt ſhineth farr brighter then all ſtarres, ſo ſhe ſhined farre aboue all churches on earth, by example of her exceeding chriſtian pietie: that well and fittly ſhe deſerued to bee generally called the mother of all churches. But into what and into how great darkeneſſe and blindneſſe did ſhe after ſinke, by Gods iuſt iudgement, being as it were caſt out of heauen, and in the ſame ſtill lieth buried and drowned? he that in ſuch great light of the goſpell ſeeth not this, is blinder then a moule. Neither is it any new thing: ſeing the ſame happened firſt to the church of the Iſraelites: afterward to the churches in the Eaſt, and to them in Greece.

Now to ſpeake of thoſe churches, which in p. 7ſuch thinges as the Romiſh church hath made an apoſtaſie or backſliding from the Apoſtles, hauehave beene forced through her willfulnes and tirannie, at length to forſake her: what horrible hereſies in ſome of them, hauehave bin fetched out of hel by the miniſters of Sathan? Anabaptiſme, Libertiniſme, Arianiſme, Samoſateniſme, Martioniſme, Eutychianiſme, Neſtorianiſme, and what not? yea euen Atheiſme [I grieue to ſpeak it] ſpreadeth it ſelfe aboundantly. The truſtie miniſters of Chriſt hauehave withſtood all theſe, & in many places hauehave beaten downe their diueliſh doctrines, and hauehave preſerued their churches, reformed by the ſincere doctrine of the goſpell, free from theſe peſtilent miſchiefes, and by Gods benefite, do ſtill preſerue them: ſo that we hauehave no friendſhipp nor dealing with ſuch manner offects: and yet notwithſtanding this cockle cannot bee cleane weeded out in all places. Many plagues do ſtill grow and increaſe eueryevery where: and many wicked ſpirites doe ſtill come into the worlde. VVhat then ſhould a chriſtian man, who loueth the glory of God, & the ſaluation of his owne ſoule & his neighbours, and deſireth to hauehave a good name in the church [for it is a matter of no ſmale moment, to bee taken and accompted in the catholicke church, for a true member of Chriſt:] what I p. 8ſay, ſhould a chriſtian man do, in ſuch a confuſion of things, ſuch a diſſagreement in opinions, ſuch a multitude of hereſies, ſuch varietie in religions? I wil, if I can, by a ſimilitude declare my opinion, agreeable to the ſcriptures.

If a huge & a moſt mightie armie of enemies ſhould ouercome any cuntrey, killing & ſpoyling whereſoeuer they came, ſo as they could not quickly or eaſily be driuen out againe: what ſhould the inhabitāts of that cuntrey do, to prouide for the ſafety of thēſelues & their childrē?

Firſt they muſt flie into the ſtrong defenſed citties: & tarry there, vntil by gods help the cuntrey might bee deliuered out of their enemies hāds. Next leaſt being beſieged they ſhould periſh by famine, or be cōſtrained to yeld thēſelues to the enemie: they muſt looke for as plentifull prouiſiō of vittailes as may be. And becauſe vnleſſe the Lord do keep the cittie, the watchmā watcheth but in vaine: therefore all the people muſt with earneſt prayers call vpō god daily, to bee with them keep, & defend thē. Hereunto it is ne…d…ul, that al within the citty do obſerue cō ſtantly a brotherly faith, louelove, peace & concord among thēſelues: ſith eueryevery kingdome deuided in it ſelfe (as the Lord vſed to ſay) cannot ſtand: & euen the heathē do witnes, that by cōcord ſmale matters grovve to encreaſe: by diſcordgreat things fal to decay. Neither is the health of body p. 9to be neglected, wherin the cittizens muſt be kept ſoūd & ſtrong as much as may be, for the profite & defence of the cōmō wealth. For the ſick & deſeaſed, eſpecially at ſuch a time, cā profite the common ſtate very little, nay they are a great burden & combrance to it: ſo far ar they frō being able to fight againſt the enimy. Therfore it is very needfull that eueryevery one looke to his health: then, there is need of a careful & diligent watch, leaſt the foes by any ſuddain aſſault, or by ſome deceite or vndermininges ſhould pearce into the citty, & ſet vponupon vsus vnawares & vnprouided: hereupō are night watches prouided. But how can there be any watching without ſobriety? For by ſurfeting & dronkeneſſe heauy ſleepe is prouoked: ſo that there can no watch bee kept. Therefore leaſt being ouer drowned in wine & ſleepe, we ſhould bee catched by our enimies, we had need of ſobriety: & what is more needefull, then alwaies to hauehave weapons in our hands, whereby we our ſelues may both be kept & defēded frō the blowes of our enemies: and may alſo be able to repell and put back the enemie? therefore ouer and beſides our ſtrong walles & wel defenſed rāpiers: the cittizēs thēſelues muſt alſo be ready in their armour. But nothing can happē more peſtilent & pernicious to the cōmō wealth: thē if within p. 10their citty, eſpecially in time of warre, they hauehave fauourers of the enemie, who may indeed giuegive them a wipe priuily, howſoeuer they may pretend friendſhip with the citizens, and profeſſe in words that they cōſent vntounto them in al matters; ſuch are perfidious & traiterous fellowes. Therefore there muſt great care be taken, that diligent inquirie bee made, who be in the citie: what they doe: what life they lead: & wheron they liue: and if there be any founde to goe out of courſe from the common profesſion, life, & manners of the cittie: they may be knowne, examined, corrected, puniſhed, or driuen out of the cittie. But as there is nothing that can either ſet a deeper marke of infamie vppon the citizens, or make thē deſerue to be more ſeuerelie puniſhed, then if being entiſed by large promiſes or bribes of the enemies, they betraye their cuntrey: or being terrified by their threatnings, they ſlipp from their ruler, & ſhamefully yeeld themſelues: ſo contrarywiſe, there is nothing more honorable, more profitable, or worthie of greater praiſe and reward, then if keeping ſound thy faith to thy prince and cuntrey, with the publike profeſſion of the faith thereof, thou conſtantly ſtandeſt to it euen vntounto death, and fighteſt it out to the laſt man. Therefore there is need of conſtancie in thy faith giuen to thy prince and cuntrey, and a publike profesſio… of that faith euen vntounto the death.

By theſe defenſed cities, I meane, thoſe churches, which were once builded vppon the foundation of the Apoſtles and Prophets, and afterwardes were repaired againe out of the goſpel and truely reformed: and ſo do hold the ſame foundatiōs of the Apoſtles doctrine firme and faſt with the holy ſcriptures, vnderſtāding & expoūding the ſame, according to the ſound interpretations of the auncient fathers. Theſe foundations the church was wont to comprehēd in that ſhort forme of doctrin, which they cal the catechiſme: wherein is contained the Apoſtles creed, the Lords praier, and the ten cō mandements. The creede brieflie ſheweth, both what we muſt beleeue, and in whome we muſt place the whole hope of our ſaluation. The Lords praier manifeſtly directeth vsus, both who is to be prayed vntounto, and what is to bee prayed for, as alſo for what cauſes God is onelyonly to bee called vppon, and that we aske all that we aske, of him onelyonly: namely becauſe his onelyonly is the kingdome, the power, and the glory: by which addition our aſſured hope is kindled vntounto praier. The decalogue or ten commandemēts, very briefly and plainely preſcribeth, how wee muſt behaue our ſelues to god-ward, with what …uice we muſt worſhip him: in what ſort alſo we muſt liue with our neighbours: & how we muſt die vntounto our ſelues, that is, to our cōcupiſcence, in withdrawing frō it euermore, all ſuch things as it coueteth, againſt the law of god. VntoUnto theſe three, & thoſe chiefe partes of the catechiſme is ioyned a fourth part: the doctrine of the ſacramēts, which by a Synecàoche, is whollie comprehended in the great creed (as they cal it) vnderunder the name of baptiſme. All theſe thinges ſummarily gathered out of the holy ſcriptures, & reduced into a briefe compēdiary, we doubt not with the whole auncient church to cal the foūdations of al chriſtian religion. And becauſe heretikes, when they durſt not ſimplie denie theſe foundations, were euer wont to wreſt & yet do wreſt and wring the ſame for the moſt part, by falſe interpretations, to their owne hereſies: therefore that the true churches may bee diſcerned from the conuenticles of heretikes: we muſt vnderſtand and expound thoſe principles and chiefe pointes of doctrine in no other ſenſe, then as the auncient church, agreeably to the ſcriptures, by common conſent, ſpecially in the beſt approued counſailes, expounded them.

For what (to ſay ſomething for exāple fake) can be more firme, certen, & manifeſtly ſpoken, p. 13for the article in the creede, of the perſon of Chriſt: then thoſe things which we…e determined out of the ſcriptures in the cou…cel at Nice, at Epheſus. Conſtant. Chalced. add alſo the 5. & 6. by the godly fathers againſt Arrius, Samoſatenus, Apollinaris, Neſtorius, Eutiches, the Monothelites? whoſoeuer therefore, teacheth concerning Chriſts perſon againſt the determinations of thoſe counſells: certainely they doe not rightly hold this principall foundation of chriſtian religion.

Further concerning the grace & benefite of Chriſt: (the beginning whereof is his eternall louelove towards vsus, & his free election of vsus to the participation of redemption & euerlaſtin life: but the proceeding of it is the free diſpenſation of the ſame redēption once performed vpō the croſſe, the effectual vocatiō, iuſtification, ſanctification, & the gift of conſtancie in the faith: the end is, our glorious reſurrectiō & euen eternal life:) I ſay for this other principal foundation of chriſtian religion, what cā be ſaid more plainly, & more largely, thē that which hath bin in the councells of Africa, determined out of the ſcriptures, by Meliuitanus, Arauſicanus, & others againſt the Pelagians: & which were written by Auguſtine [to ſay nothing of others] in manie bookes, againſt the ſame Pelagians.

p. 14Concerning the holy Catholike Church, what is there needfull to bee knowne, which hath not beene moſt plentifully and plainely ſet downe by Auguſtine aſwell in other places, as eſpecially in his bookes againſt the Donatiſts, euen out of he foundations of the holy ſcriptures? But it is a matter of great moment, to knowe what and where the true church of Chriſt is: being out of the church there is no ſaluation: and therefore it is an article of faith not of the leaſt accompt.

About the points of the ſacraments alſo, if a man will cōtent himſelfe with the ſimple truth: what is more euident then the doctrine which the auncient fathers, Iuſtine, Ireneus, Tertullian, Cyprian, and chieflie Auguſtine hauehave deliuered out of the ſcriptures and left vntounto vsus in their writings? One ſaith: Like as Ieſus Chriſt being by the word of God, made fleſh, had fleſh and blood: ſo alſo we hauehave learned that the foode hallowed by him, by the word of prayer and thanks giuing, is the fleſh and blood of the ſame incarnate Ieſus Chriſt: (euen according to thoſe words of Chriſt, This is my bodie:) But Chriſt, that is, the vvorde was made fleſh without anie chaunging of it ſelfe into fleſh, but onelyonly by a hypoſtaticall or perſonall vnion: therefore neither is the bread made the body of Chriſt, by p. 15any tranſubſtantiation of it ſelfe into the body, but onelyonly by an vnion, and that not a phyſicall or bodily, or hypoſtaticall, but onelyonly a ſacramē tall vnion: Alſo he ſaith, by that foode, namely of the bleſſed bread, our blood and our body is nouriſhed, by a certaine chaunging (of it ſelfe namely into Chriſt:) therefore that chaunge which is made in the ſupper, is not, of the bread into Chriſts body: nor of Chriſt into vsus, but of vsus into Chriſt, by reaſon of our ingrafting: as alſo wee reade in Auguſtine, that Chriſt ſhould ſay, ſpeaking of the receiuing of the Euchariſt, I ſhal not be chaunged into thee, but thou ſhalt be chaunged into me. The ſame man ſaith: vntounto this (the foode of the Euchariſt) none is to bee admitted, but they that beleeue that our doctrine is true, being waſhed with the water of regeneration vntounto remisſion of their ſinnes, & ſo liuing, as Chriſt hath taught them. Therfore no infidells and heretikes: nor they which hauehave not receiued the baptiſme of Chriſt: not they which liue in ſuch apparent ſinne and wickednes, that they giuegive no notice to the church of their amendment: are to bee admitted to the ſupper.

Another of them ſaieth, the euchariſt conſiſteth of two matters: an earthly and an heauenly. The bread, though it be ſanctified, yet he calleth p. 16it an earthly matter: why ſo? becauſe it comes from the earth, it exiſteth on earth, and is eaten with an earthly mouth: the body of Chriſt he calleth a heauenly matter, not becauſe the ſubſtāce of it is out of heauen, but partly becauſe it is taken into vnitie of the perſon of the word, and partly becauſe it is in heauen endued with heauenly qualities. For although in the hypoſtaſie, which is the very word, it bee euerie where: yet in the owne proper eſſence, it is only in heauen, and not on earth. Whereupon it alſo followeth, that it is not eaten, either by earthly men, or by the teeth of an earthly body: but onelyonly of thoſe men, who being borne from aboue, do carrie the image of heauenly men & eate it in a heauenly manner, namely in ſoule & ſpirite. And yet notwithſtanding the very bodies alſo of the faithful, while they eate onelyonly an earthly matter, they alſo participate of a heauenlie matter, to their glorious reſurrection, & are nouriſhed by it: as the ſame author in that place very learnedly expoundeth.

I think that by this which I hauehave ſpoken out of the creede concerning foure principal partes of chriſtian doctrine, your Hon. can well gather, [ſuch is your piety, learning & wiſedome) what is to be concluded concerning the whole body. The ſumme is this: that thoſe bee the true p. 17churches of Chriſt, and therefore called of vsus the truely defenſed citties of Chriſts kingdom, which profesſing generally the ſacred ſcriptures, and ſpecially the catechiſme in all places receiued: doe ſo reuerence the auncient church and auncient fathers, hauing therefore friendſhipp and communion with them being now in heauen; that neither in their opinions, nor yet in their expoſitions of the holy ſcriptures, they will eaſily decline from them: but onelyonly then, whenas they bee forced to diſſent, both by manifeſt wordes of the holy ſcriptures, and alſo by teſtimonies, and conſequences beyond all doubt neceſſary, drawne from the principles of faith. This ſurely was counted for a notorious fault in Neſtorius, and it is written to bee the cauſe of his vile hereſie: that contemning the fathers, and truſting vponupon his owne witt, he expounded the holy ſcriptures after his owne braine. What ſpeake I of Neſtorius? yea that the ſame contempt of the fathers, and ſome confidence of their owne witts, and their owne learning, did cauſe diuers more beſides, otherwaies verie notable men, to fall into ſundrie hereſies: I could eaſilie ſhewe out of the Eccleſiaſticall hiſtories and councells, if the breuitie of an epiſtle would ſuffer me. For whence p. 18I pray was it, that after that moſt holy councell at Nice, ſo many heretikes forth with aroſe: of whome ſome oppugned the true and euerlaſting deity of Chriſt: others his true and perfect humanitie: others the true vniting of both the natures in one and the ſame perſon: others the true diſtinctiō of their natures & their proprieties? hence ſurely, that contēning the determinations of the fathers in the Nicene councell, and their expoſitions vponupon the holy ſcriptures: and truſting confidently to their owne witts, and puffed vp with humane knowledge and eloquence, they dared eueryevery one to expound, yea indeed, to depraue & wreſt the holy ſcriptures, and foundations of the faith, according to their owne fanſies. Hereunto pertaineth that which Vigilius left written in his firſt booke of the cauſes of hereſies againſt Eutyches: but they blow forth [ſaieth he] theſe ſmoakes of vaine accuſations chieflie: becauſe they are euen ſicke of the infirmity of ignorance or diſeaſe of contention: and whilſt they are gogged on with a fond conceite of minde, they deſpiſe the rules of faith deliuered of old by the fathers, onelyonly for this cauſe, to bring in their owne conceited opinions of innouations into the church. Thus ſaith Vigilius. This that I ſay, is confirmed by the diſpoſitions, imitations, and wordes of the p. 19ſound fathers on the other ſide, who expounding the ſcriptures and the foundations of chriſtian faith according to the determinations of the fathers of elder times, hauehave euer no leſſe proſperouſly then faithfully defended the truth of chriſtian religion, and preſerued the ſame ſoundly confirmed in the church. To which purpoſe tend the wordes which they vſe in their owne determinations: We therefore eueryevery vvhere following the determinations of the old fathers, and their rule: doe alſo determine the ſame, &c. Nothing then is more ſafe, then that eueryevery man keepe himſelfe within theſe churches, as in citties well fenſed: wherein the holy ſcriptures are expounded, according to the analogie or rules of faith, and according to the receiued expoſitions of the auncient fathers: and conſequently, which hold the ſame faith, that the Apoſtles did, and all the auncient church.

I hauehave ſpoken of the firſt duety of a chriſtian man, which deſireth to keep himſelfe and his family ſafe from his enemies, vntounto euerlaſting life: namely, that he muſt retire himſelfe into the defenſed citties of Chriſts kingdome, and there conſtantly abide: vntill that at the laſt all enemies, being put to flight, by the glorious comming of our king, we may be ſafe and free p. 20in all places.

But without prouiſion of vitalls, who can long maintaine his life: our victual or ſuſtenāce, is the daily hearing, reading and meditation of Gods word, and the receiuing of the holy ſupper at appointed times: For by both theſe wee are nouriſhed, ſtreng thened and we liue: & that through Chriſt our life, whome they offer and giuegive vntounto vsus. He which eateth this bread (takē either by the word, or by the ſacraments) ſhall neuer die. In the Acts: Chriſts diſciples continued in the Apoſtles doctrine, and in breaking of bread, that is, in their common louelove-feaſtes, in which the Lords ſupper vſed to be celebrated. And ſuch heauēly victuals are ſeeldome wāting in well defenſed citties: yet except thou eateſt and drinkeſt, and by that meanes preſerueſt thy life, what good will it do thee to be in a defenſed cittie? Thou muſt therefore frequent ſermons: and receiue the ſacraments, and imploye thy ſelfe in reading the holy ſcriptures.

3 It is very needefull alſo, that continuall praiers, both publike and priuate bee made vntounto God, wherein we muſt aske thoſe things, which the Lord Ieſus hath commanded to be asked of his father, namely al things, which pertaine aſwell to his glorie, as to our owne and our neighbors ſaluation: and that he would defend p. 21vsus from all kinds of enemies, and keep vsus ſafe in the trueth. In the day of tribulation ſhalt thou call vponupon me, ſaieth the Lord. And is not then chiefly the day of affliction, when hereſies do ouerſpread and tyrants perſecute the truth? Then therefore chiefly is God to bee called vponupon, and that by faith. And therefore the Apoſtle Paule ſaieth, Pray ye vvithout ceaſing: and Chriſt Ieſus, yee muſt praye alvvaies, and not bee vvearie. And he that thus prayeth, and prayeth by faith, howe ſhould he not obtaine? wherefore God addeth by his Prophet, And I vvill he are thee. Aske and yee ſhall receiue, ſaid alſo the Lord Ieſus Chriſt: ſeeke and yee ſhall finde: knocke and it ſhall bee opened vntounto you.

4 But how can it be, that men ſhould there liue happily, and the cittie be preſerued: where the cittizens among themſelues keep no friendſhip? therefore brotherly louelove, peace and concord muſt bee kept: then which, nothing is ſweeter, nothing more pleaſing to God, and nothing can be more profitable for preſeruation of the church: as contrariewiſe there is no thing, by which, churches and all ſocieties are ſooner brought to ruine: then enuie, then hatred, then grudgings, then enmities, then diſſentions, then domeſticall fallinges out: p. 22Doubtleſſe there is no faith, where charity hath not place: ſith true faith as the Apoſtle witneſſeth, worketh by charitie. And brotherly louelove hath euer bin a marke of true chriſtians: Chriſt himſelfe ſaying: By this ſhall men know that yee are my diſciples, if yee hauehave louelove one vvith another. This do the Acts of the Apoſtles teach vsus, where Luke ſaith of the faithfull: they had one minde and one heart, namely in the Lord. And Tertullian reporteth in Apolog. cap. 39. that the Romanes were wont to ſay of the chriſtians: marke hovv they louelove one another. For by this brotherly louelove, as by the true badge of chriſtian religion, they would hauehave chriſtians diſcerned from them that were no chriſtians.

5 Further more how neceſſary the care of health is to all the cittizens liuing in ſuch a citty, to defend them and theirs, and ſo the whole cittie againſt the enemies: was ſaid a little before. By this ſpirituall health, I meane a good conſcience: which as it ſpringeth from faith, ſo alſo it preſerueth faith, that it cannot quite decay: euē as the life of the body bringeth forth health: and health preſerueth the body in life. Euerie one therefore muſt be carefull, that he keepe a good cōſcience. But by what meanes is it kept? 1. after a due ſorrow, by a ſure truſt, of the free forgiuenes of our ſinnes which we hauehave committed, p. 23through Chriſt: Next, by a true amendment of life: that is, an earneſt ſtudie of auoiding ſinnes afterward, and keeping the commandements of god laſtly by a firme purpoſe, if by infirmitie we do fal, to riſe againe, and to flie vntounto Chriſt for pardon. By this meanes ſhall wee alwaies hold faſt a good conſcience. He that in this ſort conſtantly looketh vntounto his health: let him aſſuredly know, that the Lord will neuer ſuffer him, that he ſhall die at all: that is, that hee ſhall euer erre and goe aſtray vntounto his laſt ende, in that doctrine which is neceſſary to his ſaluation. For the Apoſtle ſaith to Timothie: keepe faith and a good conſcience, which while ſome hauehave caſt aſide, they hauehave made ſhipwrack concerning faith, that is, the doctrine of faith. They therefore which keepe faſt a good conſcience, ſhall neuer make a deadly ſhipwrack of the doctrine neceſſary to ſaluation: Seing God by his grace, indueth them, as with the treaſure of a good conſcience, ſo alſo with a perſeuerance in the faith and with a heauenly gift of doctrine. The ſafeſt thing therefore, both at all times, and eſpecially in this diuerſitie of religions, is, by cō tinuing in the churches, where the pure word of God is preached, and the aſſured foundations of the faith according to the expoſitions of the fathers, are retained, to imploye our ſelues in p. 24hearing the word of God, and receiuing the ſacraments: to call vponupon God: to hauehave friendſhip with our brethren, and to keep a good conſcience to our ſelues.

6 But vntounto all theſe things, how neceſſarie watchfulneſſe is, who, vnleſſe he bee vtterly vnskilfull in all things, knowes not? where there is nothing at all to be feared, as in heauen: there is alſo no need of watchfulneſſe: but they may and they ought to liue in great ſecuritie. But where there want no theeues, robbers, intrappers, flatterers, couſeners, traytors, enemies, and where all things are full of trecheries, there, howe pernicious and daungerous, ſecuritie and retchleſneſſe is, who is he, that knoweth not? Therefore Chriſt Ieſus foreſeeing the euills which were at hand, ſaide to the Apoſtles, vvatch yee and pray, leaſt yee enter into temptation. And Peter, Be ſober and vvatch: becauſe your aduer ſarie the deuill goeth about, ſeeking vvhome he may deuoure. But what manner of watchfulnes is this, which the holie ghoſt requireth? what it is to watch in all liuing creatures, euerie man doth know. Therefore a man, in that he is indued with a minde, is ſaide then to watch: when putting from him all retchleſneſſe or careleſneſſe of minde, and with open eyes, he looketh attentiuely, p. 25on the things ſet before him: and wiſelie diſcerneth what be good, and what be euill, what be profitable, and what be hurtfull: that ſo his will, may reiect that which is to be reiected, and chooſe that which is to bee choſen: may eſchew and driue away that which is to bee eſchewed, and allowe and ſeeke after that which is to bee allowed. VVherefore ſhaking of the drowſineſſe of all carnall ſecuritie, we muſt watch: and wee muſt warilie take heede to our ſelues, and beware of the ſubtelties of the deuill, the inticements of the world and the fleſh, and of doctrines and ſophiſmes of heretikes. Take heede vntounto your ſelues of falſe prophets, ſaith our Lord and Sauiour Ieſus Chriſt, vvhichwhich come vntounto you in ſheepes cloathing, but invvardly are rauening wolues.

7 Now how can any man watch, that is loaden with ſurfetting and dronkennes? therefore ſobrietie is verie needfull. VVherevpon the Apoſtle Peter firſt ſaid, Be yee ſober, and after addeth, and vvatch: and Paule: let vsus bee ſober and vvatch. Sobrietie is cleane oppoſite to dronkenneſſe: and ſobrietas ſobrietie is ſaide as it were ſine ebrietate without dronkenneſſe. By which word, is ſignified p. 26by a Synecdoche the very ſurfett or ſickiſhnes of the ſtomack. For ſobrietie is the moderate vſe, not onelyonly of drinke, but alſo of meate: that we ſhould be contented with ſuch & ſo much, as ſufficeth for ſuſtaining of nature, and preſeruing of health. Wherefore the Lord Ieſus, exhorting them vntounto ſobrietie, dehorted them aſwell from ſurfeting as from dronkenes, ſaying, Ouercharge not your hearts with ſurfetting and dronkenes: euidently ſhewing in one word, howe pernicious and noyſome a thing dronkennes is. For by it mens hearts are ſo ouerloaden, and preſſed downe towards the ground: that they can neuer bee lifted vp, to call vppon God ſincerely, to an earneſt contemplation of heauenly matters, to an attentiue reading, hearing, & true knowledge of the holy ſcriptures, laſtly, to a profitable conſideration of the miſteries of God, ſuch as is the Lords ſupper: and they which are giuen ouer to this vice of drō kennes, are moſt vnapt for all exerciſes of piety. And howe many are there, which euen for their bellies lake, doe fall from the trueth? So farre from them is it, either that they can or will watch againſt the enemies thereof, or take heede to themſelues becauſe of falſe prophets: that thus at length they muſt needes miſerably periſh. But farre larger and wider doth this p. 27chriſtian ſobrietie extend it ſelfe, of which the Apoſtle ſpeaketh: Let vsus, ſaith he, be ſober and watch: that is, in the moderate vſe, not onelyonly of meates and drinkes, but alſo of all other things in this world. For God would not hauehave vsus to be, as it were by ſweet wines, dronken with the too much louelove of riches, pleaſures, honours, friendes, children, wiues, nay not of our owne liues: but they which hauehave wiues, to be, as not hauing wiues: they which weep, as not weeping: and they which reioyce, as though they reioyced not: and they which buy, as though they poſſeſſed not: and they which vſe this world, as though they vſed it not, &c. Now, how needfull this ſobrietie is, to the keeping firſt of faith and true religion: is ſeene by thoſe, which for too much louelove of this world & the things thereof, are wont to fal from the trueth: and others, which neuer thinke vppon amendment of life: & others, in ſome part, to whome God giueth ſome conſideration: as Demas, of of whome the Apoſtle ſaieth, Demas forſooke me, louing this preſent world. And the Lord Ieſus when he had ſaid, Take heede, leaſt your hearts be ouer loaden with ſurfeting and aronkennes: he added, of this other part of dronkennes: ſaying: And the cares of this life: and ſo that laſt day come vponupon you. For whence are theſe p. 28cares, but of too much louelove of this life? but then there is a third kinde of dronkenneſſe, which is more peſtilent then both the other, by how much more ſubtile it is, and pertaineth more to the minde then to the fleſh: namely, a dronkenneſſe of carnall wiſedome, vaine eloquence, and worldlie philoſophie. For who ſo bee addicted to theſe, as to ſweet and counterfeit wines, and therewith bee delighted, and truſt vppon them: they then loathing the ſimplicitie of chriſtian doctrine, will verie ſoone and eaſily make ſhipwracke of their faith: Of which thing the Apoſtle Saint Paule ſaieth: Bevvare leaſt there bee any man that ſpoyle you, through philoſophie and vaine deceit. For while wee goe about to meaſure with our carnall ſpeculations, and rules of humane learning, the miſteries of God, which the holy ghoſt hath deliuered vntounto vsus in a ſimple and plaine ſtile and methode: being ouer weighed with the diuine glorie, which we are not able to beare, we fall headlong into the deepe pitt of diuers hereſies: as it happened to Arrius, Marcion and almoſt all the heretikes: ſeeing the vviſedome of the fleſh, is enmitie againſt God: and the fleſhlie man doeth not perceiue, nor can perceiue the thinges that are of God: for they p. 29are fooliſhneſſe vntounto him. By this, which (ſo much as the ſhortnes of an epiſtle maye ſuffer) I hauehave ſpoken of the three ſortes of dronkenneſſe: how neceſſary the contrarie ſobrietie is, to reſiſt the enemies, and to keep ſafe the treaſure of diuine wiſedome: as you, (my noble Earle,) doe verie well knowne, ſo I thinke there is none, but he may, if he will, vnderſtand. VVhat if I adioyned likewiſe, that blinde and too exceeding louelove of our teachers and maiſters? wherewith we… are for the moſt part ſo dronken: that whatſoeuer is ſaid and written by them, the ſame without all iudgement and proofe wee imbrace and hold with tooth and nayle, euen as the oracles of the holy ghoſt: contrary to the Apoſtles precept: Trye all thinges, hold that vvhichwhich is good. Let vsus therefore bee ſober, and watch.

8 Our weapons or armour moreouer, are not carnall, but ſpirituall, as the Apoſtle teacheth, and are of two ſortes: ſome to defend our ſelues: and ſome vſed for offence of the enemies. Of the firſt ſort, are, the helmett, breſt-plate, girdle, and ſhield: of the other ſort, the ſword, and darts.

Firſt therefore the head of the inward man, p. 30muſt bee armed with the helmet of ſaluation: that is, with the aſſured hope of ſaluatiō, which as it is already begunne in vsus, through Chriſt by his onelyonly grace, ſo it ſhall bee made perfect through him, by the ſame grace. For vnleſſe he hauehave this aſſured hope, who can be able to ſtād in the battaile, and to continue the ſame? The breaſt, where the vitall partes lye, muſt bee armed round about with the breaſt-plate of righteouſnes I ſay, of righteouſnes of faith eſpecially and of a good conſcience. For who is able to ſtand to coape with ſo many and ſo great enemies in the battaile: vnleſſe he bee perſuaded that God ſtandeth his helper and fauourer by him: and doth from his heart hate iniquity, againſt which; & loueth righteouſnes, for which the battaile is begunne?

We muſt hauehave our loynes girt about with the girdle of trueth: and our feete ſhodd with the knowledge of the goſpell of peace: that is, it behooueth vsus to bee ſo armed on all partes, with the knowledge, louelove, and might of the trueth: that we muſt be euer ready and prepared, to fight for the goſpell: holding in our left hand the ſhield of faith, wherewith we may receiue and quench all the fiery darts of the aduerſarie: but in our right hand, the ſword of the word of God, wherewith the enemie may bee p. 31driuen back and wounded. VVe ſhall indeed vſe the ſhield of faith, if againſt al the ſophiſmes and ſubtelties of heretikes, wee hold faſt thoſe principles of faith, whereof we ſpake, howſoeuer wee bee to ſeeke in refelling their fine and ſubtle quirks, & then hauehave we vſe of the ſword of the word, if we conuince the enemies by apparent teſtimonies of ſcriptures, and reaſons drawne by neceſſary conſequence from them? to which purpoſe it preuailes not a little, if wee caſt at the enemies, ſharp pointed darts, & ſtinging arrowes out of the quiuers of the auncienteſt fathers: as alſo we ſee thoſe laeter fathers themſelues hauehave done, bringing forth the teſtimonies and arguments of their predeceſſors, againſt heretikes. VVe muſt therefore take vntounto vsus this whole complete armour of god, with earneſt praier vntounto him: that in theſe troubleſome and euill daies, wee may be able to withſtand ſo manie, diuers, and mightie enemies, and in the ende we may triumph ouer them.

9 To the preſeruation of the cittie and ſafetie of each cittizen, howe needfull it is, that, the cittie being cleane voide of all the enemies fauourers, hirelings, cloſe workers, and traytors, may liue the more ſafely and quietly: who, that hath any ſight at all in things paſt and preſent, can be ignorant? Therefore the church gouernors, p. 32and magiſtrats muſt take great care: that according to the Apoſtles diſcipline, it may heedfully be lookt vntounto, what doctrine each one profeſſeth, and what life he leadeth: & they which being taught and admoniſhed will not amend: to let them bee made knowne to the whole congregation openly, & ſeparated from the holy aſſemblies, and from the conuerſation with the other faithfull: leaſt by their contagion others ſhould alſo be infected: or leaſt (as the Apoſtle ſaieth) a little leuen marre the whole lump. But to eueryevery of the faithfull, let ſuch obſtinate men, be as Ethnicks and Publicanes: and let this ſaying of Iohn bee kept, if any man come vntounto you, bringing not this doctrine, namely, which the Apoſtles hauehave deliuered concerning the ſonne of God, and concerning the foundations of chriſtian religion: him receiue not into houſe, nether bid him, god ſpeed. This diſcipline is perpetuall in the church: of which Tertullian in apolog. the 39 chapter ſpeaketh. The magiſtrate further, is to puniſh by Gods commandement, according to the qualitie of their faults or blaſphemies.

10 That which in the ende wee ſaid concerning the laſt duetie of each cittizen: the ſame is alſo in this buſineſſe which wee hauehave in hand, verie eaſie to bee knowne; I would it were as p. 33eaſie to bee performed. Our faith therefore which we giuegive and promiſe in Baptiſme muſt conſtantly bee kept vntounto our prince Chriſt Ieſus, to our laſt ende; yea if need be, euen to the ſpilling of our blood and our liues. And therefore that doctrine, which by the writings of the Prophets and Apoſtles, by the manifeſt principles of faith, and alſo by common conſent of the whole auncient church, wee knowe aſſuredly to bee the doctrine of Ieſus Chriſt: the ſame wee muſt hold and keepe with a moſt conſtant faith, againſt all new opinions: neither muſt we onelyonly keepe them in our mindes, but alſo freely confeſſe the ſame with our mouths, and openly profeſſe that we will neuer bee willing to decline from the ſame: and ſo we muſt profeſſe it, that vnleſſe wee doe it, wee can hope for no ſaluation. For vvith the heart, it is beleeued vntounto righteouſneſſe: but vvith the mouth confesſion is made vntounto ſaluation. VVith God indeede, who ſeeth the hearts of men, onelyonly faith ſhall bee ſufficient: but with men, and for mens ſake, the free confesſion and profesſion thereof is alſo neceſſarie. Hee vvhichwhich is aſhamed of me before men: I vvill alſo bee aſhamed of him before my father: ſaid the Lord Ieſus Chriſt. For we while we are in this world, p. 34muſt ſet forward the glorie of God, the name of Chriſt, and ſaluation of our neighbour: and it is meet that we ſhould make knowne to the whole church, what manner of religion wee follow, and with what faith we are by Gods grace indued: that it may be euidently knowne who be the members thereof. Whereuppon the ſame Lord, ſtirring vsus vp to this confesſion, added: He which confeſſeth me before men, him will I alſo confeſſe before my father. And therfore we muſt neither be allured by commodities to betray Chriſt, neither muſt we be skared, by threatnings and puniſhments, from free confesſing of him: but rather fixing our eyes vponupon the ſame Lord, the captaine and perfecter of our faith, who with a willing gladnes ſuffred the torment on the croſſe, not caring for the reproch, & ſitteth at the right hand of the throne of God, we muſt conſtantly runne out our purpoſed race. For he vvhichwhich endureth vntounto the ende ſhalbe ſaued.

By theſe tenne pointes (noble Earle) I hope I hauehave declared the right meanes, by which, in this ſo great diuerſitie of opinions, about the way of ſaluation: in ſo great inuaſion & mighty power of euill ſpirits: and in ſo cruell tyrannie of the deuill, euerie one may prouide for the ſafetie of him and his.

p. 35I hauehave now almoſt 34. yeares by Gods good gift, done my endeauour, that I might my ſelfe follow the ſame courſe: and beſides the holie ſcriptures, which do teach apparently, that it is according to Gods will, I hauehave learned by experience of many yeares, that it is a heauenlie and excellent waye. For vppon the very ſame occaſion, leauing the Babylonicall captiuitie, I gatt me into the free churches of Chriſts kingdome, as into defenſed citties: Firſt to the churches in Rhetia, where I liued eight months and more: afterwards vntounto Geneua where likewiſe I abode nine months: From thence I came to Strausburgh, where then floriſhed the French church: and there I liued and taught 11. yeares: but not without ſome conflict, after the death of that ornament of the whole cōmon wealth and parent of the ſchoole Iames Sturmius, and the loſſe of the graue elders. After this, being called to Cleue, I was paſtor in that church about foure yeares: with what fruite, though not without my croſſe, your Hon. doth verie well know, who (ſuch was your ſingular piety) were euer my hearer, and no ſmale helper both with your labour and authoritie, in ſetting forward the kingdome of Chriſt. Afterwards in the raigne of that great & incomparable prince Frederike the 3. I profeſſed tenne yeares in the p. 36vniuerſitie at Heidelberg: and at length I came to Neuſtade, the famous & moſt valiant prince Iohn Casſimiers towne, where in the ſchoole newly erected I hauehave taught ſeuen yeares and more: And where, as yet being a withered old man, but yet by Gods good fauour in good health, I liue by my princes liberalitie: And as by little and little I die vntounto the world in bodie, ſo I doe my beſt eudeauour that I may alſo more and more die vntounto it in minde: I wiſh it indeed. For the vvorld paſſeth avvay, and the luſtes thereof: And the little worme in Ionas, in a little houres ſpace, ſo gnawed the roote of the gourde, vnderunder the ſhaddow whereof he laye ſecure: that it being withered away, the good prophet had not wherewith to ſhade himſelfe from the exceeding heat of the ſunne. This very meanes. I wiſh that mine owne children may alſo follow.

VVhichWhich is alſo a principall cauſe, why I was willing now to publiſh this ſumme of all the chriſtian doctrin, not onelyonly in the name of my ſelfe, but alſo of my whole familie, which indeed I writt long ſince for another vſe & purpoſe: but now brought forth into light, becauſe that my children, beſides the doctrine of Chriſt Ieſus which they dayly heare deliuered in our congregatiōs: may hauehave alſo mine owne forme p. 37of the ſame chriſtian faith, left vntounto them by me, which they may follow. For although touching the ſubſtance of chriſtian doctrine, I teach nothing in this my confesſion, different from that which is preached in our churches: yet, for that I am not ignorant, how much the authoritie and example of parents preuaileth with children: therefore I deemed that I ſhould doe a thing, not a little beneficiall vntounto them, if I ſhould leaue behinde me in Chriſts church ſome picture or image of my ſelfe; I meane, not of my countenance, but of my faith: which they might often looke vppon, and by which they might be more and more encouraged to the ſtudie of the holy ſcriptures, to proceed in the knowledge of the trueth, and finally, to the conſtancie and perſeuerance in true pietie. Neither was it vnknowne vntounto me, that hereunto belonged that which the Apoſtle writt to Timothie: If there be any man that prouideth not for his owne, and namely them of his houſhold, he denyeth the faith, and is vvorſe then an infidell.

To this I ioyne alſo another cauſe, which pertaineth properly to my ſelf & mine own eſtate. That which hitherto I hauehave in heart beleeued, & with my mouth cōfeſſed, yea & many years, publikely taught in the church, both by word, p. 38& by bookes publiſhed: my deſire was to comprehend the ſame wholly in one iuſt volume: that all poſteritie might knowe what my faith hath beene: and that all the faithfull, both now liuing, and to come, and ſo all the true catholike church, may euidently vnderſtand, that I neuer conſented to ſuch hereſies as do now ſpread all about, or euer heretofore did ſpread: ſpecially, ſeing that if I hauehave beene deceiued in any one thing, I ſubmit me to right iudgement therein, and I wiſh that my eſcape may be examined & reformed by the touchſtone of the holy ſcriptures, and by the analogie of faith.

Now to dedicate this my booke vntounto your Hon. I was induced by many and thoſe verie honeſt cauſes; which I truſt ſhall not bee diſallowed, either of you, or any other good man.

It was meet that a booke, not ill, containing good doctrin, ſhould hauehave a good patron: who both for his pietie would, and for his learning could, defend the ſame: and that conſtantly: whereunto, how much the nobilitie of blood, and generoſity of minde, if they be ioyned with true pietie, can help, we hauehave learned by long expetience. For it is proper vntounto a noble man, to be conſtant in a matter commendable, and worthie of honor: and not to ſuffer himſelfe to be carried away from any honeſt purpoſe, either p. 39by weale or woe. Sinceritie and conſtancy are ſuch vertues, as cannot fall into ruſticall and ſcruile mindes. Add hereunto, that I iudged it a thing honeſt and neceſſarie, that there ſhould ſome monumēt be extant to all men in all ages, of my duetiful obſeruāce to you, & of our chriſtian friendſhip. For the friendſhip which proceedeth of vertue, and is therefore ſincere and ſound, is a thing both with God and men moſt worthie of all praiſe: ſuch as was betweene Dauid and Ionathan: Peter and Iohn, Paule and Barnabas. For as all hauehave not faith, as the Apoſtle ſaid, ſo al hauehave not true friendſhip: & as faith, ſo alſo louelove is from God, ſaith Iohn: and ſpringeth from true pietie and vertue. Ours, doubtleſſe, was not ſetled, through fleſh and blood: but through Chriſt, pietie, religion, and louelove of the ſame religion: whereunto afterwards, was added a likeneſſe of our mindes, ſtudies, & manners, and a moſt ſweet conuerſing together for many yeares, whereby the ſame was confirmed: and ſo confirmed that it could not by any, though very great diſtance of place, no not in many yeares, bee diminiſhed or weakened. What? that it hath not onelyonly cōtinued hitherto firme and conſtant: but alſo hath euer, and ſtil doth ſeeme more and more daily to increaſe: the holy ghoſt more and more kindling this p. 40brotherly louelove in our hearts? I ſurely for my part do well feele, how great a deſire is in me, both to ſee you, and to ſpeake with you, yea and to imbrace you in the Lord: as alſo I well vnderſtand, both by your letters vntounto me, and by your kinde dealings in my behalfe, what great care you hauehave of me. So true friendſhip, which is wrought by the ſpirite of God, is euer wont, continually to be preſerued and increaſed.

And ſurely ſuch good things as proceed frō God, and may alſo be for the profite of others: thoſe wee ought to ſhew forth & celebrate by al meanes that we can, for his glory, & the edification of our brethren. Therefore as it was Gods will, that the particular leagues of friendſhip, of ſome of the Saintes ſhould be commended in the ſcriptures: ſo this of ours, ought not to be buried in perpetuall ſilence.

Hereunto alſo, beſides that with your ſingular beneuolence & fauour, you hauehave reſpected, not onelyonly my ſelfe (as is ſaid) but alſo my deare kinſe-men, and all that honeſt and chriſtian familie of the Limacii: ſuch alſo, hauehave beene your good benefites and offices towards me: that vnleſſe I would bee vtterly vnthankfull: I muſt needes minde, if not a full recompence, yet at leaſt an honeſt declaration of a gratefull heart: p. 41eſpecially ſeing true friendſhip cannot conſiſt among the vnthankfull. Now, what was I able to performe, either better acceptable to you, or more beſeeming your pietie, vertue, and nobility, thē that I ſhould dedicate vntounto your name, this little booke, wherein, in as much breuitie and perſpicuitie as I could, I hauehave comprehended a ſumme of our whole chriſtian doctrine? For what kinde of man each one is, and what manner of ſtudy, knowledge, and religion each one profeſſeth, ſuch kinde of works are vſed, and indeed ought to bee dedicated and commended to him. So Luke did write the Acts to his [both in deed and in name] Theophylus: So Caelius Lactantius, his chriſtian inſtitutions, to the moſt chriſtian emperour Conſtantine: So Ambroſe his godly bookes of faith, and of the holy ſpirit, to that religious emperour Gratian. So laſtly, (to ſtay no longer in a matter euident) all wiſe men, hauehave choſen ſuch patrons for their bookes, as were the bookes: that the title of the bookes might be anſwerable to their profesſion, to whome they were dedicated. Wherefore ſith I could in no ſort better recompence your deſerts towards me, then by dedication of this booke: I deſire and beſeech you, to receiue with your curteous acceptation, this [howe ſmall a preſent ſoeuer] perpetuall teſtimonie p. 42of my louelove towards you: and that your ſelfe would ſtill continue in that kindnes which you ſhew to me. And for my children, T. Cornelius: Ludowike: Hierome: Robert: Lael: Conſtantia: Anna: Lydia: Violanthes, with their moſt louing mother, and my deare wife, in the Lord, R. Liuia, I moſt hartely deſire, they may eſpecially after my death, be commended to your good fauour.

Thus for mine owne part, [my noble Lord] I pray that your yeares may bee as manie as mine are: whereby you may ſtill bee a benefactor both to yours and my friends, as alſo to our churches, as hitherto you hauehave beene: but ſo I wiſh that you may reach to my yeares and beyond, without thoſe diſcommodities which are wont to accompany crooked old age: and in reſpect wherof, he that ſaid, it is a good thing to bee old added thereunto, but not to bee twiſe old for old age commeth not alone. For euen to liue being old is wont to be a heauie burden to old men: ſo that they muſt rather meditate on death and on the graue, then on life, whereof the very name in greeke doth put vsus in minde. For the worde ſignifying an old man in that tongue importeth as much, as one that looketh on the ground.

But ſeing both to liue, of it ſelfe is the great p. 43blesſing of God, and may be to the profite of others: and alſo thoſe very diſcommodities of life, which follow old age, are profitable to the ſpirite in godlie men: for theſe cauſes, to pray for the long life of ſome godly man, is no euill prayer, but very good: although old age can not want ſome inconueniences. The God almightie therefore vouchſafe to preſerue your Hon. in ſound health, and a good and long life for the profite of many, to his good pleaſure. Health and wiſedome are two good bleſſings in mans life.

At Ne…ſtade Cal. April. 1585.